A Most Familiar EXPLANATION OF THE ASSEMBLIES Shorter Catechism Wherein their Larger Answers are broken into Lesser Parcels thereby to let in the light by degrees into the minds of the Learners To which is added in the close a most brief help for the necessary but much neglected duty of self-examination to be daily perused And to this is subjoined a Letter of Christian Counsel to a destitute Flock The last Edition Corrected and much amended By JOS. ALLAINE late Preacher of the Gospel at Taunton in Somerset-shire a Lover of Truth and Peace London Printed for Edw. Brewster at the Crane in St. Pauls Church-yard 1674. AN ADMONITION TO THE READERS I Am not insensible that this little tract may seem to many as a thing born out of due time But they that have their spiritual senses exercised and have seen and tasted how jejune and lifeless and insipid the more publick exercises of religion somewhere are will be easily convinced that now they are called to double their diligence in family duties And sith it is the great charge of Housholders to teach their Children and their housholds after them and to catechize them in the way wherein they should go whereunto the present exigencies do more than ordinarily oblige them it may not seem altogether unseasonable to have added this plain and familiar help for their assistance If therefore the earnest Calls of your suffering Ministers the dreadful Charge of immortal souls the strict Commands of your Maker and Judg have engaged you in a resolution to set up this much neglected but necessary and most beneficial exercise let me advise you to take this plain method First let those under your charge learn the Answers in the Assemblies Catechism Then ask them these little Questions drawn from thence and if they are at a loss shew them out of which part of the greater Answer they should have made return to the lesser Question And this would be the more effectual if you did run over all a second time that they might observe the force of every clause and word in the Answer out of the Assembly before you pass to examine them further on Do not put them upon learning the Scriptures till they ean get through all the Chatechism and then examine them how they can prove such or such a clause in the answer leaving the order that the Scriptures ly in And as ever you desire to see the happy issue of this most useful exercise 1. Let it be done solemnly and appoint stated times for the weekly performing it and if through necessity or negligence you should omit the season watch for an opportunity speedily to do it at least let it be done once the oftner the next week 2. Set to every one his task according to their several capacities and be punctual in requiring it and shew your selves as zealous for the doing of Gods work as you are for your own But let not the explicatory Questions and Answers be learnt without book by any because this would be a needless burden and they are in effect learnt already by them that can give an account of the Catechism it self This I cannot omit that it is my fervent desire that not only the younger but also the elder sort would become students of the Catechism and if able commit it to memory Beloved would you know wherein you might rejoice the soul of your Minister would you do me a pleasure and refresh me in my tribulations for your sakes why herein you may do it This would be no little pleasure to me and I am sure no little profit to you O the miserable defect of knowledg even among Professors themselves for want of humility and diligence to commit to memory the principles of religion There is a twofold knowledg Confused and Distinct The confused knowledg is only to know the quod sit that there is such or such a thing and here too often many Professors rest The distinct knowledg is to understand the quid sit and to be able to give a description of any grace priviledg or the like and the difference of it from any other and also the cur sit or the ground or reason from the Scripture why they do believe such or such a truth and here men do generally unhappily fail Beloved my ambition is that you should grow in grace and the knowledg of our Lord Jesus Christ that you should be clear and distinct in your knowledg that there should not not be one among you but should be able to give a good account of his faith from the Word of Truth Verily it is no small shame for men of years under the Gospel especially for Professors and this when we have yet such easie and excellent helps not to be able to prove the main point of our religion from the Scriptures and to give a solid description of faith repentance justification sanctification effectual calling and the like which will never be done to purpose except they will learn a Catechism If any think themselves above it I fear it is from their pride and ignorance for my part I profess my self a learner Well will you learn with me why should you not stir up each other and engage together that you will set to this work O that I might but hear that you would so far gratifie the request of a Messenger of Christ and his Embassador to you-ward Quest. 1. WHat is the chief end of man Ans. Mans chief end is to glorifie God and to enjoy him for ever Q. Is mans chief end to seek himself A. No. Q. Is it to enjoy the profits and pleasures of this world A. No. Q. Is it to glorifie God and enjoy him for ever A. Yes Q. What do you mean by mans chief end A. That which God did chiefly intend or aim at in making man and which man is chiefly to intend Q. What is mans chief duty A. To glorifie God Q. What is mans chief happiness A. To enjoy God Q. May a man have another subordinate or less principal end besides glorifying and enjoying God A. Yes Q. May a man make any thing else his ultimate or principal end besides glorifying and enjoying God A. No. Q. Is the glorifying and enjoying of God mans subordinate end or else his ultimate and chief end A. His chief end Q. 2. What rule hath God given to direct us how we may glorifie and enjoy him A. The Word of God which is contained in the Scriptures of the Old and New Testament is the only rule to direct us how we may glorifie and enjoy him Q. Hath God given any rule to direct us A. Yes the Scriptures Q. Whose Word is the Scriptures A. The Word of God Q Where is the Word of God conteined A. In the Scriptures Q How are the Scriptures divided A. Into the Old and New Testament Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A.
