TV.*" CV.
CAMPBELL,
THE
WHOLE WORKS
OF THE REVEREND AND LEARNED
MR JOHN WILLISON,
LATE MINISTER OF THE GOSPEL, DUNDEE.
IN FOUR VOLUMES.
VOL. II.
j. A SACRAMENTAL CATECHISM; OR, 11 n. AN EXAMPLE OP PLAIN CATE-
A FAMILIAR INSTRUCTOR FOR I CHISING UPON THE ASSEMBLY'S
YOUNG COMMUNICANTS. | SHORTER CATECHISM.
/ /
A NEW EDITION.
EDINBURGH:
Printed ly J. Pillans b* Son,
FOR JOHN BOURNE, 1 7. GREENSIDE STREET ; AND RICHARD
EVANS, 8. WHITE'S ROW, SPITALFIELDS, LONDON.
1816.
SACRAMENTAL CATECHISM:
OR, A
FAMILIAR INSTRUCTOR
FOR
YOUNG COMMUNICANTS :
Plainly unfolding the Nature of the COVENANT of GRACE,
with the two Seals thereof, BAPTISM and the LORD'S
SUPPER,
THE PREFACE.
ALTHOUGH it cannot be denied, that there are many excellent
books written, and sermons delivered, concerning the Lord's Sup
per 5 yet it is sadly to be regretted, that there remains still a la
mentable ignorance among many, of the nature of this holy ordi
nance, and the principal acts required in communicating. Which
consideration chiefly hath moved me to handle this subject (of
which too much cannot be written or preached, seeing it is the
epitome of the whole Christian religion, both as to doctrine and
practice) i;i a plain catechetical method, and have studied the
easiest words and expressions that I could devise, to make the na
ture of the covenant of grace, and the seals thereof, plain and in
telligible to every vulgar capacity.
As I do not know much that is written upon this subject, in this
method, so I have observed, in treatises of the Lord's supper, that
generally there is but little said of the nature of the covenant of
works with the first Adam, or of the covenant of redemption with
the second Adam, or of the covenant of grace with the elect, to
•which this sacrament is annexed as a seal : And that yet less is
said of the sacrament of baptism, the first seal of the covenant $,
•which certainly should, in the first place, be considered and under
stood by every man, before he adventure to partake of the second
seal of the covenant, which bears a special relation to the first.
Wherefore I have thought fit, in this Catechism, (for the better
understanding the nature of this sacrament), to give a succinct
view of the Gospel- scheme, and method of man's salvation, by
opening up the nature of the foresaid divine covenant, and of the
sacrament of baptism, before I come to treat particularly of the
Lord's supper.
All Christians should study to have distinct uptakings of the
gospel-covenant, and of this ordinance, which is the compend and
feal of it : And, in a special manner, y6ung persons before their
first admission to it, when they are hereby, in a solemn and expli
cit manner, to renew their baptismal bond?, and give their volun
tary consent to the covenant. O young people ! take heed to your
first communicating, for very much depends upon it ; you are, as
it were, about laying the foundation-stone of your salvation-work^
which ought to be done with much spiritual skill and knowledge,
if you would have a sure building , if you approach to this holy
table in ignorance, you stumble in the threshold 5 nay, you will
surely be unworthy communicants, and so may provoke God to
smite you with the plagues of judicial blindness, heart-hardn<°ss.
A2
4 THE PREFACE.
and formality, which may cleave to you all your lives, and so you
are undone for ever. Wherefore, as you regard your immortal
souls, pray for knowledge and spiritual illumination j apply to your
great prophet Jesus Christ for it j improve the means and help$
which he affords you, and seriously peruse this Catechism, before
you first communicate ; that so you may have some right uptak-
ings of the nature of the covenant of grace, and seals thereof j and
particularly, of the obligations you already lie under by the first
seal j that you may with knowledge, seriousness, and solemnity, gG
rmd personally renew your baptismal covenant with God, and get
it ratified, by receiving of the second seal thereof. For this cause
it is, that our General Assembly, by their act, Ass. 1706, Ses. 12.
do recommend to all ministers te diligently to instruct persons,
especially before their admission to the Lord's supper, particularly
as to the covenant of grace, and the nature and end of this ordi
nance as a seal thereof j and charge upon their consciences, the
obligations they lie under from their baptismal covenant, and se
riously exhort them to renew the same." And, accordingly, I
have known some ministers at very much pains with young per
sons before their first communicating, instructing them as above
directed, telling them, that they were now to enter into the state
of adult church- membership, to be taken into Christ's family, and
share of the children's privileges, sealed to them in baptism j that
therefore they must now make a choice for themselves, ratify their
parents' deed, and become Christians by their own voluntary con
sent, as well as by their parents' dedication, and renew their bap
tismal covenant with judgement and understanding. And after
much pains taken upon them in private, they have called their
young communicants together in a public manner, catechising
them, and opening up the nature of the gospel-covenant, and their
baptismal engagement to them j and with some solemnity, asking
each of them their consent thereunto, and taking them engaged
personally to renew covenant with God in secret, and make choice
of God for their God, and Christ for their Saviour and husband,
before they should approach to his table j and upon these terms
giving them their tokens. Unto all which they joined suitable di
rections and encouragements, concluding all, by giving up and re
commending these young communicants to God In solemn and
fervent prayer. Which method I have known accompanied with
great tenderness, and many tears, among the young people, one
of them helping to affect another j yea, and make very moving im
pressions upon the whole audience j and I doubt not but such oc
casions have been, to some, the time of their espousals to the Lord
Jesus Christ, which they are to remember with thankfulness anoT
praise.
Moreover, I entreat young communicants to beware of content
ing themselves with a literal knowledge of the doctrine of the co
venants, and of the sacraments j but O press and pray hard for
the inward teaching of God's Spirit, that light in your heads may
T&E PREFACE, 5
be joined with heat in your hearts: And pray for thef firm and
solid belief and sincere love of all these truths which you know j
and that your knowledge may be a sanctified and practical know
ledge, and increasing like the morning light.
Again, I beseech you to beware of resting upon your purposes,
prayers, or tears, your personal covenanting, or any performance
of yours whatsoever j let none of these come in Christ's room j
be not satisfied with a form of godliness, without seeking after the
life and power thereof. Be never easy till you get your hearts
opened to close 'with Jesus Christ in the gospel-offers, and get an
inward change wrought upon your souls, by the regenerating grace
and Spirit of God, and grace excited in you to a lively exercise 5
and then you may approach with holy confidence to your Redeem
er's table, and expect welcome.
Sacrament-days in Scotland have been solemn and sealing days,
yea, days of heaven to many *7 at such occasions many have had
their trysts and Bethel meetings with God, which they will never
forget. O let us all then beware of formality creeping in among
us in our preparation for and partaking of this solemn ordinance 5
for then God will withdraw himself from our assemblies, and our
solemn feasts will be melancholy and heartless. How sad, will our
case be, if communicants and professors of religion turn easy about
this matter, and be satisfied with the shadow without the substance 5,
with pure ordinances and sacraments, without Christ's presence in
them j with communion-days, without communion with Christ the
master and maker of the feast. O communicants ! however fre
quently you approach to the Lord's table, yet still make conscience
of secret, serious, and solemn preparation for it 5 press always for a
token of Christ's love at his table. There is nothing so support.
ing to poor believers in this wilderness, yea, and when under the
greatest trials and difficulties, than the believing views they have
sometimes got, of a well-ordered covenant of grace, made over
and sealed to them by this sacrament : These have been the cor
dials of many, when they have been stepping in over the threshold
of eternity. Let us then be providing such cordials against that
critical time.
At first, when I began to compose this book, I thought to con
tain it in a small compass j but having a design to instruct, direct,
and confirm some j confute, reprove, and reform others j the
book swelled to this bulk, before I could in any measure reach
my end.
Ij7, My design is, to instruct the ignorant in the knowledge of
the gospel way and method of salvation, through the mediation and
suretiship of Jesus Christ $ and therefore I was obliged to give
such as clear a view as I could of the covenants of works, of re
demption, and of grace, with the seals thereof.
2d7y, I intend to direct and assist all sincere young communi
cants, that desire to be rightly guided in this weighty work, so as
they may not wound Christ nor their own souls, but please God?
6 THE PREFACE.
and get a gracious meeting with their Saviour ; and, for their
sakes, I have fully displayed the nature, parts, ends, and uses of
the Lord's supper j shewed what is required of them before they
come, what is incumbent on them when they come, and is in
cumbent on them when they go from the Lord's table j and also
have subjoined to this book some suitable materials for meditation
and prayer, both before and after partaking.
3*?/y, My end is, to support and encourage those troubled and
exercised souls, who dare not neglect this ordinance, and who make
conscience of attending it, and preparing for it, but are oft filled
with doubts and fears lest they be unworthy communicants, ap
prehending they have no right to Christ's table, in regard they do
not perceive any sure marks of grace in their hearts, nor find any
sensible benefit by the ordinance : Wherefore I have, for the sake
of such, laid down many marks for examining their state, their
graces, their /rame, and of profiting by this ordinance : And also
have intermixed the book with a great variety of cases of con
science, which I have handled and resolved for the relief and sup
port of such serious souls.
^thly , I design to confute those who corrupt this holy ordinance,
or in any measure deviate from Christ's institution j and therefore
I have gone through the several parts of the institution, shown the
usefulness and significancy thereof, and have fairly proposed the
matters in controversy, with the adversaries' objections, and answer
ed them.
5th!y, I am to reprove and reform those who rush upon this
ordinance in an ignorant or careless manner, without due prepara
tion j by showing who only have a right to this table, what is the
nature and importance of the work of communicating, with the
sin and danger of doing it unworthily.
Sthly, I intend likewise to reprove those who live in the habi
tual neglect of this ordinance ^ by laying open the necessity and ad
vantages of worthy communicating, and the guilt and hazard of
neglecting Christ's institution and dying command.
^thly, To reprove those who satisfy themselves with com
municating once in a year or two years, as they have the oc
casion only in their own parish -kirks, and no oftener ; by shewing
the obligations that lie on all Christ's disciples to partake often.
And I shall add, in this place, that there is ground to fear, that
the unfrequent celebration and participation of this blessed feast,
which Christ hath prepared for us, is an evil that many in this
church are chargeable with, and for which the Lord may plead a
controversy with us. How caw we expect but he will depart from
us, when we stand at such a distance from him, and come so sel
dom near him in the method he hath appointed ? Can we look for
the smiles of Christ's countenance, when we live so much in the
neglect of his dying words ? Is it any wonder our hearts are so
hard, when we are so seldom applying the blood of Christ for soft-
them ? or that our graces are so weak and withered, when
THE PREFACE. 7
we so little use the means for strengthening and cherishing them ?
Is not the frequent use of this ordinance, in the way Christ hath
appointed, an excellent help to soften our hearts, renew our re
pentance, strengthen our faith, inflame our love, increase our
thankfulness, animate our resolutions against sin, and encourage us
to holy duties? and shall we willingly neglect it ? It is no wonder
that we complain we miss what we aim at and expect in this ordi
nance, when we are so little sensible of former neglects. It is a
sad sign our receiving of this sacrament is not right, when it leaves
not in us earnest breathings for the like opportunity ; is it pos
sible for us to meet with Christ, and taste of his sweetness and ful
ness in this ordinance, and not long for another meeting ?
Let none think, that the frequency of the administration would
expose to contempt j for I am sure no worthy communicant will
undervalue this ordinance because of a frequent repetition, but ra
ther prize it the more. Did the primitive Christians bring it to
contempt, by partaking every Lord's day ? Nay, was not their
esteem of it much higher than those who dispense or receive it on
ly once in two years? I wish the words of our dying Saviour, and
the acts of our General Assembly relative to this matter, were
mo*e adverted to by one and all of us.
The mind of our church, with respect to this point, is well known :
For our directory for public worship. declares, " That the Lord's
supper is frequently to be celebrated." Our reformers appointed
it to be administered in parishes three or four times in the yeaiy
and that ministers who were slothful in the administration of it
should be censured, as appears from the Acts of Ass. 1562, and
1596 j which are also approven by Ass. 1638, who further ap
point, " That some course be taken for furnishing of the element?,
where the minister of the parish hath allowance only for once in
the year -," that so the want of a fund for communion-elements
might not hinder the frequent administration of this ordinance.
Again, lest the multiplicity of preaching, or ministers assisting at it,
should hinder its frequency, the General Assembly, anno 1645, did
appoint, " That ministers should have, at this work, but two assis
tants, who were to provide their own parishes at home with preach
ing j and that there be but one preparation- sermon on the Satur
day, only one sermon on the Sabbath morning before serving of the
tables, and one thanksgiving-sermon after the communion."
And that the church, since the Revolution, continues to be of
the same mind with our predecessors, concerning the frequency of
celebrating this ordinance, appears from the late acts of the Gene
ral Assembly thereanent ; particularly the 9th act of Ass. 1701 5
where it is recommended to presbyteries, " To take care that the
sacrament of the Lord's supper be more frequently administered in
their bounds j and that the number of ministers to serve thereat
be restricted, so that neighbouring churches be not thereb) cast
cesolate on the Lord's day." But the act which is most plain
and particular on this h^ad, is the llth act of Ass. 1712, entitled,
8 THE PREFACE.
" Act appointing the more frequent celebration of the Lord*.*
Sapper." And it runs thus : " The General Assembly, consider
ing that the Assemblies of the national church, having, by several
acts, appointed the frequent celebration of the holy sacrament of
the Lord's supper, in all the congregations of this church j and
judging that the due observation of these acts will greatly tend to
the glory of God, arid the edification of souls j therefore, they da
hereby enjoin all presbyteries to inquire, if these acts be duly ob
served by all the brethren j and, in case any minister shall neglect
to celebrate the sacrament of the Lord's supper in his parish for a
whole year, the Assembly appoints the presbytery in which the said
parish lies, to call for an account of the reasons of his omission of
that great and solemn ordinance, or to approve or disapprove the
same, as they shall see cause, and to record their diligence in this
matter. And, for making this effectual, the General Assembly
enjoins the synods, at their several meetings, to inquire at the
presbyteries within their bounds, what care they have taken to exe
cute the said act," &c. And further, that the Lord's people may
have opportunity of frequent communicating, the General Assem
bly, by the 6th act of Ass. 1711, "do recommend to presbyteries
to do what they can, to get it so ordered that the sacrament of jthe
Lord's supper may be administered in their bounds, through the
several months of the year. And this they enacted, for redressing
the practices, that are too common in most places, of crowding the
whole communions of the bounds, in the space of a few Sabbath^,
in the summer-season j whereby ministers who are called to assist
at these occasions, are exceedingly hurried and straitened j and se
rious exercised persons are deprived of the benefit of that holy ordi
nance during the rest of the year, which is certainly a very^reat
loss 'y and also many parishes, by this method, are allowed liie sa
crament no oftener than once in two years : Which practices arc
still continued, notwithstanding of all the excellent acts to the
contrary. However, I am glad to hear, that in some parishes,
ministers have begun to celebrate this ordinance twice in the year;
I heartily wish this practice were general among us, and people
had a lively appetite after this quickening feast.
I confess, there is one thing among us, which is a great ob-
st;ruction to the frequent celebration of this ordinance, viz. the
great number of ministers and preachings now used on such occa-
sions, which truly makes that solemn work a business of such out
ward toil and labour to the administrators, as discourages them
frequently to undertake it : So that, till some regulation be made
in the foresaid respect, I despair of seeing this holy ordinance dis
pensed so frequently among us as it ought to be.
In the days of old, there was less preaching at communions, but
much power and life in them -, but in our days, there is much
preaching, but little power. Not that I am against much preach
ing at these occasions, where there is an appetite among the hear
ers, and where plenty of ministers may be had, without laying the,
THE PREFACE. 9
neighb curing congregations desolate, or proving any let to the
frequency of this ordinance ; but to make it a standing order, that
there shall be so many preachings, whether there be an appetite
or no, or whatever inconveniencies should follow, I apprehend can
not be so easily justified. I acknowledge, about the time of our
late happy Revolution, when so much preaching at communions
began to be a settled practice, there were such vehement desires
among the people after the ordinance, and lively preaching of the
wdrd, that had been so scarce for so many years before, that it was
necessary to gratify them with much preaching at these solemn
cccasions j but it is not to be expected that these longings should
always continue. In those primitive times of Christianity, when
the disciples' hearts flamed with love to their lately crucified and
ascended Redeemer, they had such burning desires after the ordi
nances and preaching of the gospel, that the apostle Paul, at the
celebration of the Lord's supper, Acts xx. 7. was encouraged to
continue preaching to the people till mid-night j yet none ever
pleaded, that the apostle's practice on that occasion should be a
standing rule for the church in all time coming.
But that I be not too tedious in this preface, I shall only acquaint
my reader, that I have chosen to handle this excellent subject in
a catechetical method, as being the most easy and familiar way
of instructing the ignorant, and most easy for the memory to re
tain. The work of catechising hath been signally blessed of God,
for instructing people in the principles of Christianity : And
where this is neglected or contemned, people understand little of
the most excellent sermons they hear, and are little edified by
them. Proper food must be provided for children, as well as meat
for strong men. And hence it is, that the chief Shepherd enjoins
his servants to feed his lambs, as well as his sheep.
I know the church of Scotland is already provided with excel
lent Catechisms, both Shorter and Larger, and with a choice ex
planation of the Shorter by Mr Vincent, all which I earnestly re
commend to the reader's diligent perusal •, and especially our Lar
ger Catechism, as containing a noble system of divinity j it would
be the advantage of all the members of this church, to be at more
pains in reading, considering, and laying it up in their memories,
than generally they are. The approbation of the Larger Cate
chism, by the General Assembly, 1648, Sess. 10. should not be
forgotten •, in which we find, that, after the most exact trial and
examination, both by the respective presbyteries of this church,
and by the assembly itself, they do declare this Catechism to be
most agreeable to the word of God, and the received doctrine of
this church •, and that it is a rich treasure for increasing knowledge
among the people of God ; where also they bless God that so ex
cellent a Catechism is prepared, with whom I do heartily join
issue. But, seeing it cannot be expected that any Catechism of
its bulk (which is of an universal nature, treating on all the head*
VoL;II. Ne>. 9. B
10 THE PREFACE.
of divinity) should be so full and copious about the sacrament^
and particularly the Lord's supper, as the necessity of some d«
require j I have adventured to compose this Sacramental Cate
chism, for the benefit of young communicants, and others weak
in knowledge j and have studied to contract as much of the doc
trine of the covenants, and of the sacraments, as possibly I
could, into so small bounds. And, in doing this, I frankly"
acknowledge I have borrowed many things from others that have
written upon the subject, and especially from our excellent Larger
Catechism.
And in the whole composure, I have copied, as closely as I
could, after the approven form of sound \Vords, expressed in the
word of God, and agreeably thereto, in the Confessions of Faith,
Larger and Shorter Catechisms of this church, which are justly to
be accounted most valuable pieces of our reformation.
And truly I esteem it a singular mercy to this church, in these
shaking and fluctuating times, when new thoughts and expressions
in matters of faith are vented, which are not agreeable to the form
of sound words formerly used in this church, that we have such
an approven standard of doctrine to look to, as is laid down in
our excellent Confession of Faith and Catechisms, plainly found
ed on the Scriptures of truth, and which all the members of this
church are strictly bound to maintain, both by solemn national
vows, and private engagements at baptism j not to mention the-
particular obligation which all the office-bearers of the church
come under, both by word and writ thereunto, at their respective
ordinations and admissions to their functions. Only I pray the
Lord may give us grace, constantly to maintain and keep up the
due and suitable impressions of these engagements on our spirits;
which if we have, there is no doubt but we will carefully evite
every appearance of error j nay, even be afraid to diffuse the
former modes of speaking and expressing gospel truths used in the
church, or adopt new phrases and expressions in their stead j seeing
such a practice hath often introduced new errors into the church.
It cannot but be thought strange, that any lovers of our Zion, for
the sake of some fond new thoughts and peculiar expressions,
(which perhaps their hearers cannot comprehend so well as them
selves, but are apt rather to construct to a wrong sense), should
choose to recede from the old approven ways of speaking, or find
fault with those that retain them, whereby their people are brought
to stumble at worthy gospel-ministers that have not learned their
new phrase?, and pass harsh censures on them j which not only
tends to mar people's edification, but also to endanger the peace
of our mother-church, and the purity of her doctrine. For, by-
such courses, the seeds may be sown that may spring up (if God
prevent it not) into the noxious weeds of schism or error, when
we of this generation are rotting in the dust. I cannot yet be
persuaded, but Rutherford, Gillespie, Durham, Guthrie, and other
THE PREFACE. II
such eminent lights in this church, (that were blessed with such
large measures of the Spirit of God), had as clear discoveries of
the gospel-mysteries, and doctrine of grace j were as spiritual and
evangelical in their preaching, frame, and conversation, and also
honoured by their Master to bring in as many souls to him, as any
in our day ; notwithstanding that they taught, " I he covenant of
grace its being mutual, faith being its condition 5 the necessity of
personal covenanting with Godj of leaving sin in order to come to
Christ ; of closing with him upon the terms of the gospel j of obey
ing gospel-precepts, making vows at the sacrament," &c. Though
perhaps, in some places, those who would adventure to speak in the
style of the foresaid worthies, may lay their account with being
censured as legal preachers.
I pray the Lord may give us one heart and one way, that we
may all think and speak the same things j and that he may always
preserve this church from the infection of error of one sort or
another, whether Arminian or Antinomian ; and that no opinion
or expression be vented among us, that either tends to the dis
couragement of free grace, by ascribing too much to the power of
corrupt nature in the business of man's salvation j or that, under
the pretext of advancing free grace, doth weaken people's obliga
tion to holy duties.
But, reader, I shall not any longer detain thee from perubing
this Catechism j if theu findest in it any thing profitable or edify,
ing to thy soul, then give God all the glory : And if any thing in
it shew the author's weakness, I beg you may not rashly censure,
but pray for him, who would willingly contribute his inite for the
advantage of the weak and ignorant.
B
SACRAMENTAL CATECHISM.
QUESTION. TfOR what end hath the Lord appointed sacra-
*- ments in his church ?
Answer. To be visible signs and seals of his gracious cove
nant with man, in order to represent and apply Christ and his
benefits to his covenanted people ; to strengthen their faith
in his promises, and solemnly to engage them to his service.
Q. Why hath the infinitely glorious God chosen to carry on
the business of marts salvation, in the way and method of a
covenant, or gracious paction with him ?•
A. For these reasons; 1. To display the mildness of his
nature, and moderation of his government ; for, though he be
the absolute emperor of the world, and may make of his crea
tures what he pleases, yet he sweetly tempers his supremacy
with goodness, seeking (as it were) to reign with his sub
jects consent.
2. To shew his marvellous goodness and condescension to
the sons of men ; in that he humbleth himself to treat fami
liarly with them, make promises and come under obligations to
make them happy and glorious. " Lord, what is man that
thou art mindful of him 9 and the son of man, that thou thus
visitest him?"
3. God deals thus with men, that he might have reasonable
service from a willing people, and their voluntary consent to
his good laws. For though he might prescribe to man what
condition of happiness he pleased, yet he would require no
thing of him but what he should be obliged to judge a just
and easy yoke.
4. That his people might serve and obey him with the great
er delight, having such gracious covenant-promises for their
encouragement.
Q. How many covenants hath God made with man concern
ing life and salvation 9
A^ Two ; the first being called a covenant of works : the
second, the covenant of grace.
ft. What is the covenant of works?
A* It is a gracious agreement, which the great Creator
14 A Sacramental Catechism :
made with our first parents, Adam and Eve, in their state of
innocence ; and in them, with all their children descending
from them by ordinary generation : wherein God promised
them life and happiness upon their perfect obedience to his holy
will and law ; and threatened them with death and misery, in
case of disobedience ; and withal giving them, for the trial of
their obedience, a particular command that they should not eat
of the "tree of knowledge of good and evil," Gen. ii. 17.
Gal. iii. 10, 12.
Q. How doth it appear that God made such a covenant
with our first parents ?
A. Because in this affair the scripture lays down the es
sential parts of a covenant : We have two distinct parties
contracting, God on the one part, and man on the other.
We have God requiring something of man, viz. obedience to
his will, and we have this requisition, attended with the pro
mise of life upon obedience ; and a threatening of death upon
disobedience. And, lastly, We have Adam submitting or
consenting to all this : for seeing he was made after the image
of God, perfectly holy, he behoved certainly to consent to
God's holy will, when at first laid before him, and that im
mediately by God himself, his gracious and bountiful Creator.
And this also is confirmed by several places of scripture, Hos,
vi. 7. Rom. ii. 27. Rom. vi". 14. Gal. iv. 24.
Q. Why is this covenant, by the compilers of ottr Confes
sion of Faith, called sometimes a covenant of works, and
sometimes a covenant of life $
A. Because works, or perfect obedience, was the condition
of this covenant, on man's part ; and life, or perfect happi
ness, was the reward promised on God's part.
Q. Was there no grace manifested in the first covenant?
A. Yes ; several things : 1st, In that the glorious Creator
was pleased to descend (as it were) to a level, and transact
a covenant, with his own creature, and thereby come under
bonds and obligations to him, Psal. cxiii. 5, 6. Rom. xi. 35.
2dly, In taking such pains to help the mutability of man's
state and free-will, by hedging in his way with promises and
threatenings, and thereby graciously fortifying and arming
him against all temptations to sin ; by furnishing him with ar
guments, both from the promise of reward in case of obe
dience, and the threatening of punishment in case of trans
gression.
3dly, In that he was pleased to promise a reward so great
and glorious as eternal life to man's obedience, when he wa^
Or a Familiar Instructor. 15
sufficiently obliged to it by the law of his creation, though
nothing had been promised for it.
4M/y, In that he created Adam with sufficiency of power
and grace to enable him to perform God's whole will, gave
him all the creatures to obey him, and allowed him intimate
communion with himself.
ft What law or rule had our first parents given them for
their obedience, in the estate of mmcency 9
A. They had both the moral law, and a positive law ; both
a general commandment, " Do this and live," and a special
commandment, u not to eat x>f the tree of knowledge."
Q. How were these laws given and promulgated to our first
parents ?
A. By their creation in a perfect state, they had the moral
law vvritten and engraven in their hearts. But the positive
law was given them by external revelation, Eccles. vii. 29.
Rom. ii. 14, 15. Gen/ii. 17.
Q. Why is that special command called a positive law, and
distinguished from the moral law ?
A. In regard it is of the nature of a positive law, to com
mand or prohibit things that before were indifferent, and only
become good or evil by virtue of the command, and not of
their own nature : So the eating of the tree of knowledge
was neither good nor evil, but as commanded or forbidden by
God. That law was not founded on the light or dictates of
nature, as all the moral precepts are ; which therefore are
ii standing and unalterable rule of righteousness.
Qf Why did God forbid the eating of the tree 9
A. 1st, To let Adam know that he was not absolute owner
of what he possessed, but only a servant ; and that God was
the supreme Master and Lord of all.
2dly, To keep him in mind, that his happiness did not lie
in time's things, but in the pleasing of God, and enjoying his
favour.
3<%, To try his obedience and regard to the divine autho
rity ; and to render him for ever inexcusable, if he should
disobey God in so easy a command, when he had such helps
and encouragements to keep it.
Q. Did our Jirst parents keep their covenant with God?
A. No ; for though they had sufficient strength given them
for keeping it perfectly, yet being left to the freedom of their
own will, they did so mismanage the same, that they misbe
lieved God, hearkened Jo the devil, and complied with his
temptation to eat the forbidden fruit ; whereby they sinned
16 A Sacramental Catechism.
against the clearest light, and were guilty of the most cursed
ingratitude and rebellion against God.
Q. What state did the breach of the covenant of works
briirg man into ?
A. Into a most wretched and miserable condition, having
thereby lost God's image, his favour, and all communion with
him ; plunged himself into a fearful gulph of sin, and fallen
under the sentence of death, and all sorts of miseries, temporal,
spiritual, and eternal.
Q,. Was the whole posterity of Adam brought into this wo~
ful state by Adam's sin ?
A. Yes ; all of them who descended from him, by ordinary
generation : So that never any but the man Christ was ex-
cepted.
Q. How can we be charged with Adam's guilt, seeing we
were not existent when he sinned ?
A. Because when the covenant was made with Adam, he
acted as a public person, representing his whole posterity
who were then in his loins ; and thus the covenant being made
with them in him, they sinned in him, and fell with him,
Horn. v. 12, 18, 19. 1 Cor. xv. 21, 22.
Q. Was there no remedy provided for Adam in the first
covenant, in case of a breach ?
A. No ; for it threatened death for the least transgression,
and left the transgressor hopeless under the curse, without
a promise of pardon upon repentance, or of new strength upon
losing what he had, or of a surety to answer for him, Gen.
ii. 17. Gal. iii. 10.
Q. Was it possible for fallen man to find out a remedy for
himself?
A. No ; for he lost all power to do any thing that was good ;
aucl his misery called for a ransom of infinite value ; which
none but God could provide, Rom. vii. 18. Psal. xlix. 7, 8.
Mic. vi. 6, 7. Hos. xiii. 9.
Q, 7.9 tJie covenant of works now disannulled so as it hath
no power over any man ?
A. No ; for every natural man, and unbeliever, is as much
under the power and obligation of this covenant as ever Adam
was; it still stands in full force against all such ; they are
obliged to perform its condition, viz. perfect obedience, and
also to undergo the penalty for breaking it, for they lie still
under its sentence, according to John iii. 18. "He that be-
lieveth not, is condemned already," i. e. by virtue of the co
venant of works, which they have violated. And Eph. ii. 3.
k is sard, " We are all by nature the children of wrath," i. e.
Or a Familiar Instructor. 17
ive arc doomed to wrath and destruction by the broken cove*
nant of works, and still lie under the sentence, while we are
ill the state of nature.
Q. Is any man now able to answer the demands of the cove
nant of works ?
A. No ; for, as we have lost our strength to perform its
condition, so it is impossible for any created power to pay
its penalty, or give satisfaction to infinite justice for the offence
of sin.
Q. But how is it consistent ivith justice to require that from
we, which we are utterly unable to perform ?
A. Though we by our own fault have lost our strength to
obey, yet God doth not thereby lose his just right to demand
what belongs to him. A creditor loseth not his right to crave
a just debt* because the debtor has squandered away his stock,
and is turned bankrupt : nay, he is still liable, and his children
too. So in this case, our being unable to pay will not absolve
us from our debts ; especially seeing the inability is brought
on by ourselves.
Q. Is there any way for such bankrupts as we are, to be
discharged of that debt) and loosed from the bond of the first
covenant ?
A. There is no way but by taking hold of the new cove
nant, and flying to its Mediator and Surety for the payment
of our debt.
Q. Are believers in Christ wholly absolved from the obliga
tion of the covenant of ivorks ?
A. They are wholly loosed from this covenant as to its
power of justification and condemnation. It can neither jus
tify nor condemn them, since God hath entered into a new
covenant with them for their justification. But though it be
no ways binding upion believers, as a covenant ; yet still it
binds them as a law, or rule, for regulating their hearts and
lives : For the law being of universal moral equity, it remains
a perpetual rule of righteousness to believers, as well as others,
and it is impossible that a rational creature can at any time
be loosed from its obligation as a holy and just law ; though
believers are freed from its condemnation as a covenant. As
the law or covenant of works is (in respect of its threats and
whips) a school-master to drive us unto Christ for righteous
ness and justification ; so Christ graciously frees his people
from the rigour and condemning power of this school-master ;
but refers them back to him as a guide and director of their
walk and behaviour, Gal. iii. 13, 24. 1 Cor. ix, 21. Bom.
Ti. 14. Rom. vii. 16, 22, 25.
VOL, II. No. 9, C
18 A Sacramental Catechism i
Q. Is if simply impossible for any man now to enter heaven
by the icay of a covenant of works ?
A. Yes, certainly, for that way was eternally blocked up by
Adam's fall : so that there is no passage by it ever since,
Rom. iii. 20. Rom. viii. 3. Gal. ii. 21.
Q. If there be no salvation by that covenant, why doth the
Lord now require sinners to perform the condition of it, viz.
perfect obedience, as he did the Israelites of old, and that
young man, Matth. xix. 1 7. " If thou wilt enter into life, keep
the commandments ?"
A. The Lord insists on the terms of the first covenant with
all sinners in a natural state, not to shew that life is attain
able that way, but for these reasons :
1st, To shew the equity of the terms of the first covenant,
the justice of its sentence, and his right to demand obedience
and satisfaction thereto.
2dly, To humble proud self-conceited sinners under a sense
of guilt, and convince them of their own impotency.
3dly, To drive them out of themselves, and make them
despair of salvation by their own righteousness, and of find-
ing life by the first covenant, Rom. vii. 9.
4thly, To convince them of the absolute necessity of be
taking themselves to the covenant of grace, and the righ
teousness of the Mediator therein provided, Gal. iii. 22, 24.
Q. Why have men such a natural inclination to be justified
and saved by the way of the old covenant of works?
A. It being the covenant of nature, and made with Adam,
when all mankind was in his loins, men, by nature, do still
entertain a deep impression of it. Besides, man by nature being
a proud and selfish creature, he is unwilling to be beholden
to another for righteousness and salvation, but strongly in-
clineth to be his own saviour, and to stand upon his own legs ;
and this we all derive by natural generation from Adam.
Hence it was that the Jews and Pharisees of old sought so
earnestly to establish their own righteousness, and declined to
submit to the righteousness of Christ, Matth. xix. 16. Luke
xviii. 11. Rom. x. 3. Hence also the Galatians of old sought
to join their own works with Christ's righteousness (as the
Papists do now) in the matter of justification. We are all
naturally married unto the law, or a covenant of works,
that is our first husband ; and from it we must necessarily
be divorced, in order to our being married to Christ and his
righteousness, in a covenant of grace. But so strong and
rooted is our inclination to our first husband, the covenant of
works, that even the best believers have a natural hankering
Or a Familiar Instructor. 19
after it, and find it the greatest difficulty in the world, to get
their hearts weaned and pluckt from self-righteousness ;
and from seeking to be justified and accepted with God, by
virtue of something in themselves.
Q. Did God leave all mankind to perish under this sentence
and penalty of the broken covenant of works ?
A. JVo ; for God, of his own free grace from all eternity,
hath elected some to be redeemed and saved from it, Eph. i.
4,5.
Q. What way hath God clwsen to redeem and save elect sin
ners from their lost and perishing estate?
A. Man being wholly miserable, and incapable of any re
lief by the first covenant ; God of his infinite mercy was
pleased to frame a gracious new covenant, answering all the
demands of our miserable circumstances, and constituted his
own Son to be the Mediator and Surety of it ; and this is now
the only way and method of salvation, Gen. iii. 15. Gen.
xvii. 2, 7. Rom. viii. 3. Acts iv. 1CJ.
Q. What is this gracious new covenant which God hath
made for redeeming fallen man ?
A. It may be said to be twofold : l.«tf, The covenant made
from eternity with Christ, in nnme of the elect, commonly
called the covenant of redemption.
2rf/7/, The covenant of reconciliation, made in time with
the elect in Christ, commonly called the covenant of grace.
Q. Doth the word of God give any ground for this distinc
tion ?
A. Yes, Psal. Ixxxix. 3. &c. Jsa. lix. 21.
Q. What is the covenant of redemption ?
A. It is an eternal and gracious agreement in the counsel
of the glorious Trinity, upon the foresight of man's fall, for
the redemption and recovery of elect sinners : "Wherein God
the Father, out of his infinite mercy, gave a certain number
of fallen mankind to God the Son, us their federal representa
tive and Surety, to be by him redeemed and saved : And for
this end, demanding of him that he should assume their na
ture, and in their room satisfy divine justice, by paying their
whole debt, both of obedience and suffering, the which they
were obliged to do by the covenant of works : And also that he
should undertake to gather all the lost elect, and bring them
unto God. And for his encouragement in this great work,
it was promised to the Son that he should have all requisite
furniture, support, acceptance, and success : And likewise a
glorious rewai-d to himself, together with grace and glory to
his people. With which proposals of the .Father, the Son3
C £
20 A Sacramental Catechism :
out of his infinite free love, did most cheerfully comr^y ; under
took to do the whole work required of him, accepting ot, and
claiming the promises made unto him, Psal. IXXXJA 3, 4, 19,
20, &c. Isa. xlix. 3, 4, &c. Isa. lix. 20, 2i. X kiui. i. 9.
Tit. i. 2. Heb. x. 5, V. Psal. ii. 7, 8. L,a. 1. 5, 6, ?. Psal.
xl. 7, 8. John x. 18. John xvii. 4, 5.
Q. What is the covenant of grace ?
A* It is God's free and gracious paction with elect sinners
in Christ, proposed to and made with them in the gospel :
Wherein, according to his eternal compact with Christ their
Surety, and for the sake of his mediation and merits, lie gra
ciously and immutably promiseth pardon, peace, grace, and
glory to them. Particularly lie promiseth, in an absolute man
ner, to grant them the blessings of vocation, faith, regenera
tion, and other means of salvation. And, in order to their
obtaining of the pardon of sin, the adoption of children, and
eternal life, (all which blessings are purchased by Christ),
he requires of them, that they believe *' in his Son the JLord
Jesus Christ," and accept of him, with all the benefits of this
covenant, by a true and lively faith, which they are called to
shew forth by a sincere repentance, and study of new obe
dience. All which gracious promises and demands, the elect
in due time, upon God's call, do cordially acquiesce in, ac
cept of, and give consent unto : And this they do, through
the grace and strength of Christ their Surety, according to
his eternal engagement for them, Ezek. xxxvi. 26, 27. Heb.
viii. 10. John i. 12. John iii. 16. James ii. 18, 22. John vi.
37, 44, 45. John xvii. 12. Acts v. 31.
Q. Was not this new covenant a most wonderful, gracious,
and suitable contrivance mid remedy for our misery in a fal
len state ?
A. Yes ; for though the first was a glorious covenant, con
trived in infinite wisdom, yet, seeing it could not answer the
demands of the miserable circumstances we plunged ourselves
into, God was content to lay it aside, and frame a new one
suitable to our misery. For the first covenant leaving man
helpless, hopeless, and remediless under its sentence, having
no provision for pardon, place for repentance, nor room for a
Mediator, God pitied us in our undone state, (though he could
more easily have destroyed Adam and his posterity, ami made
u new world of innocent creatures, to have been governed by
the first covenant) ; yea, he took down the glorious fabric of
obedience and rewards, and framed a more gracious and ex
cellent one in its stead, for saving lost man. And seeing man
was disabled and incapacitated for covenanting \vith God by
Or a Familiar Instructs. 2i
himself a second time, God found out a Mediator and Surety
to bind for him, and perform both the condition and pay the
penalty of the first covenant, and answer for any neu thing
to be demanded of him. And thus both God's justice is sa
tisfied, and man's happiness secured ; the law-breaker's life
saved, and the law- maker's honour man tained, and free grace
highly glorified.
Q. h there not a great affinity betivixt the covenant of re~
demption and the covenant of grace ?
A. Yes, for they agree not only in their spring, ends, and
indissoluble nature, but likewise in their substance and matter;
in so far as the covenant of redemption doth comprehend the
whole of the covenant of grace, both promises and demands:
For the whole blessings and benefits promised in the covenant
of grace to the elect, were from eternity promised in the co
venant of redemption to Christ their head and representative,
and so to the elect in him : And for the condition or qualifica
tions required of the elect in the covenant of grace, they were
first demanded of Christ their Head in the covenant of redemp
tion, who then undertook, and became Surety for his people's
performance. So that w<e see, in some respect, the covenant of
grace is only a transcript of the covenant of redemption, ac
cording to 2 Tim. i. 9. Tit. i. 2. Gal. iii. 16.
Q. Wherein then do these two covenants differ ?
A. In these respects: Ist9 As to the time oi making them ;
the covenant of redemption being made from all eteinity ; but
the covenant of grace only in time, by the preaching of the
gospel.
2<%, The federates, or parties covenanting, are different :
In the covenant of redemption, the Father and the Son are
the only parties covenanting ; but in the covenant of grace,
God and the elect are the parties. I grant that Christ is a
federate in the covenant of grace, as well as that of redemp.
tion, but in different respects : For in the first he stood as
principal, but in the second as Surety. In the first he was
the only party ; but in the second he hath the elect joined
with him. Christ is the Mediator and Surety of the covenant of
grace, but the covenant of redemption hath no Mediator or
Surety ; the Father and the Son trusted one another upon the
, These two covenants differ from one another, as a prior
treaty or agreement made by one friend for the behoof of an.
other, doth differ from the posterior ratification of it by the
party concerned, for whose good it was made. Our bltssed
.ftc-deejner Christ, yrfirkmsly sit- ted himself as the elect's re-
22 A Sacramental Catechism :
preservative in the covenant of redemption, transacted with
God the creditor for the payment of the debt, and made a
most advantageous bargain for them. But it being made
without the elect's knowledge, it was necessary that their
consent should be had to this treaty and method of salvation ;
wherefore God is pleased to cause it to be promulgated and
proposed to them in the gospel, for the gaining of their con
sent. And God's voice to them in the gospel is to this effect :
44 Areyou content with what Christ my Sou hath engaged and done
in your name ? Are you willing to quit all other methods of
salvation, and come to me through a Mediator, and rely
wholly upon his righteousness ? Are you satisfied with the
remedy provided for you in the covenant of redemption ?" O !
saith the poor soul, (being determined thereto by the power
ful operation of the Holy Ghost, whose office it is, according
to the foresaid eternal agreement, to apply the remedy pre
pared by Christ), " This is a most noble method of salvation;
I am well pleased with the eternal treaty, and the execution
of it, with the Mediator and his righteousness, and with the
great and precious promises made to me in him : I renounce
all other ways of salvation, and rely entirely on Christ to
bring me to God." And this is that which we call the cove
nant of grace.
4/A/y, They differ in respect of their comprehensiveness ;
the covenant of redemption being far more large and compre
hensive than the covenant of grace, in regard it doth contain
it and much more : For the covenant of redemption hath in
it, not only what is promised to and required of the elect,
but also many distinct demands of Christ as their Surety, and
promises made to him as such, which do not immediately con
cern the elect, such as these : It was required of Christ that
he should " leave his glory, take a body of flesh, fulfil the
law, and suffer death : Also, that he should quicken the elect
by his Spirit, convert and sanctify them, guide them through
the world, and bring them safe to glory at last." Again, it
was promised to Christ personally, for his encouragement to
engage in this work, that he should have all needful assistance
and furniture for it, acceptance and success in it, and a glo
rious personal reward, an honourable resurrection, and high
exaltation above all principalities and powers : That iie should
have the administration of all things put in his hands, for the
good of his people ; as an unsearchable treasure of grace and
rich supplies given him, to communicate to them whatever is
for their good and happiness : Whereupon Christ, as our
Surety, freely undertook the work proposed, and laid hold on
Or a Familiar Instructs'* 2
the promises, both those made to him personally, and those
made to his seed in him, Gal. iii. 16. 2 Tim. i. 9.
Thus we see how many things there are in the covenant of
redemption, required of, and promised to Christ as the elect's
Surety and representative, distinct from the tilings promised
to and required of the elect themselves : Which last part
makes up the covenant of grace when promulgate to them in.
the gospel for their consent and acceptance ; so that it is
plainly a part or branch of the covenant of redemption, and
differs nothing from it but as a part doth from the whole, or
as the map of a particular province distinctly bounded and il
luminated, with a new inscription or dedication, differs from
a general map of the whole kingdom, whereof it is a part.
The covenant of grace, as proposed to and made with Christ
in the elect's name from eternity, can hardly be distinguished
from the covenant of redemption, for thus it is a constituent
part thereof, and incorporated with it. But as it is drawn
out by itself, to be proposed to the elect in the gospel, and
their consent obtained to it, it becomes a distinct covenant.
Nay, it is distinct both in respect of conditions and pro
mises :
1. In respect of conditions. Death and satisfaction for sin
thereby, was the great condition of the covenant of redemp
tion on Christ's part ; but faith, and closing with Christ there
by, is the condition of the covenant of grace on the elect's
part. I grant indeed, that Christ our Mediator is bound for
the performance of both those conditions, but it is in differ
ent respects j for the first he is engaged as principal, but for
the second as Surety. Christ undertook for us, things of two
sorts ; first, things that he was to do for us, by himself : se
condly, things that he was to make and enable us to do : The
Jirst sort he performed for us, according to the covenant of
redemption, as the principal party engaged for them. The
second, he works in us as the Surety of the covenant of grace,
which from eternity he undertook to be. Now there is a
great difference betwixt these two : for though it be certain,
and true, in the strictest sense, that Christ actually died for
us, and satisfied justice for us, and in our room ; yet it can
noways be said that he repents or believes for us ; these are
formally our acts, though it be Christ that enables us to do
them, and works them in us.
2. In respect of promises. The great promise on God's part
to Christ, in the covenant of redemption, was giving to him
a seed and a glorious reward : But his great promise to the
elect, in the covenant of grace, is the giving of redemption
^21 <d Sacramental Catechism :
and eternal life to the party believing. The tenor of the co
venant of redemption, as made with Christ from eternity,
runs thus : " Make thy soul an offering for sin, and thoushalt
see thy seed :" But the tenor of the covenant of grace, as pro
posed to the elect in the gospel, is, " Believe in the Lord
Jesus Christ, and thou shall not perish in thy sins, but have
everlasting life," Isa. liii. 10. John Hi. 16.
Q. Wherein doth t/te covenant of grace differ from the co
venant of work* ?
A. In many tilings, such as, 1. The covenant of works,
which God entered into with our first parents, was a cove-
nant of friendship, betwixt God and an innocent creature,
that were in amity together. But the covenant of grace is a
covenant of reconciliation betwixt enemies, an offended God
and guilty man ; the first flowed from divine love and good
ness ; but the second from divine compassion and tender
mercies.
2. The first covenant was universal, being made with all
mankind in Adam. But the second, in particular, being only
made with the elect in Christ.
3. The condition required of Adam in the first covenant,
was working and obeying, and that to perfection ; but that
required of us in the second, is believing.
4. The first covenant makes the proper condition of life,
and the ground of man's justification before God, to be the
righteousness performed by the man himself: But the second
declares it to be, the righteousness performed by our Surety
Christ, apprehended by our faith.
5. The first covenant did not provide, nor so much as admit
of, a Mediator or Surety to answer for Adam's performing his
part of it, or of any remedy in case of breaking it ; for it
allowed no place for repentance ; it gave no hopes of forgive,
ness upon any- condition whatsoever. But the second cove
nant doth graciously admit and allow of all these.
6. The first covenant could be broken and disannulled, but
the second is indissoluble and everlasting, because of the
sufficiency and faithfulness of its Surety, Isa. liv. 10. Isa.
Iv. 3. Heb. vii. 22, 24, 25.
7. The least sin or failing, on Adam's part, made void the
first covenant, excluded him from all the blessings promised
in it, and rendered him perfectly miserable : But all the sins
and failings of the elect cannot dissolve the second, to deprive
them of happiness, Psal.lxxxix. 31, 33, 34. Jer. iii. 14. Heb.
xiii. 5, 8. 1 John ii. 1, 2.
Q. Hath our faith the same place in the covenant of grace
Or a Familiar Instructor. 25
that Adairfs obedience, had in the covenant of works ? Or, is
faith the condition of the covenant of grace, in the same sense
that Adam's obedience was the condition of the covenant of
works ?
A. No ; for Adam's obedience was his righteousness before
God, and the proper ground of his justification and claim to
happiness : It was a real and pleadable condition according to
the covenant, upon which Adam's title to life and happiness
was properly founded. But this cannot be Said of the be
liever's faith ; for faith is not his righteousness before God,
nor the ground of his justification and claim to happiness ; it
being only the instrument or applying condition required
of him for interesting him in the righteousness of Christ his
Surety ; which alone is the proper ground of his justification
and claim to happiness, and the only pleadable and meritorious
condition of life and salvation, which the poor naked and
guilty soul must flee to and depend upon.
2. The condition required of Adam, in the first covenant,
was to be performed by him in his own strength, i. e. the
strength that was given him at his creation. But the con
dition required in the second covenant, is not to be performed
by the elect sinner in his Own natural strength, but by the
strength freely promised and communicated to him in this co
venant.
Q. Doth not the covenant of grace oblige us to obedience, as
well as the covenant of works did ?
A. Yes, but not in the same way, or for the same ends.
Q. What is the difference betwixt legal and evangelical
obedience ?
A» It is very great in several respects : 1. Legal obedience
was peremptorily commanded as man's duty : But evangelical
obedience is also freely promised, and given as the gift of
God.
2. The first could not be admitted, unless absolutely per
fect : But the second is accepted though imperfect, if sin
cere.
3. They vastly differ in their ends : The first was required
as the proper condition of life and happiness, but the second
as an evidence of our faith, and conformity to our Redeemer.
The first was for the justification of our persons ; but the
second, for the testification of our gratitude for redeeming
love. The first was required as the legal condition for pur
chasing of heaven and glory ; but the second, as a gospel-
qualification in order to possessing it only.
VOL. II. No. 9. I>
2G A Sacramental Catechism :
Q. What names or epithets doth the covenant of grace get
in Scripture ?
A. A great many ; particularly it is called a testament, a
covenant of peace, a covenant of life, a covenant of pro
mise, a new covenant, an everlasting, holy, sure, and well-
ordered covenant, Heb. ix. 15. Ezek. xxxvii. 26. Mai. ii. 5.
Eph. ii. 12. Heb. xii. 24. Isa. Iv. 3. Luke i. 78. 2 Sam.
xxiii. 5.
Q. Why is this covenant called a testament ?
A. It is frequently called so in scripture, and that because
the everlasting inheritance promised in it, with all things
thereunto belonging, is freely bequeathed and made over to
the elect ; yea, even the things required of them are freely
promised to them : And all these precious promises and lega
cies are made sure and firm to them by the death of Jesus
Christ the Testator, Heb. ix. 16, 17. Matth. xxvi. 28.
Q. Is the covenant of grace a scripture term^ and what is
the import and meaning of it ?
A. This term indeed is not found in the express words,
though it be oft expressed in words equivalent. The term is
very significant, and most fitly appropriated to this covenant ;
in regard the free grace (i. e. the undeserved mercy and good
ness) of God is richly and gloriously displayed in this cove
nant. It was free grace that inclined God at first to contrive
it, that moved him afterwards to reveal and propose it. It is
free grace that determines the elect to consent to it, and abide
in it. And it is the exalting of God's free grace which is the
great end and design of it. But more especially, it is called a
covenant of grace, in respect of the matter of it, all the
blessings and good things promised in it being God's gracious
and free gifts to undeserving sinners, proceeding merely from
his gratuitous bounty, and astonishing free love in Christ.
Yea, so full of grace is this covenant, though God is pleased
to require faith of us, as^the condition to interest us in the
benefit of it, and also good works to shew forth that faith ;
yet both that faith, and these works, are as freely promised
and given to the elect by virtue of this covenant, as any
other blessing in it, Eph. i. 4, 5, 6. Eph. ii. 8, 9, 10. Zech.
iv. 8.
Q. What are these blessings, gifts, and benefils^ which arc
so freely offered and premised to us in this covenant ?
A. They are so many, they cannot be numbered ; and so
great, they cannot be expressed. The great things stipulated
on God's part in this covenant, and that which is the sum and
substance of all his other promises, is, " I will be your
Or a Familiar Instructor. ;j;
Jer. xxxi. 33. This is the fullest, largest, sweetest, sublimest,
and most comprehensive promise in the whole Bible. The
covenant of works had no such promise that we read of ; God
said only to Adam, " Do this and live," «. e. Thou shale
have life and happiness. But in the covenant of grace he
said, " Believe in my Son, and I will be thy God," i. e. I will
not only give you life, heaven, and glory, but I will give you
myself, a Jehovah ; all I am, all I have, and all I can do, shall
be thine. " I will be thy God," includes all God's blessings
to his people, whether grace or glory, earth or heaven, time
or eternity. It implies his standing instead of all relations to
them ; his being their father, their king, their husband, their
master, their friend, their benefactor, and all things to them.
Further, " 1 will be your God," imports an interest in all the
divine attributes and perfections ; you shall have my wisdom
for your direction, my power for your protection, my mercy
for your pardon, my grace for your sanctification, my faith
fulness for making good all the promises to you, and my suf
ficiency for giving you perfect happiness. Nay, a whole
Trinity shall be your's ; the Father with his eternal love and
pity, the Son with all the fulness of his purchase, and the Holy
Ghost, to make application of the blessings of that purchase
unto you.
Q. What are the blessings of Christ's purchase contained
in this covenant ?
A. All the blessings and mercies that ever were or shall
be enjoyed by any believer in time or eternity ; they are all
the fruits of Christ's purchase, and run to them in the chan
nel of this covenant. The chief of these particular blessings
are, "the new heart, illumination, faith, repentance, pardon,
freedom from the law's curses, reconciliation, adoption, sanc
tification, access to God, hearing of prayers, the quickenings,
consolations, and conduct of the Holy Spirit, increase of grace,
peace of conscience, perseverance, the ministry of angels,
suitable outward provision, through-bearing at death, resur
rection to life, and eternal glory :" Together with all the
graces of the Spirit, and innumerable other blessings, temporal,
spiritual, and eternal : Ezek. xxxvi. 25, 26, 27. Heb. viii.
10, 11, 12. Psal. xxiii. 1, &c. Psal. xxxiv. 10. Psal. Ixxxiv.
11. Psal. xci. 11. Isa. xxxiii. 16. Isa. xli. 10. Jer. iii. 19.
Hos. xiv. 4, 5. John x. 28. 1 Cor. i. 30. 1 Cor. iii. 22.
2 Cor. i. 20. 2 Cor. vi. 18. Jer. xxxi. 33, 34. Jer. xxxii.
38,39,40,41. Rom. viii. 26, 28. John iii. 18, 36. John
xiv. 16, 17, 26. Isa. liv. 13. Isa. liii. 11. Rom. iii. 24, 25.
26. 1 Tim. iv. 8. Phil. iv. 19. 2 Pet. i. 4.
28 A Sacramental Catechism :
Q. Whether is the covenant of grace absolute or condi
tional ;9
A. If the definition before given of this covenant, with the
scripture texts whereon it is founded, be duly considered and
compared, we will find it is partly absolute, and partly condi
tional.
Q. In \vliat respect is the covenant of grace absolute ?
A. In respect of the first blessings and benefits promised in.
it, which serve as means for obtaining the ends of the cove
nant, such as effectual vocation, regeneration, faith, and re
pentance ; these are promised, and given absolutely and freely
by God for Christ's sake, without depending on any condi
tion to be performed by the elect, Heb. vii. 10. John vi.
44, 45.
Q. In what respect is this covenant conditional ?
A. In respect of the second and subsequent blessings of it,
which are as the end of the foresaid means ; such as union
with Christ, justification, adoption, and glorification. God is
pleased to suspend the bestowing of these, till that condition
be performed by the elect, which he requires, viz. faith, John
i. 12. Gal. ii. 16. Phil. iii. 19.
Q. In what sense is faith called a condition on our part
in this covenant ?
A. I shewed before that it is not to be meant in that sense,
that obedience is called the condition of the covenant of
works ; that we do not understand it as an act any wray me
ritorious or pleadable before God for a reward, or an act per
formed by our own inherent strength, or elicited by the power
of our free-will. But we mean only that faith is an act or qua
lification required of us in point of duty, as necessarily antece
dent to the conferring of the promised blessings of pardon and
life : And that the bestowing of these blessings is suspended,
till this act or condition be performed.
Q. Is faith the only condition of the covenant of grace ?
A. In this covenant there are conditions of three sorts :
1. There is conditio propter quam, or a condition for which
the blessings of this covenant are bestowed on the elect ; and
that is Christ's satisfaction and merits, in respect whereof all
the blessings of this covenant are truly conditional, except that
of election, and God's purpose of redemption.
2. There is conditio per quam, or a condition by which we
come to get an actual title to, and interest in the second or
subsequent blessings of the covenant before-mentioned, and
that is faith, which is required as a necessary condition, in^
Or a Familiar Instructor. 29
strument, or mean of application on our part, in order to our
partaking of these blessings, Rom. v. 1. Acts xvi. 30.
3. There is conditio sine qua non, or a condition without
which the foresaid blessings of pardon and eternal life cannot
be enjoyed : So repentance and new obedience may be called
conditions of this sort ; in regard they are absolutely neces
sary for all Christians, partly as the concomitants, fruits,
and evidences of a true faith ; and partly to prepare and
" make us meet for the inheritance of the saints in light,"
Luke viii. 3. Zech. xii. 10. Col. i. 10, 12. Heb. xii. 14.
Q. Doth it not detract from the grace and freeness of
this covenant, and afford something to the creature whereof
to boast, to say that the covenant requires any condition on
our part ?
A. If any act or duty required of us in this covenant, were
to be performed by our natural strength, or by the help of
common grace ; or if it did give a right to the blessings of
the covenant in any meritorious way, either by way of con-
fruity or condignity in the popish sense ; then, indeed, it
would derogate from the free grace of this covenant : Where
fore, with all sound Protestants, we must abhor all thoughts
of such duties, works, or conditions as these. But when we
call faith a condition, and understand it only of a gracious in
strument or qualification in the elect, purchased for them by
Jesus Chris|, absolutely promised by God in this covenant,
and wrought in them by the Holy Ghost ; a grace, that re
ceives all from God, and gives the entire glory to God : such
a conditionality of faith is noways inconsistent with a cove
nant of grace, or of promise, Eph. ii. 5, 8.
Q. Since faith is not performed by our strength, but tvrought
in us by the Holy Spirit, how can it be said to be a condition
on our part ?
A. Though the grace and power of believing be derived
from God's Spirit, yet the act of believing is properly the act
and deed of the gracious soul, as being exerted and performed
by his faculties : And hence it is that the Spirit of God styles
these truly our works, that are wrought in us by his grace,
Isa. xxvi. 12. " Lord, thou hast wrought all our works in
us." They are still termed our works, though performed by
Jiis grace.
Q. May not love, repentance, humility, self-denial, lioli~
ness, and new obedience, be called conditions cf this covenant*
as well as faith, seeing these are likewise required of all that
i'nter into this covert ant, and many blessings of this covenant
*<re also suspended until the performance of them ?
30 A Sacramental Catechism :
A. There is a very great difference betwixt the condition-
ality of these graces, and that of faith, as I shall afterwards
make appear. In the mean time, I own, if conditions be tak
en in a large sense, for every thing, duty, or qualification,
that is necessarily required of those that enter into this cove-
naut 5 then indeed all the forementioned graces and qualifica
tions may be called conditions or terms in this covenant ; and
some of these terms, conditions, or qualifications are necessary
as antecedents unto our entering into this covenant, others a*
concomitants of it, and others as consequents to it, though in
deed they are also freely promised to the elect.
Q. What are these terms or qualifications, that are requir
ed as antecedents unto our entering into this covenant ?
A. Such as hearing of the word, some knowledge of God,
and sense of our misery, and despair of help in ourselves, and
a sight of our need of a Mediator, &c. All these may be call
ed antecedent or preparatory conditions of our entering into
covenant, in regard they are necessarily and previously re
quisite unt,o it, Matth. ix. 12. Luke xv. 16, 17. John iv. 10.
Q. What are these terms or qualifications that are requir
ed as concomitants ?
A. Such as, repentance, love, humility, self-denial, spiritual
hunger, &c. These may be called concomitant conditions of
our entering into this covenant, in regard they do necessarily
accompany it, and are inseparable from true faith, Mark i.
15. Acts ii. 38. Luke vii. 47. Luke ix. 23. Phil. ii. 3, 8.
Matth. v. 6.
Q. What are those terms or qualification., which are re~
quired as consequents unto our entering into this covenant ?
A. Such as, evangelical obedience, taking up the cross, pa
tience, perseverance, &c. These we find laid down as fruits
and evidences of faith, and required as necessary conditions
of our enjoying and possessing the ends of this covenant, viz.
eternal life and glory, Gen. xvii. 1, 2. Luke ix. 23. Heb. xii.
11'. Heb. x. 36, 38. I say, all these may be called conditions
or terms in this covenant, in the sense before specified ; as
being duties and qualifications necessarily required of all those
that enter into it ; and so we find these words, conditions and
terras, used by many sound Protestant Divines.
Q. What is the difference betwixt the condition of faith, and
these other conditions required ? Or what preference hath
faith to these, in reference to this covenant ?
A. Repentance, and the other graces and qualifications be
fore named, are only conditions of certain connection, without
which we caimot be justified, united to Christ, or inherit his
Or a "Familiar Instructor. 31
purchased glory : but faith is the only instrument, uniting and
applying condition of our justification, by, and through which,
as a mean and instrument, we are actually justified, united to
Christ, and entitled to all the blessings of his purchase. It
far excels all other graces, in regard it hath a peculiar in
fluence on our justification, and union with Christ. It doth
that noble office to us, which no other grace or act of ours
is capable of, because of its special aptitude and fitness for
taking hold of the Redeemer, and closing with his righteous
ness. Hence we are frequently said to be justified by faith,
but never by repentance, love, or any other grace. And the
righteousness that doth justify us, is oft called the " righte
ousness of faith and by faith." And it is so called, to teach
us, that as the righteousness of Christ is the only meritorious
condition of our justification, and our partaking of the great
blessings of that covenant ; so faith is the only instrument and
applying condition thereof, Rom. iv. 13. Rom. x. 6. Phil. iii.
9. GaL 5. Heb. xi. 7.
Q. Doth faith justify, and entitle us to the blessings of the
covenant, as a work, grace, or habit in us, of special excellency
and worth before God ?
A. Not at all ; for if it be considered as a work or grace ia
us, it hath not any more intrinsic worth or value than other
gracious habits, nor any more influence on our justification be
fore God than other graces have, which is indeed none at all.
Faith, then, doth not any ways justify us upon the account of
its own worth, or as it is a work or grace of ours ; but only as
it is an instrument having a peculiar fitness, as the hand of the
soul, for apprehendiug of Christ, and applying his righteous
ness, which is the only ground of our justification before God.
And upon this account only it is, that faith is preferred to all
the rest of the graces, and called the only condition of the
covenant of grace on our part.
Q. Why is Christ called the Mediator and Surety of the
covenant of grace ?
A. 1. He is called the Mediator of it, because he gracious,
ly interposeth between God and man, who were at variance,
and by his blood and Spirit reconciles them together, and
brings them into a covenant of peace and friendship.
2. He is called Surety of this covenant, because he gracious
ly undertakes for both parties, fulfilling their parts of it, viz.
that God shall perform all his promises to the elect, and that
they shall do whatever God requires of them, 1 Tim. ii. 5. Heb,
ix. 15. Heb. vii. 22.
Q. Doth God need any surety or cautioner on his part ?
32 A Sacramental Catechism :
A. Not at all, upon bis own account, for he is the faithful
and immutable God,Jbr whom it is impossible to lie, or falsify
his promise : But only on our account, our guilt having made
us suspicious that God would not accept, or dwell with
such unworthy creatures, it was requisite for our comfort that
the Son of God should be Surety to us for the performance of
these promises, that are truly so great in themselves, and may
justly be astonishing to our thoughts.
Q. Is this covenant universal, or made and entered info
with all men, as the first covenant was 9
A. No ; it is only made and entered into with such as ac
cept the offers and terms of it, and these are none but the
elect, Isa. Iv. 3. Ezek. xi. 19, 20. Heb. viii. 10. Horn. ix. 4.
Horn. xi. 5, 7.
Q. Is Ms covenant offered to none else ?
A. Christ, and the benefits of this covenant, are tendered
to all that hear the gospel, without exception : And this is
plain from the many general calls and invitations of Christ to
lost sinners, with the promises thereto annexed, which we
have recorded ; together with his peremptory commands, that
require every man to come to him, and believe in him, and
that under the pain of damnation, Prov. i. 20, 21, 22, 23.
Prov. viii. 1, 2, 3, 4, 5. Isa. xlv. 22. Isa. Iv. 1. Mark xvi.
15, 1G. Acts ii. 38, 39. Rev. iii. 17, 18. Rev. xxii. 17.
Q. Have all men, evtn the woi^st, sufficient warrant from
Ihese general calls, commands, and promises, to come to Christ,
and take hold of this covenant, with all its benefits and pro
mises ?
A. Yes ; they may do it warrantably, without any fear of
presumption, firmly expecting welcome upon their coming.
Nay, they heinously sin against God and their own soulsp if
they neglect to do it, Isa. li. 3, 4, 5. John iv. 37. Heb. ii. 3,
Heb. iv. 1. 2.
Q. Why is this covenant offered and tendered to all the
hearers of the gospel indefinitely, seeing it is only made with
a certain number of them, viz. the elect $
A. Because it hath so pleased a wise and sovereign God,
who doth ail things " according to the council of his will,"
and is not bound to give an account of his matters. Yet we
may adventure to say, that he doth it for these ends ; namely,
that he may proclaim the sufficiency and perfection of Christ's
ransom, together with the freeness and fulness of divine grace, as
a sufficient foundation for all to believe, and flee to Christ for re
fuge : And also, that by this method the elect may be gather
ed out of the multitude, and the refusers of Christ left without
Or a Familiar Instructor. 33
excuse, Eph. ii. 11. Job xxxiii. 13. Matth. xx. 16. Luke xv.
22. Heb. ii. 3, Heb. xi. 13, 14.
Q. Is there any way to salvation, but by the covenant of
grace, and Christ its Mediator ?
A. No. Acts iv. 12. 1 Cor. ii. 13. Gal. ii. 16.
Q. How then were the faithful saved, who lived under the
law, before Christ's corning in the flesh $
A, Though they had a dark and legal dispensation of the
mystery of grace, yet they were under the same covenant, and
saved in the same method with us j for they had the same Me
diator and Surety typified to them by Moses and the sacrifices ;
they had the same promises of remission and salvation, which
we have : And they were called to look through the types and
figures, and act faith on Christ to come, as their only Saviour
and Redeemer. And so they were justified by Christ in the
method of the covenant of grace, and saved by virtue of the
blood of Christ their surety, which was agreed upon to be shed
for them in due time, according to the covenant of redemption ;
upon which account he is called " the lamb slain from the
foundation of the world," Rev. xiii, 8. See also Fsal. ii. 12.
Isa. xlv. 22, Acts x. 43. Gal. iii. 7, 8, 9, 1 Cor. x. 4.
Q. Was the covenant of grace promulgated and dispensed to
the church always after one and the same manner ?
A. No ; but in different manners ; yea, so different, that
though the covenant of grace under all periods, hath still been
the same for substance, yet, because of its gradual revelation
and different administration, is distinguished into the Old and
New Testament, or the old and the new covenant of grace:
The old covenant being that which was administered before
Christ's coming in the flesh ; and the new, that which is ad
ministered since his coming, Heb. i. 1. Jer. xxxi. 31. 2 Cor.
iii. 6, 7, 8, Heb. via. 13. Heb, ix. 1.
Q, Wherein doth the dispensation of the new covenant of
grace differ from that of the old ?
A. The Old Testament or covenant of grace, was admi
nistered by promises, prophecies, sacrifices, or other types :
Which did all point forth Christ as to come. But the new
covenant of grace is administered by the preaching of the
word, and dispensing of the sacraments of baptism and the
Lord's supper, which shew forth Christ as already come.
Moreover, the new dispensation of the covenant is far more
easy, clear, efficacious, and extensive than that of the old, Heb.
x. 1, 2, 3, &c. 1 Pet. i. 10. Matth. xxviii. 19. 1 Cor. xi. 23.
Heb. viii. 6, &c.
Q. What way hath God taken to establish and confirm the
covenant of grace to us .<*
VOL. 1L No, 9. E
3i A Sacramental Catechism s
A. Several ways: 1. By his word of promise*: 2. By his
oath : 3. By the death and blood of his Son : 4. By out
ward signs and seals, commonly called sacraments, Gen. xvii.
7. Gen. xxii. 16, 17. Heb. vi. 13. to 18. Heb. xi. 16, 17.
Rom. iv. 31.
Concerning the SACRAMENTS.
Quest. What is t/ie proper signification of the word
Sacrament ?
A. It is not a scriptural word, more than the word Trinity
is ; yet seeing the thing signified is there, and the word is
very significant, it may be lawfully used. Anciently the word
sacrament was a military word in use among the Romans,
and signified the " solemn oath which the soldiers took, to
be true to their general :" Afterwards, it was used by eccle
siastical writers, to signify any holy mystery, and particularly
the sealing ordinances of baptism and the Lord's supper ; and
indeed it is very applicable to them, seeing, by receiving these
seals, we solemnly engage ourselves to be the Lord's, and swear
to stand by him as faithful soldiers, fighting under his banner
against all his enemies.
Q. What is the true nature and use of a sacrament ?
A. It is a holy ordinance instituted by Christ in his church,
and annexed as a seal to the covenant of grace ; wherein, by
outward and sensible signs, Christ, and the benefits of his me
diation, are represented, sealed, and applied to those that are
within the covenant, to confirm their interest in him, to
strengthen and increase their faith and all other graces, to
testify and cherish their love and communion one with an
other, to put a visible difference betwixt those that belong to
the church, and the rest of the world : And solemnly to en
gage them to the service of God in Christ, according to his
word, Gen. xvii. 7, 10. Rom. iv. 11. 1 Cor. xi. 24. Rom.
xv. 8. Rom. vi. 3. Eph, iv. 5.
Q. Why is it said to be an ordinance instituted by Christ
i>i the Church 9
A. 1 . To show that Christ is the sole King and Head of
the church, who alone hath the power to appoint her ordi
nances. 2. To distinguish the sacraments of Christ's insti-
Or a Familiar Instructor. ;"i:»
tution from those Popish inventions, viz. the five bastard sa
craments of ordination, conjirtnation, penance, marriage*
and extreme unction : None of which are instituted by Christ
for sacraments ; nor have they the parts of true sacraments,
and none of them are seals of the covenant of grace.
Q. What are the parts of a sacrament ?
A. Every sacrament hath two parts : The one external and
earthly ; and the other spiritual and heavenly. There is an
outward sensible sign, that doth represent, convey, seal, and
apply the spiritual benefit thereby signified.
Q. What is a sensible sign f
A. That which is obvious to the outward senses of hearing,
seeing, tasting, smelling, or hearing. And such are both the
sacramental elements and sacramental actions.
Q. What things do sacraments signify and seal ?
A. 1. As they are signs, they signify and represent the
grace and good-will of God in Christ to his covenanted peo
ple. 2, As they are seals, they ratify and confirm his peo
ple's right to all the blessings and promises of the covenant,
and likewise their engagements to new obedience.
Q. Is not the word alone sufficient to salvation? What
need is there J or sacraments?
A. It is enough to satisfy us, that the infinitely wise God
hath thought fit to adjoin sacraments to his word, as necessary
means of his people's salvation and comfort. And since he hath
thus graciously appointed them, it becomes us with reve
rence, thankfulness, and diligence, to receive them, and
to judge the contempt or abuse of them a heinous sin before
God.
Q. How do the word and sacraments differ as means of
salvation ?
A. In several things : 1. The word is directed to the
bodily ear ; but the sacraments to the eye and other tenses.
2. The word is preached to all without exception ; but
the sacraments belong to none but the members of the
church. 3. The word is the ordinary mean of begetting
iaith ; but the sacraments are means for confirming and in
creasing it, Mark xvi. 15. Acts xviii. 36. Gen. xvii. 7.
1 Cor. iii. 5. Rom. iv. 11.
Q. Why hath God adjoined sacraments to the word ?
A. 1 . That he might give a further proof of his cpnde-
scending goodness and tender concern for his people's .good.
It is a wonderful condescension in God to dispose his grace
into a covenant form, and enter into a paction with us 3 but.
36 A Sacramental Catechism :
it is yet more, to be content to add seals to it, for our further
confirmation and consolation.
2. That they might serve to awaken the affections, and ex*
cite grace. Sacraments are, as it were, a visible gospel ; the
oilers of free love and benefits of Christ's purchase are thereby
exposed to the eye, as the word doth sound them in the ear,
God knows our stupidity and dulness, that we are much more
affected with things that we see with our eyes, than that
which we only hear.
3. That he might provide against that prevailing plague
of unbelief in his people, and strengthen their weak faith,
by giving them sensible signs of his love, and visible pledges
of their interest in it. For (as Christ said to the nobleman
of Capernaum, John iv. 48.) " Except ye see signs and
wonders, ye will not believe."
Q. Are the sacraments ejficaciow to work grace in all that
partake of them ?
A. No ; for we read of baptism administered to Simon
Magus, who still remained a wicked man : And that the
Lord's Supper may be received by persons unworthy, Acts
viii. 23. Luke xiii. 26, 27. 1 Cor. xi. 27.
Q. Whence have the sacraments their efficacy 9
A. Negatively, they have it not from themselves, ex, opere
operato, according to the Papists : Nor from the intention
or holiness of the minister that dispenseth them. But, 2.
Positively, they have it from Christ's blessing, and the Spi
rit's working in and by them upon the souls of such as par
take of them. It is only Christ, who, by his Spirit, puts life
and virtue in the sacraments, and makes them effectual means
for conveying and applying his saving benefits to his people's
souls.
Q. What were the ordinary sacraments of the Old-Testa*
ment dispensation ?
A. Circumcision and the passover, which are* now abroga
ted by the coming of Christ, who was typified by them.
Q. Hath not Christ appointed sacraments under the New*
Testament dispensation, in the room of those which he abo*,
lished?
A. Yes ; viz. Baptism and the Lord's supper.
Q. Are not the sacraments, both of the Old and New Tes*
lament, for substance the same?
A. Yes ; for they both represent and exhibit Jesus Christ,
and the same spiritual benefits and mercies through
Bom, iv. 11. 1 Cor. x. 1.
Q. L there no difference betwixt them ?
Or a Familiar Instructor. 37
A. Yes; hi several respects : 1. The old sacraments re
presented Christ as to come ; but the new, as already come.
2. The old represented Christ more darkly ; but the new
more clearly and plainly. 3. The old were only to endure
till Christ's coming in the flesh ; but the new until Christ's
coming in glory. 4. Their outward signs differ much one
from another.
Q. How doth it appear that circumcision and baptism arc.
the same in substance 9
A. In respect they are both sacraments for initiation, typi-
fying and representing our natural pollution and original guilt,
the necessity of being purified from carnal affections, and the
way of our salvation by the shedding of Christ's blood.
Q. How doth it appear that the passover and the Lord's
suppet* are the same for substance f
j4. By the following things : 1 . They both represent
Christ crucified, and commemorate his love in delivering his
people from the bondage of sin and Satan.
2. The Israelites behoved to prepare themselves for keep
ing the passover, for some time before ; particularly they
kept the paschal lamb four days in their houses, before it was
killed ; during which time, (as their writers tell us), it was
tied to their bed-posts, that by the constant hearing of its
bleatings, they might be excited to look back and remember
their sore bondage in Egypt, and their gracious deliverance
from it ; and also, to look forward, and remember the suffer
ings and agonies of the Messiah for their sins. In like man
ner, communicants ought to prepare themselves for the Lord's
supper, by serious and frequent meditating upon their misery
by nature, the evil of sin, and the bitter agonies which Christ
endured in delivering them from it.
3. As the paschal Jamb was roasted with fire ; so Christ,
in the Lord's supper, is held forth as scorched with the fire
of God's wrath.
4. As the paschal lamb behoved to be eaten, and that
wholly ; so Christ, in the Lord's supper, must be received
by faith, and that wholly, in all his offices.
5. As the lamb in the passover behoved to be eaten with
unleavened bread, and bitter herbs ; so Christ must be re
ceived, in the Lord's supper, in truth and sincerity, with bit
ter repentings for sin.
6. As the lamb, in the first passover, was to be eaten by
the Israelites in haste, with their loins girt, staves in their
hands, and shoes on their feet ; so Christ, in the Lord's sup
per, must be received without delay, with holy resolution and
38 A Sacramental Catechism :
preparation for our spiritual "journey, travelling as pilgrims
through the wilderness of this world.
7. As the blood of the lamb was to be sprinkled on their
door-posts and lintels, for securing them from the destroying
angel, that cut off the Egyptians' first-born ; so, in the Lord's
supper, we must have our whole souls besprinkled with
Christ's blood by faith, for securing us from the stroke of di
vine justice ; nay also, our outward conversation, that is visi
ble to the world, must be sprinkled, that they may take no
tice of our having been with Jesus, Exod. xii. 1 Cor. v. 7, 8,
Concerning BAPTISM.
Q. What is the true nature and use of Baptism ?
A. Baptism is a sacrament of the New Testament, annex
ed as a sign and seal of God's covenant with believers in
Christ ; wherein Jesus Christ hath ordained the washing with
water, in the name of the Father, and of the Son, and of the
Holy Ghost ; to be a sign, not only of the solemn admission
of the party baptized into the visible church ; but also a
sign and seal of his interest in the covenant of grace, with all
its blessings purchased by the blood of Christ, represented
by that water ; and particularly to signify and seal his ingraft
ing into Christ, his remission of sins by his blood, and regene
ration by his Spirit ; his adoption into God's family, and re
surrection unto everlasting life. And likewise, his solemn
dedication to God through Jesus Christ ; and entering
into an open and professed engagement to be the Lord's,
wholly and only his ; and to walk with him in newness of
life, Mat. xxviii. J 9. Gal. iii. 27. Mark i. 4. Tit. iii. 5.
Eph. v. 26. Rom. vi. 4, 5, 6, 11. 1 Pet. iii. 21.
Q. How many sorts of baptism are mentioned in scrip-
ture ?
A. We read of six-fold baptism: 1. The Levitical bap
tisms or washings, Heb. ix. 10. 2. The baptism of tears,
or repentance, Luke vii. 38. 3. The baptism of affliction,
blood, or martyrdom : Thus Christ and the martyrs were
baptized, Mat. xx. 22, 23. Luke xii. 50. 4. The baptism
of the Holy Ghost, or the conferring of the gifts of the Holy
Ghost, Acts i. 5. 5. It is sometimes put for the Christian
Or a Familiar Instructor.
faitt, or doctrine of baptism, Acts xviii. 25. 6. There is the
sacrament of baptism, which we now speak of.
But principally, baptism is two-fold, external and internal,
Jluminis etflaminis, of water, and of the Spirit.
Q. What parts doth the sacrament of baptism consist of?
A. Of two parts : 1 . The outward and visible part signi
fying. 2. The spiritual and invisible part thereby signified.
Q. What is the outward part signifying ?
A. The washing of the body with water, and the using of
the words of institution.
Q. What is the spiritual part signified by the washing with
water ?
A. 1. The washing away of the guilt of sin, or our justi
fication by the blood of Christ applied to the soul. 2. Tim
washing away of the filth of sin, or our sanctification by the
Spirit of Christ in the work of regeneration, Rev. i. 5.
John Hi. 5.
Q. What is signified by the words of institution^ or bap
tising in the name of the Father , and of the Son, and of the
Holy Ghost ?
A. 1 . It signifies, that ministers have authority from God
the Father, Son, and Holy Ghost, to administer this sacra
ment of baptism, Mat. xxviii. 18, 19.
2. It signifies the baptized person's entering into a solemn
covenant with God the Father, Son, and Holy Ghost, his
chusing and taking God the Father, as his God and Father ;
God the Son as his Redeemer and Saviour ; and God the Ho
ly Ghost, as his guide, sanctifier, and comforter : Also it sig
nifies, his consecration to the Father, Son, and Holy Ghost ;
and his coming under engagements to the faith, profession,
and obedience of the Holy Trinity ; together with his solemn
renouncing of the three great enemies of the Holy Trinity,
viz. the devil, the world, and the flesh, 2 Cor. viii. 5. 1
Pet. iii. 21.
Q. Why is the blood of Christ, and blessings of the new
covenant, represented here by water ?
A. Because of the near resemblance they have to one
another in these things ; 1. Water hath a cleansing virtue,
for taking away filth and pollution from the body ; so Christ's
blood cleanses the soul from sin.
'2. Water hath a refreshing virtue to a thirsty traveller,
and the dry withered herbs; so Christ's blood and bene-
fits^are most refreshing to the poor thirsty soul.
3. Water hath an extinguishing quality, for quenching fire _;
40 A Sacramental Catechism :
so the blood of Christ quencheth both the fire of God's wrath9
and the fire of our lusts.
4. Water hath a mollifying virtue, it softens the hardened
earth j so Christ's blood hath softened many a hardened heart
into tears, and melted them into compliance with God's will.
5. Water is most necessary, our bodies could not live or
subsist without it ; so the blood of Christ is the most neces
sary and useful thing in the world ; our souls without it
would perish eternally.
(J. Water is cheap and free to all, no man is denied of it ;
30 the blood of Christ is offered freely to all that please to
accept of it.
7. Water hath no effect nor operation upon us, unless it
be sprinkled or applied ; so neither hath the blood of Christ
any effect upon us, till it be applied by faith.
Q. 2s there no sacramental element or rite to be used in
baptism, but the washing with water in the name of the Fa-
ther, Son9 and Holy Ghost ?
A. No ; for though the Papists do join herewith, salt, spit
tle, oil, and the sign of a cross, yet they have no warrant for
these from Christ or his apostles ; and therefore they are not
to be regarded, but as superstitious and antichristian addi
tions to Christ's holy institution.
Q. For what special ends hath the Lord appointed bap
tism ?
A. They are various; 1. To be a notour badge of our
Christian profession, to distinguish us from Jews, Pagans, and
Mahometans.
2. To be a teaching sign or symbol, for instructing us ia
the knowledge of the great articles of the Christian faith : par-
ticuhrly, it is a looking-glass to shew us our natural pollu
tion and misery by reason of sin, and our remedy provided
in the blood of Christ.
3. To be a confirming seal of God's covenant for assuring
believers of the reality of his love, the truth of his promises,
and the certainty of their title to the children's inheritance,
and (as it were) for giving them infeftment and seasin in all
the blessings of Christ's purchase ; even as men are invested
in the right, and put in the possession of a bargain by forma
lities of law ; as a house is delivered us by a key, or a field
by stone or earth.
4. To be a gracious channel and means for conveying
grace, and soul-purification, and spiritaal blessings, to those
for whom they are designed.
5. To be an obligatory bond on onr f>ath to be true and
Or a Familiar Instructor. 41
faithful to God, to renounce the service of sin and Satan, and
to walk with God in newness of life.
6. To be a trysting-place for parents, to meet and treat
with Christ concerning the salvation of their young ones. For
all which see Gal. v. 3. Acts ii. 38, 41. Rom. iv. 11. Col.
ii. 11, 12. Acts xxii. 16. Eph. v. 26. 1 Peter iii. 21. Luke
xviii. 15, 16. Tit. iii. 5.
Q. When God doth seal his covenant with believers at
baptism, what things are engaged and sealed on his part ?
A. 1. That he will be our God. 2. Receive and own us
as members of his visible church. 3. Give us a sealed right
to church-ordinances and privileges. 4. Cut us off from the
old stock of nature, and ingraft us into Christ. 5. Take us
into his family, and under his providential care. 6. Entitle
us to Christ's purchase, and make over all the blessings and
benefits of the new covenant, viz. remission of sin, regenera
tion, adoption, sanctilication, resurrection to life, and eter
nal glory and happiness.
Q. Doth baptism seal and apply these things equally to all
who are baptized ?
A. No : for to elect infants and believers in reality, it seals
and applies these absolutely. But to those who are only be
lievers in profession, it seals and applies conditionally, i. e.
upon supposition that they be what they profess
Q. Have unbelievers then no benefit by their baptism ?
A. \es; in so far as they are hereby distinguished from
the rest of the world, externally separated from Satan, the
world, and the flesh, are dedicated to Christ and his service,
become members of the visible church, and have a sealed
right to gospel ordinances and privileges, if they do not for
feit these by their after-carriage, Rom. ix. 4. 1 Cor. viii. 14.
Q. Is there any thing engaged or sealed on our part in
baptism ?
A. Yes, iv*£. 1. That we will be the Lord's, /. e. that we
will be wholly the Lord's, soul and body, in all we are, of
have. 2. That we will be only the Lord's, and therefore re
nounce all other lords and masters, the devil, the world, and
the flesh. 3. That we will be the Lord's by practice as
well as profession, that we will mortify sin, wage war against
Christ's enemies, fight under Christ's banner, and study con
formity to him, Rom. vi. 4, 5, 12. 1 Cor. vi. 19, 20. 2 Cor.
viii. 5. 1 Pet. iii. 21.
Q. Are the benefits seahd to believers immediately confer
red upon them-) at baptism ?
A. Though a sealed right to these be then given them, yet
VOL. II. No. 9. F
4? A Sacramental Catechism :
the efficacy of baptism is not necessarily tied to that mo
ment of time wherein it is administered : For God being a
most free agent, makes this ordinance effectual, and confers
his grace when and how he pleaseth ; besides, the fruit and
power of baptism reacheth to the whole course of a believer's
life, John iii. 5, 8.
Q. Doth not baptism remove original sin, and confer re
generating grace to all the partakers of it ?
A. No : for many partake of baptism who are unregenera-
ted still : Baptism of its own nature, or by itself, operates no
thing ; but only as the Spirit of God (the author of grace)
doth concur therewith ; and being a free agent, he works
grace before, at, or after baptism, as he pleaseth. And for
original sin, it is not then taken away from believers themselves,
except as to its guilt and dominion, (if it please the Spirit to
co-operate at that time, and apply the blood of Christ) ; but
as to its pollution and adherence, it remains in part during
their whole lives, as is sadly verified by the complaints of the
best of God's people, Psal. li. 5, 6, 7. Rom. vii. 23, 25. Acts
viii. 13, 23.
Q. What is the necessity of baptism ?
A. It is necessary in respect of the command of Christ, who
hath appointed it as a sign and seal of his covenant, and an
external mean of salvation ; and therefore ought to be held in
reverence, and sought for with all due care : And to contemn
or neglect this ordinance of Christ's institution, is a very
heinous sin, Matt, xxviii. 19. Luke vii. 30. Acts xvii. 14.
Exod. iv. 24, 25.
Q. Is outward baptism absolutely necessary to salvation ?
Or are they damned who die without it ?
A. It is not the want, but the contempt of this ordinance,
that exposeth to damnation ; for the converted thief wanted
baptism, and was saved ; besides, it would be a great injury
to free grace, and a horrid thing in itself, to say, that it is in
the power of wicked men to damn the souls of others, by their
wilful neglect of this ordinance ; or that the Israelites' infants,
who died before the eighth day, or while they were in the
v. ilderness, were all damned ; neither are parents guilty in
this matter, if they do not neglect this ordinance of Christ,
Avhen and where it may be had, Horn. iv. 11. Acts x. 2, 4,
2^,31,45,47.
Q. Where should baptism be administered ?
^4. lu the place of public worship, and in the face of the con
gregation, where 'the people may most conveniently see and
hear ; and not in private places.
Q. What is the necessity hereof?
Or a Familiar Instructor. 43
A. In regard baptism is the public entry and door to
Christ's house, or the ordinance whereby persons are solemn
ly admitted into the church, and made members of Christ's
family : and therefore it is necessary that the church should
be publicly called and assembled to the administration of this
public church-ordinance. And that, for these reasons :
1. That thereby they may witness, homologate, and consent
to the admission of new members into the church or family
of Christ.
2. That the engagement of parents or the party baptized,
may be public and solemn before many witnesses.
3. That there may be many to join in prayer for a blessing
upon the ordinance : It is much for the interest of both pa
rents and children, to have the prayers of all the godly in the
congregation for them, on such an occasion ; which to be
sure are far more prevalent and effectual than the prayers of
a few.
4. That the whole congregation may be edified by the
dispensing of this solemn ordinance, and excited to remember
and improve their own baptism, and be faithful in keeping
the covenant-engagements which they then sealed before
many witnesses, and also be humbled for former breaches.
Q. To whom is baptism to be administered ?
A. Baptism is not to be administered to any that are out
of the visible church, *e and so strangers from the covenant
of promise," till they profess their faith in Christ and obe
dience to him : but infants descending from parents, either
both, or but one of them, professing faith in Christ and obe
dience to him, are in that respect within the covenant, and so
to be baptized, Acts viii. 36, 37. Gen. xvii. 7, 10. Gal
iii. 9. 14. Acts ii. 38, 49, 41. 1 Cor. vii. 14. Luke xviii.
15, 16. Rom. xi. 16.
Q. To whom is baptism not to be administered ?
A. Not to heathens and infidels, or persons openly scandal
ous ; for these being without the covenant, and out of the
visible church, have no right; to the seals thereof ; neither
have their infants while they continue so. But if, upon hear
ing the gospel, they repent and believe, duly make profession of
their faith and obedience, they have a right to this ordinance,
Eph. ii. 12. Mark xvi. 15, 16. Acts viii. 13, 36, 37.
Q. Who properly have a right to baptism ?
A. All the members of the visible church, and their infants,
Acts ii. 39.
Q. What is it yon call the visible church 9
A. It is a society made up of those who in all ages and
F2
44 A Sacramental Catechism :
places of the world profess Christ and the true religion ; and
of their children.
Q. What is the invisible church ?
A. The whole body of the elect, that have been, are, or
shall be gathered into one, under Christ their head,
Q. Do all that are baptized become members of the invisi
ble church, and thereby ingrafted into Christ Z
A. No ; for our baptism makes us only members of the
visible church.
Q. What is it to be really ingrafted into Christ ?
A' It is for sinners to be cut off from the old stock of na
ture, and united to Jesus Christ, that they may grow up in
him, and bring forth fruit Unto him ; and this is done upon
our believing.
Q. Are adult persons and infants to be baptized in the
same ivay and method ?
A. No ; for the adult, or persons come to years, must first
be instructed in the faith of Christ, and principles of Christi
anity, and are to make profession of the same, with confession
of their sins, before they be baptized, according to the ancient
practice, Matth. iii. 6. Matth. xxviii. 19. Acts viii. 47.
But the infants of believers (of whom these things cannot be
expected or required), are to be baptized \vithout such pro
fession or confession, their parents undertaking as sponsors
for them.
Q. But Jiotv should infwits be admitted to baptism, till they
believe and confess their faith, seeing, according to Mark^
xvi. 16. they must first believe, and then be baptized?
A. This is only meant of adult persons without the visible
church. And though infants do not actually profess their
faith, as being incapable of it, yet they are to be ranked
among believers, as being the children of believing parents:
For infants are but parts of the parents wrapt up in another
skin, and to be accounted but one person with them, as the
root and branches are but one tree, according to Rom. xi.
16. We are to judge of children by their parents, till they
come to the use of reason, and be capable to chuse their
own way; and then indeed they may disinherit themselves by
their degeneracy. But till then we are to judge of them by
the parents, as we do of a graft taken from a tree, and implant
ed in anew stock ; for we judge of thegraft by the tree from which
it was taken, until it bear fruit by itself, whereby it may be
discerned. It is upon this account that God calls the children
of his people, His children, and children born unto him*
Ezek, xvi. 20, Now, if children have a coveiiant.relatiou to
Or a familiar Instructor. 45
God, or be within the covenant (as the children of believing
parents certainly are), they have a right to the signs and
seals of it also, Gen. xvii. 7. Deut. xxix. 10, 11, 12, 13, 14,
15. Acts ii. 39.
Q. Ought not infants, according to this argument, to be
admitted to the Lord's supper also ?
j4. The infants of believers have, indeed, upon the same
account, a remote right to this seal likewise ; though, for the
present, they are incapable to receive it, as wanting the actu
al exercise of reason, which is absolutely necessary, in order
to our examining ourselves, and discerning the Lord's body ;
these being the indispensible duties of all such as partake of
the Lord's supper, 1 Cor. xi. 28, 29.
Q. Should they not, for the same reason, be kept from the
seal of baptism, seeing they understand not the nature of that
ordinance, nor the duties of the baptized ?
A. 1st, They understand as much of it as the Jewish infants
did of circumcision, at eight days of age ; and yet that ordi
nance behoved not to be longer delayed. Now, there is the
same reason for administering the sacrament of baptism to in
fants under the gospel, that there was for circumcision under the
law, seeing baptism is now come in its room, as the sacrament
of initiation or entrance into the church, which circumcision
then was. If, by divine warrant, not only Abraham, but all
his seed, had a right to the initiatory seal of the covenant,
Gen. xvii. 7, 10. then believers now, who are Abraham's
children, and under the same covenant with him, must still
have the same privilege ; seeing that ancient grant was never
afterwards repealed, but expressly confirmed under the gospel,
according to Acts ii. o9. Gal. iii. 9, 14, 16.
2dly, infants may reap the benefit of baptism, though they
understand not its meaning. The infants Christ took up in
his arms, Luke xviii. knew not his meaning, yet they got his
blessing. An inheritance bequeathed to a poor child in the
cradle is of use to it, though it understand not the advan
tage at present, nor hath the comfortable possession till it
come to years.
3d/y, It is to be observed, that though the Jewish infants
did partake of circumcision, yet they were excluded from
the passover ; and that for the same ground that we exclude
our infants from the Lord's supper, which is now come in its
room ; viz. the want of the actual exercise of reason. For
none were to share of the passover but such as could ask con
cerning the meaning thereof, Exod. xii. 26. But this was
not absolutely need ful for partaking of circumcision, in regard
4$ A Sacramental Catechism :
that was only for conveying a right ; but the other was for
commemorating a benefit, which necessarily supposed under
standing.
Q. Is there any other scripture-warrant for the baptism of
infants, besides that of the circumcision of 'the Jewish chil
dren ?
A. Though that be sufficient warrant for it, yet we have
more ; for, 1. Christ commands his apostles to disciple and
baptize all nations, of which infants are no small part : As
our Saviour excludes none from the ordinance, so he limits no
time nor age for the dispensing of it : There was no need to
give any express charge concerning infants, seeing their pri
vilege was settled for many ages before, and they still in pos
session of it, by the initiatory seal of circumcision, which was
the same in substance with baptism. This was never revers
ed, but their right declared to continue, Acts ii. 39,
2. Infants are capable both of grace and glory, and conse
quently are capable of baptism, which seals our right to these,
Luke i. 15. Matt, xviii. 9. Luke xviii. 15.
3. Children of believers are pronounced holy, 1 Cor. vii.
14. i. e. federately holy, as being within the covenant ; and
therefore they must needs have a right to the seal of it.
4. Infant baptism was universally practised in the ancient
church, they deriving it from the apostles, whose example
they followed in this matter ; and of whom we have it several
times recorded, that they baptized such as believed, with their
households, such as the house of Lydia, the jailor, and Stepha
nas, Acts xvi. 1 5, 33. 1 Cor. i. 6.
Q. To whom pertains it to present the infants of the visi
ble church to baptism ?
A* It belongs properly to the parents, and not to those who
are called god-fathers or god-mothers; because children have
a right to baptism, only in and by their parents ; and these
only have a power, both by the law of God and nature, to
dispose of their young ones, and to order their education ;
and they only are accountable to God for them. And, in the
sense of the law, their will is the children's will. Upon all
which accounts, parents only ought to present their infants to
God in baptism, and consent for them to the covenant of
grace, Josh. xxiv. 15. Deut. xxix. H), 11.
Q. What doth the parents bringing and presenting their
children in baptism import and signify in itself?
A. It imports these things: 1. A public acknowledgement,
that their children are denied by original sin, and need wash
ing as soon as they come into the world.
Or a Familiar Instructor* 47
2fl That they are bound by the ties of nature and common
justice, to do all they can for their children's help and relief
in this miserable state ; that they may (so far as lieth in
them) repair the injury done them, by conveying original
corruption to them.
3. That they believe no remedy can cure them, no fountain
can cleanse them, but that of Christ's blood, which is repre
sented by the baptismal water.
4-. That they willingly dedicate and devote their children to
God, to be inrolled in his family, numbered among his child en,
and entirely disposed of by him.
Q. What are the special duties incumbent upon parents, on
the occasion of presenting their children in baptism ?
A. 1. To wonder at God's grace and condescension, in
taking such pains on us, as to lay the great mystery of godli
ness and scheme of our salvation before our eyes by visible
rites and signs, thereby to affect our senses, and the more ef
fectually to excite our minds to a serious consideration of the
great things which God hath done for us. Since *the gospel-
report which the word brings daily to our ears, (concerning
our misery and remedy, our ruin by sin, and recovery by Je
sus Christ), makes but little impression on us ; he is pleased
to give a perceptible view of these things by baptism to the
eye, to try if our eyes will affect our hearts, according to
Lam. iii. 51. And ought not this goodness to melt even the
hardest heart ?
2. To admire God's free grace and mercy, that he is will
ing to take both us and our children into covenant with him
self : That after the first covenant was broken on our part,
he was content to enter into a second, (a covenant all of grace),
and that with his own condemned rebel creature ! Abraham
fell upon his face when God was covenanting with him ; and
David was astonished with admiration at it, Gen. xvii. 3.
2 Sam. vii. 19. And so ought we upon this occasion.
3. Parents ought to search and see if they be really in co
venant with God themselves : For, when we dispense this
sacrament, we are to look on the parents that claim the be
nefit of it to their children, to be persons in covenant with
God, otherwise their children have no right to the seal of it.
Therefore it highly concerns parents, on this occasion, to in
quire if they have as yet entered into covenant with God, by
their own personal transaction, and renewing of their own
baptismal dedication and engagement : And if they have dealt
faithfully with God in this covenant, yea, or not,
$3 A Sacramental Catechism :
4. Parents ought, on this occasion, to renew the covenant
which they made with God in their own baptism, take hold
of the covenant of grace for themselves, accept of Jesus
Christ, the Mediator of it, close with his righteousness, and
dedicate themselves, as well as their children, to the Lord ;
and thus transact with God and Christ in secret. Which
they are likewise publicly to own and renew, at the present
ing of their infants, by a solemn profession of their faith in
God the Father, the Son, and Holy Ghost ; and dutiful obe
dience to him according to this word. Believers should rejoice
to come with their children to baptism, because every time
they do it, God renews his covenant with them and theirs,
as he did with Abraham at circumcision, Gen. xvii.
5. They ought to be fervent in prayer, wrestling with God
for the purification and acceptance of their young ones through
Christ's blood ; and for a solemn blessing upon the ordinance
to be dispensed to them ; that God may join the inward
and privy seal of his Spirit, with the outward seal of this
sacrament.
6. They ought to study to be well acquainted with the
great truths of the Christian religion, as contained in the holy
scriptures, and agreeable thereto, summed in our Confession
of Faith, Larger and Shorter Catechisms ; that so they may
be capable to instruct and train up their children in the know
ledge of these truths, according to the engagements which
they publicly take on. Alas ! there is little conscience
made of such a solemn promise by many ; they are ignorant
of our excellent Confession of Faith and Catechisms, and will
not so much as buy them, or read them over, notwithstaad-
ing of their reiterated engagements on this occasion.
7. They are to make a solemn surrender and dedication of
their children to God in Christ, as children of his family,
subjects of his kingdom, and members of Christ's mystical
body : And that for the end they may be washed in Christ's
blood, saved by his grace, guided by his Spirit, ruled by his
laws, and disposed of by his providence. Thus we are to
bring and present our children to God in baptism, as living
sacrifices to him, acceptable through Christ Jesus.
8. We are, in the name and behalf of our infants, (they
being part of ourselves, as was shewed before), to consent to
the gracious offers and terms of the covenant of grace, and
that they will be the Lord's, wholly and only his. And for
this end ,to teach them (when they come to understanding),
the knowledge of God, and the way of salvation through
Christ, according to his word ; and to instruct them in the
Or a Familiar Instructor* 49
duties of the covenant, particularly the necessity of faith, re
pentance, and new obedience. And because children are
more ready to be influenced by our examples than our precepts,
\ve are to engage to show them the copy of a holy life, family-
worship, and secret prayer, in our own conversation. Thus
Abraham, the father of the faithful, entered into covenant
with God for himself and his seed after him, Gen. xvii. 7, 9.
And according to that covenant, " he commanded his children
and household after him, to keep the way of the Lord," Gen.
xviii. 19. And so believing parents under the gospel, being
under the same covenant with faithful Abraham, ought to
bring up their children in the nurture and admonition of the
Lord, Eph. vi. 4.
Q. What are the duties incumbent upon the congregation,
or those that are witnesses to the administration' of the sacra
ment of baptism ?
A. I. Patiently to attend, and wait till it be done ; for, to
remove before the administration of baptism, as many do, ar
gues both a contempt of Christ's solemn ordinance, which he
hath instituted for his church's good ; and want of charity to
those who are to be baptized, in that they decline to stay and
pray for them, and receive them into the communion of the
visible church. And likewise it shows, that they have little
regard to their own souls, when they turn their backs upon such
an excellent mean of edification as this is. Let such consider,
whether it had been just and becoming for the whole congre
gation to have dealt so with respect to them when they were
baptized, as they deal now in reference to others. Stay still,
and pray for the member to be ingrafted, as others did for
you.
2. To witness the administration of it with a holy awe and
becoming reverence to the great Author of it, and mystery re
presented by it. Remember that it derives its authority and
institution, not from man, but from the exalted Lord of angels
and saints. Had this ordinance been of man, it had been vi
lified, and come to nought many years ago ; but being of di
vine original, it hath kept its authority throughout the whole
Christian world, for the space of these 1700 years. Where
fore it becomes us all to pay a dutiful regard to the adminis
tration of it.
3. Admire the wonderful kindness of God to fallen man,
that he pitied us when wallowing in our blood and pollution,
and provided a suitable remedy for us. Though he might in
justice have suffered such wretches to drop into the devil's
arms and hell's flames from the very womb ; yet, behold ! he
VOLVH. No. 9. G
50 A Sacramental Cate chism :
stretches out his merciful and fatherly arms to embrace us, a*
soon as we enter into the world ; Suffer little children (saith
he) to come unto me, to me their Friend and Saviour.
4. Bless God, that hath ordered your lot to be born within
the pale of Christ's church, of Christian parents, who early pre
sented and dedicated you in such manner to God, whereby
you got a sealed right to gospel-ordinances and privileges, nay,
to Christ aud all the benefits of the* new covenant, upon the
condition of your faith ; so that now you have encouragement
to come and claim your right. Especially you whose happi
ness it is to be born of godly and believing parents, bless God
for this mercy, plead your interest in the covenant, for your
claim is certainly better than others ; you may go to God as
your father's God, and therefore plead he is your's too ; for
when God entered into covenant with your fathers, he made
it both for them, and for you their seed : And how pleasant
is it to sing with Moses at the lied Sea, Exod. xv. ** He iy
my God, I will prepare him an habitation ; my father's God,
and I will exalt him." But beware of thinking that your
being born of such parents, necessarily entitles you to the saving
blessings of the covenant, though you should do nothing your
selves 5 nay, if you put not in your claim when you come to
age, you forfeit your right. Yet questionless, your birth still
entitles you to many external privileges and mercies ; upon
which account, it is said, 1 Pet. iii. 21. " The like figure
unto Noah's baptism doth now save us ;" i. e. as the ark
(which was a type of baptism) wrought a temporal salvation
for all Noah's family ; so baptism entitles the families of be
lievers to many temporal privileges and blessings. But though
all Noah's family was admitted into the ark, this did not en
title them to admission into heaven ; so neither will our out
ward baptism save us from the deluge of God's wrath, and
bring us to heaven j and therefore the apostle adds for ex
plication in the forecited verse, " Not the putting away the
filth of the flesh, but the answer of a good conscience towards
God ;" i. e+ not the outward washing of the body with water,
but the faithful answer of a resolved soul, accepting of and
adhering to the covenant sealed in baptism : For at the first
planting of Christianity, people were generally grown up
when baptized, and made answer publicly for themselves,
making profession of their faith and obedience to the Holy
Trinity, and their renouncing the devil, the world, and the
flesh.
5. Bless God that you are born under the New-Testament
times, when the fountain for cleansing sinners is so fully open*
Or a Familiar Instructor. 5J
ed in the word and sacraments, that the streams of it are
daily so near you, and you invited to wash therein. Our
access to the fountain is now plain and easy. It is not locked
up, covered with leaves, or obscured with types and figures,
as under the law ; we have now an open view of it : There
is a wide vent made to its streams, by Christ's wounds and
death upon the cross; and excellent channels framed for
conveying it to us, viz. the preaching of the gospel, with its
sacraments. O how inexcusable will we be for ever, if af
ter all this we contemn the water of life, and die in our pol
lution !
6. Be concerned for the precious souls of those that are to
be baptized ; pray fervently for them, that God may come
and bless his own ordinance to them ; give the inward grace
with the outward seal ; applying Christ's blood to the soul,
as water is sprinkled upon the body, that he may regenerate
them by his Spirit, stamp them with his image, make them
instruments of his glory, that they may rise up, and do God
better service in their generation, than, alas ! we have done
in ours.
7. When you see and hear parents solemnly engaging for
their children at their baptism ; let such as are parents, that
have come under the like engagements, consider how they
have performed them. Do ye make conscience of praying
for your children, teaching them the principles of religion,
admonishing them of their duty, warning them against sin,
and learning them to read and pray ? When took you them
aside to tell them of the vows you took on at baptism in their
name, and press them to renew personally their baptismal
covenant ? O have you not cause on this occasion to be hum.
bled for your neglect and shortcomings, in performing your
solemn engagements, and to seek forgiveness through the blood
of sprinkling ! O negligent parents ! remember what a fear-
ful meeting will be betwixt you and your graceless children
one day at Christ's tribunal, when they will come with accu
sations and curses in their mouths against you for your un
faithfulness in performing your solemn engagements with re
spect to their precious souls.
8. Let every one upon such an occasion call to mind his
own baptism, how he was thus onee presented, dedicated,
and sprinkled in like manner ; and study by all means to im
prove his own baptism, which is a most needful, though much
neglected duty.
Q. Hoiv is it that we ought to improve our baptism ?
'
52 A Sacramental Catechism :
A. 1. Be sensible of the greatness of the privilege and dig*
nity conferred upon yon, in being baptised in the name of
Christ, and sacramen tally sprinkled with his blood for the re
mission of sin ; and think much upon it. Alas ! there are
many who never think on Christ, or his blood, and put no
value upon their baptism. I have read of JLucian, a scoffing
Atheist, when he apostatized from the profession of Christi
anity, he mocked at his baptism, saying, He got nothing by
it but a syllable to his name ; he was Lucius before, and at
baptism was called Lucianus. And what do many get by their
baptism, but a name ! Why, they undervalue their baptism,
never think on it, nor study any way to improve it.
2. You ought personally and explicitly to renew your cove
nant and solemn dedication to God sealed at baptism. It is
not enough that you are Christians by your parents' dedication,
but you must be so by your own also, by ratifying your pa
rents' deed when you are of age : otherwise your baptism
•will profit you nothing ; nay, instead of profiting you, it will
be a witness against you, if you do not personally transact
with God in Christ, and give away yourselves to the Lord in
truth and sincerity.
3. Improve your baptism, by labouring to secure and clear
up your interest in the pardon of sin, adoption, sanctifying
grace, and other blessings sealed to you in that sacrament,
liemember, that these blessings were only sealed to you con
ditionally, upon your believing in Christ ; and that they are
not actually conferred, till you be sensible of sin, and close
with Christ and his righteousness. Go, then, O penitent
sinner ! apply to the blood of Christ by faith, which was
sacramentally applied to you at baptism, and plead with
God for pardon of sin ; make use of your baptism as a strong
argument for it ; say, " Lord, have I thy seal, as well as
thy promise, for my pardon ? Got I not a pledge of it from
thce at my baptism ? Behold thy ring and thy brace
lets, are they not thine? Lord, make good thy word, thy
sealed promise ; I believe, Lord, help thou my unbelief."
4. Press also for the joyful sense of this benefit of pardon
sealed to you in baptism ; the having whereof is the most
comfortable thing in the world. We see the eunuch, when
he had got this seal of baptism, went on his way rejoicing.
4t O now (thought hej my case is blessed ; I am a pardoned
man, God hath received me into his family, aiui taken me
into covenant with himself, and implanted me a member oif
his mystical body : J that was a plant of a strange vine, am
DOW ingrafted into a noble stock ; and shall I not be glad and
rejoice in his salvation ?r? Thus, O believer! improve the seal
Or a Familiar Instructor. 53
of baptism, in order to your growing up to the comfortable
assurance of your pardon of sin and adoption into God's fami
ly , seeing these blessings are irreversibly promised and seal
ed to you in that sacrament.
5. Improve your baptism as a spur to holiness and diligence
in Christ's service ; forget not him whose name you bear,
whose livery you wear, and whose colours you are sworn to.
Seeing you are solemnly dedicated to God, and all you have
is consecrated to him at baptism ; O then live as those who
are not your own ! spend your strength and time, not in
serving sin and the world, but in worshipping of God, in lov
ing, praising, and glorifying of him, whose you are, and whom
you ought to serve. Alas! there are many who list them
selves to God's service by baptism, and yet turn deserters,
and go over to the devil's camp, taking on to fight against
their King and Lord, to whom they are sworn. They live
as if they had been solemnly devoted to, and baptized in the
name of the cursed trinity of hell, the devil, the world, and
the flesh, instead of the ever-blessed and glorious Trinity of
heaven : Alas ! they live as if they had renounced that, and
not the other ; which is certainly a most fearful guilt, and
cannot miss to be attended with a severe doom.
6. Be humbled for your manifold pollutions, your falling
so much short of the grace of baptism, and walking unsuita
bly to your solemn engagements. Have you not cause to la
ment before God, for forgetting and slighting the free love of
God manifested to you in baptism ; and for having so little
recourse to the fountain that was opened to you therein, for
sin and for uncleanness ; and that you feel so little of the ef
ficacy of the precious blood of your Redeemer (which was
represented and applied to you in that ordinance), for melt
ing of your hearts, cleansing you from sin, and quickening you
to holiness.
7. Improve your baptism as a shield against Satan's temp
tations : 1 . Are you tempted to despairing thoughts of mer
cy, or troubled with perplexing doubts and fears ? Then re
member the seal of free love you got in baptism. Christ
himself was tempted, after his baptism, to doubt of his filia
tion and Sonship, but he gave Satan a peremptory repulse ;
teaching us thereby to do the same. Luther saith, that all
his answer to the devil, when he tempted him to despair, was
Bapti<z,aius sum, et credo in Christum ; I am baptized into
the belief of Christ. 2. Are you at any time tempted to sin:
then remember your baptism. Luther also tells of a holy
virgin, that when she was tempted to sin, replied, Espl
£4 A Sacramental Catechism :
sum, I ain baptized ; and indeed this is a sufficient answer
to all Satan's temptations. " I am baptized and dedicated
solemnly to God ; I am not my own, but the Lord's ; I am
sworn to Christ, and how shall I serve the devil ?" Profanity
in a Christian is apostacy from Christ, and on the matter a
renouncing of his baptism, which is a fearful, nay, a devilish
sin.
8. Improve it as an argument to courage and resolution iii
time of danger or persecution. Stedfastly adhere to the doc
trine of the Trinity, in whose name you are baptized ; be
not ashamed of Christ or his truths, seeing his name is called
upon you, and you solemnly owned him before the whole con
gregation. " He that is ashamed of me," saith Christ, " and
of my words, in this sinful and adulterous generation, of him
also shall the Son of man be ashamed, when he cometh in the
glory of his Father, with the holy angels," Mark viii. 38.
Dionysia encouraged Majoricus her son, an African martyr,
when he was going to die, with these words, " Remember,
son, that thou wast baptized in the name of the Father, Son,
and Holy Ghost."
Lastly, Do not trust to your baptism, and your having the
name of Christ called upon you. An empty name and pro
fession of Christianity will not save you ; Simon Magus was
baptized, and yet perished : Many go with baptismal water
on their faces, and sacramental bread in their mouths, to hell
at last. Kings have both their common and privy seals ; rest
not in the outward seal, but seek the inward seal of God's
Spirit changing your nature, and applying the blood of Christ
for cleansing your souls.
Q. Why may not baptism be administered to a person of-
tener than once, as well as the Lord's supper ?
A. 1. It is not commanded to be reiterated, as the Lord's
supper is, 1 Cor. xi. 26.
2. Circumcision under the Old Testament was not reite
rated.
3. The nature of this sacrament doth not require or allow
of repetition : For as the Lord's supper is for nutrition, this
is for initiation and implantation. This is the sacrament of
our new birth and admission into the church : Now, as we can
be but once new born, and once entered into the church ; so
we are no of tener to be baptized, Tit. iii. 5.
Q. Wherein doth the two sacraments of baptism and the
Lord's supper agree ?
A. In these things : 1. They have both the same author,
Jesus Christ. 2. They are both seals of the same covenant,
Or a Familiar Instructor. 55
3. They signify and seal the same things, viz. Christ and his
benefits. 4. They are both to be dispensed by ministers of
the gospel, and by none else. 5. They are both to be con
tinued in the church till Christ's second coming.
Q. Wherein then do these two sacraments differ ?
A. In these things : 1. Baptism is to be administered but
once, but the Lord's supper often. 2. There is but one ele
ment in the first, viz. water; but in the second there are two,
Viz. bread and wine. 3. The first may be administered to
infants ; but the second, only to those that ara of years, and
capable to examine themselves. 4. The first doth signify out
regeneration and admission into the church : but the second
doth represent Christ as our spiritual nourishment, and seakth
our continuance and growth in him. 5. Baptism is the door
of Christ's house, by which we must enter ; but the Lord's
supper is the table at which the children must feed and re
ceive strength.
