The fourth Commandment forbiddeth the omission or careless performance of the duties required and the profaning the day by idleness or doing that which is in it self sinful or by unnecessâ—ry thoughts words or works about worldly imployments or recreations Explic. Q. What are the chief siâ—â— forbidden in the fourth Commandment A. The chief sins forbidden in the fourth Commandment are 1. Idleness which is either 1. The omission of the duties required which are works of Piety Necessity and Mercy when men spend not the day in the exercises of Gods worship and out of superstition forbear works of Necâ—ssity and Mercy or 2. The careless performance of the duties of the day when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears nor are servent in Spirit serving the Lord. 2. Profaneness or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbaâ—h day Ezek. 23. 38 39. 3. Earthly-mindedness by unnecessary thoughts words or works about worldly employments or recreations Isa. 58. 13. Q 62. What are the reasons annexed in the fouâ—th Commandment A. The reasons annexed to the fourth Commandment are Gods allowing six daies of the week for worldly employments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. Did not Christ rise on the first day of the week A. Yes Mat. 28. 1 6. Mark 16. 2 6. Luk. 24. 1 5 6. Q And is not the work of Redemption greater and more glorious than the work of Creation A. Yes Q. Then as God rested the seventh day from his works and appointed that in Commemoration of the works of Creation so Christ rested from his works and rose the first day which is observed in Commemoration of the wonderful work of mans Redemption A. Yes Q. Hath not Christ allowed us the same proportion of time now under the Gospel which God did his own people under the Law A. Yes Christ hath likewise allowed us now under the Gospel six daies of the week for worldly employments Acts 20. 7. 1 Cor. 16. 1 2. with 1 Cor. 7. 6 10 12 25. 4. Q. And is this a reason why we should not cut short Gods allowance of one day for his work because we have still allowed 〈◊〉 six times as much for our own A. Yes Q. Doth God the Son challenge a special propriety in the first day of the week which bears his Name as God the Father did in the sevenâ—â— A. 2. Yes Exod. 20. 10. with Rev. 1. 10. Q. And hath God the Son blessed the first day of the week by his own example as God the Father did the seventh A. Yes Heb. 4. 10. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and Relations as Superiours Inferiours or Equals Explic. Q. What doth the fifth Commandment require in reference to our Relations A. Preserving the honour and performing the duty belonging to them Q. Is there any honour belonging to any man since the greatest Potentate is but a Creature beholding to God for what ever he is or hath A. Every one hath some honour and respect belonging to him Q. Are all duties to be performed â—like to aâ— A. No but according to their several places and relations Q. What places and relations do men stand in one to another A. They stand in the relations of Superiours Inferiours or Equals Q. What do you think as Inferiours you are bound to practise by this Commandment A. 1. To Reverence Love and Obey in all things not disagreeing with Gods commands our natural Parents 2. To respect the Aged and those that excel us in gifts 3. To be ruled with humility by the Governours of the Family Kingdom or Church where we live Q. What do you think Superiours are bound to practise by this Commandment A. 1. Not to provoke their Children to wrath but to bring them up in the nurture and admonition of the Lord 2. Not to despise Youth especially where there is pre-eminence in gifts 3. To rule well their own Family and in the Kingdom or Church where they live Q. What do you think as Equals you are bound to practise by this Commandment A. We ought to order our selves and to carry affably courteously and kindly towards our Equals readily to yield to them and prefer them before our selves Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations Explic. Q. How many sorts of sins are there in this Commandment A. Three sorts the sins against Superiours Inferiours or Equals Q. What are the sins against Superiours A. 1. Disobedience to Parents 2. Not regarding the Person of Old And 3. Contempt of the Governours the Family Kingdom or Church where men live Q. What are the sins against Inferiour A. 1. Provoking Children to wratâ— and not bringing them up in the nurtuâ— and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1 33. and 15. 10 1 Kings 1. 6 7 25. 2. Despising Youth 1 Tim. 4. 12. 3. Neglect of Government or bringing any evil upon the Family Kingdom or Church by Superiours 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12 18. wiâ—â— 4. 10 11. Q. What are the sins against Equals A. Morosiâ—y unkindness and self-assuming Arrogance Q. 66. What is the reason annexed â— the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far forth as it shall serve for Gods glory and their own good to all such as keep this Commandment Explic. Q. What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment A. Long life or prosperity Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2. Q How is this Promise to be understood and limited A. All that keep this Commandment shall have long life or prosperity as far as it shall serve for Gods glory and their good Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not Kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Explic. Q. What doth the sixth Commandment respect A. The sixth Commandment respects our own and others life Q. May we endeavour by any means whatsoever to preserve our own life and the life of others A. No. Q. What endeavours may
AN Explicatory Catechism OR AN EXPLANATION OF THE ASSEMBLIES SHORTER Catechism WHEREIN Those Principles are enlarged upon especially which obviate the great and growing Errors of Popery useful for those Families that desire to hold fast the Form of sound words Aug. lib. 15. de Trin. Cap. ult Domine Deus quaecunque dixi de tuo agnoscant tui Siqua de meo tu ignosce tui London Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard and White-Hart in Westminster Hall 1675. To the Christian Reader especially Heads of Families THose Catechisms may very well be esteemed the best which are Explanatory of the Creed ten Commandments and the Lords Prayer because these Summaries or Abstracts contain the Essentials of the true Religion or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures And therefore those that begin with Catechizing begin the most easie and profitable way for any because the weightier matters of the Law are not hard to be understood and such words being Spirit and Life and the very marrow of Christianity must needs feed and nourish us up unto eternal life I have fixed my thoughts upon the Assemblies shorter Catechism because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines You have also something of the nature of the two Covenants superadded to or rather enlarged upon more particularly and expresly than in the Catechism And because Catechisms ought to contain nothing but received truths you have mostly the Explication of Antient and Modern Divines And therefore where you meet with any thing that is not so elaborate and exact you may conclude it mine and not theirs Hearing occasionally a Discourse of a very learned and godly Divine out of Deut. 6. 