A Brief and Plain EXPOSITION OF THE Church-Catechism, COMPOSED For the Use of a Private School; Erected and Maintained At the Cost and Charges of several Charitable Persons belonging to the New Church in Westminster.
By THOMAS JEKYLL, M. A. Preacher at the said New Church in Westminster.
Train up a Child in the way that he should go, and when he is old he will not depart from it,
Hold fast the form of Sound Words which thou hast heard,
Fathers, Provoke not your Children to Wrath, but bring them up in the Nurture and Admonition of the Lord,
In the SAVOY: Printed by Edw. Jones, for Joseph Watts, at the Angel in St. Paul's Church-yard. 1690.
LICENSED,
TO Mrs. Elizabeth Green, AT EARLS-COƲRT NEAR KENSINGTON.
THough the Obligations which you have laid upon me, Require greater Acknowledgments than I am capable of making at this time; yet I shall Ingenuously Confess, that they have had the least share in Engaging me to those Respects which I am now about to pay you. No, Madam, Nothing but your abundant Charity, of which I have been often both a Witness and a Steward upon several Occasions, and more particularly upon this, hath Entituled you [Page]to this Dedication: For besides the Yearly Allowance of Five Pounds towards the Maintenance of this School, and the Addition of Ten Pounds more the last Year, towards the Binding of the poor Children of it unto Honest Trades, the giving of Two Hundred Pounds more to be Improv'd to the same purpose for ever, makes it so much your Due, that it would be an inexcusable Omission, to publish these weak Endeavours of mine towards the Service of this Excellent and Needful Piece of Charity, and not to do it under your Name, whose Heart GOD hath inclin'd by all these Ways that I have mention'd, to give such great Encouragement thereto. Nor will any of the rest of the Benefactors I am Confident take it ill, that I have thus singled you out from amongst them upon this Occasion; since, as I must always bear them Witness, that they have contributed towards this Charitable Design, with all the Cheerfulness imaginable, so I am well assured, that they will rather Rejoice to see it so effectually promoted [Page]by so liberal an Augmention of its Stock, than in any wise suspect that there is the least Injury done to their Memories thereby. If therefore, I can but as well defend my self against your Resentments, for making your Name so Publick, as I promise my self I shall, against any complaint of theirs, I shall be the less concerned at any thing that may happen to me from a Censorious World, since the Honesty of the Intention, and the Justice of the Occasion, will in a great Measure excuse all the Defects that may be discovered in this Performance: Nor will I altogether Dispair of your Pardon, for doing a thing so much against your Inclination and Design; sincee he who hath directed us in the Distribution of our Charity, Not to let our Left Hand know what our Right Hand doth, hath also Commanded us, to let the light of our Good Works so to Shine before Men, that they may see it, and Glorifie our Father which is in Heaven. You, I am sure, hate blowing of a Trumpet before your Alms; and can more readily Embrace the most expensive Opportunity of doing Good, than endure to hear of it again afterwards; [Page]and indeed it well becomes you, (for nothing is a greater Argument of a Vain Mind, than an Affectation of affixing our Name to any Publick Charity) but it would be a Fault in me, whose Duty and Business it is to do it for others, not to make the Trumpet Sound loud upon so just an Occasion, especially too, since your many other Goods Works, like those of Solomon's Virtuous Woman, do so much Praise you in the Gates; in which, and in every thing else that becomes our most Holy Profession, that you, and all those Worthy Persons, that have so readily lent their Charitable Assistance to so Good a Work as this is, may Abound and Prosper, till you all come to receive those Everlasting Rewards that are promised to all those that are thus ready to do Good, and willing to Communicate, is, and shall be, the Daily Prayer of,
Faithful, Humble Servant
in the Work of the Gospel, THO. JEKYLL.
THE PREFACE.
THE great Necessity and Ʋsefulness of Catechising is so well known, both from Scripture and Experience, that I need say but little of it here; there being nothing whatsoever that serves the true Interest of Religion more, than an Honest and Faithful Care of it doth; for according as Men are by this Means Instructed and Grounded in the Faith, they do commonly either Maintain, or give it up, whenever it is undermin'd by Errour and Heresie on the one Hand, or more openly attacked by Profaneness or Persecution on the Other: This Our Adversaries of the Church of [Page] Rome know but too too well, by the Ground which they have gain'd, or lost, upon us, by the Ʋse or Neglect of it; and therefore they desire nothing more than to see us diverted from it, whilst among themselves, they do as Studiously endeavour to promote it, expecting a greater Harvest of Proselytes from this, than from any other Course which they can take; and therefore distrusting the strength of Balak's Arms to reduce us by force, they have had recourse to Balaam's Pernicious Counsels, by Ignorance, Sloth and Luxury, to entice us into the Snares which they have laid for us; among which, that of obtaining the Education of our Children is none of the least; and therefore in the last Reign, having obtained the Royal Authority and Assistance, to Recommend it the more Powerfully, several Popish Schools were Erected, where the Children of all sorts of Persons were to be freely Taught, whatever was to be Learned in any of the greatest Schools in England; and such Fair and Inviting Proposals were then also publickly [Page]Printed, as tempted several Ʋnwary and Necessitous Persons to send their Children thither: The Mischievous Effects of this, being easily perceived, were as Prudently provided against; and because that of the Savoy, where Mr. Poulton the Jesuit Taught, was the most Eminent and Dangerous, both for its Scituation and Proposals, the Reverend Dr. Tenison, whose Parish joyned thereto, like a good Watchful Shepheard over his Flock, which was thus dangegerously beset by Romish Wolves in Sheeps Cloathing, having long before founded a Free-School of the same Nature, did at this Time open another, where, about Four Hunderd Poor Children were freely Taught, whatever they should be Capable of Learning, not only in Latin and Greek, but in Religion and Good Manners too; and so far did this Honest and Pious Design, by the Blessing of God, Succeed and Prosper, that the Jesuits-School apparently declined, even when Popery it self seem'd most to Flourish and Prevail. The same Considerations also [Page]wrought as effectually upon several Pious and Well-Disposed Persons, belonging to the New Church in St. Margarets Westminster, (whose Forwardness and Zeal upon every Charitable Occasion that hath been Recommended to them, I must always bear Witness of, and Testifie) to do something Answerable thereunto; and accordingly they soon agreed, by a Quarterly Contribution, to maintain a Free-School, where Fifty Poor Children, whose Parents were not able to pay for their Teaching, should be daily Instructed in the Principles of Religion, and Good Manners, till by their profiting therein, and also in Writing and Arithmetick, they should be Capable of being put out as Apprentices, to some Honest and Ʋseful Callings; and that then they would give a Competent Sum of Money out of the Common Stock, to bind them out thereto. This, though it were Inferiour to the other Schools in the Advantages of Humane Learning, as well as Numbers; yet being a good Work in it self, and very useful, especially at that time, I could not but rejoyce in it, and offer my utmost Assistance to the [Page]couraging of it; and accordingly Composed this Exposition in order to its Service: Nay, to make it the more Ʋseful, I have, upon the several Lords Days immediately preceding the Monthly Sacrament, after the Second Lesson at Evening Prayer, not only Examined the Children publickly therein, but also for the Good and Benefit of others, at the same time, made some farther Enlargements thereupon, both for Instruction and Practice. I am not Ignorant what Endeavours have been used not only to Discourage so Good a Work as this is, but also to Blast and bring it to nothing; but as it hath been continued hitherto, at the Expence of above Fifty Pound per Annum, notwithstanding all that hath been done of that Nature, and amidst the publick Taxes, and other Charitable Contributions, which have been very great indeed; so I Question not, but the same Pious Zeal, which so readily gave it a Being, will as cheerfully Maintain and Advance it too: However, lest through the Mutability of all Humane Affairs, it should at any time hereafter cease, that what hath been hitherto done, may not [Page]be utterly lost and forgotten; nay, that so Good a Work may be rendred yet more useful by its Example and Management, I have thought fit thus to publish to the World this Account of it, to the Glory of God, the Credit of Religion, and the Honour of so many Worthy Benefactors, and (if I may without Vanity say so of such weak Endeavours as these are) I hope not without some prospect of doing Good to others, who perhaps more need such plain and easie Instructions, than those that are more Elaborate and Profound: For to my great Astonishment, as well as Trouble, I have found even among Grey-Hairs, as great Want of such Things as amongst Children, there being but too too many even among us, who, though Men and Women in Years, are but meer Babes in Christ, and have need, as the Apostle says, to be Taught the very first Principles of the Oracles of God. If therefore what I have thus done, may by its Plainness and Perspicuity afford them any help to their greater Proficiency, I shall be heartily glad of it: However, I hope, I may be born with (though in my Weakness and Infirmities) [Page]for the Honesty of my Intention, and for shewing my Good Will to so necessary and Ʋseful a Work, which is all the Apology I shall make for this Ʋndertaking, being so far from Offering to Excuse it, for being Plain and Ordinary, that I shall readily declare, that if I could have told how to have made it more so, I would certainly have done it. May therefore the great God, who out of the Mouths of Babes and Sucklings, ordains Strength, even to the Confounding of those that appear most Mighty, so prosper these weak Endeavours, that they may bring Glory to his Name, in the Edification and Salvation of Souls, through Jesus Christ our Lord, and I have sufficiently attained my end, and shall be the less concerned at whatever shall be said of what I have done.
A Brief and Plain EXPOSITION OF The Church-Catechism, COMPOSED For the Use of a Private School, &c.
Question.
WHAT is a Catechism?
Answer.
An Instruction in the Principles of Religion.
Q. Is this necessary?
A. Yes.
Q. Why so?
A. Because we are all by Nature ignorant of [Page 2] God's Will(a), and the way of our own Salvation (b)▪
Q. How came we to be so?
A. By the Fall of Adam.
Q. What mean you by the Fall of Adam?
A. His Disobedience to the Command of God, in eating the Forbidden Fruit; Gen. 3.6.
Q. How can that affect us?
A. We were all included in that Covenant which God made with him at his first Creation, Rom. 5.12, 18, 19.
Q. What Covenant was that?
A. A Covenant of Works.
Q. What mean you by a Covenant of Works?
A. An Obligation to do whatever God required of him.
Q. Was there any Encouragement given him to do this?
A. Yes, very great.
Q. What was that?
A. A Promise of Life and Happiness, if he obey'd; together with a Threatning of Death and Misery, if he did not, Gen. 2.16, 17.
Q. How came he to slight that?
A. Through the Malicious Temptation of the Devil, Gen. 3.4, 5, 13.
Q. What followed thereupon?
A. A general stain and corruption of Nature, together with the Curse of God upon h [...] and all his Posterity.
Q. Wherein does that Corruption of Nature consist?
A. In an aversion to good, and proneness to evil, Rom. 7.18, 19, 21, 22, 23.
Q. What was that Curse of God?
A. A just Condemnation to the Sorrows and Miseries of this Life, and at last unto Death it self, Gen. 3.17, 18, 19.
Q. What are we then by Nature?
A. Enemies to God▪ and all that is good (a) and liable to his Wrath and Vengeance continually (b),
Q. Is there any Remedy against these Evils?
A. Yes.
Q. What is that?
A. A New Covenant, which God was pleas'd to make with Man after his Fall.
Q. What Covenant was that?
A. A Covenant of Grace and Salvation.
Q. Why do you call it a Covenant of Grace?
A. Because it was meerly from the Grace and Favour of God that it was made at first, and because the Terms of it are very gracious and favourable unto all Mankind.
Q. Are you ever the better for this Covenant?
A. Yes.
Q. How so?
A. Because I am admitted into it.
Q. How was that done?
A. In my Baptism.
Q. What is Baptism?
A. An Ordinance appointed by God for the Admission of Persons into Covenant with himself by Jesus Christ.
Q. What do you mean by a Covenant?
A. An Agreement between several Persons upon certain Conditions.
Q. Who are the Persons concerned in this covenant?
A. God and a Believer.
Q. What are the Conditions of it?
A. Repentance towards God, Faith in our Lord Jesus Christ, and new Obedience, Acts 20.20, 21.
Q. What Advantage has any Body by performing these Conditions?
A. Pardon of Sin, and Eternal Life and Salvation, Acts 2.38. & 10.43. & 16.30, 31.
Q. What Assurance hath any Body of that?
A. The Promise of God, and the Undertaking of Jesus Christ.
Q. Who is Jesus Christ?
A. The Eternal Son of God.
Q. How has he undertaken for this?
A. By becoming Man, and suffering in our Nature whatever was due to us for Sin.
Q. What Obligation does that lay upon us?
A. To believe in, and obey him as our Sovereign Lord and Head.
Q. Is there any thing in your Baptism to signifie this?
A. Yes.
Q. What is that?
A. The receiving a New Name upon his account, by which I am to be called afterwards.
Q. What Name is that?
A. My Christian Name.
Q. How does that signifie your Subjection to Jesus Christ?
A. Because it has been always a Mark of Sovereignty to give Names to Persons or Things.
Q. How do you know that?
A. We may see it in Adam, who gave Names [...] all Creatures at the first (a), and in Parents giving Names to their own Children ever since,
Q. What is your Christian Name?
A. N. or M.
Q. Why is that Name enquired after in the Catechism?
A. Because it is the Name of my Profession, and puts me in mind of all the Duties of it.
Q. Who gave you that Name?
A. My Godfathers and Godmothers in my Baptism, wherein I was made a Member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven.
Q. Why is this Name called your Christian Name?
A. Because it was given me when I was made a Christian, John 1.12, 13.
Q. How are you made a Christian?
A. By being Baptiz'd in the Name of Jesus Christ into the Christian Faith, Acts 11.26. John 3.5, 6.
Q. Then you are not born a Christian?
A. No, by no means, but rather the contrary.
Q. How came you to be made a Christian?
A. By the charitable care of those that brought me to my Baptism.
Q. Who are they?
A. My Godfathers and my Godmothers.
Q. What are they?
A. Persons engaged to God and the Church to foe me brought up in the Christian Religion.
Q. Are not your Parents sufficient for this?
A. Yes, if they live, and are able to do it, and will take care of it.
Q. Why then are the other required?
A. For better security that I may be so brought up, it being of such Importance and Necessity.
Q. What Priviledges have you by your Baptism?
A. Three very great ones.
Q. What's the first Priviledge?
A. I am made a Member of Christ, 1 Cor. 12.12, 13.
Q. What do you mean by that?
A. A Professor of his Religion, 1 Cor. 12.27. Ephes. 1.22, 23.
Q. What is the second Priviledge?
A. A Child of God.
Q How are you made that?