Concerning the LORD'S SUPPER.
Quest. WHAT is the Lord's supper*
A. The Lord's supper is a sacrament of the New Testa,
nient j wherein, by giving and receiving bread and wine, ac
cording to Christ's appointment, his death is shewed forth :
and the worthy receivers are, not after a corporal or carnal
manner, but by faith, made partakers of his body and blood,
with all his benefits, to their spiritual nourishment and growth
in grace ; to the confirming of their union and communion
with Christ, renewing of their covenant with God, and their
thankfulness to him ; and their mutual love to, and fellowship
one with another, as members of the same mystical body,
Matth. xxvi. 26, 27, 28. 2 Cor. xi. 23, 24, 25, 26. 1 Cor.
*. 16, 17.
Q. Who is the author of this sacrament ?
A. The Lord Jesus Christ, who is the glorious King and
Head of the church, to whom alone it appertains to institute
her ordinances.
Q. What may we learn from its being Christ's ordinance?
A. That we ought therefore to have a special regard to it
and beware of either neglecting or abusing it.
56 A Sacramental Catechism >
Q. Wlien did Christ institute this passover ?
A. In the same night wherein he was betrayed, and im
mediately after he and his disciples had eaten the Jewish
passover.
Q. Was not that a very remarkable night ?
A. Yes, it was a night ever to be had in remembrance,
being the last night before Christ's death, the night wherein
he began his bitter agonies, and swate the bloody sweat for
us ; a night wherein he saw heaven, earth, and hell, even
justice, men, and devils, all drawn up in battle-array against
him.
Q. Why did he institute this sacrament at such a time ?
A. For these reasons : 1. Because this ordinance was to
commemorate his death, and so it was very fit to appoint it
when he was going to die.
2. To encourage and strengthen the hearts of his drooping
disciples, now when he was about to leave them (as to his
bodily presence), and they were to meet with many trials.
3. To shew the great weight and import of this ordinance ;
had it not been a matter of the greatest concern to our good
and his glory, it had not taken up the thoughts and care of
our great Redeemer just when he was going to die, and un
dergo such unspeakable sufferings.
4. To lay the greater obligation upon us to attend this
ordinance, and religiously to observe the charge and instruc
tions he gave concerning it ; as being the words of a dying
wan, nay, of a dying Saviour, !who did more for us that
night he spake them, than all the angels of heaven, or rela
tions on earth, could or would have done.
Q. Did not Christ's matchless love to us appear wonder
fully, in chusing such a time to institute this ordinance ?
A. Yes ; 1. In that he minded and spoke so much of us,
when his time was so short. 2. That he provided so care
fully for us, when his danger was so great. Which shews
that still his people lay nearest his heart ; that he regarded
their interest more than his own, and preferred their comfort
to his own safety ; for though he saw all his enemies in a full
march against him, and his all at stake, whence it might
have seemed high time for him to be providing for his own
safety, yet he spent much of the short time he had, in pro
viding a sweet feast, and bequeathing rich legacies to his poor
people that he was to leave behind him.
Q. Why did Christ institute this sacrament immediately
after the Jewish passover -
Or a Familiar Instructor. 57
A. To shew that the passover was thereby abrogated, and
the Lord's supper come in its room.
Q. Are we not bound to receive this sacrament at night^
after Christ? s example ?
A. The circumstances of time, place, and company, in the
first administration, not being essential to the ordinance, were
not intended for our imitation. We are no more required to
receive it at night, than to do it in an upper room, with but
twelve in company. Moreover, the time was occasioned by
the passover, that was always eaten at night, and in private
families : In the room whereof, and after which, the Lord's
supper was to be instituted. But now, when we have nume
rous assemblies for religious worship, the night would be high
ly inconvenient for them.
Q. What are the usual names and designations given to this
ordinance ?
A. It is called the sacrament of the Lord's supper ; the
Lord's table ; the communion ; the breaking of bread ; the
cup of blessing ; the feast ; Christ's testament ; the eucharist ;
1 Gor. xi. 20. 1 Cor. x. 16. Acts ii. 46. 1 Cor. v. 8.
Luke xxii. 20.
Q. Why is it called the sacrament ?
A. It is called so, by way of eminency : And because here
we take a most solemn oath of fidelity to our Redeemer.
Q. Why is it called the Lord's Supper ?
A. Because, 1. It was instituted when Christ was eating
the passover- supper with his disciples, which was at night.
2. The supper then was accounted the principal meal of the
family. 3. It is ordained only for those that dwell in Christ's
family, and abide with him both day and night.
Q. Why is it called the Lord's table «?
A. Because he is the author of it ; yea, he is both the
maker and the matter of this entertainment ; the feeder and
the food also.
Q. Why is it called the communion ?
A. Because, in the right partaking of this ordinance, we
have communion and fellowship with Christ, share with him
in the benefits of his death and purchase, and also have com
munion one with another.
Q. Why is it called the breaking of bread?
A. Because, in this ordinance, bread is broken and made use
of, as the outward symbol and seal of Christ's wounded and
broken body, with all the glorious benefits flowing there
from.
Q. Why is it called the cup of blessing ?
VOL. II. No, 9. H
£$ A Sacramental Catechism :
A. Because, I/ In the using it, we bless God for his free
love to us in Christ. 2. It contains offers, and seaieth to us,
in a sacramental way, all the blessings of the new covenant.
Q. Why is it called Christ's Testament ?
A. Because in this ordinance we have Christ's testament
and latter-will sealed, and a copy of it put into the be
liever's hand, containing the rich legacies he hath left them.
Q. Why is it called a feast ?
A. Because hereby the believers are richly entertained by
Christ, have sweet intimacy with him, and great expressions
of his love ; and their souls are nourished and strengthened
for duty. It is both a marriage- feast and a feast of comme
moration*
Q. Why is it called the Eucharist by the ancients ?
A. It signifies the thanksgiving ; because, 1. When this
sacrament was instituted, it both began and ended with the
giving of thanks. 2. Because the great design of it is to keep
up the thankful remembrance of Christ's death and redeeming
love. And believers, when they partake, should with their
whole souls give thauks to God because he is good, and sing
glory to God in the highest.
Q. What parts doth the Lord's supper consist of?
A. Of two parts: 1. The outward sensible signs ; 2. The
spiritual and heavenly things thereby signified.
Q. What are the sensible signs made use of in this sacra
ment ?
, A. They are of three sorts : 1. Sacramental elements,
~l. Sacramental actions. 3. Sacramental words.
Q. What are the sacramental elements here made use of?
A. Bread and wine.
Q. What are the things signified and represented by
tliem ?
A. The body and blood of Christ, with all the benefits and
blessings flowing therefrom.
Q. What is the necessity of two elements or signs in this
sacrament, bread and wine both^ might not one suffice ?
A, The Lord hath thought fit to ordain them both to be
used : and for these reasons ; 1. To shew us the fitness and
certainty of his covenant, and to strengthen his people's faith
the more in the belief of its promises. Why hath he an
nexed two seals or sacraments to his covenant, but chiefly
for this end ? And why hath he instituted a two-fold sign in
this sacrament, but for the same design ? What Joseph saith
to Pharaoh's dream, is most applicable here, Gen. xli. 32.
*fc The dream is doubled to Pharaoh twite, because the thing
Or a Familiar Instructor. 59
is established of God, and God will shortly bring it to pass."
In like manner, O believer ! you may perceive here, by the
doubling of the sign, that the mercies and blessings sealed
in this sacrament are firmly established to you : they are even
" the sure mercies of David," and God will shortly bestow
them upon you.
2. These two signs are both appointed, because of the un
belief and hardness of our hearts. It is a sad truth of us all,
what Christ said to the two disciples going to Etnmaus,
Luke xxiv. 25. " O fools, and slow of heart to believe
what the prophets have spoken." Nay, we are slow to be
lieve even that which Christ the great Prophet himself hath
spoken, when he came in our nature to teach us. And there
fore, for curing of this plague, the Lord gives us one sign
after another, as he did to the hard-hearted and unbelieving
Israelites in Egypt, when he sent Moses to deliver them :
to convince them the more of his truth and faithfulness, he*
gave Moses two signs to shew them : and saith to him, F.xod.
iv. 8. " And it shall come to pass, if they will not believe,
nor hearken to the voice of the first sign, they will believe
the voice of the latter sign."
3. Both these signs are appointed here, that we may have
a more full and distinct representation of Christ's death ami
sufferings ; and may be helped to be the more distinct in our
meditations and acts of faith upon this wounded and bleeding
Saviour.
4. To shew us the plentiful redemption that we have in
Jesus Christ. That there is in him not only sufficiency, but
all fulness and abundance. That he hath suitable sup
plies for our necessities, and complete nourishment for our
starving souls. There is here both the bread of iifr, and wine
of consolation.
Q. Are not bread and wine too mean things to be seals or
signs of God's covenant 9
A. Although they are but common things in themselves,
yet having the stamp of divine institution, they become high
ly valuable, in respect of their signification and ends. A small
piece of wax or lead is of little worth in itself; yet when ap
pended to a charter by authority^ it serves to give or confirm
a right and title to a great inheritance. Of the same use are
bread and wine in the Lord's supper ; they are seals append
ed to God's covenant by divine authority, and serve to con
firm the believer's right to Christ's purchase, pardon of sin
and eternal life, and so are highly valuable. Our gracious Re
deemer thought fit to chuse for this end things that were not
H2
60 A Sacramental Catechism .
costly or rare, but common and easy to be had, (though most
useful in themselves to human life), because he \vould not be
burdensome to his people with any of his ordinances.
Q. Why hath Christ chosen bread to represent his body ?
A. Because of the resemblance betwixt bread and Christ's
blessed body, in these things : 1 . Bread, ere j»it be fit to
nourish us, must be first sown, and die in the earth ; so Christ's
body behoved to die, and be buried in the earth, in order to
feed and nourish our souls.
2. Bread must be prepared by threshing, bruising, and
grinding in the mill, and baken in the oven ; so Christ, that
he might be a tit Saviour to us, was content to be bruised
betwixt themilstones of God's justice and our sins, and to be
scorched in the oven of his Father's wrath.
3. Bread thus prepared is most excellent and useful for
nourishing and strengthening our bodies ; yea, it is the most
necessary thing in the world, none can live without it :
Hence it is oft called the staff of bread, as being the support
of human life. So Christ's broken body is a most excellent
and necessary means provided by God, for preserving our
souls' lives ; without which we would eternally perish.
4. Bread is most pleasant, as it doth refresh, strengthen,
and satisfy our hungry bodies ; and hence it is called bread
that strengthened! man's heart, Psal. civ. So Jesus Christ and
his broken body is most precious, pleasant, and satisfying to a
vsensible needy sinner. The hungry believing soul will high
ly prize this food, though others, who are full, and insensible
of their wants, do lothe and despise it.
5. Bread must be broken, eaten, and received into the sto
mach, before it can be of any use to the health and advan
tage of our bodies ; so Christ's body must be broken, received,
and fed upon by faith, ere it can be of use to the spiritual
health and advantage of our souls in this sacrament.
6. Bread, thus received and eaten, becomes one with our
bodies ; so we, by a believing partaking of Christ's broken
body, become one with him, John vi. 56.
Q. Why hath Christ made choice of nine to represent his
blood in the sacrament ?
A. Because of the resemblance betwixt wine and his pre
cious blood, in the following particulars :
J . "Wine, in order to prepare it for our use, must be squeez
ed out of the grape, which for that end is crushed and bruised
in the wine-press ; so our blessed Saviour was crushed in the
wine-press of his Father's justice, till the precious juice of
Or a Familiar Instructor. 61
Ms sacred body did gush out, for the saving of our souls.
None could afford our perishing souls this remedy but Christ
alone : Hence he saith, Isa. Ixiii. 3. tfc I have trodden the wine
press alone, and of the people there was none with me."
2. Wine doth refresh and cheer the heart of man, Psal.
civ. ; so Christ's blood doth much more cheer and refresh the
soul of a humble penitent sinner, that makes application of it
by faith.
3. Wine doth warm the cold heart : Much more doth
Christ's blood warm the cold affections with the heat of di
vine love.
4. Wine is useful to animate and encourage the faint
hearted ; much more doth Christ's blood revive and embolden
the poor drooping and disconsolate soul. It heartens him to
go with a holy boldness to the throne of grace ; " yea, to
walk through the valley of the shadow of death, and fear no
ill."
5. Wine is good for medicine 5 it cleanses and cures ; so
the blood of Christ is the most medicinal thing in the world,
for it cleanses and cures the putrifying wounds of the soul,
1 John i. 7. Isa. liii. 5.
6. Wine, however excellent in itself, can be of no use to
us, unless it be drunk and applied ; so Christ's blood (though
the most sovereign thing in the whole world for our perish
ing souls) will do us no service, if it be not received and
applied by our faith.
So much for the Sacramental Elements : Let us come next
to the Sacramental Actions.
Q. What are the ontward sacramental actions in the
Lord's supper 2
A. They are twofold, some on the part of the administra
tor ; and some on the part of the receivers.
Q. What are these actions on the administrator's part 9
A. They are four ; as may be seen in Christ's example :
1. He took bread. 2. He blessed the bread and wine. 3.
He brake the bread. 4. He gave both of them to his dis-,
ciples.
Q. What is signified by the minister's taking of bread ?
A. It signilies God the Father his chusing and taking Christ
among men, to be a surety and sacrifice for lost sinners, and
his laying upon him, as such, the whole sins of the elect,
John iii, 16. Isa, liii, 6. 2 Cor, v, 21.
6:2 A Sacramental Catechism :
Q. What is signified by the blessing of the bread and wine 9
A. It signifies these things : 1 . The consecrating and
setting apart the bread and wine, from a common to an
holy and sacramental use ; and that by solemn prayer for a
blessing from heaven upon them.
2. This blessing being also expressed by the giving of
thanks, it signifies a solemn thanksgiving to God for his asto
nishing grace and mercy to lost sinners in giving them a
Saviour and surety : and also for his giving them this blessed
ordinance for conveying and sealing Christ's glorious purchase
to them.
3. This blessing being of the same import with consecra
ting or sanctifying, it signifies God's sending his Son into the
world, sanctified, blessed, and furnished with all gifts and
graces needful for the discharge of his mediatory offices, and
for answering of his people's exigencies.
Q. What is signified by the breaking of the bread in this
sacrament .9
A. It signifies the breaking and wounding of Christ's body,
and the bruising of his soul for elect sinners, in order to sa
tisfy God's justice, pacify divine wrath, and purchase salva
tion for them : And that now the whole work of man's re
demption is completed by Christ's death, which is here repre
sented by these elements and signs.
Q. Is the breaking of bread a necessary or essential ac
tion in this sacrament $
A. Yes ; it being instituted by Christ, and practised by his
apostles, with design to teach us the necessity of Christ's death,
and that an unbroken Christ would not profit sinners ; and
consequently we may infer, that Papists and others, who dis
pense the sacrament with an unbroken wafer, do egregiously
swerve from the institution, and mar their souls profiting by
this ordinance.
Q. What is signified by the fourth sacramental action,
ii%. Christ's giving the broken bread, and the poured out
nine to Ins disciples / and the minister's doing this after his
example ?
A. It signifies these things; 1. God's gracious and free
offering of his Son, and Christ's offering of himself to be ours,
with all his purchase, upon our believing.
2. God's actual making over, giving, and sealing Christ
and all the benefits of the new covenant to the worthy re
ceivers. For as truly as bread and wine are put into their
hands, and given them to be their own, and disposed of for
their use ; so truly is Christ and all the benefits of the cove*
Or a Familiar Instructor. 63
aant made over, given, and sealed to them, to be their inheri
tance and portion, and to be by them freely enjoyed and pos
sessed as their own.
3. It signifies God's offering and giving Christ fully to usf
For as he gives us not only the bread, but the wine also, that
we may have complete entertainment ; so he makes over and
gives a full and complete Saviour to believing communicants.
He gives Christ and all Christ's to them ; and all that is in
him, all his offices, all his benefits, and all his promises.
There is no promise reserved, no blessing excepted, or kept
back ; all is theirs, 1 Cor. iii. 21, 22.
4. It signifies God's making a gratuitous donation and a
free gift of Christ and all his purchase, to believing commu
nicants. For as the sacramental bread and wine are given
freely by the minister to the communicant, without requiring
any price or good deed for them ; so Christ and all his pur
chase are made over and given to believers in the way of
free grace, without any worth or desert of theirs, or any
thing done by them for which they are bestowed, Isa. Iv. !•
Rev. xxii. \7.
5. The breaking, dividing, and distributing these elements
among all the communicants, do signify that Jesus Christ is
really though invisibly present, dealing forth the effects and
benefits of his death and sufferings to all the worthy commu
nicants, young and old, rich and poor, without exception of
any. He is a most knowing and faithful steward in his
Father's house, who will not pass by the meanest of the
family.
Q. What is signified by the pouring out of the urine in the
cup ?
A. Christ's suffering and pouring out his blood most freely
and plentifully to wash and save his people from their sins ;
even as freely as the wine in the sacrament is poured out to
them. Hence it is said, Isa. liii. 12. "He poured out his
soul unto death," i. e. he gave his life and soul so freely and
willingly for us as we pour water out of a vessel.
Q. After what manner are the elements to be given to the
communicants .9 Is the bread to be put into their mouths^ or the,
cup into each of their hands by the ministers ?
A. No ; this is not agreeable to Christ's practice in the
first institution, uor with the table- posture then in use, which
he kept with his disciples in time of the action ; speaking to
them (at the giving of the elements) in the plural number,
Take ye> eat ye, drink ye all of it, which import his giving
the elements to those that sat next him, to be handed about
64> A Sacramental Catechim :
from one to another : For had he given to every particular
man, he would have said, Take thou. Besides, this practice
of our Saviour with his disciples suits best with that familiar
way of feasting, common among people that are come to age
and the use of their reason. And the communicants taking
the elements into their own hands, doth carry some resemblance
of the free and deliberate consent of faith, requisite in our
receiving1 of Christ in the sacrament, John i. 12.
Q. What are the outward sacramental actions^ on the part
of the communicant ?
A. They are these : 1. Their taking the bread and the
cup into their hands. 2. Their eating the bread, and drink
ing the wine. 3. Their dividing the elements among them
selves, and giving to one another. 4. Their doing all this
sitting in a feasting posture.
Q. What is signified by the communicants taking the bread
and cup into their hands ?
A. Their cheerful stretching forth of the hand of faith
to accept of a crucified Christ for their Savitur with all his
benefits, as offered to them in the gospel ; and the soul's hearty
compliance with the gracious terms of that offer.
Q. What is signified by our receiving of both the elements /
A. Our taking and receiving Christ wholly, as he is held
forth and offered unto us in the gospel, without making ex
ception of any of his offices or demands. We profess here
by that we are satisfied to take Christ as he is, his person,
his offices, his benefits, promises, and all that is in him : That
we are content with his laws, as well as his love ; his precepts,
as well as his promises ; and kis cross, as well as his crown.
Q. Have communicants a right to the cup as well as the
bread ?
A* Yes, certainly they have, conform to our Saviour's in^
dtitution and pattern, and his apostles' practice, which we
have plainly recorded, Mat. xxvL 26, 27, 28, 29. 1 Cor. xi.
24, 25. And if one of the sacramental signs were wanting,
believers would not have a full representation of their Re
deemer's sufferings, nor a complete feast for their nourish
ment and strength.
Q. Are not Papists much to blame^ then, in taking the
cup from the people?
A. Most certainly they are ; for as they do a great injury
to the people, so they are guilty of the greatest sacrilege
before God, and rebellion against his authority, who institu
ted this sacred ordinance. For, by the institution, the people
have as good a right to the cup as to the bread. Nay, our
Or a Familiar Instructor. 65
Saviour (as it were), foreseeing the Papists' encroachment
in this particular, is more express in this injunction concern
ing the cup, than the bread, in these words, u Drink ye all
of it." Also their obedience to this injunction is more ex
pressly recorded than with respect to the bread, in these
words, " And they all drank of it ;" compare Mat. xxvi. 27.
with Mark xvi. 23.
Q. What is signified by tfye communicants eating the bread,
and drinking tJie wine /
A. In general, it signifies our making close and particular
application by faith, of Christ and all his benefits unto our
souls, and their various necessities and exegencies ; each of us
saying of Christ in a believing manner, with Thomas, John.
xx. 28. " My Lord and my God." But, more particularly,
these actions of eating and drinking in the sacrament do sig
nify ; 1. Our* near communion with Christ : For as, by eat
ing and drinking, the bread and the wine enter our bodies,
become ours, and turn one with us j so we, by receiving and
applying Christ's broken body and shed blood in the sacra
ment by faith, Christ is mystically united to us ; he is
made one with us, and we one with him. All that he hath,
his blood, and all the purchase of it, his merits, graces, influen
ces, riches, &c. all are ours.
2e%, They signify the great satisfaction and complacency,
which the believer hath in partaking of Christ and his bene
fits: For as eating and drinking are actions very gratifying
and pleasant to the body ; so our tasting and partaking of
Christ's dainties in the sacrament, is most pleasant to the
hungry soul.
3dly, They signify the strength and increase of grace,
which the believer receives by this ordinance. For as, by
our eating and drinking of earthly food, our bodies are increas
ed and strengthened for labour ; so by this spiritual food, our
graces are increased, and souls strengthened, for the duties of
religion.
Lastly, These sacramental actions denote the mutual giv
ing and taking, seasin and infeftment 'betwixt Christ and the
believing communicant. As by the giving and receiving earth
and stone among men, infeftment is given or taken of a field
or heritage ; so, by the giving and receiving of bread and
wine in a sacramental way, believers get infeftment of Christ
and his purchase as their own inheritance ; and also Christ
hereby takes infeftment of them, both soul and body, and his
people and portion, his servants and soldiers, to obey him
VOL. II. No. 10. I
tJG A Sacramental Catechism :
and tight for him all the days of their lives. Likewise, by
these sacred symbols, he takes possession of their souls and
bodies as his temples, solemnly consecrated to him for his
service and residence.
Q. Why should communicants divide the elements among
themselves, and give to one another ?
A. 1st, That they may the more closely imitate the prac
tice of Christ and his disciples, in partaking of the passover
and the Lord's supper, Luke xxii. 17. Mat. xxvi. 26, 27.
2dly9 That they may testify their mutual Christian love
and union among themselves, and their communion and fellow
ship one with another, 1 Cor. x. 16.
Q. What should be the bodily posture of communicants in
time of receiving ?
A. It ought to be a feasting- posture, or such a table-pos
ture as is ordinary at feasts in the place of the world where
we live ; and that is sitting. And this we have authorised
by the example of Christ and his apostles at the first institu
tion, Mat. xxvi. 20. 26. Luke xxii. 14. John xiv. 31. I
grant indeed they sat leaning, yet still that posture is
termed a sitting, as in the forecited texts. Besides, that was
the ordinary table-posture then in use among the Jews ; which
clearly warrants us to use that posture which is ordinary
among us. This also is proper to signify that holy familia
rity which Christ allows his people with himself at this ordi
nance ; for it is a blessed love- feast, wherein he treats his
people as his friends and intimates.
Q. But may it not be thought presumption, or want of
due reverence in sinful man, to adventure to sit at Christ's
holy table ?
A. 1st, It is far greater presumption in sinful man to think
to amend or alter Christ's wise and holy institution to the bet
ter ; or to pretend to be wiser, holier, or humbler than the
apostles and primitive church, who used this posture ; or to
accuse them of indecency and irreverence.
2dly, It is no presumption in sinful men to receive that
honour which their Lord and Saviour puts upon them ; or to
use that holy familiarity with him, which he allows them :
For the disciples were sinful men as well as others, and yet
they sat with their Lord and Master at the first communion,
and continued afterwards so to do.
Q. Why may not the reverend and humble posture of kneel
ing bt admitted at the Lord's table ?
A. 1. It cannot, because of the reasons above mentioned ;
Or a Familiar Instructor. 67.
for we must not be wise above what is written, or think to
please God by our inventions in his worship.
2dly, It is of a Popish original : for Pope Honorius the
Second was the arst that ordained this posture of kneeling, in
the beginning of the thirteenth century ; and that as a native
consequence of the doctrine of transubstantiation, which had
been decreed some time before, by his predecessor Pope In
nocent the Third. And we ought not to symbolize with Pa
pists in their errors.
3dly, There is too much ground to suspect this practice of
idolatry, or having a tendency that way. For, 1. The Pa-
tists, by thic posture, do professedly worship the sacramental
bread, believing it to be Christ's real body ; and plainly say,
that if they believed not this, they would neither worship it,
nor kneel in receiving it. 2. Our kneeling before the ele
ments, nnd that of reverence and respect to them, in an act
of worshipping God or Christ, seems to say, that we worship
God or Christ in or by the use of them. Now, these ele
ments, being consecrated creatures, of purpose placed before
us to be an image and representation of Christ to us, it hath
too great appearance of evil, to use an outward posture of ado
ration before them ; especially seeing this is not done in the
other sacrament, viz. that of baptism.
Q. Do not many, who use this posture, profess they have
no design of worshipping the bread as the Papists do, and
consequently are not suspected of idolatry /
A. 1. Though they have no such design, yet still they do a
thing that hath a dangerous tendency, and an appearance
of evil, which we are expressly commanded to shun.
2. A good intention will not excuse an idolatrous action ;
the Israelites pretended not to worship the golden calf, bu£
Jehovah before it, and yet that did not excuse their sin.
Concerning the Sacramental WORDS,
Quest. Are not the sacramental elements, actions, and
words, to be reckoned, all three together, as the outward sen
sible sign in this ordinanoe, for exhibiting, sealing, and ap
plying Christ and his benefits to worthy communicants ?
A. Yes.
Q. Is there any difference betwixt them ?
12
68 A Sacramental Catechism :
A. Though they be all very significant and instructive to
us in partaking, yet they seem to differ in this, that the sa
cramental elements mainly hold forth the spiritual matter and
substance which we partake of; the sacramental actions serve
as a rule or example to regulate our practice in it ; and the
sacramental words point forth the doctrine, uses, and ends of
the ordinance.
Q. What are the sacramental words chiefly to be used in
dispensing and distributing the elements in this sacrament *
A. Those words which Christ spoke at the first institu
tion.
Q. What were the words which Christ spoke ?
A. He spoke something concerning the bread, something
concerning the wine, and something concerning the whole sa
crament.
Q. What did Christ speak with respect to the bread ?
A. He said, 1. Something by way of command, viz. " Take,
eat ; this do in remembrance of me."
2. Something by way of explication, viz. " This is my
body which is broken for you," 1 Corinthians xi. 24.
Q. What did Christ speak concerning the •wine $
A. He said likewise, 1. Something by way of command,
viz. " Drink ye all of it ; this do ye, as oft as ye drink it,
in remembrance of me," Matt. xxvi. 27. 1 Cor. xi. 25.
2. Something by way of explication, viz. " This cup
is the new testament in my blood, which is shed for many,
for the remission of. sins," Mat. xxvi. 26, 28. Luke xxii. 20.
Q. What spake Christ with respect to the whole sacrament ?
A. He said, by way of argument to enforce it, " For as
often as ye eat this bread, and drink this cup, ye do shew forth
the Lord's death till he come," 1 Cor. xi. 26. He likewise
added on this occasion, M I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you
in my Father's kingdom," Mat. xxvi. 29.
Q. What is the import of these words concerning the bread,
Take, eat ?
A. It is as if Christ had said, Receive and make use of
this broken bread, as a sign and seal of my broken body, with
all its benefits. As ye take the bread out of my hand, and
by eating receive it into your stomachs ; so accept of a Sa
viour as he is offered unto you, receive the atonement, ap
prove of it, and consent to it ; come up to the gracious terms
on which Christ and his benefits are proposed to you ; accept
of his grace, and submit to his government.
Or a Familiar Instructor. 69
Q. What should we think upon, when ive hear these words ?
A. We should think upon the infinite free love of God in
giving his Son, and of Christ in giving himself, to such poor
wretches as we are. Yea, we should, in a contemplative
and believing way, think we see Christ (as it were personal
ly) at the head of the table, making offer of himself in the
most free manner, saying, " Take me, and the whole purchase
of my death and sufferings ; take my sealed testament, and
all the legacies in it ; take a sealed pardon of all your sins,
and a sealed right to eternal life."
Q. In what manner are we to take Christ and his bene
fits in this sacrament ?
A. We are to take Christ and all the blessings of his cove
nant in the following manner : ls£, ^Sincerely and honestly,
without all dissimulation or hypocrisy, which is a thing mo?t
hateful to God.
2<%, Entirely, fully, and without exception of any thing
required of you.
3dly, With close and particular application, saying, u My
Lord, and my God."
Stilly, With thankfulness and praise, stirring up your souls,
and all that is within ycu, to bless his holy name. Bless God
for such a glorious Surety, such a rich purchase, such a free
covenant, and such suitable promises.
Sthtyj With humility and self-denial, reckoning yourselves
unworthy of the least crumb from his table, renouncing all
confidence in your preparations, humiliations, or qualifications
of any sort, saying, M In the Lord only have I righteousness
and strength."
Lastly, We ought to take Christ and his purchase in the
sacrament with full assurance of faith ; looking on the sa
cramental bread as the Lord's seal and pledge of our inter
est in and title to all the blessings of the covenant : And
taking this bread as a sure sign and token from Christ, that
this body was broken for us ; believing that Christ and all
the blessings of the covenant, and purchase of his death, are
herewith given to us, as really as Christ gives the bread into
our hands.
Q. What is the meaning of these words. This is my body
broken for you ?
A. The meaning is, This bread broken is my body spiri
tually and sacramentally ; or, it signifies and represents my
body ; and is a visible sign and token of my body, its being
broken, bruised, and crucified ; yea, crucified for you, O
70 A Sacramental Catechism :
worthy communicant ! even u wounded for your transgresion»?
and bruised for your iniquities."
Q. Do we not partake of Christ's body and blood in the
sacrament, after a corporal or carnal manner 9 or by the
mouth of the body ?
A. No : we only do it spiritually by faith, which is the
mouth of the soul.
Q. 7s not Christ really present in the sacrament ; and are
not believers said to be partakers of Christ ?
A. Though Christ is not bodily present, yet he is really
and truly present in a spiritual and invisible manner. He is
present by his God-head, and by his Spirit. He is present
by his power and efficacy, communicating and applying the
virtue and benefits of his death. And thus we are really
made partakers of Christ in this ordinance. We partake of
the sun, when we have its beams of light and heat darted
down upon us, although we have not the bulk and body of
the sun put into our hands : So we partake of Christ in the
sacrament, when we share of his grace, and the blessed fruits
of his broken body, though we do not actually eat his flesh
with our mouths.
Q. Are not the bread and *iviney by the words of consecra
tion, transubstantiate, and really turned into the body and
blood of Christ, as the Papists do maintain ?
A. No ; the opinion is false and absurd, in regard,
ls£, It is destructive of the very nature and end of a sa
crament, which is to signify and commemorate an absent
Christ ; for according to this opinion, he would be corporally
present, and so there would be no difference betwixt the signs
and things signified.
2dly, It is also destructive of the nature of Christ's bodyj
for, according to this opinion, it would not be a true human
body, " in all things like unto his brethren,*' Heb. ii, 17. if
it could neither be seen or felt, or could be contracted into
the bounds of a small bit of bread,
3dly, It is expressly contrary to the scriptures, which call
the elements, after their consecration, still bread and wine, as
formerly; Matt. xxvi. 29. 1 Cor. x. 16. yea, many times
over, 1 Cor. xi. 26, 27, 28. Again, the scriptures inform
us, that when Christ first administered this sacrament, his,
body was entire, and his blood in his veins ; and that the
same body afterwards went forth and swate blood in the gar
den, was crucified, buried, and rose again, appeared alive to
many witnesses, and at length really ascended up into heaven,
where he still continues ; and his body must remain there ti]l
Or a Familiar Instructor. 71
liis coming at the last day ; and so it neither was, nor can be,
corporally eaten in the sacrament, Matt. xxvi. 26, 27. 1 Cor.
xv. 4, 5, 6. Acts i. 9, 10, 11. Acts iii. 21. 1 Thess. iv. 16.
Heb. viii. 4.
4/%, It is contrary to sense and reason j for it is most
obvious to us, that the bread and wine, after consecration,
are the same in substance that they were. We see, feel,
taste, and smell them to be real bread and wine still : They
retain both their quantities and qualities; they have the length,
thickness, breadth, colour, taste, and smell of bread and wine.
Reason also tells us that the same body cannot be at the same
time both glorified in heaven, and broken and eaten upon the
earth : That Christ's body could not be entire, living, sitting
at the table, and speaking with his disciples ; and yet at the
same time broken, dead, lying on the table, and eaten by his
disciples ; yea, and by himself also.
Besides these, many other monstrous absurdities and con
tradictions do follow upon the doctrine of transubstantiation.
Q. What are the other absurdities of this doctrine ?
A. 1st) It would follow hence, that either Christ behoved
to have many thousand bodies, which would be monstrous ;
or that the same one whole body of Christ can be in many
thousand places at the same time ; both whereof are equally
absurd.
2<%, It destroys the testimony of our senses in all other
cases ; so that the being or power of God cannot be proved
by the works of creation, which is contrary to the apostle's
doctrine, Rom. i. 20. Nor can the truth of Christ's resur
rection be proved from the testimony of the witnesses, or
from their seeing, feeling, and hearing, which is contrary to
Luke i. 1, 2. 1 Cor. xv. 5, 6, 7. 1 John i. 1. According
to this doctrine, there was no strength in the argument which
Christ used to prove the verity of his resurrection, when he
appealed to the senses of his disciples, bidding them " handle
him and see, and behold his hands and feet, and thrust their
hands into his side," Luke xxiv. 39, 40. John. xx. 27. And
this would go far to stake the truth of Christianity itself,
which depends on the resurrection of Christ.
3<%, This doctrine allows a power to a silly mass-priest,
which is not granted to all the angels in heaven, viz. to make
his Maker, and eat his God : for he worships what he makes,
and eats what he worships.
4M/2/, According hereunto, Christ's glorious body would
yet be liable to sufferings, subject to corruption, and ob-
;2 A Sacramental Catechism :
noxious to be eaten by wicked men, yea, by dogs, rats, mice,
Am
, It would follow that a minister could give to a com
municant the thing signified, as well as the signs, which is the
prerogative of God alone.
6thly, That other figurative expressions in scripture should
also be understood literally ; and so Christ would also be
turned literally into a door, a vine, a rock, &c. For he doth
as expressly call himself by those names as he calls the bread
in the sacrament his body.
Q. Is there no change made at all upon the elements at
consecration?
A. Yes ; but it is not a physical, but a moral change ; it is
only a change as to their use and signification. By conse
cration they are set apart from common use to a sacred and
mystical use. They are no more for ordinary aliment to the
body, but become thereby signs of Christ, seals of grace, pled
ges of justification, and earnests of salvation ; which is not
done by destruction of their nature, but by divine designa
tion. As of common wax a valid seal is made to a charter,
by putting an authoritative stamp upon it, though it be still
the same that it was, as to its substance : So here the conse
crated elements still retain their former nature, and are not
Christ's real body and blood, under the accidents of bread and
wine ; as the Papists most absurdly assert.
Q. How then can Christ's words be true, when he saith ex
pressly of the bread, This is my body ?
A. These words are most true in a sacramental sense ; for
Christ speaks here in a sacramental dialect, and retains the
same style he had used formerly concerning the passover,
Exod. xii. 11. It is the Lord's passover. Now this cannot
be meant but figuratively ; for certainly the lamb, or the eat-
* ing of it, was not literally the Lord's gracious act of passing
over the Israelites' houses, when he came to destroy the E-
gyptians on every side of them ; but a sign or token of his
passing over them ; and yet he says expressly, It is the Lord's
passover. Thus also did he speak of the other sacrament,
viz. circumcision, when he instituted it, Gen. xvii. 18. This
is my covenant. Now circumcision was not literally the co
venant itself, but only a sign and seal of the covenant. Also, in
the institution of the Lord's supper, he uses the same sort of
figurative speeches ; and if the Papists will not grant this con
cerning the bread, when Christ said of it, This is my body ;
yet whether they will or not, they must own it concerning
the wine, when he saith, " This cup is the new testament."
Or a Familiar Instructor. 73
here is a two-fold figure ; first, he did not mean this
properly or literally of the cup or vessel that contained the
wine ; for so the cup cannot be the New Testament or cove
nant of grace, but the wine contained in the cup. Neither,
secondly, can the wine be properly called the New Testament
or covenant itself, but only a sign or pledge of it. So that
we see such metonymical and figurative speeches are the or
dinary sacramental language that God in all ages hath made
use of, in instituting the seals of his covenant. And can Pa
pists give any solid reason, why such speeches as these
should be taken in a figurative sense in one place, and not in
another, when the case is the same, and the necessity plainly
equal ?
Q. What is the meaning of Christ's words concerning the
cup, Drink ye all of it ,• this do ye, as oft us ye drink it, in
remembrance of me 9
A. He means these things ; 1st, To discover the freeness of
his grace, and the ready welcome he gives to all his guests,
even the meanest and poorest of them.
2dlyt To teach us thirstily and affectionately to receive,
(together with the cup), the precious blood of Christ, and by
faith apply it to our souls in a particular manner, for the
curing of all our diseases, the washing away all our sins, and
the supply of all our wants.
3dly, That in the receiving and drinking of this cup, we
should entertain and keep up a fresh and thankful remem
brance of Christ's sufferings, and of his dying love, in shed
ding and offering up his blood as a propitiatory sacrifice for
our sin*. We should remember and think upon, both what
he hath done, what he is still doing, and what he is about to
do for us.
Q. Why are we so expressly charged to remember Christ
in Ms ordinance $ are we in any hazard of forgetting
him ?
A. Yes ; our Saviour knows that we have worldly hearts,
treacherous memories, and stand in need of all these memo
randums, to keep up the lively remembrance of his love.
Q. What is implied in remembering of Christ ?
^. It hath in it, 1. The knowledge of Christ, and the me
thod of redemption through his blood*
2<%, Some precious acquaintance with him, by a work of
grace on the heart, and closing with him by faith.
3dly, A believing contemplation of his death and suffer
ings.
VOL. II. No. 10, K
A Sacramental Catechism :
Such a remembrance as makes deep and suitable
impressions on our souls.
Q. What obligations lie upon its to keep up the remem
brance of Christ ?
A. 1st, Because he is our most loving Friend ; a friend that
remembered us in our low estate, and that hath done more
for us than all the friends of the world could or would have
done.
2dh/j Because he is an absent friend ; yea, absent on our
account, and still negotiating our affairs at the court of heaven.
He constantly remembers his people, and hath them still on
his heart, and in his eye.
3(%, Because he is a friend quickly about to return. He
is still meditating on it, and fast preparing for it. He is
hastening to come again in the clouds to meet his people, take
them home to his palace, and put them in possession of all his
purchase.
Q. What kind of remembrance of Christ ought we to have,
in receiving the sacrament ?
A. Not a bare historical remembrance, for so Judas, Pi
late, and the devils in hell, may remember how they betrayed
and crucified Christ on earth ; but it is a remembrance with
suitable impressions on our souls.
ls£, We must have an awful and reverential remembrance,
adoring the justice and holiness of God, displayed in the suf
ferings of Christ, his dear Son. O how vehemently did he
hate sin, that he would not spare him when he cried, and was
but surety for another ! May not we cry with the Bethshe-
mites, 1 Sam. vi. 20. " Who is able to stand before this holy
Lord God ?"
2dly, It must be a mournful and heart-breaking remem
brance, looking on a slain Christ in the elements, as one pierc
ed through and crucified by our sins j and our eye should af
fect our hearts with grief and sorrow for those sins that nail
ed and killed the Lord of life.
3dly, We must have a sin-loathing remembrance, abhorring,
with the utmost detestation, our cursed sins, that made a
strong and mighty Redeemer to sweat blood, and groan un
der their weight ; yea, never parted with him till they brought
him to a bitter death.
4thly, It must be an affectionate remembrance. The un
paralleled love of Christ discovered in the sacrament, must
not be thought on without love. Our hearts should even
burn with affection to him, when we remember the great
Or a Familiar Instructor. 75
doods of wrath that brake in upon Christ's soul, and yet could
not drown his love to us.
5thly, It must be a thankful remembrance, saying, " O
what shall I render to Christ for undertaking my deliverance,
and wading through hell to save me from perishing there for
ever ! O if men aad angels would help me to extol his free
grace and wondrous love !
6thly9 It must be a fiducial remembrance, laying the whole
stress of our soul's justification and salvation upon the death
of Christ ; pleading it with God, for answering all the accu
sations of Satan, the indictments of the law, and challenges of
our own consciences.
Q. What is the import of these words of Christ^ concerning
the cup : This cup is the New Testament in my blood, shed
for many for the remission of sins ?
A. It is a figurative speech, as I shewed before, and the
plain sense of it is, The wine in this cup, as representing the
shedding of my blood for your sins, is a sure sign and token
to you, of God's making and confirming the New Testament,
or covenant of grace, with you; and of his sealing all the
blessings of it unto you ; or, this cup is a visible pledge to
you of that rich covenant with its blessings, which is brought
about and ratified to you by the shedding of my blood for
sin.
Q. What are the sweet instructions and meditations which
these words of Christ do afford us *
d. They are many, such as these ; I*/, The covenant of
grace is Christ's testament, wherein all manner of precious
legacies are freely bequeathed unto his people.
2r%, That this testament is sure, and of undoubted force,
being confirmed by the death of the testator, and sealed with
his blood.
3<%, That Christ puts a sealed copy of his testament into
every worthy communicant's hand, at the "Lord's table.
4thly, That the covenant of grace, with all its blessings,
is purchased by Jesus Christ to believers, by the price of his
blood.
§thly, That pardon of sin is one of the choicest legacies in
Christ's testament, to be highly valued.
6thJy9 That without the shedding of blood, (even the pre
cious blood of Christ, which is the blood of atonement), there
is no remistion of sin.
7thly, The blood of Christ cannot be effectual to any, unless
it be received and applied by the hand of faith.
Sthly, That in order to make good a title to covenant-
76 A Sacramental Catechism :
blessings, it is absolutely needful that every man for him
self, do take hold of the covenant, as tendered in the gos
pel-ordinances.
Sthlyi That the news of a covenant ratified, and par
don sealed by the blood of Christ, is most reviving and
refreshing to the guilty soul ; as wine that makes glad the
heart.
Q. What are the legacies and blessings contained in the
Testament given and sealed to believers in the Lord's sup-
A. There is the Holy Spirit to teach, guide, and com
fort them ; there is pardon of sin, and peace with God ; in
a word, there is wisdom, righteousness, sanctification, redemp
tion, grace, and glory. All which, with many more, were
mentioned before, among the promises of the covenant of
grace.
Q. How shall we know if we have any part in Christ's
Testament, or if our names be in it ?
A. By these two things : 1st, If we do heartily take hold
of it, embrace its promises, and acquiesce in the method of
salvation contained in it.
2 c%, If we can prove ourselves to be among Christ's poor
relations, or claim any sibness to him by faith and regenera
tion : All these, being children and heirs, have an interest in.
Christ's testament, Isa. Ivi. 4, 5. John i. 12. 2 Cor. vi. 16,
17, 18. Ezek. xxxvi. 25, 26. Rom. viii. 17.
Q. What are the marks of those who are children of Christ's
family, and heirs of his testament ?
A. They are such as are begotten by the word to a lively
hope, transplanted from nature's garden to grace, and become
plants of his right hand's planting.
2c%, They know something of the Spirit of adoption, and
his operations in their souls ; particularly in discovering sin,
exciting to prayer, conquering lusts, and sanctifying the hearty
Horn. viii. 15. Gal. iv. 6. Epli. iv. 23, 24.
3rffy, They have children's frames and dispositions of heart,
vix. A filial fear and reverence of God, a filial love and af
fection to Christ, and a deep hatred of every thing that is of
fensive or dishonourable to him. Also they have a great
concern for their mother, the church, and a love to their
brethren, the saints. They love their Father's presence, and
desire to be much about his hand, Mai, i. 6. John viii. 42,
Psalm cxix. 135. Psalm cxxxvi. 6.
^thly, They have children's appetites for their food : They
earnestly desire the ordinances, and communion with Cluibt
in them, Psalm Ixxxiv. ]. 1 Pet. ii, 2.
Or a Familiar Instructor. j?7
Q. How are we assured that Christ's testament is firm and
unalterable ?
A. From these three things; 1st, The faithfulness and
immutability of the Testator, Heb. x. 23. Heb. xiii. 8. Rev,
i. 5.
%dly, It is become of unalterable force by the Testator's
death, and is confirmed by his blood, Heb, ix. 16, 17. Mat.
xxvi. 28.
3<%, He hath appended the two great seals of heaven to
it, baptism and the Lord's supper, of purpose to declare the
validity and fulness of his testament.
Q. But Iww are we certain that this testament will be du
ly executed, conform to the Testator's will ?
A. Because, Is/, He hath left it in a sure and faithful hand,
even that of the Holy Spirit, who is the executor thereof, to
apply it, and bestow the legacies it bequeathes upon those
who are named in it, John xiv. 16, 26.
Yea, 2<%, The blessed Testator is risen from the dead,
and lives for ever, to see the execution of bis own testament
himself, Rev. i. 18. Heb. vii. 25.
Q. When will all these legacies be bestowed on the heirs
of this testament ? Is it just now ?
A. They are just now infeft, and vested therein, by the
word and sacraments ; whereby their right is sufficiently se
cured to the great estate which Christ hath left them by his
latter-will. And, in the mean time, they have out of it a
sufficient maintenance, to continue till the time appointed
come, when they shall enter into the full possession of the
whole. Believers, while here, are but minors, and not fit
to be entrusted with the management of their estate, so
that it is secured for them in good hands, till they arrive at
full age.
Q, What is the meaning of the words which Christ spoke
with respect to the iv hole sacrament : u For as often as ye
eat this bread and drink this cup, ye do shew* forth the Lord's
death till he come ?"
A' It is as if he had said, See that ye make conscience
of coming to this holy table, and of coming frequently ; for
every time you do it in a right manner, you keep up the me
morial of your Lord and Saviour's death, in a way that is
pleasant to him ; seeing he hath appointed this as a standing-
ordinance in the church, to continue till his second coming
to judgement. ; when he will call his whole servants to account
concerning their observing his injunctions, and this among
the rest.
78 A Sacramental Catechism :
Q, What obligates lie upon us to come and partake of
this ordinance ?
A. All the professors of Christ are obliged to it on many
accounts: 1. In point of duty. 2. In point of interest. 3.
In point of gratitude. 4. In point of safety.
Q. How are we obliged in point of duty ?
A. Because Christ our Lord and law-giver hath perempto
rily commmanded it ; nay, for the more security, he repeats
the command twice, 1 Cor. xi. 24, 25. " This do ye, this
do ye ; and surely all of us owe obedience to his authority,
without reserve.
Q. How are we obliged to partake in point of interest ?
A. Because of the great advantages which are to be got
by it, seeing Christ and all the benefits of the new covenant
are here sealed and applied.
Q. How are we obliged to partake in point of gratitude ?
A. 1st, Because the command enjoining this duty, was
among the last words of our dying friend and Saviour, who
did more for us than all the world could have done.
2df/y, Because the design of the ordinance is to keep up
the memorial of the love which our dying Saviour expressed
at the first institution of it, in suffering death, and offering up
himself a sacrifice to divine justice in our stead.
3dty, Because he seeks no greater return for his love, than
a thankful remembrance of it.
Qdhly, Because he puts us to no greater charge to express
it, than by eating and drinking at his table.
Q. How are we obliged to partake in point of safety ?
A* Because the slighting, or wilful neglecting of this ordi
nance, is a great sin before God, and very provoking to him,
as well as dangerous to ourselves.
Q. Wherein lies the sin of neglecting this ordinance ?
A. In respect it is no less than contempt of the words of
our dying Saviour, disobedience to his command, ingratitude
to our greatest benefactor, a base slighting of God's love,
Christ's sufferings, and all the great preparations he hath
made for us : a wronging of our own souls, and despising of
our choicest mercies and privileges.
Q. What is the danger of neglecting this duty ?
A. It draws on the wrath and vengeance of God, nay, of
Christ the Mediator ; which must be very terrible. As God
threatened to cut off those that neglected the passover of old,
so he threatened severe wrath against those who should ne
glect the gospel-feasts, Numb. ix. 13, Zech. xiv. 16, 17, 18,
Or a Familiar Instructor. 7$
And these threatenings are renewed, Mat. xxii. 7. Luke xvi.
24.
Q. Is it a good excuse for neglecting this ordinance, for
the people to say, they are not prepared, have quarrels with
their neighbours, or cannot get such particular sins left ?
A. No ; for the want of preparation is our sin, and one sin
can never excuse or answer for another. It is a fearful thing
to live in a sinful course against light, and then to make sin
an excuse for the neglect of commanded duty.
Q. Is it not enough that ice partake of the Lord's supper
once in our lives, as ice do of the other sacrament, baptism ?
A. No ; for baptism, being the sacrament of initiation, is
not to be repeated ; but the Lord's supper, being for nutri
tion, is often to be received.
Q. What obligations lie on us to partake often f
A. We are obliged to it, 1. By our Saviour's words at the
first institution, 1 Cor. xi. 25, 26. " As often as ye do this ;"
which have the virtue of a command to frequency in commu
nicating.
2. By the examples of the apostles and primitive Christi
ans, whose practice it was to communicate frequently, nayt
for ordinary, every Lord's day, Acts ii. 42, 46. Acts xx. 7.
3. Our soul's necessities do call for frequency in partak
ing ; for we are oft ready to forget Christ, and therefore we
oft need this ordinance to bring him to our remembrance.
We are oft subject to spiritual deadness, weakness of faith,
and decays of grace ; and therefore have frequent need of this
ordinance, for strength and quickening.
Q. Are we as much obliged to frequentcommunicating,
as the apostles and primitive Christians were ?
A. Though they were in a much better frame for it, as
having had more recent and warm impressions of the love
and death of their Redeemer constantly upon their spirits,
than we have ; yet certainly we are under as strong obliga
tions to frequent partaking, as the first Christians were.
For we have the same Lord and Saviour that they had, and
are under the same obligations of love and gratitude to him.
We have the same need of the application of Christ's blood,
and a confirmed interest in his meritorious death that they
had ; and consequently the same need of this memorial-feast
and sealing ordinance.
Q. Ts not frequency apt to breed formality in this duty?
A. 1st, The same things may be alleged with respect to
other duties, which yet is no good argument for the unfre-
quent practice of them.
SO A Sacramental Catechism •
2 dly, This fault is no ways chargeable upon the holy or-
tiiiiance and institution of Christ, but upon the corruption and
carelessness of our hearts ; which we ought diligently to
watch and strive against ; endeavouring in Christ's strengths
as often as we partake, so often to prepare for it, with all
due care and solemnity.
Q. What is meant by shewing forth the Lord's death in
the sacrament, which seems to be laid down as our main bu
siness in this ordinance ?
A. We may be said to represent, shew forth, and annunciate
the death of Christ in this sacrament, three ways : Istf, With
i-espect to ourselves. 2<%, With respect to the world. 3dly,
With respect to God.
Q. How are we to shew forth the death of Christ with re
spect to ourselves ?
A. As the external elements and signs, in the Lord's sup
per, do give a plain representation of the death and sufferings
of Christ to the eye of the body ; so, in partaking of these ele
ments, we ought to set the things represented by them (viz.
the death of Christ, with the matchless love he therein ex
pressed) before the eyes of our minds and understandings, in
order to beget a fresh remembrance of that dying love, and
to raise our faith and hope in a crucified Saviour.
Q. How are we to shew forth Christ's death in the sacra -
mtnt with respect to the world ?
A. By owning hereby, in the most public manner, that we
are the disciples of a crucified Jesus ; not ashamed of our
Master, or his ignominious death, but declaring before all that
we glory in him, and rely upon the merits of his death here
shewed forth, as the only hope of our salvation ; and that we
have no Saviour besides him.
Q. How are we to shew forth Christ's death in the sacra
ment with respect to God ?
A. Two ways : 1 s£, We are to shew it forth to a loving
and merciful God, in a way of thanksgiving and praise : as
cribing all glory to him for such a noble ransom and sacri
fice, as he hath found out and provided for us.
2dly9 We are also to shew forth Christ's death in the sacra
ment to a just and sin-revenging God, in a way of faith and
prayer ; pleading this sacrifice with God, as a screen and de-
i'ence against the sword of justice, and curse of the law ; and
presenting it as the ground of all our hopes and expectations.
Q. Is the Lord's supper to be reckoned a sacrifice to God.,
as the Papists have turned it, in their mass, into a proper
atoning sacrifice for the sins both of the dead and living ?
Or a Familiar Instructor, 81
A. Not at all ; for that is nothing but an abominable cor
ruption of this blessed ordinance. For though the Lord's
supper be a representation and memorial of the sacrifice of
Christ's death and sufferings, \vhieh he offered to God upon
the cross for our sins; and, in partaking thereof, we may by
faith plead this sacrifice with God : Yet the sacramental bread
and wine are no such sacrifice to God themselves, but only a
sign and seal thereof, given by God to us for strengthening
our faith in his mercy promised unto us through Christ's
death.
Q. What are the absurdities of the Papists' doctrine and
practice in this matter ?
A. ls£, The Popish mass priests do usurp Christ's priest
hood and office, pretending really to offer up Christ a sacri
fice to God, which none but himself could do.
2dly, This highly reflects upon the perfection of Christ's
sacrifice, that he once offered up on the cross, which we
are assured, by the word of God, was acceptable to God, per
fect, and never needing to be again repeated, Heb. ix. 25,
26, 27, 28. Heb. x. 12, 14.
3d/z/, This is bottomed on their absurd doctrine of transub-
stantiation, which teacheth, that the bread in the sacrament
is turned into Christ's real and true body, which is most false ;
as I proved before.
Q. What is the import of shewing forth the Lord's death
till he come ?
A. Till he come, imports, \st, That this sacrament is to
endure till Christ's second coming, and no longer*
2<%, That, in communicating, we should have the lively
faith of Christ's coming at the great day, to judge of our sin
cerity and faithfulness in covenanting with him ; as also to
fulfil all his promises to worthy communicants.
3c%, That communicants should always live in the hope
and expectation of the coming of Christ, and of everlasting
glory, Tit. ii. 13. Judo, ver. 21.
Q. Why cannot this sacrament continue after Christ's
coming ?
A. Because in heaven there is no need of sacraments.
Here we hold communion with Christ by signs and symbols,
in regard of our darkness, distance, and imperfection ; but
above, believers will see him as he z's, and enjoy him perfectly.
Faith shall be turned into vision, and hope into fruition.
The day will then break, and all the shadows will flee away,"
Cant. ii. 17. Rev. xxi. 22, 23.
Q. What is the meaning of these tvords of Christ at the
VOL. II. No. 10. L
A Sacramental Cateehism ;
first institution, u Henceforth I will not drink of the fruit of
the vine, until that day when I drink it new with you in my
Father's kingdom ?"
A. Christ designs hereby to teach his disciples several
things : 1st, That now he was taking his leave of sacraments
and ordinances here below j and that there is no use for such
above.
2d!y, That the Lord's supper here is an emblem of the
marriage-supper of the Lamb hereafter, or a representation
of that heavenly communion above, which the saints for ever
partake of with the Lord Jesus, which is held forth by the
pleasures of a banquet^of wine.
3My, That the pleasures of that communion which they
should entertain with him in heaven, will never wax old, but
always continue fresh and new.
Stilly, That in this world they were no more to have com-
m union with him in his bodily presence, as they had formerly
enjoyed ; but they must henceforth feed on him by faith, till
their happy meeting together in heaven, where faith will be
swallowed up in vision.
5/^fy, That notwithstanding of the want of his bodily pre
sence, they should still keep up communion with him in the use
of this ordinance, patiently waiting and looking for the full ac
complishment of it, in that glorious eternal feast above.
Q. Is there not a great difference betwixt the communion
here, and the communion above ; or bewixt our drinking the
fruit of the vine here, and our drinking it new with Christ in
It is Father's kingdom ?
A. Yes, the odds are very great : For, 1st, The commu
nion, which Christ allows his people here, is but the fore
taste or first-fruits of the promised land, given to wean their
hearts from this world, and sharpen their appetites and de
sires after the Canaan above, where these lirst-fruits do
grow and are fully ripe.
2d/y, The comforts of the lower table are but small, and
oi short continuance for ordinary ; but those of the higher
table are full, satisfying, and everlasting.
\)dly, Here we feed on aa absent Christ by signs and sym
bols, and have but bad appetites for our food : But the com-
mupicants above will enjoy Christ's bodily presence, see him
as he is, aud have vast and never- failing appetites for that
heavenly feast.
Ithly, Here communicants meet in parcels, and in sundry
places : But above, the church of the first-born shall meet
together in one general assembly, and be all set together
with Christ, as it were, at one table.
Or a Familiar Instructor. 83
j, Here many traitors and unworthy communicants do
thrust themselves in among the children, and many things
happen to marr the children's comfort : But above, no Judas
or unfurnished guest can come, nor any thing fall out to im
pair the glory of that feast.
Qthly, The lower table is placed in temples made with
hands, with earthly men attending ; but hereafter the glorious
heavens will be the rooms, and the heavenjy hosts the attend
ants.
7thly, Here the communicants are entertained with the
singing of psalms : But above there will be the multitude of
the heavenly host, singing, " Hallelujah to the Lamb that
sits upon the throne, and glory to God in the highest."
Q. What are the great ends and uses of the Lord's sup
per ?
A. 1st, To keep up the solemn and lively remembrance of
Christ's death, and dying love to lost sinners among men,
while the world stands.
2^/y, Solemnly to make over, apply, and seal Christ, his
purchase, and all the benefits of the new covenant, unto true
believers.
odly, That hereby we may have occasion to make public
profession of our owning and receiving a crucified Jesus, as
our only Saviour and Master.
4////y, That we may testify our thankfulness to God, for
giving his Son to die for our redemption ; and to the Son,
for laying down his life so willingly for us.
$thly, That we might get a pledge and seal of our union
and communion with Christ, and our faith in his promises
strengthened and confirmed.
6M/y, That we may renew and seal our covenant with God
in Christ, personally ratify pur baptismal vows, and solemnly
bind ourselves to take God for our God, and give ourselves
to be the Lord's people, and to walk with him in the ways of
gospel, obedience.
?thly, It is appointed as a sign and bond of believers' union
and communion among themselves ; their mutual love to and
fellowship one with another.
Lastly, It is designed as a spiritual meal, for strengthening
of the Lord's people in the inward man ; for nourishing their
graces, chearing their hearts, removing their fears and faint-
ings, and giving them a pledge of heaven, and a foretaste of
the eternal communion above. For all which, see Mat. xxvi.
36, 27. 1 Cor. xi. 20, 25, 35, 36. Gal. iii. 1. 1 Cor. x. 10,
17. Heb. ix. 15, 16, 17.
L2
84 A Sacramental Catechism r
Q. Is it not to be feared that many have net right ends in
coming to the Lord's supper ?
A. There is too much ground for it ; and people's ends
are surely wrong, 1. When they come to the Lord's table
to make atonement for their sins, or purchase and ensure
heaven to them ; as some ignorant persons think they do in
this action.
2J/y, When they come, thinking hereby to hide or cloke
some sin or wicked practice they are presently living in.
3;%, When they come only to comply with the custom and
fashions of the places where they live, or to prevent people's
having bad thoughts of them, or some worldly inconveniences
to themselves.
4/%, When they come to please ministers and friends, or
to gain applause and a good name in the world.
5l/«£y, When they come in order to qualify or put them,
selves in a capacity for obtaining or keeping lucrative posts
or places of preferment in the world
Bthfy, When people come to this ordinance, thinking to be
converted by it, and brought in to Christ.
Q. May not people be converted by this sacrament ?
A. This is not a converting, but a confirming ordinance
in its own nature, which doth suppose that those who come
to it are converted, and in Christ before. Yet we must own
that this ordinance hath been the occasion of converting
many thousands, by reason of the word preached or dropt at
the dispensing of it, which God hath signally blessed to them.
But though sovereign grace may do so, this is no warrant
for unconverted persons to come and partake of this holy
feast, which the maker of it hath not instituted for them, but
for his people.
Q, To whom is the Lord's supper to be administered?
A. Only to those who have a gospel right to it, and gos*
pel- preparation for it.
Q. Who are those who have a gospel-right 'to this ordi
nance ?
A. There is a two-fold gospel right : I. An external right
with respect, to the church. 2. An internal right with re
spect to God.
Q. II ho have an external right with respect to the church ?
A. Those who, being baptized, have a competent measure
of Christian knowledge, profess their faith in Christ, and live
religious arid blameless lives before men. These have so far
a right to this table in the sight of men, that they cannot fcsQ
Or a Familiar Instructor. 85
iustly debarred from it by the office-bearers of Christ's house,
Acts viii. 36, 37, 38. Phil. i. 27. .
Q. Who are those that have not this right, and are to be
kept back from this holy table ?
^4. All who are grossly ignorant, or openly profane.
Q. Who are to be reckoned grossly ignorant ?
A. All those who know not God in his nature, persons, and
attributes ; who know not their misery by nature, and the way
of their recovery by Christ ; who know not the nature of re
generation or conversion, nor the ends and uses of the Lord's
eupper.
Q. Why should such, ignorant persons be kept back from this
ordinance ?
A. Because they are not capable to examine themselves
in order to prepare for coming, nor rightly to discern the
Lord's body in the sacrament when they do come ; and so
they would provoke God, and get no benefit by their coming,
but much hurt, 1 Cor. xi. 28, 29. 1 Tim. v. 22.
Q. Who are to be reckoned openly profane ?
A. All such as live in the open and known commission
of siu, and omission of duty, without repentance, or serious
resolution to reform their lives.
Q. Why are such to be kept back ?
A. Because such do but mock God, when they pretend to
seal a covenant with him : They dishonour God, and profane
the ordinance, when, with unholy hands, they presume to
meddle with such holy things : Yea, they contract the guilt
of Christ's blood, and eat and drink judgment to themselves^
1 Cor. xi. 27, 29. Mat. vii. 6. Numb. is. 6, IK
Q. Are all. those who have knowledge in their heads,
or morality in their lives, to be thought worthy commum-
. cants ?
A. Though such have a right to this ordinance before
men ; yet many such may want grace in their hearts, and so
have no right before God, and consequently unworthy com
municants.
Q. Who are those ivJio have an internal and true right to
the Lord's table in the sight of God ?•
A. All such who are truly in covenant with God, believe
in Christ with their hearts, obey him in their lives, and make
suitable preparation for this holy ordinance.
Q. Doth not God call and invite all the prof essors of Christ
to come to his table ; and consequently have they not all a
right ?
A. Very true ; nil professors, nay, the greatest sinners, are
80 A Sacramental Catechism :
called to come ; but surely God doth not call them to come
to his table in their sins, but to come in due order ; first to
quit their sins, close with Christ, and then to come to his
table : We are first to prepare, and then come. And though
many unprepared persons may have allowance from men, who
know not their hearts or secret actions ; yet none but the pre
pared (notwithstanding of the general call) have God's allow
ance to come to his table, or can expect benefit or welcome
from him, Isa. Iv. 7. Mat. xxii. 11, 12.
Q. Why have none God's allowance and welcome to his
table, but believers in Christ ?
A. Because this is a seal of God's covenant with his
people, which supposeth that it should be made and consent
ed to our on part before-hand, otherwise we annex the great
seal of heaven to a blank ; which is a mocking of God. So
that this ordinance is instituted to confirm believers who are
in the covenant, and not to convert unbelievers ; and con
sequently none but believers have a right before God.
Q. Are all believers still toelcome guests to his table ? or can
they never be guilty of unworthy communicating ?
A. There is more requisite to worthy communicating, than
being in a good state ; we must also be in a good frame :
There must not only be faith in a habit, but faith in the live
ly acts. So that if a believer neglect to examine himself, fail
in his preparation, or want grace in exercise, he even commu
nicates unworthily : Yet neither this, nor any other of his
sins, will bring him into condemnation, though it brings on
chastisement, 1 Cor. xi. 28, 30, 31, 32. Mat. xxv. 5. liom.
viii. 1. Psal. Ixxxix. 32.
Q. What is it to communicate unworthily ?
A. It is for a man to partake in an unworthy state, an unsuit
able frame, or with wrong ends. Or, more particularly, it is
for a person to approach ignorantly, without suitable know
ledge : Or, to approach formally, without a suitable, reve
rence and awe of God ; or to come without due preparation,
without the exercise of faith, love, repentance, spiritual hun
ger, thankfulness to God, covenanting with him, and resolu
tions against sin : Or to come, entertaining some known sin
in the life, whether of omission or commission, or harbouring
some secret lust in the heart, such as pride, malice, or re
venge.
Q. Is not unworthy communicating, both highly sinful ami
dangerous ?
A. Yes ; for, 1 <tf, The sin of it is no less than mur
dering the Son of God, and being accessary to the guilt of
Or a Familiar Instructor. 87
shedding his innocent blood. 2d!y, The danger of it is both
temporal strokes and eternal damnation : For this heinous
sin God is provoked to throw the bodies of many into the
grave, and the souls of many into hell, 1 Cor, xi. 27, 29, 30.
Q. Why should this sin, be reckoned so very heinous ?
A. For these reasons : 1st, It argues a low esteem and
an undervaluing of Christ, his precious blood, and redeeming
love.
2J/y, It is a solemn affront to Christ ; as it is to a king, to
throw his picture or great seal into a puddle.
3*//y, It is a horrid mocking of Christ, as it is a pretence
of love to him, and hatred of sin, while, in the mean time, sin
is hugged and Christ despised.
^thly. It is a plain accession to the guilt of the Jews and
Romans, who embrued their hands in Christ's blood ; for he
is reckoned accessary to a murder who consents to it, aids
or abets the murderers ; and this unworthy communicants are
guilty of.
Q. Is not the guilt of unworthy communicants in some re
spects more heinous than that of the Jews ?
A. Yes ; for the Jews, when they pierced him and shed his
blood, they did it ignorantly ; they dia it to one they reckoned
a criminal and a blasphemer ; they did it to him when he was
in the form of a servant, in a state of humiliation. But un
worthy communicants do this wittingly against him ; they
own him to be their innocent Saviour, now gloriously exalted
at the right hand of God ; and at a time when he is displaying
his love, and making a rich feast to them ; which makes the
crime horrid and monstrous. Which consideration should
make us all tremble, and cry with David, Psal. li, 1 4. " De
liver me from blood-guiltiness, O God."
Q. Who are those that may be reckoned worthy communi
cants ?
A. Those who are in a worthy state, viz. a state of grace ;
who have a worthy frame of spirit, viz. the lively exercise
of grace ; and who have worthy ends and designs, viz. to
shew forth Christ's death, and to renew covenant with God.
Q. Are there any worthy communicants in a legal sense ?
A. No ; for the best saint hath no worth or merit before
God ; he hath nothing in himself to found his claim or plea
for any of these good things which God bestows in the sacra
ment. There are still many sins and imperfections in the
best, so that after we have done all, we must acknowledge
ourselves to be most u unworthy and unprofitable servants,"
Gen, xxxii. 10. Luke xvii. 10.
SS A Sacramental Catechism .*
<£. What is then meant by the worthiness which some com*
nmnicants are said to have ?
A. Nothing Uut a gospel suitableness and meetness of our;
soul's state and frame in this holy ordinance ; for worthiness
is often taken in this sense in scripture, Mat. xxii. 8. Luke
ii. 8. Col. i. 10. Rev. iii. 5.
Q. Is perfect holiness, a strong faith, or a very great mea
sure of knowledge in religion, or sensible joy and comfort at
the Lord's table, essentially necessary to worthy communicat
ing ?
A. No ; for there may be worthy communicants in a gos
pel sense, graciously owned and accepted of God, who yet
may have many sins and doubts, much darkness and confusion :
but where there is any measure of true faith in Christ, though
weak, the Lord marks not iniquity, but looks on the soul as
white, through the imputed righteousness of Christ, Numbers
xxiii. 21. Psal. cxxx. 3, 4.
Q. What is it then to communicate worthily ; and wherein
lies the nature of this work and duty?
A. It is a complex act, and a very great work; and it
lies shortly in our receiving Christ and his benefits with the
hand of faith, and making particular application of them for
our souls' necessities ; as wre receive the elements with our
bodily hand, and make use of them for our bodies. Or,
it is, to cast our guilty souls into the open arms of a
crucified Saviour for mercy, and, in the mean time, to em
brace and clasp about this bleeding High-priest with the arms
of faith, as our Saviour and Lord ; saying with Thomas,
My Lord, and my God. It is a flying into his hands for shel
ter, and applying his blood for pardon and cleansing. It is a
taking Christ's body and blood to save us, and a giving up
our souls and bodies to be saved, taught, and ruled by him.
Or, in a word, to communicate worthily, is to eat and drink
at Christ's table, with a believing and thankful remembrance
of his love, resting on his merits, mourning for sin that
pierced him, and solemnly resolving to pierce Trim no more.
Q. What are the advantages of worthy communicating ?
A. There are very many, and very great ; hereby Christ
and his benefits are received, the soul's diseases and plagues
are cured, our sins and lusts weakened and killed, and our
graces strengthened and increased. Hereby the hard heart is
softened, and the cold heart inflamed, the dead soul quickened,
and the palsied hand cured, and feeble knees strengthened.
Hereby the straitened soul is enlarged, the wandering heart
fixed, the creeping desires elevated, the fainting heart sup-*
Or a Familiar Instructor. 89
ported, the cloudy mind brightened, the uneasy conscience
satisfied, and doubting souls resolved ; many times hath
Christ made himself known to his disciples in the breaking of
bread ; herein he hath allowed them the smiles of his face,
the comforts of his Spirit, and seal of their pardon, and a
sight of the King in his beauty, and a Pisgah view of
Canaan. O worthy communicant ! is there any meal in
the world so profitable as this ? A meal that proves life to
your souls,' and death to your sins ; a cordial to your
hearts, and balm to your wounds ; strength to your graces,
and poison to your lusts !
Q. What are the disadvantages of unworthy communica
ting ?
A. It draws down judicial strokes from God upon the soul,
diseases and untimely death on the body, and eternal wrath
upon both. It brings on desertion from God, and the rebukes
of his anger, darkness on the mind, deadness and impenitency
on the heart, barrenness and leanness on the soul, decay and
withering on the graces, formality and lifelessness in duties,
searedness, and sometimes horror on the conscience : Yea, it
lets loose Satan against the soul. And some of these plagues
have even believers themselves smarted under, for their care
less communicating, 1 Cor. xi. 29, 80.
Q. \Yhat is the meaning of these words^ 1 Cor. xi. 29. " He
that eateth and drinketh unworthily, eateth and drinketh
damnation to himself, not discerning the Lord's body ?" Is
this sin so damnable , that there is no pardon for it?
A. Though the sin be heinous, yet it is not unpardon
able ; that is not the meaning Of the words; the word dam
nation, in the original is Krima^ which properly signifies
udgment, as well as damnation^ and therefore our Assembly
divines use that word upon this subject, " They eat and drink
judgement to themselves," i. e. they make themselves liable to
temporal, spiritual, and eternal judgements : Temporal and
spiritual judgements will follow them in this world, and,
without a timely repentance, these will end in eternal damna
tion in the other. This is pardonable, as well as all others,
through " the blood of Christ, which cleanseth from all sin."
For as the virtue of this precious blood saved and cleansed
many who actually shed it at Jerusalem ; so it can save and
cleanse those who spill and trample it under foot in the sacra
ment, upon their application to it, Luke xxiv. 4-6, 47. Acts
ii. 36,38,41. Uohn i. 7.
Q. Doth the presence of a wicked man pollute the sa
crament to worthy receivers ivJio sit at the table with Mm ?
VOL. II. No. 10. M
90 A Sacramental Catechism :
A. No ; for it is said, he eateth and drinketh judgement
to himself only, not to another that receives with him : Ci
ther wise Christ and his apostles had been defiled by the com
pany of Judas ; for at the sacrament of the passover he
certainly was.
Q. Why is the guilt of this damning sin laid upon the un
worthy communicants not discerning the Lord's body ?
A. Because he doth not distinguish betwixt common bread
and the sacrament bread, which represents the Lord's body ;
but useth it with as little preparation and regard, or as care
lessly, as he useth the other ; which infers dreadful guilt be
fore God.
Q, Where is the sacrament to be administered ?
A. Only in the congregations and assemblies of God's
people. For, 1st, Christ gave it to his disciples when met
together, and not to any of them apart, Matt, xxvi, 20, 26.
2dly, It was the practice of the primitive and apostolical
churches to administer and partake of this sacrament pub
licly, when the congregation or church was assembled to
gether in one place ; which is ratified by the apostle, 1 Cor.
xi. 20.
3(%, Because it is one great design in this ordinance, to
testify union or communion of Christians one with another,
I Cor. x. 16, 17. " For we being many, are one bread." Now
this union of many cannot be expressed where there are not
many convened together to do it.
Q. Wherefore may not the sacrament be administered to
the sick, or persons on a death-bed ?
A. It ought not, because of the foresaid reasons ; and also
in regard of these following : 1st, We have neither precept nor
example for this practice in the word of God ; and so it can
not be done in faith, Rom. xiv, 23.
2dly9 It derogates much from the awfulness and solemnity
of this great and august ordinance, to administer it so pri
vately, and with so little deliberation and preparation, as
often it is done, where this practice is allowed.
odly, Few sick or dying persons are privileged with such
stayedness of mind, calmness of thought, free exercise of
reason, and undisturbed use of the faculties, as is necessary
for a man's examining himself before he partake, and so ex
erting the several acts of faith, and the other graces which
are requisite in partaking. And to administer the sacra
ment to those who are tossed with sickness, distracted with
pain, or incapable of any freedom or distinctness of thought (as
Or a Familiar Instructor. 91
most sick people are), is to profane the ordinance, and to do the
sick person more harm than good.
kthly, This were to symbolize with Papists and idolaters in
their superstitious practices, and to homologate their errors :
For Papists believe that the sacraments do of themselves con
fer grace, and that all is well, if they at last partake of this
sacrament. From all which errors, idolatries, and superstitious
customs, we ought to keep a due distance, in obedience to
God's command, Exod. xxiii. 24. Levit. xviii. 3. Deut. xii.
1 Cor. x. 6. Rev. xviii. 4.
Q. Seeing it is our indispensible duly to communicate, and
that frequently, and it is so highly dangerous to communi
cate unworthily, What course shall we take, in order to our
being worthy communicants ?
A. We must with all earnestness seek after that gospel
fitness and preparation, which God requires of those that ap
proach to this holy ordinance.
Concerning our PREPARATION for the LORD'S
SUPPER.
*
Quest. What sort of preparation is it that God requires
of suck as come to his table ?
A. It is not a slack or careless preparation, to be put by in a
hasty and superficial manner, as some do, who never set about
till Saturday or the Lord's day morning before they communi
cate. No, it must be timeous and deliberate, conscientious and
impartial, diligent and fervent in the use of all appointed
means, depending upon God for the gracious preparation of
the heart, according to his promise, Psal. x. 17. Prov. xvi. 1.
Q. What is tlie necessity of such solemn preparation for
the Lord's table ?
A. For these reasons : 1st, God requires it, 1 Cor. xi.. 28.
, There was also a great preparation required for the pas-
sover, Exod. xii. Num. ix. And this was not put by in a
short time ; for the trumpet was blown in Jerusalem to make
intimation of its approach fifteen days before ; and every fa
mily was to have the lamb in their houses four days before
the eating of it, Psal. Ixxxi. 3. Exod. xii. 3, 6. Also their
h.ouse was to be prepared and narrowly searched for leaven,
and that with candles ; Christ, before eating it, caused be^.
M2
92 A Sacramental Catechism :
speak and make ready an upper room, furnished, swept and
garnished for that purpose : All this serves to teach us what
preparation we should make for the Lord's supper, that now
is come in the room of the passover.
Sd/i/i The soul makes a near approach to an infinitely
holy God in this ordinance ; yea, transacts and renews cove
nant with him, which .doth call for our making solemn prepara
tion, as it was the practice of old on such occasions, Gen.
xxxv. 2, 3. Josh. iii. 5. 1 Sam. vii. 3. 1 Sam. xvi. 5. Psal.
xxvi. 6.
4>thly, There is need for it, because we are naturally unfit'
and unprepared ; we have carnal hearts, dead affections, and
unholy souls ; and therefore they must be renewed, quickened,
and purified, before we can hold communion with a holy God
at his table.
5thli/i God makes great preparations for us in this ordi
nance ; he hath made all things ready on his part ; a rich
feast, a complete Saviour, a full covenant, a sufficient ran
som, a perfect righteousness, suitable promises, sovereign
remedies, a glorious purchase, and an everlasting inheritance.
And are not we bound in duty and gratitude for receiving
those great things? Prov. ix. 2. Matt. xxii. 4.
6thly9 There is great danger in coming unpreparedly, even
of eating or drinking damnation : Of which I have spoken
before. We must not think that we can* escape the eye of a
jealous and all-seeing God at this feast ; for he narrowly
views all the guests, and will spy out every unprepared com
municant : As he did the man that wanted the wedding-gar
ment, Mat. xx. 11. about whom he gave most fearful orders,
ver. 13.
Q. What are the parts of preparation required of us in
order to our approach to God's table ?
A. There are generally two, but very comprehensive,* viz.
self-examination, and exciting of the graces.
Q. Wftttt is the nature of this work of self-examination ?
A. It lies in a free communing with our own hearts, and
bringing our souls before the tribunal of conscience, and there
judging them according to God's word. And, in this pro
cess, there must be an awakening summons given, and impar
tial inquiry made, plain accusations tabled against us, and a
just sentence pronounced upon us, concerning our state. And
if the sentence be bad, there must be the poor pamiel's earnest
cries for mercy, and a fleeing quickly to our Surety for repeal
ing of the sentence of the law. All this I. include in self*
Or a Familiar Instructor. 93
examination, as necessary for preparing us to come to the
Lord's table.
Q. Is there an absolute necessity for self -examination be
fore communicating ?
A. Yes ; 1. Because without it we cannot know how it is
with us as to our state, and whether we have a right to ap
proach or not. 2. Without it we cannot know our wants
and miseries, see our need of Christ, or esteem him precious.
3. Without it we cannot have a full discovery of our sins,
and so cannot reform from them. 4. Without it we cannot
know the deficiency or weakness of the sacramental graces
in us, and so cannot excite them. 5. Without a particular
knowledge of our plagues and distempers, we cannot make
particular application of the remedy provided for us in the
sacrament.
Q. What are the properties of this duty ?
A. 1. It is absolutely necessary : For it is the first step to
our conversion.
2. It is a duty much neglected by the most part of the
world ; they have no acquaintance with themselves.
3. It is very difficult and displeasing to nature. We are
most unwilling to turn accusers of ourselves ; it being against
self-love, which always inclines us to flatter ourselves.
4. It is a duty we soon tire of, and are ready to flinch
from, after we begin 4t. It is no easy matter to keep the
mind close at this work for any considerable time together.
5. It requires a constant dependence on, and looking to
God for his Spirit's assistance and light, without which we
cannot make right discoveries of ourselves, Psal. cxxxix. 23,
24.
Q. What are these things we ought to examine ourselves
about, before ue approach to the Lord's table ?
A. Concerning these five things: 1. Our state and condi
tion. 2. Our sins and short-comings. 3. Our wajits and
necessities. 4. Our ends and designs. 5. Our graces and
qualifications.
Q. Is it possible to knotv the spiritual state and condition
of our souls 9 if it be bad ?
A. Yes ; by marks and evidences laid down in scripture ;
particularly our state is bad, if we love the world more than
God ; if we mind our bodies more than God ; if we mind
our bodies more than our souls ; if we be insensible of the
necessity and usefulness of Christ to our souls ; if we make
religion only our by-work, and give God no more service
than what the world and the flesh can spare ; if we live
9i A Sacramental Catechism :
vain and careless lives, and allow ourselves in known sinf
1 John ii. 15. 2 Tim. iii. 4. John v. 40. Rom. viii. 5. Rom.
x. 3. Mat. x. 37. Psal. Lxxiii. 27.
Q. How may we know if our spiritual state be good ?
A. By such evidences as these : If we be heartily concern
ed about our souls and eternity, and carefully seek the favour
of God through Christ : If we place our happiness in the en
joying of communion with God, and not in the world's com
forts : If Christ the Mediator, his ordinances, people, and all
that belongs to him, be precious to us ; if indwelling sin be
our burden, and we sincerely strive against sin both in heart
and life ; if we make conscience of our words and ways, and
have a respect to all God's words and commandments. These
are marks of our state being good, Psal. Ixxiii. 25. Rom. viii. 5.
1 Pet. ii. 7. 1 John iii. 9, 14. Gal, v. 24. Rom. vii. 24.
Psalm cxix. 6, 128.
Q. What is that good state we must necessarily be in if we
would be worthy communicants ?
A. We must be in covenant with God through faith in Je
sus Christ; and acquainted with a saving change in our hearts
and natures by a work of regeneration .
Q. Who are those that are in covenant with God ?
A. Those who have actually taken hold of the covenant of
grace, and have cordially consented to its gracious offers and
terms by faith ; particularly, those who have been thoroughly
convinced of their misery under a covenant of works, and
have betaken themselves to the new covenant ; have heartily
acquiesced in the way and method of salvation through Christ
and his righteousness ; have cordially accepted of Christ m
all his offices and promises ; and in him have made choice of
God the Father, Son, and Holy Ghost, as their God and por
tion ; have also given up themselves, soul and body, and all
they have, to be the Lord's, to be for him, and not for an
other: And in Christ's strength have engaged to live for God,
and walk with him in newness of life, as becomes his cove
nanted people : And this is what we call our personal cove
nanting with God, which ought to be solemnly gone about,-
by all that would seal a covenant with God at his table,
Psal. xvi. 2. Psal. 1. 5. Isa. xliv. 5. Jer. 1. 5. Psal. cxix. 57.
2 Chron. xxx. 8. 2 Cor. viii. 5. Rom. vi. 4, 13. 2 Cor. v.
15.
Q. Is not personal covenanting with God the same thing
with faith ?
A, Yes ; only it imports a very solemn, implicit, and di^
Or a Familiar Instructor. 95
tiiict exerting of the several acts of faith, and lies mainly in
these two, acceptation and dedication.
Q. Is our accepting of Christ as a Lord and Sovereign9
that act of faith which entitles us to the covenant and its
blessings j or that it is a mean and instrument of our justifi
cation before God?
A. No ; for though it be essentially requisite to our enter
ing into the covenant, and necessarily connected with our
justification ; yet it is not, itself, that very act of faith,
whereby we are entitled to the covenant, and justified before
God.
Q. What is the precise act of justifying faith, then, where
by that is done ?
A. The act of faith, whereby we are absolved, reconciled,
and justified before God, and entitled to the covenant, and
all Christ's purchase therein offered, is precisely the soul's
embracing Christ as a bleeding High-Priest, offering up him
self a sacrifice to divine justice, for expiating our guilt, and
acting the part of a cautioner in paying our debt : So that
the proper object of that faith which is justifying, is Christ
crucified and his righteousness, and upon this alone doth the
believing soul rely for pardon and salvation. Yet, as I said
before, with this act of faith, which accepts of Christ as a
High-Priest and Surety, is inseparably connected that other
act, viz. the accepting of Christ as a King and Lord, to rule
and govern us all the days of our life ; which is absolutely re*.
fjiiisite to our covenanting with God. And hence it is that
there is a distinction made betwixt justifying faith and sav
ing faith. So that we see personal covenanting is also one
with faith ; only it comprehends more of its act than that
which is precisely justifying, Deut. xxvi. 17.
Q. Since the Jirst act in personal covenanting is accepta
tion, what are those things ive accept of?
A. We must first accept of Jesus Christ as our peace-maker
and Mediator with God, seeing it is only by him we have
access to God, and all the promises come to us in him. Then
we must accept of all the covenant blessings, even a whole
God-head, as our portion ; God the Father, as our Father in
Christ ; God the Son as our Redeemer, our Prophet to teach
us, our Priest to atone for us, and our King to govern us ;
God the Holy Ghost as the applier of Christ's purchase, by
his renewing us, sanctifying, comforting, and guiding us to
glory. We must accept of all the divine attributes and per
fections ; God's wisdom for our direction, his power for our
protection, his mercy for our pardon, and his faithfulness for
% A Sacramental Catechism :
making good all the promises to us. ^We must accept of all
the gifts and graces of the Spirit, faith, repentance, love,
hope, fear, patience, &c. as our portion in Christ. We must
accept of all the divine precepts as our rule ; ail his ordinan
ces and providences as our helps to heaven : His covenant, as
the treasure of our supplies and comforts : His rod, to reclaim
and spur us on to duty : His people, as our companions in
travel : And his heaven, as our home and eternal dwelling
place.
Q. Seeing dedication is the other act in personal covenant-
ing, what is it we are to dedicate to God?
A. As God gives himself wholly to us, so we must dedi
cate and give ourselves wholly and unreservedly to him ; our
souls, with all their powers and faculties ; our understandings
to embrace God's truths ; our wills to comply with his will j
our consciences to receive his orders ; our memories to lay
up his counsels ; and our affections and desires, to be center,
ed upon him, a« the object of our happiness. Also we must
devote and give up our bodies, with all their senses and mem-
bers, to be for his service : Our eyes to read his word and
behold his works : Our ears to hear his calls : Our feet to
walk in the ways pleasing to him : Our hands to supply Jlis
people in distress ; and our tongues to pray, and speak the
language of Canaan. Again, we must give up our enjoyments
to him, our time and talents, our estates and substance, our
relations and friends, our gifts and graces, our power and in
terest, to be employed for God and his honour, and to be en
tirely disposed of for his service and glory. Likewise, wo
must dedicate our service and endeavours to God, with all
the actions and performances of our lives ; aiming at his glo
ry in all we do, resolving and engaging, in Christ's strength,
to live wholly to God, perform every duty he commands, suf
fer patiently what he lays on us, watch against every sin he
forbids, and renounce all his enemies. In a word, we must
give up and resign our whole man to God, und all that we
have, to be guided by his Spirit, ruled by his laws, and dis
posed of by his providence. And in these things Kes our per
sonal covenanting with God, which certainly is the commu
nicant's best token, to warrant him to approach to the Lord's
table.
Q. Is not the gracious covenant, which believers are
brought into by their closing with Christ, called God's cove
nant, and a covenant which he makes ivith us? How then can
we be said to make a covenant with him ?
A. I grant that it is God's covenant, and that ordinarily
Or a Familiar Instructs. 97
hfe is said to make the covenant with his people ; and for this
good reason, that God is the blessed author and deviser of
this covenant, and revealer and proposer of it to us ; and he
that affords us grace and strength to consent to it, and do our
part of the covenant. But the covenant of grace being a mar
riage-covenant, it necessarily imports in its nature a bargain,
that is mutual, and requires the consent of both parlies, in
order to the making and concluding of it. So that we are
to be active, and not wholly passive in this transaction : some
thing must be done on our part, when we enter into this cove
nant ; not that we have this principle of activity in and from
ourselves ; no, it is the fruit of Christ's purchase, and his
Spirit's operation, freely promised and given us by God, Jer.
xxiv, 13. But seeing this activity is put forth and exerted
by our faculties, it becomes the act and deed of the gracious
soul. That this covenant is mutual, and doth require activity
on our part, is plain from scripture, and the several ways
that faith is expressed therein. Our entering into this cove
nant is held forth by the sinner's vielding himself to the Lord,
or giving his hand to the Lord, as in the original, 2 Chron.
xxx. 8. by onr taking hold of the covenant, Isa. Ivi. 4. our
making a covenant with God, Psal. 1. 5. 2 Chron. xxix. 10.
Jer. xxxiv. 1 8. ; so that we are said to make it with God, as
well as he is said to make it with us. Also it is held forth
by our joining ourselves to the Lord in a covenant, Jer. 1. 5. ;
our avouching the Lord to be our God, Deut. xxvi. 17. ;
our swearing to the Lord, 2 Chron. xv. 14. ; our being mar
ried to the Lord, Jer. iii. 14. Hos. ii. 19, 20. ; our subscrib
ing with the hand unto the Lord, and saying, " I am the
Lord's," Isa. xliv. 5. ; our souls saying to the Lord, " Thoif
art my Lord, thou art my God, and my portion," Psal. xvi. 2.
Psal. xxxi, 10. Hos. ii. 24. Lam. iii. 24. Likewise, in the
New Testament, our covenanting with God is held forth by
our coming unto God by Christ", Heb. vi. 25. ; laying hold
upon the hope set before us, Heb. vi. 18. ; embracing of the
promises, Heb. xi. 13. ; receiving Christ, and being married
to him, John i. 12. Matth. xxii. 2. Rom. vli. 4. All which ex
pressions import our activity in covenanting with God. 1 grant,
indeed, that it is God who works in us, and that it is he who
is the first mover in this blessed bargain ; he courts us before
we consent ; he chuses us before we chuse him, Hos. ii. 23.
Zech. xiii. 8, 9. ; so that this covenant is all free grace; for
though God puts a condition in it on our part, yet he gra
ciously works it in us, and promises it to us, saving " Ye shall
VOL. II. No. 10. N
Db A Sacramental Catechism :
be my people," Jer. xxiv. 7. Ezek. xxxvi. 26, 27, 28. Phil,
ii. 12, 13.
Q. In what manner must we go about this work of personal
covenanting with God ?
A. 1st, We must have our hearts prepared and put in a suit
able frame for it ; they must be spiritual, humble, and pant
ing after God in Christ.
2dly, "We must be deliberate in managing this weighty
transaction, and labour to have a clear view of the nature and
frame of the covenant of grace ; what God offers and promises
to us, and what he requires of us ; and endeavour by
grace to get our hearts wrought up to a stedfast resolution to
comply therewith.
3<#y, We must still bring Christ along with us in our cove-
nanting with God ; we must bring the sacrifice of his merits
to atone for the breach of the first covenant, and his surety
ship to answer for our faithfulness in the second, ere we can
expect to be taken into covenant with God, and owned as
3iis people.
4thly, We must give up and engage ourselves to God in a
most hnmble and self-denied manner, narrowly watching
against a selfish and legal frame of spirit in this work, (which
we are most ready to decline unto), and guarding with all care
against any secret relying upon our own engagements and
doings, or letting them come in the room of Christ, who alone
is the Lord our Righteousness. Therefore, in managing this
work, let us rely wholly upon Christ's righteousness to pro
cure us access to God, and acceptance with him ; and upon
his strength and grace, both in making and performing our
promises and engagements to him -, let these scripture- texts
be still in our view, Psal. 1. 5. Jer. xxiii. 6. Isa. xlv. 24.
1 Cor. i. 30. Phil. iii. 8, 9.
5/A/y, We should set about this work of personal covenanting
timeously and speedily, without delay or loss of time ; and
particularly, let it be done in the season of youth ; or when
persons first get their eyes opened to see their lost state by
nature, and their need of Christ.
And then, lastly^ it ought to be undertaken and gone about
in an humble dependence upon divine grace, and conducted
with all secrecy and retiredness, seriousness and holy awe;
and yet in the most solemn and explicit manner, with the ex
press words of the mouth, as well as the fixed purpose of the
heart ; yea, subscribing it with the hand, and calling heaven
'Hiul earth to witness our sincerity in this grand affair. An
Or a Familiar Instructor. 99
example whereof I have subjoined in the appendix of
catechism.
Q. What is the necessity of our personal covenanting with
God.?
A. \. Because God requires it of us, and promises great
happiness to them who do it in sincerity, 2 Chron. xxx. 3.
Psal. 1. 5. Isa. Ivi. 4, 5, 6, 7.
2. The nature of faith (which is required of every man)
implies covenanting with God : For faith is the uniting grace,
and carries in it not only an assent of the understanding, but also
the consent of the will to embrace God's offers of salvation
through Christ, and accept of Christ on his own terms, both
as our Saviour and ruler, Mat. xi. 28, 29. Mat. xvi. 24. He
is a High-priest on the throne, Zech. vi. 13.
3. Our baptism obligeth us to personal covenanting with
God. For the whole of the covenant of grace is contained
in baptism, and every man's consent to it is implied in these
words, " I- baptize thee in the name of the Father, and of
the Son, and of the Holy Ghost ;" i. e. I sprinkle thee with
water, which represents God's bequeathing and making over
to thee all Christ's purchase, in sign and testimony that thou
dost own God the Father for thy Father in Christ, God the
Son for thy Redeemer, and God the Holy Ghost for thy
Sanctifier : Now it is certainly requisite that we should, when
we come to age, personal renew our baptismal covenant, and
ratify our parents' deed, that we may be Christians by oui
own free choice and consent, as well as by our parents dedi
cation. And this every individual man or woman that would be
saved must do for themselves, by their own particular consent
and personal coming into the bond of this covenant, Ezek.
xx. 37. ; the which, if we neglect to do, our baptism will
not profit us, for God will rank and punish us with the uu-
circumcised, Jer. xi. 25, 26.
4. This was the practice of God's people of old, Deut.
xxvi. 17. 2 Kings xxiii. 3. 2 Chron. xxix. 10. Neb. ix. 38.
Psal. 1. 5. Jer. xxxiv. 18. Jer. 1. 5. Isa. Ivi, 4, 6. Nay, it
is the practice of all the New-Testament believers, 2 Cor.
viii. 5. 2 Cor. xi. 2. For our giving ourselves to the Lord, in
marriage-transaction, doth plainly import our personal cove
nanting with God.
Q, But what warrant have we for such an excess verbal
way of covenanting with God, as before mentioned ?
A. I do not say that such an explicit or formal transaction
is absolutely necessary to salvation, seeing a man's state is
safe, if he with his heart close with God's offer of salvation
N2
iOU A Sacramental C
through Christ ; but yet this express verbal transacting is
very necessary on several accounts :
1. Because it is a matter of the greatest moment aud con
cern to our souls to be in covenant with God, and we can
never be at too much pains to make it sure. Shall we be so
very express, plain, and peremptory in other bargains of
lesser moment, and yet be content to be overJy in this, upon.
which our eternal concerns do depend ?
2. It is necessary, that so the impressions of our con
sent and engagements to the Lord may be fixed the deeper
in our minds and memories ; and so may be the more abid
ing with us.
3. It is necessary for the strengthening of faith, and prer
venting many groundless fears and jealousies about our souls
estate. There is nothing so liable to be questioned and brought
into debate, as our interest in Christ, and our being in cove
nant with God through him ; and therefore we should do all
we can for maintaining a comfortable sense of it upon our spi
rits, that we may be the more chearful in our obedience to
God. And this way of solemn Verbal transacting with God
is a proper means for that end ; it being, as it were, a formal
instrument taken and put in record, of what passeth between
God and the soul.
4. This practice is very advantageous and supporting to
God's people in the day of trouble aud distress, or when they
are in the view of death. How comfortable is it then, to call
to mind former experiences of the soul's communion with God^
and particularly for them to remember how, at such a time
and place, they joined themselves to the Lord in a persona!
and perpetual covenant ! Then and there God spake with
them, sealed their pardon, and owned them as his covenanted
people. The soul was helped, solemnly and expressly, to say
unto the Lord, 46 Thou art my God ;" and God graciously
answered the soul, w 1 am thy salvation/' This was very
comfortable to the royal Psalmist in the time of his greatest
straits, and when in prospect of eternity, 2 Sain, ixiii. 5.
Psal. xlii. 6, 11. Psal. Ixxvii. 10, 11, li, 13. Psal. cxliii.
5,6.
5. Express transacting with God hath been the usual prac
tice of the best and holiest of God's people ; and still is
most frequent in those times and places, where the power and
life of religion do most abound. This practice of God's peo
ple hath been visibly owned by God ; by this method many
of them have attained to the comfortable assurance of their
interest iu Christ and the blessings of the new covenant, which
Or a Familiar Instructs. 101
Jiath been very refreshing to them through the whole course
©if their lives. And, to the neglect of this ancient and use
ful practice, many think the great decay of religion in our day
is to be imputed.
6'. There is solid foundation and warrant given for express
verbal transacting with God, from his word, and the practice
of his saints therein recorded. For the covenant betwixt
God and his people is there represented by a marriage-cove«
nant betwixt husband and wife, Hos. ii. 19, 20. 2 Cor. xi. 2.
And we know it is necessary that the wife give express and
explicit consent to the husband, as wrell as the husband to the
wife. And therefore the Lord saith to his people, " Thou
shalt call me Ishi ;" i.e. my Husband, "and thou shalt
not be for another, so also will I be for thee," Hos. ii. 16.
Hos. iii. 3. Such a consent gave the spouse, Cant. vi. 3.
46 1 am my Beloved's, and my Beloved is mine." Likewise,
our joining ourselves to the Lord in this covenant is called a
;6 giving the hand to the Lord," which imports a most posi
tive and express way of transacting, 2 Chron. xxx. 8. Again
he saith, « One shall say, I am the Lord's, and another shall
subscribe with his hand unto the Lord," Isa. xliv. 5. These
and many other scriptures that might be cited, import a most
express and formal consent in this covenant, to be necessary
and warrantable on our part, Jer. iii. 4, 19, Isa. xiv. 24.
Zech. xiii. 9. Which also we have exemplified in the prac
tices of Jacob, David, Hezekiah, Wehemiah, Thomas, and
other saints, Gen. xxviii. 20, 2l. Psal. xvi, 2. 2 Chron.
xxix. 10. Neh. ix. 38. John xx. 28. Psal. cxl. 6.
Q. Whqt are the proper seasons for express covenanting
with, God ?
A. 1. In time of youth, when the heart is most tender and
melting : And especially when persons are first brought under
convictions, and are about to renew their baptismal engage-
inents, and approach to the Lord's table for receiving the se
cond seal of God's covenant, Psal. Ixxi. 5. 17, Jer. ii. 2,
Jer. iii. 4.
2. This practice is to be renewed upon some special occa
sions : As, 1st, In time of great backsliding, and deep hu
miliation for the same, Neh. ixt 29. 2<%, In time of great
straits and imminent dangers, Gen. xxxii. 9, 26. Psal. xxxi. 14.
Psal. Ivii. 1,2. 3dly, When persons are undertaking some great
and difficult work, as Joshua, when Israel was to settle in Canaan
in the midst of snares, Josh. xxiv. 23, 24, 25. And Jacob,
when going to Padan-aram, Gen. xxviii. 20, 2l. 4f//fy,
When believers are nnder desertion, and iu the dark about
102 A Sacramental Catechism :
their case, and, through temptations, brought to question if
ever they really covenanted with God ; .then it is proper to
essay the matter of new, and do what we can to put it out
of doubt, by saying expressly to God, «• Thou art my God^
and my portion," Psal. xxxi. 14. Psal. cxlii. 5. So the spouse,
when deserted, professed and avowed Christ as her Beloved,
Cant. v. 4. and vi, 3. 5thly, Some have repeated this prac
tice with comfort at the beginning of every year. 1 grant,
indeed, there is hazard lest people, by frequent express cove
nanting with God, tarn too formal in it : And therefore it
may be as fit) on some occasions to declare, in the sight of
God, our adherence to the covenant formerly made. For
mality and overliness in this work, should be especially
guarded against ; for our express verbal covenanting is of no
worth, unless heart-covenanting be joined with it. It is a
mocking of God, to draw nigh to him with the lips, when
the heart is away.
Q. What shall we think of those who apprehend that they
once covenanted with God in Christ, but by their sins they
have broke their engagements, and so are no more to be rec
koned God's covenanted people ?
A. 1st, All such have cause to be humbled deeply for their
sins, whereby they have broken covenant with God : And if
they be not humbled on this account, they have indeed ground
to suspect themselves, that they were never truly God's cove
nanted people.
2<%, We ought to remember that the covenant of works
and the covenant of grace differ vastly in their nature : For
the first could be violated by the least sin, but the second
cannot be dissolved by any sin of the covenanted. For though
we break the engagement we come under when we enter into
this covenant, yet God will not break the promises he makes
on his part. God's gracious covenant with his people stands
firm and undissolved, notwithstanding of many breaches and
failures on their part ; because there is a Surety in this cove
nant, from whom he receives satisfaction for the sins of the
covenanted ; and upon this account, it is provided as a spe
cial article of this covenant, that God will forgive the sins
and breaches of his covenanted people, when they confess
them, and sue for pardon for their Surety's sake : And hence
it is that the covenant of grace is perpetual and indissolvible,
and those who were once in covenant with God, are still in it,
Jer. xxxi. 33, 34. Psal. Ixxxix. 31, 31. Isa. liv. 8. 1 John
i. 9. 1 John ii. 1.
3<%, All sensible backsliders, covenant-breakers, and
Or a Familiar Instructor. 103
treacherous dealers of any sort, are graciously invited and en
couraged by God to return to him, and renew their covenant
again, Jer. iii. 1, 12, 13, 14, 16, 20, 21, 22. Hos. xiv. 1, 2,
3,4.
Q. But what if we should just break it over again ,* is it not
better not to engage, than to come under new obligations^
which would but aggravate our guilt ?
A. 1st, It would be a fearful aggravation of sin indeed, to
come under new engagements to God, without having a sin
cere design of keeping them.
2d/y, We are peremptorily obliged by God's command to
renew covenant with him, and not left to our freedom to come
under new engagements or not as we think fit.
3dly, It is good to be jealous of ourselves in taking on new
engagements ; for the weaker we be in our own eyes, and the
more we distrust our own strength, the stronger and safer we
really are, 2 Cor. xii. 10.
4sthly, If we covenant honestly with God through Christ
our Surety, we may expect sufficient covenanted grace and
strength, for breaking the power of sin in us, and enabling us
to wrestle against it. And likewise we will have our Surety
engaged to answer for all our failures ; and though we be
weak, yet ho is sufficiently able and sponsible for us.
Q. Is not this doctrine, concerning the perpetuity of the
covenant, and Christ's suretishipfor us, an encouragement to
people to turn licentious in their walks ?
A\ Not at all ; for, on the contrary, believers are hereby
laid under the stricter obligations to love God and Christ,
which love will surely and sweetly constrain them to an holy
and obedient walk. And whoever they be that improve this
doctrine as an encouragement to sin, they are none of God's
covenanted people ; for it is the character of the ungodly,
" to turn the grace of God into lasciviousness r" And though
they should do so, yet the foresaid doctrine is true, and neces
sary to be published, to prevent dejected souls being sunk
with discouragement, or driven into despair, Rom. vi. 1.
2 Cor. v. 14, 15. Gal. vi. 1. Jude, ver. 4.
Q. But what shall be said to those, who are so discourag
ed Kith a sense of their own unworthiness to enter into cove
nant with God, that they suspect God is not willing to accept
oflhem ?
A. 1st, God never refused to enter into covenant with any
upon the account of unworthiness. Who more vile than
Manasseh, and yet God excluded him not upon his humble
application ? Who more unworthy than the prodigal that for-
104 d Sacramental Catechism ?
sook his father, and took on to serve the devil and his swi
nish lusts ? and yet upon his return, the father takes him in his
arras, rejoices in him as his dear child, and calls heaven and
earth to rejoice with him too, 2 Chron. xxxiii. 12, 13. Luke
*v. 13, 15.
2<%, God never took any into covenant with him but the
unworthy ; for God's covenanting with any of the sinful pos
terity of Adam (who are all of them utterly unworthy of this
privilege) is an act of pure grace, and free condescending
love, which all his people will have reason to admire and glo
rify to all the ages of eternity.
3<%, The more sensible we are of our unworthiness, and
humbled for it, the more fit we are for covenanting with God ;
for it is such he hath promised to accept, Psal. x. 17. Isa.
Ixvi. 2. Matth. v. 3.
Stilly, Though we be altogether unworthy, in ourselves, of
being taken into covenant with God ; yet worthy is the
Lamb our Surety, who hath merited this privilege to un
worthy sinners ; and it is only his worthiness that we must
plead.
5thly, We have the plainest calls, and most pressing in
vitations from God, to the unworthiest of sinners to come
and enter into covenant with him, and many arguments made
use of to engage them to it, 2 Chron. xxx. 8. Isa. li. 4. Isa.
Iv. 3, 7. Ezek. xviii. 23, 30. 2 Cor. v. 20. Now, for any
to doubt of God's willingness to enter into covenant with him,
after these plain proofs which he has given us of it, is no less
than to suspect God's sincerity and ingenuity in his offers and
declarations, which must be no small crime.
Q. But what shall be said of those, who have many times,
refused God's gracious offers, and hence are afraid that he
will not accept of them now ?
A. \st, They ought to be deeply humbled for the former refu
sals they have given. 2c%, Bless God that the treaty is not
yet broke off, and that his gracious offers are still sounding
in their ears. 3r%, The longer they have formerly refused,
the more haste ought they now to make, to come and take
hold of God's covenant, that they may not provoke him by
refusing or delaying any longer.
Q. But have we strength of ourselves t&take hold of this
covenant, and transact with God ?
A. 1. I grant we have not, but yet it is not here that the
bargain sticks : It is not so much for want of power, as want
of will, that this transaction is not made ; for if once we were
willing, strength would not be wanting : Yea, it is our unwil-
Or a Familiar Instructor. 105
iingness that ruins us, John v. 40. 2dly, We ought to be
deeply humbled, under a sense of our impotency before God9
lie groaning in his way, plead earnestly for pity, and flee to
God's power, Christ's grace, and the Spirit's assistance, to
enable us for this work, begging importunately, that, accord
ing to his promise, for Christ's sake, he would put a prin
ciple of life and activity in us, that we may covenant with
God, and close a bargain with him through Christ. 3dly<>
As we ought to be looking and seeking for this principle of
activity from God ; so we must not lay aside our own en
deavours and efforts, (weak as they are), till we know that
we have this principle of the Spirit's concurrence with us 5
for commonly the Spirit's work in the soul is not discernible
at first : But (seeing the duty is ours, though the work be
the Spirit's) we ought, in a humble dependence on Christ and
his Spirit, for strength, to be aiming and minting to close
with God in Christ, take hold of his covenant, and consent to
the gospel-method of salvation, as we can : And if by any
means we can get a grip of this covenant, let us take it, and
say$ with our souls, to the Lord, Thou art my God. For it
pleaseth God to see us minting our duty, and he useth to join
iveak endeavours, and work in and by our own activity and
weak mints, gradually influencing and inclining our hearts
and wills to spiritual things, and holy duties, Luke xi. 13.
Isa. Ixiv. 6. Jer. xxx. 21, 22. Jen xxxi. 18. Hos; xiv. 2, 3, 4.
Faith ordinarily comes at first to Christ with a weak and
trembling hand, minting to take hold of God's covenant and
the offers of grace, but knows not if these mints shall be any
way available : Faith even ventures on a may be^ " It may
be the Lord will be gracious : Who knows but he will re
turn ?" Amos v. 15. Joel ii. 14.
Q. What shall ice say of those ivho refuse to enter into co*
venant with God, because they suspect they are none of God's
elect, and so have no right to God's covenant .*
A. We are to look on this suspicion as a temptation of
Satan, designed by him to hinder sinners from Christ, or to
drive them to desperation, and therefore ought to be resisted :
For, 1. It is great madness to open our ears to the sugges
tions of the devil, who is a " liar and murderer from the be*
ginning," and stop them from hearing the voice of the God
of mercy and truth speaking to us in the scripture, and'calling
us to take hold of his covenant.
2i It is high presumption to intrude ourselves into the se
cret decrees of God, which he hath forbid us to pry into,
and to reject those plain duties which he hath commanded :
VOL. II. No. 10. O
106 A Sacramental Catechism :
For u secret things belong to God, but revealed things onto
us," Deut. xxix. 29.
3. The way to know our election is to make sure our effec
tual calling, which must be by entering into covenant with God
through Jesus Christ, and turning our back upon sin ; which
if our hearts be determined to do, we may surely conclude
we are elect vessels ; for turning to God in Christ is a fruit
and certain proof of election, 2 Pet. i. 10.
4. This way of acting in soul-matters must be altogether
against reason, seeing it is so in things respecting the body.
We would reckon him a self-murderer that would take no
food, nor use any means for preserving his natural life, be
cause of an apprehension he hath that he is appointed to die
in a short time. So they murder their souls, who will not
use the means of spiritual life, because they fear they are not
elected. Again, if we have but a probability of gaining some
temporal advantage, though not a certainty, we will venture
and run some hazard for it : And do we think heaven and
eternal glory such small things, that we will not venture and
essay to take hold of God's covenant in order to obtain
them ?
Q. What shall we say of those who fear it is now out of
time for them to attempt this, because they suspect their day
of grace is past, and the door is shut ?
A. 1. 1 grant there are not a few who provoke God to
shut the door and give up with them, because of their long
grieving and quenching the Spirit of God, and living securely
in known wickedness under the most searching and lively
sermons ; upon which account he withdraws his Spirit, and
plagues many with judicial obduration, so that no means can
do them any good. ' Wherefore, if we in any measure be
guilty of the foresaid sins, it should be matter of great mourn
ing and humiliation to us.
2. Closing with Christ in the gospel offers, can never be
too late, nor out of time : For God hath said, " Whosoever
believeth in Christ shall not perish, but have everlasting life ;"
but saith not, if they do not believe against such a time, they
shall be excluded : .No ! the offer is made to all sinners whaf-
aomever, and late, believers or repenters are not excepted from
the benefit of it more than others.
3. They that can say, they sincerely desire God's favour
and heart-holiness, the death of sin, and true love to God,
more than all the glory of the world ; or, that they sigh and
groan after Christ, and would fain have him for their Lord
and Saviour ; it is a sign their day of grace is not over, for
O Q> Femilicvr Instritctoi\ 10?
these very desires are some degrees of grace, and a certain
evidence that God still continues to deal with their hearts.
Q. What are the marks ofthose, who are truly God's cove
nanted people ?
A. They are a willing people, a humble and self-denying
people ; they are an holy people, zealous of good works ; they
are a thankful and God-exalting people. Jesus Christ, the Me
diator and Surety of the covenant, is very precious to them.
The free grace of the covenant is the matter of their admira
tion and wonder. They are inclined to perform covenant-
duties, and that in a covenant-way, relying on covenant-
strength, from a principle of love and gratitude to their cove
nanted God, and with an eye to glorify his name, Psal. ex. 3.
Ezek. xvi. 62,fc 63. Tit. ii. 14. Isa. Iv. 1. Psal. cxv. 1.
Isa. xiv. 24. Isa. Ivi. 4, 5, 6.
Q. Are all those that are truly in covenant with Got/, ac
quainted with a new birth and a work of regeneration •?
A. Yes j for these two, being in covenent with God by
faith in Jesus Christ, and being renewed or born again, are
inseparably connected, Ezek. xxxvi. 26,27, 28. 1 Cor. v. 17.
Q. What is it that you understand by the new birth^ or a
work of regeneratwn ?
A. These words, the new birth, new creature, regenera
tion, renovation, conversion, and effectual calling, are com
monly used to denote the same thing ; and they signify that
gracious and saving change which is wrought upon the whole
man, both inwardly and outwardly, by the almighty power
and grace of the Spirit of God, by the means of his word ;
whereby the soul, being awakened to see its misery and dan
ger in a natural state, is humbled for sin, and powerfully
drawn and determined to come to Jesus Christ for remedy ;
the mind is savingly enlightened, the will is made pliable,
the heart is melted and made new, the seeds of grace are
sown therein, sin's power is broken, the outward life is re
formed, and the whole man is turned from sin to Jesus Christ
and his ways, firmly resolving, through his strength, »to walk
with him constantly in the practice of holiness and duties of
religion, Eph. i. 18, 19. Tit. iii. 4, 5. Acts xxvi. 18. Ezek.
xxxvi. 27, 29. Rom. vi. 6. Eph. iv. 23, 24. 1 John iii. 9.
Q. What are the signs of a person that is unregenerate,
and in a state of nature ?
A. They are such, 1. Who love the world and the things
of it more than God, 1 John ii. 15. James iv. 4.
2. Who against light live in the practice of secret wicked-
02
108 A Sacramental Catechism :
ness, or regard iniquity in their hearts, Col. iii. 5, 6. Isa. i.
13, 14, 15. Jer. xliv. 16.
3. Who believe not the report of thegospsl concerning
Jesus Christ, John iii. 36. John viii. 24.
4. Who go about to establish their own righteousness, not
ubmitting to the righteousness of Christ, Horn. x. 3.
s 5. Who are haters of the people of God, 1 Johnii.9.
John iii. 10.
Q. Have such who, upon self-examination, find themselves
in that state, any cause to despair of mercy ?
A. Though they may despair of help from themselves, or
of help from God, while they resolve to continue in sin ; yet
they are to believe there is a door of mercy and hope opened
to the greatest sinners in the gospel through Christ, seeing he
is willing to accept of all who are sensible of sm and misery,
and come to him for help ; and to despair of niercy in Christ
is the greatest slight and dishonour that can be done to him
and his most efficacious blood, Mat. xi. 28. 1 Cor. vi. 9, 10,
11. 1 Johni. 7. Lam. iii. 26.
