A. And so do many baptized at Age too Duties are not to be measured by events What is the Lords Supper Quest. 96. WHat is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits to their spiritual nourishment and growth in Grace Q. 1. By whose authority is the Lords Supper instituted and appointed A. By the soveraign authority of Christ the King of the Church and not by the pleasure of man 1 Cor. 11.23 For I have received of the Lord that which also I delivered unto you that the Lord Iesus the same night in which he was betrayed took bread Q. 2. Of what parts doth this Sacrament consist A. It consists of two parts one earthly and visible to wit Bread and Wine the other spiritual and invisible the Body and Blood of Christ 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ Q. 3. How do these earthly and heavenly things become a Sacrament A. By the word of institution and blessing coming from Christ upon them 1 Cor. 11.23 24 25. For I have received of the Lord that which also I delivered unto you that the Lord Iesus the same night in which he was betrayed took bread And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do as oft as ye drink it in remembrance of me Q. 4. When did Christ ordain and institute this Sacrament A. He instituted it in the same night he was betrayed 1 Cor. 11.23 The Lord Iesus the same night in which he was betrayed took bread It could not be sooner because the Passover must be first celebrated and by the institution of this abrogated Nor later for soon after he was apprehended Q. 5. What doth the time of its institution teach us A. It teacheth us how great Christs care and love to his people is that he makes in his Ordinance such provision for our comfort though he knew his own bitter agony was just at hand Q. 6. What is the general use and end of this Sacrament A. It is to confirm seal and ratifie the New Covenant to Believers 1 Cor. 11.35 This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me Q. 7. What are the particular ends and uses of it A. The first particular end and use of it is to bring Christ and his Sufferings afresh to our remembrance 1 Cor. 11.24 25. This do in remembrance of me Q. 8. What kind of remembrance of Christ is here intended A. Not a meer speculative but an affectionate heart-melting remembrance of him like that of Peter Matth. 26.75 And Peter remembred the words of Iesus which said unto him before the cock shall crow thou shalt deny me thrice And he went out and wept bitterly Or of Ioseph Gen. 43.29 30. And Ioseph made haste for his bowels did yern upon his brother and he sought where to weep and he entred into his chamber and wept there Q. 9. What doth this end of the Sacrament imply A. It implyes this that the best of Gods people are too apt to forget Christ and what he hath endured and suffered for them Q. 10. What else doth it imply A. It implies this that none but those that have the saving knowledge of Christ and have had former acquaintance with Christ are fit for this Ordinance for no man can remember what he never knew 1 Cor. 11.28 But let a man examine himself and so let him eat of that bread and drink of that cup. Q. 11. What 's the second particular use and end of this Sacrament A. It is to represent Christ to Believers as an apt sign of him and of his Death and that both memorative significative and instructive Q. 12. How is it a memorative sign of Christ A. It brings Christ to our remembrance as his Death and bitter Sufferings are therein represented to us by the breaking of Bread and pouring forth of Wine 1 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew forth the Lords death till he come Q. 13. How is it a significative Ordinance A. It is a significative Ordinance not only as it represents Christs sufferings but the Believers union with him as the head and with each other as members of his body 1 Cor. 10.61 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ For we being many are one bread and one body c. Q. 14. In what respect is it an instructive sign A. It is an instructive sign in divers respects namely First As it teaches us that Christ is the only nutritive bread by which our Souls live Iohn 6.51 I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I shall give is my flesh which I shall give for the life of the world And Secondly As it instructs us that the New Testament is now in its full force by the death of Christ the Testator Heb. 9.16 17. For where a testament is there must also of necessity be the death of the testator For a testament is of force after men are dead otherwise it is of no force at all whilst the testator liveth Thus much of the Author Nature and Ends of the Lords Supper Of the Elements Actions and Subjects of it Q. 1. ARe not Bread and Wine too small and common things to represent the body and blood of Christ A. Though a bit of Bread and a draught of Wine be things of small value in themselves yet they are great in respect of their use and end A penny-worth of Wax is a small thing in its self but being applyed to the Label of a Deed may be advanced to the worth of thousands of pounds as it receives the seal to a great inheritance Q. 2. Is not the bread in the Sacrament turned into the very body of Christ it self by Transubstantiation A. No it is not but the Elements retain still their own proper Nature of Bread and Wine after the words of Consecration and are so called 1 Cor. 11.26 For as often as ye eat this bread c. Matth. 26.29 But I say unto you I will not henceforth drink of this fruit of the vine until that day when I drink
his own flesh but nourisheth and cherisheth it even as the Lord the church Q. 5. How many ways may men sin against this Command with respect to their own lives A. A Man sinneth against his own Life not only by destroying himself as the Jaylour would have done Acts 16.27 And the keeper of the prison awaking out of his sleep and seeing the prison doors open he drew out his sword and would have killed himself supposing that the prisoners had been fled But by refusing Food or Physick to preserve Life or macerating our Bodies with excessive Sorrows 2 Cor. 7.10 But the sorrow of the world worketh death or envy at others felicity Prov. 14.30 But envy the rottenness of the bones Q. 6. How are men guilty of murther with respect to others A. Murther with respect to others may be either with relation to their Bodies Numb 35.30 Whoso killeth any person the murtherer shall be put to death c. Or to their Souls which is the most heinous murder in the World Ezek. 3.18 When I say unto the wicked thou shalt sureâ—y dye and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thine hand Q. 7. Is all destruction of anothers Life murder in the account of God A. No it is not if the Life of a Person be taken away in the course of Justice Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed Or in a just and necessary War Iudges 5.23 Curse ye Meroz said the Angel of the Lord curse ye bitterly the inhabitants thereof becauâ—e they came not to the help of the Lord to the help of the Lord against the mighty Or by pure Accident Deut. 19.5 As when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helve and lighteth upon his neighbour that he dye he shall flee unto one of those cities and live Or in self defence Exâ—d 22.2 If a thief be found breaking up and be smitten that he dye there shall no blood be shed for him Q. 8. Is there no other way of breaking this Command A. Yes there is Innocents may be murdered under the forms and solemnities both of Justice and Religion So Naboth was murdered by Iezebel 1 Kings 21.12 13. They proclaimed a fast and sit Naboth on high among the people And there came in two men children of Beliaâ— and sat before him And the men of Belial witnessed against him even against Naboth in the presence of the people saying Naboth did blaspheme God and the King Then they carried him forth out of the city and stoned him with stones that he dyed And the Martyrs by bloody Papists And this strongly proves a day of Judgment Eccles. 3.16 17. And moreover I saw under the sun the place of judgment that wickedness was there and the place of righteousness that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every work Q. 9. Are Duels forbidden in this Commandment A. Yes they are for whatever point of Honour be touched or whatever Provocation be given we are not to be our own avengers Rom. 12.19 Dearly beloved avenge not your selves c. Q. 1â— What 's the first Inference hence A. That we have great cause to bless God for his protecting Law and for Humane Laws grounded upon his Law for the protection of our Lives Rom. 13.4 For he is the minister of God a revenger to execute wrath upon him that doth evil Q. 11. What 's the second Inference hence A. That all that are guilty of this Sin have great cause to be humbled and afflicted For it 's a crying Sin Gen. 4.10 The voice of thy brothers blood cryeth unto me from the ground Yet not to despair of Mercy upon true Repentance Manasseth shed innocent blood and yet was pardoned upon Repentance 2 Kin. 21.16 Moreover Manasseth shed innocent blood very much till he had fâ—â—â—ed Ierusalem from one end to another c. Q. 12. Whatâ—s the third Inference hence A. Let all Men watch against Pride Passion Malice and Revenge the Sins of the Heart from which this horrid Sin proceeds Matth. 15.18 19. For out of the heart proceed evil thoughts murders c. Of the seventh Commandment Quest. 70. WHich is the seventh Commandment A. The seventh Commandment is Thou shalt not commit Adultery Quest. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of our own and our Neighbours chastity in heart speech and behaviour Quest. 72. What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Q. 1. What is the first Duty required in this Commandment A. The first Duty required in this Commandment is the preservation of our own Chastity in heart lip and life 1 Thess. 4.3.4 For this is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour And Eph. 4.29 Let no corrupt communication proceed out of your mouth c. Q. 2. Why must we preserve our own Chastity A. Because our Bodies are or ought to be the Temples of the Holy Ghost 1 Cor. 6.15 19. Know ye not that your bodies are the membeâ—s of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid What know ye not that your body is the temple of the Holy Ghost which is in you which ye have of God and ye are not your own And it is the express charge of God that they be kept pure and clean 1 Thess. 4.3 4. For this is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour Q. 3. What is the second Reason A. The second Reason is because of the evil of it to our selves As 1. It injures the Body 1 Cor. 6.18 He that committeth fornication sinneth against his own body 2. It levels us with the Heathen Eph. 4.17 19. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 3. Dishonours our Names Prov. 6.32 33. But whoso committeth adultery with a woman a wound and dishonour shall he get c. 4. Scatters our Estates Prov. 5.10 Lest strangers be filled with thy wealth and thy labours be in the house of strangers 5. Destroyeth the Soul Prov. 6.32 He that doth it destroyeth his own soul. Q. 4. What Age is most incident to
it new with you in my Fathers kingdom Q. 3. What is the first argument by which Protestants confute the Popish Doctrine of Transubstantiation A. The first Argument against it is taken from the end of the Sacrament which is to bring Christs Body and Blood to our remembrance 1 Cor. 11.24 25. This do in remembrance of me Now signs for remembrance are of things absent not present Q. 4. What 's the second Argument A. Because the language in which our Saviour spake had no other property of expression there being no other word for signifie but is in stead thereof as is manifest in both Testaments Gen. 41.27 And the seven ill-favoured kine that came up after them are seven years of famine Rev. 1.20 The seven stars are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches Q. 5. What 's the third Argument against Transubstantiation A. The manifold gross absurdities that naturally and necessarily follow on this Doctrine shew the falseness of it and that it is justly rejected and abhorred by all sound Christians Q. 6. What 's the first absurdity that follows it A. This Doctrine allows that to a silly Priest which is not to be allowed to all the Angels in Heaven It allows him power to make his Maker and eat his God And in justifying this by the Omnipotency of God they say no more than what a Turk may say to justifie the most ridiculous fooleries of the Alcoran Q. 7. What 's the second absurdity of Transubstantiation A. The second absurdity is this that it denies the truth of the testimony given by the senses of all men that it is real Bread and real Wine after Consecration and not Flesh and Blood And if the testimony of sense be not certain then the being of God cannot be proved by the things that are made contrary to Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and godhead c. Nor the truth of Christs Resurrection by seeing and feeling contrary to Luke 24.39 Behold my hands and my feet that it is I my self handle me and see c. Q. 8. What 's the third absurdity of Transubstantiation A. The third absurdity is this that in affirming the accidents of Bread and Wine to remain and their substance to vanish they affirm that there is length breadth thickness moisture and sweetness and yet nothing long broad thick moist or sweet which is a perfect contradiction Q. 9. What 's the fourth absurdity of Transubstantiation A. It implies that the entire living body of Christ sate at the Table and at the same time was dead and in the Disciples mouths and stomachs in the first Sacrament and that in all after Sacraments it is wholly in Heaven and wholly in as many thousand places in the World as there are Sacraments administred Q. 10. What doth the breaking of this bread and pouring out of wine in the Sacrament signifie A. It signifies the violent painful death and bitter sufferings of Christ for us 1 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come Q. 11. What doth the giving and taking of the Sacramental bread and wine signifie A. These actions signifie Gods exhibiting and the Believers applying of Christ and all his benefits to their Souls Q. 12. Who are fit subjects to receive the Lords Supper A. None that are grosly ignorant scandalous or unbelievers in their Natural state for such cannot examine themselves as the Word requires 1 Cor. 11.28 But let a man examine himself and so let him eat of that bread and drink of that cup. But do eat and drink Judgment to themselves 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Q. 13. Are morally honest and sober persons qualified for this Sacrament A. No Civility and Morality do not qualifie persons they are not the Wedding-garment but regenerating Grace and Faith doth in the smallest measure Matth. 