must be performed in the heart of a Child of God by the Spirit of Adoption Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son in our hearts crying Abba Father Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Q. 7. What 's the third qualification of an acceptable Prayer respecting the manner A. It must be servent and importunate not cold and formal Iam. 5.16 The effectual fervent prayer of a righteous man availeth much Matth. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Q. 8. Wherein doth true importunity with God in Prayer consist A. Not in the multitude of words Matth. 6.7 But when ye pray use not vain repetitions as the heathen do for they think they shall be heard for their much speaking But in an holy earnestness of Spirit to be heard Psal 143.7 Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit A prudent choice of prevalent Arguments Iob 23.4 I would order my cause before him and fill my mouth with arguments And a resolute persistance in our requests till they be granted Isa. 62.7 And give him no rest till he establish and till he make Ierusalem a praise in the earth Q. 9. Do not Prayers thus qualified sometimes miscarry A. God may delay and suspend the answer of them for a time Psal. 22. 2. O my God I cry in the day time but thou hearâ—â— not c. But sooner or latter God will alwayes answer them either in the very thing we ask 1 Iohn 5.15 We know that we have the petitions that we desired of him Or in that which is equivalent or better Gen. 17.18 19. And Abraham said unto God O that Ishmael might live before thee And God said Sarah thy wife shall bear thee a son indeed and thou shalt-call his name Isaac and I will establish my covenant with him for an everlasting covenant and with his seed after him Q. 10. Is there no Prayer but what is stated and fixed A. Yes there is sudden occasional Prayer which we call ejaculatory Such was Iacobs Gen. 49.18 I have waited for thy salvation O Lord. And this is exceeding useful to maintain constant communion with God and keep the heart in a spiritual frame Q. 11. Is all stated and fixed Prayer publick in the Congregation or Church A. No stated Prayer ought to be in our Families with those under our charge and in our Closets betwixt God and us alone Iosh. 24.15 But as for me and my house we will serve the Lord. And Matth. 6.6 But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Q. 12. What infer you from hence A. The restraint of Prayer is not only a great fin but an ill sign of a graceless heart Iob 15.4 Yea thou castest off fear and restrainest prayer before God And that which entails a judgment and curse upon men and their Families Ier. 10.25 Pour out thy fury upon the heathen that know thee not and upon the families that call not upon â—hy name Q. 13. What 's the second Inference from the Ordinance of Prayer A. That the true reason why we enjoy not the Mercies we pray for is not because God is unwilling to grant Mercies but because we either neglect Prayer or miscarry in the manner of Prayer Jam. 4.2 3 Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because yâ— ask not Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Of Direction in Prayer Quest. 99. WHat Rule hath God given for our dirâ—ction in the Duty of Prayer A. The whole Word of God is of use to direct us 〈◊〉 Prayer but the special Rule of Direction is that form of Prayer which Christ taught his Disciples commonly called the Lords-Prayer Q. 1. Do men need directions rules and helps in Prayer A. They do greatly need them for in â—nd of our selves we know not what to pray for as we ought Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we shall pray for as we ought c. Nor how to pray in a right manner and for right ends and a mistake in either frustrates our Prayer Jam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Q. 2. When do men mistake in the matter of their Prayer A. They mistake in the matter of Prayer when they ask of God things that are not lâ—wful good and agreeable to his Will So the Disciples were ready to do in calling for fire from Heaven on the Samaritanes Luke 9.54 55. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did But he turned and rebuked them and said ye know not what manner of spirit ye are of Q. 3. When do men mistake in the manner of Prayer A. They mistake in the manner when they ask Mercies of God for carnal ends to satisfie their lusts Jam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Or in a drowsie and careless manner Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee c. Q. 4. What helps hath God afforded us to furnish us to Prayer both in respect of the matter and manner A. The Scriptures abudantly furnish us with all sorts of helps and directions for the matter of Prayer It directs us both in coâ—fession of sins original and actual Psal. 51.4 5. Behold I was shapen in iniquity and in sin did my mother conceive me Against thee thee only have I sinned and done this evil in thy sight c. Petition and Thanksgiving Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your request be made known unto God Q. 5. Doth it afford us any help or direction as to the manner of Prayer also A. Yes it doth and that both as to 1. our sincerity in Pâ—ayer 〈◊〉 10.22 Let us draw near with a traâ— heart in full assurance of faith having our hearts sprinkled from an evil conscience all our bodies washed pure water 2. As to our humility in Prayer Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear 3. As to our faith in Prayer Jam. 1.6 But let him ask in faith nothing
wavering c. 4. As to our fervency in Prayer Jam. 5.16 The effectual fervent prayer of a righteous man availeth much Q. 6. Are these external rules and directions sufficient in themselves to enable us to pray acceptably A. In respect of external direction they are sufficient and we need no other outward rules than what the Scriptures furnish but besides that the internal helps and assistances of the Spirit are necessary to the offering up acceptable Prayer Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us c. Q. 7. But doth the Scripture only furnish us with general rules of direction for Prayer A. No it furnishes us also with an excellent pattern and example of Prayer composed by Christ for our direction Mattâ— 6.9 After this manner therefore pray ye Our Father which art iâ— heaven c. Q. 8. Are Christians tyed by a necessity to use that form of words or was it only intended for a directory to them A. That form of words may be lawfully used but it 's plain its intention was to regulate our Petitions by it and thereforâ— they that use it in spells and charms as the Papists or thoâ— that think nothing is Prayer but that form of words 〈◊〉 Christs intention in it Q. 9. How doth it appear it was not Christs intention strictly 〈◊〉 â—ind us to that very form of words in our Prayers A. Divines give us these reasons against it 1. Because thiâ— Prayer is set down diversly by the Evangelist Matth 6. 1â—â— 12. Thy kingdom come thy will be done in earth as it is in heavenâ—â— And forgive us our debts as we forgive our debtors And Luke 11.3 4. Give us day by day our daily bread and forgive us 〈◊〉 sins for we also forgive every one that is indebted to us and lead 〈◊〉 not into temptation but deliver us from evil 2. Christ and 〈◊〉 Apostles did not alwayes use this form of words afterwards as appears by his Prayer at Lazarus his grave John 11. and that for his Apostles John 17. 3. Because these words Matth. 6.9 After this manner c. plainly shew its use wa◠〈◊〉 tended for a directory to us Q. 10 What 's the first Inference from hence A. Hence we learn the fulness and compleatness of the Scriâ—â—tures not only for the guiding and setling of our Faith in things that are to be believed but also of our whole practice in every Duty we are to perform Q. 11. What 's the second Inference hence A. Hence we are informed how necessary it is to acquaint our selves with the mind of God revealed in his Word that we may guide our selves in Prayer both for matter and manner thereby and not utter to God words without knowledge Q. 12. What 's the last Inference from hence A. That those who neglect all Prayer and those that satisfie themselves with a form of Prayer which they utter without knowledge or affection do greatly sin against God And that it is the duty of all Christians from a sense of their own sins wants and mercies to be often with God in prayer guiding themselves in that spiritual duty by such inward and outward helps as his word and spirit are able to furnish them with Of the Preface to the Lords Prayer Quest. 100. WHat doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is our Father which art in Heaven teacheth us to draw near to God with all holy reverence and confidence as Children to a Father ready to help us and that we should pray with and for others Q. 1. What doth the word Father import in this Preface A. It imports the Spirit of Adoption to be the principle of all acceptable prayers Gal. 4.6 And because ye are sons God hath given forth the spirit of his son into our hearts crying Abba Father Q. 2. What 's the first benefit or heâ—p we have in Prayer from the Spirit of Adoption A. He excites our Spirits to seek God in prayer Psal. 27.8 when thou saidest seek ye my face my heart said unto thee thy face Lord will I seek Q. 3. What 's the second Assistance he gives us in prayer A. He indites and suggests sutable and acceptable matter to us in prayer Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us c. Q. 4. What 's the third Benefit we have by him in prayer A. He fills our Souls with spiritual and Holy affections in prayer and helps us to act his Graces in our Duties Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should ask as we ought but the spirit it self maketh intercession â—or us with groanings which cannot be uttered Q. 5. What else doth this word Father import A. It imports that Holy confidence which Believers may and ought to draw near to God with all as Children to a Father Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Q. 6. Doth it only Signify our relation and Confidence A. No it also signifies the reverential fear of God which ought at all times to be on our hearts especially in Prayer Mal. 1.6 A son honoureth his father and a servant his master If then I be a Father where is my honour and if I be a Master where is my fear Q. 7. What is further imported in this word Father A. It imports Gods willingness and readiness to grant the best Mercies to his people that seek them duly at his hand Matth. 7.11 If ye then being evil know how to give good gifts unto your children how much more shall your father which is in Heaven give good things to them that ask him Q. 8. Why is he here called our Father A. To signify to us that it is not only our duty to pray secretly by and for our selves but also with and for others Eph. 6.18 Praying always with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication for all Saints Q. Why is God said here to be in Heaven A. It is to note his Soveraign power and dominion over all as a ground-work of faith in prayer Q. 9.10 What else doth it import A. The great distance between God and us which should fill our hearts with an holy awe of him Eccles. 5.2 God is in Heaven and thou upon Earth therefore let thy words be few Q. 11. What 's the first Inference from hence A. It shews us what a sad case all those are in that have no special interest in God as a Father Q. 12. What 's the second Inference A. It shews us what a glorious Priviledge the Lord Jesus Christ hath purchased for and setled on his people Heb. 4.15 16. For we
