Principles of Christian Religion Expressed in the Catechism, Catechism · Pages 250-300
Q. What is the meaning of this petition?
Luke 16.10.A. Firſt, that he onelyonly who doth reſt vponupon the prouidence of God for the feeding of his bodie, may and can indeed relye vponupon the mercy of God for the good of his ſoule in the pardon of ſinne; if we diſtruſt him for the firſt being leſſer, we cannot truſt him for the ſecond being greater.Math. 6.33. Secondly, that men, euen the children of God doe often offend in the abuſe of temporall bleſſings. Thirdly, that as we deſire and receiue bread daily,Iob 1.5. ſo it is our dutie to pray daily for the pardon of ſuch offences.Luke 16.19. Fourthly, that men out of charitie with their brethren, hauehave no preſent right to the creatures,Mat. 18.34, 35. nor hope of pardon remaining ſuch: we deſire bread and remiſſion vponupon condition.
Q. How many parts are there in this praier?
A. Two: Firſt, the petition it ſelfe; forgiue vsus our treſpaſſes or debts. Secondly, the condition: As wee forgiue them that treſpaſſe againſt vsus.
Q. What are we to vnderſtand by trespaſſes or debts here?
A.Mat. 6.11. EueryEvery ſinne committed by the ſonnes of men againſt the law of God is a treſpaſſe or debt: and that. Firſt,Luke 7.41. becauſe thereby we violate the law, and ſo iniure the law-maker.Eze. 18.4. Secondly, in eueryevery ſinne we denie to pay him what is his due from vsus by vertue of a bond in Baptiſme. i. Obedience. 3.Mat. 18.24. becauſe eueryevery ſinne bindes ouer the ſinner to ſatisfaction or puniſhment.
Q. What is it to forgiue treſpaſſes?
A. Firſt, to pardon the offence committed. Secondly, not to exact dammages nor inflict puniſhment deſerued according to the Law.Matth. 18.27. Ier. 31.34. Thirdly, to forget all iniuries as if they had neuer beene.Iam. 1.5. Fourthly, to accept the ſatisfaction of Chriſt, imputing his purchaſed righteouſneſſe vntounto vsus,Ezech. 18.22. whereby we ſtand in his ſight as in our created integritie,Mat. 3.17. the holy and righteous children of God.
Q. What is it then wee deſire in this petition?
Iob 6.24. Pſal. 51, 3, 4.A. Firſt, grace to ſee and acknowledge our wrongs and iniuries done againſt our Father, with griefe and ſhame. Secondly,Mat. 18.25. that hee would mercifully conſider the impoſſibility in vsus, by reaſon of our pouertie to yeeld him any other recompence.Iohn 1.29 Thirdly, that hee would looke vponupon his owne Sonne with purpoſe of acceptation of him for vsus,Iob 33.24. Rom. 8.16. of vsus in him. Fourthly, that he would ſeale the aſſurance thereof to our ſoules by the euidence of his ſpirit,Phil. 3.8, 9. Epheſ. 4.30.enabling vsus by faith to apprehend it.
Q. Why are wee ſo earnestly to deſire pardon?
A. Firſt, that we may eſcape deſerued iudgements and be ſaued. Secondly,Ier. 4.14. the ſoule is more comforted and eaſed by the pardon of ſinne,Matth. 11.28, 29. then euer the body was or can be delighted with any creature. Thirdly, becauſe it is a heauie, miſerable and bitter thing to liue any one day out of the fauour of God. Fourthly,Ier. 2.19.18.23. without this we can enioy no bleſſings of God in mercy;Mat. 18.32. our table will turne to a ſnare. Fifthly, becauſe it is granted to none but ſuch as heartily ſeeke it with paines, praiers and teares.
Q. What may wee learne hence?
A. Firſt, that we doe ſinne againſt God in the breach of his Law daily.Eccl. 7.20. Secondly, it is ſinne onelyonly that makes our bread bitter vntounto vsus and our life vncomfortable.Eſay 59.2. Thirdly, that offended iuſtice is now ſatisfied by the paſſion of Chriſt,2 Kings 4.4. and ſinne is pardonable.1 Iohn. 1.9. Fourthly, ſanctification is imperfect here: there are ſinnes committed and remitted after baptiſme,2 Cor. 7.1. regeneration and iuſtification,Heb. 2.17. obtained of God freely for Chriſt his ſake,4.16. without reſpect to humane merit or ſatisfaction. Fifthly, to hauehave recourſe boldly vntounto the throne of Grace, by the Kings fauourite to ſue out our pardon and make euen with God daily,Math. 5.24. that our account may bee eaſie at the laſt day. Sixthly, to put vp our prayers for others, euen our enemies, as for our ſelues.
Q. What muſt wee doe that this petition may be granted?
A. Firſt, all particular treſpaſſes knowne vntounto vsus muſt bee confeſt. Secondly,Pſal. 32.5. 1 Iohn 1.9. there muſt be a manifeſtation of hearty ſorrow by ſome outward acts. Thirdly,Mat. 26.75. promiſe and performance of amendement, with deteſtation of ſuch courſes. Fourthly, an apprehenſion of pardon by the hand of faith,Prou. 28.13. offered in the promiſes. Fifthly,Mar. 10.52. a publication of this pardon to our accuſers with ioy; couenanting to ſhunne temptations and all future occaſions of euill.Rom. 8.33. Sixthly,Math 6.15. we muſt performe the condition here expreſt, to forgiue all offences committed againſt vsus by our brethren.
As we forgiue them that treſpaſſe againſt vsus.
Q. What are wee to vnderſtand by this condition?
A. Firſt, no equality for power and perfection of remiſſion,Mat. 18.23. but onelyonly a conformity for the truth and ſincerity thereof. Secondly,Ephe. 4.32. that it is a ſigne, marke and an aſſured teſtimony,Luke 6.37. God hath and will pardon vsus, if wee for Chriſt his ſake can pardon our brethren, ſo farre forth as wee ſtand bound by Law.
