thou not think that thou art bound to do and believe as they have promised for thee A. Yes verily and by Gods help so I will And I heartily thank our heavenly Father that he hath called me to this state of salvation through Iesus Christ our Saviour And I pray unto God to give me his grace that I may continue in the same unto my lives end Q. Why is this Question proposed A. 1. That the Child being now grown up might be made sensible of that Vow he was entred in by his Godfathers and Godmothers in Baptism 2. That before the Congregation he by making an open profession of it might evidence that he retained that Religion he was Baptized into and owned as firm and stedfast what was then done and promised for him 3. That he now being grown up and assenting to the obligation on him from that Vow entred by his Godfathers and Godmothers might henceforward look upon himself obliged to practise it And here how may we justly lament the neglect of Confirmation amongst us which would be a great expedient to oblige persons to be instructed in the principles of Religion and engage them by an assuming their Baptismal Vow on themselves to the practice of it Q. What is considerable in the Answer A. 1. An earnest assent and consent to the Obligation on us from our Baptismal Vow to perform it Yes Verily 2. 2 Cor. 3.5 Joh. 15.5 Phil. 2.13 An humble acknowledgment of our own inability to perform our Duties of Religion or to withstand Sin Satan and the World without God's help And therefore by God's help I will 3. The great joy and gladness the Baptized person looks on his Baptized state with Psal 147. last Acts 4.12 I heartily thank our heavenly Father who hath called me to this State of Salvation through Jesus Christ our Saviour It being a State of Grace of which the numerous Jews and Heathens are deprived of 4. Here is an holy means used to obtain God's help to perform this Vow I pray unto God to give me his Grace 5. Phil. 4.13 Here is an holy Resolution of perseverance through God's help 6. Phil. 1. That I may continue in the same to my lives end Q. Rehearse the Articles of thy Belief A. 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 sutfered under Pontius Pilate Was crucified dead and buried He descended into Hell The third day he rose again from the dead and ascended into Heaven and sitteth at the right hand of God the Father Almighty From thence he shall come to judge hoth 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 Q. Why are the Articles of the Creed in the first person singular A. 1. Because though we may pray for each other yet every one must believe for himself 2. Because hereby every one makes an acknowledgment and confession of his own Faith Q. Why is it called the Belief A. From the first words I believe Q. Why is it called the Creed A. From the first word in Latin Credo Q. Why is it called the Apostles Creed A. 1. Because there is good reason to believe it was made by the Apostles Alsted Chronol p. 315. Calvin Instit l. 2. c. 16. sect 18. Dr. Sherlock on Cat. before they were dispersed abroad in the World at the Council of Jerusalem about the 49 year of Christ as a sum of sound Doctrin for the Churches use And some have supposed hence it was divided into Twelve Articles according to the number of the Apostles 2. It is called the Apostles Creed because its Articles agree with the doctrin of the Apostles delivered in their Writings Q. How are the Articles of the Creed divided A. Catec of Church of Engl. Some have made only three parts of it respecting the sacred Trinity the only Object of our Faith and thus doth our Church divide it into Articles 1. Concerning God the Father who made me and all the World 2. Concerning God the Son who Redeemed meand all Mankind 3. Concerning God the Holy Ghost who sanctifies me and Elect People of God Others have added a fourth part concerning the Church of God and its Priviledges here and hereafter Col. 1.18 Eph. 1.14 4 uke 14.7 Cor. 15.19 But because the Church is no object of Faith and our belief of Christ and the Holy Ghost will pre-suppose a People Redeemed and Sanctified and that State will infer pardon of Sins Resurrection and Eternity of Life Therefore I shall only consider three parts Q. Which is that part of the Creed which relates to God the Father A. I believe in God the Father Almighty maker of Heaven and Earth Q. What is here believed concerning God the Father A. Three things 1. His Being 2. His Attributes 3. His Works Q. What is meant by I believe in God A. That I believe 1. There is a God 2. There is but one God 3. That I believe in this one God Q. How do you prove there is a God A. Arguments to convince the Atheist are drawn from Reason for he who denies a God cannot credit Scripture which we say is the Word of God Therefore 1. Gror. de ver Chris Relig. l. 1. Morn de ver Relig c. 1. Cicero l. 1. Tusc Quest Val. Max. l. 1. c. 1. Extern The first cause of all things proves a God nothing could make its self and therefore every thing made had God a Creator and is an Argument for a God and may silence the Atheist 2. The 1. consent of all Nations who by the light of Nature saw it The Roman Orator accounts no Nation so barbarous as to deny the Being of a Deity And the Athenians banisht Diagoras for but saying he doubted it Their Polytheism or worship of many Gods tho sinful yet pleaded they were Theists worshippers of a Deity The several Creatures especially our selves may silence all doubts Dr. Arrowsmith Aphor. Exer. 2. sect 1 2. for tho which way soever we look we may find enough to convince us of his Being Yet our selves as what we are most conver sant with may silence Atheism 3. Our bodies and souls witness a Deity Our Parents could not make us Male or Female Leigh 's body of Divinity l. 2. c. 1. p. 151. however desirous they of either Sex We 2. excel all creatures in our structure and our Souls are above the Sphere of Earthly Beings being 3. spiritual and capable of an immortality remembring things past and foreseeing things to come all which plead for a God a Father of our Spirits and Creator of our Bodys 4. The testimony of every mans Conscience which at sometimes 4. checks him for evil and encourageth him to Good is
