as in all other Gospel-Ordinances but not corporally or carnally but spiritually and so he is to be fed upon not by the Mouth of the Body but of the Soul that is to be received applied to the Soul by Faith John 6.56 Eph. 3.17 Q. 82. What are the signifying Actions to be used in this Ordinance A. 1. The Actions to be used by the Minister are Taking Blessing Breaking Giving the Bread to the Communicants and Taking giving Thanks and giving the Cup also to them 2. The Actions of the Communicants are Taking and Partaking or Eating the Bread and Drinking the Wine Matt. 26.26 27 28. Q. 83. What is signified by the Ministers taking the Bread and Wine when he cometh to the Table A. It signifieth God the Fathers taking or choosing and designing Christ from all Eternity to be Man's Redeemer Isa 42.1 Q. 84. What is signified by the Ministers Blessing the Elements or giving Thanks A. It signifieth the setting of them apart from a common to an holy use and is to be performed by declaring the words of Institution and by praying to God for a blessing on this Ordinance ioyned with giving Thanks unto God for Jesus Christ and for all his benefits Q 85. What is signified by the Breaking of the Bread A. It signifieth all the Sufferings of Christ especially the breaking of his Body shedding of his Blood upon the Cross Q. 86. What is signified by the Ministers giving the Bread and Wine to the Communicants A. It signifieth God the Fathers giving Christ as a Saviour and Christ's giving himself with all his benefits to true Believers John 3.16 Q. 87. What is signified by the Communicants taking the Bread and Wine A. It signifieth their thankful accepting and receiving of Christ to be their Saviour with all his benefits by Faith John 1.12 Q. 88. What is signified by the Communicants eating the Bread and drinking the Wine A. It signifieth their applying of Christ with all his benefits by Faith unto their own Souls in particular that each Believer may believingly say of Christ as Thomas My Lord and my God John 20.28 Q. 89. For what holy Ends is the Lord's Supper to be used A. For such holy Ends as these 1. For the preserving of the Remembrance of Christ and his matchless Love in dying for Sinners this Ordinance being a lively shewing forth of his Death Luke 22.19 1 Cor. 11.24 25 26. Gal. 3 1â— Q 90. What other End A. 2. For the spiritual nourishing and strengthning of the inward Man or oâ— grace in the Heart as Faith Repentance Love Hope c For this Reason it seems to be call'd a Supper being a spiritual Meal for Souls in which Christ himself is our spiritual Food 1 Cor. 11.20 Q 91. What other End A. 3. For the fealing and confirming the New Covenant of Grace or the New Testament For as the last Will or Testament of a Man is confirmed and comes in force by the Death of the Testator or of him that made it so the Death of Christ which is represented in this Ordinance confirms the New Covenant as being Christ's last Will and Testament Heb. 9.15 16 17. Q. 93. For what other A. 4. For the testifying of Believers thankfulness to Christ for his Love to them in dying for them Therefore it is sometimes call'd the Eucharist or the Thanksgiving and the Cup is call'd the Cup of blessing 1 Cor. 10.16 Q 93. For what other A. 5. For the strengthning and increase of believers Union to and communion with Christ and him crucified and also with one another as Fellow-Members of the same Mystical Body of Christ his Church for which cause it is also call'd the Communion 1 Cor 10.16 17. Q. 94. Is it sufficient to partake of the Lord's Supper as of Baptism only once A. No. Believers should often partake of this Ordinance if it may be because of their constant need of it in order to the obtaining of the holy Ends thereof 1 Cor. 11.26 Q. 95. To whom is the Lord's Supper to be administred A. The Lord's Supper is to be administred only to such as have a Gospel-right to it and a Gospel fitness or preparedness for it Q. 96. What is a Gospel-right to this Ordinance A. There is a twofold Gospel-right 1. Outward with Reference to the Church 2. Inward with Reference to God Q. 97. Who have an outward Right with Reference to the Church A. All such have an outward and visible Right to the Lord's Supper who being baptized and grown Persons do make a credible Profession of their being in Covenant with God or of their Faith in Christ and Obedience