The fourth Commandment forbiddeth the omission or careless performance of the duties required and the profaning the day by idleness or doing that which is in it self sinful or by unnecessâ—ry thoughts words or works about worldly imployments or recreations Explic. Q. What are the chief siâ—â— forbidden in the fourth Commandment A. The chief sins forbidden in the fourth Commandment are 1. Idleness which is either 1. The omission of the duties required which are works of Piety Necessity and Mercy when men spend not the day in the exercises of Gods worship and out of superstition forbear works of Necâ—ssity and Mercy or 2. The careless performance of the duties of the day when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears nor are servent in Spirit serving the Lord. 2. Profaneness or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbaâ—h day Ezek. 23. 38 39. 3. Earthly-mindedness by unnecessary thoughts words or works about worldly employments or recreations Isa. 58. 13. Q 62. What are the reasons annexed in the fouâ—th Commandment A. The reasons annexed to the fourth Commandment are Gods allowing six daies of the week for worldly employments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. Did not Christ rise on the first day of the week A. Yes Mat. 28. 1 6. Mark 16. 2 6. Luk. 24. 1 5 6. Q And is not the work of Redemption greater and more glorious than the work of Creation A. Yes Q. Then as God rested the seventh day from his works and appointed that in Commemoration of the works of Creation so Christ rested from his works and rose the first day which is observed in Commemoration of the wonderful work of mans Redemption A. Yes Q. Hath not Christ allowed us the same proportion of time now under the Gospel which God did his own people under the Law A. Yes Christ hath likewise allowed us now under the Gospel six daies of the week for worldly employments Acts 20. 7. 1 Cor. 16. 1 2. with 1 Cor. 7. 6 10 12 25. 4. Q. And is this a reason why we should not cut short Gods allowance of one day for his work because we have still allowed 〈◊〉 six times as much for our own A. Yes Q. Doth God the Son challenge a special propriety in the first day of the week which bears his Name as God the Father did in the sevenâ—â— A. 2. Yes Exod. 20. 10. with Rev. 1. 10. Q. And hath God the Son blessed the first day of the week by his own example as God the Father did the seventh A. Yes Heb. 4. 10. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and Relations as Superiours Inferiours or Equals Explic. Q. What doth the fifth Commandment require in reference to our Relations A. Preserving the honour and performing the duty belonging to them Q. Is there any honour belonging to any man since the greatest Potentate is but a Creature beholding to God for what ever he is or hath A. Every one hath some honour and respect belonging to him Q. Are all duties to be performed â—like to aâ— A. No but according to their several places and relations Q. What places and relations do men stand in one to another A. They stand in the relations of Superiours Inferiours or Equals Q. What do you think as Inferiours you are bound to practise by this Commandment A. 1. To Reverence Love and Obey in all things not disagreeing with Gods commands our natural Parents 2. To respect the Aged and those that excel us in gifts 3. To be ruled with humility by the Governours of the Family Kingdom or Church where we live Q. What do you think Superiours are bound to practise by this Commandment A. 1. Not to provoke their Children to wrath but to bring them up in the nurture and admonition of the Lord 2. Not to despise Youth especially where there is pre-eminence in gifts 3. To rule well their own Family and in the Kingdom or Church where they live Q. What do you think as Equals you are bound to practise by this Commandment A. We ought to order our selves and to carry affably courteously and kindly towards our Equals readily to yield to them and prefer them before our selves Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations Explic. Q. How many sorts of sins are there in this Commandment A. Three sorts the sins against Superiours Inferiours or Equals Q. What are the sins against Superiours A. 1. Disobedience to Parents 2. Not regarding the Person of Old And 3. Contempt of the Governours the Family Kingdom or Church where men live Q. What are the sins against Inferiour A. 1. Provoking Children to wratâ— and not bringing them up in the nurtuâ— and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1 33. and 15. 10 1 Kings 1. 6 7 25. 2. Despising Youth 1 Tim. 4. 12. 3. Neglect of Government or bringing any evil upon the Family Kingdom or Church by Superiours 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12 18. wiâ—â— 4. 10 11. Q. What are the sins against Equals A. Morosiâ—y unkindness and self-assuming Arrogance Q. 66. What is the reason annexed â— the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far forth as it shall serve for Gods glory and their own good to all such as keep this Commandment Explic. Q. What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment A. Long life or prosperity Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2. Q How is this Promise to be understood and limited A. All that keep this Commandment shall have long life or prosperity as far as it shall serve for Gods glory and their good Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not Kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Explic. Q. What doth the sixth Commandment respect A. The sixth Commandment respects our own and others life Q. May we endeavour by any means whatsoever to preserve our own life and the life of others A. No. Q. What endeavours may
57. Which is the fourth Commandment A. The fourth Commandment is Rememmber the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto the Lord. Explic. Q. Doth the fourth Commandment require any special time to be kâ—pt holy A. Yes Q. What time A. Such set time as God hath appointed in his Word Q. What mean you by a set time A. Such a time as is set apart for Gods worship only and wholly all business being laid aside Q. Doth the fourth Commandment then determine of the special time for divine worship as the three foregoing Commandments do of the Object means and manner of worship A. Yes Q. In whose power is it to appoint times for worship A. God who appoints the worship appoints also the time for it in his Word he hath not deputed any of this Power to any other Q. Hath God left us to keep what time we please A. No. Q. What proportion of time hath God more solemnly set apart for his worship A. One whole day in Seven Q. Is this Commandment to be understood of the seventh day in order so as to be limited to the last of the seven or is it to be understood of a seventh in number that is One in Seven A. It is to be understood of a seventh in number and this proportion of time the Gospel-Law never repealed Q. Is the fourth Commandment then a moral precept that is to say of perpetual force binding Christians now as well as the Iews heretofore to the observation of it A. Yes Q. How is this day to be spent A. As an holy Sabbath unto God Q. What is meant by that A. It is meant that we spend this whole day to Gods glory as he hath commanded us Deut. 5. 12. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbâ—â—â— A. From the beginning of the World to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Explic. Q. How long did God appoint the seventh day of the week to be the weekly Sabbath A. From the beginning of the World to the Resurrection Q. Was it not only from the time of the giving of the Law by Moses A. No it was ordained for man in Paradise in the beginning of the World Q. Is that to continue or is it changed A. It is changed to the first day of the week Q. But why do you observe the first day of the week when the Commandment speaks of the seventh A. In memory of Christs rising from the Dead on the first day that he might enter into his glorious rest having here finished his work of Redemption For which there is the example of the holy Apostles and the Church of God Q. Is this day any more to be changed â— is it to continue A. It is to continue to the end of the World Q What is it câ—lled A. The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath Q May it be lawfully so called A. Yes it is no where forbidden to be so called though the most proper Name be the Lords Day Rev. 1. 10. Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other daies and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of Necessity and Mercy Explic. Q. Is the Sabbath to be sanctâ—fiâ—d A. Yes Q. In what sense is God said to sanctifie the holy Sabbath A. In making it holy by way of Consecration Q. In what sense are we said to sanctifie the Sabbath A. In keeping it holy by way of application viz. applying it to those ends and exercises for which God did consecrate it Q. What is required that the Sabbath may be sanctified A. Two things 1. Resting is required Q. What kind of resting must it be a meer civil rest A. No. Q. Or a meer carnal and bodily resting such as the Ox and the Ass must have on the Sabbath A. No Q. What kind of resting then is required on the Sabbath day A. An holy resting Q. How long must this be A. All that day Q. From what must we rest from spiritiual employments and recreations A. No. Q. From what then A. From worldly employments and recreations Q. When may these lawfully be used A. On other days so we use them aright Q. What else is required that the Sabbath may be sanctified A. 2. Spending the time in the exercises of Gods worship and this makes the rest to be an holy rest Q May we stay at home and spend our time in the private exercises of Gods worship with the neglect of the publick A. No Q. May we not rest satisfied in giving attendance on the publick worship but must we be also careful at home in private A. Yes Q. How much time must we spend in the publick and private exercises of Gods worship A. The whole time except so much as is to be taken up in the works of necessity and mercy Q. What do you mean by works of Necessity A. Such as could not be done before and cannot be deferred until after the Sabbath Q. How are we to perform the duties of the day A. 1. We are to perform the publick and private exercises of Gods worship on the Sabath day 1. With sincerity having a single respect unto the honour and glory of God whose day the Sabbath is Isa. 58. 13. 2. With reverence and that both of body and mind Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28 29. Isa. 66. 1. 3. With diligence and attention Acts 16. 13 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit Rom. 12. 11. 5. With delight Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness and without anxiety of mind and doubtful scrupulosity Rom. 12. 8. Mat. 12. 11 12. Q. 61. What is forbidden in the fourth Commandment A.