6 7. And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy Children c. who recommended to Parents with the greatest earnestness the work of Catechizing I shall make bold to transcribe a part of it and offer it to publick view You shall have 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children Servants also included 2. His Answers to the Objections against it And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty 10. Reasons for the proof of it 1. Every man ought to promote the Glory of God to advance the Kingdom of Christ and to further the Salvation of others as far forth as they are able and have opportunity to it And can we effect these any better way We pray Hallowed be thy Name Thy Kingdom come thy will be done Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom 's coming 2. God hath set Parents in Authority over them and they cannot improve it to better purpose This is the most ancient Government Before there was King or Common-wealth there was Parental Government This being most ancient afterwards was the Priest and Prophet God hath laid a command upon Children to obedience in the fifth Commandment Ephes. 6. 1. Only Dignity requires duty improve your authority for God and use it to instruct your Household in the Word of God Do not think you have done till you have done this 3. Even nature it self dictates thus much The Birds and Beasts of the field yea the Sea-monsters take care of their young ones If you do nothing but feed and cloath your Children you do no more than Heathens nay than brute beasts 'T is said of the Ostrich Job 39. 16. that she is hardened against her young ones as though they were not hers And what do ignorant Parents less who are hardened against their own Children who are parts of themselves 4. Children have Souls to be saved or damned therefore some must take care of them and the soul that sinneth must die We see Children die as well as Aged persons In Golgatha there are Skulls of all sorts Yea do but look into the Register of a Parish and you shall see as many young as old have died in it Children may die and what if they die without knowledge in their sins better were it with those Children mentioned 2 Kings 2. 23 24. than these Isa. 27. 11. 2 Thes. 1. 7 8. Thus unchastised Children shall suffer but the Parents shall not go Scot-free If you would have them profit by the publick Ministry you must Catechize them at home To bring them to the publick before they be thus Catechized is setting before them an hard loaf You must give them milk at home that they may be fit for higher truths in publick 5. Your Children are Children of wrath and you have been instruments to conveigh this to them They die and that proves this When your Children are sick you forthwith go to the Physitian and will you take no care of their Souls inheriting their spiritual maladies from you You may say as David to Abiathar 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house 6. What will become of Religion in future Ages if Parents neglect this duty at present If all Parents were as careless as some the Church of God would soon cease on the earth Isa. 38. 19. The Father to the Children shall make known thy truth Psal. 78. 3 4. Which we have heard and known and our Fathers have told us We will not hide them from their Children shewing to the Generation to come the praises of the Lord. If we do not teach our Children how should they teach theirs It was above two thousand years before the Scripture was written how then was piety preserved but by one Generation teaching another Adam taught his Children The sacrificing of Cain and Abel's piety therein were both the fruit of Adam's teaching Noah taught his Children to Abraham and he taught his houshold Isa. 1. 9. Except the Lord of Hosts had left unto us a very small Remnant we should have been as Sodom and we should have been like unto Gomorrah We should have been as Heathenish as Paganish as they 7. God is highly pleased with piety in younger ones The Lord had respect to Abel the younger and Enoch of all the Patriarchs before the Flood the youngest is said to please God How was God pleased with the piety of Samuel and Josiah And we read of Jehojachin that began very young to Reign and did that which was evil in the sight of the Lord 2 Kings 24. 8 9. God takes notice of the evil as well as the good Children might sing Hosanna as well as cry bold-head if they were taught Iesus said Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Of such not untaught Children 8. You cannot expect the blessings of the Covenant except yâ—u teach them
extraordinary success it hath in the world which will convince a very Infidel that it is the very Word of God Q. What is the first witness of the Spirit A. 1. Antecedently The Spirit of Prophecy Q What mean you by that A. A continuance of wonderful Prophecies foretelling things to come so long before marked with their circumstances not doubtful like the Oracles of the Heathen or Merlins Prophecies but such as expressed the things and Persons by their Names which had all in their times their certain performance and therefore unto what can we attribute these infallible Predictions but to the inspiration of God Q. What is the second witness of the Spirit A. 2. Constitutively or inherently The Image and superscription of God as Coin is known by the Image and superscription it beareth or that unimitable character of Divinity not only imprinted on it but intrinsecally animating and constituting it Q. Wherein is the Image and superscription of God or that unimitable character of Divinity which animates and constitutes this Doctrine apparent A. It is apparent in the matter and the method and the stile Q. How is the Image of God apparent in the matter A. 1. As this Doctrine contains supernatural verities such Divine and wonderful Truths as could never enter into the heart of man to conceive them and the things the very Angels desire to look into Q. Declare this by some particular Instances A. It explicates unto us the Nature Properties and high Acts of God purely and holily 2. It describes the Person of Christ so fitly excellently and conveniently that if the mind of man consider it attentively it must acknowledge it doth exceed the reach of a finite understanding 3. It discovers to us the corruption and misery of man by nature the incomprehensible Love of God in Iesus Christ towards man that happy reconciliation if we may so speak of his Iustice and Mercy by his infinite wisdom ordaining Iesus Christ to be our Mediator 4. It unfolds the Covenant of Grace which God made with man after his fall all which can be drawn from no Fountain but Divine Revelation 5. It teacheth also the whole Duty of Man having Statutes and Iudgements incomparably wise and good the Gentiles themselves being Iudges Q. How is the Image of God apparent in the Method A. 2. As the Method of the whole Doctrine of the holy Scriptures set together is the most admirable and perfect in the world beginning with God in unity of essence proceeding to his Trinity of essential active Principles and of Persons and so to his Trinity of works Creation Redemption and Regeneration great things past finding out and wonders without number and all chiefly with special relation to mankind both in the estate of Innnocency and Apostasie Q. And how is the Image of God apparent in the stile of this Doctrine A. 3. As it is spiritual powerful and divine suited to holy ends and to the world of Persons to whom it is sent who are commonly ignorant and unlearned and so more generally useful than any other Doctrine in the world But withal containing such weighty concerning truths and profound mysteries as will belong to the most learned and to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Rom. 7. 