natural here meant which is the separation of Body and Soul 3. The pains of Hell for ever Q. 20. Did God leave all mankind to perish in the estate of sin and misery A. God having out of his meer good pleasure from all Eternity elected some to Eternal life did enter into a Covenant of Grace to deliver them out of the estate of sin and misery and to bring them into an estate of Salvation by a Redeemer Explic. Q. Must all mankind unavoidably perish in their sins and misery A. No not the elect of God Q. Whom do you mean by Gods Elect A. Those whom God hath chosen to everlasting life Q. What moved God to Elect any A. His meer good pleasure Q. What mean you by that A. The most free absolute or undetermined Will of God Q. When did God Elect them A. From all Eternity Q. What mean you by that A. Before time began or before any thing was created Q. What did God do for his Elect to accomplish his decree touching their Salvation A. He entred into a Covenant of Grace with them Q. Why is the second Covenant called the Covenant of Grace A. Because Free-grace was the only motive God had to make and perform the Promises contained in it Q. By what other name is this Covenant called A. It is also called the New Covenant because it never decayeth nor waxeth old but remaineth in full force effect and vertue to the end of the world Q. But what is become of the Law of that first Covenant made with Adam in Paradise that old Covenant the Covenant of Life or Works repeated to the Iews The sum of which we have fully express'd Ezek. 18. 4. The Soul that sinneth it shall die A. It is neither executed nor abrogated but released or dispensed with Q. Is it not fully executed A. No Q. Nor abrogated A. No. Q. How prove you that A. By these two Reasons 1. It is in part executed upon Believers themselves they are liable to the miseries of this life and to Death it self viz. to the first or natural Death which is the wages of sin although the second Death hath no power over them 2. It is totally executed upon finally impenitent unbelievers who are liable to the pains of Hell for ever over whom not the first only but the second Dâ—ath also hath power Q. But seeing Iesus tasted Death for every man doth not the Gospel relieve impenitent unbelievers A The Gospel finds them and every one in a state of Condemnation Those who believe it proclaims deliverance unto and relieves them but those who through unbelief reject it and put it from them and judge themselves unworthy of everlasting life it leaves such as it found them viz. under the Condemnation of the Old Covenant since they refuse the pardoning mercy of the New Q. You have now satisfied us that the first Covenant is neither fully executed nor abrogated But how is it released or dispenced with A. By super-inducing a New Covenant of Grace over it that whosoever closeth with and comes into the terms of the new shall be exempted from the rigour and extremity i. e. from the eternal condemnation of the old although he may be liable to the miseries of this life and to the first Death Q Is the Covenant of works as to its execution upon such as are in the Covenant of Grace in the chief part restrained although in some part inflicted A. Yes Q. In the chief part restrained and in some part inflicted what do you mean by that A. We mean that Believers shall never complain under the eternal and destructive although they do bear the temporal and corrective punishment of their fins Q. But because generals are obscure tell us particularly for the clearer understanding of this Mysterie what obligation the first Covenant laies on sinful man A. A double obligation first in reference to what is past And secondly in reference to the future Q What obligation doth it lay on him in reference to what is past A. It requires satisfaction and reparation from him for his sin in breaking it Q What in reference to the future A. It requires perfect conformity still as at the first and absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image Q. Is it possible for us to satisfie Gods injured Law for our first breach A. No. Q But if we could might not the Law come upon us for future exact conformity to pay the residue of that eternal Debt due to God as our Creator A. Yes it might Q. Doth the Covenant of Grace relieve us as to both these cases and dispence with the rigour of the Law A. Yes Q. How doth it relieve us as to the first obligation A. It comforts us with the good news that the Son of God hath satisfied his Fathers Justice and if we believe but in him God will accept of us as if we had satisfied in our own persons The case the Law leaves us in is well expressed Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us in St. Paul's language Rom. 8. 33 34. you have both together excellently Ezek. 33. 