to him Acts 8.36 37 38. Q. 98. When is their Profession to be accounted credible or worthy to be believed A. When they have a competent measure of Gospel-knowledge seriously and understandingly own and consent to their Covenant with God in baptism and live a religious and unblameable Life according to Gospel-Rule Phil. 1.27 Q. 99. Who may examine and judge of this outward and visible Right A. That particular Church of Christ with which they desire to joyn and walk in full Communion especially the Pastor thereof 1 Pet. 5.2 Heb. 13.17 Q. 100. Who then are to be kept off from this Ordinance A. All such as are grosly ignorant of the Doctrine of Christ or openly vicious and scandalous in their Lives Q. 101. Who are to be accounted grosly ignorant A. All such as understand not the Principles of the Christian Religion the Nature of the New Birth or a Work of Grace upon their Heart nor the Nature Use and Ends of this holy Ordinance 1 Cor. 15.34 Q. 102. Why should such ignorant persons be kept off from this Ordinance A. Because they want an Eye to discern the Lord's Body an hand to receive him and a Mouth to feed upon him and therefore if they should partake of this Ordinance they would receive no benefit but much hurt by it Q. 103. Who are to be accounted openly vicious or scandalous A. All such as live in any open or known course of sin impenitently and by their Words or Actions give just cause of offence to those that fear God 1 Cor. 5.11 Q. 104. Why should such vicious persons be kept off A. Because they in presuming to touch such holy things with unholy hands and hearts would dishonour provoke God pollute and profane his Ordinance grieve the Godly contract the guilt of Christ's Blood and eat and drink Judgment to themselves 1 Cor. 11.27 29. Matth. 7.26 Q. 105. But may not the Lord's Supper be administred to vicious persons in order to their Conversion A. No. For we do not find that Christ appointed this Ordinance to convert sinners but to confirm and comfort Saints it is not to work grace where it is wanting but to increase and strengthen grace where it is Q. 106. Who have an inward invisible Right to this Ordinance A. All such who are indeed Heart-covenanters with God or
I subjoyn another Thâ—â— all the Pastors of Churches may fully and faithfully obey that Precept of the Chief Shepherd John 21.15 16. requiring them to feed his Lambs as well as his Sheep I shall close with a word or two of Counsel Reader if thou art yet weak in spiritual Knowledge and willing to be instructed that thou mayst be made wise to Salvation let me beseech thee to follow this faithful Advice 1. Labour for a distinct and methodical Knowledge of the great Foundation-Truths of the Christian Religion those first Principles of the Oracles of God drawn up to thine hand in many more general Catechisms especially I recommend to thy use that excellent Catechism of the Assembly of Divines both shorter and larger a little Labour will commit the lesser to thy memory and read the other with diligence to explain that with Mr. Lyes Mr. Doolittles and Mr. Vincents Explanations The Knowledge of these Truths will prepare thee to read the holy Scriptures and hear Sermons with Vnderstanding and Profit Next I offer thee the serious perusal of this Sacramental Catechism in the composure of which I have purposely left out several Questions very proper to have been inserted because they are already answered in the Assemblies Catechism Say not thou art too old to learn a Catechism if ignorant unless thou thinkest thy self also too old to go to Heaven and so too old to learn the way thither Be not ashamed of using the means to get Knowledge but be â—shamed of thy Ignorance and blush to bear a Child of Seven years old that hath been well catechised give a better account of the Christian Faith than many of 30 40 or of 50 years of Age can do 2. Pray earnestly and daily for the inward teachings of God's holy Spirit in and with the outward teachings of the Word without this tho thoâ— may'st fill thy Head with the Notions of Truth ye thou wilt never feel the saving Impressions of theâ— on thy heart but remain a stranger to the life anâ— power of Godliness Read those precious promises and humbly plead them in prayer Prov. 1.23 Isaâ— 59.21 Luk. 11.13 3. And lastly Believe the Truths which thou haâ—â—â—earnt and live according to the Rule of them Le Knowledge and Practice as an holy Taine gâ—â—â—nd in hand and stilt keep pace each with other â—â—â—h of them are required as necessary qualification to entitle thee to true happiness John 13 17. O dâ— not aim at any thing short of that The Experimental and Practical Christian will be found to be the wisest and best in the great discriminating Day Thaâ— thou may'st be such an one and that thy Meditation may contribute somewhat thereto is the sincere anâ— fervent Prayer of Decemb. 