A. By Adoption, Ephes. 1.5. Gal. 4.4, 5.
Q. What mean you by Adoption?
A. The Receiving me into the Number of God's Children, who was before a Stranger and an Enemy to him.
Q. What is the third Priviledge?
A. An Inheritor of the Kingdom of Heaven.
Q. What mean you by that?
A. An Heir of Eternal Life and Glory.
Q. Why do you call your self An Inheritor of the Kingdom of Heaven, when you are only an Heir of it, and so at present only in Reversion to it?
A. Because Jesus Christ has actually taken Possession of it, in the behalf of all true Believers, and thereby assured them of it, Heb. 6.20. John 14.3. & 3.36.
Q. Are these Priviledges absolute, or not?
A. No, only Conditional.
Q. What are the Conditions upon which they do depend?
A. Three, answerable to the three Priviledges before mentioned.
Q. How are you oblig'd to these Conditions?
A. By what my Godfathers and Godmothers did for me at my Baptism.
Q. What did your Godfathers and Godmothers then for you?
A. They did promise and vow three things in my Name. First, That I should renounce the Devil, and all his Works, the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh. Secondly, That I should believe all the Articles of the Christian Faith. And thirdly, that I should keep Gods Holy Will and Commandments, and walk in the same all the days of my life.
Q. What is the first Condition or Duty required?
A. To renounce the Devil and all his Works, the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh.
Q. What do you mean by this?
A. To forsake the Devil, the World and the Flesh.
Q. What do you mean by forsaking the Devil?
A. All manner of Sin.
Q. Why is that called forsaking the Devil?
A. Because it is a Work committed by his Instigation, and after his Example, 1 John 3.8. Ephes. 2.2. Acts 5.3.
Q. Is there any thing more particularly to be called his Work?
A. Yes.
Q. What is that?
A. Witchcraft and Idolatry.
Q. What is Witchcraft?
A. Doing any thing in the Name, or by the Power, of the Devil.
Q. What is Idolatry?
A. The giving that Worship to any Creature, which belongs only to the true God.
Q. Is there [...] such thing now in use amongst Christians?
A. Yes.
Q. Where?
A. In the Church of Rome.
Q. Wherein?
A. In Worshipping of Images, Praying to Saints and Angels, and the Adoration of the Host.
Q. What do you mean by the Host?
A. A Consecrated VVafer, or little round Cake, which they call the very Natural Body of Christ.
Q. What do you mean by the Pomps of the World?
A. All VVordly Glory and Greathess; but more especially, all Idolatrous Processions.
Q. What do you mean by Idolatrous Processions?
A. The carrying about of Images and Reliques in a religious and solemn manner to be ador'd and worshipp'd.
Q. What do you mean by the Vanity of the World?
A. All things therein, that may entice me unto [...]
Q. What are they?
A. Riches, Pleasures and Honours.
Q. Why are they called Vanity?
A. Because they are so in themselves, and fill the Mind therewith.
Q. Are these wholly to be forsaken?
A. No, only the inordinate love of them.
Q. Why do you say, This Wicked World?
A. Because of the great abounding of Sin and Wickedness therein, 1. Joh. 5.19. & 2.15. [...]. Gal. 1.4.
Q. What do you mean by the Sinful Lusts of the Flesh?
A. All unchaste and inordinate Affections, Desires and Actions, Gal. 5.19, 20.
Q. What is the second Condition or Duty required?
A. To believe all the Articles of the Christian Faith.
Q. What do you mean by the Articles of the Christian Faith?
A. The Fundamental Principles of the Christian Religion.
Q. Where do you learn these?
A. In the Holy Scriptures alone.
Q. In what part of Holy Scripture, more especially?
A. In the New Testament.
Q. Is nothing to be received as an Article of Faith, but what is contained in the Holy Scriptures?
A. No, by do means.
Q. Why so?
A. Because we can never else be sure that it is a Divine Revelation.
Q. What do you mean by a Divine Revelation?
A. The Immediate Discoveries of God's own VVill, which he hath at any time made unto Men.
Q. How were these Discoveries made to [...]?
A. By Inspiration, and so committed to VVriting, 2 Tim. 3.16.
Q. What do you mean by that?
A. The Inward Dictates of the Spirit to the Minds of those whom God appointed to be the Writers thereof, 2 Pet. 1.20, 21.
Q. Why were they committed to Writing?
A. Because that was the most safe and certain way of preserving them entire for the Good and Benefit of succeeding Generations.
Q. How do you know the Scriptures to be such a Divine Revelation?
A. By the Marks and Characters of it which they bear.
Q What are they?
A. Of two sorts, Inward and Outward.
Q What are the Inward Marks and Characters of a Divine Revelation?
A. That it do not contradict the Light of Nature, or any former Revelations, or its own self.
Q. What are the Outward Marks?
A. Some former Revelations concerning it, Miracles and the Tradition of the Church.
Q. Does the Tradition of the Church give any Authority to a Divine Revelation?
A. No, it's only a Testimony of it.
Q. What is the third Condition or Duty required in Baptism?
A. That I should keep Gods Holy Will and Commandments, and walk in the same all the days of my life.
Q. What do you mean by that?
A. That I should be entirely obedient to all Gods Commands.
Q. What are the Properties of this Obedience?
A. It must be Universal (a), Sincere (b), Constant (c), and Lasting (d).
Q. What is the Obligation that lies upon you to the performance of all these Duties?
A. The Baptismal Vow, Eccles. 5.4, 5.
Q. How can that oblige you, it being made by others in your Name only, and not by your self?
A. Because those that made it for me, have a Power to oblige me to it.
Q. Whence have they this Power?
A. From my Parents and Governors, who are bound to Dedicate me to God betimes, Gen. 17.9, &c. Deut. 6.6, 7, 8, 9. Psal. 78.5, 6, 7. Ephes. 6.4. 2 Tim. 3.15. Rom. 3.23, 24, 25, 26. & 6.23.
Q Is this sufficient to oblige you?
A. Yes, it is.
Q How can that be?
A. Because they oblige me to nothing but what is my natural and necessary Duty, and Advantage of it self.
Q. May not you chuse whether you will stand to this, or no?
A. Yes, I may; but then I must expect no benefit by the Christian Religion.
Q What Advantage have you by the Christian Religion?
A. I thank God I am brought into a State of Salvation thereby, Ephes. 2.3, 11, 12, 13, 14. Col. 1.12, 13, 14. 1 Pet. 2.9, 10, 25.
Q. Which way are you brought into that State?
A. By the Grace of God in Jesus Christ, Acts 4.11, 12. & 10.43. & 13.38, 39.
Q. What has Jesus Christ done for you in order thereunto?
A. He died for me, Rom. 5.6, 8. 1 Cor. 15.3.
Q. To what purpose did he do that?
A. To satisfie Gods Justice for my Sins, that so my Soul may be saved, Rom. 3.25, 26. & 8.33, 34. Gal. 3.13. 1 Tim. 2.6.
Q. And do you think this sufficient for that purpose?
A. Yes, and it will certainty do it, if I believe in him, and obey him, John 3.16.
Q. And do you intend to do this?
A. Yes verily, I do resolve it, and hope I shall.
Q. By what means do you think or expect to do it?
A. By Gods Help and Grace alone, which I humbly beseech him to grant me at all times, 1 Cor. 15.10. Ephes. 2.8, 10.
Q. What is required of you to make you capable of this Salvation, which you are thus graciously called into the State of, by Jesus Christ?
A. That I should believe (a), and live according to all those Doctrines of Faith and Manners which he taught, Jam. 2.26.
Q What do you mean by Believing?
A. The giving my entire and full Assent to a thing upon sufficient Evidence of its Truth and Certainty.
Q. What do you mean by Believing in Jesus Christ?
A. A most hearty Reliance upon what he taught, and did, and suffered, for my Salvation.
Q What kind of Faith do you call this?
A. A Divine Saving Faith.
Q. Why do you call it a Divine Faith?
A. Because it is founded upon Divine Revelation.
Q. Why do you call it a Saving Faith?
A. Because if I do really believe and live according to it, I shall undoubtedly be saved by it, Mark 16.16. Acts 16.30, 31.
Q. Where do you meet with the Principles or Articles of this Faith?
A. In that Summary of it which we commonly call the Apostles Creed.
Q. Why do you call it the Apostles Greed?
A. Because it contains the Sum of their Doctrine, and was composed according to it about their Time.
Q. Are there any other Creeds taught in the Church?
A. Yes.
Q What be they?
A. The Athanasian and Nicene Creeds.
Q. Why do you call it the Athanasian Creed?
A. Because, some say, it was composed by St. Athanasius Bishop of Alexandria; however, it is agreeable to the Doctrine which he taught against the Hereticks of his time; and was collected out of his Writings.
Q. Why do you call it the Nicene Creed?
A. Because it was made by the Council of Nice.
Q. Why were these Creeds made and received in the Church?
A. To explain the other Creed.
Q. What need was there of that?
A. Because of some Hereticks, who denied the Trinity, and our Saviour's Incarnation.
Q. What do you mean by the Doctrine of the Trinity?
A. That there are Three distinct Persons in the Godhead, and yet but One God.
Q. Is there any such thing mentioned in the Greed?
A. Yes, I am therein plainly taught to Believe in them all.
Q. What do you call these Three Persons in the Godhead?
A. The Father, the Son, and the Holy Ghost.
Q. How do you prove every one of these to be God?
A. Because the Scriptures call them so, and ascribe such things to every one of them, as can belong to none else but God.
Q. What are they?
A. To be Eternal, and Infinite in all the Perfections of Knowledge, Wisdom, Power, Holiness, Goodness and Truth, Mic. 5.2. John 8.58. Heb. 13.8. Rev. 1.8, 17, 18. Heb. 9.14. John 2.24, 25. & 16.30. Rev. 2.23. 1 Cor. 2.10. Psal. 139.7.
Q. How do you prove these Three to be but One God?
A. From Scripture and Reason.
Q. How from Scripture?
A. From 1 John 5.7. There be Three that bear Witness in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One.
Q. How else?
A. From Deut. 6.4. Hear, O Israel, the Lord our God is one Lord: And from 1 Cor. 8.4. There is none other God but One.
Q. How prove you this from Reason?
A. Because there can be but one Infinite, Independent, Almighty and Eternal Being, or first Cause of all Things.
Q. But does not this Doctrine plainly contradict that Natural Notion which we have of the Ʋnity of God?
A. No, it's rather an Addition to it, or Improvement of it.
Q. How can that be, that it does not contradict that Natural Notion which we have of the Ʋnity of God?
A. Because we have no Natural Notion that there cannot be more Persons than one in an Infinite Being.
Q. Is that sufficient to make you believe it?
A. Yes, when we have such plain Revelation of it.
Q. How are these Three Persons in the Godhead distinguished?
A. By their Properties and Operations.
Q. What are those Properties by which they are distinguished?
A. The Father begets the Son (a); The Son is Begotten of the Father (b); And the Holy Ghost proceeds from them Both (c)
Q. What are those Operations by which they are distinguished?
A. The Father Creates (d); The Son Redeems (e); And the Holy Ghost Sanctifies (f)
Q. Since these things are so plainly Revealed in Scripture, what is your Duty thereupon?
A. To Believe and Live according to them.
Q. Why is Believing in God propounded as the First Article in the Greed?
A. Because it is the very Foundation of all Religion, Heb. 11.6.
Q. Why is the Creed recited in the First Person Singular?
A. Because every one is bound to Believe for himself.
Q. Is Believing sufficient to bring a Man to Heaven?
A. No, except he make every Article of his Faith Practical, and Live according to it, James 2.14. &c.
Q. What are you taught in the Creed concerning God?
A. His Being and Perfections.
Q. How do you pr [...]e his Being, that there is a God?
A. By his Works of Creation (a) and Providence (b), by the Testimony of Natural Conscience (c), and by Scripture.
Q. Why is he styl'd a Father?
A. Because he really is so in all Respects.
Q. In what Respects is God a Father?
A. He is the Father of all by Creation (d), of Jesus Christ by Natural and Eternal Generation (e), and in him of his Elect by Adoption (f).
Q. Why is his being a Father so particularly mentioned in the Creed?
A. To encourage us to come to him the more Chearfully upon all Occasions, Rsa [...]. 103.13. R [...]m. 8.15.
Q. Why is he styl'd Almighty?
A. To shew his unlimited Power. (g), and Sovereign Right over all his Creatures (h).
Q. Why is this Almighty Power so particularly [...]entinned in the Cread?
A. To confirm our Faith, and Increase our Confidence in him at all times, Rom. 4.21.
Q. Why is he styl'd the Maker of Heaven and [...]arth?
A. To p [...]ove his Being and Providence, and to [...]ngage us the more particularly to his Fear and Service, No [...]. 906.
Q. What are you taught in the Creed concerning Jesus Christ?
A. That he is the Red [...] of all Mankind, [Page 17] John 3.16, 17. Heb. 2.9. 2 Cor. 5.14, 15. 1 Tim. 2.4, 6. 1 John 2.2.
Q. How is he here Described?
A. By his Person and Offices.
Q. What are you taught concerning his Person?
A. His Name, and his Nature.
Q. What are you taught concerning his Name?
A. That it is Jesus, which signifies a Saviour, Matth. 1.21.
Q. How is he a Saviour?
A. As he sav'd us from Sin (a), and Hell (b), and brings us to Eternal Happiness and Glory (c).
Q. How does he thus save us?
A. By becoming a Mediator between God and Man, for the obtaining of it. 1 Tim. 2.5.
Q. How is he qualified for that Imployment?
A. By having a twofold Nature, being both God and Man. Matth. 1.23.
Q. But does not God and Man make two several Persons?
A. No, They make but one Person in two Distinct Natures.
Q. How prove you that?
A. Because the Names and Properties of both Natures are promiscuously used and apply'd to him, and the same things are both affirm'd and deny'd of him.
Q. How are the same Names promiscuously apply'd to him?
A. He is frequently call'd both God (d), and Man (e), in Scripture.
Q. How are the Properties of both Natures promiscuously apply'd to him?
A. When those things are apply'd to him as the Son of God, which belong to him only as the Son of Man; and those as the Son of Man, which belong to him only as the Son of God.
Q. How are those things apply'd to him as the Son of God, which belong to him only as the Son of Man?
A. When the Son of God is said to be born of a Virgin (a), to be Crucified (b), and to Die (c); for these belong to him only as Man.