10 11. Q. How as to the second A. The New Covenant dispenceth with the rigour of that too and justified and pardoned persons shall not lose all again upon the least defailance therefore the Gospel proclaims pardon of sin upon Repentance and acceptance of sincere endeavours to obey him Q God gave the Law from Mount Sinai and the voice of words was so dreadful there that they which heard it intreated that the Word should not be spoken to them â—ny more But we are come to Mount Sion what is Gods language to us now A. Sinners be but in good earnest do but love me heartily and my waies let me but see a child-like ingenuity in you and I will put down your upright though imperfect performances in the Book of my remembrance Q. How is it possible our performances should be recorded in the Book of Gods remembrance since the best of them are imperfect and we do daily break the Commandments of God in thought word and deed A. If there be a willing mind it is well accepted according to that we have and not according to that we have not And the Commandments of God may be reputed as done when whatsoever is not done is pardoned Thus doth the candour of the Gospel dispence with the rigour of the Law Q. But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die to contradict it by declaring That he that believeth shall never die but have Eternal Life A. We must look upon threatenings as a part of the Law declaring the dueness of the punishment what the offender hath deserved
unchangeableness of Gods elective Love 2. From the All-sufficiency of his Power 3. From his Faithfulness in his Promises 4. From Christs unchangeable Priesthood and continual Intercession for them 5. From the nature of Grace and the means thereof Q. May not any Believers by falling into sin fall from Grace A. Some Believers may through the remainders of corruption in them and the violence of Satans temptations fall into sin foully and so fall from degrees and measures of Grace but they shall never fall totally and finally from Grace And when we see any to fall totally and finally from the profession they formerly made we may know they were never that in sincerity which they professed themselves to be Q. 37. What benefits do Believers receive from Christ at their Death A. The souls of Believers are at their Death made perfect in holiness and do immediately pass into Glory and their Bodies being still united to Christ do rest in their Graves till the Resurrection Explic. Q. How manifold are the benefits of Believers at their Death A. Twofold 1. In respect of their Souls 2. In respect of their Bodies Q. 1. What benefits have Believers in respect of their Souls at Death A. They are made perfect in holiness and do immediately pass into Glory Q. Are not Believers perfect in this life A. No Q. Do not the Souls of Believers sleep in the Grave with their Bodies or stay in Purgatory A. No. Ibid. Q What do Papists mean by Purgatory A. They mean a state of Temporary punishments after this life from which men may be released and translated into Heaven by the Prayers of the living and the Sacrifice of the Mass. Q. 2. What benefits have Believers in respect of their Bodies at Death A. 1. Their Bodies are still united to Christ. For though Death doth for a while separate their Souls from their Bodies yet it cannot separate Christ from either but as when Christ died his Hypostatical or Personal union still remained his Divine Nature being united both to his Soul in Heaven and to his Body in the Tomb on Earth So when Believers die their mystical union unto Christ still remaineth and Christ is united both to their Souls with him in Glory and to their Bodies which are his Members even when they are rotting in the Grave 2. They rest in their Graves as in their Beds till the Resurrection Q. What is the Resurrection here spoken of A. The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation which will be first of the righteous and then of the wicked at the last day Q How do you prove that there shall be such a general Resurrection A. It may be undeniably proved from the Scriptures and the power of God If God be of infinite power and therefore can raise the dead and infinitely true and in the Scriptures hath revealed that he will raise all the dead then there shall be a general Resurrection but God is infinite in power and in the Scriptures hath revealed that he will raise all the dead therefore there shall be a general Resurrection The ground of the Sadduces errour who denied the Resurrection was their ignorance of these two great foundations of this Doctrine namely the Scriptures and the power of God Q. Shall the Dead the raised with the same body which they had when aliu before A. Yes Q. How do you prove that the Dead shal be raised with the same Body A. Because otherwise it could in no proper sense be called a Resurrection but a new Creation 2. Because 't is fit the same Body that was an instrument of righteousness or sin should share in the like Reward or Punishment Q. Will not the Bodies when they are raised differ from what they are now A. They will not differ from what they are now in regard of their substance and essence But they will exceedingly differ in regard of their qualities Q. 38. What benefits do Believer receive from Christ at the Resurrection A. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of Judgement and made perfectly blessed in full enjoying of God to all Eternity Explic. Q. How many waies may the benefits which Believers receive from Christ at the Resurrection be considered A. Three waies 1. In respect of the Resurrection it self 2. In respect of the day of Judgement after their Resurrection 3. In respect of Heaven after the day of Judgement Q. What is the benefit of Believers in respect of the Resurrection it self A. Believers shall be raised up in Glory Q. What benefits shall Believers have at the day of Iudgement A. They shall be acknowledged and acquitted Q. What mean you by their being acknowledged A. Their being owned by Jesus Christ as his Q. What mean you by their being acquitted and from what shall they be acquitted A. They shall be fully freed from all their sins and finally discharged from the sentence of Condemnation Q. After what manner shall they be acknowledged and acquitted A Openly viz. before the Father and the holy Angels and the general Assembly of the whole world Q. What is the benefit of Believers in Heaven after the day of Iudgement A. They shall then be made perfectly blessed Q. Wherein doth that blessedness consist A. In full enjoying or God to all Eternity Hitherto are the matters of Faith which make up the first Part of the Catechism or what man is to believe concerning God Now follows the second Part concerning the duty which God requires of Man Q. 39. What is the Duty which God requireth of Man A. The Duty which God requireth of Man is obedience to his revealed Will. Explic. Q. Doth God require any thing to be performed by man to himself A. God requireth Duty from Man Q. What is that Duty A. Obedience to obey Q. What is the Rule of Mans obedience in General A. Gods revealed Will. Q. What mean you by that A. The written Word or the holy Scriptures wherein the main purport of them is not to reveal to us the existence or non-existence of our actions but their moral conveniency nor yet future contingences whatsoever shall come to pass in the world but what may and ought to be done by intelligent creatures and what by preventive love and enforcing obligations God will expect from us Q What do you mean by those obligations that enforce the Duty which God requireth of man A. Those beneficial resultances or benefits which flow from Gods relation to Man as his Creator Redeemer and Sanctifier Q. 40. What did God at first reveal to man for the Rule of his Obedience A. The Rule which God at first revealed to man for his obedience was the Moral Law Explic. Q. Is not Gods secret Will the Rule of Mans obedience A. No. Q. How prove
supposition renders it most probable be it known to all such unnatural Parents as reject Infant Baptism that they harden their hearts against their own flesh Q Why so A. Because Children are parts of Parents and by this contempt of Baptism they reject the Counsel of God against themselves and their Children Q What other reason have you for Infant Baptism A. 3. Children were ever admitted to the sign and Seal of this Covenant which of old was Circumcision and Baptism succeeds in the room of Circumcision Q. How doth that appear A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision to teach us that it succeeds iâ— Object But if Baptism ought to be administred to all those to whom Circumcision was administred because Baptism succeeds Circumcision by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb seeing the Eucharist succeeds the Iewish Passover But you stay longer before you admit your Children to the Lords Supper than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb so soon as they were able to eat flesh and to ask their Fathers the reason of that legal ceremony and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires and are able to examine themselves according to the command of the Apostle 1 Cor. 11. Let a man examine himself and so let him eat of that Bread and drink of that Cup. Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits unto their spiritual nourishment and growth in Grace Explic. Q. What is the other Sacrament of the New Testament called A. The Lords Suâ—pâ—â— Q. Why so A. Because it was instituted at that time after the Paschal Supper was endâ—d Q. Are we therefore bound to celebrate it alwaies at the same time A. No because there is no command for it nor is there the same reason for it now as then this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture both of them being upon occasion of the Paschal Supper then Q. Why do you super add the circumstance and limitation of that present time A. Because the first Paschal Supper in Egypt was eaten standing but afterwards sitting and lying along leaning one on anothers breasts in sign of their rest and security otherwise than they had in Egypt Q. What are the sacramental Elements in the Lords Supper A. Bread and Wine Q What are the sacramental actions A. Breaking the Bread giving and receiving the Bread and Wine Q. What is signified by the Bread and Wine A. The Body and Blood of Christ. Q. What are the Ministers actions A. Breaking the Bread and giving the Bread and Wine not withholding the Cup from the people as the Papists sacrilegiously do Q. What is signified by the Ministers breaking the Bread A. Christs Body being broken for us Q. Why must the people partake of the Elements of both kinds A. Because all that were present at the first Sacrament given by the Lord Jesus himself did so Q How dâ—th that appear A. By the plain express words of Scripture Mat. 26. 