6. HOW many Persons are there in the Godhead A. There are three Persons in the Godhead the Father the Son and the Holy Ghost and these three are one God the same in substance equal in Power and Glory Q. 1. VVhat mean you by the word Godhead A. It is the Nature Essence or Being of God as the Apostle speaks Acts 17.29 Forasmuch then as we are the offspring of God we ought not to think that the Godhead is like unto gold or silver or stone graven by art and mans device Q. 2. VVhat is a Person in the Godhead A. It is the Godhead distinguished by personal Properties each person having his distinct personal Properties Heb. 1.3 VVho being the brightness of his glory and the express image of his person upholding all things by the word of his power Q. 3. How doth it appear there are three persons and no more A. First From Christ's Baptism Matt. 3.16 17. And Iesus when he was baptized went up straitway out of the water and Io the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him and lo a voice from heaven saying This is my beloved son in whom I am well pleased Q. 4. How else in the second place doth it appear A. From the Institution of our Baptism Mat. 28.19 Go ye therefore teach all nations baptizing them in the name of the father of the son and of the holy ghost Q. 5. VVhat is the third Proof from Scripture A. From the Apostolical Benediction 2 Cor. 13.14 The grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost be with you all Amen Where three distinct blessings are wisht from the three divine persons in the Godhead Grace from Christ Love from the Father and Communion with the Spirit Q. 7. What farther evidence is there of it in the Scripture A. From plain positive assertions of the Scripture asserting First A Trinity of Persons Secondly A Unity of Essence 1 Ioh. 5.7 For there are three that bear record in heaven the father the word and the holy Ghost and these three are one Q. 7. VVhat is the first Instruction from the Trinity A. That the Doctrine of the Gospel concerning Christ is fully confirmed and ratified by three witnesses from Heaven who are above all exceptions 1 Ioh. 5.7 For there are three that bear record in heaven the father the word and the Holy Ghost Q. 8. What is the second Instruction from the Trinity A. Hence we learn the true order and manner of worshipping God in the Son Ioh. 16.23 Whatsoever ye shall ask the father in my name he will give it you And by the Spirit Eph. 6.18 Praying always with all prayer and supplication in the spirit Q. 9. What is the third Instruction from the Trinity A. That the Covenant of Grace conveys a rich portion to Believers in making over all three persons to them Ier. 31.33 But this shall be the covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people Q. 10. What is the fourth Instruction from the Trinity A. That as it is the duty of all the Saints to give distinct glory to the three persons in the Godhead so it will be a special part of their blessedness in Heaven to contemplate the distinct benefits received from them all Rev. 1.5 And from Iesus Christ who is the faithful witness and the first begotten of the dead and the Prince of the Kings of the Earth unto him that loved us and washed us from our sins in his own blood Of God's Decrees Quest. 7. WHat are the Decrees of God A. The Decrees of God are his eternal purpose according to the counsel of his will whereby for his own glory he hath fore-ordained whatsoever comes to pass Q. 1. What things are Decreed of God A. All things whatsoever come to pass even the smallest Eph. 1.11 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all thing after the counsel of his own will Q. 2. What is the End of God's Decrees A. The Glory of his own Name Eph. 1.11 12. Who worketh all things according to the counsel of his own will that we should be to the praise of his glory who first trusted in Christ. Q. 3. But there are some evil things done in the World do they fall under God's Decree A. Though God doth neither approve them nor necessitate men to commit them yet he doth permit and suffer them to be done and will turn them to his own Glory Acts 4.27 28. For of a truth against thy holy child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel are gathered together for to do whatsoever thy hand and thy counsel determined before to be done Q. 4. Who are the Objects of God's Special Decrees A. Angels and Men are the Objects of God's Special Decrees 1 Tim. 5.21 I charge thee before God and the Lord Iesus Christ and the elect angels that thou observe these things c. Rom. 8.33 Who shall lay any thing to the charge of God's elect Q. 5. What is the First Property of God's Decrees A. That they are most wise Acts of God laid in the depth of Wisdom and Counsel Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out Q. 6. What is the Second Property of God's Decrees A. The Decrees of God are most free all flowing from the meer pleasure of his Will Rom. 9.18 Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Q 7. What is the Third Property of God's Decrees A. They are most firm and stable 2 Tim. 2.19 Nevertheless the foundation of God standeth sure having this seal the Lord knoweth them that are his Zech. 6.1 Q. 8. What is the fourth Property of God's Decrees A. They are eternal and before all time Acts 15.18 Known unto God are all his works from the beginning of the world Q. 9. VVhat is th Fifth Property of God's Decrees A. They are most pure and altogether unspotted of sin 1 John 1.5 This is the message which we have heard of him and declare unto you That God ie light and in him is no darkness at all Q. 10. VVhat is the First Instruction from God's Decrees A. That we ought to ascribe nothing to Chance but to the appointment or providence of God Prov. 16.33 The lot is cast into the lap but the whole disposing thereof is of the Lord. Q. 11. VVhat is the Second Instruction from God's Decrees A. That God's hand is to be acknowledged in the greatest Afflictions that befalls us 2 Sam. 16.11
his Sin by Generation for we were in his loyns as treason stains the blood of the posterity or the parents Leprosie the Children Psal. 51.5 Behold I was shapeâ— in iniquity and in sin did my mother conceive me Q 4. Wherein doth it consist A. It consists in two things First In our aversation and enmity to that which is good Rom. 7.18 In me that is in my flesh there dwelleth no good thing Secondly In proneness to that which is evil Rom. 7.14 But I am carnal sold under sin Q 5. Is this corruption of Nature in all Men A. Yes In all meer men and women none exempted Rom. 3.10 and 23. As it is written There is none righteous no not one for all have sinned and come short of the glory of God Q. 6. In what part of our Nature doth this Sin abide A. It abides in the whole man in every part of man both Soul and Body Gen. 6.5 God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually 1 Thes. 5.23 Now the God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. Q. 7. How is the Body infected by it A. In the readiness of the bodily members to further sin and its temptations in the Soul Rom. 3.13 14 15. Their throat is an open sepulcher with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shedblood Q. 8. What learn we from Original Sin A. To bear patiently the miseries we see on our Children and their death also without murmuring Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression Q. 9. What is the second Instruction A. It teaches us humility and should be matter of confession and humiliation when we sin actually Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Q. 10. What is the third Instruction A. It should provoke parents to use their utmost diligence for the conversion of their Children who draw sin from them Q 11. What is the last Instruction A. It teaches us the necessity of Regeneration and should provoke us greatly to desire it Of Man's Misery Quest. 19. WHat is the Misery of that Estate whereinto Man fell A. All Mankind by their Fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Q. 1. What communion had God with Man before the Fall A. Man then enjoyed the gracious presence and favour of God with him which was better than life Q. 2. How doth it appear this was lest by the Fall A. It appears by Scripture-Testimony That Adam lost it as to himself Gen. 3.8 And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden And we in him Eph. 2.12 At that time ye were without Christ being aliens from the commonwealth of Israel and strangers from the covenants of promise having no hope and without God in the world Q. 3. Was this the only misery that came by the Fall A. No Man did not only lose communion with God but fell under his wrath and curse Eph. 2.3 And were by nature children of wrath even as others Q. 4. Doth the wrath and curse of God then lie on all Men A. It lies on all the unregenerate in the world Gal. 3.10 Cursed is every one that continueth not in all things which is written in the book of the law to do them But believers are delivered from it by Christ. 1 Thes. 1.10 Even Iesus which delivered us from the wrath to come Q. 5. How are the miseries of Man by the Fall divided A. They are divided into the miseries of this world and of the world to come Q 6. What are the miseries that come on them in thss world A. The miseries of life as Sickness Pain Poverty on the Body Fear Trouble Sorrow on the Mind and at last Death it self Rom. 6. ult The wages of sin is death Q. 7. What are the Miseries after this Life A. The Pains and Torments of Hell for ever Psal. 9.17 The wicked shall be turned into hell Q. 8. What are the Torments of Hell A. Pain of Loss and Pain of Sense Mat. 25.41 Depart from me ye cursed into everlasting fire Q. 9. What learn you from hence A. The woful State of the unconverted Miserable here and miserable to Eternity Q. 10. What else learn we hence A. The great salvation Believers have by Christ from all this misery Heb. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Of the Salvation of God's Elect and of the Covenant of Grace Quest. 20. DID God leave all Mankind to perish in the State of Sin and Misery A. God having out of his meer good pleasure from all eternity elected some to everlasting life diâ— enter into a covenant of grace to deliver them out of the estate of sin and misery and to bring them into an estate of salvation by a redeemer Q. 1. Are some Persons chosen to salvation and others left A. Yes God hath chosen some to salvation and passed by others as the Scriptures speak See Rom. 8.30 Moreover whom he did predestinate them he also called And Jude v. 4. For there are certian men crept in unawares who were before of old ordained to this condemnation ungodly men c. Q 2. Did God chuse some because he foresaw they would be better than others A. No God's choice was not on foreseen works but meerly of his grace and good pleasure of his will Eph. 1.5.6 Having predestinated us into the adoption of children by Iesus Christ unto himself according to the good pleasure of his will to the praise of the glory of his grace Q. 3. Is this Election of God made in time and that according as men use their free will or from Eternity A. Election is an Eternal act of God before the world was and depends not on Man's using his free-will as appears from Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Q. 4. Shall all that be Elected be called and saved A. Yes the Scripture is full and plain for it Acts 13.48 And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to eternal life believed Rom. 8.30 Moreover whom he did predestinate them he also called c. Q. 5. By whom are the Elect saved A.
