by that awefull reuerence and respect he giues to the word and ordinances of Christ 2 Tim. 2.19 Thirdly by the Spirit of prayer and power ouer formerly preuailing corruptions Luk. 21.13 Ioh. 15.19 Fourthly by that enmitie manifested by men of this world against him only for religion and vertues sake I haue chosen you out of the world saith our Sauiour therefore the world hates you Rom. 8.16 Fifthly by the inward testimony of the Spirit Gal. 15.19 perswading him vpon good grounds to cry Abba Father and by some appearing fruits of the Spirit Sixthly by a conscionable vse of the meanes 1 Thes 1.4 5. yeelding readily vnto it both for profession and practice Q. What is Creation A. It is a raising or framing vp of man by the finger and power of God Gen. 1.26 Reu. 14.11 out of the dust of the earth after the Image of God in righteousnesse and true holinesse hauing breathed into him the breath both of a naturall and spirituall life at once Q. To what end did God create man and especially after this fashion A. First Ephes 2.10 Gen. 18.27 to serue him and seek his glory Secondly that hee should not be proud of himselfe Thirdly that he might not forget his Maker bearing his Image about on his brest Fourthly that he should not abuse any of his fellow-creatures mispend his breath which is diuine nor liue one life withâ—ut the other Q. What doe you vnderstand by this terme Redemption Rom. 8.29 30. A. First that there was a meanes appointed to recouer mankinde out of the state of damnation 1 Pet. 1.18 19. Secondly that this meanes consisted in paying of a sufficient price for the ransome of all Thirdly that this price was in Gods eternall purpose fully paid for the satisfaction of diuine iustice before mercy tooke place in the deliuery of any from the bondage of corruption Q. Who paid this ransome and thus became our Redeemer A. Iesus Christ the eternall Sonne of God made man shedding his precious blood in that painfull and shamefull death of the Crosse 1 Pet. 1.18 19. Câ—l 1.14 Gal. 3.13 therein to wash their soules from the deepe staine of sinne and become a powerfull Mediatour in their behalfe Q. Were all redeemed by his death A. First a sufficient ransome was paid for all Secondly onely they enioy the benefit who either vsing the meanes are stirred vp and quickned by the Spirit to sue out their pardon Iohn 10.11.17.9 to lay hold on Châ—ist by thâ— hâ—nd of a liuely faith Ioel 2.32 applying his promises and merits to themselues or not able to vse the meanes Luke 1.68 haue Christs merits applied vnto them extraordinarily as infants idiots strangers c. may Q From what were the Elect redeemed A. First Gal. 3.13 Col. 1.13 from the curse of the law brought on them by their breaâ—h of the first couenant of workes Secondly from the power of sinne and Satan Heb. 2.15 Thirdly 1 Thes 1.10 from a slauish feare of death Fourthly from eternall torments deserued and reserued for vnbeleeuers and misbeeleuers in Hell-fire Q. To what end were they redeemed A. First to serue their Redeemer in holinesse Luke 1.74 Phil. 1.29 2 Tim. 2.12 and righteousnesse all their dayes hauing communion with him receiuing life and motion from him Secondly to suffer with him and for his sake persecutions reproaches disgrace and death Thirdly to raigne with him in glory hereafter for euermore Q. What is vocation A. First Generally it may be described to be a sufficient invitation Mat. 11.28 directed from the loue of God to men in miserie and pointing out for theÌ„ the way to mercy Luke 14.17 18. Acts 16.14 offering life in the means sufficient to make fire-brands of hell Rom. 8.28.9.24 heires of heauen Secondly more specially it is an effectuall perswasion calling in time and at seuerall times Gal. 1.15 of Gods Elect in Christ from sinne to grace from sicknesse to health from darkenesse to light Phil. 3.14 and from the state of death to life Q. How doth the Lord call men A. Two waies first outwardly and so diuers waies First by reports of mercy shewed or iudgements inflicted vpon others as Rahab was called Iosua 2.10 2 Cor. 33.12 Secondly by afflictions inward or outward reall or verball as Manasses with diuers other called or prepared thereby for an effectuall calling Thirdly most ordinarily and vsually by his Word in the ministery of men which being preacht and prest with wisedome zeale and power is Gods Ordinance to effect a three-fold worke First Acts 16.14 to open his heart that is to be called by the Law Zach. 13.1 Iohn 5.3 4. 1 Cor. 1.21 so as to let him see himselfe in his naturall estate Secondly to offer him balme from Gilead the merits and blood of Christ to cure and cleanse his blacke and wounded soule 2 Thes 2.14 1 Cor. 3.5 Iohn 3.8 by the promises in the Gospell Thirdly to stirre vp his affection trembling at the sight of himselfe in a longing desire to haue this remedie applied Secondly inwardly God speakes to the heart First by the reflecting voice of conscience telling him what is best to be done Secondly by the worke of his owne spirit gently bowing the will enlightning the vnderstanding ordering the affections c. and neuer leaues moulding till such be called and brought obediently subiect to the Gospell of his Sonne Q. Doth not Satan labour much to hinder this calling A. Yes much and many waies Gal. 3.1 Pro. 1 10 11 Mat. 13.19 20. as First by delusion ioyning with mans deceitfull heart to counterfeit graces and so to perswade men they are called when they are not Secondly by avocation busying men with contrary employments Thirdly Luk. 14.18 by temptation telling men they are not called when they are 2 Pet. 1.10 we should therefore giue the more diligence to make our calling and election sure Quest How