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.
possible to be known Q. How else is God said to be Infinite Eternal and Unchangeable A. In his Power and Holiness Q What is the power of God A. It is his Essential property whereby he can do all things Q. What is the holiness of God A. It is his Essential property whereby he is infinitely pure and holy in himself delighteth in his own purity and loveth the resemblances of it in his Creatures Q. What doth your Catechism last of all mention God to be Infinite Eternal and Unchangeable in A. In his Iustice Goodness and Truth Q. What is the Justice of God A. The Iustice of God is his Essential Property whereby he is infinitely righteous in himself and equal in all his waies and dealings with his Creatures Q. What is the goodness of God A. It is his Essential property whereby he is altogether good in himself and the Author of all good Q. What is the Truth of God A. It is his Essential property whereby he agreeth with himself Truth with Truth and is so immutably faithful in respect of his Creatures that it is not possible for him to lie or deceive any of them Q 5. Are there more Gods than one A. There is but one only the living and true God Explic. Q. Doth the Scripture mention no more Gods than one A. Yes diverse so called in Scripture 1. Angels 2. Magistrates 3. Satan and satanical Apparitions 4. The Belly 5. Idols Q. How then is God differenced from these A. Our Catechism gives three differences between them in the Titles it gives to God the God of Heaven Q. Which is the first Title given him A. God is one only in opposition to many Gods Q. How may it be proved that there is but one God A. There can be but one Infinite Eternal and Vnchangeable Being Q. What Titles else hath the God of Heaven given him here A. He is and he is said to be the living and the true God Q. How is God said to be the living God A. Two waies 1. In opposition to dead Idols 2. In that he hath his life from himself and gives life to all other things Q. But the Creatures are and are said to be living also A. True but not as God is living they have not their life from themselves nor do they give life to other things as God hath and doth Q. How is God said to be the true God A. Because he is God really and indeed not by way of imagination as Idols are but by nature he is so Q. How doth it appear that God is true that he hath a true being or that there is a God indeed Or how may it be proved that there is a God A. It may be proved that there is a God by the Testimony of Conscience and by the Word of God Q. How is Conscience a witness of this first Truth A. 1. As it excuses and comforts in well-doing against the disgraces slanders and Persecutions of the world and as it accuses and terrifies for sin secretly committed which never did nor shall come into the knowledge of men Acting both these waies with respect to an higher Tribunal where the supream Iudge will avenge the righteous and vindicate their Cause and punish the wicked condemning them to shame and everlasting contempt Q. How is it proved by the Word of God that there is a God A. 2. As the Word of God makes manifest the secrets of the heart and without excellency of speech or of wisdom under plainness and easiness of stile becomes the power of God to Salvation Q. How doth the Word manifesting the secrets of the heart and becoming the power of God to Salvation prove that there is a God A. Because these are the Works which none but the All-seeing and Almighty God ever did or can do Q. But who ever saw God that every one is thus confident to affirm that there is a God A. 1. Men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see for no man ever saw the wind or the air and yet all are confident that there are both Aâ—d who ever saw his own face but in a glass and never out of a glass and yet this contenteth him But 2. We are not without the sight of God For 1. God is seen in his works 2. The Fathers have seen him by sundry visions and Moses saw the similitude of the Lord or his back parts but his face can no man see It pleased God to appear to them of old not as he is but as he vouchsafed to manifest himself to them For if they had seen him as he is then all of them had seen him after one manner because he is one And this sight of God was also external 3. It hath pleased him in more comfortable manner to reveal himself to his Saints by his Word by which they behold his beauty in his Temple and with open face see his Image as it is represented to them in the mirror of the Gospel and are transformed into the same 4. God is seen by inward contemplation and this sight is the more excellent than the rest because it is more inward 5. He is seen by Faith 6. The Faithful have the clearest sight of God in Heaven Here their Faith is turned into Vision and their present sight of God if compared with that which is to come is not worthy the name of sight 1 Cor. 13. 12. 7. God is to be seen in the face of Iesus Christ who is the brightness of his glory and the express Image of his Person And that we might both know that God is and what he is this only begotten Son of God which is in the bosom of the Father he hath declared him Q. 6. How many Persons are there in the God-head A. There are three Persons in the God-head the Father and the Son and the Holy Ghost and these three are one God the same in substance equal in power and glory Explic. Q What is meant by the God-head A. The divine nature or essence Q. Is the divine nature common to all three Persons A. The whole divine nature being indivisible 1 Cor. 8. 6. is common to all three Persons Father Son and Holy Ghâ—st Acts 4. 24. 2 Cor. 1. 3. Joh. 1. 1. Rom. 9. 5. Heb. 1. 8. Num. 12. 6 7. with Acts 1. 16. 1 Pet 1. 10 11. Heb 1. 1. Acts 4. 25 with 2 Pet. 1. 21. Q. What followeth hence A. It followeth that whatsoever doth absolutely agree to the divine nature or is spoken of the divine nature by relation unto the Creatures that doth agree likewise to every Person in Trinity Joh. 1. 1. Prov. 8. 22. Rev. 1. 8. Matth. 18. 20. Joh. 3. 13. Job 26. 13. and 33. 4. Joh. 14. 26. Luke 1. 35. Q. Is there any Scripture-proof for
Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable prâ—perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of Gâ—d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-â—rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
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
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
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