57. Which is the fourth Commandment A. The fourth Commandment is Rememmber the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto the Lord. Explic. Q. Doth the fourth Commandment require any special time to be kâ—pt holy A. Yes Q. What time A. Such set time as God hath appointed in his Word Q. What mean you by a set time A. Such a time as is set apart for Gods worship only and wholly all business being laid aside Q. Doth the fourth Commandment then determine of the special time for divine worship as the three foregoing Commandments do of the Object means and manner of worship A. Yes Q. In whose power is it to appoint times for worship A. God who appoints the worship appoints also the time for it in his Word he hath not deputed any of this Power to any other Q. Hath God left us to keep what time we please A. No. Q. What proportion of time hath God more solemnly set apart for his worship A. One whole day in Seven Q. Is this Commandment to be understood of the seventh day in order so as to be limited to the last of the seven or is it to be understood of a seventh in number that is One in Seven A. It is to be understood of a seventh in number and this proportion of time the Gospel-Law never repealed Q. Is the fourth Commandment then a moral precept that is to say of perpetual force binding Christians now as well as the Iews heretofore to the observation of it A. Yes Q. How is this day to be spent A. As an holy Sabbath unto God Q. What is meant by that A. It is meant that we spend this whole day to Gods glory as he hath commanded us Deut. 5. 12. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbâ—â—â— A. From the beginning of the World to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Explic. Q. How long did God appoint the seventh day of the week to be the weekly Sabbath A. From the beginning of the World to the Resurrection Q. Was it not only from the time of the giving of the Law by Moses A. No it was ordained for man in Paradise in the beginning of the World Q. Is that to continue or is it changed A. It is changed to the first day of the week Q. But why do you observe the first day of the week when the Commandment speaks of the seventh A. In memory of Christs rising from the Dead on the first day that he might enter into his glorious rest having here finished his work of Redemption For which there is the example of the holy Apostles and the Church of God Q. Is this day any more to be changed â— is it to continue A. It is to continue to the end of the World Q What is it câ—lled A. The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath Q May it be lawfully so called A. Yes it is no where forbidden to be so called though the most proper Name be the Lords Day Rev. 1. 10. Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other daies and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of Necessity and Mercy Explic. Q. Is the Sabbath to be sanctâ—fiâ—d A. Yes Q. In what sense is God said to sanctifie the holy Sabbath A. In making it holy by way of Consecration Q. In what sense are we said to sanctifie the Sabbath A. In keeping it holy by way of application viz. applying it to those ends and exercises for which God did consecrate it Q. What is required that the Sabbath may be sanctified A. Two things 1. Resting is required Q. What kind of resting must it be a meer civil rest A. No. Q. Or a meer carnal and bodily resting such as the Ox and the Ass must have on the Sabbath A. No Q. What kind of resting then is required on the Sabbath day A. An holy resting Q. How long must this be A. All that day Q. From what must we rest from spiritiual employments and recreations A. No. Q. From what then A. From worldly employments and recreations Q. When may these lawfully be used A. On other days so we use them aright Q. What else is required that the Sabbath may be sanctified A. 2. Spending the time in the exercises of Gods worship and this makes the rest to be an holy rest Q May we stay at home and spend our time in the private exercises of Gods worship with the neglect of the publick A. No Q. May we not rest satisfied in giving attendance on the publick worship but must we be also careful at home in private A. Yes Q. How much time must we spend in the publick and private exercises of Gods worship A. The whole time except so much as is to be taken up in the works of necessity and mercy Q. What do you mean by works of Necessity A. Such as could not be done before and cannot be deferred until after the Sabbath Q. How are we to perform the duties of the day A. 1. We are to perform the publick and private exercises of Gods worship on the Sabath day 1. With sincerity having a single respect unto the honour and glory of God whose day the Sabbath is Isa. 58. 13. 2. With reverence and that both of body and mind Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28 29. Isa. 66. 1. 3. With diligence and attention Acts 16. 13 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit Rom. 12. 11. 5. With delight Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness and without anxiety of mind and doubtful scrupulosity Rom. 12. 8. Mat. 12. 11 12. Q. 61. What is forbidden in the fourth Commandment A.