Q. How are those things apply'd to him as the Son of Man; which belong to him only as the Son of God?
A. When the Son of Man is said to forgive Sins (d), to send his Angels (e), and to Judge the World (f); all which belong to him only as the Son of God.
Q. How are the Properties of both Natures Communicated to each other?
A. When the Properties of the Godhead are Communicated to the Manhood, and those of the Manhood to the Godhead.
Q. How are the Properties of the Godhead Communicated to the Manhood?
A. When he is said to be in Heaven and upon Earth at the same time, John 3.13.
Q. How are the Properties of the Manhood Communicated to the Godhead.
A. When the Blood of Jesus Christ is called the Blood of God, Acts 20.28.
Q. How are the same things affirm'd and deny'd of Jesus Christ?
A. When he is said to know all things (a), and yet not to know the Day of Judgment (b), to be the Maker of all things (c), and yet to be made (d), to be without beginning, and yet to begin (e), to be Eternal, and yet to die (f).
Q. Why did Jesus Christ thus Partake of both Natures of God and Man?
A. To Discharge those several Offices the better which belong'd to him as our Mediator and Saviour.
Q. What were those Offices?
A. Of a Prophet, of a Priest, and of a King.
Q. How do you know that he was to Execute such Offices as these?
A. Because he is call'd by that Name, which signifies the Designation of Persons to those several Offices.
Q. What Name was that?
A. Christ, which signifies Anointed, and is the saine with Messiah, John 1.41.
Q. How was he Anointed?
A. Not with Material Oyl, but in a Spiritual and Extraordinary manner, with all those Powers and Gifts of the Holy Ghost that were necessary to qualifie him for those Offices, Acts 10.38. Col. 1.19. John 3.34. Heb. 1.9.
Q. How does he Execute the Office of a Prophet?
A. By revealing the Will of God concerning our Salvation (g), and instructing us therein by his Word (h) and Spirit (i).
Q. How does he Execute the Office of a Priest?
A. By Atoneing for Sin (a), Interceding for Sinners (b), and Blessing of his Church (c).
Q. How did he Atone for Sin?
A. By the Blood of his Cross in which he made full satisfaction to God's Justice for it, Isai. 53.5, 6, 10. Rom. 4.25. & 5.6, 8, 10. 1 Cor. 15.3. Col. 1.20, 21, 22. Heb. 9.11, 12, 26, 28. & 10.10, 12, 14.
Q. In what manner does he make Intercession for Sinners?
A. By the Merits of his Death.
Q. But is there no other way of Interceding with God to be Reconcil'd to Sinners?
A. No, He is the only Mediator between God and Man, and there's nothing but his Death that can reconcile us to God, 1 Tim. 2.5, 6.
Q. But may there not be other Mediators of Intercession, though there be none else of Redemption, but he?
A. No, Nor is there the least Warrant from Scripture to justifie any such Distinction, for it is only a meer Invention of the Church of Rome to justifie their praying to Saints.
Q. But do not the Scriptures allow of mens Praying and Interceding with God for one another?
A. Yes, they do, but then it is only with Respect to the Merits and Mediation of Jesus Christ, and in his Name alone, John 14.13, 14. & 16.23. Eph. 2.18. & 3.12. Acts 4.12.
Q. How does Jesus Christ Execute the Office of a King?
A. In Converting, Governing, Protecting and Rewarding of his Church, Isai. 9.6, 7. Eph. 1.22. Rev. 22.12.
Q. How do the two Natures of God and Man which were thus united in our Saviour's Person, qualifie him for the Discharge of his Prophetical Office?
A. That as God, he might Deliver his Counsels with greater Authority and Efficacy; and as Man, be the more Acceptable to us therein, Deut. 5.23, &c. & 18.16.
Q. How do these two Natures qualifie him for his Priestly Office?
A. As they render him the more capable to make Expiation for Sin, and Intercession for Sinners.
Q. How is be the more Capable hereby to make Expiation for Sin?
A. Because the Humane Nature only could suffer, and the Divine only make those Sufferings to be sufficient, Heb. 2.9, &c.
Q. How is he thereby the more Capable of Interceding for Sinners?
A. In that the Humane Nature would have the more Compassion for Men (a); and the Divine the more Credit and Power with God (b).
Q. How do these two Natures qualifie him the better for his Kingly Office?
A. That as he is God, he may the better Conquer Satan, and Convert the World; and as Man become the more excellent Pattern and Example of all Goodness and Virtue to his Church.
Q. Why is Jesus Christ call'd in the Creed the Son of God?
A. Because he derived his Essence from him, Heb. 1.4, 5.
Q. Why is be called the only Son of God?
A. Because none else is so in that way and manner [Page 22]by a Natural and Eternal Generation, John. 3.16
Q. Why is he call'd Our Lord?
A. Because he is so by Creation (a), Redemption (b), and Covenant (c).
Q. How is he said to Appear and to manifest himself unto the World?
A. In two several States of Humiliation and Exaltation.
Q. How in a state of Humiliation?
A. In his Incarnation, manner of Living, Death and Burial.
Q. How was Jesus Christ Incarnate or made Man?
A. By Uniting the whole Humane Nature to the Divine in one Person, John 1.4. Heb. 2.14, 16.
Q. What do you mean by the whole Humane Nature?
A. A True B [...]dy and a Reasonable Soul.
Q. How was this done?
A. Not by the ordinary way of Generation, but by the Extraordinary and Powerful Operation of the Holy Ghost, Luke 1.35.
Q. Why was he thus formed?
A. To manifest both his Divinity and his Purity, in that he assum'd our Nature, without the least Depravation or Pollution of it, Luke 1.35.
Q. From whence did he derive his bodily Substance?
A. From the Body of the Virgin Mary; of whom he was truly and properly born, Gen. 3.15. Gal. 4.4.
Q. Why did he derive his Bodily Substance from her?
A. Because this was most agreeable to all the Prophesies that concern'd his Incarnation, and the whole Design of it.
Q. What were those Prophesies?
A. To be born of a Virgin (d), and of the House and Lineage of David (e).
Q. How did his being born of a Virgin free him from the guilt and stain of Original Sin, she being descended from Adam, as well as others, and so a partaker of it her self as much as any body else?
A. Because the Holy Ghost being the Author of that Concertion, did so Sanctifie it, as to free it wholly therefrom, Luke 1.35.
Q. What was the Design of his Incarnation, which occasion'd his being born of a Virgin?
A. To become a Sacrifice for the sins of men, which he could not have been, if he had been in any kind a Sinner himself. 2 Cor. 5.21. Heb. 7.26, 27, 28.
Q. How did this oblige him to become a Man?
A. Because the Atonement for sin was to be made in the same Nature that had offended, Heb. 2.14, 15.
Q. How did he make this Atonement in the same Nature?
A. By the Suffering of Death.
Q. Why does the Creed take no Notice of his Life, but pass immediately from his Birth, to his Suffering and Death?
A. Because that was the Chief end of his Incarnation, and because indeed his whole Life was nothing else, but a continual Course of Sorrow and Suffering, Isa. 53.3, 7.
Q. What kind of Death did he suffer?
A. He was Crucified.
Q. How was that done?
A. By nailing his Hands and Feet to a Cross, and so hanging him upon it, till he there languished and died.
Q How came he to die this Death?
A. To shew the heinous Nature of sin, and to give Testimony of his being the true Mesiah.
Q How does this shew the heinous Nature of Sin?
A. Because it was the worst kind of Death, being most Infamous, painful and accursed, Heb. 12.2. Phil. 2.7, 8. Gal. 3.13.
Q How does this give Testimony to his being the true Me [...]h?
A. Because it shews the Scepter or Government was departed from the Jewish State, as Jacob▪ Prophesied it should be upon the Coming of the Mesiah: Gen. 49.10. John 19.15.
Q But was not the Government then in the Hands of the Jews?
A. No, but in the Hands of the Romans.
Q. How do you know that?
A. By the Judge that condemned our Saviour, and by the Death he was Sentenced to, which were both Roman.
Q Who was the Judge?
A. Pontius Pilate, the Governor of Judea under Tiberius the Roman Emperor, Luk. 3.1.
Q What was the Death he was Sentenced to?
A. The Death of the Cross, which was a Roman and not a Jewish Punishment.
Q Why is it said that he was Buried?
A. To shew the Truth of his Death, and to give the greater Testimony to the Truth of his Resurrection.
Q What's meant by his Descending into Hell.
A. The Disposal of his Soul in its State of Separation from the Body.
Q. Where, or in what place, was that whilst it was thus separated?
A. Amongst the Blessed in Paradise or Heaven, Luke 23.43.
Q. But does not Hell rather signifie the State of the Damn'd?
A. No, it is not here to be so particularly Restrain'd to that, but is rather to be understood in General of the State of the Dead.
Q. How does this then determine his Soul to be amongst the Blessed?
A. Because he was Holy and Good, which if he had not been, his Soul would indeed have been amongst the Damn'd.
Q. But might not his Soul Descend Locally into Hell, to Triumph over the Devil in his own Kingdom?
A. That hath been indeed an ancient Opinion, but it hath not sufficient Authority from Scripture to warrant it, nor is there any need of it.
Q. How is be said to appear and manifest himself unto the World in a State of Exaltation?
A. In in his Resurrection from the Dead; Ascension into Heaven, and Advancement unto the highest Glory.
Q. What do you mean by his Resurrection from the Dead?
A. The restoring of him unto Life, by the Union of the self-same Soul, to the self-same body again, Luk. 24.39. John 20.27.
Q. Why did be thus rise from the Dead?
A. To give the clearest Demonstration of his having fully compleated the whole work of our Redemption. Rom. 4.25. & 8.33, 34.
Q. When did he thus rise from the Dead?
A. Upon the Third Day after his Death very early in the Morning.
Q. Why did he rise upon that day, rather than before or, after?
A. To fulfil the Type and Prophecies concerning it (a), and to prevent his Body from corrupting in the Earth (b).
Q What Type have you of this?
A. The Type of the Prophet Jonas in the Whales Belly.
Q. What Prophesies were there of it?
A. Our Saviour often foretold it himself, Matth. 16.21.
Q. What do you mean by our Saviours Ascension into D [...]aven?
A. That he did Actually go up thither, in a most Visible and Triumphant manner, Acts 1.9, 10, 11. Ephes. 4.8.
Q. And does he remain there still in the same Body that Ascended?
A. Yes, and must do so till the end of the World; and therefore he is said to Sit at the [...]ight Hand of God, Acts 3.21.
Q. But can God [...] said to haven Right Hand?
A. Not properly, because he is a Spirit, and so can have no Bodily Barts at all.
Q. How then is he said to have a Right Hand.
A. In a Figurative Sense only, and after the manner of Men▪ that we may the better understand the design and meaning of it.
Q. What is the meaning then of that Expression?
A. It signifies all the Dominion (a) Majesty (b), and Power (c) to which he is advanc'd.
Q. Why is he said to sit there?
A. To signifie his full Possession of it, and Continuance in it.
Q. What doth he sit there for?
A. To be our Patron and Advocate, and to dispense all Divine Blessings and Comforts to us the better from thence, Heb. 9.24. Rom. 8.34.
Q. Why is the Title of Almighty Father added to this Article?
A. To manifest both the Truth and Fulness of all that Authority and Dominion to which he was Advanced.
Q. To what purpose is he thus Advanced?
A. That he may come from thence with the greater Power and Glory to judge both the Quick and the Dead?
Q. What do you mean by the Duick and the Dead?
A. All that shall be alive then, or ever were so before?
Q. What do you mean by the Holy Ghost?
A. The Third Person in the Blessed Trinity, 1 John 5.7.
Q. Why are you taught to Believe in him?
A. Because he is God.
Q. How do you prove that?
A. Because he is so called in Scripture (d), and hath Divine Attributes given to him there (e).
Q. What do you mean by this word Ghost?
A. It signifies a Spirit, which he really is.
Q. Why is he called Holy?
A. Because he is so in himself, and the Author of all Holiness in us.
Q. What is his Office and Work?
A. To Instruct and Convince the World of the Truth of the Gospel, and in Christ's stead to Gather, Sanctifie and Govern his Church, 2 Pet. 1.21. John 14.26. & 16.8, 13. 1 Cor. 6.11. Tit. 3.4, 5.
Q. What do you mean by the Church?
A. A Society of Persons called by God to the Profession of the True Religion.
Q. What do you mean by the word Catholick?
A. It signifies Universal.
Q. What do you mean by the Catholick Church?
A. The whole Society of Christian People throughout the World, who own Jesus Christ for their Head and Governor.
Q. Why is this term Catholick or Ʋniversal applyed to the Christian Church?
A. In Opposition to the Jewish Church, which was confin'd to that one Nation alone, whereas the Christian Church is extended to all Nations, Matth. 28.19. Ephes. 2.11, &c.
Q. But may not any particular Church, as that of Rome or England, be called the Catholick Church?
A. No, it cannot, any more than the City of Rome may be called the whole Word; or any Street in London be called the whole City.
Q. How then comes it to pass, that so many several Churches, as of Jerusalem, Antioch and England, are so frequently called Catholick Churches?
A. Because they profess the True Faith, which was once for all delivered unto the Saints: And so [Page 29]by becoming Parts or Members of the Catholick Church, do bear that Name.
Q. Who then are to be accounted the truest and best Catholicks?
A. Those that profess the True Faith of Christ, and live up to it.
Q. Why is this Catholick Church called Holy?
A. Because it is Dedicated to God by Covenant and Profession, and is thereby obliged to be Holy, 1 Thess. 4.7.
Q. What are the Priviledges that belong to this Holy Catholick Church, by which any one may be encouraged to be of it?
A. The Communion of Saints, the Forgiveness of Sins, the Resurrection of the Body, and the Life Everlasting.
Q. What do you mean by the Communion of Sa [...]ts?
A. That Common Union, which all True Believers have with God, and with one another through Jesus Christ, 1 John 1.3, 7. 1 Cor. 12.12, &c.
Q. Wherein does this Communion consist?
A. In a most Affectionate Fellowship in all Acts of Divine Worship, Piety and Charity, Acts 2.42.
Q. What do you mean by the Forgiveneis of Sins?
A. The not Exacting the Punishment of it from those that have committed it.
Q. What is the Punishment due to it?
A. Death Temporal and Eternal, Rom. 5.12. & 6.23.
Q. How comes this Punishment to be taken off from all True Believers?
A. Through Jesus Christ who suffered in their [Page 30]stead, Isai. 53.4, 5,6. Rom. 4.25. 1 Cor. 15.3. 1 Pet. 2.24.
Q. Ʋpon what Terms is Sin thus forgiven?
A. Upon the Terms of Repentance and Faith.
Q. What do you mean by the [...]e [...]urrection of the Body?
A. That the Body shall be raised again, and by being United to the Soul, shall become Glorious and Immortal, Phil. 3.21.
Q. What do you mean by the Life Everlasting?
A. A State of most perfect Happiness and Glory, Psal. 16.11.
Q. What Obligations do you lie under from these Articles of the Creed, besides the Belief of them?
A. I am bound to Testifie the Truth of my Faith by my Works, in all Holiness and Obedience, Jam. 2.18. Gal. 5.9. Tit. 3.8.