19. 1691. Thine and the Churche in Christ George Day A SACRAMENTAL Catechism Quest 1. WHat is a Sacarment in general Answ A Sacrament is an holy Ordinance of Divine Institution annexed to the Covenants which God hath made with Men wherein by outward and sensible signs the Promises of the Covenant are represented sealed and applied to God's Covenant-people and they are bound to obey him Gen. 17.10 Rom. 4.11 Q. 2. Are these Ordinances call'd by the name of Sacraments in the holy Scriptures A. No. Yet seeing it is a word very fit to signifie the thing to which it is applied it may lawfully be used Q. 3. What is the original and proper signification of the word Sacrament A. As it was used of old in a civil sense it signified an Oath taken in War by Souldiers to their General whereby they were bound to perform the Duties of that Relation Q. 4. Why are the Seals of God's Covenants called Sacraments A. Because by our receiving them we are bound as it were by an Oath to perform the Duties of God's Covenant-people Rom. 6.3 4 5. Q. 5. What are the parts of a Sacrament A. Two The one is an outward visible sign or thing signifying which may be seen by the Eye of the Body as Water in Baptism and Bread and Wine in the Lord's Supper The other is the inward and spiritual grace or thing signified which can only be seen by the Eye of the Soul or by Faith and that is Christ with all his saving Benefits Matth. 3.11 1 Pet. 3.21 Rom. 2.28 29. Q. 6. Do all those who receive the outward signs receive the inward grace also A. No. For wicked and graceless persons may receive the outward signs but not the inward grace with them none but true believers receive them both Q. 7. What is a Covenant in the general A. A Covenant is a solemn Contract or Agreement between several persons two at the least wherein they do mutually bind themselves each to other in certain Articles to both their Contents and usually confirmed by signs and seals Gen. 21.27 1 Sam. 18 3. Q 8. Hath God ever made a Covenant with Man A. Yes Tho God be infinitely above Man yet he hath been pleased through condescending grace to deal with Man in this familiar way of Covenanting as a Man with his Friend Gen. 15.18 Q. 9. VVhat Covenants hath God made with Man A. Two especially The first called the Covenant of Works The second The Covenant of Grace Gal. 4.23 24. Q. 10. What is the Covenant of Works A. That Covenant which God made with our first Parents Adam and Eve in the estate of Innocence and in them with all their Children wherein God promised perfect happiness to them upon Condition of their perfect Obedience to him and threatned them with Death on their Disobedience Gen. 2.16 17. Gal. 3.12 Q. 11. Why is this called the Covenant of Works A. Because it required the Works of Man's Obedience to the whole Law of God as the Condition of his Life and Happiness Lev. 18.5 Q. 12. Had our first Parents sufficient strength to perform that Condition and keep that Covenant with God A. Yes Our first Parents being created upright and perfect had sufficient power to perform perfect Obedience to the Law of God and so to keep his Covenant Eccl. 7.29 Q. 13. Did our first Parents keep their Covenant with God A. No. Our first Parents brake their Covenant with God by complying with the Temptation of Satan in eating the forbidden Fruit and thereby brought themselves and all the Children descending from them by ordinary Generation into an estate of sin and misery Gen. 3. begin Rom. 5.12 Q. 14. Doth God suffer Adam and all his Children to perish in their sinful and miserable state A. No. God did of his own free grace from all Eternity elect some of fall'n Mankind to everlasting life and gave them to Jesus Christ that they might be recoveted and saved by him Eph. 1.4 Q. 15. Did the Lord Jesus Christ then undertake to be a Saviour to them A. Yes There was an Eternal Compact or Agreement between God the Father and God the Son which is commonly called the Covenant of Redemption wherein God the Father gave the