us which most resembles God and therefore our chief regard and care should be for them whatever becomes of the vile Body Mat. 16.26 For what is a man profited if he gain the whole world and lose his own Soul Or what shall a man give in Exchange for his Soul Q. 7. What further Truth may be inferr'd hence A. That men should beware of spiritual Sins as well as of gross and outward Sins for there is a filthiness of the Spirit as well as of the Flesh. 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit and as God sees them so he greatly abhors them as Sins that defile the noblest part of man on which he stamp'd his own Image Q. 8. What also may be inferr'd from hence A. Hence we learn that spiritual Worship is most agreeable to his Nature and Will and the more spiritual it is the more acceptable it will be to him Iohn 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth Externals in worship are of little regard with God as places habits gestures c. Apply this First To Superstitious men Isa. 66.1 2 3. Secondly To Children that say a Prayer but mind not to whom nor what they say Of God's Infinity Quest. 1. WHat is the sense and meaning of this Word Infinity A. It signifies that which hath no bounds or limits within which it is contained as all created things are Q. 2. In how many respects is God infinite A. God is infinite or boundless in three respects First In respect of the perfection of his Nature his Wisdom Power and Holiness exceed all measures and limits as 1 Sam. 2.2 There is none holy as the Lord c. Secondly In respect of time and place no time can measure him Isa. 57.15 Thus saith the high and lofty one that inhabiteth Eternity 1 Kings 8.27 Behold the Heaven of heavens cannot contain thee how much less this House which I have built The Heaven of heavens contains all created Beings but not the Creator Thirdly In respect of his Incomprehensibleness by the understanding of all creatures Iob. 11.7 Canst thou by searching find out God canst thou find out the Almighty to perfection Q 3. If God be thus Infinite and no understanding can comprehend him How then is it said in 1 John 3.2 VVe shall see him as he is A. The meaning is not that glorified Saints shall comprehend God in their understandings but that they shall have a true apprehensive Knowledge though not a comprehensive Knowledge of God and that we shall see him immediately and not as we do now thorow a glass darkly Q. 4. What is the first Lesson to be learnt from God's Infinity A. That therefore men should tremble to sin even in secret Psal. 139.11 If I say surely the darkness shall cover me even the Night shall be light about me Q. 5. What is the second Instruction from hence A. The second Instruction is That there is an infinite evil in sin objectively consider'd as it is committed against an Infinite God and therefore it deserves Eternal Punishment and no satisfaction can possibly be made for it but by the Blood of Christ. 1 Pet. 1.18 Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold but with the precious Blood of Christ. Q. 6. What is the third Instruction from God's Infinity A. The third Instruction is That those who are reconciled to God in Christ need not fear his ability to perform any mercy for them for he is able to do exceeding abundantly above all that we can ask or think Ephes. 3.20 And those that are not reconciled are in a very miserable condition having infinite Power set on work to punish them 2 Thes. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Q. 7. What is the fourth Instruction from God's Infinity A. That no place can bar the access of gracious Souls to God They are as near him in a Dungeon as when at Liberty and that he knows their thoughts when their tongues cannot utter them Eternal Quest. 1. WHat is it to be Eternal as God is A. The Eternity of God is to be without beginning and without end Psal. 90.2 From everlasting to everlasting thou art God Q. 2. How doth God's Eternity differ from the Eternity of Angels and Humane Souls A. It differs in two respects First In this That tho Angels and the Souls of men shall have no end yet they had a beginning which God had not Secondly Our Eternity is by gift from God or by his appointment but his Eternity is necessary and from his own Nature Q. 3. In what sense is the Covenant called an everlasting Covenant A. The Covenant is called an Everlasting Covenant 2 Sam. 23.5 because the mercies of it conveyed to believers as pardon peace and salvation are mercies that shall have no end Q. 4. In what sense is the Gospel Everlasting A. The Gospel is called the Everlasting Gospel Rev. 14.6 because the effects thereof upon the Souls it sanctifies will abide in them for ever Q. 5. In what sense is the Redemption of Christ called the Eternal Redemption A. The Redemption of Christ is called Eternal Redemption in Heb. 9.12 because those whom he redeems by his Blood shall never more come into condemnation Iohn 5.24 He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Q. 6. VVhy is the last Iudgment of the world by Christ called Eternal Iudgment A. The last Judgment is called Eternal Judgment not because God judged men from Eternity or because the Day of Judgment shall last to Eternity but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men therefore it 's called eternal judgment Heb. 6.2 Q 7. VVhat may wicked men learn from the Eternity of God A. Hence wicked men may see their own misery in the perfection of it that they will have an eternal Enemy to avenge himself upon them for ever in the world to come 2 Thess. 1.9 VVho shall be punished with everlasting destruction from the presence of the Lord. Q. 8. VVhat may good men learn from it A. That their joy and happiness will be perfect and endless who have the Eternal God for â—heir portion Psalm 16.11 In thy presence is fulness of joy at thy right hand there are pleasures for evermore Q. 9. VVhat may all men good and had learn from it A. All men may learn three things from the Eternity of God First That their life is a thing of nought compared with God Psal. 39.5 Mine age is nothing before thee Secondly That sins or duties long since committed or performed are all present before God Thirdly That God can never want opportunity to do his work and carry
the Old-Testament believers died yet the virtue of Christ's Death extends to them as well as us Heb. 11.39 40. And these all having obtained a good report through faith received not the promise God having provided some better thing for us that they without us should not be made perfect Q. 6. Why would not God deliver us without such a Redeemer A Because it was not so much for the honour of his Justice Rom. ◠25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God To declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Iesus Q. 7. What is the first Instruction hence A. That all that are out of Christ are in a miserable Bondage and Captivity Iohn 8.36 If the son therefore shall make you free ye shall be free indeed Q. 8. What is the second Instruction A. Hence see the heinous nature of Sin which required such a price to satisfy for it 1 Pet. 1.18 19. VVe were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot Q. 9. VVhat is the third Iustruction hence A. The wonderful love of Christ in redeeming us at such a rate Rev. 1.5 Who loved us and washed us from our sins in his own blood Q. 10. What is the last Instruction A. This strongly obligeth us to an universal holiness 1 Cor. 6.20 For ye are bought with a price therefore glorify God in your body and in your spirit which are Gods Of Christ's Incarnation Quest. 22. HOw did Christ being the Son of God become man A. Christ the Son of God became man by taking to himself a true Body and a reasonable Soul being conceived by the power of the Holy Ghost in the womb of the Uirgin Mary and born of her yet without Sin Q. 1 Who is the only Redeemer of God's Elect A. The Lord Jesus Christ is their only Redeemer and there is no other Redeemer besides him Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Q. 2. How is he the Son of God or can be as no other is so A. He is the Son of God by Nature from all Eternity and so no Angel or Saint is Heb. 1.5 For unto which of the Angels said he at any time Thou art my son this day have I begotten thee Q. 3 VVhy was it necessary he should become man A. That he might be capable to suffer Death in our room Heb. 2.15 16 17. For verily he took not on him the nature of angels but he took on him the seed of Abraham wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people Q. 4. Why must the Redeemer be God as well as Man A. Because the blood of a meer man could not satisfy and redeem us Acts 20.28 Feed the church of God which he hath purchased with his own blood Q. 5. Do these two Natures make two Persons A. No The Humane Nature is united to the second Person and subsists in union with it Iohn 1.14 And the word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father full of grace and truth Q 6. VVas the Union only for a time A. No It continues and abides for ever Heb. 7.24 But this man because he continueth ever hath an unchangeable 〈…〉 Q. 7. What is the first Instruction hence A Hence we learn the transcendent love of God to poor Sinners Iohn 3.16 God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Q 8. What is the second Instruction A. Hence we learn the matchless love of Christ that he should stoop to such a condition for us 2 Cor. 8.9 For ye know the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be made rich Q. 9 What is the third Instruction A. That the greatest Sins are capable of remission to Believers Iohn 1.29 Behold the lamb of God which taketh away the sins of the world Q 10. What is the fourth Instruction A. That those that be in Christ need not fear the denial or want of an◠other mercy Rom 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things Q. 11. What is the fifth Instruction A. Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ Q. 12. What is the sixth Instruction A. This teaches us the miserable condition of all that are out of Christ and the necessity of their damnation he being the only Redeemer Of the Manner of Christ's Incarnation Quest. 1. WAS Christ's Incarnation a voluntary act in him A. Yes it was for though he had a command to die for us Iohn 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Yet he came willingly Psal 40.6 7. Sacrifice and offerings thou didst not desire mine ears hast thou opened burnt offerrings and sin offerings hast thou not required lo I come in the volume of thy book it is written of me V. 8. I delight to do thy 〈…〉 Q. 2. Was the Body of Christ a real and true Humane Body A. Yes it was a true and real Body not the appearance and shape of a Body only Luke 24.38 And he said unto them Why are ye troubled and why do thoughts arise in your hearts Ver. 29. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Q. 3. Had he a true Humane Soul as well as a Body A. Yes he had a real Humane Soul also and all the natural faculties and powers thereof Mat. 26.38 Then saith he unto them My soul is exceeding sorrowful even unto death Q. 4. Was he then in all respects like to other men A. No his conception was not like others Isa. 7.14 Behold a virgin shall conceive and bear a son and shall call his name Emanuel And he had no sin in him as others have Heb. 7.26 For such an high priest became us who is holy harmless undefiled separate from sinners Q. 5. Did Christ put off the Humane Nature at his Ascention A. No he did not but carried it up to glory and now is in our Nature in Heaven 1 Tim.