may a Christian know when he is called or whether he be called or no Ans First euer when hee enioyes the meanes or feeles any inward motions to good 1 The. 5.19 then let him perswade himselfe he is called Secondly if he be heartily seperate in affection and conuersation from the wicked world Rom. 5.5 Iohn 8.32 and the corruptions therein purposely cleauing vnto the Lord in holinesse of life Thirdly if hee perceiue the loue of Christ issuing from that coniugall Vnion betweene him and his Church shed abroad in his heart by a longing desire it Fourthly if he bee sensible of any spirituall liberty Gal 4.15 inward peace Psa 119.11 Mat. 10.41 secret ioy grounded on the knowledge of diuine mysteries Acts 10.25.16.33 Fifthly if hee doe earnestly affect the meanes and messengers sent to call him he may be assured of an effectuall calling and consequently of his redemption and election Q. But suppose
bitter death tels me hee hath suffered enough already Q. What doe you meane by this when you confesse hee was dead Math. 27.46 A. Viz. That the body and soule of Christ were really seuered for a time as in the naturall death of any other Q Why did Christ dye A. First to show the truth of his humanity and realty of his suffâ—ings Secondly Gâ—n 2.17 Cor. 5 14. â—â—b â— 15 ohn 3.16 Rom. 11.22 to satisfie iustice â—o the full who had before thâ—â—aâ—ned man with death Thirdly to vaâ—quâ—sh death by taking away the sting and making it a passage vnto life Fourthly to manifest the infinitnesse of Gods loue to mankind with the seuerity of his iustice against sinne in one and the same act Fifthly that by a propitiatory sacrifice hee might establish the couenant which could not bee without such bloud-shedding Q. What doe you learne from the death of Christ A. First a threefold assurance First that by his death I am freed from a double death in part from the first wholly from the second Secondly that being dead with Christ 1 Cor. 15.55 Heb. 2.14.15 Rom. 8.1 I shall now euer after liue the life of Christ Thirdly that the new couenant of grace is now of force Col. 3.3 Heb. 8.6.7 9 16 17. Secondly a threefold resolution First neuer more to liue in any knowne sinne seeing Christ dyed for sinne Secondly to cleaue vnto him with an ardent vnseparable loue Thirdly to lay downe my life for him and his truth to spend all my time and strength in his seruice who hath not spared to spend his bloud for me Rom. 6.2.8.35 1 Ioh 3.16 Iohn 7.31 Rom. 6.9.10.13.11 Ephes 5.14 Thirdly to condemne a threefold error First of the Iewes expecting another Christ cleauing to shaddowes obseruing ceremonies which were to dye with Christ Secondly of Papists that maintaine a continuall sacrifice offering vp and so killing Christ often when as hee was to dye but once Thirdly of carnall Protestants who lye still snorting vnder the dead sleepe of sinne yet thinke to be saued by Christs death Q. What doe you vnderstand by this when you say he was buried A. Viz. that Christs body after death was in a desent manner laid in a tombe or graue where it also remaines the same without alteration or corruption Mat. 27.60 Psa 16.10 preserued by the presence of the diety Q. Why was Christ buried A. First to show vs that in his greatest extremity hee had some wel-willers Mat. 27.58 Rom. 6.6 Hos 13.14 Mat. 28.6 Heb. 2.15 who performed this office of loue vnto him Secondly to confirme the truth and certainty of his death Thirdly that he might follow death wrestle with him in his owne Castle and beate him out of his owne supposed inuinsible hold Fourthly by his presence to take away the horrour of the graue to sanctifie it to be a chamber of refuge a sweet bed of rest and a passage to immortality Q. By whom was he buried A. Ioseph of Arimathea and Nicodemus two of his fearefull Disciples in time of need became boldest Luke 23.50 when such as had made fairer showes denyed or left him Q. Why was Hee buried by rich men A. First because they were best able to performe it in a conuenient manner Christ was the Sonne of Nobles fit it was he should be buried by men of honour Prou. 3.9 1 Tim. 6.17 Secondly to teach rich men two things First to be helpefull with their substance to the members of Christ in distresse Secondly not to shun as ashamed the meanest office which may bring any glory to God 1 Pet. 4.10 Psal 84.10 or comfort to his Church Q. What may you learne hence A. Two things especially First a lesson of consolation cheerefully to follow my Sauiour to the graue Mat. 28.6 Esay 26.19 20. where he once lay Secondly a lesson of imitation and that First to performe the like vnto any of my Christian brethren Secondly Acts 8.2 Rom. 6.4 Exod. 34.6 to spend some time euery day in burying of my sinnes in and with him who was once buried for sinne Q. What meane you by these words He descended into Hell A. First that Christ after his death and buriall was detained as a prisoner vnder the bondage of death Psal 16.10 Acts 2.31 for one whole day and two nights Secondly during this space that he triumphed ouer Satan in his owne Kingdome the manner how is vnknowne Q. Why did Christ descend thus A. That beleeuers in him might not descend Heb. 2.14 15. that death might not detaine them as prisoners nor Satan triumph ouer them Q. What doe you learne from it A. First to confute Papists teaching that the soule of Christ descended into Hell to deliuer some soules there detained and that the soules of iust men may suffer paine after death equiuallent to the torments of Hell crossing both the end and effect of Christs descent Gen. 18.27 Iob 40.4 Heb. 10.36 Luke 21.18.19 Secondly to descend with Christ to the lowest step of humiliation to be vile in my owne eyes that I may