12 14. Gal. 5. 19 to the end 1 Pet. 2. 11 12. Rom. 13. 13 14. 1 Cor. 6. 9 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 23 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 33 34. Mal. 2. 15 16. Matth. 19. 4 5 6. and 22. 25 31. 1 Tim. 1. 5 12. Psal. 19. 8 9. and 119 9 10 11. Joh. 7. 48 49. Luk. 1. 78 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 18. Q. What is the third Witness of the Spirit A. 3. Concomitantly The Multitude of evident uncontrolled Miracles wrought for this very end to confirm it Miracles being the effect of Gods own power and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures will convince any that are not willfully blind that these two Taâ—les of Testimony the holy Scriptures of the Old and New Testament as those Tables of Stone were written with the finger of God and were of divine Authority Q. But the gift of Miracles is ceased A. Although it be yet 1. The History of them is so certain from natural Principles that its unpossible there should be any deceit about them And 2. There need not be new Miracles to confirm the former and oblige men to believe them Q. Why so A. For then there must be mâ—re Miracles to confirm those and so on to the end of the world and then God could not govern the world by a settled Law which 〈◊〉 both absurd and blasphemous Q. What therefore is the fourth Witness A. 4. Subsequently The success of the Doctrine of the holy Scriptures to the Regeneration of a great part of the world is a surviving witness to the end of the world of its divine Authority Q. Of what use is this Testimony A. Of great use Q. Why so A. For he that is not able to examine the History which reports the Miracles to him may be able to find upon his Soul the Image of God imprinted by the Gospel and to know that the Gospel hath that in it self which it imprints upon others and that it cometh from God which leadeth men so directly to God And it is certainly Gods own means which he blesseth to so great and excellent ends Q Can we receive sufficient direction from our own Wisdom or the Light of Nature to come to glorifie and enjoy God A. No Q. Can we receive sufficient direction from Gods works of Creation and Providence A. No Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A. No. Q. Are not the Traditions of the Church to be received with equal reverence to the holy Scriptures A. No Q Must we call no man Father or Master upon the Earth A. No for one is our Father which is in Heaven and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father or Master upon the Earth Q. Is there not an infallible Judge of Controversies upon the Earth A. Christ and none else hath Aâ—thority to give Laws unto us and punish the refractory And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty Q. What would you say to such as should require you to follow the Judgement of Fathers Councils and learned Divines when you find it not agreeable to Scripture A. To the Law and to the Testimony if they speak not according to
as our Redeemer A. Three the Offices of a Prophet of a Priest and of a King Q. In what estate doth he execute and discharge these Offices A. Both in his estate of Humiliation and Exaltation Q. 24. How idoth Christ execute the Office of a Prophet A. Christ executeth the Office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Explic. Q. What is the first Office here considered of Christ as our Redeemer A. The Office of a Prophet Q How doth he execute and discharge this Office A. By revealing to us the Will of God Q. What do you mean by revealing A. Making known to us Q. How doth Christ reveal the Will of God to us A. By this Word and Spirit together Q. What is meant by the Will of God which Christ doth reveal A. The whole counsel of God or whatsoever God would have us o know believe and do in order to our Salvation Q. Is the Word of Christ without his Spirit sufficient to teach us the will of God for our Salvation A. No Q. May we expect the Revelation of Gods will by the Spirit without the Word A. In no wise for God hath joyned his Word and Spirit together Ibid. Q. For what end doth Christ thus reveal the will of God to us A. For our Salvation Q. To which of Christs Offices doth it belong to reveal or make known to us the will of God A. To his Prophetical Office Q. 25. How doth Christ execute the Office of a Priest A. Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to God and in making continual intercession for us Explic. Q. What is the next Office here considered of Christ as our Redeemer A. The Office of a Priest Q. How doth Christ perform this Office A. Two waies 1. By offering up himself a Sacrifice Q. Who offered up Iesus Christ A. He offered up himself Q. What Sacrifice did he offer A. He offered himself a Sacrifice Q What mean you by Christ offering up himself a Sacrifice A. Christ dying in his humane Nature for us Q. How often did Christ offer up himself A. He offered up himself once only Q. Why did Christ offer up himself for us A. For two ends 1. To satisfie divine Justice Q. Could not Iustice otherwise be satisfied A. Without death Justice could not be satisfied though mercy provided and accepted him as a Surety to die for us Q. What is the second end of Christs Sacrificing himself A. To reconcile us to God Q. What do you mean by reconciling us to God A. Making God and us friends or it is a bringing us by Nature enemies into an estate of peace and friendship with God again Q. How else doth Christ excute the Office of a Priest A. By making Intercession Q. What do you mean by Christs making Intercession for us A. The presenting his Sacrifice and Merits for us before his Father Or his praying and making request to God that what he hath purchased for us may be given us and that our persons and duties may be accepted by him through his Merits Q. Of what duration is his Intercession A. It is continual ceaseth not till the end of the World Q. To which of Christs Offices doth it belong to offer Sacrifices and make Intercession for us A. To his Priestly Office Q 26. How doth Christ execute the Office of a King A. Christ executeth the Office of a King in subduing us to himself in ruling and defending us and in restraining and conquering all his and our enemies Explic. Q. What is the third Office of Christ as our Râ—deemer A. The Office of a King Q. How dâ—th he execute this Office A. He doth it both towards his people and towards his and their enemies Q. How towards his People A. Two waies 1. In subduing them to himself Q How doth he this A. By the powerful working of his Spirit in and by the Ministry of the Word 2. In ruling and defending them Q. Is Christ then the King of the Church A. Yes Q. How doth Christ execute this Office towards his