you that A. 1. Because the Will of God as secret is a peculiar Treasure which he hath put in his own power and will keep to himself 2. Because a man may sometimes sin in fulfilling the secret Will of God and be ashamed repenting in dust and ashes that he hath done it 3. Because all Creatures do this Will of God and none ever resisted it Q. Is the revealing of an event which God hath determined or those Actions whereby that event shall be brought to pass the Rule of Mans obedience A. No Q. But are not Gods own positive and ceremonial Laws this Rule of Mans obedience A. No. Q. How prove you that A. 1. Because they were so burdensome a yoke that neither we nor the Jews themselves were ever able to bear them 2. Because they were never pleasing to God irrespectively of themselves neither did he at all ever take delight in these Laws themselves simply considered 3. Because these positive Laws were such by which men should never obtain Eternal Life Q. What Law then is that which is the Rule of Mans obedience A. The Moral Law Q. Why is it so called A. Because it hath a perpetual binding power in all Ages unto the end of the world Q. When was this revealed A. At first Q. How understand you that A. Two waies 1. This Law was at first given to Adam in Innocency God having written it on his heart some small remainders whereof abide yet in mans nature 2. This Law was first revealed by Gods immediate voice after written in Tables of Stone and given to the Church as a perpetual Rule for their obedience Q. 41. Wherein is the Moral Law summarily comprehended A. The Moral Law is summarily comprehended in the ten Commandments Explic. Q What is it for the Moral Law to be summarily comprehended in the ten Commindments A. To have the summ and chief Heads of the Law contained in them Q. 42. What is the summ of the ten Commandments A. The summ of the ten Commandments is to Love the Lord our God with all our Heart and with all our Soul and with all our Mind and with all our Strength and our Neighbour as our selves Explic. Q In how many Tables were the teâ— Commandments at first written A. In two Tables of Stone Deut. 10. 1 2 4. Q. How many Commandments are comprized under the first Table or first great Commandment A. The soâ—r first Q How many under the second Table or second great Commandment A. Six Q. Do the Papists well in leaving out the second Commandment and in their dividing the tenth into two A. No Q. What is the comprehensive Duty of all the Commandments written in these two Tables A. Love Rom. 13. 9. For this Thou shalt not commit Adultery Thou shalt not Kill Thou shalt not Steal Thou shalt not bear false Witness Thou shalt not Covet And if there be any other Commandment it is briefly comprehended in this saying Namely Thou shalt Love thy Neighbour as thy self The like may be said of all the Commandments of the first Table Q What is the summ of the first Table of the Law A. To love the Lord our God with all our Heart and with all our Soul and with all our Mind and with all our Strength Q. What mean you by the word Summ A. A general or chief Head which comprehends other particulars in it Ibid. Rom. 13. 8. Q. What is it to love the Lord our God with all our Heart c A. It doth imply the supremacy ardency and activity of our Love whereby we chuse the Lord cleave to him and delight in him as our chief Good and employ all our faculties and powers in his service in obedience to him out of Love Q. What is the summ of the second Table of the Law A. To love our Neighbour as our selves Q Who is our Neighbour A. Every man Luk. 10. 29 38. Q. What is it to love our Neighbour as our selves A. To love him with the same truth and constancy of Love as we do our selves Q. But are we not bound to love our Neighbour with the same Degree of Love as we do our selves A. No. Q. 43. What is the Preface to the ten Commandments A. The Preface to the ten Commandments is in these words I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of Bondage Q. 44. What doth the Preface to the ten Commandments teach us A. The Preface to the ten Commandments teacheth us that because God is the Lord and our God and Redeemer therefore we are bound to keep all his Commandments Explic. Q. How many reasons or arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments A. Two 1. God is the Lord. I am the Lord. 2. God is our God and Redeemer I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of Bondage Q. How are we bound and obliged to keep Gods Commandments as he is the Lord A. As he is the Lord he is our Creator and supream Soveraign and we owe him obedience as we are his Creatures and Subjects Q. You say you owe God obedience as you are his Creatures and Subjects what mean you thereby A. We mean that once we were not were made and are preserved by God or that we derived our Being from anâ— hold it of God and that we are undâ—â— the unlimited and absolute Dominioâ— and Soveraignty of God and thereforâ— ought to serve and glorifie God in 〈◊〉 Body and in our Spirit which 〈◊〉 Gods and to be in perfect subjection 〈◊〉 the Laws of Heaven Q. How are we bound and obliged 〈◊〉 keep Gods Commandments as he is our God and Redeemer A. As our God and Redeemer our Father and Benefactor he hath brought us into the special relation of Children to himself and hath entred into Covenanâ—â—â— with us to bring us out of spiritual Egypt and Bondage under sin as he brought his people of old out of the earthly Egypt and the Bondage of men These two Rules must be learn'd for the understanding of the Commandments Rule 1. That when any sin is forbidden the contrary Duty is required and when any Duty is required the contrary sin is forbidden Rule 2. That where any sin is forbidden all the Kinds and Degrees of it temptations and incentments to it are likewise forbidden and when any Duty is required all the kinds and the highest perfection of it together with all the means and helps to it are also required Q. 45. What is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 46. What is required in the first Commandment A. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Explic. Q Is
there something then required as well as forbidden in this and every Commandment A. Yes Q How many duties are there chiefly required in the first Commandment A. Three Q. What is the first A. The first Duty required is to know God Q. What ought we to know of God A. 1. That he is 2. What he is Heb. 11. 6. Q. What is the second Duty herein required A. To acknowledge God Q. How ought we to acknowledge God A. We ought to acknowledge God 1. To be as he is the only 〈◊〉 God 2. We ought to acknowledge him 〈◊〉 our God Q. What is the third Duty required 〈◊〉 this Commandment A. To worship and glorifie God accordingly Q How is that A. As the only true God and our God Q. Are we required to worship God with the inward worship of the mind viz. 〈◊〉 trust in him and to love fear esteem desire and obey him A. Yes Q. And with the outward worship also A. Yes Q. What do you mean by outward worship A. The expressing the inward worship of the mind in our Faith Love and obedience towards God by the reverteâ— performance of all external acts of divine worship commanded by him and more especially by our daily Prayerâ— unto him and praises of him Q. Doth the first Commandment determine of the only right object of divine worship or whom only we must serve A. Yes Mat 4. 10. Q. 47. What is forbidden in the first Commandment A. The first Commandment forbiddeth the denying or not worshipping and glorifying the true God as God and our God and the giving that worship and glory to any other which is due to him alone Explic. Q. What are the chief sins forbidden in the first Commandment A. 1. Atheism which is the denying any God or the true God 2. Idolatry which is 1. The not worshipping and glorifying the true God The which we do 1. If we do not worship him as God Or 2. Not as our God 2. The giving that worship and glory to any other which is due to him alone Q. It is Idolatry to give outward worship to any other viz. to pray to Saints or Angels or any Creature A. Yes Q. And is it Idolatry to give inward worship to any other viz. to Love Fear Desire or Trust in any thing more than God A. Yes Q. Why so A. Because hereby is given that worship and glory to another which is due to God alone Rom. 1. 25. Ibid. Q. 48. What are we especially taught by these words before me in the first Commandment A. These words before me in the first Commandment teach us that God who seeth all things taketh notice of and is much displeased with the sin of having any other God Explic. Q. What things are to be learn'd from these words before me A. Two things 1. That God seeth all things 2. That God taketh notice of and is much displeased with the sin of having any other God Q. 49. Which is the second Commandment A. The second Commandment is Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the water under the Earth Thou shalt not bow down thy self unto them nor serve them 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 unto thousands of them that love me and keep my Commandments Q. 50. What is required in the second Commandment A. The Second Commandment requireth the receiving observing and keeping pure and entire all such religious Worship and Ordinances as God hath appointed in his Word Explic. Q. How doth the worship required in the second Commandment differ from the worship required in the first A. The worship required in the first Commandment hath a respect unto the object of worship whereby we are bound to worship the true God and none else The worship required in the second hath a respect unto the means and manner of worship whereby we are bound to worship God according to the way and means of his own appointment Q. What is the way and means which God hath appointed for his worship A. The only way and means which God hath appointed for his worship is his Ordinances which he hath prescribed in his Word Q. What Ordinances A. 1. Prâ—yer unto God with thanksgiving and that publickly in Assemblies privately in Families and secretly in Closets 2. Reading and searching the Scriptures 1 Tim. 4. 