be pretious in Gods sight through Christ Thirdly to possesse my soule in patience and hope from the lowest ebbe of misery God is able to restore Christ was dead buried and descended into Hell yet raised againe Q. Which is the fift Article A. The third day he rose againe from the dead Q. What doth this Article containe A. The first full step or degree of Christs exaltation and that is his resurrection Q. Who was it that was thus exalted A. Iesus Christ as God and Man Acts 2.24 1 Cor. 15.4 the same person that was humbled euen to the death of the Crosse was raised to liue for euer in glory Q. What doe you meane when you say Christ rose againe A. First that the soule and body of Christ were reunited Acts 2.24.10.40 41 42 43. Secondly that Christ was freed from all infirmities of humane nature keeping still all the properties of a true Body Thirdly that the Diety did more fully open it selfe adorning the humanity with all those finite excellencies as such a creature is capable of Q. How was He raised A. First Iohn 8.18 Ephe. 2.5.6 Mat. 27.53 by his owne power Secondly as a publike person attended with some others who rose with him as an earnest of the great and generall resurrection Q. Why was Christ raised An. First for the cleerer manifestation of his Diety Secondly for the impletion of types and prophesies and for confirmation of that truth formerly by him taught Rom. 1.4 Psal 16.10 Mat. 12 39. Rom. 4.25.6.4 Thirdly that his Disciples might be assured of his victory ouer death Fourthly that he might apply the merits of his passion and perfect the office of Mediation Fifthly to cause a double resurrection to the faithfull the first to newnesse of life here and the second to a life of immortality in heauen hereafter Q. When
abilitie and calling Q. What sinnes are here condemned in parents A. First want of naturall affection Secondly neglect of education Rom. 1.31 both in regard of their spirituall and temporall estate Thirdly indulgencie 1 Tim. 5.8 whereby fond parents nourish the seeds of pride and traine them vp in all idlenesse and vanitie to the dishonour of God and their owne griefe 1 Sam. 2.23 24. Fourthly to send them into places or countries dangerously infected or permit them to spend their time in wicked company Ephes 6.4 Fifthly to hinder and discourage them in any pious proceeding of profession or practice Q. What in Children A. First to hate their Parents curse or strike them Secondly to vncouer their nakednesse Prou. 20.20 and propose them to scorne and derision Thirdly to despise their persons because of their age or pouertie Gen. 9.22 Prou. 15.20 30.17.5.12 13.15.5 or disobey their commands Fourthly to refuse instruction or correction Fifthly to be vnthankefull not praying releeuing honouring them euery way Sixthly to marry without their knowledge or consent c. Q. What sinnes are here condemned in Masters of Families A. First to forget their Great Master in Heauen a maine occasion of all rebellion Psal 50.22 Secondly Psal 101.6 7. to bee carelesse in the choyce of their seruants retaining euery ragged Ruffian swearer drunkard lyer c. any that can doe their seruice well-a-fine Thirdly Deut. 24.14 15. to tyrannize ouer them and be too hard vnto them seene in commanding things vnlawfull or aboue their strength Ephes 5.9 requiring much worke affoording little and heartlesse meat grudging to pay wages at the last c. Fourthly to let loose the reines of authority Prou. 29.19 and permit them to doe what they list Fifthly to neglect their spirituall good while they be with them and not to further their temporall good when they goe from them Deut. 15.13 14. Q. What in seruants A. First a desperate boldnesse aduenturing to liue any where so they may haue meat and wages Secondly an inward loathing of them and a carelesnesse of their credit and welfare with whom they liue seene in slothfull idlenesse vnskilfulnesse and vnfaithfulnesse taking more vpon them then they can doe wasting their goods purloyning victuals or cloathes to please their idle and vnpleasant neighbours Ephes 6.5 who sinne in tempting poore seruants to such vngodlinesse 1 Tim. 6.2 Thirdly disobedience to them which appeares 1. in despising them not standing in awe of them and their words 1 Pet. 2.18 2. in answering againe repeating their words scornefully Tit. 2.9 pleading for some other thing to be done first more necessarie as they thinke 3. in eye-seruice only 4. in divulging secrets abroad to one another when they meete so mispending precious houres and sinning against God Fourthly neglect of prayer and Gods seruice he or shee can neuer be a faithfull seruant to man who is vnfaithfull to the Lord. Fifthly in pride stubbornenesse and a multitude of words c. Q. Why must we be so carefull to obserue all these A. First it is for the preseruation of ciuill societies in being and order Secondly Prou. 30.17 euery man desires to liue long these duties seasonably performed are the meanes vnder God Thirdly it is very pleasing vnto God Exod. 21.17 he hauing forbidden threatned and seuerely punisht the contrary as in Cham Korah 2 Kings 2.23 24. Numb 16.3 Dathan and Abiram Elies sonnes and those fortie two children which mockt the Prophet it doth appeare Fourthly it is a marke of sound Grace when any man knoweth to doe the duties of his place and calling in obedience to God commanding Q. What is required in you that you may endeauour to keepe this Law A. First a restoration of the Image of God defaced by sinne and Satan Gen. 1.26 Secondly vnderstanding to discerne the image of God in all superiours Matth. 