A Practical and Short EXPOSITION OF THE CATECHISM OF THE Church of England By way of QUESTION and ANSWER WHEREIN The Divine Authority and Reasonableness of every Question and Answer every Doctrin and Practice in it Recommended are Evidenced and Improved against most Contemners of it and Dissenters from it With that Moderation and Plainness that it 〈◊〉 engage all to adhere to and especially may Inâ—â—â—â— Children in the true Protestant Religion of the Church of England Humbly offered for the good of Schools and Youth By Nathanael Taylor M. A. Quod munus Reipublicae afferre majus meliusve possumus quam si docemus atque erudimus juventutem His praesertim moribus atque temporibus quibus ira prolapsa est ut omnium apibus refrananda atque coercenda sit Cic. li. 2. de divinatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. v. 1002.3 London Printed by Fr. Clark for Richard Butler next door to the Lamb and Three Bowls in Barbican 1683. To the Right Reverend Father in God Thomas Lord Bishop of Lincoln All Blessings Temporal Spiritual Eternal My Lord THat I presume to Prostrate these Pages at your Lordships Feet is neither the Product of my Confidence nor my sense of their Merits But my Experience of your Lordships Goodness encourageth my Address and my sense of the Duty of the Ministry engageth my Endeavours to serve God and my Countrey to my Power And I being now concerned chiefly in the Education of Youth account my self obliged to Instruct them in Religion as well as Learning And though I frequently do Catechise and Expound the Catechism of our Church amongst them yet my Lord the desire to promote the good of others together with those committed to my Care is the sole Design of these Endeavours I supposing nothing more necessary to stop the Torrents of Divisions and Impieties in our Days than the right Instructing Youth And may your Lordship think this small Treatise may be but in the least instrumental for the Reclaiming this Profligate Age or for the causing the succeeding Generation to serve our God in the Unity of Faith and Righteousness of Life I Humbly beg your Lordships Honouring it and me with bearing your Lordships Name which will render it more acceptable and may make it more useful But I submit all to your Lordships Pleasure presuming to beg your Lordships Pardon for this boldness and desiring to Subscribe my self My Lord Your Lordships Obedient Son and Obliged Servant Nathanael Taylor Glamford-Brigg Octob. 16. 1680. TO THE CHRISTIAN READER WHen we seriously Consider the grand Injury the Church of Christ suffers from the Dissensions amongst us on one hand and the Impieties acted by us on the other how both must needs hinder the Conversion of Jew and Gentile while they know not with whom to close every one crying up Christ in their own Party and few or none practising suitably to their Principles so that a Jew or Heathen can scarce think we truly believe our Principles of Christianity whose Practices are so contrary to it that a sober Heathen would blush to see and be ashamed to do those things as the Learned Hammond Laments Pract. Cat. pag. 117. It highly concerns every one to prevent these Enormities for the future and to endeavour to stop them for the present being assured none can be good Subjects who are bad Christians nor can they be Loyal to the King who are Rebels against God A Vicious Man according to the Heathens Observations can be no good Citizen Val. Max. Lib. 2. c. 6. Num. 6. but oft pulls Vengeance on it Hesiod opera lib. 1. v. 236 to 242. To prevent then the Mischiefs of Atheism which our Divisions and Profaness tend to the great Duty of Catechizing must certainly be necessary and expedient whereby Persons being Instructed in the true Principles of Christianity will not be when Men in Years so much Children as to be tossed to and fro with every Wind of Doctrine And being Educated in the Duties of Religion will not willingly be Debauched and make Ship-wrack of Faith and a good Conscience The Benefit and Necessity of Catechising are so great that most Dissenters Practice it and our great defect is its neglect to occur which I humbly propose a plain yet full Exposition of the Catechism of the Church of England Vindicated from all Objections I have met with and Practically disposed of into Question and Answer so as may most Edifie the Learner who need not trouble his mind with what Sentences are marked And lest the Citation of the words af any Author might render it burdensom to the Memory I have Transcribed the substance of what they say placing the Author in the Margent that they who please may consult at large what I concisely write And as for the Heathens Citations I chiefly aim at Sueton. in Aug. c. 89. what Suetonius Records to have been the Practice of Augustus Caesar who observed in all he did read what was of Duties and imparted them to others whom he conversed with so my Design is thereby