and his peoples enemies A. In restraining and conquering them Q. What are these enemies A. The Devil the World and the Flesh the last enemy is Death Q. What is it for Christ to restrain his and his peoples enemies A. To set bounds and limits to their present remaining power over which he doth not suffer them to pass Q. What is it for him to conquer them A. To take away their power in part that they have not Dominion over his people and afterwards compleatly to bring them under his own and his peoples feet and utterly to abolish and destroy them Q. To which of Christs Offices doth it belong to subdue rule and defend us and to restrain and conquer all his and our enemies A. To his Kingly Office Q 27. Wherein did Christs Humiliation consist A. Christs Humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the Cross in being buried and continuing under the power of death for a time Explic. Q Which is Christs first estate as our Redeemer A. His estate of Humiliation Q. Wherein be the four Degrees of it A. In his Birth Life Death and after Death Q. What was the first Degree A His being born Q. In what condition was he born A. In a low condition Q Vnder what was Christ made A. Under the Law Q. What is the second Degree A. The miseries of this life Q. What miseries were they A. All those miseries which belong to the nature of man as hunger thirst and weariness and those that are incident to Mans condition in the World as want poverty and reproach Q. What miseries did not Christ undergo A. Personal Miseries such as Diseases Monstroâ—ity Lameness Q. What else then did he undergo A. The wrath of God Q. What is the third Degree A. Death Q What kind of death did Christ undergo A. The most shameful painful and accursed death of the Cross Q. Wherein consisted the last Degree of Christ's Humiliation after Death A. In his being buried and continuing under the power of Death for a time Q. 28. Wherein consists Christs Exaltation A. Christs Exaltation consisteth in his rising again from the dead on the third day in ascending up into Heaven in sitting at the right hand of God the Father and in coming to Judge the World at the last day Explic. Q. What is the other estate of Christ our Redeemer A. His Exaltation Q. Which be the four Degrees of it A. His Resurrection Ascension Session at the right hand of God and coming to Judgement Q. Wherein
consists the first Degree A. In his rising again from the Dead Q. When did he arise A. On the third day Q. Did Christ rise again with the same body that was buried A. Yes with the very same For he bare the Print of the Nails in his hand and feet and of the Spear in his side Q. 〈…〉 Christs body corrupted in the Grave like the Bodies of others A. No Q. Doth Christ being raised from the Dead die any more A. No Q. What doth the Resurrection of Christ assure us of A. That our bodies shall be raised again from the Dead Q. What is the second Degree of Christs Exaltation A. His ascending up into Heaven Q. When was it that he ascended A. He ascended forty daies after he rose out of the Grave Q. What doth the ascension of Christ assure us of A. That we shall be carried up into Heaven whither our fore-runner is entred for us Q. What is the third Degree A. His siâ—ting at the right hand of God the Father Almighty Q. What mean you by that A. His being exalted to chief Honour power and favour with God As Princes do set them whom they highly love and favour at their right hand Q. What is the fourth Degree of his Exaltation A His coming to Judge the World Q. When will he come to Iudgement A. At the last day or at the end of the world Q. 29. How are we made Partakers of the Redemption purchased by Christ A. We are made partakers of the Redemption purchased by Christ by the effectual application of it to us by his holy Spirit Explic. Q By whom is Redemption purchased A. By Christ Q. By whom is it applied A By his holy Spirit Q. What do you mean by the Spirits applying it to us A. His making it ours Q. What kind of application is that which the Spirit makes A. An effectual application such as causeth and enableth us to receive it Q. Cannot the Minister apply it effectually without the Spirit A. No Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ A. The Spirit applieth the Redemption purchased by Christ by working Faith in us and thereby uniting us to Christ in our effectual calling Explic. Q. What doth the Spirit work in us that we may apply this Redemption A. The Spirit works Faith in us Q. What is the fruit and effect of Faith A. It unites us to Christ Q. What is this union betwixt Christ and us A. It is that whereby Christ and we are joyned together and made one Q. When is this done A. In our effectual calling Q. 31. What is effectual calling A. Effectual calling is the work of Godâ—s Spirit whereby convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Explic. Q. May men be externally called by the Ministry of the Word or in a common way and yet not effectually and savingly called A. Yes Q. Whose work is effectuall calling A. The work of Gods Spirit Q. What is the first thing the Spirit doth for us in effectual calling A. He convinceth us of our sin and misery Q. What do you mean by Conviction A. Making us feelingly know what a sinful miserable and undone condition we are in by nature Q. What more doth the Spirit work in us when he calleth us A. He inlightneth our minds in the knowledge of Christ Q. What doth the Spirit make us know of Iesus Christ A. He makes us know the want and worth of him not in an ordinary but saving way Q. What doth the Spirit do farther for us when he hath inlightned our minds A. He reneweth our wills Q. What is it for our wills to be renewed A. To have new inclinations and dispositions put into them Q. Are not we able to renew our own wills and to turn from sin unto Christ of our selves A. No Q Why doth the Spirit convince us of our sin and misery enlighten our minds and renew our wills A. That he may perswade and enable us to embrace Jesus Christ Q. Doth the main business of our effectual calling consist in our answering Christs call and embracing him A. Yes Q. How and wherein is Iesus Christ offered to us A. He is freely offered to us in the Gospel Q. What mean you by the Gospel A. The Gospel is the glad tidings of Salvation by Jesus Christ contained in the Scriptures Q. 32. What benefits do they that an effectually called partake of in this life A. They that are effectually called do in this life partake of Justification Adoption Saâ—ctification and the several benefits which in this life do either accompany or flow from them Explic. Q. How many benefits do they that are effectually called partake of in the life A. Three principally 1. Justification 2. Adoption and 3. Sanctification Q. And do they likewise partake of the several benefits which in this life do accompany or flow from these A. Yes Q. 33. What is Iustification A. Justification is an act of Godâ—s free grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by Faith alone Explic. Q. What do you mean by Iustification A. The pronouncing righteous or not guilty or the absolving from guilt Q. Whose act is Iustification A. Gods Q. What moves him to Iustifie us A. His own free grace Q. What doth God for us in our Iustification A. He pardoneth all our sins and accepteth us as