22.12 And he saith unto him friend how camest thou in hither not having a wedding garment c. 1 Cor. 10.16 17. The cup of blessing which we bless is it not the communion of the blood Christ the bread which we break is it not the communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread Of the Duties of Communicants Quest. 97. WHat is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their Faith to feed upon him of their Repentance Love and new Obedience lest coming unworthily they eat and drink judgment to themselves Q. 1. What are the Duties of worthy receivers A. There are three sorts of Duties incumbent on them some antecedent to it some concomitants of it and some subsequent to it Q. 2. What are the antecedent Duties to it A. They are two 1. Examination of their Graces 2. Preparation of their Souls Examination of their Graces 1 Cor. 11.28 29. But let a man examine himself and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body And preparation of their Souls 1 Cor. 5.8 Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Q. 3. What 's the first Grace to be tryed A. Our saving knowledge of God in Christ without which we cannot discern the Lords Body 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Q. 4. What are we to enquire of touching our knowledge of God in Christ A. We are to examine whether it be competent for quantity and savingly operative and influential on the Heart and Life for quality Hos. 4.6 My people are destroyed for lack of knowledge c. 1 Cor. 13.1 Though I speak with the tongues of men and of angels and have not charity I am become as a sounding brass or tinkling cymbal Q. 5. When is knowledge competent and influential A. When we truly understand by the teachings of the Father the sin and misery of the Fall the nature and necessity of Christ and under these convictions come to him in the way of Faith Iohn 6.45 Every man therefore that hath heard and hath learned of the Father cometh unto me And subject our selves to him in sincere obedience Matth. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I
world might have a sure known standing Rule to try and judge all things by and not to be left to the uncertainty of Traditions Iohn 5.39 Search the Scriptures for in them ye think ye have Eternal Life and they are they which testify of me Q. 7. Doth not the Authority of the Scriptures depend on the Church Fathers and Councils A. No the Scriptures are not built on the Authority of the Church but the Church on them Ephes 2.19 20. And are built on the Foundations of the Apostles and Prophets Iesus Christ himself being the chief Corner Stone And for Councils and Fathers the Scriptures are not to be tried by them but they by the Scriptures Isa. 8.20 To the Law and to the Testimony if they speak not according to this word 't is because there is no light in them Q. 8. VVhat may be fairly inferr'd from this Proposition That the Scriptures are the word of God A. Three things may be thence inferr'd First The perfection of the Scriptures which being the only rule given by God must therefore be perfect Secondly That it is the right of common People to read them Iohn 5.39 Search the Scriptures Acts 17.11 These were more noble than those of Thessalonica in that they received the word with all readiness of mind and search the Scriptures daily whether those things were so Thirdly That we owe no obedience to the Injunctions of men farther than they are sufficiently warranted by the written Word Mat. 15.9 But in vain do they worship me teaching for Doctrines the Commandments of Men. Of Faith and Obedience Quest. 3 VVHat do the Scriptures principally teach A. The Scriptures principally teach what Man is to believe concerning God and what duty God requires of Man Q. 1. VVhy is Faith conjoyned with Obedience and put before it A. Because Faith is the principle from whence all Obedience flows and no man can perform any duty aright in the estate of unbelief Heb. 11.6 But without Faith it is impossible to please him for he that cometh to God must believe that he is Q. 2. Can there be no saving Faith where the Scriptures are not known and preached A. No for the Apostle saith Rom. 10.14 How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent And v. 17. So then Faith cometh by hearing and hearing by the VVord of God Q. 3. Are not we bound to believe what Learned men teach us as Points of Faith though the things â—hey teach be not contained in the VVord of God A. No if the things they teach be not contained expresly or by necessary consequence in the Word of God we are not obliged to believe them as points of Faith Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed And Christ hath charged us Mat. 23.10 To call no man Master for one is your Master even Christ. Q. 4. Are there some things in Scripture more excellent than others Because it 's said the Scriptures principally teach matters of Faith and Duty A. Every part of Scripture is alike pure Prov. 30.5 Every word of God is pure and of equal authority but not of equal weight as several pieces of Gold are alike pure and of the same stamp but not of equal value Q. 5. What may be inferred hence for Use A. First Hence 't is our duty to examine what we hear by the Word and not receive any Doctrine because men confidently affirm it but because the Scriptures require it Acts 17.11 These were more noble than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures daily whether these things were so Secondly That Christian Religion is not notional but practical and that impractical Faith saves no man Iam. 2.20 Faith without Works is dead God is a Spirit Quest. 4. WHat is God A. God is a Spirit Infinite Eternal and Unchangeable in his Being Wisdom Power Holiness Iuâ—tice Goodness and Truth Q. 1. Can the Nature of God be defined so as men may express properly and strictly what God is A No Iob 11.7 Canst thou by searching find out God canst thou find out the Almighty unto perfection We do then conceive most rightly of God when we acknowledge him to be unconceiveable and therefore one being ask'd the question what God is answered rightly If I fully knew that I should be a God my self for God only knows his own Essence Q. 2. How many ways are there by which men may know and describe the Nature of God tho still with imperfect Knowledge A. There are two ways of knowing God in this Life First By way of affirmation affirming that of God by way of eminence which is excellent in the Creature as when we affirm him to be Wise Good Merciful c. Secondly By way of Negation when we remove from God in our Conceptions all that is imperfect in the Creature so we say God is Immense Infinite Immutable and in this sense we also call him a Spirit i. e. he is not a gross corporeal Substance Q. 3. How many sorts of Spirits are there And of which sort is God A. There be two sorts of Spirits created and finite as Angels and the Souls of Men are Secondly Uncreated and Infinite and such a Spirit God only is infinitely above all other Spirits Q. 4. If God be a Spirit in what sense are we to understand all those Scriptures which speak of the Eyes of the Lord the Ears and Hand of God A. We are to understand them as Expressions of God in condescention to the weakness of our understandings even as the Glory of Heaven is exprest to us in Scripture by a City and the Royal Feast These shadows are useful to us whilst we are in the Body but we shall know him in Heaven after a more perfect manner Q 5. What may be inferr'd from the Spiritual Nature of God A. Hence learn that it is both sinful and dangerous to frame an Image or Picture of God Who can make an Image of his Soul which yet is not so perfect a Spirit as God is And as it is sinful to attempt it so it is impossible to do it Deut. 4.15 16. Take ye therefore good heed unto your selves for ye saw no manner of Similitude on the day that the Lord spoke to you in Horeb out of the â—â—ast of the Fire lest ye corrupt your selves and make you a graven Image the similitude of any figure c. Q. 6. What else may be inferr'd from thence A. That our Souls are the most noble and excellent part of
us which most resembles God and therefore our chief regard and care should be for them whatever becomes of the vile Body Mat. 16.26 For what is a man profited if he gain the whole world and lose his own Soul Or what shall a man give in Exchange for his Soul Q. 7. What further Truth may be inferr'd hence A. That men should beware of spiritual Sins as well as of gross and outward Sins for there is a filthiness of the Spirit as well as of the Flesh. 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit and as God sees them so he greatly abhors them as Sins that defile the noblest part of man on which he stamp'd his own Image Q. 8. What also may be inferr'd from hence A. Hence we learn that spiritual Worship is most agreeable to his Nature and Will and the more spiritual it is the more acceptable it will be to him Iohn 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth Externals in worship are of little regard with God as places habits gestures c. Apply this First To Superstitious men Isa. 66.1 2 3. Secondly To Children that say a Prayer but mind not to whom nor what they say Of God's Infinity Quest. 1. WHat is the sense and meaning of this Word Infinity A. It signifies that which hath no bounds or limits within which it is contained as all created things are Q. 2. In how many respects is God infinite A. God is infinite or boundless in three respects First In respect of the perfection of his Nature his Wisdom Power and Holiness exceed all measures and limits as 1 Sam. 2.2 There is none holy as the Lord c. Secondly In respect of time and place no time can measure him Isa. 57.15 Thus saith the high and lofty one that inhabiteth Eternity 1 Kings 8.27 Behold the Heaven of heavens cannot contain thee how much less this House which I have built The Heaven of heavens contains all created Beings but not the Creator Thirdly In respect of his Incomprehensibleness by the understanding of all creatures Iob. 11.7 Canst thou by searching find out God canst thou find out the Almighty to perfection Q 3. If God be thus Infinite and no understanding can comprehend him How then is it said in 1 John 3.2 VVe shall see him as he is A. The meaning is not that glorified Saints shall comprehend God in their understandings but that they shall have a true apprehensive Knowledge though not a comprehensive Knowledge of God and that we shall see him immediately and not as we do now thorow a glass darkly Q. 4. What is the first Lesson to be learnt from God's Infinity A. That therefore men should tremble to sin even in secret Psal. 139.11 If I say surely the darkness shall cover me even the Night shall be light about me Q. 5. What is the second Instruction from hence A. The second Instruction is That there is an infinite evil in sin objectively consider'd as it is committed against an Infinite God and therefore it deserves Eternal Punishment and no satisfaction can possibly be made for it but by the Blood of Christ. 1 Pet. 1.18 Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold but with the precious Blood of Christ. Q. 6. What is the third Instruction from God's Infinity A. The third Instruction is That those who are reconciled to God in Christ need not fear his ability to perform any mercy for them for he is able to do exceeding abundantly above all that we can ask or think Ephes. 3.20 And those that are not reconciled are in a very miserable condition having infinite Power set on work to punish them 2 Thes. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Q. 7. What is the fourth Instruction from God's Infinity A. That no place can bar the access of gracious Souls to God They are as near him in a Dungeon as when at Liberty and that he knows their thoughts when their tongues cannot utter them Eternal Quest. 1. WHat is it to be Eternal as God is A. The Eternity of God is to be without beginning and without end Psal. 90.2 From everlasting to everlasting thou art God Q. 2. How doth God's Eternity differ from the Eternity of Angels and Humane Souls A. It differs in two respects First In this That tho Angels and the Souls of men shall have no end yet they had a beginning which God had not Secondly Our Eternity is by gift from God or by his appointment but his Eternity is necessary and from his own Nature Q. 3. In what sense is the Covenant called an everlasting Covenant A. The Covenant is called an Everlasting Covenant 2 Sam. 23.5 because the mercies of it conveyed to believers as pardon peace and salvation are mercies that shall have no end Q. 4. In what sense is the Gospel Everlasting A. The Gospel is called the Everlasting Gospel Rev. 14.6 because the effects thereof upon the Souls it sanctifies will abide in them for ever Q. 5. In what sense is the Redemption of Christ called the Eternal Redemption A. The Redemption of Christ is called Eternal Redemption in Heb. 9.12 because those whom he redeems by his Blood shall never more come into condemnation Iohn 5.24 He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Q. 6. VVhy is the last Iudgment of the world by Christ called Eternal Iudgment A. The last Judgment is called Eternal Judgment not because God judged men from Eternity or because the Day of Judgment shall last to Eternity but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men therefore it 's called eternal judgment Heb. 6.2 Q 7. VVhat may wicked men learn from the Eternity of God A. Hence wicked men may see their own misery in the perfection of it that they will have an eternal Enemy to avenge himself upon them for ever in the world to come 2 Thess. 1.9 VVho shall be punished with everlasting destruction from the presence of the Lord. Q. 8. VVhat may good men learn from it A. That their joy and happiness will be perfect and endless who have the Eternal God for â—heir portion Psalm 16.11 In thy presence is fulness of joy at thy right hand there are pleasures for evermore Q. 9. VVhat may all men good and had learn from it A. All men may learn three things from the Eternity of God First That their life is a thing of nought compared with God Psal. 39.5 Mine age is nothing before thee Secondly That sins or duties long since committed or performed are all present before God Thirdly That God can never want opportunity to do his work and carry