13. Ioh. 5. 39. Neh. 8. 8. Acts 15. 21. 3. Preaching and hearing of the Word 2 Tim. 4. 2. Isa. 55. 3. 4. Singing of Psalms Psal. 149. 1. Iam. 5. 13. 5. Administration and receiving of the Sacraments both of Baptism and the Lords Supper Mat. 28. 19. 1 Cor. 11. 23 26. 6. Fasting Ioel 2. 12. Esther 4. 3 16. 1 Kings 21. 27 28 29. 1 Sam. 7. 6 10. Ionab 3. 5 10. Luk. 5. 35. 7. Instruction of Children and Households in the way of the Lord. Gen. 18. 19. Deut. 6. 6 10. Ephes. 6. 4. 8. Holy Conference and Religious Discourse Mal. 3. 16. Luke 24. 17 32. 9. Meditation Psal 1. 2. and 77. 12. 1 Tim. 4. 15. 10. Vows to the Lord. Psal. 76. 11. 11. Swearing by the Name of the Lord when lawfully called Deut. 6. 13. Ier. 4. 2. and 12. 16. 12. Exercise of Church-Discipline 1 Cor. 5. 3 4 5 11. with 2 Cor. 2 6 7 8. Mat. 18. 18. Q. What doth God require in the second Commandment in reference to his Ordinances and means of worship A. He requireth the receiving observing and keeping of them pure and entire Q. What is it to receive and observe Gods Worship and Ordinances A. To receive and observe them is heartily to entertain embrace and attend on them as oft as opportunity is offered and to make answerable improvement of them Q. What is it to keep them pure and entire A. To take diligent heed that they be not corrupted by our own inventions and additions Q. How know you what Worship and Ordinances God hath required A. God hath appointed all his worsh'p and Ordinances in his Word Q. 51. What is forbidden in the second Commandment A. The second Commandment forbideth the worshipping of God by Images or any other way not appointed in his Word Explie Q. What are the chief sins forbidden in this Commandment A. Idolatry and Superstition Q. Is it Idolatry not only to worship Idols instead of God which is forbidden in the first Commandment but also to worship God by Images A. Yes Q. How can persons be guilty of Idolatry in worshipping God by Images when they worship the true God the God that made the Heavens and the Earth A. Because the Images of these men either do bear resemblance to the object of their worship
that though they cannot give us a particular reason of every Doctrine they hold different from us yet they have sufficient reason to submit their judgement wholly to their Churches authority which they know to be infallible and hath Decreed all the Doctrines they hold in opposition to 〈◊〉 Doth it not therefore concern all that â— concerned in the matters of their Salvation to consider whether this easie way of believing be a safe way or no A. Yes it doth very much concern 〈◊〉 all so to do because our mistake herein will greatly hazzard our everlasting Salvation Q. And are not they certainly mistaken that adventure all even all their everlasting concerns upon that authority which overthrows those very things which must be supposed antecedent to the belief of any such authority As 1. The common sense of mankind 2. The force of a Divine Law And 3. The liberty of Iudgement concerning truth and falshood A. Yes Q. And doth not the Church of Rome so A. Yes and thereby forfeits its own authority over men 1. It requires things contrary to common sense as in the Eucharist it requires all its members to deny what they see and handle and smell and taste to be Bread to be true Bread and to believe that the same individual Body may be in a thousand places at once and that things whose nature it is to be in another 〈◊〉 subsist without their proper subject 2. It requires things contrary to the force and reason of a divine Law as it hath left out the second Commandment and hath made it lawful to give religious worship to Images and hath taken away from the people their share of the Cup in the Eucharist 3. It takes away all liberty of judgement concerning truth and falshood in Religion For this is a natural right which every man hath to judge for himself And they that take this away may as well command all men to put out their eyes that they may the better follow their Guides But the other is so much worse because it is an assault upon our understandings it is a robbing us of the greatest Talent God hath committed to our management it is a Rape upon our best faculties and prostituting them to the Lusts of spiritual Tyrants it is not captivating our understandings to the obedience of Faith but enslaving them to the proud and domineering usurpations of men wherein they would do by us as the Philistins did by Sampson they would put our eyes that we might gâ—ind in their Prison and make them sport Q. How may men further offend and sin against the second Coâ—mandment A. Men offend and sin against the second Commandment not only by Idolatry and Superstition but also when they are not zealous for pure worship according to Gods Institution not endeavouring what in them lieth in their places the Reformation of worship according to the pattern in the Word as also when they disuse and neglect especially when they contemn and oppose any of those Ordinances which God hath appointed to be the means of worship Q. 52. What are the reasons annexed to the seâ—ond Commandment A. The reasons annexed to the second Commandment are Gods Soveraignty over us his propriety in us and the zeal he hath to his own worship Explic. Q. In what words are these three reasons annexed to this Commandment expressed A. In these words For I the Lord thy God am a jealous God Q. What is the first reason annexed unto the second Commandment A. Gods Soveraignty over us exprest in these words I the Lord. Q. What do you mean by his Soveraignty over us A. His supream power absolute Dominion and sole Authority over us Q. What is the force of this first reason A. The force of this first reason is because God is the only Soveraign King over us and hath the sole Authority to make Laws for the way of his worship therefore we ought by vertue of our allegiance as we are subjects to observe his Laws and Ordinances and to worship him no other way than that which he hath appointed in his Word Q. What is the second reason annexed to this Commandment A. Gods propriety in us exprest in these words Thy God I the Lord thy God Q. What do you mean by his propriety in us A. His just right and Title to us as his own Q. What is the force of this second reason A. The force of this second reason is because we are Gods therefore we ought to keep close unto him and his appointments and take heed especially of Idolatry and superstition which do alienate the heart from him Q. What is the third reason annexed to this Commandment A. The zeal God hath to his own worship exprest in these words Am â— jealous God I the Lord thy God am a jealous God Q. What is the zeal God hath to his own worship A. It is his jealousie where by out of love to his own worship and Institutions he is highly offended with those that turn aside from him unto their own Inventions Q Wherein doth this zeal and jealousie of God for his own worship shew it self A. The zeal and jealousie of God for his own worship doth shew it self 1. In his accounting the Breakers of this Commandment those that hate him and threatening to punish them unto the third and fourth Generation 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 2. In his esteeming the keepers of this Commandment such as love him and promising mercies unto thousands of them And shewing mercy unto thousands of them that love me and keep my Commandments Q. How can God in justice visit the iniquity of the Fathers upon their Children A. 1. If the Children do not walk in the sinful steps of their Fathers God will not visit the iniquity of their Fathers upon them 2. It is most equal and righteous for God to visit the iniquity of the Fathers upon their Children when the Children are guilty of the same iniquity and so fill up the measure of their Fathers sins By consenting to partaking of and imitating their Fathers sins Q. 53. What 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. 54. What is required in the third Commandment A. The third Commandment requireth the holy and reverend use of Gods Names Titles Attributes Oâ—dinances Word and Works Explic. Q What are we to understand by the Name of God which we are forbidden in this Commandment to take in vain A. The Name of God which we are forbidden in this Commandment to take in vain is to be taken generally and comprehensively for any thing whereby God maketh himself known Q. By What doth God make himself known A.