into an estate of sin and misery Q. What brought mankind into the estate of sin and misery A. The fall Q. Whom did it bring into an estate of sin and misery A. All mankind Q. Is all mankind by nature in a state of sin A. Yes Q. Is any man without sin A. No. Q. Is misery the consequence of sin A. Yes Q. 18. Wherein consists the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto a man fell consists in the guilt of Adams first sin the want of Original righteousness and the corruption of his whole nature which is commonly called Original sin together with all actual transgressions which proceed from it Q. Doth the sinfulness of man consist in the guilt of Original sin A. Yes Q. And in the guilt of actual transgressions which proceed from these A. Yes Q. How many sorts of sin be there then in which the sinfulness of that estate into which man fell doth consist A. Two Original and Actual Q. Wherein consists Original sin A. In three things as 1. The guilt of Adams first sin 2. The want of Original righteousness 3. The corruption of the whole nature Q. What is guilt A. A binding over to punishment Q. Are we guilty of Adams sin A. Yes Q. Of what sin of Adams A. Of his first sin Q. Is the guilt of Adams first sin part of Original sin A. Yes Q. What do you mean by Original righteousness A. That holiness and righteousness that mâ—n was at first created in Q. Is man born with the Image of God upon him in holiness and righteousness A. No. Q. Doth he want then that first righteousness in which he was created A. Yes Q. Is mans nature corrupted A. Yes Q. How much of his nature A. His whole nature Q What is he all over defiled and corrupted in every part and in every faculty of soul and body A. Yes Q. By what is man so universally corrupted A. By Original sin Q. What is the guilt of Adams first sin want of Original righteousness and corruption of mans whole nature commonly called A. Original sin Q. Why is it called Original sin A. Because it is the sin that we have from our very birth and Original or the beginning of our being Q. Is man guilty of actual sin besides his Original A. Yes Q. What is actual sin A. That which proceeds from Original Q. Do all actual transgressions or sins of our lives proceed from Original or that of our natures A. Yes Q. 19. What is the misery of that estate whereinto man fell A. The misery of that estate whereinto man fell is that all mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Q. What hath man lost A. Communion with God Q. What do you mean by communion with God A. Fellowship and Friendship with God Q. Is this lost by the fall A. Yes Q. Doth part of mans misery by his fall consist in his loss A. Yes Q. What is man brought under by the fall A. Under Gods wrath and curse Q. Is man in the favour of God since the fall A. No. Q. Is there an enmity bred between God and man by the fall A. Yes Q. What is the fruit of Gods wrath upon man A. His curse Q. Is man since the fall under the blessing of God A. No. Q. What are the parts of this curse A. All misery in this life death it self and the pains of Hell for ever Q. What is man made liable to in his life-time by the fall A. All miseries of this life Q. What is he liable to at the end of this life A. Death it self Q. Doth mans misery end with his life A. No. Q. What is he made liable unto after this life A. The pains of Hell Q. How long A. For ever Q. What are all the miseries of this life and the pains of death and Hell the fruit of the fall A. Yes Q. What is it that hath brought us to lose communion with God to be under his wrath and curse c. A. The fall Q. whom hath the fall brought into this miserable condition A. All mankind Q. 20. Did God leave all Mankind to persih in the state of sin and misery A. God having out of his meer good pleasure from all eternity elected some to everlasting life did enter into a Covenant of grace to deliver them out of the estate of sin and misery and to bring them into an estate of salvation by a Redeemer Q. Must all mankind unavoidably perish in their sins and misery A. No. Q. Doth he save all from their sins and misery A. No. Q. Whom doth he save A. Only the Elect. Q. What do you mean by the Elect A. those whom God hath chosen to everlasting life Q. Hath God elected any A. Yes Q. Hath God elected all A. No but only some Q. What hath God chosen or elected them unto A. To everlasting life Q. What was the reason of Gods chusing or electing them A. His meer good pleasure Q. Was it for no desert of theirs that they were chosen A. No. Q. When did God chuse or elect them A. From all eternity Q. What did God do for his Elect to accomplish his decree touching their salvation A. He entered into Covenant with them Q. What Covenant did God establish with the Elect to bring about their salvation A. The Covenant of Grace Q. Could not the salvation of the Elect be brought about by the Covenant of Works A. No. Q. What did God make a new Covenant then A. Yes Q. Why is it called the Covenant of grace A. Because in this Covenant God doth most especially manifest his free and undeserved grace or favour Q. What doth God promise to deliver the Elect out of in the Covenant of grace A. Out of the estate of sin and misery Q. What doth God promise to bring them into in the Covenant of grace A. Into a state of salvation Q. How doth he promise to do this A. By a Redeemer Q. Doth the Covenant of grace find the Elect in a state of sin and misery A. Yes Q And doth it put them into a state of salvation A. Yes Q. 21. Who is the Redeemer of the Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became Man and so was and continueth to be God and Man in two distinct natures and one Person for ever Q. What is the name of our Redeemer A. Jesus Christ. Q. Why is he called Jesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Offices of a Prophet Priest and King which persons were usually anointed under the Law Q. What Relation doth Christ stand in to us A. He is our Redeemer Q. What is it to Redeem A. By price or power