Q W [...]at is the Rule of your Obedience?
A. The Commandments of God.
Q You said indeed that your Godfathers and Go [...]mothers did promise for you, that you should keep Gods Commandments; Tell me, Dow many there [...]e?
A. Ten.
Q. Which be they?
A. The same which God spake in the 20th Chapter of Exodus, saying, I am the Lord thy Got, who brought thee out of the Land of Egyvt, out of the Douse of Bondage.
Q. What is this Rule of your Obedience commonly called?
A. It is commonly called the Natural and Moral Law.
Q. Why do you call it the Natural Law?
A. Because it is most agreeable to all the Principles of humane Nature and right Reason.
Q. Why do you call it the Moral Law?
A. Because it relates particularly to the Manners of Men, teaching them to live Righteously, Soberly and Godly.
Q. But if this Law consists of Ten Commandments, why does our Saviour call them Two?
A. As they are divided into two Tables or Parts, with Respect to the two-fold Object of our Duty, God and our Neighbour.
Q. How came you by this Law?
A. It was written by God himself, and so delivered to Moses to be a perpetual and standing Law for all Mankind, Deut. 31.18. & 32.15, 16.
Q. But Moses was a Lawgiver to the Jews, how then, can this affect us, or any other Nation?
A. Because this Law did not belong to them as they were Jews only, but as they were Men.
Q. In what manner are these Commands propounded?
A. Some are propounded Affirmatively, but for the most part they are propounded Negatively.
Q. What do you mean by a Negative and Affirmative Preoept?
A. A Negative Precept sorbids a Sin, and an Affirmative one enjoyns a Duty.
Q. Why are these Commands then Propounded for the most part Negatively, rather than Affirmatively?
A. To shew the Proneness of our Nature unto Evil, and to teach us the better how to be truly good.
Q. How does this teach you the better to be truly Good?
A. Because when all Evil is restrain'd and rooted out, we shall be the more capable of being so.
Q. But is it enough for us in a Negative Precept to Abstain from the Sin, and in an Affirmative one to Practice the Duty?
A. No, for where any Sin is forbidden, the contrary Duty is also enjoyn'd; and where any Duty is commanded, the contrary Sin is forbidden.
Q. What difference is there between a Negative and an Affirmative Precept.
A. In the extent and force of the Obligation, for I am never to do what is forbidden, but I may sometimes omit what is Commanded.
Q. Give an Instance in the Commandments for an Explanation of this.
A. I am never to commit Idolatry, Murder or Adultery, but I may do works of Necessity and Mercy upon a Lord's Day, and refuse to obey my Superiours when I shall thereby dishonour God.
Q. Why are these Commands enjoyn'd in the second Person singular.
A. To shew that no Persons whatsoever are free from the most necessary Obligations thereto.
Q. From whence do those Obligations arise?
A. From God's sovereign Authority, Propriety and Goodness.
Q. Where do you find any such Obligations mention'd?
A. In that solemn Preface which was by God himself set before the Commandments at the Delivery of them, in the 20th Chapter of Exodus.
Q. What was that Preface?
A. I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage.
Q. How can that Affe [...] us who never were there?
A. Because that was a Type of our Deliverance by Jesus Christ from Sin and Satan, which is a much worse Bondage than that was, or could be, Rom. 7.24.
Q. What dost thou chiefly learn by these Commandments?
A. I learn two things, my Duty towards God, and my Duty to wards my Neighbour.
Q. You said the Commandments are divided into two Tables or Parts, what does the first Table teach you?
A. My Duty towards God.
Q. What is thy Duty towards God?
A. My Duty towards God is to believe in him, to fear him, and to love him, with all my heart, with all my mind, with all my soul, and with all my strength: To worship him: to give him thanks: To put my whole trust in him: To call upon him: To honour his holy Name, and his Word, and to serve him truly all the days of my life.
Q How many Commandments belong to this first Table?
A. The four first.
Q. What is the first Commandment?
A. Thou shait have none other Gods but me.
Q. What does this Commandment Require?
A. It requires the most sincere and constant Worship and Service of the Living and true God, and of him only, Deut. 10.12, 14.
Q. Wherein does that Worship and Service consist?
A. In all the Inward Acts of Faith, Fear, Love, Gratitude and Trust, and in all the outward Acts of Adoration and Praise.
Q. What does this Commandment forbid?
A. It forbids the having of no God, or of any other but the true God, and the giving of any part of his Worship (a), either outward or inward, to any other Creature. (a) Matth. 4.10.
Q. What is the second Commandment.
A. Thou shalt not make to thy self any graven Image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the Water under the Earth. Thou shalt not bow down to them, nor worship them. For I the Lord thy God, am a jealous God, and vist [...] the sins of the Fathers upon the Children, unto the third and fourth generation of them that hate m [...], and shew mercy unto thousands, in them that love me, and keep, my Commandments.
Q What does this Commandment Require?
A It Requires me to Worship the true God after a right manner.
Q What does this Commandment forbid?
A. It forbids the making of any Image or Picture to worship the true God by.
Q. What difference is there between this and the first Commandment?
A. The first forbids the worship of all false Gods, and this the worship of the true God after a false manner.
Q Give an Instance to Illustrate this?
A. The worship of Baal was the worship of a false God, but the worship of the Golden Calves was the worship of the true God after a false manner.
Q How then can the Church of Rome acquit. themselves from the guilt of Idolatry in the worshipping of Images?
A. No, they cannot; and therefore they either [Page 35]leave out this Commandment, or make it one and the same with the first.
Q. What Reason is there given for the Observation of this second Commandment?
A. God's great Zeal for his own Honour and Worship.
Q. How does this Appear?
A. In severely punishing both the Persons and Posterity of all Idolaters, and bountifully Rewarding those that are Faithful.
Q. But is it not very severe, if not unjust, to punish Children for their Parents Sins?
A. No, if they by Imitation be Guilty of the same too.
Q But what if they are not?
A. Then they are never Punisht in the next Life, however they may sometimes be in this.
Q. Why is the Breach of this Commandment so severely Threatned?
A. To shew Gods extream Hatred of Idolatry, to deter Men the more from it.
Q. What is the Third Commandment?
A. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guil. less that taketh his Name in vain.
Q What do you mean by the Name of God?
A. Any thing whereby he hath made himself known. Psal. 138.2. Mal. 1.11.
Q. What ar [...] those things, [...] which he is more especially made known?
A. His Titles, Attributes, Ordinances, Words and Works.
Q. How are these taken in vain?
A. When they are Irreverently mentioned, or made use of.
Q What is it then, that is here forbidden?
A. All Customary Swearing, Perjury, Blasphemy, or Profane use of whatever God is Worshipped or known by.
Q What is herein required?
A. The Reverend use of whatever relates to God (a), or his Service (b).
Q From what Motive is this Commandment enforced?
A. From the certainty and severity of Gods Justice, in that he will by no means excuse, but assuredly punish the Breakers of it, with the utmost Rigour, Revel. 24.16.
Q. Why is the Breach of this Commandment so severely Threatned?
A. To shew how Jealous God is of his Honour even in the smallest Matters.
Q. What is the Fourth Commandment?
A. Remember that thou keep Holy the Sabbath day; sir days shalt thou labour and do all that thou hast to do; But the leventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Eattel, nor thy Stranger that is within thy Gates. For in six days the Lord made Heaven & Earth, the Sea, and all that in them is, and resled the seventh day, Wherefore the Lord vlessed the Sabbath day and hallowed it.
Q. What is required in this Commandment?
A. The setting apart of a certain Portion of time for Gods immediate Worship and Service.
Q What Portion of time is hereby required?
A. A Seventh part or, one day in Seven.
Q. Which particular Day of the Seven is thus to be set apart?
A. The Seventh from the Creation.
Q. Why that more than any other?
A. As an Acknowledgement of the true God.
Q. How does that make any such Acknowledgement?
A. Because it celebrates the Memory of his creating the World in six days, and resting upon the Seventh.
Q. How came this to be so particularly taken Notice of?
A. It was appointed by God himself, who from the very Beginning sanctified this Day to this particular Purpose. Gen. 2.1, 2, 3.
Q How is it then said to be a Moral and Natural Law?
A. Because of the End of its Observance, which was to own and Worship the Creator of Heaven and Earth, as the true God.
Q. But was it ever observed before Mose's time?
A. It was observ'd before, and was then only renewed with greater Force and Authority, Exod. 16.5, 22, 30.
Q. How do you know it was observed before?
A. The word Remember, with which this Command alone begins, doth plainly manifest it.
Q. Why was it so particularly renewed then.
A. Because the Observation of it had been Interrupted during the Severity of the Egyptian Bondage, Deut. 5.12, 13, 14, 15.
Q. Why then is not the same day observed still?
A. Because we Christians are under a New Dispensation, which requires the Alteration of it from the Seventh, to the First day of the Week.
Q What Dispensation is that?
A. The Redemption of the World by Jesus Christ, which was compleated upon that day, in his Resurrection from the Dead.
Q But does not the former Obligation to God as our Creator hold stili?
A. Yes, it doth, and therefore we keep one Day in Seven, in Honour of him as our Creator; and the First of the Seven, in Honour of Jesus Christ as our Redeemer.
Q But is the Sabbath to be observ'd with the same strictness now that it was amongst the Jews?
A. No, But as it was observ'd by the Faithful before the Delivery of the Law by Moses.
Q How do you know that it is now only to be so observ'd?
A. Because that is most Natural, and there is nothing added to enjoyn any other Observation of it.
Q. But had not the Jews stricter Injunctions, and severer Penalties to enforce the Observation of it?
A. Yes, But these were added afterwards upon a special Occasion.
Q. What Occasion was that?
A. Their Deliverance out of Egypt, which was to be Commemorated by them in all Ages, as well as the Creation it self.
Q Why was that to be so solemnly, Commemorated?
A. Because God did then in so extraordinary a manner renew his Covenant with them, and own them to be his, Exod. 31.13,-17. Ezek. 20.12, 13.
Q. How then is this Day to be observed?
A. By imploying our selves in the several Acts of Piety and Devotion that belong to us in our Places and Stations.
Q. What is forbidden in this Commandment?
A. The spending of our Time then in Idleness, or any servile Work that is not of Necessity or Mercy.
Q What does the second Table teach you?
A. My Duty towards my Neighbour.
Q. What is thy Duty towards thy Neighbour?
A. My Duty towards my Neighbour, is, to love him as my self; and to do to all men, as I would they should do untome: To love, honour and succour my Father and Mother. To honour and ovey the King, and all that are put in Authority under him: To submit my self. to all my Governours, Teachers, spiritual Pastors and Masters: To order my self lowly and reverently to all my betters: To hurt no body by word or deed: To be true and just in all my dealings: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evil speaking, lying and slandering: to keep my body in temperance, soberness, and chastity: not to covet nor desire other mens goods, but to learn and labour [Page 40]truly to get mine own living, and to do my duty in that state of life, unto which it shall please God to call me.
Q. Wherein Consists the sum or substance of all this?
A. In all Acts of Charity and Justice.
Q. What Rule have you to Direct you therein?
A. I am to Love my Neighbour as my self, and to do unto all men as I would they should do unto me.
Q. How many Commandments belong to this second Table?
A. The six last.
Q. What is the fifth Commandment?
A. Honour thy Father, and thy Bother, that thy days may be long in the land which the Lord thy God giveth thee.
Q. What is meant here by Father and Mother?
A. All my Superiours, both Natural, Spiritual, and Civil.
Q Why are these call'd Father and Mother?
A. To make all Government and Superiority the more Easie, as being founded in Nature.
Q. Why is this Duty that belongs to them express'd by Honouring of them?
A. Because this is most Natural and Proper for Superiors, and includes all other Duties of Subjection both outward and inward.
Q. What is Required in this Commandment?
A. To love, honour, and succour my Father and Mother, to honour and obey the king, and all that are put in Authority under him, to submit my self to all [Page 41]my Governors, Teachers, Spiritual Pastors and Masters, and in a word, to carry my self lowly and reverently to all my Betters.
Q But are these Duties of Obedience and Subjection universally enjoyn'd without any Limitation?
A. Yes, except they contradict the Laws of God and my Country, Col. 3.20, 22. Eph. 6.1. Acts 4.19.
Q. What is forbidden in this Command?
A. All Dis-respect and Undutifulness in any kind tewards any of my Superiors.
Q. But are not Superiors oblig'd by this Command as well as Inferiors?
A. Yes, because these are Relative Duties, which do mutually oblige each Party.
Q What Encouragement is there given for the Observance of this Command?
A. A Promise of long Life and Prosperity.
Q. Why is there such a Promise annexed to this more than to any other Command?
A. Because the very Being and welfare of all Publick Society does depend upon it.
Q What is the sixth Commandment?
A. Thou shalt do no Murder.
Q What is the Design of this Commandment?
A. To preserve the Life and Health of Man.
Q. What is herein forbidden?
A. The Horrid and Crying Sin of Murder.
Q. What do you mean by Murder?
A. The wilful and malicious Killing of any Person.
Q. Is this all that is here forbidden?
Q. No, it forbids every thing that may occasion it, both inward and outward.
Q. What are the inward Occasions of it?
A. Rash Anger, Hatred, Malice, Envy, Spight, Desire of Revenge, and Unmercifulness.
Q. What are the Outward Occasions of it?
A. Provoking Words and hurtful Actions.
Q What does your Catechism teach you in this Matter?
A. To hurt no Body by Word or Deed; to bear no Malice nor Hatred in my Heart.
Q. What do the Scriptures say of it?
A. Whosoever hateth his Brother is a Murderer, 1 John 3.15.
Q What does this Commandment require?