Q. What course shall these sinners take, who are convinced
of their bad estate, in order to be brought out of it ?
A. 1. They ought to cherish convictions, and labour for
a deep and thorough sense of sin and misery, Mat. ix. 12.
Luke iv. 18.
2. They are to be diligent in attending upon the word,
and in the use of prayer and meditation, John v. 25. 1 Pet.
i. 23. Acts ix. 11.
3. They are to believe, though neither faith nor repen
tance be in their power, yet they are both purchased by
Christ, and graciously promised to sinners in the gospel, Phil,
i. 29. Acts v. 3J. Ezek. xxxvi. 26, 27.
4. They ought, in the firm persuasion of Christ's ability
and willingness to help, to be looking to him for righteousness
and strength ; and in the painful use of all the ordinary means,
to be much in pressing their own hearts to believe and close
with Christ in the gospel- offers ; earnestly crying to God with
Ephraim, " Turn thou me, and I shall be turned, for thou
art the Lord my God," Jer. xxxi. 18.
Q. But may we not delay this affair till afterwards .*
A. No ; we must presently set about it. For, Is*, Our lives
are most uncertain, and many thousands go suddenly into eter
nity before they be aware : and none knoweth how short while
days of God's patience, and the offers of grace, may last,
James iv. 14. Heb. ii. 15. Luke xii. 20.
2(%, A state of sin is so dangerous, that we should.
Or a Familiar Instructor. 109
not willingly adventure to live and lie down another night in
it.
3dly, The longer we delay conversion-work, the more un
willing we will be to set about it ; the heart will be the more
hardened, and the habits of sin be more strengthened : Our
guilt will be the more increased, and our souls the more un
willing to be called to account.
4////y, There are many thousands in hell already, who have
perished through delays.
bthly, If we refuse to hearken to God in the time of youth
and prosperity, he may justly refuse to hearken to us in the
time of our need, Prov. i. 26, 28. Zech. vii. 13.
Q. By what marks may we know if the saving change by
regeneration be wrought upon us, and that we are new-borny
and in a state of grace ?
A. By these ; I*/, If we have got our eyes opened, and new
discoveries of sin, Christ, and holiness ; if sin appear to us
most vile, Christ most necessary, and holiness most beautiful,
Acts xxvi. 18. Rom. vii. 12, 13.
2<%, If we have got new cares and concernments of soul,
not about "what we shall eat, drink," &c. but what shall we
do to be saved," get the favour of God, our interest in Christ
secured, and our souls made meet for glory, Mat. vi. 31, 32,
33. Acts xvi. 30. Job xxiii. 3,
3c%, If we have got a new heart, and a new principle of
spiritual life, and be endued with new resolutions to strive
against sin, and walk with God in newness of life, Ezek.
xxxvi. 26. Rom. vi. 4, 12. Gal. v, 16, 17.
4^fy, If we have got new desires after the word of God,
and the means of spiritual nourishment, 1 Pet. ii. 2.
5th!y, If we have earnest desires after God's presence in
ordinances, and particularly after converse with God, in se
cret prayer, Psal. Ixxiii. 1, 2. Psal. Ixii. 28. Acts ix. 11.
§thly, If we hunger and thirst after righteousness, both im
puted and inherent, Mat. v. 6.
7thly, If indwelling sin and remaining corruption in our
hearts be our greatest grief and trouble, Rom. vii. 24 .
8/Afy, If we have a sincere love to all the people of God,
1 John iii. 14.
Lastly, If we come to the light, and be willing to be
searched, and have matters put to a trial, John iii, 20, 21.
Psal. cxxxix. 23, 24.
Q. What are the marks and properties of a new heart 9
A. The new heart is a sincere and single heart ; it is a
soft and tender heart, trembling at God's word, and is affect-
110 A Sacramental Catechism :
ed with frowns ; it is grieved for inward sins and heart-
plagues ; it is afraid of temptations to sin and the appear
ances of evil 5 it is concerned for the honour of God, and af
fected with the dishonours that are done to him ; it desires
and delights to do the will of God, and chuseth the things
that please him, Ezek. xxxvi. 26. Psal. xviii. 23. Isa. Ivi. 2.
Psal. xxx. 7. Psal. cxxxix. 21. Gen. xxxix. 9. Rom. vii. 22, 24.
Acts xii. 22. Isa. Ivi. 4.
Q. What shall these poor exercised souls do, who9 after the
most diligent search, still doubt of their being in a gracious
state : For when some times they attempt to lay claim to some
ofthefwesaid marks, they are presently beat off again, and all
is darkened to them, so that they cannot say they have any
true grace or faith at all ?
A. These trembling and doubting souls, who are labouring
by all means to attain to clearness about their souls' condi
tion, and yet cannot win at it, are very much to be pitied :
For though they be still using the means for light, yet they
can get no solid ground to build any confidence upon : and hence
they are often tempted to renounce their hope, and give over
all further endeavours,
But such ought to consider, 1st, That all seasons, and par
ticularly a deserted condition, is not a very proper time for
believers to examine and find out the marks of this gracious
state ; for ordinarily, then, Satan raises many fogs and mists
to obscure their grace, and the saving change the Spirit of
God hath wrought in their souls, that they cannot possibly
discover it ; so that they must wait a fitter opportunity for
this work.
2dly, \Ve ought not to overlook the lowest marks of grace,
but be thankful if we can at least say, our souls desire grace
and an interest in Christ above all things : and that we are
jnuch troubled and cast down for want of clear evidences
thereof: And though we cannot say we have true love to
Christ, yet it is our greatest grief that we cannot get our wretch
ed hearts to love him r And though we cannot say we believe
in Christ, yet we resolve never to rely on our own righteous
ness, nor seek another Saviour, but to cast our souls down at
his feet, and look up to him, and none other for help : And
though we cannot say he will have mercy upon us, yet nothing
in all the world would so please our hearts, as one ray or love-
blink of his countenance. And though we cannot say we have
true repentance, or any gracious change wrought in us, yet we
resolve never to give over duty, nor give way to any known
sin : We will find thirst for Christ as our Saviour, and for hea-
Or a Familiar Instructor. Ill
ven as our home. Then, I say, we ought to be thankful. For
these, though often overlooked, are some degrees of faith,
and evidences of the Spirit's work in the heart ; for the least
degree of grace is grace, as well as that which is stronger :
As the least spark of a diamond is truly a diamond, as well
as bigger stones : and the least drop of dew is water, as well
as the river. We read of faith " like a grain of mustard seed,"
which nevertheless is true faith, as well as that which is
stronger ; and we must not " despise the day of small things,"
Matth. viii. 26. Matth. xvii. 20, Zech. iv. 10. Mark viiL2l
Mark ix. 24. Job xiii. 15. Mat. v. 6. Mat. xii. 20.
3<%, If we cannot attain to clearness, by poring on the
marks of a gracious change, or of saving faith in us, (as in
deed sometimes believers cannot, since there is no mark can
be given, but a scrupulous conscience will find an evasion or
back door), then try to let us act faith in a direct manner
upon Jesus Christ ; for often believers come sooner to clear
ness about their interest in him, by the direct acts of faith,
than by the reflex acts. Therefore let us flee to Christ for
refuge, and lay hold upon the offer and promises of life through
him, as if we had never done it before. Let us go and
transact a covenant with God in Christ, as if we had never
essayed any thing like it before; and possibly our fears will
soon evanish, and light break in, Psal. xcvii. 11.
Q. Put can we never conclude that we are renewed and in
a gracious state, till we feel the pangs of the new birth, be ac
quainted with a law-work, and deep humiliation for sin: Do
not these necessarily go before our closing with Christ $
A. 1st, I grant indeed, that the operation of the spirit of
conviction by the law, or the spirit of bondage, doth ordinarily
go before the spirit of adoption, and the intimations of pardon
by Christ : And that all who come to Christ must come in the
due sense of their sins and misery by nature : And that some
have had a measure of conviction, sorrow, and humiliation
for sin, Rom. viii. 15. Mat. ix. 12. Acts ii. 37. Psal.
Ixxxviii. 1 1 .
2dly, God is a sovereign free agent, and is not tied to one
way of working in those he brings home to himself. Some
he brings in very early in their childhood, so that they
do not remember the working of God's Spirit in thenif
which they have truly felt ; and these he brings in. In
-riper years, he deals variously with them : In some the work
of humiliation is very great and discernible; but in others not,
as in Zaccheus and Lydia : In some humiliation work is
deep and short, as it was in the jailor, and the three thousand
112 A Sacramental Catechism i
converted by Peter's sermon, who were convinced and pricked
in their hearts, repented and closed with Christ by faith, were
converted and baptized all in a few hours, Acts ii. 37, 41.
Acts xvi. 30, 33, 34. In others again, this work is not so
deep, but of longer continuance : Some God calls not home
till they have run a long race in a course of open sin and rebel
lion against God, and these he usetli to humble more deeply »
and for a longer time 3 so that they can better observe the
steps of the Spirit's working in them .than others, Paul was
three days under deep conviction and humiliation, Acts vi.
Others, again, are in the time of their youth restrained from
gross sins, and have had always some liking to religion
and the people of God, yet without saving grace : when God
brings these in, usually their humiliation is not so deep a?
others. Nay, some are drawn to Christ by the sweet cords
of love, and scarce know any thing of those Mount Sinai
thunderings, or the legal shakings and terrors that others are
sorely broken and exercised with. They are called in by the
still and calm voice of the gospel, which convinces them in a
kindly manner, melts their hearts for wounding of Christ,
and warms their souls with the gracious discoveries of his
free love and matchless excellencies, which makes them to
stand and wonder, and readily to yield themselves his captives.
Zaccheus was soon surprised with the love-offers Christ made
to his soul, so that he came down in haste, and received him
joyfully.
3<%, I grant, that those who are brought in without a
discernible law- work, are ordinarily more in the dark after
wards about their souls' estate than others ; because their
change was not so remarkable. Satan often makes more suc
cessful attacks upon them, to drive them to doubting and des
pondency, than on those who are gained by the law-terrors 5
and hence they are frequently tempted to raze the foundation.
4thly, As God doth not limit himself to one way of work*
ing, so none can prescribe what time or degree of humiliation
is sufficient or necessary for the soul's conversion and closing
xvith Christ. Only, if we have as much of it as is necessary
to let us see our need of Christ, and determine us to pass
through all difficulties to come at him for salvation j and cause
us to loath ourselves in dust and ashes, and to hate every sin,
and break off from it : I say, if this be obtained, which is the
true end of humiliation, we have no ground to despond for
want of such peculiar degrees and measures of it. Who can
tell what measure of it Zaccheus, the Ethiopian eunuch,
Lydia, and others had, whose heart the Lord suddenly opened
Or a Familiar Instmcfar» 113
»y his word, to Christ ; They had so much as made them
break through all oppositions to Christ, and willingly to close
with him on his own terms, and to reckon him more lovely
than heaven and earth, and all their idols and enjoyments in
a world, and say, None but Christ : Which if we can win to,
we need not be troubled, though we have not been so long in
the depths and in the dark as others : for Christ did never put
any away from him upon that account ; he saith not, The
man that comes to me convinced and humbled in such a mea
sure, I will receive ; but, " Him that cometh to me, I will in
no wise cast out," Our coming to Christ is a certain proof
of our having seen our misery, and the worth of Christ, which
is the main thing required of us.
5thty, Our keeping off from Chirst, till we attain such a
measure of sorrow and humiliation, savours too much of the
covenant of works, (which all Adam's children naturally incline
to be justified byj, for herein we are prone to affect making
some sort of expiation or atonement for sin of our own, or to
seek a price to bring in our hands to Christ, whereby we
might purchase his blood, or some way deserve him and his
righteousness ; which is a dangerous practical error.
Qthy, Our not being humbled enough for sin, should not
make us linger in ilying to Christ ; but rather hasten our
flight to him, who " is exalted as a Prince and a Saviour, to
give repentance to Israel ; as well as forgiveness of sin." Let
us then be sensible of the hardness of our hearts, and hum
bled so much the more that we are not humbled as we ought to
be for offending God ; and so let us run in to Christ, that he may
give us better measure of humiliation and repentance, Acts v. 31.
Q. What shall we think of those exerised persons, who
doubt of their conversion, because they know not the time
when it was ?
A. There are several things said upon the former question,
which may help to resolve this.
To which I add, 1st, That the conversion of some is so
remarkable, that it is no hard matter for them to be particu
lar as to the time of it ; and it is very comfortable to such as
can be so.
But, 2d/y, There are others, who are brought in by the
calm gospel- way, in whom faith, repentance, and a holy life,
have been gradually wrought, and grown somewhat insensibly
with the growing knowledge of the gospel, and the will of
God revealed therein, of whom jt may be truly said, the
" kingdom of God cometh not with observation 5" so that they
VOL. II. No. 10. P
114- A Sacramental Catechism :
cannot particularise the time of their conversion, Mark iv,
26, 27. Luke xvii. 20-
3dly, We ought to look into our hearts, and examine if
Christ's Spirit be dwelling there ; and if we find that he is,
we need not trouble ourselves, though we know not the par
ticular time and manner of his entrance ; let us try if we
value Christ above the world, and desire nearness to him, ra
ther than the best things in the world ; if we would rather
displease all the world than displease him. And also, if we
be acquainted with the illuminating work of his Spirit, mak
ing new discoveries of things to us, which we had not be
fore ; and though we cannot tell exactly the time, manner,
and steps of the change, yet if we can say with that blind
man, John ix. 25. " One thing I know, that whereas I was
once blind, now I see." Once I saw little evil in sin, but
now 1 see it exceeding siaful and damnable : Once 1 saw
little evil in my nature, but now I see my nature corrupt, and
my heart deceitful and desperately wicked, swarming full of
vile lusts : Once I thought something of my own perform
ances, but now I see them all to be loss and dung : Once I
saw little need of Christ, but now I see him to be more ne
cessary to my soul, than food to ray body : Once J thought
J might perform duty well enough in my own strength, but now
I see I can do nothing without Christ : Once I saw little
beauty in Christ ; but now I see he is the rose of Sharon, and
the chiefest among ten thousand ; nay, among all the thousands
in heaven and earth. Well, if this be our case, we need not
be anxious to know what day, mouth, or year, the Holy Spirit
wrought these things in us ; for to be sure the happy change
is wrought, for though once " we were in darkness, yet now
we are light in the Lord," Eph. v. 8. Phil. iii. 3, 8, 9.
Cant, v. 9, 10. 1 Pet. ii. 7.
Q. But hotv shall exercised souls cfo, who^ after all pains
and searchingS) still doubt of their being in covenant with
God, and in a gracious state $ can sueh doubting souls ad
venture to the Lord's table ?
A. There are many exercised persons, who doubt much of
their being in a gracious state, and yet are really in it,
though they cannot attain to the assurance of it. Many have
great fears and perplexities because of the weakness «f
i heir faith, and yet their weak faith is true faith. Wliere-
fore, if such doubting souls be truly concerned and af
fected for the weakness of faith, and want of suitable prepa
ration for covenanting with God, and if they can say they
have unfeigned desires to be found in Christ, and to be in
Or a Familiar Instructor. 115
covenant with God, and to part with every known sin, and
nlso willing to be at all pains to prepare for this ordinance,
in the use of the means of God's appointment, then they may
adventure to come to it : For sincere desires to believe and
close with Christ, are some degrees of faith ; and this sa
crament is appointed for the relief, strengthening, and esta
blishment of weak and doubting believers, who bewail their
unbelief, and look to Christ for help, Isa. 1. 10. Isa. xl. 11,
29,31. Mark ix. 24, 25. Psalx. 17. Psal. Ixiii. 2, 5. Matt.
si. 28. Matt. xii. 29.
Q. What then is the meaning of that scripture^ Rom. xiv,
23. " He that doubteth is damned, if he eat ?"
A. The apostle there is dissuading from eating of flesh
that was sacrificed or dedicated to idols, for fear of giving
offence : And his meaning is, he that doubts of that meat,
whether it be lawful or not, and yet ventures on that whereof
he is not persuaded of its lawfulness, he wrongs his own con
science and offends God, which indeed is damnable in itself,
as being against his light. The apostle is not speaking there
of the Xiord's supper, which is itself plainly a commanded
duty, and the neglect whereof is infallibly sinful j but of
eating flesh that had been dedicated to idols, which was
doubtful in itself, and became plainly sinful, as it gave oi-
fence to weak brethren.
Concerning tfo Examination of our SINS,
Quest. Seeing the next thing to be examined after our
state, is our sins and shortco?nings ,- how are ive to examine
these before our coming to the Lord's table ?
A. We ought to set time apart, and convene our souls be
fore God and conscience, and compare our hearts and lives
•with the rule of God's commandments. And for this end we
must pray for the light and assistance of God's Spirit, look
into our hearts, look back to our former ways, and take a
full and particular view of all our sins, so far as we can re
member, sins both original and actual, sins of youth and riper
age, sins of heart and of life, sins of purpose and of practice,
sins ,of omission and of commission, sins secret and open,
sins in thoughts, words, and deeds. We are to consider our
sins both against the first and second table of the law ; how
P2
HG A Sacramental Catechism :
we have injured God, our neighbours, ourselves, with ail thi;
lieinour circumstances and aggravations of our sins. And in
order to get a full discovery of our manifold transgressions
•and sins against every one of God's commandments, let us
seriously read over the questions in our Larger Catechism,
concerning the duties required, and the sins forbidden, in each
of the ten commandments, and also concerning those aggra
vations (therein mentioned) which make some sins more
heinous than others, with the scriptures there adduced for
proving these things : And there we may get ("through the
blessing of God) a most surprising and humbling sight of our
guilt and innumerable transgressions before God, both ot
omission and commission, of heart and life, secret and open,
that may cause us, with bitter lamentation, cry out with the
Psalmist, in prayer to God, Psal. xix. 12. " Who can un
derstand his errors? cleanse thou me from secret faults." And,
in a special manner, we ought to search for our predominant
sins and idols, and particularly to examine into those defile
ments, and that guilt, which we have contracted, whether by
the lusts of our hearts, or the out-breakings of our lives,
since the last approach we made to the Lord's table.
Q. What are those lusts and plagues of the heart that tie
should he most concerned about, in self-examination ?
A. They can scarcely be numbered, and therefore, refer
ring to the Larger Catechism, as afore eited, for a more
particular view of them, I only add this word, that we ought,
with deep concernment of soul, to inquire into these grievous
heart-plagues, viz. our atheism, unbelief, worldly-mindedness,
pride, impenitency, forgetfulness of God, slighting of Christ
offered in the gospel, our aversion to duty, ingratitude for
mercies, security and formality, unmindfulness of death and
eternity ; our heart-backslidings, wanderings, and wearying
in duty, resting upon duties, forgetfulness of solemn vows, or
malice, passion, envy, discontent, &e.
Q. What shall we think or say of those who, upon exami
nation, complain that they find these heart-plagues upon the
growing hand in them, and hence are ready to conclude them
selves hypocrites or unbelievers ?
d. 1. If these heart. evils be strong or prevailing in them,
and they not concerned or exercised upon that account, it is
a very bad sign indeed. Eut if they be truly concerned,
they ought to remember, that tbe best of God's people have
also complained of prevailing sins and heart- plagues, Psal.
Ixv. 3. Rom. vii. 21, 23, 24.
2. Let us examine whether the power and prevalency of
Or a Familiar Instructor, 117
sin in us be such as may be consistent with a gracious state,
or not : 1. Are these lusts and heart-plagues our daily grief
and burden ? Are they matter of exercise and trouble to us ?
Do we groan under them, pray and strive against them ?
Would we reckon it the greatest happiness in the world to
be freed from them ? And do the hopes of being delivered
from them at last, sweeten the thoughts of death and heaven
to us ? then it is a good sign, Psal. Ixvi. 18. Rom. vi. 24.
Phil. i. 23. — 2. Do we carefully set ourselves to oppose and
watch against the out-breakings of these lusts, whether in
words or deeds ; and sincerely desire and breathe after uni
versal holiness ? then it is a good mark, Psal. xviii. 23.
Psal. cix. 5, 6.
3. When any sin prevails or breaks out, are we bumbled
for it ? Do we lay the whole blame on ourselves, and heartily
approve God's law ? saying, with Paul, " The law is spiri
tual :" Yea, it is " holy, just, and good, but I (wretched I)
am carnal, and sold under sin." O for an entire conformity
to that holy and excellent law ! Rom. vii. 13, 14, 22.
4. Are we restless till we flee to the blood of Christ for
pardon of, and cleansing from, any such prevailing sin ? and
never in our element till we get the upper hand of it, and be
in God's way again ? Rom. vii. 13, 14, 22.
5. Are we resolved, in Christ's strength, never to submit
to, or to make peace with our lusts, but all our days to wage
war against them, and cleave close to the Captain of our sal
vation, looking to him for sanctifying grace, furniture, and
spiritual weapons for this warfare ? then it is a sign we are
no hypocrites, but grace is in the heart, and faith will
have the day at last, Acts xv. 9. Heb. xi, 33, 34. 1 John
v. 4.
Q. But tvhat shall be said of those who, after search, do
Jind the woful prevalency of the sad heart-plague of back
wardness and untoillingnets to duiy^ and especially secret du
ties ; is there any comfort for such ?
A. I. Where this is found, and the heart is backward, par
ticularly to secret prayer, it appears that corruption is in
some strength, and gives ground for great searchings and
thoughts of heart, and should be matter of deep humiliation
in the sight of God.
2. They ought not hence to despair, if we consider, that
in the best of God's people there is a mixture of willingness
and unwillingness ; they are composed of spirit and flesh,
which act contrary to one another ; so that ma#y times " they
cannot do the good which they would," Gal, v, 17. Rom.
1 18 A Sacramental Catechism :
vii. 19. And hence it was, that Christ made apology for hi:;
disciples, when they omitted watching and prayer, and fell
asleep again and again, after warning and excitation thereto ;
" The spirit indeed is willing, but the flesh is weak :" There
was a weakness, weariness, and unwillingness in their flesh,
though there was still a willingness in their spirit, and re
newed part, Matt. xxvi. 41 .
3. Let us examine if we can say, that our weariness and
unwillingness is our greatest burden and affliction ; that we
are weary of it, resolve never to give way to it, but always
to struggle against it, and keep up duty as we can. Then
there is ground <tf hope, seeing our unwillingness is not yield
ed to ; for if that were the case, we would turn our back on
duty altogether. Let us not, in this case, wholly cast away
our confidence, but wait and pray in hope, for a time of re
viving, and a day of the Mediator's power.
Q. What shall those do, who, upon trial, find themselves
guilty of great unthankfulness for mercies, yea, of backslid-
ings and breach of solemn vows made at sacrament-occasions ?
How can such adventure to approach again to the Lord's
table f
A. 1st, These things should be matter of great sadness and
sorrow of heart to us ; as certainly they will be to every
sincere soul.
2dly, We ought not to sorrow as those who have no hope,
but, in a humbling sense of these God- provoking evils, return
to him, ivhom we have grieved, with shame and blushing of
face ; and rightly u consider what an evil and bitter thing it
is to forsake the Lord," Ezra. ix. 5, 6. Jer. ii. 19.
3dly, Let us do all this with expedition ; for not to be
speedy in our return is, upon the matter, to approve and vin
dicate our former backsliding ; which will still be more pro
voking.
4thly, We ought to consider and believe, that in our cove
nanted Redeemer there is sufficient fund for stocking and set
ting up poor bankrupt sinners of new ; " for in him dwells all
fulness," for his people's emptiness, and may be had too at a
very cheap rate, Col. i. 19. Isa. Iv. 1.
Stilly, For our encouragement, let us take a view of his
kindly and engaging invitations to bankrupt and backslid
ing souls to return to him again, with his free promises
of pardoning mercy and sanctifying grace to them upon
their so doing, Jer. iii. 1, 12, 13, 14, 22. Hos. xiv. 1, 2,
3, 4. One would think a serious consideration of these
many charming and alluring calls might overcome and
Or a Familiar Instructor. 119
melt the most backsliding heart in the world! Can we
but wonder, and say, " Certainly a merciful God is most
earnest with us to return, when he doubles and triples his in
vitation in the same chapter, Return, return, return, O back
sliding children !" when he saith so to those who have most
deeply revolted, Isa. xxxi. 6. Surely an ingenuous heart
will melt into tears, and cry out, as Saul to David, though he
was a man of a very hard heart "and rugged nature, 1 Sam.
xxiv. 16, 17. yet he wept and lift up his > voice, u Thou
art more righteous than I, thou hast rewarded me good," &c.
It affects the most hard-hearted person, and makes a very-
rugged nature to relent, to think we have been injurious to
the most kind and obliging friend. But much more it will
affect a believer's heart to think, u Have I done all this a-
gainst a gracious Father that still pities and provides for me >
all this against the special offers of his love, and the precious
blood of his dear Son ? all this against the yearning bowels
of his mercy, and yet my heart so little moved ? " Father, I
have sinned against heaven and before thee : I am no more
worthy to be called thy son ; make me as one of thy hired
servants." Let us take this course, and we may expect our
Father's heart v»H melt, the fatted calf will be killed, and the
best robe brought out, and unworthy we made welcome again
to his table.
Q. Hut how shall those return, or have any confidence to
come to his table again, who have sinned against light and
conscience, relapsed into the same sins after vows, sinned with
deliberation, &c.^ Surely these are not the spots of God's
children ?
A. 1st, These indeed are very heinous aggravations of sin,
and call for great mourning and humiliation before God.
2dly, I know no sin that believers are absolutely secured
against falling into, except that which is unto death.
3t%, It is not a way to pay our debt, or get free of hei
nous sins, to sink and despond, without casting our eyes about
us, and inquiring for a, fund from whence they may be an
swered.
Mhly, We are assured, by the faithful word of God, that
there is a remedy provided for all sin, the greatest as well as
the smallest ; and that never any was put back that came
to it for relief, 1 John i. 7. Isa. Iv. 1. John vi. 37-
$thly, Let us see if we can say, that our repentance, reso
lutions, and carefulness, do gradually increase, as our guilt is
renewed or heightened. It is not so with unrenewed men.
120 A Sacramental Catechism :
for as their sin increaseth, their conviction and repentance
decreased).
6thly, The greater our debts be, they lay greater obliga
tion upon us to hasten to the rich treasure of God's pardon
ing grace, and put a special argument in our mouths to plead
for it, Psal. xxv. 11. " Pardon mine iniquity, for it b
great."
Q. But is there any hope of pardon for wilful sinning,
when it is expressly Sfljjtf, Heb. x. 26. If we sin wilfully, after
we have received the knowledge of the truth, there remaineth
no more sacrifice Jbr sin ?
A. 1st, That place is not to be understood of every wilful
sin ; but of a total renouncing and rejecting Christ by infide
lity and apostacy, after we have known his truth, and been
convinced that he is the only Saviour ; which wilful sinning
includes in it despite and malice against Christ, and is attend
ed with final impenitency.
2dty9 Though every degree of wilfulness, and crossing of
light, be a grievous aggravation of sinning, and calls us to be
humbled to the dust ; yet we ought not to despond as if there
was no hope : For none sin more against light, than some
times the godly have done, such as David, Solomon, and
Peter, (who were clearly illuminated, and knew more of the
evil of sin, and more of the will of God, than others about
them), and yet they obtained pardon for their sins so heinous
ly aggravated : And the same may we firmly expect for ours,
if we be humbled for them, and flee speedily to the blood of
sprinkling, resolving, in Christ's strength, against these and
all other sins for the future.
Q. What is incumbent upon communicants, after they have
discovered their sins, with their several aggravations, by self"
examination ?
A. They ought to draw up a catalogue of them, as it were,
and go humbly therewith to God in Christ, with ropes about
their necks, sorrow in their hearts, tears in their eyes, and
confessions in their mouths, and ingenuously spread it out be
fore him, crying for mercy, and looking for pardon through
the " blood of Christ, that cleanseth from all sin." They
ought to lay hold on Christ and the promises, by faith, renew
covenant with God in him, and turn from all their sins to the
ways of holiness, Isa. Iv. 7. Joel ii. 12. Mat. xi. 28. Issu
Ivi. 4.
Or Q Familiar Instructor.
Concerning the Examination of our WANTS and
NECESSITIES.
Quest. How are we to examine our wants and necessities,
bejwe our approaching to the Lord's table ?
A. We ought seriously to consider and inquire into all the
defects and needs of our souls, and labour to have a lively and
particular sense of them upon our spirits, and come to Christ
in this ordinance, as our head of influences, fountain of sup
plies, and treasure of grace, for the supply of all our wants,
the redress of all our grievances, and answering all our com
plaints.
Q. What are those particular wants and needs ofoursouls^
that we are specially to inquire into at such a time ?
A. As they are many, so we must be at great pains to find
them out, and therefore we are to inquire particularly into
the maladies of our souls, and the defects of our graces ; and
what are the reinforcements and supplies we mainly stand in.
need of. Let us ask ourselves, Do we need more faith,
wisdom, sincerity, self-denial, meekness, patience, humility,
and brokenness of heart ? Do we need a reviving to our
languishing repentance, declining love, weak faith, staggering
hope, and faint desires ? Do we need food for our hungry
souls, white raiment for our nakedness, eye-salve for our
blindness, enlargement for our straitenings, loosening for our
bonds, ease for our burdens, resolving to our doubts, peace to
Our troubled conscience, cordials for our faintings, comfort
against our fears, strength for our feeble knees to enable us
for our spiritual journey, and plasters for our manifold sores?
Do we need cures for our darkness and ignorance, our hard
ness and impenitence, our unbelief and hypocrisy, our deadricss
and formality, our inconstancy and backslid ings, our heart-
wanderings and wearying in duty ? Do we need a sight of
our interest in Christ, a seal of our pardon, clear evidences of
grace, a view of the King's face and of the promised land ?
Do we want returns to our prayers, supply of bodily necessi
ties, relief under bodily distresses, support under heavy afflic
tions, patience and submission under losses, strength to resist
temptations, preparation for sufferings and trials, grace to
vanquish lust, or deliverance from atheistical and blasphe
mous thoughts? These, and many others of our wants, griefs,
VOL. II. No. 10. Q
A Sacramiental Catechism :
and burdens, we ought particularly to examine and inquire in
to, before we approach to the Lord's supper.
Q. What is the necessity of our examining our wants and
necessities so particularly, before such an ordinance ?
A. Because it is the duty and interest of communicants, to
come with all their grievances to Christ in this ordinance ;
seeing here they have freely offered and exhibited to them all
needful and suitable supplies treasured up in Christ's fulness.
In this ordinance Christ sets himself upon a throne of grace,
with a sceptre of mercy in his hand, and graciously waits to
hear his people's complaints and petitions, saying to the be-
liever, as Ahasuerus to Esther at the banquet of wine, " What
is thy petition, and what is thy request; and it shall be grant
ed to thee?" Estb. v. 6. And as he said to the blind man,
" What will ye that I should do unto you ?" Matt. xx. 32.
Now, without a due sense of our wants and necessities, we
cannot make particular requests to Christ, nor can we look
for any benefit from this feast, which is only provided for the
hungry and sensible soul, Luke iv. 53. Psalm ix. 18. Isa. xliv. 3.
Matt. ix. 12.
Concerning the Examination of our ENDS and
DESIGNS.
Quest. How are we to examine our ends and designs^ in
approaching to the Lord's table ?
St> I have before shewed particularly, what are the ends
and uses of the Lord's supper : We ought then to consider
them before our approach, and ask our consciences, in the
sight of God, if these indeed be the ends which we purpose
to set before us in this solemn work ; and see if we can ap
peal to the Searcher of hearts that it is not to please men, or
get ourselves a name, or for any such by-end, that we go to
this holy table ; but to obey the charge of our dying Saviour,
to shew forth his death ; renew and seal our covenant with
God in him, get nearness and communion with him, nourish
ment to our souls, and supply to our manifold wants.
Q. Why should we so particularly examine our ends and
designs, before we come to the Lord's table ?
A. 1 Because an all-seeing God looks especially to our
ends and designs in our spiritual performances, and so must
Or a Familiar Instructor. 123
we. He noticeth people's ends in fasting, Zech. vii. 5.
" Did ye at all fast unto me, even unto me ?" Christ inquir
ed into the people's ends in going out to hear John, Matt. xi.
7. " What went ye out for to see?" And more especially
will he notice our ends in going to his holy table, about which
he hath given us such strict charge, 1 Cor. xi. 28, 29.
2. Because wrong ends will make the best actions abomin
able in the sight of God. Hence it was that he abhorred
Jehu's zeal, the Jews' sacrifice, and the Pharisee's alms-
deeds and good works, Hos. i. 4. Isa. i. 13. Mat. vi. 1, 2.
Mat. xxiii. 5.
3. Because right and pure ends in this ordinance will ex
cite us to preparation for it, beget reverence in us when we
attend it, and awaken desires after the blessings which are
here offered and exhibited.
Concerning the Examination of our GRACES and
QUALIFICATIONS.
Quest. Ought all who come to the Lord's table to have
saving grace, as necessary to qualify them for it £
A. Yes ; for without saving grace in the heart, we are in
capable of holding communion with God, or of putting forth
those acts of faith, love, and repentance, which are necessary
in partaking of this sacrament, Matt. vii. 16, 17, 18.
Q. What is saving grace ?
A. It is a principle of spiritual life, purchased by Christ,
and wrought in the souls of God's elect by the Holy Spirit,
and ordinarily by the ministry of the word ; whereby they
are inclined and strengthened sincerely to think, act, and to
do those things which God requires, and are well-pleasing to
him, Eph. iv. 18. Heb. xiii. 12. Rom. xv. 16. John xvii. 17.
Heb. xii. 28.
Q. By what evidences may tve know if we have saving
grace ?
A. By those formerly given, concerning a saving change
and the new heart, which may briefly be summed up in these
two : 1. Saving grace turns the heart not only from sin, but
against sin ; so that the soul doth sincerely hate it and seek
its destruction, both in heart and life, Ezek. xviii. 30, 31.
Psal. cxix. 104. Gal. v. 24.
124 A Sacramental Catechism :
2. Saving grace turns the heart to God and godliness, and
makes the soul willing and inclinable to do those things that
are acceptable to God, chearfully to obey the will of his pre
cepts, and patiently to submit to the will of his providences,
Isa.lv. 7. Psal. cxix. 112. Isa.lvi. 4. Job i. 21. Acts xxi.
13, 14.
Q. Can no hypocrite attain to saving grace ?
A. No ; for though some hypocrites have reformed their
lives, and gone a great length in religious performances, and
have attained to several qualifications which resemble true
grace ; yet none but believers attain to real and saving graces
Q. How far may some hypocrites go in religion, and yet
fall short of grace ?
A. 1 . They may attain to great gifts and knowledge in di
vine things ; so did Balaam and Judas.
2. They may have a great profession and outward show
of godliness ; so had the foolish virgins, and the people of
Sard is.
3. Their consciences may be awakened for sin, and they
may tremble for fear of God's wrath ; so was it with Judas
and Felix.
4. They may confess sin, and express much sorrow for it ;
so did Ahab, Judas, and many of the Israelites, Exod. xxxiii,
4. Numb. xiv. 39, 43. 1 Sam. vii. 3, 5.
5. They may leave off gross sins, and set about a great re
formation of their lives ; so did Herod and the Pharisees.
6. They may believe the truths and doctrine of Christ ;
so did Agrippa, and many of the Jews, John i. 33. Acts
xxvi. 27.
7. They may shew much zeal for these truths, both by pro.
moting them, and suffering for them ; so did Judas and many
others, 1 Cor. xiii. 3. Phil. i. 15, 16, 18.
8. They may shew much love to ministers, and the ordi
nances dispensed by them ; so did Herod with respect to
John, and the Jews with respect to Ezekiel, Mark vi. 20.
Ezek. xxxiii. 31, 32.
Nay, there is no grace or quality in true believers, but hy
pocrites may attain to something like it. They may have a
sort of faith, repentance, love, delight, joy, desire, zeal, fear,
mortification, contempt of the world, &c.
Q. How may we distinguish betwixt true grace in believer s9
and the counterjeit grace that may be in hypocrites ?
A. 1. In believers, the nature and heart is renewed ; but
in hypocrites, nature is but refined, for the old heart still re
mains.
Or a Familiar Instructor. 125
2. True grace is situated mainly in the heart and affec
tions ; but the hypocrites' goodness is mainly in their external
actions and deportment.
3. True grace is an immortal principle that abides con
stantly in the soul 5 but the hypocrite's goodness is like the
" morning cloud and early dew, that evanisheth away."
4. True grace carries the believer a further length in reli
gion, than the hypocrite's goodness can do ; even to renounce
self, love God above all things, and hate every thing that is
contrary to him.
Q. What are those attainments in grace and religion that
hypocrites cannot arrive to $
A. Whatever length they may go in religion, or change be
made upon them ; yet they can never attain to those things
that are peculiar to the truly gracious.
As, 1. Hypocrites can never attain to pure ends in their
actings and performances ; they never aim singly at God's
glory, Christ's honour, and the good of souls : But still they
desire to be seen of men. Their chief end is to get a reward
either from (Jjod or man, or to evite trouble, either in their
bodies or consciences, here or hereafter.
2. They can never apprehend Christ altogether lovely, and
the only satisiying good in the world, and be willing to part
with all for him. For there is still something with them that
they love better, and prefer before Jesus Christ.
3. Hypocrites can never win the length to be truly grieved
for indwelling sin, heart-plagues, and those secret evils that
"would never turn to their shame before the world.
4. They can never win to have an universal respect to all
God's known commands, and to be as zealous for secret du
ties, as for those that are public.
5. They never attain to renounce all their own doings as
filthy rags, and go beyond all things in themselves to Christ
and his righteousness, desiring only to be found in him.
6. Hypocrites go not the length of being restless and un
satisfied, if they find not God's presence and communion
with him in duties. They are easy, if they acquit themselves
therein to the approbation of men, or a natural conscience,
although they want the approbation and countenance of God.
Q. Is it not an essential property of true grace, where it
w, to grow ?
A. Yes ; because, 1, Grace is the " seed of God," 1 John
iii* 9. and it is natural for seed to grow.
2. Because of the union of the gracious soul with Christ
A Sacramental Catechism :
the Head. All believers are branches ingrafted into this true
vine, and therefore must grow, John xv. 5.
3. Because God hath appointed it, that hereby believers
by degrees may be made meet for heaven, and ripened to
be transplanted to the New Jerusalem, Col. i. 12. Prov.
iv. 18.
Q. How may we know whether we grow in grace or not ?
A. By these marks our growth may be discerned :
1. If we be growing downward in humility, and be still,
more vile in our own eyes, 1 Pet. v. 5.
2. If we be grown upward in beavenly-mindedness, and
the world still have the less room in our hearts, Heb. xi. 13.
3. If our appetites after spiritual food be increasing, 1 Pet.
ii. 2.
4. If our consciences be growing more tender and watchful
against sin ; and if we notice the first rising of sin in the
heart, and avoid all temptations to it, Gen. xxxix. 9, 10.
5. If we take more delight in spiritual exercises, prayer,
praise, and meditation ; or in these duties that are displeas
ing to the flesh, such as mortification, self-examination, mourn
ing for sin, self-denial, &c.
6. If we be more concerned for the glory of God, the in
terest of Christ's kingdom, and the good of precious souls.
7. If we can trust in God, when outward and visible helps
do fail, Heb. ii. 17, 18.
Q. Shall we conclude those to have no true grace, who com"
plain that grace is so far from growing in them, that they
are sensible of a sad decay in it $
A. No; for, 1. Believers do not grow at all times; they have
not only their spring-time, but also their winter-seasons, when
their leaves do wither through some prevailing temptation,
and they seem to be on the decaying hand : For we see the
church of Ephesus is charged with " faUing from her first
love," and yet a golden candlestick still, Rev. ii. 5.
2. Believers may mistake about their growth ; they may
judge their grace grown weaker, when really it is not, when
only the sense of their corruptions is grown stronger, their
temptations increase, or comforts are withdrawn ; and yet, in
the mean time, grace may be in its vigour. Also the earnest
ihirstings of some after grace may occasion them not to notice
what they have.
3. It is with the growth of grace rs with the motion of
the sun or the growth of plants, which we perceive better
a while afterwards, than in the mean time of it, Mark vi,
^6, 27.
Or a Familiar Instructor. 12?
Q. What are those sacramental graces or ^qualifications
which we should especially inquire after, and examine into>
before our partaking of the Lord's supper ?
A. There are these eight, viz. Knowledge, Faith, Repen
tance, Fear, Love, Thankfulness, Holy Desires, and New
Obedience ; all of them necessary to fit us for a worthy par
taking of this ordinance.
L Concerning our KNOWLEDGE;
Quest. Why is knowledge so necessary for worthy parta+
king ?
A. 1. Because without knowledge we cannot u discern the
Lord's body," which is absolutely necessary to be done, in
order to escape God's judgments ; which are denounced against
those who do it not, 1 Cor. xi. 29.
2. Without knowledge we are not capable to examine our
selves, which is indispensibly requisite before partaking, 1
Cor. xi. 28.
3. Without it we cannot repent ; for how can we repent
of sin, till we know the evil and dangerous consequences of it ?
4* Without knowledge we cannot receive Christ in the
sacrament ; for how can we close with Christ till we know
our wants and our need of Christ, together with Christ's ful
ness and fitness for us ?
5. This is a feast appointed for believers, the friends of
Christ, but ignorant persons are unbelievers, and enemies to
Christ ; they are under the power of Satan, and held by him
in the chains of darkness ; they are under the power of reign
ing sin ; for ignorance itself is a great sin, and the root of
many others, Eph. iv. 18, 19. Hos. iv. 1, 2. 1 Pet. i. 14.
Q. What is to be understood by discerning the Lord's body
in the sacrament ?
A. ] . Our putting a difference betwixt the consecrated ele
ments and common bread and wine ; looking upon them as a
sacred representation of Christ's body and blood, and a seal
of the covenant of grace to all worthy partakers.
2. Our making a solemn difference betwixt the body and
blood of Christ, and that of a mere man ; for it is the body
and blood of the Lord, even of him who is Jehovah.
3. Our looking through the elements to a bleeding Saviour,
3 28 d Sacramental Catechism :
as offering up himself a sacrifice to atone divine justice fot
us ; and discerning him as really present in the sacrament,,
exhibiting, offering, and actually bestowing himself, with the
benefits of his death, to worthy communicants.
4. Our having some distinct views of Christ's sufferings, in
flie cause of them, the greatness of them, the necessity, value,
and sufficiency of them $ together with their great and glo^
rious effects.
5. Our beholding a dying Saviour with suitable affections,
We must discern him in the sacrament, so as to prize and
esteem him highly : We must discern him, so as to wonder at
his free love, and admire his condescension : We must dis
cern him, so as to look to him only for pardon and salvation*,
yield our hearts to » him, hate and abandon sin that pierced
him, and follow the Lamb wherever he goes.
Q. What is the knowledge which is needful and competent
for worthy communicants ?
A. 1. We must know God in his nature and essential perfec
tions, and especially those attributes that shine most brightly
in the sufferings of Christ, such as the wisdom, goodness,
holiness, and justice of God. Also we must know God in
Iiis essence, that there is one God in three distinct persons,
the Father, Son, and Holy Ghost ; and these three are one,
and the same in essence ; and that this God created the world
by his power, and ruleth it by his providence*
2. We must know the fall of Adam, with the sad fruits
of it on all his posterity. We must know what an happy state
man was^in before the fall, and what a sinful and miserable
condition he is in now, of which I spoke before.
3. We must know where our help and remedy is to be found,-
viz. in Jesus Christ our only Saviour. We must know what
Christ is in his two natures, God and man ; in his three
offices of Prophet, Priest, and King. We must know Christ
in his commission, that he was sent of God ; in his design
in coming into the world, which was to redeem the elect ; in
the manner of his effecting our redemption, by his obedience
-uid sufferings ; the manner of applying it, by his intercession
111 heaven, and his Spirit on earth* We must know the na
ture and necessity of faith, in order to our getting an interest
in what Christ hath done and suffered ; and the necessity of
regeneration and a saving change, in order to our being happy,
We must know the value and merits of Christ's sufferings,
and the efficacy of his blood ; that there is no justification but
by his righteousness, and no sanctification but by his Spirit.
4. We must know the nature, ends, and uses of the Lord's
Or a Familiar Instructor. 129
supper, what is represented by the bread and wine, and what
we are to do at the communion-table.
Q. What kind of knowledge is it that communicants ought
to have of these things?
A. 1. Not a literal or head knowledge only ; not such a
knowledge as a parrot hath, that may be taught to repeat the
creed, without reason or sense to understand or believe one
word it speaketh. But, 2. It must be a rational, heart. af
fecting, and saving knowledge, that we must have of divine
truths.
Q. What are the marks of this saving knowledge ?
A. The saving knowledge, which believers have, and
no hypocrites nor natural men can attain to, hath these cha
racters :
1. It is' a convincing and experimental knowledge ; the
soul firmly assents to, and leels the truth of what it knowetb,
and saith of our Saviour's coining, with Paul, 4< This is a faith
ful saying* and worthy of all acceptation," &c. 1 Tim. i. 15.
There is as great a difference betwixt a natural man's and a be
liever's knowledge, as betwixt the knowledge in a naturalist
and an Israelite, concern ing manna : The one, by reading and
study, knows more of the nature and effects of it ; but the
other, by tasting and feeding on it, knew it more feelingly and
satisfyingly. So believers know Christ and his truths, con
vincingly and experimentally, Psal. xxxiv. 8. 1 Pet. ii. 3.
2. It is a Christ-exalting and self-abasing knowledge : It
makes the soul to value Christ at a high rate, and count all
the glory of the world as loss and dung besides him. It lets
us see that Christ is glorious, but we are vile : That Christ
is full, but we are empty : That he is rich, but we are poor
and naked, Phil. iii. 8, 9.
3. It is a fiducial knowledge ; it induceth the heart to
trust in God's mercy and power, and to accept of his Son
Jesus Christ, as the only way to the Father, Psal. ix. 10.
John vi. 40, 45.
4. It is a quickening and efficacious knowledge, warms the
heart, transforms the soul, and reforms the life. As light and
heat are inseparable, so divine light in the mind conveys a
heat into the affections. It inflames the heart with love to
Christ, and a desire to be like him ; it determines the will to
comply with duty, to avoid sin ; it spurs on the soul to live
up to its light, to be active in God's service, and run the ways
of his commands, 2 Cor. iii. 18. James, iii. 17.
Q. Whence is it that believers get this saving knowledge ?
A. From Jesus Christ, the great Prophet and Teacher of
VOL. II. No. 11. B
130 A Sacramental Catechism :
his church, who instructs them by his Spirit, as well as by his
word: There is none thatteacheth like him, for he both gives
light, and eyes to see the light ; he not only opens the scrip.
tures to his people, but he also opens their understandings to
receive the truth, Job xxxvi. 22. Isa. xlii. 6, 7. Luke xxiv.
32, 45. Jer. xxiv. 7.
Q. Have not communicants, wJio are taught this saving
knou'ledgC) other thoughts and uptakings of divine things than
natural men have ?
A. Yes ; their thoughts and uptakings of those things are
fur different, J Cor. ii. 14. 1 Cor. i. 23, 24.
Q. What thoughts and uptakings have they of the covenant
of grace i which is sealed in this sacrament ?
A. That it is everlasting, well ordered in all things, and
sure ; and therefore they do cheerfully consent to it, and ven
ture their souls upon it, 2 Sam. xxiii. 5.
Q. What do they think of Christ crucified, who is here set
before their eyes ?
A. That he is a most glorious, well qualified, and all- suffi
cient Saviour, " able to save to the uttermost all that come to
God by him," Heb. vii. 25.
Q. What thoughts have they of sin that pierced him ?
A. That it is the murderer of Christ, and the worst of
evils, which therefore they will constantly abhor, Zech. xii. 10.
Horn. xii. 9.
Q. What do they think of Christ's way, viz. Holiness?
A. That it is both pleasant and advantageous, and there
fore they will love it, and walk in it, Prov. iii. 17. Psalm
xix. 11. Psal. cxix. 47, 48.
Q. What thoughts have they of Christ's people ?
A. That they are the excellent ones of the earth, and the
most desirable company in it, however they be despised by the
world, Psalm xvi. 3. Psalm cxix. 63.
Q. What do they think of Christ's day ?
A. That it is the choicest day of the week, holy, honour
able, blessed and enriching, being Christ's weekly market-day
lor our souls, Isa. Iviii. 13, 14.
Q. What do they think of his word and ordinances ?
That they are food to their souls, cordials to their hearts,
" feet' and a lisht to their paths' Psalm cxix'
Q. What do they think of the Lord's supper ?
A. J hat it is Christ's banqueting-house, and a rare feast for
the soul, which he bath in love provided for his people in the
wilderness, Cant. ii. 4. Isa. xxv. 6. 1 Cor. v. 8.
Or a Familiar Instructor. 131
Q. What do they think of this world ?
A. That it is a strange country, the place of their pilgri
mage, and that all in it is vanity, and vexation of spirit, Heb.
xi. 13. Psal. cxix. 54. Eccles. i. 14.
Q. What do they think of the other world above ?
A. That it is their country and their home, and the things
of it are real, great, eternal, and very near, Heb. xu 16.
2 Cor. v. 1. 1 Cor. ii. 9. 2 Cor, iv. 18.
II. Concerning FAITH.
Quest, What sort of faith is it that worthy communi
cants ought to have ?
A. Not a temporary faith, or a faith of miracles, nor a his
torical faith only, but a saving and justifying faith.
Q. What is the historical faith ?
A. It is the assent of the understanding upon the truths of
Christ revealed in the gospel, whereby a man believes and
gives credit to those truths as certain and true. This is not
saving faith itself, but it is absolutely necessary to it, as the
foundation of the superstructure, and an excellent help to pro
mote it ; for the stronger our assent is to divine truth, the
more lively will our saving faith be. The more strongly we
believe in Christ's ability and sufficiency for the office of Me
diator, the more are we helped to rely on him as our Media
tor. Now, though saving faith can never be without this as
sent, or historical faith, yet historical faith may be where faith
is not, as is plain from John ii. 23. Acts viii. 13. James ii, 19.
Q. What is saving faith 9
A. It is a grace, or special gift of God to his elect, wrought
in their hearts by the Spirit and word of God ; whereby they,
being convinced of sin and misery, and of their own inability to
recover themselves out of their lost estate, do not only assent to
the truth of God's records concerning Christ in his word, but
also receive and rest upon Christ and his righteousness, for
pardon of sin and salvation, according as he is offered in the
gospel, Eph. i. 19. Eph, ii. 8. Acts xvi. 30. 1 John v. 10. 11.
John i. 12. Eph. i. i2f 13, Acts x, 43. Phil, iii. 9.
Q. What is the particular act of faith that is the mean of
our justification before God ?
A. It is not our knowledge, nor the mere assent of the un
it 2
A Sacramental Catechism i
derstandiug to scripture truths, that justifies us ; but it is the
i\ ing MIK! resting upon Christ as a priest, offering up him
self a sacrifice to justice, and making satisfaction for our sins.
Q. IV hat are f/ie words and phrases whereby the Holy Ghost
in scripture doth express justifying faith ?
A. It is sometimes expressed, J. By coming unto Christ,
John vi. 35.
2. By flying to Christ for refuge, Heb. vi. 18.
3. By casting our burdens on him, Psal. Iv. 23.
1. By leaning on him, Cant. viii. 5.
5. By staying ourselves on him, Isa. 1. 10.
(i. By looking unto Christ, Isa. xiv. 22.
7. By taking hold of Christ, Isa. xxvii. {K
8. By receiving of Christ, John i. 12.
rj. By cleaving to him, Acts xi. 23.
10. By putting on Christ, Rom. xiii. 14.
11. By hungering and thirsting after him, Math. v. C.
12. By eating and drinking, John vi. 53.
13. By embracing the promises, Heb. xi. 13.
14. By trusting in Christ, Eph. i. 12, 13.
15. By seeking of Christ, Isaiah Iv. 6.
16. By running after Christ, Canticles i. 4. and running to
Christ, Isaiah Iv. 5.
Q. Why is faith so necessary to worthy communicating ?
A. It is impossible to please God in any duty without faith,
and far less in this, where it is so highly necessary, and so
much to be exercised. What can we do at the Lord's table
without faith ? seeing faith is the soul's eye, that sees
Christ in this ordinance. It is the hand that takes hold of
Christ, and the arm that embraces him. It is the spiritual
mouth and stomach that feeds on Christ. It is the bond of
our union with Christ ; it brings us into Christ's family, and
makes us his children. And, lastly, It is the spring that
moves all the other graces, and sets them on work : and there
fore it is highly necessary at this ordinance, Heb. xi. 6.
John xvi. 31. Heb. x. 22.
Q. IV hat is implied in that saving act of faith, thesouPs re
ceiving and resting on Christ as exhibited in the sacrament ?
A. It imports these things: 1. A lively sense of the soul's
misery and danger without Christ.
2. A rejecting all other dependencies and supports besides
Christ, Hog. xv. 3.
3, A iixul resolution to look still to Christ, wait on him,
and humbly submit to any thing for mercy ; like Job, and the
woman of Canaan, Job xiii. 15. Matth. xv. 23, 25, 27.
7 7
Or a Familiar Instructor. 133
4. A hearty consent of the soul to the covenant of grace,
and God's offer of salvation through Christ, with a cordial
approbation of the gospel-way of salvation, and the soul's ac
quiescing in it, as most excellent and suitable.
5. Our actual adventuring ourselves and our salvation upon,
a crucified Christ and his lighteousness : casting our perishing
souls into the bleeding arn^s of our High- Priest and Surety,
lor shelter and mercy ; saying, " Lord, what wouldst thou have
me to do ? I am well content with thy person and thy offices,
with thy righteousness and purchase, priesthood and kingdom,
laws and love, cross and crown." Though the receiving of
Christ as a king, be not the first and primary act of faith, yet it
is consequential to it, and inseparable from it. The believer
must as chearfully accept of Christ as a Prince on the throne,
as a Priest upoa the cross, Zech. vi. 13. John i. 12. Heb.
ii. 17. Isaiah Iv. 4, 5. Isaiah xxxiii. 22. Acts v. 31. MattK
xi. 28, 29.
Q. Why is faith so acceptable and well pleasing to God,
particularly in the act of communicating ?
A. 1. Because it is a grace that humbieth the creature, strips
it of its own worth, and excludes all boasting in the business
of our salvation, Horn. iii. 27.
2. It doth highly exalt free grace, and send us out of our
selves to look for all our comfort and happiness in the mercy
of God through a Mediator, Rom. iv. 16. Eph. iii. 7, 8.
3. It puts the highest honour on God's beloved Son, ap
proves his glorious undertaking, free love, and excellent offices :
It makes Christ the alone ground of our justification and ac
ceptance with God, and gives him all the glory of our salva
tion ; which is most acceptable to God, 1 Pet. ii. 7. Mat. xvii,
5. 1 John iii. 23.
4. It is the grace that unites the soul to Christ, makes it
one with him, and clothes it with the white robe of his righ
teousness ; upon which account God delights in believers,
and sees no iniquity in them, Phil. iii. iJ. John xvi. 27.
Num. xxii. 21.
5. Faith is the spring and primnm mobile of all the rest of
the sacramental graces, love, repentance, thankfulness, holy
desires, and new obedience. It doth excite them, afford mat
ter to them, and set them all a-work, Lam. v. 2, 3, 4. 2 Pet.
i. 5.
Q. How is saving faith tvrought in the soul ?
A. By the Spirit of God, who doth it by these two means :
1 . He prepares the soul for faith by the ministry or* the
Jaw, for thereby he discovers the evil and guilt of gin, and the
A Sacramental Catechism :
dreadful wrath that is due for it. He humbles the soul foi
5in, makes it despair of relief from the creature, and convin-
cetfa it of its need of a Mediator, John xvi. 8. llom. iii. 20.
Acts iv. 12. Mat. ix. 12.
2. The Holy Spirit works faith in the soul by the minis
try of the gospel. For thereby he discovers the ability and
fulness of an offered Saviour, and the necessity and excellen
cy of faith. He begets in the soul an high esteem of Christ,
thirsting desires for him, and some hope of relief by him. He
takes the soul wholly off from depending on its own righteous
ness, and makes it resolve to use all means to find Christ, fall
down at his feet, and lay the whole stress of its salvwtion up
on him alone, 1 Tim. i. 15. John iii. 16. 1 John iii. 23.
Cant. iii. 2. Cant. v. 10. Phil. iii. 9.
Q. By what marks may Wf examine ourselves if lice have
true saving faith ?
A. By the description, which is given before, of its nature,
and the manner how it is wrought. Besides which, we inay
take these other marks :
1. True faith makes Christ exceeding precious to the soul in
all his offices, as a Prophet, Priest, and King, and determines
the soul to embrace him wholly and undividedly, and set him
up as an absolute Lord over all its interests and concerns
whatsoever, 1 Pet. ii. 7. Isa. Iv. 4, 5.
2. It is attended with true repentance ; for it softens the
heart, and makes it bleed for sin that pierced Christ : And
engages the soul to crucify sin, pursue it as Christ's enemy,
and part with every beloved lust, Acts xx. 21. Mark i. 15.
Zech. xii. 10, Isa. liii. 5, 6.
3. It makes a man very humble, and denied to his own
will, wisdom, credit, ease, and worldly enjoyments, and espe
cially to self-righteousness. It makes the soul content, and
willing to be saved by Christ in his own way, without joining
any thing with him to rob him of the glory of its salvation,
Mat. xvi. 24. Phil. iii. 9. 1 Cor. i. 30, 31.
4. It inclines us to aim at Christ's honour in all our actions,
whether we pray, read, or communicate ; yea, even when we
eat, drink, buy, or sell, 2 Cor. v. 14, 15. 1 Cor. x. 31.
5. It is attended with obedience to the will of God, and
fruitfulness in good works, and makes the soul willing to serve
Christ, as well as to be saved by him, llom. xvi. 26. James
ii. 17, 18. Col. iii. 24.
6. It works by love, and makes the believer do all duties from
a principle of love, and carries out the heart to love God for
sending Christ iuto the world, and to love every thing that
Or a Familiar Instructor. 135
bears Christ's image. And so sincere is his love, that it
prompts him to duty, and keeps him back from sin, much
more than the law or fear of hell doth, Gal. v. 6.
7. It not only reforms the life from the practice of sin, but
purifies the heart from the love of sin, by arguing against it
from the word, and applying the blood of Christ to the soul,
Acts xv. 9. John xvii. 17. Zech. xiii. 1.
8. True faith inclines and encourages the soul to draw near
unto God in prayer, for the accomplishment of those things
it relies on Christ for, Heb. iv. 16. Rom. x. 12, 13, 14.
Psal. cxviii. 25, 26.
Q. What shall these poor discouraged souls do, who have
been examining their faith, but are not able to lay claim to
these marks, and still fear they have no true faith ,• can such
adventure to come to this ordinance^ where faith is so abso»
lutely necessary ?
A. J. Faith indeed is absolutely necessary at the Lord's
table, but it is not absolutely necessary that we should know
it. Assurance is not essential to faith, for there may be true
faith wrought in the souls of some, who yet do not perceive
it. The mists of guilt, Satan's temptations, and their own
fear, may so rise up and obscure their knowing faculty, that
they cannot see " the things that are freely given to them of
God," 1 Cor. ii. 12.
II. There is some faith so weak and small, that it can
scarcely be discerned by us, which yet may be real, sincere,
and acceptable before God. And this is expressed in the
lesser degrees and workings of faith, which yet are true faith ;
such as these,
1 . A total renouncing of our own righteousness, with a re
solution never to depend upon any thing in ourselves, or any
other, besides Christ,. Hos. xiv. 3.
2. A good opinion and esteem of Christ, with a persuasion
of his power, fulness, and suitableness to our miserable cir
cumstances. This was all that the leper, and woman with
the bloody issue had, when they first came to Christ, Mat.
viii. 2. Mat. ix. 21.
3. An earnest desire, or a hunger and thirst after Christ
and his righteousness, Psal. xliii. 1. Mat. v. 6.
4. A willingness to be the Lord's, and wholly resigned to
him, to be managed and disposed of as he pleaseth, Psal.
cxix. 94.
5. A deep and heart-affecting sense of that grievous clogf
unbelief, that hinders the soul's motion towards Christ, Mark
ix. 24.
I j j A Sacramental Catechism s ,
0. A serious resolve and mint of the soul to go out tcr
Christ, throw itsi-lf at his feet, and die at his door, though
iiould not have mercy. Now these desires, motions, and
workings of the heart, in a sensible sinner, are some degrees
of true faith which God will not despise, Nehemiah i. 11.
Mark ix. 21, ~5. John xiii. 15. Matthew xii. 20.
JII. Seeing Christ is a most tender-hearted and compas
sionate Saviour, that will not " break the bruised reed, nor
((iieiicli the smoakiug flax j" but is content to accept of those
that come to him with a weak and trembling hand : Such
weak and doubting believers ought certainly to come to
Christ in the sacrament, where he seats himself on a throne
of mercy to wait for needy sinners, and Jiath graciously ap
pointed this ordinance for strengthening and increasing weak
faith.
IV. Such weak and discouraged souls should narrowly
\vatch the seasons of God's near approaches in the ordinances,
•and these special golden minutes when the Spirit strives, the
Father draws, bowels of mercy yearn, and heaven's gales do
blow ; and presently take hold of, strike in with, and im
prove them : As Eenhadad's servants watched for the word
Brother from the king of Israel's mouth, and hastily catched
it, 1 Kings xx. 33.
Q. Are we not utterly unworthy to receive such a glorious
tS'ai'iour in the arms of faith ? How can we expect that he
will match with such vile wretches as we are ?
A. I answered this objection before, when treating of co
venanting with God, to which the reader is referred. I only
add these things :
1. That seeing this glorious Redeemer freely offers himself
to the most unworthy, he ought readily and without hesita
tion to be entertained by us : For though we be most un
worthy of receiving Christ, yet he is most worthy of our ac
ceptation, 1 Tim. i. 15.
This exalted Saviour thinks it no disparagement to suit
;s worthiness to our unworthiness, his riches to our poverty,
his eye-salve to our blindness, his white raiment to our na
kedness, and his fulness to our emptiness : For he saith to
the unworthiest sinner that comes to him, " All thy wants be
on me ;" and though thou hast no beauty of thine own, yet
I will make thy beauty perfect through my comeliness put
upon thee ; and so the King will greatly desire thy beauty,
-ielvi. 14. Psalm xlv. 10, 11.
3. Though there be a great shew of humility in this objec
tion, yet there is often no small pride at the root of it. For
Or a Familiar Instructor.
if there be ground of objecting against us upon the score of
unworthiuess, it becomes us to let it come from Christ's side j
but so wedded are we to the old covenant of works, that we
would be at giving as good as we get^ or at least something
in lieu of it: But our money and qualifications will perish
with us, if we think to buy such a prize as glorious Christ.
If we be not content to accept of Christ on the score of infi
nite free grace, and matchless condescending love, we can
never expect to enjoy him, Isaiah Iv. 1, 9. Romans xi. 33.
Ephesians iii. 18, 19. Tree grace is an ocean of such a depth
and breadth, that it never yet hath been sounded or measured
by men or angels : Nay, to all eternity it will be acknow
ledged, it hath neither bank nor bottom.
III. Concerning REPENTANCE.
Quest. Seeing repentance is another sacramental grace$
which we must necessarily examine ourselves about, what is
that repentance tvhich worthy partakers must have $
A. True repentance, or repentance unto life, is a saving
grace, or a special gift of God to elect sinners, wrought in
their hearts by his Spirit and word, whereby, upon a due
sight and sense of the danger, guilt, and odiousness of their
sins, and upon a discovery and belief of the mercy of God in
Christ to such as are penitent, they mourn for, and hate their
sins, confessing them to God with shame and grief, and tura
from them all to God, and the ways of holiness, both in heart
and life, Zech. xii. 10. Acts xi. 18,21. Ezek. xviii. 30.
Ezek. xxxvi. 3l. Joelii. 12, 13. Jer. xxxi, 18, 19. 2 Cor.
vii. 11. Prov. xxviii. 13. 2 Kings xxiii. 25.
Q. What are the parts of true repentance ?
A. There are these parts in it : 1. Conviction. 2. Dis
covery of God's mercy in Christ. 3. Humiliation. 4. Con
fession. 5. Hatred of sin. 6. Turning from sin. 7. Turn
ing to God and his ways.
Q. Wherein consists true conviction of sin ?
A. In a right uptaking of the nature and evil of sin, and
a sense of the wrath of God, that is due to it.
Q. What is it in sin, that the soul must be convinced of?
A. We must be convinced of sin, 1. In respect of its
source and fountain, from whence ail our actual sins do pro-
VOL. II. No. 11, S
138 A Sacramental Catechism :
cecd, and that is, corrupt nature and the wicked heart, PsaL
li. 5. Jer. xvii. 9. Mat. xv. 18, 19.
2. In respect of its intrinsic evil and malignity, that it is
enmity and rebellion against God, Rom. viii. 7.
3. In respect of its pollution and deformity, that it renders
us vile and loathsome in the sight of God, Zech. xi. 8.
4. In respect of the number of our sins, that they are more
than our hairs, Psalm xl. 12,
5. Tn respect of the aggravation from the heinous circum
stances attending the commission of them.
6. In respect of the guilt and demerit of them, that we
have thereby forfeited all our mercies, and do deserve ever
lasting wrath.
Q. What is the difference betwixt the convictions of natu
ral men, and those of true penitents $
A. 1. Natural men's convictions proceed only from a natu
ral conscience, awakened upon some occasion : But those of
a true penitent are the special work of the Spirit of God,
Exod. ix. 27. John xvi. 8.
2. Natural men's convictions are most unwelcome and bur
densome to them ; but the true penitent is desirous of them,
Acts xxiv. 25. Job xiii. 23. Job xxxiv. 32.
3. The natural man's convictions are mainly for gross sins,
and the out-breakings of tke life j but the true penitent is
also sensible of the corruption of the nature, plagues of the
heart, and sins most secret, Mat. xxvii. 4. Psalm li. 5. Rom.
vii. 24. Psalm xix. 12.
4. Natural men's convictions proceed from the fear of hell,
or temporal judgments ; but those of the true penitent arise
mainly from a view of sin's evil, God's goodness, his patience,
or Christ's sufferings, Psalm Ixxviii. 34. Psalm xv. 18. Zech.
xii. 10.
5. The one is only of short continuance, but the other is
abiding and durable, Hos. vi. 4. Psalm li. 3.
6. The one is cured by natural means, but the other only
by the blood of Christ, Acts xvi. 30, 31.
Q. Why is the discovery of God's 'mercy in Christ a ne»
cessa/ry ingredient in true repentance $
A. 1. Because God out of Christ is a consuming fire ; and
so, without a sight of his mercy in Christ, we would never
turn from sin to him, but would be ready to sink, with Judas,
under tormenting despair, Heb, x. 41. Heb. xii. 29.
2. Because the apprehension of the mercy of God in Christ,
is a great encouragement to us to leave sin, and a mean to
affect our heart with kindly grief and godly sorrow for
Psalm cxxx, 4. Rom. iii. 4,
Or a Familiar Instructor. 139
Q. WJierein consists true humiliation for sin?
A. In these things : L In a real inward sorrow and bleed
ing of heart for sin, and the dishonour done thereby to God,
Psal. li. 3, 4. Zech. xii. 10.
2. In a holy shame and blushing of soul for sin in the sight
of God, Ezra ix. 6.
3. In the soul's loathing and abhorring itself for its unwor
thy carriage towards so gracious a God, Job xlii. 6.
4. In outward mourning for sin, and bewailing it before the
Lord, Psalm xxxviii, 18.
Q. What is the difference betwixt the humiliation of a na
tural man, such as Ahab, and that of a true penitent ?
A. There is such a difference, as betwixt the convictions of
natural men and true penitents, of which I spoke before. I
only add this, that a natural or unrenewed man's sorrow and
humiliation for sin, is not so much for sin itself, as for the
effects and consequences of it, as it exposes him to temporal
or eternal judgments, as it deprives him of outward mercies,
blasts his reputation, breaks his employment, brings on cor
poral punishment here, or makes him obnoxious to hell-fire
hereafter. But the true penitent mourns for sin, as it dis
pleases and dishonours God, wounds Christ, grieves his Spirit,
and gratifies the devil. Also he grieves for it, as it defiles the
soul, indisposes for holy duties, and debars from communion
with Christ.
Q. What sort of confession of sin is requisite to true re
pent ance$
A. 1. It must be cordial and sincere, not superficial and
overly, Job xlii, 6.
2. It must be free and voluntary, and not extorted by judge,
ments or the fear of hell, Mat. xxvii. 4. Luke xv. 18.
3. It must be particular and distinct, so far as we can re
member our bypast sins ; and not rest in generals, Judg. x.
10. Psal. li. 4, 14. 1 Tim. i. 13.
4. It must be humble and mournful, and attended with holy
shame and self-condemnation, Dan. ix.8. Luke xviii. 13. PsaL
xxxiv. 4, 18.
5. It must be attended with present forsaking of sin, Prov.
xxviiu 13.
Q. What sort of hatred of sin is it that is an ingredient of
true repentance ?
A. It hath these properties : 1. It is a sincere and well-
grounded hatred : Unrenewed men may hate sin because of
its effects ; but a true penitent hates it, because it is vile and
82
110 A Sacramental Catechism:
loathsome in the eyes of God, the murderer of Christ, and an
enemy to his own soul.
2. It is a deep and implacable hatred ; a natural man can
have no such hatred of sin : it is only a slight or transient
quarrel he may have with sin upon some particular occasion,
and hence he may proceed to lop off some of the branches of
sin, but he strikes not at the root, the corruption of the
heart ; he seeks not to put the old man to death : But the
true penitent hates sin implacably ; he seeks its ruin, aims at
its lite, and would have it utterly extirpated ; and longs for
the time when he shall be wholly delivered from it, Horn. vii.
24. 2 Cor. v. 4.
3. It is an universal hatred : A natural man may hate some
odious gross sins, or sins that are neither pleasant nor profit
able to him : But the true penitent hates sin as sin, and so
hates every sin, whether secret or open, pleasant or profitable,
in himself or in others, Psalm cxix. 128.
Q. What sort of turning from sin is requisite to true re~
pentance ?
A. 1 . A turning that proceeds from right principles, not
from the dictates of a natural conscience only, or respect to
human laws, or from fear of God's judgments, but from a
sense of the intrinsic evil of sin, the holiness and goodness of
God, or a view of Christ's sufferings.
2. It must be a present turning from sin, without delaying
one moment longer, Psalm cxix. 59, 60.
3. A final and everlasting turning, without ever looking
back to Sodom again, or entertaining a favourable thought of
sin, that killed the Lord of life, Hosea xiv. 8.
4. An universal turning from all sin, both in heart and life;
no Agag must be spared, nor any darling Just reserved, Isa.
Iv. 5. Ezek. xviii. 30, 31.
5. It must be attended with turning to God, and all com
manded duties ; for we must not only cease to do evil, but
learn to do well, Isa. i. 16, 17. Isa. Iv. 7.
6. This turning ought to be with all the heart, and with
fasting, weeping, and mourning, Joel ii. 12.
Q. What is this turning to God, which is included in true
repentance?
A. It implies these things : 1. A sight and sense of our un
done condition, while we live and continue at a distance from
God ; and the great happiness of nearness to him, Psalm
Ixxlii. 2?, 28.
2. The outgoings of the soul to God in spiritual breathings
and desires, Isa. xxvi. 8. Job xxiii. 3.
Or a Familiar Instructor. 141
3. The humble application of the soul to God in Christ,
for mercy and pardon, Psalm li. 1.
4. The soul making choice of God for its God and portion,
Jeremiah iii. 22.
5. Our resigning and giving up both inward and outward
man to God's service and obedience. We must turn both
our hearts and feet to God's testimonies, Psal. cxix. 57,
58, 59.
Q. Why is fasting necessary to be joined with our repent
ance and turning unto God ?
A. Because God hath enjoined it as a good mean to wean
the heart from the world, quicken prayer, and kindle zeal.
And it carries in it somewhat of a holy revenge upon the flesh
or body for its former excesses, which is very acceptable to
God ; though it cannot in the least make satisfaction to jus-
tice for sin, 2 Corinthians vii. 11.
Q. Are tears absolutely necessary to true repentance ?
A. They are very desirable expressions of our grief for sin ;
God noticeth the tears of true penitents, and puts them up in
a bottle, Psal. Ivi. 8. Yet sometimes there may be a tender
heart, where few tears are to be seen, because the bodily con
stitution may be dry, and not qualified for producing tears.
But if we command tears for other things, such as worldly
losses and crosses, and can find none for sin, there is too much
ground to suspect that our repentance is not true.
Q. But what shall those do who find their hearts so hard
tliat they can neither get tears, nor any true grief for sin ?
A. 1. This has been the complaint of many of God's peo
ple, that their hearts are hardened from God's fear, Isaiah
ixiii. 17.
2. Let us consider if our hard-heartedness be our great
burden and trouble. Can we say, that it is our daily com
plaint to God, and that we would give all we have in the
world to have our hearts brought to tenderness, and even live
beggars upon this condition ? Then surely there is some life
and tenderness in the soul.
3. Let us go to Christ, and plead for the blessed Spirit of
grace, which he hath both purchased and promised, to take
off the vail of darkness from our hearts, and the scales of
blindness from our eyes ; that we may see sin in its blackness
and deformity : Let us cry to him with Job, iii. 23. " Make
me to know my transgression and my sin." And let us plead
his free promise, Ezek. xxxvi. 26.
4. Let us oft be aiming to apply the softening blood of Christ
to our hard hearts ; and oft be viewing sin in the bright
142 A Sacramental Catechism :
looking-glass of his sufferings. Oh ! can we see our sins
binding a heavy cross on Christ's back, driving big nails into
the most sensible parts of his body, and piercing his heart
with sorrow, and yet our hearts remain unpierced ? Shall the
rocks rent, and the earth shake, the sun withdraw its light, and
the heavens mourn in black, when Christ suffered for our sins,
and yet we stand unconcerned ! Surely there is not such a
heart. affecting sight either in earth or hell, as the death of
our innocent Redeemer.
Q. Why is repentance and sorrow for sin so necessary to
right communicating ?
A. 1. Because it is necessary for our access to, and com
munion with God in any duty. It is to such that God hath
promised to look, and with such that he is pleased to dwell.
It is only humble and penitent addresses that he will accept ;
and thence he preferred a broken heart to all sacrifices, Psalm
li. 16, 17. Psalm x. 17. Psalm xxxiv. 18. Isa. Ivii. 15. Isa,
Ixvi. 1. But impenitent persons are hateful to God, and
can have no communion with him, Psalm v. 5. Psalm
Ixviii. 11.
2. Because in this sacrament we enter into, and renew
covenant with God j and penitent mourning for long distance
and estrangement, for many sins and backslidings, is previous.
Jy requisite thereunto, Jer. 1. 4, 5.
3. Because here we are to receive the seal of the pardon
of our sins, and it is only a soft heart than can receive the
impression of this seal, Luke viii. 44, 48. Luke xxiv. 47.
4. Because nothing suits a broken Christ, so well as a
broken heart. In this ordinance we behold God punishing
his Son for sin, and Christ breathing out his dying groans for
it 5 and surely it is most fit that our hearts should bleed for
it ; if Christ wash our souls with his blood, in gratitude we
should wash his feet with our tears, Zech. xii. 10. Luke vii.
38, 47.
5. Because, without repentance, we cannot prize the great
blessings and comforts exhibited to us in this ordinance,
None but the sensible sinner and humble penitent will value
the blood of Christ, the pardon of sin, and favour of God,
which are here offered, Mat. ix. 12. Luke i. 53. Prov.
xxvii. 7.
6. Because repentance is absolutely necessary for killing of
sin, and reforming the life, which is one great end in this or*
dinance. As God here lets us see his love to Christ, so he
discovers the bitterness of sin, that we may hate and forsake
it j now it is by repentance that we taste of sin's bitterness ;
Or a Familiar Insfrntct&r. 143
And the necessity hereof at this ordinance was prefigured by
the bitter herbs with which the children of Israel were ap
pointed to eat the passover, Exod. xii. 8.
Q. Hath not repentance many counterfeits ?
A. Yes j for, 1. Some confess their sin, who never forsake
it ; as those, Numb. xiv. 40. 1 Sam. xv. 24. That was but a
counterfeit repentance.
2. Some may have slight, superficial sorrow, and outward
expressions of mourning, where the heart is not touched for
sin, 1 Kings xxi. 27.
3. Some may have the heart rent with legal convictions
and terrors, as Judas and Felix had, and yet never broken or
melted for sin.
4. Some may have a natural softness and tenderness of
spirit, whereby they are apt to relent and shed tears at the
hearing of any tragical story, or seeing any moving object,
and yet never truly weep to see their own sin. The story of
Joseph in the pit will affect them as soon as that of Christ
upon the cross.
5. Some have several good motions, and pangs of sorrow,
at hearing of a sermon, or when they are under the rod, which
yet soon evanish, Hosea vi. 4. Mark vi. 8.
6. Some come under express vows and resolutions against
sin, in time of sickness and distress, or when conscience is
awakened, who yet are never true penitents for sin, Numb,
xxii. 17. Jer. ii. 2©. 1 Sam. xxvi. 2l.
7. Some may not only leave off gross sins themselves, but
express great zeal against the sins of others, as Jehu did
against the worship of Baal, and Judas did against prodigali
ty, and yet be strangers to true repentance, 2 Kings x. 1G,
28, 29. Mat. xxvi. 8. compared with John xii. 4, 5. All
these, then, are but counterfeit repentance.
Q. By what marks, then, shall we examine our repentance^
if it be true, and not counterfeited $
A- By these already mentioned, in the parts and descrip
tion of repentance before given. To which I add these :
1. A true penitent is more grieved for the evil of sin, than
for the evil of affliction ; and more troubled for abusing the
goodness of a Father, than for drawing down the wrath of a
Judge, Luke xv. 18.
2. The true penitent lays the axe of repentance to the root
of sin, viz. the corrupt heart j he pants for deliverance from
it, and for more heart purity and renovation, Psalm li. 10,
Rom. vii. 24,
144 A Sacramental Catechism !
3. The true penitent is highly concerned and careful to ap*
ply to the blood of Christ, both for pardon from the guilt of
sin, and sanctification from the pollution of sin; for true re
pentance and saving faith are inseparable, Psalm li. 1, 7.
Acts ii. 38. Acts xx. 21. Mark i. 15.
4. Let us examine our repentance, by these adjuncts and
fruits of it, recorded in 2 Cor. vii. 11. If it works in us,
1. Carefulness, to avoid sin, and preserve ourselves from it.
2. Clearing of ourselves, by self-examination, and applying to
Christ our surety. 3. Indignation against sin, as the enemy
of God, the murderer of Christ, and destroyer of our souls.
4. Fear of being detiled again with sin, which excites to
watch against temptations and inlets to it. 5. Vehement de
sires after a total deliverance from it, and after Christ our.
deliverer, and his righteousness. 6. Zeal for God's honour, by
new obedience, and bringing forth fruits meet for repentance.
7. Hevenge upon sin, by mortification, because it crucified
Christ. 8. There is a holy shame upon the remembrance of
sin ; not that of a thief, because of the punishment and dis
grace, but that of a son, because of the ingratitude and
loathsomeness of sin, Ezek. xvi. 63.
IV. Concerning HOLY FEAR.
Quest. What is t his fear that is requisite to communi
cating ?
A. It is a holy awe and reverence of God, wrought in the
renewed heart by the Holy Spirit, whereby the soul, out of a
deep sense of God's majesty and goodness, is inclined to draw
nigh to God in Christ, stand in awe to offend him, avoid sin
as the greatest evil, and study the things that are pleasing to
God, Jer. xxxii. 40. Jer. v. 22. Psalm cxxxiv. 4. Heb. xi.
Gen. xxxix. 9. Job i. 1, 7. Acts x. 35.
Q. What is the necessity of this Jioly fear ' at the Lord's
table ?
A. 1. Because, when we go to the'Lord's table, we solemn
ly sist ourselves in the presence of the great Jehovah, who is
our judge, the searcher of our hearts, and the all-seeing ob
server of our actions ; and a God that is very jealous of his
honour, and " will be sanctified in all that draw nigh to him,"
Lev. v. 3. Heb. xii. 28, 2<>.
Or a Familiar Instructor. 145
2. Because, at the Lord's table, we have a most awful dis
covery of the holiness and justice of God in the sufferings of
Christ there represented. How vehemently did he hate sin,
that he would not spare his dear Son when he cried, nor
abate one farthing of the debt he owed justice as our Surety,
but exacted full satisfaction, and punished sin to the utter
most ! The heavens darkened, and the earth shook, when
God punished Christ for sin ; and ought not we, the guilty
sinners, to tremble and adore his justice, saying with the
jBethshemites, u Who is able to stand before this holy Lord
God?" 1 Sam. xi. 20.
3. Because this holy fear is an excellent preservative
against wandering thoughts, a spur to mind our work, and
excite the graces of liveliness, and do every thing as in the
sight of an all seeing-God, Psalm Ivi. 8. Gen. xxxix. 9.
Neh. i. 11.
4. Because of the importance of the work of communicat
ing, and the danger of miscarrying in it. We have ground
to fear and be jealous of ourselves, lest we be found unwel
come guests, and want the wedding-garment, when the King
comes in to see his guests. We have cause to fear, lest we
miss Christ's presence and the seal of our pardon ; yea, lest
we be guilty of wounding Christ, and eating and drinking
judgment to ourselves, by unworthy communicating ; but a
holy fear is a good mean to prevent this hazard.
Q. How may we know whether vve be actuated by a holy
or a slavish fear, in this and other religious duties /
A. 1. A holy filial fear of God is always joined with love
to him ; but a slavish fear is attended with some degree of
enmity and hatred against God, Hos. iii. 5. Rom. viii. 7.
2. Slavish fear dreads God, because of his power and jus
tice ; but filial fear also, because of his goodness and loving-
kindness, Hos. iii. 5.
3. Slavish fear is attended with a shyness of God's pre
sence ; but filial fear puts the soul on to seek nearness with
God, Gen. iii. 10. Psalm Ixxiii. 27, 28.
4. Slavish fear dreads nothing but hell and the punishment
of sin ; but filial fear dreads sin itself, as the greatest evil of
the two, Psalm vi. 4. Acts xxiv. 25. Psalm iv. 4.
5. Slavish fear makes men averse from the light of the
word and a faithful ministry ; but filial fear makes us suspi
cious of ourselves, and willing to be tried, John iii. 20, 21.
1 Kings xxii. 8.
6. Slavish fear restrains only from the external acts of sin,
and puts men on to external performances iu duty only ; bur
VOL. II. No. 11. T
146 *A Sacramental Catechism :
godly fear makes a man guard even against inward and se
cret sins, and study to please God inwardly as well as out
wardly, aud give him the heart as well as the life, Isaiah
viii. 3.
V. Concerning LOVE.
Quest. What is that love which a worthy communicant
ought to have ?
A. There is a three-fold love necessary : 1. Love to God
and godliness. 2. Love to the people of God, 3* Love to
our enemies.
Q What is true love to God?
A. It is a special affection, or saving grace, wrought by
God's Spirit in the hearts of his people, whereby, from a spe
cial discovery of the glory and excellency of God, their souls
are determined to have a high and superlative esteem of him,
their desires are carried out after him, and their delights are
centered on him, as their chief good and portion, Romans
v. 5. Psalm Ixxiii. 25. Psalm xlii. 1, 2. Psalm xvi. 5, 6.
Q, Why is love to God and Christ so necessary to worthy
communicating ?
A. 1. Because this sacrament is a love-feast, appointed for
expressing the mutual love and affection of Christ and his
people to one another, and therefore it is designed only for his
friends and disciples. Now, how contrary is it to the nature
©f this ordinance, for people to approach to it without love ?
or to sit down to this love-feast with enmity in their hearts
at the master of it ? Canticles v. 1. Matthew xxvi. 27.
2. Because we have here the highest representation of di
vine love that ever was given. Here we may see both the
arms and heart of the Son of God open on a cross to us, with
his affections streaming out to us in blood : And we may hear
the dying groans of the Lamb of God just expiring under the
burden of wrath that was due to us. And what a monstrous
thing would it be for us to want love to him at such a time !
Gal. ii. 20, Eph. v. 2. Rev. i. 5.
3. Because other graces which are to be exercised in this
ordinance, do much depend upon love ; without it we cannot
be heavenly-minded in this duty, we cannot have high thoughts
of Christ, we cannot delight in him, nor have any hungering
Or a Familiar Instructor.
desires after him. Without love to Christ we cannot hate
sin, nor be grieved for it ; nay, we may see the print of the
nails, and put our fingers into his wounds, without any re
morse for sin that made them. Mary's tears were most free,
when her love was most hot, Luke vii. 37, 38. Isa. liii. 2, 3.
4. Without love to Christ we can have no benefit by the
sacraments, for we can have no communion with God, nor
any manifestations of his favour without it, seeing these are
only promised to such as love him, John xiv. 2l, 23.
5. Because the want of this love brings men under the se
verest curse, 1 Cor. xvi. 22.
Q. Must not our love to God at the sacrament be directed
to all the persons of the glorious Trinity ?
A. Yes ; we must love God the Father as our Father ;
God the Son as our Mediator and Redeemer ; and God the
Holy Ghost as our Sanctifier and Comforter.
Q. How may we know if we love God the Father as our
Father?
A. By our filial respect and dutiful carriage to him ; if we
fear him, and stand in awe to offend him, if we be tender of
his honour, troubled at his frowns, desirous of his presence,
and careful to please him. If we depend on him for what
we want ; love to address him ; imitate him in his holiness,
and obey his injunctions, Malachi i. 6. Psalm cxxxix. 20, 21.
Psalm xxx. 7. Isaiah Ivi. 4, 5. Romans viii. 15. 1 Ptter
v. 7. Ephesians v. 1. 1 Peter i. 14, 15.
Q. How may we know if we love God the Son, as our Me
diator and Redeemer ?
A. By our accepting of him, and improving him in all his
mediatory offices : Learning of him as our Prophet, relying
on him as our Priest, and obeying him as our King : And by
our renouncing of all other lords and saviours besides him,
Mat. xi. 28, 29. Isaiah xxvi. 13, Heb. v. 9. Eph. i. 12, 13.
Q. How may we know if we love the Holy Ghost, as our
Sanctifier and Comforter ?
A. By our hearkening to his calls, seeking his assistance
in duties, laying ourselves open to his influences, cherishing
his motions, and delighting in those duties and ordinances
where his operations are to be expected, and desiring to be
directed and guided by him in all our ways, Psalm xxvii. 8.
1 Thess. v. 19. Eph. iii. 6. Psalm Ixiii. 2. Psalm cxliiL
10, 11. R,om. viii. 14.
Q. Seeing love to Christ, our crucified Saviour, is espe
cially requisite at the Lord's table ; by what marks may vst
examine our love to him, if it be true, and not counterfeit ?
ilS A Sacramental Catechism :
A. By these : 1 . Let us see if we can give any reason for
our love to him ; if we love him, not only for what he hath
done for elect sinners in general, but for what he hath done
for us in particular, in hearing our cry, and helping us when
we were brought low under a burden of guilt and fears, Psal.
cxvi. 1, 6, 8.
2. If we love him also, because of his own intrinsic beauty,
matchless worth, and personal excellencies, that render him
altogether lovely in himself, as well as a suitable Saviour to
us, Cant. v. 10.— 16.
3. If our hearts and thoughts be frequently going out to-
wards him, and our meditation of him be sweet ; for surely,
if Christ be our treasure, our hearts will be with him, Psalm
civ; 34. Mat. vi. 2l.
4. If we be earnestly desirous of his gracious presence in
duties and ordinances, and languish for him when he with
draws, Psalm Ixxxiv. 1. 2 Cann iii. 1, 2, 3. Cant. v. 8.
5. If we have common friends and common enemies ; love
what Christ loves, and hate what he hates ; if we rejoice
when his name is great, and his interest flourisheth, and grieve
when any wrong or dishonour is done to him, either by our-
selves or others, 1 John v. 1, 2. Psal. cxxxix. 21, 22. Psal
xcvii. 10. John xiv. 28. Psa'm cxxii. 9.
6. If we love Christ and his interest in all states and con
ditions ; own him under persecution and reproach, and highly
esteem a crucified, as well as a glorious Christ, a condemned,
as well as an adored Christ, Cant. viii. 6, 9.
7. If we love Christ wholly, and all that is in him ; love
him in all his offices, in his death as a sacrifice, and in his
life as a pattern ; love him as a Prince on the throne, as well
us a Priest on the cross j love him for purity, as well as
pardon ; for sanctification, as well as satisfaction. No lover
of Christ will desire a disjunction of Christ's priestly and
princely offices, for he sees them sweetly linked together ;
and hence it is that Christ is styled " a Priest upon a throne,"
Zech. vi. 13. And therefore he will love his laws to obey
them, his ordinances to attend them, his Sabbaths to sanctify
them, and his people to associate with them, John xiv. 21.
2 Cor. v. 14, 15. 1 John v. 1, 2, 3. Psalm cxix. 63.
8. If we love Christ above our relations, enjoyments, and
dearest things we have in the world, yea, even life itself,
Mat. x. 37. Acts xxi. 13. Rev. xii. 11.
9. If we be breathing after fresh intimations of Christ's
love to us, and seeking still more assurance and evidences of
it, Cant. i. 2, 3. Cant. viii. 6.
Or a Familiar Instructor*
Q. What shall these exercised souls do, that suspect their
fave to Christ is not superlative ; that they love him not
above their relations, and dearest enjoyments in the world ?
Ey what marks do we knoiv if we do ?
A. By these : 1 . If no affection to any creature can draw
us willingly or wittingly to do that which is displeasing to
Christ.
2. Jf we value Christ's friendship and favour more than
that of any creature, and would chuse rather to displease all
the world than offend him.
3. If the loss of Christ's countenance, or any injury done
to him, affect our hearts more than any worldly loss or da
mage.
4. If it be our greatest grief, that we cannot get more love
to Christ. And if we can appeal to himself, who knoweth
our hearts, with Peter, that we love him sincerely, though
not so much as we ought, John xxii. 17. Eph. vi. 24.
Q. Are there not many who have lost their jirst love, like
theae, Rev. ii. 4. ? How shall we know if it be so with us ?
A. If decay of love to Christ be our disease, it will have
such symptoms as these : 1. Christ will be less in oar hearts
and mouths than formerly.
2. We will be more slack in our obedience, and have less
delight in duty than before.
3. It is a sign of decaying love, when we lose our tender
ness of conscience, and wonted abhorrence of sin, Christ's
enemy.
4. When we are more easy under Christ's absence and
withdrawings, and less anxious for his presence.
5. When we lose our wonted appetites for our spiritual
food and nourishment from Christ, in the ordinances.
6. When" we lose our public-spiritedness and concern for
the interest of Christ's kingdom and glory in the world.
7. When we are little concerned to have heart-holiness,
which is Christ's image, drawn upon the soul.
8. When we have little desire for Christ's second coming,
or for the enjoyment of him in heaven.
9. When earthly-mindedness and love to the world are on
the growing hand.
Q. Is there not a love to worldly things, which is lawful
and allowable ? How may we know when we love the world
too much ?
A. Our love to the world is unlawful and excessive,
when, 1. Worldly things are first in our thoughts in the
jnorning, or last at night*
150 -A Sacramental Catechism :
2. When they justle out spiritual things from our mincta
3. When we think on worldly affairs, with greater in*
tenseness of mind, than those things that are spiritual and
heavenly.
4. When the impressions of worldly things last longer with
us, than those things which immediately concern the glory of
God, and our soul's good.
5. When the ends we propose to ourselves in worldly cares
are chiefly, that we may satisfy our natural desires, prevent
poverty, or make ourselves great ; not that we may glorify
God, and be more capable to serve him.
Q. What shall we do to get the decayed Jire of love to
Christ kindled and increased ?
A. 1. Let us labour to be deeply sensible of this evil of
decay of love to Christ, and heavily bemoan the coldness of
our hearts before God.
2. Let us humbly apply to Christ, our great Physician,
who only can cure this plague of a spiritual consumption, as
well as our other soul-diseases.
3. Let us earnestly seek after further discoveries of Christ's
excellency and loveliness ; for if we once saw his beauty, our
hearts would surely go out after him.
4. Let us meditate much on the love of a crucified Jesus,
In sweating blood, and laying down his life for such enemies
as we are : Let us take a view of him in his dyed garments,
as he is described, Isaiah Ixiii. 1, 2, 3.
5. Let us carefully search out the lust or idol, the Delilah,
or worldly enjoyment, that hath stolen our hearts from
Christ ; and when we have found it, let our eye neither pity
nor spare it, but presently cast it out.
6. Let us seriously think, on the one hand, upon the heavy
curse and vengeance which abide those that do not love
Christ, 1 Cor. xvi. 22. : And, on the other hand, upon the
unspeakable reward laid up for all true lovers of Christ, as
recorded, 2 Tim. iv. 8. 1 Cor. ii. 9.
7. Let us consider that loving of Christ will be the eternal
employment of saints in heaven : This grace of love abides
for ever, when all the rest do fail.
8. Let us earnestly pray for the breathings of his Holy
Spirit, those " north and south winds, to blow on our wither
ed gardens." And let us plead his gracious promises of
strength and quickening, which he makes to languishing and
decaying souls, particularly these, Isa. xl. 29, 30, 31. Jer,
xxxii. 6. Zecb. xii. 8. Hos. xiv. 5, 6, ?. Let us often
Or a Familiar Instructor. 151
cry with David, " Quicken thou me, according to thy word,"
Psalm cxix. 25, 107, 154, &c.
9. Let us, in this case, follow the advice and prescription
of Christ, our great Physician, Rev. iii. 4, 5. u Thou hast
left thy first love ; remember from whence thou art fallen,
and repent, and do thy first works."
The advice contains three directions : 1. " Remember
from whence thou art fallen," i. e. compare thy former state
with thy present : Remember what a warm heart and lively
affections you once had to Christ, and how cold and dead
they are now.
2. Repent, i. e. mourn over your sad backslidings and de
cays, and acknowledge them before God.
3, Do thy first works, ^. e. be as diligent in duty as for
merly. When we find this holy fire decayed, we ought to
cast on more fuel, i. e. use all God's appointed means for
rekindling the flame, be much in prayer, reading and hearing
the word ; delight much in the converse and fellowship of
warm and lively Christians, and go frequently to that heart
warming and love-inflaming ordinance of the Lord's Supper,
carefully guarding against formality in communicating, or
slightness in preparing for it.
Q. What way shall the lovers of Christ express, or shew
forth their love to him ?
A. 1. Ry studying likeness and conformity to him ; holi
ness is Christ's image : Let us imitate Christ herein, that we
may in some measure be like him whom we love, in meek
ness, humility, self-denial, diligence, and heavenly-minded-
ness : In a word, let us be holy in our thoughts, affections,
speeches, actions, and in all manner of conversation : For so
Christ was, Heb. vii. 26. 1 Pet. i. 15, 16.
2. Let us seek to converse with him, and be much in his
company : Let us walk with him in the galleries of ordi
nances, and be much in secret prayer, and in all those duties
where fellowship with him is to be obtained, Cant. i. 7 • Cant,
iii. 2. Cant. vii. 5. Cant. viii. 13.
3. Observe his injunctions and keep his commandments,
John xiv. 15.
4. Be concerned for his interest, kingdom, and glory upon
earth, Psalm cxxii. 9. Phil. ii. 21.
5. Let us place all relations, worldly interests and enjoy
ments, below him, Mat. x. 37.
6. Give ready audience to his ambassadors, and kindly
entertainment to all his love-motions, Psalm xlv. 10. Cant.
v. 2.
152 A Sacramental Catechism :
7. Avoid every thing that Christ hates, Psalm xcvii. 10.
Psalm xiv. 7.
8. Love his people, and whatever bears his image, 1 John
v. 1.
Concerning LOVE to GOD'S People.
Quest. Why is love to our neighbours, and especially to the
people of God 9 so necessary for a worthy communicant ?
A. 1. Because God requires us, in all our solemn approach
es to him, to see that we be in a state of amity and friend,
ship with our brother ; not harbouring any wrath or malice
in our hearts, as we would be accepted of God, Mat. v.
23, 25. 1 Cor. v. 8. 1 Tim. ii. 8.
2. Because it is one end of this ordinance to represent the
union of believers together into one mystical body, as the
bread is made up of many grains compacted together ; and
also to testify their communion and fellowship with one ano
ther as members of the same body : And how can this be done
without mutual love ? 1 Cor. x. 16, 17.
3. Because brotherly love is inseparable from faith, and
given frequently as a mark of Christ's disciples, for whom
this sacrament is appointed, John xiii. 35. 1 John iii. 4.
1 John iv. 7.
4. Because without this love we can expect no benefit by
this ordinance, nor any communion with Christ in it, 1 Pet.
ii. 1, 2, 3. 1 John iii. 23, 24. 1 John iv. 12, 26. As the
Spirit descended on the disciples, when they met together in
one house, and were all of one mind and one heart, so he wiH
not enter the house or heart where love and peace do not
dwell, Acts ii. 1, 4. Acts iv. 31, 32. Jer. xxxii. 39, 40.
5. Because, as we are bound to remember Christ's death in
the sacrament, so we ought in receiving it to remember the
dying charge and injunctions he gave his people, when he
instituted and dispensed it ; and particularly this of brother
ly love, which he so earnestly pressed in his sacramental dis
course and farewell sermon, John xv. 12, 17. and also prayer
for it, John xvii. 1], 2l.
Q. But if my neighbour hath offended me, or I him, and
declineth to return to a state of love and reconciliation to
Or a ttmUiar Instructor. ] 53
me ; should this hinder me from partaking of the Lord's
?
A, It' we sincerely use the means which God hath appoint
ed, in order to a reconciliation with our offending and offend
ed brother, and endeavour, so far as we have access, to have
the difference removed, and entertain no prejudice, hatred,
or revenge in our hearts against him ; though our endeavours
of reconciliation should not have the desired effect, through
our neighbour's obstinacy or untractableness> we are not to
abstain from our duty, or deprive ourselves of the benefit of
this ordinance, because of his fault, Mat. v. 23, 24.
Q. By what marks may we know if our love to God's people
be true and sincere ?
A. By these : 1. If we lov£ them upon spiritual grounds,
because of their relation to God as his children, and to Christ
as his members, and because of their likeness to God and
Christ in holiness, 1 John v. 1, 2, 1 Pet. i. 32.
2. If we love them universally, whether they be rich or
poor, relations or strangers, and even though they differ from
us in some lesser things, Col. i. 4. 1 Pet. ii. 17.
3. If we love them fervently, and above all others, 1 Pet,
i. 22. Psalm xvi. 3.
3. If we love them constantly, in adversity as well as pro
sperity, when they are despised, reproached, and persecuted
by the world, as well as when honoured and esteemed, John
xiii. 2. 1 John iii. 16, 17. Heb. xiii. 1. '
5. If we prefer their company, and delight in it above that
of any others, Psalm cxix. 63. Psalm xvi. 3.
6. If we sympathise with them, both in their joys and sor
rows, Rom. xii. 15. 1 Cor. xii. 26.
7. If we be ready to serve them, and supply their wants,
1 John iii. 18, 19. James ii. 15, 16.
8. If we can bear with injuries from them, and be ready to
forgive them, and even to cover their faults from others,
1 Cor. xiii. 4, 7. Eph, iv. 32. 1 Pet. iv. 8.
Concerning LOVE to our Enemies.
Quest* Wherefore ought we to love our enemies 2
A. Because God hath commanded it, Mat. v. 44, Hem
xii. 14.
VOL, II. No. 11. T.T
A Sacramental Catechism :
2. Because of the example of God in loving and forgiving
us who are enemies to him, and of Christ in dying for u?,
Eph. iv. 32. Col. iii. 13.
Q. What sort of love is it that we ought to bear to our
enemies 2
A. A love of benevolence and beneficence, though not a
love of delight and complacency. Mat. v. 44, 45. Rom. xii.
20,21.
Q. How may we know if our love to our enemies be true 9
A. 1. If the example of Christ's loving and dying for his
enemies have influence upon us, Rom. v. S9 10. Col. iii. 13.
2. If we incline to forgive them, and wish their good and
welfare, Luke xi. 12, Prov. xi. 23.
3. If we rejoice not in their hurt, Prov. xxiv. 17, 18.
4. If we shun to revenge ourselves upon them, Rom. xii.
17, 19.
5. If we pray for them, relieve their wants, and return them
good for evil, Mat. v. 44-. Rom. xii. 20, 2 1.
VI. Concerning THANKFULNESS.
Quest. Why is thankfulness to God so necessary in partak
ing °f tfie Lord^s supper ?
A. 1. Because in this ordinance we have the representa
tion of the greatest love and goodness that ever God express
ed to the world, in giving his dearly- beloved Son to be a sa
crifice for sin, and offering him to be a Saviour to us, John
iii. 16. Gal. iii. 1.
2. Thankfulness to God is a special design of this ordi~
nance, upon which account it is called the Eucharist or
thanksgiving ; because here we express our thankful remem
brance of redeeming love, and celebrate the praises of our
loving Redeemer, Mark xiv. 26.
Q. How may we know if our thankfulness be of the right
stamp ?
A. 1. By our low thoughts of ourselves, and our disclaim
ing all worthiness in us to receive the least mercy, Gen.
ixxii. 10.
2. By our having a high esteem of God's mercies to us,
and especially spiritual blessings ; reckoning Jesus Christ t<*
be the mercy of mercies, Luke i. 68, 72. 2 Cor. ix. 15.
Or a Familiar Instructor. 155
3. By our dutiful rendering to God according to the mer
cies received from him, Psalm cxvi. 12. 2 Ghron. xxxii. 25.
Q. What is it that a thankful communicant should render
unto the Lord ?
A. 1. Both soul and body, as a living sacrifice and thank-
offering, 2 Chron. xxx. 8. 2 Cor. viii. 5. Rom. xii. 1.
2. Sincere love and hearty affection, Luke vii. 27, 28, 47.
3. High praises and humble prayers, Psalm cvi. 1, 2. Psalm
cxvi. 1, 2, 17. Psalm ciii. 1, 2, 3. 1 Tim. i. 15, 17.
4. Paying our sacramental vows by a holy walk, diligent
service, and zealous acting for God's glory, Psalm cxi. 12,
14. Psalm cxix. 106. 1 Cor. 15. Acts xxi. 13.
VII, Concerning HOLY DESIRES.
Quest. What are those holy desires which are necessary
for worthy communicants ?
A. They are the soul's spiritual appetite, or its hunger and
thirst after Christ and his benefits, as its proper food and
nourishment, Isa. xxvi. 8, 9. Mat. v. 6.
Q. Why is this holy desire or spiritual appetite so neces
sary to tvorthy partaking ?
A. 1 . Because it is necessary in all our duties and ap
proaches to God, and much more in this, which is so solemn,
Psalm Iviii. 8.
2. This ordinance is a feast, and certainly an appetite is
proper for that, if we would profit by it. Without it we can
taste no spiritual sweetness in this feast, get no nourishment
by it, nor expect welcome to it, Mat. v. 6. Luke i. 53. Rev.
xxii. 18.
3. The greater our appetite and longings be, the greater
will be our satisfaction : When the desire opens the heart
widest, God opens the hand largest to fill it, Psalm Ixxxi. 19.
Q. How may we know if our desires or appetite be of the
right sort ?
A. By these marks : 1 . True hunger is unsatiable with
out food : Bring a treasure, a crown, or the greatest prefer
ments to a hungry man, all cannot satisfy him: So nothing can
satisfy the hungry soul but Christ ; not his ordinances or be
nefits only, but himself ; not the supper or bread of the Lord*
U2
156 A Sacramental Catechism :
but the Lord of the supper and the Lord of the bread, PsaL
Ixxiii. 25. Job xxiii. 3.
2. Hunger is unsupportable without meat ; the man must
die if he want it ; so the truly hungry soul cannot live or
subsist without Christ ; he can bear the want of other things,
but Christ he cannot want, Psalm cxliii. 7, 9.
3. Hunger makes a man resolute, active, and industrious ;
he will spare neither cost nor travel for food, it would even
break through stone walls : So a hungry soul will venture
through all difficulties to find Christ, Cant. iii. 2, 3.
4. Hunger makes a man very humble ; he will make the
coarsest bread, or meanest crumb, very welcome : So tbe
truly hungry will be content to have Christ upon any terms,
though it were even to be the meanest servant of his house,
or set with his dogs, provided always he may have a relation
to his family, Luke xv. 10. 3VJat. xv. 27.
5. Hunger makes a man restless and impatient of delays
till food be brought ; so the hungry soul cries oft, " How
long, Lord, wilt thou forget me ? How long wilt thou hide
thy face ? When shall I come and appear before God ?"
Psalm xiii. 1. Psalm xliii. 1, 2.
6. It makes a man prefer Christ and his ordinances to all
bis worldly interests, and willing to part with all things t.a
obtain these, Luke v. 11.
7. It makes Christ and his spiritual benefits very sweet and
pleasant to the soul, and likewise the ordinances that do con*
vey them, Cant. ii. 3. Psal. cxxxii. 1.
VIII. Concerning NEW OBEDIENCE.
Quest. What is that new obedience which is required in
worthy communicants $
A. It is an unfeigned desire and purpose of the soul, fol
lowed with suitable endeavours in the life, (through the
strength of Christ), to yield sincere, constant, and universal
obedience to God's revealed will ; being humbled for short
comings, and desirous to be clothed with Christ's righteous
ness, and accepted of God, only for the sake of his perfect
obedience, Psalm cxix. 4, 5, 6, 30, 31, 3?, 112. Phil. iv. 13,
% Chron. xxx. 18, 19. Phil, iii. 9.
Or a Familiar Instructor. |57
Q. Why is it called new obedience ?
A. Because it is only performed by those who are new
creatures, and are actuated by new principles, and enabled by
new strength, according to the tenor of the new covenant,
2 Cor. v. 17. Horn. xii. 2. Phil. iv. 12.
Q. Why is this new obedience needful to worthy partak
ing?
A. 1. Because the new covenant, which is sealed in this
ordinance, doth bind us to it ; for as here we take God for
our God, so we give up ourselves to be his people, which
necessarily includes our obedience to him, Jer. xxxi. 33.
Heb viii. 10.
2. Because without new obedience, and sincere purposes
of it, a man comes to the Lord's table in a state of rebellion,
and not in obedience to Christ, and so can have no commu
nion with him : For his fair profession is but dissimulation,
and his religious performances hypocritical and abominable to
God, 1 Samuel xv. 22, 23. Amos iii. 3, Titus i. 16.
3. Carefulness to maintain good works is positively requir
ed of ail that close with Christ by faith, and is an evidence of
the reality of our faith, Titus iii. 8. James ii. 18, 20.
4. There can be no true thankfulness for redeeming love
withouc it, Romans xii. 1. 2 Cor. vii. 1.
5. Without holiness in heart and life, there is no seeing of
God, Matth. v. 8. Heb. xii. 14.
Q. How shall we examine the truth and reality of our
new obedience ?
A. We ought to inquire into these five things : 1. If it
spring from new principles. 2. If it be guided by a new
rule. 3. If it be done in a new manner. 4. If it aim at new
ends, 5. If it hath new properties.
Q. What are the principles of gospel-obedience ?
A. The grace of God's Spirit planted in the heart, and
especially the graces of faith, love, and fear of God. Fear of
hell, or love of reward, may force the hypocrite to some sort
of obedience ; but love to God, and a tender regard to his
authority, do chiefly influence the believer, Romans xvi. 26.
Hebrews xi. 7, 8. 2 Corinthians VT 14. Psalm cxix. 4, 5.
Acts x. 35.
Q. What is the rule of gospel-obedience ?
A. 1. The will and commands of God revealed and con
tained in the holy scriptures ; and not the precepts and in
ventions of men, Isaiah viii. 20. 1 Thessalonians iv. 3. Pssjm
rxix. 4, 5. Galatians vi. 16,
158 A Sacramental Catechism :
2. The example of Jesus Christ, our pattern, 1 John ii. 6.
Q, What is the new manner in which gospel-obedience is
performed ?
A. It is done in faith, i. e. depending on the strength of
Christ, for enabling us to it, and on the righteousness of
Christ for our acceptance in it, and leaning not upon any of
our own performances, but relying entirely upon Christ, Co-
lossians iii. I?. Philippians iv. 3. Ephesians i. 6. Luke xvi.
10. Philippians iii. 7, 8, 9.
Q. What are the ends ivhicli believers aim at in their new
obedience ?
A. Not to gain the world, or get the applause of men, as
hypocrites do ; but to please God, she*w forth his glory, and
promote their neighbour's edification, 1 Corinthians x. 31.
Colossians i. 10. Philippians ii. 4.
Q. What are the properties of gospel-obedience ?
A. 1. It is universal ; the obedience of the whole man to
the whole laws and commands of God, Psal. cxix. 34. 2 Cor.
vii. 20.
2. It is a willing obedience, not constrained by the com
mands of men, education, a natural conscience, or fear of
hell ; but an obedience that springs from love to God and his
ways, Psal. ex. 3. Psal. xl. 8. Rom. vii. 22.
3. It is a quick and speedy obedience, Psalm cxix. 60.
Galatians i. 16,
4. It is a persevering and resolute obedience, notwithstand
ing of trials and difficulties, Psalm cxix. 106, 112. Acts xi.
23. Revelations ii. 19.
5. It is a humble and self-denied obedience, Luke xviii. 10.
6. It is a fiducial obedience, performed in Christ's strength,
and relying on his merits for acceptance with God, Ephesians
i. 6. Hebrews xiii. 15.
So much concerning the first part of our preparation for
the Lord's supper, viz. self-examination : And so we come to
the second part.
Concerning the Excitation of GRACE.
t. Why should grace be excited and quickened
taking of the Lord's supper ?
A. Because liveliness and activity of soul is necessary to
Quest. Why should grace be excited and quickened, before
our partaking of the Lord's supper ?
Or a Familiar Instructor*
worthy communicatiBg. That a man may be qualified for a
feast, it is fit that he not only be living, but also be in health,
and have an appetite : For a sick or swooning person is unfit
for a feast, as well as a dead man. So, in order to worthy
communicating, it is requisite that grace not only be in the
habit, but that it be brought forth to the lively exercise; and
that for these reasons :
1. The very work of communicating lies in the vigorous
actings of faith, love, repentance, and other graces of the
Spirit.
2. Because in this ordinance we make a solemn and im
mediate approach unto the living God, who will be served in.
a lively manner, and abhorreth a cold and lukewarm temper
in his worship, Romans xii. 11. Acts xxvi. 7- Revelations iii,
19. Mai. i. 14.
3. Because to act without liveliness, is not only unsuitable
to this solemn ordinance, and to the author of it, but also
most uncomfortable to ourselves ; for lifeless duties are un
pleasant, and do occasion many bitter reflections to the soul.
4. Without liveliness of grace, we are ^ in hazard of un
worthy communicating, and of drawing down judgements on
ourselves, 1 Corinthians xi. 28, 29, 30.
Q. What is that lively frame of soul which a communicant
sJiould have, in approaching to the Lord's table ?
A. He should have all the sacramental graces drawn forth
into exercise, and his heart thereby brought into a humble
and self-abasing frame, a melting and mournful frame, a lov
ing and affectionate frame, a longing and panting frame, a
thankful and praising frame, and a willing and obedient
frame, to run the ways of God's commandments, Psalm
cxix. 32.
Q. What course shall we take to get the sacramental graces
brought to lively exercise ?
A. By the diligent use of the means which God hath in
stituted, particularly by reading and hearing of God's word,
by serious and retired meditation upon proper objects, and by
earnest prayer and frequent ejaculations to God for the help
of his Spirit.
Q. What are those proper objects we should meditate upon,
in order to bring the grace of faith into lively exercise ?
A. Let us meditate on the greatness of Christ's sufferings,
the acceptableness of his sacrifice, the infinite virtue of his
blood, the fulness and sweetness of his promises, and the
freeness of his gracious invitations, with the assurance he
gives of acceptance and welcome to all that come unto him.
160 A Sacramental Catechism :
Q. What shall we meditate on, in order to get holy feaf
quickened ?
A. We ought to meditate on the infinite justice and holi
ness of God, and his vehement indignation against sin, mani
fested in the sufferings of Christ for sin ; and upon the near
approach we make to o holy God in this ordinance, and the
danger of unworthy communicating.
Q. What should we meditate on, to get repentance quick
ened?
A. Upon the heinous and God-provoking nature of sin,
the number and greatness of our sins, the variety and great
ness of our Redeemer's sufferings, and upon our sins as the
cause of them all.