to manifest that Morality the Heathen Practised to shame our Impieties and to oblige us as Men and Christians to Live answerably to our Reason and Religion to which may these Pages any ways serve thy Self or Child I have my aim who am Thine to my Power N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog v. 799. AN EXPOSITION OF THE Church-Catechism SECT I. Quest WHat is your Name Answ N. or M. Q. What Name is here enquired of A. Each Person is considerable as a man and as a Christian and with us hath two Names one of his Family as man called his Sirname and another of his Religion as Christian called his Christian Name which is here enquired of Q. Why is our Christian Name enquired of us when as every Child 's knowing his Christian Name seems to render the Question impertinent A. It is a very pertinent Question and is asked for these Reasons Rom. 3.23 Ep. 2.2 3 Gal. 3.27 B. Nicholson on Cat. p. 16 187. Dr. Patr. Aqua Genital p. 8. 76. D. Arrowsmith Tact. sac l. 1. c. 5. sect 1. Fâ—x Acts vol. 1. p. 102. 181 182. 2 Tim 2.19 1 John 2.6 Dr. Ham. prac Cat. l. 2. sect 2. Dr. Rawleigh in Mat. 6.33 Baxter's Reas of Chr. Rel. par 2 c. 3. p. 206. Ro. 2.24 1. To Teach the Child that since his Christian Name was not received at his Birth but at his Baptism he was not born but made a Christian and derived his Christian Name not from his Natural Parents by Birth but from the Church of Christ by Baptism 2. To remind him so often as he thinks of or mentions his Christian Name of the engagement and Covenant then entred with God by Baptism to believe in and serve God to his Lives end as a constant and faithful Souldier and Servant 3. This puts him in mind
his Church a Body whereof he is the Head which is twofold Invisible and Visible Mat. 7.21 1 Cor. 7.19 1. The Invisible Church of Christ contains all glorified Saints in Heaven and all true Believers on Earth and of this Church all who are Baptized are not Members but those only who being Baptized live the life of Faith 2. B. Ushers Body of Divinity p. 187. The Visible Church contains all professors of Christianity and of this Church all who are Baptized are reputed as Members Q. What is meant by A Child of God A. Joh. 1.12 Gal. 4.5 Joh. 20.17 Heb. 2.11 Rom. 8.16 This priviledge necessarily follows the other for all true Members of Christ's Church receive the honour to be sons of God by Adoption and are admitted to have God their Father Christ their Brother the Holy Ghost their Comforter here and hereafter are co-heirs with Christ of an eternal glory Q. What is meant by an inheritor of the Kingdom of Heaven A. This Priviledge doth succeed both the other Luk. 12.32 Ja. 1.12 1 Pet. 1.4 5. Joh. 14.3 Col. 3.4 2 Cor. 5.1 for those who are Members of Christ and Sons of God have a Kingdom purchased for them and promised to them yea by Christ they now have taken possession of it and shall hereafter have the full enjoyment of it Q. What did your Godfathers and Godmothers then for you A. They did promise and vow three things in my name 1. That I should renounce the Devil and all his works the pomps and vanities of this wicked World and all the sinful lusts of the flesh 2. That I should believe all the Articles of the Chrstian Faith 3. That I should keep Gods holy will and Commandments and walk in the same all the daies of my life Q. What are the parts of this Baptismal vow and promise A. Its parts are suitable to the two parts of Sanctification a death to Sin World Flesh Devil and a life unto Righteousness in a true Faith and an obedience to the Will of God Q. What do we renounce in renouncing the Devil and all his works A. 1. Dr. Hammond pract Cat. l. 6. sect 3 Joh 8 44 Ja. 3.17 All belief in or worship of any Heathenish God or Idol 2. All heathenish and sinful practice as Lying Envy Pride sowing Discord and those sins which represent Satan 3. All Combination or Contracts with the Devil and all use of Conjurations 4. Ja. 1.14 Eph. 5.11 All Temptations and first motions to sin 5. All evil Exhortation or evil Example whereby we entice others to act sin and so act the Devil's part Q. How may the Devil and â—is Works be withstood A. Jam. 4.4 1 Pet. 5.5 8 9. By the use of 1. Prayer 2. Fasting 3. Faith 4. Watchfulness against them 5. Care to walk according to Gods Will. Q. What is meant by the pomps and vanities of this wicked world to be renounced A. Eph. 5.11 1 Cor. 6.10 20. 1. That we absent as much as may be from wicked company the ruin of many souls 2. That if in company we partake not of their sins chusing rather their anger than Gods 3. Not inordinately to pursue the worlds profits pleasures or honours nor to be too much delighted with 1 Joh. 2.15 16. Jam. 4.4 Mat. 16.26 or confident in them but so to sit loose to them that we may readily part with them if in competition with Christ and our Souls Q. How may the soul be armed against the Worlds enticements and discouragements A. Eccles 1.1 2. 