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
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
precept which you think will secure all the Duties of this Commandment and the rest of the second Table A. Yes that of our Saviours Whatsoever you would that men should do unto you do ye even so to them Mat. 7. 12. Luke 6. 3. Q. 75. What is forbidden in the eighth Commandment A. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our Neighbours wealth and outward estate Explic. Q. What is chiefly forbidden in this Commandment A. Theft viz. The taking away of that which belongeth not to us Q What are the kinds of Theff A. They are â—ither Thefts committed in the Family or out of the Family Q. What are the Thefts committed in the Family A. They are the purloinings of Wife Children and Servants Q. How is Theft that is committed out of the Family distinguished A. It is either of Goods or of Persons Of Goods either common or sacred and those either private or publick Q. What is the Theft of Goods A. It is the fraudulent taking away of such Goods that belong not to us without the knowledge and against the will of the owner Q. What is the Theft of Persons A. It is the Stealing of Men and Children by the Sons of Be ial to sell them to Heathens for Slaves and the stealing of mens Daughters by lustful or covetous Wooers to make them their Wives which hainous sin was punished by the Law of God with Death being so much worse than the theft of Goods as the persons of men are better than they Q. How doth the theft of Goods common and Sacred differ A. The â—ormer is a purloining and imbezâ—ling of things common and temporary the latter is of things spiritual or of things consecrated to an holy and sacred use Q. What mean you by private Theft A. The fraudulent taking away of such Goods as belong to private men Q. What by publick A. The stealing of those things which belong to the publick state or Body of the Common-wealth Q We have now spoken of Theft prâ—perly so called what is the other kind which is more improper A. Rapine which is the taking away of another Mans Goods openly by force and violence the taking a thing secretly is properly called Theft Q. How is Rapine committed A. It is committed â—i her under the pretext of authority and legal power or else without it The former whereof is worse than that which is properly called Theft as being more publick open and daring and shall be more severely punished because this sin is aggravated by the abuse of authority and because commonly violence and cruelty is joyned with it Q. What is this Rapine called A. Oppression and Extortion when Ministers of State under colour of Law despoil or wring out money or moneys worth from any man Q. What is that Rapine which is committed without any pretext of authority A. It is either in War or in Peace In War either by Land when Souldiers being not content with their wages do spoil and plunder not only their enemies but also their Friends Deut. 2. 5 6. Luk. 3. 14. Or by Sea when as Pirats they rob and spoil all they meet with and can master Q. What is that Rapine which is exercised on the Land A. It is either Robbery by the high-way Luke 10. 30. Ioh. 18. 40. or Burglary when as they break open houses that they may rob the Inhabitants Exod. 22. 2. Q. Are there no other to be esteemed Thieves but those only who act theft themselves A. Yes they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all or proper to Superiours The former is committed before with or after the Theft Q. How is a man an accessary before the Theft A. When he counselleth or provoketh another unto it Q. How with or in the Theft A. Either when he aideth the Thief or doth not hinder him when it is in his power to do it Q. How after the Theft A. 1. When he receiveth and concealeth what is stoln or hideth or keepeth the Thief from being apprehended 2. When he partaketh with him in the stoln Goods Q. How is this done A. 1. When he taketh the Goods from the Thief that he may keep them to himself 2. When he knowingly buyeth stoln Goods which ought to be restored to the owners 3. When by silence he concealeth the Thief Q. How are the Superiours accessary A. When they do any waies incourage or do not punish them especially when they do acquit them for a Bribe Q. Doth this Commandment also forbid us all cozâ—nage circumvention and the Denial of Alâ—ns to the Poor A. Yes Lev. 19 11 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. Pâ—â—v 14. 21. Q. And doth it forbid all waies and means whereby either publickly or privately by force or by fraud we may acquire or detain from any what either by the rule of righteousness or Charity belongs unto them A. Yes it doth Q. How are these things forbidden in this Commandment A. Aâ— they do or may unjustly hinder our own or our Neighbours wealth and ouâ—ward estate Q. May not men be Thieves as to themselves and their own wealth and outward estate A. Yes they may be depriving themselves of those temporal blessings which of natural right belong to them Q How are men guilty of this kind of Theft A. 1. By impoverishing vices viz. Drunknness and Gluttony and the accompanying of such vitious persons h Idleness i Covetousness k and Uâ—cleanness l. h Prov. 23. 20 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows which oblige men to nothing but Repentance viz. of Pilgrimaging c. which waste that outward estate God hath given such ignorant Z â—aloâ—s and Votariâ—s for their comfortable subsistence in tâ—is world and which might have been better improved to the relieving of the poor for the furtherance of their own account in the other world 3. By unnecessary sufferings Q. What mean you by unnecessary sufferings A. 1. Those that were not unavoidable but might be flight or other lawful means have been well enough declined or escaped Mat. 10. 23. 2. Those that men suffer for their faults viz. Heresies Sâ—ditions and Schisms or for damnable Doctrines and Bandyings into Parties destructive to all Government in Church and State Q. But do not the holy Scriptures make an honourable mention of those that took joyfully the spoiling of their Goods that chose to suffer afflictions with the people of God and esteemed the reproach of Christ more than all the pleasures advantages and treasures in the world A. Yes Heb. 10. 34. and 11. 24 25 26. Q And ought we not to forsake Houses and Lands and all we have for the sake of Christ A. Yes or else we cannot be Christs Disciples Q. But shall we