God doth make himself known 1. By his Names which he hath given unto himself in the holy Scriptures such as God Lord I am Iehovah Iab and the like 2. By his Titles such as Lord of Host Holy one of Israel The God of Abraham Isaac and Iacob Creator of the ends of the Earth Preserver of Men The King of Kings and Lord of Lords The King of Nations The King of Saints The God and Father of our Lord Iesus Christ The Father of Mercies The God of all Consolation and Salvation The Hearer of Prayers and the like 3. By his Attributes his Infiniteness Eternity and Unchangeableness Power Wisdom and Goodness 4. By his Ordinances Prayer Preaching the Word by Ordained Ministers or Officers commissioned thereunto and Hearing and the Sacraments 5. By his Word Law and Gospel 6. By his Works of Creation and Providence Q. What doth the third Commandment require in reference unto these things whereby God makes himself known A. The holy and reverend use of them Q. What do you mean by that A. The separate special and distinct respect for all such things and Persons as have the Name of God called upon them and do more immediately relate to his service Q. 55. What is forbidden in the third Commandment A. The third Commandment forbiddeth all prophaning or abusing of any thing whereby God makes himself known Explic. Q What is the general sin here forbidden A. All prophaning and abusing of any thing whereby God makes himself known Q. How doth God make himself known A. By his aforesaid Names Titles Atributes Ordinances Word and Works Q When are these prophaned and abused A. Where either things or persons wherein and whereby God is honoured and whereupon his holy Name is called are undervalued or despâ—sed being slightly or vainly used any other way and to â—ny other end than God in his Word hath directed and commanded Q. What are the chief sins forbidden in this commandment A. 1. Perjury or Swearing by the Name of God falsly 2. Swearing by Idols or false Gods which are the vanities of the Gentiles 3. Unjust Swearing or Swearing to do that which is unjust and in it self unlawful to be done This sin having the addition of the solemnness of an Oath i a double iniquity and obligeth a man to nothing but a deep unseâ—â—gned Repentance 4. Swearing by the Creatures 5. Vain or frequent Swearing when men Swear in a light matter and upon every trivial occasion or without urgent necessity a just and weighty cause that only can warrant an Oath 6. Breaking those Oaths made by the Creatures as not binding and valid For although Christ prohibit Swearing by the Creatures yet he ever enjoyns performances agreable to such Oaths because of the Creatures relation to God whom he will make instruments of vengeance to fulfill his Wâ—ll and execute his pleasure against false and vain Swearers 7. Presumptuous proud daring and unadvisable adjuration cursings and execrations when men prophanely curse themselves or others as God refuse me God damn us or them in the Name of the true God or by false Gods whose Names we ought not to take up into our mouths 8. B'asphemy and reproach of the sacred Name of God and of those that bear his Name or stand in any special relation to him 9. The irreverent use of the Name of God or of any thing whereby God makes himself known 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 man yet the Lord our God will not suffer them to escape his righteous Judgement Explic. Q. In what words is the reason annexed to this Commandment expressed A. In these words For the Lord will not hold him guiltless that taketh his Name in vain Q. How is it that there are so many breakers of this Commandment A. Because they escape punishment from men Q. Hath God impowered any men to punish the breakers of his Laws A. Yes Mâ—gistrates Parents and Governours of Families Q. Whence is it that they escape punishment A. Either through Magistrates ignorance negligence or partiality in the Law or through Parents fondness Q. Will God suffer them to escape too A. The Lord will not suffer them to escape his Judgement Q. Why so A. Because his is a righteous Judgement Q. Will the Lord punish all those that profane or abuse his Names Titles and Attributes A. Yes Psal. 44. 20 21. Acts 19. 13 18. Hos. 4. 2 3. Zach. 5. 3 4. and Deut. 32 18 26. 2 Kings 19. 22 32 to the end and Psal. 78. 19 20 21 30 31. 2 Kings 7. 1 2 17. Q. And those that prophane or abuse the Ordinances of God viz. Prayer Preaching or exercising the Priests Office hearing the word and the Sacraments A. Yes the Lord will punish all such as prophane or abuse any of these Ordinances as you find proved by Scripture in the aforesaid order He will punish all those that prophane or abuse 1. Prayer Mat. 23. 14. 2. Preaching and exercising the Priests Office 2 Chron. 26. â—6 22. 1 Sam. 13 9 13 14. 2 Câ—r 11. 13 15. 2 Tim. 3. 8 9. Phil. 3. 18 19. 2. Forbidding to Preach 1 Thes. 2. 16. 3. Hearing the Wâ—rd Luke 10. 16. Acts 20. 9. Ezek. 33. 31 32 33. 4. The two Sacraments Baptism and the Lords Supper 1. Baptism is prophaned or abused two waits 1. When unordained Ministers Baptize in the Name of the Father and of the Son and of the Holy Ghost this is a sinful intrusion and a taking Gods Name in vain 2. When this necessary Oâ—dinance is sleighted and despised Heb. 6. 2. Gen. 17. 14. Exod. 4. 24 25 26. with Acts 2. 38 39 40 41 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper 1 Cor. 11. 27 29 30. Q Will not the Lord hold them guiltless that prophane or abuse his Word or Works A. No. 1. He will punish all that prophane or abuse his Word Law or Gospel Isa. 30. 9 15. Ier. 23. 33. to the end and 8. 9 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8 9. and Heb. 2. 2 3. Acts 13. 46. 51. with Mat. 10. 14 15. 2. He wiâ—l punish all that prophane or abuse either the works of Creation or Providence Psal. 8. 1 3. and 19. 1. with 28. 5. Isa. 5. 12 16. Dâ—n 4. 32 37. Q. When doth the Lord punish them that prophane or abuse his Name A. 1. Sometimes in this life and that with dreadful temporal Plagues Deuâ— 28 58 59. Mal. 3. 5. Zach. 5. 1 5. 2. But if such escape here they shall not escape Gods eternal wrath and vengeance hereafter Rom. 2. 5 6 8 9 11. Q
we use A. Aâ—l lawful endeavours Q Is not a sâ—ber and moderate use of Meat Drink Physick Sleep Labour and Recreation required as tending to the preservation of life A. Yes Q. When men presecute us in one City may we flee into another A. Yes Q. And may we pray that the Magistrate might not bear the Sword of Iustice in vain but be the Minister of God a revenger to execute weath upon every one that doth evil for the preservaâ—ion of our own life and the life of others A. Yes Q. 69. What is forbidden in the sixth Commandment A. The sixth Commandment forbiddeth the taking away of our own life or the life of our Neighbour unjustly and whatsoever rendeth thereunto Explic. Q. What is chiefly forbidden in this Commandment A. The taking away of our own life or the life of others unjustly Gen. 4. 8 c. Acts 16. 27 28. Q. Since these are but the chief sins forbidden what are the other sins you take your self to be necessarily engaged against by vâ—rtue of this Commandment A. 1. Câ—useless and immoderate anger and long continued though not causeless anger 2. Contumelious Railing and Contentious language 3. Malice and Hatred 4. Meditating Revenge of wrongs 5. Oppression biting Usury and hardning our hearts against others in their extreamest necessiâ—y 6. Pride and Envy 7. Murmuring against and complaining of Gods providential administrations not conâ—ented with such things as we have 8. Fear of want and distrust of Gods All-sufficiency 9. Impatiency of Spirit under vexing frustrations and disappointments Q. How are these sins forbidden in this Commandment A. As they are degrees of or temptations and incentments to Murder or tending thereunto Q. 70. Which is the seventh Commandment A. The seventh Commandment is Thou shalt not commit Adultery Q. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart speech and behaviour Explic. Q. What doth the seventh Commandment respect A. The seventh Commandment respects our own and others Chastity Q. What are the duties required in this Commandment A. They are two the preservation of our own and our Neighbours Chastity Q Wherein are we bound to preserve our own and our Neighbours Chastity A. 1. In thought and affection of the heart 2. In speech using modest words and savoury expressions tending to edification and sanctification Col. 4. 6. Ephes. 4. 29. 