7.12 Thirdly a serious consideration of the law of nature to doe as I would be done vnto if I were a superiour 1 Thess 5.6 Mat. 26.41 Fourthly Christian watchfulnesse ouer my selfe and mine in that place and calling wherein the Lord hath placed me Q. What doe you learn hence A. First as a superiour to walke worthy honour Secondly Mal. 1.6 as an inferiour to giue honour and respect vnto all my superiours Thirdly to bee alwayes more ready to giue then to take honour much lesse to striue for it Mat. 25.26 Luke 14.7.8.9 it being commendable in giuing honour to goe before another Fourthly that long life if good Rom. 12.10 is a blessing and obedience to our superiours a meanes to procure it Prou. 16.31 Fifthly that ignorance or negligence of mutuall duties Ios 23.16 in publike or priuate is sinne enough to bring the sword famine banishment and death to a nation many waies Q. Which is the sixt Commandement A. Thou shalt doe no murther Q. What is the meaning of this command A. First that the life of man ought to be precious in our eyes Secondly Gen. 9.4 5. that in humane societies there should be mutuall care one of another for the preseruation of the whole Thirdly that no man may desire seeke or procure the destruction of any himselfe or others inwardly 1 Cor. 12.25 or outwardly but must study to preserue both Q. What is murther A. A fellonious killing of another vpon malice pretended or a hurting of the life of any person by hindering the being or well-being of our selues or others Q. How many sorts of murther are there A. Two in generall First of our selues and so first by hurting or cutting off the life naturall 2 Sam. 17.23 Matth. 27.5 as when men refuse the meanes of preseruation wilfully cast themselues vpon danger committing some crime deseruing death though the Magistrate neuer know Prou. 6.32 nor the law take hold becomming their owne butchers laying violent hands on themselues as Achitophel and Iudas did Secondly hindering or destroying the life spirituall as when men neglect the meanes of saluation Prou. 19.16 seeking for life in death happinesse and content in the world continuing in any knowne sinne or which may be possibly known of opinion or practice without repentance Secondly of others and that first of the outward man Prou. 24.11 Tit. 3.2 by suffering any to perish whom we might and ought to preserue by fighting wounding in words or blowes Leuit. 24.19 Gen. 9.6.4.8 2 Sam. 11.15 killing by open violence as Abell was murthered pretended law as Naboth politike stratagems as Vriah or by secret potions of poysonfull receits as many others secondly 1 King 21.13 2 Pet. 2.8 of the inward man which may be done diuers waies first by wrongfull vexation of the soule of the righteous secondly by sowing the tares of heresie and false doctrine in the hearts of men Ezech. 33.6 thirdly by vnlawfull commands or a carelesse permission of some to
carefully auoided A. First because they are most displeasing vnto God willing vs to possesse our vessels in holinesse and honour 1 Thes 4.4 5 not in the lust of concupiscence as the Gentiles with all naturall men and women doe who know not God 1 Cor. 6.18 19. Secondly hereby men and women sinne against their own bodies deface the Image and defile the Temple of God Thirdly Prou. 5.11.6.26 Leu. 20.10 they disgrace their families consume their bodies goods and good name Fourthly the temporall punishment of this sinne was death by the law of God and so most odious vnto him Fifthly because of the spirituall danger following thereon Prou. 2.19.6.32 through the raritie and difficultie of repentance few hauing trod these pathes returne againe to take hold on the paths of life Eph. 5.5 Q. What must hee doe to bee saued that hath broken this law A. As Dauid did First 2 Sam. 12.13 confesse it to God and his people offended by it Secondly Psal 51.1 2. bewaile it with teares praying earnestly for pardon Thirdly Iohn 8.11 hee must doe so no more but shun it and all occasions thereof so endeauouring to keepe the law Q. By what meanes may a man keepe it A. One of these two waies Mat. 19.12 1 Cor. 7.9 either by the gift of continencie or by the helpe of Matrimonie with Gods blessing vpon his ordinance Q. What must a Christian doe to reape benefit by this remedie all doe not but are worse after than before A. First he must desire and seeke it as a remedie against not as a meanes to satisfie lust Prou. 31.30 Phil. 4.11 Secondly he must learne to be content with his owne lot Math. 15.19 Thirdly hee must suppresse by resistance corrupt motions and suggestions of Satan to the contrarie Iob 31.1 Fourthly he must make a couenant with his eies Fifthly Pro. 7.25 27 5.20 21. he must shun those houses that companie and all such occasions whereby he hath or maybe endangered to fall Sixtly let him seriously and often consider the fearefull issue of a relapse into the same disease after the Lords remedie applied what else can helpe him Q. What vertues are here commended and commanded A. First chastitie of minde and bodie in matters pertaining to generation with all the signes meanes duties and occasions Titus 2.5 procuring and maintaining it Prou. 23.33 Secondly sobrietie in the vse of meate drinke pleasure c. Thirdly immodestie in words haire countenance attire and behauiour as becomes men and women professing godlinesse 1 Tim. 2.9.3.2 Fourthly a laborious industry to preserue all these both in our selues and others Q. What must we doe to preserue them in our selues A. First we must neuer feed without feare especially where there is variety both of cates and companie Secondly Iude 12. 