Not from any natural efficacy it had to give knowledge but the Knowledge he should have by eating or not eating was experimental Knowledge i. â— Knowledge to his Sorrow Q. 2. VVhy did God forbid him this Tree A. First For the discovery of his dominion over man Secondly For the trial of his subjection and obedience Thirdly For the aggravation of his sin if he should eat Q. 3. VVhat evil was there in eating of it A. There was a twofold Evil the evil of Sin and the evil of Punishment both very great Q. 4. What was the Evil of Sin A. A threefold Evil of Sin First Against God called disobedience Rom. 5.19 For as by one man's disobedience many were made sinners Secondly Against himself Soul Body and Estate Thirdly Against his Posterity Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Q 5. What was the Evil of Punishment First Loss of God's Image Secondly Horror of Conscience Thirdly Sorrow on the Female Sex Fourthly Curse on the Creature Fifthly Expulsion from Paradise Sixthly Death both of Body and Soul Q 6. What is the first Instruction from it A. To take heed of small beginnings of Temptations and resist it in the first motions Iam. 3.5 Behold how great a matter a little fire kindleth Q. 6. What is the second Inference A. Not to hold a parly with the tempter See 2 Cor. 11.3 But I fear lest by any means as the serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ. Q. 8. What is the third Inference A. That Satan's policy lies much in the choice of his tempting instruments as Eve and Peter c. Q. 9. VVhat is the fourth Inference A. A necessity of keeping strong-guards on our Senses Isa. 33.15 That stoppeth his ears from hearing of blood and shutteth his eyes from seeing evil he shall dwell on high his place of defence shall be the munition of rocks Q. 10. VVhat is the fifth Inference A That Covenant-breaking is a heinous sin which God will punish Hos. 8.1 He shall come as an Eagle against the house of the Lord because they have transgressed my covenant and trespassed against my laws Q. 11. VVhat is the last Inference A. That the corruption of our nature is much seen in desiring forbidden things Rom. 7.7 VVhat shall we say then Is the law sin God forbid Nay I had not known sin but by the law for I had not known lust except the law had said Thou shalt not covet Of the Fall of Adam and ours in him Quest. 16. DId all Mankind fall in Adam's first transgression A. The Covenant being made with Adam not only for himself but for his posterity all mankind descending from him by ordinary Generation sinned in him and fell with him in his first transgression Q. 1. Did no man ever escape the Sin of Adam A. Yes The man Christ Jesus did and he only Heb. 7.26 For such an high priest became us who is holy harmless undefiled separate from sinners Q. 2. Why was not Christ tainted with it A. Because he came into the world in an extraordinary way Mat. 1.18 Now the birth of Christ was on this wise when as his mother Mary was espoused to Joseph before they came together she was found with child of the Holy Ghost Q. 3. How doth it appear all others are tainted with it A. It appears by Scripture-Testimony Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And experience of the best men Rom. 7.21 I find then a law that when I would do good evil is present with me Q. 4. How came all men to fall with Adam A. Because all were included in Adam 's Covenant as a Man's Covenant includes his Children before they be born or the treason of the father affects his posterity Q. 5. What infer you from hence A. The stupendious wisdom of God in sending Christ in our nature and yet without the sin and taint of it 1 Cor. 1.24 Christ the wisdom of God Q. 6. What is the second Inference A. Hence we learn the admirable love of Christ in taking our nature with all the sinless Infirmities thereof Rom. 8.3 For what the law could not do in that it was weak through the flesh God sending his own son in the likeness of sinful flesh and for sin condemned sin in the flesh Q. 7. What is the third Inference A. The necessity of our Union with Christ in order to our participation of his Righteousness and Redemption 1 Cor. 15.22 For as in Adam all die so in Christ shall all be made alive Q. 8. What is the fourth Inference A. Hence we learn the malignant and mortal nature of sin in as much as our sin defiled and destroyed a whole world Q. 9. What is the fifth Inference A. That though all be not equally sensible of their need yet one sinner needs Christ as much as another Q. 10. What is the last Inference A. That no man hath any cause or reason to boast of the goodness of his nature since the best were by nature under the same sin and misery as the worst Eph. 2.3 Among whom also we all had our conversation in times past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others Of Original Sin Quest. 17. INto what Estate did the Fall bring Mankind A. The Fall brought Mankind into an Estate of Sin and Misery Q. 18. Wherein consists the sinfulness of that Estatâ— whereinto Man fell A. The fulness of that Estate whereinto man fell consists in the guilt of Adamâ—s first Sin the want of original Righteousness and corruption of his â—â—ole Nature which is commonly called original Sin together with all actual Transgressions which proceed from sin Q. 1. How many sorts of Sin are all men under A. All men are guilty before God of two sorts of Sin of Original and Actual Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Eccles. 7.20 For there is not a just man upon earth that doth good and sinneth not Q. 2. How can we be guilty of Adam's first Sin A. We are guilty of it because Adam sinned not only as a single but also as a publick Person and representative of all Mankind Rom. 5.15 16 17. But not as the offence so also 〈◊〉 the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one maâ— Iesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgment was by one to condemnation Q 3. How else came we under his guilt A. We are guilty of
his Sin by Generation for we were in his loyns as treason stains the blood of the posterity or the parents Leprosie the Children Psal. 51.5 Behold I was shapeâ— in iniquity and in sin did my mother conceive me Q 4. Wherein doth it consist A. It consists in two things First In our aversation and enmity to that which is good Rom. 7.18 In me that is in my flesh there dwelleth no good thing Secondly In proneness to that which is evil Rom. 7.14 But I am carnal sold under sin Q 5. Is this corruption of Nature in all Men A. Yes In all meer men and women none exempted Rom. 3.10 and 23. As it is written There is none righteous no not one for all have sinned and come short of the glory of God Q. 6. In what part of our Nature doth this Sin abide A. It abides in the whole man in every part of man both Soul and Body Gen. 6.5 God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually 1 Thes. 5.23 Now the God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. Q. 7. How is the Body infected by it A. In the readiness of the bodily members to further sin and its temptations in the Soul Rom. 3.13 14 15. Their throat is an open sepulcher with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shedblood Q. 8. What learn we from Original Sin A. To bear patiently the miseries we see on our Children and their death also without murmuring Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression Q. 9. What is the second Instruction A. It teaches us humility and should be matter of confession and humiliation when we sin actually Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Q. 10. What is the third Instruction A. It should provoke parents to use their utmost diligence for the conversion of their Children who draw sin from them Q 11. What is the last Instruction A. It teaches us the necessity of Regeneration and should provoke us greatly to desire it Of Man's Misery Quest. 19. WHat is the Misery of that Estate whereinto Man fell A. All Mankind by their Fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Q. 1. What communion had God with Man before the Fall A. Man then enjoyed the gracious presence and favour of God with him which was better than life Q. 2. How doth it appear this was lest by the Fall A. It appears by Scripture-Testimony That Adam lost it as to himself Gen. 3.8 And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden And we in him Eph. 2.12 At that time ye were without Christ being aliens from the commonwealth of Israel and strangers from the covenants of promise having no hope and without God in the world Q. 3. Was this the only misery that came by the Fall A. No Man did not only lose communion with God but fell under his wrath and curse Eph. 2.3 And were by nature children of wrath even as others Q. 4. Doth the wrath and curse of God then lie on all Men A. It lies on all the unregenerate in the world Gal. 3.10 Cursed is every one that continueth not in all things which is written in the book of the law to do them But believers are delivered from it by Christ. 1 Thes. 1.10 Even Iesus which delivered us from the wrath to come Q. 5. How are the miseries of Man by the Fall divided A. They are divided into the miseries of this world and of the world to come Q 6. What are the miseries that come on them in thss world A. The miseries of life as Sickness Pain Poverty on the Body Fear Trouble Sorrow on the Mind and at last Death it self Rom. 6. ult The wages of sin is death Q. 7. What are the Miseries after this Life A. The Pains and Torments of Hell for ever Psal. 9.17 The wicked shall be turned into hell Q. 8. What are the Torments of Hell A. Pain of Loss and Pain of Sense Mat. 25.41 Depart from me ye cursed into everlasting fire Q. 9. What learn you from hence A. The woful State of the unconverted Miserable here and miserable to Eternity Q. 10. What else learn we hence A. The great salvation Believers have by Christ from all this misery Heb. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Of the Salvation of God's Elect and of the Covenant of Grace Quest. 20. DID God leave all Mankind to perish in the State of Sin and Misery A. God having out of his meer good pleasure from all eternity elected some to everlasting life diâ— enter into a covenant of grace to deliver them out of the estate of sin and misery and to bring them into an estate of salvation by a redeemer Q. 1. Are some Persons chosen to salvation and others left A. Yes God hath chosen some to salvation and passed by others as the Scriptures speak See Rom. 8.30 Moreover whom he did predestinate them he also called And Jude v. 4. For there are certian men crept in unawares who were before of old ordained to this condemnation ungodly men c. Q 2. Did God chuse some because he foresaw they would be better than others A. No God's choice was not on foreseen works but meerly of his grace and good pleasure of his will Eph. 1.5.6 Having predestinated us into the adoption of children by Iesus Christ unto himself according to the good pleasure of his will to the praise of the glory of his grace Q. 3. Is this Election of God made in time and that according as men use their free will or from Eternity A. Election is an Eternal act of God before the world was and depends not on Man's using his free-will as appears from Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Q. 4. Shall all that be Elected be called and saved A. Yes the Scripture is full and plain for it Acts 13.48 And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to eternal life believed Rom. 8.30 Moreover whom he did predestinate them he also called c. Q. 5. By whom are the Elect saved A.