Commandment A. Yes Q What do you mean by a soveraignty over us A. Supreme power dominion and authority over us Q. What do you mean by propriety in us A. His just Right and Title to us as his own Q. Will he suffer men to corrupt his worship and set up their own inventions in his service and not be greatly angry with them A. No. Q. In which words of the second Commandment are these reasons hinted A. In these words For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me and shewing mercy to thousands of them that love me and keep my Commandments Q. In which of these words is the first reason hinted why we should keep this Commandment viz. Gods soveraignty over us A. In these words for I the Lord. Q. In which words is the second reason contained viz. Gods propriety in us A. In these words my God Q. In which words is the third reason contained viz. The zeal that he hath to his own worship A. In these words Am a jealous God Q. Wherein doth God express his zeal for and jealousie about his own worship A. In punishing the breakers and rewarding the keepers of this Commandment to many generations Q. In which words of the Commandment is that held forth A. In these words Visiting the iniquity of the Fathers upon the children unto the third c. and shewing mercy to thousands c Q. 53. Which is the third Commandment A. The third Commandment is Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. 53. Which is the third Commandment A. The third Commandment requireth the holy and reverend use of Gods Names Titles Attributes Ordinances Word and Works Q. Doth the third Command require the use of Gods Names Titles Ordinances c. A. Yes Q. What kind of use doth it require A. An holy and teverent use Q. Doth God look then that not only his worship be performed aright for the matter of it but doth he also heed the manner how it be performed A. Yes Q. And doth the third Commandment determine of the only right manner of Gods worship A. Yes Q. What is meant by the name of God when it s said Thou shalt not take the name c. A. By his Name is understood any thing whereby he makes himself known Q. Doth God make himself known to us by his Name Titles and Attributes A. Yes Q. And by his Ordinances Words and Works A. Yes Q. And are all these comprehended under the Name of God A. Yes Q. Is this then that which is meant when it is said Thou shalt not take the Name of the Lord in vain That we should not use his Names Titles or Attributes Ordinances Words or Works in a vain irreverent or unholy manner A. Yes Q. What are some of Gods Names A. Jehovah Jah Lord God c. Q. May we use these slightly and irreverently in our ordinary speech crying on every slight occasion O Lord O God O Jesus God forgive me and the like A. No. Q. Must not this be done without seriousness and holy reverence A. No. Q. What are some of Gods Titles A. Creator Father Preserver of men Hearer of Prayers King of Kings King of Saints and the like Q. What do you mean by Gods Attributes A. These perfections and properties of his Nature whereby he makes himself known to us and is distinguished from his Creatures Q. What are some of them A. Infiniteness eternity and unchangeableness c. Q. Are Gods ordinances as Prayer and the like a part of his name A. Yes Q. May we be vain or irreverent in praying hearing c. or suffer our minds to wander about other things A. No. Q. Is there required then in this Commandment not only an outward reverence of the body in the use of Gods ordinances but especially in the inward reverence of the mind A. Yes Q. Must there be some care taken too of outward reverence so far as it may serve to express and further the inward affections of the mind A. Yes Q. May we read or hear the holy word of God vainly and slightly without Consideration Observation Meditation A. No. Q. Must we make a holy use of Gods works taking notice of God in them A. Yes Q. Is it a sin not to take notice of the glorious wisdom power and goodness of God expressed in his works of Creation A. Yes Q. Is it a sin not to take notice of or not to be afflicted with Gods works of Providence and his dealings with us and with others especially the Church A. Yes Q. In what Commandment is the holy use of Gods Creatures and of his Providences and dispensations required A. In the third Q. 55. What is forbidden in the third Commandment A. The third Commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known Q. Doth it forbid the prophaning of any thing whereby God makes himself known A. Yes Q. What the prophaning of his names by swearing for swearing cursing c. A. Yes Q. And the prophaning of his Ordinances by formality and slightness A. Yes Q. And the prophaning of his word by idle jests or wresting it to colour our sins A. Yes Q. And the prophaning of his works by making an unholy use of them A. Yes Q. Doth it forbid the abusing of anything whereby God makes himself known A. Yes Q. What is it to abuse A. To use to a wrong end or in a wrong manner Q. Doth this Command forbid the abusing of Gods works as for example of his Creatures to pamper our lusts or of his Providences to harden us in our sins A. Yes Q. And the abusing of his Ordinances to low and carnal much more to carnal mens sinful and wicked ends A. Yes Q. Where is hypocrisie or the making use of Religion for carnal ends eminently forbidden A. In the third Commandment Q. 56. What is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is that however the breakers of this Commandment may escape punishment from men yet the Lord our God will not suffer them to escape his righteous judgment Q. Is there any reason annexed to the third Commandment A. Yes Q. What do you mean by being annexed A. Added or joined to it Q. In which words is the reason annexed to the third Commandment expressed A. In these words For the Lord will not hold him guiltless that taketh his name in voin Q. What is meant by Gods not holding him guiltless A. That he will not suffer him to escape his righteous Judgments Q. May the breakers of this Commandment escape punishment from men A. Yes Q. Will God suffer them to escape A. No. Q. Will not God hold us guiltless then though we do perform the worship he