destitute thing the Soul is that 's out of Christ. Rev. 3.17 18. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Q. 9. What elsâ— doth it teach us A. The riches and dignity of Believers Christ and all his purchases are theirs 1 Cor. 3.22 23. Whether Paul or Apollo or Câ—phas or the world or life or death or things present or things to come all are yours and ye are Christ's and Christ is God's Q. 10. What else doth it teach us A. The Righteousness of God in the destruction of all unbelievers Iohn 5.40 Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Of our Vnion with Christ. Quest. 30. HOW doth the Spirit apply to us the Redemption puâ—chased by Christ A. By working faith in us thereby uniting us to Christ in our effectual Calling Q. 1. Can none have saving benefit by Christ but such as are united to him A. No for as Adam 's Sin could not hurt us except we had been in hin so Christ's Redemption cannot profit us except we are in him 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness sanctification and redemption Q 2. What are the Bonds of this Union A. The Spirit on God's part 1 Iohn 3.24 And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us And Faith on our part Eph 3.17 That Christ may dwell in your hearts by faith Q. 3. What is the first Property of this Union A. It is an intimate Union Eph. 5.30 For we are members of his body of his flesh and of his bones Q. 4. What is the second Property A. It is an Union never to be dissolved Rom. 8.35 38. Who shall separate us from the love of Christ Shall tribulation distress or persecution or famine or nakedness or peril or sword for I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Q. 5. What is the third Propety of this Union A. It makes Christ and all that he hath purchased become ours 1 Cor. 3.23 All are yours and ye are Christ's and Christ is God's Q. 6. What is the fourth property of this Union A. It is the foundation and root of all our spiritual and acceptable Obedience Iohn 15.4 Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me Q. 7. What is the first Inference from hence A. That saving Grace in the Saints is immortal being secâ—â—red to them in and by Christ. Col. 3.3 Your life is hid with 〈◊〉 in God Q. 8. What is the second Inference A. That the relation between Christ and Believers is verâ— dear and intimate Eph. 5.30 For we are members of his 〈◊〉 of his flesh and of his bones Q. 9. What is the third Inference A. That Believers need not be afraid to go down to 〈◊〉 Grave Rom. 8.38 For I am perswaded that neither death 〈◊〉 life nor any other creature shall be able to separate us from thâ— love of God which is in Christ Iesus our Lord. And this Unioâ— holds after death Mat. 22.31 32. But as touching the resâ—rection of the dead have ye not read that which was spoken unto yâ—â— by God saying I am the God of Abraham and the God 〈◊〉 Isaac and the God of Iacob God is not a God of the dead but 〈◊〉 the living Q 10. What is the fourth Inference A. That in wronging and persecuting the Saints 〈◊〉 wrong and persecute Christ himself Acts 9.4 And he fell tâ— the earth and heard a voice saying unto him Saul Saul Why persecutest thou me Q. 11. What is the fifth Inference A. That in relieving and refreshing the Saints we relieve and refresh Christ himself Mat. 25.34 35. For I was an hungry and ye gave me meat and I was thirsty and ye gave 〈◊〉 drink I was a stranger and ye took me in naked and ye cloathâ—â— me I was sick and ye visited me I was in prison and ye came 〈◊〉 me Ver. 40. In as much as ye have done it unto one of the leaf of these my brethren ye have done it unto me Q. 12. What is the last Inference A. That there is a sympathy in Christ under all the pressureâ— and grievances of his people Heb. 4.15 We have not an high priest which cannot be touched with the feeling of our infirmities 〈◊〉 was in all points tempted like as we are yet without sin Of Effectual Calling Quest. 31. WHAT is effectual Calling A. Effectual Calling is the work of God's Spirit whereby convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing one wills he doth perswade and enable us to embrace Iesus Christ freely offered to us in the Gospel Q. 1. What makes the difference between effectual and ineffectual Calling A. Ineffectual calling is when men have nothing but the external sound of the Gospel Mat. 20.16 For many be called and few chosen Effectual is when the Spirit works in conjunction with the Word Iohn 6.45 It is written in the prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the father cometh unto me Q. 2. What is the First act of the Spirit in Effectual Calling A. Conviction of Sin Iohn 16.8 And when he is come he will reprove the world of sin Q. 3. Do the Called of God hear any voice from Heaven A. Ordinarily it is a call without sound yet as efficacious as an audible Voice from Heaven Q. 4. What is the Second act of the Spirit in our Effectual calling A. The illumination of the mind in the knowledge of Christ. Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God Q. 5. In what things doth it enlighten them A. In this That Christ is their only remedy Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved And their all-sufficient remedy Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him Q. 6. What is the Third Act A. His renewing of the Sinner's will and making it flexible Psal. 110.3 Thy people shall be willing in the day of thy power Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of
works Q. 5. How is Christ's righteousness made ours A. By Application of it to us by Faith Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Iesus Christ even we have believed in Iesus Christ that we might be justified by the faith of Christ and not by the works of the law for by the works of the law shall no flesh be justified Q. 6. Is it not partly by Christ's Righteousness and partly our own A. No by Christ's Righteousness without any mixture of ours Rom. 3.28 Therefore we conclude that a man is justified by faith without the deeds of the law Q. 7. But doth not James says otherwise Jam. 2.14 What doth it profit my brethren though a man say he hath faith and have not works Can faith save him A. The two Apostles contradict not one another Paul speaks of Justification before God and Iames of justifying our Faith before men Q. 8. Is no regard then to be had to good works A. Yes very great they that believe must be careful to maintain good works Tit. 3.8 That they which have believed in God might be careful to maintain good works These things are good and profitable unto men Q. 9. Why can none be justified by works A. Because all are guilty before God Rom. 3.29 Is he the God of the Iews only Is he not also of the Gentiles Yes of the Gentiles also And the Law curses all that are under guilt Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the law to do them Q. 10. What is the first Inference from hence A. The happy State of Believers who are now at peace with God Rom. 5.1 Therefore being justified by faith we have peace with God through our Lord Iesus Christ. And whom he justifieth he glorifieth Rom. 8.30 Whom he justified them he also golrified Q. 11. What is the second Inference hence A. The excellency and necessity of Faith Rom. 3.30 The circumcision is justified by faith and the uncircumcision through faith Q. 12. What is the third Inference A. That the greatness of sin is no bar to faith since it is the Righteousness of Christ that justifieth 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we may be made the righteousness of God in him Q. 13. What is the last Inference A. That Believers ought to be exceeding humble and far from boasting The Law of Faith excludes boasting Rom. 3.27 Where is boasting then It is excluded by what law Of works nay but by the law of faith Of Adoption Quest. 34. WHAT is Adoption A. Adoption is an act of God's Free-grace whereby we are received into the number and have a Right to all the Priviledges of the Sons of God Q. 1. How many sorts of Sons be there A. There is one by Generation and another by Adoption Iohn 1.12 13. But as many as received him to them gave he power to become the Sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God Q. 2. What moves God to adopt any man A. Nothing but his Free-love Iohn 3.1 Behold what manner of love the Father hath bestowed on us that we should be called the Son of God Q. 3. Is this priviledge common to all men A. No it 's peculiar to them that receive him Iohn 1.12 But as many as received him to them gave he power to become the Sons of God Q. 4. What is the first property of Adoption A. It is a costly Relation Gal. 4.45 When the fulness of time was come God sent forth his Sâ—n made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons Q. 5. What is the second property of Adoption A. It is an high and honourable relation 1 Iohn 3 1â—â— Behold what manner of love the father hath bestowed upon us thaâ— we should be called the Sons of God Q. 6. What is the third property of Adoption A. It is a free relation on God's part Eph. 1.45 Accordâ—ing as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Havâ—ing predestinated us unto the adoption of children by Iesus Chriâ—â— to himself according to the good pleasure of his will And 〈◊〉 makes us free Iohn 8.36 If the son therefore shall make you free ye shall be free indeed Q. 7. What is the fourth property of Adoption A. It is a permanent relation Iohn 8.35 The son abideth in the house for ever Q. 8. What is the first priviledge of the adopted A. They have an interest in God as Children in a Father 2 Cor. 6.18 And will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty Q. 9. What is the second Priviledge A. Being God's Sons they are Heirs of God and joyâ—â— Heirs with Christ. Rom. 8.17 And if children then heirs Heirs of God and joynt heirs with Christ. Q. 10. What is the third Priviledge A. Seasonable and sanctified afflictions Heb. 12.6 〈◊〉 scourgeth every son whom he receiveth Q. 11. What is their fourth Priviledge A. The Attendance and Ministry of Angels Heb. 1 1â— Are they not all ministring spirits sent forth to minister for thâ—â— who shall be heirs of salvation Q. 12. What is their fifth Priviledge A. The assistance of the Spirit in Prayer Rom. 8.15 Foâ— we have not received the spirit of bondage again to fear but yâ—â— have received the spirit of adoption whereby we cry Abba fatherâ— And God's audience of their Prayers 1 Iohn 5.14 Aâ—â— this is the confidence that we have in him That if we ask any tâ—ing according to his will he heareth us Q. 13. What use should we make of this A. It teachech us to carry our selves as Children to our â—eavenly Father First In our imitation of him Eph. 5. â— Be ye therefore followers of God as dear children Secondly In â—ur submission to him Heb. 12.9 Furthermore we have had â—athers of our flesh which corrected us and we gave them reverence â—hall we not much rather be in subjection to the father of spirits â—nd live Thirdly In our dependance on him Mat. 6.32 â—or your heavenly father knoweth that you have need of all â—hese things Of Sanctification Quest. 35. WHAT is Sanctification A. Sanctifitation is the work of God's Free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to die unto sin and live unto righteousness Q. 1. What are the parts of Sanctification A. Dying unto Sin and living unto God Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God througe Iesus Christ our Lord. Q. 2. Who is the