1. By considering the vanity and uncertainty of all its enjoyments Its pleasures but skin-deep sensual and but for a moment Heb. Pro. 23.5 Ps 49.7 11.20 its Honours the breath of others no sign of God's love and leave us at Death Its Riches the dust of Earth cannot free from Death here nor Hell hereafter 2. By considering the smalness and shortness of our Troubles in the World They can but hurt the Body Mat. 10.28 Exod. 2.23 in whose greatest troubles the Soul is at Liberty its worst punishment is Death which sends the soul sooner to eternal life Isa 43.2 2 Cor. 4.17 18. They cannot hinder us from God's presence here and may prepare us for a greater glory hereafter 3. By considering we are here but Strangers and Souldiers in our Enemies Tents Joh. 15.20 John 16. last which may reasonably expose us to troubles as our Captain Christ Jesus and his Apostles all met with 4. Ro. 8.18 By considering our Glory in Heaven will recompence all our losses on Earth Q. What is meant by renouncing the Lusts of the Flesh A. 1. Dr Ham. prac Cat. 16. sec 3. Jer. 4.14 1 Cor. 6.19 All coveting of or indulging our selves in any lust or desire which is contrary to the Word of God and so sinful 2. All spiritual and heart Sins and all bodily uncleanness This Enemy is the more dangerous because daily with us and ready within us to betray us to Satans Temptations Q. How may these lusts of the Flesh be subdued A. By Sobriety Chastity Gal. 5.16 17 20. Watchfulness Praver and a care to walk answerable to the Word of God Q. What is that part of Sanctification included in your Baptismal Vow yet to be Considered A. â—oh 3.16 Tiâ— 3.8 A life of righteousness in these two great duties of the Gospel Faith and Obedience Q. What is the Faith here promised A. Bis Pearson on Creed p. 12. 1. An assent of our Hearts 2. A Confession or Profession with our lips And 3. A suitable Conversation in our lives Q. What do we promise thus to believe A. All the Articles of the Christian Faith Q. What is the Obedience promised in Baptism A. That which is the product of true Faith an Universal Obedience of our whole man to all the commands of God sincerely performed with constancy to our lives end Q. Can the Godfathers or Godmothers promise this for the Child and is the Child bound to perform it A. 1. Yes because Children are in the power of the Parents to be devoted to the Service of God Deut. 6.6 7.29.10 11 31.11 12 2 Tim. 2.19 Eph. 5.11 Heb. 11.6 Tit. 2.14 whom God also hath obliged to do it 2. There is nothing contained in this Baptismal Vow but what is lawful becomes Christianity and is our bounden Duty to perform 1 Pet. 2.11 1 John 5.4 1 Pet. 5.8 3. The Non-performance of the Vow by the Child may justly forfeit God's promises in Baptism made to the Child 4. Parents usually oblige their Children in civil contracts and bargains Hooker 's Volity l. 5 sect 64. who are by their Parents contracts bound to observe the Covenant or else must forfeit the advantages that might accrue to them by its observance Much more sure then may Parents engage their Children in what is the Child 's absolute duty on whose performance so great a mercy depends Q. Dost
Church least I throw my self out of visible hopes of Salvation Q. What is the next Article A. The Communion of Saints Q. What is meant by the Saints A. The People of God and members of Christs Holy Catholick Church because 1. They are in part Holy here 2. shall be perfect Saints hereafter Q. What Communion is here believed A. 1. Dr. Sherlock on Cat. Their Communion with the ever Blessed Trinity as Sons of God Members of Christ Sanctified by the Holy Ghost 2. Their Communion of Gifts for each others edifying 3. Their praying with and for each other 4. Their relieving of each others wants to their powers Q. What improvement do you make of this Article A. 1. B. Pearson on Creed p. 359. It shews the priviledges of Gods people who have an interest in Gods mercies and in each others gifts 2. It may ingage us to communicate our gifts and to pray for each other 3. It should disengage us from all fellowship with sin and sinners as much as may be Be not with them here whose company you desire not hereafter 4. It should engage our labours after holiness that we may be Saints Q. What is it to believe the Remission of sins A. 1. That we are all sinners and every one is obliged to ask pardon in the Lords Prayer B. Pearson on Creed 370. Isa 64.6 and to believe it obtainable in the Creed 2. That as we are sinners every one needs Gods pardon because as such we deserve his anger and cannot satisfie it by the world or our Righteousness Ephes 2.2 2 Cor. 5.18 Psal 49.6 7. 3. That thro Christs merits and mediation Gods justice is satisfied and mercy obtained so that we may returning have a pardon Luke 24.47 1 â—ohn 1.8 9 10. 4. I in this Article declare I am obliged to return from sin by a true Repentance and through Christs merits I may obtain from God the Remission of sins Q. What is it to believe the Resurrection of the body A. That this flesh or body of ours which is or may be buried and turned to dust shall be raised again and live Q. How do you prove the Resurrection of the Body A. 1. Mat. 22.32 Christ pleads it from Gods being God of Abraham after he was dead and that he is God of the living 2. God can as easily unite our dust into our bodies as he did at first make our bodies of nothing 3. God is the God of the whole man Leigh 's Body of Divinity p. 1150. and will raise our bodies that as they have been Co-workers of sin or holiness here they may be Co-sufferers of punishment or Co-partakers of Glory hereafter 4. Mat. 28.14 Mat. 27.53 1 Cor. 15.19 1 Cor. 15.36 Several instances of dead bodies which have been raised prove it 5. If we rise not Christ is no compleat Saviour because then death and the grave are yet unconquered and we most miserable 6. The Resurrection is dayly manifested to us the day dyeth into night and riseth again in the morning Corn dyeth in the earth and riseth again to bring forth fruit Q. How prove you this body shall rise again A. This very body as to its substance shall be raised again tho it shall then have other qualifications 1. Calvin Instit lib. 3. Cap. 25. Sect. 4.8 Else it is no Resurrection but a new Creation 2. The word Resurrection or reviviscence signifies that very body which was dead shall live and which was buried shall arise 3. Gods justice pleads for it the same and not another body must be punished or glorisyed for the Evil or good done here 4. Christ and others prove it to be so B. Pearson on Creed p. 382. They arose with their same bodies they had when alive Christs body when raised had the print of the Nails and Spear which it had at its Crucifixion Q. What improvement do you make of this Article A. 1. Cor 6.18 1. Not to slight our bodies which with our Souls shall enjoy an Eternity 2. 