Q. What shall we meditate on, to get love to God and
Christ quickened 2
A. Upon the infinite love of God in sending his own Son
to die for us ; upon the matchless love of Christ in coming
into the world, his readiness and willingness to sacrifice him
self for us, his intrinsic loveliness and excellency j the un
speakable vileness and un worthiness of those whom he loved,
and suffered so much for.
Q. What .shall we meditate upon, to get love to the people
of God quickened ?
A. Upon the words of our dying Redeemer enjoining it ;
upon the image they bear, their near relation to Christ and
to us ; and upon the love of Christ in dying for them
Q. What shall we do to get love to our enemies quickened ?
A. Let us think on Christ's command for it, and his exam
ple in loving and dying for us when enemies to him.
Q. What shall ive think on to get our desires and spiritual
appetites quickened ?
A. Upon our soul's manifold. necessities and wants, the ful
ness and suitableness of the supplies Christ hath provided for
us in this ordinance ; and the gracious promises he hath
made to satisfy those that hunger and thirst.
Q. What shall we meditate upon, to get our thankfulness
to God quickened ?
A. Upon the ireeness and greatness of redeeming love, the
suitableness and excellency of the new covenant, the rich
ness and fulness of this gospel-feast, and our unworthiness of
the least of God's mercies.
Q. What shall those do, wlio complain of their spiritual
deadness still continuing, and tvho cannot get their hearts
brought to a lively frame , for approaching to this holy or
dinance ?
Or a Familiar Instructor, 161
A. 1» They ought to examine what may be the cause of
llieir spiritual deadaess. 2. Use all proper remedies for cur
ing this disease.
Q. What are the ordinary causes of our spiritual dead-
ness ?
A* 1. Our commission of some sin, and not repenting for
it ; upon which account God is provoked to withhold the in
fluences of his Spirit, Psalm li. 11, 12. Our omission of
duty, or sluggish performance of it, brings on deadness. A
key not turned rusts in the lock, Isaiah Ixiv. 7.
3. Our careless entertaining of convictions, and the mo
tions of the Holy Spirit, doth grieve and quench the Spirit*
and so brings on deadness.
4. Our unthankfulness for former mercies, especially spi
ritual mercies and revivings, provokes God to shut his hand,
and suspend his influences, Col. ii. 7.
5. Our earthly-mindedness, and taking too much liberty
in the delights of the world^ deadens the heart, Psalm cxix,,
37. Jude 19.
6. When we grow proud of gifts, attainments, or enlarge
ment in duty, God is provoked to blast them to us, James
iv. 6.
7. Heavy troubles and discouragements tend to deaden the
heart, Psalm cxix. 107.
Q. What are the proper remedies for curing our spiritual
deadness ?
A. 1. Let us be deeply sensible of this sad plague, search
out the cause of it, and be humbled for it before the Lord.
2. Let us study to keep up a lively faith of the unseen
things of another world j for when unbelief prevails, our spi
ritual life decays, Heb. iii. 12.
3. Let us act faith on Christ, and thereby draw life and
quickening from him, who is u the fountain of life and head
of influences" to his people ; he is a living head, and will
communicate life to his languishing members, John x. 10.
4. Let us carefully cherish all the motions and convictions
of God's Spirit, watch against all known sir,$ the love of the
world, the company of the wicked, and every thing that tends
to grieve and quench the Spirit, 1 Thess. v. 19.
5. Let us be frequent in reading, hearing, and meditating
upon the quickening word and precepts of God, Psal. cxix. 93*
6. Delight in the company of lively Christians, whose flame
may help to kindle our languishing spark, Psal. cxix. 63.
7. Let us think much on the activitv and liveliness of the
VOL, II. No, 11, X
A Sacramental Catechism :
glorified saints and angels above, iu the service of the living
God ; and as we pray that we may " do his will on earth as
they do in heaven," let us join our endeavours with our
prayers, chide our drowsy hearts, and excite them to liveli
ness, Mat. vi. 10. PsaJ. lvii.8. Psal. ciii. 1, 2. Jer. xxx. 21.
8. Let us attend God's quickening ordinance, and continue
to use all means ; still waiting, longing, and looking to the
Lord, who hath promised to give power to the faint, and to
be as the dew to Israel, Psalm xxvii. 8. Isaiah xl. 29, 31.
Hosea, xiv. 5.
Q. But what shall poor exercised souls do, who, after using
all means, find their deadness still continuing 2 dare they ad~
venture to approach to the living God in tJie sacrament ?
A. 1. We ought to consider that our dying Saviour hath
commanded us to come to his table, and we are under an in-
dispensible obligation to obey it, and that our sinful indispo
sition cannot excuse us from our duty. And therefore,
2. We must not sist in complaining of our deadness, but
we must be restless under it, mourn over it, pray against it,
struggle in the use of all means to get it removed, and set
our hearts to our duty : And if we be conscious to ourselves
that we have been honestly exercised (though with much
weakness) in the use of all appointed means, we are not to
give over thoughts of communicating ; but, in obedience to
Christ's command, and with a serious design to keep up the
remembrance of his dying love, we ought to set about it, with
hope and expectation that God will meet with us in this
quickening ordinance, and graciously remove our complaints,
according to his promise, Psalm ix. 18. Psalm xxxiii. 18,22.
Isaiah xli. 17, 18.
3. Let us remember that this course of sincere aiming to
obey Christ's command, and preparing ourselves in the use
of all means, is to lay ourselves in God's way and road, who
has promised to meet such as remember him in his ways ; and
it commonly hath a desireable issue. For God often surprises
people with supplies of life, when they are struggling with
their deadness in the use of means ; help comes in, in the
mean time, so that though they begin duty with a dead frame,
yet they end it with a lively. " Before they are aware, their
vsouls will make them as the chariots of Amminadab," Isaiah
Ixiv. 5. Cant. vi. 12. Read Psalm xiii. the first verses com
pared with the latter.
Q. Are not retired meditations upon the sufferings (if
Christ, and secret prayer to God, two special means for
Or a Familiar Insfructor. 163
quickening our graces^ and preparing its for the Lord's
table ?
A. Yes, when they are rightly managed and duly per
formed.
I. Concerning the Meditation of CHRIST'S SUF
FERINGS.
Quest. Wherein doth the nature of the duty of solemn and
retired meditation consist ?
A. It consists in the soul's abstracting and retiring itself
from the world, and setting itself seriously to contemplate
and think upon spiritual objects, for holy and practical uses :
Which religious exercise is a very necessary and profitable
duty in itself, and the character of a godly man, Josh. i. 8.
Psal. i. 2. Gen. xxiv. 63. Psal. cxix. 97.
Q. What is the advantage of this duty ?
A. It is a great help to other duties ; it affords matter to
the tongue in prayer and praise, it makes us fruitful in read
ing and hearing the word, it over-awes the soul from sinning,
and melts the heart into penitential tears for sin ; it quickens
the graces in communicating, raiseth the soul's esteem of
Christ, euforceth holiness, and excites diligence and activity
in the service of God, Psal. xl. 1. Jam. i. 24. Psal. cxix.
97, 99. Psal. xc. 11. Psal. li. 3. 2 Tim. i. 12. Cant. v. 16.
Psal. xxvii. 3. Heb. xi. 36.
Q. Why is this useful and profitable duty so much neglect
ed by us ?
A. 1. Because of our spiritual sloth, that makes us unwill
ing to engage in duties that are difficult, spiritual, and tedious
to the flesh, Prov. xxi. 25.
2. Because of our guilty consciences, that make us unwill
ing to be alone and retired, lest the mind should fall upon
itself, or bring the awful Judge of the world and a future
state into our remembrance, Horn. i. 28.
3. Because of the carnality and dulness of our hearts, the
throng of worldly business that takes up the time of many,
the barrenness of our thoughts as to spiritual things, and the
natural inclination of our hearts to wander and skip from one
subject to another, Isa. vi. 10. Jer. iv. 14.
X2
164 A Sacramental Catechism :
Q. How shall we manage this work of retired meditation
"before the sacrament ?
A. 1. Let us call in the assistance of the Spirit of God, to
dispose and fix our hearts for it, Cant. iv. 16.
2. Let us excite and rouse up our souls, and all their fa.
culties, to the work, Psal. Ivii. 8.
3. Let us meditate but upon one thing at once, and labour to
keep our mind and thoughts fixed upon the object that we
think on, for some time together, till once our hearts be af
fected with it, and moved to holy mourning, prayer, or praise.
5. When we come any speed in this exercise, let us bless
God for it, and this is the way to have more success in it :
^or as that which goeth up in vapours comes down again iu
showers ; so that which goeth up in praises, comes down again
in blessings, Psal. Ixvii, 5, 6.
5. Let us begin and end this work with prayer : in the
beginning, let us pray for a blessing on the duty ; and in the
end, let us pray that God may preserve the spiritual thoughts
we have had upon our hearts, 2 Chron. xxix. 28.
6. Let us realize the presence of God to ourselves, and sist
ourselves before his all- seeing eye, when we are about his
exercise, firmly believing that his eye pierceth into our heart
and most secret actions, Psal. xvi. 8.
Q. What should be the special subjects of our meditation
before our approach to the Lord's table ?
A. The evil and demerit of sin, the goodness of God, the
love of Christ ; the preciousness of the soul, and the excel
lent contrivance of our redemption ; all which, as in a bright
looking-glass, we may contemplate and view in the sufferings
of Christ, which therefore should be the principal subject of
pur meditation, 1 Cor. ii. 2. Gal. iii. 1 John i. 29
Q. What is it in the sufferings of Christ that we should
especially think upon ?
A. We should meditate, 1. On the variety and greatness
of them. 2. On the cause of them. 3, Christ's innocency
and patience under them. 4. The excellent properties of
them.
Q. How shall we meditate on the variety and greatness of
Christ's sufferings .<?
A. By taking a serious and fixed view of the many sore
calamities and distresses which he endured in this world, in.
his life and at his death, both in soul and in body.
1. Think how our glorious Redeemer was harassed an<3
tempted by the devil forty days in a wilderness.
2. What poverty and want he lay under, travelling up and
down on foot, and having no where to lay his head.
Or a Familiar Instructor. 165
3. What grievous reproaches were cast upon him.
4. How he was the object of the common hatred of the
world ; a multitude went to apprehend him, as if he had been
a common enemy or robber; the multitude cried, u Away
with him," and preferred the greatest malefactor before him,
though he went still about doing them good.
5. Think on the unspeakable pressure of divine wrath
which he lay under in the garden of Gethsemane, which made
him wrestle as in an agony, and sweat great drops of blood,
complain to his disciples, and cry to Heaven for relief.
6. Think how he was betrayed by one of his own disci
ples, and sold to his enemies for a very small price.
7. How he was denied by another of his chosen disciples,
and deserted by all the rest, in time of his distress.
8. How he was taken and fast bound with cords, as if he
had been a thief or an evil-doer.
9. How cruelly he was affronted and abused by rude soldiers
a whole night ; by being buffeted, spit upon, blindfolded,
struck on the face, mocked with a ridiculous garb put upon
him, and having the hair plucked from his cheeks.
10. How he was hauled to the judgment-seat of men, ac
cused of crimes he knew nothing of, and, without any cause,
stripped naked, and severely scourged.
11. How he had a crown of thorns plated for his head,
ivith the sharp points turned inward, and this put on, and
driven into his head by a staff.
12. How, contrary to all law, as well as the conscience of
his judge, he was condemned to be crucified, and put to death ,
as one of the vilest malefactors.
13. How the heavy tree of the cross was laid and fasten
ed on his sore bleeding shoulders, and he forced to carry it
to the place of execution, yea, to wrestle with it up to Mount
Calvary, till he was ready to faint under the burden.
14. How he was laid 09 the ground, stretched forth na
ked, and racked on the cross, and both feet and hands fasten
ed to it with big nails ; and then the cross lift up with our
nailed and bleeding Saviour upon it, and let fall into a deep
hole digged for the foot of it ; and so the wounds still widen
ed, and the blood gushed forth, till he expired amidst these
tortures, which lasted (as learned men think) for the space
of six hour?.
15. Think how great the anguish of his soul was at this
time, when he bore our sins in his own body on the tree ;
he was inwardly scorched with the fire of God's wrath, which
A Sacramental Catechism :
u dried up his strength like a pot-sheard," and made him
cry out, " I thirst," yea, cry aloud, " My God, my God,
why hast thou forsaken me ?" So fearful were his sufferings,
that the whole world was moved thereat, the earth shook, the
rocks rent, the heavens darkened, the sun vailed his face ; and
shall not our hearts be moved with contemplation of them ?
Q. What was the cause of Christ's sufferings /
A. Our sins, which Christ out of pure love undertook to
become a surety and sacrifice for to the justice of God :
These were the burdens that pressed him down in the garden ;
that made the nails, and drove them into his body on the cross,
Isa. liii. 5. Rom. v. 25. Dan. viii. 26.
Q. How did Christ's innocency and patience appear under
his sufferings ?
A. In that he was the immaculate Lamb of God, who had
tlone no evil. His judge on earth was forced to exculpate
him ; the Judge of heaven was well pleased with him, and
received him into glory. " He was brought as a Lamb to the
slaughter, and opened not his mouth ;" he reviled not his per
secutors, but heartily prayed for them, and willingly poured
out his soul unto death, Isa. liii. 7, 12. 1 Pet. ii. 22, 23.
Luke xiii. 14, 15, 34.
Q. What are tJte properties of Christ' 's sufferings on which
we ought to meditate *
A. 1. The seasonableness of them ; Christ stept in and
suffered for his people, before so much as one drop of wrath
alighted on them.
2. The voluntariness of them : he most willingly offered
himself a sacrifice to divine justice, without any sort of com
pulsion, nay, he hastened to do it, Psal. xl. 8. Luke xiii. 50.
Luke xxii 15.
3. The universality of them ; he suffered in all his offices,
in his good name, his outward goods, in all his senses, in all
his members.
4. The extremity of them ; the cup he drank was most
bitter, being altogether mingled with wrath and curses ; he
was roasted with the fire of divine vengeance, and found no
pity nor abatement, Rom. viii; 32.
5. The acceptableness of them to God ; a slain Christ
was a " sacrifice of sweet-smelling savour to God," seeing it
brought honour to his law, glory to his justice, praise to his
mercy, and safety to his people, Eph. v. 2.
6. We ought to think upon the efficacy and benefit of
Christ's sufferings to us : So great is the efficacy and virtue
Or a Familiar Instructor*
of them, that they reach back to the beginning of the world,
and extend forward to the end of it ; and procure great bless
ings to his people in all ages. In a word, the wounds and
sufferings of Christ have an atoning, reconciling, healing,
purifying, and softening virtue, which we should often think
upon.
Q. How may we know, if we have an interest in these suf
ferings of Christ, and if he died for us in particular ?
A. By these marks : 1. If we be his people, and willing to
do and suffer what he would have us, Mat. i. 21. Psal. ex. 3.
2. If we have an high esteem of Christ, and his sufferings,
1 Cor. ii. 2. 1 Pet. ii. 7.
3. If we reject all saviours, and desire only to" be sheltered
in Christ's wounds, and sanctified by his blood, Hos. xvi. 3.
Rev. i. 5.
4» If our hearts melt for piercing him, Zech. xii. 10.
5. If be we bent to kill that sin that crucified Christ, Gal.
v. 2, 4.
6. If we be friends and lovers of Christ, ready to obey his
command, John xv. 13, 14.
II, Concerning PRAYER.
Why is prayer so needful before we approach to the Lord*s
table ?
A. 1. Because prayer is a great mean, on our part, for
making up and preserving our acquaintance with God, Job.xxiu
21, 26, 27.
2. It is needful, both to sanctify the ordinance to us, and
us to the ordinance, 1 Sam. xi. 5. 1 Tim.iv. 16.
3. It is the way to procure the Spirit's influence for quick
ening grace, and enlivening us for duty, Cant. iv. 16.
4. Because no benefit can be expected by this ordinance
without prayer ; for it is the means appointed of God for ob
taining all spiritual blessings, Ezek. xxxiv. 37. Mat. vii. 7*
James i. 17.
Q. What things should communicants especially pray foi\
before their partaking ?
A. 1. For pardon of the sin of neglecting this ordinance
formerly, and of unsuitable partaking of it.
168 A Sacramental Catechisms
2. For the preparation of our hearts for this ordinance v
and for quickening all the sacramental graces, particularly
faith, love, repentance, and hunger and thirst for this spiri
tual feast, Psalm x. 17. Prov. xvi, 1.
3. For pardon of all defects and shortcomings in our pre
paration, 2 Chron. xxx. 18, 19, 20.
4. For the Lord's gracious presence both with ministers
and people, for communion with Christ in the ordinance, for
the intimations of his favour, the breathings of his Spirit, and
communications of his grace ; that we and many others may
be nourished, strengthened, and comforted by this ordinance,
Exod. xxxiii. 14, 18. Cant. iv. 16. Isa. Ixiv. 1.
Q. What kind of prayer is it that will be effectual ?
A* 1. Humble prayers ; we must level ourselves with the
dust, when we speak to the God of heaven ; for it is such
prayers that he will regard, Gen. xviii. 27. Psalm x. 17.
2. Prayer in faith ; if we would prevail in praver, we must
by faith eye the power, mercy, and promise of God, and rely
upon the mediation and righteousness of Jesus Christ, in all
our pleadings with God, James i, 6.
3. It must be fervent and importunate ; as if it were the
last prayer we were to put up, and the last sacrament we
were to see, as if our lives and eternal well-being depended
upon it, Gen. xxii. 25, 26. Lara. iii. 41. Isa. Ixiv. 7.
4. It must be argumentative ; pleading the power of Godf
the mercy of God, his free promise, the blood of his Son, the
glory of his name, our great misery and necessity, Josh. vii. 9.
Psalm Ixxxix. 9. Dan. ix. 16, 17, 18.
Q. But what if we have prayed and wrestled, and yet the
Lord shuts out our prayers, and gives no answer ?
A. I. This is no singular complaint, for it hath been the
case of many of God's saints in former ages, Psalm xxxi. 22.
Lam. iii. 8, 44. Jonah i. 4.
2. There is a great difference betwixt delaying and deny
ing of prayer, or betwixt God's suspending the answer
of prayer, and his rejecting it. For God, many times,
for wise and holy ends, is silent, and lets his people's suits
depend long before he answer them ; when yet, in the mean
time, he approves and accepts of their prayers, Luke xviii. 7.
Mat. xv. 23, 28.
Q. How shall we know that our prayers ure not rejected,
when yet we receive no answer to them ?
A. 1. When we are resolved and enabled still to wait upon
God in the way of duty, though he hide himself from us?
Isaiah viu 17,
Or a Familiar Instructor. 169
2. When we are enabled to clear and justify God in his
clealings, and blame ourselves only for the cause of his silence,
Lam. iii. 39, 40, &c.
3. When we are helped to discover the failings and defects
tof our prayers, so as to be humbled for them, Isa. Ixvi. 6, 7.
4. When we get the Spirit's assistance to strengthen and
enlarge our hearts in prayer^ Psal. cxxxviii. 3. Isa. Ixv. 34.
5. When the Lord's suspending his answer, makes us the
more inquisitive into our hearts and ways, to find out the
cause thereof, Lam. iii. 8, 40.
Q. Wherefore is it that the Lord delays to hear his people's
prayer ?
A. For these ends : 1. To chasteri and humble them for
their sins, such as, their sloth and formality in duty, their
self-conceit, and leaning upon their performances, their ne
glecting the Spirit's motions, their want of suitable appre
hensions of God, and pure ends in prayer, their not joining
suitable endeavours with their prayers, their not watching
for a return, &c. Isaiah lix. 2. Psalm Ixvi. 18. Isaiah Ixiv. 7.
1 Pet. v. 5. James iv. 3. Psalm v. 1. 2. For the manifes
tation of his own glory, particularly for discovering his power
and goodness in helping and delivering his people, when mat
ters are brought to extremity with them, John xi. 5, 6.
III. JFor the trial and exercise of his people's graces, either
that the weakness of them may be discovered, or the sin-
cerity of them evidenced : Particularly, the Lord designs
hereby,
1. To try our faith, if we will trust him for what we see
not, and believe he is still as good as his word, though sense
suggest the contrary, Mat. xv. 27, 28. 2 Cor. v. 7.
2. To try our patience, if we be content to wait God's
leisure, and time of accomplishing his promises, Heb. vi. 12.
Heb. x. 3G.
3. To try our love, if we will esteem and speak well of
Christ, even when he frowns or hides himself, Cant. v. 6, 10,
Cant. viii. 7.
4. To try our constancy, if we will adhere to a withdraw
ing God, and persevere in duty, when we have no sensible
Encouragement for it, Hab. iii. 17, 18.
VOL. II. No. 11. Y
170 A Sacratnental Catechism :
IV. God delays to answer his people's prayers, to advance
their spiritual welfare ; for hereby he keeps them humble
and depending, quickens them to more fervency in prayer,
and makes mercies more sweet to them when obtained,
2 Cor. xii. 7, 8. Cant. iii. 1, 2. Mat. xv. 24, 27, 28.
Q. What is our proper duty in such a case, when God seems
to shut out our prayer $
A. 1. We should search for the Achan in the camp, and
cast out the accursed thing, as soon as we find it. And if we
cannot find it, we should go humbly to God, and cry, ** Shew
me, Lord, wherefore thou contendest with me," Job x. 2.
2. Let us justify God in all his dealings towards us, and
lay all the blame on ourselves, Micah vii. 9.
3. Let us watch and look after our prayers, Psalm v. 3.
4. Let us be diligent also in the use of all other means for
obtaining our desires, and go from one duty to another, Cant,
iii. 1, 2*
5. We must resolve to persist in prayer, in midst of all
discouragements, and wait patiently on God, though it were
to the last hour of our lives, Isa. viii. 17. Psalm xl. 1.
Q. Who are these, in a word, that are in a Jit case to
come to the Lord's table ?
A. All penitent believers, who have seriously considered
the nature of the covenant of grace, with the ends and uses
of this sacrament ; and examined themselves if they have un-
feignedly consented to the covenant, and stand to the consent
already given ; live according to the covenant, in a sober,
righteous, and godly life ; repent sincerely of all known falls
and breaches, and continue not in any known sin ; ask for
giveness of all they have wronged, and forgive those who
have wronged them ; stir up themselves to the lively exer
cise of faith, and all the other sacramental graces*
Concerning the DUTIES requisite in PARTAKING.
Quest. How should we be employed when the time of par
taking comes ?
A. I have already anticipated much that might be said
Or a Familiw Instructor. 17 1
here, in opening the nature of this sacrament, and shewing
what is signified by the sacramental elements, words, and ac
tions ; what is implied in the act of worthy communicating,
and what is the bodily gesture requisite therein : To which
the reader is referred. Besides which, I shall add some di
rections how we ought to be employed, when going to the
JLord's table, and when we sit down at it, and in the act of
communicating.
Q. How should we be employed when going to the Lord's
table ?
A. 1. We should be thinking what a high privilege it is,
that such unworthy creatures as we should be admitted unto
such near communion and fellowship with God.
2. We should have awful impressions of the solemnity of
the ordinance, and greatness of the work we are going about ;
the great advantage of doing it right, and the great danger of
doing it wrong.
3. We should be thinking, this may be the last commu
nion we shall see on earth, and the last offer we shall get of
the water of life, in this manner ; and therefore we ought
carefully to receive and improve it.
4. We should guard against wandering and impertinent
thoughts, and labour to get our hearts wholly fixed on the
great work in hand.
5. We should be meditating on the unsearchable love of
Christ, and his undertaking to suffer both the pains of death
and hell for us, that were enemies to him.
6. We should "t>e meditating on the fulness and suitableness
of the many sweet offices and relations which Christ bears to
his people. Let us think on him, and go to him, as a surety
to pay our debt 5 as a physician to heal our diseases ; as a
Mediator to make up our peace with God ; as a ransomer to
deliver us from captivity ; as a refuge to shelter us from dan-
ger ; as a teacher, to open our eyes ; as a bountiful friend, to
give an alms, and satisfy our hunger ; yea, as a loving hus
band, to clothe us, enrich us, and provide for us all we want.
Q. How should we be employed when we sit down at the
Lord's table ?
A. 1. We should compose ourselves into a serious frame
and disposition, agreeable to this ordinance.
2. We are to behold, by faith, the affecting sight repre
sented to us in this ordinance.
3. Raise holy and suitable meditations from the sacramen
tal elements, words, and actions, made use of in the admi
nistration of this ordinance.
Y2
A Sacramental Catechism :
4. Exercise the graces in a lively manner, which are ne«*
cessary in the act of communicating.
Q. What is that serious frame or suitable disposition of soul r,
which communicants ought to have when they sit down at the
Lord's table ?
A. We should approach to God in this ordinance, and par
take thereof, 1. \\ith an holy awe and reverence, of God;
adoring his justice and holiness, manifested in the sufferings
of Christ, 1 Sam. vi. 20. Psal. v. 7. Heb. 12, 28.
2. With humble, low, and abasing thoughts of ourselves,
and all that we can do ; looking on ourselves as poor and
maimed, halt, blind, and impotent, unworthy of the least
crumb, .Luke xiv. 2l. Isa. Ivii. 15. James iv. 6, 10.
3. With stayedness and fixedness of thought, summoning
all the faculties of the soul, and thoughts of the heart, to at
tend and keep close to this momentous affair, Eccles. v. 1.
Psal. cxviii. 27.
4. With holy confidence, as children sitting down at their
father's table, looking for, and expecting some gracious al
lowance from him, and believing that he would not give us
fctones when we asked bread, Mat. vii. 9, Heb. iv. 15, 16.
Heb. x. 22.
5. With a sharp and lively appetite after the spiritual be
nefits contained in this feast, earnestly desiring nearer com
munion with God, and clearer tokens of his distinguishing love
in Christ, Psal. Ixxxi. 10.
6. With burning love and affection to Christ, who pur
chased this feast and opened this fountain to us, and laid out
the most precious treasure of his blood to make us happy,
Psal. Ixxiii. 25. Cant. v. 8.
7. In this suitable communion-frame, there should be a
mixture of holy mourning and rejoicing. 1. Mourning for
sin, when we call to mind the anguish of Christ's soul, the
bruises of his body, and the effusion of his blood for it.
2. Kejoicing in Christ Jesus, as those that are satisfied with
his undertaking, and thankful for his coming, and wonder at
the rich feast he has provided for us, Zech. xii. 10. Rom. v,
11. Phil. iii. 3. Psal. xxii. 26,
Q. What are these affecting sights set before the eyes of our
faith, at the Lord's table, which we ought to contemplate
when we sit down thereat ?
A. In general, Christ crucified is here evidently set forth,
which is the most piercing and affecting sight to the eye ancf
Jieart of a believer, Gal, iii, 1. Zech. xii. 10.
Or a Familiar Instructor.
More particularly, we may here see, 1 . The great evil of
sin, that nothing could atone for but such a sacrifice, and
nothing can cure but such a medicine.
2. The infinite justice of God, and his displeasure against
sin, which nothing could pacify but a satisfaction of an in
finite value.
3. The greatness of the damned's misery, who have God's
justice to satisfy for themselves for ever, without hope of any
to be a propitiation for them.
4. The dre&dfulness of that wrath which we deserved, and
must have suffered, if no surety had interposed to suffer it
for us.
5. The greatness of the love of Christ, who condescended
to suffer both the pains of death and hell, for such vile crea
tures as we are.
6. The preciousness of our souls, and the great value that
Christ put upon them, in that he gave both his soul and body
to be a ransom for them.
7. The excellency and blessedness of pardon of sin, that
our infinitely wise Redeemer gave such a price to obtain it
to us.
8. The worth of heaven and eternal glory, that could
be purchased at no lower rate than the blood of the Son of
God.
9. The riches and glory of the heavenly feast, where the
saints see Christ as he is, and feed on him eternally, without
signs or symbols.
10. The earnest desire Christ hath to engage sinners'
hearts to him, in that he comes in the sacrament, with his
dyed garments to cover them, his wounds opened to shelter
them, and his blood streaming forth to cleanse them.
Lastly, We may here see our glorious Redeemer spoil
ing principalities and powers, (conquering and disarming our
enemies, the law, Satan, death, and hell), " making a shew
of them openly, and triumphing over them in his cross," Col.
jii. 15.
Q. What meditations ought we to raise from the sacra
mental elements, words, and actions made me of at the Lord's
table ?
A. I have already insisted on these more largely, when
Chewing the meaning and signification of them, from whence
we may raise many suitable meditations. All I shall now say,
phall be briefly summed up in these following things :
}. When we see the elements of bread and wine, let us
A Sacramental Catechism:
think on the body and blood of Christ, as the only proper
food and nourishment of the soul.
2. When we see the minister take the bread into his hand,
to separate it from common use, let us think on God's set
ting Christ apart by his eternal decree, and separating him
from all other men to be our Mediator and Surety.
3. When the minister doth bless and consecrate the ele
ments, let us think on God's sending his Son into the
world, sanctified and furnished with all gifts and graces need
ful for his Mediatory office.
4. When we see the bread broken, let us meditate on the
breaking and wounding of Christ's sacred body on the cross,
and all the bruises, sufferings, and pains which he endured,
both in soul and body, for our sins.
5. When we see the wine poured out, let us think on the
shedding of Christ's most precious blood, and on his willing
ness to pour out his blood and soul unto death, to save us
from eternal wrath.
6. When we see the minister offering and giving the ele
ments to us, let us meditate on the infinite love of God the
Father, in giving Christ to be our Mediator ; and of Christ
the Son, in givin-g himself to be a sacrifice for us ; and of
the Holy Ghost, in revealing aud applying Christ to us.
7. When the minister saith to us, " Take, eat, drink ye
all of it," let us think, how freely God offers Christ to us,
and how earnestly he presseth us to accept of him as our
Saviour.
8. When we see that there is both bread and wine pro
vided for us in this feast, let us think on the plentiful re
demption, complete nourishment, and fulness of grace which
we have in Jesus Christ.
9. When we see that both of them are offered and given
to us, let us think, that it is God's will that we should stretch
out the arms of faith, and embrace Christ wholly, in all his
benefits, offices, laws, and cross.
10. When we see the bread and wine given separately,
we should think how Christ's blood was separated from his
body, that we might not be separated from God for ever.
11. When we see the elements divided and distributed
among the communicants, let us think how Christ is really,
though invisibly, dealing forth the effects and benefits of his
death and sufferings to the worthy receivers.
12. When we are receiving, and eating, and drinking the
bread and wine, we should be meditating on the spiritual
receiving and applying of Christ by faith, and the sweet-
Or a Familiar Instructor. 1 75
ness and pleasantness of the benefits o£ his death, and on
the close and intimate union that is betwixt Christ and be
lievers.
13. When we feel the wine warming our cold stomachs,
we should meditate the more intensely upon the warm love
and blood of Christ, till once they warm our cold 'hearts
and affections with vehement love and desire to our Re
deemer.
14. When we hear of Christ's dying charge, " to do this
in remembrance of him," and of his testament sealed in this
sacrament ; we should affectionately remember the love of
our dying Friend, and meditate on the precious legacies he
hath bequeathed to believers. Of which I have treated
more largely.
Q. Wherein doth the work of communicating chiefly con
sist 2
A» Besides what 1 have said before on this head, I shall
add these two things : 1. Upon God's part : Communicating
lies in ?God's giving infeftment to the believer, of Christ,
and all his purchase, by the symbols of bread and wine.
Christ doth here marry believers, and give himself to them,
in the relation of a husband ; and in token thereof gives
them, as it were, his ring or picture, and grants them the
investiture and possession of his house or palace above, by
delivering the key thereof into their hand ; which, upon their
consent and acceptance, gives them as true right to Christ
and all his purchase, as any man hath to an house or estate
by an infeftment or sealed charter.
2. On the believers' part : Communicating lies mainly in
their receiving the ceal of God's covenant with them, and
the seal of all his gracious promises to them in Christ j and
particularly in laying hold and applying of Christ for pardon
of sin, for cleansing from sin, and for strength to do every
commanded duty ; all which is promised in this covenant.
So that the work of communicating doth not (as some are
ready to think) lie principally in meditating upon Christ's
love and sufferings, our engaging and covenanting to be the
Xiord's, making vows against sin, or putting up of prayers
and requests to God : All these, indeed, ought necessarily
to attend our communicating, but they are not the direct and
principal acts of it: The nature whereof, as is said, consists
mainly, in our cordial receiving of Christ and his purchased
benefits, as they are tendered in the covenant of grace, aud
sealed and applied in this sacrament ; and in our believing
that Christ's broken body, and shed blood, here represented.
A Sacramental Catechism :
with all his merits and graces, are as truly applied to us, for*
curing and saving our souls, and become ours by faith, as the
consecrated bread and wine do enter into our bodies, and be
come ours by feeding thereon. And these acts are to be
accompanied with the lively exercise of all the sacramental
graces, particularly faith, repentance, desire, love, and joy.
Q. How is fait fi to be exercised in partaking of the Lord's
supper ?
A* Faith being as the eye of the soul to discern Christ,
as the hand of the soul to receive him, and as the mouth
of the soul to feed on him in this ordinance, should be most
actively employed, and diligently exercised in our partaking;
particularly in these acts : 1. In believing firmly the doc
trine of the gospel, the truth of Christ's death, his redemption,
and the world to come.
2. In looking unto Christ lifted up upon the cross, for
healing to our soul's maladies.
3. In fleeing into the open arms and wounds of a crucified
Jesus, our bleeding High- Priest, for shelter and protection
from wrath.
4. In embracing and clasping about this Redeemer, as our
soul's up-making portion, saying with Thomas, " My Lord,
and my God/'
5. In applying the blood and merits of Christ to ourselves,
for stopping the mouth of conscience, silencing the clamours
and curses of the law$ and answering the accusations of
Satan.
6. In pleading his blood with a just and faithful God, for
the pardoning of our sins, the justifying of our persons, the
acceptance of our performances, the softening of our hearts,
the curing of our diseases, the quickening of our graces, and
sanctifying of our souls.
7. In giving up our souls and bodies to Christ, to be saved
by his blood, guided by his Spirit, ruled by his laws, and
disposed of by his providence; saying with the spouse, " My
beloved is mine, and I am his."
Q. How is repentance to be exercised in our partaking of
the Lord's supper ?
A. By remembering our sins that pierced Christ with holy
shame and sorrow, abhorring them, loathing and condemning
ourselves for them, firmly resolving against them., and sin
cerely purposing to follow Christ all our days in the ways of
new obedience.
Q. How is holy desire to be exercised in partaking ?
A. In panting and breathing after the virtue and efficacy
Or a Familiar Instructor. 1 77
of Christ's blood, still more and more : for subduing and kill
ing of sins and lusts, for enlivening our dead souls, and curing
our heart- plagues, for quickening and strengthening our
weak and decayed graces, and for more intimate fellowship
with Christ, and surer tokens of his special and distinguish
ing love.
Q. How is love to Christ to be exercised in partaking ?
A. By the outgoings of the heart and soul towards him,
closely thinking upon his free love and the expressions of it,
with wonder and admiration ; highly esteeming and prizing
this glorious Redeemer, delighting in him, and cleaving to
him, as our soul's chief good and portion, and longing for
the full enjoyment of him in glory.
Q. How is holy joy to be exercised in partaking ?
A. By the soul's being cleared and lifted up in the be
lieving view of its interest in Christ and his purchase, re
joicing in God as its covenanted God and portion, shewing
forth his praise, and magnifying him for redeeming love.
Q. What shall those poor souls do, who, in obedience to
Christ's command, come to the Lord's table, but wlien they
are set down at it, are wholly out of case (as they thinky
for the exercise of the foresaid graces, being plagued with
much deadness and confusion, and likewise harassed with
strong temptations ?
A. It is indeed very afflicting and discouraging when it is
so with any poor exercised soul, and will occasion many great
thoughts and searchings of heart.
But, 1. If the disorder of our hearts be our great grief
and burden, and we desire nothing more than a right frame
of spirit, for remembering and receiving a dying Saviour in
the sacrament, it is a sign of some spiritual life and feeling*
2. We should consider, that it is no singular case to be
assaulted with temptations, at such a juncture ; for Joshua
the high- priest, when standing before the L<ord, had Satan
at his right hand to resist him, Zech. iii. 1, 2.
3k If we feel much heart-deadness at such a time, \ve
should send up some fervent ejaculations for the assistance and
breathings of the Spirit, to warm our hearts, and enliven our
affections, Cant. iv. 16.
4. We ought to rouse and stir up ourselves, use quicken
ing motives and arguments, and expostulate with our own
hearts, and say, Oh ! I am lively enough in all my worldly
concerns, which are but trifles ; and shall I be dead and dull
in this weighty affair ; when the question is, " Whether I
shall live in heaven or hell for ever ? What life and activity
VOL. II. No. 11. Z
178 A Sacramental Catechism :
have many in the ways of sin, and service of the devil ! and
shall 1 be so dead in the service of the living God ? " Oh,
my drowsy heart ! ait thou not ashamed to think so coldly
on thy bleeding Saviour? Is Christ's heart so warm to thee,
and thine so cold to him ?" Thus all means must be used,
in dependence upon God ; and so let us wait on him, and help
will come in the time of need, Psal. xxxi. 24. Psal. xliii. 5.
Psal. Ivii. 8. %
5. Let us hence see the more need of a crucified Jesus, to
quicken our dead hearts, and subdue our strong temptations ;
and let us apply the more heartily to him in this ordinance,
where he seats himself on a throne of grace, ready to answer
his people's requests, and supply their needs. Let us draw
life from his death, and quickening from his resurrection.
And let us remember, it was Christ's special errand into the
world, to bring abundant life to his people, and to destroy the
works of the devil, John x. 10. John iii. 8.
Q. What shall those do, who complain of such wandering
hearts, that they cannot get them stayed a moment upon one
subject ; and even when they are set down at the Lot^d's table^
they find them hunting after vanity $
A. 1. Let them groan under this before God, as a very
grievous plague and affliction ; for if ever there was a time
when the heart should be fixed, and the thoughts stayed, it
should be when we sit down at the Lord's table, and have
the great God to transact with.
2. Let us labour to overawe our hearts with the deep ap
prehensions of God's presence and all- seeing eye, believing
that God noticeth us now more than ever.
3. Let us cry for more love .to Christ, and for further dis
coveries of his loveliness, and this would be a mean to fix the
heart, " for where the treasure is, there will the heart be
also."
4. Let us chide and check our hearts for every vain ex
cursion, and say, " O my wandering heart ! did I come
here to think on any thing, but Christ and his love ? Is this
a place for earthly trifles ? Is this the way to shew forth my
Redeemer's death ? If I cannot watch with Christ one hour,
how shall I dwell with him, and live in the contemplation of
him for ever ?"
5. Let us present a crucified Christ to the eye of the mind,
and studv to hold this object still in its view. And let us have
the communicant's proper work deeply fixed in our minds and
memories, and labour to keep the heart close to its work,
and even let us " bind the sacrifice with cords to the horns
Or a Familiar Instructor. I? 9
of the altar ;" viz. the cords of strong resolutions and fervent
ejaculations ; and when those birds of prey come down upon
the sacrifice, let us, like Abraham, drive them presently
away, Gen. xv. 11. Psalm cxviii. 27. Psalm xxxvi. 11.
Q. Are not vows and prayers requisite at the Lord's
table ?
A. Yes ; for here we are to profess our sorrow for sin,
our thankfulness for God's favours, and join ourselves to the
Lord in an everlasting covenant ; and it certainly becomes
all true penitents, thankful souls, and honest covenanters, to
make vows : And these vows are nothing worth without
prayers to God joined therewith, for strength to keep them.
And these vows and prayers seem to be most seasonable after
our receiving of the elements, and our exerting of the direct
acts of communicating, Job xxxiv. 31, 32. Gen. xxviii. 20.
John i. 16. Neh. x. 29.
Q. What is the nature of these vows which we ought to
come under at this juncture ?
A. A religious vow is a serious oath of dedication of our
selves to the Lord's use and service ; or, it is a solemn en
gagement and promise unto the Lord, whereby we bind and
oblige ourselves to be the Lord's dutiful children and ser
vants, Num. xxx. 2. 1 Chron. xv. 12, — 15.
Q. What is the necessity of making such vows ?
A* 1. Because God is pleased thus to bind himself so
lemnly to us, which should draw out some answerable return
from us to him, Heb. vi. 18. Psalm cxix. 106.
2. That we may solemnly confirm and ratify what was
done and engaged in our name at baptism : A bargain that
is made for an heir, during his non-age, is to be confirmed by
him when he comes to age.
3. That thereby we may give our solemn approbation and
testimony to God's ways and service as the best and most
excellent.
4. That thereby we may engage our souls the more to steel-
fastness and constancy in duty, discourage Satan and our spi
ritual enemies, and prevent our backsliding, which we are
naturally prone to, Hos. xi. ? '.
Q. What are those things which zve ought to vow and
oblige ourselves unto, at the Lord's table $
A. 1. That we will in the strength of Christ keep our
selves from all known sin. 2. That we will make conscience
of performing all known duties ; or, in a word, that we will
-<• cease to do evil, and learn to do well," Isa. i. 16, I/,
180 A Sacramental Catechism :
Q. What are these evils that we should mainly vow against,
at the Lord's supper ?
A. 1. In general, we must vow against all sin, as the
traitor and murderer of the Lord of glory. If ever the soul
take up a prejudice and antipathy against sin, it should be at
the Lord's table, where the evil of it is so clearly discover
ed ; then it is, especially, that we, by solemn vow, should
cast away all our transgressions, saying with Ephraim,
" What have I to do any more with idols ?" Hos, xiv. 8.
2. In particular we ought to vow, 1. Against all gross
sins. 2. Against all secret sine. 3. Against all heart-sins.
4. Against our darling sins, and those srns that do most easily
beset us. 5. Against all temptations to sin, and especially
the Snares of bad company, Psal.xiv. 5. Psal. cxix. 115.
Q. What are those religious duties that we should vow and
bind ourselves unto at the Lord's table ?
A, 1. In general, we ought, in the strength of the grace of
Jesus Christ, solemnly to vow and promise, that we will
mind religion as the one thing needful, and make the pleasing
of God the chief business of our lives ; that we will give
God, not only the outward man, but the heart, in all our
duties ; that we will set the Lord always before us, and study
to live a life of communion with God, and still press forward
to the full enjoyment of him above, Rom, xii. 11. Psal. xvi. 8.
Phil. iii. 13, 14.
2. In particular, we should vow and bind ourselves, 1. To
the conscientious performance of secret duties, which the
eyes of the world cannot observe. 2. To those duties that
contribute most to promote the life of religion, and bring us
unto communion with God. 3. To those duties, that con
science doth most accuse of neglecting. 4. To those duties,
by which we may be most capable to advance God's glory
and the welfare of precious souls, and by which we may adorn
our profession, and make religion amiable in the eyes of
strangers : And especially, that we .will make conscience of
family-religion, and study to recommend piety to our near re
lations, Gen. xviii. 19. Josh. xxiv. 15. Psal. ci. 2.
Q. 7s it a season for communicants to be making requests^
when they are at the Lord's table ?
A. Yes ; for then we come to Christ in a good day, when
there is plenty about his hand, when he hath on his dealing-
garments, and both his heart and hand are open to us. On
this royal feast-day he sets himself upon a throne of grace,
with a sceptre of mercy in his hand, and waits for our ad»
Or a Familiar Instructor. 181
dresses, and says, as the king to Esther at the feast, " What
is thy petition ?"
Q. What are those particular suits ice should be putting
up at the commitm'on-table ?
A. Our requests at that time should be suitable to the par
ticular circumstances and necessities of our souls, which are
best known to ourselves. Only, in general, it is very proper
at that time to be putting up requests for strength to keep
our engagements, and pay our vows ; for the Spirit's influ
ences to quicken us to liveliness of frame in this and all du
ties ; and to preserve liveliness in us ; and likewise for holy
wisdom and skill to improve Christ for righteousness and
sanctification : for heart-holiness and grace, to subdue in
dwelling sin ; for strength to grapple with temptations, and
bear up under trials ; for converting grace to our near rela
tions ; for the advancement of Christ's kingdom and interest
through the world, and especially the land of our nativity,
and the congregation we belong to ; for persecuted Prates*
tants, that are deprived of such gospel-feasts, &c.
Concerning the DUTIES requisite after Partaking,
Quest. What duties are required ofus, after partaking of
the Lord's supper ?
A. 1. To preserve and keep up a suitable frame of spirit,
when we rise up and come away from the JLord's table.
2. To examine ourselves when we go to our retiring
places.
3. To order our conversation aright afterwards.
Q. What is that suitable frame and disposition of spirit,
which communicants ought to have* when they rise and come
from the Lord's table ?
A. We ought to come away from this ordinance, I. In an
admiring frame. 2. In a thankful frame. 3. In a rejoicing
frame. 4. In a humble frame. 5. In a watchful frame. 6.
In a praying frame. 7. In a charitable frame. 8. In a
willing and obedient frame. 9. In a fixed arsd resolute frame,, ,
10. In a longing and heavenly frame.
Q. What is it iliat should be matter of admiration to us,
when we come from the Lord's tabled
182 A Sacramental Catechism z
A. We should wonder at the goodness and condescensioa
of God to us, that he should have had such thoughts of love
to us ; provided such a surety and sacrifice for us, as his own
beloved Son ; entertained us at his table ; taken us into co
venant am} communion with himself, and given us earnests
of the everlasting inheritance ; and that he who is higher
than the heavens should have done all this for creatures, who
are by nature mean as worms, nay, polluted and loathsome in
the sight of God, Psalm viii. 4. Psalm cxiii. 5, 6. 2 Chron.
vi. 18. 2 Sam. vii. 18.
Q. What is it that we should be thankful for, when we
come from the Lord's table ?
A. We should be thankful to God for his love in giving
Christ ; for Christ's love in giving himself j and for the love
of the Holy Spirit in revealing Christ to us, and in us. Also,
we should bless God for all the blessed fruits of this love,
particularly for the well-ordered covenant of grace, and the
seals of it ; for pardon of sin, and all the rich benefits sealed
to us at a communion-table ; that we live in a Goshen on
earth, and have the prospect of a Canaan above, Luke ii. 14.
Eph. i. 3. 2 Cor. ix. 12, 15. Rev. i. S. Deut. viii. 10.
Q. What is it that we should rejoice in when we go from
the Lord's table?
A. 1. In the persons of the glorious Trinity ; in God the
Father, as our covenanted God and portion ; in God the Son,
as our Saviour and Redeemer ; and in God the Holy Ghost,
as our Comforter and Sanctifier, Psal. xliii. 4. Rom. v. 11.
2. In the attributes and perfections of God, particularly
in his goodness, mercy, wisdom, al mightiness, immutability,
and faithfulness, as being all in confederacy with us, and en
gaged to promote our well-being and happiness, Psal. civ. 24.
Psal. Ixxiii. 25, 26. Psal. xlviii. 14. Heb. iii. 17, 18.
3. We ought to rejoice in our Redeemer's love, his won
derful undertaking, and in the glorious victories and purchase
he hath obtained for us, Phil. iii. 3. Luke i. 46, 47, 49,
50, 51.
4. We should rejoice in the ways of God, having our hearts
lifted up in them, and enlarged both to run and sing in the
ways of the Lord, and go about every commanded duty with
pleasure, Acts viii. 39. 2 Chron. xvii. 6, Psalm cxix. 32.
Psalm cxxxviii.
Q. Wherefore shoidd we come from the Lord's table in a
humble frame ?
A. Because we have manifold grounds for our humiliation
before God at that time, when we consider, 1. Our vileness
Or a Familiar Instructor. 183
by sin, and our deservings on that account ; we have more
reason to cry out than Mephibosheth had, when David pro-
moted him to eat bread at his table, " What is thy servant,
that thou shouldst look upon such a dead dog as I am?'* 2 Sam.
ix. 8.
2. When we consider the defectiveness of our preparation
for this solemn ordinance ; alas, our souls were not cleansed
according to the purification of the sanctuary !
3. When we consider our great short-comings in the near
approach we were making to a holy God ; namely, that our
hearts were not more deeply affected with the great sights
presented to our view, and the glorious things put in our offer
at the Lord's table ; that our dull affections were not more
raised, our wavering minds more fixed, and our cold hearts
more warmed, when we were about such spiritual and hea
venly work, 2 Chron. xxx. 18, 19.
4. We have cause to be humbled, when we consider, that
we are still exposed to many dangers, and environed with
strong enemies, who are never more busy and active, than
after we have been at the Lord's table, or admitted to near-
ness with God ; and especially when we consider our own
weakness and insufficiency to grapple with them, Luke xxii.
31. 2 Cor. xii. 7, 8.
Q. Wherefore ought we to come from this holy ordinance
in a watchful frame ¥
A. Because of the many evils, snares, and enemies that we
are then in hazard of; and therefore we must stand upon our
guard and watch, particularly against these :
1. The malicious designs and devices of Satan, who is
going about seeking to rob us of any benefit we have got by
this ordinance, Luke xxii. 31. Mat. xxvi. 41. 2 John 8.
2. We ought especially to watch against the workings of
spiritual pride after this ordinance ; for our wicked and de
ceitful hearts are most ready to be lifted up with the great
favours and honour here conferred upon us, Luke xxxiii. 25.
3. We should guard against resting upon the sacrament, as
if all our work were now done, and our warfare accomplish
ed ; no, we are still in a militant state, and may expect new
assaults from our spiritual enemies ; we have still the good
fight of faith to fight, and the work of salvation to work out,
ivhich must be done with a constant holy fear and trembling.
Cant. iii. 7, 8. Phil. ii. 12.
4. We must watch against the levity and wanderings of
our hearts, that are prone soon to divert from the work we
have been about ; and study to keep them close in medita-
184 A Sacramental Catechism :
tion upon a crucified Christ, and the great sights which we
saw at a communion-table.
5. We should watch against vain and frothy discourse, and
the snares of company after this ordinance ; for hereby many
have soon lost that sweet relish of the things of God, which
they have had upon their spirits ; wherefore it is much safer
for communicants to retire for secret meditation, prayer, and
praise, after this solemn work, than to be in the best of com
pany.
6. We should watch against the inroads of worldly cares
and incumbrances, that they be not allowed suddenly to rush
in upon us, to rob us of the spiritual frame and comforts we
have been privileged with in this ordinance. We ought not
hastily to return to our worldly business after a sacrament,
but by degrees, and that with great tenderness, care, and
circumspection ; resolving that Christ shall have the throne
of the heart, and the world be kept at the footstool.
7. We should carefully guard against all temptations to pas
sion and rash anger, and study to be meek and quiet under pro
vocations ; for if we give way to the disorders and tumul
tuous passions ot our hearts, the Holy Spirit will be grieved,
and provoked to withdraw from us.
8. We should watch against sloth and formality in duty,
and be endeavouring always to stir up ourselves to liveliness
and spirituality in all our performances.
9. We must watch against relying on our own strength in
performing duty, and study to keep ourselves constantly de
pending on Christ as our head of influences, and looking to
him for our quickening and strength.
Q. Why should we come from this ordinance in a praying
frame ? Do we need any thing more than God hath freely
given us ?
A. 1. Though all things needful be freely promised and seal
ed to us in the sacrament, yet we must continue to pray for
accomplishment of these promises, Psalm cxix. 49.
2. We must pray for the continuance of the Spirit's influ
ences and grace, to preserve in us that tenderness of heart,
warmness of affection, and liveliness of frame, which have
been wrought in us by means of this ordinance, I Chron.
xxix. 18. Psalm Ixviii. 28.
3. We must pray for strength to keep the promises, and
pay the vows which we have made to the Lord at this occa
sion ; and that God may save us from apostacy and backslid-
ings, which our hearts are naturally bent unto, Psalm xvii. 5.
Or a Familiar Instructor. 185
Q. Wherein lies that charitable disposition which we ought
%o have, when we come away from the Lord's table ?
A* 1 , In bearing a good will to the souls of all men, and
heartily wishing their welfare, 1 Thess. iii. v. 12, 15.
2. In having a true love to all the members of Christ's
mystical body, and bearing with them, though in several
things they differ from us.
3. In a readiness to relieve the poor and indigent, accord
ing to our ability, Gal. vi. 10.
4. In a disposition to forgive those that have been injurious
to us. And surely all who have been sharers of God's mercy
and grace in the sacrament, will come away from it with
such a charitable disposition.
Q. What is that willing and obedient frame^ which com
municants ought to have, when they come from the Lord's
table ?
A. It lies in these things : 1. A grateful sense of the many
ties and obligations we are under to serve him,
2. In making it our great scope and design to approve
ourselves to God in all things.
3. In making it our study to know God's mind and will,
and what it is that is most acceptable and pleasing to him.
4. In having an universal respect to all God's commands,
and a readiness of mind to every good work.
5. In being active and zealous for the glory of God, and
the interest of his kingdom among men.
Q* What is that jixed and resolute frame which they ought
to have ?
A. It is the soul's deliberate and stedfast resolution to ad
here to Christ, his ways and interest, in the midst of all trials
and difficulties. We must now be at a point in this matter,
fully determined, by the grace of God, to look and go for
ward in our Christian course, and that no solicitation or temp
tation shall move us, either to look back, or draw back ; but
that with " purpose of heart we will cleave unto the JLord,"
Psalm cxix. 30, 3l> 115. Acts ix. 23.
Q. What is that longing and heavenly frame, which we
ought to have when we come from the Lord's table ?
A. It consists in these things : 1 . In a firm belief of
Christ's second coming, and of the life everlasting.
2. In a lively meditation upon Christ's coming, and the
future glory.
3. In an earnest looking for that blessed hope, and a joyful
expectation of the glory to be revealed, Tit. ii, 13. Rom.
v. 2.
VOL, IL No. 11, A*
186 A Sacramental Catechism :
4. In a constant watching and preparing for the coming of
the Bridegroom, Luke xii. 36, 37.
Q. Are not our hearts prone to lose their tenderness and
spirituality after the sacrament ? How then shall we retain
our liveliness, and keep up in some measure our communion
frame, even when the communion is over f
A. 1. We must have deep impressions of the treachery and
falseness of our hearts, and of their woful natural bias to de
part from God, and turn carnal, Hos. xi. 7.
2. We must be humbled under a sense of our own weak
ness and insufficiency to preserve our spiritual life, or so much
as to think a good thought of ourselves ; for God gives grace
to such humble souls, 1 Pet. v. 4.
3. We should be keeping up a constant thankful sense of
God's kindness to us at the sacrament, and be frequently
praising him for it ; and this is an excellent way to engage
the continuance of his mercies, Psalm Ixvii. 5, 6.
4. WTe should be frequently thinking on these affecting
sights which we saw at the Lord's table, and study to keep
up the impressions thereof on our minds. I made mention of
these sights before*
5. Let us study and learn the art of deriving life and in
fluences from Jesus Christ, by acting a constant and believ
ing dependence on him, as our fountain of life and head of
influences, John x. 10.
6. Let us watch over our hearts and frames with much
holy suspicion and jealousy, lest Satan, the world, or our
lusts, should rob us of the spiritual treasure we have got.
And especially, let us watch against the first declining of the
heart, and beginnings of deadness, and presently cry to the
Lord for help and quickening.
7. Let us be much in secret prayer, pleading with God
for the constant supplies of his Spirit, which is the lire that
can only maintain warmness and liveliness of frame in our
souls, against all the cold blasts of the devil and the world.
8. Let us delight in the company and converse of lively
Christians \ for one live- coal makes another to burn, Heb.
x. 24.
9. Let us deiight in attending sacramental occasions, and
be still longing for the returns of this quickening ordinance,
and for the Lord's special presence therein.
10. Let us always guard against those things that tend to
deaden our hearts, or that may occasion the losing of our
frames. And these I mentioned before, when treating on the
causes of spiritual deadness.
Or a Familiar Instructor. 18?
Concerning SELF-EXAMINATION after the
Sacrament.
Quest. What is the necessity of self-examination after the
sacrament .9
A. 1. Because our Lord put his disciples to the trial,
concerning their faith, after they had been at his table, John
xvi. 31.
2. This is a necessary mean to bring us to humiliation and
repentance, for the defects and short-comings that have at.
tended our communicating.
4. It is needful to keep people from deceiving themselves,
by thinking that they have true grace, and are in a happy
state, while in the mean time they are poor, wretched, and
miserable.
4. Without it we cannot be thankful to God for the be
nefits we received in this ordinance ; seeing it is by after re
flection that we come to be sensible of the Lord's gracious
dealings with us.
5. The neglect of self-examination after the sacrament, is
the occasion of many doubts and perplexities, that the Lord's
people fall into after this solemn ordinance. Did we carefully
remark the workings of our faith and love at the Lord's
table, and the tokens of Christ's love we receive there, we
might be enabled to resolve many doubts, and repel many
temptations, that otherwise will be too hard for us.
Q. What are these things, which twe ought to examine our
selves about, after we come from the sacrament 2
A. Concerning two things : 1. How we have dealt with
God in this ordinance. 2. How God hath dealt with us.
We ought narrowly to examine if we have dealt sincerely and
honestly with God in this solemn work ; and if God hath
dealt graciously and bountifully with us.
Q. By what marks may ive know if tue have dealt sincerely
and honestly with God in this sohmn ordinance 2
A. By these: 1. If we were meditating upon a crucified
Christ at his table, with faith, love, mourning, and thankful
ness, sincerely aiming and designing to keep up the remem
brance of his matchless love, to shew forth his death till he
come again ; and were looking only to Christ for acceptance
in the duty.
2. If it was our aim, when receiving the elements, believ-
ingly to accept of a bleeding Jesus, as our High-priest, Sa-
188 A Sacramental Catechism :
viour, and Lord, and to apply his blood for answering all the
exigencies and necessities of our souls.
3. If we sincerely aimed to transact and seal a covenant
with God through Christ at his table, according as per
sonal covenanting was explained before.
Q. How may tee know if we were sincere in our transact
ing and covenanting tvith God ?
A. By these two things : 1 . By reviewing the frame that
our hearts were in, while we were a-doing it.
2. By considering the disposition of our souls since that
time.
Q. Hoiv shall we know if we had the right and gracious
frame of heart, while we were transacting with God, which
sincere covenanters have ?
A, We may know it by these marks: 1. If we were low
and vile in our own eyes, and deeply sensible of our unwor-
thiness to be received into covenant with God, Ezek. xvi.
62, 63.
2. If we were weary of the burden of sin, and groaning
to be delivered from it, Psal, xxxviii. 3. Mat. xi. 28.
3. If we were longing and panting for Christ, as the only
suitable help and remedy provided for us by God, without
whom we could have no access to God, no peace, no pardon,
no grace, no glory.
4. If we found our hearts going out to God in Christ, as
our God and portion, making choice of him as our happiness,
chief good, and end j and accepting of Jesus Christ as the
only way to God.
5. If we were resigning, and giving np ourselves in all we
are, and in all we have, unto God, to be governed, disposed
of, and employed according to his pleasure, 2 Cor. viii. 5.
6. If we sincerely renounced our own righteousness, in the
point of justification ; and our own strength in sanctification,
and the performance of duties : saying, " In the Lord Christ
only we have righteousness and strength," Isa. xlv. 24.
7. If we be sincerely renouncing and parting with every
sin, and saying, \vith Ephraim, ** What have we to do any
more with idols ?" Hos. xiv. 8.
Q. Hotv shall we knoiu if the present disposition of our
souls be suck as sincere covenanters use to have, after their
coming from the Lord's table ?
A. Let us try it by these marks : 1 . If we c?.n say, our
souls have high and exalting thoughts of God whom we have
chosen ; and admiring thoughts of Christ the Mediator, as
altogether lovely, Isae xxv. 1. 1 Pet. ii. 7.
Or a Familiar Instructs. 189
7. If we be well pleased with the contrivance and design
of the covenant j i. e. to have our sins pardoned, and our
souls justified and saved, wholly by the righteousness of our
Redeemer, that free grace alone may eternally have the
praise, Rev. i. 5. Psal. cxv. 1.
3. If our hearts be melted for sin at the remembrance of
the wounds of Christ, which were represented to us at his
table as pierced and opened by our sins ; and be fully resolv
ed, through his grace, that we will pierce him no more.
4. If indwelling si& and heart-plagues be a greater burden
lo us than all the crosses and troubles that we can meet with
in this world ; and that we are more desirous to be rid of sin
than of any affliction whatsoever.
5. If we are resolved, through divine strength, to be a
people zealous of good works, and to obey every commanded
duty, John xv. 14. Tit. ii. 14.
6. If we are sensible of our own insufliciency and weak
ness to keep covenant with God, and therefore are brought
to renounce all confidence in ourselves, and to say, " In
the Lord only we have righteousness and strength," Isa.
xlv. 24,
7. If we can say, the world and its best things are, in our
eyes, as dung and nothing, in comparison of Christ and his
righteousness: And that we are more concerned to have an
interest secured in him, to have heart-holiness, and the image
of Christ drawn in us, and that we desire further degrees of
grace, of faith, of love, and brokenness of heart for sin, more
than any honours, profits, and pleasures this world can af
ford : Then surely these are good signs that our hearts have
been sincere in covenanting with God.
Q. Is not their case sad, who, upon examination, may find
that their hearts are not right with God, and that they have
dealt falsely and hypocritically in this matter, and so have com
municated unworthily ?
A. Yes ; it is very sad. For, 1 . They have been guilty
of dissembling with the great God, in pretending to join
themselves in covenant with God, while they continue in
league with the devil and shi,
2. They have sadly been deceiving themselves in pretend
ing to come and receive the pardon of their sins, while they
never repented of them, nor designed to part with them ; and
so are in hazard of going to the grave with a lie in their right
hand,
3, They have been crucifying Christ afresh, and putting
190 A Sacramental Catechism :
him to open shame, and the blood of Christ is crying for
vengeance against them.
4. They have been eating and drinking damnation to
themselves, " not discerning the Lord's body," nor receiving
him by faith.
Q. Is there any help for those that are in this sad case ;
and what is it they should do ?
A. 1. They ought to set their souls a- trembling before
God, for their condition is very sad and highly dangerous.
2. They should set their souls a-wondering that the Lord
did not lay his hand upon them, and smite them dead with
the bread in their mouth, or cup in their hands, or that he
did not send them to hell from the communion-table.
3. They ought to bless God that their case is not hopeless,
remediless, like that of the damned ; and that yet they are
in the land of prayer and repentance, and have an offer of
mercy and pardon through the blood of Christ.
4. They should presently go and weep and mourn over a
slain Christ, whom they have pierced and crucified by their
sins, and particularly by their unworthy communicating.
The advice which Peter gave to Simon Magus, (whom he
declared to be in the " gall of bitterness, and bond of iniquity,'*
after he had received the. sacrament of baptism), is very pro
per for them : " Thy heart is not right in the sight of God ;
repent therefore of this thy wickedness ; and pray God, if
perhaps the thought of thy heart may be forgiven thee,"
Acts viii. 21, 22.
5. They ought presently to flee by faith to the blood of
Christ, which they have shed ; and apply it for pardon and
cleansing ; seeing nothing can wash them from this guilt but
that very blood which they have spilt ; and blessed be God
for this efficacious remedy, that can cure the deepest wound,
and most desperate disease ; " for the blood of Jesus Christ
cleanseth from all sin," 1 John i. 7.
Q. Ought we not also to examine and try how God hath
dealt with us in this ordinance ?
A. Yes ; we are, not only to examine and try how we
have dealt with God in this solemn ordinance ; but also how
the Lord hath been pleased to deal with us, that if we be
sensible of his bountiful dealing toward us, we may be thank
ful for it ; and if we be not sensible of it, that we may in
quire into the cause, and be humbled before God.
Q. May not some mistake God's dealings with them in tliL
ordinance, and make wrong conclusions thereanent .9
Or a Familiar Instructor. 191
A. Yes ; there is no doubt but many mistake and deceive
themselves in this matter ; some concluding they have got
real benefit from this ordinance, when they have got none ;
others, that they have got no good by it, when really they
have ; like those mentioned, Prov; xiii. 7.
Q. Who are those that deceive themselves, thinking they
have got benefit by the Lord's supper 9 when they have really
got none ?
A. 1, Those who mistake the* common flashes of affection,
which they may have on this occasion, for spiritual liveliness
of soul, and the gracious influences of the Spirit.
2. Those who mistake their seeming joy and delight,
which they may feel at this time, for joy in the Holy
Ghost.
3. Those who take their delusive and false peace which
they may have in their minds on this occasion, for a true
peace of conscience.
4. Those who apprehend their temporary faith, counterfeit
love, and their pangs of grief, tears, and resolutions, which
they may attain to at such a time, to be true grace, and
certain evidences of a gracious work of the Spirit ; when yet
they are no more than what hypocrites may arrive to, with
out the aid of special grace.
Q. How shall we distinguish the gracious liveliness of be
lievers, from the common flashes which hypocrites may have
at sacraments ?
A. By these characters : 1 . True liveliness of soul arises
from a gracious and renewed heart, influenced by the Spirit
of God : But these common flashes may be, where there is
no gracious change in the heart at all, being occasioned only
by outward things, such as the revelation of the great things
done by Christ for lost sinners, the patheticness or fervency
of a minister, the lively representation of Christ's sufferings,
the example of others, or the like.
2. Gracious liveliness humbles the soul, and inclines it to
give all the glory to God : But common flashes do cherish
pride, puff up the man to a conceit of himself, and to rest
upon his attainments.
3. Gracious influences of the Spirit leave some solid and
lasting impressions upon the soul, and make a man tender
and conscientious in his after walk : But common flashes
are soon gone, leave no abiding impressions, and produce no
gracious effects in the heart or life ; but the man that hath
thenv turns as carnal and careless, hardened and profane as
formerly, Psal. Ixxviii. 31, 37. 2 .Pet. ii, 22.
192 A Sacramental Catechism *
Q. How shall ice distinguish betwixt the joy of believers,
and that which hypocrites may have at communion-occasions?
A. They differ in these things : 1. In respect of their an
tecedents; true joy follows after true sorrow and heart-
.brokenness for sin : This hypocrites know nothing of, but
believers do, Psal. cxxvi. 5. Mat. v. 4.
2. In respect of their foundation ; true joy is founded upon
the promises and the Mediator of the covenant, and springs
from a gracious discovery of redeeming love, and our interest
therein. But the hypocrite's joys are built on a false and
slippery foundation, Mat. xiii. 20, 21. Phil. iii. 3. Rom.
v. 11.
3. They differ, in respect of the matter of them ; hypocrites'
joys are only terminated upon the external parts of duties and
ordinances ; but the believer's joy is upon the account of
God's presence in them. The hypocrite rejoiceth not in
Christ's ways and ordinances, as they are means for enjoying
communion with him, but only as they satisfy conscience,
and get them the applause of men.
4. They differ in their fruits and effects: 1. True joy
abaseth, but the hypocrite's joy puffs up the heart. 2. True
joy makes the believer's heart burn in love to Christ, and to
have a very high esteem of him ; but the hypocrite's joy hath
no such effect. 3. The spirit of sanctilication, and endea
vours after holiness, do always attend joy in the Holy Ghost ;
but notwithstanding of the hypocrite's joys, the heart is still
carnal, and the life unholy, llom. xiv. 17. 4. Spiritual joy
doth encourage and strengthen the soul for duty, particularly
for attending ordinances, bearing afflictions, and resisting
temptations, Neh. viii. 10. Isa. xi. ult. But the hypocrite's
joy produceth no such fruits.
Q. How shall we distinguish betwixt a false and delusive
peace, which some may have after a sacrament, from a true
peace of conscience ?
A. They differ mainly in two respects: 1. In respect of
their antecedents and causes. 2. In respect of their conse*
quents and effects.
Q, Hoiv do they differ in respect of their antecedents and
causes ?
A. 1. A false peace of conscience, which hypocrites have,
doth ordinarily flow from these springs : 1 . From the flattery
and deceitfulness of our own hearts, that are bent to speak
peace to us, when there is no peace from God. 2. From
the delusions and suggestions of Satan ; sometimes he keeps
the house as a strong man armed, and so all is at peace : At
Or a Familiar Instructor. 193
ether times he is fain to make use of his cunning artifices for
that end ; he flatters the sinner, blinds the mind, dazzles the
eye with false appearances, and sometimes ceaseth from
tempting, and so he goes out when he is not cast out, Mat.
xii. 43, 44. 3. This false peace proceeds from a man's mis
taking of his soul's state and condition, thinking himself
something, when he is nothing ; apprehending conviction to
be conversion, legal sorrow to be repentance unto life, com
mon flashes and stirrings in the affections to be the special
influences of the Spirit. 4. From too high an opinion of our
duties and performances, as if these were sufficient to satisfy
God's justice, and recommend us to him. 5. From outward
favourable providences and worldly prosperity, as if these
things were a certain sign of God's special love. But,
IL True peace of conscience, which is wrought by the
Spirit of God in the believer, doth spring from other causes
and antecedents ; such as these :
1. From a true faith in Jesus Christ our peace-maker,
Rom. xv. 13.
2. From a true love to God and his law, Psalm cxix.
165.
3. From a tender and conscientious walk, Gal. vi. 16.
4. From a view of our covenant-relation to God, and gra
cious nearness to, and communion with him in duty, 2. Sam.
xxiii. 5. 1 Sam. i. 18.
5. Solid peace of conscience commonly follows upon an in
ward soul-conflict, and deep humiliation and trouble for sin,
Psal. cxlvii. 3. Isa. Ivii. 15. Isa. Ixi. 3.
6. It ordinarily follows upon fervent wrestling with God
by prayer, and upon the diligent use of all the other means
.and ordinances of God's appointment, 1 Sam. i. 18. 2 Thess.
iii. 16.
Q. How dotli a, true and false peace of conscience differ
in respect oftlieir consequents and effects ?
j4. I. A false peace hath ordinarily such things attending
or following upon it, as these :
1. It doth not incline the soul to be low in its own eyes,
and to exalt Christ and free grace ; but rather to exalt self,
and lean upon duties and attainments.
2. It doth not determine the heart to hate sin, and love
duty, or influence a man to a holy walk and conversation ;
but rather to separate what God hath joined together, viz.
holiness and peace, Deut. xxix. 19.
3. A false peace cannot support a man when outward com-
VOL. II. No. 12. 1* b
194 A Sacramental CatecMssn s
forts are withdrawn ; but leaves him comfortless in the time
of affliction.
4. It makes a man unwilling to be searched and tried by
the light of God's word, John iii. 20. But,
II. A true peace of conscience hath such consequents and
fruits as these :
1 . It makes the man to have an high esteem of Jesus
Christ, who is our peace ; and to count all things as loss and
dung beside him.
2. It makes a man content with that lot and condition in
the world, which the Lord thinks fit to carve out for him.
3. It composes and cheers the heart in time of the greatest
clangers and difficulties, and when all worldly comforts do faily
Heb. iii. 17. John xvi. 33. Psal. iv. 7, 8.
4. It makes a man active for God's glory and the interest
of religion, Psal. li. 12, 13.
5. The man that hath it doth not shun the light, but is
willing to be tried by it, Psal. cxxxix. 23.
6. He guards against the temptations of Satan, the rising
of corruption, the out-breakings of sin, and every thing that
tends to disturb his peace.
Q. How may we know that the faith whereby we were re
ceiving and apprehending Christ in the sacrament, was a true
and saving faith, and not a temporary faith which hypocrites
may have ?
A. Ey taking a view of the different properties and effects
of a temporary and saving faith.
I. As for a temporary faith, it hath these following :
1 . It only gives a seeming consent to Christ, like the stony-
ground hearers, and almost persuades them to be Christians ;
but doth not prevail with them cordially to accept of Christ,
both as a Saviour and Lord.
2. It doth not make them part wholly with their own,
righteousness for Christ's righteousness, but still they con
tinue upon their legal foundation, and rest upon their own
doings.
3. It never brings a man the length to resign himself, and
his most valuable interests and concerns in the world, to Jesus
Christ, to be disposed of by him as he thinks tit ; but still
some Agag or other must be reserved.
4. It never brings a man to apprehend Christ, as matchless
and altogether lovely, and to be willing to suffer the loss of
all things for him ; but still there is something the hypocrite
prefers unto Christ. But,
Or a Familiar Instructor. 195
1L A true faith determines the soul to embrace ChrivSt
wholly, in all his offices ; it makes a man part entirely with
his own righteousness, and cry, " None but Christ." It
makes him give up himself wholly to Christ, to esteem Christ
as exceeding precious, to study to raise his honour, advance
his interest, and oppose his enemies, and to do every thing that
is well- pleasing in his sight.
Q. How shall tee know if the love we were expressing to
Christ at his table, be true and sincere, and not a counterfeit
love, such as hypocrites may have /
A. 1. The hypocrite's love is selfish ; he loves Christ, be
cause he apprehends that Christ loved him, laid down his
life for him, and hath purchased great happiness to him ; but
he doth not love him lor his own intrinsic beauty and excel
lency. Again, the hypocrite's love is not superlative ; he
loves him not above all things in the world, his love doth not
prompt him to all that Christ commands, and to undertake
these duties that are most difficult and spiritual : It doth
not make him thirst for nearness to him iu ordinances, and
long to see him, and dwell with him in glory. Eut,
2. True love to Christ makes the believer do all these ; it
makes him desirous of his presence, zealous for his interests,
concerned for his people, and afraid to displease him. It
makes the believer have common friends and common ene
mies with Christ ; love what he loves, and hate what he
hates ; rejoice when he is glorified, and grieve when he is
dishonoured : It makes him desire conformity to him, and
love holiness, because it is his image ; and also to long to be
with him above, where he shall be like him, and see him as
he is.
Q. How shall we 'know if those pangs of grief, and tears,
which some attain to in this ordinance, be hypocritical sor
row, or repentance unto life ?
A. 1. There is no doubt but hypocrites, and those whose
hearts were never truly broken for sin, may shed tears, and
have some pangs of sorrow at such an occasion ; but then, it
is certain their sorrow doth not proceed from an internal prin
ciple, or a special discovery of the evil and hateful nature of
sin, but only from external motives and considerations, such
as these, — the consideration of the solemnity of this ordi
nance ; the great danger of unworthy partaking ; the hear
ing of a pathetic sermon, or a fervent representation of Christ's
sufferings ; the example of others weeping beside them ; a
view of the sad effects of sin, as it exposes the sinner to in.
finite wrath, and shuts out from eternal happiness. These
196* A Sacramental Catechism :
i
things, I say, may occasion some pangs of sorrow and tears
in natural men, at a sacrament, and especially in those who
are endued with something of a natural compassion and sym
pathy, which disposes them to relent and weep at the hearing
of any tragical story, or beholding any pitiful spectacle. All
this may be without any special operation of the Spirit of
God, or real change on the heart ; the hearts of natural men
are like the stones, which are wet by the rain, but not soft
ened. But,
2. That repentance which is true and saving, makes the
soul to mourn for sin, upon the account of its intrinsic evil ;
because it highly dishonours God, abuses the goodness of a
Father, wounds a loving Redeemer, grieves the Spirit of
grace, defiles the precious soul, defaces the image of God,
and debars from communion with him. It makes the soul
mourn for heart-sins, as well as outward sins, and long ear
nestly for more heart-purity, and a total deliverance from sin.
Q. How shall we distinguish these purposes and resolutions
which hypocrites may put on at a sacrament to walk reli
giously and circumspectly, from the sincere resolution of
true believers ?
A. 1. Hypocrites' purposes and resolutions are not cordial
and deliberate, but hastily taken on without consideration ;
they are not made in faith, and with self-denial and depen
dence on Christ ; but taken on ill their own strength. Their
resolutions are not sincere and universal against all known
sin, and for all known duty, but only against some particular
sins, and for some particular duties. They proceed not from
a principle of heart-love to God and holiness ; but only from
legal terrors and apprehensions of wrath. They are not
continuing, for they are only taken on in a lit, and soon
evanish. But,
2. Believers' resolutions are cordial and deliberate, humble
and self-denied, sincere and universal, and make abiding
impressions on the soul. They proceed from heart-love to
God, a deep conviction of the evil and danger of sin, and a
gracious discovery of the beauty and excellency of holiness.
They are made in an humble sense of their own weakness,
wholly distrusting their own power, and relying entirely
upon the grace and strength of Christ their surety, according
as it is promised to them in the covenant of grace, Psal.
Ixxi. 16.
Q. Are there not some sincere souls who mistake the Lord's
dealing ivith them* and think they have got no benefit by th*.
^ when they really have ?
Or a Familiar Instructor. 1 97
A. Yes ; for there is a difference betwixt real communion
with Christ, and sensible communion with him : The two
disciples going to Emmaus had the first, but wanted the lat
ter 5 they conversed with Christ by the way, but knew him
not. So God's people may sometimes get special tokens of
his bounty at the sacrament, when they are not sensible of
it ; and may have ground to say, as Jacob did at Bethel,
" Surely God was in this place, and I knew it not," Gen.
xxviii. 16.
Q. What may be the reasons of their mistake ?
A* 1. Some may think they have got no good at the sa
crament, because they have not got that which they particu
larly expected and looked for, though perhaps God hath
given them something in lieu of it that is as necessary and lit
ibr them.
2. Some may reckon they have got no good, because they
have not got so much as others, or, perhaps, as they them
selves have felt at former occasions : They too much over
look and undervalue the crumb God hath given them, because
of its smaliness ; though surely the least token of his favour
should be highly prized and thankfully received, as being far
greater than they deserve.
3. Some may think they have got no good, because they did
not sensibly perceive it when they were at the Lord's table,
or immediately thereafter : but we must know, that a sove
reign and wise God will not be limited, but take his own
time and way, to make his people sensible of those things
4hat are freely given them at his table.
Q. What is the reason that so many of the Lord's people
complain they get little or no benefit by this solemn ordinance ;
that they came expecting to meet with Christ at his table, to,
alas ! they return disappointed ?
A. 1. Sometimes the I^ord may hide himself from his peo
ple, for his own holy and wise ends ; that he may try them
how they will behave in his absence ; that he may humble
them under a sense of their own weakness ; and that he may
excite them to greater earnestness and fervency in seeking after
him. Bat,
2. The ordinary cause of God's dealing so with any, is
for something in themselves : Either, 1. They have not been
at due pains in preparing themselves, before they came to this
ordinance : Or, 2. They have trusted too much to the prepa
ration and pains they were at, expecting that this would make
them acceptable to God, and merit something at his hand. Or,
3, Their appetites were not sharpened enough for this feast,
19S A Sacramental Catechism :
they had not such a sense of wants and plagues as was need
ful. 4. It may be they rested more upon the ordinance itself,
or the ministers that dispensed it, than upon the Author and
Institutor of it. 5. Perhaps there was some leaven in the
house, or Achan in the camp, I mean, some secret lust or
idol, which was unhumbled for, or uncast out of the heart,
for which Ged may be chastising them. 6. It may be, they
have not readily hearkened to Christ's knocks, nor opened the
door presently when he came to it, for which Christ is some
times provoked to depart, as Cant. v. 2, 3, 6.
Q. What, course ought these to take, who complain they
find no benefit in this ordinance ?
A. 1. They ought always to justify Christ in his dealings,
and never blame him, who is certainly a gracious and bounti
ful Saviour, and delights in mercy.
2. They should only blame themselves for it, and dili
gently search for the cause of their disappointment in them*
selves, and cry with Job, " Shew me wherefore thou con-
tendest with me ; make me to know my transgression and my
sin."
3. When the sin is found out, they should humble them,
selves for it, mourn over it before the Lord, and flee to the
blood of Christ for pardon.
4. They should long for another communion-occasion,
prepare for it more diligently and self-deniedly, watch more
carefully over their hearts, and seek Christ more earnestly
than before ; resolving still to look to him, wait for him, and
lie at his feet ; pleading his power, mercy, and faithfulness^
. to the very last.
Q. How may we know if the Lord hath dealt bountifully
with us in this ordinance ?
A. The Lord deals bountifully with his people in this or
dinance, when he visits them with his gracious presence,
draws nigh to them by his Spirit's operations, and vouchsafes
to hold communion with them.
Q. Are not God's people always near Go J, and he to them ;
and doth his Spirit still dwell in them? Psalm xxxiv. 18.
and cxlviii. 13. John xiv. 16, 17. How then doth God
draw nigh to them with his gracious presence and Spirit in
the sacrament $
A. 1. We must distinguish betwixt a state of nearness and
acts of nearness. Believers, by conversion and faith in Christ,
are brought into a state of nearness to God, in so far as they
are brought into favour and friendship with God, get the
image of God drawn upon their souls, and the Spirit of God
Or a Familiar Instructor. 199
to dwell in their hearts. But it is in worship that believers
attain to acts of nearness and communion with God.
2. There are some special acts of nearness to God in wor
ship, that believers only attain to at some times: For God
is nearer to them in some duties than others, as he allows
them more of the evidences of his favour, and of the influences
of his Spirit, at one time than another.
3* Though God be always near to his people, in respect of
his Spirit's inhabitation ; yet not always in respect of his
sensible operation. Though Christ doth still dwell in the
heart by his Spirit, yet he doth not always act alike in the
soul, but only according to his good pleasure.
4- God is always near his people by those operations and
influences of his Spirit, which are necessary for preserving
the being of grace in them ; but not always near by those
influences which actuate and enliven grace, and give them
suitable consolations.
Q. How is it that God draws nigh to his people by his
gracious presence, and holds communion with them by the
special operations of his Spirit $
A. He draws nigh, and communicates himself to his peo
ple by his spiritual influences, 1. Of light. 2. Of life. 3.
Of strength. 4. Of comfort.
Q. How is it that he draws nigh to his people with his in»
Jluences of light in this ordinance ?
A. By giving them gracious and satisfying discoveries of
God, and Christ, and spiritual objects : As,
I. When he gives them such a view of God's glory in his
attributes and perfections as make deep impressions on their
hearts ; as, 1 . When he lets them see the greatness and ma
jesty of God, so as to till them with holy fear and reverence
of God, and humble them under a sense of their own nothing
ness before him. 2. W7hen he shews them the infinite holi
ness and purity of God, so as to humble them under a sense
of their own vileness and sin fulness in his sight, and make
them cry with Isaiah, " Woe is me, 1 am undone, I am un
clean," &c. Isa. vi. 5. 3. Wrhen he makes his goodness and
mercy pass before them, proclaiming his name in their hear
ing, " The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness," &c. Exod. xxxiv.
6, 7. ; so as to set them a-wondering at God's free grace
and goodness in pitying wretched rebel- sinners, and finding
out a way for their recovery.
II. When he discovers to us the glorious divine attributes
shining forth in a crucified Saviour : As, 1. When he lets usf
£00 A Sacramental Catechism :
see the infinite justice and mercy of God illustriously dis
played, yea, meeting together, and sweetly reconciled, in the
death and sufferings of Jesus Christ.
2. When he lets us see the divine power and strength
treasured up in a crucified Jesus; and that he is able to draw
our dead souls out of the grave, though our sins were as
mountains of lead to hold them down : That he is able to
kill our lusts, though every one of them were like Goliah
for strength : That he is able to cleanse our souls, though
every one of our sins were red as crimson : That he is able
to bear us up, bring us through, and keep us by his power
through faith unto salvation, though of ourselves we be weak
and unstable as water.
3. When he lets us see the infinite goodness and mercy of
God laid up in a crucified Christ, that he is not only able,
but most willing, compassionate, and ready to save and pity
helpless sinners ; so as our hearts are melted by the discove
ry, and made to say, We'll never again have uncharitable
thoughts of Christ, we'll never say, he is cruel or hard heart
ed to a perishing sinner ; for we see he is all made up of
bowels and tender mercies.
4. When he lets us see all the divine fulness dwelling in a
crucified Redeemer: 1. That there is a fulness of grace in
our Mediator, answerable to all soul's wants and miseries ;
a fulness of light for onr darkness; a fulness of life for our
deadness ; a fulness of strength for our weakness ; and a
fulness of merit for our guiltiness. 2. That there is in him
a fulness and suitableness of offices ; being constitute of God
to be a prophet, to cure our ignorance ; a priest, to atone
for our guilt ; and a king, to rescue us from the bondage of
our enemies. 3, That there is in him a fulness and suitable
ness of relations ; that he stands in the relation of a physi
cian, to cure our diseases ; of an advocate, to plead for our
acceptance with God; of a surety, to clear our old counts
and arrears ; of a shepherd, to seek the lost straying sheep ;
of a brother and friend, to agent our cause with God, when
we are incapable to act for ourselves.
III. When he lets the soul see that Jesus Christ is not
only a great and glorious Saviour in himself, but that he is
our Saviour ; when he clears up to us the evidences of our
interest in him ; so that we are in case to say with Job, " I
know my Redeemer liveth ;" and with Paul, " I know in
whom I have believed."
IV. When he lets us see the, intrinsic evil and vileness
that is in sin, and gives us such'a discovery of it, in the glass
Or a Familiar Instructor. 201
*£ Christ's sufferings, as makes us to see its monstrous defor
mity, and God provoking nature ; and also to loath ourselves
because of our abominations.
V. When he lets us see such a beauty in holiness, as it is
the image of God, and that which makes us to resemble
him, as causeth ,our souls to thirst for further degrees of it.
VI. When he gives us a heart- engaging view of the fulness,
suitableness, freeness, sureness, order, and excellency of the
new covenant and its promises ; that it is Christ's blessed
testament and latter-will to his people, containing and be
queathing many rich and precious legacies to them ; all
which are ratified and sealed to them in the Lord's supper.
VII. When he gives us a convincing view of the empti
ness of the world, and the insufficiency of all creatures to
help a sinner, or satisfy the desires of an immortal soul, so
that we are fain to betake ourselves to Christ as our all-
sufficient help, and cry, " None but Christ."
VIII. When he gives a soul-ravishing discovery of the
things that are unseen in the other world, the glory of
heaven, and the inexpressible happiness of the saints that
dwell there, so as to make us long for the finishing of our
pilgrimage, that we may depart and be with Christ.
These, and such like discoveries, doth the Lord oftentimes
make by his Spirit to his people in this ordinance, by open
ing their understandings to see divine things in another way
than ever they saw before.
Q. How is it that the Lord draws nigh and communi
cates himself to his people in the sacrament, by the iitfluences
of life?
A. By sending his quickening Spirit to put life in their
graces, and to draw them forth to a lively exercise ; parti
cularly, I. When he actuates their faith, and enables them to
go out to Christ, lay the burden of their sins upon him, and
lean wholly to him for pardon and salvation.
2. When he quickens repentance, and makes the heart to
melt into tears and godly sorrow for sin.
3. When he kindles love in the heart, and makes it to
burn while he talks with them, and opens to them the scrip
tures.
4. When he draws out the desires and pan tings of their
souls towards Christ, and makes them hunger aud thirst for
God, and follow hard after him.
5. When he quickens the spirit of prayer in them, and
wakes them more fervent and lively in pouring out their
VOL. II. No, 12. C c
A Sacramental Catechism :
hearts to God, and causes them to take delight in their duty.
Thus the Lord draws nigh to his people in the sacrament,
by enlivening their souls in the exercise of grace. But see
ing 1 have treated of this liveliness more particularly before,
and given marks for the trial of it, I shall add no more upon
this head.
Q. How is it that the Lord draws nigh and communicates
himself to his people in- this ordinance, by his influences of
strength ?
A. He doth it by the operations of his Spirit in their souls,
these several ways :
1. When he seasonably steps in, and supports their weak
faith, staggering hope, and fainting hearts, when ready to
sink with fears and discouragements, Isa. xli. 10.
2. When he encourages them to undertake, and enables
them to perform, the hardest and most difficult duties ; not
only to attend all public ordinances, but even to make con
science of secret prayer, mortification, mourning over sin,
&c. Isa. xt. 24.
3. When he enables them, not only to perform duty, but
even to do it with delight and activity; counting it their meat
and drink to do God's will, and reckoning one day in his
courts worth a thousand elsewhere.
4. He strengthens his people at the sacrament, by enabling
them to conquer and subdue their strong lusts and corruptions,
that were formerly too hard for them.
5. He doth it by enabling them to resist all temptations.,
and get the victory over Satan, Luke xxii. 31.
6. By heartening them to patient bearing of the cross, and
all those afflictions and burdens that the Lord thinks fit to
lay upon them, Psal. cxxxviii. 3.
Q. Hoiv is it that the Lord draws nigh to his people in the
sacrament, by his influences of comfort ?
A. \ . By clearing up the evidences of their graces to them,
so that they are made to see that they have true grace wrought
in them by the Spirit of God. Before, they questioned if
they had any faith ; but now they can say with the poor
man in the gospel, " Lord, I believe, help thou my unbelief:"
JBefore, they doubted if they had any love to Christ ; but
now they are helped to say with Peter, u Lord, thou that
knowest all things, knowest that I love thee ?"
2. lie comforts them, by clearing up to them their interest
in the great and precious promises ; and in Jesus Christ, the
author of them, and his glorious purchase ; so that they are
fiiabled to say with the spouse, Cant. ii. 16. " My beloved
Or a FfxiMtdr Instructor. 203
is mine, and I am his ;" and neither sin nor death will dis
solve this sweet relation, Eom. viii. 35, 38 ; and this gives
them very strong consolation.
3. He comforts them in the sacrament, by intimating to
them the pardon of their sins, and a free discharge of all their
debts, graciously whispering by his Spirit into the ear of the
soul, such a word as that which Christ spoke to the man sick
of the palsy, M Son, be of good cheer, thy sins are forgiven
thee," Mat. ix. 2.
4. He comforts them, by loosing them from their bonds
and straitening of spirit, and allowing them free access unto
the throne of grace, so as they can pour out their melting
liearts in God's bosom with some confidence of his favour
and good will, 2 Cor. iii. 17.
5. He comforts them, by hearing and answering their
prayers, and gracio.usly bestowing upon them their spiritual
mercies, which they have been many a day seeking and wrest
ling for, Deut. iv. 7.
6. He sometimes gives them the assurance of his love and
favour, by the witnessings of his Spirit concurring with the
reasonings of their spirits, whereby they are enabled clearly
to discern and know the things freely given to them of God,
and conclude, that they are in covenant with God, and passed
from death to life, 1 Cor. ii. 13. Rom. viii. 16.
7. He comforts them, by letting out upon their souls the
sensible breathings and influences of his Spirit, that are like
the dew to the withered grass, the rain to the dry ground,
or the south wind to the spices. And these do enlarge their
hearts, put an edge upon their faith and love, and make them
cheerful in every duty, Psal. Ixxii. 6. Hos. xiv. 5. Cant. iv.
16. Psal. cxix. 32.
8. He sometimes comforts them, by bringing them into
his banqueting house, and setting them under the banner of
his love. He sheds abroad his love in their hearts, and gives
them peace and joy in believing. He scatters their clouds,
dissolves their doubts, removes their fears, and makes them
to hear the voice of joy and gladness. Conscience acquits
them as sincere in their faith and love. God smiles on them,
and kisses them with the kisses of his mouth ; ?'. e. he en
ables them to apply the sweet comforts of his promises,
which are the refreshing words of his mouth, sweeter to them
than honey from the honey-comb. Thus the Lord some
times makes his people joyful in the house of prayer, satis
fies them as with marrow and fatness, gives them the peace
that passeth understanding, and fills them with joy unspeak-
204 A Sacramental Catechism :
able, and full of glory ; whereby they are enabled to delight
and rejoice in God, as their covenanted God. He brings
them out of the miry clay, sets their feet upon a rock,
establishes their goings, and puts a new song in their mouth,
" even praises to our God," Psal. xl. 1, 3. Cant. ii. 4. Rom.
v. 5. Rom. xv. 13. Psal li. 8. Cant. i. 2. Psal. Lxiii. 5.
Q. How shall we know that our manifestations and attain
ments on sacramental occasions are real, and not delusions ?
A. 1. Those manifestations which are from God do com
monly carry their own evidence alongst with them, that con
vinces the soul of their reality.
2. They are usually attained after much wrestling, humi
liation, and tender walking.
3. They are accompanied with great self-loathing and
abasement, and bring humbling discoveries of our own emp
tiness and vileness, Luke v. 8.
4. They excite us to high exalting thoughts of Christ
and free grace, and to approve heartily of Christ in all his
offices.
5. They stir up those that have them to holiness and ten
derness of walk, and to have a holy jealousy over themselves.
But so do not the delusory attainments of hypocrites.
6. Where manifestations are real and gracious, the soul
entertains good thoughts of Christ, and gives him its testi
mony as lovely and matchless, even when he is withdrawn,
Cant. x. 6, 10.
Q. But what shall those serious souls do that cannot lay
claim to those high attainments and comforts bcfore-men*
Honed 9
A. 1 . Let them bless God that they have these things
necessary for making out a saving interest in Christ, for
some of these high things aforementioned are not essential
thereunto.
2. Let them beware at any time of raxing the foundation,
upon the account of their wanting these special blessings and
attainments ; seeing the promises of life and salvation are
not annexed to these, but unto faith followed with holiness.
3. We have even ground from Heb. ii. 15. and other texts,
to believe that there are some heirs of glory, who have a
cloudy passage and a rough sea through their whole voyage
to the heavenly Canaan; being all their lifetime very sub
ject to fears and darkness : Though, indeed, I grant, it is
God's ordinary way to give his people some lucid intervals
and calm breezes now and then, for their support and through,
bearing.
Or a 'Familiar Instructor. 205
Q. May not some poor souls have real communion with
Christ, and reap spiritual benefits by this solemn ordinance,
who have not such comforts and sensible manifestations from
God, as before mentioned?
A. No doubt they may ; for when Christ gives his people a
hearty grief and sorrow for sin, it is as sure an evidence of
his gracious presence, and his holding communion with them,
as when their souls are affectionately melted into love, praise,
and joy : There is communion with Christ, even in a reproof,
as is evident in the case of Peter, when he denied his Mas
ter ; Christ gave Peter then a look, and it was a heart-
piercing look, whereby he was sharply rebuked ; and yet it
was one of the sweetest and kindest looks that ever Peter
met with since his conversion ; for it melted his heart,
set him n mourning, and brought him back again to his
Redeemer^ whom he had so foully deserted. And there, we
see, was sweet communion with Christ, even in sharp re
bukes ; so that the nature of communion with Christ is by
many very much mistaken, when they confine it only to sen
sible manifestations of God's love, and the smiles of his face;
for there may be real communion with Christ, and great
soul advantage, reaped by the Lord's supper, where these are
not enjoyed.
As, for instance, 1. When wre find our repentance and
grief for sin increased ; when we see more of sin's deformity
and bitterness, abhor it, and resolve against it more, as
Christ's enemy ; and are more afraid of grieving or piercing
him by it, than formerly.
2. When we have an higher esteem of Christ and his glo
rious undertaking, and find our hearts better pleased with the
tenor of the covenant, and contrivance of redemption through
Christ, than formerly.
3. When we are strengthened to pray better, cry more
fervently to God, and be more anxious for his presence in
duty than formerly.
4. When we find stronger desires after heart-holiness, and
for grace to make us capable to serve Christ, and advance
his glory and interest in any station.
5. When our hearts and consciences are more tender than
formerly, so that we dare not now sliitt any known duty, nor
venture on sin, or temptations to it as before. The company of
the wicked, and all other temptations to sin, are now unwel
come to us^
6. W7hen at least we can say, that we have a greater
burning of desires towards Christ than before $ that we long.
206 A Sacramental Catechism :
thirst, and are wholly restless without him, and even would
be content to part with all our best enjoyments in the world
for an interest in him : Then it is a sign Christ hath been
with us in this ordinance, and hath shewed us tokens for
good, for which we have cause to be thankful to him.
Q. What shall we say of those 'who tlwught they had
something of the shining of God's face upon their soul when
they icere at the table ; but now they are gone, and their
sky is again overcast with clouds; they apprehend their
hearts were melted, and their affections thawed, and their
souls were in a good frame, but now thty are dead again,
as before .9
A, 1, Let such examine their attainments, whether they
be temporary flashes, or seeming goodness of hypocrites, by
the marks and differences, which I have laid down before,
for that end.
2. Let them not conclude, that all they tasted or felt at
the Lord's table was delusion, because their case is so soon
altered ; for it is no new thing for the people of God to
complain of a sudden change in their prosperous condition,
and to be troubled with heart-deadness and drowsiness, and
with Christ's withdrawing soon on the back of sweet com
munion with him, Psal. xxx. 6, 7, Cant. ii. 17, 18. compared
with Cant. ii. 1. Mat. xxvi. 26, 30, 35. compared witfi ch. v.
40, 43, 45.
3. They ought to reflect upon their own carriage under
Christ's smiles, and see what ground they have given him to
withdraw. It may be, 1. They were not thankful when
they had his presence. Or, 2. Perhaps they were vain or
proud of it. Or, 3. They were not watchful against their
spiritual enemies. Or, 4. They trusted too much to them
selves, and did not depend upon Christ for preserving their
gracious frame of heart.
QfWhat course ought those serious souls to take, who have
so soon lost their gracious frame and attainments ?
A. 1 . Let them beware of questioning all the former proofs
of God's favour, or blaming Christ now for unkindness in
tarrying so short while with them ; but let them blame their
own unwatchful and untender carriage while he was pleased
to visit them with his presence.
2. Let them go in secret, and be deeply humbled under a
sense of their miscarriage and mismanagement, and look to
the blood of sprinkling for pardon.
3. Let them try to close afresh with Christ on the gospel-
pffers, and seal the covenant of new j and if they subscrib-
Or a Familiar Instructor. 207
ed it before with a trembling hand, and so indistinctly
and darkly, that they cannot read their name, let them now
subscribe it over again, and study to do it in more distinct
and legible characters.
Q. What is incumbent upon those ivho are still sensible of
God's gracious presence, and bountiful dealing towards them
at the sacrament ?
A. 1. They should wonder that he condescends so far to
such vile unworthy creatures, 2 Sam. vii. 18.
2. They should be thankful, and rejoice in him : " Let the
children of Zion be joyful in their King," Psal. cxlix. 4.
3. Let them entertain their Redeemer kindly, and hold
him in the galleries by an holy importunity, and carefully
guard against every thing that may stir him up, or awake
him, till he please, Cant. ii. 7.
4. They ought to set up their pillar of remembrance, re
cord what they have seen and met with at this ordinance,
take all about them to witness that it is Christ, and resolve to
keep it always on record, and make use of it against the
time, when cursed unbelief, or a challenging devil, will be
ready to say, " Where is thy God ?" Psal. xliii. 3, 4, 6.
5. They ought to walk very tenderly and watchfully, fear
ing lest they should lose what they have got ; like a traveller
that hath much money or nanny jewels about him, wrho is apt
to suspect every one he meets with for a thief. We have
many envious enemies, who have a narrow eye upon us at
this market of grace, and seek to rob us of the precious
treasure we get there, Luke xxii. 31.
6. They ought to pity and pray for others that have not
got their length, and by prayer send portions to those for
whom nothing is provided.
7. Let them commit their hearts and frames to Christ's
keeping, that he may preserve any good thing to them they
have got, and be surety for them and it, and make it forth
coming to them against the time of need, 1 Chron. xxix. 18.
Psalm cxix. 122. 1 Tim. i. 12.
8. Let them carefully notice the first step or least degree
of God's withdrawing from them, and endeavour to hold him,
and stop his way by throwing themselves at his feet, and
humbly beseeching him to stay with them, notwithstanding
of many grounds of provocation.
Q. But what shall those poor believers do9 who, instead of
praising God for his bountiful dealing at this ordinance, are
put to sigh and mourn under darkness and desertion ?
A Sacramental Catecliism :
A. 1. They should consider that this case is not unusual
for the best of saints; Job, David, Asaph, Heman, nay Christ
himself, have complained of desertion.
2. They should make no harsh construction of God's deal
ing with them, but leave their complaints upon themselves,
and justify God in all he doth.
3. They should be deeply humbled under the loss of God's
gracious presence, be grieved for those things that have sinned
him away, sit as a widow in his absence, and refuse all other
comforters till he return, Lam. i. 16.
4. They should be searching diligently for the Achan in
the camp, the sin for which God is contending with them,
Psalm Ixxvii. 6. Job x. 2.
5. They should learn to live by faith, and trust in a with
drawing God ; believe him, think and speak well of him
when he frowns, as well as when he smiles, Job xiii. 1 5.
Q. Is not desertion, or the withdrawing of God's presence
from a poor soul> a very sad and melancholy case ?
A* Certainly it is: for, 1. The soul under desertion is de
prived of the^light of God's countenance, which is the choicest
blessing in the world, Psalm iv. 6.
2. The consequents of God's withdrawing are very heavy
and grievous to believers ; because ordinarily there follow
upon it these evils :
1. Great darkness and confusion upon the spirit, Larn>
iii. 2.
2. Great hardness and irapenitency upon the heart, Isa.
xliii. 17.
3. Much deadness and stupidity upon the affections.
4. Loss of spiritual appetite and desires.
5. Unspiritedness and disability for duty, Psalm xl. 12.
Psalm Ixxxviii. 4.
6. A general barrenness upon the soul, and witheredness
of the graces, John xvi. 6.
7. Liableness to all sorts of dangers and enemies, Numb.
xiv. 9.
8. Anxiety of mind for former unkindness and un thank*
fulness to God, Psalm Ixxvii. 3.
9. Unwelcome thoughts of death and judgement.
10. A revived sense of wrath, and of the law's curses and
threatenings.
11. Melancholy apprehensions of God's judgments to pur
sue them while they are in time.
12. Fears of utter rejection, and eternal banishment from
God's presence, Psalm Ixxyii. 9, 10. Psalm cxix, 8.
Or a Familiar Instructor, 209
Q. What are the usual causes of God's withdrawing from
his people ?
A. 1. Their scandalous outbreakings, Isa. i. 15, 23.
'2. Their wearying of duty, Isa. xliii. 22.
3. Their not entertaining Christ's calls, and his Spirit's
motions, Cant, v, 2, 3, 6.
4. Their earthly-mindedness, and preferring of time's things
to precious Christ, Isa. Ivii. 17. Mat. viii. 28.
5. Their sloth and formality in duty, Isa. Ixiv. 7.
6. Their want of a due sense of their own sins, and the sins
of the land where they live, Hos. v. 15.
?. Their making a saviour of their duties, and putting
these in Christ's room.
8. Miscarriages under or after signal enjoyments and ma-
mfestations, 1 Kings ii. 9.
9. Their sins under or after great afflictions, Isa. Ivii. 17.
Q. What shall we do to recover God's gracious presence
again, when we have lost it ?
A. 1. Let us be sensible that we have sinned him away.
2. Let us humbly inquire into the cause of his depar
ture.
3. Let us be restless and uneasy in our minds till he re
turn.
4. Let us conscientiously attend all ordinances, and use all
means for recovering God's presence.
5. Let us be still lamenting after the Lord, and bewailing
the loss we sustain for want of him.
6. Let ue both be mourning for, and striving to mortify
those sins and idols that have taken our Lord away from us.
7. Let us still continue in fervent prayer, and wrestle with
God for his gracious return ; and let us fill our mouths with
arguments to plead with him for it, Psal. xxv. 16, 17. Job
xxii. 3, 4.
Q. What are those proper arguments, which we are to
plead in prayer, for the return of God's gracious presence ?
A. 1 . We ought to plead the low and helpless case we are
in without it, Psalm Ixxix. 8.
2. We should plead the extreme need we stand in of it.
3. Plead the greatness and tenderness of God's mercy, and
Christ's bowels of compassion, Mat. xv. 22.
4. Plead how easy it is for him to answer all our com
plaints, and redress all our grievances, Psal. Ixxx, 1.
5. Plead the freeness of his grace.
6. The greatness of his power.
7. The glory of his name, Psal. Ixxix. 8,
VOL. II. Ne. 12. D d
210 £ Sacramental Catechism :
8. Let us plead former experiences of his kindness, Psaf.
Ixxxvi. 3, 5, 15.
9. Let us much plead our covenant-relation to God, and
our interest in him : The church and people of God do often
make use of this argument with God, "We are thine, a
people that belong to thee," Isa. Ixiii. 19. Psal, cxix. 94.
Psal. Ixxix. 8. And this argument hath often prevailed with
God to return to his people, Isa. iiii. 8. Exod. xxxii. 11,
12, 13, H.
Q. But what shall those do who cannot plead this argu
ment, in regard they fear they are not in covenant with God9
and so cannot say to £*#« We are thine ?
A. 1. Though believers under desertion are often tempted
so renounce and quit claim to any covenant- relation to God ;
yet we should not hearken to that temptation, nor be willing
to let go the covenant we have taken hold 'of. But seeing
we have fled to the horns of the altar for safety, we should
abide by them ; and even when by temptations we are beat
off from one horn, we should strive to hold fast by another.
And therefore when we cannot say to God, We are thine by
his acceptance ; yet we should say, We are thine by our own
resignation. As we have formerly given up ourselves to God,
so we resolve to abide by that deed : We will not be the
devil's nor the world's, but we will be the Lord's. And
when we are thus helped resolutely to cast ourselves upon him,
our souls may revive, and faith gather strength in prayer ;
for to be sure, God is more ready to covenant with us, than
we with him ; and more willing to be ours than we are to be
his.
2. Let us plead a title to God by creation, when we cannot
do it by redemption ; so doth the church under desertion,
Isa. Ixiv. 7, 8, 9. " O Lord, thou art our Father, we are the
clay, and thou our Potter, and we are all the work of thine
hand. Be not wroth very sore," &c. If we can do no more,
let us thus plead an interest in him by creation, and wait his
leisure ; for if we duly make use of this one talent, it will in
crease.
Q. What shall be said to those disconsolate souls, who are
complaining that it is not with them now as in the days of old9
and in months past, when the candle of the Lord shined on
their heads : once they went to communions with great satis
faction, and returned with the high praises of God in their
mouths ; but now God hath altered the course of his dealing
with them : He hides Msface> and sacrament-days are melan-
Or a Familiar Instructor. 2 1 1
eholy occasions to them. They call to mind former experien
ces, but, alas I they find that doth but increase their trouble,
Psal. Ixxvii. 3.
A. 1. Let all such consider, that God takes different ways
of dealing with his people. He useth to treat young begin
ners otherwise than those who have made some progress in
religion : He knows young beginners are raw and tender, and
unable to bide a storm : and therefore it is said, " He carries
his lambs in his bosom." We use to hire children to learn
their lesson, when they go first to school ; but afterwards we
correct them, and make them learn with a frown.
2. We ought to remember that Christ will have his people
to live and walk by faith, and not by sense, to follow bin in
dark nights, and through rough paths, and even when he seems
to flee from them. It would be no trial to our faith and love,
to follow Christ in the roughest ways, had we still a view of
the crown, and of Christ's smiling face : but Christ will have
his disciples taught to follow him without sensible encourage
ments. We see those that run a race get a sight of the
silver cup or prize, first when they set forth ; but perhaps
never see it again till they get it in their hand, and yet they
run on : So a traveller may see the city he is going to, when
he is several miles off, and yet it may be out of his sight when.
he is within half a mile of it ; but he believes it is not far off,
and therefore still goes on.
3. Let such disconsolate souls strive to keep up a warm
love to Christ, and to commend him highly, even in his ab
sence, as did the spouse, Cant. v. 6. There we see she had
sought Christ, but could not find him ; she called him, but
he gave no answer ; and she is rudely handled in his absence
by the watchmen, and upbraided by the daughters of Jeru
salem : Yet, notwithstanding of all these discouragements,
she breaks out in the most lofty commendation of her beloved
and his matchless excellencies, ver. 10. to the close ; and con
cludes all with this, " He is altogether lovely."
4. However melancholy the .present case of such may be,
yet they should study to sing praises to God, in a thankful
remembrance of the kindness he hath shewed to them in for
mer times. It is a provoking carriage in many believers,
that when any new cloud comes, or doubt arises, they prove
as froward and unthankful to Christ, as if he had never done
any thing for them at all. It would certainly be both just and
generous in believers, to sing praises to their Beloved, under
their darkest clouds.
Q. But how shall they sing, who think they hare cause to
Dd 2
A Sacramental Catechism :
weep with Jerusalem, Lam. i. 16. For these things I weep,
mine eyes rtm down with water, for the Comforter that should
relieve my soul is far from me ?
A. They should even mix their weeping with singing, for
tears and praise are not inconsistent, sometimes it rains while
the sun shines. Believers are called to " praise God at all
times, and in every thing to give thanks, and to rejoice ever
more." ,We see Paul and Silas sang praises to Godin a dark
prison at midnight, when their backs were torn with scourges,
and their feet fast with stocks, Acts xvi. 25. Hence it is,
that believers are called " singing birds," Cant. ii. 12. They
should sing in all the seasons and months in the year, even
in winter, and in the dead months of affliction and desertion.
When it is winter and foul weather, they should sing in re
membrance of the fair blinks they have had, and in expecta
tion of the summer- sun at the return of the year, and so re.
joice in hope of better times.
2. This course may prove very successful to the removing
of our grievances, and altering of our frames. For thus,
some exercised souls have sung away their heart-plagues and
ill frames. By praising, they have conquered their unbelief,
distrust, and unworthy thoughts of Christ, as Jehoshaphat did
the Ammonites, by sending singers before the army into the
field when he was in great distress, 2 Chron. xx. 21, 22. So
did David in his dejected and melancholy condition, Psal.
xlii. 6, 8, 9, 11. u O my God, my soul is cast down within
me, therefore will I remember thee from the laud of Jordan,
and of the Hermonites, from the hill Mizar : Yet the Lord
will command his loving kindness in the day time, and in the
night his song shall be with me, and my prayer unto the God
of my life. — 1 will say unto God my rock, Why hast thou for
saken me ? Why go I mourning because of the oppression of
the enemy ? Why art thou cast down, O my soul ? And why
art thou disquieted within me ? Hope thou in God, for I
shall yet praise him, who is the health of my countenance,
and my God." Where we may observe, how David sings
away his discouragement and dejection, partly by reflecting
and looking back on what God hath done for him before ; and
partly by expecting and believing what God would yet do for
him. Likewise we see the church in the Lamentations, for
as low as she was in distress, under which she was mourning
and weeping ; yet she hopes and praises in the midst of all,
Lam. iii. 17, J8, 24, 25, 31, 32.
Q. But what s hair those do whose case is so dark, and hopes.
Or a Familiar Instructor. 213
so sunk, that look they back or forward, they can see no light?
How shall they sing or praise f
A. Though they had no other matter of praise, they should
try to sing of Christ's wonderful free love, his glorious under
taking and amazing condescension, in leaving his throne in
heaven, to dwell with worms on earth, and bear their sins
upon the cursed tree. Is there not here sufficient, nay, end
less matter of praise, both for angels and men ?
Q. How tliall those praise who think they have no interest
in that Love-undertaking $
A. 1. How many things do we praise that we have no in
terest in, and are nothing the better of? We praise the
strength of Samson, the wisdom of Solomon, and the courage
of Alexander, that we are not interested in.
2. The angels admire and praise Christ's glorious undertak
ing for lost men, though he took not upon him the nature of
angels, nor died for them ; and much more ought we, vviiose
nature he assumed, to whom he so freely offers the benefits of
his death, Rev.v. 11.12.
3. It is surely our own fault, if we have not an interest in
Christ's undertaking, seeing we are so press! ngly invitee! to
come and share of it : for if we will but come and accept of
Christ's love, and the benefits of his death, then all is ours.
And why then should we not willingly accept of the gospel-
offer, and claim an interest in all that Christ hath done for
sinners ?
4. Let us mint to look to Christ, love him and praise him
as we can ; and he will cause our sky to break, and give us
more ground of praise. For we are sure he never sent one
to hell that loved and praised him with his heart.
Q. But what shall those dejected souls do, who can say
they have prayed, they have praised, gone to many commu
nions, attended all ordinances, and all duties, and essayed
all means they can think of; but they miss God in them all,
still he hides his face ; and so they are almost hopeless, and
fear matters will never mend with them ?
A. 1. We have Job, that eminent saint, making that very
same complaint, Job xxxiii. 8, 9. " Behold, I go forward, but
I cannot perceive him : On the left hand where he doth work,
but I cannot behold him ; he hideth himself on the right hand
that I cannot see him." Where we see, he tried all airths,
essayed all means, and used all diligence to find God's gra
cious presence, and still he is disappointed. And good He-
zekiah, in his distress, says, " He mourned as a dove? ano!
A Sacramental Catechism :
his eyes failed with looking upward," Isa. xxxviii. 14. So
that we see such a complaint is no singular case.
2. We should never succumb in the day of adversity,
whatever be our trial, but always make known our case to
God by prayer, and never faint, Prov. xxiv. 10. Luke xviii. 1.
As this is our commanded duty, so it is the practice of the
saints in the greatest strait ; they still lie at the throne of
grace, and never give over duty. Psal. cxix. 81, 82, 83. Yea,
Jonah, when his case seemed most hopeless, he being in the
belly of a whale, and in the bottom of the ocean, yet he
persists in duty, Jonah ii. 6. " When my soul fainted with
in me, I remembered the Lord, and my prayer came in un
to thee."
3. As we should persist in seeking Christ, so we should
contiuue to do it sorrowing and weeping, as Mary did at the
sepulchre ; yea, her sorrow for her loss was so great, that
two angels could not dry up her tears, nor comfort her heart
without Christ.