A. A due and charitable Care of our Neighbours Bodily Life or Health.
Q. What is the Seventh Commandment?
A. Thou shalt not commit [...]dultery.
Q. What is the Design of this Commandment?
A. To engage Men unto Chastity.
Q. What is the Sin forbidden in this Commandment?
A. All sensual and inordinate Lust or Concupiscence, together with whatever tends to the exciting of it.
Q. What are th [...]se things that tend to the exciting of it?
A. A Luxurious Diet (a), an Immodest Dress (b), Idleness (c), and all Lascivious Looks (d), Words (e) or Actions (f). (a) Rom. 13.14. Jer. 5.7, 8. (b) Prov. 7.10. 1 Tim. 2.9. (c) Ezek. 16.49. (d) Matth. 5.27, 28. 2 Pet. 2.14. (e) Ephes 5.4. (f) 1 Pet. 4.2.
Q Why are these called Adultery?
A. Because that is the highest Degree of Uncleanness, and includes all the rest.
Q. What is Adultery?
A. The Violation of the Marriage-Covenant and Bed.
Q. What is required in this Commandment?
A. To keen my Body in Temperance, Soberness and Chastrey, and that both in Thought, Word and Deed.
Q What is the Eighth Commandment?
A. Thou shal [...] no [...]teal.
Q. What is the Design of this Commandment?
A. To secure Men in the Possession and Enjoyment of their Goods and Properties?
Q. What is here meant by Stealing?
A. The taking away, or with-holding from another, either by Force or Fraud, that which is his due, Levit. 19.11, 13.
Q. What then is here forbidden?
A. All open or secret Wrong to any ones Goods or outward Estate.
Q. What do you mean by open Wrong?
A. All Oppression, Robbery and Extortion, Prov. 28.8.
Q What do you mean by secret Wrong?
A. All sorts of Cheats and Frauds, Prov. 20.10. & 3.27, 28. Psal. 37.21. Jam. 5.4.
Q. What is required in this Commandment?
A. To be true and just in all my Dealings and Actions.
Q What is the Ninth Commandment?
A. Thou shalt not bear False Witness against thy Neighbour.
Q. What is the Design of this Commandment?
A. To prevent all manner of Harm or Mischief that may come to our Neighbour by any False Testimony.
Q. What is forbidden in this Commandment?
A. All Evil-speaking, Lying and Slandering, or exciting others thereto, especially in Courts of Justice, Ephes. 4.25.
Q. What is required in this Commandment?
A. To give Testimony to the Truth in behalf of my Neighbour, whenever I am called thereto.
Q. What is the Tenth Commandment?
A. Thou shalt not covet thy Neighbours House; thou shalt not covet thy Neighbours Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.
Q. What is the Design of this Commandment?
A. To root out all Injustice and Uncharitableness from the very Minds of Men?
Q. How does this do that?
A. By suppressing the very first Motions thereof in any Inordinate Affections and Desires.
Q. But was not this done before in the rest of the Commandments?
A. Yes, it was therein imply'd, but here it is plainly and particularly express'd.
Q. W [...]y is it so particularly and plainly expressed here?
A. That nothing may be wanting to make all Mankind sincerely Good, and compleatly Happy.
Q. What then is here forbidden?
A. All Inordinate and Unlawful Desiring of any thing that is anothers, 1 King. 21.4.
Q. What is required in this Commandment?
A. To be contented with what I have, and to do [Page 45]my Duty in that State of Life unto which it shall please God to call me, Heb. 13.5.
Q. But do not the Papists divide this Commandment into Two?
A. Yes, to make up the Number of Ten, having put the Two first into One.
Q. What Reason do they pretend for so doing?
A. Because of these different Nature of those things which we are here forbidden to Covet, as they relate to our Pleasure or our Prosit.
Q And is not this a good Reason for what they do?
A. No, by no means, because the Design of this Commandment is only to forbid all manner of Covetous and Inordinate Desires.
Q. But are not such things expresly mentioned in this Commandment?
A. Yes, as different Objects and Examples, but not as different Sins; for that is still one and the same, viz. Covetousness.
Q. Is any Man able to do those things of himselt, to walk in the Commandments of God, and to serve him as he ought to do?
A. No, he is not, without his special Grace, John 6.44. & 15.4, 5. Rom. 7.14, &c. 2 Cor. 3.5.
Q. Why is it then so strictly Requir'd of us so to do?
A. To trie our Faithfulness in what we can do of our selves, and to excite our Endeavours after Gods Grace to assist us in what we cannot.
Q. But can we do any thing at all of our selves?
A. Yes, by the light of Nature and Reason we may forbear many outward Acts of Sin, and do many Good Things.
Q. What is it then that we cannot do?
A. We cannot change our Natures, nor Mortifie our Corruptions, nor Sanctifie the inward Frame and Temper of our Minds.
Q. How then is this to be done?
A. By the special Grace and Assistance of Almighty God, Prov. 16.1. Phil. 2.13.
Q. But is that at all Times to be had?
A. Yes, whenever there is occasion for it, and we do our Endeavours to obtain it.
Q. How is it to be Obtain'd?
A. By diligent Prayer.
Q. What is Prayer.
A. It is a calling upon God for such Things as we want.
Q. What do you mean by diligent Prayer?
A. Such a Frame and Temper of Mind as is fit for that Duty.
Q. What kind of Frame is that?
A. Such as is Sincere (a), and stands in Awe of God, and is accompanied with a stedfast Faith (b), and due Attention (c).
Q. What Assurance have you that you shall succeed when you do thus Pray?
A. The Promise of God, and the Mediation of Jesus Christ.
Q. What Promise of God have you to Relie upon?
A. That he will give his Holy Spirit to them that ask it (d), and that his Grace shall be sufficient for them (e).
Q. What Encouragement have you from the Mediation of Jesus Christ?
A. We are assur'd that whatever we ask in his Name we shall Receive, John 14.13, 14. & 15.7.16. & 16.23, 24, 26.
Q. Have you any particular Rule for your Direction in Prayer?
A. Yes, a most Excellent one indeed, in that which we commonly call the Lords Prayer.
Q. Let me hear you say the Lords Prayer?
A. Our Father which art in Heaven, Hallowed de thy Name: Chy Kingdom come: Thy will be done in Earth as it is in Heaven: Give us this day our dally bread: And forgive us our trespasses, as we forgive them that trespass against us: And lead us not into temptation: But deliver us from evil. For thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen.
Q. What desirest thou of God in this Prayer.
A. I desire my Lord God, our Heavenly Father, who is the giver of all Goodness, to send his Grace unto me, and to all People, that we may worship him, serve him, & obey him as we ought to do. And I pray unto God that he will send us all things that be needful both for our Souls and Bodies; and that he will be merciful unto us, and forgive us our sins: And that it will please him to save and defend us in all dangers Ghostly and Bodily; and that he will keep us from all Sin and Wickedness, and from our ghostly Enemy, and from everlasting [Page 48]Death. And this I trust he will do of his Mercy and Goodness, through our Lord Iesus Christ. And therefore I say, Amen. So be it.
Q. Why is this called the Lords Prayer?
A. Because it was Compos'd and Prescrib'd by our Lord and Saviour Jesus Christ.
Q. To what end did he Compose and Prescribe it?
A. As a Form to be used it self (a), and as a Pattern to direct us in the Composing of all our other Prayers (b).
Q. But if all our other Prayers are to be put up in Christs Name, how comes it to pass that there is no mention made of him in this Prayer?
A. His Name is therein made use of, though it be not expresly mentioned.
Q. How can that be?
A. When we thus Pray in those very Words which he has Prescrib'd, we do thereby make use of his Name.
Q. Of how many parts does this Prayer consist?
A. Three, the Preface, the Petitions, and the Conclusion.
Q. What is the Preface to the Lords Prayer?
A. Our Father which art in Heaven.
Q. What does this Preface Teach us?
A. It Teaches us both whom we are to Pray unto, and with what Frame of Spirit.
Q. Who does it Teach us to Pray unto?
A. To God, and to him only, Psal. 123.1.
Q. How does this direct us unto that?
A. Because this Title of an Universal Father residing in Heaven can belong to none else but to him.
Q. What frame of Spirit does this Preface direct us to in Prayer?
A. It dircts us to Pray with Reverence, Charity, and Confidence.
Q. How does it direct us to Pray with Reverence?
A. Because, as God is our Heavenly Father, he must be invested with Authority, Majesty and Power to Require it.
Q. How does it direct us to Pray with Charity?
A. Because it Requires us to Pray for others, whenever we Pray for our Selves, and to look upon them as Brethem, and therefore we do not say, My Father, but Our Father.
Q. How does this direct us to Pray with Confidence?
A. Because it represents God as both able and willing to Help us upon all Occasions.
Q. But have we any particular Encouragement, besides these General Directions, thus to Pray to him?
A. Yes, we are herein taught to claim a special Interest and Propriety in him as Our particular Father.
Q. How many Petitions are there in the Lords Prayer?
A. Six.
Q. What desire you of God in these Petitions?
A. In the Three first, That God may be Glorified; and in the other Three, That our Wants may be supplied.
Q. What do you learn by this Order and Method?
A. That our first and chiefest Care ought to be the Glorifying of God, and giving Obedience to his Will; after which, we may Petition for our serves.
Q. What is the First Petition.
A. Hallowed be thy Name?
Q. What is meant by the Name of God?
A. God himself in every thing, whereby he hath made himself known.
Q. What's meant by Hallowing of his Name?
A. The giving it the Honour and Reverence that belongs thereto above every thing else.
Q. What then do you Pray for in this Petition?
A. That God in all things may be Glorified as he ought [...]to be, Matth. 5.16. 1 Cor. 10.31.
Q. What is the Second Petition?
A. T [...]y Kingdom come.
Q. What do you mean by the Kingdom of God?
A. His Soveraign Authority in the World (a), the Power of his Grace in his Church (b), and the Perfection of Glory in Heaven (c).
Q. What do you mean by the coming of this Kingdom?
A. The Universal Enlargement, and speedy Consummation of it.
Q. What do you Pray for in this Petition?
A. That the Work of Grace may every where prevail over all the Powers of Sin and Saran, and be speedily Crown'd with Glory by the coming of Christ to Judgment.
Q. What is the Third Petition?
A. Thy Will be done in Earth as it is in Heaven.
Q. What do you mean by the Will of God?
A. Whatever he hath Promised or Commanded in his Word, or does inflict in the course of his Providence.
Q. What then do you desire of God in this 3d Petition?
A. That he would perform all those Promises, and make me, and all the World, to submit unto, [Page 51]and serve him with our utmost Care and Diligence as the Angels do in Heaven.
Q. What is the Fourth Petition?
A. Give us this day out daily Bread.
Q. What do you mean here by Bread?
A. All things are that necessary for our present maintinance and support.
Q. What do you mean by Daily Bread.
A. That which is convenient for us to supply every days Occasions.
Q. Why is this stinted to a day, when you say, Give us this day out vaily Bread?
A. To shew our daily dependance upon God, to whom we are always to go for supplies, and thereby prevent all immoderate Care about the things of this World.
Q. Why is this Bread so particularly call'd Our Bread?
A. To shew, that whatever we have, must be our own, procur'd by just and honest ways and means, 2 Thess. 3.12.
Q. But is this Bread here spoken of to be restrain'd only to these outward Things?
A. No, it may be extended to Spiritual Things to the means of Grace, which are as necessary for our Souls as other things are for our Bodies, John 6.32, &c.
Q. What then do you desire of God in this 4th Petition?
A. That he will continually supply us with all things that be needful both for out Souls and Bodies!
Q. VVhat is the 5th Petition?
A. And forgive us our Trespasses, as [...]s forgive them that Trespass against us.
Q. What's here meant by Trespasses?
A. All manner of Sins and Offences against God, [Page 52]by the Transgression of any of his Commandments▪
Q. What's meant by Forgiving these Trespasses?
A. A free and absolute Pardon of them all, both as to Guilt and Punishment
Q Why is this Proviso added to this Petition [...]. At we Forgive these that Trespass against us?
A. As an Argument to move God to forgive us (a), and as an Obligation upon our selves to forgive others (b).
Q. What then do you Desire of God in this Petition?
A. That God would freely forgive us, and incline our hearts as freely to forgive others.
Q. What is the sixth Petition?
A. And lead us not into Temptation, but Deliver us from Evil.
Q. What's meant here by Temptation▪
A. Every Providential Tryal, that may occasion our falling into Sin.
Q. What do you mean by being led into Temptation.
A. The suffering us to be brought into such a Condition, and then leaving us to our selves therein.
Q. Why do you thus pray against Temptation?
A. For fear lest we should fall into Sin again after Pardon receiv'd.
Q Why do you ask this of God since he Tempts no body▪
A. Because we cannot be Tempted without his Will, nor resist Temptations without his Power.
Q. What is meant by being Deliver'd from Evil
A. A Total Freedom from the whole Power of Sin and Satan.
Q. What is it then that you Pray for in this sixth Petition?
A. Either not to be Tempted at all, or if we are, to be kept from the Evil of it.
Q. How doth the Catechism expresi this?
A. That it will please God to save an [...] defend us from all Dangers ghostly and bod [...], and that he will keep us from all sin and wick [...]ness, and from our ghostly Enemy, and from [...]herlasting Death.
Q. What is the Conclusion of the Lords Prayer▪
A. For thine is the Bingdom, and the Power, and the Glory, for ever and ever.
Q. What is Contain'd in this?
A. A full and plain Acknowledgment that all s [...] pernatural Excellencies and Perfections do originally and inseparably belong to God alone.
Q. What is meant here by Kingdom?
A. God's Soveraign Authority and Right of Dominion over all.
Q. What's here meant by Power?
A. God's All-sufficiency to supply all our wants, and to do whatever he pleaseth.
Q. What is meant by Glory?
A. All that Honour, Adoration and Praise, that's continually due to him from all his Creatures.
Q. What's meant here by For ever and ever?
A. That God is Immutable and Eternal in all these Perfections.
Q. Why are all these things so expresly mention'd, and so particularly appropriated unto God?
A. To put a Difference between these things as they are in him, and in any other Princes and Potentates.
Q. Wherein ties this Difference?
A. He hath them of and from himself, and Depends upon none, whereas they all Depend upon him, and Derive all they have from him.
Q. What is the Design of this Couclusion?
A. T [...]o Ascribe unto God in the most solemn manner that can be, the Glory due unto his Name.
Q. Why is it added at the close of this Prayer?
A. As a most Powerful Reason and Continual Encouragement for our Prayers.
Q VVhat is here meant by the word Amen?
A. It signifies So be it, or it shall be so.
Q. Why is this added at the Conclusion of this and all our other Prayers?
A. To shew our most hearty Desire, and steadfast Faith and Confidence in God's Mercy and Goodness through our Lord Jesus Christ, that he will do all that we pray for, 2 Cor. 1.20.