3. In behaviour apparelling and carrying our selves modestly every way as becometh Saints 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1 2. Q. By what means may we thus preserve our own and our Neighbours Chastity A. We may preserye our own and our Neighbours Chastity 1. By watchfulness over our hearts and Senses 2. By diligence in our Callings 3. By temperance in eating and drinking and keeping under the Body when there is need with frequent Fastings 4. By the fear of God and awful apâ—â—hensions of his omni-presence and allâ—â—ing eye 5. By frequent and servent Prayer 6. By diligent observation according to the Word of God 7. By keeping of chast company â—voiding society with those that are lascivious 8. When no other means will avail to â—â—ench burning desires Marriage is to be made us of and that must be in the Lord by serious meditation of Death and Judgement Q â—2 What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Explic. Q. What unchastity is forbidden in this Commandment A. All manner of unchastity 1. In thoughts viz Contemplaiâ— wickedness filthy dreams inordinaâ—â— affâ—ctions evil concupiscence or lustiâ—â— after a woman in the heart which 〈◊〉 be called heart Adultery 2. In words viz. corrupt communication foolish talking jesting and â—scivious Songs which are not conveâ—â—ent 3. In actions viz. 1. Adultery which is single or double single when a man and woman whereof the one is Marâ—yâ—â— or contracted that is have mutually promised Marriage in the presence of witnesses commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence as being committed against four Persons 2. Fornication when two single persons come together out of the state of Marriage which is either by mutual consent or by the violent dâ—flouring of a woman against her will And this may very properly be called a Râ—pe although that may be committed upon â— Married and beâ—rothed or contracted woman also 3. Incest 4. Polygamy or the having of many Wives at once which was ever unlawful in the Court of Conscience howsoever for a time it was born with of God and not punished by any positive Law 5. The putting away of a mans Wife except for Adultery and Marrying another or the Marrying her that is so put away 6. Self-pollution or that wicked wastful spilling a mans own Seed exemplified in Er and Onan Gen. 38. 6 c. 7. Sodomy 8. Buggery 9. The unseasonable and immoderate use of the Marriage-bed Q. Are all other acts and lusts of uncleanness â—and whatsoever may be the cause or beginning of them or have any tendency unto them forbidden in this Commandment A. Yes upon this account Drunkenness Gluttony and Idleness wanton gestures and attires promiscuous Dancing of Men and Women unnecessary companyings with light and leud Persons reading lascivious Books beholding unchast Pictures Interludes and Stage-Plays and whatsoever doth any waies provoke lust is forbidden in this Commandment Q. 73. Which is the eighth Commandment A. The eighth Commandment is Thou shalt not Steal Q. What is required in the eighth Commandment A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Explic. Q. What doth the eighth Commandment respect A. The wealth and outward estate of our selves and others Q. What doth this Commandment require in reference unto our own and others wealth and outward estate A. The lawful procuring and furthering thereof Q. How is this to be done A. By diligence and fugality seeking unto the Lord for his blessing upon all our endeavours by preventing loss to others and relieving them in case of necessity giving or lending freely according to our ability c. Q. Are Iustice and Charity the chief vertues and graces required to be exercised in this Commandment A. Yes Isa. 56. 1. Psal. 82. 3 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9 10 11. Deut. 24. 19. Q. Doth not this Commandment require that men should make restitution of what they have unjustly taken and kept from the right owners thereof and in case that cannot be done to give it to the poor A. Yes Lev. 6. 2 3 4 5. Numb 5. 6 7 8. Luke 19. 8. Dan. 4. 27. Q. Is there any one
Sacraments and Prayer Q. What kind of means are these A. The outward and ordinary means Q. Why are the Ordinances called the outward means A. Because together with them he communicates his benefits by the inward workings of his Spirit Q. And why are the Ordinances of Christ called the ordinary means whereby he communicates his benefits to us A. Because he hath not wholly limited and bound up himself to his Ordinances but can communicate his benefits in an extraordinary way when and to whom he pleaseth Q. But may men reasonably expect Salvation without the diligent use of the outward and ordinary means A. No. Rom. 10. 13 17. Mat. 3. 7. Acts 2. 38 39 41. and 16. 30 35. Q. To whom are the outward and ordinary means made effectual for Salvation A. To the Elect Q. 89. How is the Word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through Faith unto Salvation Explic. Q. Who is it that makes the Word effectual to Salvation A. The Spirit of God Q. In what kind of exercise of the Word dâ—th the Spirit use to make it effectual A. In the Reading but especially in the Preaching of the Word Q. Will not the Word be effectual without the inward workings of the Spirit A. No. Ephes. 2. 17 18 22. 1 Pet. 1. 22. Iude vers 19. 1 Thes. 5. 19 20. and 2. 2 13. Q. How is the Word effectual to sinners A. To convince and convert them shewing them their woful and undone estate in themselves without Christ and turning them from sin unto God Q. How is it made effectual to the Saints A. To build them up in holiness and comfort Q To what doth the Word thus build them up A. To Salvation Q. Through what means A. Through Faith 2 Tim. 3. 15. Q. Will not the Word profit us then except it be mixed with Faith A. No. Heb 4. 2. Q Is the Conviction Conversion Sanctification and Consolation of sinners the work of the Spirit by the Word through Faith A. Yes Q 90. How is the Wâ—rd to be read and heard that it may become effectual to Salvation A. That the Word may become effectual to Salvation we must attend thereunto with diligence preparation and Prayer receive it with Faith and Love lay it up in our hearts and practise it in our Lives Explic. Q What must we do that the Word may become effectual to Salvation A. We must attend unto it with diligence 1 Tim. 4. 13. Acts 16. 14. Q. What is it to attend unto the Word with diligence A. To bend the mind and set the heart and affections wholly to it or to give that heed to it that will prepare the heart readily to receive it and to be delivered into the power of it Q. Are there not some things to be done before we attend to the Word A. Two things are here expressed 1. Preparation and 2. Prayer Q In Preparation what must be done A. 1. We must look well to our heart affections and mind that they be fixed composed and ordered and we must summon and call all that is within us together to this service that we may read and hear the Word of God acceptably with reverence and godly fear 2. We must follow the Apostle St. Peter's advice 1 Epist. 2. 1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings As new born Babes desire the sincere milk of the Word that we may grow thereby Q. And what else is here expressed to be done before we attend unto the Word A. 2. Prayer Q How must this be performed A. We must Pray 1. That God would open our eyes that we may behold wondrous things out of his Law 2. That the Word of the Lord may run and be glorified i. e. that we may receive obey and honour it with an holy unblameable answerable life as becometh persons professing godliness Q. What doth God require of us in our attending to the Word A. That we receive it Q How must the Word be received A. It must be received with Faith and Love Heb. 4 2. 2 Thes. 2. 10. Q What is it to receive the Word with Faith A. Soundly to believe the truth and goodness of it and to accept of both Q. What is it to receive it with Love A. To receive it willingly with all readiness of mind Acts 17 11. Psal. 119. 14 20 97 103 127 162. Q. And what doth God require of us after our attention to the Word A. He requireth of us two things 1. That we lay it up in our hearts 2. That we practise it in our lives Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22 26. Q. Will it nothing avail us to attend unto the Word to receive it and lay it up in our hearts except we practise it in our lives A. No. Q. And will the Word be effectual to our Salvatiâ—n if duely attended to received laid up in our hearts and practised in our lives A. Yes Q 91. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not from any vertue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Explic. Q What other special Ordinances hath God appointed as the means of Salvation besides the Wâ—rd A. The Sacraments and Prayer Q Whence is it that the Sacraments become effectual means of Salvation A. 1. Negatively not from any vertue in them or in him that doth administer them Q. Do not the Sacraments work upon the Soul by their own nature or by the work done and the bare receiving of them A. No. Q. Doth not the efficacy of the Sacraments depend upon the goodness or badness of him that doth administer them A. No. Q How then do the Sacraments become effectual means of Salvation A. 2. Positively by the blessing of Christ and the working of his Spirit Q. In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation A. In them that by Faith receive them Mark 16. 16. Q. 92. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible signs Christ and the benefits of the New Covenant are represented sealed and applyed to Believers Explic. Q. What did the Word Sacrament signifie in antient times A. It signified an Oath whereby Souldiers bound themselves to be true to their Captain and he in like manner bound himself to them Q. What is it now used to signifie A. Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us and we bind our selves to be