Q. What doth this condition preſuppoſe?
A. Firſt, that Neighbours may offend and treſpaſſe one another daily,Mat. 18.7. and that they ſhould arme themſelues accordingly.1 Cor. 3.4, 5. Secondly, that it is a harſh matter to fleſh and bloud, to paſſe by and put vp iniuries. Thirdly,Marke 11.25, 26. that the conſideration of our ſinnes againſt God, his mercy to vsus, ſhould prepare and keepe vsus in readineſſe, to pardon one another often, in all manner of treſpaſſes.
Q. If all treſpaſſes muſt bee forgiuen, how then can wee goe to law with our brethren for treſpaſſes?
A. Not without griefe that we are put to that extremity, and feare leaſt we offend therein, theſe rules obſerued; Firſt, let all priuate and faire meanes be vſed;1 Cor. 6.7. firſt with ſome expectation, after warning, of voluntary ſatisfaction. Secondly,Mat. 18.15. we muſt prepare our hearts before, baniſhing pride,Rom. 12.18. malice and deſire of reuenge; vſe plaine and lawfull meanes, ayming at the right ends, chiefely that right may be reſtored, offenders reformed, and peace maintained. Thirdly, during the ſuit, wee muſt be ſtill ready and willing to accept of ſubmiſſion, though it be to our owne hinderance.
Q. What doth this teach vsus?
A. Firſt, he that will hauehave mercy muſt ſhew mercy. Secondly,Iam. 2.13. Mat. 18.22. that wee muſt forgiue our brethren treſpaſſing often, ſeeing God is ſo patient as to endure vsus and mercifull as to forgiue vsus,Luke 17.4. Mat. 5.24.daily vponupon repentance. Thirdly, that there is no ſaluation without brotherly louelove and reconciliation;Mat. 6.15. he that prayes for pardon,18.35. binds himſelfe from the mercy of God.
Q. Which is the ſixt Petition?
A. And lead vsus not into temptation.
Q. What is the meaning of this Petition?
1 Cor. 10.13A. Firſt, although ſinne be forgiuen vntounto the children of God,Mat. 26.41. yet they are ſtill in danger of a relapſe into ſinne again. Secondly, that there are many enemies and prouoking meanes to draw vsus into ſinne;1 Cor. 10.13 no man ſinning but ouercome firſt by ſome preuailing temptation. Thirdly, that all temptations are ordered by the power and prouidence of God.Pſal. 76.6. Fourthly, that the wrath of God due vntounto ſin and ſinners is fearefull to bee ſeene,Mat. 27.46. 1 Pet. 5.8, 9intolerable to be felt in diuine and ſpirituall aſſaults. Fifthly, that the penitent pardoned ſinner, is moſt ſubiect to temptations, remiſſion & temptation being for the moſt part inſeparable. Sixthly, whoſoeuer hath once obtained pardon,Gen. 39.9. Iohn 5.14. will bee euer after carefull to continue in it, by preuention of all occaſions of falling.
Q. What are we to vnderſtand by Temptation here?
A. Firſt, any tryall of our ſtrength in a ſpirituall combat;Math. 4.1. Luke 22.31. whether it be diuine with God, diabolicall with Satan and his inſtruments,Iohn 13.2. Iames 1.14. or naturall with our owne wounded conſciences or preuailing corruptions. Secondly, any enticement of the ſoule to ſinne by outward prouocations and allurements.
Q. What is it to lead into temptation?
A. Firſt, to ſearch and proue men to the fartheſt,Iames 1.12. in ſhewing them their ſinne and the deſert thereof. Secondly,Iob 2.6. to permit Satan to aſſault and ſollicite them, by caſting baits, which may allure them vponupon the right or left hand.Matth. 4.1. Thirdly, to bring and leaue them in the field together; ſomtimes on the bed of greateſt ſicknes, & weaknes. Fourthly, to giuegive thē ouer to be vanquiſht & ouercome by the tempter. Fifthly, ſuddainly to aduance or caſt down without anſwerable grace to order ſuch affaires.
Q. How are we led into temptation, and by whom?
A. Firſt, by God, actiuely, or permiſſiuely, and our owne wounded conſcience,Iob 2.6. before whom wee are often called to appeare.Gal. 6.1. Secondly, by Satan and his factors, a world of wicked men;1 Cor. 7.5. and that foure wayes: Firſt, by open conference and verball perſwaſion,Gen 3.4, 5. with arguments and reaſons to mooue. Secondly, by ſecret ſuggeſtions, by caſting in and tickling the phantaſie with euill motions;1 Pet. 5.8. driuing ſome out of their wits, and making others thinke they hauehave beene bewitched. Thirdly,Ioſ. 7.2. by a bare propoſall of ſuch obiects as are moſt delightfull to our naturall corruption;2 Sam. 11.2. gathering and concluding vponupon our inclination by our conuerſation. Fourthly,1 Kin. 21.2. by abuſing and drawing aſide the eye of our iudgement, either vponupon the right hand to preſume in proſperity, or vponupon the left, to deſpaire in aduerſitie. Thirdly, we are tempted by our owne corrupt hearts,Iam. 1.14. entiſing the will, to giuegive a ſudden conſent with carnall delight to Satans baits, or to parlee with him about forbidden things—all ayming at ſeuerall ends.
Q. Can God lead into temptation, and be no Author of ſinne vntounto which wee are tempted?
A. Yes, diuers wayes. Firſt, by a iuſt deſertion, withholding the operation of his abuſed grace. Secondly,Pſal. 51.11. by a free permiſſion of Satan with his cunning power to winnow vsus.Iob 2.6. Thirdly, by miniſtring occaſion not in it ſelfe euill,1 Kin. 22.23 but which may bee by vsus abuſed to euill. Fourthly, by ſuſtaining, ordering and diſpoſing the agents with the action, during the continuance of any temptation.