Q. What other means have you of obtaining the Grace of God necessary to Obedience and Salvation?
A. The Use and Benefit of the Sacraments.
Q What are these?
A. Certain Rites or Means, in the use of which we are made Partakers of Gods Grace.
Q. How came you by these?
A. They were ordained and appointed by Christ himself, to be constantly used in his Church to that purpose.
Q How many Sacraments hath Christ ordained in his Church?
A. Two only as generally necessary to Salvation.
Q. Which be they?
A. Baptism, and the Supper of our Lord.
Q But are there no more but these two?
A. No, nor is there any need of any more.
Q. VVhy so?
A. Because these are sufficient to Salvation without any other.
Q. But is there any necessity of these?
A. Yes, they are Generally necessary wherever they may be had.
Q. Why are they thus Necessary?
A. Because Christ hath expresly commanded them to be used.
Q. What do you mean by their being Generally necessary?
A. That no Persons are free from the Obligation of that Command, that are capable of them, and have opportunity.
Q. How, or in what manner are they Generally necessary to Salvation?
A. As they are very fit and proper means for the obtaining of it.
Q. How is Baptism a means of obtaining it?
A. As it puts us into the way of it, by admitting us into the Church of Christ, out of which there is no Promise of Salvation. Matth. 28.19.
Q. How is the Lords Supper a means of obtaining Salvation?
A. As it is a continual Testimony of our actual Communion with the Church of Christ (a), and the means of Receiving and Confirming (b) that Grace which was promised us in our Baptism.
Q. How often are these Sacraments to be used?
A. Baptism is to be used but once, but the Lords Supper as often as conveniently we can, 1 Cor. 11.25, 26. Acts 2.42, 46.
Q. Why is Baptism to be Administred but once?
A. Because it is sufficient to be once admitted into the Church of Christ, as it is to be once born into any Family.
Q. Why is the Lords Supper to be often Repeated?
A. Because we continually want those supplies of Grace to Nourish and Strengthen us that are convey'd thereby.
Q. What do you mean by this Word Sacrament.
A. I mean an Outward and Visible Sign of an inward and spiritual Grace, given unto us, ordained by Christ himself; as a means whereby we receive the same, and a pledge to assure us thereof.
Q. Are all these Necessary and Essential Properties of a true Sacrament?
A. Yes; and if any one of them be wanting, there can be no true and proper Sacrament, which makes the five which the Church of Rome add to our two, to be no Sacraments at all.
Q. What are those Five which the Church of Rome adds to our Two, to make up the Number of Seven, which they do so much contend for, as to Accurse all that do not hold just that number?
A. Confirmation, Penance, Extream Unction, Orders and Matrimony.
Q. Why are not these to be accounted Sacraments, as well as the other Two of Baptism and the Lords Supper?
A. Because none of them have all the Properties of a Sacrament truly and properly so call'd as the other Two have.
Q What are those Properties?
A. An outward Sign of an inward Grace, and a Divine institution thereof, to be a means of our receiving that Grace, and a Pledge to assure us of it.
Q. What are the Principal parts of a Sacrament?
A. Two, the outward visible Sign, and the inward spiritual Grace.
Q What is the outward visible Sign or form in Baptism?
A. Water, wherein the Person is Baptized in the Name of the Father, and of the Son, and of the Holy Ghon.
Q. What do you mean by the Name of the Father▪ and o [...] the Son, and of the [...]ly Gh [...]t?
A. I mean that Divine Authority upon which this, and all other Ordinances of the Gospel, are established, Matth. 28.19.
Q. Why is this so particularly expressed by the Name of the Fa [...]er, Son, and Daly Gh [...]t, and not by the Name of God only?
A. In Opposition to all false Gods and false Worship
Q. What doth this signifie as to us?
A. Our most solemn Dedication to the Service and Worship of the True God, according to the Rules of the Gospel.
Q. Why is Water made use of therein?
A. To signifie our being washed and cleansed from sin, and thereby made fit for the Service of God, 1 Cor. 6.11. Heb. 10.22.
Q. How can that wash and cleanse the Soul from Sin?
A. Of it self it cannot, but only as it relates to the Blood of Christ, which can do it effectually (a), and of which it is an Outward Sign or Type. (a) 1 John 1.7.
Q What do you mean by being Baptized therein?
A. Being dipped in it, or sprinkled with it.
Q. But is sprinkling alone sufficient?
A. Yes, where the other cannot be safely and conveniently done.
Q. What Warrant have you for that?
A. The Rule of Charity and Mercy, founded upon what God says of himself in all such Cases, that he will have Mercy and not Sacrifice, Matth. 9.13.
Q. But have you any Scripture-Rule or Practice for it?
A. Yes, Blood and Water were frequently sprinkled under the Law, to apply the Blood of Christ unto the Souls of Men; and therefore that is called in Scripture the Blood of sprinkling, Heb. 12.24. 1 Pet. 1.2.
Q But does not the word Baptism always signifie a washing by dipping or plunging in Water?
A. No, not always so, but sometimes the contrary.
Q Can you give any Instance of it in Scripture?
A. Yes, Mark 7.4. the Pharisees are said to Bap [...]ize, or wash their Tables or Beds before Dinner, which could not be done any other way but by sprinkling.
Q. But doth not this put a slight upon one great end of Baptism, which was to Represent our Death and Burial to Sin, and Resurrection to a new Course of Life, by being dipped and plunged into Water, and so rising out of it again?
A. No, because washing from Sin by the Blood of Christ, which is done also by sprinkling, is the same thing in signification with it.
Q What is the Inward and Spiritual Grace, or the thing signified by Baptism?
A. A Death unto Sin, and a New Birth unto Righteousness: For being by Nature born in Sin, and the Children of Wrath, we are here [...]y made the Children of Grace.
Q. What do you mean by a Death unto Sin?
A. A ceasing wholly from it, both in Affections and Actions, as a Dead Man doth from Life.
Q. What do you mean by a New B [...]rth unto Righceousness?
A. Such a Renewing of our Natures, as shall enable us to walk in Newness of Life, Rom. 6.3, 4, 11.
Q. How come you to need this?
A. From that evil state which I, and all Mankind were in by Nature, before Baptism.
Q. What State is that?
A. We are born in Sin (a), and Children (b) of Wrath.
Q. What do you mean by being vorn in Sin?
A. Being born in a sinful State, under the Guilt and Pollution, as well as under the Dominion of Sin.
Q. What do you mean by being Children of Wrath?
A. The being liable to God's Wrath and Vengeance.
Q. Wherein is our Condition mended by our Baptism?
A. In that we are hereby made the Children of Grace, and so are delivered from that danger, Ephes. 2.4, 5. Rom. 7.24, 25. & 8.1, 2.
Q. How does this make us the Children of Grace?
A. By Admitting us into the Covenant of Grace, Acts 2.38, 39.
Q. But doth that of Necessity confer Grace?
A. It gives us a Title to such a Supernatural Power, as shall enable us to die to Sin, and live to Righteousness, which is the Work of Grace.
Q How doth this deliver us from the Danger of Gods Wrath and Vengeance due to us for what we have already done?
A. By giving us a Title to the Merits of Jesus Christ, who by suffering for us, hath delivered us from Wrath to come, Heb. 2.9, 14, 15. Rom. 8.33, 34.
Q What is required of Per [...]ons to be Baptized?
A. Repentance, whereby they forsake Sin; and Faith, whereby they stedfastly believe the Pro [...]tises of God made to them in that Sacrament.
Q What's meant here by Repentance?
A. An hearty Sorrow for Sin that ever we committed it, Joel 2.12, 13.
Q. How is this to shew and discover it self to be true and real?
A. By our forsaking of Sin, Prov. 28.13. Isai. 1 16, 17. & 55.7. Mal. 3.8.
Q. Why is this required?
A. To shew that we are wholly come off from the Service of Sin and Satan?
Q. What Advantage will that be to us?
A. It will certainly make us the fitter for Gods Service, and the more capable of his Grace and Favour, Eph [...]s. 4.22, 23, 24.
Q. VVhat's meant here by Faith?
A. A firm Assent to all that is revealed by Christ in the Gospel.
Q. VVhat part of the Gospel does this more particularly belong unto?
A. The Promises of it.
Q. VVhy doth it so particularly belong to these?
A. Because they are the most likely to engage us to all that is required of us therein.
Q What kind of Faith is it that is necessary for this?
A. A stedfast Faith.
Q. What Ground or Encouragement is there for that?
A. The Immutability and All-sufficiency of God, whose Promises they are, Heb. 10.23. & 6.17, 18, 19.
Q. What are those Promises which we are thus to believe and rely upon?
A. Pardon of Sin, and Power against it, together with Eternal Life and Salvation, as the Reward of all our Services, Acts 2.38, 39, 41.
Q. Why then are [...]nfants Baptized, when by reason of their [...]ender Agr, they cannot perform them?
A. Because they promise them both by their Sureties, which Promise themselves when they come to Age are bound to perform.
Q. But can this any ways bind and oblige Children, since they neither do nor can actually Consent thereto themselves?
A. Yes, it hath been always so accounted in the Church.
Q. For what Reason?
A. Because they are Capable of entring into Covent, and therefore must of necessity be oblig'd to the Conditions of it.
Q. How prove you that they are Capable of entring into Covenant?
A. Because God commanded them so to do by Circumcision, and did actually admit them into the Covenant of Grace thereby, Gen. 17.9.
Q But Circumcision was only the Seal of the Covenant, not the Covenant it self?
A. And so is Baptism, and so may as well be apply'd to Children as Circumcision.
Q But there was a particular Command for that, but where have you any such for this?
A. It is included in the general Command which Instituted the Ordinance of Baptism it self.
Q. But that seems proper for grown Persons, who are Capable of understanding what they do?
A. Yet grown Persons are not more particularly mention'd than Infants are, and so the Command belongs to the one, no more than it does to the other.
Q. How then are we to judge who are to be Baptiz'd, and who are not?
A. By the Capacity of the Persons, the Command extending it self to all that are Capable of the thing.
Q. But how can Infants be Capable of it, when they can understand nothing of its Conditions?
A. They may be entitled to its Privileges without that, as Children commonly are in other matters in the World.
Q But if Infants were included in the Command for Baptism, why should they not have been as expresly mention'd therein, as they were in the Command for Circumcision?
A. Because there was no need of it.
Q. Why was there no need of it?
A. Because it had been the Universal Practice of the Church of God to admit Children into Covenant with him, whenever their Parents were taken in, Dent. 29.10, 11, 12. 2 Chron. 20.13. John. 3.5.
Q. But is that sufficient?
A. Yes, or else Children would be in a worse condition [Page 63]under the Gospel than they were under the Law, which is not to be suppos'd.
Q. But does not our Saviours silence Conclude against it?
A. No, but rather for it.
Q. How so?
A. Because if he had intended any Alteration in the Extent of the Covenant, he would have mention'd it, by forbidding the Baptism of Infants.
Q. But does not his Command to Teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, require their being Taught before they are Baptiz'd?
A. No, it relates to those that are Capable of being taught, as Baptism doth to those that are Capable of being Baptiz'd, Mark 16.15.
Q. How prove you that to be the sence of it?
A. From the Nature of the thing, and the Universal Practice of the Church upon it.
Q. But are not the Scriptures silent as to any such Practice?
A. Yes, they are, as they are also in many other things that were then done, but yet they own and justifie the thing.
Q. How do they own and justifie the thing?
A. By extending the Covenant of Grace to Children, and declaring them to be in it from the Faith of their Parents.
Q. Where do they extend the Covenant of Grace to such?
A. In Acts 2.39. where the Penitent Jews are encouraged to embrace Christianity for the Pardon of Sin, by the Assurance of it.
Q. What are the words of that Text where this Assurance is given?
A. The Promise is to you, and to your Children.
Q. But doth not Children there signifie Posterity only, and not Irfants, why are not Capable themselves either of Repenting or Believing?
A. It relates to that Promise made at first to Abraham and his Seed, in which all are equally included.
Q. Where are Children declard to be in the Covenant of Grace from the Faith of their Parents?
A. In 1 Cor. 7. where Believers that are Married to Unbelievers are Required to live with them for that Reason.
Q. What are the words of that 14th Verse where this is mention'd?
A. The unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband; else were your Children unclean, but now are they Holy.
Q. How doth this prove Children to be in Covenant with God by the Faith of their Parents?
A. Because these words, Sanctified, Clean and Holy, are to be understood with Relation only to the Privilege of their-Admission into the Church by Baptism.
Q. But do not these words signifie a Temper inherent in them, rather than a Privilege belonging to them?
A. Sometimes indeed they do, but here they cannot.
Q Why so?
A. Because that is contrary to the Aposties Design in these words.
Q. What then is his Design in these words?
A. To shew the Difference between the Children of Christians and the Children of Heathens, and the Advantages they have above them.
Q. [...] and Advantage?
A. Not in [...], for in that they are all alike, but in Priviledge, in which the Children of Christians have [...] in the Covenant. of Grace.
Q. But may [...] Children of [...] be Baptized, except their [...] do believe▪
A. Yes, [...].
Q. Ʋpon wh [...] [...]?
A. Through the Faith of those that shall desire Baptism for them, and shall engage to bring them up in the Christian Religion.
Q. What [...] for that?
A. The Coven [...] of Grace extends [...]s self so far.
Q. How [...] you [...]?
A. Because the [...] was [...] to Abraham's Faith, as well as to his [...]eed, Rom. 4.11. &c. & 9.6, 7. Gal. 3.6, 7, 8, 9.
Q. But how can the Faith of one prev [...]il for another, who knows nothing of it?
A. God hath [...] such a Priviledge to it, and it hath often prov'd effectual.
Q In what Instandes hath this been ever seen?
A. In the many Cures that our Saviour wrought upon those that were absent through the Faith of those that came to him for them. Ma [...]th. 8.5, & 15.28. Mark 2.5. Acts 5.15, 16. & 19.11, 12.
Q. But may not any Persons that are thus Baptired in their Infancy, refuse to stand to this Covenant, when they come to Age?
A. Yes they may, but then they can lay no cla [...] to any of the Benefits of it.
Q. Why was the Sacrament of the Lords Supper ordained?
A. For the conti [...]al [...] of the Sac [...]e of the Death of [...] and of the Ben [...]s which we receive the [...].
Q. Why is this Ordinance called [...] Supper.
A. Because it was Instituted at Supper-time and was to be used in stead of the Paschal Supper or Jewish Passover. 1 C [...]r. [...].