1 Cor. 9.27 wee must fast often as we see occasion offered the flesh rebelling against the spirit Thirdly Prou. 6.23 24. we must keepe good companie and be diligent in some lawfull calling Fourthly we must often meditate of the excellencie of chastitie virginall coniugall and viduall Prou. 13.20 Mat. 12.45 and that there can be no roome for the spirit of God and his graces where such vncleane spirits are not cast and kept out of the heart by constant endeauour Fifthly 1 Cor. 7.3 5 wee must seeke and take the benefit of marriage 2 Cor. 6.14 prouided there be equalitie for condition and religion Levit. 18.6 1 Cor. 7.38 no neerenesse of blood by consanguinity or offensiue affinitie and consent both of parties and parents Mat. 19.11 Sixtly we must pray heartily and priuately which is a meanes to obtaine any blessing from God Q. What must we doe to preserue them in others A. Generally it behoues all First Prou. 5.8 Ephes 4.29 to giue good example sauoring of humilitie modestie sobrietie chastitie with a detestation of euery thing contrary Secondly to betray none by temptation to dishonestie Thirdly Gen. 39.9 to preuent what euill we may in this kind as occasion serueth 2 Sam. 13.13 so Ioseph and poore Tamar did Specially it is required First of Ministers that they often reprooue Secondly of Magistrates that they often punish all dishonestie and vnseemely 2 Kin. 9.30 behauiour obserued or complained of Thirdly Pro. 7.10 11 of parents that they defend watchfully their childrens chastitie Deut. 22.19 not suffering them to goe garishly gad abroad loosely as Dinah did Gen. 24.4 Ruth 3.1 nor associate themselues with light companie and seasonably prouide the remedie Q. What may be learned from this law thus explained A. First Math. 19.8 that adulterie with all the parts degrees and branches thereof was neuer Pro. 5.19 20. Gen. 2.24 nor euer can be made lawfull by any distinction or dispensation Secondly to direct all such naturall motions seruing for the propagation of mankind vpon the lawfull vse of the marriage-bed Thirdly so to order our carriage in all things Iob 31.1 places and companies Math. 5.28 as may manifest to others such an inward disposition Fourthly to examine our liues most strictly grieuing for youthfull follies and all former offences in this kind Psal 25.7.51.10 Prou. 4.23 Fifthly to pray vnto the Lord for a pure heart and to keepe it with all diligence Sixtly to shunne all occasions of vncleannesse and to vse all good meanes for the preseruation of puritie and chastitie of bodie and minde in our selues and others knowing that no vncleane thing can enter the Kingdome of Heauen Reu. 21.27 Q. Which is the eighth Commandement A. Thou shalt not steale Q. What is the meaning of this law A. First that it is the Lords will 1 Kin. 21.3 there should be a proprietie of goods euery man should know and looke to his owne Acts 17.26 Secondly that there must be a place in our consideration 1 Tim. 5.8 Math. 6.25 a care for and about our outward estates but it must bee the last place the soule is better then the bodie and the bodie more worth then raiment Thirdly Leu. 19.36 that in mutuall dealings men ought to haue speciall respect vnto iustice Fourthly that no man may seeke to enrich himselfe any way with the hurt and damage of his Neighbour Psal 15.2 3. Q. What doth it containe A. Two things First a manifest prohibition of stealing Secondly an included direction how men should carry themselues in regard of their owne outward estates and the estates of other men Q. What is here forbidden A. All kinds of theft with all sorts of iniustice whether committed against our selues or others Quest Can a man rob himselfe Ans Yes by idlenesse luxurious liuing vaine expenses gaming bad bargaines Prou. 22.26 27.23.21 rash suretiship c. Quest When are men said to steale from others A. When they couet take and keepe what of right belongs to their Neighbour without his
such petitioners Matth. 7.8.9 10 11. what man is there of you whom if his some aske bread will giue him a stone if he aske fish will giue him a Serpent if ye then being euill know how to giue good gifts vnto you children how much more shall your Father which is in Heauâ—n giue 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 vnto God directions how and assurance to be heard in euery petition 1 Iohn 5.14 Mat. 17.21.21.22 Secondly the excellencie of prayer and of this aboue all other yeelding vs an euident testimony of the diuinity of Scripture Iames 5.16 Thirdly the necessity of knowledge that we may beleeue and assent vnto 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 onely 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 vpon outward circumstances as vpon the holynesse of the place or worthinesse of the person administring A. No but vpon 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 loue to mind vs of something promised 1 Pet. 3.21 to assure vs of performance and to bind vs ouer to some seruice Deut. 6.20 Secondly to be as conduits to conuey the Water of Life vnto 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 loue 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 suâ—h persons onely 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 vnto 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 haue their assurance sealed vnto 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 vs 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 vs 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 vpon 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 haue 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 gâ—ace signified the body and blood of Christ offered to euery beleeuing guest at that Table Q. What is it that we do feed vpon there A. First All good and bad feed vpon 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 vpon the body and blood of Christ really and truely Q.