righteous in his sight Q. Whence is it that God accepteth us as righteous A. Only for the righteousness of Christ. Q. How come we to partake of Christs righteousness A. Two waies 1. God imputes it to us Q What do you mean by Gods imputing Christs righteousness to us A. His accounting it ours as much as if it were our own wrought by our selves Q. What other way is there whereby we partake of Christs righteousness A. 2. We receive it by Faith Q. Are we not then Iustified by our works A. No Q. But by Faith alone A. Yes Q. How and why so A. As that Grace which alone receives the righteousness of Christ Q. But is justifying Faith solitary without all attendants A. No justifying Faith hath two Daughters that inseparably attend her 1. Repentance Here sinful man retracts and undoes his faults acknowledgeth his transgressions rents his heart weeps smites upon his breast and cries What have I done laments after the Lord and abhors himself in dust and ashes He executes the Law upon himself and since God excuseth him from the punishment he accuseth himself 〈◊〉 the guilt and condemns himself to the shame of his sin
Sacraments and Prayer Q. What kind of means are these A. The outward and ordinary means Q. Why are the Ordinances called the outward means A. Because together with them he communicates his benefits by the inward workings of his Spirit Q. And why are the Ordinances of Christ called the ordinary means whereby he communicates his benefits to us A. Because he hath not wholly limited and bound up himself to his Ordinances but can communicate his benefits in an extraordinary way when and to whom he pleaseth Q. But may men reasonably expect Salvation without the diligent use of the outward and ordinary means A. No. Rom. 10. 13 17. Mat. 3. 7. Acts 2. 38 39 41. and 16. 30 35. Q. To whom are the outward and ordinary means made effectual for Salvation A. To the Elect Q. 89. How is the Word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through Faith unto Salvation Explic. Q. Who is it that makes the Word effectual to Salvation A. The Spirit of God Q. In what kind of exercise of the Word dâ—th the Spirit use to make it effectual A. In the Reading but especially in the Preaching of the Word Q. Will not the Word be effectual without the inward workings of the Spirit A. No. Ephes. 2. 17 18 22. 1 Pet. 1. 22. Iude vers 19. 1 Thes. 5. 19 20. and 2. 2 13. Q. How is the Word effectual to sinners A. To convince and convert them shewing them their woful and undone estate in themselves without Christ and turning them from sin unto God Q. How is it made effectual to the Saints A. To build them up in holiness and comfort Q To what doth the Word thus build them up A. To Salvation Q. Through what means A. Through Faith 2 Tim. 3. 15. Q. Will not the Word profit us then except it be mixed with Faith A. No. Heb 4. 2. Q Is the Conviction Conversion Sanctification and Consolation of sinners the work of the Spirit by the Word through Faith A. Yes Q 90. How is the Wâ—rd to be read and heard that it may become effectual to Salvation A. That the Word may become effectual to Salvation we must attend thereunto with diligence preparation and Prayer receive it with Faith and Love lay it up in our hearts and practise it in our Lives Explic. Q What must we do that the Word may become effectual to Salvation A. We must attend unto it with diligence 1 Tim. 4. 13. Acts 16. 14. Q. What is it to attend unto the Word with diligence A. To bend the mind and set the heart and affections wholly to it or to give that heed to it that will prepare the heart readily to receive it and to be delivered into the power of it Q. Are there not some things to be done before we attend to the Word A. Two things are here expressed 1. Preparation and 2. Prayer Q In Preparation what must be done A. 1. We must look well to our heart affections and mind that they be fixed composed and ordered and we must summon and call all that is within us together to this service that we may read and hear the Word of God acceptably with reverence and godly fear 2. We must follow the Apostle St. Peter's advice 1 Epist. 2. 1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings As new born Babes desire the sincere milk of the Word that we may grow thereby Q. And what else is here expressed to be done before we attend unto the Word A. 2. Prayer Q How must this be performed A. We must Pray 1. That God would open our eyes that we may behold wondrous things out of his Law 2. That the Word of the Lord may run and be glorified i. e. that we may receive obey and honour it with an holy unblameable answerable life as becometh persons professing godliness Q. What doth God require of us in our attending to the Word A. That we receive it Q How must the Word be received A. It must be received with Faith and Love Heb. 4 2. 2 Thes. 2. 10. Q What is it to receive the Word with Faith A. Soundly to believe the truth and goodness of it and to accept of both Q. What is it to receive it with Love A. To receive it willingly with all readiness of mind Acts 17 11. Psal. 119. 14 20 97 103 127 162. Q. And what doth God require of us after our attention to the Word A. He requireth of us two things 1. That we lay it up in our hearts 2. That we practise it in our lives Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22 26. Q. Will it nothing avail us to attend unto the Word to receive it and lay it up in our hearts except we practise it in our lives A. No. Q. And will the Word be effectual to our Salvatiâ—n if duely attended to received laid up in our hearts and practised in our lives A. Yes Q 91. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not from any vertue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Explic. Q What other special Ordinances hath God appointed as the means of Salvation besides the Wâ—rd A. The Sacraments and Prayer Q Whence is it that the Sacraments become effectual means of Salvation A. 1. Negatively not from any vertue in them or in him that doth administer them Q. Do not the Sacraments work upon the Soul by their own nature or by the work done and the bare receiving of them A. No. Q. Doth not the efficacy of the Sacraments depend upon the goodness or badness of him that doth administer them A. No. Q How then do the Sacraments become effectual means of Salvation A. 2. Positively by the blessing of Christ and the working of his Spirit Q. In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation A. In them that by Faith receive them Mark 16. 16. Q. 92. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible signs Christ and the benefits of the New Covenant are represented sealed and applyed to Believers Explic. Q. What did the Word Sacrament signifie in antient times A. It signified an Oath whereby Souldiers bound themselves to be true to their Captain and he in like manner bound himself to them Q. What is it now used to signifie A. Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us and we bind our selves to be