Q. Why w [...]s it call'd the Lord [...] Supper▪
A. Because of its immediate Relation unto our Lord himself.
Q. How doth this immediate [...] him appear?
A. In its Institution, Matter Use, and [...].
Q. How doth this immediate Relation [...] him appear in its Insttution?
A. It was expresly ordained and appointed by him as Lord and Head of [...].
Q. How doth this [...] Relation unto him appear in its Matter?
A. In that it is his B [...] and Bload, which the Faithful do therein partake of.
Q. How doth this immediate Relation unto him appear in its Ʋse?
A. In that it Unites us unto him.
Q. How doth this immediate Relation unto him appear in its End?
A. In its being the Commemoration of his Death, 1 Cor. 11.26.
Q. W [...] is his Death so particularly Commemorated therein?
A. Because he did thereby make himself, a Sacrifice for Sin.
Q. Why did he thus make himself a Sacrifice, for Sin?
A. Because God would not pardon it without Satisfaction, [Page 67]and because no other. Satisfaction but that could be sufficient, Heb. 10.4.
Q. VVhy would not God Pardon it without Satisfaction?
A. Because he would shew his utmost Hatred to Sin, to prevent, if possible, its being committed any more by Men, Gal. 3.10.
Q. Why would no other Satisfaction but by Death be accepted of by God?
A. Because nothing else could so fully Vindicate the Honour of his Law, which threatned to punish Sinners with Death, Gen. 2.17. & 3.4.
Q. Why must this Satisfaction be made by the Death of Christ?
A. Because the Death of no other Person or Thing could be more sufficient for it, Mic. 6.6, 7, 8. 1 Pet. 1.18, 19. Heb. 9.11, 12.
Q. How comes his Death to be so much better and more proper for such a purpose than any other?
A. Because of the Dignity of his Person (a), and the most perfect Innocence of his Nature and Life (b) which adds a sufficient value thereto, beyond all others.
Q. Wherein appears this Dignity of his Person, which makes his death to be so valuable above all others?
A. In that he was the Son of God, and so was both God and Man together, which none but He ever was, Phil. 2.6, 7, 8.
Q. VVherein appears that perfect Innocence of his Nature and Life, which made his Death so valuable?
A. In that he was Born (c) and Liv'd, without the least stain or spot of any Sin whatsoever (d) Luke 1.3 [...].
Q How then can it consist with the Goodness and Justice of God, to exact from so Righteous a Person, so severe a sa [...]faction for the sins of so many wicked?
A. Because Jesus Christ having full Power thus to dispose of his own Life, did freely offer himself thereto, John 10.17, 18.
Q. But is not the exercise of such a Power in this offer too great a prejudice to himself to be accepted of by a Righteous and good God?
A. No, it was rather an act of the greatest Goodness and Mercy to accept of it.
Q. How can that be?
A. Because Jesus Christ had also full Power to recover himself out of that State, to his own greater Glory; and our most unspeakable Advantage, Heb. 12.2.
Q. What then doth this call for from us?
A. It calls for all the most Grateful Acknowledgments of it, that we can possibly make.
Q. How doth this appear?
A. Not only from the thing it self, but also from our Saviours Instituting this very Ordinance of the Lords Supper; to be a most Solemn Commemoration of it.
Q. How is this Ordinance such a Commemoration of it?
A. As it represents it, is a Pledge to assure us of its Benefits, and a means by which we Receive them.
Q. How often is this to be attended upon?
A. Continually, as often as we can conveniently.
Q. How long is this to last and continue?
A. Till our Saviours coming again in Person with Power, and great Glory, to put an end to this, and [Page 69]all other Gospel Ordinances together, 1 Cor. 11.26.
Q. What is the outward part or Sign of the Lords Supper?
A. Bread and VVine which the Lord hath Commanded to be Received.
Q. Why were these appointed for this purpose rather than any other things?
A. Because it was our Saviours Will and Pleasure to have it so.
Q. But are there no other Reasons to be Assign'd for it but that?
A. Many others may be given both from their Nature and Use, but that is sufficient.
Q. Must both these be constantly used as often as we partake of the Lords Supper?
A. Yes, we are expresly Commanded by our Saviour himself so to do, 1 Cor. 11.23, 24, 25.
Q. VVhat is the Inward Part or Thing signified?
A. The Body and Blood of Christ, which are verily and indeed taken and received by the Faithful in the Lords Supper.
Q. Is there any Change or Alteration made in the Nature of the Bread and Wine upon this Account?
A. None at all, but only as to their Sacramental Use.
Q. But are they of no other Ʋse to us, than as we receive them [...] the Sacrament?
A. None at all, any more then any other Bread and Wine; and therefore the applying them to the [...]ure of any Bodily Distempers, [...]s a most Unwarrantable, and Superstitious Practice.
Q. Why are they then call'd, the Body and Blood of Christ?
A. They are only called the Significations of it, as appears by the very Words of the Question.
Q Why is it then said, that the Body and Blood of Christ are verily and indeed taken and received in the Lords Supper?
A. Because the Faithful do thereby as truly and certainly partake of them, as if they were Naturally and Substantially present.
Q. How can that be?
A. By the Grace and Power of God, who hath Promised to Communicate unto all such the Body and Blood of Christ, with all those Benefits and Blessings that belong thereto.
Q. But do none but Believers partake of this Grace in the Sacrament?
A. No, none but the Faithful do or can partake of the Body and Blood of Christ therein.
Q. What then do others receive that joyn in this Ordinance?
A. They partake only of the Bread and Wine, but not of the Body and Blood of Christ.
Q. How comes that to pass?
A. Because they want Faith, by which alone this is to be done.
Q. But do not the Words of Consecration change the Bread and Wine into the real Body and Blood of Christ?
A. No, by no means; for it is the Faith only of the Receiver, that can make it to be so.
Q. Whence is it then that unworthy Receivers do become Guilty of the Body and Blood of Christ?
A. Through their Unbelief, which hath the same effect upon them unto Condemnation, as the Faith of the worthy Receivers hath upon them unto Salvation.
Q. Whence can this proceed, if Christ be no [...] Corporally present?
A. From the Words of Consecration, which make this a Sacrament, and do thereby occasion those Effects according to the Disposition of the Receiver.
Q But did not Christ call it his Body and Blood when he Instituted this Sacrament?
A. Yes, but that doth no more make them to be so than his calling himself a Vine, or a Door, makes him to be either of them.
Q. How then is this to be understood?
A. In a figurative sense only, as they are the Signs and Representations, and to be used as the Memorials of his Body and Blood.
Q. How prove you this?
A. From Matter of Fact, and from the very Nature of the thing.
Q. How prove you this from Matter of Fact?
A. Because he was then alive, and personally present with his Disciples when he said this.
Q. How prove you this from the Nature of the thing?
A. Because a corporal Presence destroys the very Nature of a Sacrament, which consists of a sign, and a thing signified.
Q. What kind of Presence then is that which we are to Expect and Believe in this Ordinance?
A. A true spiritual Presence, which is not diseernable by our bodily Senses, but only by our Faith.
Q. But since all things are possible with God, may not a Corporal Presence be Effected by his Almighty Power?
A. There are so many Falsities and Contradictions in it, that it is impossible for the Power of God (who cannot lye) to be concern'd about it.
Q. What is it then that the Faithful are Part [...] of, and do receive?
A. They receive Christ himself by Faith, together with all the Benefits that come to our Souls [...]y the Sufferings of his Body, and the shedding of his Blood.
Q. What are the benefits where of we are partakers thereby?
A. The strengthning and refreshing of our Souls by the Body and Blood of Christ, as our Bodies are by the Bread and Wine.
Q. What kind of Strength is it that our Souls do receive in this Ordinance?
A. Such as shall enable us to resist all Temptations unto Sin, and to serve God according to his Will.
Q. But do we not see Persons that have receiv'd the Sacrament fall into Sin, and neglect their Duty afterwards?
A. Yes, but that is not for want of Strength▪ but for want of an honest Care to make use of that Strength that's given to them therein.
Q. How doth that appear?
A. From the Power which they have to do thus for some certain time both before and after the Receiving of it.
Q. What kind of Refreshment it that which our Souls receive in this Ordinance?
A. A most sensible Comfort in being thereby eas'd of the Burden and Bondage of Sin.
Q. How are they thus eas'd of it?
A. As this Ordinance seals unto them the Pardon of Sin, and assures them of being reconcil'd to God, than which nothing can be more Comfortable and Refreshing, Matth. 26.28.
Q. [...] by the Body and Blood of Christ?
A. [...] it is [...] Faith in his [...] that makes good that Title to us every time we partake of thi [...] Ordinance.
Q. What is required of them who come to the Lords [...].
A. [...] the [...] whether they Repent them truly of their former [...] purp [...]ing to lead a new Life, [...] have a lively Faith in Gods Mercy through Christ, with a thankful [...] his Death, and to be in Charity with all Men.
Q. Why must all these things be so strictly [...] into?
A. Because in them Consi [...] all our worthiness, and Hopes of Success in this Ordinance.
Q. Why is Repentance for Sins past so necessary?
A. Because we can never expect the Pardon of them by the Blood of Christ without it.
Q Why must there be such a steadfast purpose to lead [...] Life.
A. Because without it ou [...] Repentance can neither be sincere nor acceptable unto God.
Q. But what if we shall sin again afterwards?
A. Provided we did not then secretly intend it, we may be renewed again by Repentance, and the same honest Resolutions accompanied with our future Care not to do so any more.
Q Why is such a lively Faith in Gods Mercy through Christ so necessary?
A. Because by that alone we can expect Mercy from God through Jesus Christ for the forgiveness of Sins, and all others Benefits of his Passion.
Q. Why is such a thankful Remembrance of his Death so necessary?
A. Because it is to his Death that we owe all our hopes of Life and Salvation.
Q. Why is it so necessary that we should be in Charity with all Men▪
A. Because no Man can be a [...], and fit for such a Love Feast as this is, without [...] temper. Mat. 5.23, 24.
Q. Wherein doth this Charitable temper Christ?
A. In a chearful Readiness to forgive all Injuries, and to do all acts of Love and Kindness for one another.
Q. But what if a man be wanting in any of these things that are hereby Required?
A. He shall then be never the better, but a great deal the worse for this Ordinance, if he so come to it.
Q. Is it not better then to abstain from it?
A. No, by no means.
Q. Why so?
A. Because there is as much danger in unworthy Abstaining; as in unworthy coming to it.
Q. What shall a man do then that finds himself wanting in any of these things?
A. He must Repent of it, and use his utmost. Endeavour to be Better, and then God will accept of him as he is.
A Morning Prayer to be learned and said daily by every Child of the School.
O Eternal, most Blessed, and Gracious God, Father of Mercies, and God of all Comfort and Consolation, of whose particular Goodness I have had large Experience, notwithstanding all my Unworthiness of the least part of it. I find by my Backwardness and Aversion to what is Good, and Proneness to what is Evil, that I stand in as much need of thy Grace to Convert my Soul unto thee, and make me better, as I do of thy particular Care to provide for my Body, to make me live and prosper in the World: And therefore I come unto thee, Holy Father, beseeching thee to sanctifie my Nature; and to supply all my Wants, both Spiritual and Temporal, and to grant the such a Measure of thy Grace, as shall both incline and enable me at all times to do thy Will, and to submit to every thing that thou in thy great Wisdom shalt think fit to bring upon me. Take Care of me this Day; Keep me from all manner of Evil, but especially from the Evil of Sin: Let no Temptation prevail upon me, to make me break any of thy Commandments, but let me be in the fear of the Lord all the Day long. Give me both a willing Mind, and an understanding Heart to receive Instruction; and let all my Ways be still directed to keep thy Statutes.
Be gracious to all that I am bound to pray for both in Church and State: Bless all my Friends and Relations according to the Flesh: Reward all those from whom I have received any Good; Pardon those that have wished or done me any Evil: And give me Grace to live always as thy obedient Child, in the practice of every Duty belonging to my present Condition, and in the exercise of all those Graces that become such a Relation; that being thereby made Partaker of a Divine Nature, I may escape the Pollutions that are in the World through Lust, and Inherit the Promises of Eternal Glory in the Kingdom of Heaven, which thou hast made, through Jesus Christ my Lord and only Saviour. Amen.
Our Father which art in Heaven, &c.
An Evening Prayer to be learned by Every Child.
O Almighty God, and most merciful Father, by whose Providential Bounty and Goodness, I have been not only preserv'd this Day, but am also farther blessd with the enjoyment of many other Mercies and Comforts; for all which I desire to praise thy Great and Glorious Name, beseeching that to pardon my Unthankfulness, and all my other Sins. Forgive, O Lord, forgive whatever hath been done amiss by me, nither this Day, or at any other time, and give me Grace to serve thee better for the future; yea, to walk before thee in the faithful discharge of every Duty that belongs to me, all the Days of my Life. Continue thy Care of me for [Page 77]the time to come, and let me this Night be kept safe under the Shadow of thy Wings from all Dangers and Mischiefs: Refresh me with Comfortable Rest and Sleep, that my Health and Strength being renew'd and repair'd thereby, I may be the better able to serve thee the Day following in the Duties of my Place and Calling. Let me never do any thing that may displease and provoke thee, but be always careful to approve my self unto thee in all Holiness and Obedience; that so when this Life is ended, I may live with thee in Everlasting Happiness and Glory. Bless all that I am bound to pray for upon any Account; and let all that Name the Name of Christ depart from Iniquity. Give me, and all that are related unto me, such constant Supplies of thy Grace and Spirit, as shall encline and enable us to do thy Will at all times: Yea, let us all be continually guided by thy Counsel, and at last conducted to thy Glory, through Jesus Christ out Lord and Saviour.
Our Father which art in Heaven; &c.
A Grace before Meat.
Bless, O Lord, what thou hast thus mercifully provided for me, that it may have Strength to nourish me; and give me Grace to spend that Strength in thy Service, through Jesus Christ my Lord. Amen.
A Grace after Meat.
Blessed be thy Name, & Lord, for the Refreshment I have had by thy good Creatures at this time, and for all thy other Mercies; in the use of which, enable me to serve thee faithfully, through Jesus Christ my Lord. Amen.
In the Morning let this Collect be used.
O Blessed Lord, who hast caused all Holy Scriptures to be Written for our Learning, grant that we may in such-wise Hear them, Read, Mark, Learn, and inwardly digest them, that by Patience and Comfort of thy Holy Word we may embrace, and ever hold fast the Blessed Hope of Everlasting Life, which thou hast given us in our Saviour Jesus Christ, Amen.