1 Cor. 15.42 43 44. Not to prostitute them to sin and Satan which we hope ere long shall be glorifyed 3. It may comfort us under all troubles and natural infirmities or deformities when our bodies are raised again they shall all be done away Rev. 21.4 4. It may arm us against all trouble Phil. 3.20 ere long all sorrow shall cease 5. It may make us not fear death our bodys which suffer most gain by it and shall arise in glory fashioned like Christs glorious body 1 Thes 4.17 6. It may make us not too much mourn for our dead Friends they are but gone before and we in due time must follow 13 Q. What is meant by the life Everlasting in the Creed A. Luk. 16. Mat. 2â— 34 41 46. I believe that there is an everlasting Life of bliss or misery to be expected by us and every of us hereafter shall be stated in one of them and this the Heathen apprehended 11 Q. Why is the state of the damned called a Life A. 1. B. Pearson on Creed p. 389. There shall be a vital union between Soul and body of them which shall never be dissolved 2. They shall live for ever in torment Q. Why then is this state called a death A. 1. Death is more eligible then it 2. they are deprived of Gods gracious and glorious presence which is the life of the Soul 1 Tim. 5.6 without which Souls in Scripture are said to be dead 3. They are ever in killing Torments Q. Is it just that eternal torments should be inflicted on sinners A. 1. Yes They sinned their Eternity on Earth yea will continue sinning for ever in Hell and while they sin God may justly punish 2. They sinned against an infinite God and therefore deserve an infinite punishment Crimes are much agravated from the object against whom they are as a word against the King may by the Law of the Land deserve death which probably might be no great offence against a private man and consequently sin against God may reasonably deserve Eternal death He being an Eternal King 3. They refused an Eternal life offered them on Earth and therefore it is but just they should be punished to Eternity Q. How is this Eternal life ours A. 1. By Gods free gift thro Christ Rom. 1 Pet. 1.9 6.23 2. By our Faith laying hold on Christ and living to him Q. Is it not given as a reward to our merits as well as Hell is a punishment of our sins A. 1. No for we owe our obedience to God as Creatures 1 Cor. 6.19 Rom. 6.23 Isa 64.6 Phil. 2.13 2. If we perform it not we are by his law condemned as sinners 3. We cannot perform duties so perfectly as we ought and if we did yet we should but do our duty and could not merit Luke 17.18 4. nothing is our own properly but sin which deserves
death 5. All our good comes from God who must make us gracious and glorious if we be either 6. Our best duties tho done through Gods assistance yet are attended with many infirmities Isa 64.6 7. coldness weariness c. 7. There is no proportion between our work and this reward therefore it must be the gift of Gods free Grace Q. What improvement do you make of this Article A. 1. If eternal misery be the wages of sin it shews mans folly in daring to act sin when for a moments pleasure here he must meet with eternal torments hereafter 2. If eternal life be given to the godly it should engage us to the practice of godliness Our labour is not in vain 1 Cor. 15.58 Q. What is meant here by the word Amen A. It is here an Asseveration or Affirmation of our consent to the truth of all the premised Articles In which O Lord encrease our Faith and enable us to lead the Life of Faith that at the end of our lives we may have the end of our Faith the Salvation of our Souls SECT II. Q. THe Rule of Faith in the Articles of the Creed being considered What is yet remaining of your Baptismal Vow A. The Rule of obedience in my keeping all Gods Commandments and walking in the same all the days of my life Q. How many Commandments are there A. Ten and therefore they are sometimes called the Decalogue Q. Which be they A. The same which God spake in the twentieth Chapter of Exodus Exod 20. saying I am the Lord thy God who brought thee out of the Land of Aegypt and out of the house of bondage c. Q. What is considerable in this Preface to these Commandments A. 1. The Authority of the Law-giver I am the Lord thy God The Lord that made thee and thy God in Covenant with thee who may give Laws to my Creatures and declare my will to my People which they are bound to obey 2. The obligations on the people to obey their deliverance from the Aegyptian bondage Q. Do these Commandments oblige us A. Dr. Arrowsmiths Tact. Sac. lib. 2. Cap. 4. Sect. 4. Mar. 5 6 7 Chap. Rom. 13.9 Ephes 6.2 James 2.8 9. 