the Old-Testament believers died yet the virtue of Christ's Death extends to them as well as us Heb. 11.39 40. And these all having obtained a good report through faith received not the promise God having provided some better thing for us that they without us should not be made perfect Q. 6. Why would not God deliver us without such a Redeemer A Because it was not so much for the honour of his Justice Rom. ◠25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God To declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Iesus Q. 7. What is the first Instruction hence A. That all that are out of Christ are in a miserable Bondage and Captivity Iohn 8.36 If the son therefore shall make you free ye shall be free indeed Q. 8. What is the second Instruction A. Hence see the heinous nature of Sin which required such a price to satisfy for it 1 Pet. 1.18 19. VVe were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot Q. 9. VVhat is the third Iustruction hence A. The wonderful love of Christ in redeeming us at such a rate Rev. 1.5 Who loved us and washed us from our sins in his own blood Q. 10. What is the last Instruction A. This strongly obligeth us to an universal holiness 1 Cor. 6.20 For ye are bought with a price therefore glorify God in your body and in your spirit which are Gods Of Christ's Incarnation Quest. 22. HOw did Christ being the Son of God become man A. Christ the Son of God became man by taking to himself a true Body and a reasonable Soul being conceived by the power of the Holy Ghost in the womb of the Uirgin Mary and born of her yet without Sin Q. 1 Who is the only Redeemer of God's Elect A. The Lord Jesus Christ is their only Redeemer and there is no other Redeemer besides him Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Q. 2. How is he the Son of God or can be as no other is so A. He is the Son of God by Nature from all Eternity and so no Angel or Saint is Heb. 1.5 For unto which of the Angels said he at any time Thou art my son this day have I begotten thee Q. 3 VVhy was it necessary he should become man A. That he might be capable to suffer Death in our room Heb. 2.15 16 17. For verily he took not on him the nature of angels but he took on him the seed of Abraham wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people Q. 4. Why must the Redeemer be God as well as Man A. Because the blood of a meer man could not satisfy and redeem us Acts 20.28 Feed the church of God which he hath purchased with his own blood Q. 5. Do these two Natures make two Persons A. No The Humane Nature is united to the second Person and subsists in union with it Iohn 1.14 And the word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father full of grace and truth Q 6. VVas the Union only for a time A. No It continues and abides for ever Heb. 7.24 But this man because he continueth ever hath an unchangeable 〈…〉 Q. 7. What is the first Instruction hence A Hence we learn the transcendent love of God to poor Sinners Iohn 3.16 God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Q 8. What is the second Instruction A. Hence we learn the matchless love of Christ that he should stoop to such a condition for us 2 Cor. 8.9 For ye know the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be made rich Q. 9 What is the third Instruction A. That the greatest Sins are capable of remission to Believers Iohn 1.29 Behold the lamb of God which taketh away the sins of the world Q 10. What is the fourth Instruction A. That those that be in Christ need not fear the denial or want of an◠other mercy Rom 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things Q. 11. What is the fifth Instruction A. Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ Q. 12. What is the sixth Instruction A. This teaches us the miserable condition of all that are out of Christ and the necessity of their damnation he being the only Redeemer Of the Manner of Christ's Incarnation Quest. 1. WAS Christ's Incarnation a voluntary act in him A. Yes it was for though he had a command to die for us Iohn 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Yet he came willingly Psal 40.6 7. Sacrifice and offerings thou didst not desire mine ears hast thou opened burnt offerrings and sin offerings hast thou not required lo I come in the volume of thy book it is written of me V. 8. I delight to do thy 〈…〉 Q. 2. Was the Body of Christ a real and true Humane Body A. Yes it was a true and real Body not the appearance and shape of a Body only Luke 24.38 And he said unto them Why are ye troubled and why do thoughts arise in your hearts Ver. 29. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Q. 3. Had he a true Humane Soul as well as a Body A. Yes he had a real Humane Soul also and all the natural faculties and powers thereof Mat. 26.38 Then saith he unto them My soul is exceeding sorrowful even unto death Q. 4. Was he then in all respects like to other men A. No his conception was not like others Isa. 7.14 Behold a virgin shall conceive and bear a son and shall call his name Emanuel And he had no sin in him as others have Heb. 7.26 For such an high priest became us who is holy harmless undefiled separate from sinners Q. 5. Did Christ put off the Humane Nature at his Ascention A. No he did not but carried it up to glory and now is in our Nature in Heaven 1 Tim.
earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Psal. 19.7 The testimonies of the Lord are sure making wise the simple Q. 8. What is the second Instruction A. That it 's a dreadful judgment to be spiritually blinded under the Gospel 2 Cor. 4.3 4. But if our Gospel be kid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine into them Q. 9. What is the third Instruction A. That Prayer is the best Expedient to obtain saving Knowledge Iam. 1.5 If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Q 10. What is the last Instruction A. Learn hence the transcendent excellency of the Knowledge of Christ above all other knowledge Phil. 3.8 9. Yea doubtless I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. Of Christ's Priesthood Quest. 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 satisfy Divine Iustice and reconciling us to God and in making continual intercession for us Q. 1. What is the Priesthood of Christ in general A. It is his expiation of our Sins by the sacrifice of himself and obtaining God's favour for us Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they be things in heaven 〈◊〉 things in earth Q. 2. What are the parts of Christ's Priestly Office A. It hath two parts First Oblation or offering of himself Heb. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Secondly Intercession for us Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Q 3. What is the end of Christ's Oblation A. The end of it as to God it was to satisfy his Incensed Justice Rom. 3.25 Whom God hath set forth to be a propitiation 〈…〉 mission of sins that are past through the forbearance of God And as to men to put away their sins Heb. 9.26 For then must he often have suffered since the foundation of the world but now once in the end of the world he hath appeared to put away sin by the sacrifice of himself Q. 4. What is the first difference between Christ and other Priests A. Other Priests offered the Blood of Beasts Christ his own Blood Heb. 9.12 Neither by the blood of Goats and Calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Q. 5. What is the second difference A. They offered many Sacrifices Christ perfected all by one offering Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified Q. 6. What was the sacrifice Christ offered to God A. His Body Heb. 10.10 By the which will we are sanctified through the offering of the body of Iesus Christ once for all And his Soul Isa. 53.10 When thou shalt make his soul an offering for sin Q. 7. Whence is the efficacy of this Sacrifice A. From the Divine Person to whom that Soul and Body was united Acts 20.28 Feed the Church of God which he hath purchased with his own blood Q. 8. VVhat is the first Inference from it A. That Believers are discharged by Christ from all their sins and debts Acts 13.36 And by him all that believe are justified from all things Q. 9. VVhat is the second Inference A. That it is a fearful thing to fall into the hands of an absolute God Luke 23.31 For if they do these things in a green tree what shall be done in the dry Q. 10. VVhat is the third Inference A. That it 's impossible for man to satisfy God for his own Sins Psal. 130.3 If thou Lord shouldest mark iniquities O Lord who shall stand Q. 11. VVhat is the last Inference A. That the Christian Religion only settles the conscience in peace Heb. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Of Christ's Kingly Office Quest. 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 restraining and conquering all his and our Enemies Q. 1. How manifold is Christ's Kingdom A. Twofold First Internal in men's Souls Luke 17.20 Behold the kingdom of God is within you Secondly External over the world Eph. 1.22 And hath put all things under his feet and gave him to be head over all things to the Church Q. 2. VVhat is the End of Christ's providential Kingdom A. The good and salvation of the Church Iohn 17.2 At thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Q. 3. VVherein doth he exercise his Kingly Power A. In restraining his and his peoples enemies Psal. 76.10 Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Q. 4. How else is it Exercised A. In protecting his Church amidst all Enemies Exod. 3.3 And Moses said I will now turn aside and see this greâ—â— sight why the bush is not burnt Q. 5. VVhat Instruments doth Christ use A. Angels are ministring Spirit to him Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation And men yea the worst of men Rev. 12.16 And the earth helped the woman and the earth opened her mouth and swallowed up the Flood which the dragon cast out of his mouth Q. 6. In what manner doth Christ rule the world A. By Supream power Rev. 9 16. He hath on his vesture and on his thigh a name written King of kings Lord of lords And perfect Wisdom Eph. 1.11 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will Q 7. What learn we from hence A. That the Church is saved amidst all dangers Ier. 30.11 For I am with thee saith the Lord to save thee though I make a full end of all nations whither I have scattered thee yet will I not make a full end of thee Q. 8. What is the second Instruction A. That the godly may safely trust to Christ's care 2 Chron. 16.9 For the eyes of the Lord run to and fro throughout the whole earth to shew himself
your flesh and I will give you an heart of flesh Q 7. Can no man come to Christ till thus enabled A. No it 's not in the power of man's nature or will till thus renewed and enabled Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him on his own right hand in the heavenly places John 6.44 No man can come to me except the father which hath sent me draw him Q 8. What sort of men are most ordinarily called A. The poor and mean ones in the world 1 Cor. 1.26 For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Q. 9. What is the first Instruction from it A. Souls effectually called are never lost Rom. 11.29 For the gifts and calling of God are without repentance Q. 10. What is the second Instruction A. All things co-operare to their good Rom. 8.28 For we know that all things work together for good to them that love God to them who are called according to his purpose Q. 11. What is the third Instruction A. It is dangerous to refuse God's call Prov. 1.24 Because I have called and ye refused I have stretched out my hand and no man regarded Q 12. VVhat is the last Instruction A. That Christians are obliged to walk suitable to their heavenly calling 1 Thes. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory Of the Concomitants of Vocation Quest. 32. WHAT benefits do they that are effectually called partake of in this Life A. They that are effectually called do in this life partake of Iustification Adoption Sanctification and the several benefiâ—s which in this life do either accompany or flow from them Q. 1. Are all that be effectually called justified A. Yes God justifies all and every Soul that obeys and answers his call Rom. 8.30 VVhom he called them he also justified Q. 2. VVhat other benefits have the called in this Life A. They are all the adopted Children of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ unto himself according to the good pleasure of his will Q. 3. Are those all the benefits the called receive A. No they are not only justified and adopted but also sanctified 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption Q. 4. Do these three blessings come singly to the called A. No they are all accompanied with multitudes of other blessings flowing from them Eph 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spriritual blessings in heavenly places in Christ. Q. 5. VVhat are the mercies flowing from Iustification A. They are great and manifold Rom. 5.1 2 3 4 5. Therefore being justified by faith we have pâ—ace with God through our Lord Iesus Christ by whom also we have access by faith into this grace wherein we stand and rejoyce in the hope of the glory of God Q. 6. VVhat are the benefits flowing from Adoption A. Free access to God Eph. 3.12 In whom we have boldness and access with confidence by the saith of him And a Title to Heaven Rom. 8.17 If children then heirs Q. 7. What Blessings accompany Sanctification A. Union with Christ. Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one And Right to the Inheritance Acts 20.32 And now brethren I commend yâ—â— to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sâ—â—ctified Q. 8. What is the first Lesson from hence A. That they are Enemies to their own Souls who obey not the Gospel Call 2 Thes. 1.8 In flaming fire taking veâ—geance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. Q. 9. What is the second Lesson from hence A. That the Estate of Believers abounds with spiritual priviledges 1 Cor. 3.22 23. VVhether Paul 〈◊〉 Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christ's and Christ is God's Q. 10. What is the third Lesson from hence A. That all the Believer's priviledges are not in hope but some in hand 1 Iohn 3.1 Behold what manner of loâ—e the father hath bestowed upon us that we should be called the sons of God Q 11. What is the fourth Lesson A. The greatest sufferers for Christ have no reason to repent their call Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Q 12. What is the last Lesson from hence A. That we have infinite reason to bless God for the Gospel by which we are called 2 Thes. 2.14 Whereunto he calleâ— you by our Gospel Of Iustification Quest. 33. WHAT is Iustification A. Iustification is an Act of God'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 receivedly faith alone Q 1. What are the parts of Iustification A. It consists of two Parts First The pardon of Sin Acts 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Secondly The acceptation of our persons as righteous Rom. 5.1 2 3. Therefore being justified by faith we have peace with God through our Lord Iesus Christ by whom also we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God Q. 2. Whose act is it to justify Sinners A. It is the act of God alone Rom. 8.33 It is God that justifieth Man's justifying of himself is nothing Luke 16.15 And he said unto them Ye are they which justify your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God Nor other mens justifying of us Rev. 3.1 I know thy works that thou hast a name to live and art dead Q. 3. Is there any thing in man to merit his Iustification A. No it is an act of Free-grace in God Rom. 3.24 Being justified freely by his grace through the redemption which is in Iesus Christ. Q. 4. If it be not for any inherent righteousness how then A. It is for the righteousness of Christ imputed to us Rom. 4.6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without
Author of Sanctification A. God only Iude ver 1. To them that are sanctified by God the Father Q. 3. What is the instrument of it A. The Word of God Iohn 17.17 Sanctify them througâ— thy truth thy word is truth Q. 4 What part of man is sanctified A. Every part both of the Soul and Body 1 Thes. 5.23 And the very God of peace sanctâ—â—y you wâ—olly and I pray God your whole spirit soul and body be prâ—served blameless unto the coming of our Lord Iesus Christ Q. 5. Is Sanctification perfected at once A. No but by degrees 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. Q. 6. VVhen will it be made perfect A. When we come to Heaven and not before 1 Cor. 13.10 11. But when that which is perfect is come then that which is in part shall be done away Q. 7. What are the signs of true Sanctification A. When it runs into all parts of our Conversation 1 Pet. 1.15 But as he which hath called you is holy so be ye holy in all manner of conversation Secondly And continues to the end Rev. 22.11 Let him that is holy be holy still Q. 8. What is the inseparable companion of Sanctification A. Righteousness towards men Luke 1.74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life Q. 9. What is opposite to Sanctification A. All filthiness of Flesh and Spirit 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit Q. 10. What is the priviledge of the sanctified A. They are all elected and shall be glorified 1 Pet. 1. 2 4 Elect according to the fore-knowledge of God the father through sanctification of the spirit to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Q. 11. What is the case of them who live and die unsanctified A. They shall never see God Heb. 12.14 Follow peace with all men and boliness without which no man shall see the Lord. Q. 12. What differenceth true from pretended Sanctification A. True Sanctification purgeth the heart from the love of sin Rom. 7.15 For that which I do I allow not And the life from the dominion of sin â—om â—â— 19. As ye have yielded your members servants to 〈◊〉 and to iniquity unto iniquity even so now yield youâ— members servants to righteousness unto holiness Q. 13. May great sinners be sanctâ—fied A. Yes the Spirit of God can sanctify the vilest heart 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified Of Assurance the fruit of Iustification Quest. 36. WHAT are the benefits which in this life do either accompany or â—low from Iustification Adoption and Sanctification A. The benefits which in this life do either accompany or flow from Iustification Adoption and Sanctification are assurance of God's love peace of Conscience joy in the Holy Ghost increase of Grace and perseverance therein to the end Q. 1. Is Assurance possible to be attained in this Life A. Yes for fome have had it Cant. 6.3 I am my beloveds and my beloved is mine And all Christians are commanded to strive for it 2 Pet. 1.10 Wherefore the rather â—rethren give diligence to make your calling and election sure Q. 2. How many sorts of assurance are there A. There is an objective Assurance 2 Tim. 2.19 Nevertheless the foundation of God standeth sure having this seal The Lord knoweth them that are his And a subjective or personal Assurance Gal. 2.20 Who loved me and gave himself for me Q. 3. Is personal Assurance perfect in this Life A. No it admits of doubts and fears which interrupts it and it is not always at one height 1 Cor. 13.10 When that which is psrfect is come then that which is in part shall be done away Q. 4. On what Testimony is personal Assurance built A. Upon the Testimony of God's Spirit witnessing with ours Rom. â— 16 The spirit it self beareth witness with our spirit that we are the children of God Q. 5. Doth the Spirit make use of signs in us to 〈◊〉 us A. Yes Ordinarily he doth 1 Iohn 3.14 We know thâ—â— we are passed from death to life because we love the brethren Aâ— ver 24. Hereby we know that he abideth in us by the spirit whicâ— he hath given us Q. 6. How is true assurance discerned from presumption A. True assurance humbles the Soul Gal. 2.20 I 〈◊〉 crucified with Christ nevertheless I live yet not I but Chriâ—â— liveth in me And makes the Soul afraid of Sin 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse 〈◊〉 selves from all filthiness of flesh and spirit perfecting holiness iâ— the fear of God Q. 7. What is the usual season of Assurance A. The time of greatest sufferings for Christ. 1 Pet. 4.14 If ye be reproached for the name of Christ happy 〈◊〉 ye for the spirit of glory and of God resteth upon you Q. 8. Is personal Assurance absolutely necessary to Salvation A. No a man may be saved and in Christ without it Isa. 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upâ—â— his God Q. 9. What is the fruit of Assurance A. Joy unspeakable amidst outward Troubles Rom. 5.11 And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the atonement Q. 10. What sins usually eclipse our Assurance A. Negligence in duty starves it 2 Pet. 1.10 Give diligence to make your calling and election sure For if ye do these things ye shall never fall And sinning against light stabs it Psal. 51.8 Make me to hear joy and gladness that the bonâ— which thou hast broken may rejoyce Q. 11. What is the first Inference from this Doctrine A. That no unregenerate Person can have any Assurance for it is the fruit of Justification Adoption and Sanctification Q. 12. What is the second inference A. That all the Joys of Heaven are not to come buâ— â—ome communicated in this life 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Q. 13. What is the third inference A. That assured Believers need to be circumspect persons that they grieve not the Spirit Eph. 4.30 And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Of Peace of Conscience Quest. 1. WHat doth the word Peace signify in Scripture A. In the Language of the Old Testament it signifies all temporal good 1 Sam. 25.6 Peace be both to thee and peace be to thine house and peace be unto
descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Q. 11. What is the second Instruction A. That all men should look to themselves lest they lose the things which they have wrought 2 Epist. of Iohn Ver. 8. Look to your selves that ye lose not those things which we have wrought but that we receive a full reward Q. 12. What is the last Instruction A. Let no true Christian be discouraged how weak soever for God is able to make him stand Rom. 14.4 Who art thou that judgest another man's servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand Of perfection at Death Quest. 37. VVHAT benefits do Believers receive from Christ at their Death A. The Souls of Believers are at their death made perfect in holiness and do immediately pass inâ—o glory their bodies being still united to Christ do reâ—t in their Graves till the Resurrection Q 1. What is the state of perfect holiness A. It consists in a perfect freedom from sin or any of the least inclination to sin Eph. 5.27 That he may present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Q. 2. Wherein else doth perfection consist A. It consists in the attainment of the highest measures and degrees of holiness the creature is capable of Eph. 4.12 13. For the perfecting of the Saints till we all come in the unity of the faith and of the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ. Q. 3. Cannot this be attained whilst in the body A. No for here all our graces are imperfect 1 Cor. 13.12 For now we see through a glass darkly but then face to face And we live at a distance from God 2 Cor. 5 6. Whilst we are at home in the body we are absent from the Lord. Q. 4. How is this attained at Death A. At Death the roots of Sin are pulled up out of the Believer's Nature Heb. 12.23 And to the spirits of just men made perfect Q. 5. Why must the Soul be mâ—de perfect at death A. Because the purity of the heavenly State admits no sin or imperfection Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the lambs book of life Q. 6. What is the first Inference from hence A. That Death should be lovely and desirable in the eyes of Believers Phil. 1.23 having a desire to depart and to be with Christ which is far better Q. 7. What is the second Inference A. That God hath provided singular relief for his people that now groan under their Sins and many Imperfections 1 Cor. 13.12 13. And now we see through a glass darkly but then face to face Now I know in part but then shall I know even as also I am known Q. 8. What is the third Inference A. That the heavenly State is infinitely above and beyond whatever we enjoy here 1 Cor. 29. But as it is written Eye hath not seen nor ear heard neither have entred into the the heart of man the things which God hath prepared for them that love hiem Q. 9. What is the fourth Inference A. That Believers are but at a small distance from the Satisfaction of all their desires Rom. 13.11 Now is our salvation nearer than when we believed Q. 10. What is the fifth Inference A. That the Saints should earnestly pursue that perfection even in this imperfect state Phil. 3.13 14. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth to those things which are before I press towards the mark for the price of the high calling of God in Christ Iesus Q. 11. What is the sixth Inference A. That death to the Saints is better than life Phil. 1.21 For to me to live is Christ and to die is gain Q. 12. What is the last Inference A. That Faith is absolutely necessary to entitle us to this perfect state Of immediate Glorificacion Quest. 1. DO all that die in Christ immediately pass into glory A. Yes they do Luke 23.43 To day shalt thou be with me in Paradise Phil. 1.23 Having a desire to depart and to be with Christ. Q. 2. What is the First reason for their immediate Glorification A. Because Heaven is pepared and ready for them Mat. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world Q. 3. What is the Second reason for it A. Because at Death they are as ready for Heaven as ever they shall be Iohn 9.4 I must work the work of him that sent me while it is day the night cometh when no man can work Q. 4. What is the Third reason for it A. Because Death else could not be gain as it is Phil. 1.21 For to me to live is Christ and to die is gain Q. 5. What is the Fourth reason for it A. Because there is the same reason for all as for any one but some are immediately glorified Luke 23.43 To day shalt thou be with me in Paradise Q. 6. What is the Fifth reason for it A. Because Christ longs for their coming to him and they for his Enjoyment and these longings are in vain if not satisfied Rev. 22.17 20. And the spirit and the bride say Come and let him that heareth say Come and let him that is a thirst say Come and whosoever will let him take of the water of life freely he which testifieth these thidgs saith Surely I come quickly Amen even so come Lord Iesus Q. 7. What is the First instruction from hence A. That the Apparitions of departed Saints ordinarily are but Fables They wander not Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall go no more out Q. 8. What is the Second Inference A. That Purgatory is a groundless Fable and invention of men and the Scriptures alledged to countenance it grosly abused 1 Pet. 3.19 By the which also he went and preacht unto the spirits in prison Q. 9. What is the Third inference from it A. That Heaven must needs be a marvellous surprize to Believers how long soever they have conversed with it here Q. 10. What is the Fourth inference A. The consideration of this should provoke Saints to work hard to finish all they have to do on Earth Eccles. 9.10 Whatsoever thy hand findeth to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Q. 11. What is the Fifth inference A. That there is no reason to grieve excessively for departed Saints 1 Thes.