vse of appointed meanes which whosoeuer desires indeed Mar. 16.17 1 Iohn 3.21.5.10 hath and shall haue viâ—torie Fourthly by the inward testimonie of a rectified conscience which being purified is also pacified Q. What doe you learne from this confession A. First how miserable and wretched I am Rom. 7.24 by reason of sin remaining although I be in and of the Church Luke 24.47 Secondly for my comfort I learne hence where remission of sinne is to be had and how Matth. 7.12 Luke 10.20 Thirdly to doe as I would be done vnto forgiuing as I would be forgiuen Fourthly Ephe. 4.32 Acts 8.22 that this is one of the rarest priuiledges in the world and hardest to be gotten onely by faith Fifthly to sue out this pardon for my selfe aboue all to auoide multiplying of sinne and deferring of Repentance Q. Which is the eleuenth Article A. Resurrection of the bodie Q. What doth it containe A. A third priuiledge of the Church to haue the bodies of of her children raised from death to life and from the graue to glorie Q. How can it bee a priuiledge to the Church when others without the Church shall partake thereof A. None can enioy it in that manner the Church doth and shall Iohn 5.29 Dan. 12.2 others shall be raised by the externall power of Christ as a Iudge commanding them from prison to the place of execution but the children of the Church shall rise by the inward vertue of Christ as a head of that bodie conueying quickning power into euery member vnited to him Q. What is the meaning of this Article Iob 19.27 A. First that the bodie after dissolution shall be restored to his former integrity both for parts and proportion 1 Cor. 15.42.43.44.45 Secondly that euery bodie shall haue his owne soule brought backe vnseparably vnited to giue life and motion Phil. 3.20 Thirdly that all corruptible qualities shall be laid aside and both made wholly immortall like the glorious bodie of Christ Q. What is the resurrection 1 Cor. 15.52 A. A raising vp againe of what was fallen and a re-vnion of those things which for a time by death were separated Q. What is it to beleeue the resurrection of the body Math. 3.9 A. First to acknowledge the mightie power of God able of stones dust and ashes to raise vp children to Abraham Secondly Iob 19.25 to be assuredly perswaded my bodie shall be raised againe Thirdly with content and inward delight to assent to this worke of God in regard of my owne particular Psal 27.13 Q. What bodies shall be raised againe A. The very same that die 2 Cor. 5.10 1 Cor. 15.38 with seuerall statures without diminution or imperfection altered onely in qualities Q. Who are they that shall be raised A. All good and bad Math. 25.32 Acts 24.15 iust and vniust young and old that euer were Q. By whom shall they be raised A. Christ Lord of all things Iohn 6.44 Phil. 3.20 and the onely head of his bodie the Church thy dead men shall liue together with my dead bodie shall they rise saith the Lord Esay 26.19 Q. How shall they be raised A. First the dead in their graues shall heare the powerfull voyce of Christ Iohn 5.28 and come forth Secondly for those which shall be found liuing vpon the earth at that day 1 Thess 4.15 16. they shall be changed in a moment and prepared to meet him Q. Why must all bee raised thus Reu. 1.7 A. First for the glorie of God in a further manifestation of his mercie and iustice Secondly for the infliction of deserued punishment vpon the wicked Math. 25.46 who often flourish here Thirdly for the performance of Gods promise and perfecting the worke begun in his Children who were of all most miserable 1 Cor. 15.19 if they had hope only in this life Q. When shall this resurrection be A. At the day of iudgement called by Iob the latter day Iohn 6.54 by our Sauiour the last day with patience to be expected because not reuealed Quest What doe you learne from this Article thus explained A. First that all must dye and fall before they can rise againe Secondly that all shall vndoubtedly rise to liue againe in the fulnesse of time Heb 9.27 Thirdly as I dye so must I rise to stand in the presence of Christ with the same eyes parts c. 1 The. 4.14 Fourthly I learne to oppose this truth against the feare of death and immoderate griefe for friends departed Fifthly Iohn 11.24 to eschew sinne Acts 24.15 16. especially the corruptions of that age wherein I liue phantastike fashions in attire long lockes c. and to adorne my minde with good workes which will rise with me Sixthly to prepare for it by a daily meditation of it still supposing I heare that voyce Arise yee dead and come to iudgement Seuenthly that the despised Saints of Christ who now lye buried in silence and disgrace shall ere long bee raised with credit and reputation Eighthly that a ioyfull Resurrection doth euer follow remission of sinne as this Article doth the former no thinking of the one till the other be procured Q. How may a Christian be assured of his Resurrection to life and glory A. He must purchase it with prayers teares and a diligent vse of meanes all his life Phil. 3.10.11 for first if he be truely humbled for his sinnes Reu. 20.6.14.13 if hee were euer cast downe and haue had his part in the first Resurrection Secondly if he haue chosen Christ for his Lord and Sauiour casting himselfe into his armes and resting wholly vpon Him 2 Tim. 4.7 8 Thirdly Dan. 12.3 if he endeauour with zeale and cheerefulnesse to keepe faith and a good conscience in all things then may he be assured to dye in Christ to rest with Christ till hee bee raised by Christ to reioyce and sing for euermore Q. Which is the twelfth Article A. Life euerlasting Q. What doth it containe A. A fourth priuiledge of the Church to haue life eternall bestowed vpon her and all her children Q. How is it a priuiledge of the Church when wicked men shall also rise to liue againe A. None shall rise to liue the life of glory in heauen Col. 3.3 4. Mat. 25.41 but Children of the Church the life of wicked men in hell is rather an euerlasting death Q. What is the meaning of this Article A. First that all the beleeuing members of Christ shall be partakers of another life Iob 14.14 Esay 26.19 far better then this Secondly that of that life there shall bee no end Q. What is this life euerlasting A. It is the being and exercise of spirituall actions in man agreeable to the Will of God begun here by grace Iohn 6.47.17.3 but to be perfected hereafter in glory Q. Wherein consists the excellency of that life in glory