Then let a Chapter in the Old Testament be Read, or some part of the Psalms as they lie in Order, and then let this Prayer be used.
A Morning Prayer for a Family.
O Eternal, ever blessed and most great and glorious Lord our God, in whose favour there is Life, yea whose loving Kindness is better than [Page 79]Life it self, who makest the out-goings of the Morning and Evening to Praise thee, and givest unto all Life and Breath, and all things: In thee we live, move and have our being, and from thee comes every thing that we do enjoy; Unto thee therefore we come at this time, to pay our Thankfull Acknowledgments for the Mercies we have already received, to beg the continuance of those which we do yet do Enjoy, and the Addition of such as we stand farther in need of. We are O Lord, less than the least of all thy Mercies, and do deserve the greatest of thy Judgments; We deserve Judgment without Mercy, because, we have sinned against Mercies and against Judgments, and have thereby long since forfeited all our blessings and enjoyments. We cannot but Confess that we have been. Transgressors from the Womb, and [...] [...]on as we could do any thing, could go astray. To the Original Corruption of our Natures we have added a great many Actual Transgressions; so that if by Nature we are Children of Wrath as well as others, by Practice we have made our selves ten times more so▪ we must needs acknowledge our Wretchedness and Vileness, our sinfulness is exceeding great, it is too notorious to be Conceal'd, too heinous to be Excus'd God be merciful unto us or we are utterly undone; for Christ Jesus sake be merciful unto us in the pardon and forgiveness of all our past Sins, in the strengthning [Page 80]of us against all future Temptations, and in the preserving of us unto the coming of our Lord Jesus Christ with all his Saints. Let not our great Wickedness come in remembrance before thee, to cause thee to hide thy Face from us, and to deny us those Assistances of thy Spirit and Grace, that are requisite and necessary for the enabling of us to do whatever thou requirest of us. Make us sensible of our great [...]omness and folly, in sinning against thee, that we may grow wiser and better, and for the time to come live in all holy obedience to every one of thy righteous Laws and Commandments; yea, let us endeavour so to double our diligence therein, that we may make some amends for our former carelessness and neglect. Whilst we live in this evil World, keep us as free as may be from the evil of it, keep us from the Evil of the times and place in which we live, that we may by no means follow a multitude to do evil, but may choose rather to shine as Lights in the midst of a crooked and perverse Generation in which we live; Keep us from the Evil of our own Hearts, from the corrupt Inclinations of our own Natures, and from every wicked thing; Let no Consideration whatsoever divert us from our Duty, or engage us in the Practise of any thing that is sinful and wicked; but whenever we are [...]empted to any thing that is so, let us consider how we can do such wickedness, and sin against [Page 81]God; yea, let the Temptation be attended with the most alluring Offers of the greatest▪ Pleasure and Profit, yet let it not prevail, but let us be able to resist and withstand it, knowing that it will certainly expose us to more Misery and Loss, than the greatest Enjoyments, than the greatest Advantages can possibly make amends for; Let us therefore be so Wise, as to have nothing to do therewith, but rather always to mind the things that belong unto our Eternal Peace, before they are hid from our Eyes; Help us so to order our selves, and all our Affairs in our Passage through all these things that are Temporal, that we finally miss not of those things that are Eternal. Guide us by thy Counsel, Protect us by thy Providence, Assist us by thy Spirit, and let thy Grace never leave us, till it hath brought us unto Glory.
Be merciful unto us this Day; Take us into thy Care and Protection; Watch over us for Good; Preserve us from all Evil, but especially from the evil of Sin. Bless us in all Business of our Calling and Conversation; Let us be in the Fear of the Lord all the Day long; and do thou prosper the Work of our Hands upon us, prosper thou our Handy Work.
Be good unto all our Friends and Relations according to the Flesh, Blessing them with all Blessings suitable to their Conditions and Circumstances, enable them to walk in all ways well pleasing in thy sight, and Preserve them safe unto thy Heavenly Kingdom.
Be Gracious unto this Family, and unto all that belong unto it, set all that do so belong unto the Election of Grace, and be for ever thine; let this be a Family of Righteousness and Peace, yet let the true Gospel Spirit and Temper always appear in it, and bring forth Fruit suitable thereunto.
Be mindful of those that are in any Trouble or Distress, either in Mind, Body or Estate, and apply thy Self to every one of them, according as their Cases and Conditions do require and need.—Be especially Gracious to thy suffering Servants, that are expos'd to any Hardships or Difficulties for the Testimony of a Good Conscience, for thy Truth and Righteousness sake, O Lord, arise on their side, Plead their Cause, strengthen their Faith, and support their Spirits, and in thy good time put an end to all their Trials and Temptations.
Be good to these sinful Lands and Nations to which we do belong; pardon our crying Sins, which render us unworthy of the least of thy Mercies; remove those Judgments that we feel, prevent those that we have but too much reason to fear, and spare us according to thy great Goodness: Let a Spirit of Repentance and Reformation pass through the midst of us, that we turning unto thee with all our Hearts, may prevail with thee, to have a particular Regard to us, and to give us all those Blessings that shall make us a happy People, and establish us a Praise in the whole Earth.
Bless all Orders and Degrees of Men amongst us, from the highest to the lowest; Let those whom thou hast set over us, be just, ruling in the Fear of God, and doing always those things that shall make their Government to be every way a publick Blessing to us, that under the influences of it, we and all [Page 83]this People may lead quiet and peaceable Lives, in all Godliness and Honesty; yea, do thou by all thy wise Providences so interpose in all publick Affairs, that they may at all times be Successful, to the Promoting of thy Glory, the Interest of thy Church, the Peace, Happiness and Welfare of these Kingdoms. Let a double Portion of thy Spirit be upon all the Ministers of thy Word and Sacraments▪ by which they may be the better enabled to Answer the great Ends of their Institution, and to turn many unto Righteousness.
Accept of our Morning Sacrifice of Praise and Thanksgiving, which we offer unto thy Divine Majesty, for the Mercies of this Night past, and of this Morning; Blessed be thy Name for thy great and abundant Goodness to us, in all that thou hast hitherto done for us; enlarge our Hearts with Thankfulness, and let us be always ready to express a grateful Sense of all thy Blessings, in an Holy, upright humble walking, to thy Praise and Glory, that so we may be accepted in thy well beloved Son Jesus Christ, in whose Name and Words we further Pray unto, and Praise thee, saying, Our Father which art in Heaven, &c.
At Night let this Collect be used.
O Gracious God and most merciful Father, who hast vouchsafed us the rich and precious Jewel of thy Holy Word, assist us with thy Spirit, that it may be written in our Hearts, to our Everlasting Comfort, to reform us, to renew us according to thine own Image, to build us up, and edifie us into the perfect building of thy Christ, Sanctifying and increasing in us all Heavenly Virtues. Grant this, O Heavenly Father, for Jesus Christ his sake, Amen.
Then let a Chapter of the New Testament be read in Order, that so every day the Family may be Instructed, both in the Law and in the Gospel too; and then let this Prayer be used.
An Evening Prayer for a Family.
O Almighty and Everlasting God, Glorious in Holiness▪ fearfull in Praises, doing wonders, Thou art high above all Nations, and thy Glory is above the Heavens, and from thee nothing is hid; thou knowest our down-lying and our up-rising, and art acquainted with all our ways, there is not a thought in our hearts but thou knowest it altogether; and yet so foolish have we been as to sin against thee, both in thought, word, and deed, rendring our selves thereby not only unworthy of the least favour▪ from thee, but justly liable to thy wrath and vengeance; we must acknowledge, O God, that to us belongs nothing but shame and confusion of Face for ever; we are Vile by Nature, and have made our selves more Vile by Practices our Transgressions are multiply'd upon us, & are more in number than the hairs of our Heads, and have been attended with high Aggravations, in that we have been deaf to all thy Calls, hardned against all thy Threatnings, slighting and undervaluing all thy Promises, and have not been wrought upon either by Hopes or Fears, by Mercies or by Judgments; we have been full of Enmity and Obstinacy against any thing that is good, casting thy Laws behind our backs, and hating to be Reform'd; we have been wise to do evil, but to do good, have neither knowledge, good will, nor power; we have been very unthankfull for the greatest mercies that have been both freely and plentifully bestow'd [Page 85]upon us, not rendring unto thee according to the benefit that we have received; yea, tho' thy fafours have been renewed every moment, yet we have been unmindful of them; nay, we have rather returned Evil for Good, waxing wanton against thee, and contemptuously spurning at thy Laws, at the same time that thou hast obliged us to the strictest observance of them. We have been impatient under any Crosses and Trials, not accepting the Punishment of our Iniquity, though it be much less than we have deserv'd; but have murmur'd and repin'd, been uneasie and fretful; and more apt to think hardly of thee, than to acknowledge our Wickedness, or to learn Righteousness by the things that we have suffer'd; yea, though thou hast often varied the Methods and Dispensations of thy Providence, yet we have been secure and careless, not regarding thy Works, nor considering the Operations of thy Hands; but rather going on still in the Imaginations of our Hearts, promising our selves peace and safety, as if we had nothing to fear or hope for from thee, either here or hereafter. This our way hath been our folly, and therefore we come unto thee, Holy Father, beseeching thee to pardon all that we have done amiss, according to the multitude of thy tender Mercies, and for Christ Jesus's sake, to blot out all our Transgressions: Alas! what profit is there in our Blood? suffer us not to perish in our Sins, but magnifie the Riches of thy Grace, in the Salvation of our Souls, that we may praise thy great and glorious Name for ever and ever. Thou hast promised to be found of them that seek thee; yea, to seek after those that go astray from thee; look therefore with an Eye of Pity and Compassion upon us; rememember not against us our former Iniquities, but deliver us from [Page 86]them, and purge away our Sins for thy Name's sake. And because we have no power to resist or withstand the Temptations we may and must expect to meet withal, do thou not only pardon all our past Sins, but do thou prevent our falling into Sin again for the time to come: Keep back thy Servants from presumptuous Sins, and let them not have dominion over us; lay such restraints upon us, as shall keep us from those Sins, which our corrupt Natures are continually prompting and urging us to commit; yea, do thou not only restrain, but renew us in the Spirit of our Minds; sanctifie us throughout both in Soul, and Spirit, and Body, and preserve us safe unto thy heavenly Kingdom: Help us to walk worthy of all the Manifestations of thy Grace, and to serve thee faithfully all our days. Let us not be conform'd to this World, but be transform'd, by the renewing of our Minds: Take our Affections off from things below, and set them upon things above; let our Wills be rectified, and made conformable to thy Will in all things, both in doing and in suffering whatever thou shalt call us unto; and let us learn in whatever state we are, therewith to be content, and therein to glorifie thy Name: Let that Grace of GOD which hath appear'd and brought Salvation, teach us to deny all Ungodliness and worldly Lusts, and to live righteously, soberly, and godly in this present evil World, and let it be our continual care to keep Consciences void of Offence towards thee, and towards all Men, that we living in thy fear, may die in thy favour, and may be translated unto thy Glory.
Be merciful unto us this Night, take us into thy Care and Protection; thou who art the Keeper of Israel, who neither slumberest nor sleepest, wake for [Page 87]us, and watch over us for good; Give thine Angels Charge to encamp round about us, that we may lie down in Peace, and Sleep; yea, do thou make us dwell in Safety. Refresh us with quiet and comfortable rest, that we may hear of thy loving Kindness in the Morning, and be the better able to serve thee in the Duties of the day following.
Be gracious unto all our Kindred and Relations according to the Flesh, take Care of them all, and let nothing be wanting to them that is or shall be necessary for the making their present Lives comfortable, or their future Lives everlastingly Happy.
Be gracious to this Family, enable us all to Discharge our several Duties, with all Faithfulness and Sincerity, living in all Peace and Unity amongst our selves, yea, considering one another to provoke unto Love and to Good Works, that so we may Adorn our Profession, and Promote the Salvation of our own, and one anothers Souls.
Be good to all the Children of Affliction, comfort all that Mourn, relieve the Oppressed, bind up the Broken-hearted, deliver those that are in Bonds, visit the Sick, and according to the greatness of thy Power, preserve thou those that are appointed to Die. Take a particular Care of all those that suffer for Righteousness sake, that they may not only be supported under all their Tryals and Temptations, but Comforted with all those Consolations by which thy Servants have been enabled to Rejoyce in their Afflictions for Christ's sake; Give them a Spirit of Courage and Constancy, of Wisdom and Prudence, of Affection and Zeal for thy Truth, that they may never depart from it, or do any thing unworthy of it, but may so persevere in their Christian Course, in spight of all Difficulties whatsoever, that their very [Page 88]Adversaries may be ashamed, and converted to the Faith, and thereby put the happiest End to all then Persecutions, and turn their Mourning into Joy.
Be good to these Nations to which we do belong, Pardon our many and great Sins, Purge away our Corruptions, and heal our Backslidings. Remove the Judgments under which any of us do suffer, prevent those which our Sins have most justly deserved, continue to us all those Mercies both Temporal and Spiritual which we do enjoy, bestow upon us the Blessings that we want, and teach us by all thy Dispensations, to understand thy meaning towards us, and to do always that which doth best become us under them.
Bless all that are in Authority, give them wise and understanding Hearts to discern between good and bad, that they may do always that which is Right, and know how to govern thy People committed to their Charge, being an Encouragement to those that do Well, and a Terror only to Evil-doers.
Be Gracious to all the Ministers of thy Word and Sacraments, Bless them with all those Gifts and Abilities that are requisite for the enabling them to discharge the Office commitred unto them, with Faithfulness and Success.
Accept we pray thee, of our Evening Sacrifice of Praise and Thanksgiving, which we offer unto thy Divine Majesty, for the Mercies of this day that is past, and of this Evening, make us sensible of thy great and abundant Goodness to us, that we may take all the Care we can to live answerable to the Design of it, and to serve thee faithfully all our days, that we may find Acceptance and Mercy in the great day of God, through Jesus Christ our Lord, in whose Name and Words we farther Pray unto, and Praise thee, saying [...] Our Father which art, &c.
Some short Directions about Family-Prayer.
LEt the Master or Mistress of the Family either appoint a certain Time for Morning and Evening Prayer, or else let them use their Discretion in taking the fittest Season for calling the Family together for this Duty, as the necessary Occasions of it will give leave; and though all the Family cannot be there, yet let not the Duty be neglected; for where Two or Three are gathered together in Christs Name, he will be in the midst of them, and the rest shall certainly fare the better for their Sakes.