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VIII. Q. How did God make all things?
A. God made all things very good:

Gen. i. 31.
IX. Q. How did God make Mankind ?

A. He made Mankind in
a Gen. i. 26, 27; his own likeness a, and to live
b Gen. jii. 22. The
tree of life was

for ever b.
pledge of man's living for ever.
X. Q. Wherein was Mankind made like God?

4. In knowledge a and
a Col. iii. 10.

righteoufness b, and in domib Epb.iv. 24.

nion over all other living
& Gen. i. 26.

creatures in this world c.
XI. Q. How then came mankind and the devils
to be as now they are ?

A. Mankind and the devils fell from their first Gen. ii. estate by fin.

Rom. V.12, XII. Q. What do you believe in the second Arti- 18. 2 Pet. cle, concerning Jesus Christ?

Jesus fignifies a A. I believe that Jesus
Saviour: he is there-

Christ * is God's only Son,
fore called Jesus, be-

and our Lord a; and I trust
cause he is our Saviour,
Matth. j. 21.

Christ in him, and obey him h.
signifies Anointed, that
is, Preferred or Exalted, whether oyl be used or not. Pl. cv.
15. He is therefore called Christ, because he was Preferred by
God to be our Lord. Afts ii. 36. Now Anointed signifies
Preferred, because it was the highest expression of respect in
entertainments ; (Luke vii. 46.) and because it was us'd in the
making of Kings (1 Sam. 10. 1.) and Priests. Levit. viii. 12.
Instead of oyl Chrift was anointed with the Holy Ghost. Aets
x. 38. a Jobn xx. 31. Mattb. xxvii. 18, 19, 20. b Jobn xiv.
1, 15.

a John i
XIII. Q. How is Jesus Christ God's only Son?
A. He is God's only Son by nature a, and by ch. v, 17:

18. Heb. i. being conceiv'd by the Holy Ghost b.

XVI. Q. What do you learn by bis being God's 6 Luke i. inly Son by nature ?

35. 4. I learn

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1. 14:


ch. v. 17,


John i. 1. A. I learn that he is God equal with the Father.

XV. Q. How can that be, when there is but one 18. Phil.

God? ü. 6. Rev. i. 18, II, 17.

A. God the Father and Heb. i. 6. compard Jesus Christ are, in a with PS. 97:7. Heb. i.

derful manner, one God from 10, compar'd with Pf. 102. 25. It is God everlasting. the Father that is made known in the old Testament, Aets iii. 13. But because the three Holy Persons are one God, and do join in all things that concern their creatures ; (See 50 2.) therefore that which is said of the Father, is sometimes attributed to the Son; as in the places now cited: and sometimes to the Holy Ghost; as Aits xxviii

. 25. compar'd with Isai. 6. 8, 9. Heb. x. 15, 16. compar'd with ch. viii. 10. and Jer. xxxi. 33.

Fobn xii.

XVI. What Lord is Jesus Christ to us?

Å. He is our Propheta, a Axts iii. 22, 23.

and our High Priest b, and b, Heb. 2, 17.6. Lukei. 32, 33. * Ats he is

our King c. our Prophet, High Priest, and King, he is our Mediator ; that is, one that stands between God and us, obtain of God all good, and to give the fame to us.

XVII. Q. How is Jesus Christ our Prophet? 49, 50.

A. He taught us the Will of God, as we read Kas iii. in his Gospel. 22, 23: XVIII. Q. How is be our High Priest? a Heb. vii. 26, 27.

A. He offer'd himself upon * That is, he suffer'd the Cross a Sacrifice for our the punishment due to

fins a * And he prays to God our sins, (ch. ix. 28.) that God may forgive for us b. + us. ver. xxvi. 6 Heb. vii. 25, 26, + In this he is our Advocate, that is, one that prays and pleads for us.

XIX. Q. How is be our King ?

A. He

a Mattb. xxviii. 18, A. He Governs us by his 19, 20.' John iv. 1,

John iv. 1, Holy Spirit, and his Ministers 10, 14. ch. vii. 37,

a. He is our Defender b, and 38, 39. ch. xvi. 7. 2 Thef. ii. 16, 17. our Judget: And he does all b Luke x. 19. Rev. iii. that God does to ús d

.; Matth. XXV. 31 to the end. Mattb. xxiv. 34. Rev. ii. 5, 10, 16, 17, 22, 23; d John v. 19. ' , "Cor. viii. 6. Eph. iii. 9. Heb. i. 2, 3. Aas


v. 31.

XX. Q. Wby must you trust also in Chrift?

A. Because God does all a Col. i. 2, 16, 17. 6 Ver. 14, 20. Upon things for us by him a, and for the account of the for his fake b. giveness of our fins, and our being reconcil'd to God by Christ's Death, it is that God does all things for us. See 44, 53 Q.

XXI. Q. Wbat do you believe in the third Article, concerning Christ's Birtb?

A. I believe that he was Conceived by the Mattb. i. Holy Ghost, and born of the Virgin Mary. 18,20,22, XXII. Q. Wbat do you learn by bis being con-23. 1John

iv. 2, 3: ceived by the Holy Ghost, and born of a Virgin?

A. I learn that he who is a John i. 14. 6 Heb. iv. 15. #That God the Son of God, is also a being a Man, he may Man a, but without sin bt be a merciful Mediator to God for man, (Heb. ii. 17) and being without fin, he might by his Death make Satisfaction, that is suffer a fufficient punishment for the fins of men. 1 Pet. i. 18, 19. ch. 2, 22, 24. See 26 l.