say wherein have we despised thy name Q. 2. What is the first thing especially required in the third Commandment A. It requires the most aweful and reverential frame of our hearts in all our approaches to God Psal. 89.7 God is greatly to be feared in the assembly of the saints and to he had in reverence of all them that are about him And in his Worship Ioh. 4.24 God is a spirit and they that worship him must worship him in spirit and in truth Q. 3. What 's the second thing required in this Commandment A It requires truth in our witness-bearing as knowing God seeth our hearts and is witness to all that we think or speak Zech. 5.4 I will bring it forth saith the Lord of hosts and it shall enter into the house of the thief and into the house of him that sweareth â—alsly by my name c. Q. 4. What 's the third thing required in this Commandment A. That in all our Appeals to God in secret or doubtful matters we be sure that the Appeal be necessary aweful and true Ier 17.16 As for me I have not hastened from being a pastour to follow thee neither have I desired the woful day thou knowest that which came out of my lips was right before thee Psal. 139.23 24 Search me O God and know my heart try me and know my thoughts And set if there be any wicked way in me and lead me in the way everlasting Q. 5. What doth this Commandment especially forbid A. It forbids and condemns all profane Oaths as most injurious to the Name of God Matth. 5.34 37. Swear not at all neither by heaven for it is Goâ—s throne c. but let your communication be yea yea nay nay for whatsoever is more than these cometh of evil Q. 6. VVhat is the danger of profane or false Swearing A. Such are reckoned Enemies to God Psal. 139.20 Thine enemies take thy name in vain The Curse of God enters into such Families Zech. 5.4 I will bring it forth saith the Lord of hosts and it shall enter into the hoâ—se of the thief and into the house of him that sweareth falsly by my name c. And the Lord will not hold them guiltless Q. 7. VVhat else is forbidden in this Commandment A. It forbids and condemns all heedless wandering and drowsie performance of Gods Worship Isa. 29.13 14. VVherefore the Lord said forasmuch as this people drew near me with their mouth and with their lips do honour me bâ—t have removed their heart far from me and their fear towards me is taught by the precept of men Therefore behold I will proceed to do a marvellous work amongst this people even a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid And 2 Kings 10.31 But Iehu took no heed to walk in the law of the Lord God of Israel with all his heart for he departed not from the sins of Ieroboam which made Israel to sin Q. 8. What other sin is forbidden in this Command A. It forbids all light and irreverent use of the Scriptures especially in our jests or by way of scoffing Ier. 17.15 Behold they say unto me where is the word of the Lord let it come nowe Jer. 6.10 Behold the word of the Lord is unto them a reproach they have no delight in it Q. 9. By what Argument doth God enforce the third Commandment on men A. That the breakers of this Command shall surely be punished by the Lord either in this life Deut. 28.58 59. If thou wilt not observe to do all the words of this law that are written in this book that thou mayest fear this glorious and fearful name The Lord thy God Then the Lord will make thy plagues wonderful and the plagues of thy seed even great plagues and of long continuance and sore sickness and of long continuance Or in that to come Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God Except they repent and reform Q. 10. What 's the first Instruction from the third Commandment A. That great and infinite is the Patience of God in forbearing provoking Sinners so long as he doth Romans 9.22 VVhat if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction Q. 11. VVhat 's the second Instruction from hence A. That God is to be justified in the severest of his Judgments by which at any time he manifests his displeasure against the profaneness of the World Hos. 4.1 2 3. Hear the word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and bloud toucheth bloud Therefore shall the land â—ourn and every one that dwelleth therein shall languish with the beasts of the field and with the fowls of heaven yea the fishes of the sea also shall be taken away Q. 12. What 's the third Instruction from hence A. That God takes special notice of and greatly delighteth in them that fear and reverence his Name Isa. 66.5 Hear the word of the Lord ye that tremble at his word Your brethren that hated you that cast you out for my names sake said let the Lord be glorified but he shall appeaâ— to your joy and they shall be ashamed Mal. 3.16 And a book of remembrance was written before him for them that feared the Lord and that thought upon his name Q. 13. What 's the last Inference from hence A. That those Parents have much to answer for that by their Examples teach or by their Negligence encourage their Children to profane Gods Name Ier. 5 7. How shall I pardon thee for this Thy children have forsaken me and sworn by them that are no Gods c. Of the Sabbath Quest. 57. WHich is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy Six days 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 which is within thy Gates For in six dayes 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 Quest. 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set time as he hath appointed in his Word expresly one whole day in seven to be an holy Sabbath unto the Lord. Quest. 59. Which day of the seven hath God
ability Gen. 47.12 And Ioseph nourished his father and his brethren and all his fathers houshold with bread according to their families Q. 8. What shall Children do when Parents abuse their Authority by forbidding Duty or commanding Sin A. In such cases Children are to obey God rather than their Parents Acts 4.19 But Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye But yet to manage their refusals of Obedience with all Meekness and Humility Q. 9. What is the first duty of Husbands to their Wives A. The first â—uty on which all other Duties depend is cohabitation with them 1 Pet. 3.7 Likewise ye husbands dwell with them according to knowledge c. And nothing can make this Duty void but a lawful divorce for Adultery Matth. 5.31 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery c. Q. 10. What 's the Husbands second Duty to his Wife A. True and hearty love to Soul and Body Eph. 5.25 Husbands love your wives even as Christ also loved the church and gave himself for it Evidencing it self in careful provision for them 1 Cor. 7.33 But he that is married careth for the things of the world how he may please his wife But especially to their Souls in winning them to Christ 1 Cor 7.16 Or how knowest thou O man whether thou shalt save thy wife And building them up in Christ 1 Pet. 3.7 Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred Q. 11. What are the Duties of Wives to their Husbands A. 'T is their Duty 1. To be in subjection to their own Husbands Eph. 5.22 23. Wives submit your selves unto your own husbands as unto the Lord For the husband is the head of the wife even as Christ is the head of the Church 2 To reverence them Eph. 5.33 And the wife see that she reverence her husband 3. To express their Reverence in suitable Words and Actions 1 Pet. 3.6 Even as Sarah obeyed Abraham calling him Lord c. 4. To be faithful to them Prov. 31.12 She will do him good and not evil all the dayes of her life 5. To adorn their Relation with meekness and quietness of Spirit 1 Pet. 3.4 But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Q. 12. What are the Duties of Servants to their Masters A. 'T is their Duty 1. To be faithful in all things committed to their charge Tit. 2.10 Not purloining but shewing all good fidelity c. 2. To honour them in all respectful Words and Carriages 1 Tim. 6.1 Let as many servants as are under the yoke count their own masters worthy of all honour c. 3. To bear patiently their rebukes 1 Pet. 2.18 19. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully Q. 13. What is the first Duty of Masters to their Servants A. Their first Duty is to rule over them with gentleness and not with terrour and rigour Eph. 6.9 And ye masters do the same things unto them forbearing â—oreatning Knowing that your master also is in heaven neither is there respect of persons with him Q. 14. What 's the second Duty of Masters to their Servants A. To pay them their Wages fully and without delay Deut. 24.14 15. Thou shalt not oppress an hired servant that is peer and needy whether he be of thy brethren or of thy strangers that are in thy land within thy gates At his day thou shalt give him â—is hire neither shall the sun go down upon it fâ—r he is poor and setteth his heart upon it lest he cry against thee unto the Lord and it be sin unto thee And to provide Food for them convenient Prov. 27.27 And thou shalt have goats-milk enough for thy â—â—od for the food of thy houshold and for the maintenance for thy maidens Q. 15. What 's the third Duty of Masters to their Servants A. The third and principal Duty is to engage them as much as in them lies to the wayes of God and Duties of Religion as Abraham did Gen. 18.19 For I know him that he will command his children and his houshold after him and they shall keep the way of the Lord c. And Ioshua Josh. 24.15 But as for me and my house we will serve the Lord. Of the sixth Commandment Quest. 67. WHich is the sixth Commandment A. The sixth Commandment is Thou shalt not kill Quest. 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 Quest. 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 or whatsoever tendeth thereunto Q. 1. What is the natural order of these Commandments in the second Table A. In these Commands God begins with the nearest concern of Man which is Life Iob 2.4 Skin for skin yea all that a man hath will he give for his life Next to that his Command guards his nearest Relative from whom the best outward comfort is to rise his Wife Mark 10.8 And they twain shall be one flesh c. After that his good Name which is very precious to him Eccles. 7.1 A good name is better than precious oyntment And then his Goods which support his life Isa. 3.1 For behold the Lord the Lord of hasts doth take away from Ierusalem and from Iudah the â—â—ay and the staff the whole stay of bread and the whole stay of water Q. 2. How far doth this Command extend it self A. It prohibits all Crueltâ— and commands all Help Care and Pity so far as Mens hearts and hands can go for the relief and preservation of others Psal. 119.96 But thy commandment is exceeding broad Q 3. Doth this Command respect only the outward action or also the inward passion of the Soul A. It respects and bridles the inward Passion of the Soul as well as outward Actions as Hatred 1 Iohn 3.15 Whosoever hateth his brother is a murderer c. And causless Anger Matth. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment c. Q. 4. Doth this Command only respect the lives of others A. No it primarily respects our own lives and forbids us all things that tend to the shortening and ruin of them Eph. 5.29 For no man ever yet hated
profession of our faith without wavering for he is faithful that hath promised Heb. 6.18 That by two immutable things in which it was impossibâ—e for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Q. 5. What encourages the Faith of the Saints A. The manifold sweet and sensible experiences of others Psal. 74.14 Thou brakest the heads of Leviathan in pieces and gavest him to be meat for the people inhabiting the wilderness And especially their own experiences Joshua 23.14 Ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof Q. 6. What 's the first sign of a weak Faith A. Staggerings in our assent to Divine Truths argue the weakness of Faith Rom. 4.20 He staggered not at the promise of God through unbelief but was strong in faith c. Q. 7. What 's the second sign of weak Faith A. Inability to trust God in time of danger evidenced by sinful haste to avoid it Isa. 28.16 He that believeth shall not make haste Q. 8. What 's the third sign of a weak Faith A. When we cannot live purely by Faith except we have some sensible encouragement John 20.25 Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Q. 9. What 's the fourth sign of a weak Faith A. When a new temptation makes us easily let go our former confidence Luke 24.21 But we trusted that it had been he which should have redeemed Israel and besides all this to day is the third day since these things were done Q. 10. What 's the fifth sign of a weak Faith A. The prevalence of carnal fears in times of trouble argues weak Faith Matth. 8.26 And he faith unto them why are ye fearful O ye of little faith c. Q. 11. What 's the sixth sign of a weak Faith A. Too much carefulness and anxiety about the things of this Life Matth. 6.30 Wherefore if God so clothe the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith Q. 12. What 's the first benefit of a strong Faith A. A strong Faith gives much Glory to God Rom. 4.19 20. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs womb He staggered not at the promise of God through unbelief but was strong in faith giving glory to God Q. 13. What 's the second benefit of a strong Faith A. It gives the Soul the ravishing foresight and foretasts of Heaven upon Earth 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Q. 14. What 's the last office Faith doth for a Believer in this World A. It supports and encourages him at Death by the Promises when all other Comforts fail Heb. 11.13 These all dyed in faith not having received the promises but having seen them aâ—ar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Of Saving Repentance Quest. 