26 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments and therefore they and their Successors only had the priviledâ—e to drink of the Cup A. 1. By this argument the Bread may be taken away from the people too and so they would have no right to any part of this Sacrament And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge 2. The practice and writings of the ancient Church in this matter which is the best way to explicate any such difficulty in Scripture is a clear Testimony that both the Bread and the Wine belong to all the people in the Name of the twelve Disciples at that time Q. What is signified by the giving of the Bread and Wine A. Gods giving all Christ to us Q. What is the peoples action A. Receiving eating and drinking the Bread and Wine Q. What is signified by the peoples receiving A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart and not together A. To shew forth Christs Blood in the parting of his Blood from his Body Q. What is the rule of Administration and Participation A. All must be done according to Christs appointment Q. For what end is this Supper celeâ—rated A. Hereby Christs death is shewed â—orth Q. How many sorts of Receivers are there A. Two worthy and unworthy Q. What do the unworthy Receivers partake of A. They pertake of the outward Elements only Q. What do the worthy Receivers partake of A. They partake of Christs Body and Blood Q. After what manner do not these worthy Receivers partake of Christs Body and Blood A. Not after a corporal and carnal manner they partake not of the substance of his flâ—sh and blood Q. Why so A. For that is in Heaven Q. But do not you affirm with the Paâ—ists that in this Sacrament the Body and Blood together with the Divinity of Iesus Christ are truly really and substantially present and that the whole substance of the Bread is converted into his Body and the whole substance of the Wine into his Blood A. Nâ— should we do it our Senses our Reason and the Word of God would give us the Lye We perceive by our Senses that the Bread and Wine are the same they were before Consecration And we are not more certain that there is a God who created us and a Sun that gives us light than we are fully perswaded that the Divinity of Jesus Christ is every where and his humane nature at the right hand of God from whence he shall come to Judge the quick and the dead Q. And why are you afraid to affirm that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ when the Scripture is plain and express that Christ took the Bread and said This is my Body And after the same manner took the Cup which Protestants as well as Papists interpret figuratively for the Wine in the Cup and said This is my blood of the New Testament c. as you mâ—y read in the following Texts Mat. 26. 26
c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that
only the accidents remain so that there is length and nothing long breadth and nothing broad thickness and nothing thick whiteness and nothing white moisture and nothing moist sweetness and nothing sweet that is a long broad thick white moist sweet nothing The Priest pours out nothing but Lines and Colours when he pours out the Wine for these accidents of Bread and Wine are not in the Bread because that is avoided and vanisht and they are not in the Body of Christ as themselves say and yet it is plain this Bread and Wine do nourish the Body and is the Body nourished by meer accidents Can there be plainer contradictions 4. Can the same Body at the same time have his just Dimensions distance of parts symmetry proportion as the Body of Christ hath and yet not have these because all parts Yea the whole Body of Christ say they is in one and the self same point or crumb of Bread 5. Can the Body of Christ which is much greater be wholly contained in a Waâ—er or piece of Bread in his full Dimensions and that as many times as there are points crumbs drops in the Bread or Wine 6. Can the Bread be turned into the very Body of Christ and yet not any thing of that Bread become any thing of Christ nor the matter nor form nor accidents of Bread be made either the matter or form or accidents of Christ 7. Can the same thing as Christs true Body at the same time be wholly above it self and wholly below it self within and without it self Can it be moved and yet be still be carried from one place to another and yet not move be brought from Heaven to Earth and yet not come out of Heaven Who then can assure us that when Christ hung upon the Cross he was not walking somewhere else Crucified and not Crucified eaten and not eaten alive in one and dead in another place 8. What dishonour do these men render the Body of Christ obnoxious unto to be eaten by wicked men by brute Creatures by Mice by other vermine to be cast into some unclean place For