Conclusion of the Lords Prayer A. For thine is the Kingdom and the Power and the Glory for ever Amen Q. What doth the Conclusion of the Lords Prayer teach us A. It teacheth us to take our encouragement in Prayer from God only Q. Is this an encouragement to us in Prayer that the Kingdom or Rule or Soveraignty is Gods and therefore he may give us what he pleaseth A. Yes Q And that the Power is Gods and therefore he can do according to and above all our necessities let our case be what it will A. Yes Q. And that the Glory belongs to God and therefore we are encouraged from the glorious excellencies of his nature to expect and for the furtherance and promoting of his own honour to desire the fulfilling of our requests A. Yes Q. What else doth the Conclusion teach us A. It teacheth us in our Prayers to Praise him or to joyn praises to our Prayers by ascribing Kingdom Power and Glory to him only 1 Chron. 29. 11 12 13. Q. And is Gods Kingdom Power and Glory then the matter both of Gods praise and of our encouragement A. Yes Q. Is God praised by us in our ascribing all Kingdom Power and Glory to him and in extoling his excellencies and Prerogatives A. Yes 1 Tim. 6. 15 16. Q. How long must we thus glorifie and praise God A. For ever Q. And why do we say Amen as the Conclusion of this and of all our Prayers A. In testimony of our desire and assurance to be heard Q Is that then the meaning of our saying Amen in the close of our Prayers So let it be and so it shall be as such phrases imply both earnestness in desiring and confidence of speeding A. Yes The Creed I Believe in God the Father Almighty maker of Heaven and Earth And in Iesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments Exodus 20. GOD spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage 1. Thou shalt have no other Gods before me 2. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them not serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments 3. Thou shalt not take the Name of the Lord thy God in vain For the Lord will not hold him guiltless that taketh his Name in vain 4. Remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it 5. Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee 6. Thou shalt not Kill 7. Thou shalt not commit Adultery 8. Thou shalt not Steal 9. Thou shalt not bear false witness against thy Neighbour 10. Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Lords Prayer Matth. 6. OVR Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our Debts as we forgive our Debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the Power and the Glory for ever Amen Acts 8. 30. Understandest thou what thou readest GOD avouched Israel to be his peculiar people In Iudah is God known his Name is great in Israel God erected a partition-wall between the Jew and the Gentile but Christ took it down And now in every Nation be that feareth God and worketh righteousness is accepted with him And this Ethiopian Eunuch although of the Line of cursedâ— Ham becomes a Believer upon Philip's Preaching to him Jesus We see how that not many wise men after the flesh not many mighty not many noble are called Yet there are some of the most Noble and Officers of great honour and trust whom God is pleased to call over to himself Of this chosen and royal Priesthood whom God called out of darkness into his marvellous light were David Solomon Iehâ—shaphat You may read David's conquests 2 Sam. 8. and 10. Chapters Solomon's honour 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet for his God gave him rest round about 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians Verse 27. The Law is our School-master to bring us unto Christ Yea even Proselytism it self is here an Introduction to such a blessing Philip had a Vision and therein an Angel from Heaven spake unto him to go towards the South unto the way that goeth down from Ierusalem to Gaza which is desart where he light on the Ethiopian Eunuch Vers. 26 27. And finding him studious of the way of God reading the Evangelical Prophet vers 28. by prophetick divine efflation or revelation he is directed to go near to the Chariot and speak to him vers 28. The which he did with the greatest readiness running to the Chariot and there hearing him read Esaias the Prophet said to him in the words of the Text Vnderstandest thou what thou readest Which words we may call the Deacons serious profitable question to the Eunuch with set purpose according to the guidance of Gods Spirit to be an Interpreter unto him The division of the words would be more curious than useful That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures is here to be supposed
unnecessary hazzard of our eternal Salvation Q. How do we by an implicite Faith in the Church of Rome refuse our own mercies A. Because without personal knowledge denied us by that corrupt Church which yet God hath given us for this very end to make the true Religion judicially our own all the Ordinances of God viz. our Praying Singing Reading and Hearing the Word of God Catechizing Meditating holy Conferences and receiving the Sacraments will be altogether unprofitable to us and in vaiâ— Q. And how do we hazzard our eternal Salvation by it A. Because we do hereby follow the pernicious waies of that Adulterated Church which holds such doctrines that do very much endanger it Q. What other reason have you to prove that this blind implicite Faith is not a justifying and saving Faith A. 2. Because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving Faith Isa. 53. 11. Ioh. 17. 3. 1 Ioh. 5. 20. Acts 26 18. Rom. 10. 9. 2 Tim. 1. 12. 1 Pet. 3. 15. Q. 3. Is this justifying saving Faith a keeping of the Commandments of God or obedience to his Laws as Socinians affirm A. No. 1. Because obedience is the fruit and effect of Faith 2. Because union with Christ Justification and Adoption are the fruits of Faith and not of works or obedience Q. 4. Is this saving justifying Faith a full perswasion of the heart or an assurance that our sins are pardoned and that our souls shall be saved A. No because we must be justified and pardoned before we can believe that we are justified and pardoned else we should believe a Lie Q. What then is this true saving Faith A. It is our hearty accepting receiving and resting upon Christ alone for Salvation as he is offered to us in the Gospel Q. Is Christ offered to us in the Gospel as our Prophet Priest and King A. Yes Isa. 33. 22. Q And is it not true Faith except we take Christ as a Prophet to be guided as a King to be ruled and as a Priest to be saved by him alone A. No. Acts 3. 22. Iohn 14 26. and 16. 14 Heb. 7. 21 c. Acts 2. 36. 1 Tim. 6. 14 15. Mat. 2. 2. Iohn 1. 49. Zach. 9. 9. Luke 19. 37 38. Q. 87. What is Repentance unto life A Repentance uâ—to 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 Explic. Q. What Repentance is here descriâ—ed A. Repentance unto life Q. Why is it so called A. Because it brings the person in whom it is to Eternal Life Q. Why is it called a saving grace A. For the same reason viz. because where Repentance is truly wrought it brings the person in whom it is unto Salvation Q. What is that which is wrought in sinners as a preparation to Repentance A. A true sense of sin Q. What mean you by that A. Such a sight of sin as deeply affects our hearts with godly sorrow for it Q. What is the main motive to Repentance A. The apprehension of Gods mercy in Christ Q. Can there be no true Repentance without conviction a true sight and discovery of sin A. No Q. Will it be Despair and not Repentance except together with the sight of sin there be an apprehension at least of a possibility of mercy A. Yes 2 Cor. 7. 