1. The Jews if considered as a Church had a Ceremonial Law abolisht by Christ As a state they had a judicial Law not obliging all Nations But this Law they had as men and Gods rational Creatures given them by God as their Creator therefore it obligeth us as men so long as we continue our being 2. The precepts of this Law are repeated by Christ and his Apostles and proposed by them to us as a rule to walk by 3. The obligations on us are greater then on the Jews to observe them God is not only our Lord and our God in Covenant with us Bish Ni. cholson on Cat. p. 13.21.134 but we enjoy the substance of their shadows the fulfilling of their promises prophecies and Types And our deliverance by Christ is far greater then from an Aegyptian bondage ours was from an infernal Pharaoh the Devil a deliverance of both Soul and body from eternal misery by the blood of Christ Q. Why is it called the moral Law Hookers Polity lib 1. sect 8. Leighs body of Divinity p. 124. A. Because it relates to manners and containing our duties to God and Man Q. Why is it called the Law of nature A. 1. Because its duties were impressed on mans Nature at his Creation 2. Mans reason rightly improved will dictate all these dutys Bish Nicholson on Cat. p. 81. for that reason which dictates the being of a God will certainly teach he ought to be worshipped and that there can be but one Almighty God to be worshipped who therefore ought to hear his name Reverenced his ordinances and Laws observed always and at sometimes more publickly and solemnly by his People And as it is the dictate of Nature to do to others as we desire they should do to us so it will teach us to Honour whom it is due to B. Wilkins Natural Religion to abstain from murthering of or committing uncleanness with or stealing from or bearing false witness against or inordinately coveting after any thing of our Neighbours 3. The Heathen have acknowledged a Deity to whom they paid worship and observed some more solemn times then others to do it in and have been so exemplary in declaiming against and punishing of 14 all sins against the second Table That they may be Witnesses against us unless we labour to keep these Laws of God Q. How are these ten Commandments divided A. Into two Tables relating to the twofold object of duty God and Man Q. Which Commandments contain our dutys towards God A. The four first Q. Which Commandments contain our dutys towards Man A. The six last Q. Why are more delivered Negatively then affirmatively A. 1. To shew our proneness to evil which requires so many restraints 2. To shew there must be a ceasing from sin before we can do good Q. What general Rules are there for the understanding these Commandments A. James 2.10 1. That the same Authority is offended in breaking one that is in breaking all 2. All Negative commands disswade not only from sin but command the contrary duty 3. All positive commands command not only the duty but also forbid the contrary sins 4. Both positive and Negative disswade from all Evil thoughts as well as Evil words and actions and oblige to have purity as well as to Holiness of the tongue or conversation 5. They both oblige to avoid all things tending to any sin and to use all means that may further us in any duty 6. Leigh 's Body of Divinity p. 205. Affirmative precepts are not so obliging as the Negative the first oblige to duty but not always as works of mercy and the like may be done on the Sabbath And obedience to God is better then Honour to a Superior without Gods Honour but the Negative oblige to avoid all sin and alwaies because it is never lawful to act Evill that good may come thereby Q. Why are the Commandments given in the second person singular A. 1. Leigh 's body p. 207. Because thus there can be no evasion from Duty 2. Every one is concerned in the obedience which is due to them 3. To shew God is no respecter of persons he speaks to Poor and Rich to all alike Q. What is the first Commandment A. Thou shalt have no other Gods but me Q. Which is here to be learned A. 1. That we are prone to Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag in loc See Jun. Trem. in loc 2. That there is but one God whom alone we ought to worship 3. that we should not adore a plurality of Gods as the Heathens did 4. That God is every where present and beholds the Idolatry of heart and life Thou shalt have no other Gods before me Q. What are the
then he doth justice to disswade them from the sin he keepeth mercy for thousands he punisheth but to the third and fourth generation 5. God may justly punish the children for the Parents fault Traytors pollute their blood for their children as well as selves and their children oftentimes by the Laws of the Land suffer with their parents for their Parents faults Q. What is the third Commandment A. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. What is meant by Gods Name A. 1. His Title and Attributes as Lord God c. 2. His Word and Ordinances whereby his Name and Will is made known to us Q. What is meant by taking Gods Name in vain A. 1. To use it or his Ordinances idly without an Holy Reverence and to some serious and good purpose 2. To use them evilly as in rash Oaths and Curses Spells Charms c. Q. What is here forbidden A. 1. Buxtorf Heb. Lex 155.161 Schikard's Heb. Gram. All rash and idle naming of the name of God whose Name the Jews would not write in a small piece of Paper lest it might come to servile use and have but of late dared to pronounce the name Jehovah And as for Gods Name Jab which in its Numeral Letters amounts to 15 they use it not out of Reverence to God but Number by two other Letters 2. Here is forbidden all sinfull use of Gods Name in Blasphemy Zech. 3.5 Mal. 3.5 Oaths Curses c. 3. All lying and forswearing whereby the God of Truth is called to Witness a Lye which God and Man abhor Prov. 1.24.26 28 Titus 1. last