4.13 Even so them also which sleep in Iesus will God bring with him Q. 12. What is the last Inference A. That Christless ones are immediately in Hell Luke 16.22 23. The rich man also died and was buried and in Hell he lift up his eyes being in torment Of rest in the Grave Quest. 1. WHY must Believers come to the Grave A. Because where Sin has been Death by the Law must follow Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Q. 2. What is the First priviledge of their Bodies there A. 'T is the priviledge of their Bodies to be there in union with Christ. 1 Thes. 4.14 Them also which sleep in Iesus will God bring with him Q. 3. What is their Second priviledge A. Their Graves are places of Rest not Prisons but Beds of Rest. Isa. 57.2 He shall enter into peace they shall rest in their beds each one walking in his uprightness Q. 4. Wâ—at is the First evil they rest from A. All the toils and troubles and afflictions of this life Rev. 14.13 They may rest from their labours and their works do follow them Q. 5. What is the Second evil they rest from A. They rest from all persecutions from men Iob 13.17 There the wiked cease from troubling and there the weary be at rest Q. 6. What is the Third evil they rest from A. They rest from Sin never to feel temptation or inclination to sin Heb. 12.23 And to the spirits of just men made perfect Q. 7. How long shall the Bodies rest in the Grave A. Not for ever but till the Day of the Resurrection Iob 19.26 For though after my skin worms destroy this body yet in my flesh shall I see God Q. 8. What is the First inference from hence A. That union with Christ redounds to the singular advantage of the Body as well as the Soul Rom. 8.11 But if the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Q. 9. What is the Second inference A. That Death dissolves not the union betwixt Christ and the Souls or Bodies of his Mat. 22.33 I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the living Q. 10. What is the Third inference A. That seeing our Bodies are to have so long and so sweet rest in the Grave we should not spare them in God's Service now 2 Pet. 1.13 14. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed me Q. 11. What is the Fourth inference A. That Christians should neither too much fear their own nor sorrow for others death Rom. 8.38 For I am perswaded that neither death nor life nor angels nor principalities nor powers nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. 1 Thes. 4.13 I would not have you to be ignorant concerning them which are asleep that ye sorrow not even as others which have no hope Of the Resurrection Quest. 1. IS the Resurrection a credible Doctrine A. Yes it is Acts 26.8 Why should it be â—â—ought a thing incredible with you that God should raise the â—ead Q 2. Why then doth it seem incredible to man A. Because they err not knowing the Scriptures and â—he Power of God Mark 12.24 Do ye not therefore err because ye know not the Scriptures neither the power of God The Power of God assures us it may be so and the word of God tells us it must be so Q. 3. Is it sinful to doubt of the Doctrine of the Resurrection A. 'T is not only a sin to doubt it but an heresy to deny it it being a fundamental Article Heb. 6.2 And of the resurrection of the dead 1 Cor. 15.13 14. But if there be no resurrection of the dead then is Christ not risen and if Christ be â—â—t risen then is our preaching vain and your faith is also â—â—in Q. 4. Who must rise again at the Resurrection A. All men good and bad must rise again Acts 24.15 And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and the unjust Rev. 20.12 13 14. And I saw the dead â—â—all and great stand before God c. Q. 5. What is the first difference betwixt the Resurrection of the just and unjust A. Saints rise by virtue of their union with Christ. Rom. â— 11 But if the spirit of him that raised up Iesus from the dead well in you he that raised up Christ from the dead shall also â—uicken your mortal bodies by his spirit that dwelleth in you But 〈◊〉 wicked by his power Q 6. What is the second difference A. The second and main difference will be in the contraâ—y ends to which they rise some to life and some to condemnation Dan. 12.2 And many of them that sleep in the â—ast of the earth shall awake some to everlasting life and some 〈◊〉 shame and everlasting contempt Q. 7. What is the glory to which Saints bodies shall 〈◊〉 raised A. In the likeness of Christ's glorious Body Phil. 3.21 Who shall change our vile body that it may be fashioned like to 〈◊〉 glorious body Q. 8. What is the First inference from hence A. That every man should strive to the uttermost to attain to the Resurrection of the just Phil. 3.10 11. That I may know him and the power of his Resurrection and the fellowship of the sufferings being made conformable unto his death if by any means I might attain to the resurrection of the dead Q. 9. What is the second Inference A. Comfort to them that now groan under manifold Distempers and Deformities of Body they being made equal to Angels Mark 12.25 For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels which are in heaven Q. 10. What is the third inference A. Get union with Christ by Faith as you expect a joyful Resurrection Iohn 11.25 Iesus said unto her I aâ— the resurrection und the life he that believeth in me though he were dead yet shall he live Q. 11. What is the fourth Inference A. Saints should not fear Death Gen. 46.3 Fear not to go down into Egypt Q. 12. What is the last Inference A. Imploy your Bodies for good now Of Christ's acknowledging Believers Quest. 38. WHAT benefit do Believers recieve from Christ at the Resurrection A. At the Resurrection Believers being raised up in glory shall be openly acknowledged and acquitted in the Day of Iudgment and made
and shall destroy with the brightness of his coming But assumes Power to dispence with God's Laws to others Q. 8. What is the second Inference hence A. That man dieth not as Beasts die which are under no Moral Law and therefore capable of no sin but must come to Judgment after Death Eccles. 3.21 Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Heb. 9.27 And as it is appointed unto men once to die but after this the Iudgment Q. 9. What is the third Inference hence A. That though the actions of men naturally considered are transcient yet their consequences and effects are permanent An act is soon done a word soon spoken a thought soon thought but when done spoken or thought they are placed to account Gal. 6.7 8. Be not deceived God is not mocked for whatsoever a man soweth that shall be also reap for he that soweth to the flesh shall of the flesh reaâ— corruption but he that soweth to the spirit shall of the spirit reap life everlasting Q. 10. What is the fourth Inference from hence A. That God will proceed with man by different rules in the Day of Judgment according to the different Law they lived under in this World Rom. 2.12 For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law Q. 11. What is the fifth Inference from hence A. That those who have sinned against the clearest Light and best Helps will if they die impenitent be judged to the greatest Misery Matt. 11.23 And thou Capernaum which art exalted unto heaven shalt be brought down to hell for if the mighey works which have been done in thee had been done in Sodom it would have remained until this day Heb. 2.3 How shall we escape if we neglect so great salvation Q. 12. What is the sixth Inference from hence A. That as we are to prize the Moral Law highly as a Rule of Life Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path So are we to bless God for the Gospel-Dispensation by which only we can attain to Justification and Salvation Heb. 12.22 But we are come to Mount Sion and unto the City of the living God the heavenly Ierusalem to an innumerable company of Angels Of Love to God and Men. Quest. 42. WHAT is the sum of the Ten Commandments A. The sum of the Ten Commandments is to love the Lord our God with all our hearts with all our soul with all our strength and with all our mind and our Neighbour as our selves Q. 1. What is the sum of the Ten Commandments A. To love the Lord our God with a Supream love and Men with a Sincere love in and for him Matt. 22.37 38. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the First and Great Commandment The Second is like unto it Thou shalt love thy Neighbour as thy self Q. 2. What is the first thing contained in our supream Love to God A. It implies the loving of God purely and absolutely for himself The Excellencies that are in him Cant. 1.3 Thy name is as ointment poured forth therefore the virgins love thee And the benefits we receive from him Psal 116.1 I love the Lord because he hath heard my voice and my supplication Q. 3. What is the Second Property of this Supream Love A Supream love devotes the whole man to God and Christ So that in life and death that man designs the Glory of God as his main end Rom. 14.7 8. For none of us liveth to himself and no man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Q. 4. What is the third Property of Supream Love A. It causes the Soul to depreciate and slight all other things in comparison of God's Glory and an Interest in Christ. Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I may finish my course with joy Phil. 3.8 9. I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. Q. 5. What is the fourth Property of Supream Love A. It centers the Soul in God as its only rest Psal. 116.7 Return unto thy rest O my soul. And cannot be satisfied till it come to the full enjoyment of him 2 Thes. 3.5 The Lord direct your hearts into the love of God and patient waiting for Christ. Q. 6. Why must we love God with a supream Love A. Because such a love only suits the transcendent Excellency of God Commands all we are and have for God and is the only love that will continue to the end Rom. 8.35 Who shall separate us from the love of Christ Q. 7. What is it to love our Neighbour as our selves A. It is the exact Observation and Practice of the golden Rule of Christ. Matt. 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets Q. 8. Are all men to be loved alike and with the same degree of Love A. No tho we must love all men with the love of Benevolence yet the Saints only with the love of Complacency Psal. 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight And to such we must especially do good Gal. 6.10 As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Q. 9. What is the first Instruction from hence A. Hence we learn the excellency of Divine love Moses expresses the Whole Duty of Man in Ten Commandments Christ hangs the Whole Law upon these Two Love to God and our Neighbour Mark 12.30 31. Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength This is the first Commandment And the Second is like namely this Thou shalt love thy neighbour as thy self there is none other Commandment greater than these And the Apostle reduces these Two into One Gal. 5.14 For all the law is fulfilled in one word â—uen in this Thou shalt love thy Neighbour as thy self Q. 10. What is the second Inference from hence A. It convinces the holiest of men how far short they come in their Obedience to the rule of duty and therein the law is our School-master to bring us to Christ. Gal. 3.24 Q. 11. What is the third Inference from hence A. It discovers the excellency and perfection of the Law of God Psal. 19.7 The law of the Lord is pefect converting the soul. And that we are highly to honour