VVhy did Christ change the Administration of the Covenant A. For his own glory and the Churches good for 1. Those Ordinances under the Old Covenant were more dark difficult costly and weak than these under the New Covenant 2. Those Ordinances became unsuitable and unserviceable to the Church after Christ's coming in the flesh because they signified Christ to come therefore when Christ the Substance of them was come those Sadows must be done away Q. 45. How hath God confirmed the Covenant of Grace A. God hath confirmed it by 4 things 1. By his Word of Promise Gen. 17.7 2. By his Oath Gen. 22.16 17. Hebr. 6.13 14 17 18. 3. By the death of Christ Heb. 9.16 17. 4. By the Signs and Seals of the Covenant Rom. 4.11 Q. 46. VVhat are the Signs and Seals of the New covenant of grace now in Gospel days A. The Signs and Seals of the New Covenant are Baptism and the Lord's Supper Q. 47. VVhy are these Ordinances called Signs and Seals of the Covenant A. Because they are of the same signification and use to the Covenant of Grace as Signs and Seals put to Covenants between Man and Man use to be Q. 48. VVhat is their signification use A. These Ordinances as Signs do signifie the Grace and Good-will of God in Christ to his Covenant-people and as Seals do confirm conveigh and apply the Grant of the Covenant or a Right to all the Blessings promised therein to Belieâ—ers and their engagement to Obedience 1 Pet. 3.21 Rom. 6.3 4. Gal. 3.27 Q. 49. Do these Sacraments certainly â—ork grace in all that receive them A. No. It is evident that many of â—ose who are baptized and have receiâ—ed the Lord's Supper live and dye in a â—aceless state Acts 8.23 Luke 13.26 27. Q 50. Who then do receive saving beneby the Sacraments A. Those only receive saving benefit the Sacraments to whom the holy Spiâ—â—â— of God doth bless them working in â—â—d by them on their Hearts as he doth 〈◊〉 all God's Elect 1 Cor. 3.7 Q. 51. What is Baptism A. Baptism is an holy Ordinance of frist wherein the washing with Water 〈◊〉 or into the Name of the Father the 〈◊〉 and the Holy Ghost signifies and seals 〈◊〉 ingrafting into Christ Remission of 〈◊〉 by his Blood and Regeneration by Spirit and whereby the Persons bapâ—â—ed are solemnly entred into the visible Church and into an open and professed engagement to be wholly and only God's Covenant-people Matth. 28.19 Gal. 3.27 Mark 1.4 Rev. 1.5 Tit. 3.5 Eph. 5.26 1 Cor. 12.13 Rom. 6.4 5. Q. 52. What be the Parts of Baptism A. They are two The outward and visible part signifying and the inward and spiritual part signified Q 53. What is the outward signifying part of Baptism A. The outward signifying part of Baptism consists in the washing the Body with the Element of Water and the use of the words of Institution i e. Baptizing c. Q. 54. What is the inward part signifieâ— by the outward signs A. 1. By the washing with Water iâ— signified two things the washing awaâ— of the guilt of our sins or our Pardon and Justification procured by the blood oâ— Christ and the washing away of the filtâ— of sin or our Sanctification by the Spirâ—â— of Christ in the work of Regeneration Rom. 1.5 John 3.5 2 By the words of Institution i e. Baâ—tizing in the Name of the Father Son 〈◊〉 Holy Ghost two things are also signifieâ— 1. That Ministers have Authoriâ— both from God the Father Son and Holy Ghost to administer Baptism 2. That the Persons baptized do enter into an holy Covenant with God the Father Son and Holy Ghost i e. They take this only living and true God to be their own and only God and give up themselves if grown Persons or are given up by their Parents if Infants to this God to be his Covenant-servants Matth. 28.18 19. 2 Cor. 8.5 Q. 55. What are the special Ends of Baptism A. The special Ends of Baptism are of two sorts 1. Such as respect God and so it is to be 1. A Sign to signifie the Grace of the Covenant and 2. A Seal to confirm the Grant of the Covenant Rom. 4.11 Col. 2.11 12. Acts 22.16 Eph. 5.26 2. Such as respect Man and so it is to be 1. A Badge of our Christian Profession 2. A Bond to oblige us to perform the Duties of the Covenant Gal. 5.3 Rom. 8.12 1 Pet. 3.21 Q. 56. To whom is Baptism to be Administred A. Baptism is not to be administred to any that are out of the visible Church of Christ until they are instructed in the Christian Religion and profess Faith in Christ and Obedience unto him But the Infants of such as are Members of the visible Church are to be baptized Matth. 