Q. Why doth God lead, or ſuffer vsus to be led into temptation?
A. Firſt, for tryall, in the exerciſe of our gifts,Deut. 13.3. that our behauiour might be exemplary, and the ruſt crept on vsus by ſecurity rubb'd off.Heb. 11.17. Secondly, for the puniſhment of ſome former ſinne.2 Sam. 12.2. Thirdly, for inſtruction to let vsus ſee where we are weakeſt,2 Cor. 12.9. that we might more magnifie the power of grace. Fourthly,1 Tim. 6 9. for the manifeſtation of glozing hypocrites, who ſeeme to ſtand, but in time of temptation fall away. Fifthly, for the confirmation of his,Iam. 1.2, 3, 4. in the aſſurance of his louelove, making them thereby more ſenſibly thankefull for his helpe.
Q. What is it then that we deſire in this petition?
A. Firſt, that the Lord would preuent vsus with his mercy, by writing the new couenant in our hearts,Pſal. 59.10 to keepe vsus cloſe vntounto himſelfe from ſinne and Satan for the time to come.Pſal. 79.8. Secondly, that he would graciouſly conſider our weakeneſſe and neuer tempt vsus himſelfe beyond our ſtrength,1 Cor. 10.13 Mark. 1.34but with the temptation make away to eſcape, that we may be able to beare it. Thirdly, that he would not ſuffer Satan to caſt ſuch baits before vsus which are able and likely to enthrall vsus;Rom. 8.37.16.20. but that wee might reap ſome good from eueryevery obiect. Fourthly, that he would neuer leaue vsus to our ſelues, nor forſake vsus in this danger,Pſal. 22.1. Rom. 12.21 leaſt our bondage proclaime Satans victory. Fifthly, power ouer, as well as pardon of ſinne.
Q. Why muſt we pray ſo earneſtly againſt temptation?
A. Firſt, becauſe of our owne weakeneſſe, readie to yeeld vntounto eueryevery pleaſant toy,Gen. 3.6. Epheſ. 6.12. vponupon the firſt aſſault. Secondly, becauſe the temptour is powerfull, ſubtill and greedy. Thirdly, the burden and ſpirituall weight thereof is grieuous to be borne; when men ſee nothing but Gods wrath,1 Pet. 5.8. Prou. 18.14. Luke 8.13.and deeme themſelues firebrands of hell. Fourthly, the ayme and drift of Satan is our apoſtaſie, finall deſtruction both of bodie and ſoule.
Q. What muſt wee doe that this petition may be granted?
A. Firſt, deſire not to bee great nor rich in worldly wealth or honour;1 Tim. 6.9. they that will bee rich fall into temptation. Secondly,1 Cor. 7.5. tempt none, but ſhunne occaſions whereby you hauehave beene or may be tempted. Thirdly,1 Pet. 5.8. obſerue and note the diuels order and method in tempting; alluring to ſinne, aduiſing to deſpaire and then to deſtroy our ſelues. Fourthly,2 Cor. 2.11. Eſay 8.20. in all motions hauehave recourſe to God and his Law, before you reſolue on practice: if Angels ſhould teach you other wayes beleeue them not. Fiftly,Prou. 4.27. arme your ſelues on both hands, ſo carefully reſiſting Satan,Mat. 16.23. as not to be drawne wilfully into any extreme, either of preſumption or deſpaire.Iames 4.1. Sixtly, watch and pray that yee enter not into temptation; or if ye doe enter,Matt 26.41. put on the whole armour of God, that yee may ſtand it out and goe home with victorie.
Q. I am ſo tempted as neuer man was, finde no reſt day nor night, what ſhall become of mee?
A. Firſt, that is not true;1 Cor. 10.13 there hath no temptation taken you but ſuch as is common to man;Iam. 1.2, 12. Gods children hauehave felt the like. Secondly, endeauour to make a good vſe of ſuch temptations and be not diſcouraged; Satans hatred, may aſſure vsus of Gods louelove; temptations make experienteſt Diuines and Chriſtians.Rom. 16.19, 20. Thirdly, bee patiently conſtant in the vſe of ordinary meanes and expect victorie; God will not ſuffer you to be tempted aboue that yee are able; with the temptation will make a way to eſcape and treade downe Satan ſhortly.
Q What muſt I do in a temptation?
A. Firſt, conſider the author and danger, whether it be from God,Eccl. 4.10. Satan, men or your owne hearts, preparing accordingly. Secondly, abide not long alone; acquaint your fellow ſouldiers with your condition. Thirdly, looke vp vntounto Chriſt your Captaine;Heb. 2.18. and if you feare the loſſe of that iewell your heart, giuegive it wholly vntounto him, who is able and willing to keepe it.
Q. But I hauehave beene ouercome and vanquiſht in this and that temptation, what ſhall I doe?
A. Firſt,Pſal. 137.1. weepe and mourne as the Hebrewes did in their Babiloniſh captiuitie, remembring Zion. Secondly, deſire freedome,Iohn 8.11. in the vſe of meanes. Thirdly, be wiſe and warie to ſhun the like.
Q. What may wee learne from this petition thus explained?
A. Firſt, that no man is compel'd but tempted onelyonly to ſinne: Secondly,Iames 1.14. 1 Cor. 10.12 that men in the ſtate of grace hauehave need ſtill to looke vntounto themſelues; let him that ſtands take heed leſt he fall;1 Theſ. 3.5. temptation followes remiſſion of ſinne. Thirdly,Mat. 11.28. that Satan with his inſtruments are continuall temptors, yet their malice and power is limited. Fourthly,Gal. 6.1. that there is no burden like vntounto ſinne, nor griefe like a diſtreſſed conſcience. Fifthly, that Gods children are daily ſubiect to be tempted and muſt pray daily againſt it;Ier. 10.23. to hauehave their ſoules knit vntounto God their hearts ſeaſoned with grace and eſtabliſht by his free Spirit, whoſe deſire ſhall bee granted.