4. Let us see that our sorrow be of the right stamp ; that
it be, 1. Not only for our loss, but for our sins, that are the
cause thereof ; alas ! it is our sins that have grieved his
Spirit.
2. That it be not so much for the loss of the comfort and
sweetness we have felt in communion with God, as for the
loss of God himself, and his presence, which is valuable.
3. That it be not so much for the disadvantage we our
selves sustain, as that we are less capable to serve God, hav
ing no life for duty, no strength to love or praise him, as
formerly.
4. In the midst of our deepest sorrows for God's absence,
let us not omit to take notice of God's goodness in any thing
that is favourable in our case, and bless God for it : As, for
instance, 1. That he gives us a sense of our condition, and
that we are not past ail feeling, as many are.
5. That we are living, and have yet time to search, mourn,
pray, and use means for recovering his presence.
6. That we are not in a hopeless, despairing condition,
like Spira, or the damned in hell ; for what better are we
than they ?
7. When our reason tires and succumbs, then faith should
take place, and we should even hope against hope, according
to Rom. iv. 18. When ordinary means do not succeed, we
should even look to God, that can work without means, be
yond them ; and can act miraculously. Let us observe
Jonah's behaviour in the whale's belly, Jonah ii. 3, 4*
Or a Familiar Instructor. 2 1 5
,«4 Thou cast me into the deep, in the midst of the seas, and
the floods compassed me about, all thy billows and thy waves
passed over me. Then I said, I am cast out of thy sight :
Yet I will look again toward thy holy temple." Jonah's case
looked to be singular ; he thought God had quite forsaken
him, and would never return again ; for he had no example
before him of any in his case, or of any that were delivered
out of a fish's belly. There was no way of escape open to
him but by a miracle ; and what ground had he to expect
that a miracle of mercy should be wrought for him, who
was now made a monument of justice. His own conscience,
no doubt, would flee in his face, and tell him, that he had
wickedly fled from the presence of the Lord, and therefore
God might justly cast him out of his sight: That he had
procured all this sad distress to himself, and so had little
ground to expect deliverance. And yet we see how wonder-
lully his faith overcame his fear and despondency, ver. 4,
*' Yet I will look again toward thy holy temple." Though his
guilt made him ashamed to say, he would dwell in God's
house, either on earth or in heaven ; yet he says, I will at
least look toward it : Though thou shouldst cast me never so
far away from thee, "Yet I will look again to thee :" yea,
though thou shouldst cast me down as low as hell, yet I will
look up from it to thee again ; still my heart will hanker
after thee, and I will look for pity at thy hand/'
5. Let us plead the mercy of God's nature, and the faith*
fulness of his word, and stay our fainting souls on these props ;
and when our darkness is great, let us send forth hope, that
good messenger, to see what it can spy, and what good news it
can bring in from the mercy and faithfulness of God, ac
cording to Psal. xliii. 5. Psal. cxix. 81. Psal. ciii. 9. Isa.
Ivii. 16.
6. It becomes us, under hidings and disappointments, at
such a solemn occasion, humbly to submit to divine sove
reignty, (for God knows what is best for us), and quietly to
wait his time and leisure ; and still to hope for a visit from
him in due time. It was a noble saying of one in such a
case, " Though he came not to dine with me, yet he will
come and sup, therefore I will wait on him." The Lord
takes a liberty with his people while here, because he has
a whole eternity to manifest himself to them ; the time is
Hear, when those who groan under his absence " shall be ever
with the Lord," 1 Thess. iv. 17. O deserted believers ! take
comfort ; for what you come short of obtaining on earth, will
be abundantly made up to you iu heaven ; whatever doors.
5 1(5 A Sacramental Catechism :
walls,or lattices, are now betwixt you and Christ, hereafter there
shall be none. You may say, How long he will hide, I can
not positively determine ; but this I am sure of, he can with
draw himself no longer from a poor believer than he is in
this world. Rejoice in this, you shall drop all your com
plaints, fears, and jealousies, at heaven's gates, and never take
them up again. And in the mean time, let present hidings
and disappointments have the same effect upon you they had
on the spouse, Cant. iii. 3. she turns sick of love to Christ,
rises from her sloth, and goes through all the streets and ways
of the city, seeking him whom her soul loved.
Q. But what shall be said to those poor distressed souls who
apprehend that none of those counsels and comforts that be
long to God's children under desertion, are applicable to
them ; because they fear they are totally and finally forsaken $
A. 1. Let such remember what counsel they have some
times given to support others in the like case, and study now
to take it to themselves ; lest it be applicable to them what
Eliphaz said to Job, " Thy words have upholden him that was
falling, and thou hast strengthened the feeble knees : but
now it is come upon thee, and thou faintest ; it toucheth
thee, and thou art troubled," Job iv. 4, 5. It is indeed
much easier to give advice than to take it : people in health
will advise sick folk to take this and the other thing; and
yet, when the case comes to be their own, they are at a stand
what to do.
2. Let such seriously consider, whether indeed they bear
the characters of a total desertion, yea, or not ; indeed, if
their hearts be willing to quit God, give up all claim to him,
be satisfied with the world, and indifferent whether he return
again or no, it is a bad sign : But let them be ingenuous ; is
there not still some hankering desire in their soul towards
God ? Is there not something in their hearts, that says, Let
him do with me as he pleases ; I am resolved to lie all my
days at Christ's feet, and never go to another door for mercy :
Though he should never smile on me : Yet I will still be
uneasy and restless without his favour : I will wait for him,
cleave to him, and mourn after him. Whatever the devil or
mine own heart suggest, I will not believe any evil report of
Christ. I will not hear an ill tale of that lovely one, nor go
from his door with any harsh. thoughts of him. And though
their case be very dark and hopeless- like, yet let me ask them,
if they would be willing to quit any little hope they have of Christ,
for all the world's pleasures, or flattering offers that sin and
Satan can make them. Nay, is there not something in their
Or a Familiar Instructor.
consciences, that still stands up for God against sin, saying,
Though I should die in darkness, yet I will never hearken to
siu or Satan, I will never quit prayer, I will never hate Christ
or holiness, I will never yield to temptations, nor join with
the wicked, who wallow in sin's puddle, and mock at re
ligion. Do they not see many about them, that for as ill as
their case is, yet they would not exchange w7ith them, for all
the riches and honours in the land ? Then surely they are not
totally nor finally forsaken. For what is it but the Spirit of
God that keeps them waking and restless without Christ,
when others are sleeping in sin, and have no trouble for want
of him ? What is it but his grace that keeps them still wait
ing on God in the way of duty, and in the use of all means ?
And though they come little speed, yet they dare not slight
ordinances, nor neglect prayer, as many do, but still would
be at casting themselves in Christ and his Spirit's way, and
keep as near him as they possibly can ; and dare never think
of saying to God, with the wicked, Job xxi. 14. " Depart from
us, we desire not the knowledge of thy ways." Surely this
is owing to Christ's upholding grace, and not to ourselves :
For were we wholly left by him, we would run as far from God
and his presence as ever we could, and shun all sorts of converse
with him. Let us then receive and take notice of the least
crumb of Christ's goodness with thankfulness, and cordially
bless him for it, for that is the way to get more, Psal. Ixvii,
5, 6. Luke xvii. 15.
Of the Conversation of COMMUNICANTS, after
they have been at the LORD'S Table.
Quest. What is that conversation that communicants ought
to have after the sacrament ?
A. It must be a conversation that is rightly ordered, and
suitable to the obligations we are laid under by this ordinance :
particularly it must be in some measure suitable to these
things: 1. The rule of God's word. 2. The pattern of
Christ's life. 3. The principles of our profession. 4. The
vows we have made. 5. The sights we have seen. 6. The
favours we have received. 7. The promises that are sealed
VOL. II. No. 12. Ee
2 1 s A Sacramental Catechism :
to us iii this ordinance. Lastly^ the offices and relations
which Christ hath undertaken, and stands in to his people.
Q. When is our conversation suitable to tJie rule of God's
word ?
A. 1. When we conscientiously study to know God's
mind revealed in his will.
2. When we put a high value on God's word, and esteem
all its precepts to be just and right.
3. When we sincerely aim at an universal conformity
thereto, both in heart and life, without neglecting any
known duty.
4. When we carefully notice all our wanderings and aber
rations from this rule, mourn for them, reform from them, and
also hate and avoid every thing contrary to this holy rule, Isa.
viii. 20. Psal. cxix. 128.
Q. When is our conversation suited to the pat tern of Christ's
life .*
A. When we study to follow his steps when he lived on
earth, and imitate him in all his imitable perfections ; parti
cularly in these :
1. His meekness and lowliness.
2. His mortification and deniedness to the world and its
enjoyments.
3. His heavenliness and spirituality in discourse.
4. His frequency and fervency in prayer.
5. His love to holiness.
6. His zealous concern for the purity of God's worship
and ordinances.
7. His readiness to do good to others.
8. His forgiving and praying for enemies.
9. His obedience to parents.
10. His peaceful and quiet deportment.
11. His temperance in diet.
12. His contentment in a mean condition.
13. His thankfulness for mercies.
14. His willingness to die.
Q. When is our conversation suited to the principles of our
profession ?
A. When we distinctly know them, firmly believe jhem,
openly profess them, stedfastly adhere to them, and have our
practice corresponding to our profession, particularly when
we live and walk as those who fixedly believe,
1. That God is infinitely holy and just.
2. That God is the fountain and giver of all good.
3. That all things in the world are vanity, and infinitely
below God.
Or a Familiar Instructor. 2 19
4. That sin is the greatest evil in the world, and cannot
be expiated without an infinite satisfaction.
5. That Jesus Christ is the ouly Saviour of sinners, and
infinitely precious.
6. That Christless souls are in a lost state, under the power
of sin and Satan.
7. That a holy God hath tied sin and sorrow together.
8. That repentance is absolutely necessary to the pardon
of sin.
9. That faith in Jesus Christ is the only way to recon
ciliation with God, and the obtaining of any mercy from
him.
10. That without regeneration we cannot be admitted to
communion with God, nor see the kingdom of heaven.
11. That holiness and happiness are inseparably connected
together.
12. That God is a Spirit, and can never be pleased
with bodily service, but must needs have the heart in every
duty.
13. That we have no good thing in ourselves, grace must
work all in us, and without Christ we can do nothing. Now,
if our practice be suitable to "these principles, we must be
be numbered among those that glorify God, and order their
conversation aright, Psal. 1. ult. But if our walk be con
trary thereto, we will be ranked among those that " profess
that they know God, but in works they deny him," Tit. i.
ult.
Q. When is our conversation answerable to our sacramen
tal vows ?
A. 1. When we keep up a lively sense of our vows and en
gagements upon our spirits, Psal. liv. 12.
2. When we distrust our own strength for keeping and
performing our vows, flee to God in Christ for strength, and
back our vows with earnest prayers, Psal. cxix. 8, 57, 58.
3. When we carefully study in Christ's strength to per
form our vows, by a constant watchfulness against all sin,
and a constant diligence in all duty, Job xxxi. 1. Psal. cxix.
106.
4. When we make those persons witnesses to the perfor
mance of our vows, whom we made witnesses to the making
of them ; that is, when we behave ourselves so circumspectly
and Christianly in all these parts of our conversation which
are visible to the world, that the whole congregation may
observe a change to the better, and take notice of us,
" that we have been with Jesus," Psal. cxvi. 14. Acts iv. 13,
Ee2
220 A Sacramental Catechism :
5. When we stand upon our guard against all those temp*
tations that may induce us to break our vows ; such as evil
company, and immoderate love to the world ; for by these
both Peter and Demas were tempted to break their vows.
6. When we improve our vows in time of temptation, for
quenching the fiery darts of the tempter, and resisting all his
solicitations, saying, " Thy vows are upon me, O God.
And how can I do this wickedness, and sin against God ?"
Psal. Ivi. 12. Gen. xxix. 9.
7. When we remember our vows, so as to rouse and quick
en us to duty, when we begin to grow backward to it, or
slothful in performing of it, Psal. cxix. 106.
Q. When is our conversation suited to the sight which we
behold in the sacrament ?
A. 1 . When we are so affected with the sufferings of Christ,
and the dreadfulness of God's wrath, and severity of his jus
tice against sin here represented, as to keep up constant
impressions of the evil of sin, and to hate it, and avoid it with
all carefulness, 2 Cor. v. 14, 15.
2. When we are so affected with the greatness of Christ's
love to us here displayed, as to be thereby constrained to
love him again, to admire and praise him ; study likeness to
him ; converse much with him ; avoid what he hates and
. forbids ; and practise what he loves and commands, 2 Cor. v.
14, 1.5.
3. When we so believe the preciousness of our souls, that
Christ gave his life a ransom for ; and the worth of heaven,
that Christ hath shed his blood to purchase; as to be willing to
quit with all sinful pleasures to gain these, and make it the
uptaking business of our lives, to win our souls and eternal
glory, Mat. xvi. 26. 2 Cor. iv. 18.
Q. When is our conversation suited to the favours which
we receive at the sacrament ?
A. 1 . When we keep up grateful impressions, and a high
sense of redeeming love upon our spirit.
2. When we labour to preserve these comforts which we
have tasted at the Lord's table, and to keep these evi
dences unclouded, which we have got there cleared up, by
our tender and humble walking with God, 2 John 8.
3. When we set ourselves, with all holy care and watch
fulness, to guard against the snares of Satan, the charms of
sin, and every thing that is displeasing to Christ, who loved
us, and hath done so much for us, Ezra ix. 13, 14. Psal.
Ixxxv. 8.
4. When, from a principle of gratitude, we set ourselves
Or a Familiar Instructor. 221
uot only to love and praise God for what he hath done for
us, but also to walk before him in the land of the living, in
a holy and exemplary conversation ; comply with his will,
consult his honour, and lay out ourselves with zeal andchear-
fulness in his service ; thinking nothing too much to do, too
hard to suifer, or too dear to part with, for him that hath
done, and suffered, and parted with so much for us, Psal. cxvi.
8, 9. 2 Cor. v. 14, J5.
Q. When is our conversation suited to the great things
promised and sealed to us in the sacrament ?
A. 1. When we firmly believe them, and rely on God's
faithfulness for the accomplishment of them.
2. When we are thankful, and praise God for making such
great and precious promises to us, 2 iSam. vi. 18, 19*
3. When we undervalue this present world, with all its
pomp, treasures, and pleasures, and look for better and great
er things to come, Heb. ii. 13, 14-, 1 Pet. i. IS.
4. When we are patient under trials and afflictions, ex
pecting a happy change of our circumstances sooner or later,
Mic. vii. 9. Psal. xlii. 5.
5. When we wait quietly for the accomplishment of God's
promises, even when he seems to stay long, believing that
at last he will make abundant recompence for his stay,
Mic. vii; 7. Lam. iii. 25, 26.
6. When we live as heirs of the promises, and behave
ourselves as candidates for heaven, resisting temptations,
conquering lusts, contemning the world, overcoming the fears
of death and love of life, and studying to be holy in all man
ner of conversation, Heb. xi. 9, 10. 1 Pet. ii. 2. 2 Pet. iii.
11, 12.
Q. When is our conversation suited to the offices and re-
lations which Christ hath undertaken, and stands in to hi$
covenanted people $
A. 1. When we love aud honour him in these offices and re
lations, and study to express our love and respect in our
carriage and behaviour towards him. As, for instance, 1. Is
Christ our Prophet, to instruct us ? Then let us carefully
hearken to him, and learn these lessons which he teaches us ;
particularly, to contemn the world, deny ourselves, and de
part from all iniquity ; which, he tells us, is the truest wis
dom, Job xxviii. 28.
2. Is Christ our Priest, that appeases offended justice for
our sins, by ins precious blood ? Then let us hate ^in, and
fear to offend that holy and dreadful God, whose justice is SQ
222 A Sacramental Catechism :
inexorable, that he would not pass sin without such a satis
faction.
3. Is Christ our King, to govern us ? Then let us behave
as loyal subjects to him, obey his laws, oppose his enemies,
and give no harbour or entertainment to those traitors that
seek to dethrone him, or pull the crown off his head.
4. Is Christ our physician, to heal our diseases ? Then let
us obey his prescriptions, apply the healing plaster of his
blood to our wounds, and beware of cutting or mangling our
selves of new by sin.
5. Is Christ our surety, to pay our debts ? Then let us
acquaint him fully with the state of our soul- affairs, and be
ware of running ourselves into new arrears ; for this were
to turn the grace of God into wantonness.
6. Is Christ our cleanser, that washes us in the fountain
of his blood ? Then let us study to keep our garments clean,
and beware of going again into the puddle of sin.
7. Is Christ our shepherd, that leads and feeds us in green
pastures ? Then let us follow him, and beware of straying
from him ; or going into the devil's fields to feed on swinish
husks.
8. Is Christ our friend and agent in heaven, to appear in
our name, and take care of our affairs ? Then let us be con
cerned for his interest here on earth ; and beware of requit
ing his kindness with unthankfulness.
9. Is Christ our husband, to whom we have given ourselves
in a marriage-covenant, and sworn to be faithful ? Then let
us put away other lovers, and beware of going a-whoring from
him ; seeing, in that case, we can look for nothing from him
but destruction, Psal. Ixxiii. 26.
Q. What is the necessity of communicants studying such a
and well-ordered conversation ?
A. Ist9 Negatively, it is not to merit or purchase heaven ;
for it is only Christ's holiness and obedience that doth this,
and not ours. For, 1. Our holiness and obedience bear no
proportion to the reward of eternal life. 2. The grate that
enables us to obey, is freely given us of God. 3. Our obe
dience, at best, is imperfect and mixed with sin. 4. It is our
bounden duty to God, though no reward at all had been pro
mised 5 upon all which accounts we can merit nothing by any
of our services, Job xlii. 3. 1 Cor. iv. 7. Psal. cxiiii. 2. Luke
xvii. 0, 10.
2d/y, Positively, this holy and well-ordered conversation is
absolutely necessary, 1. In respect of the command of God,
that enjoins it as the beaten road, and paved way to heaven,
Or a Familiar Instructor. 223
peremptorily declaring, « that without holiness no man shall
see God," Heb. xii. 14.
2. It is necessary that we may thereby be conformed to
our Head, the Lord Jesus Christ, 1 Pet. i. 1 5.
3. That we may testily our thankfulness to God for his
mercies, especially redeeming love, Luke i. 74, ?5.
4. That we may evince and clear up our interest in God,
and our title to heaven, i John ii. 29. Mat. xxv. 30.
5. That we may be made meet and capable to hold com
munion with God, here and hereafter. Without holiness
we cannot be prepared either for the employments or enjoy
ments above, Col. i. 12.
6. That we may engage strangers to fall in love with Chris
tianity and godliness, Mat v. 16.
Q. What are the properties of this gospel- conversation,
which communicants ought to have after the sacrament V
A. 1. It roust be a good conversation, for so it is termed,
1 Pet. iii. 16. because it is a conversation with a good God,
according to a good rule, viz. his word ; having good com
pany, viz. his people ; and leading to a good end, viz. to be
ever with the Lord.
2. It must be an honest conversation ; so it is called, 1 Pet.
ii. 12. which includes sincerity towards God, justice in our
dealings towards men, and purity and chastity, in opposition to
the filthy conversation of the wicked, mentioned 2 Pet. ii. 7.
3. It must be a heavenly conversation, Phil. iii. 20. which
includes our deniedness to earthly things, our imitating the
inhabitants of heaven, our delighting in heavenly exercises,
our seeking communion with God, and aiming at heaven as
our home.
4. It must be a humble conversation, Micah vi. 8. which
implies our having a low opinion of ourselves, our being denied
to our own performances, and counting all our own righteous
ness as filthy rags.
5. It must be joined with a constant dependence on Jesus
Christ for strength and acceptance in every duty, Cant. vii. 5.
John xv. 5.
6. It must be adorned with meekness, patience, and con
tentment in every condition, 1 Pet. iii. 4«. Phil. iv. 6, 11,
12.
7. It must be an even and stedfast conversation, endea
vouring to hold fast what we have got at the sacrament, were
it only a good resolution or purpose, and carefully guarding
against all apostacy and backsliding, 1 Cor. xv, 58. Heb
1,38.
224 ^ Sacramental Catechism :
Q. Wherefore should communicants guard so carefully &>
gainst apostacy and backsliding after the sacrament ?
A. 1. Because God is much delighted with his people's
stedtastness, earnestly wisheth it, and frequently enjoins it*
Deut. v. 29. Phil. i. 27, 28. Heb. x. 23. 2 Pet. iii. 17.
2 John 8. Rev. iii. 3. Acts xi. 23.
2. Because of the solemn vows and engagements we have
come under to stedfastness, Psal. cxix. 106.
3. Because we have many enemies and temptations to draw
us from Christ and duty.
4. Because of the many sad evils and consequences of
apostacy, Jer. ii. 19.
5. Because of our natural instability and proneness to
backslidings, Hos. xi. 7. Jer. xiv. 10. Nay, the best of saints
have been ready to miscarry, after vows and signal mercies,
and manifestations of God's favour, as might be sadly verified
by the instances of Noah, Lot, David, Hezekiab, Solomon,
Peter, the Israelites, and Christ's disciples.
Q* Wliat are the evils and sad consequences of apostacy
and backsliding after the sacrament ?
A. They are many ; for thereby we do great and manifest
injuries, 1. To Jesus Christ. 2. To ourselves. 3. To others.
Q. What injury do we to Christ by apostacy ?
A. 1. We thereby requite his kindness to us with the bas
est ingratitude.
2. We reflect and cast reproaches upon him, as if he were
a bad master ; for, by our turning our back upon Christ, af
ter we have engaged with him, we on the matter say, that,
u after trial, we mid the devil, the better master of the two ;"
and this is a greater injury than if we had given him a flat
denial at the first.
3. We hereby open the mouths of atheists and the ene
mies of Christ to blaspheme, and say, " Where is the blessed
ness that ministers and professors of religion speak so much
of? W7here is the sweetness of Christ and his way, that is so
much talked of ? The report we have often heard is certain-
Jy not true," &c.
4. By apostacy from Christ we wound him to the heart,
and cause him to take up most heavy complaints against us,
as these in Isa. i. 2, 3. Jer. ii. 5, 11, 12, 13. Mic. vi. 3.
What a heart-affecting word was that, which Christ said to
his disciples, in a time of common defection, John vi. 67.
" Will ye also go away ?"
Q. What in ury do ue to ourselves by apostacy ?-
Or a Familiar Instructor. 225
A. 1. By forsaking the Lord, we let go our life and all our
~liappiness at once, Deuf. iv. 3, 4. Deut. xxx. 20. John
vi. 68.
2. We lose all our former pains, and will get no thanks for
any thing we have done, Ezek. xviii. 24. 2 John, ver. 8, 9.
3. We forfeit all fellowship and communion with God, in
duties and ordinances, Jer. xvii. 5, 6. Heb. x. 38.
4. We may make ourselves incapable of ever recovering
again, according to that terrible word, Heb. vi. 4, 5, 6.
5. We make ourselves the butt of God's fearful threaten-
ings, and expose ourselves to many sad strokes and plagues,
both temporal, spiritual, and eternal ; particularly, apostates
fall more under Satan's power than ever ; like prisoners who
have made their escape, and are afterwards retaken, their
fate is to be loaded with double irons. We know what
judgements the Lord inflicted upon Lot's wife, Judas, Spira,
Julian, besides many other apostates ; and we see what he
threatens against such as backslide from him, 1 Chron. xxviii.
9. Psal. cxxv. 5. Prov. xiv. 14?. Jer. v. 6. Heb. vi. 6, 8.
2 Pet. ii. 21.
Q. What injury do we to of hers by apostacy 9
A. 1. We wrong the godly by saddening their hearts, and
offending them by our carriage.
2. WTe wrong the wicked by hardening them in sin, stumb
ling them at the good ways of the Lord, and giving them oc
casion to think there is no such excellency in religion, as the
gospel doth report.
Q. Whence is it that communicants are so ready to back
slide, and break their vows after a sacrament ?
A. In hypocrites it proceeds mainly from the want of a
solid root and good foundation laid in the soul, by a thorough
work of grace in the heart ; for they that begin in hypocrisy
do commonly end in apostacy. But in believers themselves
there is also great inconstancy and proneness to backslid ings,
because of these things :
1 . The immoderate love and cares of the world, which are
most dangerous to the soul ; hence it was, that both Judas
and Dem as apostatized from Christ. And hence it is we soon
lose any liveliness of frame that we get at a sacrament ;
which would cause us to take heed how we return again to
the world after such an ordinance, that it be with jealousy
and holy fear.'
2. Because of our unwatchfulness, self-confidence, and se
curity upon the back of a communion: We are too ready to
be puffed up with our privileges and attainments, to think*
V*L. II. JVo. 12. F f
226 A Sacramental Catechism :
our mountain stands strong, and hence to lift ourselves up above
our neighbours, and despise those that come not our length ;
upon which account God is provoked to leave us for a little to
ourselves, as he did Peter on the back of the first communion,
for the same cause ; and we know what became of him.
§. Because of Satan's malice and diligence, who seeks by-
all means and devices to winnow communicants upon the
back of such an ordinance, that he may sift away their good
frames, and spiritual motions towards Christ and heavenly
things, Luke xxii. 31.
4. Because of bad company, that is ready to ensnare us to
do that which is evil, as it did Peter after the sacrament ; or
have a bad influence upon us, to cause us forget, or neglect
that which is good : And therefore we should endeavour to
shun the company of the wicked, their carnal joy, vain mirth,
and worldly discourse, which tend very much to deaden the
heart;
5. Because of the slavish fear of man, and of persecution
for adhering to Christ and his interest. This fear had very
bad influences on Peter, when he followed Christ to the high-
priest's hall.
Q. What course shall tee take, that we may prevent our
apostacy or backsliding after a sacrament ?
A* 1. We must labour to keep up the constant impressions
of the odiousness of sin : For if we would *' cleave to that
which is good," we must still " abhor that which is evil,"
Rom. xii. 9.
2. We must endeavour to keep up a constant high esteem
of Christ, and a warm love to him : for we cannot think of
parting with that which we sincerely love and esteem.
3. Let us beware of entertaining any unmortified lusts, or
secret idols ; for these will bid fair to loose our hearts from
Christ when religion begins to thwart with them. Herod
heard John gladly till once his Herodias was struck at, but
then he turned his enemy.
4. Let us beware of self-confidence, or high thoughts of
ourselves ; for Peter, that promised most in his own strength,
was the first that denied Christ.
5. Let us study to get as much nearness and communion
with Christ as possible ; and to experience the power of re
ligion in our souls, which would be a noble preservative
against apostacy ; for those that know most of Christ, will be
most unwilling to turn their backs upon him, John vi. 68.
6. Let us be often on the mount of contemplation, taking a
Or a Familiar Instructor. 22?
view of the promised land, and the crown laid up for the per-
severers in religion, Luke xxii. 28, 29.
7. Let us always entertain a jealousy of our treacherous
hearts, and guard against the iirst declinings thereof; for
" happy is the man that feareth alway," Prov. xxviii. 4. Judas
was the last of his disciples that suspected himself, and said,
"Master, is it I?" and yet was the first that betrayed
Christ.
8. Let us be earnest in prayer, that God may hold us up
by the hands of his power and mercy, 4which have always sus
tained his people, 1 Pet. i. 5. Psal. xciv. 18. As the child is
never so safe as in the nurse's arms, so neither are we safe,
but when we commit ourselves, by believing prayer, into the
hands of divine power and mercy. And therefore we have
still cause to pray with the Psalmist, ** Lord, hold up my
goings in thy paths, that my footsteps slip not," Psal. xvii. 5.
Now, to him who is only able to guide us through the wil
derness of this world, carry us over the Jordan of death,
and land us safe in the Canaan of glory, be everlasting praise
and glory in the highest. .Amen.
Ff2 AN
AN
APPENDIX,
CONTAINING
Some THINGS useful for YOUNG COMMUNICANTS ;
such as, An Example of a Personal Covenant,
with Meditations and Materials for Prayer,
before and after Partaking.
An Example of a Young Communicant's secret Transacting
and Covenanting with, God9 before his Approach to the
Lord's Table.
ETERNAL and Almighty God, behold me, a poor creature,
lost and undone by Adam's fall, and deeply sunk into the gulf of
sin and misery : Oh ! I want words to express my miserable con
dition by nature. I am a poor captive under the slavery of sin,
tyranny of Satan, bondage of the law, and the empire of death.
My sins are great, and also many j they swarm^both within and
without me, and have made me black and loathsome in thy sight.
I see the sword of justice drawn, the law thundering curses against
me, and the clouds of wrath hanging black over my head. My
soul is within a step of death and hell : yea, hell is gaping for me
beneath, and my sins are like mill-stones about my neck, weigh
ing me down into it. Lord, it is a wonder of thy mercy and pa
tience, that I am riot at this moment roaring in endless and
ceaseless flames, without all help and hope. Lord, save me, or else
I perish.
Alas ! I have long lived in a state of distance and enmity with
thee, and have preferred Satan's drudgery to thy favour, and stop
ped my ears against thy cals. A wicked rebel have I been, the
hottest place in hell is my due.
But glory to God for free redeeming love 5 for though I have
destroyed myself, yet a way is found out for satisfying justice and
Personal Covenanting. 229
saving sinners, by the incarnation and death of Jesus Christ: And
therefore, O Lord, seeing thou hast graciously contrived, revealed,
and offered help and salvation to me, a lost, hell-deserving sinner, in
and by the mediation and satisfaction of thy dear Son, as my High-
driest and Surety, I humbly desire to fall in with this project
of rich, sovereign, free grace j and venture my perishing soul up
on the blood of that glorious Redeemer. I am well pleased with
the Mediator and his righteousness j and acquiesce heartily in the
wise and noble method of redemption through him. I consent to
the free offers of Christ and salvation thou makest to me in the
gospel, and accordingly I do here throw my guilty soul into the open
arms of a crucified Jesus, lodge it in his wounds, and clasp about
him, as my bleeding High- Priest and Surety, to make atonement
to justice for my sins, wash me in his blood,- and bring me to God.
I do here disclaim and renounce all other saviours and methods of
salvation j and lay the whole stress of my soul and salvation upon
Christ alone. And seeing it is in Christ the Mediator only that
God is well pleased with any sinner, and is willing to become my
God and portion through him, I do here make choice of God in
Christ, as my God and portion, for time and eternity. Nay, I
take heaven and earth to witness, that I unfeignedly accept of the
whole glorious Trinity, and chuse God the Father to be my Fa
ther, God the Son to be my Saviour, and God the Holy Ghost
to be my Sanctifier. And I do solemnly devote and give up my
self, both soul and body, to this God, Father, Son, and Holy-
Ghost, my God in Christ, to pardon, wash, and sanctify me for
his glory and service.
Likewise, according to thy rich gospel-offer, I do here embrace
my Mediator and Saviour Jesus Christ, in all those sweet offices
and relations wherein he is held forth to me j I accept of him as
my High-Priest, Prophet, and King ; and give up myself to be
saved, taught, and ruled by him. I take him for my Priest, to
atone for me by his blood and merits 5 I rely entirely upon the
virtue of his sacrifice for my justification before God. I renounce
mine own duties, works, and attainments, and all mine own righ
teousness and worthiness, as filthy rags ; and avow Christ alone to
be the Lord my righteousness. I accept of him as my great
Prophet and Counsellor, and renounce mine own wisdom ; I sub
mit to his teaching, and commit myself to his conduct, that he
may lead and guide me through the wilderness, and bring me to
heaven at last. Nay, he is not only my guide to find my way, but
I take him for my strength to walk in it, and my rest at the end
of it.
I likewise receive Jesus Christ as my King and Ruler 5 I make
choice of his government and laws, and swear allegiance to him,
and will suffer no other lord beside him to have dominion over
me. What have I to do any more with idols ? 1 renounce all
other lords and lovers, and will have none but Christ. I renounce
mine own will, and ta.ke thy will for my law. I esteem thy precepts
230 Personal Covenanting,
concerning all things to be right, and will hate every false way.
I accept of all thine ordinances, and bless thee for thy word and
sacraments. I submit to all thy providences, dispose of me and
mine as thou thinkest best. I am content to take up thy cross,
and follow thee wheresoever thou goest.
Lord, I do with all my power accept of thee, to be my Lord and
husband. I do willingly make choice of thee and all that is thine j
and that for richer, for poorer ; for better, for worse j for well,
for woe } for prosperity, for adversity j yea, for all times and
conditions, to love, to honour, to obey thee above all. O now
let the marriage-knot be cast, which death nor hell will never be
able to loose ! Lord, I take thy Holy Spirit for my quickener,
guide, and comforter j thy blessed word for my rule ; thy promises
for my encouragement 5 thy glory for my scope -? thy testimonies
for my counsellors j thy Sabbath for my delight j thy people for
my companions. In a word, I take Christ for my life, holiness
for my way, and heaven for my home.
And, O Lord, as I do accept of thee and all that is thine j so,
through thy grace, I do, without reserve, resign and give up to
thee, myself, and all that is mine. Alas ! I am poor, and have
nothing to give thee j but with the poor widow, I cast in my two
mites, soul and body, into thy treasury. I dedicate my heart to
be thy temple -, my soul's faculties and affections, to be thy ser
vants and agents j my body's senses and members, to be instru
ments of righteousness j and all mine enjoyments, to be employed
for thy use and service. Lord, do thou henceforth set thy mark,
and stamp thy image upon ine, and all that is mine \ that all I have
may be set apart and consecrate for chy glory and honour.
I know, O Lord ! thou chiefly requirest the heart j alas ! the
heart of man is deceitful above all things j and, Oh ! my
heart is deceitful above all hearts, so that I am ashamed to offer
it to thee, and afraid it prove false to thee. O if my heart
were better, and worthy of thy acceptance ! had I ten thousand
hearts, they were but a poor present ; but such a heart as I have,
I here offer it, Lord, to thee who made it at first, to make it
new : O make it as thou wouldst have it, soft, pliable, and holy }
put thy fear in it, and write th^slaws upon it, that I may serve
thee continually, and never depart from thee. I give my hearty
consent this day to thy entering in, and taking possession of the
throne in my soul. Be cast open, all ye doors of my soul, that
the King of glory may enter in, and dwell for ever. Lord,
come in, put down lusts, subdue corruptions, and cast out all
that stands in opposition to thee : And let my soul and body,
and all that is within me, be formed and fashioned by thy Spirit,
and sanctified by thy grace, that I may shew forth thy praise.
O Lord ! I do here avouch thee this day to be my God, to
walk in thy ways and statutes : But thou knowest my weakness,
my enemies, and the manifold temptations and snares I am ex
posed to j nay, in me dwells no good thing : I look therefore to
Personal Covenanting. 231
thee. my Surety, for covenanted grace and strength to enable me
for duty and for righteousness, to cover mine imperfections there
in, and to present me faultless before God.
O Lord ! I depend entirely on thee for the daily assistance of
thy Spirit, in order to my resisting temptations, bearing afflictions,
conquering lusts, performing duties, and exercising grace. Lord,
give always what thou requirest, and then demand what thou
pleasest. Be still forthcoming to me in ray straits, and come in
with seasonable supplies according to my need. I take heaven
and earth to witness, that I desire to be saved in the method of
free grace j that I distrust my own resolutions and mine own
strength j that I make all purposes and promises JnChrist's strength ;
that I rest not at all in my promise made to him, but in his unto
me, that he will never leave me, nor forsake me. O Lord Jesus !
in thee only have I righteousness and strength : Be surety for thy
servant for good, and undertake for all that God requires of me,
and for all that I have promised to him.
Lord, ratify in heaven what I have done on earth, and let it be
a sure and everlasting covenant, a covenant which thou hast made
with me, as well as I with thee. And let this covenant be a
never-failing spring of comfort to me, through all the steps of
my life, and especially at the hour of death *? that I may rejoice
in God as my covenanted God in Christ, both in time, and through
the ages of eternity. Amen.
SOME
MEDITATIONS AND MATERIALS
FOR
PRAYER,
Proper for COMMUNICANTS before Partaking.
MEDITATION I.
GOD'S mercies to me have been very great and distinguish
ing. I was born in a valley of vision, I dwell in a light
some Goshen, when many others are covered trffefc Egyptian dark
ness, and sit in the region of the shadow of death. 1 hear heaven's
free market-day of grace proclaimed, when others are trysted with
silent Sabbaths. I am invited to a rich gospel-feaet, when others
are trysted with a famine of the word of God.
It is a great privilege, that I am allowed to speak to God in
232 Meditations for Prayer, Sfc.
prayer, or hear from him in his word j but how great is the honour
he puts upon me, when he invites me to a communion with him
self at his holy table, where I may feast upon the fruits of Christ's
purchase, and hear him say to the guests, " Eat, O friends !
drink, yea, drink abundantly, O beloved !"
Oh ! I am unworthy of the least crumb that falls from his
table, far less of being admitted to sit with him at the table, and
cat of the children's bread.
But since he is pleased to honour me so far as to call me to the
marriage-supper of the Lamb, O that he would also give me
the wedding-garment, prepare my unprepared heart, and grant me
all the sacramental graces, that I may be in case to attend and
entertain the King of glory !
0 for spiritual hunger and thirst for the soul- feast, the heavenly
manna and water of life, that is to be set before me ! O that I
had walls digged in this valley of Baca, that heaven's rain would
descend and fill the pools ! that so the wilderness might be
turned into a fruitful field, and the dry land of my heart into
springs of water, and my barren soul might blossom as the rose,
and send forth a smell as of a field which the Lord hath blessed.
1 am now to ascend Mount Calvary, and go to the place where
Christ is to be set forth as crucified before mine eyes -, O that
there I may look on him whom I have pierced, and mourn for
sin, that made the nails, and drove them into my Redeemer !
O that I may there receive a broken Christ into a broken heart !
O that the blood of Christ, which speaketh better things than the
blood of Abel, may there plead with God for me, answer all the
challenges of the law, and speak peace to my conscience ! Let
him there kiss me with the kisses of his lips, and enable me to
embrace him in the arms of my faith, saying, *' This is my Be
loved, and this is my Friend." O for a lively and strong faith,
that I may take and hold a strong grip of my Redeemer, that,
like the spouse, I may say, " I held him, and would not let him
go !" Alas, for my weak and slippery-fingered faith, that often
lets Christ go, when I have fair occasions of getting grips of him.
Often do. I lose my grips ; Lord, fasten them better. Did not
Christ take faster, grips of me than I do of him, rny soul had been
in the devil's grips without relief. Ever blessed be his name for
the strong grips he took and held of elect sinners on the cross j
yea, so sure and fast were they, that neither death nor devils, the
wrath of God, nor curses of the law, cculd ever make him loose
them again. Many waters could not quench his love, neither
could the floods drown it. His love was stronger than death.
Oh ! where is my love to him ? O that the infinite love of Christ,
in dying on a cross, might kindle in my frozen heart this sacred
fire of love to him, that might burn up all my lusts and idols as
stubble -, and make me cry out, " None but Christ, none but
Christ !"
Meditations for Prayer, #c. 233
MEDITATION II.
I WAS entered into covenant with God by baptism, and was
then brought under strong engagements to be the Lord's : But,
Oh ! I have broken my covenant, and backslidden from Christ.
Were I under the law or covenant of works, I would be utterly
undone. But, blessed be God, I am under the tenders of a cove
nant of grace, that admits of repentance, and a surety for the
guilty criminal 5 and graciously promiseth pardon to the penitent
believer 5 nay, promiseth repentance to the hard hearted, faith
to the unbelieving, and pressingly inviteth backsliding children
to return to God through a Mediator. I do here take hold of
this gracious and well-ordered covenant. Lord, seal it to me at
thy table -? what shall I render to the Lord, for instituting this
ordinance, for leaving this precious legacy and token of love to
his church, for preserving it to this age, and continuing it in this
land y and particularly for sparing and allowing me to come unto
it ? Glory to God, that I see the seal of this covenant, that I see
this welcome rain-bow appearing in the clouds of wrath, as a sign
and token of God's confirming his covenant to believers, and se
curing them against a destroying deluge. Blessed be God, that
I am neither among Jews or Pagans upon earth, nor devils or
damned souls in hell. I thank the Lord of heaven and earth,
that the things which were hid from the wise and prudent, are
now revealed unto babes : And that my eyes see, and ears hear,
that which many prophets and kings desired to see and hear, and
yet might not : And that now life and immortality are brought
to light by the gospel.
O what would fallen angels and damned spirits give for such
a day and such a prospect as I have ! Lo, fire and brimstone
from heaven is rained upon them, while manna is rained upon me.
O that the solemn day I have in view, may indeed be the Son of
man, a day of his power, and a day of his courts, better and sweet-
cr to me than a thousand !
O that the holy table I am going to, may be richly furnished
by the great Master of the feast ! O that he may grace it with
his own presence, and abundantly bless the provision ! That by it
the starving creature may be fed, the needy beggar may be satis
fied, the hard heart may be softened, the cool affections warmed,
the cloudy soul brightened, the straitened heart enlarged, the
dim eye enlightened, the wandering mind fixed, and the doubt
ing soul resolved. O that it may be a feast of fat things full of
marrow, a meal signally blessed from heaven to me ! That it
may prove life to my soul, death to my sins, strength to my graces,
and poison to my lusts. Lord, let my heart begin to burn, when
I see the elements -? let my bands be loosed, when I touch them $
let my eyes be lightened, when I taste them j and let my soul fee
strengthened, when I partake of them.
VOL. II. No. 12. G g
Meditatwtis for Prayer, $c;
O that, in receiving the bread and wine, I may be enabled t*
receive Jesus Christ into niy heart 5 and may thereby get true
and real infeftment of all Christ's purchase j and a valid and un
questionable title to the everlasting inheritance, sealed and con
firmed to me ! Lord, make thyself known to me in the break
ing of bread 5 manifest thyself to me, as thou dost not unto the
world. O bring me into the banqueting-house, and let thy ban
ner over me be love ! Lord, come to the feast, for it will be a
dead and heartless feast, if thou be absent : Sit thou at the head
of the table, carve every one their portion, and give me a Benja
min's mess, (if it be thy will), that my soul may be satisfied a»
with marrow and fatness, and my mouth may praise thee with
joyful lips. And when the King sits at kis table, let my spike
nard send forth the smell thereof. " Awake, O north vind, and
come, thou south, blow upon my garden, that the spices thereof
may flow out : And then let my Beloved come into his garden,
and eat his pleasant fruits. O let my well-beloved come and
feed among the lilies, till the day break, and the shadows flee
away 1"
MEDITATION III.
BLESSED are they that hear and know the joyful sound : But,
0 ! what will the news of Christ avail me, without an interest in
Christ ? What will it profit me, to have the Son revealed to me,
if he be not revealed in me ?
0 for the practical and experimental knowledge of Christ J
Lord, hide not thyself from me, stand not behind the wall, but
shew thyself to me through the lattice of ordinances. O draw by
the vail of my guilt, and make a display of thy glorious and at
tractive excellencies, that mine eyes may see the King in his beau
ty, and my soul may be engaged to flee to him upon the wings
of faith and love.
1 am this day called to go to the table of this great King : But
1 am in a strait betwixt two : If I decline to come to this table,
then I disobey my dying Saviour, who commands me to shew forth
his death in this manner j if I come unworthily, then I fear lest
I contract the guilt of his blood, and eat and drink mine own
damnation. Alas ! mine unworthiness makes me tremble to come;
and yet my need pinches me so, that I cannot stay away. To
whom, Lord, shail I go, but to thee ? for thou hast the words of
eternal life. Thou art my sun, from whose beams I must receive
the light of grace. Thou art the fountain, from which I must
draw living water. Thou art the root from which I must receive
sap of increase. Thou art my head, from whom I must get life
and influence. So that without thee I am nothing, I have nothing,
X can do nothing. Let all my wants be upon thee, and let all my
supplies come from thee. Surely, O Lord, the sea is not so full
•f water, nor the sun so full of light, as thou art full of grace and
Meditations for Prayer, 3?c, 235
mercy. O fill my narrow vessel out of thine inexhaustible foun
tain ! Cast open the doors of thy treasures, and let me have ac
cess to Christ's unsearchable riches. Are not these freely bestow
ed upon the needy, without money, and without price ? O scat
ter thy bounty among poor beggars, and let me be admitted to
gather it. Let not such a miserable object go from thy door
without an alms, for thou wilt- not miss a crumb to me. O let
not the needy be forgotten, let not the expectation of the poor
perish for ever ! Let none return ashamed from the fountain, who
come expecting water. Hast thou not said, " I will pour waler
upon them that are thirsty, and floods upon the dry ground ?"
And is there any, more dry, more poor and needy than I am ?
Lord, make me as thirsty as I am dry ; as humble as I am poor ;
and as sensible as J am needy. Open my mouth wide, and then
fill it. Alas ! the voice of my prayer is weak, but O the cry of
my wants is strong ! Lord, hear that loud cry. Deal not with me
according to my feeling and sense of need, which is small j but
O deal with me according to my real necessity and thy royal
bounty, which is great beyond expression.
Lord, grace thine own ordinance, and beautify the assembly of
thy people with thy presence ; put the wedding-garment upon
the guests ; let thy Spirit rest upon them, let thy power be present
to heal them, and cause thy glory fill the temple.
O that God would bow the heavens and come down ! O that
he would touch the mountains (viz. hard hearts, unbelief, pride,
worldliness, &c.} and cause them all to flow down at his presence.
Let the Jordan of my lusts be driven back. Let the mountains
skip like rams, and the little hills like lambs. Let the earthly
heart tremble at the presence of the God of Jacob. Let the
rock be turned into standing water, and the flint into a fountain
of water.
O come down as the rain upon the mown grass, and as showers
that water the earth, and do thou revive all the withered roots of
thy people ! O for a shower from heaven, even a shower of the
Holy Ghost, to make all their souls as a watered garden, that
they might spring up as the grass, revive as the corn, grow as the
lily, cast forth their roots, spread out their branches, and their
beauty might be as the olive-tree, and their smell as Lebanon !
O if our Lord Jesus Christ's love and glory would come flow
ing like a full sea, or the rushing of a mighty wind, and fill all
the corners of his house and of his table, that great grace might
be on all his people ! O to hear a sound of going in the tops of
the mulberry-trees, a sign that God is gone forth before us to
smite the hosts of our lusts, and triumph over our enemies ! ^ O
that the kindly breathings and prosperous gales of God's, Spirit
would enliven all the drooping hearts, and fill all the empty sails
of wind-bound communicants ! O that this heavenly wind
fclow from the right airth, that poor leaky vessels might come
236 Meditations for Prftyer, $c.
speed in their voyages, and sail strsrTght forward to the shore of
Immanuel's lands.
MEDITATION IV.
How great is the divine goodness and condescension to me,
in that he is pleased to allow me such near access to him ! The
men of Bethshemish had not liberty to look into the ark : But I
have a warrant, yea, a command, to contemplate a crucified Je
sus, who is the image of the invisible God, the brightness of his
Father's glory, and the express image of his person : Yea, not
only to look to him, but also to touch him, handle his wounds,
embrace his person, and lodge him in my soul.
O Lord, I am not worthy that thou shouldst come under my
roof j the house is so ruinous, smoaky, and defiled, thou hast
not a fit place with me where to lay thy head j but since thou
didst not disdain to lie in a manger among beasts, nor to dine
with Simon the leper j O come in and furnish the house, prepare
an upper room in my soul, and there abide and keep the passover
with me ! A look or word from thee would do it. Lord, speak
the word, and thy servant's soul shall be healed and cleansed.
Look thou upon me, and be merciful unto me, as thou usest to do
unto those that love thy name.
Happy would I be, if I might get a heart-melting and soul-
overcoming look of Christ's face at his own table, even of his face
that is white and ruddy, and fairer than the sons of men. O for
such a look as he gave poor Israel, when wallowing in his blood,
a look that may cause me to live ! O for such a look as he gave
backsliding Peter, a look that may pierce my hard heart, and
cause me to weep bitterly ! O for such a look as he gave the pub
lican Zaccheus, a look that might bring me speedily down from sins
and idols, from my self-conceit and self-righteousness, and cause
me receive Christ joyfully into my heart.
Lord, look all my idols out of countenance, and look my wan
dering heart into a right frame for thy work. O come, put in
thy hand by the hole of the door, and let heaven's sweet-smelling
myrrh drop upon the handles of the lock, that I may awake from
my drowsiness, snd open all doors to the King of glory. Come in,
thou blessed of the Lord, wherefore standest thou without? Come,
and cast out all mine idols, worldliness, pride, prejudice, doubt-
ings, and unbelief. Come, lay an arrest on all my wandering
thoughts, and call in my straying affections. Come, bind Satan,
the enemy of my soul, and restrain him, so as I may get my Sa
viour entertained at his own table. Come in, Lord, and abide
in my heart, as long as I abide here in the flesh. " Even so,
come Lord Jesus, come quickly.'*
O thou who deliveredst Noah from drowning in the great de-
Juge, by the ark prepared for him, do thou deliver my soul fro^n
Meditations for Prayer, $c.
perishing in the fearful deluge of 'thy wrath, by the ark of Jesus
Christ, whom thou hast prepared for saving heavy-laden sinners.
O thou who deliveredst Lot from Sodom and the flames of
fire ! deliver my soul from the Sodom of a natural state, and from
thfi flames of divine anger, that will consume those that abide
therein.
0 thou that deliveredst Isaac from being slain and offered up
a sacrifice, by the ram caught in the thicket \ O deliver me from
being sacrificed to divine justice, by Jesus Christ, my propitiatory
sacrifice, in whom thou art well pleased.
1 am now to make a near approach to a crucified Christ, my
ark and city of refuge : O to be safely lodged therein ! How sad
will it be. if I be found hovering without the ark, till the flood
come and wash me off from the very side of it ! And even when
I see a window opened, and mercy's hand put forth to take in
poor shelterless doves, how sad eternally will it be, to be so near
Christ, within a step of him, and never reach him, but perish like
the thief upon the cross, with a Saviour at his side, and sink into
hell betwixt the outstretched arms of his mercy, and with his gra
cious calls sounding in mine ears ! What woful madness will it be
wilfully to starve for hunger beside a rich feast that is prepared
for the hungry ! to perish for thirst near a full and running
fountain ! or to die in my wounds beside the balm of Gilead,
and the skilful Physician there ! Let me stir up myself in time
to take hold of him.
O that when I approach so near a crucified Jesus in the Lord'*
supper, I may, with Thomas, thrust my hand into his side, and
also throw my heart into it. Let me not only behold the wound*
of his side, hands, and feet, but also, by faith, 'drink of the \\atci
of life that runs from them, and bathe my soul therein.
MEDITATION V.
THE Lord is now calling me as he did Moses, (not out of th»
midst of a burning bush, but out of the middle of the flames of hi*
love), " Put off thy shoes from thy feet, for the place whither
tlwugoest is holy ground." O that I may put off the shoes of
earthly affections, strip myself of worldly tares, and look narrowly
to my steps, when making such a near and solemn approach to the
great Jehovah. Had not I been invited and commanded to come
to his holy table, such a sinful wretch as I am durst never have
attempted it.
Instead of stretching forth a sceptre of mercy to invite me to
his table, he might, with the rod of his wrath, justly have dashed
me in pieces as a potter's vessel. Instead of entertaining rne with
the bread of life and the cup of blessing, he might have given me
the bread and water of affliction; yea, have throwr^rce down there
Meditations for Prayer ', $c.
trhere I should in vain cry out for ever, for a drop of water t*
cool my tongue.
1 am polluted, and unfit to appear before God , but O they are
undone who keep away from him ! I come not to him because I
am unworthy 5 but because he is rich in mercy, and has contrived
a way for saving such as I am. I come as the poor starved wretch
to the fire ; I come as the hungry to be fed j as the naked to
be clothed •, as the sick and maimed to be recovered and healed j
as the unclean, to be washed in " the fountain opened to th»
house of David."
Lord, make this a healing ordinance to my diseased soul, and
the savour of life to my dead heart : make it also a sealing ordi
nance, to clear up to me the evidences of grace. Confirm to me
the pardon of sin, and the assurance of thy love. O that I may
so approach to Christ at his table, that I may return from it witk
my heavy-laden soul disburdened and at rest, my conscience
quieted, my corruption subdued, my grace increased, my soul en
couraged, and my heart enlarged to run the way of his command
ments.
Lord, increase my faith, excite my repentance, and warm mj
cold heart with affection to thyself : O that the love of God wer«
shed abroad in my heart !
Lord, thaw my cold and icy heart with the beams of thy love
and breathings of thy Spirit j may I have grace to wait closely
upon God, and attend all the motions of his Spirit. And when
he draws, O cause me to run j when he knocks, O make me to
open 5 when he blows, O help me to spread the sails j and when
the waters are stirred, O let me put in for cure. I am lying like
the impotent man at the side of the pool, but of myself I am un
able to step in, and there is no man to put me into it \ nay, all the
men on earth or angels in heaven cannot do it j only the Man
Christ Jesus can give healing virtue to the waters of the sanctuary,
and apply them to me.
Lord, bless those who are to be employed as thy stewards at
this solemn feast ; enlarge their hearts, and open their mouths :
Give them both a door of utterance, and of entrance : Let them
speak from the heart, and to the heart. O make their tongues as
fined silver, that their words may be powerful and pleasant, suit
ably and fitly spoke, like apples of gold in pictures of silver. And
while they are busied in inviting, calling, and serving others at
thr table, let them not go unserved themselves.
0 that thou wouldst descend, at this occasion, upon the mount,
in sight of all the pepple. Let the Spirit of God, with his influ
ences, be like Jordan, at this season to overflow all its banks. O
for a blessed inundation, and a high stream-tide of that river,
whose streams make glad the city of God -, Lord, send a stream
of it into every communicant's heart, and let mine be well wa
tered, and become like the garden of God. O that I had Jacob's
spiritual strength, I would wrestle with the* {or thy prese&c* and
Meditations for Prayer^ $e,
blessing to myself and others ^ I would even say, I will not let
thee go till thou bless me : Nay, Lord, I would have the bless
ing, and keep thee too ; for thy presence is the best of all bless
ings. And O it is a needful blessing at the solemn feast ! what
can the people do there without thee ? They will be no better than
a company of dead carcases set about thy table : Oh ! there will
be no life among them, if the Lord of life be away. If thy pre
tence, Lord, go not with me, carry me not up hence : The de«
sire of my soul is to thee, and the remembrance of thy name :
For there is none in heaven or earth, but thou alone, who can
suit my soul's necessities. Nothing less than infinite mercy can.
forgive my sin: Nothing but infinite power can subdue my lusts :
No less than infinite fulness can supply my wants : And nothing
but infinite wisdom can guide me through this wilderness, and
Wing me to Canaan above.
MEDITATION VI.
SHALL such a wretched dog as I presume to come unto thy
table, and eat of the children's bread, who am not worthy to ga
ther the. crumbs that fall from it : But I have heard of the mer
cy of the King of Israel, that he delights to shew it to the unwor
thy, even to the chief of sinners. Lord, here is an object of thy
pity 5 I am starving, and have no bread j naked, and have no
clothing j wounded, and have no cure j polluted, and have no
fountain 5 in debt, and have no money j burdened, and have no
rest. Thus I have destroyed myself, and have no remedy in my
self j but in the name of the Lord Jesus, I have a sure all-suffi
cient help.
Lord, I have a multitude of sins and miseries, but thou hast a
multitude of tender mercies. I have deep and heinous guilt, but
thou hast a deep fountain to wash it out. Behold one deep calleth
to another, the depth of my misery to the depth of thy mercy.
My sore is broad, but thy plaster is answerable. My wound is
freat, but thy balm is excellent. O Lord, be merciful to me ;
eal my soul, for I have sinned against thee. Come, display thy
matchless excellencies, and healing virtue of thy balm at this time :
And O begin with my distempered soul, and make experiment
•f it upon me ! I am grievously stung with sin and Satan, these
fiery serpents j but -blessed Be God for providing the brazen ser
pent, and lifting it up on a pole, even Jesus Christ, wounded and
lifted up on the cross. O give me faith's eyes to spy him, thus
lifted up, under the symbols of bread and wine! O that I may
lift up my eyes and see his healing wounds, and feel healing virtue
come from them to my wounded soul !
Lord, draw me, and I will run after thee 5 cast a cord of thy
love about my heart, and hale me to thee. Oh ! but my heart,
jny soul is heavy j I have a great guilt, and many lusts, like
24-0 Meditations for Prayer, $c.
lumps of lead, hanging at me 5 how can I run, and how^shall I be
drawn ? But hast thou not said, Lord, *' If I be lifted up from
the earth, I will draw all men unto me j" sinners of all sorts and
sizes. Surely a crucified Jesus lift up on a cross, with his bleed
ing arms stretched out, to embrace lost sinners, is the most attrac
tive and drawing sight in the world. This wonderful loadstone
hath drawn thousands of iron hearts to it at once : And shall my
obstinate heart refuse to be drawn ? O give me faith's eyes, and
let me see the glorious conqueror Jesus dying, and drawing his
poor captives home to himself \ and let my heart be drawn with
the rest.
Now the devil is holding, and Christ is drawing : Now Michael
and his angels, and the dragon and his angels, are striving about
communicants' souls : O that Michael may prevail, and his follow
ers may be increased ! O that the red dragon's head may be
broken, and his interest get a fatal blow at this time !
Lovely Jesus, shew thyself at this occasion through the lattice,
for " thou art fairer tban the sons of men, more glorious than
mountains of prey, and the chiefest among ten thousand." Thou
art white and ruddy 5 white, in regard of thy spotless innocence \
and ruddy in regard of thy bloody passion j and this matchless com
plexion makes thee altogether lovely in the eyes of all true be
lievers. O bright Morning-star ! I beseech thee to shew me
thy glory. Make thy holy table like Mount Tabor to me, the
mount of transfiguration, where I may get a heart-ravishing sight
of Christ's beauty, and such a view of his comeliness, as may sa«
tisfy my mind, captivate my heart, and make me long to be whejre
I shall have the full and everlasting vision of his face.
Lord, meet with me at thy own table, and shew me a token for
good. Deliver my soul from death, mine eyes from tears, and
my feet from falling. Rescue me from the fearful pit, bring me
out of the miry clay ; set my feet upon a rock, and establish my
goings 5 and put a new song in my mouth, even praise unto our
God. Behold, O God our shield ! and look upon the face of
thine Anointed, even thy beloved Son, in whom thou art well-
pleased. Lord, shew thyself well-pleased with me in himj and
let me be accepted in the Beloved.
Lord, say unto my soul, Fear not, I am thy salvation. Thy
voice is sweet, O cause me to hear it ! And make me hear thee,
so as I may follow thee :, and follow thee, so as I may find thee j
and find thee, so as I may never lose sight of • thee again.
MEDITATION VII.
O WHITHER am I going ! The place is holy, the table is holy,
the bread that I am to eat is holy, the cup that I am to drink is
holy 5 and God, who is infinitely holy, is terrible from his holy
places.
Meditations for Prayer, fyct 241
A wrong touch or look now is criminal, and may cost me dear,
as it did Uzzah and the Bethshemites. This fearful breach that
was made on them, may cause me tremble, and cry out, " Who
is able to stand before this holy Lord God ?"
If John the Baptist (one of the greatest that was born of wo
men, and filled with the Holy Ghost from the womb) thought
himself not worthy to unloose Christ's shoes j O how much more
unworthy am I (the meanest of creatures, yea, a transgressor
from the womb) to be admitted to touch, nay, to feed upon Christ's
broken body and shed blood !
If Peler, having seen Christ's glory, and his own vileness,
thought himself unworthy to be in the same ship with Christ, and
cried out, " Depart from me, for I am a sinful man j" how
shall I, who am the chief of sinners, adventure to sit at the sam*
table with him, and feed upon his flesh and blood !
If the poor woman who had the bloody issue, feared to come
and touch the hem of Christ's garment j how much more may I,
who am full of the running issues of sin, fear to touch the sacred
symbols of his body and blood, and to put my hand into his wounds,
and feel the print of the nails ? Lord, if the holy angels, those
pure and unspotted seraphims, who burn in zeal for thy service,
must even cover their faces before thee 5 O how dare I appear in
thy presence, whose zeal is so languishing, whose love is so cold,
whose mind is so earthly, and prayers so dull !
But what shall I then do ? Shall I, with those who were bidden
to the King's feast, refuse and make my excuse ? O, I fear then
the King would be angry, declare me unworthy to taste of his sup
per, and swear in his wrath, that I skould never enter into his rest.
I confess, Lord, I am fallen asleep with the foolish virgins, I
find no oil in my lamp to go and meet the Bridegroom at his table.
But blessed be thy name, the market of grace is not yet ended :
I will therefore go presently to those that sell it, not to the merit
of saints, nor blood of martyrs j but to Jesus Christ himself, who
graciously counselled me to buy of him tried gold, and precious
oil, that will stand me instead in time of need. O that my oil and my
lamp may be lighted at the beams of the Sun of righteousness,
and so it shall never be put out.
Many pieces of furniture do I need : I want the girdle of sin
cerity, the shield of faith, the helmet of hope, the sword of the
Spirit, the breast-plate of righteousness, and to have my feet shod
with the preparation of the gospel of peace. But praises to my
Redeemer and Captain of salvation, that hath provided a full store
house and armoury to answer all my soul's necessities. O that
out of his fulness I may receive grace for grace !
Lord, these things are so valuable, I have not wherewith to buy
them, for I am wretched, miserable, poor, blind, and naked. But,
good news ! the poorest person in the world can make this pur
chase, for all gospel-wares and commodities are bought without
money and price. O let me win to this cheap market, and i: e co:>
VOL. II. No. 12. H h
242 Meditations for Prayer, fyc.
tent to take all out of Christ's hand, as a free gift, disclaiming
any worthiness in myself.
Lord, furnish me freely with all the qualifications and grace
which I need : And when I come and offer my gift at thy altar,
I'll say with David, " All things come of thee, and of thine own
I have given thee." For what have I but what I have received ?
Nay, I'll join with the redeemed for ever in their song : " Not
nnto us, not unto us, but unto thy name be glory."
MEDITATION VIII.
IF the centurion, whose faith was so strong and lively, that
Christ said he had not seen such faith in Israel, yet was fain to
say to Christ, " Lord, I am not worthy that thou shouldst come
under my roof j what shall I think of myself, who have so little
faith, and so much unbelief? Can I think myself worthy that
Christ should come into my heart ? Oh ! I am utterly unworthy
of such a guest : But seeing so great a King is willing to lodge in
so poor a cottage, Lord, send before-hand, and furnish it for thy
self. O let thy Spirit come and adorn the upper room, and make
me all glorious wifehin ! O for a penitent soul, and a believing
heart !
Moses of old, with his rod smiting the rock, brought forth
running water. O if Christ, with the rod of his word, would but
touch my heart, it would soon melt into tears of repentance.
Alas ! my hard, heart will neither break nor melt, till the Spirit
of Christ come and deal with it. Lord, though I have not tears
enough, with Mary Magdalene, to wash thy feet 5 yet thou hast
blood enough to wash my feet, heart, hands, and altogether. O
bring my polluted impenitent heart to that fountain : I know no
thing will bring tears from mine eyes, and sorrow from my heart,
if a believing view of that blood do it not.
O for the eyes of faith to look to Golgotha and Gethsemane,
and view Christ's agony and blocdy sweat, and the plentiful
streams of his blood that flowed down from the cross ! O that I
could remember the wormwood and the gal], the cries and tears,
the curses and pains, the desertion, and anguish, which my sins
brought upon the Son of God ! O how did they pierce his head
with thorns, his hands with nails, his side with spears, and his
heart with sorrows ! O the sharpness of that sword that pierced
his soul ! O the bitterness of that cup which he drank for me, a
cup all mingled with the guilt of my sins, and the curses of a
broken law ! O can I go to his table, look to his bleeding wounds,
hearken to his dying groans, see my Redeemer's heart melted
like wax ; and yet my heart continue hard and unbroken ? O
shall the rocks rend sooner than my heart !
O my soul, where is thy faith ? Where thy bowels ? Where
thy gratitude ? ' W here thy humanity ? Come, then, behold the
Meditations for Prayer, fyc. 243
Author of life becoming obedient unto death, the spring of bless
edness underlying the curse j the fountain of happiness thrown
into misery, nay, into hell, and all to save thee from it. O be
hold thy glorious Surety, with his head bowing on the cross, and
inclined to die ! Behold his innocent hands, that healed all sorts
of diseases, and were still doing good, pierced and besprinkled
with his own blood. Behold his feet, that never stood in the
Tvay of sinners, but always walked in the law of the Lord, with
sharp and long nails fastened to the cross. Behold his side open
ed with a cruel spear, and all red with his own blood. Behold
his bowels, that yearned for sinners, now shrunk and dried up.
Behold his face, that was fairer than the sons of men, now defiled
with the spittings of the ungodly. Behold his mouth, that spake
as never man spake, hath no other refreshment but vinegar and
gall. Behold his ears, that were wont to hear the angels praises,
now ringing with the mocks and blasphemies of the wicked. Be
hold the eyes that were brighter than the sun, now darken with
the shadow of death. Oh ! now I see the Sun of righteousness
under a fearful eclipse. I see his spotless soul covered with the
black clouds of the Father's wrath. I see the heavens shut and
darkened against him, in the time of his distress. I see his royal
visage turned pale, his strength dried up like a potsherd, his
tongue cleaving to his jaws, and the streams of his precious blood
watering his pierced feet.
O shall *I thus see the innocent Lamb of God falling a sacri
fice to incensed justice, for my heinous guilt, and not lothe myself
for all mine abominations ? O cursed sin ! murderer of the Son
of God ! shall I ever harbour it any more ? O let me never look
upon it without tears of grief-, nor think of it without indignation
and rising of heart. O that henceforth the face of sin may be more
frightful to me than hell, and temptations to it more terrible than
death !
MEDITATION IX.
UNDER the law, they who had touched the dead were forbid to
come near the altar upon which were offered sacrifices that were
but types of Christ upon the cross j and bhall I, who am by nature
dead in sins and trespasses, and perform nothing but dead works,
be allowed to approach that holy table, where a living Saviour and
a living God is present ?
Blessed be the Lord Jesus, that has come to visit the dead,
though rotten and stinking in the grave. O that I may be raised
up by the word of his power, as Lazarus of old was, and all my
bonds loosed, that I may be at liberty to worship and serve him.
And O that I may be allowed to be at the table with him, as
was Lazarus, after he was raised by him from the dead !
Lord, though I be dead in sins and trespasses, yet the bread
Hh2
244? Meditations for Prayer, <5fc.
which thou hast prepared, can not only strengthen the living, but
can also give life to the dead. Art thou not the resurrection and
the life, who can raise the dead to life, and call things that are not
as though they were ? O cause me to hear thy quickening voice!
Blessed be God for the encouragement he has given me to
come to this great feast j it being a feast of charity, to which are
invited, not only the rich, but the poor, maimed, lame, and blind,
who cannot make any return to the author of it. My blessed
Saviour, while he was on earth, disdained not to eat with publi
cans and sinners j and surely, though he be now highly exalted in
glory, he still retains the bowels of a man, and all the pity and
charity to perishing souls that ever he had.
Lord, I run polluted, but will not despair, for with thee is the
fountain of salvation. I am poor, but I will not despond, for
thou art the Lord of the whole earth, and openest thy treasures to
the needy. I am naked, but I will not run away, like Adam, and
hide myself from thee, because I am so j but I will come with
more speed to thee, to cover me with the wool and fleece of the
Lamb of God, even the spotless righteousness and innocence of
the Saviour. All my righteousness is as filthy rags : but, Lord,
clothe me with the goodly raiment of my elder Brother, -which
hath a sweet smell in thy nostrils, that therein I may obtain the
blessing of my Father, and a title to the inheritance : And let
me, by my Saviour's grace, be enabled to offer thee a sincere and
contrite heart, which is as savoury meat, in which thou takest
special delight. " A broken and a contrite heart, O God, thou
wilt not despise." Lord, break my hard heart.
And will God, in very deed, dwell and converse with men,
yea, sinful men ? With thee, Lord, is great and terrible majes
ty j nay, to the wicked and Christless thou art a consuming
fire. But, glory to thy name, ' I see thee seated upon a throne
of grace, that a poor sinner like me may draw near and con-
verse with thee ; Yea, I see a rainbow about thy throne, a
sure token of thy mercy, and willingness to be reconciled to sin
ners through thy Son Jesus Christ. I see thee in the word and
sacraments reaching forth thy sceptre of grace, that I may come
and touch the top of it and live. Lord, all my hope is in the
mercy of thy bowels, and the merits of Christ's death. Surely
thou art more ready to give than I am to ask j and more willing
to Iwgive than I am to repent.
I am now going to a great feast ; Lord, forbid it be to me like
Belshazzar's feast, who, in the time of it, perceived a hand writ
ing his condemnation. But O that I may see the finger of God
•writing mine eternal absolution, and assuring me that God will
not enter into judgement with me. And as of old thy gracious
presence in Solomon's temple was manifested by the fire which
came down from heaven, and consumed the burnt-offering 5 so, I
beseech thee to send from heaven into my heart the fire of thy
love, to consume my ]usts, kindle mine affections to thee, and
make my prayers more fervent.
Meditations for Prayer, $c. 245
Lord, thou usest not to send beggars always from thy house
without an alms. Yea, thou hast often been found of them that
sought thee not j and hast made surprising and unexpected visits
to poor souls, and made them, before they were aware, like the
chariots of Aminadab. O that I could win near-hand Christ at
his table ! O that I may be allowed to kiss his fact, hear his
voice, feel the smell of his garments, and the savour of his sweet
ointment ! Amen.
Some MEDITATIONS and MATERiALS/or PRAY
ER, proper for Communicants after partaking.
MEDITATION I.
WHAT shall I render to the Lord for all his gifts and bene
fits unto me ? The royal Psalmist admires divine goodness, in
causing the sun, moon, and stars to shine in the firmament, for
man's behoof 5 and cries, What is man, that God is mindful of
him ! But, surely, more cause have I to cry so, when I consider
how God has caused the Sun of righteousness to shine on me in
the firmament of gospel-ordinances, and made the day-spring
from on high to visit me : O that I may find this heavenly light
shining also into my heart !
The same Psalmist also exalts God's goodness, in giving the
beasts of the field, fowls of the air, and fishes of the sea, to be
food for man } but far greater cause have I to praise God's infi
nite mercy, for giving me the flesh and blood of his only Son, to
feed and preserve the life of my soul.
The poor woman of Canaan asked only leave to gather the crumbs
which fell from the children's table, but unworthy I have been
admitted to sit at the table of the Lord, and eat of the children's
bread. Nay, I have been invited to' eat heartily, and drink abun
dantly. Seeing then I have eaten of Christ's meat, O that in the
strength of it I may travel a good journey, and work a good turn
for Christ ! O that I may be a diligent and faithful servant to so
good a master. Lord, I have eaten of thy bread, let me never
lift up the heel against thee.
Nay, Lord, I have gone to thy table, and adventured to seal a
marriage-contract with Jesus Christ, as ray Lord and husband :
I am indeed a black and uncomely bride j but my glorious hus
band can beautify me with his perfect comeliness put upon me.
Let me forever discharge mine old husbands and lovers, the law,
mine own righteousness, the world, my lusts and idols, and never
have any hankering thoughts after them. O that I may be look
ing, longing, and providing for the marriage-day ! The Bride-
246 Meditations for Prayer^ 8$c.
groom is ready long since, O that I were ready to go forth and meet
him ! That will be a glorious day, when he will rend the clouds,
come down, and set tryst with me in the air ; and send his angels
to carry me up to meet with him there. Why then doth he de
lay his coming ? Not because he is unready, but because I am
not ready, and all the elect are not yet gathered in. O that I
were made meet and prepared for his coming j and that my heart
and thoughts were still with him.
I have now a journey to go, and a race to run, even a race to
hcnven, and I have great need of strength and direction in it.
O if Christ would take me up into his chariot of salvation, that
is all paved with love, how easily would I sit, and how safely
and pleasantly would I travel in the King's high-road towards Im-
manuel's land ! What sweet views and prospects would I get
from Christ's triumphal chariot 1 O the lovely hills, the fruitful
vallies, the pleasant rivers, the fair gardens, the flourishing trees,
which I might see in the heavenly Canaan ? What ivory palaces,
golden streets, and gates of pearl, might I see in the New Jerusa
lem ? O could I travel in Christ's company, my journey would
not be tedious to me.
MEDITATION II.
IF he that wanted the wedding-garment at the king's table,
vas cast into utter darkness, where shall be weeping and gnashing
of teeth 5 what shall become of those who have come to Christ's
table, not only wanting the wedding-garment, but even clad with
Satan's livery, wearing the rags of the old man, and drawing the
chains of iniquity about with them ? Lord, hadst thou dealt with
me and my fellow-communicants according to our sins, nay, ac
cording to our religious services, thou hadst made the congrega
tion an Aceldama, a field of blood : Alas ! we have mingled
our sacrifices with our sins, no wonder though thou hadst mingled
our sacrifices with our blood. But, blessed be thy name, who,
instead of destroying us with the breath of thy mouth, art
pleased to breathe such words of comfort to us, *' I will not exe
cute the fierceness of my wrath, because I am God, and not man.
I am the Lord, I change not, therefore ye sons of Jacob are not
consumed." Merciful God, thou forbiddest men to give that
which is holy to dogs, and cast pearls before swine \ and yet, in
thy boundless compassions, thou givest thy Son, who is the Holy
One of God, and the most precious pearl in heaven, unto such
miserable sinners as I am, even to me, who has so often promis
ed to live holily, and to leave off my sins, and yet have ever re
turned to my vicious courses, as the dog to his vomit, and the sow
that washed to her wallowing in the mire. But seeing God has
been yet again offering and speaking peace to me, O let me never
again return to folly. Lord, save me from making peace again
Meditations for Prayer, $c.
-with these lusts which nailed Christ's hands, and made his soul
heavy unto death. May I now be helped to abandon all mine
old sins, and never venture again upon that which killed my Sa
viour, dishonours his Father, grieves his Spirit, and damns mine
own soul.
Lord Jesus, undertake for me, deliver me from my spiritual
enemies, and especially from myself, and from my false and treach
erous heart, which hath so often beguiled me, and yielded me a
prey to sin, Satan, and the world, and will now be ready to do it
over again, if it be not prevented by thy grace. I have great
need to be always near thee j for without thee I can do no
thing but sin j I can do nothing but contract defilement for thee
to wash, make wounds for thee to heal, and take on debt for thee
to pay. O Lord, my soul is often like a leaky vessel which is
heavy laden, and ready to sink ; the tempest of wrath blows hard,
and threatens to overset me. O that I may get my Vessel run ashore
near the rock Christ, so that if it break or shipwreck any where,
it may be about the clefts of this Rock, where many a shipwrecked
soul hath found safety. O who ever perished at Christ's lee-shore ?
Who ever drowned in the sea of wrath, that sincerely aimed to
grip to, and fasten upon the clefts of this rock ?
MEDITATION III.
THE manna in the wilderness was lodged in the tabernacle, and
kept within a pure golden pot. And shall I lodge Jesus Christ,
the manna that came down from heaven, in a corrupt and unclean
heart ? Lord, cleanse my heart from sin, and furnish it with
grace, that it may be fit for thy residence. O that by tasting of
the manna I may find my soul strengthened, and lusts weakened !
O that by touching the border of Christ's garment, I may feel a
secret virtue gone out of him, to stop the running issue of my cor
ruption, and heal all my soul-diseases !
Jonathan's eyes were enlightened after he had eaten a little
honey dropping in the wood : But I have been eating honey
dropping from the Rock of salvation, Jesus Christ 5 O that I may
find the eyes of my understanding illuminated therewith, that I
may clearly perceive the vanity of the world, and excellency ot
Christ ', the deformity of sin, and beauty of holines-s ; the emptiness
of my own righteousness, and the all-sufficiency of Christ's merits !
Men admire Abraham's happiness, in that he lodged angels >
but how far greater is my happiness, lodging him whom the angels
adore, and in whose presence they all cover their faces with their
wings, and cry, " Holy, holy, holy, Lord God Almighty," &c. O
that I had suitable room and entertainment for ^o glorious a guest i
Lord, thou mubt both fit the room, and bring the entertainment
with thee.
O be not a stranger unto me, or a v/ay-faring man, that only
248 Meditations for Prayer, $c<
turns aside to lodge for a night ! but let Christ dwell in my heart
by faith. O that he may say of my heart, " This is my rest for
ever, here will I dwell, for I have desired it." Lord, say this
also of thy Zion in our land, and establish thy throne amongst us.
Lord, thou hast promised many special blessings to the utmost
ends of the earth, and to the isles afar off in the sea, among whom
we in this land are ; O hasten the accomplishment of thy promises
to these remote parts of the earth, and make the spirit of error,
superstition, and formality, wholly pass out of them, that thy name
be great among us, and in every place incense may be offered to
thee, and a pure offering !
Lord, send the news of Christ to the heathen nations, who hare
long dwelt in the region of darkness. How sad is it? that Gody
•who made all the world, should have so little of its service 5 and
that the devil, who ruined mankind, should have the far greater
.part of the world to adore and serve him ! Alas ! that he should
have so much to justify that usurped title of his, " The God of
this world.'* Lord, destroy his kingdom, and hasten the down-
fal of Babylon 5 when shall the forty and two months be expired ?
Let the hills melt, and the mountains flow at the presence of the
Lord, and the seven hills among the rest. O why is his chariot
so long a-coming ? Why tarry the wheels of his chariot ?
Lord, remember the poor blinded Jews, the posterity of Abra
ham thy friend. Oh ! we are many a prayer behind with them j
they often minded the little sister, when she had no breasts : And
now the elder sister hath none, O what shall be done to her in her
desolate case ! O that the Redeemer would come to Zion, " and
turn away ungodliness from Jacob I"' Lord, lift up thy feet to
these perpetual desolations, and let the receiving of them be as
life from the dead.
Lord, plead for thy persecuted people all the world over j let
the enemies know that their Redeemer is mighty, and will hear
the sighs of the oppressed. Let the earth disclose her blood, and
no more cover her slain.
MEDITATION IV.
O THAT I could wonder at the glorious Son of God, who de
scended from the highest heavens j and took not on him the na
ture of angels, but the nature of man, and hath crowned it with glo
ry and immortality j yea, hath carried it above all heavens, above
the seats of angels, beyond the Cherubims and Seraphims, and
placed it on the right hand of his eternal Father ! And hath like
wise promised to exalt believers (whom he hath united to himself
as members of his body) unto the same honour and dignity ! Lord,
what is man, that thou art thus mindful of liim ? And what am I,
the worst of men, that I should be permitted to share in those
glorious privileges which Christ hath purchased !
Meditations for Prayer, $c. 249
O tnat I could sing a song of praise to my well-beloved, a song
of fcs eternal love and glorious undertaking, a song of his passing
through the Red Sea, and fighting the red dragon j a song of his
bruising the serpent's head, and unstinging the king of terrors ', a
<ong of his victorious resurrection, triumphant ascension, and glo
rious return. Lord, cheer up and tune my heart to sing a song
of Zion, and rejoice in Christ as my portion. Let me speak of
the glorious honour of his majesty, and declare his wondrous
works.
Lord, revive the spirits, and enlarge the hearts of all thy peo
ple j give them high and exalted thoughts of Christ, that their
souls may glorify thy name. Open thou their lips, that their
mouths may shew forth thy p raise. Oh ! shall the wicked go sing
ing and rejoicing co hell, and thy people go always drooping and
sorrowing to heaven ? Is there any master like Christ, and can any
give wages like to his ? Let me never, by my carriage, bring up
a bad report <^as the unfaithful spies) upon Christ's way, or the
land that is afar off. Thou hast recorded many encouraging words
for thy people's comfort. Thou hast said, " That light is sown
for the righteous, and gladness for the upright in heart." O for
a shower from heaven to make that seed to spring ! Blessed be
thy name, God's seed will not rot beneath the clods, it will spring
up sooner or later. Let me support myself with the Psalmist's
eordial, " The Lord liveth, and blessed be my rock." Why
should believers look like dead men, while their Lord liveth, and
their rock standeth ? Their hopes may die, their comforts die,
their frames die 5 their relations, their gifts and outward means,
may all die •, but good news, their Lord will not die, their rock
will not fall. No wonder though the disciples dro&ped and look
ed as dead men, when Christ was dead and lying in the grave.
But, blessed be God, he is risen, he liveth, and will die no more.
I have these good news from his own mouth : " I am he that
liveth and was dead, and behold I am alive for evermore, Amen $
and have the keys of hell and death." Is my Redeemer jailor of
the prison of hell and the grave ? Good news ! he will not lock in
any of his friends or lovers: None but his enemies and haters shall
be made prisoners there.
Many are the comforts thou givest, Lord, unto thy people ; but
let me not adore thy comforts more than thyself, or love the apples
of life more than the tree of life j let Christ himself have still the
chief room in my soul.
MEDITATION V.
WHO can utter the mighty acts of the Lord ? Who can shew
forth all his praise ? From all eternity thou didst mercifully fore
see man's misery, and contrived a remedy for it : Thou provid-
TOL; U. No, 12. I i
250 Meditations for Prayer^ $c.
edst a surety for him before the debt was contracted, and * Sa-
riour before he was lost. Thy wrath soon broke out against the
angels that fell j thou waitedst not for their repentance, but pie-
sently condemned them to everlasting chains of darkness. But
long hast thou waited on rne •, yea, followed me with mercy, and
that even after I had many times undervalued and trampled upon
the greatest gift and richest jewel of heaven, Jesus Christ.
Heavenly Father, though I have been a prodigal and run-away
from thy house, yet graciously own me again upon my return for
ihy child. I am a poor destitute orphan, that can do nothing for
myself, but in thee the fatherless findeth mercy. I am a helpless
and needy child, hanging at the breasts of ordinances. -O let
them not prove dry breasts to me, nor let me suck wind or poison
from them, as many do to their destruction ! But let me suck the
sincere milk of the word, for my growth and enlargement in thy
ways.
Lord, thou hast directed thy people, " in malice to be children,
but in understanding to be men j" many, alas ! are found the very
reverse of this, " in understanding they are children, but in ma
lice they are men." Lord, free me from the leaven of malice, of
pride, and envy. A child I am, alas ! in knowledge, O that I
were such in duty and affection ! Lord, make me like a little
child, meek and humble, obedient and tractable, affectionate and
full of regard to thee my heavenly Father. O that I were born
again ! and had the Spirit of adoption in me, enabling me to cry,
" Abba, Father j" and inclining me to be much about my Father's
hand. My needs are very great, but blessed be thy name, thou
hast erected a throne of grace for me to come to in the time of
need.
Many are the needs which thou hast left upon me, that I might,
have the more errands to thy throne, and thou mayest the oftener
hear my voice. Lord, pour out upon me a spirit of grace and
supplication, and cause me to delight in approaching to thee.
Lord, help me to remember the vows and solemn engagements
I have been talking on. I have been giving thee my bond at a
communion-table, for thankfulness, love, and obedience ; O let
rne have Christ's back-bond for my relief, that he will strengthen
me by his powerful grace, to pay my vows to God j for I do en
tirely distrust my own strength ! O that my obedience may be
universal, cheerful, constant, and growing like the morning-
light!
Give me grace always to believe and remember the end of rny
creation, and the vanity of this world, the shortness of my life,
and the uncertainty of the time of my death j the miseries of such
as die in their sins, and the unspeakable joys of those who die in
their Lord.
Meditations for Pf Prayer, #c. 251
my degree 4*
a hastwr* ATION VI.
m prove
I HAVE been qnd mg allegiance to the King of heaven, over
the broken body and shed blood of his dear Son. And seeing I
have now opened my mouth unto the Lord, O save me from go
ing back ! Yea, I have been listing myself as a soldier, to fight
under the banner of Jesus Christ, as the Captain of iny salvation -?
and my Captain^has been giving me a feast, to hearten and en
courage me against all difficulties, O that I may be strengthened
by it, to fight manfully against all his and my enemies f yea, to pre
vail over them, and put to flight the army of the aliens / Alas !
I must confess to my shame, that I have often fainted and turned
back in the day of battle. I have gone from Christ's standard to
the enemies camp. O for the shield of faith i O for grace to
depend more upon my Captain for strength and furniture, whether
for work or warfare, duty or difficulty ! Lord, leave me not to
tug at the oar of unassisted endeavours, or to struggle with duty
in my own strength -, but help me always to look to my covenant
ed Lord, -for covenanted strength. O let covenanted grace be
sufficient for mel
May I now be going on from strength to strength, from one
degree of grace to another, from one evidence, experience, and
manifestation to another, till at length I appear before God in
Zion. Let me not forget these things that are behind, and reach
forth to these things which are before, and so press on toward
the mark for the prize of the high calling «f God in Christ Je
sus. And let me count all things but dung and loss, that I may
win Christ, and be found in him, not having my own righteous
ness, but his, to clothe me.
My days are flying away as a swift post, eternity is hasting on
with wings •, much of my hand-breadth of days is worn away, and
soon will my sun be turned, and be very low. O .hat I may be
near my lodging against night ! The blast of the last trumpet is
at hand, and a proclamation will shortly be made by one standing
in the clouds, that time shall be no more. O that I may improve
precious time well while it lasts, and run fast with my eyes toward
heaven, as my home and everlasting lodging-place ! It is an en
couragement to run, that Christ is in heaven before me : God
send us a joyful meeting. Lord, give me the traveller's charges
by the way, something to sweeten my journey, and make it light
some. O ! where are the grapes of Eshcol, the cordials of faith,
the prospect of Canaan from Pisgah-hill? O that I were frequent
ly sending faith and hope, these two faithful spies, to survey the
promised land, or at least to visit the borders and outer coast of my
Lord's country j that they might bring me back some encourag
ing reports, to support and cheer my heart in the wilderness.
Lord, my wants are many, and I need daily supplies from thee,
Meditatioivr Prayer, $c. ,
but blessed be God, that I have^bt was consent in beaten a>
Christ, to present my bills, petitions^on brok>plications. I put
all my requests in his hand, and leave tif repeals care and ma
nagement, who knows the fit time to presentSv 01 and send me an.
answer of them. I desire to put him on all my secrets, and trust
him with all my concerns.
Lord, stay not away from me, but let me have some gracious
visits now and then in thy ordinances. Give me thy Holy Spirit
to teach me, when I am ignorant j to quicken me, when I am
dull } to awaken me, when I am secure ^ to revive me, when I am
faint. Let thy good Spirit be still suggesting things to me, and
bringing thy word and promises to my remembrance, that my hard
heart may now and then gush forth in streams of love and desire
toward thee. O divine Shepherd, thou hast refreshment for my
weariness, guidance for my wanderings, and balm for my wounds.
O lead me into the pleasant pastures that are watered by the
fruitful streams of thy Spirit, that so this tempest-beaten soul may
at last be brought into the harbour of rest, and bo laid up secure
ly with thee.
MEDITATION VII.
GLORY to God, that hath not withheld his Son, even his only
Son from me, but hath given him to be a propitiation for my sins,
yea, and to be the life and food of my soul. Blessed be his name,
that he who offered himself for me upon the cross, doth also offer
himself for me at his table. O that the sacrifice of Jesus Christ,
which he offered on the cross, and which I have been comme
morating at his table, may atone for all the failings and miscar
riages both in my preparations and performances. O blessed for
ever be the Lord Jesus for the wounds which he received on the
cross for my sins ! O print them deeply on my heart, that I may
still remember them, and continually bear about with me " the
dying of the Lord Jesus," that the life also of Jesus may be mani
fested in me !
I have been eating the bread of my Father's house, O let me
not return to feed on the husks of the world and sin ! But as I
have the Lord Jesus, so help me to walk in him. Uphold me by
thy right hand, arid let none pluck me out of it : And accord
ing to the well-ordered covenant, O put thy fear in my heart, that
I may never depart from thee ! O thou that givest power to the
faint, and increaseth strength to them that have no might, and
who art only able to keep me from falling ! O establish, strength
en, and settle me ! Lord, never leave nor abandon nie to myself,
otherwise I will be as a reed shaken with the wind, and a leaf
driven to and fro. Alas ! my heart is like Reuben, unstable as
water ; O if it were liquid as water, that I might, like Hannah 9
p,oar it out in prayer before the l^ord !
Meditations for Prayer, #c. 253
Lord, preserve any degree of softness of heart, or liveliness of
frame, which thou hast wrought in me by thine own ordinance,
and help me to improve it j otherwise the devil and the world
will soon come and lull me asleep, take away the living child,
and leave a dead one in its room. Screen me from the cold chill
ing blasts that come from the devil and the world, that my love
be not frozen up : But let the south wind of the Spirit come,
and kindly breathe upon any spark of grace thou hast kindled,
cherish convictions, preserve good motions, and encourage desires,
O maintain the fire of thy love in me, by the oil of thy gracious
influences ! Let the name of Jesus be always to me as precious
ointment poured forth, that I may remember his love more than
wine. And let the remembrance of his love be still efficacious
to melt my hard heart, enliven my dead soul, and inflame my
cold breast with a burning affection to him. O let the charms of
my Redeemer's love triumph over all the charms of sin's pleasures
and Satan's devices, and cause me reject all their, solicitations
with disdain and abhorrence ! I have seen Christ's love, in
bleeding to death on the cursed tree, to deliver me from lying in
hell 5 O let me never again wilfully walk in the road that leads
to it. I have seen him wrestling in an agony to open heaven's
fates for me \ let me never turn my back on heaven, and tell him,
y mine unworthy carriage, he might have saved his labours.
O let me never requite the kindness of my glorious Friend at this
rate!
O that I could spend my life in admiring Christ's love, and
contemplating his beauty ! Surely he is the Hose of Sharon, yea,
the most beautiful rose in all the garden of God, and that rose
that beautifies all the flowers in the garden. How charming is
his beauty, and how fragrant is his smell ! One leaf of this fra
grant rose is sufficient to perfume the whole creation. O let the
rose come and perfume my ill-smelled heart, and ill-savouied per
formances, that God may not reject both me and them ! Let the
sweet savour of Christ's sacrifice, and the odour of his intercession,
so diffuse itself and fill heaven, that tire evil savour of iny sins and
my duties may not rnter. Surely, if it were not for that sweet
perfume, God would not suffer such a stinking dung-hill as I am
to approach so near him, and be as a smoke in his nostrils all the
day. O if the wind of the Spirit would but blow the sweet smeU
of Sharon's rose on mine unsavoury affections and withered soul,
it would soon revive and blossom as the rose, and the scent there
of be as the wine of Lebanon.
MEDITATION VJII.
How marvellous is it, that the glorious Bridegroom, Christ,
whose beauty is surpassing, his kingdom mighty, and his riches
254? Meditations for Prayer, <5ft;
infinite ; — that such an one should offer to match with uncomely
souls, and court a bride naturally as black as hell j yea, seek her
through a sea of blood, through the pains of death, the torments
of hell, and the horrors of the grave : That he should follow me
in my wanderings through the wilderness of sin, with his alluring
invitations and gospel-offers :— "Yea, present me with rings and
bracelets of his precious promises and Spirit's consolations, and
all to win my heart, and gain my consent to him. " He is my
Lord and my G»d." Can my heart be but ravished with hfe
love j he took shame, and gave me glory ; he took the curse, and
gave me the blessing 5 he took death, and gave me life j he took
my sins, and gave his righteousness. O wonderful and happy ex
change for my soul, that was ready to perish j my soul's blessing
be evermore upon his head, that made this exchange with me ! O
that I may be more and more acquainted with him, and the way
of salvation through his righteousness and strength ! Let me still
desire to go out of myself, that I may be found in him, not hav
ing my own righteousness, but that which is through the .faith of
him. Let me always sit under the shadow of this tree of life,
which yields the richest fruits, and O let these fruits be sweet to
my taste ! Blessed Jesus, thou art my life, my strength, my wis*
dom, my riches, my light, my health, my joy, my glory, and mine
all. Be thou never far from me j but give me faith always to
live in thee, and depend on thee.
Lord, pity these poor souls who have been watching on the Son
of David as he passed by in the ordinances 5 and yet are com
plaining their eyes have not seen the King in his beauty : O draw
by the vail, and shew thyself to them ! Lord, when thou shewest
thyself, let me love thee j and when thou withdrawest thyself, let
me follow thee, and lament after thee.
Lord, multiply the children of Zion, the sons born in thy
house, even them who are begotten again to a lively hope.
And when the Lord shall count and write up the people, may
it be written of many in this land, this man and that woman
•was born there.
Alas, for the unsuccessfulness of sermons and sacraments in
this age ! O where is the power and life that used to accompa
ny solemn ordinances ? Where are these breathings, pantings,
mournings, meltings, longings, and heavenly frames, that were
wont to be seen at such occasions ? The day was, that one sermon
hath pricked some thousands to the heart j but now, many ser
mons are preached and sacraments dispensed, and scarce any prick
ed to the heart for sin.
Lord, hasten Antichrist's downfall. Remove that mother and
mistress of abominations in the ear'.h. Take graven images and
superstition out of the way j and bring in the Jews in troops.
Let the time come when this church shall sing for joy, the sun,
and her sun, like the light of seven days in one. Come and lay
Meditations for Prayer, $c. 255
her stones with fair colours, and her foundations with saphires :
Make her windows of agates, and her gates carbuncles. Let the
name of our cities be, Jeho.ah Shammak, >( The Lord is there :"
•and the inscription of the people's lives be, " Holiness to the
Lord. O that the pleasant flowers may appear, and the tijne of
the singing of birds may cowe ! Amen.
AN
AN
ACTION-SERMON,
AND
SACRAMENTAL SPEECHES^
Before, at^ and after Serving the Tables.
Let him that is a-thirst say, Come : And whosoever will, let him take the
water of life freely.— REV. xxiii. 17.
have here Christ, in the close of this book, owning
himself to be the author thereof, ver. 16. Moreover,
he gives a description of himself, " the root and offspring of
David ;" the first, as he is God j the second, as he is Man ;
also the bright and morning Star. As the morning star first
brings light to the world, so Christ is the light of the world,
the first publisher of the light of the world. And now, by
this revelation, he gives a superadded light to his people, in
forming them what shall befal his church till his coming to
judgement He is the Morning Star that will shine bright
in the morning of the resurrection, when he comes to gather
all his saints, as so many stars, round about him. And he
hath twice told already in this chapter, verses 7, 1 2. and the
third time he closes with it, assuring us that he was coming
quickly. Here, in verse 17. we have the Spirit and church
answering, saying, Come. The Spirit or Holy Ghost in the
bride, and the bride by the Spirit, bids Christ welcome.
Observation. All true believers long for Christ's second
coming, for finishing the days of sinning, destroying the works
of Satan, accomplishing the number of the elect, manifesting
the glory of justice and mercy, and putting saints into the
fall and final possession of the kingdom. 2. We have a com
mand to every one that hears and believes these things, to say.
Come : we should all be in case to desire it. Every chaste
.spouse will long for her husband's coming. 3. We have
Christ's call to r«s, in order to prepare us for his coming,
An Action-Sermon. 26?
to put us in case to desire it, i. e. first to come to him : We
must first come to Christ by faith, ere we can on good grounds
desire and invite Christ to come in the clouds ; and if ye
once do this, ye need not care though his coming were to be
this very day, but ye might cheerfully answer, as John doth,
verse 20. " Amen>," &c.
In these words we have a free and gracious invitation given,
and welcome offered, to all poor sinners to come to Christ for
mercy : Where we have, 1 . The mercy offered, and that is
the water of life, z. e, Christ and all his benefits.
2. The persons invited, 1. The thirsty, i. t. those who
are sensible of their wants and necessities, and have an ear-
iiest desire to come. 2. Whosoever will, which makes the
offer more large and extensive. Some poor soul might sayv
Alas ! I am not thirsty, my desires are not vehement. Well,
then, are you but willing ? O hast thou will ? Come away.
Ye must be willing. Salvation and mercy is not to be forced
upon you against your wills.
3. We have the terms upon which this offer is made to us,
upon our coming and taking freely. Christ is not selling him
self and his purchase ; for if he did, such is our poverty and
want, that we could never buy them : Wherefore he says,
Come and take freely, pay nothing, I am seeking no work or
merit in you, only take it freely. O could the terms be con
trived easier, when he says not, take of the \vater, but take
the water, as if he had said, it is all at your will.
Doctrine. That it is the royal will and pleasure of God,
that Christ, and all the rich blessings of his covenant revealed
in the gospel, should be freely offered to all needy sinners that
will come to take them. See Isa. Iv. 1.
Method 1 . 1 shall give a glance of those benefits and bless
ings here offered freely in the gospel. 2. Why they are
called the water of life. 3. What the gospel would have us
to do, in order to our having a right to them. 4. Give rea
sons. 5. Apply.
As to thejirst; O the blessings are unspeakable, though
we could speak with the tongues of men and angels ! Consi
der, 1. The same blessings that ever were bestowed on any
saint since Adam's time, the same essential blessings offered
TO Abraham, Isaac, Jacob, David, Peter, Paul, &c. are of
fered to you ; the same God that was Abraham's God, shall
be your God ; the same Christ, the same Spirit, the same
covenant, the same heaven, shall be yours : Ye shall come up
to Abraham's bosom, and sit down to the same table and
VOL. II. No, 13. K k
258 An Action-Sermon,
with him. O it is in your offer, poor beggar, to be as rich,
great, and happy as Abraham !
2. There are here in your offer all the blessings and bene
fits which are comprehended in the wide bosom of God's
promises, which are rich, great, and precious. O we cannot
number or weigh them ; time would fail to repeat them ; we
cannot tell how to begin ; or, if begun, where to make an end !
Head the scriptures from end to end, and behold a dazzling
and glorious sight : As the heaven is bespangled with stars in
a winter night, so is the word with shining promises : and wTe
may allude to that passage in God's covenant with Abraham,
*{ If these stars can be numbered, so may thy seed be num
bered." So may I say, if the promises can be numbered or
weighed, so can the blessings here offered.
3. All that the blood and merits of the eternal Son of God
could purchase and obtain, is here offered ; and you may
guess at the greatness of the benefits, by the greatness of the
sum paid for them. They must needs be rich, for Christ be-
spoke them for us very early, even in the morning of eternity
and how dear have they cost him ! he must come down from
his throne, cover himself with out1 dust, sweat blood, shed
blood, suffer hell's torments, and die. Sure all this was not
for a thing of nought ; no, there is a great purchase like the
price, called here the " water of life;" there is everlasting
righteousness, deliverance from hell, pardon, reconciliation,
access to God, peace of conscience, adoption into God's fa
mily, grace for renovation and sanctification. There is a
heavenly kingdom, the uninterrupted vision and fruition of
God to all eternity ; there is Christ's purchase, — all offered
here : yea, he offers not only his purchase, but his person 5
you have Christ himself in your offer, and with him all things.
Finally, In Christ you have all the persons of the blessed
Trinity in your offer, and that is more than heaven and earth ;
and all is included in the water of life. God the Father is
hereby understood; we find him so calling himself, Jer. ii. 13,
" a fountain of living water ;" where he summons heaven and
earth to wonder at the distraction of men in forsaking him.
Jesus Christ is also a a fountain opened," Zech. xiii. 1.
He is the rock smitten by the sword of justice, that the wa
ter of life might gush out. The Holy Ghost is also called
a " river of water of life," Rev. xxii 1. So that here in this
water of life, we have God Jehovah in our offer, Father, Son,
and Holy Ghost, and what can ye wish for more ? You have
God himself to be your God ; so stands the covenant, Jer..
xxxii. 33. " I will be their God, aad they shall be my pee-
An Action-Sermon. 259
pie." You have God to be your God, your inheritance, your
stock, your portion ; and may not ye say as David, Psalm
xvi, 1. " 1 have got a goodly heritage ?" God shall be your
Father, your friend, your counsellor ; thy Maker is thy hus
band, and every thing thou canst desire.
As to the second head, Why called the water of life ?
Ans. 1st, Because of its properties and qualifications. 1.
Water hath a purging and cleansing virtue, for taking away
filth and pollution. O but the blood of Christ cleanseth
from all sin !
2. Water is of a cooling and refreshing nature to the poor
scorched traveller ; O but the benefits of Christ's death are
refreshing to the poor thirsty soul, that is saying, I pant, I
languish, and die without thee ! See Psal. xlii. j.
3. WTater is good to quench fire ; so this blood quenches
the fire of God's wrath, also of lust, pride, passion, &c.
4. Water is a softening thing to the hardened earth : O
but many a hard heart has been mollified into tears, and melt
ed into compliance with God's will, saying with Paul, "Lord,
what wilt thou have me to do?"
5. Water is of a fructifying nature ; it makes the dry
withered herbs to be green and fragrant : O how many bar
ren withered souls have been made hereby to biing forth the
fruit of righteousness ! Without water nothing would grow ;
what made Egypt so fruitful but the inundation of the Nile?
And what makes a soul a watered garden, and a field the Lord
hath blessed, but this water of life ? O that there were many
such in this place !
6. Water is the most necessary thing in the world ; with
out it we could not live. O how miserably would we perish,
if we wanted the water of life !
7. Water is cheap, and free to both poor and rich ; it costy
us nothing, all are welcome. So here, come without money
and without price.
2dly, It is called the water of life, either, 1. Because it af
fords spiritual life to dead souls ; it is the wine that makes the
lips of those that are asleep to speak ; yea, and it nourishes
and preserves the soul to eternal life. Eternal li/e is a sure
effect of it ; the soul that drinks here shall never die. 2.
It is so called, because it far excels all other water. Why ?
Jt is better than common water, it is fountain-water, as called
Rev.' xxi. 6. " The fountain of the water of life." O what
a choice fountain is it ! O it has a noble vent, many pleasant
passages and conduits. Oh ! the side, head, heart, and hands
of Christ, were pierced to let this water distil more freely and
-&n Action-Sermon.
plentifully to the world ! It hath choice conduits and pipes 7
O do not mistake them, it runs only in the conduit of the
promises, the channels of the sanctuary. O how pleasantly
doth it flow between the banks of ordinances ! But mind these
are only the ordinances of his own appointment. See Joel
iii. 18. " And it shall come to pass in that day, that the
mountains shall drop down new wine, and the hills shall flow
with milk, and all the rivers of Judah shall flow with waters,
and a fountain shall come forth of the house o£the Lord, and
shall water the valley of Shittim." It comes only from the
house of the Lord. 2. It hath many pleasant crystal streams
that make glad the city of God, Psal. xlvi. 4. reviving, puri
fying, softening, sanctifying, fructifying, and medicinal streams,
for healing all plagues and diseases whatsomever. Are there
any diseased souls ? Come to these medicinal streams, and
bathe. What is your disorder and wound, and it shall be
cured ? Is it spiritual blindness ? O this opens the eyes of
those who are born blind. Is it deafness ? it makes a man
quick to hear God's call and counsel. Is it lameness ? it
rauses the lame man leap as an hart, Is it weakness of hands,
feebleness of knees ? O this endows with life, strength, and
courage for duty. Is it a tympany, a swelling of pride ? O
it makes him low in his own eves. Is it a spiritual consump
tion and decay of faith, love, repentance, zeal, &c. ? Is it the
plague of the heart, earthly-mindedness, backsliding, wander
ing, deadness T Is it hardness of heart ? O come here, this
xvater will soften the flinty rock, and make the hard heart
tender and pliable, O come, lay open all your wounds and
sores, and you shall be healed. 3. Other fountains may be
locked or dry up, but here the wells of salvation never run
dry in any season, and are open continually. Christ hath ta
ken the stone away from the well's mouth, so that we may
take of the water of life freely. 4. Other fountains are mea
surable and fathomable ; but this is a deep, ever-flowing, and
overflowing fountain, like the water in Ezek. xlvii. 5.
As to the third head. How shall we get this water of life ?
See what is required here, " come and take ;" that is the
condition required, faith in Christ. Consider, 1. When we
say this is a condition required, we do not mean there is any
thing neces»sary, in point of worth and merit, but only in point
of order and of means. This is not a covenant of works, but
of grace, a free covenant, all things are given here freely.
And who will say he pays any thing for water, when he comes
to the well to take it, gets it for the taking or putting out.
the hand ? Will a, beggar say he merits any thing by pu
An Action- Sermon*
out his hand for his alms ? Acceptance is a necessary and in
trinsic condition in all gifts ; if 1 take not a gift, it can never
be mine. 2. This condition of coming, on our part, doth not
denote any power or grace in us to stretch out our hand, or
open our mouth. No ; though God requires it of us, vet it
is his special grace that enables us ; and he requires it to let
us know what is our duty, and to make us sensible of our
insufficiency.
To " come and take," denotes and implies several things.
1. Our natural distance from this water. Some folks look
on themselves as having these things by birth-right ; but ye
are all mistaken, for naturally you are strangers aad enemies
to God, and heirs of hell, aliens to the commonwealth of Is
rael, having no interest in Christ.
2. It denotes our sense of that distance and lost case by
nature without Christ, that we are undone without this wa-
ter. O did you ever see your distance, danger, and ruin, by
reason of clouds of guilt and wrath hanging over your head ?
O mind Christ came to seek and save that which was lost.
3. It supposes that the way now is patent to the tree of
life. No angel, with a flaming sword, to keep the way.
Christ now is not a well shut up or sealed ; no, the fountains
of life are broke up, the wells of salvation are now opened,
the stone rolled from the well's mouth. The well is deep,
but here is a bucket to draw with ; the breasts of consolation
are drawn out, wisdom's gates are cast wide open. O there
is a free market of grace proclaimed ; if ye hinder not your
selves, there is no hindrance on Christ's part. O needy
souls ! will ye starve in the house, and the market so near, and
a free market too ? O will ye perish for thirst, and the well
at hand ?
4. It imports a discovery of the fitness and excellency of
Christ for the soul ; he is able, sufficient, suitable, and will
ing. You will never come till you see this, that Christ can
satisfy all your wants, and answer all your objections. Art
thou deeply indebted to justice, even drowned in debt? Christ
hath a ransom that can satisfy. Art tjiou under the heavy
curse of God ? Christ has become a curse. Art thou con
demned to die ? O here is sufficient righteousness to justify
yqu. Art thou filthy and polluted with sin ? O here is an
open fountain for thy washing. Art thou poor ? here is fine
gold, the riches of grace and glory. Art thou starving? here
is wine and milk, manna, the fatted calf, a full feast. Art
thou blind ? here is eye-salve. Art thou naked ? here is
white raiment. Art thou sick ? here is a physician. Wounn
262 An Action-Sermon:
ed ? here is the balm of Gilead. Art thou a slave? O here
is the Redeemer and Ransomer. Art thou in prison? here
is the jailor that hath the keys of David, that opens the pri
son-doors. Art thou under iron fetters ? here is the mighty
lion, that can break the iron fetters, and cut asunder the
gates of bras?. O what canst thou say more ? Object. I am
a poor vile sinner, will he accept of me? I have no confidence
to think he will. O he answers, " I came hot to call the
righteous, but sinners to repentance." Object. My sins are
red as crimson. Ans. " 1 will make them white as wool*"
Object. I am a leper, and full of plagues, Ans. The whole
need net a physician, but they that are sick. Object. O
there is little hope of me, I am quite lost and undone. Am.
*c I came to seek and save that which was lost." Object. O
there is no hope, for I seem to be past curt, I am dead m sin,
rotten in the grave. Ans. " 1 am the resurrection and the
life; he that believes on me, though he were dead, yet shall
he live." Object. I have lain long at the pool. Ans. Did
not he heal an impotent man, ttiat had an infirmity thirty-
eight years ? Though you have lain bound uader sin, not only
these thirty-eight years, but even thes^- eighty years, yet come,
though it were at the last hour, as the thief on the cross, and
he will heal you, and not cast you out. Object. O but I have
raised many high mountains in Christ's way. Ans. " I am
he that comes skipping upon the mountains." Object. 1 am
deaf, I cannot hear his voice. Ans. " I will open thine ears,
and cause thee to hear the voice of thy Beloved." Object. I
am lame, I will never be able to walk. Ans. The covenant
runs thus, " I will write my laws in thy heart, and cause thee
to walk in my ways." Object. But his ways are difficult, I
cannot keep his laws. Ans. " Take my yoke upon you j
for my yoke is easy, and my burden is light," Mat. xi. 29, 30.
*< Wisdom's ways are ways of pleasantness, and all her paths
are peace," Prov. iii. 19. Object. I will break the covenant,
and apostatize from Christ. Ans. The covenant runs, Jer.
iii. 19. " Thou shalt call me thy Father, and shait not turn
away from me." Object. O but I will never hold out against
Satan. Ans. " My grace is sufficient for thee." Object. But
I will perish in the wilderness. Ans. I am given to be thy
leader, and thou shalt go up through it leaning on me.
5. It imports the going out of the soul after the water of
life, with spiritual desires and longings, saying, as David, O
for a drink of the water of Bethel- well ! who will fetch rae
it ? O who will bring me into the strong city ? O when wilt
thou come unto me ? O that I knew where to find him ! O
An Action-Sermon., 263
my soul follows hard after him. O where will the well spring
up in this dry valley of Baca ? None but Christ can satisfy
the desires of my soul,
6. The soul turns its back upon every thing inconsistent
with Christ ; particularly on our sins, the world, and their
pleasures. O, saith the soul, there is no happiness there for
me, these muddy puddles will not quench my thirst ; it is the
water of life only can do it. Also on our own righteousness,
duties, prayers, tears, repentance, reformation. O these will
not do my business with the justice of God. Mine eye is
only on Christ; this is his. name, " The Lord our righteous
ness." In the Liord have I only righteousness and strength,
7. It implies a man's activity in bestirring himself in the
use of all commanded means, to win at the water of life. O
bestir yourselves, let not Christ complain of you, as Isa. Ixiv.
7. " There is none that calleth on my name, or stirreth up
himself to take hold of me/' O cry, Awake faith ! " Awake,
0 north wind, come thou south wind : Awake, O arm of the
Lord !"
8. It mainly implies a going beyond all means and ordi
nances, and taking hold of Christ himself, the soul's receiving
and embracing this bleeding High Piiest on a cross, as our
surety and propitiation, taking his blessed sacrifice in our
arms, sprinkling our souls with the blood, dipping our guilty
souls in the fountain, pleading this with God, and presenting
it to justice, as our only shield and shelter. O come now
under the covert of this blood, and shadow of this rock.
Comply with and acquiesce in this noble device. O where
is the eye of faith to look to the water ! O where the wings
of faith to carry it ! Where the hand of faith to reach it !
The bucket of faith, the mouth of faith opened wide ! O
communicants ! you must this day come near the foot of the
cross, the clefts of the rock, close by the wounds 5 you must
do as Thomas did, " Reach hither your hand, feel the prints
of the nails ;" thrust it into his side, into the fountain, and
cry with him, " My Lord, and my God ;" and with Paul9
*' My Christ, uho loved me, and gave himself for me."
There must be particular appropriating and applying acts
of faith this day, like the spouse, u My Beloved is mine, and
1 am his." This bargain must be transacted covenant-ways -7
it must be sealed and confirmed with heaven's broad seal, and
with a solemn oath in the sacrament. You must take Christ
as a priest nnd atoning sacrifice, and also as a master whom
ye will serve4,
261< An Action- Sermon.
As to the fourth head. Why is the water of life offered to
all freely ?
Ans. It is offered to all, to shew that it is the duty of all
to accept. The gospel-trumpet sounds a jubilee to all that
will accept. This general offer is like a rope let down among
drowning men, all are called to grip to it, and he that lays
Iiold on it shall be pulled up. He offers to them freely, 1.
To make all unwilling persons wholly inexcuseable; It is
without money and without price : what can you object
against it ? 2. The gospel-market is free, because all things
are the purchase of Christ's blood ; Christ has bought ail
these things at the adequate price ; Christ has been at the
market before us, and that makes all things the cheaper to
us. 3. Because we are wholly unable to buy, we can give
nothing for them ; if there were nothing but one good word
or thought required of us to purchase salvation, we could not
perform it ; we have totally lost our stock, and turned bank
rupt. 4. To exclude all glory or boasting in the creature^
Rom. iii. 27. " Where is boasting then ? It is excluded. By
what law ? of works ? Nay ; but by the law of faith. 5.
To glorify God's grace hereby. God will have believers in
heaven for ever to exalt free grace, and cry, All is free, glory
to free grace for all, our election, regeneration, sanctiiication,
justification, communion, ordinances, sacraments, heaven, &c.
all is free. Praise to none but God for these inestimable
blessings !
Application. Let us fall in a rapt are of wonder and ad
miration, because of the adorable mysteries and miracles of
free love discovered here in the gospel. O worship and adore
this contrivance! Do as the Israelites did, Exod. iv. 3L
When they heard that a Saviour was come among them,
u they bowed their heads and worshipped." So do ye this
day, O communicants ! Do as Moses commanded the Israel
ites, Exod. xiv. 13. " Stand still and see the salvation of tim
Lord, which he will shew to you to-cTay." O see it with
wonder ! You are fearfully and wonderfully made, but far
more fearfully and wonderfully redeemed. O glorify him for
the contrivance of salvation, for the eternal purposes of love,
for the covenant of grace, and the revelation of it in the gos
pel. The terms of the covenant are wondrous, reasonable,
and easy. The treasures of the covenant are wondrous, rich^
and valuable. The whole covenant is wonderfully well or
dered and sure. Bat, for the glory of God and comfort of
believers, here God shews his marvellous loving-kindness
xvii. 7. Wonderful to poor rebel worms, traitor di»**
An Action- Sermon. 265
and ashes. O it might have been expected that God, after
the fall, would have sent a fearful message to the world, like
that Rev. viii. ult. " Woe, woe, woe to the inhabitants of
the earth." But behold a surprising message, u The seed of
the woman shall bruise the head of the serpent. And whoso
ever will, let him come, and take the wa'er of life freely."