as Scripture and Heathens Witness 4. All slight and abuse of Gods Word and Ordinances 5. All Profession of Religion without a suitable Practice for they use the Name of God in vain and live not accordingly Q. What is here Commanded A. 1. A Reverend esteem for and use of Gods Name Cat. Ch. of England Attributes Oaths Word Ordinances An Honouring his Holy Name and Word 2. A Life adorning the Gospel and suitable to the Name of Christ Q. What is the Sanction of this Precept A. The Lord is a Jealous God and will not hold him guiltless that taketh his Name in vain Q. What is meant by this A. It is a Meiosis less is spoken than is intended for if God will not hold him guiltless it implies he will account him very guilty who taketh his Name in vain and will punish him accordingly As 1. John 8.44 The Blasphemer was to be stoned to Death Levit. 24.11 14 16 23. 2. The Lyar is a Child of the Devil here Rev. 21.8 Zech. 3.5 Mal. 3.4 5. Dr. Rawleigh Sermon on Oaths and a Fire-brand of Hell hereafter 3. The false Swearer is here Cursed and hath God a swift Witness as well as Judge against him So that it seems to be the strictest threat against the greatest sin of all the Commands Q. What improvement do you make of this A. 1. It shews us the extent of Gods Service not only to our Actions but to our Words and Thoughts Jer. 4.14 Mat. 12.36 Psal 139.1 to 10. 2. It should engage us to have a care of rash Oaths and Lying which is a great dishonour to the God of Truth 3. It should oblige us to Glorifie God with our Tongues 4. It should engage us to improve all the means of Grace whereby God discovers himself unto us for our good Q. What is the Fourth Commandment A. Remember that thou keep Holy the Sabbath Day Sir days shalt thou labour and do all that thou hast to do but the Seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of Work Thou and thy Son and thy Daughter Thy Man-servant and thy Maid-servant Thy Cattel and the Stranger that is within thy Gates For in Sir days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord Blessed the Seventh day and Hallowed it Q. What is the design of this Commandment A. A setting apart a time for the more Publick Worship of God though our whole Life should be a Serving him yet some time is requisite to be observed for an unanimous Solemn Publick Serving him Q. Wherein is the Morality of this Commandment A. 1. In observing a set time Solemnly set apart for Gods Publick Worship 2. In ordering that this be a seventh part of our time Q. Why was the Jewish Sabbath changed into our Christian Lords Day or their Seventh altered and our first day of the Week observed A. 1. It s Institution or Sanction was not only in respect of the Creation Gen. 2. Deut. 5.15 but of the Deliverance of the Israelites out of Egypt Now our Deliverance by Christ was Typified by their Deliverance from Egypt and was far greater than theirs and therefore might reasonably have a day set apart in Remembrance of it B. Pearson on Creed 264 265. And the Sanction of the Sabbath in Remembrance of that Deliverance might equally Typifie the Observation of our Sabbath on the day of our Deliverance B. Taylors holy Living p. 290. Exo. 12.1 since its Observance was not strictly confined to the remembrance of the Creation 2. The change of the Seventh day to the First seems to be Typified in the changing of the Seventh Month before the Israelites came out of Egypt into the First Month after it Psal 110.3 by Gods own appointment 3. It s change is Prophesied of in that Psalm which relates to Christs Prophetick Office where his People are said to be a willing People in the day of his Power in the beauty of Holiness Or as it is in our Divine Service Psal 118.22 The People shall Offer thee Free-will Offerings with an Holy Worship in the day of thy Power Now the day of Christs Power was that day of his Resurrection Mat. 28.1 Psal 118.24 wherein he manifested his Conquest over Death Hell and the Grave and that was on the First Day of the Week And we will rejoyce and be glad in it 4. Christ was Lord of the Sabbath Day and might alter it and by his Presence twice amongst his Disciples met together and Celebrating the Duties of that day Blessing them John 20.19 26. and pronouncing Peace to them warranted their Practice and Evidenced its Divine Authority 5. The Practice of the Church in the Apostles time John 20. 1 Cor. 16.1 and ever since Fox Acts (a) Vol. 1 p. 69 70. It was much observed in Justin Martyr's time 167 Years after Christ (b) Vol. 1 p. 134. Constantine the Great Commanded its being kept Holy And (c) Vol. 1 p. 203. B. Pearson on Creed p. 265. Edgar King of England Commanded the same here about 959 Years after Christ 6. The Commandment is fulfilled though the seventh