Q. Which is the ſeuenth and laſt petition?
A. But deliuer vsus from euill.
Q. What is the meaning of this petition?
Acts 8.23.A. Firſt, that ſinne is a bondage to the ſoule; our Church teacheth vsus to pray:2 Pet. 2.9. Though we be tied and bound with the chaine of our ſinnes, yet let the pittifulneſſe of thy great mercy looſe vsus.Luke 22.32. Secondly, that Gods children penitent and pardoned may be tempted and not ouercome.Heb. 2.18. Thirdly, if it fall out they be vanquiſht,Rom. 6.7. as it may be, yet there remaines ſtill hope of freedome; there is a deliuerer. Fourthly,Phil. 4.13. that corruption remaining in the regenerate, is the moouing cauſe to temptation;2.13. at one time ſhall we bee freed from ſin and temptation. Fifthly, that we hauehave no power in or of our ſelues to free our ſelues from either;Ier. 10.23. all our ſtrength is in and from the Lord.
Q. What are we to vnderſtand by euill here?
A. Firſt, the euill of ſinne in eueryevery kind; open, ſecret,Mat. 9.4. of omiſſion and commiſſion. Secondly, of puniſhment,Amos 3.6. and that is threefold: Firſt, preſent here onelyonly with an euill heart and eye; with euill men and women,Mat. 6.23. and with the euill tongues of both;12.29. with the euill of deſerued iudgements, perſecutions, croſſes, viſitations, which ſeparate and hinder vsus in the ſeruice of God,Zeph. 3.15. ſo making our life grievous and incomfortable vntounto vsus. Secondly, future hereafter onelyonly,Iohn 7.7.17.15. with the euill of loſſe and of paine, vnderunder eternall death with the torments following, if we be not deliuered.1 Pet. 4 15. Thirdly, both preſent and to come, bringing vsus into bondage here to vexe vsus hereafter as all ſpirituall enemies to Chriſt myſticall;Gal. 1.4. the euill world with the Arch-euill and enemy to all goodneſſe Satan.Math. 5.37. Some part of our Engliſh Liturgie, yeelds an ample expoſition vponupon this petition.
Q. What is it to deliuer from euill?
A. Firſt, to enable vsus againſt the power of all euill generally.Eph. 6.12. 1 Cor. 10.13 Secondly, to eſchew ſuch as are fallen or in eminent danger of falling.Eſay 57.1. Thirdly, either to take the euill from vsus, or vsus from the euill.2 Sam. 24.25 Rom. 8.28. Fourthly, by moderation ſo to alter the nature thereof, that it prooue not euill to vsus. Fifthly, to haſten and perfect the worke of grace with glory, putting an end to temptation.
Q. What doe you deſire of God in this petition?
A. Firſt, that in all temptations wee may neither doe nor ſuffer euill. Secondly,1 Pet. 4.15. 1 Cor. 10.13 that hee would not leaue vsus to lye ouer long vnderunder any temptation.2 Theſ. 3.2. Pſal. 25.22. Thirdly, to ſuccour vsus againſt the world of euill men, vnreaſonably malicious, and furiouſly tyrannous. Fourthly, ſo to mitigate all other troubles wee meet with heere,1 Chr. 4.10. that they neuer ouerwhelme vsus. Fifthly, to preuent vsus with his reſtraining grace,Zach. 3.2. when we are about to yeeld, and to plucke vsus as brands out of the fire. Sixtly, to remooue vsus in his time from all euill ſimply both of ſinne and puniſhment.
Q. Why are wee to pray for ſuch a deliuerance?
A. Firſt, becauſe wicked men onelyonly lye contentedly vnderunder the power of euill.1 Ioh. 5.19. Secondly, many and great are the euils we doe and may meet with, betweene the wombe and the graue.Pſal. 34.19. Rom. 7.19.Thirdly, euill is more delightfull to our corrupt nature then good,Ier. 6.15. and ſo the more dangerous. Fourthly, it is a thing moſt odious to be done and intolerable to be ſuffered.2 Chr. 20.12 Fifthly, vnleſſe we be deliuered, we ſhall be ouerwhelmed with euils and periſh eternally: we hauehave need to cry and ſeeke who ſhall deliuer vsus from this bodie of death.
Q. How doth God deliuer his children?
A. Diuers waies, according to the quality of the euill vnderunder which they are;Iohn 3.16. as: Firſt, by the death of his Sonne, paying a ranſome for our great deliuerance. Secondly,Pſal. 34.7.5.10. by the miniſterie of Angels and men. Thirdly, by a deſtruction of their enemies, ſcattering their forces, confounding their plots.Dan. 3.27. Fourthly, by reſtraining the naturall properties of his creatures,Zeph. 2.3. fire and water, &c. Fifthly, by prouiding a ſanctuary,Eſay 57.1. whither his children may flie againſt a ſtorme; as he did for Noah and Lot. Sixtly, by death calling them from all cauſe and feare of euill.
Q. What doth this petition preſuppoſe?
A. Firſt, that Gods children during their militancy are ſubiect to euils,Rom. 7.9. Pſal. 34.19. Eph. 6.12.both of ſinne and puniſhment. Secondly, they hauehave many combates with all ſorts of euill,2 Tim. 2.24. eſpecially with ſinne, Satan and wicked men. Thirdly, that they hauehave no power ouer nor vnderunder theſe euils,Pſa. 103.14. to helpe themſelues. Fourthly, that God their Father, the chiefeſt good, is of more power then the greateſt euill. Fifthly,2 Pet. 2.9. although the Lord doe not ſuddenly,Prou. 18.10. yet he will ſeaſonably deliver his children that call vponupon him. Sixtly, that euill in the euill ſhould bee more earneſtly oppoſed, and praied againſt, then euill in the good.