A. It cannot be exprest described it may be darkly and afarre off Psal 36.9 to consist First in an immeditate fruition of God when the Saints shall see know loue and reioyce in him perpetually 1 Cor. 2.9 Secondly in a perfect Sabbath when the Saints shall serue him both for matter and manner according to his owne Will Iohn 17.21 Iere. 31.3 2 Pet. 1.11 without Popish trinkets wearinesse or distraction Thirdly in the continuance and duration of both immutably euerlasting without any possibility of loosing or lessening Q. What is it to beleeue life euerlasting A. First to haue the life of Grace begun here as the manifestation of election and the earnest of glory Iohn 4.14 for none can rightly beleeue it but hee that hath it Reu. 2.17 Secondly Phil. 1.6 to assent vnto the truth of God concerning the immortality of the Soule and the life to come Iohn 20.28 Thirdly to be assured Reu. 2.10 after the examination of my estate that I am one of those to whom this priuiledge belongs Fourthly to resolue vpon fidelity in Gods seruice till death that hee may glorfie his Name by bestowing vpon me this Crowne of life Q. What must a Christian doe to attaine it A. First he must endeauour to keepe the Commandements Eschew euill doe good Mat. 19.17 and liue for euermore Secondly he must sow to the Spirit Psal 34.12 13. and liue holyly He that soweth to the Spirit Gal. 6.8 shall of the Spirit reap Life euerlasting Thirdly he must be constant in both Rom. 6.22 in a right manner Reu. 2.10 to a right end till the Lord call him away Q. How may a man know whether this life bee begun in him A. First by the death of sinne Rom. 6.11.12 for the dominion thereof in his affection Secondly by an inward griefe for corrupt motions blasphemous thoughts and carnall inclinations Col. 3.5 with a daily fighting against them Rom. 7.24 1 Iohn 3.14 2 Tim. 4.8 Acts 9.6 Thirdly by a communicating loue to the Saints on earth Fourthly by an inward longing after Christs second comming Fifthly by a hearty submission of himselfe to the whole reuealed Will of God Q. When is this life wrought in the elect A. By degrees and at seuerall times partly in this life by the spirit Iohn 17.3 nourishing the incorruptible seed of the Word more fully immediately after death but most fully compleatly after the Resurrection of the flesh 10.10 Q. What doe you learne from this confession and description A. First that there is a reward for true beleeuers Secondly Rom. 6.23 Psal 19.11 1 Tim. 4.10 Heb. 11.35 that euerlasting life is the end of my faith and labours Thirdly to preferre that life aboue this moment any life I now enioy and the meanes to attaine that aboue the meanes to preserue this Fourthly to assure my heart aboue all things of the beginnings thereof 1 Tim. 6.19 Heb. 10.36 and to endeauour in the vse of meanes all my dayes Fifthly patiently to suffer the Lord to worke it in me how and when he pleaseth saying Amen to his prescriptions Quest Supposing a Christian thus farre right for his faith what is next to be done for saluation A. An endeauour to know and keepe the Commandements of Almighty God Q. How many are there A. Ten Exod. 20.1 2 3 4 c. Q. Which is the first Commandement A. Thou shalt haue no other Gods before me Q. What is the meaning of this Commandement A. 1. That there is but one true God to whose lawes I am absolutely bound Secondly that all spirituall seruice and diuine worship inward or outward 1 Iohn 5.7 is due and must be performed by me to that God Matth. 4.10 Thirdly that I may not make to my selfe Deut. 6.14 nor worship any other God Q. How can a man make to himselfe other Gods A. By robbing the true God of his honour and glory and giuing it to that which is not God as first by faigning gods which haue no being but in imagination onely Secondly Ios 24.25 2 Tim. 3 4. by admitting dangerously-false conceits of the true God Deut. 6.14 in priuate thoughts or prayer which haue no ground in Scripture Thirdly Ier. 3.11 by giuing diuine worship to any other beside the true God whether Angell Saint c. Fourthly by seeking and affecting any of the creatures before or more then the Creator as the couetous luxurious selfe-seeking vaine-glorious man doth c. Q. What is commanded here A. First that I should cleaue vnto Iehoua as the onely true God submitting to his lawes Mat. 22.37 seruing him and seeking his glory with all my heart Secondly that I doe this to him onely according to his will Q. What duties are you to performe by vertue of this command A. Many first to labour after a sufficient Ier. 9.24 Iohn 17.3 1 Ioh. 5.10 Psal 34.8 and sauing knowledge of the Lord as hee hath reuealed himselfe in his Word Secondly to beleeue the Word of God both for the precepts threatnings and promises therein contained Thirdly to place my whole affiance in him as reconciled through Christ which includes filial feare sound hope confidence and flexible humility considering his excellency and my vilenes Psal 31.23 1 Iohn 4.19 Reu 3.19 Phil. 4.4 Ephe. 5.20 Rom. 12.12 Heb. 10.36 Fourthly to loue him simply for himself friends we may loue in him enemies for him and creatures as sent vs from him Fifthly to be zealous for his glory sincerely moderately and seasonably Sixthly to reioyce in the Lord alwayes both in times of peace and persecution Seuenthly to be thankefull for euery thing health and sickenesse prosperity and aduersity Eighthly to be patient vnder the crosse ordered by his prouidence for the chastisment and tryall of his children 1 Cor. 6.20 Mâ—l 1.6 and must bee borne cheerefully meekely and constantly Lastly to honour God First priuately by my selfe or with others reading praying conferring singing of Psalmes Col. 3.16 1 Cor. 10.31 Psal 27.4 Prou. 3.9 Deut. 10.20 Mat. 10.32 eating drinking buying selling and all to the glory of God Secondly publikely by ioyning with the true Church which the Scriptures doe demonstrate by furthering the true Religion swearing by his name being lawfully called and by confessing the truth boldly in the face of the enemy Q. What is here forbidden A. To set vp any other God in my heart to giue diuine worship to any other thing not to conceiue aright of the true God Ios 24.23 Gen. 35.2 or not to performe this spirituall seruice to him onely Q. What sinnes are you especially to auoyde by vertue of this prohibition A. Diuers as first denying of God directly or by consequence Rom. 1.19 when men liue as if there were none or none such as the Scriptures declare Tit. 1. ult Secondly multiplying of Gods either with the idolatrous