Exhortation to come. Here I offer to you, the worst of
sinners, the water of life, the blood of Christ, and all his par-
chase. Here I mnke a general proclamation, in the King of
glory's name, of the freedom of his grace, "• Ko, every one
that tliirsteth, come ye to the waters :" and 'whosoever iviU,
communicants and spectators, be what ye will, as if I did call
every man and woman's mime.
1. O carnal earthly soul, that has been a drudge to the
wodd all thy days, u coine to the water." 2. O profane
drmikard, swearer, sabbath- breaker, unclean sinner, black as
hell ! will ye w come to the water of life, and be cleansed?"
O are ye minded to die in your polluted case, and be purged
no other way than by hell's flames ? " O turn ye, turn ye ;
why will ye die ?" O liars, cheaters, railers, revengeful ma.
licious backbiters, that have been wallowing in sin's puddle,
will ye die in your sins, and the fountain so near ? 3. O
blind soul, born blind, that never saw thy sins, lost state, and
sinking condition, and all the heavy curses of the law hang
ing over your head, come to this healing and enlightening
water. O cry, with the poor blind men, Mat. xx. 31, 32,
33. u Have mercy on us, O Lord, thou Son of David. And
Jesus stood still, and called them, and said, What will ye
that I shall do unto you ? They say unto him, Lord, that our
eyes may be opened." See how importunate and sensible ;
their complaint is in their mouth, their petition in their hand,
they tell their distress. 5. O prayerless sinner, that never-
sought God's grace in earnest, scarce bowed LI k.uee or read
a chapter, O will ye come ? O ye that never had any serious
desire after Christ before, ye that never had any concern for
heaven and salvation before, I invite you to come. 6. O
careless sinner, that never had any heart- love to God or his
ordinances, to his way and service, O will ye come ? 7. O
sinners, that have slighted Christ all your days, and the calls
of the gospel, refused all his offers, and trampled on his blood
hitherto, " come to the water." 8. O obstinate sinners, that
would never be prevailed with to leave sin, that would never
be persuaded by all the calls, warnings,, and pains, God has
used to reclaim you, by his rod, conscience, afflictions, &e, O
will ye come ? I call you once more to come. 9. O con-
VOL. JI. No. 13. L I
266 An Action Sermon.
deinned rebels, in the hands of justice, sentenced to die ; will
ye come? 10. O slaves to sin and Satan, that have been drudg
ing after him all your lives, will ye come ? 1 1 . O ye that never
kept one word to God since ye came into the world, though
ye have sworn to him at baptism, in sickness, and at the
.Lord's table, will ye come ? 12. O poor dry withered souls,
that have been long watered by the ordinances, and yet bring-
forth no fruit, coaie here, get your roots and branches wa
tered. 13. O poor dead-hearted souls, that have long la
boured under aeadness, come with your cold, lifeless, be
numbed souls to the water of life. 14. O diseased soul, that
has many heart-plague*, here is healing. 15. Poor formal
souls, lame sinners, that could not walk, unbelieving souls,
backsliders, hypocrites, O come for once, and deal sincerely
with God and your own souls. O take of the water of life !
Motive 1. O consider what is this day in your offer; all
that the blood and merits of the eternal Son of God could
purchase, everlasting righteousness, pardon, reconciliation,
access to God, sanctifying grace, peace of conscience, adop
tion into God's family, a heaventy kingdom, and the vision
and fruition of God for ever, in a word, you have all that
can make you good, all that can make you great, and all that
can make you happy. Some are so rich, they know not what
they have. O believer, you know not how rich you are, and
how great your privileges are !
2. Consider the extreme need you stand in of Christ. O
poor soul, the fire of God's wrath is burning against thee ; if
you get not this water to quench it, you must be a faggot for
this fire through eternity ; and '* who can dwell with ever
lasting burnings ?" What will you do at a judgement-seat ?
You will stand speechless and Christless, helpless and hope
less, the executioner will drag thee to the pit without mercy.
It will be: in vain then to cry, Lord, mere}', mercy, if the
blood of Christ be now despised, O if thou hast no need,
conic not ; but a starving man needs not meat so much, a
wounded man a physician, a dying man breath, so much as
thou needst the water of life. O for a stream to polluted
souls !
3. Consider how fit and suitable Christ is for you. Art
thou scorched and thirsty ? here is drink. Art thou poor,
miserable, blind, and naked ? here is blood to justify, and
water to cleanse. Hast thou plagues, leprosy, &c. ? here are
noble bath?,. O ye need not say, u Who will ascend to hea
ven, and bring the water?1' It is here on earth, in this charch.
Say not, Who will roll away the stone ? for the fountain is
An Action- Sermon. 267
opened, O here is water that will restore thy soul again, re
new thy youth like the eagle's, heal all thy diseases, and cure
all thy wounds. O will ye be so near the well's mouth, and
not step in ? O will ye come to this healing water ?
4. There is an offer made to you that was never made to
fallen angels, Heb. i. IS. " He took not on him the nature of
angels/' Originally it may be rendered, He took not hold of
them when falling, a, a man takes hold of a glass, or any
brittle thing falling, and keeps it from destruction. O put
not yourselves, by your refusal, in the same case with them.
If ye lose this opportunity, consider, the remembrance of lost
opportunities will be terrible to you in hell, like oil to your
flames. O what would damned spirits give for this offer ?
5. If ye come not presently, a sentence may be passed which
shall not be altered, as Luke xiv. 24. «' For I say unto you,
that none of these men which were bidden shall taste of my
supper." Ye shall not taste of the water of life, but drink
of the cup of wrath. Perhaps many that saw the last com
munion here, and would not come to Christ, are now sinking
or swimming in the brimless and bottomless ocean of God's
wrath. And some, who joined with us formerly, are now
drinking it new with Christ in his kingdom. O what a sweet
song are they presently singing, and will continue to sing eter
nally, Rev. i. 5. ** Unto him that loved us, and washed us
from our sins in his own blood." O will ye chuse to sing
this song, or howl in the ocean of wrath ? It is like, many of
you will never see another communion here, and many never
get another offer of the water of life. O chuse presently what
ye will do. The offer comes close home to you ; ye must
say, ye will either take Christ or reject him.
6. Consider the vanity of all other fountains ; the world is
a poor rent cistern. Why will ye forbake the fountain of
living waters, that will never fail you ?
7. Consider what way the offer is made to you, by loud
and open proclamation, with great earnestness, repeating his
offers frequently ; he is laying out all his wares to tempt you,
his wounds are speaking to and pleading with you, he is com-
niendiug the waters of life to you, telling that they are good
and suitable for you. O we are unskilful factors for Christ !
O that he would commend himself to you, and say, " I am
the rose of Sharon and the lily of the valley." O consider
now, Christ is ready, the Master is calling, and he has sent
me out to call, " AH things are ready." Come, Christ is just
now waiting for an answer ; I am peremptory with you, I can
not ffive you a day or an hour longer to adv^e, " It is t<*
L13
^GSf Jin Action-Sermon,
day that you hear his voice." What then sayest them ? O
give your answer presently. Whether will you conie to the
water of life, or lie in the puddle of sin ? In Christ my Mas
ter's name, I charge you, man, woman, old and young, to give
a present answer. O what shall I report to my Master ? O
are there some saying, I will not answer thee, but Christ him
self? Well, you dral kindly with my Master. O do I see
any thirsting, coming, flightering with desire, and saying,
Lord, give me Christ, or else I die : None but Christ. On
the other hand, will ye make light of it, and say, We care not
for the water of life ? then we may stop, sit down, and cause
draw the table. O but I am sure you cannot find in your
heart to treat your Redeemer so, that hath come so far, and
paid so dear for this water. Well, do as you will, I take
God to record, and call heaven and earth to witness against
you, that I have offered Christ freely, and set life and death
before you. Chuse whom ye will serve, and what pool ye
will drink of. If ye accept not the offer, it had been better
for you ye had never heard of it, for it will witness against
you. You will say, Cursed be the day that ever I heard a
gospel'Sermon ; cursed be the day that ever I witnessed a
communion ! Would to God I had been the son of a Pagan ;
would to God I had been the daughter of a Mahometan !
Direct. O say ye, shall I win ? and how shall I come to
$iis fountain ? The streams are running close by my door, O
I am afraid I miss.
Ans. 1. Come humbly, under a deep sense of your pollu-
ion. Say that ye are the chief of sinners, aud least of saints.
" He sends the springs into the vallies," Psal. civ. 10. O
humble yourselves very low, take a back-look of all your
breaches of vows and old sins, how numerous and black they
are ; and O behold their colour and hue in the red glass of
Christ's sufferings, and then the water of life will be welcome
to you.
2. Cry that the Spirit of God may move on the water, thai
.ye may step in and be healed. Cry that the water of life
may rise, and overflow all its banks, that multitudes may be
cured.
3. Come thirsting and panting for the water of life ; " let
everyone that is a-thirst come." Oh ! are there any saying,
I'll die if I get not a drink, one stream of this water, for
Christ's sake ? Then you shall be sure of this water, for you
have the word of a King for it here, and Psal. Ixxxi. 10.
" Open thy mouth wide, and I will nil it."
4. Come with raised expectations ; you need not fear that
An Action-Sermon* 269
these waters, when you come thirsty to them, will prove like
the summer- brooks which disappoint the weary traveller, Job
vi. 15. They are not like the flattering empty cisterns of
the creature, that perform not what they promise : no, these
are inexhaustible fountains of living waters, that never can
run dry. O mind he is a great and rich King thou art com
ing to ; he gives liberally and grudges not. Raise your ex
pectations, not on account of any thing in yourselves, but on
account only of Christ's merits, and God's mercy ; then you
have a good foundation. As we oft wrong ourselves by
expecting too much from the world, so we oft wrong ourselves
by expecting too little from God, w whose mercy is upon us
according as we hope in him," Psal. xxxiii. ult. Christ, in
conferring his goods, still saiiii, " According to your faith, so
be it unto you." The king of Israel lost his advantage against
the Syrians, by smiting thrice, and then staying, when he
should have smitten five or six times, 2 Kings xiii. : So we
oft prejudice ourselves by the weakness of our faith ; we re
ceive little, because we expect little ; and are like those
among whom Christ would not do many mighty works, be
cause of their unbelief.
5. Come with joy and praise. O sinner, die not for thirst,
when there is such a fountain of living water so near thee :
but come with joy, and draw water out of the wells of salva
tion, Isa. xii, 3. Do as David did, when he went to the altar
of God, he went to God as his exceeding joy, Psal. xliii. 4.
O this is the day which the Lord hath made ; let us rejoice,
and be glad in it. Bless God for Christ, bless him for his
ordinances ; bless him for the feast, the invitation you have
to it ; that you have not a feast of eternal torments in hell ;
that you are not among Pagans on earth, or the damned in
hell : Bless God that has made you willing to come, and has
set so great things in your offer and view, and that he is will
ing to bestow them on such worms. Raise your hearts, O
communicants ! and say with David, Psal. ciii 1,2. " Bless
the Lord, O my soul, and all that is within me, bless his holy
name. Bless the Lord, and forget not all his benefits.
Object. 1. Alas! I am a sinful creature, shall I come ?
Ans. The greater is thy need, O come with thy crimson sin?.
Object, 2. 1 have slighted these waters so long, 1 have n<s
confidence. Ans. Be humbled fox- it, and make a present
mends by coming. Object. 3. I am afraid 1 be disappointed
though j come. Ans. No, you have the word of a King for
it ; 4b those that come to me. J will in no wise cast out."
Object. 4. Alas ! I have no strength to come, I have a dead
£70 An Action-Sermon.
heart. Am. O come, make a mint ; groan under thy dead .
ness, lay a dead soul before God's promises. O hoist up the;
sails, and wait for the gales ; look up to God for the accom
plishment of his promise. O plead it, and put him to his
word ; act faith in God's promise in the text, and look up.
Do as the Israelites did in the wilderness, Numb. xxi. 16,
17, 18. God had called them to the place, and promised
them water, which was very welcome in that dry desart.
Well, did they sit still, and vtfait till it sprung ? No, they
digged, put to their staves, in expectation of God's accom
plishing his promise, and sang, " Spring up, O well." So
do ye ; come, make the mint, put to your staves, weak
and short as they are, and dig in expectation, and look up,
pray and sing, " Spring, O well." Come, bring all your
empty vessels to this fountain, in expectation, of a fill. Do
as the poor widow did, 2 Kings iv. Bring not a few ; have
ye not many wants to be supplied ? And I am persuaded the
vessel will fail, ere ever the oil fail. Object. 5. Alas ! I am
blind, I cannot see the well springing, and it is high time
now. Ans. It may be, poor soul, the well is nearer than you
apprehend ; you may be, like Hagar, ready to fall on a des
perate resolution, when the well was just at hand, Gen. xxi.
The Lord " opened her eyes, and she saw a well of water,"
&c. O that God may do so with you. O poor soul, take
courage, rely on God's promise, and come thirsty, with raised
expectations, and there is no fear. See that word, Isa. xli.
17, 18. fc< When the poor and needy seek water, and there is
none, and their tongue faileth for thirst, I the Lord will hear
them, I the God of Israel will not forsake them." And
mind that other word, Psal. ix. 18. " For the needy shall not
always be forgotten ; the expectation of the poor shall not
perish for ever." O come with faith and hope, and God will
be as good as his word.
SPEECH BEFORE GOING DOWN TO THE TABLE.
Now we come to offer you the water of life, not only doc-
trinally, but in a visible sacramental manner : And ye are
now to approach to the fountain of the water of life in this
ordinance, which is the most solemn and august ordinance
under heaven, and requires the most profound awe and rever
ence from us : But before we go about it, we shall read our
warrant from the eternal God for doing it, so that we may
Speech before going down to the Table* 271
show that it is no invention of men or angels : And that we
may keep as close to Christ's institution as we can, read with
me, 1 Cor. xi. 23. " For I have received of the Lord, that
which I also delivered unto you, That the Lord Jesus, the
mine night in which he was betrayed, took bread : And when
lie had given thanks, he brake it, and said, Take, eat ; this
is my body which is broken for you ; this do in remembrance
of me. After the same manner also he took the cup, when
he had supped, saying^ This cup is the New Testament in
my blood ; this do ye, as oft as ye drink it, in remembrance
of me. For as oft as ye eat this bread, and drink of this cup,
ye do shew the Lord's death till he come."
Here we have one of heaven's broad seaJs appended to the
covenant of grace, wherein you have not only Christ crucified,
signified and represented to your view, but also exhibited, of
fered, sealed, and applied to your souls, with all the purchase
of his cross, and benefits of his blood. Christ left this ordi
nance as a special love-token behind him, when he was to die
and leave us. Observe the time when he did it, in " the
same night in which he was betrayed," even the last night of
his life, when he saw his all at the stake ; when he saw hea
ven, earth, and hell combining; justice, wicked men, and de
vils ready to fall upon him ; the black cloud of his Father's
wrath just at the breaking over his head ; and his bitter
agony in the garden, and on the cross, just at hand : Was it
not high time now to be providing for his own safety, when
he had so short time for it ? But, in the first place, he will
mind believers, and prepare a feast and a cordial for them to
the world's end, when he was gone. O a famous night never
to be forgot ; a sad night to Christ, but a sweet night to us ;
without which, the day. light of the gospel and eternal glory
had never dawned upon us. Christ would have you never
forget that night ; wherefore he leaves us these love-tokens
and memorials of himself, to keep us in mind, bread and wine,
which you are to eat and drink. These are no costly things;
Christ would not be burdensome to his people with any of his
ordinances. These fitly resemble the body und blood of our
Redeemer, in respect of their qualities and effects. Bread,
ere it be fit to nourish us, must be first sown and die in the
earth ; then it must be threshen, grinded, baked in the oven,
broken and eaten ; and it is a most nourishing thing for us.
It is bread that strengthens man's heart, Psal. civ. 15. : So
Christ's body strengthens and nourishes the believing soul. —
Wine, ere it be fit for use, must be squeezed out of the grape,
irodden and bruised in the wine pr^s : srnd there is no liquor
Speech before going down to the Table.
so fit for cheering of fainting spirits : So with Christ cruci
fied, his blood cheers the drooping soul. This bread must be
broken, that we may see his wounds, the print of the nails,
aud the spear ; and may see into Christ's bleeding heart and
yearning bowels rf tender mercy, and hear them sounding to
wards you; and also see the clefts of the Rock opened, which
can only shelter you. Again, this wine must be poured forth,
that ye may see the fountain of the water of life opened, his
blood running freely to save you. O the wells of salvation,
are now opened, and the stone rolled away. Come, dead,
hard-hearted, blind, lame, diseased souls, to the healing wa
ters. Again, this bread and wine are to be offered to you,
4< Take, eat, drink," to let you see that Christ is not only to
be represented, but to be offered and accepted. You must
now strip yourselves to take hold of him, receive Christ and
all his benefits. Now is the time when you must flee in to
Christ crucified, and close with him, and grip fast to him.
This is the main work of communicating. When ye hear these
words, " Take, eat, drink," think with yourselves that ye
see Christ at the head of the table, and ye hear him saying,
Take me and all my benefits. If ye do not thib, yt will
eat and drink damnation. This is your main work ; critic
believing, confiding in, and relying on Jesus Chi is^ for life
and salvation. Come confiding in his authority, ability, and
promise to save. Come leaning and staying yourselves upon
this Rock. O come, weary soul, and cast thy burden here,
and he shall sustain thee. O shelterless sinner, come thou
and all thy concerns into this ark, and here shalt thou be safe
when the deluge comes. O terrified and pursued soul, flee to
this city of refuge, and thou shalt be secured from the avenger
ef blood. Quit all other shelters and refuges, poor trem
bling dove, and take to the clefts of the Rock alone, for there
is no salvation in any other. O faithless soul, wilt thou come
here, reach hither thy finger, and in this ordinance behold his
hands ; reach hither thy hand, and thrust it into his side, and
feel the print of the nails, and the mark of the spear, and
then say, with Thomas, " My Lord, and my God." Here I
cast mine anchor, here I rest my soul, " It is Christ that
died, yea, rather, that is risen again ;" to him I give up my
self, as my Prophet, Priest, and King. Lord, I believe ;
help mine unbelief. And thus say to thy soul, O my soul,
thou hast said unto the Lord, He is my God ; then return,
O my soul, unto thy rest, and be easy and safe. O commu
nicants, consider that you are (if ye would communicate wor
thily) to cast your guilty sinful souls into the open bleeding
Speech before going down to the Talk. 273
arms of a crucified Saviour, and give up yourselves, soul and
body, to him, to be saved, taught, and ruled by him. You are
to close a bargain arid seal a covenant with him before angels
and men. You mtist receive Christ to save, and give up your
selves to be saved by him, and to serve him. God offering
the elements, and Christ in them, is a seal on God's part ;
and your taking them is a seal on your part. Now mind,
when ye take the elements, that ye, with the arms of your
faith, embrace and clasp about the bleeding High Priest, rest
and rely wholly on his merits and ransom, apply his blood for
washing away all your guilt ; present it in faith's hand, and
Elead it with God. Say, Lord^ I deserve to be sent to hell
com this table : but, Lord, here is a ransom, a righteousness,
a loud-speaking meritorious blood. When you are eating and
drinking, thankfully remember his dying love, and suffering
for your sins. And look on him whom ye have pierced ; and
here covenant, vow, and resolve, that ye will pierce and grieve
him no nlore ; and my soul for yours, ye shall not be unworthy
communicants : Think with yourselves, in communicating,
that ye hear Christ saying, " Do this in remembrance of me."
O now think on me, your best friend in the world, who re
membered you in your low estate, when there was none to do
it. Think on me, that came down from my glorious throne,
and laid down my life a ransom for you, a poor rebellious
worm. Think on me, who paid all your debt, suffered death
for you, and left you mine inheritance. Think on me, that
am now absent from you, but am negociatiug your affairs^
pleading your cause, and preparing your mansion. Think on.
me, that am coming quickly again in the clouds to meet you9
and take you to my palace, and put you in possession of all.
0 remember me, who am still remembering you, and have
engraven you on the palms of my hands, and have you still in
my heart and eye. And O when ye thus mind, see that it be
with grief for, and abhorrence of your sins, that pierced and
slew the Lord of life ; and with love and thankfulness to him
that came so cheerfully to be your ransomer : u Lo, I come,
in the volume of thy book it is written of me ; to do thy will
1 take delight." O blessed be he that consented to the work.
O had he refused, none other would have accepted, and we
had all been sinking in the ocean of wrath. O bless him,
bless him ; O my soul, he had no better to give than himself
and his heart's blood. O sinner, will that do thee good ? thou
shalt not want a drop of it. O communicants, come, take,
thrist crucified is now ready for you ; all things are ready,*
some away to the marriage, and to the marriage-feast. The
VOL, II. No. 13, M m
274 Speech before going down to the Table.
Bridegroom is ready, the servants and friends of the Bride
groom are ready to attend you, the blessing to the feast is
ready, the marriage-robes are ready, Christ's righteousness ;
the master of the feast is ready to bid you welcome ; yea, the
whole provision is ready. The Spirit is ready to apply the
benefits, a pardon is ready, a laver foi sanctification is ready,
the wells of consolation are ready, our High Priest is ready
to atone, our Advocate is ready to plead, the mansions are
ready to receive us, the crown is ready, the angels ready to
convey us ; all things are ready but your hearts and souls. O
will ye make ready and come ? the Spirit saith, Come ; the
Bride saith, Come, Rev. xxii. 17- Come first to Christ, and
then come to the sacrament. The table of the great God is
covered, the water of life is ready, the fountain of life is broke
up, the well is open, the stone is rolled away, the breasts of
consolation are drawn out : O for hungering and thirsting this
day ! O for many a long piercing look through these cloudss
that the Master ©f the feast .may come and feed us with the
heavenly manna and water of life. — He is the heavenly Pe
lican that feeds his young ones with his blood, and we are
starving supplicants, Lord, about thy hand. May we there
fore come forward, exercising faith and love, that so we may
be made partakers of Christ's broken body and shed blood^
with all his benefits, to our spiritual nourishment and growth
in grace.
But, my friends, I must first set a rail about the table, that
none who have no right to the table and children's bread may
come near it. And therefore I, in Christ's name, my Master,
and the Master of this feast, excommunicate and debar from
this holy table, 1. All strangers to God, and enemies to Christ;
all those who are not content with the way contrived of sal
vation through a Redeemer ; all who are not willing to accept
of Christ as a Prophet, Priest, and King, and give up them
selves to be saved, taught, and ruled by him : All who are
living in any known sin, against light, and resolve not to part
with it ; particularly, all atheists, who deny God in heart or
life : All ignorant persons, who know not God, their lost
state by nature, their need of Christ, and what he has done
for them : All prayerless persons, who worship not God in
their families, nor in secret. Ye who forget Christ all the
year over, are not fit to remember him at a communion-table :
All who are slaves to the world, and put it in God's room :
All who are in compact with the devil, witches, charmers^
and all those who deny God's providence, I debar.
2. All worshippers of images, or those who do invent any
Speech before going down to the Table.
ether way of worship than Gad has appointed, or approve of
corruptions in God's worship, ordinances, and sacraments,
which Christ, the great King of kis church, hath not insti
tuted.
3. All blasphemers and profaners of God's name ; all
eursers, swearers, tearers of God's name, whether in oaths
or vain prayers ; all who invocate the devil in imprecating
against themselves or neighbours ; habitual swearers by faith,
conscience, or their souls, presume not to take the bread of
God in your polluted lips. AH mockers of religion, or the
scriptures ; all perjurers, covenant-breakers, hypocrites, and
apostates from God, come not near.
4. All open and avowed Sabbath-breakers, who obstinately
continue to do unnecessary things on this day, walking unne
cessarily in the fields, sitting and standing in the streets, when
ye might be better employed in the church, or your houses.
5. All persons disobedient to lawful magistrates, to parents
and ministers ; all who disregard their parents, and give them
no reverence, nor maintenance when they are poor, &c. : All
parents who take no care of their children's education, and
learn them not to read, pray, &c.
6. All murderers, envious, malicious, and revengeful per
sons.
7. All gluttons, drunkards ; all adulterers, fornicators, un
clean persons ; all who have an immodest carriage, who speak
obscene language.
8. All thieves, robbers, oppressors, unjust persons, cheaters
of their neighbours.
9. All liars, backbiters, and slanderers.
10. All those who are not content with the lot God has
carved out to them, but grudge at their neighbours' prospe
rity, &c. Any who live in those sins unrepented of, 1 debar
from the Lord's table.
On the other hand, I, in the same name and authority, in
vite all that are sincerely willing to part with their sins, turn
their back on the devil and hell, and take on with a new
master, Jesus Christ, and join in covenant with him. 2. All
who are truly sensible of their lost and perishing state without
him, and see a burden of sin and wrath ready to sink them.
O drowning men, take hold of this plank of mercy, and come
safe to land. All thirsty panting souls for Christ, that would
give all the world for Christ, that would rather have an in
terest in his blood, ajad a blink of his face, than the best
estates or dwellings on earth. All that truly love Christ,
whose souls' desires are towards him, and the remembrance
M m 2
276 Speeches at the Tables.
of his name, come away. 3. All poor cloudy believers, who
have many doubts and fears, come away to your Lord and
Saviour. Reach hither your finger with Thomas ; fear not
ye, for I know ye seek Jesus. 4, All who are groaning un
der heart-plagues, and soul- diseases, come away to the physi
cian. All shelterless souls, come away to the ark. All
heavy. laden souls, come to your rest. All humble beggars,
come away to the King's feast ; all that would have more
strength of grace, faith, love, repentance, desires, thankful
ness : All that would have their sins and lusts killed. O
here is a feast and medicine ; come to it, for it will prove life
to your souls, strength to your graces, poison to your sins,
and death to your lusts. In a word, all that are heartily
willing to take Christ for their own Saviour and bleeding
High Priest, to ransom you from hell and wrath, and are
willing to give up yourselves to the blessed Son of God, to
be saved, ruled, and taught by him, and to take Christ and
his cross, with a resolution that life nor death shall never part
him and you. O come, come, lift up faith's hands, and the
doors of your souls, to let in the King of glory, with the voice
of joy and praise. O let your hearts flighter with desire and
joy, and make him a welcome guest.
SPEECHES AT THE TABLES,
SPEECH 1.
You have seen our commission and warrant, and we are
come to our Redeemer's table ; bread and wine are now set
before us : but before they can be made use of, they must be
iolemnly set apart, and consecrated by prayer and thanks
giving, as our Saviour did. And that we may hold close to
the institution, we, after our Saviour's example, first take the
bread. And now let us join in our address to the King of
heaven for the bles.-ing thereon.
" Glorious Jehovah, we do here own ourselves, by Adam's
fall, to be sunk in sin, and miserable heirs of wrath, slaves to
Satan, and enemies to thee. Mountains of guilt and wrath
lay heavy on us, the devils weie waiting and hell gaping for
us, and none could help us in our misery ; yea, we have still
h^en going on in rebellion against thee since we were born.
Speeches at the Tables. %??
eo that the hottest place in hell is our due. "We have for
feited all happiness and favour : but glory to free grace and
redeeming love, that though we have destroyed ourselves, in
thee is our help ; that God has found out a way for satisfying
justice and saving sinners, by the incarnation and death of his
dear Son. Glory to God the Son, for undertaking to be our
surety, and to leave his throne, to wade through a sea of
wrath, a sea of blood, a sea of sufferings, yea, through hell, to
save us from perishing. O the height, O the depth, breadth
and length of the love of Christ, which passeth all knowledge.
Glory to God, that hath both sent the news and offer of this
glorious salvatiou to us, and by this sacrament hath set his
bow in the clouds, as a token he will not drown us in the sea
of wrath. O what would damned souls and fallen angels give
for such a day as we have ? Thou art raining manna on us,
while thou art raining fire and brimstone on them. Glory to
thee this day, that we are not among Pagans on earth, or the
damned in hell. What shall we render to thee, O Lord, for
all thy benefits ? O Lord, we do here profess before heaven
and earth, angels and men, the hearty acquiescence of our souls
in this wise and noble contrivance of redemption, and look to
loe saved by no other name than that of Jesus. Lord, we are
content to take him as our Surety and Saviour, as offered ;
and to give up ourselves to him. Lord, come here and seal
the covenant with us, poor lost sinners, and backsliding
wretches. Lord, come to thy own table and bless our provi
sion. Sanctify these elements of breau and wine, (which thou
took, blessed, and brake, and distributed to thy disciples),
that they may be the symbols of thy body and blood. O that
we, in receiving them, may partake of Christ's body and
blood, and share in all his benefits ! Lord, stamp and conse
crate these creatures of bread aud wine, that they may be the
means of conveying life and salvation to our souls. Lord,
grant that this ordinan.ce may be a glass to let us see the evil
of sin, the terribleness of divine wrath, and the love of Christ,
and the worth of our souls. Lord, let it be a knock to awa~
ken the sleepy, a spur to quicken the secure, a cordial to re
vive the faint, and food to strengthen the weak, physic to
cure the sick, and a plaster to heal the wounded. Ix>rd,
bless the ordinance, and let wondrous changes be made on all.
Let here the empty soul be filled, the starving creature fed,
the poor beggar enriched, the hard heart softened, the cold
heart inflamed, the dead soul quickened, the paralytic hand
cured, the blind eye enlightened, the thirsty heart satisfied,
the feeble knees strengthened, the straitened heart enlarged.
'j;S Speeches at the Tables.
the wandering heart fixed, the creeping desires elevated, the
cloudy soul brightened, and the doubting soul resolved. Lord,
let it be a blessed meal ; let it prove life to our souls, death to
our sins, strength to our graces, and poison to our lusts. Let
here the smoaking flax be kindled into a flame, and the bruised
reed find support. .Let our souls be hereby fortified and pre
pared for trials aud sufferings for Christ. Let us be fitted
and prepared for passing through the valley of the shadow of
death. Lord, let us meet with Christ in this ordinance,
otherwise it will be a heartless feast, O there will be no life
among us, unless the Lord of life be present. Lord, what
better will we be than a company of dead carcases about thy
table without thee ? Lord, come into our hearts ; King of
glory, come in. We here throw out of doors all the nails,
thorns, gall, and vinegar, that afflicted Christ. Lord, come
in, and make a redd house, room for thyself. Had we ten
thousand hearts, they were all too little. Lord, help us to
plead the body and blood of Christ with thee. Lord, we are
undone if thou mark iniquity ; thou mayest justly send us
from thy table to hell, or pour out a flood of curses upon us.
Lord, we have no screen but Christ ; we offer Christ to thee,
and present thy beloved Son, in whom thou art well pleased.
O Lord, how shall such wretches as we dare to approach this
holy table ? We are dogs, how shall we presume to take the
children's bread ? We have been feeding on husks with the
swine, how shall we presume to take the spiritual marina, this
food of angels ? We have trampled these pearls under our
feet, and yet are they in our offer. O Lord, our fearful
guiltiness mikes us tremble to come, and yet it also makes us
not dare to stay away ; for whither shall the sick come but
to the physician, who has promised, that him that cometh
(be who he will) thou wilt in nowise cast out ? But, Lord,
who »o leprous and polluted as we ? O will Christ come and
feast with the like of us ? Lord, we are not worthy or fit that
thou shouldest come under the roof of the house of our hearts,
it is so shattered, ruinous, and defiled. Thou hast not a fit
place with us to lay thy^head. But O thou, who didst not
disdain to lie in a manger among beasts, and to be entertain
ed in the house of Simeon the leper, Lord, come into our souls,
and there repair and prepare an upper-room for thyself, that
we may keep the passover with thee. Speak the word, and
thy servants' hearts shall be healed, cleansed, and made lively,
soft, and pliable. Lord, clothe all the guests with the wed
ding-garment, and let them be accepted, that they do not eat
and drink their own damnation, but that our pardon may be
Speeches at the Tables. 279
sealed, our weakness repaired, our wants supplied, our cor
ruptions subdued, and our souls so inseparably united to thee,
that neither temptations nor death may ever be able to dis
solve the union. Lord, grant that in these holy mysteries we
may not only commemorate, but effectually receive Christ and
all his benefits. O let Christ's infinite love in dying on a
cross for us, kindle in our frozen hearts that sacred fire ot*
love to him, that no waters may quench, no floods drown itj-
and such as may burn up all our lusts and idols.
SPEECH II.
O COMMUNICANTS, I would ask, Where are you ? Ans.
At the table of the Lord. Quest. What are you come for ?
what is your errand ? O forget not this. Are you come to
subscribe and seal a marriage-covenant with Christ, before
the glorious Trinity and elect angels ? Are ye come to join
hands with him ? O remember then, ye are just now upon the
most awful and solemn transaction that ever passed betwixt
God and the creature. And if ever you was in a concerned
frame, now should be the time of it. Eternity depends on
what ye are doing. O be as serious as if ye were just going
to death and judgment, as if the trumpet were sounding, and
your heart-strings breaking. O what would ye do, if God
should cry from heaven just now, Rise, man or woman, come
before my tribunal, and get your sentence ? O what would
ye do ? Would not tears run down ? Would not your groans
pierce heaven ? Would ye not say, Now, if 1 want Christ's
friendship, his blood to plead, I am lost and undone for ever ?
If I want faith, if I get not a sprinkling of Christ's blood for
my pardon and paying my debt, I must presently go with the
damned and devils, and be barred up in hell's prison. In
such a case, what would be the sin ye would most bitterly
bewail ? would it be long blighting of Christ, giving the world
his room ; your forgetting eternity, and praying so seldom,
and so formally ? What mercy would you beg from God ?
Would it not be faith, an interest in Christ, pardon, evidence
of grace, assurance of his love, a title to the kingdom ? O
would ye not cry, O that God would pardon me, and tell mo
that he hath pardoned my sins ! O that he would take me
into his covenant, and tell me that he is my covenanted God !
O mourn and cry, with the same earnestness now as if you
were immediately to pass into eternity ! Or what would >«
do if God should cry, I will strike down every unworthy
Speeches at the Tables.
mtmicaut, with the bread iu his mouth and the cup in hit-
hand ? I will make them monuments of ray wrath where they
sit. Would not every one cry, J^ord forbid I be the person?
God save me from communicating unworthily. O sirs, if
your hearts be dead, dull, and formal ; if they be hard, carnal,
wandering, filled with lusts, the nails that pierced Christ, ye
will be unworthy, and so be guilty of Christ's blood, and eat
and drink damnation. O say ye, How shall 1 be a worthy
communicant ? O cry to your graces, *' Awake, O north
wind, and come thou south, blow upon my garden," &c. Are
your graces awake, are your hearts flaming with love ? Are
the arms of faith stretched wide out to clasp hard and fast
about a crucified Redeemer ? and are you willing and ready
to throw yourselves into his open bleeding arms ? Are you
clear to make and close the bargain, to give and receive, and
say, " My Beloved is mine, and I am his?" Let us put
heaven's broad seal to the contract, before heaven and earth*
angels and men, witnessing the same.
Bread given. — Believing soul, I now deliver to thee the
body of Christ ; O now receive a broken Christ, and apply
him by faith. Behold his wounds opened, and deep clefts
made in the Rock of our salvation, to hide and shelter a pur
sued trembling dove, that had no place for the sole of her foot*
either in heaven or earth, to rest upon. O poor dove, come
into the ark, that the floods drown thee not : Mercy has
opened a window in the side of the ark, and is putting out a
hand to pull thee in. O stay not out now, lest a wave of
vengeance wash you from the sides thereof, and ye plunge into
hell for ever.
Cup given. — O see as the fountain runs, and follows poor
sinners. O are ye not desirous to be bathed therein ? O have
ye no pollutions, no plagues, soul- diseases? Is there no blind
or cripple here ? weak hands, or feeble knees ? no cold or
hard hearts ? Is there any doubting sinner here ? O come,
drink and bathe, and be made whole : thou hast now a cure
tor all thy diseases and wants. It is your own fault if ye
miss a cure. O will ye not clasp about the Physician, when
he is within reach of you ? you will perhaps never be so near
him again ; hold fast grips, and quit him not ; tell him all
that ails you, table all your complaints before him, put up
your requests. Have ye no lusts that ye would have killed ?
no weak grace to be strengthened ? Your King will not deny
you any thing. Deep calleth unto deep, the depth of our
misery for the depth of thy mercy. O now, communicants^
ye have dedicated yourselves to the Lord j ye are now con-
Speeches at the Tables. 281
secrated, as well as the elements were ; ye are consecrated
by Christ's body and blood ; Christ has now taken infeftment
of your soul and body^ as his consecrated temple, for his ser
vice and residence. O keep his temple clean ! You kuow
how Solomon consecrated the temple of Jerusalem, Think
with yourselves, what if Solomon, after his solemn prayer,
and God's taking infeftiuent of it by the bright cloud, had
driven in a herd of swine. O how provoking would this have
been ! So it is, if ye bring a herd of swine, devils and lusts^
into Christ's temple. O watch against temptations ; ye will
meet with many, but may God's grace be sufficient for you !
SPEECH III.
O COMMUNICANTS, what brings you here ? What came ye
forth for to see ? I suppose, some will answer with the Greeks
that came up to worship at the temple, John xii. 21. " We
would see Jesus." It is a good errand, I make you sincerely
welcome. I give you an answer in Pilate's words, John xix.
5. " Behold the man." Here is a glass to let you see him.
O behold a crucified Jesus, a buffeted, scourged Jesus^ a bleed
ing, wounded Jesus ; see him smitten and bruised for your
iniquities. Behold the great gash and wide breach God made
in his soul, and poured in a whole ocean of wrath upon him*
He prays once, he prays again, lie prays a third time, till
covered all over with his own blood in the garden. But for
all this, he must die ; his enemies apprehend him, scourge him
with iron chains, pierce his temples with thorns, bind a heavy
cross upon his back ; he bears till his strength is spent, and
he faints under the burden of it, and another must help. O
wonderful! he that upholds the universe, strengthens his peo
ple, overcomes his enemies, and doth valiantly, is now become
so weak ! O communicants, mourn and weep bitterly for the
heavy cross ye laid on his back ; your sins were the cursed
load and dead weight. Behold how he bears till he faints,
and at length must bow his head and give up the ghost. The
storm was great, and this tall cedar must fall. Why ? God
broke him with breach upon breach, with one wave upon the
back of another, till the whole sea-billows of his wrath went
over him ; and your Lord was so mindful of you, O believing
communicants ! he would leave nothing for you to suffer. Had
there been but one drop left in the cup for you, it would have
poisoned and destroyed you all. O behold the man, this liv
ing and lovely Jesus. — I doubt not but there are several sorts
VOL. II. No, 13. N o
Speeches at the Tables.
of eyes here : 1. Some carnal eyes, like the Jews, who be
held him, reviled, and cried, Crucify him. Some like Herod
and his men of war, who desired to see Chriit ; but when
they saw him, they vilify and set him at nought. So I fear
some of you think nothing of Christ when you see him, and
are saying as in Isaiah liii. you see no beauty in him why he
should be desired. Oh ! see ye no love nor loveliness in
Christ ? then you should not be here ; ye are unfit guests*
2. There are eyes of faith that some have opened to see his
beauty and loveliness, and their eye affects their heart, their
souls are full of love and desire to him : ye are welcome ones,
O behold him with an eye of faith, and there are many things
ye may see in him ; ye may see a flame of love to sinners in
his breast. I remember it was a very pleasant reflection the
Jews had on Christ's carriage at Lazarus' sepulchre, " He
wept*" And O, say they, " Behold how he loved him."
Christ's tears were a sign of his love ; and if it be so, how
much more is the shedding his heart's blood a sign of his love !
May we not cry, Behold how he loved us, in taking his
body and blood to quench the raging flames that would devour
us ? Do ye see his heart panting with love, and his affection
streaming out in blood ? and are ye wondering, prizing, lov
ing, and adoring him for it, and saying, <f Whom have I in
heaven but thee ?" Then this feast is appointed for you, and
so receive Christ and all his purchase.
Bread given. — Now take hold of the covenant, and em
brace Christ in it. Accept of a bruised Lord, a bruised
friend : open your hearts to him, as he opened his side to you,
O keep him not at the door now, when he knocks with his
nailed hands, and his cross upon his back, and saying to you,
Look to my hands, my head, my feet ; look to my wounded
body, and bruised soul ; look to my bowels laid open ; look
into my panting heart ; look what justice hath done, what
thy sins and thq devil have done ; look what the llomans,
Jews, and bloody butchers have done ; look what my own
disciples have done ; one betrayed me, another denied me, and
all the rest forsook me. And, Oh ! wilt thou not give me
harbour in thy heart, when I am thus used for thee ?
Cup give?!. — Will you see his blood shed ? You are now
upon Mount Calvary, at the foot of the cross, near the wounds:
He is saying, u Pi-ay, believing soul, reach hither thy hand,
feel the prints of the nails ; yea, thrust into my pierced side,
and fetl my warm bleeding heart, and see if 1 love you not."
Do it, and cry out with Thomas, " My Lord, and my God ;"
and with Paul, *' This is Christ, the Son of God, who loved
Speeches at the Talks. 283
me, and gave himself for me." O how shall I express my
love to thee ! Angels and saints, bless him. Jf ye now get
faith's sight of him, there is another eye wherewith ye shall
behold the man ere long, an eye of immediate vision. Thus
the angels and saints see him, even as he is. O believer ! it
doth not now appear what he is ; but ye shall one day see
him as he is, and how mightily surprised will ye be with the
sight ? Ye will say, as the Queen of Sheba said of Solomon,
** The half was not told me when in my own country." O
long for this sight, and now live and walk as those who are
daily looking for the coming of the Lord, and improve the
present view for strengthening grace, and nourishing your soul.
Elijah is twice \vakened to take a double meal : so should
you feed plentifully ; ye know not what a journey ye have,
and what storms ye must meet with ; ye know not but the
wind may blow to winnow the corn, and blow away the chaff.
O flee to covenanted grace, to uphold and strengthen you in.
your pilgrimage through this wilderness to the heavenly Ca
naan above, where the weary are at rest, and the wicked
eease from troubling the just.
SPEECH IV.
O COMMUNICANT! you are set down at the table of God ;
mind the place where you are is holy : Do as Moses did,
when he saw the bush burning, Exod. iii. 3. Turn aside and
see this great sight, ye cannot see a greater. See the Rock
of your salvation smitten by the rod of Justice ; behold the
spear piercing into his heart. O Rock of ages ! what made
thee to rend and cleave so ? O brightness of thy Father's
glory ! who hath thus disfigured thee ? Alas ! my sins are the
tormentors, my pride, covetousness, lying, malice, swearing,
&c. When he was smitten, it was I should have been pierced.
Alas for my hard heart and dry eyes ! shall the rocks rend*
and not I ? I, the guilty criminal that should have suffered
all ! And shall I see my Saviour scnitten, and not mourn ?
Shall I see his heart streaming with blood, and my eyes not
stream with tears ? O cursed sin ! and O hard heart ! that
will not break nor kindle into a flame of love to Christ. O
take a view of what he has done ; he has quenched the flames
of hell for you, stopped the lion's mouth, pulled out the ser
pent's sting, silenced the claim of the law, paid your debt,
delivered you out of prison. See that promise made by Je
hovah to the Mediator, Zech. ix. 11. " As for thee also, by
284 Speeches at the Talks,
the blood of thy covenant, I have sent forth thy prisoners out
of the pit wherein is no water. This promise is accomplish
ed oil all the elect who believe. O communicant ! do you
think this promise is yet accomplished in you, or not ? Have
you got the blood of the covenant applied to you, to draw you
out of the pit, which is a state of nature, wrath, and damna
tion ? Oh I if ye be not drawn out, if ye have not laid hold
on the Lord of free grace, and on the blood of the covenant,
ye are not fit to be here* But say ye, How shall we knoxv
if we be these prisoners that are brought out of the pit ? 1.
Wast thou ever a prisoner in thine own eyes ? Did you ever
feel your bonds, and was weary of your slavery ? 2. Did
you ever experience a strong power, determining you to shake
off the yoke of sin, and take on Christ's yoke ? 3. Did ye
ever give longing looks to Christ through your prison-gates
for relief? Did you cry, Who will deliver me ? 4. Is your
deliverance precious to you ? Do you highly value the blood
of sprinkling, that has opened the prison-doors ? 5, Did you
ever embrace and lay hold on your Deliverer by the arms of
faith ? 6. Did you ever devote yourselves to him and his
service and obedience, upon the loosing of your bonds, as
Psal. cxvi. 16, I? ? 7, Do ye sing the praises of your De
liverer ? 8. Are ye willing to suffer outward captivity and
bondage for him ? 9. Do ye long for an eternal and complete
deliverance from captivity ?
SPEECH V.
O COMMUNICANTS ! bless God that has set yop down at
his table ; bless him for a covenant of grace, and bless him
for this seal of it. O be glad and rejoice to see the rainbow
in the clouds, which was a sign of his covenant and promise
to secure the world against a destructive deluge. O shall we
not joy to see the sign of God confirming his covenant ? If it
still rained, and a rainbow never appeared, we might have
reason to fear. So if we never saw this ordinance and seal,
we might have reason to be afraid. Well, you see God is
willing to keep covenant, there is the rainbow appearing. Are
you willing to enter into covenant, or renew covenant, and
take hold of the Mediator and Surety of it ? Are your soulg
burning with dtsire to teal the covenant, and to get Christ
in your amis, like old Sinteon? What hinders your concluding
this bargain ? O young communicant 8 ! this is the day of your
espousals to the Loid Jesus 5 now are ye to join hands, and
Speeches at the Tables. 285
to be married to him. O happy day ! Stretch out the hand
of faith to him, and say, Even so I take him, " my Lord, and
my God. My Beloved is mine, and 1 am his." O let the
marriage- knot be cast sure, that death may not dissolve it !
The Bridegroom is ready, and waiting for your hearty con
sent, and it ye grant it, it will be a day of the gladness of his
heart ; yea, there will be gladness in heaven for it. 1 hope
there are some sinners saying with Rebekah, when they call
ed her to know her mind with respect to her matching with
Isaac, Gen. xxiv. 58. " And they called, and said unto her,
Wilt thou go with this man ? And she said, I will go." If
ye be willing to go with him, then he is willing to take you :
and in token of his willingness and faithfulness, here he has
sent you his seal from heaven, wherein is written LOVE.
Come, take the seal, and Christ with it.
Bread given. — Heaven and earth, angels and men, are wit
nesses, the subscribers to this marriage- contract, and sealing
this bargain. Oh ! with this bread receive a broken Christ,
and open your hearts to your bruised friend, that met with all
this for you. O here is brave food, excellent nourishment j
here bread that strengthens man's heart. Bread is called
the staff of life : This is indeed the staff of life ; a staff that
supports you, a staff that will defend you, a staff that will beat
your enemies ; if eaten by faith, it will be life to your souls,
and poison to your lusts ; yea, it wili rout them, and put them
all to flight. Cry with these, John vi. 34. " Lord, ever
more give us this bread." I mind a strange dream that one
of the Midianitish host had, Judg. vii. 13. when God was
coming on them, " Behold a cake of barley bread came tum
bling into the host of Midian, and smote a tent." Strange \
a piece of bread overturn a tent ! Lo, hear this dream inter-
Ereted in this sacranu nt ; here a piece of bread, if eaten by
lith, that will tumble into the host of thy enemies, strike
down all their tents, and put them to flight. Surely a sight
by faith of Christ's body, pierced and nailed by sin, will turn
a believer's heart against it ; let sin flatter as it will, he will
never forget what it has done to his dear Saviour. O be
lievers ! will ye have any further evidence of Christ's love ?
Well, here is his blood : " In like manner, after supper, he
took the cup, saying, This cup is the New Testament in nr/
blood, drink ye all of it."
Cup given. — Behold the water of life run, and follow poor
sinners. Believers, come and drink, and live for evermore*
Qh ! is not this a rare feast ? Be busy while you have it. O
now be applying Christ's blood for strengthening weak graces,
286 Speeches at the Tables.
tilling strong lusts, curing diseases, removing plagues. Ye
have a wilderness to go through, and know not what trials
are before you. Would you have strength for your journey,
and preparation for your suffering and trials ? here you may
have it. Here is food more substantial, durable, and nourish
ing, than Elijah's cake baken on the coals, and his cruse of
water, who went in the strength of it forty days and forty
nights, till he came to Horeb the mount of God ; of which
see 1 Kings xix. 6, 8. Elijah was twice wakened there to
take a double meal : So should ye feed plentifully ; ye know
not if ever ye get another feast like this, till ye come to the
mount of God above ; and ye know not what winds and
storms may blow by the way. A feast time is a time of
granting requests. Have ye nothing to table before Christ
at this feast ? See what Ahasuerus said to Esther at the ban
quet of wine, Esth. v. 3. " What wilt thou, Queen Ebther?
and what is thy request, it shall be given thee?" Have ye
no lust to kill, nor grace to cherish ? O table your complaints,
your cases, before Christ. Seek a cast of grace for your own
friends, and a cast of power to this corner of the land, and
relief to the poor churches abroad, that want such a covered
table. Mind the afflictions of Joseph : O put up a groan for
Zion, " Lord, wilt thou yet arise, and have mercy on Zion,
pity her rubbish, favour her stonee ?''
O young communicants ! mind what ye have been doing ;
ye have ratified your baptismal vows ; ye are Christians by
your own consent. It has been put to your own choice whom
ye will serve. And ye have said, Nay, but we will serve the
Lord. Ye have given up your names to Christ, and listed
yourselves under his banner. It is a sweet banner, a love-
banner. O desert not your captain, draw not back. Tell
Satan and sin, when they tempt you, that ye have changed
masters ; ye are no more what ye were, ye have opened your
mouth to the Lord, and ye cannot go back. Ye cannot
swear, get drunk, lie, break the Sabbath, neglect prayer 5
no, that is the devil's drudgery, ye have chosen a new mas
ter. O communicants, ye have the sweetest work, the great
est wages, and the best of masters. O lean on his strength,
and plead for covenanted grace to bear you up through the
wilderness, that at last you may enter into the promised land$
and receive the reward of inheritance.
^Speeches at the Talks.
SPEECH VI.
CHRIST has undertaken a long journey to purchase salvation
for you ; dear hath it cost him, and now hath he brought it
to jour door. Can ye refuse him ? O is he knocking at my
door ? 1 . Whose door is it ? That of a poor nasty beggar,
as full of filthy ulcers and boils as Lazarus' body was, whoso
gores the dogs licked, or Job's body, when he sat in ashes,
and scraped himself. O is he come to his mortal enemy, who
hates him, and has lodged traitors in his room ? yea, a mean
creature, a worm, a moth, a grasshopper, worth nothing, and
worse than nothing ; poor, deformed, hated of all, a rebel, and
Satan's slave ?
2. Who is it that stands and knocks ? The King of glory,
the Sun of righteousness, and brightness of his Father's glory,
who is infinitely happy, self-sufficient, and needs us not ; has
all power in heaven and earth, has the keys of hell and death,
in comparison of whom the sun is a lump of darkness, the
heavens are but a span, and the inhabitants are but as grass
hoppers. A word, a look from him, could send us to nothing^
or hell.
3. What doth he offer ? He offers his precious blood — his
blood that is worth more than crowns — his blood, and all the
purchase of it : It answers all thy complaints and grievances*
Is wrath kindled agaiust thee ? My blood shall quench it. Is
justice incensed ? My blood shall pacify it. Is heaven shut
against thee? My blood shall open it. Is conscience a terror
to thee ? My blood shall sprinkle and speak peace to it.
Fearest thou any thing ? My blood shall secure thee. Want-
est thou any thing ? My blood shall procure it for thee.— Yea,
if his blood be not enough, he offers himself to thee, and
that is more than ten thousand worlds ; to be thine in cove
nant, thy God, thy Friend, thy Husband, thy Jesus, thy Sa
viour, thy Christ, thy King, thy Prince, thy Physician, thy
Shepherd, thy Captain, thy Cautioner, thine Advocate. Art
thou poor ? The Owner of heaven and earth will enrich thee.
Art thou despicable ? The King of glory will be thine to
honour thee. Art thou deformed ? The Sun of Righteous
ness will be thine to beautify thee. Art thou distressed ? He
will be thy Redeemer to relieve thee. Art thou weak ? The
Lord of hosts will be thine to strengthen thee. Art thou dis
eased ? The great Physician will be thine to cure thee. Art
thou disconsolate ? The God of all consolation will be thine
40 comfort thee. Art thon m darkness ? The bright Morn-
£88 Speeches at the Tables.
ing Star will be thine to enlighten thee. Art thou miserable f
The fountain of bliss will be thine to make thee happy. Art
thou dead ? The fountain of life will enliven thee. Thou
shalt not only be his servant, but his son ; not only sit at his
table, but sit on his throne.
4. How offers he himself? With great patience and long-
suffering. Some shift him, and others deny him, and yet he
stands and knocks. How wonderful ! he that has a throne
of glory to sit on, to stand at your door ; he, to whom angels
andi saints bow their kuees, and cast down their crowns, to
stand at your door, and you sitting in Satan's *eat, yea, lying
in the bosom of your lusts, and sleeping securely in the ways
of sin ; yea, standing without, while lusts and Christ's ene
mies are welcomed in ; standing at the door, while Saiau has
the best room ; yea, standing after many repulses and affronts,
till his locks be wet with dew. Wonder at Christ's patience,
that he fires not the house about your ears ! 1, Mind, he is
standing on his feet, ready to depart. 2- He is standing
with great compassion. He lifted up his voice and wept over
obstinate Jerusalem, bewailing their unkindness to him, and
cruelty to their own souls, Luke xix. 41. O if cue should
have asked Christ, as he did the woman, John xx. 15,
Blessed Lord, what seekest thou ? why weepest thou ? He
might possibly have answered, I seek not myself, I weep not
for myself; I shall be infinitely and eternally glorious, though
sinners be not gathered : but this is my grief, that sinners
will rather cast themselves into hell than into my arms, and
rather part'wifch me than part with their lusts ; it is bitter to
me, because I see it will be more bitter to them in the end.
I weep, because it will cost them weeping and gnashing of
teeth for ever. 3. He offers importunately, and stoops (as
it were) on his knee, to beseech and in treat them to accept
of pardon, salvation, and happiness, 2 Cor. v. 20. He re
peats his entreaties, Luke xiii. 54. *' How often would I have
gathered thy children, and ye would not ?" He is loth finally
to give us up, he knows not how to do it, Hos. xi. g. *' How
shall I give thee up, Ephraim ? How shall I deliver thee,
Israel ? How shall I make thee as Admab ? How shall I set
thee as Zeboim ? Mine heart is turned within me, my re.
pentings are kindled together."
5, Consider the danger of not opening to Christ. 1 . Till
then ye are shut up in darkness, the next room to hell, 2.
Till then the heart is in possession of Satan. 3. The wrath
of God is shut in, the house is on fire, and Christ shut
Speeches at the Talks. 289
who only can quench it. 4. If yon open not to Christ now,
he will shut you out hereafter.
6. Consider the advantage of opening to Christ. He will
come in ; for what end ? 1. To marry thee. 2. To express
his love to thee. 3. To shine in the soul : the soul is but a
dark dungeon, while Christ is shutout. 4. To adorn the
soul ; loathsome is thy soul while Christ is shut out. 5. To
enrich the soul : Christ comes not empty-handed ; for " length
of days is in his right hand, and in his left hand riches and
honour," Prov. iii. 16. He would come in to pour out his
treasures into the sinner's bosom ; and his treasures are bet
ter than riches, and all the things that may be desired are not
to be compared to them. 6. To reign in the soul, to erect
his throne there, and expel the tyrants who have so long op
pressed the soul with cruel bondage. 7. To abide there, and
dwell with thee for ever. 8. To feast with thee j and be
hold he brings his entertainment along with him.
7. Consider what a feast it is that Christ provides for his
guests ; it is not ordinary fare : it is not only satisfying, but
begets stomach ; it not only preserves life where it is, but be
gets it where it is not j it is hidden manna, angels' food, bread
from heaven, even the fruit of the tree of life, that grows in.
midst of the paradise of God. This tree is himself; he that
eats of it shall never die, spiritually nor eternally. He is also
the water of life ; if ye get but a drop of it, it shall prove an
everlasting spring in your soul, you need not thirst after crea
ture-comforts nor carnal refreshments. You shall get the
grapes of Canaan, the fruits that grow in the land of promise.
Behold clusters of these grapes at this table. Indeed they
are hidden manna to natural persons ; strangers intermeddle
not with their joy, Rev. ii. 17. Here the earnest of the Spi
rit, the peace of God, the riches of assurance, that joy that is
unspeakable and full of glory, the hidden manna and water of
life ; and these enjoyments differ but in degree from heaven.
You are now set at the table with Christ. O what saith
Mephibosheth of such a Saviour ! 2 Sam. ix. 8. *' And he
bowed himself, and said, What is thy servant, that thou
shouldest look on such a dead dog as I am?" O what blessed
intimacy and familiarity does Christ allow his people ! like
his beloved disciple John, xv. 23. you may lay your head in
Christ's bosom.
8. Make Christ welcome into your soul, rejoice in him, as
Hannah did, 1 Sam. xi. 1. " Mine heart rejoiceth in the
.Lord, mine horn is exalted in the Lord, my mouth is enlarged
over mine enemies, because I rejoice in thy salvation," O
VOL. II. No. 13. O o
290 Speeches at the Tables.
entertain Christ with that which lie loves, 1. With a humble
heart. These that are vile in their own eyes, shall be ex
alted. 2. With a broken heart ; a heart broken from sin,
and broke for sin ; a heart that melts and bleeds, when it re
members how it has wounded and dishonoured Christ. A
heart stony, insensible, and hard against the word, is an 'abo
mination to God. 3. With a loving heart. 4. With a sin
cere heart, Psal, li. 6, Christ loves not a divided heart.
9. Let him have good attendance, be not careless nor dis
respectful of him, depart not from his presence, wander not
after others, let him always have your company, lest he de.
part from you. Let your mind be with him, your thoughts
be of him, your inclinations towards him, your affections on
him, as the most lovely, desirable, and delightful object. Walk
with him in your daily converse, and entertain sweet thoughts
of sweet Jesus. O give him your heart.
O communicants ! ye are to say, I am the Lord's, and to
subscribe this with your hand. O see that ye put on Christ.
O that God would give commission now to take off your filthy
garments, and give you change of raiment. Are ye returning
prodigals, that were once lost, and now are found ? O then
the best robe will be brought forth to you. There is great
entertainment here, not only the wedding garment, but the
fatted calf killed j also a ring to your finger, which is the ma
nifestation of his love ; he will put it on your finger, and ye
may look to it when he is absent from you, Not only so, but
there are shoes brought forth, the preparation of the gospel
of peace ; ye know not what rough steps ye have to go
through : and not only so, but you shall have the whole ar
mour of God, the girdle of truth, the breast-plate of righ
teousness, the shield of faith, the helmet of salvation, and the
sword of the Spirit, that ye may be able to stand in tjie evil
day, and quench all the fiery darts of the wicked.
SPEECH VII.
O COMMUNICANT ! thou art DOW come to the communion
table, I would ask thee, Hast thou a communion-frame ?
And you will readily say, What is that frame ? I answer, 1.
It is a humble frame, 2. A wondering frame. 3. A believ
ing frame, assenting to the truth of the gospel, looking to
Christ crucified for healing, fleeing to Christ's wounds for
shelter, washing in his blood for cleansing, pleading his blood
for pardon, and sitting down under his shadow. 4. A mourn.-
Speeches at the Tables* 291
ing peniteiltial frame, for piercing Christ by your sins, and
especially those against light. 5. A covenanting frame, firmly
resolving to take hold of the covenant of free grace. Qiiest,
What is a true covenanting frame ? Ans. 1. Are ye grieved
for long distance and estrangement from Christ, and for long
slighting his calls and offers, and for preferring Satan's drudg
ery to Christ's service ? 2. Have ye got a discovery of your
sinking perishing state, while on the bottom of the covenant
of works, and resting on self-righteousness j and seen an ab
solute need of a borrowed righteousness 5 and that this is the
only foundation of your hope ? Have ye fled from the one bot
tom to the other ? 3. Are ye sensible of your treacherous
dealing in the matter of your baptismal covenant, and that ye
have left Christ's colours, and gone over to the devil's camp?
4» Are ye now come to an open rupture with all God's ene
mies ? 5. Do ye now accept of Christ in all his offices ? Do
ye accept of the propitiation and atonement set forth, as the
only ground of your justification^ pardon, and acceptance ?
6. Do ye come to give yourselves up to the Lord, all that
you are and have ? 7. Are ye come to engage, in Christ's
strength, to walk in newness of life all your days ? "Well, if
this be the disposition of your soul, you may assure yourself
that you are come to the table of the Lord in a right cove
nanting frame.
1 put it to thy choice, O communicant, O young man,
young woman, as Joshua did to the children of Israel, " Chuse
you this day whom you will serve." Chuse ye whom ye will
take for your master, Christ or the devil, and whose disciples
ye will be. Both are courting your hearts, which of them
will ye yield to ? Lay your hands to your hearts, and consi
der whether you will grant Christ's or the devil's desire ?
Whether shall the devil have you, soul and body, to all eter
nity, or shall Christ have you ? Oh ! are there any here so
foolish or mad, as to halt betwixt two opinions in this case ?
any so mad as to stand in doubt, or hesitate whether to dwell
with Christ or the devil for ever ? whether to sing hallelujahs
to the Lsfrrab, or roar with the devils for ever ? Now Michael
and his angels, and the dragon and his angels, are lighting
about your hearts. A cunning devil is holding, and a dying
Saviour is drawing : which of them do you incline to ? The
eyes of God and Christ are on you, the eyes of men and an
gels are on you, to see what will be the issue. O precious
souls, never-dying souls, I summon you to yield up to Christ ;
open the doors, lift up the gates of your heart to the King of
glory, who is ready to enter ; open your mouths wide, and
Christ is ready to fill then), O o 2
( 292 )
SPEECH AFTER THE TABLES.
I SHALL address myself to several sorts of persons. 1 . To
those who have slighted the ordinance, and Christ's dying
charge. Consider what ye have done ; ye have slighted the
blood of sprinkling, and despised the richest and choicest feast
in the world ; ye have been a grief to Christ's heart, and ye
have given him cause to lament over you, as over poor Jeru
salem, Luke six. 41 . You have lost an excellent opportunity.
It may be you will never se.e another communion again, nor
ever get another call or knock like this again* And ye may
fear he pass that sentence on you, Hos. iv. 17. " Ephraim
is joined to his idols, let him alone : He that is filthy, let him
be filthy still ;" and that he say unto you, as to his drowsy
disciples, u Sleep on." The gospel shall enter into your ear,
but never into your heart. Well, you have sitten this call,
but there is another call you shall not be able to sit. Oh !
but say some, we are not prepared for it. Am. Neither are
ye prepared for dying ; and will ye wilfully go on in sin, and
juake your sin your excuse ? Oh ! say they, it is dangerous
to come unworthily. But is there no danger in staying away ?
Consider that threatening, Zech. xiv^ 10,- 17, 18, 19. against
contemners of the feast of tabernacles, that is, gospel-feasts.
2. To those who, I fear, have been profaning the ordinance,
and wounding Christ, by unworthy communicating ; who have
been pretending to join in covenant with God, while they are
fast in league with the devil and the world. O your guilt is
greater than ever it was ; you have added this to the former,
you have been drawing down more plagues on your head. O
mourn and repent for piercing Christ. Can yd weep for the
loss of worldly goods and enjoyments, and not weep for the
loss of your soul, and your Saviour ? O flee straight to that
blood which ye shed, and plead mercy for the sake of it.
3, To those discouraged souls, who came to the table, but
are saying, Alas ! I was not taken into the banqueting-house ;
I have not met with Jesus, as 1 expected. Ans± 1. Blame
not Christ for it, but yourselves; He is perhaps chastising
you for some secret sins, which ye are not humbled for. You
have been either defective in preparation, or have slighted
former calls. For these reasons he now hides himself, that
tou may seek him more earnestly. O lie still at his feet, and
say, I will not go away, I will not let thee go till thou bless
use. Hast thou but one blessing, O my Father I Kay, thou
hast many. 2. Wait on all the after-diets ; the banqueting-
Speech after the Tables. 293
house is not yet shut, your feast may be coming this evening,
or to-morrow ; or ye may find the advantage of this feast
some days hereafter. 3. You may be mistaken, and say ye
have not got an alms, when ye have really got it. Do not
think ye get nothing, but when ye get sensible joy, peace, and
smiles of his face. Have ye got a greater sight of the evil of
sin than ye had ? Have ye got any more sorrow for it ? any
more esteem of Christ, or hunger after him ? Can ye say,
when ye came to the table, I was very dead, and had but
little sense of my wants ; but I came away hungry, and pained
for ray want ? Then it is a good sign ; a fill of hunger and
thirst is excellent communion-cheer: The Lord bless that
hunger ! O that ye may never be at rest, till ye get a fill !
" Blessed are they that hunger and thirst after righteousness^
for they shall be filled."
4. To those who have been taken into the banqueting-
house, have got a Benjamin's meal, a sight of Christ, and
tasted that the Lord is gracious, a word to you. 1. Wonder
at God's kindness, in treating an enemy and child of Satan
so. 2. Bless God for it, that he hath visited you, and taken
you in, when others were kept at the door. 3. Endeavour
to keep what ye have gotten ; walk humbly, watch against
Satan and the world, that will seek to rob you. O go to
Christ, to be surety for you, and beg that your hearts cool
not, that ye fall not into a dull and sleepy frame. 4. Be put
ting in a word for others that have not got your length, be
filled with compassion for them ; and be inviting and encou
raging strangers to come to Christ, by saying, " Come, taste
and see that the Lord is good." 5. Sit not down satisfied in
what ye have got, but be longing for heaven, where the full
feast is ; these are but the first-fruits and foretastes. 6. Te
must work for Christ in the strength of this feast. Go on iu
duty more vigorously, in strength of this meal ; be more ac
tive in his service, and fight more courageously.
Remember, all of you that have been at the table, the vows
of God are upon you ; you have entered into an oath and
curse to walk in God's way, as in Neh. x. 29. You have all
sworn allegiance to the King of heaven, over the broken body
and shed blood of Christ ; so that if ye perjure yourselves,
you will incur all the curses of the law, and vengeance of the
gospel also. If ye return to your ways, and say, Welcome,
drunken cups, bloody oaths, lying, backbiting, neglect of
prayer, &c. ; O ye will sink deeper in hell than many others :
you will bring the curse of God and the Lamb upon you ; it
make you say. Would to God I had been the son of
Speech after the Tables*
Pagan ! O when will ye mind your vows, and walk worthy
of the Lord ? Let there be such a shining brightness in your
life and conversation, that all may take knowledge of you,
that ye have been with Jesus. Remember ye have cove-
nanted against swearing, drunkenness, Sabbath. breaking, ne
glect of prayer and family- worship, Remember your engage
ments to prayer. Mind the eyes of men and devils are upon
you, and that more is expected from you than from others j
and that if you join hands again with the wicked, you will
thereby harden them the more in their sinful courses*
I would recommend to all of you to remember the sights
ye have seen this day of the love of Christ, that passeth know
ledge. And the influence it should have on you, is to think,
How I shall requite it ? The question that all of you should
be putting up to God at this time, on the back of a commu
nion, is that, Psal. cxi. 12. " What shall I render unto the
Lord for all his benefits towards me ?" How shall I walk
suitable to this love ? O I am jealous I be unthankful ! O
base wretch, wilt thou forget his goodness ? O what shall I
render unto the Lord ? I have David's answer and resolves
to that question in that psalm, which I hope are yours. What
saith David ?
1. He saith, verse 1. " I will love the Lord, because he
hath heard my voice, and my supplication." The world and
sin shall never have my love any more : *• W7hora have I in
heaven but thee ?"
2. " Return unto God as your rest," verse 7. O let your
souls center in God as your portion and rest ; be well satisfied
and contented herewith.
3. Resolve to " walk before God in the land of the living,"
verse 9. Quicken your soul to the performance or every
known duty, and abstain from every known sin, Wralk al
ways under the sense of divine omniscience.
4. Resolve to " call upon the name of the Lord," verse 13.
As soon as ye can get occasion, O retire for solemn prayer,
and continue in prayer. O what shall we pray for now ? Can
God give any more than what he hath given in the sacrament?
Ans. Pray that God may fulfil all the promises, and bestow
all the privileges and blessings he hath sealed to you in this
ordinance. So does David, 1 Chron. xvii. '23. " Now, there
fore, Lord, let the things that thou hast spoken concerning
thy servant, and concerning his house, be established for ever,
and do as thou hast said," Also pray that God would enable
you to keep your promise to God, and keep the sense of your
vows and obligation on your spirits, and preserve your present
Speech after the Tables. 295
irarae, motions, and resolutions, as David prays, 1 Chron.
xxix. 18. " O Lord God of Abraham, Isaac, and of Israel,
our fathers, keep this for ever in the imagination of the
thoughts of the heart of thy people.55 Satan has a design
upon you ; you had need to pray.
5. Render yourselves wholly to God, as his servants, verse
16. " O Lord, truly I am thy servant." He repeats, " I
am thy servant ;" I give up myself, soul, body, time, strength,
talents, means, &c. all to serve thee.
6. Offer " the sacrifice of thanksgiving," verse 17. Say
with David to your soul, '* Bless the Lord, O my soul, and
all that is within me, bless his holy name." 1. Admire God's
condescension to thee, who art a worm, that he should give
thee angels' food ; and though thou art a vile worm, that
should be sent to hell with devils, art yet set at the table
with his children. 2. Let the high praises of God be in your
mouths, as Deut. viii. 10. w When thou hast eaten and art
full, then thou shalt bless the Lord thy God for the good land
which he hath given thee." Allude to it, bless him for a Go-
shen on earth, that ye have a land of light, and valley of vision
to dwell in, and bless him for the prospect of a Canaan above.
The song above is, " To him that loved us, and washed us
from our sins in his blood," Rev. i. 5. O begin this song
here ! 3. Be encouraged to go on cheerfully in your Christian
course, and go about all duties with pleasure.
7. Pay your vows, as in verse 18. Ye have vowed against
swearing, drinking, Sabbath- breaking, neglect of prayer, &c, ;
dishonour not God, by proving perfidious to him.
8. Set the Lord always before you as your Judge, your
Pattern, your Witness, and your Portion, Psal. xvi. 8.
9. Watch against Satan's wiles and temptations.
10. Long for heaven, to be with Christ.
1 1 . Guard against divisions, love one another as brethren,
and banish malice. Mind Christ praying on the cross for his
enemies.
12. Be more charitable to the poor.
CONTENTS.
Page
Preface - 3
Sacramental Catechism - 13
Concerning Baptism - - 38
Concerning the Lord's Supper - -55
Sacramental Elements « "58
Sacramental Actions - - 61
Concerning the Sacramental Words - 67
Obligations upon us to partake of the Lord's Supper 74
The great ends and uses of the Lord's Supper - 83
Concerning our Preparation for the Lord's Supper - 91
Of our personal covenanting with God - 94
Concerning the Examination of our Sins - - 115
Concerning the Examination of our Wants and Necessities 121
Concerning the Examination of our Ends and Designs 122
Concerning Examination of our Graces and Qualifications 123
I. Concerning Knowledge - - 127
II. Concerning Faith - - - 131
III. Concerning Repentance - - 137
IV. Concerning Holy Fear - -144
V. Concerning Love . 146
Concerning Love to God's People . 152
Concerning Love to our Enemies . . 153
Concerning Thankfulness . 154
Concerning Holy Desires - 155
Concerning New Obedience _ 15$
Concerning the Excitation of Grace . 153
I. Concerning the Meditation of Christ's sufferings 163
II. Concerning Prayer - 167
Concerning the Duties requisite in Partaking - 170
Concerning the Duties requisite after Partaking 181
Concerning Self- Examination after the Sacrament - 187
How God draws nigh to his People after the Sacrament 199
Directions to poor Believers, who mourn under God's deser
tion of them at the Holy Sacrament - 207
Of the Conversation of Communicants after they have been
at the Lord's table 217
AN APPENDIX :
I. Containing an Example of a Young Communicant's
secret Transacting and Covenanting with God, before
his approach to the Lord's Table - - 228
II. Some Meditations and Materials for Prayer, proper for
Communicants before Partaking - - 231
III. Some Meditations and Materials for Prayer, proper for
Communicants after Partaking • 245
IV. An Action-Sermon and Sacramental Speeches, before,
at, and after serving the Tables * « 256
AN
EXAMPLE
OF
PLAIN CATECHISING
UPON THE
ASSEMBLY'S SHORTER CATECHISM
HUMBLY OFFERED
As an Help for Instructing the YOUNG and IGNORANT in the
Knowledge of the Principles and Duties of the Christian Reli
gion, with the GROUNDS thereof, and that in a very comprehen
sive Manner :
WITH A PREFACE,
Briefly demonstrating the TRUTH of the CHRISTIAN REVELA
TION, and the Unreasonableness of INFIDELITY.
VOL. II. No, 13.
THE PREFACE.
IN Scotland, the ministers are obliged, by their church-rules
and constitutions, to be much employed in the work of ca
techising ; and the good fruits of it do appear j for there the
people, (comparatively speaking), are generally knowing and or
thodox : Whereas, in those places where catechising is neglected,
ignorance and error do wofully prevail. It is found by expe
rience, that there is more knowledge diffused, among the igno
rant and younger sort by one hour's catechising, than by many
hours preaching ; for, by the method of catechising, the attention
is provoked, as well as the understanding instructed, and memory
gratified, whilst many excellent sermons are lost through the non-
attention of the hearers, or the weakness of their memories.
In the primitive church, catechising was very much their
work. They had many ministers set apart for it, called Gate-
chists ; and sundry of their most eminent lights were so called,
for their excelling and diligence in this good work. Before per
sons were admitted to the full communion of the church, they
were "from time to time to be catechised, and kept under trial 5
and, till such time as they were judged fit to partake of the sacra
ment, they were called Catechumeni.
Our Lord doth enjoin all his ministers to be careful to feed
the lambs of his flock, as well as the older sheep, John xxi. 15.
And accordingly we find his apostles took care to feed the babes
with milk before they were able to receive stronger meat, 1 Cor.
iii. 1, 2. Heb. v. 12. As we have our catechisms, so they had
forms of instruction, in which the young and weak were cate
chised, called a " form of knowledge," Rom. ii. 20. "a form of
doctrine," Rom. vi. 17. " the form of sound words," 2 Tim. i. 13.
" the first principles of the oracles of God," Heb. v. 12. and
" the principles of the doctrine of Christ," Heb. vi. 1. In these
were bath Theophilus and Apollos catechised, Luke i. 4. Acts
xviii. 25. j in both which texts, the word in the Greek is catechis
ed, which we have here rendered instructed. The apostle Paul
doth require the people of Galatia to give all encouragement and
support to those who laboured in the work of catechising among
them, Gal. vi. 6. " Let him that is taught in the word, commu
nicate to him that teacheth in all good things." In the original
it is, Let him that is catechised, communicate to him that cate-
chiseth. This office is not below the most learned divines, seeing
Christ gets himself a pattern to us in it, by catechising his dis
ciples, Matt, xvi. 15, 16.
We in this National Church, through the Lord's mercy, are
provided with excellent catechisms, both Larger and Shorter, for
Pp2
300 THE PREFACE.
our help in catechising. And the Assembly's Shorter Catechism,
established in this church about ninety years ago, (which both we
and the body of Protestant dissenters in our neighbour nations do
receive and teach our children by), is judged the most excellent
summary we ever had, in so small a compass, of the great princi
ples of the Christian religion extracted from the word of God. It
hath been greatly esteemed in foreign parts also, and upon that
account hath been translated into Latin and Greek. In the
hand of divine previdence, it proves a noble fence against error,
wherever it is received, and therefore the adversaries of truth are
not a little displeased with it.
There was a very wild attempt lately made by an anonymous
author to alter our Shorter Catechism, which was printed at Lon
don in the year 1735, under the title of, The Assembly's Shorter
Catechism revised. But the alterations therein made, being visi
bly designed to favour several errors now spread among us, several
of the judicatories of this church judged themselves bound to give
warning against the poison of it. Besides, there were remarks
made upon it by a very judicious author at London, (to whom we
stand much obliged), which have been dispersed both there and
here, as an antidote against it.
By the foresaid attempt, I have been excited to consider our
Shorter Catechism more closely than before, and must now own,
the more I view it, I am the better pleased with it, and desire to
bless God for raising up such noble instruments in the last age t®
frame it for us, and settle it among us, and do reckon it a great
mercy that we have not a Catechism of this kind to settle and
frame among us in this degenerate and licentious age.
This Shorter Catechism being evidently founded upon the
word of God, and a part of our standards to which we stand so
lemnly engaged, it becomes the lovers of truth to adhere firmly
to it, and contend for it, as a most valuable attainment in our
Reformation, and always to wish and pray that it may be pre
served entire to us and our posterity, and that generations to come
may be trained up in the use of it to the latest ages.
We have had many Explanatory Catechisms upon it published,
which have been most useful for increasing knowledge among us :
but having observed, in those which I have seen, that either the
answers aie too prolix for the memories of learners, or else too
short to explain the nature and reason of things, I have humbly
made an essay in the following Catechism, to observe a medium
between the foresaid extremes, and likewise to take in many things
omitted by others.
It is highly the concern of us all to be well seen in the know
ledge, and fixed in the belief, of the; great truths of our holy re-
Jigiou, summed up in the Shorter Catechism *, especially in this
shaking time, when the winds of error are blowing, and the most
Macred fundamental truths are openly attacked by Deists, Soci-«
niuns, Arians, and others. As it \> surprising to observe how fast
THE PREFACE. 301
books are spread and bought up at this day, so it is as-
tonishing to behold to what height infidelity and damnable here-
si-es are arrived in our age. While we who profess Christianity do
wrangle with one another, alas ! infidelity doth prevail against us
all •, and it may cause us tremble to think what shall be the issue,
if the God of truth do not in mercy arise and stop its career.
Whence is it that infidelity abounds, and the Christian revela
tion hath so many enemies ? Alas ! many are so bent to indulge
themselves in vicious practices, that they cannot endure Christ's
holy laws, which cheek them therein j and therefore study by all
means to darken those truths and facts upon which these laws are
founded •, that they may render Revelation doubtful and uncer*
tain 5 and further, that they may make it quite needless, they
labour to advance reason as a sufficient guide in matters of reli
gion, and as that which may conduct us in the way to happiness.
But if the bias of such persons to sensual lusts and pleasures
would allow them freely to think upon this subject, and impar
tially to view the noble design and convincing proofs of Chris
tianity, the more fully would they be satisfied of the necessity
and excellency, as well as of the truth and certainty of the gospel
revelation, and of its divine original. And, if my testimony
thereunto could have any weight, I can say, after the most se
rious inquiry, I have full freedom to give it, and which I here of
fer with all humility, upon the following grounds.—
Although my natural light or reason be sadly corrupted, yet
the remains of it tell me that there is a God, and that he ought
to be believed in what he saith, and obeyed in what he commands.
And by the clearest evidences I am assured, that the mind of
God, with respect to my salvationj is only now discovered to me
in the Christian revelation, which I see is the completion of the
Jewish institution. And this revelation, I find, doth confirm and
perfect the religion of nature, seeing it corresponds with the dic
tates of natural reason and religion, and comes seasonably unto
me to supply the great defects thereof.
Though the light of nature intimates to me, that my life should
be just and virtuous, and that I should shun what is offensive to
God, and that he ought to be worshipped and glorified by me, his
creature, yet it leaves me ignorant of the right way and manner
of doing it : But the Christian revelation doth both inform me
how God is to be worshipped and served j and also, with the
strongest arguments enforces that which is the design of natural
religion, namely, the abandoning of sin and vice, and the practice
of virtue and piety. This is the scope and aim of all its myste
ries, precepts, promises, threatenings, examples, miracles, &c.
I find those who have had no more but reason to guide them,
had but faint discoveries of divine things, and these notices had
but small influence on their minds and practices \ hence they
generally entertained unworthy notions of God, and run into
gross idolatry, and the practice of the greatest abomination! : But
302 THE PREFACE.
the Christian revelation gives us a noble description of the perfec
tions of God, and of the worship and service he requires as suit
able thereunto j and withal offers us grace to conform our souls
Unto them.
Natural reason can give no satisfying account of the creation of
the world, the original of mankind, nor in what state our first
parents came out of their Maker's hands 5 nor can it tell us how
human nature fell from its original rectitude into the present state
of guilt and impurity, nor how it can be recovered from it j nor
can it account for the conduct of divine providence in the govern
ment of the world : But in the Christian revelation we find all
these duly accounted for.
Natural religion^ which is altogether founded upon reason, or
the light of nature, cannot find out a way to ease the conscience
of a convinced sinner j nor can it assure us, that there is forgive
ness with God for criminal creatures : It cannot shew us how God
may exercise mercy to them without the violation of his justice ;
uor point out any thing that can be a proper propitiation to God's
justice, when injured and provoked by men : Nature's light can
not tell hovr to make the pardon of sin consist with the wisdom of
his government, the honour of his laws, and his hatred of sin.
But we see how all this can be done by the Christian institution.
Again, it is but dark and uncertain views which natural reli
gion gives u* of the immortality of the soul, and of a future lifec
Sense and reason bring us to the grave, but cannot penetrate into
the regions beyond it ; But the gospel-revelatwn discovers to us the
eternal mansions prepared in the heavens for the spirits of just men
made perfect, and also the way leading to them.
In the Bible, which contains this revelation, we see the de
fects of natural religion nobly made up : We have a great Me
diator set forth, that satisfies offended justice, removes the guilt
and power of sin, and brings sinners into favour with God, and
to eternal felicity 5 and in him all men are called to believe and
trust for obtaining these blessed ends. And this is the LORD
JESUS CHRIST. In the Old Testament he is foretold and
promised as the Messiah that was to come j in the New Testament
lie is revealed as come, and the time and manner of his coming
narrated. He came in due time, according to the Old Testa
ment predictions, exactly answering all its types, prophecies, and
promises, in his divinity and humanity j in his threefold office of
prophet, priest, and king j and in his twofold state of humiliation
and exaltation. So that, if Jesus Christ were riot the true Mes
siah and Saviour of men, the glorious promises of the Old Testa
ment, concerning the Messiah, must be all delusion, seeing their
fulfilment was limited within periods of time which are long since
pa<t.
Our Messiah came not in the grandeur of an earthly monarch,
as the carnal Jew3 expected, but a-> King of Zion, intending 2
:-;.>;: itual monarchy in the world j and to instruct his sovereignty
THE PREFACE. 303
and power in the kingdom of grace, he shewed his dominion in
the kingdom of nature, (which earthly kings cannot do), by open
ing the eyes of the blind, the ears of the deaf, and the mouth of
the dumb j by raising the dead, casting out devils, and miracu
lously healing all sorts of diseases ; Yea, he gave power to his dis
ciples to do the like, and to speak all languages of a sudden, with
out learning them j and to preach in them with such promptness
and convincing energy, that their words pierced the conscience
and changed the minds and lives of men. Their doctrine did not
favour the lusts and corruptions of men, nor had the force of hu
man laws or arms to promote it, like the Mahometan religion •
but, on the contrary, Christianity had all these against it : Yef
in opposition to all these, it spread with astonishing success and
rapidity through the w«rld 5 so that, before the death of the apos
tles, there was not a corner of the Roman empire but had store of
its professors. And though all the powers of earth and hell con
tended with fire and sword against the Christian religion, yet
within less than three hundred years, the whole known world was
conquered by it. And seeing this triumphant success was not
owing to the might, art, or eloquence of man, we must conclude
It was brought about by the extraordinary power of that mighty
God, who is the Author of this holy religion.
Such was the evidence of the apostles' testimony, and their suc
cessors in the primitive times, that not only the vulgar, but many
of the best sense, wisdom, and learning, were overcome by it, and
heartily embraced their doctrine, even when they had no prospect
but of the greatest sufferings for so doing : Such were Dionysius,
Poly carp, Justin Martyr, Athenagoras, Tertullian, Origen, Cle
mens Alexandrinus, and many others. Surely nothing but the
power of truth, which they evidently saw was countenanced by-
Heaven, and confirmed by miracles, could have prevailed with
such learned and curious inquirers, to hazard the loss of all things
dear unto them, by embracing Christianity.
But, that I may come more closely to that proof which is most
convincing of all, let it be considered, that the truth and verity
of the Christian religion (of which our Catechism is a compound)
cloth depend on the truth of a matter of fact, which (blessed be
God) is better vouched and attested to us than any fact in the
•world, that we have not seen with our eyes. Wherefore, if the
fact be true and certain, that such a person as Jesus Christ was
born at Bethlehem, in the reign of Augustus the Roman emperor,
when the sceptre of power was departing from Judah ; arid that
about thirty years afterwards, in the reign of the Emperor Tibe
rius, this person Jesus Christ began to preach in Judea, where he
travelled some years, lived a most holy life, wrought great mira
cles, .foretold many events, and amongst others, his own death and
resurrection j and, according as he said, so he died, and rose again
upon the third day 5 — I say, if all this be certain fact, what rea
son have we to question but this person had a divine mission, and
304 THE PREFACE.
\ras the very person he gave out himself to be j and that the due-
trine he taught, and instructed his disciples to teach, was the vsry
truth ?
That the facts above related are certain, we have the best evi
dence y for they are attested by many persons of great probity and
candour, who were eye-witnesses to what they assert ; and these
witnesses all agree in the same testimony, and continued adhering
thereto unto their last breath, notwithstanding of the sufferings
aud cruel deaths they were exposed to for owning these things.
And • not only they, but also several Jewish aud Pagan writers,
\?ho lived in or near these times, do confirm the truth of the prin
cipal facts concerning Jesus Christ, which we have recorded in the
New Testament : nay, the fiercest enemies of Christ, in the an
cient ages, ne"ver presumed to deny the facts. So that, for any
person to call in question the truth of facts so well attested, would
be to destroy the truth and credibility of all history.
As the facts contained in the New Testament have the fullest
testimony that any ancient history can have, so it is very confirm
ing to us, that all the eight writers in the New Testament da
agree so exactly in their testimony, without variation or contradic
tion. Though those of them who write the historical part do relate
different circumstances of facts and of miracles not mentioned by
others, (which only shews they did not write by concert), yet they
all agree in the matter } they give all the same account of Christ's
birth, life, death, resurrection, and ascension j they agree with all
the rest in their account of Christ's doctrine, and of the way of
sinners' salvation by faith in Christ's righteousness, and by the
virtue of his blood.
To confirm this doctrine, many miracles were wrought by
Christ and his apostles , and that there might be no suspicion of
fraud, these were done openly in sight of all the people, and in
presence of learned men, Christ's enemies : and these miracles
were oft repeated, and that for many years, and had lasting effects
on those upon whom they were wrought. And as for that great
confirming miracle, which Christ frequently referred to in his life,
for proof of his Messiahship, viz. his rising from the dead,— it was
well attested by his many appearances after it to his disciples as
sembled together, yea, to five hundred of them at once, to whom
the Apostle Paul, in his writings, appealed for the truth of it,
whilst most of them were alive. Yea, he not only appeared to
them, but also taught them after his resurrection 5 and, for their
fuller satisfaction, he ate and drank with them, nay, he shewed
them the print of his wounds, and caused them to touch and
handle his body.
It is to be observed, that Christ's disciples began openly t»
preach his resurrection, within a few weeks thereafter, in that very
city where it happened, and even in face of those who put him to
death ; and no man attempted to disprove what they said, which
his violent enemies wanted not will to do if they could.
THE PREFACE. 305
truth of Christ's resurrection was so notour in that country, that
many thousands presently believed the disciples' testimony, em«
braced their doctrine, and became Christians. And as the disci
ples proclaimed Christ's resurrection every where, so they con
firmed the truth of it with miracles wherever they came, and kept
always the first day of the week in remembrance of it. These
things being certain facts, do clearly demonstrate to me, not only
the truth of Christianity, but also the amazing unreasonableness of
infidelity j and that, instead of free or just thinking, it doth argue
the greatest thoughtlessness in those who give place to it.
. Object. We in this age never saw Christ or his apostles, nor
any of their miracles j no man now hath the gift of tongues j we
have none of these miracles now repeated for our confirmation.
Am. 1. The only-wise God thought Christ's bodily presence
and these miracles to be necessary at the first planting of Christi
anity, when its doctrines were new to the world, and things oppo
site to it were to be abolished •, but doth not think fit to continue
them now, when no new doctrine or way of worship is proposed,
but only the very same inculcated which Christ and his apostles
had taught.
( 2. If miracles were ordinarily repeated, they would lose the use
and force of miracles, which lies in their being extraordinary 5 for
if they were frequently repeated, they would become God's ordi
nary works, and not be much regarded by us.
3. Though Christ at his ascension left the earth, and his apostles
are gone, so that we see them not, nor the miracles they wrought
for the confirmation of our faith •, yet, by the evidences which
remain, we may be as well assured of them as if we had seen them:
and.* in regard we are so much attached to things visible, our as
cended Jesus, in his gracious condescension to the weakness of our
faith, hath left us seven or eight visible testimonies or ocular de
monstrations of the truth and certainty of these doctrines and facts,
which are the foundations of our faith j as, Christ's incarnation, hu
living and teaching in this world ^ with his crucifixion and resur
rection. And, to confirm us the more in the belief of these blessed
truths, God, in his mercy, continues still before our eyes several
standing witnesses of them, namely, 1. The writings of the apos
tles and evangelists, who were eye and ear witnesses of what they
testify. 2. The honourable name which we bear of CHRISTIANS^
being that which the followers of Christ soon got after his leaving
the world. 3. The beginning of the Christian. era, or computa
tion of years from the incarnation of our Lord Jesus Christ, is di
rected by wise Providence to put us in mind, every time we write,,
read, or mention the present year 1744, or. any other year, tkat it
is just so many years since our glorious Redeemer came in the flesh
to save lost sinners. 4. The continuance of a gospel-ministry, ac
cording to Christ's institution, to declare the. foresaid truths and
facts to the world. 5. The frequent dispensing of baptism, for the
initiation of his disciples, as Christ hath appointed. 6. The. rt •
VOL, II. No, 13. Q q
306 THE PREFACE.
ministration of the Lord's supper, in commemoration of his deatli
and sufferings. 7. The weekly observation of the Lord's day, in
remembrance of his resurrection. — These seven lasting monuments,
being as old as the profession of Christianity, have continued, by
the providence of God, descending through all ages for these se
venteen hundred years past, as visible witnesses of the truth of it,
that all men, having them daily before their eyes, may consider
them as so many pledges of the facts, doctrines, and institutions of
the New Testament.
To all which I may add an eighth visible witness, viz. the pre
sent scattered condition of the Jewish nation over all the world,
and yet never mixed with other nations so as to be lost among
them. This strange preservation of them these 1700 years as a
distinct people, amidst their many direful calamities, sufferings,
and scatterings, is a wonderful instance of the interposition of di
vine providence, that keeps them as a standing memorial every
where to the world, of the certainty of scripture prophecies and
miracles, and paiticularly, of the New Testament history of the
incarnation, life, and death of Jesus Christ, and of the truth of his
prediction concerning that people. Likewise, the long continu
ance of the Jewish nation, in such a dismal distinguished situation,
doth point them out to the world as a lasting monument of the di
vine anger, for their woful rejecting and crucifying of the blessed
Messiah, and Saviour of the world. Now, all these outward visi
ble things, God, in his wisdom and mercy, hath placed before our
eyes, to confirm us the more in the belief of the facts and doctrines
contained in the books of the New Testament.
Quest. Kow do we know that the books of the New Testament
are written by the apostles and evangelists, and that they are still
die same as they wrote them, without alteration ?
Arts. We are well assured these books are written by those
whose names they bear, and that they are still the same they were
at first, not only because of God's watchful providence over them,
but in regard of these clear evidences : 1. The writers of the first
and second centuries, as Justin, Irenaeus, Clemens, &c. do cite
these books under the names they still bear j they quote texts
from them as they stand in our Bibles, and make use of them in
the same sense as we do j yea, Tertullian sometimes appeals to the-
original manuscripts of these books, which were preserved to his
time (being then about the two hundredth year of Christ), and
long after, as other writers attest. 2. These books could not be
altered, because of the vast number of copies that were transcribed,
and that in different languages, and soon dispersed with Christia
nity itself through all parts of the known world j and yet still we
find all these copies, however distant in place, or different in lan^
guage, exactly agreeing together in sense. 3. Soon after the
apostles' death, there arose many different sects of Christians of
opposite sentiments, who yet all appealed to these writings for the
support of their opinions : and to be sure these would never agree
THE PREFACE. 307
together to falsify them j neither did one side ever accuse the
other of doing it.
And for the books of the Old Testament, which greatly support
the facts and doctrines of the New, and were themselves also con
firmed by miracles j the Jews were careful, even to superstition,
to preserve these pure and uncorrupted, placing much of their re
ligion in numbering how oft such and such words and letters re
curred in the particular books. And though Christ reproved that
people for many things wrong among them, yet he never accused
them of falsifying any thing in these writings.
Moreover, we have such visible marks of the divine original of
the whole Bible, in the antiquity of its histories, the accomplish
ment of its prophecies, the purity of its precepts, the harmony of
its different parts, and the excellency of its design, as cannot but
be very convincing and satisfying to all thinking persons. Whence
could we have had such a book as the Bible, written by so many
different hands, and yet all aiming at the same design, namely, to
glorify God, to lead souls to Christ, to promote holiness, and to
root out all sin and vice ? Who else but God could be its author?
A bad man or angel it could not be, seeing all the books and parts
of it declare most warmly for truth and virtue, and against all ly
ing and dissimulation ; — a good man or good angel it could not be,
seeing it could never consist with their grace and goodness to dis
semble, and counterfeit God's name in such a way, by putting
Thus saith the Lord, to a book of their own devising.
Lastly, Besides these convincing external evidences, there are
many thousands in the world who have satisfying inward evidence,
and experimental demonstration of the truth and excellency of the
gospel-revelation, from the effects of it in their souls, through the
concurrence of the Spirit of God j for thereby their proud minds
have been made humble, their revengeful spirits made meek and
forgiving, their carnal hearts made to love God and mind heaven
above all things, their loose and uncircumspect lives have become
just, holy, pious, and devout j and, in attending upon Christ's in
stitutions, they have attained to great peace and joy in believing
on him. And, for mine own part, I would not exchange the in
ward satisfaction and complacency I have sometimes had in going
in with the gospel-method of salvation, and resting my soul upon a
crucified Jesus, with any king's crown in the world. And what
can be more confirming than feeling or taste ? It will not be easy
to persuade a man that honey is not sweet, who hath tasted it once
and again. If the Holy Spirit would please to come and concur
with the gospel -revelation, by his gracious operations on the soul,
it would be the most effectual way to establish us in the belief of
the truth of the Christian religion, and to fortify us against all
temptations to infidelity. Wherefore, that truth may prevail and
error evanish, may the Spirit be poured out from on high, as in
former times ! Amen.
3GS THE PREFACE.
A WORD to CHRISTIAN PARENTS, and all u<ho have the
of Children or Servants, especially those in DUNDEE.
My dear Friends,
THE care of precious souls is a great trust committed to you by
God, and to him you are accountable for it. The instruction of
youth is- not to be left wholly to ministers, to schoolmasters or mis
tresses. No ; parents ought to be instilling good principles into
children, and masters into servants, as they have occasion, which
might serve to leave abiding impressions on them many years
thereafter ; and so ye would become " fellow-helpers of the truth,"
as in 3 John 8. Pray do not think this is left to your option, to
do it or not as you please : no, you are under an express divine
command, O parents ! to bring up your children " in the admoni
tion of the Lord j" that is, in teaching them the knowledge of the
Lord Jesus Christ, Eph. vi. 4. The word translated admonition,
properly signifies catechising. Likewise, the word which is ren
dered train up, Prov. xxii. 6. signifies to catechise a child when he
is young. The command which God gave to the Israelites, to
teach his will and statutes to their children, is still binding on you,
Deut. vi. 7* " Thou shalt teach them unto thy children, and shalt
talk of them when thou sittest in thine house, and when thou liest
down, and when thou risest up." Abraham had a strong sense of
his duty in this respect, and therefore he not only taught, but
commanded, both his children and servants to keep the ways of
the Lord, Gen. xviii. 19. And can we expect to land in Abra
ham's bosom, if we tread not in Abraham's footsteps?
O fellow-Christians ! your listing yourselves and your children
at baptism under Christ's banner, obligeth you to use your best
endeavours to enlarge the borders of his kingdom, and to ruin the
empire of darkness. You pray that his kingdom may come j and
this binds you to choose the best means to obtain what you pray
for, namely, to instruct the rising generation in the knowledge of
Christ. This would make your piety extend to ages to come j for
your example herein may be a motive to them to tread in the same
steps, and so one generation will thus teach another. Do you
yourselves know the joyful sound of salvation through our glorious
Surety, and will ye not desire to make others know it too ? You
ought to say with the four lepers, when they found plenty in the
Syrian camp, " It is a day of good tidings, we do not well to hold
our peace," 2 Kings vii. 9. This is a God-like disposition, and
»vould make you resemble God himself j for, when he saw the
\vcrld perishing in darkness, he pitied them, and came himself in
our. nature to teach them the way of salvation.
For your help in this work, you have the Shorter Catechism of
this Church,' which contains an excellent scheme, both of the prin
ciples of .religion which you are to believe, and of the duties of
religion which you are to practise. And though the smaller ones,
^uch as the Mother's Catechism, may be useful as introductory to
.It '•) yet, when children and servants arc capable, it is necessary
THE P HE FACE. 309
that they get our Shorter Catechism by heart j which you may
cause them to do, by prescribing so much of it to them every week,
until they come to have it throughout. And, because it is short
and most comprehensive, 1 have framed the following Explanatory
Catechism upon itr for your assistance in catechising those under
your charge, whereby you may be helped to open up to them at
large the precious truths of our holy religion, and so prepare them
the better for the public catechising, which would make the work
of ministers pleasant and delightful to them.
And, because the answers in the following Catechism are gene
rally short, it will not be a very hard task fer young persons of
good memories to get the most of them by heart, and to repeat
them. And for those whose memories are weaker, it would be
very instructing to them frequently to read over this book j for
thereby they might soon be capable to answer satisfyingly most of
the questions in it, though in other words than those in the book,
It would also make children better acquainted with the scriptures,
if their teachers would require them to give account of some of
those texts cited therein, which have not the words set down.
If heads of families would convene their children and servants
every Sabbath evening, and make use of this book, or the like ex
plication, going over at one time two questions of the Shorter Ca
techism or thereby, with the explanatory catechising thereupon',
you would go over the whole book thus once every year. And
the following method may be observed : — Let the master or the
mistress of the family ask the question of the Shorter Catechism,
and let the answer be returned without book by one of the family j
and then let that person take the book, and ask the first explana
tory question upon it at his next neighbour, who may read the
answer from the book if he cannot repeat it j and then let him
who answered ask the second explanatory question at his neigh
bour, who is to answer it as before j and then ask the next ques
tion at his neighbour, and so on ; the rest in the mean time at
tending and going alongst with the person reading or repeating,
with their several books, if they have them-, or else making use of
their neighbour's, by which means their thoughts, which are apt
to wander, will be the more fixed and intent upon what they are
about.
And, to conclude, let me likewise humbly intreat young per
sons diligently to improve all such helps and means of instruction
in the season of youth, and carefully to prepare for and attend all
diets of catechising, whether in private or public, and hearken
with delight to parents, masters, or ministers, who would teach
them the things which concern their everlasting peace. O consi
der how many young people are hurried into eternity before they
know and lay these things to heart ! Believe it, dear sirs, there is
no heaven without Christ, no interest in Christ without faith, and
no faith without knowledge. May, therefore, " the earth be filled
with the knowledge of Christ, as the waters cover the sea I1' Amen-
Dundee, 12th April 1737.
310 On the Assembly's Shorter Catechism.
QUESTION I.
Quest. TXTHATis the chief end of man ?
Ans. Man's chief end is, to glorify God, and to enjoy
him for ever.
Q. What do ye mean by man's chief end ?
A. The main thing which a man should intend and aim at
in his living in the world, and look upon as the great design
of his creation.
Q. What is that great and chief end ?
A. In the answer, it is branched out into two parts, the
principal end being to glorify God, and the less principal to
enjoy him for ever.
Q. Can man add any thing to God's essential glory ?
A. No 5 for, that being infinite, no addition can be made
to it.
Q. How then can we glorify God ?
A. By declaring and shewing forth his glory before the
world.
Q. How may we do that ?
A. By acknowledging God's perfections ; by adoring and
trusting in him ; by praising him with our lips, and ordering
our conversation according to his word, Psal. 1. 23.
Q. How are we said to give glory to God by confessing
our sins ? as in Josh. vii. 19.
A. Because, by so doing, we own God to be infinite in
knowledge, from whom no secrets can be hid ; and in justice,
though he should proceed to punish us for our sins.
Q. Wherefore should we make it our chief end to glorify
God?
A. Because of the infinite obligations we are under to God,
as being our almighty Creator, our gracious Preserver, and
merciful Redeemer.
Q. When is it that we eat and drink for the glory of God,
as the apostle directs, 1 Cor. x. 3l. ?
A. When we do it in obedience to God's command, for
preserving life and health, that we may be capable to honour
and serve God here below.
Q. May not other creatures declare the glory of God, as
well as man ?
A. Yes, the heavens do it, Psal. xix. 1. as they shew forth
fhe glory of God's wisdom and power in an objective and
On the Assembly's Shorter Catechism. 311
passive manner; but none can do it actively but rational
creatures.
Q. Do all men make it their chief end to glory God ?
A. No ; for many men, instead of glorifying God, do wo-
fully dishonour him.
Q, Who are these ?
A. Those who forget God, or disobey his laws.
Q, Who are they that forget God ?
A. They who do not pray to God, nor praise him for his
mercies ; and they who are formal in his worship, and do not
remember his word.
Q. What will become of those who forget God ?
A. It is said, Psal. ix. 17. They u shall be turned into
hell."
Q. Did God make all things for his own glory ?
A. Yes.
Q. If men do not make this their end, will God lose his
end of making them ?
A. No ; for if God be not glorified by them, he will glo
rify himself upon them, even his justice in their destruction,
Prov. xvi. 4.
Q. Is it not lawful to aim at lower ends than God's glory,
as for a man to be diligent in his calling, for the end that he
may provide for himself and his family ?
A. Yes ; but these lower ends must be intended in sub
ordination to man's chief and ultimate end, the glory of
God.
Q. Do we promote our own happiness, by making God's
glory our chief end ?
A. Yes j and therefore glorifying God, and enjoying him
for ever, are connected in the answer.
Q. Must we study to glorify God on earth, if we would
enjoy him in heaven ?
A. Yes.
Q. Are we able of ourselves to glorify God ?
A. No j the fall hath disabled us ; but by Christ and his
grace we may be strengthened to do it in some measure.
te. Q- What is it to enjoy God ?
A. It is to possess God's love and favour, or to be blessed
with his gracious presence.
Q. And doth man's true happiness lie in this ?
A. Yes.
Q. May not a man thus enjoy God upon earth ?
A, Yes.; the saints have God's gracious presence in <;OTTIP
3l2 On the Assembly's Shorter Catechism.
pleasure in his ordinances here below, but they will enjoy
God in another manner in heaven.
Q. What is the difference betwixt our enjoying God here,
and hereafter ?
A. Our enjoyment of God here is very short and imper
fect ; but in heaven it will be everlasting, full, and imme
diate. It is there the saints shall u see him as he is," and
" be like him," and " be ever with the Lord," 1 John iii. 2.
1 Thes. iv. 17.
Q. Why doth our chief happiness lie in the enjoying of
God?
A. Because God, being the chiefest good, and infinite in
his perfections, can only satisfy the boundless desires of our
immortal souls. He is a portion that suits both their spiri
tual nature, and perpetual duration, Psal. Ixxiii. 25, 26.
Q. How shall we attain to the enjoyment of God ?
A. We must receive Christ the Mediator, live the life of
faith and self-denial, study purity of heart and life, and be
much in the exercise of prayer and praise.
Q. Wrhat is the chief end or design of wicked men ?
A. To gratify their sensual appetites, and to enjoy the best
things this world affords.
Q. Can the enjoyment of the world's good things make us
happy ?
A. No ; for, as they suit not the soul's demands, so they
are too short and uncertain to afford us any solid satisfaction,
Q. Can wicked men expect to enjoy God hereafter ?
A. No ; for they who shall enjoy God above must be made
meet for it here below.
Q. Who are meet to enjoy God ?
A. Those who are sanctified.
Q. What will become of those who miss the enjoyment of
God in heaven ?
A. Their portion will be in hell with hypocrites and un
believers.
Q. When should a man begin to think seriously of his
chief end ?
A. In the days of youth, Eccles. xii. 1.
Q. May we not delay it until some convenient time after
wards ?
A. No ; for there is no time so convenient ; and the time
which we propose may never come, seeing death surpriseth
very many, Luke xii. 20.
Q. When must we have done glorifying God ?
A, Never,
On the Assembly's Shorter Catechism, 313
Q. "Will that ever be thought a tedious task ?
A. No ; for it is the delight of gracious souls to do the
will of God ; and therefore of the most happy place it is
said, " there his servants shall serve him," Psal. xl. 8. Rev,
xxii. 3.
QUEST. II.
Q.. What rule hath God given to direct us, how we may
glorify and enjoy him ?
A. The word of God (which is contained in the scrip,
tures of the Old and New Testament) is the only rule to
direct us how we may glorify and enjoy him.
Q. How is this question connected with the preceding ?
A. As the former shows the end of our creation, so this
points out the rule or means for attaining to that end, viz,
the Scriptures.
Q. Why do we call the word of God the Scriptures ?
A. We call God's word the Scriptures, that is, writings,
by way of eminence ; because they are the most valuable and
useful writings in the world.
Q. Why are these writings called the word of God ?
A. Because God either spake them himself, or ordered
men to write them.
Q. Is not Christ called the Word likewise ?
A. Yes ; but Christ is the essential Word of God, and the
Bible is only the written word of God.
Q. Why is Christ called the Word of God ?
A. Because he is the express image of the Father, as our
words are the image or picture of our hearts.
Q. Seeing the Bible is mostly spoken and written by men,
is it not more properly the words of men, than of God ?.
A. No ; for though it be spoken and written by holy men,
yet they did it, not according to their own will or wisdom,
but as they were inspired and moved thereto by the Holy
Ghost, 2 Pet. i. 21.
Q. Who was the first penman of the holy scriptures ?
A. Moses.
Q. What part of them did he write ?
A. The first five books, viz. Genesis, Exodus, Leviticus?
Numbers, and Deuteronomy.
Q. What remarkable things doth his first book contain ?
A. The history of the creation of the world, of man's fall^
of the world's destruction by the flood, and many signa!
VOL, II. No, 13. B i
314? On the Assembly's Shorter Catechism.
transactions with respect to the church for above two thou=
sand years before Moses was born.
Q. If there were no writings before him, how could he be
certified of the truth of these things ?
A. By divine revelation, as well as human tradition.
Q. Why did God order his word to be written ?
A. That his church might have a fixed and standing rule
of faith and practice for all future ages, and might not be
imposed on by uncertain traditions.
Q, How could the church subsist, and religion be kept
pure for so long a time before Moses, when there was no
written word ?
A. By reason of the few families to which the church was
then confined, the long lives of the godly patriarchs, and the
frequent appearances of God unto them in dreams, visions,
and audible voices ; and also by sending his angels unto them.
Q. By what arguments do you prove that the scriptures
are the word of God, and that they were written by divine
inspiration ?
A. By the holiness of the matter of them, the heavenliness
of the style, the harmony of the different parts, the efficacy
of the doctrine on the soul, the many miracles wrought in
confirmation of them, and the joyful sufferings of martyrs, for
them.
Q. Is there not something else, that is more effectual to
persuade us of the divinity of the scriptures than all these ar
guments ?
A. Though these be sufficient to convince men of reason,
and to stop the mouths of gainsayers ; yet it is the Spirit of
God bearing witness by and with the scriptures in our hearts,
that only can establish us in the belief of the scriptures being
the very word of God, John xvi. 13.
Q. How are the scriptures divided ?
A. Into two parts ; viz. the scriptures of the Old and
New Testament.
Q. Why are they called a Testament ?
A. Because they contain God's will concerning the salva
tion of sinners, as it was revealed and confirmed by Christ
the testator. And this will is either called a Testament ot
Covenant.
Q. Do the scriptures of the Old and New Testament con
tain two different testaments or covenants ?
A. No ; they both hold forth one and the same covenant
of grace for substance, seeing we find the same Mediator, and
the same way of salvation through faith ia him, pointed at in
On the Assembly's Shorter Catechism. 315
both. But the circumstances and forms of administering this
covenant being so very different, it is distinguished into the
Old and New Testament, or the Old and New Covenant of
Grace.
Q. Why are the scriptures in the former part of the Bible
called the Old Testament ?
A. Because they contain the old dispensation of the cove
nant of grace before Christ's coming in the flesh, which was
by manifold rites, prophecies, types, and sacrifices, all pre
figuring the Messiah then to come.
Q. Why are the scriptures in the latter part of the Bible
called the New Testament ?
A. Because they set forth the new dispensation of the co
venant, by Christ's coming in the flesh to fulfil the types and
figures of the Old Testament, and instituting a more spiritual
worship in the room thereof, and revealing his grace more
clearly and extensively to the world.
Q. How could the first part of the Bible have the force of
a Testament, while it was not confirmed by the death of the
Testator ?
A. It was confirmed by Christ's death typically in slain
sacrifices, on which account Christ is called the " Lamb slain
from the foundation of the world." And the blessings of the
Old Testament, being disponed to believers, in view of the
actual death of the Testator prefigured by the slaying of the
sacrifices, were upon their believing made good to them.
Q. Are the scriptures of the Old Testament a part of our
rule, as well as the New ?
A. Yes ; for they express much of Christ and his gospel ;
they contain the moral law, and are often cited in the Nevy;
Testament, Mat. xxii. 29, &c. John v. 39. Acts xvii..ll.
Rom. xv. 4. 1 Cor. x. 6. Heb. iv. 2. Gal. iii. 8.
Q. Are the writings in the Apocrypha books to be read
and received as the word of God ?
A. No ; for though they are useful, as many other human
writings, yet they are no part of holy scripture ; seeing we
find they are not written in the original language of the Old
Testament, nor by any of the inspired Prophets, but after
Malachi, that was the last of them : Nor were they owned
as canonical by the Jews, to whom of old were committed
the oracles of God.
Q. Doth the authority of the scriptures depend upon the
testimony of the church ?
A. No ; for the church herself is built on the scriptures
S16 On the Assembly's Shorter Catechism.
as her foundation, and whatever the church teaches is to be
tried by them, Eph. ii. 19, 20. Isa. viii. 20. Acts xvii. 11.
Q; Is there nothing else to be received as a rule to direct
us in the way to happiness, but the holy scriptures ?
A. No 5 not our natural reason, as Deists assert ; not un-
\vritten traditions, as Papists teach ; not the light within, or
spirit without the scriptures, as Quakers and enthusiasts pre
tend to, Isa. viii. 20. Gal. vi. 16. 1 John iv. 1, 6.
Q. Why is not the light of nature or reason sufficient to
direct us in the way to happiness ?
A. Because, though it teach us that there is a God, and
that he is to be worshipped ; yet it cannot discover to us the
wonderful work of redemption through Jesus Christ.
Q. But is the word of God sufficiently plain, full, and
perfect, to be a rule to us ?
A. Whatever Papists object against it, to make way for
their traditions and papal decrees ; yet the rule of God's
word is sufficiently plain and complete, as it contains the
whole counsel of God concerning all things necessary for us
to know or believe for promoting God's glory and our salva
tion. And this we have, either in express words, or in just
and necessary consequences, obvious to the weakest under
standing, 2 Tim. iii. 15, 16, 17. Psal. xvi. 7, 8, 9. Psal.
cxix. 105, 130.
Q. Do the scriptures then contain the whole revealed will
of God to the world ? A. Yes.
Q. Are we to believe nothing but what we have written
in the word of God ?
A. Yes ; many things, though not as necessary to sal
vation.
Q. Is the word of God to be observed as pur rule of wor
ship, as well as of faith ? A. Yes.
Q. Is it not lawful for us to add some decent inventions to
the worship of God, as the sign of the cross in baptism,
kneeling at the Lord's supper, bowing to the altar, the organ
in praise, &c. ?