Q. What muſt wee doe that this petition may be granted?
A. Firſt, we muſt beware of men,Mat. 10.17. 2 Theſ. 3.2. euill, tyrannous and bloody, as of the diuell. Secondly, wee muſt not caſt our ſelues into any euill,1 Theſ. 5.22 nor affect it, if we be ouertaken with any. Thirdly, wee muſt make vſe of that ſtrength and skill God hath beſtowed vponupon vsus for ſuch ends.1 Sam. 17.37 Fourthly,2 Cor. 1.10. we muſt ground our ſelues vponupon ſome former experience of Gods power and mercy; that he hath, doth and will deliuer.Pſal. 50.15. Fifthly, wee muſt be thankefull, for deliuerances receiued. Sixtly, we muſt not reward euill for good,Prou 17.13. unto any; whoſoeuer doth ſo, euill ſhall not depart from his houſe.
Q. But I hauehave prayed long, obſerued the former conditions and yet finde no deliuerance?
A. Firſt, to call and cry heartily for helpe vnderunder the burden of miſerie is ſome part of freedome. Secondly,Rom. 8.26. know the ranſome is paide oftentimes long before the priſoners bee freed. Thirdly,Iob 33.24. Pſal. 42.2. it may ſeeme long vntounto thee through thine owne weakneſſe, the multitude of enemies, and griefe conceiued by abſence from thy Fathers houſe, yet deliuerance will come and is comming daily;1 Cor. 15.23 Iames 4.3. ſome are deliuered euerie moment, but euerie man in his owne order. Fourthly, ſuppoſe thy ſelfe delighted with ſome ſecret euill,Acts 27.20. 2 Cor. 1.9. if after a long vſe of the meanes, thou findeſt no ſtrength againſt it. Fifthly, mans greateſt neceſſitie is Gods opportunitie.
Q. What doe you learne hence?
A. Firſt, that any euill and euill onelyonly is oppoſite to the libertie of Gods children.Iohn 17.15. Secondly, that God our Father is the author of deliuerance;Pſal. 34.19. hee onelyonly knowes how to deliuer the godly out of temptations. Thirdly,2 Pet. 2.9. that this is the laſt petition wee are to make vntounto God, the hardeſt thing to get and longeſt in getting. Fourthly, vponupon the apprehenſion or ſound hope of deliuerance, we muſt remember our dutie;Luke 1.74. being deliuered out of the hands of enemies, to ſerue him in holineſſe and righteouſneſſe, all the daies of our life.
Q. Which is the third part of the prayer, called the cloſe or concluſion of all?
A. For thine is the kingdome, power and glorie, for euer and euer, Amen.
Q. What is the meaning of this concluſion?
A. Firſt, that God doth deliuer his children for manifeſtation of his power and Maieſtie; and that the glory of praiſe muſt bee returned vntountoEſay 44.23. him after eueryevery deliuerance for the praiſe of his glory. Secōdly,Pſa. 50.15, 23 that a praier rightly framed, doth rauiſh the heart and mooue it with admiration to breake forth into the praiſes of God. Thirdly,Pſa. 57.7, 8. that petitioners may and ought with modeſtie and humilitie alleadge reaſons out of Gods Word why their petitions ſhould be granted,Exod. 32.11, 12. as Moſes and Ioſua did, our Sauiour confirming their practice by his doctrine here. Fourthly,Ioſ. 7.9. that men before they ceaſe praying ſhould manifeſt ſome confidence by words, geſture or both, of acceptation with God and a gracious anſwer in ſeaſon.
Q. What are we to vnderſtand by theſe words; Thine is the kingdome?
A. Firſt,Pſal. 50.12.103.19. a ſpeciall proprietie God hath in all kingdomes, of Heauen, Earth, and Hel…, both for ordination and diſpoſition. Secondly, an abſolute independencie of God in regard of his ſoueraigntie;1 Chr. 29.11 all vponupon him, he depends vponupon none: teaching all ſuperiours three things:Rom. 13.1. Firſt, that they are Gods deputies. Secondly, they muſt command for him and the benefit of his Kingdome,Luke 16.2. requiring obedience to his lawes. Thirdly, to him muſt they yeeld account of their places.
Q. What conceiue you is meant by theſe words, thine is the power?
A. Firſt, that God is able to doe whatſoeuer he will;Pſal. 62.11.115.3. power belongs vntounto God. Secondly, that all created power is borrowed and communicated from that fountaine of power and being:1 Chron. 20.12. teaching Gods Children three things: Firſt, there is no power to hurt them without his permiſſion. Secondly, no power can helpe them but by his free donation.Ier. 32.27. Thirdly, to ſeeke vntounto him and depend vponupon him.
Q. What is the meaning of theſe words; Thine is the Glory.
A. Firſt, that all true honour and glory is in and from God. Secondly,Reu. 5.13. Luke 2.14. that glory muſt be aſcribed vntounto him by men: all their prayers directed to his glory; teaching Chriſtians three things: Firſt,Pſal. 115.1. if men offer vsus glory by a good report deſeruedly in praiſe and commendation, wee muſt offer it to God againe, if not, we muſt be contentedly patient; knowing all honour and glory both diuine and humane are his to diſpoſe, fret not becauſe you hauehave no more, enuie not others enioying more; liue well, ſeeke it not, and you cannot want it.Ioh. 5.44.12.43. Secondly, that no glory is worth any thing, except it be diuine, in and from God. Thirdly,Acts 24.16. that they neither eſteeme nor affect any other, which cannot be got nor kept with a good conſcience.
Q What intends our Sauiour by the addition of theſe words, for euer and euer?