one finde no markes of Election no signes of an effectuall calling nor progresse in grace after many calles Mar. 20.6 1 Cor. 15.8 2 Pet. 1.10 A. First let such an one feare not despaire of the power and goodnesse of God there are diuers houres of calling in the day Secondly let him acknowledge the hinderance in himselfe and search for it Thirdly let him make his case knowne to some experienst Christians Fourthly let him double his diligence in the vse of all holy means with constancy the Lord will be entreated Q. What thinke you of such as being called often neglect or refuse to come A. First Luk. 17.1 2. some fault may be in the messenger calling as First in his person weakening and discrediting his doctrine by his life Secondly in the manner of deliuery of his message after a cold heartlesse fashion seldome working on the affections of any then their case is lamentable Secondly if the fault be in themselues Pro. 1.24 25 Heb. 3.13 15 Iohn 15.22 then it is dangerously desperate for First God will not heare their prayers when they call and cry in greatest misery Secondly the present call may be the last in mercy and the next may be in fury and wrath to iudgement Thirdly all former calles will rise vp as witnesses against them Q. Is this calling necessary A. Yes without which commonly no man comes vnto God Mat. 20.6.22.3 when our Sauiour moued this question why stand yee here all the day idle Prou. 9.3 1 Cor. 1.21 the answer is because no man hath hired or called vs whosoeuer thinks otherwaies and out of a prophane spirit vilifies the ministery hee may know he is not called Q. If calling be so necessary what thinke you of Ministers who are sent to call onely and are not called A. First if they be not effectually called Rom. 8.30 Psa 51.13 they cannot bee saued Secondly they should be called before they be sent to call others Math. 5.13 Luk. 22.32 Thirdly they may be called after although the Scriptures imply that to be both a rare and a difficult worke Fourthly they must conscionably heare others as well as speak to others so helping one another towards heauen Q. How may a Christian heare the call of God in his Word by his Ministers with profit A. By preparation with diligence before Secondly Eccl. 5.1 Mar. 4.24 Iames 1.25 1 Cor. 3.7 by attention with reuerence in Thirdly by meditation with conference after Fourthly by praise and praier for a blessing resoluing vpon practice without delay both before and after hearing Q. How may a Christian know hee hath beene a profitable hearer A. First Heb. 5.12 Acts 9.6.2.37 by an increase of knowledge both sufficient and sauing Secondly by a flexibility in the will graciously disposed and fitted for holy employments Thirdly Mat. 13.23 Iohn 15.14 by tendernesse of conscience which before was hard and large enough Fourthly by ardencie of affection towards God his grace and the meanes whereby it is conueied Fifthly by seasonable conformitie in practice and loue vnto the Ministers Q. What is conuersion Psal 80.19 Ans It is a supernaturall worke of grace from effectuall calling vnseparable whereby they that be effectually called Can. 1.4 are morally changed and really turned from one state to another viz. from the state of nature to the state of grace Q. By what meanes are men thus conuerted A. First by the Word of God calling them preaching is Gods ordinance to conuert Cant. 6.13 and the grace of couersion first appeares in the affection Acts 9.4 Secondly by the Spirit tempering the hardnesse of their hearts as fire doth Iron Iohn 6.63 Reu. 3.20.22.17 till they yeeld vnto the stroke of the word gently remouing resistibility to place in stead thereof a flexible freedome for diuine impressions Thirdly not without a concurring act of their owne will manifested First in an aptitude to receiue the habit of grace hauing disposed faculties capable of such an alteration Secondly in action and motion after the first infusion of spirituall life to see the necessity will and labour after perfection presupposing freedome in part by diuine restitution before any of their renewed faculties begin to stirre being made good trees by preuention they beare good fruit by assistance Q. From what and to what are men conuerted A. First from the tyrannous dominion vnder sinne and the power of darkenesse vnto the liberty of true conuerts vnder grace Col. 1.13 Heb. 2.15 actually manifested in and after their conuersion 1 Cor. 6.11 although the habit of grace it may be was infused long before in their regeneration 1 Tim. 1.13 Secondly from the society of rebels seruitude of lusts Rom. 12.2 and phantastique fashions of the world to haue Communion with Christ Gen. 3.9.16.8 conformity with his Death and Life Thirdly from a violent course towards hell and perdition in the darke shaddow of death to tread that path leading into euerlasting life in glory vnder the bright Sun-shine of the Gospell Q. Doe men conuerted alwayes know the time of their conuersions A. First some may know it by carefull obseruation or extraordinary reuelation all doe not Secondly let none deny the worke of grace through doubtfull distrust Iohn 3.8 because hee knowes not the time when it was bestowed Thirdly let all study to find the thing in themselues rather then the time Q. How may a Christian discerne the grace of conuersion in himselfe A. First by obseruation of such inward motions as hee may remember once to haue had Rom. 7.18.24 1 Tim. 1.13 suggesting vnto him in what case hee was then and what were best to bee done some such preparation euer precedes conuersion Secondly 1 Cor. 6.11 by a sensible change in the whole man Ephes 5.8 inwardly in the will and vnderstanding Luk. 22.32 outwardly in all actions sacred or secular Thirdly by that experimentall knowledge he hath in himselfe of the difference there is betweene the two estates of nature and grace Fourthly by that loue and reuerence hee beares Acts 16.15 33 34. and by that chearefull helpe hee affoords vnto all the profest seruants of God so often as ability meets with opportunity wee know that wee haue passed from death to life because we loue the brethren 1 Iohn 3.14 saith Saint Iohn Q. But hauing gone astray so long and so farre is it possible now for me so aged to be conuerted A. It is possible while it is called to day Heb. 3.15 for further satisfaction Luke 15.18 19. take these directions First bewaile what is past hauing gone astray so long Secondly Matth. 18.3 know conuersion is necessary to saluation Thirdly be perswaded as great or greater sinners haue beene conuerted Reu 3.9 it is not the greatnesse but continuance in sin that condemnes Matth. 9.13 Fourthly deferre no longer to redeeme both time and way