A. No ; not a pin should be added to the tabernacle, but
what is of God's own appointment, Heb. viii. 5.
Q. What doth the apostle call such inventions and ad-
ditions ?
A. Beggarly elements and will- worship, Gal. iv. 9. Col.
ii. 23.
Q. What will God say to those who add them ?
A. He will say to them as to the Jews, Isa. i. 12. " Who
hath required these things at your hands?"
On the Assembly's Shwter Catechism, 517
.. Q. How should we value the scriptures ?
A. We should reckon it a great mercy and privilege that
we have God's will revealed in them, as a light to guide us
in the way to heaven ; and therefore we should dearly lovr
them, and daily use them.
Q. Are they not in a miserable case who want the scrip
tures ?
A. Yes ; for where there is no vision the people perish,
Prov. xxix. 18.
Q. Will the word save any without the Spirit's influence ?
A. No.
Q. What will become of those who have the word, ancj
yet despise it ?
A. They will be destroyed, Prov. xiii. 14,
QUEST. III.
Q. What do the scriptures principally teach ?
A. The scriptures principally teach, what man is to be«
lieve concerning God, and what duty God requires of man.
Q. What are the two great lessons which the scriptures
teach us ?
A. The scriptures teach us, first, The truths we must be
lieve. 2dly, The duties we must perform.
Q. Why is faith put before obedience ?
A. Because faith is the spring and principle of all true
obedience, and no duty can be performed acceptably without
it, Heb. xi. 6.
Q. What do the scriptures teach us to believe concerning
God?
A. Three things ; as, 1. That God is. 2. What God is.
3. What God doth. And therefore we should aim to grow
in the knowledge and belief of the being, the nature, and the
works of God.
Q. Ought we not in the first place to study to be esta
blished in the belief of the being of a God ? A. Yes.
*Q. How doth it appear that there is a God ?
A. This is evident, not only from the Bible, but also from
the light of nature, the works of creation, the being of the
heavens, earth, and sea, with the various creatures therein :
the beautiful order and motion of the luminaries of heaven,
the regular ebbing and flowing of the sea, the wonderful
frame of man's body and soul, the miracles which have been
wrought, the prophecies which have been fulfilled, the con-
318 On the Assembly's Shorter Catechism.
sent of all nations to this truth, and the conscience of man,
which accuses him when guilty, and excuses him when in
nocent : All these do plainly declare the being of God, to
the confounding of all those who would oppose this most clear
and evident truth.
Q. How do we call those who think there is no God ?
A. We call them Atheists.
Q. What doth the Spirit of God call them ?
A. Fools, Psal. xiv. 1.
Q. Why are they called fools ?
A. Because what they imagine is contrary to the rational
dictates of their own souls, and the common sentiments of all
the wise and sober part of mankind, and also against the tes
timony of every creature ; seeing the being and wisdom of
God may evidently be seen in every thing we set our eyes
upon 5 as a bird, a fly, a tree, a flower, and every pile of grass.
QUEST. IV.
Q. What is God?
A. God is a Spirit, infinite, eternal, and unchangeable, in
his being, wisdom, power, holiness, justice, goodness, and
truth.
Q. Is it possible for creatures to give any perfect defini
tion of God ? A. No.
Q. Are not all our uptakings of the nature and essence of
God most imperfect ? A. Yes.
Q. WThy are they so ?
A. Because the nature of God, being spiritual and infinite,
is so exalted above us, that he cannot be declared by human
speech, perceived by human sense, or conceived by human
understanding, Job xi: 7, 8, 9.
Q. What sort of substance is God ?
A. God is a Spirit, John iv. 24.
Q. What is a spirit ?
A. An invisible being or substance, that hath understand
ing and will, without a body or bodily parts, Luke xxiv. 39.
Q. Are not angels and the souls of men spirits too ?
A. Yes.
Q. What difference is there between God and these spirits ?
A. These are but finite spirits, created by God, and de
pendent upon him ; but God is an uncreated Spirit, infinite
and independent, who made all things according to his plea
sure.
I
On the Assembly's Shorter Catechism. 319
Q. If God be a Spirit, how do the scriptures ascribe
face, eyes, ears, mouth, hands, and other bodily parts, unto
God?
A. These are not proper, but only figurative expressions
of God j for if God should speak in his own language, and
describe himself to us as he really is, we could not under
stand him ; therefore he is pleased to speak of himself to us
after the manner of men, in condescension to our weak capa
cities, who cannot conceive of the divine perfections and
operations without such shadows and resemblances. Where
fore we must understand all these bodily parts in a spiritual
sense.
Q. What ought we to understand by them ?
A. By the face of God, we are to understand the mani
festation of his favour ; by his eyes, his omniscience and
watchful providence ; by his ears, his readiness to hear onr
prayers ; by his mouth, the revelation of his will ; by his
hand or arm, the greatness of his power ; by his heart, the
sincerity of his affection ; by his bowels, the tenderness of
his compassions ; by his feet, the ubiquity of his presence.
Q. If God be a Spirit, how was man said to be created
after the image of God ?
A. The image of God in man did not consist in any bodily
shape or likeness, but in the spiritual faculties and excellen
cies of his soul, in regard of its being a spirit, invisible, im
mortal, knowing, righteous, and holy.
Q. Is it lawful to represent God, who is a Spirit, by any
image or picture, as the Papists pretend to do, for an help in
worship ?
A. No ; for, as it is impossible to do it, so it is most sin
ful to attempt it ; seeing such mean representations are a
great disparagement to the majesty of an infinitely glorious
God, and also a manifest contempt of his laws, which strictly
forbid any such practice, Deut. iv. 15, 16. Isa. xl. 18,
Acts xvii. 29.
Q. How is it that God is described to us in the Catechism ?
A. By his essential properties, or excellencies which we
find ascribed to God in scripture, commonly called his at
tributes.
Q. How are the attributes of God divided ?
A. Into two sorts ; some being incommunicable, and other*
called communicable.
Q. What are the incommunicable attributes of Go<^ men-
tioned in the answer ?
320 On the Assembly's SJwrter Catechism.
A. They are three, viz. his infinity, eternity, and un-
thangeableness.'
Q. Why are these called incommunicable ?
A. Because they cannot be communicated to any creature •
and there is no resemblance of them to be found in creatures.
Q. What are those attributes of God which are called com
municable ?
A. They are six, viz. his wisdom, power, holiness, justice,
g'oodness, and truth.
Q. Why are these called communicable ?
A. Because there are some faint rays or resemblances of
them to be seen in some creatures, as in good men and good
angels ; and hence they are called wise, holy, just, good, &ca
Q. What is it to be infinite ?
A. It is to be without all measure, bounds, or limits.
Q. In what respect is God said to be infinite ?
A. 1. In respect of his essence, greatness, and glory ; and
so he is immense, unsearchable, and incomprehensible. 2. He
is infinite in his wisdom, power, and all the other perfections
of his nature ; no bounds can be set unto them. 3. In res
pect of place, being every where present, and unbounded by
any placet 4. In respect of duration, being eternal, and
bounded by no time.
Q. What understand you by God's being eternal ?
A. That he is without beginning, and without end ; which
no creature can pretend to ; for though angels and men's souls
have no end, yet they had a beginning ; but God, who made
them, is " from everlasting to everlasting," Psal. xc. 2.
Q. What do ye understand by God's being unchangeable ?
A. That he is still the same, and subject to no variable
ness or change, either with respect to his essential perfec
tions, or his counsels and designs, or his love and favour to
wards his people, Psal* cii. 27 '. Isa. xlvi. 10. Rom. xi. 22.
James i. 17.
Q. If God be unchangeable, how is repentance attributed
to him in scripture, as Jer. xviii. 8. and other places ?
A. Not properly, but improperly. God there speaks of
himself after the manner of men, because he doth the same
thing which men do when they repent and change their
minds ; he alters the course of his dispensations, but
still without any change of counsels. For, whatever change
appears in God's outward conduct, it is exactly according to
his infallible prescience and immutable will ; and doth not
import any change of mind in God, as it doth in us,
Q, What is meant by the wisdom of God ?
On, the Assembles Shorter Catechism, 321
A. That essential perfection, whereby he perfectly knows
all things, and skilfully orders and disposes all things to their
proper ends, for his own glory.
Q. Wherein doth the wisdom of God most brightly appear ?
A. God's wisdom shines, forth both in his works of crea
tion and providence ; but the brightest discovery we have of
it is in the contrivance of our redemption by Jesus Christ, in
a way that both satisfies justice in the punishment of sin, and
magnifies mercy in the salvation of the sinner, Psal.-civ. 24.
Col. ii. 3.
Q. What is the power of God ?
A. That essential property of God, whereby he is Al
mighty, or able to do all things that he pleaseth to have done,
Gen. xvii. 1. Jer. xxxii. 17.
Q. We read of God, that he cannot lie, repent, or deny
himself: How then is he able to do all things ?
A. These things are not objects of power. The doing of
them, being contrary to God's holy nature and veracity,
would argue imperfection and weakness, but not power. .
Q. Wherein is God's almighty power discovered to us ?
A. In creating the world by his word, and upholding all
things in it, in conquering the power of hell by Christ's
death, in working miracles, raising the dead, converting sin
ners, preserving his church, and subduing his enemies, llonic
i. 20. Heb. i. 3. 1 Cor. i. 24. Eph. i. 19. Mat. xvi. 18.
Q. What is the holiness of God ?
A. That essential perfection, whereby he is infinitely pure$
and free from all iniquity, Ipveth righteousness, and abhor-
reth all sin and impurity, Heb. i. 13.
Q. Wherein doth God's holiness, and hatred of sin appear ?
A. In making pure and holy laws, encouraging men to
obey'them ; threatening and punishing sin, which is contrary
to them ; and especially in sending his eternal Son to assume
our nature and live in it, to be a pattern of holiness to us ;
and also to die, that he might root out sin and impurity, and
purchase perfect holiness for us, Rom. vii, 12. 1 Thess. iv. 3*
Eph. v. 25, 26, 27.
Q. What is the justice of God ?
A. It is the perfect equity of his nature, which inclines
him to will what is just and right, to render to every man his
due, and to deal righteously with all his creatures.^
Q. What discoveries have we of the justice of God ?
A. In sending terrible judgements upon men for their sins
in this world, and executing eternal vengeance upon the
VOL. IT. No, 14. S s
On the Assembly's Shorter Catechism.
wicked in hell ; and in rewarding the righteous upon the ac
count of Christ's merits, Rom. ii. 5, 6, &c. 2 Thess. i. 7, 8, 9.
2 Tim. iv. 8.
Q. What is the greatest evidence of the justice of God
that ever he gave to the world ?
A. His pouring out the vials of his wrath upon his own
Son, when he stood surety for us ; and exacting full satisfac
tion from him for all the debts or sins of an elect world, with
out abating him one farthing, Isa. liii. 4. Rom. iii. 25, 26.
Rom. viii. 32,
Q. Doth God's infinite justice hinder him from being
merciful ?
A. No ; for, through Christ's mediation, he exerts his infi
nite mercy and goodness to the world, as well as his justice.
Q. Wherein doth the goodness and mercy of God appear ?
A. In our daily preservation, and supplying the wants of
all his creatures j in sparing his enemies, and chiefly in pro
viding Christ to be a surety for them ; in offering them sal
vation through him, and particularly in pardoning, sanctify
ing, and giving eternal glory to alt who believe in him.
Q. What is the truth of God >
A. That essential property which always inclines him to
be sincere and true in what he saith, and to be faithful in
fulfilling his word.
Q. Wherein doth the truth and faithfulness of God appear ?
A. In accomplishing the predictions recorded in his word,
in executing his threatenings against the wicked, and in ful
filling all his promises to his people, Mat. xxiv. 35. Zech.
i. 6. Heb. x. 23.
Q. Wherein doth these perfections of wisdom, power, ho
liness, justice, goodness, and truth, which belong to God, dif
fer from those we find in angels or men ?
A. These perfections being essential to God, he is infinite,
eternal, and unchangeable in them ; but any inferior degree
of these perfections we see in creatures, the same is commu
nicated from God to them, and is subject to change.
QUESTION V.
Q. Are there more Gods than one 9
A. There is but one only, the living and true God.
Q. In what respect is God said to be one ?
A. God is one, Ist9 In opposition to mixture and compo
sition, he being a most pure and simple essence. Zdht, In
O/i the Assembles Shorter Catechisn. 323
opposition to multitude, he being numerically one in essence
and nature, and no other like him.
Q. Why is God said to be the one only God ?
A. To shew that though there be others that bear the name
of gods in the world, yet there is none really God, but he
alone, 1 Cor. viii. 4, 5, 6.
Q. Why is this one God called the living God ?
A. To distinguish him from the dead idols of the nations,
and to shew that all life, natural, spiritual, and eternal, is ori-
finally in him, and from him only, Psal. cxv. 4, 5. John v.
6. 1 Tim. vi. 13.
Q. Why is he called the true God ?
A. To distinguish him from all the false and imaginary
deities that are in the world, Jer. x. 10, 11, 15.
Q. Who are these mentioned in scripture that bear the
name of God, beside the true God ?
A. We find several called gods, as the heathen idols, the
devil, Antichrist, and magistrates, 1 Cor. viii. 5. 2 Cor. iv.4.
2 Thess. ii. 4. Psal. Ixxxii. 6.
Q. Why are the Heathen idols called gods ?
A. Not that there is any thing of true divinity in them,
but because their deluded worshippers fancied that they were
gods, and reputed them so.
Q. Can any of the gods among the Heathen give rain ?
A. No, Jer. xiv. 22.
Q. Can they create a world, or know the heart ?
A. No, they cannot, and therefore ought not to be wor
shipped, Jer. x. 11.
Q. How is the devil called god ?
A. He is called the god of this world, because he rules over
the unregenerate world ; he usuips divine homage, and is ac-
tuaily worshipped in many parts by the Heathen, 2 Cor. iv. 4.
Deut. xxxii. 17. Rev. ix. 20.
Q. How is Antichrist called god ?
A. In respect of his usurping the titles, homage, and pre
rogatives which are only due to God, 2 Thess. ii. 4.
Q. How are magistrates called gods ?
A. Only improperly, and by participation; they being
God's vice-gerents on earth, to minister justice to others,
Psal. Ixxxii. 6.
Q. Do not some make the world their god ?
A. Yes ; and hence covetous men are called idolaters, Eph.
v. 5. Col. iii. 5.
Q. Why are they called so ?
Ss
324 On the Assembly's Shorter Catechism.
A. Because they set their hearts upon the world more than
upon God.
Q. Do not some make a god of their belly ?
A. Yes, Phil. iii. 19.
Q. How are they guilty of this ?
A. By studying to serve and please their belly more than
God.
Q. Howdo ye prove that there is but one God, and no more?
A. \st9 From holy scripture, that doth frequently assert
this ; as hi Deut. vi. 4. Mai. ii. 10. Mat. xix. 17. 1 Cor. viii.
4, 6. 2dlyi From reason ; for, seeing God is an infinite,
omnipotent, independent, and most perfect Being, and also
the first cause of all things ; reason must certainly conclude
that there can be but one such Being, and no more, and that
there cannot be a plurality of infinites and first causes.
Q. Who are they that are guilty of multiplying gods to
themselves ?
A. Both the Pagans and the Papists ; seeing they actually
worship and pray to others besides the one true God ; so do
the Papists to saints and angels.
Q. But may not professed Protestants be chargeable with
multiplying gods to themselves ?
A. Yes ; for though they profess to own and worship the
one true God only, yet many set up idols in their hearts, and
study to serve and plesse other things more than God, Ezek.
xiv. 3. Phil. iii. 19.
Q. What is incumbent 011 us, when others will not worship
and serve this one true God ?
A. We should, with Joshua, resolve and say, that we and
ours will serve the Lord, Josh. xxiv. 15.
Q. Doth any man serve God for nought ?
A. No ; for he rewards all his faithful servants with a
crown of life, Rev. ii. 10.
QUESTION VI.
Q. How many Persons are there in the Godhead ?
A. There are three Persons in the Godhead, the Father,
the Son, and the Holy Ghost, and these three are one God5
the same in substance, equal in power and glory.
Q. What is meant by the Godhead ?
A. The divine nature or essence.
Q. Is this word Godhead to be found in scripture ?
A. Yes, in Acts xvii. 29. " We ought not to think the
Godhead is like unto gold or silver," &c.
On tlie Assembly's Shorter Catechism. 325
Q. Are there three essences or natures in the Godhead ?
A. Wo, but only three Persons in one divine essence.
Q. How do ye prove that there are fhree Persons in the
Godhead?
A. 1st, From that express assertion, 1 John v. 7. " For
there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost, and these three are one." 2c%,
From the institution of baptism, Mat. xxviii. lb'. u Go ye
therefore and teach all nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Ghcst." 3t%,
From the apostolical benediction, 2 Cor. xiii. H. u The grace
of the Lord Jesus Christ, the love of God5 and the commu
nion of the Holy Ghost, be with you ail. Amen."
Q. What do ye think of that proof of the Trinity which is
brought from Christ's baptisnj at Jordan ? Mat, iii. 1(5, 17.
A. It is most clear ; for there the Father is manifested by
a voice from heaven, the Son by his bodily appearance upon
earth, and the Holy Ghost by lighting on him in shape of a
dove.
Q. Well, then, is the Father God, the Sou God, and the
Holy Ghost God ?
A. Yes, each one of them is God.
Q. Will not that make three Gods ?
A. No ; these three Persons are but one God ; because the
same divine nature or essence is in all the three.
Q. What mean you by a Person in the Godhead ?
A» It is the divine nature subsisting in a different way, and
distinguished by different personal properties.
Q. What are the different personal properties of the three
Persons in the Godhead ?
A. It is proper to the Father to beget the Son, and send
out the Holy Ghost : It is proper to the Son to be begotten
of the Father, and to send out the Holy Ghost : It is proper
to the Holy Ghost to proceed by emanation from the Father
and the Son. All which appears from these scriptures, PsaK
ii. 7. Heb. i. 5, 6,8. John i. 14, 18. John xv. 26. Gal. iv. 6.
Q. Is none of these Persons before another" in order of time ?
A. No ; for they are all co-eternal.
Q. Is one of them before another in order of dignity or
greatness ?
A. No ; for they are all equal in power and glory.
Q. Why then are they named in this order, the Father, the
Son, and Holy Ghost ?
A. To denote the order of subsisting and working which
ihey have among themselves : The Father subsisting and
326 On the Assembly's Shorter Catechism*
working from himself; the Son subsisting and working from
the Father; and the Holy Ghost subsisting and working from
the Father and the Son, John v. 19. John xvi. 4.
Q. Which of these Three Persons made the world ?
A. Each of them made it, as is evident from the scriptures,
which ascribe the works of creation to all the Three, Gen. i.
1, 2, 26. Isa. Ixii. 5. Heb. i. 2. John i. 3. Col. i. 16. Job
xxxiiu 4. Psal. xxxiii, 6. Isa, xl. 12, 13.
Q. Which of the Three Persons became man ?
A. The Son, who is the second Person of the glorious Tri
nity ; and since his incarnation he is called the Lord Jesus
Christ.
Q. How doth it appear that Christ the Son is God equal
with the Father ?
A. From the holy scriptures, in which \ve find the same
names, titles, attributes, works, worship and honour, ascribed
to the Son, as they are to the Father.
Q. What are those essential names and titles which are
ascribed to the Son equally with the Father ?
A. Even those which are most eminent and glorious, such
as, God, The Lord God of the prophets, King of kings and
Lord of lords, The great God, The mighty God, The true
God, The only wrise God, God over all, blessed for ever.
And also, he is called JEHOVAH, which is the peculiar in
communicable name of the only true God; For all which see
these plain texts, John i. 1. 1 Tim. iii. 16. Rev. xxii. 6.
Rev. xix. 16. Titus ii. 13. Isa. ix. 6. 1 John v, 20. Jude 25,
Rom. ix. 5. Zech. ii. 10. Jer. xxiii. 6. Psal. Ixxxiii. 18.
Q. What are the divine attributes which are ascribed to
the Son equally with the Father ?
A. The holy scripture asserts, 'that he is the Eternal, Un
changeable, Almighty, Omniscient, Omnipresent, Infinite in
holiness, justice, goodness, and truth ; as in these texts, Mic.
Y. 2. Heb. vii. 3. Heb. xiii. 8. Rev. i. 8. John ii. 24, 25.
John xxi. 17. Rev. ii. 23. Mat. xviii. 20. Isa. vi. 3, Rev,
iii. 7. 2 Tim. iv. 8. Epb. iii. 19. Rev. i. 5.
Q. What are those divine works ascribed to Christ the
Son, which prove him to be the true God ?
A. The scripture ascribes to him the creation of the world,
the preservation and upholding of all things, the working of
miracles by his own power, the forgiving of sins, the working
of faith and repentance, the quickening of dead souls, the
opening of the understanding, bestowing of the Spirit, raising
the dead at the last day, judging of the world, and giving of
eternal life, Jchn i. 3, 10. Coi. i. 16, 17. Heb. i. 3. Mark
On the Assembly's Shorter Catechism. 32?
v* 41. Mark ii. 5. Heb. xii. 2. Acts v. 31. John v. 21, 25,
28, 29. Luke xxiv. 25. John xx. 22. Acts ii. 33. 2 Tim. iv. 1 .
John x. 28.
Q. What is that worship and honour ascribed to Christ the
Son, which prove him to be the true God ?
A. We find the same religious divine worship and adora
tion given to him as to the Father, both by angels and men.
As also, he is made the object of faith, of prayer, of praise,
and of sacramental dedication, equally with the Father ; as
we see in these texts, Heb. i. 6. Mat. viii. 2. Mat. xiv. 13.
John xiv. 1. Acts vii. 59, 60. 1 Cor. 1, 2. Actsix. 14. Rev.
v. 12, 13. Mat. xxviii. 19. Acts xix. 5.
Q. Is it not the Father's express will, that all men should
honour the Son, even as they honour the Father ?
A. Yes, as in John v. 22, 23.
Q. Doth not God the Father call Jesus Christ his fellow
or equal ?
A, Yes, as in Zech. xiii. 7.
Q. Did not Christ think himself to be equal with him ?
A. Yes ; for it is said, u He thought it not robbery to be
equal with God," Phil. ii. 6.
Q. If the Son be God with the Father, how saith Christ,
" My Father is greater than I ?" John xiv. 28.
A. Christ doth not speak there of his divine nature, for in
respect of that, he and his Father are equally great : and
therefore he saith, u I and my Father are one." And it
cannot be otherwise, since one and the same infinitely great
Godhead is the undivided nature of them both : But in the
place objected, as the context shews, Christ doth speak of his
mediatorial office to which he is appointed by the Father,
and in which respect he is the Father's servant.
Q. Is there not great absurdity in maintaining the Son to
be inferior to the Father in respect of his divine nature ?
A. Yes ; for it would lead us into polytheism, or the set
ting up of two Gods, and two objects of worship, the one
supreme, and the other subordinate : besides, it would make
Christ no God in a proper sense ; for inferiority or depend
ency is inconsistent with the notion of the Deity.
Q. How doth it appear that the Holy Ghost is God equal
with the Father and the Son ?
A. By the same arguments that prove the divinity of the
Son : for the Holy Ghost hath the same names, attribute?,
works, worship, and honour ascribed to him, which the Fa
ther and the Son have. He is called God, Jehovah ; he is
eternal* omniscient, omnipresent ; he created tbe world.
328 On the Assembles Shorter Catechism,
raculously formed and furnished Christ's human nature, ai>d
inspired the prophets and apostles j he raises the dead, rege
nerates and sanctities his people : and he is the object of di
vine worship, of prayer, and sacramental dedication. For ai!
which, see these texts, Acts v. 3, 4. Ezek. iii. 24, 26. Heb.
ix. 14. 1 Cor. ii. 10. Luke ii. 26. Psal. cxxxix. 7, 8. Psal,
xxxiii. 6. Job xxvi. 13. Mat. i. 18. Luke iv. 18. 2 Pet. i.
21. Horn. viii. 11. John iii. 6. 2 Thes. ii. 13. Cant. iv. 16.
2 Cor. xiii. 14?. Mat. xxviii. 19.
Q. Do we not receive distinct blessings and benefits from
these glorious Persons ?
A. Yes ; the Father contrived the ransom, and sent the
Ransomer ; the Son undertook and came to be our Redeem
er ; and the Holy Ghost applies the redemption to us.
Q. Ought not, then, a distinct glory to be given to each
of the blessed Three ?
A. Yes ; and this will be the work of the redeemed with
the angels for ever, Rev. i. 4, 5, 6* Rev. iv. 8* &c. Rev. v.
9, &c.
Q. How are we to worship one God in three persons ?
A. We are to worship God in Christ the Son, by the Spi
rit. We must ask of the Father in the name of the Son, and
by the assistance of the Holy Ghost, John xvi. 23. Eph. v.
20. Jude 20.
Q. Could ever the doctrine of the Holy Trinity be known
by the light of nature ?
A. No ; and this should make us thankful for the light «f
revelation.
Q. Can this mystery of One in Three, and Three in One,
be comprehended by human reason ?
A. No ; the shallow capacities of men cannot fathom the
deep things of God. This great mystery is what we should
believe, reverence, and adore, seeing we have the most plain
and positive assertions in God's word, of a Trinity of persons
in an unity of essence.
Q. Is there any thing in religion contrary to reason ?
A. No.
Q. Are there not many things in it above the reacli of hu
man nature ? A. Yes.
Q. Is it just to reject what our nature cannot account for?
A. No ; for then we should deny every one of God's essen
tial perfections, for each of them doth infinitely transcend our
thoughts ; nay, we should deny that we have immortal souls,
and many other things in nature that our reason cannot search
oiU, such as the motions of the wind and tide, &c.
On the Assembles Shorter Catechism. 329
Q. What shall we think of those who deny the Trinity, or
refuse the divinity of the Son or Holy Ghost ?
A. That they are blasphemers and damnable heretics, see
ing they deny such great and fundamental truths of God, so
clearly revealed in his word.
r., QUESTION VII.
Q. What are the decrees of God ?
A. The decrees of God are, his eternal purpose, according
to the counsel of his will, whereby, for his own glory, he hath
fore-ordained whatsoever comes to pass,
Q. What do you understand by God's decrees ?
A. His eternal purpose and appointments concerning the
things that shall be in time and through eternity.
Q. Were ail God's decrees framed from eternity ?
A. Yes.
Q. Doth God purpose nothing, upon new emergencies in
time, but what he has before decreed ?
A. No; Acts xv. 18. Isa. xlvi. 10.
Q. And doth nothing fall out in time but according to these
eternal decrees? A. No, Eph. i. 11.
Q. Would it be blasphemy in one to say that God is the
author of sin ? A. Yes.
Q. Would it make God the author of sin, to say that he
had decreed sinful actions ?
A. It would indeed be blasphemy to say that he had de
creed to effectuate sin ; but it is not so to say that he hath
decreed to permit sinful actions, and to over-rule them to his
own glorious purposes.
Q. How doth it appear that God may have such a holy
hand about the sinful actions of men ?
A. JFrom several instances of scripture ; particularly that
in Acts ii. 3. where Peter chargeth home upon the Jews their
crucifying of Christ with wicked hands, and yet at the same
time says, That he was delivered up for that end by the de
terminate counsel and fore-knowledge of God. See also Acts
iv. 27, 28. where we may see, that God's designing the cru
cifixion of Christ from eternity, and bringing the greatest good
out of it to mankind, was no manner of excuse for the wicked
part the Jews acted in it ; seeing it flowed from a wicked
principle in them, and was their own voluntary act and deed.
Q. What counsel hath God in fore-ordaining all things ?
A. The counsel of his own will, which was according to
infinite wisdom, and the highest reason, Eph. i, 11, Isa.xl. 13,
VOL. II, No, 11 T t
On the Assembly's Shorter Catechism.
Q. For what end did God decree all things ?
A. For his own glory, Rom. xi. 36.
Q. What perfections of his did he design thereby to glo
rify ?
A. His wisdom, power, holiness, justice, goodness, and
truth.
Q. Can nothing fall out in time to alter God's decrees ?
A. No.
Q. How appears it that his decrees are unchangeable ?
A. Because changing would import weakness, and that he
did not foresee the letts and stops in the way of his purposes,
Q. Do the many changes that fall out in time, such as
God's making the world, and afterwards destroying it, import
any alteration in God's counsels or decrees ?
A. No ; for God from eternity, by his immutable decree,
did fore-ordain all these alterations.
Q. Doth the immutability of God's decrees take away the
free-will of rational creatures in performing their actions ?
A. No, but rather doth establish it ; because God hath de
creed to bring about his purposes in a way agreeably to the
nature and liberty of free agents, without any constraint upon
their will, it being easy for infinite knowledge to foresee how
they will incline and determine in every different situation.
Q. Are there not many casual things that fall out in the
world, which may be ascribed to chance ?
A. No ; for though there be many things casual or contin
gent in respect of second causes or instruments, as falling out
without or beyond their design ; yet there is nothing that falls
out by chance, or is casual in respect of God, that foresees
and cletermines every thing that comes to pass.
Q. Hath not God predestinated some to eternal life ?
A. This is plainly asserted in scripture, Eph. i. 4f 5, G.
2 Thess. ii. 13.
Q. Was their foreseen faith, repentance, or good works,
the cause of this decree ?
A. No, but only the effect of it : for God decreed all these
as necessary means to eternal life, as is clear from the fore-
cited texts, Eph. i. I, 5, 6. 2 Thess. ii. 13. and from Acts
xiii. 48. " We are chosen, that we should be holy, not be
cause we are holy."
Q. What then was the cause of God's decree of election ?
A. Nothing but his good pleasure and free love, Rom. ix.
1 1, 13, 18. No man hath any ground of boasting ; for God
hath passed by one, and pitched upon another, according to
bis sovereign will and pleasure.
On the Assembly's Shorter Catechism. 331
QUESTION VIII.
Q. How doth God execute his decree* 9
A. God executeth his decrees in the works of creation ami
providence.
Q. What do you understand by God's executing his decrees?
A. His bringing to pass the things which he had before or
dained.
Q. Are God's decrees brought to puss in his works in
time ? A. Yes,
Q. What are these works of God ?
A. His works of creation and providence.
Q. Are these all the works of God, which he hath decreed
to bring to pass? A. Yes.
Q. Is not the work of redemption a part of God's \voiks
which he hath decreed from eternity ?
A. Yes ; but this is here included in God's work of provi
dence ; and indeed, his work of redeeming lust sinners is the
most glorious part of his providence towards men,
Q. What is the difference between God's executing or bring
ing to pass his works of creation, and his works of providence ?
A. The former he executed in six days, but the latter he
continues still to execute ; the one without means, but the
other usually by means.
Q. Are there not many of God's decrees yet to be executed ?
A. Yes ; but they all shall be executed in due time, in the
order God hath appointed, Isa. xlvi. 10. llev. i. 1. Rev.
xxii. 6. Rom. xi. 25, 26.
QUESTION IX.
Q. What is the work of creation ?-
A. The work of creation is, God's making all things of
nothing, by the word of his power, in the space of six days,
and all very good.
Q. What is it to create ?
A. It is to make something out of nothing ; and likewise
the making of a thing out of matter wholly unlit for it, as
man's body of the dust of the ground, is termed creating.
Q. Who is the Creator of all things ? A. God.
Q. Out of what did God make all things ?
A. Of nothing.
Q. How can that be said, seeing man was made of the dust
of the earth ?
Tt-2
332 On the Assembly's Shorter Catechism.
A. Because God made that dust out of nothing.
Q. Can none else create or make a thing out of nothing
but God ?
A. No; neither man or angel can create the least atom.
Q. Cannot an angel make a living creature ?
A. No, not so much as a fly.
Q. Can an angel turn any thing into nothing ? A. No.
Q. Can God do this ?
A. Yes, he could annihilate the whole world as easily as
he created it.
Q. Did God employ angels as his instruments in the work
of creation ? A. No.
Q. By what means then did God make all things ?
A I By the word of his power : " He spake, and it was
done," JPsal. xxxiii. 9.
Q. What was the word of power he made use of?
A. That in Gen. i. LET IT BE ; as, " Let there be light,
Let there be a firmament," and the like.
Q. In what time did God make all things ?
A. In six days.
Q. Could not God have made them in less time ?
A. Yes.
Q. Why then did he take so long time to do it ?
A. To give us a more distinct view of the order of the
creation, and to set us an example of working six days, and
resting the seventh.
Q. In what state did God make all things ?
A. God made all things at first very good, Gen. i. 31.
Q. What is the meaning of these words, *' all very good?"
A. That, of all the things that were made, there was none
of them marred in the making; all of them answered the
Creator's design, and were fit to shew forth his glory.
Q. If all God's works are very good, then whose work is
sin, that is so very evil ?
A. Sin is none of God's works ; it is only the work of the
devil, and of man, that was tempted by him.
Q. And whose workmanship are the devils, or who made
them ?
A. God made them angels of light, but they made them
selves devils by sin.
Q. When were the angels created ?
A. Certainly within the space <>i the six days mentioned by
Moses ; for iij^ that time we are told that God finished the
creating of the heavens with their hosts, Gen. ii. 1, 2. which
must include the angels, which are expressly called the bra-
On the Assembly's Shorter Catechism. 333
venly host, Luke ii. 13. And many think they were created
on the first day, with the empyreal heaven, Gen. i. 1. Job
xxxviii. 6, 7-
Q. Why was not Moses more express and particular with
respect to the creation of angels ?
A. Because it being his great design to give a history of
the church, and its original from the creation of the world, he
judged it sufficient for this purpose to give us no more but a
short account of the visible creation, to which angels do not
belong.
Q. For what end did God make the world ?
A. The Lord hath made all things for himself, and for the
manifesting of his glorious perfections, Prov. xvi. 4.
Q. What are the attributes of God which do most glo
riously shine forth in the works of creation ?
A. His infinite power, wisdom, and goodness.
Q. How is the glory of God's power displayed in making
the world ?
A. In his bringing all things of a sudden out of the womb
of nothing, by his bare word, Rom. i, 20.
Q. How doth the glory of God's wisdom shine forth herein ?
A. In the amazing variety of creatures, and the beautiful
order and harmony of all things ; the view whereof made the
Psalmist cry out, Psal. civ. 24. " O Lord, how manifold are
thy works ! In wisdom hast thou made them all."
Q. How is the glory of God's goodness manifested in crea
tion?
A. In providing such a commodious habitation for man be-
fore he gave him a being, and making all the creatures sub
servient to him, Psal. viii. 3,4, &c. Psal. xxxiii. 5.
Q. On which day of the creation did God make light to
shine ? A. .Upon the first day.
Q. Were the sun, the moon, and stars, made the first day?
A. No ; they were not made till the fourth day of the
creation.
Q. How could there be light made before the sun ?
A. It was easy for the great Creator to form a bright lumi
nous body, and carry it about to enlighten the world for the
three first days, and afterwards place that light in the sun,
moon, and stars, when they were created.
Q. When were the fishes created ? A. On the fifth day.
Q. When was man created ? A. On the sixth day.
Q. What did God do the seventh day ?
A. He rested from all his works, and sanctified it for his
Sabbath.
33 i On the Assembly's Shorter Catechism.
Q. Was God weary with his work, that he rested after it ?
A. No ; the Creator of the ends of the earth fainteth not,
neither is weary, Isa. xl. 28.
Q. What is to be understood then by God's resting?
A. His ceasing from work.
Q. What doth God teach us by this example ?
A. To cease from the labour of the week, and keep a se
venth part of our time holy to the Lord,
Q. Is it not evident, from sense and reason, as well as scrip
ture, that the world did not exist from eternity, but was created
some few thousand years ago, according to Moses' account ?
A. Yes ; it is clearly evident, from the lateness of the in
vention of arts, the foundation of cities, the erecting of states,
and the writing of histories, none of which do we tind so an
cient as the time of the creation fixed by Moses* Besides,
the being of mountains and valleys is a plain demonstration
that the earth was not from eternity ; for, seeing the rain still
\vasheth down some earth from the heights, if the smallest
quantity should but come down once in a thousand years, it is
certain the mountains would have been entirely levelled in au
infinite course of years, so that no height had now appeared.
Q. Would it not be profitable for us to meditate much upon
the beautiful and stupendous creation ?
A. Yes ; it would make us little in our own eyes, raise in
us an awful sense and veneration of God's power and majesty,
cause us hate sin, that brings disorder into this beautiful frame,
and help us to trust to our Maker's power and goodness in
all our straits and difficulties.
QUESTION X.
Q. How did God create man ?
A. God created man male and female, after his own image,
in knowledge, righteousness, and holiness, with dominion over
the creatures.
Q. Which is the principal creature upon this earth ?
A. Man.
Q. W7hy then was he made after all other creatures ?
A. Because God thought lit to make the world as an house
ready furnished for him, before he would create man to in
habit it.
Q, What sort of a creature is man ?
A. A compound being of soul and body, created male and
female.
Q What is male and female ?
On the Assembly's Shorter Catechism. 335
A, Man and woman.
Q. How many men did God create at first ?
A. Only one man and one woman.
Q. What are the two constituent parts of man ?
A. Soul and body.
Q. What is the soul of man ?
A. It is a spirit, rational, invisible, and immortal, by which
o, man exerts all vital and intelligent acts, lives, moves, un
derstands, and wills.
Q. How was man's soul made ?
A. God breathed into him, and he became a living soul.
Q. Of what was man's body made ?
A. Adam's body was made of the dust of the ground, a»d
Eve's was made of a rib from Adam's side.
Q. Can the body live without the soul ? A. No.
Q. Can the soul live without the body ? A. Yes.
Q. After whose image did God create man ?
A. After his own image.
Q. Did this lie in man's body, or in any bodily shape or
likeness ?
A. No, but in man's soul, which is a spirit endowed with
natural faculties and moral qualities, that bear some resem
blance of its Maker.
Q. Wherein doth the soul resemble God in its natural fa
culties ?
A. As it is an immortal spirit, endowed with understand
ing, will, and memory,
Q. Wherein did man at first resemble God in immortal
qualities ?
A. In his knowledge, righteousness, holiness, and dominion
over the creatures.
Q. What knowledge was man endowed with at his first
creation ?
A. He had a vast knowledge of God, of his law and will,
of his works and creatures; and those in the lower world he
knew well how to use and govern* And, as an instance of
his knowledge, he gave names to all the living creatures, suit
able to their natures, at the first sight of them, Gen. ii. 19, 20.
Q. What was that righteousness which man had at his first
creation ?
A. He had an upright and righteous will, which inclined
him to do justice to all his fellow-creatures.
Q. Wherein did his holiness lie?
A. In the parity of his soul and its affections, whcieby he
was inclined to hate all sin, love what wa* pure and ple.isant
On the Assembly's Shorter Catechism.
to God, and study a perfect conformity to his holy law both
in heart and life.
Q. Did not this holiness of nature fit man for communion
with God, and enable him to keep his law perfectly ?
A. Yes.
Q. Was not holiness the principal part of God's image in
man ?
A. Yes ; and still it is the excellency of man in any state,
whether in earth or heaven, seeing it is by this that he re
sembles God.
Q. Doth not knowledge beautify a man too ?
A. Yes, very much, if attended with holiness j but know
ledge without holiness is rather the resemblance of the devil
than of God, Gen. iii. 1. Acts xiiJ. 10.
Q. Was the dominion man at first had over the creatures,
any part of God's image in man ?
A. Yes ; for by it he resembled God in his authority and
government.
Q. What was that dominion which man had at first over
the creatures?
A. It was that authority which was given him over the fish
of the sea, fowls of the air, and beasts of the earth ; with
power to rule, use, and dispose of them at his pleasure, they
all being subject to his orders.
Q. Hath not man now lost this dominion in a great mea
sure ?
A. Yes ; for, with respect to the most part of creatures,
man now is either a terror to them, or they to him, which is
one of the bitter fruits of the fall. Since man hath rebelled
against God, no wonder the creatures prove rebellious and
disobedient to him.
QUESTION XL
Q. What are God's works of providence ?
A. God's works of providence are his most holy, wise, and
powerful preserving and governing all his creatures, and all
their actions.
Q. How doth it appear that there is a providence that go
verns the world ?
A. From plain scripture-assertions, and from the exact ac
complishment of scripture-prophecies ; as also from natural
things obvious to all, such as the exactness of the sun's mo
tions, diurnal and annual, that produce the most uniform re
volutions of day and night, the different seasons of the year,
On the Assembly's Shorter Catechism. 337
in order to provide us with the necessaries and comforts of life ;
and likewise the regular ebbing and flowing of the sea ; the
remarkable care for preserving and propagating all the differ
ent species of living creatures, whether rational, sensitive, or
vegetable ; besides many other surprising observations and
occurrences, all which convince us of the being of a wise pro
vidence that rules the world.
Q. What are the objects of God's providence, or the things
about which it is concerned ?
A. It reacheth all the creatures, and all their actions, Psal.
ciii. 19. John xv. 5. Acts xvii. 28.
Q. Is God's providence concerned about the meanest as
well as the highest creatures ?
A. Yes ; there is nothing so high that it is without its
reach, and nothing so mean that it is below its notice ; for, as
he rules in the armies of heaven, so he takes care of the very
ravens, sparrows, lilies, grass, and hairs of our head, Dan.
iv. 35. Mat. x. 29, 30. Mat. vi. 30. Luke xii. 24.
Q. If God take care of such mean creatures, will he not
much more take care of the household of faith ? A. Yes.
Q. What are the acts of God's providence about his crea
tures, and their actions ?
A. They are chiefly two, to- wit, his preserving and govern
ing of them.
Q. How doth he preserve his creatures ?
A. By upholding them in being, defending them from evil,
and providing them means of subsistence, Heb. i. 3. Psalm
cxix. 91. Psal. cxlv. 15, 16.
Q. Will not the creatures continue in their beings without
God's upholding of them ?
A. .No ; they would sink into nothing again without it $
and, in this respect, providence is as a continued creation, Acts
xvii. 28.
Q. Could not such creatures as the angels live and subsist
without God's providence ?
A. No ; no more than a fly, or any such creature.
Q. How doth God govern all his creatures, and their ac
tions ?
A. By directing them to their proper ends according to
their natures, producing events by them according to his plea-
sure, and over-ruling all their actions to his own glory, Psal.
cxlvii. 15, 16, &c. Prov. xvi. 9, 33.
Q. Did not God sometimes make his creatures act con
trary to their natural course and force ?
A. Yes, when he pleaseth to act miraculously, as in divid-'
VOL. II. No. H. IT u
338 On the Assembly's Shorter Catechism.
ing of the waters, causing iron to swim, and restraining the
force of fire, the fury of lions, &c.
Q. Doth the providence of God extend to all the actions
of men ?
A. Yes, to them all, whether they be good or bad, natural,
moral, or casual, Acts xvii. 28. John xv. 5. Exod. xxi. 12, 13.
Q. What hand hath Divine Providence about sinful actions ?
A. He hath a holy hand, in permitting them, limiting and
restraining them, and directing them to holy and wise ends,
beyond the intentions of the actors, Acts xiv. 16. Psal.
Ixxvi. 10. Isa. x. 5, 6, 7.
Q. How doth God permit men to fall into sin ?
A. He, in his just judgement, leaves them, or gives them
up to their own heart's lusts, and the instigations of Satan,
Psal. Ixxxi. 11, 12.
Q. Why doth God permit sin, when he can hinder it ?
A. In this he acts as a holy and just Judge ; when men re-
iuse his calls, and despise light and love, he justly punisheth
them by leaving them to themselves. And yet he is pleased
to temper justice with much mercy and wisdom ; for hereby
he shews men what evil is in their hearts, for their conviction
and humiliation, and how wonderfully he can turn about the
worst things to his own glory and the good of his church,
2Chron. xxxii. 31. Neh. ix. 28.
Q. Can you illustrate this by any instances from scripture ?
A. Yes ; it is evident, not only in the betraying and cruci
fying of Christ, mentioned before upon the seventh question^
but also in the selling of Joseph in Egypt. The actors meant
it for evil, but God turned it about for great good, Gen. 1. 20.
Q. Who are those about whom, the providence of God is
most especially concerned ?
A. The church, and all who are true believers ; when
others have only God's common and general providence to
look to, these have his special providence to depend upon,
seeing he hath promised to make all things work together for
their good, Rom. viii. 28.
Q. What are the properties of God's providential acts ?
A. There are three mentioned in the answer : 1. They are
most holy, without spot or blemish. 2. Most wise, without
mistake or error. 3. Most powerful ; they cannot be stopt
or resisted, Psal. cxlv. 17. Rom. xi. 33. Dan. iv. 35.
Q. If God doth govern the world so wisely, why doth he
Jet his people be afflicted, and his enemies prosper in the world ?
A. God's wisdom is hereby glorified : for these dispensa
tions, however crooked they seem to us, are wisely ordered
On the Assembly's Shorter Catechism. 339
to carry on the salvation of his people, and destruction of his
enemies.
Q. Are there not many who practically deny God's provi
dence ?
A. Yes ; such as those who do not consult with God iu
their undertakings, nor seek his blessing thereupon ; and those
who ascribe their success more to second causes than unto
God ; and those who are impatient under afflictions, distrust
God in their straits, or betake themselves to unlawful shifts
to obtain what they want.
Q. What regard ought we to shew to the providence of God ?
A. We ought by prayer to interest providence in all our
affairs, and depend upon its care ; we ought seriously to ob
serve its steps, and humbly submit to its determinations.
Q. Ought we not to put a remark on all the gracious steps
of God's providence towards us ? A. Yes.
Q. What are those we ought especially to remark ?
A. Such as the care of providence in preserving us in the
womb, and from the womb ; watching over us in our helpless
infancy ; ordering our lot to fall in a land of gospel-light, and
not among infidels ; allowing us a religious education, and
good examples ; giving us awakening ordinances and dispensa
tions for our conversion to God ; preserving our lives so long
amidst so many dangerous diseases and accidents ; and keep
ing us from many snares and temptations to sin.
QUESTION XII.
Q. What special acts of providence did God exercise to~
wards man in the estate wherein he teas created ?
A. When God had created man, he entered into a cove
nant of life with him, upon condition of perfect obedience ;
forbidding him to eat of the tree of knowledge of good and
evil, upon pain of death.
Q. What did God with man after he had created him ?
A. He entered into a covenant with him.
Q. What do you mean by a covenant ?
A. A mutual paction or agreement betwixt two parties. ^
Q. How many covenants hath God entered into with man .-
A. Two ; viz. the covenant of works, and the covenant ot
3 Q. 'Which of these two covenants did God make with
Adam at first ?
A. It was the covenant of works, which in the answer i:
called a " covenant of life."
Uu2
340 On the Assembly's Shorter Catechism.
Q, Why is it called both a " covenant of works" and a
" covenant of life ?"
A. It is called a covenant of works, from the condition of
it ; and a covenant of life, from the promise or reward of it.
Q. How doth it appear that God and Adam did really en
ter into covenant ?
A. From this, that God required Adam to obey his will,
promising him life if he should do it, and threatening death to
him if he did not. And doubtless Adam, who was made af
ter the image of God, consented to this his Creator's will,
when first intimated to him.
Q. Had this covenant a condition in it ?
A. Yes ; to- wit, works, or obedience to the will of God.
Q. What do you mean by the condition of a corenant ?
A. A special article or term, upon the fulfilling of which
the promised blessings of the covenant only are to be bestowed.
Q. What sort of obedience did this covenant require as the
condition of it ?
A. Perfect obedience to the whole will of God.
Q. When may obedience be reckoned perfect ?
A. It is so when a man continues in doing all things com
manded by God, wittout any defect in matter or manner,
principle or ends.
Q, Was there no grace in the covenant of works?
A. Yes, there was much grace in God's condescendiag to
enter into covenant with his own creature, and promising
him great rewards to encourage him to obedience, when he
was absolutely obliged to it by his creation, though nothing
had been promised at all.
Q . What was the reward promised in this covenant for
man's obedience ? A. Life.
Q. What sort of life was it ?
A. A threefold life, natural, spiritual, and eternal. The
natural and spiritual life, given to man at his creation, was to
be continued with him ; and in due time he was to be trans
lated to eternal life in heaven, without dying.
Q. What account can you give of the nature of that three
fold life ?
A. The natural life consists in the union of soul and body;
the spiritual life in the union of the soul with God ; the eter
nal life in the happiness of the whole man, in the immediate
vision and fruition of God in heaven for ever.
Q. Was this covenant made with Adam for himself alone ?
A. No ; it was made with him, not only for himself, but
in the name of all his posterity.
On the Assembly's Shorter Catechism. 341
Q. Had Adam sufficiency of strength and grace given him
at first, to perform the condition of this covenant ? A. Yes.
Q. Did not this covenant require obedience to the whole
moral law ? A. Yes.
Q. Where was that law written ?
A. In the hearts of our first parents.
Q. Was there not something else that God required of them
as a present trial of their obedience ?
A. Yes, namely, That they should not eat of the tree of
knowledge of good and evil.
Q. Why did God deny them that one tree ?
A. To try their subjection and obedience to their Sove
reign Lord, of whom they held all comforts ; and to teach
them that their chief happiness did not lie in the enjoyment of
temporal things, but of God's favour ; and that they ought to
prefer his will and pleasure to all the delights of sense.
Q. Had that tree any virtue in it to make men knowing
and wise ?
A. No, it had none, though Satan deluded them with this
temptation.
Q. Why then was it called the tree of knowledge of good
and evil ?
A. It was so called, to assure them, that if they did eat of
it, they should know, to their sad experience, both what good
they would forfeit, and what evil they would bring upon them
selves and their posterity.
Q. What good were they to forfeit and lose ?
A. Both the image and favour of God*
Q. What evil were they to feel ?
A. The wrath and curse of God.
Q. Was this penalty plainly intimated to them, when the
covenant was made with them ?
A. Yes ; for God said, " In the day thou eatest thereof,
thou shalt surely die."
Q. What sort of death did God threaten them with ?
A. A threefold death, answerable to the life promised ; to-
wit, death temporal, spiritual, and eternal.
Q. What account can you give of the nature of that three-
fold death ?
A. Temporal or natural death consists in the separation of
the soul from the body ; spiritual death, in the separation of
the soul from God, and the loss of his image ; eternal death
lies in the separation of both soul and body from the comfort
able presence of God for ever.
Q. Did Adam die naturally that very day he ate this fruit ^
the Assembly's Shorter Catechum.
A. No ; for he lived till he was 930 years old.
Q. How then was the threatening of God accomplished ?
A. On the day he did eat, he died spiritually, and became
liable to temporal and eternal death.
Q. What do you understand by these words, u He died
spiritually," &c. ?
A, I understand, that Adam lost the image and favour of
God ; that he became mortal, and liable to all afflictions in
this life, and to the torments of hell hereafter.
Q. Why was not the sentence fully executed upon him pre
sently ?
A. We have ground to believe he was saved from eternal
death by the mediation of Christ ; and, for the elect's sake,
\vho were to spring from him, he got a reprieve as to natural
death for a time : Yet gin gave his body the death's wound,
of which he died at length.
Q. May we not read much of sin's evil in that awful
threatening ?
A. Yes y for sin is an evil that deprives man of the happi
ness of a threefold life, and exposes him to the misery
threefold death.
Q. Was there any place in that covenant for a Mediator
or Surety ?
A. No ; for it required personal obedience or suffering
from every man, for himself.
Q. Would it not accept of repentance from sinners, and
sincere endeavours after obedience, though imperfect ?
A. No ; for it required obedience absolutely perfect, aiid
sentenced the transgressor to death for the least failure, with
out any hope of mercy to the penitent.
Q. Ought not all believers to bless God that they are not
under tl,; A. '
Q. Js riot the case of unbelievers sad, who still remain un.
der it ? A. Yes.
KSTION XIII.
Q. Did our first parents continue in the estate wlwrtin
they were create'
A. Our first parents, being left to the freedom of their own
will, fell from the estate wherein they were created, by sin
ning against God.
Q. What was the estate wherein our first parents v
^d ?
A. It was a state of innocence, and of great happinees.
On the Assembly Shorter Catechitm. 343
Q. Wherein did their happiness lie ?
A. They were free of all sin and misery ; they had all
earthly felicity in paradise, and enjoyed sweet communion
with God.
Q. How did they fall from this happy state ?
A. By sinning against God.
Q. Were they not made upright, after the image of God ?
and how then could they sin ?
A, Though they were made upright, yet they were not con-r
firmed in that estate, like the elect angels ; but created mut
able, being left to the freedom of their own will.
Q. Were they created with any will or inclination to sin ?
A. No.
Q. What do you mean by the freedom of will that they
were left to ?
A. That they were not under constraint from any, but had
a liberty in their will to chuse or refuse either good or evil.
Q. Had they not a sufficient liberty in their will, and
power to have obeyed God in all things, and to have resisted
all temptations to sin ?
A. Yes, if they had used it well, as they might have done :
but having their stock in their own hand, without any con-
imuiug grace from God, they might also fall if they would.
Q. Hath fallen man the same freedom of will to what is
good that Adam had at first ?
A. No : though some relics of that freedom to things na
turally or morally good be found in unregenerute men, in some
more, in some less ; yet they have no freedom of will to things
spiritually good, being dead in sins and trespasses, Eph. ii. 1.
Q. Do regenerate persons attain to Adam's freedom of will
to good ?
Not altogether in this life, though they recover ic in a
good measure ; but being only renewed in part, and the image
of God imperfect iu them while here, their wills are cot en
tirely tree to what is good, there being still a sad mixture la
them of inclination to \\hut is evil.
Q. What freedom of will have the saints in glo;
A. They have a freedom of will only to what is good, auu
a perfect freedom too; and, by virtue of conilnui:
they cannot will any thing that is evil.
Q. What do you mean by God's leaving our first parents
to the freedom of their will ?
A. His sutfcriug them to make their choice, when both
d and e\il were iu their otter, and not giving tl
344 On the Assembly's Shorter Catechism*
new supplies of grace to prevent their will from yielding to
temptations to sin.
Q. Why did he not give these new supplies ?
A. Because he was not bound to do it, and he had glo
rious designs to bring about by not doing it.
Q. What temptation had our first parents to sin against God ?
A. First, The devil tempted the woman to eat of the for
bidden tree ; and, next, he put her on to tempt Adam to do
the same.
Q. Could Satan hare used any violence to cause them to sin ?
A. No ; all he could do, was to tempt them to it in a sub
tile manner.
Q. What method did he take in doing it ?
A. He made use of the serpent, and spake out of it ; he
shewed them the desirableness of the fruit, and persuaded
them that by eating it they should become wise as God, and
should escape the punishment threatened ; he attacked Eve
when she was alone, and then made use of her to prevail with
her husband.
Q. Is it not upon this account that Christ calls the devil
a liar and murderer from the beginning ?
A. Yes ; for it was by lies and falsehoods that he murdered
our first parents and their posterity.
Q, Was it not a dreadful sin in them to believe the devil
more than God ?
tf A. Yes ; and it is what Adam's children are much inclined
to do still, according to their example.
Q. What would become of the best of men now, if God
should leave them to themselves and to Satan's temptations ?
A. They would surely be ruined, considering that we have
lost our strength by the fall. No man here attains to Adam's
perfection in grace ; there is still a mixture of corruption in
the best.
Q. Should we not always pray against God's leaving us to
our free will ?
A. Yes ; for if perfect holiness, without new aids and con
firming grace from God, be no security against total apostacy,
as is evident from the example of the angels and our first pa
rents, our ruin must be inevitable, if God should leave us,
who are weak and corrupt, to ourselves.
Q. Are not believers now safe from any such fall ?
A. Yes, though that is not owing to themselves, but to the
gracious promise of God through Jesus Christ.
Q. WThat were God's wise and gracious ends in permitting
Adam's fall ?
On the Assembly's Shorter Catechism, 345
A. He designed to glorify his infinite wisdom, and likewise
his justice and mercy, in saving lost sinners of mankind by a
Surety of his own providing.
QUESTION XIV.
Q. What is sin?
A. Sin is any want of conformity unto, or transgression ofj
the law of God0
Q. What mean you by the law of God ?
A. The commands or precepts which God hath given to
man, to be his rule to walk by.
Q. Where is this law written ?
A. At first it was clearly written on Adam's heart, but by
the fall this writing became dark, and therefore God has writ
ten it most plainly to us in his word.
Q. How many kinds of laws hath God written there ?
A. Three ; the judicial, the ceremonial, and the moral law.
Q. What is the judicial law ?
A. That which related to the civil constitution, and con
tained the municipal statutes of the Jewish nation ; which do
not bind other nations any farther than they are founded upon
moral equity.
Q. What is the ceremonial law ?
A. The statutes relating to the Jewish worship, their sa
crifices, washings, and rites, which were typical of Christ and
his benefits, and are now fulfilled and abrogated by Christ's
coming.
Q. What is the moral law ?
A. That which is the rule of our manners and practice^
and is perpetually binding upon all men, which we have briefly
summed up to us by God himself, in the ten commandments.
Q. Ought all men to study a conformity to this law ?
A. Yes , for every want of it is a sin.
Q. What do you understand by conformity to the law ?
A. A suitableness in us to what it requires.
Q. What sort of conformity is due by us to God's law ?
A. Both an internal conformity of the heart and thoughts,
and an external conformity of the words and actions ; and, if
the first be wanting, we are guilty of sin, be the latter never
so exact.
Q. What is meant by the transgression of the law ?
A. It is a going beyond the bounds and limits which God
doth set to us by his law, or doing that which is contrary to it.
Q. Why are both these expressions made use of to describe
VOL, II. No. 14, X x
J ii) On the Assembly's Shorter Catechism.
sin, namely, want of conformity to the law, and transgression
of the law ?
A. The first of these is made use of to include original sin,
which is a want of conformity of nature ; and sins of omission,
which is a want of conformity of life to God's law. The se
cond is used to comprehend all sins of commission, either in
thought, word, or deed.
Q. Must not sin be a great evil, which breaks such a holy^
just, and good law ? A. Yes.
Q. Wherein doth the prodigious greatness of this evil ap
pear ?
A. In these ; that sin shakes off the sovereignty of God,
despiseth his power, offends his holiness, grieves his Spirit,
defaceth his image in the soul, and brings damnation to it.
Q. What is the glass that represents the evil of sin in the
most lively colours ?
A. We see much of sin's evil in the glass of God's holy
law, and very much of it in the glass of hell's torments, but
most of all in the glass of Christ's sufferings and death.
Q. Can we ever repair the injury that sin doth to God's
holy law ?
A. No ; but Christ, our Surety, hath given full satisfaction
for all the sins of those who believe in him.
QUESTION XV.
Q. What was the sin whereby our first parents fell from
the estate wherein they were created .9
A. The sin whereby our first parents fell from the estate
wherein they were created, was their eating the forbidden
fruit.
Q. Why did God forbid the eating of this fruit ?
A. To shew his dominion over man, and to make trial of
man's obedience to his Maker's will and authority, in keep
ing a command for which he saw no reason but purely the
will of God.
Q. Was there no evil in eating this fruit if God had not
forbid it ? A. No.
Q. Were our first parents guilty of no sin before actually
eating of this fruit ?
A. Yes ; they sinned in hearkening to the devil, and be*
lieving him, before they did eat.
Q. Why is their eating the fruit called then their first sin?
A. Because it was their first sin finished, as expressed in
James i. H, 15.
On the Assembly's Shorter Catechism.
. Q, Who was first in the transgression ? A. The woman.
Q. Was our first parents' eating of the forbidden fruit a
great sin ?
A. In several respects, it was the most heinous sin ever
was committed,
Q. How doth that appear ?
A. In regard it was a complicated wickedness, including
many atrocious sins in it, such as renouncing the authority of
their Creator, unthankful ness for his great bounty, aspiring
to be equal with God, believing the devil before God, and
joining in rebellion with him, murdering themselves and all
their offspring ; and all this guilt was attended with the most
terrible aggravations that ever were heard of.
Q. What are these aggravations ?
A. They committed this sin soon after they were made after
the image of God, when they had no corruption within to in
cline them to it, nor temptation from xvithout, but what they
could easily resist ; yea, they were guilty of it in paradise, in
the presence of God, and in the place where they had been
lately taken into covenant with God : they well knew the
glorious advantages of keeping this covenant, and the fearful
consequences of breaking it ; nay, they sinned against the
clearest light and illumination of God's Spirit that ever any
mere man had : So that we should not think of this sin with
out horror.
Q. Did it not heighten their sin, that they durst offend so
great a God for so small a temptation as a little fruit ?
A. Yes, very much.
Q. By what door got sin access to our first parents' hearts?
A. By the door of the eyes, Gen. iii. 6. " The fruit was
pleasant to the eye."
Q. Should we riot learn from this to set a watch upon this
door, that sin may not enter by it ? A. Yes,
Q. Have we not the example of saints set before us who
did so ?
A. Yes ; we have the example of Job, who made a cove
nant with his eyes, and of David, who prayed to turn away
his eyes from beholding vanity, Job xxxi. 1. Psal. cxix. 37.
QUESTION XVI.
Q. Did all mankind fall in Adam's first transgression^
A. The covenant being made with Adam, not only for him-
self, but for his posterity, all mankind descending from him
by ordinary generation, sinned in him, and fell with him in
his first transgression.
Xx2
348 On the Assembly's Shorter Catechism.
Q. Was the covenant of works made with Adam for him
self only ?
A. No ; it was made with him for his posterity also.
Q. What mean you by Adam's posterity also ?
A. His children or offspring that should come after him,
to the end of the world.
Q. Are we included in that covenant, who live now near
six thousand years since it was made ?
A. Yes, seeing we are of Adam's posterity.
Q. How could the covenant be made with us who had not
then a being ?
A. We had a being virtually in Adam's loins ; and Adam
transacted with God, not as a single person, but as a common
head and representative of all his posterity ; and so the cove
nant was made with Adam in our name.
Q. Is it upon that account we are said to sin in him, and
fall with him ?
A. Yes, according to Rom. v. 12. 1 Cor. xv. 22.
Q. How came Adam to be our head and representative in
this covenant ? A. God appointed him.
Q. How can Adam be held as our representative, seeing
we never consented to it ?
A. Could we have existed, we would have consented to so
just a choice, Adam being our natural head and affectionate
parent, made after God's image, with sufficient power to obey
him. And seeing it was God's will, we are bound to consent
to it as a holy and just law. Besides, it is warrantable, in.
human transactions and covenants, for parents to represent
children unborn ; as in making bargains, selling lands, con
tracting debts, &c. And why then was it not just for Adam
to represent us in transacting with God ?
Q. Is it just that parents should make covenants for their
children, whereby they may be involved into guilt and misery,
and made to suffer for what they never committed ?
A. If a man make a covenant for himself and his posterity,
in a thing just and lawful, men do judge his children bound :
As in the case of our allegiance to a king ; the rebellion of a
father may justly affect his posterity, stain their whole blood,
and forfeit their inheritance. And, if this be reckoned just
among men, why is it not also just betwixt God and man?
Q. Was it right to put our stock into the hands of those
who improved it so ill ?
A. They might h:iye improven it well if they had pleased,
and none of their children could have been thought better
bands than they were. Neither is there place for us to com-
On the Assembly's Shorter Catechism. 349
plain, who approve of their ill management, and apostacy from
God, by our sinning daily after the similitude of Adam's
transgression.
Q. If Adam had stood, would we not have been happy
with him ?
A. Yes ; and therefore, seeing he fell, it is just we should
be miserable with him.
Q. Are we partakers with Adam in all his sins ?
A. No, but in his first sin only,
Q. Why only in his first sin ?
A. Because then he represented all his posterity as a fede
ral head ; but after he once brake the covenant, he was no
more trusted as such, but reckoned to act as a single person
only for himself.
Q. Is it not as just to impute Adam's first sin to his poste
rity for their condemnation, as it is to impute Christ's righ
teousness to us for our justification ?
A. Yes, it is equally just, because of the covenants' be
ing made both with the first and second Adam in our name,
Horn. v. 18, 19.
Q. How soon is Adam's sin imputed to his posterity ?
A. As soon as they have a being, and stand in relation to
Adam.
Q. If one sin hath thus defiled and destroyed all mankind,
should we not look upon sin as or' a most mischievous nature?
A. Yes, and avoid it more carefully than we would do the
plague,
Q. Should not our woful fall by the first Adam, stir us up
to seek recovery by Christ the second Adam ?
A. Yes, we should be restless till we get it, that, as we
have borne the image of the heavenly, we may be taken to
dwell with him at last.
Q. Did never any of Adam's posterity escape the imputa
tion of Adam's first sin ? A. None, but Jesus Christ only.
Q. Was Christ one of Adam's posterity ? A. Yes.
Q. How doth that appear ?
A. In regard he is the seed of the woman, and had the sub
stance of his flesh from Mary, that descended from Adam.
Q. If Christ descended from Adam, how could he escape
Adam's sin ?
A. He escaped it by descending from Adam, not by ordi
nary generation, but in an extraordinary way.
Q. What was that ?
A. He was conceived by the power of the Holy Ghost, in
the womb of a virgin, without any earthly father.
350 On the Assembly's Shorter Catechism.
Q. Why was Christ conceived in this wonderful manner?
A. That he might be kept free of the guilt and pollution
of Adam's sin.
Q. Was this sufficient to keep him free of it ?
A. Yes, because the Holy Ghost, by his infinite power,
did sanctify and keep pure and spotless so much of the vir
gin's substance as was needful to form our Saviour's body.
Luke i. 35,
Q. Are all the rest of mankind defiled with Adam's sin ?
A. Yes, and infants as well as others.
Q. Are all men equally guilty and sinful before God ?
A. Yes, they are so in respect of nature, but not in respect
of practice.
Q. How comes there to be any difference in respect of
practice ?
A. Because some are more left of God, and some are more
beholden to free grace than others, 1 Cor. iv. 7.
QUESTION XVII.
Q. Into what estate did the fall bring mankind ?
A. The fall brought mankind into an estate of sin and
misery .
Q. Who of Adam's race were brought into a state of sin
by his fall ? A. All mankind, excepting Jesus Christ.
Q. Did the fall bring mankind into a state of sin only ?
A. Into a state of misery also.
Q. Can man be in a state of sin and not in a state of misery ?
A. No ; for the one still followeth upon the other : misery
is the necessary consequence of sin.
Q. Was there ever such a fall as that of the first man ?
A. No.
Q. How so ?
A. Because so many men fell with him, and fell from such
a height of happiness to such a depth of misery.
Q. Was Adam able to raise himself to his former state af
ter his fall ? A. No.
Q. Why so ?
A. Because Adam and all his posterity were so bruised and
disabled by that woful fall, that they could do nothing to raise
themselves up, but must lie in their miserable case till divine
mercy move for their relief.
Q. Are we not defiled as well as disabled by the fall ?
A. Yes ; our fall is like that of a man into a pit among
stones and mire, which both bruises and defiles him at once.
On the Assembly's Shorter Catechism. 351
QUESTION XVIII.
Q. Wherein consists the sinfulness of that estate whereintQ
man fell ?
A. The sinfulness of that estate whereinto man fell, con
sists in the guilt of Adam's first sin, the want of original
righteousness, and the corruption of his whole nature, which
is commonly called original sin, together with all actual trans
gressions which proceed from it.
Q. What are these two evils mentioned in the answer,
which make up the sinfulness of our fallen estate ?
A. They are original and actual sin.
Q. What are these evils which make up original sin ?
A They are three ; to- wit, the guilt of Adam's first sin,
the want of original righteousness, and the corruption of our
whole nature.
Q. What do you mean by the guilt of Adam's first sin ?
A. Our liableness to wrath or punishment by reason of that
sin of Adam's.
Q. How doth that guilt become ours ?
A. By the imputing of Adam's sin to us ; he having been
our representative in the covenant of works, which he brake.
Q. What is meant by the want of original righteousness,
which we now lie under by the fall ?
A. It imports, that we are now deprived of that perfect
rectitude, purity, and holiness, implanted in man's nature at
his first creation, which was the image of God upon his soul.
Q. How is it that we have lost that original righteousness,
or the image of God in our souls ?
A. God is now provoked to withhold it, as a just punish
ment of Adam's fall.
Q. Doth it make God the author of sin, to say that he
withholds original righteousness from us ?
A. No ; for he is not bound to restore that to us which we
have lost through our own fault, but may justly deny it as a
punishment of Adam's first sin. We are bound to have it,
but God is not bound to give it.
Q. Doth not the want of original righteousness make way
for the corruption of our whole nature ? A. Yes.
Q. What do you mean by the corruption of our whole
nature ?
A. That our whole constitution, both in soul and body, is
infected, defiled, and depraved by sin, ajid that from the vo -y
womb*
352 On the Assembly's Shorter Catechism.
Q. Wherein doth this corruption of nature appear ?
A. In our impotency and enmity to what is good, and iiz
our proneness and inclination to what is evil.
Q. What parts of our nature doth this corruption infect ?
A. Our whole nature and constitution, every sense and
member of our bodies, and every power and faculty of our
souls ; to- wit, our understandings, will, consciences, memories,
affections, and thoughts.
Q. How are our senses and members corrupted by original
sin ?
A. They are now become ready weapons and instruments
of unrighteousness, Rom. vi, 13.
Q. How is the mind or understanding corrupted thereby ?
A. It is so blinded and darkened, that it cannot discern
spiritual things.
Q. How is the will corrupted ?
A. It is turned crooked and perverse, backward to good,
and inclined to eviL
Q. How is the conscience corrupted ?
A. It is become sleepy, dead, partial, biassed, and unfaith
ful : It doth not perform its office uprightly, by warning,
challenging, and speaking for God, as his deputy ought to do ;
but is either silent or faint in God's cause.
Q. How is the memory corrupted ?
A. It is become weak, deceitful, and false; it is apt to
forget what is good and necessary for us, and to retain what
is evil, vain, and unprofitable to us.
Q. How are the affections corrupted ?
A. They have gone into sad disorder, and are naturally set
upon improper and wrong objects : we love what we should
hate, and hate what we should love ; we rejoice in things
which are matter of sorrow, and we sorrow for things that
are ground of joy.
Q. How are the thoughts of the heart corrupted ?
A. God is not in our thoughts, but they are apt to run out
upon the vanities of the world, or sinful objects.
Q. How is this corruption of the nature conveyed from
Adam to his posterity ? Is it from the Author of our being ?
A. It is not from God, who is the Author of all holiness
and purity, but of no sin or corruption. God justly withholds
original righteousness from us, but doth not communicate sin
or corruption to any of his creatures ; but it is conveyed to
us by natural generation, Psal. li. 5. Job xiv. 4. Job xv. 14.
Q. How is original sin conveyed by natural generation ?
A. By sinful parents their producing sinful children like
On the Assembly's Shorter Catechism. 353
themselves ; as we see the parent's leprosy infects the child,
and treason stains the blood of posterity.
Q. Though the body be corrupted by this way, how can
the soul be thus infected, that is not begotten by natural ge
neration ?
A. By reason of the intimate union and close conjunction
of the soul with the body ; the soul, being destitute of ori
ginal righteousness when joined with the corrupt body, is also
tainted with corruption, as liquor is tainted by the vessel it
is put into. Though the manner of propagating original sin
to the soul be difficult to explain, yet the certainty of the
thing itself is most evident.
Q. How doth the certainty of this appear ?
A. From the word of God, and our woful experience.
Q. How doth it appear from the word of God ?
A. From many passages in it ; such as those which assert,
that we are conceived ancl born in sin ; that a clean thing
cannot be brought out of an unclean ; that what is born of the
flesh is flesh ; that we are dead in sins and trespasses, and
transgressors from the very womb. And likewise it is as
serted of Adam, who was made after the likeness of God,
that, after his fall, he begat a son in his own likeness, after
his image. For all which see the following plain texts, Psal.
li. 5. Job xiv. 4. John iii. 6. Eph. ii. 1. Isa. xlviii. 8. Gen.
v. 3.
Q. How doth the truth of original corruption appear from
experience ?
A. In regard every man may feel that there is in him a
natural antipathy to what is spiritually good, and a woful
proneness to what is evil, besides many other bitter fruits
of it.
Q. "What are these bitter fruits of original corruption ?
A. Such as these ; our blindness of mind, hardness of heart,
hatred of God and goodness, misplacing of our affections upon,
wrong objects, and falling into daily sins.
Q. Doth not this original sin and corruption make us
odious to God, and deserving of hell, before the commission
of actual sin ? A. Yes.
Q. How doth that appear ?
A. By these two things : 1. The ir finite purity of God's
n&ture, that cannot but abhor sin and corruption, especially
such corrupt natures as we have, which contain the seeds and
principles of all sorts of sins that ever were or shall be com
mitted in the world. 2. By the miseries, sufferings, and
VOL. IT, No. 14. ; V v
354 On the Assembly's Shorter Catechism.
death, which we see inflicted upon infants which never com
mitted actual sin, Rom. v. 14.
Q. Is it not reasonable to think, that children procreated
by sanctified parents should be free of original corruption ?
A. No ; for the natures of the best saints are not perfectly
sanctified, but remain still corrupt in part. And this corrup
tion is natural to them, whereas grace is supernatural and
adventitious.
Q. Cannot gracious parents convey grace to their chil
dren ?
A. No j for it is freely bestowed by God upon whom he
pleasedi.
Q. Are they not bound to pray much for grace to tlreir
children ?
A. Yes ; because they have propagated much corruption
to them.
Q. Is there any remedy for this original sin or corruption ?
A. Yes ; there is the blood and the Spirit of Christ ; the
one to pardon it, the other to change the nature by a work
of regeneration.
Q. Doth the work of regeneration remove it wholly in
this life?
A. Not wholly ; for we find the best complaining while they
are here, Horn. vii. 14, 18, 23. James iii. 2. James iv. 5.
Q. What names doth original sin get in scripture ?
A. It is called the Old Man, the Flesh, Lust, and in
dwelling Sin, Rom. vi. 6. Rom. viii. 5. James i. 15. Rom,
vii. 7.
Q. Why is it called Original Sin, seeing this word is not
in scripture ?
A. To denote three things: 1. That we derive it from
Adam, who is the original of all mankind. 2. That it is in
us from our original or first having a being. 3. That it is
the original of all actual sins or transgressions.
Q. What is the difference between original and actual sin ?
A. Original sin is the sin inherent to our nature, which we
bring into the world with us ; but actual sin is that which we
commit after we come to the use of reason.
Q. What do you mean by an actual sin or transgression ?
A. Every breach of the law of God, whether by omitting
duty commanded, or committing sin forbidden by it.
Q. Are there not many different kinds of actual sin ?
A. Yes, very many ; such as sins of omission and ot com
mission ; sins against the lirtt table, and sins against the se
cond ; sins of the heart, and of the life ; of the words, and
On the Assembles Shorter Catechism. 355
of the actions ; of ignorance, and against light ; of infirmity,
and of presumption, &c.
Q. Whence do all these actual sins proceed ?
A. From original sin, or tl\e corruption of our natures.
Q. May it not be thought that they proceed iwue from
the evil example set before us ?
A. No ; for we see Cain's murdering his brother proceed
ed out of his heart, and not from any such example ; accord
ing to Mat. xv. 19.
Q. How do the sins of life proceed from the evil heart or
nature ?
A. Even as evil fruit from a corrupt tree, or unclean streams
from a polluted fountain, Mat. vii. !?• James iii, 11.
QUESTION XIX.
Q.. What is the misery of that estate whereinto man fell ?
A. All mankind, by their fall, lost communion with God,
are under his wrath and curse, and so made liable to all the
miseries of this life, to death itself, and to the pains of hell
for ever.
Q. What are the three heads of man's misery by the fall
pointed at in the answer ?
A. There is, 1. The happiness we have lost by it. 2.
The evils we are presently under. 3. The miseries we are
further liable to.
Q. What are these three more particularly ?
A. The happiness we have lost is, communion with God :
The evils we are presently under are, God's wrath and curse,
and all the afflictions of this life : The miseries we are fur
ther liable to are, both the first and second death.
Qf Hath man lost no more happiness than communion with
God?
A. He hath also lost the image of God upon his soul ; but
that was mentioned in the former answer, under the wrant of
original righteousness, which is the same thing with the image
of God.
Q. What do you mean by that communion with God which
man hath lost by his fall ?
A. It is that sweet intimacy, acquaintance, and fellowship
with God, which man had in the enjoyment of God's gra
cious presence and comforts in the garden of Eden.
Q. How doth it appear that man enjoyed such sweet com
munion with God there before his fall ?
Yyg
356 On the Assembly's Shorter Catechism,
A. From this, that there was no sin nor guilt then to stop
man's free access to God, or to eclipse the light of God's
countenance towards man ; and therefore he was under the
coniiaual smiles of his Creator. God conversed familiarly
with him, conferred high favours upon him, transacted with
him by covenant, brought all the living creatures to own their
subjection to him, and receive names from him, Gen. i. 28,
29, 30. Gen. ii. 15, 16, 19, 22.
Q. How did our first parents lose all that sweet commu
nion with God ?
A. By their sinning against God, and breaking his holy
laws.
Q. Is not the loss of communion with God a very great
misery ?
A. Yes ; for seeing the happiness of heaven lies in having
communion with God, who is the soul's chief good and por
tion, the want of that communion must be our greatest loss
and misery, and therefore it is justly put before all the rest of
our miseries mentioned in the answer.
Q. Is not the eternal loss of communion with God, the
chief part of the damned's misery in hell ?
A, Yes ; for, Depart from me, is the first word of the sen
tence against them.
Q. Did not man first forsake God, before God withdrew
his gracious presence from man ?
A. Yes ; it is evident that man fell from God, before he
lost communion with him.
Q. How doth it appear that our first parents were deprived
of communion with God after their fall ?
A. By their hiding themselves, and fleeing from God, in
whose presence they formerly rejoiced ; and by God's frown
ing upon them, driving them out of paradise, and placing a
flaming sword to guard the entry to it, Gen. iii. 8, 17,23, 24.
Q. How doth it appear that all Adam's posterity have also
lost communion with God by the fall ?
A. From this, — That we have a natural aversion to God's
presence, and to the means of attaining to it, such as medita
tion, prayer, and attending upon the word and sacraments.
Q. Must not sin be a great evil, that deprives us of so
great a happiness as communion with God ? A. Yes.
Q. Why cannot sinful creatures have communion with God ?
A. Because he is a holy God, and of purer eyes than to
behold iniquity ; he cannot look upon sin where it is har-
bdured or allowed.
On the Assembly's Shorter Catechism. 35?
Q, Have unregenerate sinners any desires after communion
with God ?
A. No ; for the presence of God is both hateful and fright
ful to them : And hence it is, they say unto God, ** Depart
from us," Job xxi. 14.
Q. Why do they hate God's presence, and communion with
him ?
A. Because, being unregenerate and sensual, their carnal
mind is enmity against God ; and, being guilty criminals, they
dread the presence of their Judge, who has power to con
demn them.
Q. Is the loss of communion with God by Adam's fall, an
irrecoverable loss to us ?
A. No ; for God hath found out a way for recovering lost
sinners to a state of communion with himself again.
Q. What is that way ?
A. By appointing Jesus Christ to be our Redeemer ; for
taking away our guilt, and purchasing communion with God
for us, by his blood ; that so believers may have free access
to his throne of grace here, and to his throne of glory here-
after.
Q. Will not the believer's communion with God in heaven,
be far more sweet than Adam's was in Paradise ?
A. Yes ; for the believer will have greater discoveries of
the love of God, than Adam had ; he will have God dwell
ing with him in his own nature, and be immutably fixed in a
state of bliss for ever, Eph. iif 5, 6.
Q, Are we not infinitely bound to Christ for recovering to
us what Adam lost ? A. Yes.
Q. Where is communion with God to be enjoyed here ?
A. In the use of these ordinances which God hath appoint
ed ; to-vvit, the word, sacraments, prayer, and praises.
Q. When is it that we have communion with God in his
ordinances ?
A. When he allows us the gracious influences of his Spirit
upon our souls : That is, when we have the communications
of light, life, strength, or comfort from God ; and when our
graces of faith, love, repentance, or spiritual desires, are drawn
forth to a lively exercise,
Q. Besides loss of communion with God, are we not like
wise brought under his wrath and curse by the fall ?
A. Yes; we are all by nature children of wrath, and un
der God's curse ; according to these plain texts, Eph. ii. 3f
Gal. iii. 10,
Q. What is mennt by the wrath of God ?
358 On the Assembly's Shorter Catechism.
A. God's anger, or sin-revenging justice, which burns
fiercely against sin, and is still ready to break, forth in ter-
lible judgements against sinners.
Q. What is meant by the curse of God ?
A. The sentence of God's law, denouncing wrath and
judgements upon the transgressors of it.
Q. Do the wrath and curse of God lie upon all men what
soever ?
A. Yes, as long as they are in the state of unbelief ; but
by Jesus Christ all true believers are delivered from God's
wrath and curse, and inherit his favour and blessing, 1 Thes.
i. 10. Gal. iii. 9.
Q. Are not those who are under the wrath and curse of
God liable to all sorts of miseries ?
A. Yes, and particularly to these named in the answer ;
to-wit, all the miseries of this life, death itself, and the pains
of hell for ever.
Q. What are the miseries of this life which the fall makes
us liable to ?
A. They are very many, both in soul and body.
Q. What are the soul-miseries which we are liable to ?
A. Such as unbelief, blindness of mind, strong delusions,
hardness of heart, weakness of memory, the bondage of sin
and Satan, evil imaginations and vile affections, stupidity and
searedness of conscience, or else horror and despair, Rom. xi.
8. Eph. iv. 18, 19. 2 Thess. ii. 11. Rom. ii. 5. Rom, i.26,
28. 2 Tim. ii. 26. Gen. vi. 5. 1 Tim. iv. 2. Isa. xxxiii. 14.
Heb. x. 7.
Q. What are the bodily or external miseries we are liable
to by the fall in this life ?
A- Roth private afflictions and public calamities, such as
diseases in our bodies, reproach in our names, decay in our
estates, loss of relations, poverty, crosses, disappointments, sore
toil and labour ; as also, famine, sword, pestilence, captivity,
exile, persecution, and the like, Deut. xxviii. 15, 16, 17, 18,
22, 30, 37. Gen. iii. 17. Ezek. v. 17.
Q. Should a living man complain of these his miseries ?
A. No; for they are justly inflicted, and his sins deserve
worse, Lam. iii. 39.
Q. What worse miseries are we liable to by sin ?
A. Death and hell.
Q. What is meant by death in the answer ?
A. The separation of soul and body at the end of this life.
Q. Hath the fall brought death upon all men that ever
lived in the world ?
On the Assembly's Shorter Catechism* 359
A. By the fall it is appointed for all men once to die ; and
never were any exempted from that sentence, save Enoch
and Elijah, who were translated into heaven without tasting
of death.
Q. Is death the same thing both to the wicked and the
godly ?
A. No ; for it is a punishment to the one, and a purgation
to the other,
Q. What kind of punishment is death to the wicked ?
A, It is the king of terrors, or beginning of hell to them j
it is a serpent with a fearful sting, or a messenger sent to seize
and carry them to everlasting torments.
Q. Is not death a punishment to the godly also ?
A. Not properly ; for though it be the consequent of sin,
yet to believers, through Christ, its nature is changed, and
its sting and terror removed ; yea, it becomes a friend and
servant to them, to pluck up sin by the roots, and carry them
home to their Father's house.
Q. Doth not death put an end to the miseries of all men ?
A. No 5 for though it put an end to all the godly's mi
sery, yet in some respect it only begins the miseries of the
wicked.
Q. What miseries are they liable to after this life ?
A. To the pains of hell for ever.
Q. What do you mean by hell ?
A. A place of torment, which God hath prepared for de
vils and wicked men ; where they shall be punished with
everlasting destruction from the presence of the Lord*
2 Thess. i. 19.
Q. Wherein do the pains of hell consist ?
A. In the pain of loss, and the pain of sense.
Q. What is it you call the pain of loss in hell ?
A. The loss of heaven, with God's glorious presence, and
the society of saints and angels there for ever, Mat. xxv. 41.
Psal. xvi. 11. Lukexiii. 28.
Q. What do you call the pain of sense in hell ?
A. The dreadful pains and torments which the damned
will suffer there, both in their bodies and souls.
Q. W7hat will be the torments of their bodies in hell ?
A, They will be cast into a lake burning with lire and
brimstone, whefe there shall be weeping, wailing, and gnash
ing of teeth, Matth. xiii< 42. Rev* xxi. 8.
Q. Why arc these torments called the second death, Rev,
xxi. 8.?
A. Because the damned there will still be, as it were, in
360 On tlie Assembly's Shorter Catechism,
the agonies 6f death ; but that death will differ from the first
in this, that they will be ever dying, but never able to die.
Q. What will be the torments of the soul in hell ?
A. The souls of the wicked there will be immediately
liable to the strokes and lashes of God's wrath, and the worm
that never dieth, which will fill them with eternal anguish
and horror, Heb. x. 31* Mark ix, 44.
Q. What is meant by the worm that dieth not ?
A. An awakened conscience, that will gnaw, bite, and
sting them for ever.
Q. How will it do that ?
A. By upbraiding them for their bypast sins, and for
slighting the remedy offered to them ; by throwing up to them
the happiness they have lost, and the miseries brought upon
them by their folly ; and ever telling them what more is
a-coming. God's wrath in hell will be still " wrath to come."
All which reflections, improven by a despairing conscience,
cannot but distress the guilty soul with such cutting thoughts,
bitter anguish, and tormenting stings, as cannot now be
imagined, Luke xvi. 25. Heb. x. 26, 27, 29.
Q What sort of wrath is the wrath of God, which will
be poured out upon the wicked in hell ?
A. It is called in scripture, great wrath, anger, fury, and
vengeance, which will be fierce, powerful, irresistible, insuf
ferable, unmixed, eternal, and unquenchable ; and is often ex
pressed by fire, which is the most terrible element, Zech. vii.
12. Rev. vi. 17. 2 Kings xxiii. 26. JS'eh. i. 9. Psal. xc. 11.
FsaU Ixxvi. 7. Ezek. xxii. 14. Isa. xxxiii. 14. Rev. xiv. 10.
Mark ix. 43, 44, 45, &c. Heb. x. 30, 31.
Q. How doth it appear that the wrath poured out on the
damned is so great and terrible ?
A. In regard it is poured out upon every power and faculty
of the sou), and upon every sense and member of the body ;
and both their souls and bodies are made capacious and strong
to receive and underlie much of it ; and hence they are called
" vessels of wrath fitted for destruction," Rom. ix. 22.
Q. Why is it called unmixed wrath ?
A. Because it is without any mixture of mercy. They
have no sympathy or pity from any hand, no drop of comfort
to relieve them, no ground of hope to support them, no inter
val of rest under it day nor night ; but u the smoke of their
torment ascendeth up for ever and ever," Rev. xiv. 10, 11.
Mark ix. 44. Luke xvi. 24, 25. John iii. 36.
Q. How is it agreeable to justice to punish the wicked
T,vith eternal sufferings for temporary sinning ?
On the Assembly's Shorter Catechism. 361
A. It is just, because they provoke an eternal God, and
despise an infinite good, for which finite or temporary suffer
ings can never satisfy. It is just for God to punish the
wicked as long as he can, seeing they sin as long as they
can ; and, when they can sin no longer here, they carry theic
sins to hell with them, and continue sinning there for ever,
whereby they still add oil to the flame, and keep it burning
for ever.
Q. Is not this wrath so terrible, that the very devils are
afraid of it ?
A. Yes ; for the dread they have of it makes them to
tremble and cry out at the approach of their Judge, James
ii. 19. Mat. viii. 29.
Q. Did the Man Christ Jesus suffer this terrible wrath in
the room of an elect world ? A. Yes.
Q. How was he able to bear all that was due to them ?
A. His Godhead supported the human nature under it.
Q. Had it not terrible effects upon him while he was suf
fering it ?
A. Yes; it cast him into dreadful agonies, caused him to
sweat forth blood in great drops, and make that fearful out
cry, u My God, ray God, why hast thou forsaken me ?"
Q. Will not one spark of this wrath, let fly into the con
science, drive a sinner to despair amidst all the world's com
forts ?
A. Yes ; as hath been verified in the instances of Cain,
Judas, Spira, and many others.
Q. Do all the wicked in hell suffer equal punishment
there ?
A. No ; some have hotter places in hell than others, ac
cording to the different measures of their guilt, Mat. xxiv.
51. Luke xii. 47, 48.
Q. Must not there be an unspeakable evil in sin, that ex-
poseth men to all this wrath and misery ?
A. Yes ; we may see much of sin's evil in the glass of
hell's torments.
Q. What ought we to learn from the scripture-doctrine
concerning the wrath to come ?
A. To bless God for contriving a way, and providing a
Saviour, to redeem us both from sin and hell ; and highly to
esteem and love Jesus Christ, who willingly undertook and
came to bear our sins, and suffer all this wrath for us, 2 Cor.
ix. 15. 1 Thess. i. 10, 1 Pet. ii. 7, 24. John i. 29.
YOL. II. No. 14. Z z
362 On the Assembly's Shorter Catechism.
QUESTION XX.
Q. Did God leave all mankind to perish in the estate of
sin and misery ?
A. God having, out of his mere good pleasure, from all
eternity, elected some to everlasting life, did enter into a
covenant of grace, to deliver them out of the estate of sin
and misery, and to bring them into an estate of salvation by
a Redeemer.
Q. Are all men left to perish in their fallen estate ?
A, No ; blessed be God, who hath provided a remedy
for us.
Q. Doth God deliver all men from perishing in their fallen
estate ? A. No, but only some.
Q. Who are these ? A: The elect.
Q. Who are these you call the elect ?
A. These whom God hath chosen out of Adam's fallen
race.
Q. What hath God elected them to ?
A. To everlasting life.
Q. When did God make this choice of these persons ?
A. From all eternity.
Q. What was the cause of God's ch using some, and pass
ing by others ?
A. God's own mere good pleasure, Luke xii. 32.
Q. Did God elect any to eternal life, because of their fore
seen faith or holiness ?
A. No ; these are not the cause, but fruits of election ; for
God hath chosen all his people to faith and holiness as the ne
cessary means of salvation, Epb. i. 4, 5, 6.
Q. Ought we not to try and examine our election by such
fruits as these of faith and holiness ?
A. "Yes ; 2 Pet. i. 10. 2 These, ii. 13.
Q. By what other plain evidences may we know whether
God hath chosen us to eternal life ?
A. If we have chosen God to be our God and portion, and
given ourselves away to him, we may conclude that he hath
first chosen us ; for, if we love him, it is " because he first
loved us," 1 John iv. 19.
Q. In what way and method doth God bring his elect into
an estate of salvation ?
A. In the way of a covenant, and by a Redeemer.
Q. Is it in the way of a covenant of works that he saves
them ?
On the Assembly's Shorter Catechism. 363
A* No ; but iii the way of a covenant of grace.
Q. What is meant by the covenant of grace in the answer ?
A. It may either point at, 1. The covenant of grace as
wiade from eternity with Christ in name of the elect, called
frequently the covenant of redemption : Or, 2. The cove
nant of grace, as made in time with the elect themselves, upon
their believing in Christ.
Q, What is that covenant of grace or redemption, which
was made with Christ from eternity ?
A. It is a gracious agreement made between the Father
and Christ, as the second Adam, and representative of the
elect ; wherein God promised to him, that, upon condition of
his mediatorial obedience and satisfaction in their stead, he
should be gloriously assisted and rewarded himself, and have
grace and glory to all his seed. And all this Christ accept
ed of, Isa> liii. 10, 11. PsaL Ixxxix. 3, 4, 19, 20, &c. Heb.
x. 5, 6, 7, &c.
Q, How can that covenant made with Christ be called a
covenant of grace, seeing it required perfect obedience to th«
law?
A, It was a covenant of grace with respect to the elect
whom Christ did represent, seeing in it God passeth from
their personal obedience, and accepteth obedience from their
Surety in their stead. Likewise it contains all the blessings
anJ go .d things which are freely and gratuitously bestowed
upon the elect, these being first promised in that covenant to
Christ as their head and representative, 2 Tim. i. 19. Tit.
i. 2. Gal. iii. 16.
Q. What is the covenant of grace, as made in time with
the elect themselves ?
A. It is the execution or application of the covenant made
with Christ, as to what immediately concerns the elect them
selves; and may be defined, God's gracious paction with
elect sinners in Christ, wherein he offereth and promised!
pardon and salvation to them, and to all who hear the gospel,
upon their believing in his Sou Jesus Christ, John iii. 36.
Acts xvi. 31.
Q. When was this covenant first tendered to fallen sinners ?
A. Immediately after the fall to our first parents, in that
great gospel- promise, " The seed of the woman shall bruise
the head of the serpent," Gen. iii. 15.
Q. Can you shew what is meant by that promise ?
A. By the seed of the woman is meant Christ, who was to
be born of a virgin. By the serpent is meant tlie devil,
364« On tJie Assembly's Shorter Catechism,
so called for his subtlety. By breaking his head, is mean*,
Christ's disappointing his counsels, and destroying his works,
Q. What are the blessings promised to us in this covenant ?
A. All the blessings of Christ's purchase, such as, illumi
nation, pardon of sin, peace with God, freedom from the
law's curses, sanctificatiou, access to God, the conduct of the
Spirit, victory over death, resurrection to life, and eternal
glory, Ezek. xxxvi. 25, &c. Heb. viii. 10, &c. John iii,
18, 36. Psal. Ixxxiv. 11.1 Cor. xv. 22, 37.
Q. What is the condition required of us to interest us in
these promised blessings ?
A. Faith in Jesus Christ, Acts xvi. 31. *
Q. Can we fulfil this condition, or believe of ourselves ?
A. No ; but Jesus Christ hath both purchased faith for
us, and promised it to us in this covenant, John iv. 37. Phil.
L 29. Eph.-ii. 7, 8. Rom. viii. 32.
Q. How then is it a condition required of us ?
A. Though faith be both purchased and promised, yet
God doth still require it of us as a duty, and that to humble
us, and to put us on the use of means ; to make unbelievers
inexcusable,
* The Westminster Assembly, and our Assembly 1648, in
Lar. Cat. Quest. 32. do also assert this, in express words, that
God requireth faith as the condition to interest sinners in Christ,
proving it from John i. 12. and iii. 16. Now, our Larger Ca
techism, that hath these words, was approven by the Westminster
Assembly and the Assembly 1643, after the most exact trial and
examination, both by themselves and by the respective presby
teries of this church ^ as appears from the Act of Assembly 1648,
sess. 10. If these noble reforming Assemblies had not thought fit
to use the word condition to guard against the Antinomians, who
say, the elect are justified before they believe j probably I might
have dropt it, as being abused by some. But I continue to use
It, in order to explain the words of our standards, to prevent mis
takes, and to show in what sense the word cond&cn may be safely
used, when applied to Faith, as our Reformers understood it, viz.
that it is nowise a meritorious or pleadable condition, but only an
instrumental or applying condition, mean, or qualification (these
being all one and the same) required in us, in order to our get
ting an actual interest in Christ, and the possession of the other
benefits of his purchase, (for faith is also his purchase, though re
quired of us) j and that Christ's righteousness and satisfaction
alone, is the meritorious and pleadable condition of a sinner's
justification before God, and of his eternal salvation, and nothing
else.
On the Assembly's Shorter Catechism. 365
inexcusable, and to teach us the order and connection in
which he will bestow the blessings of this covenant.
Q. Hath faith the same place in the covenant of grace,
that obedience had in the covenant of works ?
A. No ; for Adam's obedience, had he performed it, was
•a condition in a proper sense, which gave him a right to life,
and was pleadable before God for that effect ; which cannot
be said of faith, seeing it is not our faith, but Christ's surety-
righteousness, that gives us a right to eternal life. This, and
this only, is the ground of justification that a sinner can plead
before God.
Q. Can faith then be called the condition of the covenant
of grace in a strict and proper sense ?
A. No ; but in a more general sense, as it is the only
mean or instrument for applying the righteousness of Christ
to us, and without which Christ and his benefits cannot be
ours. The righteousness by which we are justified, is oft
called the righteousness of faith, or by faith ; to teach us,
that as the righteousness of Christ is the only meritorious and
pleadable condition of our justification, so faith is the instru
mental and applying condition of it, Heb. xi. 6, 7. Rom. iv.
13, 16. Rom. iii. 22, 24, 26, &c. Rom. xi. 30, 32. Rom.
x. 4, 6.
Q. What is the difference betwixt the covenant of works
and the covenant of grace ?
A. The first covenant makes the ground or condition of a
man's justification before God to be the righteousness per
formed by the man himself ; but the second makes it to be
the righteousness performed by Christ the surety, apprehend
ed by our faith : The first covenant had no surety to an
swer for Adam's performing what was required of him ; but
the second hath Christ engaged for what is required of us.
Q. Doth not the covenant of grace require obedience to
God's law, as well as the covenant of works ?
A. Yes ; but not for the same ends, or in the same man
ner. For the first covenant required our obedience as the
proper condition of life ; but the second requires it as the
evidence of our faith, and of our conformity to Christ. The
first, for the justifying of our persons ; the second, for tes
tifying our thankfulness for redeeming love. The first re
quired perfect obedience in our own strength ; but the se.
cond accepts of sincere aims to obey in Christ's strength,
and imputes his perfect obedience to us, to cover our de
fects, to atone for our guilt, and to obtain grace and glory
for us.
On the Assembly's Slun~ter CatecUsml
Q, May not repentance, love, self-denial, and holiness^
be called conditions of the covenant of grace, as much as
faith, seeing these are also required of us in it ?
A. Though they be required, yet they have not the same
conditionally with faith ; in regard that among all the graces,
faith hath a peculiar aptitude and fitness, for taking hold of
and applying Christ and his righteousness, and also for
emptying the creature of self, and exalting of God's free
grace : Therefore God puts honour upon faith above all the
rest of the graces, by ascribing our justification and salvation
so frequently to it, Rom. iii. 26, 27. John iii. 16, 18, 36.
Rom. v. 1. Eph. ii. 8, 9. John vi. 40. Rom. iv. 16. Phil, iii.
9. Luke vii. 50. 1 Pet. i. 5.
Q. What names doth the covenant of grace get in scrip
ture ?
A. It is called a testament, a covenant of peace, a cove
nant of promise, a new covenant, a holy covenant, an ever-
lasting, well-ordered, and sure covenant, Heb. ix. 15, Isa.
liv. 10. Eph. ii. 12. Heb. xii. 24. Luke i. 27. 2 Sain,
xxiii. 5.
Q. Is the covenant of grace a scripture-term ?
A. Though we find it not in the express words, yet we
oft have it in words of the same import : And, it being a
most significant term, it is fitly appropriated to this covenant*
Q. Why is it called the covenant of grace ?
A. To show that free grace only, or the undeserved mer
cy and goodness of God, moved him to contrive it ; that
free grace only determines the elect to take hold of it ; and
that the exalting of free grace is the great end of it. Like
wise it is termed the covenant of grace, because even faith
itself, which is called the condition of it, is God's gracious
and free gift to us, as well as all the rest of the blessings and
benefits promised in it, Eph. ii. 7, 8, 9. Tit. iii. 5, 6, 7.
Eph. i. 4, 6, 7. Rom. xi. 5, 6. 2 Tiro. i. 9, 10. Phil, i, 29.
Q. Why is this covenant called a Testament ?
A. Because all the blessings and good things promised in
it are freely bequeathed and made over to the elect, as lega
cies left and made sure to them by the death of Christ the
testator : and in it he hath left them grace to enable them to
perform every duty required of them.
Q. What is the greatest promise'in the covenant of grace ?
A. The whole covenant of grace, with all the blessings in
it, is summed up in that great and comprehensive promise,
a I will be your God, and ye shall be my people," Jer.
On the Assembly's Shorter Catechism. 367
xxxj. 33. Heb.viii. 10. "I will be your God," hath more in
it than giving us the possession of both heaven and earth.
Q. How may we know whether we be included in this
promise ?
A. If we have been enabled to take God to be our God,
and to surrender and give up ourselves unto him, we may
claim an interest in it ; according to Zech, xiii. 9. 2 Cor.
viii. 5.
Q. Is the covenant of grace made with all mankind, as the
covenant of works was ?
A. No ; for though it be tendered and offered to all who
hear the gospel, yet it is really made with none but those
who take hold of it.
Q. Have not all sinners, even the worst of them, a call and
warrant to come and take hold of this covenant ?
A. Yes ; as appears from Isa. Ivi. 35 4, 5, 6, &c. Mark
xvi. 15, 16, Rev. xxii. 17.
Q. Was ever any man saved another way than by the co
venant of grace ?
A. No; Acts iv. 12. Gal. ii. 16.
Q. Were all the faithful under the Old Testament saved
by this covenant?
A. Yes ; for they had it discovered and tendered to them,
though not so clearly as we have.
Q. Was the covenant which God made with the Israel
ites, when he brought them out of Egypt, a covenant of
works, or of grace ?
A. Though that covenant was delivered in a legal form,
and intermixed with terror, for humbling of that people j yet
it was the same covenant of grace in substance with that
proposed to us in the gospel : for they had the same Mediator
and Surety with us, typified to them by Moses and the sa
crifices ; they had the same promises of remission, and of
grace and glory, through the blood of the Messiah, to which
they were required to look by faith, through the types and
sacrifices, for their justification and salvation, Psal. ii. 12.
Isa. xlv. 22. Isa. xlii. 1, 3, 6, 7, Ezek. ii. 19. 20. Ezek.
xxxvi. 25,26, 27. Exod. xii. 22, 23. Num. xxi. 7, 8. Lev.
i. 4. Exod. xxiv. 7, 8. Heb. iv. 2.
Q. Ought we not to praise the Lord with our souls, that
we' have a far more spiritual, plain, and clear dispensation of
the covenant of grace than the Old Testament believers
had ?
A. Yes.
368 On the Assembly's Shorter Catechism.
Q. What is the estate out of which God delivers his elect
by the covenant of grace ?
A. Out of an estate of sin and misery.
Q. Do the elect Re in a state of sin and misery, as well as
others, till God is mercifully pleased to take them into the
bond of his covenant ?
A. Yes ; for we are told, that at the time when God looks
upon them with an eye of pity, and enters into covenant
with them, he finds them in a loathsome state, wallowing in
their blood and pollution, and by nature children of wrath,
even as others, Ezek. xvi. 5, 6, 8. Eph. ii. 1, 2, 3.
Q. What is the estate that God brings them into by this
covenant ?
A. Into an estate of salvation.
Q. What estate is that ?
A. It is an estate of safety and growing felicity, wherein
they shall persevere, till in due time they arrive at full and
perfect happiness.
Q. By whom doth he bring them into this estate of salva-
tion ? A. By a Redeemer.
QUESTION XXL
Q. Who is the Redeemer of God's elect 9
A. The only Redeemer of God's elect is the Lord Jesus
Christ, who, being the eternal Son of God, became man ; and
so was and continued to be God and man, in two distinct na*
tures, and one Person, for ever.
Q. What do you mean by a Redeemer ?
A. A Ransomer, or a person that delivers others cut of
captivity or bondage, as Christ doth elect sinners.
Q. How doth it appear that Christ is such a Redeemer ?
A. Because he is frequently so called in scripture, and is
said to give his life a ransom for many, Job xix. 25. Isa.liv.
5. Isa. Ix. 16. Jer. 1. 31 Matt. xx. 28.
Q, Are God's own elect in bondage by nature ?
A. Yes.
Q. What sort of bondage is it they are in ?
A. It is a spiritual bondage : they are prisoners in the
hands of justice, condemned to the prison of hell; they are
also captives and bondmen to sin and Satan.
Q. How doth Christ redeem his people from their bond
age ?
A. Partly by price or purchase, and partly by power or
conquest.
On the Assembles Shorter Catechism. 369
Q. How doth Christ redeem them out of the hands of
God's justice?
A. Not by silver or gold, but by his precious blood, 1 Pet,
i. 18, 19.
Q. How doth Christ redeem his elect from the captivity of
Satan and sin ?
A. By his mighty power, conquering their enemies, and
subduing their hearts to himself, Eph. iv. 8. Col. ii. 15.
Psal. ex. 3.
Q. Is not Christ the stronger man that overcomes the
strong man, and spoils him of his goods ?
A. Yes, Luke xi. 21, 22.
Q. Is it not Christ that recovers his people out of the snare
ef the devil, who before had taken and led them captive at
his will ? A. Yes, 2 Tim. ii. 26".
Q. How were the elect redeemed from sin and hell, who
died before Christ shed his blood ?
A. By virtue of the compact between the Father and the
Son from all eternity ; the virtue oi Christ's blood did reach
back to believers from the beginning of the world, as well as
it doth extend forward to believers to the end of the world ;
even as a cautioner by his bond will deliver a man from pri
son,, long before he actually pay the debt.
Q. Could either angels or men have provided such a Re
deemer for us ?
A. No ; none could do it but the infinitely wise God ; it
was his own arm that brought about this salvation, Isa.
lix. 16.
Q. What is our Redeemer's name ?
A. The LORD JESUS CHRIST.
Q. Why is he called the LORD ?
A. Because he is JEHOVAH, as he is God. And as
Mediator, he hath by his death acquired an universal lord
ship and dominion over all things in heaven and earth, Matt*
xxviii. 18. Phil. ii. 8, 9, 10.
Q. Why is he called JESUS ?
A. Because he saves his people from their sins, Matt, i .
21. The word signifies a Saviour, being the name given
him by the angel that foretold his birth.
Q. What is in sin, that this glorious Jesus saves his people
from ?
A. He saves them from the pollution and power of their
sins, from the guilt and punishment of them, and at last frouj
the very inbeing of sin.
Q. Why is he called CHRIST ?
VOL, II. No. 14, 3 A
3/0 On the Assembly's Shorter Catechism.
A. Because he is the anointed of God. The Greek word
Christ is the same with the Hebrew word Messiah, both
signifying anointed.
Q. Wherefore gets he that name ?
A. Because he was consecrated to a threefold office as
Mediator, viz. the office of a Prophet, of a Priest, and of a
King ; to which offices men under the law were solemnly set
apart and anointed with oil.
Q. Was Christ anointed with oil to these offices ?
A. No ; but with the Holy Ghost above measure, where
by he was set apart, authorised, and fully furnished to dis
charge these three offices to the church, Psal. xlv. 7. John
iii. 34.
Q. Is there no other Redeemer of souls besides the Lord
Jesus Christ ?
A, No, he is the only Redeemer.
Q. But though he be the only Mediator for redemption,
may there not be other Mediators for intercession ?
A. The Papists have coined this distinction, to bring in
angels and saints to share in Christ's glory, if not in that of
redemption, yet in that of intercession. But as he is the
only Redeemer, so he is the only Advocate with the Father ;
for his infinite blood is necessary to be the foundation of the
one as well as the other. „
Q. Whose Son is Christ?
A. The Son of God.
Q. Are there not others called the sons of God in scrip
ture besides Christ ?
A. Yes ; we find angels, Adam, and believers, so called,
Job xxxviii. 7. Luke iii. 38. 1 John iii. 1. and that either
in respect of their immediate creation by God, or their adop
tion into his family.
Q. How then is Christ the Sou of God as no other is so?
A. Christ is the Son of God by nature, and from all eter
nity, and so called the eternal Son of God.
Q. Why would God have no less a person to be our Re
deemer ?
A. That the glory of his justice might be displayed, and
our redemption made effectual. Infinite justice could not
have been glorified by a finite ransom : Therefore it is said,
that Christ's blood was shed to declare God's righteousness >
Rom. iii. 25.
Q. How many natures hath Christ ?
A. Two; to- wit, his divine nature and his human nature
Q. How many persons hath he ?
A. But one.
On the Assembly's Shorter Catechism. 371
Q. Are these two natures in Christ mixed or confounded
together ?
A. No ; they are distinct, without any mixture or confu*
sion, as some ancient heretics asserted.
Q. What are the ancient heresies about Christ's nature and
person, which are obviated in the answer ?
A. There are four heresies which were condemned by four
general councils. 1. Arius and his followers denied the eter
nity of Christ's Godhead : And therefore it is asserted he is
God, and that from all eternity. 2. Marcian and his follow
ers denied the verity of Christ's human nature, saying he was
only man in appearance : But the answer asserts, He became
Man, and real Man. 3. Eutyches and his followers would
have the two natures mixed and confounded, so as to make
but one : Therefore it is asserted, That he hath two distinct
natures. 4. Nestorius and his followers divided the two
natures of Christ, so as to make him two persons : There
fore it is asserted, That those two natures are so united as to
make him but one person.
Q. Is Christ true God, co-essential, co-eternal, and co
equal with the Father ?
A. Yes ; as is evident from the scriptures, John x. 30.
Phil. ii. 6. See this fully proven before, in the explication
of the 6th Question.
Q. How do you prove that Christ is true man as well as
true God ?
A. He hath the essential constituent parts of a man, a true
body, and a rational soul : He was hungry ; he ate, drank,
slept, swate, suffered, bled, and died.
Q. Was he man from all eternity ?
A. No ; Heb. ii. 14.
Q. When became he man ?
A. In the fulness of time, when the sceptre was departed
from Judah. Then a body was prepared for him ; being con
ceived in the womb of the Virgin Mary, and born of her, in
an extraordinary way, Gal. iv. 4. Heb. x. 5. Luke ii. 1,2, &c.
Q. How long time was there between Christ's coming in
the flesh, and the first promise made thereof to our first
parents ?
A. About four thousand years.
Q. Why did he delay the accomplishing of this promise so
long ?
A. To convince fallen sinners of God's indignation against
sin, and of the wretched state sin had plunged them into, and
that their deliverance could never arise from themselves:
3A2
372 On the Assembles Shorter Catechism.
And also to teach us to wait patiently for the fulfilment of
others of God's promises to his church.
Q. How many years is it since Christ came into the
world ?
A. We may know that from the present year of God,
which is 1816 years, for that is the reckoning of years among
Christians, since God became man.
Q. Why was it necessary that our Redeemer should be
true man ?
A. That he might be our near kinsman, and have the right
of redemption lodged in him ; and that he might be capable
to shed blood and suffer death in our room ; for without the
shedding of blood there was no remission, Ruth iv. 3, 4.
Heb. ix. 22.
Q. Why was it necessary that our Redeemer should be
God?
A. To support the human nature, and keep it from sinking
under the wrath of God and power of death ; and to give suf
ficient value and efficacy to his blood and sufferings, for satis
fying justice, and purchasing life for us.
Q. Do these two natures in Christ make two persons ?
A. No.
Q. How can he be but one person, seeing he is both God
and man ?
A. By the human nature subsisting in union with the
second Person of the glorious Trinity.
Q. Why was it necessary that the second Person should
have taken the human nature to subsist in his own personali
ty, so that our Redeemer should be but one Person ?
A. That his sufferings, though only in his human nature,
might be reckoned the sufferings of one that was truly God,
and so be of infinite value to redeem a lost world.
Q. How is this union called ?
A. A hypostatical or personal union ; but it is such a mys
tery as neither men nor angels can comprehend, 1 Tim. iii,
16. 1 Pet. i. 12.
Q. How long will this union last ?
A. For ever.
Q. Doth Christ continue to be God and Man still in
heaven ? A. Yes.
Q. Is not the human nature highly exalted by this hypos
tatical union ? A. Yes.
Q. Have we not ground to say, with wonder, " Lord,
what is man, that thou art mindful of him" in such a manner?
On the Assembly's Shorter Catechism. 373
A. Yes ; for it is most amazing conduct to shew such res
pect to fallen men, when fallen angels are passed by.
Q. Is it not a strong argument to avoid brutish lusts and
sensual pleasures, that these would debase the human nature,
which Christ hath so highly advanced ?
A. Yes.
Q. Ought we not cheerfully to act, suffer, and be abased
for Christ, that stooped so low as to become man for us ?
A. Yes.
QUEST. XXII.
Q. How did Christ^ being the Son of Got/, become man ?
A. Christ the Son of God became man, by taking to him
self a true body and a reasonable soul ; being conceived by
the power of the Holy Ghost, in the womb of the Virgin
Mary, and born of her, yet without sin.
Q. Did Christ, in assuming our nature, take all the ne
cessary essential parts of a man ?
A. Yes, he took a true body and a reasonable soul.
Q. Why is it called a true body ?
A. To shew that it was not a phantastic body, or only the
shade and appearance of a body, as some old heretics main
tained j but that he took a real body of flesh and blood, as
we have, Jjuke xxiv. 39. Heb. ii. 14.
Q. Did Christ's divine nature supply the place of a soul to
him ?
A. No ; though some heretics taught so. He took a rea
sonable soul, as well as a true body, Isa. liii. 10. Mat.
xxvi. 38.
Q. Did Christ bring his body or flesh from heaven ?
A. No ; he was the seed of the woman, Gen. iii, 15.
Q. Was Christ's birth like that, pf other men ?
A. No ; for he was born of a virgin, without any earthly
father, Isa. vii. 14. Mat. i. 24, 25.
Q. How could that be ?
A. He was miraculously conceived by the power of the
Holy Ghost, in the womb of the virgin Mary, Luke i. 34, 35.
Q. Of what nation, tribe, or family, did Christ descend as
he was a man ?