A. Firſt, that Gods ſoueraigntie is made incomparable by eternitie.Pſal. 90.2.145.13. Secondly, that glory and power to heare prayers and grant requeſts alwayes were and alwayes ſhall be his. Thirdly,99.1. that the grants of God to his humble petitioners are conſtantly immutable and eternally durable: teaching vsus two things: Firſt, by conſtancie in good, men come neareſt to the nature of God.Rom. 11.29. Heb. 13.8. Secondly, no place can hinder, nor time depriue vsus of Gods bleſſings: yeſterday and to day, he is the ſame for euer.
Q. What doe they all containe together?
A. Three things: Firſt, reaſons why the Lord may and ſhould grant the former petitions, drawen from diuers conſiderations: Firſt,Luke 18.7, 8. of his regall authoritie; it is the part of a King to receiue and anſwer the complaints and petitions of his Subiects. Secondly,1 Iohn 5.14, 15. of his abſolute abilitie to giuegive more then wee deſerue or can deſire.Iohn 12.28. Thirdly, of the end we muſt ayme at in our prayers,Heb. 13.8. His glory. Fourthly, of his inalterable immutability in regard of himſelfe and promiſes. Secondly, teſtimonies to confirme an aſſurance in vsus of a grant, drawne from the Nature of God,Reu. 4.11.15.3, 4. perſonally profeſt and applyed by vsus. Thirdly, praiſe iſſuing from both; Our Father hath, doth and will heare, that his children may hauehave occaſion to ſing and ſay, bleſſing, honor, glory and power be vntounto him that ſits vponupon the throne, and vntounto the Lambe for euer and euer.
Q. What is required in vsus, that we may conclude our Prayers thus indeed and truth?
Anſ. Firſt, denyall of our ſelues, that wee hauehave neither Kingdome,Dan. 9.8. power nor glory of our owne.1 Cor. 2.9. Secondly, apprehenſion by faith, that diuine riches,Heb. 11.6. power and glory doe far exceed any thing we hauehave euer heard or ſeene. Thirdly, a ſtrong perſwaſion, God is able and willing to heare and helpe vsus for the glory of his name.Pſal. 50.13, 14. Fourthly, knowledge, that praiſe is as neceſſary as Prayer, they muſt goe together.
Q. What doe you learne from this concluſion?
A. Firſt, the dignity and ſafety of Gods Children, eſpecially after the manifeſtation of their adoption;Pſal. 149.9 Subiects they are of his Kingdome, obiects of his ſauing power,Luke 17.17, 18. and heires of glory. Secondly, that when God grants our prayers he may and doth looke for praiſe. Thirdly, Mat. 11.25.in prayer and praiſes we muſt learne to giuegive God his owne Titles and attributes. Fourthly,Rom. 8.18. Gods Glory is both the beginning and end of our Prayers;1 Iohn 3.2. the firſt in our intention, the laſt in execution. Fifthly, that our preſent poſſeſſions are farre inferiour to our future hopes.
Q Why is this word Amen added in the laſt place?
A. Firſt, as a ſeale by way of confirmation, that in the former petitions we hauehave fully expreſt our mindes to contentment. Secondly, as an earneſt of our longing to be heard in eueryevery particular. Thirdly, as a witneſſe of our faith, beleeuing not onelyonly a poſſibility but a performance of our requeſts.
Q. How many wayes is this Word taken and vſed in Scripture?
A. Three wayes: firſt nominally,Reue. 3.14. by way of denomination being a name our Sauiour once tooke to himſelfe. Secondly,Iohn 1.51. aduerbially, for a vehement aſſeueration. Thirdly, really, by way of emphaticall ſignification, when wee vtter thereby ſome thing vntounto God, which cannot be ſo well expreſt in other termes; and ſo here.
Q. What then doth it ſignifie here?
2 Cor. 1.20.A. Firſt, a poſſibilitie theſe petitions may bee granted, being good and true,1 Cor. 14.16. directed to him who is goodneſſe and truth it ſelfe.Pſal. 62.8. Secondly, an ardencie of affection to hauehave them granted. Thirdly, a certaintie of perſwaſion they ſhall be granted:Iames 1.6. being thus much in effect, it is ſo, ſo be it, and it ſhall be ſo.
Q. What doth this word preſuppoſe, as contained in it and required in the ſpeaker thereof?
A. Foure fruits of faith or properties of a beleeuing petitioner: Firſt, knowledge in the vnderſtanding of thoſe things deſired;1 Cor. 14.16. how can he ſay Amen that knowes not what is ſaid? Secondly,Reu. 7.12. aſſent in the minde and will, to the things vnderſtood. Thirdly,17. ſpeciall application in the perſon, of the petitions knowne and aſſented vntounto. Fourthly,Rom. 4.21. heartie confidence with cheerefulneſſe, grounded vponupon the promiſe of Chriſt,1 Ioh. 5.15. that our requeſts knowne, aſſented vntounto and applyed ſhall be granted.
Queſt. What may be learned hence?
Anſ. Firſt, the duty of Gods Children,Neh. 8.6. vntounto all good things to giuegive their aſſent readily; eſpecially to euerie good prayer,Pſal. 106.48. and praiſe of God in publike to ſay Amen onelyonly. Secondly, wherein many are faultie; either by no Amen, aſſenting to few good motions without many delayes and ſome violence; or by a falſe Amen: ſuch are. Firſt, a ſenſeleſſe Amen, ſaying it to they know not what. Secondly, a ſpiritleſſe Amen, without any inward feeling, faith or feruency. Thirdly, a haſty Amen, running vponupon it all the prayer time, that they may clap it out and bee gone. Fourthly, a lazy Amen, drawing it out as if they would quarter the word, betweene ſleeping and waking.
Queſt. Why is this duty ſo requiſite in the people, to ſay Amen vntounto the Miniſters Prayer?