28.19 Acts 2.41 Gen. 17.7 10. Acts 2.38 39. Q. 57. How may it be proved that the Infants of Church-Members have a Right to Baptism A. It may be proved by these Arâ—guments 1. By their Covenant Relation to God Those that are in Covenant have a right to the Signs and Seals of the Covenant But the Children of believing Parents are in Covenant Therefore they have a right to the Signs and Seals of it Gen. 17.7 Deut. 29.10 11 12 13 14 15. Q. 58. Have Infants then a Right to the Lord's Supper also and should they receive it A. The Infants of Believers have a remote tho' not an immediate and actual right to the Lord's Supper therefore may not receive it in their Infancy for want of a capacity to discern the Lord's Body or to understand the Nature Use and Ends of that Ordinance and to use it accordingly Q. 59. Should they not then be kept from Baptism also for the same Reason seeing they understand not that Ordinance A. No. For they are as capable of Receiving this Ordinance of Baptism as the Jewish Infants were of Circumcision at 8 days old and ought to be baptized because Baptism comes in the room of Circumcision and as that was the Sacrament of Initiation or Entrance into the Church and into the Covenant so is this Matt. 28.19 20. Col. 2.11.12 Q. 60. By what other Argument is it proved A. 2. By the Command of our Lord Jesus Christ requiring his Apostles and in them all Gospel-Ministers to Disciple all Nations Baptizing them and Infants are a very considerable part of Nations Q. 61. But must they not believe first and then be baptized as Mark 16.16 And how can Infants believe A. Adult or grown Persons without the Church must first be instructed in the Doctrine of Christ and believe in him before they are admitted to Baptism as Acts. 2.38 39 40 41. But the Infants of Church-Members may be baptized tho' they do not actually believe because they are the Children of Believers seeing Children are parts of their Parents are accounted but as one Person with them both by the Laws of God and Man as the Root Branches are but one
makes known to us the Names Titles and Attributes of God by which his Nature is in some measure discovered Q. 137. What are the Names or Titles of God A. He is called Jehovah Jah and in Scripture which signifieth his Essence or Self-existence that he hath his Being in and of himself and gives Being to all other Beings He is the Eternal I am He is called God Almighty or All-sufficient The most High God Possessor of Heaven and Earth The Lord of Hosts The God of Gods The King of Kings and Lord of Lords These and many other Titles are given to God in Scripture Exod. 6.3 and 34.6 Gen. 17.1 and 14.19 Exod. 3.1 Isa 14.27 Deut. 10.17 1 Tim. 6.16 Q. 138. What are the Attributes of God A. God's Attributes are certain Properties Perfections or Excellencies in his Nature or Essence whereby he is distinguished from all other Beings Q. 139. How are God's Attributes distinguished each from other A. They are distinguished into two sorts his Absolute and his Relative Attributes Q. 140. Which are God's Absolute Attributes A. Such as are only in God and of which there is no Resemblance in any Creatures Q. 141. Which is the first A. His Simplicity or Freedom from all Composition He is a most absolute simple and pure Spirit without Body Parts or Passions Deut. 4.15 16. Luke 24.39 Q. 142. Which is the second A. His Infinity God is infinite that is without Bounds of Place Time or Perfection He is in all places at once yet not comprehended in any place He was before all Time is in all Time and will be when Time shall be no more And so perfect that he cannot be more perfect in all Excellencies And therefore no Man nor Angel can fully understand and comprehend what God is Psal 147.5 Jer. 23.23 1 Kings 8.27 Psal 139.7 c. Psal â—0 2 and 145.3 Job 11.7 8 9. Q. 143. Which is the third A. His All-sufficiency God is sufficient or himself and for all his Creatures and â—ust needs be so seeing he is infinite in Wisdom Power Goodness in all Perections Gen. 17.1 2 Cor. 11.8 12.9 Q. 144. Which is the fourth A. His Independency God hath no â—ependence on any other Being but all