XXIII. Q. What do you believe in the fourth Article, concerning Christ's Death? * The Governor of

A. I believe that he suffer'd Judea. ai Cor. xv. 3, under Pontius Pilate*, was Cru4. He lo suffered and cified, Dead and Buried a; died as he is Man.

that he descended into Hell b. Phil. ii. 8. 6 Aas ii 31. D


XXIV. Q. Włal was bis Crucifying? Luke xxiv.

A. He was stretch'd out upon the Cross, and 39, 40.

naild to it by his hands and feet ; and fo he Foba »x. hanged till he was Dead. 20, 25, 27

XXV. Q. What is meant by He descended into Hell?

A. He went down into That is, notwith

the state of the dead in the standing he rose again so foon, he was per: grave. fectly Dead, and Buried in the perfect state or condition of the dead; which stace or condition was, to lie in his grave without his Soul until his Resurrection. So being perfectly dead, he suffer'd the punishment of our sins, which is Death. Gen. ii. 17. Rom. 6. 23. ; This is that which St. John requires us to believe, by his so earnest testifying that he saw water and blood come out of Christ's side, when one of the Soldiers pierced it after they saw that he was dead. John 19; 33, 34, 35. For the water came from the pericardium ; which is skin inclosing the whole heart, with water in it that increases much after death. And fo the water was a certain proof that he was perfectly Dead; because he was wounded at the heart.

Now that his Burial in perfect Death is meant by He defcended into Hell, will appear by what follows. Hell in the Original of the Creed and of the new Testament, Adns, in the Original of the old Testament, Sheál, fignifies all place under the earth; yo

xi. 8. Pf. 139. 8. Amos 9. 2.) as all above the earth and water is heaven. Gen. i. 6, 7, 8. So to be in hell, is to be either in the place of torment, as Luke xvi. 23, or in the grave, as Reo. xx.'iz. And lower than the grave good men do not go when they die.

The Scripture meaning of He defcended into Hell, is to be seen in the words of Jacob, Gen. xxxvii. 35. I will go down into bell unto my son ; and ch. xlii

. 38, then foall ye bring down my gray hairs with forrow to bell: For in both places the word in the Original for the grave, is the word for hell. And the word grave is truly set in both places. For altho' ch. xxwii, Jacob did not think his son to be in a grave, becaufe he believ'd him to be devour'd by an evil beaft: Yet he knew that if he had so died, he would return unto the ground, and unto duft. ch. 3. 19. And to


down into bell, or the grave, would be no other then to return unto the ground, and unto duft, and fo to go unto his for. And so by hell he might mean the ground, as that which receives


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out of fight all that die; which receives them, either in the grave, or through the bodies of beasts, or fouls, or fishes. And the same ground is meant by bell, Pf. 89. 47, in the old Translation.

Now Jacob's going down to bell, and his being brought down to bell, certainly fignifies his going down into the grave, to be there in the perfect ftate of the dead. And the fame is the true and natural meaning of Christ's descending or going down into Hell: as his and the thiefs being in Paradise (Luke xxiii. 43-) was their being there in the perfect state of happy Souls. For in the Prophely, Thou wilt not leave my foul in Hell, Pf. xvi. 10, applied to Chrift, Aas ii. 27, 31, my soul does not fignify my Spirit, but me, or my life; as Pf. 49, 15. 56, 13. 89, 48. 116, 4, 8. 142, 7. Our singing Pralms truly say, Thou wilt not leave my soul in the grave: that is, Thou wilt not leave me in the face of the dead in the grave. Descendit ad inferos, id est, ad locum & conditionem inferorum in fepulcbris.

It is not to be found in the Scripture that his Spirit went into the place of torment, altho' not to suffer there; nor into any paradife, which heathens, and others also have imagin'd to be in hell.

As to the opinion of his descending into the place of torment: The Deep, which Rom. x. 7, Chrift is fuppos'd to have been in, has no need to fignify that place. For the words, Who fall defcend into the Deeps are instead of Wbe ball go over the Sea ? Deut. xxx. 13. And abur , the word in the Original for the deep, is used to signify the deep of the sea; as in the Greek of PS. 106. 9. Ifai. 51.10. And Christ may be fupposed to be buried in the fea, as Jonas was.

But the Apostle alters the words of Mofes to his own purposes and speaks not as the words of Moses, v. s, but as the words of the righteousness which is of faith. So the grave wherein Chrift was buried, is truly fignified by the deep, as part of the deep of the earth: as hell'is here proved to signify the grave, as part of bell the whole deep of the earth. For åpuar, the word in the Original for the deep, may as well fignify the whole deep of the earth, as of the waters, Ger. i. 2. And ch. 49. 25. tebóm ; the Hebrew word for & Bvac, does fignify the whole deep of the earth. For the bleffings of the deep there are the blessings of the earth, namely springs of waters, and all things that grow, or are digg'd out of the earth. The words in the Greek are

surogíar yns sxvons ráite, the blesing of the earth that bath all thingse Job. 28. 14, the depth (tekóm. åbuaro diftinguith'd from the sea, signifies the whole depth of the earth. And Pf. 71. 20, the depths tebomóth, aBuerol, of the eartb are the graves David was in danger to be buried in,


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