Anſ. Firſt, to keepe their mindes the better intent vponupon the buſineſſe in hand. Secondly, it doth wonderfully eleuate the heart, expelling drouſineſſe to cheere the whole man. Thirdly, it is beneficiall vntounto others hearing it, if ſeaſonably and deuoutly deliuered. Fourthly, it ſerues to put men in minde where and what they are; priuate perſons in Gods preſence; where the Miniſter is the mouth of God to them, their mouth vntounto God; ſo their mind goe along, an audible voyce is not neceſſary till it come to their turne to ſay Amen: a diſorder it is in ſome places, men will ſay all the prayers, together with the Miniſter, ſtriuing who ſhall bee lowdeſt.
Q. Is this a Prayer, or but the forme of a Prayer onelyonly?
A. It is both; a forme for imitation, a prayer for vſe; prouided. Firſt,Matth. 6.9. we vnderſtand it according to our weake capacitie. Secondly, that we referre our wants to the right heads as neere as may be. Thirdly,Eccle. 5.2. that we runne it not haſtily ouer (as the manner of ſome is) but repeate eueryevery part in a feeling affectionate manner.
Q. Are Chriſtians tyed to this forme?
A. Yes certainely; for matter and ſubſtance, not for words, liberty is left,Iohn 17.1. to expreſſe themſelues in other termes, obſeruing theſe cautions.Acts 4.24. Firſt, that it be without diſlike of this forme, proceeding from an vnderualewing conceit thereof, or an ouerualewing of our owne abilities.Prou. 10.19. Secondly, it muſt be with reference to this; that theſe petitions,Matth. 6.7. perfectly ſufficient for vsus, may bounde our deſires. Thirdly, let all bee in the language of Canaan, without vaine and tedious repetitions; our wants muſt bee expreſt in the moſt pithy, feruent and ſignificant manner poſſible.
Q. Is this a prayer when it is read onelyonly, as well as when it is ſaid without booke?
A. Yes doubtles, reading or ſpeaking being but outward circumſtances and cannot alter the nature of Prayer;Mar. 19.39. preſuppoſing. Firſt, it bee read with that decency and grauity which which become ſo admirably excellent a Prayer. Secondly,1 Cor. 14.15. that the heart and mind goe along with it. Thirdly,Hoſea 14.2. that men content not, nor tye themſelues to the bare reading or ſaying ouer of theſe words onelyonly, but growing in grace and knowledge, they endeauour to expreſſe themſelues in other good termes ſutable with their occaſions.
Q. If wee doe all you hauehave taught vsus herein, may wee bee aſſured of hearing?
A. You may: God hath promiſed, Chriſt hath purchaſed all for ſuch petitioners:Matth. 7.8.9, 10, 11. what man is there of you, whom if his ſome aske bread, will giuegive him a ſtone? if he aske fiſh, will giuegive him a Serpent? if ye then being euill know how to giuegive good gifts vntounto you: children, how much more ſhall your Father which is in Heau…n giuegive good things to them that aske him.
Q. What may bee obſerued from all in generall?
A. Firſt, the priuiledges of a Child of God, who hath libertie to ſpeake vntounto God, directions how and aſſurance to be heard in eueryevery petition.1 Iohn 5.14. Mat. 17.21.21.22. Secondly, the excellencie of prayer and of this aboue all other; yeelding vsus an euident teſtimony of the diuinity of Scripture.Iames 5.16. Thirdly, the neceſſity of knowledge, that we may beleeue and aſſent vntounto the promiſes of God: Maſters and parents are bound to inſtruct their charge in all theſe particulars. Fourthly,Mat. 6.33. that order we are to obſerue in prayer, firſt for ſpirituall, after for temporall bleſſings.
Q. Which is the laſt duty required in this Catechiſme to be done for ſaluation after baptiſme?
A. A prepared, reuerent and often receit of the Sacrament of the Lords Supper.1 Cor. 11.26.
Q. What is a Sacrament?
A. An outward viſible ſigne ordained by Chriſt, conſecrated by his Word, for the conueyance of inward,Rom. 4.11. inuiſible grace to his adopted ſonnes and daughters: or thus,Acts 2.38, 39.22.16. A diuine ſeale of conditionall promiſes, not ſignifying onelyonly but truely exhibiting, offering and ſealing Chriſt with all his benefits to the worthy receiuer.
Queſt. How many things are required to make a Sacrament?
A. Foure: Firſt, a command of Chriſt,Matth. 26.26.28.19. that ſuch ordinances ſhall bee vſed in the Church for ſuch ends. Secondly, a promiſe annext to this command. Thirdly, ſignes ſignifying, whether wee reſpect the ſenſible Elements, or the actions neceſſary for the preparation thereof. Fourthly, grace ſignified by that created ſubſtance wee ſee, or taſte.
Q. Whether or no doth the efficacy of Sacraments depend vponupon outward circumſtances, as vponupon the holyneſſe of the place, or worthineſſe of the perſon adminiſtring?
A. No, but vponupon the truth and power of diuine inſtitution,1 Cor. 3.7. preſuppoſing that matter and forme be obſerued according to the firſt ordination.
Q. Why did Chriſt leaue Sacraments in his Church?
1 Cor. 11.25.A. Firſt, for pledges of his louelove, to mind vsus of ſomething promiſed,1 Pet. 3.21. to aſſure vsus of performance, and to bind vsus ouer to ſome ſeruice.Deut. 6.20. Secondly, to be as conduits, to conuey the Water of Life vntounto thirſtie ſoules. Thirdly, for the further propagation of the Goſpell; men ſeeing Sacraments will bee moued to aske what they meane, and muſt bee anſwered out of the Word of God;Ioh. 13 35. which is the deed containing the couenant. Fourthly,Exod 12.22, 23. for the preſeruation of Chriſtian amitie, and heartie louelove amongſt thoſe which are entred into this aſſociation, and Communion with Chriſt and Chriſtians. Fifthly, for diſtinction of his company from all other ſocieties, vſing them not, or not aright.