other Beings have their whole dependence on him both for Subsistence Supplies Powers and Actions Acts 17.25 Neh. 9.6 Rom. 11.36 Q. 145. Which is the fifth A. His Immutability or Unchangeableness God is always the same and subject to no Change Mal. 3.6 Jam. 1.17 Heb. 13.8 Q. 146. Which are God's Relative Attributes A. Such of which there is some Resemblance in the reasonable Creatures Angels and Men. Q. 147. Which be they A. 1. His Life He is the Living God Psal 42.2 Q. 148. Which is another A. 2. His Will He worketh all things according to the Councel of his Will Eph. 1.11 Q. 149. Which another A. 3. His Wisdom and Knowledge Hâ— is the only wise God 1 Tim. 1.17 Q. 150. Which is another A. 4. His Power Which signifie both 1. His Authority and Dominion oveâ— all his Creatures Psal 103.19 Dan. â— 34 35. Jude v. 25. 2. His Strength or Might He can do what ever he will Job 42.1 2. Matth. 19.26 Q. 151. Which is another A. 5. His Holiness He is most holy and pure Psal 23.3 Isa 6.3 Q. 152. Which is another A. 6. His Justice He is most Just and Righteous Deut. 32.4 Psal 11.7 and 92.15 Q. 153. Which is another A. 7. His Goodness He is most good This comprehends both 1. The Love 2. The Graciousness 3. The Mercy 4. The Patience of God Psal 119.68 Exod. 34.6 1 Joh. 4.8 Psal 103.8 and 145.8 Q. 154. Which is another A. 8. His Truth and Faithfulness He â—s most true both in Himself his Word â—nd Works John 17.3 Deut. 32.4 John 17.17 Psal 33.4 Q. 155. Are these Relative Attributes â—n God as they are in Man A. No. In God they are his very Esâ—ence or Nature for whatever is in God is God But in Man they are Quaties In God they are most perfect he 〈◊〉 so merciful and just that he cannot be â—ore so But in Man they are imperfect are but some degrees of Mercy and Justice in him 1 John 4.8 Q. 156. What are the Works of God whereby he makes himselfe known A. They are either 1. His Works before time call'd his Decrees whereby he purposed in himself from all Eternity what he would do in time 2. His Work in time which are the Executions oâ— Performances of his Decrees which comprehend both his Works of Creation and his Works of Providence Eph. 1.11 Heb. 11.3 and 1.3 Psal 103.19 Q. 157. What may we learn of God bâ— his Works A. By the Works of God we may learâ— somewhat of the glorious Perfections 〈◊〉 his Nature his Wisdom Power Holine 〈◊〉 Justice Goodness and Truth but hâ— Holy Word discovers them more cleaâ—ly and fully to us Rom. 1.20 Ps 104.2 Q. 158. What is a Person in the Diviâ— Nature A. A Person in the Divine Nature is distinct Subsistence or Being having tâ— whole Nature of God but distinguishâ— each from other by their order inconâ— municable Properties and manner 〈◊〉 working John 14.9 10. Heb. 1.3 Q. 159. What is the Order of the Holy Trinity A. God the Father is the first Person God the Son is the second Person and God the Holy Ghost is the third Person Q. 160. What are their incommunicable Properties A. It is the Property of the Father to beget the Son the Property of the Son to be begotten of the Father and the Property of the Spirit to proceed from the Father the Son Joh. 1.14 and 15.26 Q. 161. What is their manner of working A. God the Father worketh from himself God the Son worketh from the Father God the Holy Ghost worketh both â—rom the Father and the Son John 5.26 Q. 162. VVhat should we know concerning the first Person in the Trinity A. Four things especially 1. That he is called God the Father â—ecause he is the Father of the Lord Jeâ—â—s Christ by an inconceivable Generatiâ—n and because he is the Father of all â—ther Beings by Creation John 20.17 â—eb 12.9 Rom. 11.36 Q. 163. VVhat else A. 2. That he created all things in the beginning of time and having made man after his own Image he covenanted or promised to continue him in his happiness provided man continued in his Obedience Gen. 1.27 31. and 2.16 17. Q. 164. VVhat else A. 3. That Man breaking that Covenant by his Disobedience and so making himself liable to Death it pleased God to pitty his fall'n and sinful Creature to contrive a way of Salvation for him by virtue of a second Covenant in and through the Lord Jesus Christ as a Redeemer Gen. 3.15 John 3.16 Q. 165. VVhat else A. 4. That God the Father first promised in the fulness of time sent forth his only begotten Son the Lord Jesus Christ into the World to be Man's Redeemer