10. Mat. 27. 4. 5. Q. In and through whom doth the penitent sinner apprehend Gods mercy A. In and through Christ only Q. Doth true Repentance chiefly consist in turning from sin to God A. Yes Q. How doth the repenting sinner turn from sin A. With an holy indignation against it and with that grief and hatred of it so as never more to return to it Q. And how doth he turn to God A. With full purpose of and endeavour after new obedience Acts 11. 23. 1 Kings 8. 47 48. 2 Kings 23. 3. Rom. 6. 4. 2 Cor. 5. 17. Ephes. 4. 23 24. Psa. 119. 6 20. Q. What do you mean by new obedience A. The penitent sinners denying ungodliness and worldly lusts and his living soberly righteously and godly in this present world Q. Is not the confessing sins to God alone and the forsaking them sufficient without auricular confession A. Yes Prov. 28. 13. Q. When is the confessing our faults one to another necessary A. 1. When our offences are such as are not only against God but also against our Neighbours then we must confess our faults to them desire peace and make them satisfaction before we can reasonably expect Gods acceptance of our persons and services 2. When we are not well able to judge of our selves to discern our own guilts and to take the dimensions of our faults aright labouring under the horrour agony and disquiet of Conscience then it is necessary to go to some discreet and learned Minister to confess our faults and to open our griefs to him that we may receive such spiritual counsel advice and comfort as our Consciences may be relieved and that by the Ministry of Gods Word we may receive comfort and the benefit of Absolution to the quieting of our Consciences and avoiding of all scruple of doubtfulness Q But what do you think of the Auricular Confession of sin according to the Doctrine of the Papists who say that it is necessary for every Christian to search and examine with greatest diligence what his sins have been and that he is bound upon pain of Damnation to confess all his mortal sins unto a Priest even his most secret sins in heart and thought with all the considerable circumstances of them Is not this a cursed adding to the Word of God and that in matters necessary to Salvation A. Yes Q And is not this the lading the people with ourdens grievous to be born which the Priests themselves touch not with one of their fingers A. Yes Q. May not an Hypocrite and a graceless 〈◊〉 thus confess his sins to the Priest A. Yes Q. And can this confession then be so necessary a part of true Repentance which a man may do that never unfeignedly repented A. No. Q 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 effectual to the Elect for Salvation Explic. Q. Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption A. Yes Q. What do you mean by Christs Ordinances A. The means and waies of worship ordained by him Q. What are his special Ordinances whereby he communicates to us his benefits A. The Word
in the instance of that short prayer of the Converted Thief Luke 23. 42. Lord remember me when thou comest into thy Kingdom and so in that short Prayer of Iacob's The Angel which redeemed me from all evil bless the Lads Gen. 48. 16. this Angel was Christ And in more continued and solemn manner did Abraham pray to that Angel Gen. 18. To him did Iacob pray again and make supplication by the space almost of the whole night and had power over him Gen. 32. from Verse 24. to the end compared with Hos. 12. 3 4. And the Reasons hereof are evident 1. Because Prayer is a divine worship of God as God and therefore due to the Son and so to the Holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are Baptized into the Name of the Son and the Holy Ghost as well as into the Name of the Father and therefore both the Son and the Holy Ghost may be particularly and personally invocated and worshipped as well as the Father 3. We are to believe in the Son and so in the Holy Ghost as well as in the Father and that personally and particularly and therefore so are to pray to either That which the Apostle expoundeth of the Gentiles trusting in Christ Rom. 15. 12. the Prophet expressed of their seeking to him Isa. 11. 10. So that they are inseparably due to one and the same Christ upon one and the same ground see Rom. 10. 13 14. before mentioned It is supposed that he on whom men call he must be believed on or else he cannot be called upon by any and when the Apostle in the 13. Verse mentions the Name of the Lord as that which is called upon he in Verse 14. expounds it to be meant of the Lord himself to call upon the Lords Name is to call upon himself 4. The Lord Jesus promiseth that he will do what we ask Ioh. 16. 23 24. and therefore he may be sought to do the same and indeed he proveth himself to be equal with the Father by this argument because Petitions shall not only be granted in his Name but by him Neither doth he make account that this is any disparagement to the Father but a glorifying of him and therefore when he saith Iob. 17. 1. Father glorifie thy Son he immediately adds that thy Son also may glorifie thee What is said to prove that in our Prayers we may single out the Son of God may serve to prove the same may be done to the Holy Ghost Obj. Against this which hath been said it may be objected we are to ask all we do ask in the Name of Christ and therefore how can we be said to ask him or Pray to him A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension saith In that day ye shall ask me nothing or which is all one Verily ye shall ask the Father nothing in my Name but be will give it you He is glorified as God in that all is done with God in his Name and for his Father For albeit it be sometimes said For Abraham and David's sake God will do this or that yet this is meant in reference to Gods Covenant of Grace with them and so to Christ properly in whom that Covenant is ratified Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place 1 Cor. 1. 2. Yet surely they brake not that Rule Iob. 16. 23. They called on the Father in Christs Name even in their calling upon God in his Name and Christ as God is also called upon in that his Father as God is called upon 2. In all external worship of God one Person of the Trinity being Named the other are understood and are not to be excluded the Trinity being undivided in worship 3. If Christ be considered as the Son of God in Essence with the Father He is he to whom we come c. Coming in Prayer to the Father If considered as Mediator God incarnate God and Man He is he by whom we come to the Father Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God He may be he must be prayed to which is God and Man in one Person but is not prayed to as Man but as God Q. 2. What are those Petitions which you offer up to God the Father Son and Holy Ghost A. They are Six In the three first we more immediately respect Gods glory in the three last our own good Q. 101. What do we pray for in the first Petition A. In the first Petition which is Hallowed by thy Name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Explic. Q. Which is the first Petition A. Hallowed be thy Name Q. What is it to Hallow Gods Name A. To glorifie him in all that whereby he makes himself known viz. His Titles Attributes Ordinances Word and Works all which are explained particularly in