day be changed to the first for the foregoing Reasons yet is a seventh day kept still The first day is observed because of Christs Resurrection for our Redemption and every first day which is every seventh day after Christs Resurrection is observed in memory of our Creation our Gracious Redeemer being also our Great Creator 7. Our Churches Service pleads its Divine Authority Communion Service in Command in that after the rehearsing this Fourth Commandment as well as after the other it puts us in mind to beg of God to incline our hearts to keep this Law which implies that our Church thinks our Christian Sabbath kept on our first day of the Week to be of Divine Authority and that in our due keeping of that we observe this Commandment Q. Is the Commandment Moral and Obliging us A. 1. Yes it had the same Author the other had Gen. 2.2 the Eternal God 2. It s Observation was Instituted before any Ceremony was before Christ was promised or any Type of him manifested 3. It was enjoyned to the stranger as well as the Jew 4. Ezek. 31 13.14 15 Num. 13.32 God usually accounts it as a sign between him and his People for ever 5. Examples of Gods Judgments on its Profaners Exod. 35.2 Jerem. 17.27 6. It is still a Command in force else there are but Nine Commandments and the Authority of the Law-maker God himself is opposed Q. What is in this Commandment disswaded from A. 1. All want of due Preparation for the Observance of our Sabbath 2. All Worldly Employs that might be done before Isa 58.13 Neh. 13.15.19 20. or safely may be omitted till the day after 3. All sins and sinful Pleasures and Pastimes 4. All neglect of Gods Ordinances in Publick and of Family Duties in Private Q. What is here Commanded A. 1. To rest from all unnecessary works of our Calling 2. To Dedicate that Rest to God and to spend every day as a rest from sin 3. To Sanctifie the Sabbaths rest 1 by publick and private Acts of Religion 2. By works of Mercy and Charity towards our Neighbours Q. What are the Motives to enforce the Observance of this Precept A. 1. It is introduced more Solemnly than the rest with a Remember 2. It is placed between both Tables as if both depended on its Observance or if as the last of the first Table its Observance perfects our Duty towards God 3. It is highly reasonable God might have Commanded Six days for his own Service and have left us but one day for our Employs but he requires but one and leaveth us six 4. We have no reason to expect a Blessing on our days of Labour if we neglect our Duties to God in his day of Worship 5. It is delivered both Negatively and Affirmatively that we might no ways avoid its Obligation Gen. 2. John 20. Ezek. 20 6. God himself Christ himself and the Men of God in all Ages have been exemplary in its Observance 7. It is a great Priviledge to any People to be admitted to speak to God in making known their wants and to have God speaking to them in making known their Duties in the Ordinances of the Day Amos 8.11 A Famine of the Word is the worst of Punishments 8. Amos 8.5.8 11. Sabbath-breaking hath generally been a sin pulling down Vengeance on Nations And indeed God may justly remove means of Grace from those who so neglect and slight them and it may be feared Judgments may hang over us when mens Tongues cry buder to damn themselves than to obtain Mercy from God Q. What improvement ought to be made of this Commandment A. 1. Rev. 2. 3 Chap. To lament the slight and abuse Gods Ordinances have met with among us which may justly provoke God to remove his Gospel from us 2. Phil. 1.27 It may teach us for the future to prize and improve them better 3. Josh 24.15 To take care not only our selves but our Families also serve God our Children have God for their Father and our Servants have him for their Master both ought to serve him Q. What is the sum of the Commandments of the Second Table A. Church Cat. Duty to Neighbour That I love my Neighbour as my self and do to all Men as I would they should do to me Q. What do the Commandments of the Second Table respect A. The Duty to be performed to our selves and Neighbours in Relation to Soul and Body Life Estate and Reputation Q. What is the Fifth Commandment which is the first of this Second Table A. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee Q What doth this Commandment engage A. 1. A laying aside all undue Thoughts unbecoming Speeches or unsuitable Actions in any of our Relations 2. A performing of all due Honour Love Fear Care Obedience and other Duties to all our Relations Q. What Relations may man herein be considered A. 1. Some more especially implyed As 1. The Relation of Nature as Parent and Child whereby we have Duty to pay to Natural Parents 2. That of Magistrate and Subject where our Civil Parent is considered 3. That of Minister and People where our Spiritual Parent is Observable 2. Some more remote Relations may yet be hence inferred as 1. Conjugal of Husband and Wife 2. That of Masters and Servants 3. Of Age and Youth 4. Of Rich and Poor In all these Relations and Conditions Man may be considered and every one of them commands Duty from him Q. What are the Duties of the Natural Relation of Parents and Children A. 1. The Parents Duties are 1. To Instruct their Children in the Fear of God Ephes 6.1 4. Colos 3.21 2. To provide for them 3. To Correct them for evil 4. To dispose of them to Callings and in Marriage 5. To be a good Example to them 6. To Pray for and Pray with them Ephes 6.2 3. Colos 3.20 2. Childrens Duty to their Parents are 1. Love 2. Honour to their Persons 3. Obedience to their Lawful Commands 4. Vindication of their Reputation 5. Relieving their wants to their Powers 6. Praying for them Q. What are the Duties of your Civil Relation of Magistrates and Subjects Rom. 13.3 Rom. 13.4 A. 1. The Duties of Magistrates are 1. To establish the True Religion 2. To Protect their People 3. To preserve Peace if it may be 4. To Punish Sin 5. To be a good Example in the Observance of the Laws 6. To promote the good of the Nation 7. To Pray for his People 2. The Duty of Subjects are 1. Honour Calvin Instit l. 1. Cap. 4. Homil. of Eng. on Obed. Rom. 13.1.2 5 6. 2. Obedience active to all Lawful Commands and passive to others suffering the Punishment of the Law not Rebelling against the Law-maker 3. To pay Tribute and Taxes 4. To Defend with Lives and Estates their Person and Kingdom 5.