true unto Christ. Q. Is the Sacrament then an holy Ordinance A. Yes Q. By whom are our Sacraments instituted A. By Christ. Mat. 28. 19. 1 Cor. 11. 23 24 25. Q. What do you mean by being instituted by Christ A. Appointed and ordained by him Q. What are the parts of a Sacrament A. The sign and the thing signified Q. What are the outward parts of the Sacraments A. The sensible signs Q. Do the signs offer themselves to the Senses A. Yes Q. And offer the things signified to our Faith A. Yes Q. What are the inward parts of the Sacraments A. Christ and the benefits of the New Covenant as the things signified by the outward sensible signs Q What is the use and proper work of the Sacraments A. To represent seal and apply Q. But are the Sacraments of the New Testament signs and seals to all even to unbelievers A. Yes Q How do the Sacrameats seal to all even to unbelievers A. 1. As Circumcision was a Seal of the righteousness of Faith or of the Covenant as well when Ishmael received it as when Abraham received it God is everlastingly true and these are really Seals whosoever recelves them Many persons take the same Physick the operation is not the same the Physick is the same And if we might call the Tree of Life a Seal it retains the nature of a sign though Adam never tasted of it The Rain-bow is a Covenant though there be thousands in the world that never knew it was a Covenant And it is the use and proper work of our Sacraments to commemorate and seal 2. Sacraments are visible Dâ—ctrines Ier. 2. 31. O Generation see ye the word of the Lord. In the Sacraments are written in small Characters what at large are found in the works of God And Faith acts upon these Symbols upon a doctrinal notion as they are teaching Ordinances They testifie as a sign Christs Love as a Seal Gods faithfulness The Word of God is given us that we may believe and that we may be strong in Faith So likewise the Sacraments are given us not only to believe but for our increase in Faith And as the word Jesus Christ is evidently set forth crucified before our eyes so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith and the way of Salvation 3. The Sacraments are not only signs and Seals but Sanctions and such Laws as we are charged to observe upon pain of Gods wrathful displeasure Which will be more manifest by our comparing the Sâ—craments of the Old and New Testament together Bâ—ptism and the Lords Supper succeeding in the place of Circumcision and the Pâ—ssover For as Baptism and the sprinkling of clean water upon us is to wash off the filth of the Soul that we might be clean so was Circumcision to take away the stony heart out of the flesh and to give an heart of flâ—sh And as the sprinkling of blood was of old a Law in Israel so is the Lords Supper a Sanction of the New Testament to us And as Moses said This is the bloâ—d of the Covenant which the Lord hath made with you here in like manner Christ hath Preached the Gâ—spel doctrine and now he comes to put a Sanction 〈◊〉 this Sacrament This saith he is 〈◊〉 blood of the New Testament which is 〈◊〉 for many for the remission of sins There is this only disparity the sign was 〈◊〉 Blood now Wine now Wine because there is to be no more shedding 〈◊〉 blood then blood sprinkling because Christ our Pâ—ssover was not sacrificed for us So that as to substance the Sacraments of the Old and Nâ—w Testament differ no more than the Old and New Moon which are not two but one and the same All which considered joyntly may sufficiently clear it to us that our Sacraments are not only signs and seals but Sanctions yea Sanctions of the Covenant of Grace or of the New Testament And if he that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified as unholy thing and hath done despite unto the Spirit of Grace For if the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escapâ— if we neglâ—ct so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him Especially when we have Jesus Christ thus evidently set forth crucified among us not only to the ear but to the eye by his Word and Sacraments Q. But are the Sacraments effectual to Salvation or savingly applied only by Believers A. Yes Rom. 4. 11 12. Q 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Explic. Q. Were there other Sacraments under the Old Testament as Circumcision and the Passover A. Yes Gen. 17. 10. Exod. 12. 43 47. Q. Do these remain in use now A. No. Rom. 10. 4 Gal. 5 2 3 4. 1 Cor. 5 7 8. Q. Wâ—at Sacraments hath Christ appointed under the New Testament in the room of these A. Baptism and the Lords Supper 1 Cor. 12. 13. Q. Are these two the only Sacraments of the New Testament A. Yes Q. How doth that appear A. 1. Because when the number of Sacraments were most necessary as under the Law there were but two and therefore ours succeeding in the room of them there can be no more 2. Because these two Seals do fully assure us of all Gods Graces both of our regâ—nâ—ration entrance and ingrafting into Christ and of our growth and continuance in him and therefore we need no more Q. But there are five more added by the Papists as Confirmation Pennance extream Vâ—ction Holy Oâ—ders and Matrimony Are not these properly and truly Sacraments instituted by our Lord Iesus Christ and necessary to the Salvation of Mankind A. No. Q. Why so A. The nature of a Sacrament agreeth not to them 1. Because they are not all proper to the Church but common as Marriage to the Heathen 2. They are not all instituted by Christ as perpetual standing Ordinance 3. They do not consist of an outward sign as Penace and inward Grace 4. The Covenant of Grace is not sealed in any of them Q. But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance when every sick man is enjoyned James 5. 14. to call for the Elders thâ—se standing perpetuated Officers that they may pray over him anointing him with Oyl in the Name of the Lord A. Nâ— Q Why so A. 1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures and was indifferently either used or
our sins with all their several aggravating circumstances Q. What is Petition A. The offering up of our desires to God Q. To whom are we to direct our Prayers A. To God only Q. Why are we to direct our Prayers only to God A. 1. Because Prayer is such a speciaâ— part of religious worship that it is sometimes in holy Writ put for the whole worship of God and God is the only object of religious worship 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers 1 Kings 8. 38 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars and that glory which he will not give to any other 4. It is Paganism and gross Idolatry to give so principal a part of divine worship and to do service to them that by nature are no Gods Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers he is All-sufficient and will fulfill all our Petitions Q. Are therefore forbidden to Pray to Saints and Angels A. We are forbidden to Pray to them upon pain of Gods high displeasure and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him by intruding into those things which they have not seen Exod. 20. 5. and 34. 14. Col. 2. 18. Q. The Papists please themselves and condemn Protestants in point of Praying to Saints and Angels as Intercessors to God as if there were some special humility in so doing Have they any ground for this Doctrine A. They search into those things which they know nothing of and have no other ground for this Doctrine but their own carnal Phantasie Col. 2. 18. Q. For what must we make our addresses to God in Prayer or offer up our desires to him A. For things agreeable to his Will Q. How shall we know what things are agreeable to the Will of God A. By the written Word the Commandments and Promises of it Q In whose Name must we Pray A. In the Name of Christ Q. What mean you by that A. For Christs sake and worthiness Q. Doth not the Romish Divinity say plainly that there are some Saints and Martyrs who have suffered more than their sins did deserve and that their superabundant satisfactions are put into the Treasury of the Church and distributed by the Popes Indulgences A. Yes Q The Papists with one hand lay hold on the Merits of Christ but with the other they lay hold on the Merits of Saints and Martyrs Can they deny this A. They cannot deny it For before God and his Angels their Priests when they sing Mass Pray unto God not only through the Merits of Jâ—sus Christ but also through the Merits of Saints whose Reliques are under the Altar Q. Do not their Devotoes the more superstitiously devout Papists publickly assert that the holy Virgin saves us and brings us into heavenly glory not only by her Prayers but also by her Merits A. Yes Q. Doth not this Opinion of theirs border upâ—n Blasphemy A. Yes Q. Are there not in Rome it self published certain Indulgences By the Prayers and by the Merits of the holy Virgin Mary of Michael the Archangel of St. John Baptist of the holy Apostles Peter and Paul and of all the Saints without any mention at all of Iesus Christ or his Merits A. Yes Q. And is not this egregious horrid Sacriledge A. Yes Q. Are we therefore to Pray to the Father in the Name of Christ and in his Name only A. Yes Q. Why so A. 1. Because none but Christ were ever called to the honour of an everlasting Priest-hood to appear in the presence of God for us And it would be sinful in us to imagine the Saints or Angels to usurp an Office and assume to themselves that honour they were never called unto by God as Christ was 2. Because he alone is able to save us to the utmost and seeing he ever liveth to make Intercession for us presenting himself before God and that one once offered perfect Sacrifice for sin for us we should much derogate from the sufficiency of Christs undertakings to suppose any need of the Intercession of Saint or Angels Q. And what is the third part of Prayer A. Thanksgiving Q. What is Thanksgiving A. The thankful acknowledgement of and a faithful rendring unto God the praise that is due unto his Name Q. 99. What rule hath God given for our direction in Prayer A. The whole Word of God is of use to direct us in Prayer but the special rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer Explic. Q. What is generally useful for our direction in Prayer A. The whole Word of God Q. But have we not left us upon Record some special rule for our direction in Prayer A. Yes the Lords Prayer Matth. 