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
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
Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable prâ—perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of Gâ—d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-â—rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newness of life Here the sinner acknowledgeth perfect obedience to be still his duty which honors the equity of Gods Commandments Q. But that with all requisite distinctness we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and Iustification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it because Iustification is a main Article of our Faith and therefore How doth Free-grace Iustifie A. The Free-grace of God is the first wheel that sets all the rest in motion It s contribution is that of a Proegumenal cause or internal motive disposing God to send his Son that sinners believing might be Justified freely by his grace through the Redemption that is in Jesus Christ Q. But did not Christ die to render God good to mankind A. Christ died not â—o render God good to mankind he was so eternally but that with the honour of his Justice he might â—xert and display his goodness which contriv'd and made it self this way to break forth into the world Q. How is Christs satisfaction concern'd in our Iustification A. It is doubly concerned in it 1. In respect of God as a Pro-catartick cause which is an external as the Proâ—gumenal is an internal moving cause and is of infinite merit and impeâ—rative power for the sake of which God is reconciling himself unto the world in Christ not imputing their Trespasses unto them 2 Cor. 5. 19. 2. In respect of the Law of Works Christs satisfaction Justifieth us formally as our proper legal righteousness Q. Why do you call it our Righteousness A. Because it becomes imputed to us upon our believing Faith being our Gospel-Title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to all effects uses and purposes as if it had been personally our own Q. But why do you call it our legal Righâ—â—â—â—â—ness A. Because thereby the Law of God owns it self fully apaid and acquiesceth 〈◊〉 it as in full reparations and amends â—ade unto it for the injury and dishonour râ—eived by the sin of man Q And may we plead this against 〈◊〉 the challenges and accusations of the law A. Yes Q. And is this our legal Righteousness required in the first Covenant that of Works which is thus imputed upon our account wholly without us in our Redemer A. Yes Q. But is our Evangelical Righteousness required in the second Covenant without us as our legal Righteousness required in the old is A. No for though Christ performed the Conditions of the Law and satisfied for our non-performance yet it is our selves that must perform the conditions of the Gospel It is not Christ but we that must repent and believe Q. But there are some that tell us that Christ hath also performed for us the conditions of the Gospel that he hath believed perfectly and repented perfectly and that all is ours what ought we to think of this Opinion A. If we judge of it in its clear consequence it is both absurd and blasphemous as if Christ had a Saviour to belâ—eve in for pardon and life or sin to repent of and sorrow for and mortifie Q. How is this Opinion absurd A. As it supposeth a perfect Saviour to stand in need of a Saviour Q. How is it blasphemous A. As it makes Christ the Son of God a sinner who is God and man Q. How doth the Gospel Iustifie A. As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified Q. And is the Gospel our great Charter and Gods Wâ—rrant under his broad Seal that he that believeth shall not be condemned A. Yes Q. How doth Faith Iustifie A. By vertue of the Law promulgated and publish'd as it is our Evangelical righteousness or our keeping the Gospel-Law which suspends Justification upon believing Q. Doth Faith pretend to no merit or vertue of its own A. No but professedly avows its dependance upon the merit of Christs satisfaction and laies hold on it as our legal Righteousness Q. Nor can it shew any other Title to be it self our Evangelical righteousness but only Gods sanction Law or Decree establishing it who chose this Act of believing to the honour of being the justifying Act because it so highly honoureth Christ A. No. Q. May this be illustrated to us by some apt resemblance A. Yes the Act of believing is as the Sâ—lver but Gods authority in the Gospel-sanction is the Kings Coin or Image stampt upon it which gives it all its value as to Justification Q. Without this stamp could it never have been current A. No. Q. And if God had set this stamp on any other Grace as Love would that then have been current and have Iustified us as Faith doth now A. Yes Q. How doth God Iustifie A. God justifieth in a proper sense two waies First as a Legislator Secondly as a Judge Q How doth God Iustifie as a Legislator A. He Justifies as a Legislator enacting by his Soveraign authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin from which he could not be Justified by the Law of Moses Acts 13. 39. Q How doth God Iustifie as a Iudge A. 2. As a Judge he may in three respects be said to Justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a Title good in Law an indefeaâ—ible right Secondly At the moment of dissolution God Justifieth as the Judge of all the earth passing a private Sentence and a ward unto everlasting life upon every believing Soul Thirdly But eminently at the last day when the Ancient of daies shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes Q. How are works said to Iustiâ—ie A. 6. As they Justifie our Faith or demonstrate before God and man and to our own Consciences that our Faith is not a dead and barren but a true and living one by its fruitfulness in well-doing Q. How doth the Spirit of God Iustifie A. 7. The Spirit of God Justifieth two waies First Directly by working Faith in the heart as the Author of that justifying Grace Secondly Reflexively as he clears up Justification to a Believers Conscience by discovering the truth of Faith by working Assurance and by sealing a Believer to the day of Redemption Q. 34. What is Adoption A. Adoption is an act of Gods free-grace
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