87. WHat is Repentance unto Life A. Repentance unto Life is a saving Grace whereby a Sinner out of a true sense of his sin and apprehension of the Mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavour after new obedience Q. 1. Who is the Author of saving Repentance A. The Spirit of God is the Author of it the Heart by Nature is so hard that none but the Spirit can break it Ezek. 36.26 27. A new heart also will I give and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my spirit within you c. Q. 2. In what act doth all true Repentance begin A. It begins in a true sight and sense of sin and the danger and misery we are in by sin Acts 2.37 Now when they heard this they were pricked in their hearts c. Q. 3. Why doth God work such a sense of sin and misery A. He doth it to make Christ desirable in the sinners eyes that he may fly to him Matth. 9.12 13. But when Jesus heard that he said unto them they that â—e whole need not a Physitian â—ut they that are sick But go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Q. 4. Is the â—ight of sin sufficient to Repentance A. No there must be apprehension of Mercy and forgiveness with God or else no man can sincerely repent Rom. 2.4 Not knowing that the goodness of God leadeth thee to repentance And this Mercy must be discerned in and through Christ Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born Q. 5. Wherein doth Repentance chiefly consist A. It consists in real inward sorrow for sin as committed against God Psal. 51.3 4. For I acknowledge my transgressions and my sin is ever before me Against thee thee only have I sinned and done this evil in thy sight c. A loathing of our selves for it Ezek. 36.31 And shall loath your selves in your own sight for your iniquities and for your abominations And of our best Duties as sinful and insufficient things Isa. 64.5 6. We are all as an unclean thing and all our righteousness are as filthy rags c. Q. 6. Wherein else doth it consist A. In turning from sin as well as grieving for it Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts c. Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Q. 7. Is turning from sin sufficient A. No that is but the negative part of Religion there must be also a sincere turning to God Psal. 119.59 I thought â—n my wayes and turned my feet unto thy testimonies Acts 11.23 And exhorted them all that with purpose of heart they would cleave unto the Lord. Q. 8. Is all sorrow for sin saving A. No there is a Repentance that doth no good Matth. 27.3 Then Iudas which had betrayed him when he saw that he was condemned repented himself c. And a Repentance unto Life Acts 11.18 Then hath God also to the
Gentiles granted repentance unto life Q. 9. What are the signs of true repentance A. Fear of sin care to preserve our selves from it and zeal to honour God by new obedience 2 Cor. 7.11 For behold this self same thing that ye sorrowed after a godly sort what carefulness is wrought it you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Q. 10. Is there a necessity of Repentance in order to forgiveness A. Yes there is and they are therefore conjoyned in Scripture Acts 5.31 For to give repentance to Israel and forgiveness of sins And destruction threatned to the impenitent Luk. 13.3 Except ye repent ye shall all likewise perish Q. 11. What 's the first Inference hence A. That it 's a false Doctrine which teaches us that sins are actually forgiven from Eternity and therefore no need either of Repentance or Prayer save only for the manifestation of Pardon Q. 12. What 's the second Inference hence A. That an hard Heart is a dreadful sign of a lost state of Soul Rom. 2.5 But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God Q. 13. What 's the last Inference hence A. That there is no cause to despair of the vilest sinner seeing there is power enough in the Spirit of God to break the hardest heart Ezek. 36.26 I will take away the stoâ—y heart oâ—â— of your flesh and I will give you an heart of flesh Of Christs Ordinances Quest. 88. WHat are the outward means whereby Christ communicateth to us the benefits of Redemption A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the elect for Salvation Q. 1. What makes any thing become a Divine Ordinance A. The institution or appointment of God is that alone which makes a Divine Ordinance Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you c. Q. 2. Are the institutions of all Ordinances alike clear in Scripture A. No some are more explicitly and clearly revealed in Scripture than others as the Lords Supper more clear than Baptism but whatever hath Scripture warrant in the words or consequence is of divine appointment Q. 3. May not men institute Ordinances of Divine Worship A. No this in Scripture is condemned as Will-worship Col. 2.20 22 23. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances c. Which things indeed have a shew of wisdom in will-worship c. Q. 4. Why cannot man institute a Divine Ordinance A. He cannot do it because it 's the prerogative belonging to Christs Kingly Office Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you Q. 5. For what other reason cannot man do it A. Because he cannot bless them and make them effectual to their ends but they will be in vain Matth. 15.9 But in vain do they worship me teaching for doctrines the commandments of men Q. 6. Why are the Ordinances called means of Salvation A. Because by and through them the Spirit of the Lord conveys Spiritual Graces into Mens Souls 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe 1 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Q. 7. Whence is the vertue of Ordinances A. 'T is not in and from themselves or the gifts and abilities of him that administers them but from the Blessing and Spirit of the Lord 1 Cor. 3.7 Neither is he that planteth any thing neither he that watereth but God that giveth the increase Q. 8. Do all Gods Ordinances attain their end A. Yes there is none of them in vain but do attain their end in the Salvation or Damnation of all that come under them Isa. 55.10 11. For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bâ—d that it may give seed to the sower and bread to the eater So shall my word be that goeth forth out of my mouth it shall not return â—nto me void but it shall accomplish that which I please and it shall prosper in the thing whereto I send it 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one we are the savour of death unto death and to the other the savour of life unto life c. Q. 9. Are instituted Ordinances the only means of Salvation A. They are not the only means for God can convert Men to Christ without them Acts 9.4 5. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me And he said who art thou Lord and the Lord said I am Iesus whom thou persecutest It is hard for thee to kick against the pricks But they are the ordinary standing means Rom. 10.14 15. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a preacher and how shall they preach except they be sent c. Q. 10. To whom are the Ordinances made effectual to Salvation A. To all Gods elect they are effectual to Salvation and to them only Acts 13.48 As many as were ordained to eternal life believed John 10.26 But ye believe not because ye are not of my sheep c. Q. 11. What 's the first instruction from hence A. That great preparation is due to all the Ordinances before we engage in them Iob 11.13 14. If thou prepare thine heart and stretch out thy hand towards him If iniquity be in thine hand put it far away and let not wickedness dwell in thy tabernacles 1 Chron. 29.18 And prepare their heart unto thee Q. 12. What 's the second Inference from hence A. That great Reverence is due to Gods Ordinances when we are actually engaged in the use of them Psal. 89.7 God is greatly to be feared in the assembly of the saints and to be had in reverence of all them that are about him Q. 13. What 's the third Inference from hence A. That those people that want Ordinances are in a sad and deplorable condition Eph. 2.11 12. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands that at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having
and prayer some concomitant as due diligence and retention and some subsequent as practise Q. 3. What is due preparation â—or hearing A. It consists in serious consideration of the greatness and holiness of that God whom we approach in hearing the Word Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God And awing the heart even to a degree of holy trembling thereby Isa. 66.2 To him will I look even to him that is poor and of a contrite spirit and trembleth at my word Q. 4. What 's the principal consideration thus to awe the heart A. The Word is in its own nature an heart-searching Word Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart And that eventually 't will be the savour of Life or Death to us 2 Cor. 2.16 To the one we are the savour of death unto death and to the other the savour of life unto life c. Q. 5. What else belongs to due preparation to hear A. The discharging of the heart from worldly cares Matth. 13.7 And some fell among thorns and the thorns sprang up and choaked them And carnal lusts Iam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls Q. 6. What 's the third act of due preparation A. Longing after the Word for further communications of Grace by it 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Isa. 2.3 And many people shall go and say come ye and let us go up to the mountain of the Lord to the house of the God of Iacob and he will teach us of his wayes and we will walk in his paths for out of Zion shall go forth the law and the word of the Lord from Ierusalem Q. 7. What 's the second antecedent duty of hearing A. Prayer is an antecedent duty to hearing the Word and that both for the assistance of the Minister 2 Thess. 3.1 Finally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you And our own illumination Psal. 119.18 Open thou mine eyes that I may behold wondrous things out of thy law Q. 8. What else should we pray for A. That God would pour out his Spirit with the Word according to that promise Prov. 1.23 I will pour out my spirit unto you I will make known my words unto you Q. 9. Doth unpreparedness for the Word alwayes hinder its efficacy on the heart A. No God sometimes is found of them that sought him not Isa. 65.1 I was found of them that sought me not c. But it is a sin to neglect it and needs a pardon of God Q. 10. What 's the first motive to prepare for solemn duties A. That it argues the sincerity of the heart and in that case God will be merciful to infirmities 2 Chron. 30.18 19. For a multitude of the people even a multitude of Ephraim and Manasseth Issachar and Zebuluâ— had not cleansed themselves yet did eat the passover but not as it is written Wherefore Hezekiah prayed for them saying the good Lord be merciful towards him that prepareth his whole heart to seek the Lord God the God of his fathers though he be not cleansed according to the purification of the sanctuary Q. 11. What 's the second motive A. 'T is a sweet sign that God will make that duty successful for which the heart is prepared Psal. 10.17 Thou preparest their heart thou bendest thine ear to them Q. 12. What 's the third motive to preparation A. The majesty and jealousie of God to whom we approach obliges us to solemn preparation Heb. 12.28 29. Whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Q. 13. But must a man neglect the duty if his heart be not duly prepared for it A. No for that would be to add a new sin to a former and aggravate it the more Q. 14. In what manner must the prepared heart go to the word A. Not in dependance on its own preparations but upon the Spirits assistance Psal. 71.16 I will go forward in the strength of the Lord God c. Q. 15. What 's the first act of Faith due to the Word A. The assenting act of Faith is required to the Word read or preached whereby we acknowledge it to be of Divine Authority 2 Tim. 3.16 And without controversie great is the mistery of godliness God was manifest in the flesh justified in the spirit seen of angels preached unto the Gentiles believed on in the world received up into glory 2 Pet. 1.21 For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Q. 16. What 's the second act of Faith required of us A. An applying act of Faith is also required of us Rom. 15.4 For whatsoever things were written afore-time were written for our learning that we through patience and comâ—ort of the scriptures might have hope Q. 17. What 's the first end in applying the Word A. It is first to be applyed to our conviction both of sin and misery Acts 2.37 Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles men and brethren what shall we do Q. 18. What 's the second end or use of applying it A. It must be applyed for our guidance and direction to Christ Iohn 6.4 5. Every man therefore that hath heard and hath learned of the father cometh unto me Q. 19. What 's the third use to which it must be applyed A. We must apply it for our direction through the whole course of Christian Duties 2 Pet. 1.19 We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day star arise in your hearts Q. 20. What other use must we apply it to A. It must be applyed for our comfort in all inward and outward troubles Rom. 15.4 For whatsoever things were written afore time were written for our learning that we through patience and comfort of the scriptures might have hope Q. 21. On what account are we to receive it with love A. We are to love it for its Authors sake because it 's the Word of God Psalm 119.159 Consider how I love thy precepts c. Q. 22. What 's the second motive of love to the Word A. The holiness and purity of it deserves and engages our love to it Psal. 119.140 Thy word is very pure therefore thy