no hope and without God in the world Q. 14. Wâ—at â—s the last Instruction hence A. That those that perish in the midst of Ordinances and means of Salvation will perish with aggravated perdition Matth. 11.23 And thou Capernaum which art exalted unto heaven shalt be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this day Of the Word read and heard Quest. 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 building them up in holiness and comfort through Faith unto Salvation Q. 1. What mean you by the Word A. By the Word is meant the Word of God consigned to writing in the Books of the Old and New Testament which though it be ministred by men yet it is no other than the very Word of God and as such to be received 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God c. Q. 2. Whence is the efficacy of this Word A. It is wholly from the Spirit of God that it becomes effectual to any mans Salvation 1 Cor. 3 6 7. I have planted and Apollo watered but God gave the increase So then neither is he that planteth any thing neither he that watereth but God that giveth the increase Q. 3. Is the reading of the Scripture an Ordinance of God for mens Salvation A. Yes it is Deut. 17.19 And it shall be with him and he shall read therein all the dayes of his life that he may learn to fear the Lord his God to keep all the words of this law and these statutes to do them And in reading of it God sometimes comes in by his Spirit to mens conversion Acts 8.27 28 29. And he arose and went and behold a man of Ethiopia an eunuch of great authority under Candace queen of the Ethiopians who had the charge of all her treasure and had come to Ierusalem for to worship was returning and sitting in his chariot read Isaias the prophet Then the spirit said to Philip go near and joyn thy self to his chariot c. Q. 4. Is the hearing of the Word a means of Salvation A. Yes it is Isa. 55.3 Incline your ear and come unto me hear and your soul shall live c. 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe Q. 5. To what end is the Word useful to men A. The first end and use of the Word is to convince men of their sin and misery out of Christ 1 Cor 14.24 25. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of his heart made manifest c. Q. 6. What is it useful for besides conviction A. 'T is useful for conversion as well as conviction Psal. 19.7 The law of the Lord is perfect converting the soul c. Acts 26.18 To turn them from darkness to light and from the power of Satan unto God c Q. 7. Doth the Word convince and convert all that hear it A. No but those only that are ordained to Eternal Life Acts 13.48 As many as were ordained to eternal life believed Q. 8. What else is the Word useful for A. To build up the Saints to perfection in Christ Eph. 4.11 12 13. And he gave some apostles and some prophets and some evangelists and some pastours and teachers for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ Till we all come in the unity of the faith and of the knowledge of the son of God unto a perfect man unto the measure of the stature of the fulness in Christ. Acts 20.32 And now brethren I commend you to God and to the word of his grace which is able to build you up and give you an inheritance among all them that are sanctified Q. 9. May the common people read the Scriptures A. Yes 't is a duty commanded by Christ Ioh. 5.39 Search the scriptures c. and commended by the Apostle Acts 17.11 These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the scriptures dayly whether those things were so Q. 10. Is it their duty or liberty also to preach it A. No it is not for besides abilities for that work there must be a call Rom. 10.14 15. How shall they hear without a preacher and how shall they preach except they be sent c. Q. 11. What 's the first Instruction from hence A. That the enjoyments of the Scripture and an able faithful Ministry to expound and apply them is a special Mercy to any people Psal. 147.19 20. He sheweth his word unto Iacob his statutes and judgments unto Israel he hath not dealt so with any nation and as for his judgments they have not knows them Q. 12. What 's the second Instruction A. That men cannot expect Special and Spiritual Blessings from God in the wilful neglect of the Ordinances Prov. 28.9 He that turneth away his ear from hearing the law even his prayer shall be abomination Q. 13. What 's the third Inference A. That sad is their condition who sit all their dayes under the Word to no purpose at all 2 Cor. 4.3 4. If our gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine into them Q. 14. What 's the last Inference A. That Christs Ordinances and Ministers should be most welcome to the people to whom God sends them Isa. 52.7 How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that publisheth salvation that saith unto Zion thy God reigneth Of the manner of Hearing Quest. 90. HOw is the Word 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 Q. 1. If the matter we read or hear be good is not that enough for our salvation A. No God requires that the Word be read and heard in a due manner and the manner of hearing is of special regard with God Luke 8.18 Take â—eed therefore how ye hear c. Q. 2. How many things belong to the due manner of hearing A. Three sorts of Duties belong to it some antecedent as preparation
and prayer some concomitant as due diligence and retention and some subsequent as practise Q. 3. What is due preparation â—or hearing A. It consists in serious consideration of the greatness and holiness of that God whom we approach in hearing the Word Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God And awing the heart even to a degree of holy trembling thereby Isa. 66.2 To him will I look even to him that is poor and of a contrite spirit and trembleth at my word Q. 4. What 's the principal consideration thus to awe the heart A. The Word is in its own nature an heart-searching Word Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart And that eventually 't will be the savour of Life or Death to us 2 Cor. 2.16 To the one we are the savour of death unto death and to the other the savour of life unto life c. Q. 5. What else belongs to due preparation to hear A. The discharging of the heart from worldly cares Matth. 13.7 And some fell among thorns and the thorns sprang up and choaked them And carnal lusts Iam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls Q. 6. What 's the third act of due preparation A. Longing after the Word for further communications of Grace by it 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Isa. 2.3 And many people shall go and say come ye and let us go up to the mountain of the Lord to the house of the God of Iacob and he will teach us of his wayes and we will walk in his paths for out of Zion shall go forth the law and the word of the Lord from Ierusalem Q. 7. What 's the second antecedent duty of hearing A. Prayer is an antecedent duty to hearing the Word and that both for the assistance of the Minister 2 Thess. 3.1 Finally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you And our own illumination Psal. 119.18 Open thou mine eyes that I may behold wondrous things out of thy law Q. 8. What else should we pray for A. That God would pour out his Spirit with the Word according to that promise Prov. 1.23 I will pour out my spirit unto you I will make known my words unto you Q. 9. Doth unpreparedness for the Word alwayes hinder its efficacy on the heart A. No God sometimes is found of them that sought him not Isa. 65.1 I was found of them that sought me not c. But it is a sin to neglect it and needs a pardon of God Q. 10. What 's the first motive to prepare for solemn duties A. That it argues the sincerity of the heart and in that case God will be merciful to infirmities 2 Chron. 30.18 19. For a multitude of the people even a multitude of Ephraim and Manasseth Issachar and Zebuluâ— had not cleansed themselves yet did eat the passover but not as it is written Wherefore Hezekiah prayed for them saying the good Lord be merciful towards him that prepareth his whole heart to seek the Lord God the God of his fathers though he be not cleansed according to the purification of the sanctuary Q. 11. What 's the second motive A. 'T is a sweet sign that God will make that duty successful for which the heart is prepared Psal. 10.17 Thou preparest their heart thou bendest thine ear to them Q. 12. What 's the third motive to preparation A. The majesty and jealousie of God to whom we approach obliges us to solemn preparation Heb. 12.28 29. Whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Q. 13. But must a man neglect the duty if his heart be not duly prepared for it A. No for that would be to add a new sin to a former and aggravate it the more Q. 14. In what manner must the prepared heart go to the word A. Not in dependance on its own preparations but upon the Spirits assistance Psal. 71.16 I will go forward in the strength of the Lord God c. Q. 15. What 's the first act of Faith due to the Word A. The assenting act of Faith is required to the Word read or preached whereby we acknowledge it to be of Divine Authority 2 Tim. 3.16 And without controversie great is the mistery of godliness God was manifest in the flesh justified in the spirit seen of angels preached unto the Gentiles believed on in the world received up into glory 2 Pet. 1.21 For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Q. 16. What 's the second act of Faith required of us A. An applying act of Faith is also required of us Rom. 15.4 For whatsoever things were written afore-time were written for our learning that we through patience and comâ—ort of the scriptures might have hope Q. 17. What 's the first end in applying the Word A. It is first to be applyed to our conviction both of sin and misery Acts 2.37 Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles men and brethren what shall we do Q. 18. What 's the second end or use of applying it A. It must be applyed for our guidance and direction to Christ Iohn 6.4 5. Every man therefore that hath heard and hath learned of the father cometh unto me Q. 19. What 's the third use to which it must be applyed A. We must apply it for our direction through the whole course of Christian Duties 2 Pet. 1.19 We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day star arise in your hearts Q. 20. What other use must we apply it to A. It must be applyed for our comfort in all inward and outward troubles Rom. 15.4 For whatsoever things were written afore time were written for our learning that we through patience and comfort of the scriptures might have hope Q. 21. On what account are we to receive it with love A. We are to love it for its Authors sake because it 's the Word of God Psalm 119.159 Consider how I love thy precepts c. Q. 22. What 's the second motive of love to the Word A. The holiness and purity of it deserves and engages our love to it Psal. 119.140 Thy word is very pure therefore thy
A. Hence we learn the tender care and love of Christ over the Church in instituting such useful and comfortable Ordinances for us Of the number of Sacraments Quest. 93. WHich are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Q. 1. How many Sacraments hath Christ appointed in the New Testament A. Christ hath appointed two and no more these being sufficient for our initiation and confirmation Q. 2. How many have the Papists added to them A. They have added five more viz. Confirmation Penance Ordination Marriage and Extream Vnction Q. 3. What is their Sacrament of Confirmation A. It is the anointing of the Baptized with Chrism in the Forehead with this Form of Words I sign thee with the sign of the Cross and confirm thee with the Chrism of Salvation in the Name of the Father Son and Holy Ghost Q. 4. What 's their ground for this practice A. The abuse of that Scripture Heb. 6.2 Of the doctrine of baptisms and laying on of hands c. which by a figurative speech expresseth the whole standing Ministry in the Church by laying on of Hands Q. 5. What 's their Sacrament of Penance A. It is Repentance manifested by outward signs to which the word of Absolution coming makes it a Sacrament misgrounded on Iohn 20.23 Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Q. 6. What is their Sacrament of Orders or Ordination A. It is the laying on of Hands in Ordination of Ministers by which they conceive Spiritual Grace is given by mistake of 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands Q. 7. What 's their fourth superadded Sacrament A. It is Marriage grounded upon those words of the Apostle Eph. 5.32 This is a great mystery but I speak concerning Christ and the church Which only shews a similitude of our union with Christ not an instituted sign to that end Q. 8. What is their fifth superadded Sacrament A. Extream Unction or anointing the Sick near Death with consecrated Oyl grounded on Mark 6.13 And anointed with oyl many that were sick and healed them And Iam. 5.14 Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oyl in the name of the Lord. Which are neither Sacramental-Rites nor of ordinary standing use in the Church but extraordinary and temporary for that Age. Q. 9. What learn we hence A. Hence we learn how apt men are to corrupt Gods Ordinances by their superstitious additions Matth. 15.9 Teaching for doctrines the commandments of men Q. 10. What 's the second Instruction hence A. How just and necessary our separation from Rome is who have grosly corrupted Gods Ordinances and left men no other remedy Rev. 13.6 And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwelt in heaven Q. 11. What 's the third Instruction A. That the reformation of Religion is an invaluable Mercy a great deliverance from Spiritual Bondage Rev. 11.19 And the temple of God was opened in heaven and there was seen in his temple the ark of this testament and there were lightnings and voices and thunderings and an earthquake and great hail Q. 12. What 's the fourth Instruction A. That Rome shall certainly fall and all her Adherents for the horrid injury done by them to Christ and the Souls of men Rev. 18.20 21. Rejoyce over her thou heaven and ye holy apostles and prophets for God hath avenged you on her And a mighty angel took up a stone like a great milstone and cast it into the Sea saying thus with violence shall that great city Babylon be thrown down and shall be found no more at all What is Baptism Quest. 