Q. When is a Sacrament rightly vſed?
A. Firſt,1 Cor. 11.23.15.3. when the Authors form is obſerued with all poſſible care and purity: without mingling or mangling, adding or taking away. Secondly,Mat. 22.12. when ſu…h perſons onelyonly are admitted to whom the Sacraments belong. i. the houſhold of faith. Thirdly, when the Church propoſeth the ſame ends in adminiſtration, which Chriſt did in his ordination. Fourthly, when receiuers vnderſtanding, are mindfull of the oath there taken and carefull to keepe it.
Q. What doe wicked impenitent ſinners receiue in this Sacrament?
Mat. 22.12. 1 Cor. 11.27.29.A. Firſt, ſuch ought not to come thither; they ſtand excommunicate by the word, and ſhould be kept backe by force of Eccleſiaſticall diſcipline.Acts 8.13. Secondly, if they preſume to come vnprepared (at their perill be it) they receiue nothing but the bare outward Elements to their further condemnation; becauſe they are not actually, for any thing they know, within the couenant, no promiſe belongs vntounto them.
Q. What is the Lords Supper?
A. It is the other Sacrament of the New Teſtament,1 Cor. 11.23, 24. Mat. 26.26. ordained by Chriſt in memory of his death, till his comming againe, whereby his ſanctified members are daily nouriſhed in eternall life, and hauehave their aſſurance ſealed vntounto all the benefits of his paſſion.
Q. Why is this Sacrament to bee adminiſtred and receiued often?
A. Firſt, becauſe it is as food to nouriſh vsus, or a nouriſhing Sacrament. Secondly, that where there is a multitude, which cannot all conueniently come at one time, ſucceſſiue opportunities might be offered for all to come at one time, or other. Thirdly,Math. 6.11. our inward man lookes for it, as the outward man doth for daily bread; that thoſe breaches made by ſpirituall combates may bee repaired, and our couenant renewed. Fourthly,1 Cor. 11.26 it is a meanes to helpe the weakneſſe of our memory, who are exceeding apt, to forget what Chriſt hath done for vsus, to grow ſecure, cold and careleſſe.
Q. Doth the adminiſtration of this or the other Sacrament alwaies require preaching of the Word at the ſame time?
A. Firſt, an opening of the couenant, a declaration of the ſubſtance of a Sacrament, to the vnderſtanding of ſuch whom it concernes, is required before the adminiſtration of either Sacrament in the plantation of a Church,Mat. 28.19. Act. 2.40, 41.8.38.16.15, 33. leaſt men receiue they know not what. Secondly, preaching by way of explication and application, is moſt conuenient, ſeaſonable, and profitable at the ſame time. Thirdly, but not abſolutely neceſſary; where the Goſpell hath beene before, and may be after preacht and preſt; as in ſettled Churches it is, or ought to be.
Q. Why was the Sacrament of the Lords Supper ordained?
A. Firſt, for a continuall remembrance of that one ſufficient ſacrifice of the death of Chriſt,1 Cor. 11 25 once offered for the ſins of all penitent beleeuers.Iohn 20.27. Secondly, for the confirmation of their faith, vponupon the promiſes. Thirdly, for the conueynig of benefits ariſing from both; but no way to be a propitiatory ſacrifice, neither for the liuing, nor for the dead, as the Papiſts would hauehave it to be.
Q. How many parts are there in this Sacrament?
A. Two: Firſt, viſible ſignes ſignifying bread and wine,Iohn 6.63. 1 Cor. 10.16 conconſecrated by a lawfull Miniſter, according to the forme preſcribed in Scripture. Secondly, inuiſible g…ace ſignified; the body and blood of Chriſt offered to eueryevery beleeuing gueſt at that Table.
Q. What is it that we do feed vponupon there?
A. Firſt, All, good and bad feed vponupon bread and wine conſecrated;Mat. 26.26. or may and ought to receiue both; if either be taken purpoſely from any, the Sacrament is maimed.Ioh. 6.50, 51 Secondly, only the beleeuing penitent ſinners doe feed alſo vponupon the body and blood of Chriſt really and truely.
Q. Is there no change of the Elements in the Sacrament?
A. Yes: by way of conſecration of them to a new end and office;Mat. 26.26. 1 Cor. 10.16 not by way of change of the ſubſtance; bread and wine they were before, ſo they remaine after; elſe there could be no Sacrament: and therefore we muſt ſhun adoration of the creature, leſt we offend the Creator by Idolatry.
Q. What is it in vsus that is fedde and nouriſht by that food, body, ſoule, or both?
A. Firſt, with the outward ſignes ſignifying,Corpus vivens propriè obiectum nutritionis. properly the body is nouriſhed, or if you will the whole outward man. Secondly, with the inward grace ſignified, neither body nor ſoule properly, but the inward man called the new man, after God created in righteouſnes and true holineſſe: it is a feaſt for regenerate men onelyonly,Ioh. 6.50.51 Eph. 4.24.2.8. to whom Chriſt. Firſt, by a ſecret and ſweet working of his ſpirit, offers himſelfe to bee that in them, which he is for them. Secondly, in like manner gently (but infallibly) ſtirres vp their faith (his owne gift) to apprehend and apply him; ſo being borne againe and nouriſht by one and the ſame inexplicable meanes.
Q. Why ought men to come vntounto this feaſt?
A. Firſt, in obedience vntounto Chriſt calling, leſt they ſhould giuegive offence vntounto him, and iuſtly incurre his diſpleaſure, who will admit of no excuſes. Secondly,Math. 22.5.6, 7. Heb. 12.23. for that good company they do or ſhould meet there; being an aſſembly of the new borne, whoſe names are written in the booke of life. Thirdly, for the comforting and refreſhing of the inner man,Eſa. 55.1, 2. longing after Chriſt, as the hungry ſtomacke after meate, or the parched earth after raine.