so long as the form of Bread remains so long the Body of Christ is there though it be in the Mouth or Belly of a Mouse saith Hales and the rest of the Schoolmen who do one where or another acknowledge the most of these monstrous Absurdities and go about to heal and solve them Q. We shall surcease from raking further into the ingrateful sink whose Name Transubstantiation is but of yesterday in comparison and which dishonours the Body of Christ into a Monster destroyes the nature of a Sacrament and fills the world with dreadful Contentions and broils And shall now consider with our selves what may profitably be observed from all this What therefore may be observed upon the whole matter A. We may observe 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion 2. What contradictions and absurdities the common people do ignorantly and implicitly believe 3. What strong delusions even to believe lies God gives up learned men unto that refuse the simplicity of the truth for interests and politick ends 4. What a Mercy of God it is to deliver us from that Tyranny which leaves us no other choice but to swallow and digest such impossible things or to be sacrificed in flames and the Lord forbid the Re-entrance of that Religion among us which in all likelihood will cost us our Souls or our Lives Q. Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood After what manner are they partakers of them A. By Faith Q How understand you that A. As truly as the Minister gives them the Bread and Wine so truly doth God give them the Body and Blood of Christ that is the Crucified Saviour not by local motion but by real communication not to their teeth but to their Souls and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace and all the advantages that flow to them from the death of Christ. Q. 97. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their Faith to feed upon him of their Repentance Love and new Obedience lest coming unworthily they eat and drink Judgement to themselves Explic. Q. How ought Christians to partake of the Lords Supper A. They ought to partake worthily that is suitably with a suitable frame of heart to this Ordinance Q. What is the great duty of those that would thus partake A. It is required that they examine themselves Q. How many things must they examine themselves about A. Five especially viz. 1. Knowledge 2. Faith 3. Love 4. Repentance 5. New Obedience Q. Must every one that cometh to the Lords Supper have Knowledge A. Yes Q Why is Knowledge necessary A. To discern the Lords Body Q. What other graces must they examine themselves about A. Their Faith Repentance and Love Q. In their examination what must they look after A. Two things especially 1. That they have these Graces 2. That the said Graces be in readiness for service and exercise that is that they so stir up these Graces of the Holy Ghost as they may be most profitably exerted in this most Sacred solemn Ordinance Q. Why is Faith necessary A. To feed on Christ. Iohn 6. 53. Q. Why is Repentance necessary A. Repentance for sin will fit them to receive and sweeten their receiving the benefits of Christs death to their Souls Q. Why is Love necessary A. Because they who have no Love to God and Christ and their Brethren are unfit to receive the pledge of Gods Love to themselves Q. What else must they examine themselves about A. New Obedience whether they propose and practise it in any good measure Q. Why is New Obedience necessary A. Because Christ only communicates the benefits of his death to them that obey him Q. What if any Communicants shall eat this Bread and drink this Cup of the Lord unworthily A. They shall be guilty of the Body and Blood of Christ Q. What danger is there in that A. All such Communicants eat and drink Judgement to themselves Q. 98. What is Prayer A. Prayer is an offering up of our desires to God for things agreeable to his Will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Explic. Q. What are the parts of Prayer A. Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins as the matter of our Confession our desires and wants as the matter of our Petition and our Mercies as the matter of our Thanksgiving Q. What is Confession A. A due acknowledgement of
old with the first Adam and doth not now remain in full force and vertue Q. Could the first man have kept Gods Laws perfectly A. Yes for God made him perfect with the Image of God shining gloriously in him Q What special command did God give him for the trial of his obedience A. He forbade him to eat of the Tree of the Knowledge of good and evil Q. Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil A. From the effect of eating it because thereby man came to know good and evil Good by the loss of it and Evil by the sense and smart of it Q. Under what penalty was he forbidden this Tree A. Vpon pain of Death Q. 13. Did our first Parents continue in the estate wherein they were Created A. Our first Parents being left to the freedom of their own Will fell from the estate wherein they were Created by sinning against God Explic. Q. Did our first Parents fall A. Yes Q. From what did they fall A. From the estate wherein they were Created Q. What estate was that A. An holy and happy estate Q. How did they fall A. By sinning against God Q. What was the cause of their fall A. The abuse of the Freedom of their own will Q. Had our first Parents then Free-will in the state of innocency till they sinned it away A. Yes Q. Were they not confirmed in the estate of Innocency A. No. Q. 14. What is Sin A. Sin is any want of conformity unto or transgression of the Law of God Explic. Q. What is meant by the Law of God A. The whole Word of God Q. Is any want of conformity to the Law or coming short of it a sin A. Yes Q Is every transgression of it a sin A. Yes Q. What is is to transgress the Law A. To pass the bounds that the Law sets Q. Doth the want of conformity to the Law take in sins of Omission and the transgression of the Law sins of Commission and both these Original sin A. Yes Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were Created A. The sin whereby our first Parents fell from the estate wherein they were Created was the eating of the forbidden Fruit. Explic. Q. What was the first sin that was committed by mankind A. Eating the forbidden Fruit by our first Parents Q. 16. Did all mankind fall in Adam's first transgression A. The Covenant being made with Adam not only for himself but for his Posterity all mankind descending from him by ordinary Generation sinned in him and fell with him in his first transgression Explic. Q. Was Adam only concerned in the Covenant of Life God made with him in the state of Innocency A. No for the Covenant was not made with Adam for himself only but for his Posterity also Q. Did all mankind sin in Adam and fall with him in his first transgression A. All mankind descending from Adam by ordinary Generation sinned in him and fell with him in his first transgression Q. How manifold is Generation A. Twofold ordinary and extraordinary Q. What do you mean by extraordinary Generation A. That of Jesus Christ whereby he was conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her without sin Q. What by ordinary A. That whereby all mankind else came into the world in a natural way from man and woman under sin Q. How could all the Posterity of Adam being then unborn sin in him and fall with him in his first transgression A. 1. They were in him representatively Adam was the common head and representative of all mankind 2. They were in him virtually they were in his loyns And as Levi is said to pay tithes in Abraham when only in his loyns Heb. 7. 9 10. so Adams Posterity sinned in his loyns Q. And is this the reason why all mankind sinned in Adam and fell with him because the Covenant was made with him not only for himself but also for his Posterity A. Yes Q. 17. Into what estate did the Fall bring mankind A. The Fall brought mankind into an estate of sin and misery Q. 18. Wherein consists the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of original Righteousness and the corruption of his whole nature which is commonly called Original sin together with all actual Transgressions which proceed from it Expli Q. How many sorts of sins be there wherein the sinfulness of that estate whereinto man fell doth consist A. Two Original and Actual Q. Wherein consists Original sin A. In three things as 1. The guilt of Adams first sin 2. The want of Original Righteousness 3. The corruption of the whole nature Q. What is guilt A. A binding over to punishment Q. What do you mean by Original Righteousness A. That which Man was at first Created in Q. What do you mean by the corruption of the whole nature A. That whereby the whole Man Soul and Body is utterly indisposed disabled and made opposite to all that is spiritually good and wholly inclined to all evil and that continually Q. How do you prove the universal depravity and corruption of mans nature A. Besides Scripture-proof which is as express in this truth as any upon Record experience it self will confirm it by our daily sinful infirmities by our backwardness to those duties wherein we may enjoy most of God and by our being Eftsoons led into temptation and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions Q. But why is the corruption of mans whole nature commonly called Original sin since that is not a Scripture name A. For three Reasons 1. Because 't is derived from Adam the Original of mankind 2. Because 't is in every one from his Original It may say to every one As soon as thou wert I am 3. Because 't is the original of all other sins Q. What do you mean by actual transgressions A. The transgressions of our Life which proceed from original sin Q. 19. What is the misery of that estate whereinto man fell A. All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Explic. Q. What hath man lost by the Fall A. Communion with God Q. What do you mean by that A. Fellowship or friendship with God or the communications of Gods Love Grace and Favour Q. What is man brought under by the Fall A. Under Gods wrath and curse Q. What are the parts of Gods wrath and Curse A. 1. All the miseries of this life 2. Death it self Death