94. WHat is Baptism A. Baptism is a Sacrament wherein the washing of Water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Q. 1. What is the external part of Baptism A. It is pure unmixed Water Heb. 10.22 And our bodies washed with pure water And therefore it 's a vile practice of Papists to add Oyl Salt and Spittle to Water in Baptism Q. 2. What doth Water in Baptism signifie A. It signifies the Blood of Christ Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood Q. 3. What 's the first resemblance it hath to Christs Blood A. In the freeness of it to all it represents the unpurchased Blood of Christ Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Q. 4. What 's the second resemblance to Christs Blood A. It resembles it in its refreshing quality Water refresheth the thirsty so doth Christs Blood Iohn 6.35 He that believeth on me shall never thirst Q. What 's the third resemblance it hath to Christs Blood A. The cleansing property of Water shews the purifying vertue of Christs Blood Heb. â— 14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Q 6. What 's the fourth resemblance it hath to Christs Blood A. It resembles it in the necessity of it for as the Body cannot live without Water so neither can the Soul without Christs Blood Heb. 9.23 It was therefore necessary that the patterns of things in the heavens should be purified with these but the heavenly things themselves with bitter sacrifices than these Q. 7. What 's the fifth resemblance of Water to the Blood of Christ A. As Water neither refreshes nor purifies the Body without application so neither doth Christs Blood refresh or purifie the Soul till applyed 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom and righteousness and sanctification and redemption Q. 8. Is it necessary to plunge the whole body under water in Baptizing every person A. The word Baptize signifying as well to wash as to plunge A person may be truly Baptized that is not plunged And we cannot think by the circumstances of time and place that the Iaylor in the night was carryed to a River out of the City Acts 16.33 And he took them the same hour of the night and washed their stripes and was baptized he and all his straightway Q. 9. But is it not said John 3.23 That John was baptizing in Aenon near to Salim because there was much water there and they came and were baptized A. The word signifies many waters that is springs of waters there
am meek and lowly in heart and ye shall find rest unto your souls Q. 6. What are we to examine our selves about besides knowledge A. We are obliged to examine our selves about our Faith whether we have it in any saving degree 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your selves c. For without Faith we cannot please God Heb. 11.6 But without faith it is impossible to please God c. Nor enjoy Spiritual Communion with Christ Eph. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Q. 7. What other Grace must be examined and sought for A. We must examine our Love to Christ and all that are his because no gifts signifie any thing without Love 1 Cor. 13.2 And though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Q. 8. What else must worthy receivers examine themselves about A. The sincerity of their hearts evidenced by their Obedience without which they cannot worthily approach the Table 1 Cor. 5.8 Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Q. 9. But if upon examination we are in doubts about our Faith and Sincerity must we forbear A. If our doubts arise from the weakness and not the total want of Grace such doubts should not hinder us Rom. 14.1 Him that is weak in the faith receive you c. Q. 10. What is the danger of coming to the Lords Table without these Graces A. The danger is exceeding great to Soul and Body 1. To the Soul 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself c. And to the Body 1 Cor. 11.30 For this cause many are weak and sickly among you and many sleep Q. 11. What are the Duties of worthy receivers at the Lords Table A. Their Duties at the Table are to discern Christ by the eye of Faith under those signs of his Body and Blood 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body On the discovery of him to mourn bitterly for sin Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born And to excite all their Graces into vigorous acts for the applying Christ to themselves Cant. 4.16 Awake O north wind and come thou south blow upon my garden that the spices thereof may flow out c. Q. 12. What is the Duty of worthy receivers after the Sacrament A. Their Duty is heartily to bless God for Christ and the benefits of his Blood Matth. 26.30 And when they had sung an hymn they went out into the mount of Olives To double their care and watchfulness against sin Ephes. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And to grow more fruitful in all spiritual obedience Col. 1.10 That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God Q. 13. What is the first Inference from hence A. That the abuse and profanation of this Ordinance either by coming to it for carnal ends or being forced upon it by fear of sufferings or approaching to it without due qualifications is a dreadful sin which God will terribly avenge Matth. 22.11 12 13. And when the king came in to see the guests he saw there a man which had not on a wedding garment And he saith unto him friend how camest thou in hither not having on a wedding garment and he was speechless Then said the king unto the servants bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth Q. 14. What 's the second Inference from it A. That great and manifold are the blessings and advantages which Christians duly prepared may reap by this Ordinance Of Prayer Quest. 98. WHat is Prayer A. Prayer is an offering up of our desires unto God for things agreeable to his Will in the name of Christ with confession of our sins and thankful acknowledgment of his mercies Q. 1. Who is the proper and only object of Prayer A. God only is the proper object of Prayer it is a part of his Natural Worship therefore 't is peculiarly his Honour and Prerogative and none else can hear and answer them but God Psal. 65.2 O thou that bearest Prayer unto thee shall all flesh come Q. 2. Through whom or in whose name are our Prayers to be directed to God A. Our Prayers are to be directed to God only through Christ and his Name and not by the mediation of Angels or Saints Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshiping of angels For the merit and satisfaction of Christ alone give success and acceptance to our Prayers Rev. 8.3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all the saints upon the golden altar which was before the throne And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angels hand 1 Tim. 2.5 For there is one God and one mediatour between God and men the man Christ Iesus Q. 3. What 's the first property or quality of acceptable Prayer A. No Prayer can be acceptable to God except the matter of it be agreeable to his Will Iam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts 1 Joh. 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he beareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him Q. 4. Is it enough to make Prayer acceptable that the matter is agreeable to Gods will A. No it is not for the manner as well as the matter must be so too Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me Q. 5. What 's the first qualification of an acceptable Prayer respecting the manner of it A. That it be sincere and flowing from the heart of a regenerate person Prov. 15.29 The Lord is far from the wicked but he heareth the prayer of the righteous Jer. 29.13 And ye shall seek me and find me when ye shall search for me with all your hâ—art Q. 6. What 's the second qualification of Prayer respecting the manner A. It
treacherous and false and see no change we are not bound to trust them if they be and remain wicked and profane we must not associate with them Psal. 26.5 I have hated the congregation of evil doers and will not sit with the wicked Ver. 4. I have not sate with vain persons neither will I go in with dissemblers Q. 21. What then must we do to such A. We must heartily forgive them all their injuries we must love them with the love of benevolence pray for them and be ready aud willing to do them all good both of Body and Soul Mat. 5.44 45. But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them which dispitefully use you and persecute you That you may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Q. 22. If we forgive others shall we be forgiven our selves A. We shall if out of obedience to God and love to Christ we do it Q. 23. What is the first Inference from hence A. That except our sins be forgiven we are lost and undone creatures and therefore we must never be contented till we are pardoned Q. 24. What is a second Inference A. That God is a God of love goodness and pardon seeing he will not pardon us if we do not pardon others but will if we do so Q. 25. What is a third Inference A. That if we live in hatred when we pray the Lords Prayer we pray for our own damnation Mat. 18.22 Iesus saith unto him I say not unto thee until seven times but until seventy times seven Ver. 35. So likewise shall my heavenly father do also unto you if ye from your hearts forgive not every one his brother their trespasses Of Gods leading us into Temptation Quest. 106. WHat do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into Temptation but deliver us from evil we pray that God would either keep us from being tempted to Sin or support and deliver us when we are tempted Q. 1. Why is this Petition joyned to the former with the copulative And A. Because 't will be but little advantage to have former sins pardoned and to be left to the power and practice to the love and trade of sin for for the future Ezek. 18.26 When a righteous man turneth away from his righteousness and committeth iniquity and dyeth in them for his iniquity that he hath done shall he dye Q. 2. What is meant by Temptation A. In general a tryal or probation of what is in us or of what we will do Q. 3. What is meant by Temptation here A. Temptation to sin and wickedness Q. 4. How may we be said to be tempted to sin A. 1. Effectually by our selves and our own hearts Iam. 1.14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth sorth sin and sin when it is finished bringeth forth death 2. Formally with an intention to draw into sin and so we are tempted of the Devil 1 Chron. 21.1 And satan stood up against Israel and provoked David to number Israel Mat. 4.1 3. Then was Iesus led up of the spirit into the wilderness to be tempted of the devil And when the tempter came to him he said if thou be the son of God command that these stones be made bread 3. Innocently and blamelesly and so God is said to tempt 2 Sam. 24.1 And again the anger of the Lord was kinaled against Israel and he moved David against them to say go number Israel and Iudah Q. 5. How many wayes may God be â—aid to tempt to evil A. 1. By withdrawing his Grace either common or special 2 Chron. 32.31 Howbeit in the business of the embassadors of the princes of Babylon who sent unto him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart 2. By permitting Satan and wicked men to tempt 2 Sam. 24.1 He moved David against them to say go number Israel and Iudah With 1 Chron. 21.1 Satan stood up against Israel and provoked David Mat. 4.1 Then was Iesus led up of the spirit into the wilderness to be tempted of the devil 3. By presenting oecasions in his Providence which he knows will be abused to sin as in the fall of Adam the hardening of Pharaoh c. Q. 6. What do we beg in this Petition A. We beg that we may not any of these or any other ways whereby the holy God may be said to lead into temptation be led thereinto Psal. 141.4 Incline not my heart to any evil thing to practice wicked works with men that work iniquity and let me not eat of their dainties Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Q. 7. What is meant by evil A. Some understand it of the Devil but the best meaning is Sin which is the evil of evils and makes the Devil evil and is the worst of evils the Devil can bring upon us and is usually so understood in Scripture Psal. 97.10 Ye that love the Lord hate evil Isa. 1.16 Cease to do evil Amos 5.15 Hate the evil and love the good Rom. 12.9 Abhor that which is evil Q. 8. What by deliverance from evil is meant A. That if God sees meet to permit us to be tempted by Satan and the wicked without or by our own hearts within to sin or occasionally by his Providence that he will not leave us but undertake for us that we may not be led into sin thereby but by his Grace be made more than conquerors Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me Psal. 119.133 Order my stepâ— in thy word and let not any iniquity havâ— dominion over me According to his promise 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that ye are able 2 Cor. 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness Q. 9. What is the first Inference A. That sin is the worst of evils Q. 10. What 's the second Inference A. That without Gods Grace we can never withstand but shall be overcome by every temptation 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Joh. 15.5 For without me ye can do nothing Q. 11. What is the third Inference A. That we must do all we can to keep our selves from Temptation and to engage the Grace of God with us in Temptation by