the doing of this Will of Providence in Heaven A. 1. As 't is done by the Sun Moon and Stars Psal. 119.89 Thy word is setled in heaven Vers 91. They continue this day according to thine ordinances Psal. 19.6 His going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof 2. As 't is done by Angels Psal. 104.4 Who maketh the angels spirits his ministers a flaming fire Heb. 1. ult Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation Q. 4. How do these perform the Will of Gods Providence A. 1. The Heavenly bodies do it evenly constantly and unweariedly Psal. 104.19 He appointeth the moon for seasons the sun knoweth his going down 2. The Angels do speedily voluntarily chearfully and so knowingly Psal. 103.21 Ye ministers of his that do his pleasure Q. 5. Must we be agents in this Providential Will A. Yes we must Acts 13.36 For David after he had served his generation by the will of God fell on sleep Q. 6. How must we do it A. By imploying our abilities faculties and interests in the Duties of our particular Callings and by moving constantly prudently and vigorously in our own sphere and so imitate those in Heaven Q. 7. Why do we pray that Gods Will of Providence may be done by us A. Because we are his Creatures and the most noble instruments of the inferiour World and therefore we should be willing to be acted by him and active for him and because this Will of Providence is alwayes just good and true and for his own Glory Psal. 145.17 The Lord is righteous in all his wayes and holy in all his works Psal. 119.89 For ever O Lord thy word is setled in heaven Ver. 91. They continue this day according to thine ordinances for all are thy servants Q. 8. What other Will of God is here meant A. The Will of his Precepts and this is chiefly intended Q. 9. And how is this Will of God done in Heaven A. By the Angels 't is done universally chearfully constantly humbly thankfully loyally readily Psal. 103.20 Bless the Lord ye his angels that excel in strength that do his commandments hearkening unto the voice of his word And so 't is done by the Saints in Heaven Rev. 7.15 Therefore are they before the throne of God and serve him day and night in his temple And 22.3 And his servants shall serve him Q. 10. Do we pray then that we may thus do the Will of God A. Yes for though we cannot perfectly without sin do it yet that is our Duty Matth. 5. ult Be ye therefore perfect even as your father which is in heaven is perfect And in all other particulars we may and we must imitate them herein Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy commandments Ver. 14. I have rejoyced in the way of thy testimonies as much as in all riches Ver. 60. I made hasâ—e and delayed not to keep thy commandments Ver. 112. c. I have inclined my heart to perform thy statutes alway even unto the end Q. 11. How must we know Gods Will A. Not notionally and rationally only but spiritually also 1 Cor. 2.14 They are spiritually discerned Q. 12. Why is knowing Gods will placed here before doing it c. A. Because the Understanding is the leading Faculty without which 't is impossible there should be any Obedience Prov. 19.2 Also that the soul be without knowledge it is not good Jer. 5.4 Therefore I said surely these are poor they are foolish for they know not the way of the Lord nor the judgment of their God Q. 13. Why pray we to God for this knowledge can we not know it of our selves A. No 't is the special gift and grace of God Gal. 1.15 16. But when it pleased God who separated me from my mothers womb and called me by his grace to reveal his son in me that I might preach him among the heathen immediateâ—y I conferred not with flesh and blood Eph. 1.17 19. That the God of our Lord Iesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power Eph. 5.8 For ye were sometimes darkness but now are ye light in the Lord. Q. 14. Why do we pray that we may obey can we not do it of our own free will when we know it A. No for our Wills are stubborn and rebellious against Gods Commands as well as our Minds ignorant of them Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Ezek. 36.25 26. Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Phil. 2.13 For it is God which worketh in you both to will and to do of his good pleasure Q. 15. What is meant by submitting to Gods Will A. 1. Either a voluntary subjection of Soul and a preparedness actually to do his Will Or 2. a voluntary and silent submission to his Will of Providence in affliction but in this particular we cannot imitate those in Heaven because no cross ever befals them Q. 16. Why is Will added in all things A. Because partial Obedience is no Obedience he that does not obey God in every thing obeys him in nothing Iam. 2.10 For whosoever shall keep the whole law and yet offend in one point he is guilty of all Q. 17. Why do we pray that God by his Grace would work this Will in us and by us A. Because 't is Free-grace that determines it 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began And efficacious Grace that works it in us and enables us to do it Eph. 5.8 For ye were sometimes darkness but now are ye light in the Lord. Ver. 10. Proving what is acceptable unto the Lord. Q. 18. What is the first Inference from hence A. That 't is Mans glory and felicity to be conformed to the Will of God Prov. 12.26 The righteous is more excellent than his neighbour Psal. 19.10 11. More to be desired are they than gold yea then much fine gold sweeter also then honey and the honey-comb Moreover by them is thy servant warned and in keeping of them there is great reward Q. 19. What is the second Inference A. That we must mortifie
treacherous and false and see no change we are not bound to trust them if they be and remain wicked and profane we must not associate with them Psal. 26.5 I have hated the congregation of evil doers and will not sit with the wicked Ver. 4. I have not sate with vain persons neither will I go in with dissemblers Q. 21. What then must we do to such A. We must heartily forgive them all their injuries we must love them with the love of benevolence pray for them and be ready aud willing to do them all good both of Body and Soul Mat. 5.44 45. But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them which dispitefully use you and persecute you That you may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Q. 22. If we forgive others shall we be forgiven our selves A. We shall if out of obedience to God and love to Christ we do it Q. 23. What is the first Inference from hence A. That except our sins be forgiven we are lost and undone creatures and therefore we must never be contented till we are pardoned Q. 24. What is a second Inference A. That God is a God of love goodness and pardon seeing he will not pardon us if we do not pardon others but will if we do so Q. 25. What is a third Inference A. That if we live in hatred when we pray the Lords Prayer we pray for our own damnation Mat. 18.22 Iesus saith unto him I say not unto thee until seven times but until seventy times seven Ver. 35. So likewise shall my heavenly father do also unto you if ye from your hearts forgive not every one his brother their trespasses Of Gods leading us into Temptation Quest. 106. WHat do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into Temptation but deliver us from evil we pray that God would either keep us from being tempted to Sin or support and deliver us when we are tempted Q. 1. Why is this Petition joyned to the former with the copulative And A. Because 't will be but little advantage to have former sins pardoned and to be left to the power and practice to the love and trade of sin for for the future Ezek. 18.26 When a righteous man turneth away from his righteousness and committeth iniquity and dyeth in them for his iniquity that he hath done shall he dye Q. 2. What is meant by Temptation A. In general a tryal or probation of what is in us or of what we will do Q. 3. What is meant by Temptation here A. Temptation to sin and wickedness Q. 4. How may we be said to be tempted to sin A. 1. Effectually by our selves and our own hearts Iam. 1.14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth sorth sin and sin when it is finished bringeth forth death 2. Formally with an intention to draw into sin and so we are tempted of the Devil 1 Chron. 21.1 And satan stood up against Israel and provoked David to number Israel Mat. 4.1 3. Then was Iesus led up of the spirit into the wilderness to be tempted of the devil And when the tempter came to him he said if thou be the son of God command that these stones be made bread 3. Innocently and blamelesly and so God is said to tempt 2 Sam. 24.1 And again the anger of the Lord was kinaled against Israel and he moved David against them to say go number Israel and Iudah Q. 5. How many wayes may God be â—aid to tempt to evil A. 1. By withdrawing his Grace either common or special 2 Chron. 32.31 Howbeit in the business of the embassadors of the princes of Babylon who sent unto him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart 2. By permitting Satan and wicked men to tempt 2 Sam. 24.1 He moved David against them to say go number Israel and Iudah With 1 Chron. 21.1 Satan stood up against Israel and provoked David Mat. 4.1 Then was Iesus led up of the spirit into the wilderness to be tempted of the devil 3. By presenting oecasions in his Providence which he knows will be abused to sin as in the fall of Adam the hardening of Pharaoh c. Q. 6. What do we beg in this Petition A. We beg that we may not any of these or any other ways whereby the holy God may be said to lead into temptation be led thereinto Psal. 141.4 Incline not my heart to any evil thing to practice wicked works with men that work iniquity and let me not eat of their dainties Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Q. 7. What is meant by evil A. Some understand it of the Devil but the best meaning is Sin which is the evil of evils and makes the Devil evil and is the worst of evils the Devil can bring upon us and is usually so understood in Scripture Psal. 97.10 Ye that love the Lord hate evil Isa. 1.16 Cease to do evil Amos 5.15 Hate the evil and love the good Rom. 12.9 Abhor that which is evil Q. 8. What by deliverance from evil is meant A. That if God sees meet to permit us to be tempted by Satan and the wicked without or by our own hearts within to sin or occasionally by his Providence that he will not leave us but undertake for us that we may not be led into sin thereby but by his Grace be made more than conquerors Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me Psal. 119.133 Order my stepâ— in thy word and let not any iniquity havâ— dominion over me According to his promise 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that ye are able 2 Cor. 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness Q. 9. What is the first Inference A. That sin is the worst of evils Q. 10. What 's the second Inference A. That without Gods Grace we can never withstand but shall be overcome by every temptation 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Joh. 15.5 For without me ye can do nothing Q. 11. What is the third Inference A. That we must do all we can to keep our selves from Temptation and to engage the Grace of God with us in Temptation by