6. Luke 11. Q. Why is that Form recorded in the Gospels called the Lords Prayer A. Because the Lord Jesus taught it his Dâ—sciples Luke 11. 1 2. Q. Of what use is the Lords Prayer A. To direct us in Prayer Q. Is it only of use to direct us in Prayer A. No. Q. Is not the saying the very words of the Lords Prayer commended unto us if not commanded A. Yes Luke Chap. 11. 2. hath it When ye Pray say Our Father c. Q. What kind of Forms may our Prayers be presented in A. Either in set or extemporary unprescribed Forms Q. Are set Forms of Prayer lawful A. Set Forms of Prayer are lawful both as the word Set signifies premeditate limited Forms as opposed to extemporary and as it signifies prescribed and for some occasions and uses commanded Q. How do you prove it lawful to use a set determinate Form of words either written or fastened in our memory A. It is apparent both by the example of Christ who in St. Luke bids us when we pray say Our Father c. Not only pray after this Pattern as the words in St. Matthew may be interpreted but use these very words When you pray say Our Father c Luke 11. 2. and of Iohn Baptist who taught his Disciples to pray in some Form though we know not what it is Luke 11. 1. As also of the Priests under the Law by Gods appointment that used a Set Form of blessing the People Numb 6. 24 c. And of our Saviour himself who used a a part if not the whole of the 22. Psalm upon the Cross My God my God why hast thou forsaken me c. And of the Church of the Jews and Christian Churches through all times who have had their Liturgies as waies and Forms of serving God publickly and as means to preserve the true Religion from all corruptions in Doctrine And to these Arguments may be aded one more of common observation that even when the Minister or whosoever is
Conclusion of the Lords Prayer A. For thine is the Kingdom and the Power and the Glory for ever Amen Q. What doth the Conclusion of the Lords Prayer teach us A. It teacheth us to take our encouragement in Prayer from God only Q. Is this an encouragement to us in Prayer that the Kingdom or Rule or Soveraignty is Gods and therefore he may give us what he pleaseth A. Yes Q And that the Power is Gods and therefore he can do according to and above all our necessities let our case be what it will A. Yes Q. And that the Glory belongs to God and therefore we are encouraged from the glorious excellencies of his nature to expect and for the furtherance and promoting of his own honour to desire the fulfilling of our requests A. Yes Q. What else doth the Conclusion teach us A. It teacheth us in our Prayers to Praise him or to joyn praises to our Prayers by ascribing Kingdom Power and Glory to him only 1 Chron. 29. 11 12 13. Q. And is Gods Kingdom Power and Glory then the matter both of Gods praise and of our encouragement A. Yes Q. Is God praised by us in our ascribing all Kingdom Power and Glory to him and in extoling his excellencies and Prerogatives A. Yes 1 Tim. 6. 15 16. Q. How long must we thus glorifie and praise God A. For ever Q. And why do we say Amen as the Conclusion of this and of all our Prayers A. In testimony of our desire and assurance to be heard Q Is that then the meaning of our saying Amen in the close of our Prayers So let it be and so it shall be as such phrases imply both earnestness in desiring and confidence of speeding A. Yes The Creed I Believe in God the Father Almighty maker of Heaven and Earth And in Iesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments Exodus 20. GOD spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage 1. Thou shalt have no other Gods before me 2. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them not serve them 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 unto thousands of them that love me and keep my Commandments 3. 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 4. Remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it 5. Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee 6. Thou shalt not Kill 7. Thou shalt not commit Adultery 8. Thou shalt not Steal 9. Thou shalt not bear false witness against thy Neighbour 10. Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Lords Prayer Matth. 6. OVR Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our Debts as we forgive our Debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the Power and the Glory for ever Amen Acts 8. 30. Understandest thou what thou readest GOD avouched Israel to be his peculiar people In Iudah is God known his Name is great in Israel God erected a partition-wall between the Jew and the Gentile but Christ took it down And now in every Nation be that feareth God and worketh righteousness is accepted with him And this Ethiopian Eunuch although of the Line of cursedâ— Ham becomes a Believer upon Philip's Preaching to him Jesus We see how that not many wise men after the flesh not many mighty not many noble are called Yet there are some of the most Noble and Officers of great honour and trust whom God is pleased to call over to himself Of this chosen and royal Priesthood whom God called out of darkness into his marvellous light were David Solomon Iehâ—shaphat You may read David's conquests 2 Sam. 8. and 10. Chapters Solomon's honour 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet for his God gave him rest round about 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians Verse 27. The Law is our School-master to bring us unto Christ Yea even Proselytism it self is here an Introduction to such a blessing Philip had a Vision and therein an Angel from Heaven spake unto him to go towards the South unto the way that goeth down from Ierusalem to Gaza which is desart where he light on the Ethiopian Eunuch Vers. 26 27. And finding him studious of the way of God reading the Evangelical Prophet vers 28. by prophetick divine efflation or revelation he is directed to go near to the Chariot and speak to him vers 28. The which he did with the greatest readiness running to the Chariot and there hearing him read Esaias the Prophet said to him in the words of the Text Vnderstandest thou what thou readest Which words we may call the Deacons serious profitable question to the Eunuch with set purpose according to the guidance of Gods Spirit to be an Interpreter unto him The division of the words would be more curious than useful That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures is here to be supposed
larger i. e. the place that speaks but briefly of a thing with some other that speaks of it more at large common observation tells us that 't is not the right method to read abstracts first because though they be fuller of matter they are fuller likewise of obscurity And sometimes that of the learned Bacon proves true That Epitomes are the corruptions and moths of Histories Epitomes give us the substance of a matter but full Narratives must clear it up to us with all its due circumstances A compendium gives us the Quintessence Vertue Force and Spirit of a thing but the History at large is necessary to the right understanding of it 3. Let the clearer Scripture clear the obscurer We must compare the obscurer with the clearer i. e. if any place occur which is more obscure but elsewhere propounded to us in words that are more clear we must have recourse to it to clucidâ—te the â—ormer We must compare Moses with the Prophets Of all the Prophets Esaias speaks most clearly who is therefore stiled the Evangelical Prophet and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New In the Nâ—w Testament the Book of the Revelations is deemed by those Interpreters that are wise unto sobriety and not above what is written to stand in most need of interpretation by the other written Revelations The Sacred Scriptures are written very much historically the Doctrines being interspersed with the History Some Eyangelists speak more clearly than others some most clearly of one part of the History of Christ some of another that all of them collated without conspiring together by a contrived design might give us the compleat History of Christ. That you may see the usefulness of this Rule consult Ioh. 16. 16 17 18. with 28 29 verses compared together 4. Let that Scripture determine the point that intends it You must compare Scripture with Scripture and you must compare them aright compare the place that speaks ex casu occasionally of a matter with some other where it is the main design of the place This Rule is to be attended unto in the Exposition of Parables For if we be strict observers of all by-passages in them instead of Milk we shall wring till blood cometh We must remember that Allegories must not be strained too much and that similitudes aâ—swer not in all Lines but in the chiefest Read for this purpose Luke 16. 