the third Commandment Q. Are we to pray that God would enable us and others thus to glorifie him A. Yes Q. And that he would dispose all things in his all-wise over-ruling providence to his own glory A. Yes Q. And do we pray in this first Petition that God may be known to be what be is and accordingly esteemed worshipped and praised in word and deed throughout the world A. Yes Q. 10â— What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Explic. Q Which is the second Petition A. Thy Kingdom come Q. In this Petition whose Kingdom do we pray against A. The Kingdom of Satan Q. How manifold is the Kingdom of Satan A. Twofold 1. That within viz. The rule Satan hath in the hearts of men by Nature 2. That without consisting in an open adâ—ncement of false Doctrine Worship and Prophaneness Q. And are we to pray that the Kingdom of Satan in both these senses may be destroyed A. Yes Q. Whose Kingdom do we pray for A. The Kingdom of God Q. How manifold is the Kingdom of God A. Twofold The Kingdom of Grace and the Kingdom of Glory Q. What are we to pray for in reference to the Kingdome of Grace A. That it may be advanced Q. How is the Kingdom of Grace advanced A. By our selves and others being brought into it and kept in it Q. How manifold is the Kingdom of Grace A. Twofold 1. That within viz. The rule which God hath in the hearts of his people by his Word Grace and
Spirit Rom. 6. 17. Ephes. 2. 5 6. 2. That without viz. in an open advancement of the true Religion and pure worship of God in the Church Q. What do we pray for in reference to the Kingdom of Glory A. That it may be hastened Q. What is the Kingdom of Glory A. It is that state of bliss and glory in Heaven wherein the people of God shall dwell with God and Christ hereafter for ever Q. Can our Prayers hasten this A. We cannot hasten it till Gods appointed time be fully come Q. How then are we said so to do A. We are said to hasten it 1. In our Expectations 2. In our Preparations 3. In our Longings 4. And in our Prayers for it Q. 103. What do we pray for in the third Petition A. In the third Petition which is Thy will be done on Earth as it is in Heaven we pray that God by his Grace would make us able and willing to know obey and submit to his will in all things as the Angels do in Heaven Explic. Q Which is the third Petition A. Thy will be done on Earth as it is in Heaven Q. What is prayed for in this Petition A. That God would make us able and willing to know obey and to submit to Gods Will Q. What is it that must make us able and willing to do all this A. The Grace of God enlightening and assisting us Q. How ought we to know obey and to submit to Gods Will A. In all things Q. What do you mean by Gods Will which we ought thus to know obey and submit to A. We are to know and obey the Will of Gods precept and that which he is pleased to require of us and to submit to the Will of Gods providence or that which he is pleased to do with us and unto us Q. After what manner ought we to do this A. As the Angels do in Heaven Q. And ought we as chearfully unanimously and impartially to execute Gods commands on Earth as the Angels do in Heaven A. Yes Q. 104. What do we pray for in the fourth Petition A. In the fourth Petition which is Give us this day our daily bread we pray that of Gods free gift we may receive a competent portion of the good things of this life and enjoy his blessing with them Explic. Q. Which is the fourth Petition A. Give us this day our daily bread Q. What do we pray for in this Petition A. We pray that we may receive a competent portion of the good things of this life Prov. 30. 8. Q. What is meant by a competent portion A. Such a portion as is sufficient and convenient for us or suitable to our places and conditions here in this life Q Are the things in this life then good in themselves A. Yes although not the only or principal good things Q. How ought we to pray to receive this portion A. Of Gods free gift Iam. 1. 17. Q. What else do we pray for to enjoy with them A. Gods blessing Q. Do not those then that trade and work for outward things without praying to God for them take a wrong course to get them and to have them with a blessing in a Covenant way A. Yes Q. And is it not sufficient that we have these outward things unless we have Gods blessing with them A. No. Q. Why do we say Give us this day our daily bread A. It is to teach us not to take care for to morrow and to instruct us that we must pray daily Q. And why do we pray for Bread A. It is to teach us to moderate our affections to and desires after earthly things and to be content if we have but necessaries Q In what Petition do we pray for temporal things A. In this fourth Petition Q. 105. What do we pray for in the fifth Petition A. In the fifth Petition which is And forgive us our Debts as we forgive our Debtors we pray that God for Christ's sake would freely pardon all our sins which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others Explic. Q. Which is the fifth Petition A. Forgive us our Debts as we forgive our Debtors Q. What do we pray for in this Petition A. We pray that God would pardon all our sins Psal. 51. 1. Q. How do we pray that God would pardon them A. We pray that God would pardon them freely of his Grace for the sake and merits of Christ. Rom. 3. 24. Q. Why are our sins called Debts A. Because they make us Debtors liable to the wrath and offended Justice of God Q. Whence have we encouragement to ask of God the forgiveness of our Debts A. Because we that are infinitely short of his Goodness do yet forgive our debtors Mat. 6. 14. Q. How are we enabled to forgive others A. By the Grace of God only Q. After what manner must we forgive others A. From the heart Mat. 18. 35. Q. And must we from the heart forgive others their trespasses as ever we expect that God should forgive us A. Yes Q. 106. What do we pray for in the sâ—xth 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 Explic. Q. Which is the sixth Petition A. Lead us not into temptation but deliver us from evil Q. What is prayed for in this Petition A. Divers things 1. That God if he sees good would keep us from being tempted to sin Q. How many kinds of temptations be there A. Two 1. Of affliction which have tendency towards sin if not sanctified 2. Of enticement unto sin directly we pray to be kept from both if God sees good Q. And what do we pray for in reference to both these temptations A. If it please God to suffer us to be tempted either way then that he would support us under the affliction and not suffer us to be taken Captives by Satan and led into temptation to be triumphed over by him at his Will Q. Is there any thing more prayed for A. We pray that God in his due time would deliver us when we are tempted That the affliction may be removed when it is a burden too great for us to bear and that he would lead Captivity captive and rescue us out of the hands of Satan Q. 107. What doth the Conclusion of the Lords Prayer teach us A. The Conclusion of the Lords Prayer which is For thine is the Kingdom the Power and the Glory for ever Amen teacheth to take our encouragement in Prayer from God only and in our Prayers to praise him ascribing Kingdom and Power and Glory to him And in testimony of our desire and assurance to be heard we say Amen Explic. Q. What is the