Prayer by pleasing the Spirit of God by looking to Jesus c. Of the Conclusion Quest. 107. WHat doth the Conclusion of the Lords A. The Conclusion of the Lords Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in Prayer from God only and in our Prayers to praise him ascribing Kingdom Power and Glory to him and in testimony of our desire and assurance to be heard we say Amen Q. 1. Why is the Conclusion joyned to the particle For A. To teach us that therein are included arguments or reasons to press God withal and to prevail with him for audience Q. 2. But is it lawful to argue with God and to urge him with Reasons in Prayer A. 'T is not only lawful but expedient yea highly commendable as is seen in the Sains Prayers In Moses 's Numb 14.13 And Moses said unto the Lord then the Egyptians shall hear it for thou broughtest up this people in thy might from among them Ver. 19. Pardon I beseech thee the iniquity of this people according unto the greatness of thy mercy and as thou hast forgiven this people from Egypt even until now In Ioshua 's chap. 7.7 And Ioshua said Alas O Lord God wherefore hast thou at all brought this people over Iordan to deliver us into the hand of the Amorites to destroy us would to God we had been content and dwelt on the other side Iordan Ver. 9. For the Canaanites and all the inhabitants of the land shall hear of it and shall environ us round and cut off our name from the earth and what wilt thou do unto thy great name In Asa 's 2 Chron. 14.11 And Asa câ—yed unto the Lord his God and said Lord it is nothing with thee to help whether with many or with them that have no power Help us O Lord our God for we rest on thee and in thy name we go against this great multitude O Lord thou art our God let not man prevail against thee In Iehosaphat 's 2 Chron. 20.6 And said O Lord God of our fathers art not thou God in heaven and rulest not thou over all the kingdoms of the heathen and in thine hand is there not power and might so that none is able to withstand thee And Hezekiahs 2 Kin. 19.15 And Hezekiah prayed before the Lord and said O Lord God of Israel which dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth Ver. 19. Now therefore O Lord our God c. Q. 3. But to what purpose can we think to prevail with God by our Arguments and Importunity A. They are not used as though we would put God in remembrance of any thing or would prevail with God to do that for us which he is unwilling to give Q. 4. Why then A. For our own profit for the enlarging of our own hearts for the exciting of our fervency for the exerting of Faith Hope Zeal Charity c. in Prayer and so to prepare our selves for the Mercy that we may the more gratefully receive it and the more fruitfully imploy it Q. 5. How many Arguments are in this Conclusion A. Three Q. 6. From whence are they taken A. From Gods Kingdom from his Law and from his Glory Q. 7. What Kingdom is here meant A. Gods universal essential and absolute Kingdom wherein may be and is involved his special Kingdom over the Church Q. 8. What are the Arguments from hence A. Because all that we can pray for in this Prayer is for the advancement and perfecting of this his Kingdom by the destruction of all persons and things that oppose it and the completion of his dominion over all his Subjects therefore he would grant all these requests Q. 9. What is another 2. Because he being such an absolute Lord and Soveraign has an undeniable Right and unquestionable Authority to give and grant all we ask and to effect and bring to pass all we beg for all persons and things are his own and at his disposal Mat. 20.15 Is it not lawful for me to do what I will with my own Q. 10. What is meant by Power A. Gods essential infinite irresistible power whereby he can do what he pleases Ps. 135.6 Whatsoever the Lord pleased c. Q. 11. What is the Argument from hence A. That we ask nothing from God but what he can do with infinite ease in despite of all the opposition that Hell Earth and Heart can make to the contrary Phil. 3. ult According to the working c. Eph. 3.20 Now unto him that is able c. Q 12. What is meant by Glory A. Not his essential Glory which no Man or Angel can ever apprehend Q. 13. What Glory then A His declared and acknowledged Glory even the accomplishment of all his Decrees by his Providence and then the love the adoration and the praises the self-dedications of Angels and Saints returned to him for the same Q. 14. What is the Argument or Motive from hence A. That seeing the substance of every request does directly tend to and will perfectly end in this Glory of God when they are fully answered therefore he would gradually answer them while we are here and perfectly at last to the advancement of his Glory now and the completion of it then 1 Chron. 29.11 Thine O Lord is the greatness and the power and the glory c. Jos. 7.9 And what wilt thou do unto thy great name Isa. 42.8 I am the Lord that is my name c. Isa. 48.11 For my own sake even for my own sake will I do it c. Q. 15. Why is Amen added A. Because 't is the usual Conclusion of Prayers and Praises Psal. 41.13 Blessed be the Lord God of Israel c. Psal. 72.19 And blessed be his glorious name for ever c. 2 Cor 13. ult The grace of the Lord Iesus and the love of God c. Rom. 16.20 The grace of our Lord Iesus Christ be with you Amen Q. 16. But what doth this word here signifie A. It signifies 1. the reality and ardency of our desire to be granted in what we pray for Rev. 22.20 He which testifieth these things saith surely I come quickly Amen Even so come Lord Jesus Q. 17. And what besides A. Our trust and firm confidence that we shall be heard and answered in all these our requests Rev. 1.7 Even so Amen Rev. 7.12 Saying Amen Blessing and glory and wisdom c. Q. 18. What are the Inferences from hence A. That we ought to use in Prayer all such Arguments as may most and best affect our Hearts towards God excite our Graces and succeed with God Q. 19. What 's another A. That all we pray for must be in a subserviency to Gods Kingdom and with a desire of his Glory Q. 20. What is the nâ—xt A. That we must act according to our Prayers do all we can for the advancement of Gods Kingdom and the exaltation of his Glory as subjects and votaries thereto Ps. 116.16 1 Cor. 10.31 Q. 21. What may more be gathered hence A. That we ought to begin so to continue and conclude our Prayers in lowest Adorations of God and acknowledgments of his Glory and Attributes Q. 22. What more doth this Conclusion teach A. That in Prayer we must be fervent in our desires and longing for what we pray Jam. 5.16 Q. 23 Is there any thing besides A. That praying for things agreeable to Gods Will we ought to be confident that we shall succeed in our requests praying for 〈…〉 and after the manner of this Prayer Jam. 1. â—â—
am meek and lowly in heart and ye shall find rest unto your souls Q. 6. What are we to examine our selves about besides knowledge A. We are obliged to examine our selves about our Faith whether we have it in any saving degree 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your selves c. For without Faith we cannot please God Heb. 11.6 But without faith it is impossible to please God c. Nor enjoy Spiritual Communion with Christ Eph. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Q. 7. What other Grace must be examined and sought for A. We must examine our Love to Christ and all that are his because no gifts signifie any thing without Love 1 Cor. 13.2 And though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Q. 8. What else must worthy receivers examine themselves about A. The sincerity of their hearts evidenced by their Obedience without which they cannot worthily approach the Table 1 Cor. 5.8 Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Q. 9. But if upon examination we are in doubts about our Faith and Sincerity must we forbear A. If our doubts arise from the weakness and not the total want of Grace such doubts should not hinder us Rom. 14.1 Him that is weak in the faith receive you c. Q. 10. What is the danger of coming to the Lords Table without these Graces A. The danger is exceeding great to Soul and Body 1. To the Soul 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself c. And to the Body 1 Cor. 11.30 For this cause many are weak and sickly among you and many sleep Q. 11. What are the Duties of worthy receivers at the Lords Table A. Their Duties at the Table are to discern Christ by the eye of Faith under those signs of his Body and Blood 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body On the discovery of him to mourn bitterly for sin Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born And to excite all their Graces into vigorous acts for the applying Christ to themselves Cant. 4.16 Awake O north wind and come thou south blow upon my garden that the spices thereof may flow out c. Q. 12. What is the Duty of worthy receivers after the Sacrament A. Their Duty is heartily to bless God for Christ and the benefits of his Blood Matth. 26.30 And when they had sung an hymn they went out into the mount of Olives To double their care and watchfulness against sin Ephes. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And to grow more fruitful in all spiritual obedience Col. 1.10 That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God Q. 13. What is the first Inference from hence A. That the abuse and profanation of this Ordinance either by coming to it for carnal ends or being forced upon it by fear of sufferings or approaching to it without due qualifications is a dreadful sin which God will terribly avenge Matth. 22.11 12 13. And when the king came in to see the guests he saw there a man which had not on a wedding garment And he saith unto him friend how camest thou in hither not having on a wedding garment and he was speechless Then said the king unto the servants bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth Q. 14. What 's the second Inference from it A. That great and manifold are the blessings and advantages which Christians duly prepared may reap by this Ordinance Of Prayer Quest. 98. WHat is Prayer A. Prayer is an offering up of our desires unto God for things agreeable to his Will in the name of Christ with confession of our sins and thankful acknowledgment of his mercies Q. 1. Who is the proper and only object of Prayer A. God only is the proper object of Prayer it is a part of his Natural Worship therefore 't is peculiarly his Honour and Prerogative and none else can hear and answer them but God Psal. 65.2 O thou that bearest Prayer unto thee shall all flesh come Q. 2. Through whom or in whose name are our Prayers to be directed to God A. Our Prayers are to be directed to God only through Christ and his Name and not by the mediation of Angels or Saints Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshiping of angels For the merit and satisfaction of Christ alone give success and acceptance to our Prayers Rev. 8.3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all the saints upon the golden altar which was before the throne And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angels hand 1 Tim. 2.5 For there is one God and one mediatour between God and men the man Christ Iesus Q. 3. What 's the first property or quality of acceptable Prayer A. No Prayer can be acceptable to God except the matter of it be agreeable to his Will Iam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts 1 Joh. 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he beareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him Q. 4. Is it enough to make Prayer acceptable that the matter is agreeable to Gods will A. No it is not for the manner as well as the matter must be so too Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me Q. 5. What 's the first qualification of an acceptable Prayer respecting the manner of it A. That it be sincere and flowing from the heart of a regenerate person Prov. 15.29 The Lord is far from the wicked but he heareth the prayer of the righteous Jer. 29.13 And ye shall seek me and find me when ye shall search for me with all your hâ—art Q. 6. What 's the second qualification of Prayer respecting the manner A. It