5. Out of the scope and intention of the writer is often collected the sense of his words And the scope of the writer may be guessed at by the following circumstances viz. Quorsum quibus contra quos quae ex cujus personâ Why to whom against whom or what of whose pâ—rson he writes which last circumstance clears most passages relating to the Eunuchs Qâ—estion 6. Compare Antecedents and consequents in the place whose sense is dubious and it will much conduce to the right understanding of it Where there is not light enough in the Text there may be a light shining round about it in the Context to enlighten it 7. Negatives are more extensive than affirmatives Affirmativa non valent ubique ad semper negativa ubique or thus Affiâ—mativa valent semper negativa ad semper When God saith Pray it is alwaies true while in this probâ—tionstaâ—e that we must pray but it is not true that we must pray alwaies i. â— do nothing but pray But when 't is said Thou shalt not Kill c. This is our duty at all times there is no time wherein 't is lawful to Kill commit Adultery c. 8. Let an exception straiten and narrow a general Rule Exceptio firmat Regulam in non exceptis terminum praescribit in exceptis An exception confirms the Rule in things not excepted and bounds it against the rest 9. Non est distinguendum ubi Lex non distinguiâ— We must not distinguish where the Law doth not warrant it In Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new Creature If this Rule be attended unto we shall easily understand how nice the distinctions of Conformity and non-conformity are and how unavailable either of them will be in attaining Salvation for us without a reformed life 10. We must carefully distinguish of the Scripture which speaks of the growth of the Church from that which speaks of the infancy of it And thus as for the Discipline of the Church of England our English Reformers considered what it was in the purest times of the first good Christ an Emperours when the Church was in its growth For the times of Persecution in the infancy of the Church before temporal Princes embraced the Christian Faith as they were most excellent times for doctrine and manners so very unproper and unfit for a Pattern or example of outward Government and Policy And doubtless that Government is most excellent both in the community as Christian and in the special notion as reformed that keepeth the middle way between the Pomp of superstitious Tyranny and the meanness of Phanatick Anarchy And this can be nothing else but a wâ—â—l regulated moderate Episcopacy according to this Rule 11. That which the Scripture holds forth at all times must not be prejudiced by what may take in one particular case although Necessitas est jus temporis Necessity be a Law in its time This is a Rule at all times Borrow and pay again This must not be prejudiced by that of the Israelites borrowing of the Egyptians This must not determine Ehud destroyed Eglon therefore thou shalt kill because 't is not safe arguing from particulars to general duties 12. Out of the Tradition and Interpretation of the truly Catholick Church out of the consent of the Fathers and of these either of many or of few of them when eminent for sanctity or learning out of the unanimous conspiration of Doctors and Interpreters the true and literal sense of Holy Writ may be often cleared up unto us By universal Tradition is meant Quod ab omnibus quod ubique quod semper receptum fuit What all the Churches of Christ in all places have ever successively received that is universal Tradition and he is no true Catholick that doth not receive it Where there is a Catholick consent and harmony to bear witness to any Interpretation and that sense is universally and solemnly accepted as it will seem a wilful errour to dâ—pâ—rt from it and to choose solitary and dangerous by-paths where the open road is so free and safe so what can be expected in such singularity but many absurdities and implications and violences offered to the word and truth 13. We must interpret according to the Analogy of Faith We must hold fast the form of sound words Examine the Interpretations of the holy Scriptures by those three Forms the Creed the ten Commandments and the Lords Prayer Mistake not you are not to examine the Scriptures by any
thing else nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves But as the Creed contains it self within such terms we are to hold it fast as a form of sound words And as by the ten Commandments we may discern what are the words of God and what are the Commandment of men and by the Lords Prayer what Petitions we are to put up to God and what Prayers we are to say Amen to so by the Creed we may know what doctrines are of God and what of men And let what will be pretended if any man teach otherwise and consent not to these wholesom words he is proud knowing nothing he is of a corrupt mind and râ—probate concerning the Faith I shall conclude this Head in the words of judicious Mr. Calvin Expertus pridem sum quidem saepius quicunque de verbis pertinacius litigant fovere occultum virus ut magis expediat eos ultro provâ—care quà m in eorum gratiam obscurius loqui Aâ—d the liberty of not using the very words of Scripture on some occasions hath ever been accounted lawful in the Church of Christ and is at some times very necessary for the obviating of growing Heresies Where all these Helps are either wanting or do not avail us as to some particulars and single clauses not so necessary to be known The Hebrew and Greek Idiotisms elegancies or proprieties may possibly guide us to the true and genuine sense and interpretation 3. Subsequent Rules 1. We must pray again Orationi lectio lectioni succedat Oratio We must pray and read read and pray again 2. We must mediâ—aâ—e upon the Scriptures we have read and understood and that sometimes will lead us into the true meaning of those which in our course of reading we understand not For Scripture will give light to Scripture 3. We must both before and after our reading the holy Scriptures get the guidance of Gods holy Spirit Methinks I hear God saying to each of you that are much in reading the â—oâ—y â—criptures Vnderstand you what you read And you again saying to God How can we except thy holy Spirit guide us Ask my beloved in our Lord Iesus Christ and it shall be given Luk. 11. 9 13. Suffer the word of Exhortation You that are much in reading the holy Scriptures content not your selves with bare reading but in the use of all attainable means endeavour to understand what you read of them To perswade hereunto take these two Motives 1. The bare reading of the holy Scriptures will be unprofitable to you It will be to you as he that speaketh in an unknown tongue whom none of you understandeth or as he that speaketh into the air whose speech is unfruitful Indeed the Scripture is the Water of life but to you the fountain is sealed It is as the Garden of the Lord But behold Cherubims and a flaming Sword which turneth every way to keep the way of the Tree of Life You are kept out of this Garden while you are kept ignorant of the true sense and meaning of the Scripture which is as the Soul and Life of it It is a Vision but the Vision becometh to you as the words of a Book that is Sealed which men deliver to one that is learned saying Read this I pray thee and he saith I cannot for it is Sealed By what hath in brief been said you see that the bare unintelligent reading of the holy Scriptures themselves is in this like a a Graven Image which we are sure is profitable for nothing 2. But contrariwise if you understand what you read the Scripture of all writings will be the most profiâ—able unto you 2 Tim. 3. 16. 'T is by way of eminency called The Scripture as the Original first writing as the hand-writing of God It is in Genere materiae sufficient to save our souls It is as that Tree mentioned Rev. 22. 2. which bare twelve manner and yielded her fruit every moneth and the leaves of the Tree were for the healing of the Nationâ— There is more weight in one Sentence of Scripture than in all Orations Declamations Poets Satyrs and Philosophick invectives It was a wise observation of Scaliger that some passages in Plato are wiser than their Authour and many excellent conceits are recollected from Homer and Aristotle they never dreamed of But in the Word of God it is quite contrary for after all the recollections that have been made by the most acute Sages of the world we must say with the Queen of Sheba in another case the one half hath not been told us I shall therefore conclude this Exhortation and Discourse in the words of holy and learned Baxter As you love your Comfort your Faith your Hope your Safety your Innocency your Souls your Christ your Everlasting Rest Love Reverence Read Search Study Obey and stick close to the Scriptures FINIS 2 Cor. 5. 10 Psal. 51. 1 5 Mat. 21. 15. Levit. 14. 41 c. Gen. 17. Gen. 22 a Hos. 10. 1. Isa. 5. 2. b Ps. 4. 6 7. 1 Joh. 2. 15 16. c Prov. 16. 4. Rom. 11. 36. d 1 Cor. 10. 31. e Psa. 73. 24 25 26. f 1 Joh. 1. 3. g Ps. 50. 23. and 25. 14. h 1 Cor. 13. 12. Luk. 13. 28. i 1 Thes. 4. 11 12. 1 Tim. 5. 8. Prov. 30. 8. Ps. 144. 15. Prov. 3. 8. Deu. 12. 19. and 14. 27 29. with Mal. 3. 8. k Joh. 11. 4. Ps. 144. 15. l Deut. 30. 19 20. Isa. 55. 3. with Joh. 17. 3. m Psal. 119. 16 17. Neh. 8. 8. 2 Tim. 4. 2. Act. 11. 19. 2 Pet. 1. 18 19. and 1. 1. 25. Mat. 7. 13. Act 13. 44. 1 Joh. 1. 3. n Gal. 6. 16. o Eph. 2. 20. p 2 Tim. 3. 15. q Gen. 3. 15. and 12. 3. and 49. 10. Dan. 9. 24. r 2 Kings 13. 2. with 23 16. Isa. 45. 1. Jer. 25. 12. and 29. 10. with Ezr. 1. s 1 Per. 1. 12. t 1 Cor. 2. 7 10. Eph. 3. 4 5. Col. 1. 25 26. u Deut. 4. 5 6 7 8. a Rom. 15. 18 19. 1 Cor. 14. 18 22. Acts 2. 42 43. and 4. 30 33. and 5. 12 14. and 6. 7 8. and 7. 36 37 38. and 8. 6 12 13 14 and 13. 11 12. and 14. 3. and 15. 12 and 19. 10 11. Mark 16. 17 18 20. with Heb. 2. 3 4. b Act. 2. 41. and 4. 4. with Matth. 28. 19 20. c Rom. 1. 21. d Heb. 11. 3. Psal. 19. 1 7. and 73 2 3 12 18. and 36. 5 6. e Psal. 119. 98. 99 100. Act. 24. 14. f Joh. 13. 13. Matth. 23. 9 10. g Jam. 4. 12. h Rev. 22. 18 19. i Psal. 19. 7. Joh. 5. 39. with 17. 3. 17. 2 Tim. 3. 15 16 17. Psal. 119. 96 Joh. 20 31. k Joh. 4. 39 41 42. l 2 Tim. 1. 13. m Luke 17. 10. n Acts 20. 27. and 24. 14.