A. By his moiher Mary he came of the nation of the
Jews, of the tribe of Judah, and of the family of David,
Luke i. 69.
Q. If Christ had a mother, low is Mdchizedec a tjpe qf
374 On the Assembly's Shorter Catechism.
him, as being recorded " without father, and without moth
er ?" Heb. vii. 3.
A. In regard Christ is without any human father as man,
and without mother as God.
Q, Why was he conceived and born of a virgin ?
A. To fulfil scripture-prophecies concerning him, and to
keep him pure from original sin, which is conveyed to all
Adam's posterity by natural generation.
Q. How could he be free of sin, seeing he was born of a
-inful woman ?
A. The Holy Ghost did miraculously sanctify so much of
the virgin's substance as formed Christ's body, which there-
tore is called " that Holy Thing," which shall be born of
her, Luke i. 35.
Q. Why was it necessary that Christ should be conceived
and born without sin ?
A. If he had not been without all spot or blemish, he could
not have been a sacrifice for sin acceptable to God : Neither
could his righteousness, which was to be imputed to all be
lievers, have been infinitely perfect, as was necessary for our
redemption, Lev. iii. 1, 6. Jev. xxiii. 6. 2 Cor. v. 21. Heb.
vii. 26, 2?. Num. xxviii. 3. 1 Pet. i. 19.
Q. Do not we read that Christ was sent in the likeness of
sinful flesh ? Rom. viii. 3.
A. That doth not import he was really tainted with sin,
but only that he had the likeness or appearance of sinful flesh,
in partaking of those infirmities of our nature which were
ihe consequents of sin, though they were sinless in them
selves.
,Q. What were these sinless infirmities ?
A. Such as weariness, sleeping, weeping, sorrowing, suffer
ing, bleeding, sweating, and dying.
Q. Did not Christ suffer for sin ?
A. Yes, but not for any sin of his own ; for " he was
wounded for our transgressions, and bruised for our iniquities,"
Isa. liii. 5.
Q. Should we not all desire to be like our Head, and, as
much as possible, to be without sin ?
A. Yes; 1 Pet.ii. 21,22, 23, 24.
QUEST. XXIII.
Q.. What offices doth Christ execute as our Redeemer ?
A. Christ, as our Redeemer, executeth the office of a Pro
phet, of a Priest, and of a King, both in his estate of humi
liation and exaltation.
On the Assembly's Shorter Catechism. 3/5
Q. Are not these three offices called Christ's mediatory
offices ?
A. Yes ; or they are three branches of Christ's mediatory
office, in each of which Christ doth perform what he under
took, by mediating and acting, either for God with us, or
for us with God.
Q. Why is Christ's mediatory office threefold ?
A. To answer his people's three fold misery, — ignorance,
guilt, and bondage : For, as our Prophet, he cures our igno
rance by his divine teaching ; as a Priest, he atones for our
guilt by his sacrifice ; as a King, he rescues us from bondage
by his power, and settles us under a good government.
Q. What mean you by Christ's executing of his offices ?
A. His doing or performing these things which properly
belong to such office or charge.
Q. Did Christ take upon him those offices without a call ?
A. No ; he was lawfully called to every one of them by
the Father, who hath put all power and judgment in his hand.
And therefore he is called the tORD's Christ, Mat. xxviii.
18. Luke ii. 26. John v. 27.
Q. How doth it appear from scripture, that Christ is call-
ed and appointed by the Father to his threefold office of Pro
phet, Priest, and King ?
A. It appears from these three following plain texts, Acts
iii. 22. Heb. v. 6. Psal. ii. 6.
Q. Was ever any man honoured with all the three offices
of Prophet, Pries t, and King, but the Man Christ ?
A. No ; for though Melchizedec was a king and a priest,
yet he was not a prophet ; David was a king and a prophet,
yet he was not a priest ; Samuel was a priest and a prophet,
yet he was not a king. W7hich shews us how far short the
types and shadows came of the substance.
Q. Do not all the promises of the new covenant flow from
Christ's several offices as their proper fountain ?
A. Yes ; the promises of instruction, illumination, and
conduct, flow from his Prophetical office ; the promises of
pardon, peace, and healing, from his Priestly office ; and the
promise of deliverance, protection, grace, and glory, flow from
his Kingly office.
Q. Do not these three offices of Christ render him a most
suitable help and complete remedy for all the grievances and
necessities of his people ? A. Yes.
Q. Can a man close with Christ in one of these office?,
and not in another ?
376 On the Assembly's Shorter Catechism.
A. No ; they are but hypocrites who would divide his of
fices, and receive him partially ; for whoever would reap be
nefit by one office, must receive Christ in all.
Q. In which of Christ's estates doth he execute his three
offices ?
A. In both of his estates ; to-wit, of humiliation and ex
altation.
Q. What do you mean by these two estates of Christ ?
A. By his estate of humiliation, I understand that low and
afllicted condition Christ was in here upon earth ; and by his
estate of exaltation, that raised, high, and glorious condition
he is in now, in heaven.
Q. How did Christ execute all his three offices in his estate
Of humiliation ?
A. 1. He executed his office as a Prophet, by his personal
ministry upon earth, and sending out his disciples to instruct
the world in the way of salvation. 2. He executed his
Priestly office, by offering up himself a sacrifice on the cross,
and praying for his people. 3. He executed his Kingly office,
in promulgating and explaining laws to the world, purging the
temple, and riding in triumph to Jerusalem.
Q. How doth Christ execute these three offices now in his
estate of exaltation ?
A. 1 . He executes that of a Prophet, by furnishing and
sending forth his ministers to teach the world. 2. That of a
Priest, by making intercession for his people. 3. That of a
King, by proclaiming his laws, subduing his enemies, and
governing his church.
Q. Did Christ execute none of these offices before either
his state of humiliation or exaltation ?
A. Christ being installed in all these three offices by vir
tue of the covenant of redemption, he entered upon the exe
cution of them immediately after the fall, and did execute
them so far as his work did not necessarily require his incar
nation.
QUEST. XXIV.
Q. How doth Christ execute the office of a Prophet $
A: Christ exeeuteth the office of a Prophet, in revealing
to us, by his word and Spirit, the will of God for our salva
tion.
Q. What do you mean by a Prophet, or his
A. One whose employment it i?, either to foretel things to
On the Assembly's Sorter Catechism. 37?
come, or to teach sinners the will of God, and expound his
word to them.
Q. Is Christ a Prophet in all these respects ? A. Yes.
Q. What do we read of his prophesying, or foretelling
things to come ?
A. He foretold Judas his betraying him, Peter's denying
him, all the disciples their forsaking him, the manner of his
death and sufferings, his rising on the third day, the destruc
tion of the city and temple of Jerusalem, the persecution of
his disciples, the calling of the Gentiles, &c. Mat. xxvi. 23,
31, 31. Mat. xx. 18, 19. Luke xix. 44. Mat. xxiv. 2.
John xvi. 2. Mat. xxi. 43.
Q. By what other way did Christ execute his prophetical
office?
A. He did it by his personal ministry, and teaching sin.
ners the will of God, while he was on earth ; and by sending
forth his apostles and their successors to teach them ; and by
illuminating the minds of gospel- hearers by his Spirit, to un
derstand and relish divine truths.
Q. What was the need of such an extraordinary prophet
as Jesus Christ to teach us the will of God ?
A. Because of the gross darkness and blindness which
came upon us by the fall ; and because none but he, that was
in the bosom of the Father from eternity, was capable to make
known to us the hidden mysteries of the gospel, John i. 18.
Acts xxvi. 18.
Q. Did Christ execute his prophetical office under the
Old Testament as well as the New ?
A. Yes ; for he existed before he became man, and taught
his church of old.
Q. How doth that appear ?
A. By the holy scripture, which tells us, that Christ was
in the Old Testament prophets by his Spirit ; that he preach
ed, in the days of Noah, to those who are now in prison ; that
he spoke with Moses and the Israelites in the wilderness, and
was tempted by them there. See 1 Pet. i. 11. 1 Pet. iii. 19.
Acts vii. 38, 39. 1 Cor. x. 9.
Q. Wherein doth Christ excel all other prophets ?
A. In regard Christ authorises them all, and teacheth the
heart as well as the ear. No prophet ever taught with such
authority, power, wisdom, diligence, faithfulness, zeal, and
compassion, as Christ did ; nor ever confirmed his doctrine
with such miracles and holiness of life as Christ did his,
Mat. xxii. 16, 22, 34, 46. Luke iv. 22. Mat. vii. 28, 29.
John vii. 46. Luke xxiv. 3?, 45. John xv. 24, John viii. 46.
VOL. II. No. 14. 3 B
On the Assembly's Shorter Catechism.
Q. By what means doth Christ reveal to us the will of
God?
A. He doth it outwardly by his word, and inwardly by his
Spirit.
Q. Why are the Scriptures called the word of Christ ?
Col. iii. 16.
A. Though they be also the word of the Father and of
the Holy Ghost, yet they are Christ's word in a peculiar
manner, because by them he speaks as Mediator in the name
of God, and executes the prophetical office for teaching the
church.
Q. Is it only by the word read that Christ teacheth his
church ?
A. He teacheth also by preaching and hearing of the word ;
and therefore he hath appointed pastors for opening up the
scriptures, and teaching his church thereby to the end of the
world, Mat. xxviii. 19, 20. Neh. viii. 8. Rom. x. 14, 15,
16, 17. Prov. viii. 34.
Q. Is the word sufficient to teach us the will of God with
out the Spirit ?
A. No ; for though the scriptures are in themselves a suf
ficient rule to direct, yet such is the darkness of our minds,
that we cannot savingly discern and receive divine truths
without the Spirit's illumination, 1 Cor. ii. 14.
Q. How is it that the Spirit teacheth us the wilt of God ?
A. He teacheth us in and by his word, giving inward
light, writing his laws in our hearts, and setting home spiri
tual truths upon the conscience.
Q. What are these special lessons which our great Pro.
phet teacheth sinners by his Spirit ?
A. Such as these ; the great evil in sin, the woful corrup
tion of our natures, the dreadful wrath we deserve, our in
sufficiency to save ourselves, the fulness of saving power that
is in Christ, the excellency of the new covenant, and a sure
ty-righteousness, the necessity of the Spirit's work in the
soul, and of faith and holiness.
Q. Is not the Spirit sufficient to teach us these things with
out the word ?
A. No doubt he could have taught us by the Spirit alone,
without the word, if he had so pleased ; but he hath institut
ed the word as the means he will make use of in teaching his
church, Isa. viii. 20. Rom. xv. 4.
Q. What case are those in, who have not the scriptures to
reveal the will of God to them ?
A. They must be in a perishing condition, Prov. xxix. 18
On the Assembly's Shorter Catechism. 379
Q. Cannot the light of reason, or the sun, moon, and stars,
make known the will of God to us ?
A. No ; for though they may teach us some general things
concerning God, yet they cannot shew us the way of salva
tion through Jesus Christ.
Q. Who are those that are taught the will of God by his
word and Spirit ?
A. All true believers are so taught.
Q. Do not others know the will of God besides them ?
A. Though natural men may have much literal knowledge,
and some common illuminations ; yet none but believers attain
to the saving knowledge of God's will.
Q. How may we know if our knowledge of God will be
saving ?
A. We may conclude it is so, if it tend to humble us and
exalt Christ ; if it warm our hearts, transform our souls, and
reform our lives ; and if we study to live up to our light in
all respects, Phil. iii. 8, 9. John xiii. 17. 2 Cor. iii. 18.
Q. What shall become of those who are ignorant of God
and his will, and slight the means of knowledge which God
hath appointed ?
Q. He that made them will not have mercy on them ; but
will come with flaming tire, to take vengeance on them that
know not God, and obey not the gospel, Iso. xxvii. 11.
1 Thess. i. 8.
Q. What shall ignorant persons do for knowledge ?
A. They must read and hear the word, and go to Christ
the great Prophet and Teacher of his church, and cry, " Lord,
open thou mine eyes, that I may behold wondrous things out
of thy law," Psal. cxix. 18.
QUEST. XXV.
0, How doth Christ execute the office of a Priest ?
A. Christ executeth the office of a Priest,1- in his once of
fering up of himself a sacrifice to satisfy divine justice, and
reconcile us to God, and in making continual intercession
for us.
Q. What are the two parts of Christ's Priestly office in
the answer ?
A. They are his offering sacrifice, and making intercession
for us.
Q. What do you mean by a sacrifice ?
A. In the scripture sense, it is a living creature slain, and
offered to God to make atonement for sin.
3B2
380 On the Assembly's Slwrter Catechism.
Q. What is it to make atonement for sin ?
A. It is to satisfy God's justice for sin, and pacify his
ivrath.
Q. What was the sacrifice which Christ our Priest offered
up to God for us ?
A. It was himself.
Q. What mean you by himself? Was it his body or his
soul that he offered ?
A. He offered up both his body and soul for us, according
to Heb. x. 10. Isa. liii. 10.
Q. Wliat is meant by his offering up himself a sacrifice for
us ?
A. His representing his death and sufferings to God for
his acceptance, as an equivalent for the sins of an elect
world.
Q. How often did Christ offer up himself for us ?
A. Once, and no more ; though yet the Papists most ab
surdly pretend to offer him up frequently in their unbloody
sacrifice of the mass, and so set every mass-priest upon a le
vel with Christ.
Q. Why may not Christ be offered oftener than once ?
A. Because his once offering up of himself did sufficiently
satisfy justice : And none else can offer up Christ but himself;
nor can he be offered without new suffering, which is in
consistent with his exalted state. See Heb. ix. 25, 26, 28.
Q. For what ends did Christ offer up himself as a sacri
fice ?
A. Wre are told in the answer, that he did it, to satisfy
divine justice for our sins, and to reconcile us unto God.
Q. Could neither men nor angels offer a sacrifice sufficient
to satisfy the justice of God for our sins ?
A. No.
Q. Why so ?
A. Because no satisfaction of theirs could be of infinite
value.
Q. Was divine justice fully satisfied by Christ sacrificed ?
A. les.
Q. How doth that appear ?
A. By the infinite dignity of the person that offered it ;
by the Father's voice from heaven, declaring he was well
pleased in him ; by Chrisi, himself saying on the cross, " It
is finished j" and by the glorious mark of respect God put up
on him after his sufferings, in raising him from the dead, in
receiving him up to heaven, and setting him down on his
right hand.
On the Assembly's Shorter Catechism* 381
Q. But \vliy might not God have pardoned our sins with
out any such sacrifice ?
A. Because he behoved to see his just threatening in the
covenant of works fulfilled in the punishing of sin ; and the
glory of his justice displayed, as well as that of his mercy.
Q. What is the happy consequent to us of Christ's satisfy
ing divine justice ?
A. Our reconciliation to God.
Q. What is it to be reconciled to God ?
A. It is to make God and men friends, who were enemies
before.
Q. How is this reconciliation brought about ?
A. By Christ's shedding his, blood as a price to purchase
our peace and friendship with God, of which we are to share
upon our receiving Christ by faith.
Q. What are the benefits which Christ purchased by his
sacrifice for his people ?
A. All needful blessings, whether temporal, spiritual, or
eternal ; so that faith, repentance, conversion, justification,
holiness, with all the graces of the Spirit, daily bread, com
munion with God, and eternal life, are all the purchase of
Christ to his people.
Q. Wlience had the sacrifice of Christ so much efficacy ?
A. From his divine nature, to which his soul and body
were closely united ; and hence his blood is called the " blood
of God," Acts xx. 28.
Q. How could the sufferings of one man satisfy for the sins
of others ?
A. By his having the sins of these others laid upon him,
and imputed to him.
Q. How could the sins and crimes of men be imputed to
Christ, an innocent person, who had no hand in them?
A. By Christ's becoming Surety for sinners, substituting
himself in their place, and voluntarily taking their guilt upon
him.
Q. What view doth this sacrifice give us of sin ?
A. It shews us the malignity and heinous nature of sin,
that no less could expiate or wipe it away than the blood of
Christ's sacrifice on the cross.
Q. Doth Christ's sacrifice so completely satisfy justice for
sin, as to exclude all further satisfaction from us ?
A. Yes ; and hence all Popish satisfaction for sin, by pe
nances, pilgrimages, prayers, alms-deeds, and purgatory, are
vain and presumptuous.
382 On the Assembly's Shorter Catechism.
Q. Why then are good works, prayers, confessions, tears,
affliction*, and sufferings, required of, and appointed to be
lievers here below ?
A. Not to satisfy or atone for their sins, but to glorify
God, and promote their sanctification and meetness for a bet
ter world.
Q. For whom did Christ offer up his sacrifice ?
A. For the elect, and those who believe on him, Isa. liii.
11. Mat. xxvi. 28. John x. 15, 16. John xvii. 9, 19, 20.
Acts xx. 28.
Q. Do we not read also of Christ's dying for all, of his
reconciling the world to God, and of his being a propitiation
for the sins of the whole world ? 1 Cor. v. 15, 19. 1 John
i\.2.
A. Yes ; but these texts are to be understood only of the
elect world ; it being absurd to say, that Christ did shed his
blood for those for whom he would not pray ; that he satis
fied justice for great numbers, who were actually in hell be
fore he suffered.
Q. How could Christ's sacrifice satisfy for the Old-Tes
tament saints, who died before it was offered ?
A. See the answer before, page 369.
Of CHRIST'S Intercession.
Q. What is the second part of Christ's priestly office ?
A. His making continual intercession for us.
Q. Doth this office properly belong to Christ's priesthood ?
A. Yes , for under the law the priests made intercession
for the people, and for that end carried the blood of the sa
crifices into the most holy place, and sprinkled the mercy-seat
with it.
Q. What is the need of Christ's intercession ?
A. Because there are many to accuse us, and plead against
us ; and of ourselves we are vile, and unworthy of access to
God.
Q. How is it that Christ makes intercession for us ?
A. When he was on earth, he did it by humble prayers
and supplications to God ; but now in heaven, he doth it
by his glorious appearing as a public person in our name, and
presenting before the throne of glory his all-sufficient merits,
willing his Father to accept of his blood in behalf of the
elect, that all and every one of them may, in due time, enjoy
the benefits of his purchase, John xvii. 11, 17, 24. Heb. ix.
12, 24. and xii. 24.
Qn the Assembles Shorter Catechism. 383
Q. Is this the way that the blood of Christ is said to speak >
A. Yes.
Q. Is it upon the account of Christ's intercession that our
duties and services are now accepted of God ?
A. Yes ; John xiv. 13.
Q. Is not the Holy Ghost said to make intercession for.
us, Rom. viii. 26. How is that consistent with Christ's
office?
A. It is Christ's office to intercede without us, by present
ing his blood and sufferings for us. It is the Spirit's work
to intercede within us, by exciting our desires, and suggest
ing arguments in prayer to God.
Q. Did not Christ finish his priestly work, when he was
upon the cross ?
A. Yes ; with respect to his satisfaction, but not his
intercession ; the one was then perfected, the other still
continues.
Q. Is not his satisfaction the foundation of his interces
sion ? A. Yes.
Q. How long will Christ's intercession continue ?
A. For ever ; Psal. ex. 4% Heb. vii. 25.
Q. Will there be any need for the intercession of Christ
after the last day, when all the elect will be gathered home ?
A. Yes j in order to preserve them for ever in the posses
sion of that happiness to which they are come.
Q. Doth Christ intercede only for actual believers ?
A. No ; he intercedes, for all the elect ; both those who
have believed, and those who are yet to believe, John
xvii. 20.
Q. What are the respective blessings which he pleads for
to them ?
A. To the unconverted, he pleads for converting grace,
faith, repentance, &c. To them who believe, for more grace
and holiness, for renewed pardons, preservation from the evil
of the world, perseverance in grace, unity among themselves,
and accomplishment of all the promises and good things pur
chased to them, both here and hereafter.
Q. When Christ pleads for his people, that they may be
kept from the evil in the world, John xvii. dolh he mean to
keep them from all afflictions ? A. No.
Q. Are not sanctified afflictions a part of Christ's purchase
to them ?
A. Yes ; and in that respect they are not evil to then),
hut good.
Q. What evil is it then that Christ speaks of?
J81< On the Assembly's Shorter Catechism.
A. The evil of sin, and the evil of wrath.
Q. Is Christ's intercession still prevalent and successful ?
A. Yes ; for him the Father heareth always, John xi. 42.
Q. What are the grounds of Christ's prevalencj ?
A. The dignity of his person and of his sacrifice, and be-
^•aiise he pleads for nothing but what is agreeable to the di
vine will, and for those whom the Father loves as well as he.
Q. Doth not Christ infinitely excel all other advocates in
the world ?
A. Yes ; for there is none so skilful, so prevalent, so di
ligent, so cheap, or so ready as he is.
Q. May we employ any other advocate or mediator be
sides Christ ?
A. No ; for the scripture tells us, " There is but one
Mediator between God and men, the Man Christ Jesus,"
1 Tim. ii. 5. Christ is the sole Mediator of intercession, as
well as of redemption.
Q. Why cannot saints or angels be our mediators with
God?
A. Because they have no merit to plead upon, neither do
they know us, nor our cases and wants, Isa. Ixiii. 16.
Q. \Vherein doth the priesthood of Christ excel that of the
Levitical priests ?
A. All these wrere but types and shadows of Christ, he is
the substance. These offered many sacrifices, and the blood
of beasts, which could not satisfy justice for sin ; but Christ
offered only one sacrifice, even his own blood, which gave
full satisfaction. In the Levitical priesthood, there was still
a difference between the priest, the sacrifice, and the altar ;
but Christ is all the three in one.
Q. How is it that Christ is all the three, the priest, the
sacrifice, and the altar ?
A. Christ in his own person was the priest which made the
offering that atoned for sin ; his human nature was the sacri
fice, and his divine nature was the altar.
Q. Was not the cross the altar on which the sacrifice was
offered ?
A. The cross may be called so improperly, or in a large
sense, as bein£ the material part to which the sacrifice was
affixed ; but it was by no means the altar which sanctified
the gift, and made it acceptable for the great ends it was of
fered for ; this only was Christ's Godhead.
Q. How is Christ said to be a Priest after the order of
Melchisedec, rather than after the order of Aaron ?
A. Because though both of them typified Christ, yet Mel-
On tlie Assembly's Shorter Catechism* 385
chisedec was a more exact and lively type and representation
of Christ as a priest than Aaron was j seeing he is set forth
as superior to Abraham, and was a King as well as a Priest,
having neither predecessors nor successors in his office, and
his genealogy and descent wholly concealed ; thereby prefi
guring Christ's eternal generation and duration.
Q. What shall we do to secure an interest in the sacrifice
and intercession of this glorious High Priest ?
A. 1. Let us seek to be duly affected with our misery
while without it, as being every moment exposed to the
stroke of unsatisfied justice. 2. Let us be persuaded, that
no sacrifice will satisfy, no blood will protect, but that which
Christ hath offered. 3. Let us renounce all confidence in
our own righteousness and duties. 4. We must heartily ap
prove of the glorious device of saving penitents by the merits
and intercession of our High Priest. 5. We must receive
this bleeding High Priest into faith's arm, as one freely of
fered to us, and entirely trust him with our salvation. 6. Ac
cept of him as a Priest upon his throne, and give up ourselves
unto his government.
QUEST. XXVI.
Q. How doth Christ execute the office of a Kmgf
A. Christ executeth the office of a King, in subduing us to
himself, in ruling and defending us, and in restraining and
conquering all his and our enemies.
Q» What sort of a kingdom is it which Christ hath ?
A. Besides his essential kingdom, which he hath as God
equal with the Father over all the world, he hath also a Me
diatorial kingdom, given him as Immauuel, in which he acts
as the Father's viceroy, Psal. ii. 6. Acts ii. 36.
Q. What is Christ's Mediatorial kingdom ?
A. It is the great dominion and power which is given to
him as a Mediator; and this is twofold : 1. Christ's spiritual
kingdom in and over the church ; 2. His providential king
dom over all things for the good of the church.
Q. What do you mean by Christ's spiritual kingdom ?
A. Both his kingdom of grace, and his kingdom of glory $
or, in other words, the church militant on earth, and the
church triumphant in heaven ; which are not two different
kingdoms, but two provinces of one and the same kingdom ;
they both being but one body united together under one head,
In and over which Christ doth reign and rule,, both in a gra-
iious and glorious manner,
VOL. II. No. 15, 3C
386 On the Assembly's Shorter Catechism*
Q. What do you mean by Christ's providential kingdom ?
A. The administration of the kingdom. of providence, or
the power which is given to Christ over all things, whether
in heaven, earth, or hell, to be managed for the good of the
church ; by which he is made the King of kings, King of
nations, as well as the King of saints, Mat. xxviii. 18. Eph.
i. 22. Prov. viii. 15, 16. Rev. xv. 3, 4. and xix. 15, 16.
Q. Over whom doth Christ exercise his kingly power ?
A. Both over his own people, and over his enemies.
Q. Doth he govern them both alike ?
A. No 5 for he puts forth and executes different acts of
his power concerning them.
Q. What are these different acts ? ,
A. With respect to his people, he subdues them to himself,
lie rules them, and defends them. With respect to his ene
mies, he restrains and conquers them.
Q. In what estate doth the King of Zion find his own
people and subjects at first ?
A. In a state of enmity and rebellion to him.
Q. Do they submit to him of their own accord ?
A. No ; he must subdue them to himself.
Q. What is it to subdue them ?
A. It is to conquer their wills, and to make them, wh©
were children of disobedience, willing and obedient in the day
of his power.
Q. How shall we know if a day of Christ's power hatli
passed upon us, to make us his willing people ?
A. It is a good sign, if our love to sin be changed into a
hatred of it, and if we sincerely desire to do the things that
please God ; and that not only in duties which are outward
and public, but in those which are inward and secret.
Q. Doth Christ leave his church and people to their owu
care and conduct, after he hath subdued them ?
A. No ; but, like a good king, brings them under a good
government, and continues to rule them in a gracious manner.
Q. How is it that Christ doth rule his subjects ?
A. 1. He rules them outwardly, by giving them good laws*
with promises and threatenings annexed thereto, and appoint
ing church- officers and discipline for applying the same. 2.
He rules them inwardly by his Spirit, writing his laws in
their hearts, and disposing them to yield obedience to what
he requires of them ; thus he sets up his throne in the hearts
of his subjects, and makes all the faculties of their souls to
submit unto him.
On the Assembly's Shorter Catechism: 387
Q. What further doth Zion's King for his subjects besides
ruling them ?
A. He defends them also.
Q. From what doth he defend them ?
A. From whatever may hurt their souls ; and, so far as it
is for his glory, he defends their bodies from enemies also.
Q. How doth Christ defend his people ?
A. He sets a hedge about them, he hides them under his
wings, he intercedes for them ; he gives strength to his
people, he upholds them in the state of grace ; he restrains
and conquers their enemies.
Q. Have Christ and his subjects always the same ene
mies ? A. Yes.
Q. How comes that ?
A. Because of the near relation between them ; he being
the head, and they the members. So, whatever injures the
OHC, the other feels it.
Q. Who are the enemies of Christ and his people ?
A. Sin, Satan, wicked men, and death, which is called Hit
last enemy.
Q. How doth Christ restrain his and his people's enemies ?
A. By setting bounds to their rage, disappointing or over
ruling their evil designs, and making their wrath to praise
him, Rev. ii. 10. Psal. Ixxvi, 10.
Q. Will Christ suffer these enemies to prevail at last ?
A. No ; for he will at length conquer them all.
Q. When doth he conquer them ?
A. He did it partly at his death and ascension, when he
triumphed over them, and led captivity captive ; for then he
divested them of that legal power they held over the elect, as
executioners of divine justice. He ruins many of them by
particular judgements within time; and he wilk bring final
destruction upon them all at his second coming.
Q. Is there not a great difference betwixt Christ's sub
duing of his people, and his conquering of his enemies ?
A. Yes ; for he makes the one sweetly bovvj:o his golden
sceptre, the other he breaks with his rod of iron.
Q. Are not devils and wicked men subject to Christ, as
well as his people ?
A. Yes ; but the one are subject to him by constraint,
and against their will, and the others are subject by free choice
and consent.
Q. Have we not many things to engage us to become
Christ's willing subjects ?
A. Yes ; for he it is that hath best right to us, and there
3C2
388 On the Assembly's Shorter Catechism.
is none so good a master ; his yoke is easy, and his rewards
are glorious.
Q. Can any trust to Christ as their Priest, who do not
snbmit to him as their King ?
A. No ; for they who will not be governed by his laws,
cannot expect to be saved by his blood,
Q. Will not Christ look ou them as his enemies, who re
fuse to submit to his government ? A. Yes.
Q. What will the King say to them at last ?
A. Those mine enemies, which would not that I should
reign over them, bring hither, and slay them before me,
xix. 27,
QUEST. XXVII.
Q. Wherein did Christ's humiliation consist ?
A. Christ's humiliation consisted in his being born, and
that in a low condition, made under the law, undergoing the
miseries of this life, the wrath oc God, and the cursed death
of the cross ; in being buried, and continuing under the
power of death for a time.
Q. What do you mean by Christ's humiliation ?
A. His coming from a high condition to a low one.
Q. What was the necessity of his doing so ?
A. That he, as our Surety and Cautioner, might suffer the
punishment due unto us.
Q. What are the several steps of Christ's humiliation men-
tioned in the answer ?
A. They are chiefly three ; namely, with respect to, 1.
His birth. 2. His life. 3. His death.
Q. How did Christ humble himself in his birth ?
A. 1, In that such a glorious Person should be willing to
reside in flesh, and be born of a woman. 2. In his being
born in such a low condition as he submitted to.
Q. Was it not a low step of humiliation in Christ to be in
carnate, or to become man ?
A. Yes ; this was a much lower step for the eternal Son
of God, than for the sun in the heavens to become a clod of
dust, or an angel a worm.
Q. What was the low condition that Christ submitted to
be born in ?
A. He was born of a mean woman, in a mean city, and
that in the stable of an inn, having the beasts' manger for his
cradle,
Q. How did Christ humble himself in his life ?
On the Assembly's Shorter Catechism,
A. There are three things relative thereto, mentioned in
the answer : 1. His being made under the law. 2. His un
dergoing the miseries of this life. And, 3. Suffering the
wrath of God.
Q. What is meant by Christ's being made under the law ?
Gal. iv. 4,
A. That, according to his engagement as our Surety, he
subjected himself to the law, both ceremonial and moral, and
did exactly fulfil and obey the same.
Q. How did Christ subject himself to the ceremonial law ?
A. In submitting to circumcision, making the offerings,
and attending the ordinances therein required ; and, in order
to fulfil it at once, he offered himself a sacrifice upon the
cross.
Q. How did Christ subject himself to the moral law ?
A. He did it as our Surety, fulfilling the preceptive part
of it by the perfect obedience of his holy life, and satisfying
the minatory part, by bearing the curse and penalties of the
law, which we incurred for breaking it.
Q. Was it not a piece of amazing humiliation for the eter
nal Lawgiver to be thus subjected to his own law ? A. Yes.
Q. What is meant by the miseries of this life, which Christ
did undergo for us ?
A. These are manifold, and do include, 1. The common
sinless infirmities of the human nature which Christ took up
on him ; as hunger, thirst, weariness, pain, sleeping, weep
ing, and the like. 2. The assaults and the temptations of
the devil, which he endured. 3. Outward poverty and want.
4. The contradictions, reproaches, and persecutions of a
wicked world.
Q. Why did he take all these miseries upon him ?
A. That he might bear what we deserved, and be the
more sympathizing with us in our troubles.
Q. Why became he so poor, that was Lord of all ?
A. That through his poverty we might be made rich, and
to teach us contentment in a low condition.
Q. Did Christ undergo no more trouble in this world than
what he endured from devils and wicked men ?
A. Yes, he underwent the wrath of God also ; as in the
answer.
Q. What is to be meant by ihat ?
A. That Christ became the butt of God's wrath and anger
for our sins, and felt the direful effects of it in his soul as?
well as his body.
390 On the Assembly's Shorter Catechism.
Q. Was God really angry with Christ, who was perfectly
innocent, and his dearly beloved Son ?
A. Christ, in himself considered, was always the Father's
delight ; but as he became our Surety, and took on him our
sins, the object of God's indignation, which had a burden of
wrath necessarily annexed thereto, he behoved to feel the
sense and pressure of that insupportable load in a very ex
traordinary manner.
Q. How did his feeling of it appear ?
A. By expressing his soul-trouble and non-plussing strait
at the distant prospect of it ; by the shrinking of his human
nature at tasting of the bitter cup, and praying that it might
pass from him if possible; by his wrestling in an agony, and
sweating great drops of blood, that fell to the ground about
lini ; by his crying out of his soul's being exceeding sor
rowful, even unto death, and complaining of God's forsaking
of him, John xii. 27. Mat. xxvi. 38, 39. Luke xxii. 44.
Mat. xxvii. 46.
Q. Is it not upon this account also, that Christ is said to
be made a curse for us, and a man of sorrows ? A. Yes.
Q. Could any mere creature have borne the load of the
Almighty's wrath ?
A. No ; and Christ's human nature could not have borne
it, had it not been united to, and supported by his Godhead.
Q. Was it not possible this bitter cup could pass from our
Surety Christ ?
A. No ; for the justice of God could not be otherwise sa
tisfied.
Q. Was not Christ heard in that prayer he made con-
c era ing it ?
A. Yes ; for we are told, " He was heard in that he fear
ed," Heb. v. 7.
Q. How was he heard, when the cup did not pass from
Iiim ?
A . In the extraordinary supplies granted to his human na
ture for enabling him to drink it.
Q. Was it necessary that Christ should suffer death after
all his other sufferings ?
A. Yes ; that he might fully answer the threatening of the
first covenant, satisfy justice, and confirm the truth by his re
surrection.
Q. Was our Lord greatly humbled in his death ?
A. Yes.
Q. la what respects ?
Ofi the Assembly's Shorter Catechism. 391
A. In respect of the previous circumstances of his death,
the kind and manner of it, and the things following upon it.
Q. How was he humbled in the previous circumstances of
his death ?
A. 1. In being betrayed by his own disciple Judas. 2. In
being sold for a sraall price. 3. In being taken and bound
like a thief. 4. In being forsaken by all his disciples. 5.
In being denied by Peter in his own hearing. 6. In being
accused by the Jews of crimes he was wholly innocent of.
7. In being .buffeted, spit on, cruelly mocked, arrayed, and
crowned with thorns, by the soldiers and Herod. 8. In be
ing scourged and condemned by Pilate as a notorious crimi
nal. 9. In being put to carry his own cross to the place of
execution.
Q. How was Christ humbled in the kind and manner of
his death ?
A. In being crucified, or put to suffer the death of the
cross, which was a cursed, painful, lingering, and shameful
death.
Q. What manner of death was the death of the cross ?
A. A death used among the Romans for the greatest of
malefactors, in which the man was so racked that they might
tell his bones, his feet being nailed to the lower part of a tree,
and his hand to a cross-tree above, where he hang alive for
several hours ; the wounds still widening by his own weight,
and the blood gushing out, till he died in extreme pain.
Q. Why is it called a cursed death ?
A. Because God had said, Dent. xxi. u Cursed is every
one that hangeth on a tree." That is, he is exposed to the
highest disgrace and reproach that can be done to a man,
which proclaims him as much under the curse of God as any
external punishment can do.
Q. Why is it called a shameful death ?
A. Because the person suffering it was exposed naked, and
accounted one of the vileot criminals ; and our blessed Lord
was placed between two of them, as if he had been the
greatest of the three.
Q. What love was this, that made him to endure the cross,
and despise the shame ?
A. Love that cannot be comprehended, for it passetli
knowledge, Eph. iii. 18, 19.
Q. What was the most afflicting and humbling ingredient
of all in Christ's death ?
A. His being deserted and forsaken of God at the time oF
On the Assembly's Shorter Catechism.
it ; as appears by that amazing outcry on the cross,
JE//', lama sabachthani$
Q. Why was Christ thus forsaken ?
A. To testify God's displeasure against sin, and to bear
the punishment of desertion which was due to us for ever.
Q. In that dark hour of Christ's death, did nothing fall
out to give testimony to Christ ?
A. Fes ; the sun was eclipsed, the earth quaked, the rocks
rent, together with the vail of the temple, and many graves
were opened ; so that the centurion with his guard, that at
tended Christ, were forced to own, that truly he was the Son
of God, Mat. xxvii. 51. — 54.
Q. Doth not the death of Christ afford the strongest ar*
guments to cause us hate and forsake siu ?
A. Yes ; for in it we see the infinite mercy of God to
wards us in providing such a Surety for us ; we see God's
indignation against sin as the most cursed evil in the world $
and the dreadful storm of wrath which he will bring upon
the workers of iniquity.
Q. What humbling things followed upon Christ's death ?
A. There are two things mentioned in the answer : 1. He
was buried. 2. He continued under the power of death for
a time.
A. Was it a piece of great humiliation for Christ to be laid
in the grave ?
A. Yes, certainly ; for it is humbling to any man to be
sent there, where he must call the worms his brethren and
sisters. But much more was it so for him, who hath the
keys of hell and death, to be himself locked up in the grave.
Q. Was not Christ's burying attended with several hum
bling circumstances ? A. Yes*
Q. What are they ?
A. 1. It was done in great haste, with few attending it*
2. These few were not his relations, but strangers* 3. His
body was not carried from his own house, nor from any
house, but from the ignominious cross. 4. It was not laid
in his own, but in another man's sepulchre.
Q. What is meant by Christ's continuing under the power
•f death ?
A. His remaining in the state of the dead, and being death's
prisoner for a time.
Q. What gives death a power over any man ?
A. Sin.
Q. How could sin have any power over Christ, who had
BO sin ?
On the Assembly's Shorter Catechisin. 393
A. Though he had no sin of his own, 66 he was made sin
for us ;" and so death seized him as his prisoner in our stead.
Q. How then should death have any more power over be
lievers ?
A. Death cannot seize them as prisoners for punishment,
but is only continued as a mean to purge away the remainder
of sin perfectly from them.
Q. Was it not a great humiliation for him, who is the
Lord of life, to be laid under the power of death for a time ?
A. Yes.
Q. How long was the time he was in this state ?
A. To the third day after his death.
Q. What type have we in scripture of his continuing so
long in the grave ?
A. Jonah, his being three days in the whale's belly, Mat.
xii. 40.
Q. Why did Christ continue so long ?
A, To shew that he was really dead.
Q, Why could not death hold him under its power any
longer ?
A. Because he had given full satisfaction to divine justice
for his people's sins, and could not see any corruption in the
grave.
Q. Why could he not see any corruption there ?
A. Because he was the Holy One of God, and free of all
sin.
Q. Whither did Christ's soul go after his death ?
A. We read in the gospels, that he resigned it into his
Father's hands, and that it went to paradise, the seat of the
blessed.
Q. Do we not read in the Creed, that he descended into
hell?
A. Yes ; but the meaning is not that he descended locally
into hell, the place of the damned ; but, the same word in
the original signifying both hell and the grave^ it may be un
derstood either of his body's lying in the grave, or of his suf
fering the pains of hell in his soul.
QUEST. XXVIII.
Q. Wherein comisteth Christ's exaltation ?-
A. Christ's exaltation consists in his rising again from the
dead on the third day, in ascending up into heaven, in sitting
at the right hand of God the Father, and in coming to judge
the world at the last day.
VOL. II. No. 15. 3 D
394 On the Assembly's Shorter Catechism.
Q. What may we learn from Christ's exaltation, its fol
lowing his humiliation ?
A. That we should patiently bear an afflicted state here,
in hope of the glory that is to follow.
Q. In respect of what nature was Christ exalted ?
A. Seeing Christ as to his divine nature cannot be exalted
really, but declaratively only, it behoved to be with respect
to his human nature that he was really and properly exalted.
Q. What are the steps or degrees of Christ's exaltation
mentioned in the answer ?
A. They are four: 1. His resurrection. 2. Ascension*
3. Sitting at God's right hand. 4, Judging the world.
Q. When did Christ rise from the dead ?
A. On the third day.
Q. What day of the week did that day fall upon ?
A. The first day of the week, which, ever since, is called
The Lord's Day.
Q. By whose power did Christ rise ?
A. By his own power, and by the power of his Father,
John ii. 19. Rom. vi. 4.
Q. In what manner did he rise ?
A. In a triumphant manner, with a great earthquake, the
angels attending, and the keepers trembling for fear, and be-
coming as dead men, Mat. xxviii. 2, 3, 4.
Q. How do we know the truth of Christ's resurrection ?
A. By the testimony of the apostlesT who saw him very
often after it, and heard his excellent instructions about their
future conduct, and, for their greater satisfaction, were al
lowed to handle his body, and ta eat and drink with him in a
familiar manner.
Q. Did none see him after his resurrection besides the
apostles ?
A. Yes ; many othersr both men and women ; and the
apostle Paul, writing to the Corinthians, 1 Cor. xv. 6. saysr
He was seen of above five hundred brethren at once, of whom
the most part was then alive.
Q. But how can we be sure that the apostles' testimony
was true ?
A. Because they were men of great sincerity, and could
propose no worldly advantage by declaring their Master's re
surrection, but the greatest persecution from the Jews. Audt
if it had not been certain, they had not chosen Jerusalem as
the first place for publishing it, and that within a few days
after he was crucified there ; and yet there they began, and
many thousands embraced their doctrine. Nay, God from
On the Assembly's Shorter Catechism. 395
iieaven confirmed their testimony, by enduing them with the
gift of tongues, and a power of working all kinds of miracles.
Q. What was the necessity of Christ's rising again ?
A. To declare that he was the Son of God, and that jus.
tice was fully satisfied for their sins, and to assure all be
lievers of their resurrection from the dead also.
Q. Did Christ rise with the very same body that was cru
cified ? A. Yes.
Q. How doth that appear ?
A. By the print of the nails and spear, in his hands, feet,
and side, which he shewed to his disciples after he rose.
Q. Did ever any man rise from the dead bnt Christ ?
A. Yes ; such as Lazarus, Jairus's son, and several others.
Q. What is the difference betwixt their resurrection and
Christ's?
A. They rose but as private persons, by the power of
God ; but Christ rose by his own power, and that as a pub
lic person, the great head and representative of the church,
for their justification, and to assure them of the truth of all
his promises.
Q. How long did Christ stay with his disciples after his
resurrection ? A. Forty days.
Q. For what end ?
A. That he might convince them he was truljr risen, and
also instruct them in the nature of his kingdom and church,
and give them directions about the government thereof.
Of CHRIST'S Ascension.
Q. What is the second step of Christ's exaltation ?
A. His ascending up into heaven.
Q. From what place did he ascend ?
A. From the mount of Olives.
Q. In what manner ?
A. Visibly and triumphantly, with a cloud receiving him,
and angels attending ; leading captivity captive, and dispen
sing gifts, Acts i. 9, 10. Psal. Ixviii. 17, 18.
Q. How was he employed at parting from his disciples ?
A. He was blessing them with uplifted hands, Luke xxvi.
50, 51.
Q. For what end did Christ ascend into heaven ?
A. That he might take possession of the kingdom, both in
his own name, and in the name of all his people ; and as a
fore-runner, he might prepare mansions for them j and as an
advocate, he might plead their cause effectually.
3D2
396 On the Assembly's Shorter Catechism'.
Q. Where is Christ now bodily present ?
A. In heaven.
Q. How long will he continue there ?
A. Until his second coming.
Q. Are we not to look for his bodily presence on earth
till that time ?
A. No ; for him the heavens must receive, until the resti
tution of all things, Acts iii. 21.
Q. Is not this a good argument against transubstantiation,
or Christ's bodily presence in the sacrament ? A Yes.
Q, Doth not Christ promise his presence to his people
upon earth ?
A. Yes ; but that is meant of his spiritual, not his bodily
presence.
Q. What do you mean by Christ's spiritual presence ?
A. His coming to his people by the influences of his Spi
rit, for quickening and comforting their souls.
Q. Did never any ascend bodily to heaven but Christ ?
A, Yes ; Enoch and Elijah did so also.
Q. What was the difference between their ascension and
Christ's ?
A. They were taken up, but Christ went up by his own
power ; they as private persons, without witnesses, but Christ
as a public person, before many witnesses.
Q. What are the great lessons which Christ's ascension
should teach us ?
A. To be heavenly-minded, to set our affections upon
things above, where Christ is, and to desire to be with him,
Col. iii. 1. Phil. i. 22.
Q. What comfort may believers draw from Christ's as
cension ?
A. They may conclude, that mansions will be ready, and
that they will follow their Head. They may promise them
selves welcome, and kind usage, seeing he who hath got all
power in heaven, is nearly related to them, and hath all the
compassions of both God and man in him.
Of CHRIST'S sitting at God's Right Hand.
Q. What is the third step of Christ's exaltation ?
A. His sitting at the right hand of God the Father, Eph.
i. 20. 1 Pet. iii, 22.
Q. Hath God a right or left hand, as we have ?
A. No j for God is a Spirit, that hath no bodily parts :
On the Assembly's Shorter Catechism. 397
Qnly his right hand is spoken of, in condescension to our
weak capacities.
Q. What is meant by Christ's sitting at God's right hand ?
A. That he is advanced to the highest place of honour,
power, and dignity, in heaven, having all things subjected to
him, 1 Pet. iii. 22.
Q. How long will Christ sit at the Father's right hand ?
A. Until he make all his enemies his footstool, Psal. ex. 1,
Q. What is the last enemy he hath to destroy ?
A. Death.
Q. When will that enemy be finally destroyed ?
A. At the general resurrection ; then it is that mortality
shall be swallowed up of life, 2 Cor. v. 4.
Q. How is it that we read of Christ sometimes as sitting,
and at other times as standing at God's right hand ? Acts
vi. 56.
A. His sitting is mentioned, to denote his perpetual pos
session of the kingdom ; his standing, to represent his rea
diness for the mediatory work, and particularly to help, plead
for, and receive afflicted and dying saints, such as Stephen
was, who saw him in that posture, Acts vii. 56,
Q. What may we learn from Christ's sitting at the right
hand of God ?
A. That it must go well with the church, seeing her Friend
and Agent is so high in favour, and ruleth over all things ;
and that all the members of the body must be exalted, seeing
the head is raised so high.
Of CHRIST'S Judging the World.
Q. What is the fourth step of Christ's exaltation ?
A. His coming to judge the world at the last day.
Q. Is not this called Christ's second coming ?
A. Yes; Heb. ix. 28.
Q. Why is it called so ?
A. Because we read of two famous comings of Christ to
the world, and this is one of them.
Q. What is the other ?
A. His coming in the flesh.
Q. Is not the difference between these two comings of
Christ very great ?
A. Yes ; for the first was in a state of deep humiliation,
but the second is in a state of glorious exaltation.
Q. Do we read of any other comings of Christ in scrip
ture?
398 On the Assembly's Shorter Catechism.
A. Yes ; we read of his coming by his Spirit in his ordi
nances ; and of his coming in the dispensations of his provi
dence, to destroy Antichrist, and deliver his church from her
enemies, John xiv. 18. 2 Thess. ii, 3.
Q. For what end will Christ come the second time ?
A. To judge the world.
Q. What is understood by the world ?
A. AH mankind, quick and dead, small and great, righ
teous and wicked ; and likewise the fallen angels.
Q. What is meant by Christ's judging of the quick and
the dead, 2 Tim. iv. 1. and other places ?
A. That Christ, at the end of the world, shall descend
from heaven, to judge all that will be then living on the earth,
and all the dead then in their graves.
Q. How is it evident that there will be such a judgement-
day ?
A. 1. Conscience in every man declares for it, by creating
remorse and fears upon the doing of evil ; and, on the other
hand, satisfaction and hope upon the doing of good. 2. The
justice of God requires it, that the wicked may be duly pu
nished, and the godly rewarded ; which is not done in this
life. 3. The holy scriptures do often assure us of it, that we
must all appear before the judgement-seat of Christ, John v.
28, 29. Acts xvii. 31. 2 Cor. v. 10. 1 Thess. iv. 16, 17.
Q. Who is to be the judge in that day ?
A. Jesus Christ.
Q. Is not God the judge of all, Heb. xii. 23. ?
A. Yes ; and Christ is that God equally with the Father
and Holy Ghost ; but God hath ordained the Man Christ to
be the visible Judge of the world, Acts xvii. 31.
Q. Why is Christ ordained for that end ?
A. That he might be rewarded for his obedience and suf
ferings, and every eye might see the Judge ; and, that man
being thus judged by his peers, the equity of God's proceed
ings might the more appear ?
Q. When will Christ come to judge the world ?
A. At the last day.
Q. Why is it called the last day ?
A. Because it will be the concluding period of the world,
\vhen God will put an end to its days by the dissolution of all
things ; for then " the heavens shall pass away with a great
noise, and the elements shall melt with fervent heat, the earth
also and the works therein shall be burnt up," 2 Pet. iii. 10.
Q. Doth any man knew the particular time of Christ's
ttoming ?
On the Assembly's Shorter Catechism. 399
A. No ; though yet we may discern its approach to be
near by signs and forerunners. The Apostles declare the
gospel-times which we enjoy to be the last times, and that
the ends of the world are come upon us, 1 Pet. i. 20. 1 John
ii. 18. 1 Cor. x. 11.
Q. Are there not still some great events to be expected in
the world before the last day come ?
A. Yes ; such as the conversion of the Jews, the downfal
of Antichrist and Mahomet, and the great enlargement and
purity of the church.
Q. Why hath God kept the particular time hid from us ?
A. To prevent carnal security, and to keep us preparing
and watching for it every day ; still ready to sa v, " Even so,
come, Lord Jesus ; make haste, O my Beloved !"
Q. What will be the manner of Christ's coming at the last
day?
A. 1. It will be surprising and unexpected ; and therefore
it is compared to the coming of a thief in the night. 2. It
will be with power and great glory : For the heaven shall
rend, and fire issue before him ; and he, attended with a
multitude of glorious angels and saints, shall descend with a
great shout, with the voice of the archangel, and the trum
pet of God, which will raise the dead : And thus shall he
ascend the great white throne, and have all the world gather
ed before him, 2 Thess. v. 2. Mat. xxv. 31. Psal. 1. 3. Jude
14-. 2 Thess. i. 7, 8. 1 Thess. iv. 6. Rev. xx. 11.
Q. Why do the scriptures insist so much upon Christ's
coming to judgement ?
A. To assure the world of it, to excite us to duty, to deter
men from sinning, and to comfort the godly under distress?
2 Pet. iii. 10, 11, 14. 2 Thess. i. 6, 7.
Q. What is the great necessity of a day of judgement ?
A. To make a solemn manifestation of the glory of God's
attributes and perfections j as of his omniscience, in discover
ing the secrets of men's hearts and lives ; of his mercy, in
saving the elect ; and of his justice, in punishing the wicked.
Q. In what manner will Christ judge the world ?
A. He will judge the world in righteousness, and render
to every one according to what he hath done in the body,
whether it be good or evil, Acts xvii. 31. 2 Cor. v. 10.
Q. Must all men eome into judgement at that day, good
and bad, Christians and Heathens ? A. Yes.
Q. May not some be overlooked and concealed m that
great crowd ?
400 On the Assembly's Short&r Catechism.
A. No ; for God's all-seeing eye will find them all out.
Q. Upon which of the Judge's hands will the good and
bad be placed in that day ?
A. The godly will be set upon the right hand, and the
ungodly upon the left.
Q. What will be the difference betwixt the judgement of
the godly and the ungodly ?
A. The one shall come into a judgement of absolution, the
other into a judgement of condemnation : The sentence of the
one will be, " Come unto me, ye blessed ;" but the sentence
of the other will be, " Depart from me, ye cursed." And,
likewise, the judgement of believers will go before that of the
wicked.
Q. How do you know that ?
A. By the scriptures, which tell us that " the dead in
Christ shall rise first," and be immediately " caught up to
meet the Lord in the air ;" and that they shall be set on
thrones, and become assessors to Christ in judging the world,
1 Thess. iv. 16, 17. Mat. xix. 28. 1 Cor. vi. 2, 3.
Q. Seeing believers are guilty of many sinful thoughts and
actions, as well as the wicked, how is it that they are not
condemned with them ?
A . Because all their sins are laid upon Jesus Christ, and
lie hath answered for them to the justice of God.
Q. Who are these sinners that shall be most miserable in
the day of judgement ?
A. Wicked Christians, arid especially those who have had
the clearest dispensations of gospel-light, and greater mea
sures of knowledge of God's will than others, and yet have
abused them, and sinned against them, Mat. xi. 23, 24.
Luke xii. 47.
Q. Will God judge heathens, who never had his law or
gospel revealed unto them ?
A. Yes ; he will judge them by the law of nature, and the
dictates of their own consciences, Rom. ii. 12, 14, 15.
Q. Will not the wicked have many accusers and witnesses
to appear against them in that day ?
A. Yes ; such as the attributes of God, his mercy, pa
tience, omniscience, bounty ; and the creatures of God, which
they have abused : The blood of Christ, which they have
trampled ; conscience, which they have stifled ; and the devil
and companions in sin, which have tempted them, will then
accuse them, and witness against them.
Q. Do we not read of books that will be opened in that
day, Rev. xx. What are those ?
On the Assembly's Shorter Catechism. 401
A. This is spoke with allusion to the courts here below,
which have books for the rule of judgement. Accordingly,
iii that day will be opened the book of God's remembrance,
or omniscience, wherein all tlie actions of meh will be found
written. 2. The book of conscience, which will bring con
vincing evidences of sinners' guilt. 3. The book of the law,
with all its precepts, threatenings, and curses, which they
have despised. 4. The book of the gospel, with all its calls,
offers, and promises, which they have slighted. All which
will afford terrible matter of indictment against the wicked.
Q. What are the things which will be brought into judge
ment at that day ?
A. All the thoughts and designs, as well as the words and
Actions of men.
Q. Must we give an account in that day of every idle
word ? A. Yes, Mat. xii. 36.
Q. Should not this teach us to take good heed to all our
words, thoughts, and designs now ? A. Yes,
Q. Will not the consequences of this judgement be very
awful? A. Yes.
Q. In what respects ?
A. In regard the wicked shall thereupon go into everlast
ing punishment, and tlie righteous into life eternal, Mat.
xxv. 46.
Q. How will the Judge's sentence be executed against the
wicked ?
A. The devils, the executioners of God's justice, will be
waiting on, and ready, upon the passing of the sentence, to
drag away the wicked to the place of torment.
Q. Will angels be judged at that day ?
A. Yes ; evil angels.
Q. How is it said, that the saints shall judge angels ?
1 Cor. vi. 3.
A. In regard they shall approve of the sentence which
Christ shall pass upon them, and upon all his enemies.
Q. What ought we to learn from Christ's coming to judge
ment ?
A. We should endeavour always to be ready for it, and to
love his appearing ; we should be diligent to be found of him
in peace, and to aim at all holy conversation and godliness ;
and we should suspend all rash judgements till that time,
Luke xii. 40. 2 Tim. iv. 8. Tit. ii. 11, 13. 2 Pet. iii, 11, 14,
1 Cor. iv. 5.
YoL.IL No, 15, 3E
402 On the Assembly's Shorter Catechism,
QUEST. XXIX.
Q. How are tee made partakers ef the redemption pur-
cJiased by Christ ?
A. We are made partakers of the redemption purchased
by Christ, by the effectual application of it to us by his Holy
Spirit.
Q. What is the proper office and agency of the Holy
Ghost in the work of man's redemption ?
A. To apply it to elect souls.
Q. Hath not each person in the glorious Trinity an emi
nent hand in the work of our redemption ?
A. Yes ; the Father projected it, the Son purchased it,
and the Holy Ghost applies it.
Q. What is meant by the work of our redemption?
A. The delivering of lost sinners from sin, Satan, and the
wrath of God.
Q. What is meant by the purchasing of our redemption ?
A. The buying or obtaining it at a valuable price.
Q. Who was it that purchased our redemption ?
A. Jesus Christ the Son of God.
Q. At what price did he purchase it ?
A. At the price of his own precious blood.
Q, What is meant by our being partakers of this purchas
ed redemption ?
A. Our being made sharers of the benefits and advantages
of it.
Q. What are these benefits ?
A. Such as, pardon of sin, protection from wrath, peace
with God, peace of conscience, a change of nature, sanctify
ing grace, the unstinging of death, resurrection to life and
eternal glory.
Q. What is meant by the applying of this redemption to us?
A. The making of it ours, by producing the first begin
nings of it in the soul, and thereby bringing us gradually into
the full possession of its benefits. We begin the possession
of them in our justification and sanctification here, and we
complete it in our glorification hereafter.
Q. Is it only the Holy Spirit than can apply this redemp-*
tion to us effectually, and possess us of it? A. Yes*
Q. Cannot godly parents, ministers, or gospel- ordinances,
do this ? A. No.
Q. Why is the Holy Spirit said to apply this redemption
to us effectually ?
On the Assembly's Storter Catechism. 403
A. To teach us, that all that can be done by means and
instruments to apply this redemption to us, will be ineffectual,
without the work of the Holy Spirit.
Q. Is not the Spirit's application of this redemption as
necessary to us, as Christ's purchasing of it ? A. Yes.
Q. What is the difference between the purchasing and ap
plication of it ?
A. The first is a work done without us, but the second a
work done within us.
QUEST. XXX.
Q. How doth the Spirit apply to us the redemption pur
chased by Christ ?
A. The Spirit applieth to us the redemption purchased by
Christ, by working faith in us, and thereby uniting us to
Christ, in our effectual calling.
Q. What doth the Spirit work in us, in order to apply the
purchased redemption to us ? A. Faith.
Q. Cannot we produce faith, or believe of ourselves ?
A. No.
Q. Is not faith an act of the believing soul ?
A. Yes ; but still the scripture makes it God's gift to him,
and the Spirit's work within him, Eph. ii. 8. Col. ii. 12.
Q. Is not the Spirit of vGod the author or worker of all
grace ?
A. Yes ; and therefore he is called the Spirit of Grace.
Q, What means doth he use for working faith in us ?
A. The word or ministry of the gospel, Rom. x. 14, 17.
Q. What shall become of those who want the gospel ?
May not the Spirit work faith in them for their salvation ?
A. We have no promise for his doing so.
Q. What is the use of faith for applying Christ's purchase
to us ?
A. Faith is the grace that brings us to Christ, and is the
means of our union with him.
Q. What is it to be united to Christ ?
A. It is to be joined to him, and made one with him.
Q. Is it hereby that every believer hath an actual interest
in Christ, and a title to his purchase ? A. Yes.
Q. What sort of union is there between Christ and be.
lievers ?
A. It is a spiritual, supernatural, and mystical union, hard
to be explained by any thing \ve find here below. It is
somewhat like the union that is between a debtor and his sure-
3 E 2
404? On the Assembly's Shorter Catechism*
ty, seeing by it the righteousness and satisfaction of Christ
becomes the believer's ; or like the union that is between the
head and the members, and the root and the branches, see
ing by it the Spirit of Christ brings vital and refreshing in
fluences from Christ to all true believers, 2 Cor. v. 21. Col.
ii. I'/. John xv 5. 1 Cor. vi. 17.
Q. Are not believers said to be in Christ, and Christ in
believers, by virtue of this union?
A. Yes ; Ron. viii. 1, 10. 2 Cor. v. 17. and xiii. 5.
Q. What are the bonds of this union with Christ and be
lievers ?
A. There is the Spirit on Christ's part, taking hold of 119 ;
and there is faith on our part, taking hold of Christ.
Q. What advantage doth believers reap by this union ?
A, By it they have sympathy from Christ in their suffer
ings, and communion with Christ in his fulness j and, because
he lives, they shall live also.
Q. Is there any dissolving of this union ?
A. No ; for death, which looseth all the ties of nature,
cannot dissolve this union ; for Christ is united to believers'
dust in the grave, as well as to their souls in heaven. *
Q. Wrhat must we do to be united to Christ ?
A. We must be deeply sensible of our misery without
Christ, cast off our sins which separate us from Christ, and
receive him by a lively faith, as he is offered to us in the
gospel.
Q. How shall we attain to this uniting grace of faith ?
A. Let us look and cry to the Holy Spirit to work it in us*
Q. When doth he that ?
A , In our effectual calling.
QUEST. XXXL
Q,. What is effectual calling?
A, Effectual calling is the work of God's Spirit, whereby^
convincing us of our sin and misery, enlightening our minds
in the knowledge of Christ, and renewing our wills, he doth
persuade and enable us to embrace Jesus Christ, freely offered
to us in the gospel.
Q. Is not effectual calling the same thing with conversion
or regeneration ? A. Yes.
O. Why is our conversion termed a call or calling $
A. In regard that it is by the voice or word of God that
we are roused from the sleep of sin, recalled from our waa-
derings, and brought home to himself.
On the Assembly's Shorter Catechism^ 40$
£. Why is it termed effectual calling ?
. Because it takes effect to bring the soul to God, and
to distinguish it from the outward call of the word, which of
itself is insufficient to prevail with us ; for " many are call
ed, but few are chosen/' Mat. xxii. 14.
Q. What do you mean by * few are chosen" ?
A. That few are determined effectually to embrace the call*
Q. Whose work is the inward and effectual call ?
A. It is the work of the Spirit of God.
Q, Why is it called a work ?
A. Because it is not perfected all at once, but done by se
veral steps and degrees.
Q. What are the several steps of the Spirit's work men
tioned in the answer ?
A. There are, 1. A work of conviction. 2. A work of
illumination. 3. A work of renovation.
Q. What is the state which the soul is called from by this
Work ?
A. From a state of sin, of darkness, of enmity, of slavery,
and misery.
Q. What is the state which the soul is called to ?
A. It is a state of grace, of light, of peace, of liberty, and
bliss.
Q. Whence is it that God doth call some, and not others ?
A. It is not from any worth or goodness in them, but from
his own mere good^will and pleasure.
Q. WThat means doth the Spirit make use of in the calling
of men ?
A. Chiefly the voice and ministry of the word.
Q. Whether is it the voice of the law or the gospel ?
A. It is both ; the law, to shew us our misery, and the
gospel to discover our remedy.
Q. What is the first step of the Spirit's work in our ef
fectual calling ? A. Conviction.
Q. What doth the Spirit convince us of?
A. Of our sin and misery, or the denied and wretched
condition we were born and lie in, till a gracious change be
wrought in us.
Q. What is it in sin that the Spirit doth convince us of?
A. Of sin's evil, malignity, guilt, and pollution ; of its foun-
t4in, numerous aggravations, and deservings.
Q. By what means doth the Spirit bring men to the con-
yiction of sin ? _
A. By the laws, precepts, and threatening*, by rods, ai
by conscience,,
406 On the Assembly's Shorter Catechism.
Q. May not any of these convince us of sin without the
Spirit? A. No.
Q. Was not this one great design of sending the Spirit ?
A. Yes, John xvi. 8.
Q. Is there no conversion without conviction going before?
A. No ; for unless we have it in some measure, we will not
see our need of Christ, nor come to him for help.
Q. Is the work of conviction alike great in all true converts?
A. No ; some have more and some less, according to God's
holy pleasure.
Q. What degree of conviction is necessary to all who are
converted ?
A. So much asj is needful to discover a man's guilt, to
make him value Christ above all things, and willing to part
with all things for Christ.
Q. Doth conversion always follow upon a work of convic
tion ?
A. No ; for not a few, like Judas and Felix, have had
strong convictions which have come to nothing.
Q. Whence is it that their convictions prove abortive ?
A. Because they stifle them, and go to the world for ease,
and not unto Christ ; neither are their convictions of the
right kind.
Q. What is the difference between the conviction of natu
ral men and those of true penitents ?
A. 1. The first proceed only from a natural conscience,
and the fears of hell ; but the second from the operation of
God's Spirit, and a view of sin's evil, God's goodness, and
Christ's sufferings. 2. The first are mainly upon the account
of gross sins and outbreakings ; but the other reach also to
heart-sins, and those which are secret. 3. The convictions
of natural men are cured by natural means, but those of true
penitents only by the blood of Christ.
Q. What is the second step of the Spirit's work in effec
tual calling ?
A. The work of illumination with respect to the remedy
for sin.
Q. Are our minds dark by nature in that respect till the
Spirit of God enlighten them ? A. Yes.
Q. What doth he enlighten our minds with ?
A. With the knowledge of Christ, our only Surety and
Saviour,
Q. Is not ignorance of Christ a sad sign of one that is not
effectually called or converted ? A, Yes.
On the Assembly's Shorter Catechism. 407
Q. What knowledge or discoveries of Christ doth a sinner
get by the Spirit's light ?
A. He is brought to know the excellency of Christ's per-
son, offices, righteousness, and fulness, provided for believing
sinners : he is made to see Christ's all-sufficiency and ability
to save to the uttermost, his suitableness to the various needs
of our souls, and his willingness to save all that come to him
for relief.
Q. What means doth the Spirit use for enlightening us
with the knowledge of Christ ?
A. Ordinarily the preaching of the gospel, Acts xxvi. 17,
18. Rom. x. 17.
Q. Are not then both the law and the gospel useful in our
conversion ?
A. Yes ; the law, for discovering to us our disease, and
the gospel for shewing us a physician : the law for convincing
us of sin, and the gospel for leading us to a Saviour.
Q. May not the minds of some be very much enlightened
under the gospel, without being called effectually or converted ?
A. Yes ; for Balaam was greatly illuminated ; and we read
of some supposed to be once enlightened, that yet may make
final apostacy from Christ, Heb. vi. 4, 6.
Q, How may we know if the knowledge of Christ we are
enlightened with be true and saving ?
A. It will be a good sign, if our knowledge humble us the
more under a sense of our vileness ; if it inflame our hearts
with love to Christ, and a desire to be like him ; if it engage
us to put our trust in him for the whole of our salvation, and
to hate sin as his great enemy, and to study to do the things
that please him.
Q. What is the third step of the Spirit's work in effectual
calling ? A. His renewing of the will.
Q. What do you mean by the Spirit's renewing of the will
of man ?
A. His making the will new and pliable, by putting new
inclinations and dispositions into it, to chuse what is good,
and refuse what is evil.
Q. Doth the Spirit, by his powerful work upon the willr
offer any violence to the liberty of man's will ?
A. No ; for he inclines it in a way agreeable to its nature,
aud sweetly changes its stubbornness and rebellion into a
willing obedience.
Q. How may we know if our hearts and wills be yet re
newed ?
A, By our embracing of Christ is all his offices: by our
408 On ike Assembly^ Shorter Catechism,
preferring his will and glory before all earthly satisfactions ;
by our loving the good we once hated, and hating the evil we
formerly loved.
Q. Are we able to renew our own wills, or change them
from evil to good ?
A. No ; we can no more do it than the « Ethiopian can
change his skin, or the leopard his spots," Jer. xiii. 23.
Q. What shall we do then to attain to this gracious change
by the Spirit's renewing work ?
A. Let us be deeply sensible of the evil and misery of sin$
diligently wait upon the means of salvation, earnestly look
to God in Christ, pleading for his Spirit's work upon out
hearts, and carefully entertain his motions when he begins to
work.
Q. What end doth the Spirit aim at in his convincing, en
lightening, and renewing work in our effectual calling ?
A. That thereby he may persuade and enable us to em
brace Jesus Christ as freely offered to us in the gospel.
Q. What do you mean by the Spirit's persuading and en
abling us to embrace Jesus Christ ?
A. His prevailing with us, determining us, and making us
able and willing to accept of Christ as our Saviour, and con
sent to the terms he proposeth to us in the gospel.
Q. What do you mean by the gospel ?
A. The glad tidings or joyful news of salvation through
Jesus Christ $ written at his direction by the prophets and
apostles, and published by his messengers to lost sinners of
mankind.
Q. How, or upon what terms, is Christ offered in the
gospel to sinners, that they may embrace him ?
A. He is offered to them as a free gift from heaven, in all
his offices, of Prophet, Priest, and King 5 and they must
embrace him accordingly.
Q. What mean you by embracing Christ freely as he is
offered ?
A. That we must come to Christ without money or price 5
that is, we must be sensible of our emptiness of all good ; and
that we can bring no qualification nor worth to purchase or ob
tain Christ, but must come poor and empty-handed, willing
to take Christ and his riches to furnish us with every thing
necessary for us.
Q. How may we know if we have thus embraced Christ
in a right manner ?
A. By diligent examination of ourselves, and particularly
trying if we can say, that we have embraced Christ, not on~
On the Assembly's Shorter Catechism. 409
ly for pardon of sin and eternal salvation ; but also for ho
liness and newness of life ; believing and depending on him
as the meritorious cause and fountain of sanctification, as
well as justification and glorification.
Q. Can no man thus embrace Christ until he is persuaded
and enabled by the Spirit to do it ? A. No.
Q. Are we naturally averse from accepting the offer of a
Saviour ?
A. Yes, and therefore must be persuaded to do it.
Q. Are we without strength, as well as averse to it ?
A- Yes 5 and therefore we must be enabled to embrace
Christ.
Q. Cannot moral suasions, such as the exhortations, threat
en! ngs, and promises of the word, persuade sinners to em
brace Christ ?
A. No ; these can no more do it of themselves, than the
beams of the sun can enlighten a man born blind, or argu
ments can raise a dead man fronl the grave ; for we are na
turally blind and dead in sin.
Q. Is then the same power requisite to our renovation
and conversion, as to our creation and resurrection ?
A. Yes.
QUEST. XXXII.
Q. What benefits do they that are effectually called par
take of in this life ?
A. They that are effectually called, do, in this life, par
take of justification, adoption, sanctification, and the several
benefits which, in this life, do either accompany or flow from
them.
Q. Have those who are effectually called, a title to spe
cial benefits and privileges above other persons ? A. Yes.
Q. When is it that they partake of these benefits?
A. They have some of them in this life, and the rest in
the other life ; they have some in hand, but much more in
hope.
Q, What are the benefits or advantages they partake
in this life ?
A. They are principally three; to- wit, justification, adop
tion, and sanctificatiou.
Q. Are all those who are effectually called, justified, adopt
ed, and sanctified by God in this life ? A. Yes.
Q. What do you mean by these words, justified, adopted,
and sanctified ?
VOL. II. No, 15. 3 F
410 On the Assembly's Shorter Catechism,
A. That they have their sins pardoned, they become?
God's children, and are made holy.
Q. Is holiness then a special benefit and privilege, as well
as our duty ? A. Yes.
Q. Do these three great benefits come singly to those who
are effectually called ?
A. No ; for they are attended with many other blessings,
that attend upon and flow from them ; such as inward peace^
free access to God, assurance of his love, fatherly provision,
growth in grace, &c,
Q. Who then are the happiest persons, even in this life ?
A. Those who are effectually called ; for they are privi*
leged above all others,
QUEST. XXXIII.
Q. What is justification ?
A. Justification is an act of God's free grace$ wherein he
pardoneth all our sins, and accepteth us as righteous in his
sight, only for the righteousness of Christ imputed to us, and
received by faith alone.
Q. Doth the word justify, signify to make a person just,
by infusing of inherent righteousness into him, as the word
sanctify signified! to make a person holy in that manner ?
A. No ; for if that were the meaning, it would confound
justification with sanctification, of which the Papists are
guilty.
Q. What then is- the true meaning of the word justify ?
A. It is a legal or forensic word, borrowed from courts of
justice; and it signifies to absolve one from guilt or punish
ment, and to pronounce him righteous or innocent.
Q. Whose act is it to justify a sinner ?
A. It is God's act ; for it is God that justifietb, Rom,
viii. 33.
Q. Doth God justify the ungodly ?
A. Yes, Rom. iv. 5.
Q. Is it not written, Prov. xvii. 15. "He that justifieth
the wicked, is an abomination to the Lord ?" will God do
that himself, which he abhors in another ?
A. God indeed abhors the absolving of guilty persons with
out satisfaction made to justice ; but, when God doth justify
the ungodly, it is upon due satisfaction made to his justice.
Q. May any ungodly person take encouragement from
this, to reckon himself amongst those that are justified ?
A. No ; for though God doth justify those who were un-
On the Assembly's Shorter Catechism. 411
godly before the passing of that act, yet none of those do
continue to live ungodly afterwards : and those who continue
to do so, shew plainly that they never were justified persons,
seeing justification and sanctification are inseparable.
Q. Why do you call justification an act, and not a work ?
A. Because it is a thing done all at once, as the sentence
or declaration of a judge ; and not a work of time, carried
on by degrees, as effectual calling and sanctification are.
Q. What is the moving cause of this act ?
A. The free grace of God, that is, his undeserved love
and favour to sinners, without any worth or merit in them.
Q. What are the constituent parts of justification ?
A. They are two, as mentioned in the answer, viz. God's
pardoning of our sins, and his accepting of our persons as
righteous.
Q. What is the meritorious cause of our justification ?
A. The righteousness of Christ.
Q. Is it upon account of this righteousness that God both
pardons our sins, and accepts of our persons ? A . Yes.
Q. What do you mean by the righteousness of Christ, by
which we are justified ?
A. Not his essential righteousness as God, which is incom
municable ; but his surety. righteousness, which as Mediator
God-man he performed in our stead, to satisfy justice, and
magnify the law.
Q. What was this surety-righteousness of Christ made
up of ?
A. Of his active and passive obedience.
Q. What is Christ's passive obedience ?
A. The perfect obedience he gave to the precepts of the
law in his holy life, which is imputed to believers ; seeing by
the obedience of this one man many are made righteous,
Rom. v. 19.
Q. What is his passive obedience ?
A. His suffering the penalties of the law due to us for
sin, whereby he gave perfect satisfaction to the justice ot
God.
Q. If Christ gave perfect and full satisfaction to justice
our sins, how can our justification be said to be of free grace .
A. These two consist very well together, according t
Rom. iii. 24. " Being justified freely by his grace, through
the redemption that is in Jesus Christ." It is wholly free
to us, seeing God doth graciously accept of a righteousness
anr" satisfaction from a Surety, which he might have demand
ed from us. It is free, seeing God hath provided the sui
t2 Jj r<*
412 On the Assembly's Shorter Catechism,
for us, and furnished him to pay our debt, when it was im
possible for us to find one to do it. It is free^ seeing God
requires nothing from us but faith in the Surety, which Jaith
he also promiseth freely to give us : So that our justification
is altogether of free grace to us.
Q. How is it that the righteousness of Christ becomes
purs ?
A. By God's imputing it to us, that is, his placing it to
our account, as if we ourselves had performed a perfect righ
teousness to him.
Q. How is it according to truth for God to pronounce us
righteous, who really are not so ?
A. God doth not pronounce us righteous in ourselves, but
righteous in our Surety Christ, who is righteousness to us in
God's account ; even as a creditor, having received payment
from the surety, justly counts the debtor free tand acquitted
in law, 1 Cor. i. 30. 2 Cor. v. 21.
Q. Were the Old Testament saints justified by Christ's
righteousness as well as we ? A . Yes.
Q. How could that be, seeing they died before Christ's
righteousness was performed ?
A. They believed in the promised Messiah that was to
come, to be made an offering for sin, and to bring in everlast
ing righteousness ; and their faith in him was accepted of
God for their justification.
Q. How doth it appear that they depended upon Christ for
justification ?
A. In regard we are told that the gospel was preached
unto them : That they saw the promises alar off, and em
braced them. They had Christ exhibited to them in the
ancient prophecies, types, and sacrifices ; and so they viewed
him as the Lamb slain before -the foundation of the world.
Abraham saw Christ's day afar off. Job knew his Redeemer
lived. Isaiah foretells, That his soul should be made an offer
ing for sin : And he calls all men to look to him for salva
tion ; and he points him out as one in whom we have righ
teousness and strength, and one in whom all the seed of Israel
would be justified, and should glory. Jeremiah calls him,
The Lord our righteousness, fianiel .says, He shall make
reconciliation for sin, and bring in everlasting righteousness ;
and that for this end Messiah was to be cut off. Beb. iv.
2. and xi. 13. Rev. xiii. 8. John viii. 56. Job xix. 25. Isa.
liii. 10. and xlv. 22, 24, 25. Jer. xxiii. 6. Dan. xix. 24, 26.
Q. By what means do we receive and apply this righ
teousness of Christ ?
A. By faith alone, Rom. iii. 22.
On the Assembly's Shorter Catechism. 413
Q. Doth faith justify us as it is a work or act done by us ?
A. No, but only as it is an instrument or hand whereby we
receive and apply Christ's righteousness, which is the only
ground of our justification before God.
Q. Why would God have faith to be the alone instrument
of our justification ?
A. That it might appear to be wholly of free grace ; for
faith is of a self-emptying quality, and ascribes all to God,
Rom. iv. 16.
Q. Doth the matter come all to one, when we are said
sometimes to be justified by Christ's righteousness, and some
times by faith ?,
A. Yes ; for it is by the one meritoriously, and by the
other instrumentally.
Q. Are we justified partly by Christ's righteousness, and
partly by our own ?
A. No ; we must not mix any thing of our own with Christ
in the point of justification ; therefore the apostle Paul as
serts in strong terms, that we are justified by faith in Christ,
without the works of the law, Rom. iii. 28. Gal. ii. 16.
Q. How is it then that the apostle James doth say, that a
man is justified by works, and not by faith only, Jam. ii. 24.?
A. It appears from the context, that James is not speak
ing of our justification before God, but of the justification of
a person, and of his faith, before men : So good works declare
before the world that we are justified persons, and they de
clare our faith to be true and lively, seeing they are the ge
nuine fruits of faith. And therefore the apostle saith, " I
will shew thee my faith by my works :" and Abraham's faith
was perfected by works, Jam. ii. 18, 22.
Q. Why cannot we be justified before God by our works ?
A. Because all the world is guilty, and all our works im
perfect before God ; and a just God requires a perfect righ
teousness.
Q. Are good works then of no use ?
A. Though they cannot justify us before God, yet they
are most necessary and useful to glorify God, and to evidence
the sincerity of our faith ; and therefore it is required of all
believers, that they be careful to maintain all good works,
Tit. iii. 8.
Q. Is there not ground to suspect the truth of a man's
faith, and of his justification, where holiness and good works
do not appear ?
A. Yes ; for, by the same faith that a man is justified, his
heart is also purified ; and the goodness of a tree is known
by its fruits, Acts xv. 9. Mat. vii. 16, 17.
414 On tlie Assembly's Shorter Catechism.
Q. When is it that a person is actually justified ?
A. As soon as he is brought actually to believe on Jesus
Christ.
Q. Did not God decree to justify the elect from eternity ?
A. Yes ; but that will not infer that we are justified from
eternity ; no more than, because God decreed to create us
from eternity, that therefore we were created from all eter
nity. All that we can draw from it, is, that God gracious
ly purposed our justification from eternity, and this only to
take effect upon our believing.
Q. Were not the elect justified at the death or resurrection
of Jesus Christ, seeing it is said that he died for our sins, and
rose again for our justification ?
A. They were then justified virtually, but not actually ;
for though the price was truly then paid or completed, yet
the purchased redemption is never actually ours, until it be
applied.
Q. What is the first part of justification ?
A. The pardoning of our sins.
Q. Whose prerogative is it to pardon sins ?
A. It is God's only ; for he is both the offended party,
and the great Judge of all, Isa. xliii. 25.
Q. Have not ministers power to forgive sins, seeing Christ
saith to them, " Whose soever sins ye remit, they are remit
ted ?" John xx. 23.
A. That imports no more but a ministerial declarative
power to pronounce from God's word, that every penitent
believing sinner shall be forgiven : So that ministers can only
declare sin to be pardoned upon the condition of faith and
repentance.
Q. Have not private men power to forgive sin ? seeing
Christ says to all, Mat. vi. 14. " If ye forgive men their
trespasses," &c.
A. Private men have power only to forgive private inju
ries done against themselves, but no power to forgive the
wrong that at the same time is done to God.
Q. When doth God pardon men for their sins ?
A. When they believe on Christ.
Q. Whether is pardon an act of justice, or of mercy ?
A. It is both.
Q. How doth that appear ?
A. 1. It is an act of justice in God to pardon every peni
tent believer, seeing Christ their Surety hath paid their debt,
1 John i. 9. 2. It is an act of mercy likewise, seeing God
is graciously pleased to accept of a Surety's payment? and to
provide the Surety also.
On the Assembly's Shorter Catechism. 413
Q. What is it in sin that pardon doth take away ?
A. The guilt of it.
Q. What is that ?
A. Our actual obligation to punishment.
Q. Doth pardon take away the demerit or deservings of
sin ?
A. No ; for the sins of believers in themselves do deserve
hell, as well as the sins of others.
Q. Doth pardon take away the inherence or being of sin
altogether ?
A. No ; for we find corruption still remaining in those who
are pardoned, Rom. vii.
Q. Hath every pardoned man the assurance of his pardon ?
A. No ; for an act of pardon may be passed in the court of
heaven, before it be intimated in the court of conscience.
Q. When God doth pardon the sins of his people, whether
is it their bypast sins only, or is it their future sins also ?
A. All their bypast sins are actually pardoned, and they
have a right to pardon for their future sins, upon their actual
believing and repenting : But no sin can be said to be actual
ly pardoned, until it be actually committed, and application
made to the blood of Christ for the pardon of it.
Q. Is not God angry with the sins of justified persons ?
A. Yes.
Q. What sort of anger doth he manifest against them ?
A. It is not vindictive wrath, as against the sins of the
wicked, but only fatherly displeasure, which yet may be at
tended with sharp rods, and the loss of God's reconciled coun
tenance, that cannot be recovered until they sincerely humble
themselves, confess their sin, renew their faith and repentance,
and pray earnestly for pardon.
Q. How may we know that our sins are pardoned ?
A. By our love to Christ that obtained it, and our desire
of conforming to him ; by our mourning for sin that pierced
Christ, and our fear of grieving him for the future ; by the
uprightness of our hearts, and our readiness to forgive
others, Luke vii. 47. Rom. viii. 1. Psal. cxxx. 4. PsaL
xxxii. 1. Mat. xviii. 35.
Q. What is the second part of justification ?
A. God's accepting of us as righteous in his sight.
Q. What is meant by that ?
A. It is God's adjudging us as righteous, or persons ac-
ijuitted from guilt ; and his giving kindly access and accep-
tajice both to our persons and services, upon the account of
the righteousness of Christ, that covers both.
416 On the Assembly's Shorter Catechism,
QUEST. XXXIV.
Q. What is adoption ?
A. Adoption is an act of God's free grace, whereby we
are received into the number, and have a right to all the pri
vileges, of the sons of God.
Q. Is adoption a scripture word ?
A. Yes, Horn. viii. 15. Gal. iv. 5. Eph. i. 5.
Q. What is the meaning of the word ; or, what is it to
adopt ?
A. Among men it signifies to take one that is a stranger
into a family, to account him as a child or heir, and to pro
vide for him as such. So, for God to adopt believers, it sig
nifies his bringing them who are aliens by nature into his
household, his owning them as his sons and daughters, and
giving them a right to the privileges of his children.
Q. How many sorts of sons is God said to have in scrip
ture ?
A. Three sorts : 1 . Jesus Christ is his Son by eternal ge
neration, being of the same nature and essence with the Fa
ther, Psal. ii. 7. 2. Angels and Adam are called the sons
of God, by reason of their immediate creation by him, Job
xxxviii. 7. Luke iii. 38. 3. Believers are his sons by adop
tion, John i. 12. 1 John iii. 1.
Q. Whose act is adoption ? A. It is God's*
Q*. Why is it called an act ?
A. Because it is done at once.
Q. What sort of an act is it ?
A. An act of God's free grace.
Q. Wliy is it called so ?
A. Because it is wholly owing to the free love and favour
of God, that he adopts any of mankind sinners into his fa
mily.
Q. Is there nothing lovely in one more than another, that
moves God to adopt them into his family ? A. No.
Q. In what condition are sinners before they are adopted ?
A. They have neither wisdom, beauty, holiness, nor any
good thing to recommend them ; but are black as Ethiopians,
strangers to God, children of wrath, and of the family of hell,
when God adopts them into his family.
Q. Is it not wonderful grace and love in God, not only
to pardon such rebels, but also to make them his sons and
heirs ? A. Yes.
Q, Upon whom is this favour conferred ? Is it upon all ?
Ort the Assembles Shorter Catechism.
A. No ; but only upon those who receive Christ by faith,,
John i. 12. Gal. iii. 26.
Q. Have not God's adopted children a right to many pri
vileges above others ? A. Yes ?
Q. What are these ?
A. They are under God's fatherly protection, provision,
and conduct^ while here below : They are allowed access to
God as a Father, the Spirit's assistance in their prayers, and
hearing of them: They have the, ministry of angels, and are
heirs of God, and joint heirs with Christ, of an inheritance
incorruptible.
Q. Do not these peculiar privileges call for special duties
answerable to them from us ? A. Yes.
Q. What are the duties of adopted children to their father ?
A. They should love and honour him ; they should ask his
counsel in all things, submit to his fatherly correction, fear to
offend him, trust him, and depend on his care.
Q. By what signs may we know whether we be God's
adopted children ?
A. By such as these : If we resemble our Father, love him
above all, and be heartily concerned for his glory; if wq
have the Spirit of adoption, who always, where he is, doth
excite to prayer and the study of holiness, Rom. viii. 14.
Gal. iv. 6. 1 John ii. 29.
Q. Wherein doth the children of God resemble their Father?
A. In holiness, mercy, and beneficence to all, even to their
enemies.
Q. Are not all God's adopted children his sons also by re
generation ?
A. Yes ; they are all born again, and have new natures
given them, John i. 12, 13.
QUEST. XXXV.
Q. What is Sanctijication ?
A. Sanctification is the work of God's free grace, whereby
we are renewed in the whole man after the image of God,
and are enabled more and more to die unto sin, and live unto
righteousness.
Q. W7hat is it to sanctify a thing or person ?
A. In the scripture-sense^ it is to devote a thing to God's
use, or to cleanse from sin, and make us holy.
O. Are not justification and sanctification inseparable.
A. Yes.
Q. What is the difference betwixt them ?
VOL. II; No. 15- 3G
118 On the Assembly's Shorter Catechism.
A. Justification is God's act or sentence without us, ab
solving us from the guilt of sin ; but sanctification is God's
work within us, cleansing us from the filth of sin : Justifica
tion is perfect and equal in all believers, and is done at once ;
but sanctification is unequal and imperfect in this life, and is
carried on by degrees.
Q. What is the difference between regeneration and sanc
tification ?
A. Regeneration is the first change of the nature, by the
infusing of all gracious habits into our soul at our conversion
or effectual calling, which are all much the same ; but sancti
fication is the continued exercise and advancement of the
work of grace in the believer through his whole life.
Q. Whose work is it to sanctify us ?
A. It is the work of the Holy Spirit, 2 Thess. ii. 13.
1 Pet. i. 2.
Q. Why is sanctification called a work, and not an act ?
A. Because it is wrought and carried on by degrees.
Q. Can we not sanctify ourselves ?
A. No ; we can no more actuate or increase grace, than
we can implant it at first* We can defile ourselves, but we
cannot cleanse ourselves.
Q. May not the view of our graces humble us, as well as
our sins ? A. Yes.
Q. Why so ?
A. Our sins, because they are ours ; our graces, because
they are none of ours : For every degree of grace is freely
bestowed by God upon undeserving creatures.
Q. Wrhat is the procuring cause of our sanctification ?
A. The blood of Christ.
Q. By what means is it carried on in believers ?
A. By means of God's ordinances and providences, as he
pleaseth to bless them.
Q. What is the subject of our sanctification ? Or, what
part of us is it that is sanctified ?
A. The whole man.
. Q. What do you mean by the whole man ?
A. The whole powers and faculties of the soulr and the
whole senses and members of the body,, both inward and out
ward man, is sanctified.
Q. How are the powers and faculties of the soul renewed
and sanctified ?
A. By the Holy Spirit's diffusing his gracious influence'
upon the heart, understanding, will, conscience, memory, and
affections of the soul, whereby they are cleansed from sin.
On the Assembly's Shorter Catechism. 419
made new, spiritual, and holy, and remarkably fitted for serv
ing and glorifying God.
Q. How are the senses and members of the body sanc
tified ?
A. By changing them into a holy use, making those that
before were instruments of sin, now become instruments of
righteousness ; so that outward conversation is ordered ario-ht
according to the rule of God's word.
Q. After what pattern is the change made in sanctifica-
tion ?
A. After the image of God.
Q. Wherein doth this image consist ?
A. In resembling God, and becoming like him in holiness
and purity ; in hatred to sin, and love to righteousness.
Q. Is the image of God perfectly restored to us while in
this life ?
A. No ; for the work of sanctification is imperfect in the
best of God's people while on this side of heaven.
Q. How doth that appear ?
A. From the complaints they make of the remainders of
sin in them, which make a continual struggle betwixt grace
and corruption. And hence it is, that our best duties are mar
red with sin.
Q. Why doth God leave corruption in his people as long
as they are here ?
A. ] . To keep them always humble under a sense of sin,
and their need of a Saviour. 2. To teach them to make
continual use of Christ for righteousness and strength. 3. To
magnify his power in preserving weak grace in midst of cor
ruption. To loose their hearts from this world, where they
have such a struggling life, and make them long for heaven,
where they shall triumph over corruption, and have perfect
purity for ever.
Q. Will sanctification never be perfected till that time ?
A. No.
Q. Do sanctification and glorification differ specifically ?
A. No ; but only in degrees ; for grace is glory begun,
and glory is grace perfected.
Q. Wliat are the parts of sanctification mentioned in the
answer ?
A. They are two, to-wit, mortification and wvtficatwtl,
or dying to sin, and living to righteousness.
Q. What do you mean by mortification, or dying to sin ?
A. The gradual weakening and subduing the power of sin
in our souls.
3G2
420 On the Assembly's Shorter Catechism.
Q. By what marks may we know whether we be dying
to sin ?
A. 1. If we be growing in our hatred of sin, and be la-
bouring for its utter destruction. 2. If we be careful to
withdraw every thing that proves fuel to our corruptions,
and to check the first motions of sin. 3. If we bewail it
before the Lord, when we feel its strength, and pray ear
nestly against it. And, 4. If we be studying to improve the
death of Christ for the death of sin.
Q. What is imported in the other part of sanctification.,
living more and more unto righteousness ?
A. It is to have a growing principle of spiritual life in our
souls, promoting us to obey the will of God in all things, and
to aim at further advancement in true holiness.
Q. What is the difference betwixt morality in natural men,
and true sanctification in believers ?
A. The first is the product of nature, and makes some
change only upon the outward life ; but the second is the fruit
of the'Spirit, and makes a gracious change upon the heart.
The first proceeds from self, and tends to self ; but the se
cond proceeds from a principle of love to God, and tends to
his glory. In the first, Christ is neglected ; but in the se
cond, his strength and righteousness are sought to and em
ployed.
Q. Is there an absolute necessity of sanctification here, in
order to salvation hereafter ?
A. Yes ; for we are assured of it, that u without holiness
no man shall see the Lord," Heb. xii. 14. An unsanctified
man can have no communion with a holy God,
Q. Is it possible that great and notorious sinners can be
sanctified ?
A. Yes ; for the apostle Paul, speaking of the vilest of
sinners, saith to the Corinthians, <* Such were some of
you, but ye are sanctified," 1 Cor. vi. 11.
QUEST. XXXIV.
Q,. What are the benefits which, in this life, do accompa
ny orjlo -^ from jus fication, adoption, and sanctification ?
A. The benefits which, in this lite, do accompany or flow
from justification, adoption, and sanctification, are, assurance
of God's love, peace of conscience, joy in the Holy Ghost,
increase of grace, and perseverance therein to the end.
Q. How many benefits belonging to justified and sanctified
persons are there set forth in the answer? AO Five.
On the Assembly's Shorter Catechism*
Q. Which is the first ?
A. Assurance of God's love.
Q. Doth God bear a special love to justified persons above
others ?
A. Yes ; they are the special objects of God's love.
Q. May believers in this life attain to the persuasion 01
assurance of this love ? A. Yes.
Q. How doth that appear ?
A. From the command of God enjoining all Christians to
seek after it ; and from the instances of many believers who
have actually attained to the sure knowledge and persuasion
of the love of God to them, 2 Pet. i. 10. Heb. vi. 11. Rom.
v. 2, 3. Rom. viii. 16, 38, 39. 2 Cor. v. 1. 1 John iii. 14,
19, 21, 24. 1 John v, 13. Cant. vi. 3. Job xix. 25. 2 Tim,
i. 12.
Q. Can any person attain to this assurance without special
revelation from God ? A. Yes.
Q. How do they come at it ?
A. Two ways ; 1 . Ry rational evidence and proofs from
the word of God ; namely, when they discover the inward
evidences of these graces wrought in their souls, to which the
promises of God's special love are annexed. 2. Ry the tes
timony of God's Spirit, bearing witness with their spirits,
that they are the children of God, 1 John ii. 3. 1 John iii,
14, 19. Rom. viii, 16.
Q. Ry what marks and evidences may we know our in
terest in God's love ?
A. By our receiving of Christ in the gospel-offers, and
trusting in him j by our love to Christ and to his people ; by
our affection to God's laws, and care to observe them ; by
our opposing of all sin, and particularly beloved lusts ; by
our desires after holiness, and the like, Mark xvi. 16. John
i. 12. Prov. viii. 17. 1 John iii, 14. Psal. cxix. 165. Psal.
xviii. 23. 1 John iii. 3. Phil. iii. 3. Psal. cxix. 5, 6. 1 Pet.
ii. 7.
Q. What do ye mean by the Spirit's witnessing with our
spirits, Rom. viii. 16. ?
A. His shining upon our graces, and enabling us to dis
cern them ; his concurring with the rational inferences of
our spirits therefrom, and strengthening ns to conclude that
we are the children of God.
Q. Is this assurance essential to faith, and the attainment
of every believer ?
A. No ; for some of them may walk in darkness, and have
no light,' 1'sa. 1. 10,
422 On the Assembly's Shorter Catechism.
Q. Do any true believers lose their interest in God's love ?
A. No ; for nothing can separate them from the love of
God which is in Christ : but they may be without the sense
and assurance of that love.
Q. Whence is it that God's people lose the sense and as
surance of his love ?
A. It proceeds frequently from their sloth and negligence
in duty, and from their venturing upon sins against light ;
and sometimes from God's withdrawing the light of his coun
tenance, for wise and holy ends, 2 Pet. i. 10. Cant. v. 3, 6.
Psal. li. 8, 12, 14. Psal. Jxxvii. 7, 8, 9.
Q. Why doth God withdraw from his own people, and deny
them the sense of his love ?
A. He doth it sometimes to hide pride from their eyes, and
to teach them to live by faith rather than by sense : hence it
may be, that some of weaker grace are allowed more sensible
comfort than those who are stronger.
Q. How may we distinguish true assurance from presump
tion ?
A. True assurance humbles the soul, and makes it watch
ful against sin ; but presumption puffs up and makes men se
cure. True assurance is willing to come to the light for
trial, but presumption shuns the light. Gal. ii. 20. 2 Cor.
vii. 1. Psal. cxxxix. 23, 24. John iii. 20, 21.
Q. Should not all Christians press for the assurance of
God's love, as a thing of great advantage to them ?
A. Yes.
Q. What is the advantage of having it ?
A. It quiets the mind, and removes the fear of death ; it
enlarges the heart with love and thankfulness to God, and
gives strength and cheerfulness in the performance of com
manded duties.
Q. Doth this assurance tempt or incline men to negligence
or looseness ?
A. No ; but rather excites and quickens them to diligence
in holy duties.
Of Peace of Conscience.
Q. Is peace of conscience a benefit that belongs to those
who are justified, adopted, and sanctified ? A. Yes.
Q. Do all sanctified persons enjoy this benefit at all times ?
A. No.
Q. What should hinder it, seeing God speaks peace to
such persons, and forgives 11 their sins ?
On the Assembly's Shorter Catechism. 423
A. Many times those whose sins are forgiven them, cannot
be brought to forgive themselves ; sometimes clouds of un
belief and temptations do sadly darken their evidences, and
they relapse into untender walking, whereby their consciences
may be much disquieted, Psal. xxxviii. 3, 8. Isa. lix. 2.
Q. What is it that doth pacify conscience, when troubled
or wounded ?
A. Conscience being God's deputy in us, nothing less can
pacify it than what pacifieth divine justice, namely, the blood
of Christ.
Q. How doth the blood of Christ pacify conscience ?
A. -By obtaining the removal of the guilt and power of sin
from us, and the lifting up of God's countenance on us.
Q. Can any unbeliever have peace of conscience ?
A. He may have a false peace, but it is only the believer
in Christ that hath true peace of conscience, Luke xi. 21.
Rom. v. 1.
Q. Whence doth the peace of unbelievers proceed ?
A. Partly from the deceitfulness and flattery of their own
hearts, and partly from the devil, that, as a strong man
armed, keeps the house, Luke xi. 21,
Q. What is the difference between a true and false peace
of conscience ?
A. True peace of conscience is attained by the use of
means, such as the ordinances, earnest prayer, brokenness of
heart for sin, tender and holy walking before God. It arises
from faith in Christ, the Peace-maker, and makes the man
careful of pleasing God, and fearful of offending him : Where
as a false or presumptuous peace comes not this way, and
hath no such attendants ; nay, it is grounded upon vain ima
ginations, and is attended with carnal security, neglect ot
duty, and untender walking, 2 Thess. iii. 16. 1 Sam. i. 12,
18. Isa. Ivii. 15. Psal. cxix. 165. Gal. vi. 16. Rom. v. 1,2.
Rev. iii. 17. Deut. xxix. 19.
Q. Doth the believer's inward peace come and go with
his outward peace ?
A. No ; for he may have great tribulation in the world,
when yet he may have much inward peace through Christ,
Johnxvi. 33. Heb. iii. 17, 18.
Q. What is the best way to maintain our inward peace ?
A. By making much use of Christ who is our peace, look
ing daily to him for righteousness and strength, and strict
walking by gospel-rules, Eph. ii. M- Gal. vi. 16.
Q. Doth the believer's peace with God still alter wit
peace ok' conscience ? A. IV o.
On the Assembly's Shorter Catechism.
Q. How is it that the believer's state of peace is m
tained, when his sense of peace is lost ?
A. By reason of the stability of God's covenant, and the
prevalency of Christ's continued intercession with God for
his people, Psal. ixxxix. 31. — 34. 1 John ii. 1.
Of Joy in the Holy Ghost.
Q. What do you mean by joy in the Holy Ghost ?
A. That spiritual joy, delight, and complacency, which the
Holy Ghost works in his people, when he clears up their
evidences, or allows them special favours to their souls:
Q. Why is this spiritual joy called joy in the Holy Ghost ?
A. Because he breeds and feeds this joy ; hence it is call
ed the " fruit of the Spirit," Gal. v. 22.
Q. What are the chief grounds of this joy ?
A. Ordinarily they are a sense of interest in Christ, and
of our justification by his righteousness ; or his gracious pre
sence with us, his work in us, the success of his gospel, or a
prospect of heaven, Psal. cl. 2. Isa. Ixi. 10. Heb. iii. 18.
Phil. i. 25. Acts ii. 46, 47. Acts viii. 1, 8. Psal. li. 12.
Rom. v. 2.
Q. Wherein doth this spiritual joy differ from the joy of
the world ?
A. Spiritual joy is inward and pure, deep and solid ; it
bears up under inward troubles, and disposes the soul for all
spiritual performances ; but worldly joy is muddy and sensual,
blown away by every cross wind, leaves the mind under un
easy reflections, indisposeth for holy duties, and evauisheth
at the approach of death.
• Q. What is it that is most destructive to the true Chris-
tian's joy ?
A. Sin, especially when it is ventured upon against light,
Psal. li. 8.
Q. May not hypocrites have flashes of spiritual joy at
some times ?
A. Yes ; for so had the stony ground hearers, and John's
followers, Mat. xiii. 20. John v. 35.
Q. What is the difference between the true spiritual joy
of believers, and the temporary joy of hypocrites ?
Q. True spiritual joy conies in the way of godly sorrow
for sin, and of faith in Jesus Christ j it disposeth a man to
humility and lowliness of mind, to hate sin more vehemently,
Resist temptations more steadily, and perform duty more
cheerfully : But the hypocrite's joy beingwithout any truefoun-
On the Assembly's Shorter Catechism. 42$
dation or right views of Christ, it keeps sin in its strength, puffs
up the man with a conceit of himself, and very soon leaves
him as carnal and unholy as ever.
Of Growth in Grace.
Q. What is meant by the word Grace ?
A. Sometimes grace is taken for God's good- will towards
us, that is, his mercy and favour to sinners through Christ ;
and it is by this grace we are said to be elected, called, jus
tified, and saved, Rom. xi. 5. Gal. i. 15. Rom. iii. 24. Eph0
ii. 8. Sometimes, again, grace is taken for God's good work
in us, or these gracious qualities which he infuses and plants
in all justified persons, such as repentance, faith, love, &c.
whereby they are sanctified and made meet for heaven, 2 Pet.
iii. 18. Jam. iv. 6. Col. iii. 16. Eph. iv. 7. John i. 16.
And in this last sense grace is to be understood in the an
swer.
Q. Is all true grace of a growing nature ? A. Yes.
Q. What do the scriptures compare it to in its growing ?
A. To the morning light, that increaseth more and more
unto the perfect day : And to the husbandman's seed, which
springs and groweth up, he knoweth not how, Prov. iv. 18.
Mark iv. 26, 27.
Q. Wherefore is it that all true grace must grow ?
A. Because it is the seed of God, and every soul possess
ed of it is united to Christ : Likewise there is a stature ap
pointed, to which every Christian must gradually advance,
that so he may be made meet for the inheritance above, 1
John iii. 9. John xv. 5. Eph. iv. 12, 13. Col. i. 12.
Q. When may grace be said truly to grow in a believer ?
A. When it receive th new additions or degrees of strength ;
which may be perceived, either, 1. When its growth is in
ward, in respect of heart- sincerity and liveliness : Or, 2.
When it is outward, in respect of the fruits of holiness pro
duced in the life : Or, 3, When it is downward, in respect
«bf self-abasement, and the rooting of gracious habits in the
soul : Or, 4. When it is upward, in spirituality and heavenly-
mindedness,
Q. Do believers at all times actually grow in grace ?
A. No ; but they are still in a growing disposition, and de
sirous to grow.
Q. May not true grace sometimes decay ?
A. Yes ; for sometimes believers do leave their first loye;,
VOL. II. No, 15. 3 U
426 On the Assembly's Shorter Catechism.
and the good things which remain in them may be ready to
die, Rev. ii. 4. and iii. 2.
Q. Whence is it that grace doth decay in believers ?
A. Sometimes it proceeds from violent storms of tempta
tions; but ordinarily from their unwatchfulness, their neglect
of employing Christ, their grieving of the Spirit, or harbour
ing of known sin.
Q. What are the ordinary symptoms of grace in decay ?
A. 1. Loss of spiritual appetite, and of delight in (duty.
2. Loss of wonted hatred of sin, and of tenderness of con
science. 3. Loss of desire for the coming of Christ's king
dom. 4. A growing love to the world and time's things.
Q. How may we know if grace be real and true, though
it be very weak ?
A. Wherever grace is true, sin will be felt as a burden,
the soul will esteem Christ precious, his ordinances and people
will be loved, and more grace and holiness will be earnestly
desired.
Q. What means shall we use to get weak and languishing
grace brought to thrive and grow ?
A. We must be duly sensible of the spiritual consumption,
and apply to the Physician for help ; we must search if there
be any unmodified lust at the root of grace, and remove it ;
we must look to Christ for his Spirit's influence and blessing
upon ordinances and providences, earnestly pleading his pro
mises of quickening and strength, and that he may come as
the dew to Israel, Psal. Ixxxv. 6. Hos. xiv. 4, 5, 6. Psal.
cxix. 25, 28,
Of Perseverance in Grace.
Q. Is perseverance in grace a privilege of justified per
sons ? A. Yes.
Q. What do you mean by perseverance in grace ?
A. A continuing still in the state of grace, and in the prac
tice of godliness to the end.
Q. Can no justified person fall totally and finally from
grace? A. No.
Q. How are you assured of that ?
A. From the unchangeableness of God, and the nature of
grace ; for the gifts and calling of God are without repent-,
ance ; and grate in believers is a well of water springing up
unto everlasting life, Rom. xi. 29. John iv. 14.
Q. Do all that profess Christ persevere In their pro
fession ?
On the Assembly's Shorter Catechism.
Ac No ; for fwe read of many who have fallen from it,
John vi. 66.
Q. Why do not all the professors of Christ persevere ?
A. Because many of them are not rooted in sincerity ; and
they who begin in hypocrisy do commonly end in apostacy,
Mat. xiii. 20, 21. Psal. Ixxviii. 37.
Q. May not truly gracious souls fall very foully into gross
sins? A. Yes.
Q. Have we any examples of such upon record ?
A. Yes ; we have Lot, Noah, David, and Peter.
Q. Why are such instances recorded ?
A. To teach us to distrust our own strength, to avoid all
temptations to sin, to live and rely upon our Surety, and not
to despair of mercy upon our penitent returning to the Lord.
Q. Did not these who fell so foully, fall from grace ?
A. 1. Not totally: For though they fell from many de
grees of grace, yet not from all grace ; they came to have
little faith, but not to be quite without faith. 2. Not finally,
or without recovery ; for though they fell from God for a
time, yet repentance and recovery were secured to them.
Q. Are there not many who have once looked well, who
have become final apostates from God ?
A. Yes ; but, when they fall totally and finally from God,
we may conclude they were never that in sincerity which
they appeared to be : They were only saints in profession,
but not in reality, 1 John ii. 19.
Q. Is it not said, The branches in Christ that bear not
fruit shall be taken away, John xv. 2. Is not that a falling
from grace ?
A. These fruitless branches there spoken of, were not in
Christ by faith, but by profession only.
Q. Did not Adam and Solomon, who were gracious persons,
fall totally and finally ?
A. As for Adam, he had no promise of perseverance,
though yet it is most probable he was recovered by believing
in Christ, upon the promise that was freely tendered to him
by God himself. And as for Solomon, we have ground to
believe he was recovered by the mercy of God unto repen
tance, 2 Sam. vii. 14, 15.
Q. Why have we so many cautious and warnings given
to believers in scripture, if they could not fall away from
grace ?
A. These warnings and denotations are some ot tneraea
which God makes use of to prevent their falling away.
3 II 2
428 On the Assembly's Shorter Catechism,
Q. Is it owing to the free will or strength of grace in be
lievers that they fall not away finally ?
A. No ; for Adam and angels, who had stronger grace,
fell ; and so would believers, if they were not upheld by a
power superior to any thing in themselves.
Q. What are the main grounds of the saints' perseverance ?
A. The immutability of God's covenant and electing love;
their being the purchase of Christ's blood, and united to him ;
Christ's potent intercession, together with the power and pro
mise of God, John x. 11, 28. Luke xxii. 32. 1 Pet. i. 5.
Q. What promise have believers for their perseverance in
grace to the end ?
A. They have, among others, that in Jer. xxxii. 40. *6 I
will make an everlasting covenant with them, that I will not
turn away from them to do them good ; but 1 will put my fear
in their hearts, that they shall not depart from me."
XXXVII.
Q.. What benefits do believers receive from Christ at death?
A. The souls of believers are at their death made perfect
in holiness, and do immediately pass into glory ; and their
bodies, being still united to Christ, do rest in their graves till
the resurrection.
Q. Do the benefits which believers receive from Christ end
with their lives ?
A. By no means ; for they receive far greater benefits than
ever at death, and after death.
Q. Whom do you understand by believers here ?
A. Those who give credit to the word of God, and do
heartily receive and rest upon Christ for salvation as he is of
fered to sinners in the gospel. .
Q. Whether is it upon believers' souls or bodies that Christ
doth bestow his benefits at death ?
A. It is both upon their souls and bodies.
Q. What are the benefits granted to their souls at death ?
A. There are two mentioned in the answer: 1. They are
made perfect in holiness. 2. They do immediately pass into
glory.
Q. Do all believers arrive at perfection in holiness ?
A. Yes.
Q. When do they arrive at it ? A. At their death.
Q. Can none attain to it during this life? A. Noa
Q. Why so ?
On the Assembly's Shorter Catechism. 429
A. Because sin is never rooted wholly out of the soul till
death.
Q. How doth that appear ?
A. Both from the word of God, and our own experience,
1 John i. 8. Rom. vii. 23, 24.
Q. Why must all believers be made perfectly holy at death ?
A. Because no unclean thing can enter within the gates of
the new Jerusalem, Rev. xxi, 27.
Q. How is it that believers are made perfectly holy at death ?
A. Their graces are perfected, and the roots of sin pluck
ed up out of their nature, which cannot be till the earthly
fabric be dissolved.
Q. Do the souls of believers die or sleep with their bodies >
A. No ; they live and act in a separate state.
Q* Whither do they go upon leaving the body ?
A. Into glory.
Q. How soon after death ?
A. Immediately, without any delay.
Q. Do they not go to Purgatory by the way, that thej
may be purged from sin, and made pure to enter into heaven ?
A. There is no ground for that Popish fiction in the word
of God ; there being no purgatory, but the blood of Christ.
Q. How do you prove from scripture that they pass im
mediately into glory ?
A. From these passages, which tell us, that Lazarus' soul
was presently carried by angels into Abraham's bosom ; that
the penitent thief was immediately glorified ; that death is
gain to the believer, and brings him to the Lord's presence 5
all which made the apostle desire to depart, that he might
be with Christ, Luke xvi. 22. Luke xxiii. 43. 2 Cor. v. 8.
Phil. i. 21, 23.
Q. What do you mean by that glory which believers im
mediately pass into at death ?
A. The immediate presence, vision, and fruition of God,
which they are presently admitted to after death. Well may
believers be said then to pass into glory ; for then it is that
they pass into a glorious state, a glorious place, a glorious
company, and glorious employment.
Q. What is that glorious state which believers enter into
at death?
A. It is a state of eternal rest and nearness with God,
Jleb. iv. 9. Rev. xiv. 13. 2 Cor. v. 8.
Q. What is that glorious place which they pass into ?
A. It is their Father's house in heaven, called the King's
430 On the Assembly's Shorter Catechism.
palace, in which Christ hath prepared mansions for them, Psal,
xlv. 15. John xiv. 2.
Q. What is the glorious company they are admitted to ?
A. The company of God, of Christ, of the angels, and spi
rits of just men made perfect, 2 Cor. v. 8. Phil. i. 21. 1 Thess.
iv. 17. Heb, xii. 22, 23, 24.
Q. What is the glorious employment they enter upon ?
A. They will be employed continually in admiring and
praising of God.
Q. What is it in God that will be the subject of their ad
miration and praise ?
A. His glorious perfections, and wonderful works ; and
especially his redeeming love, and that amazing work of
" God manifested in the flesh," and dying for us, Rev. i. 5.
and iv. 11. and v. 9, 12.
Q. What benefits have believers from Christ at death, in
respect of their bodies ?
A. Their bodies at death do remain in union with Christ,
and do rest in their graves, as in beds, until the resurrection,
1 Thess. iv. 14. Isa, Ivii. 2.
Q. Wherefore is it that believers must meet with death ?
A. Because it is appointed unto men once to die ; and death
doth pass upon all men, for that all have sinned, Heb. ix. 27.
Rom. v. 12.
Q. Are none excepted from this law of death ?
A. None, but Enoch and Elias, who were translated to
heaven without tasting of death ; and those who will be found
alive on the earth at Christ's second coming, 1 Cor. xv. 51.
1 Thess. iv. 15.
O. Was death appointed as the punishment of sin ?
A. Yes ; Rom. vi. 25.
Q. Why then do believers die, seeing they are freed from
all the punishment of sin, by Christ's suffering it for them ?
A. Christ might have removed death altogether from be
lievers if he had pleased ; but he hath thought fit only by his
death to change the nature of it, and take all that was penal
out of it ; so that he hath now quite altered death to believ
ers, turning it from an enemy to be a friend, from a punish
ment to be a purgation, or a special mean for bringing about
their perfect sanctification, and thorough cleansing from all
sin ; and hence it is that death is ranked among the believer's
blessings or privileges, 1 Cor. iii. 22.
Q. Is there not a great difference between the death of a
believer and of an unbeliever ?
On the Assembly's Shorter Catechism. 431
A. Yes ; for to the one it is the effect of God's love,to
the other it is the punishment of sin : to the one it is his
Father's servant, sent to bring him home to his Father's house ;
to the other it is an officer of justice, sent to arrest him for
his fearful debts and crimes.
Q. What is the difference between the graves of believers
and unbelievers ?
A. The graves of believers are beds of rest, wherein they
sleep in Jesus ; and it is by virtue of the union subsisting be
tween him and them, that they shall be awaked from their
sleep in the morning of the resurrection : but the grave is a
prison to unbelievers, wherein their bodies are kept in cus
tody until the judgement of the great day ; and from which
they shall be raised by the power of God, their terrible Judge.
Q. How can there be any union between so glorious a per
son as Christ, and our vile bodies, when rotting in the grave ?
A. Not only because the covenant which Christ stands in
to believers reacheth to their very dust, but more especially
because there is a mystical union between Christ as the head,
and believers as the members of his mystical body ; and, their
diist being parts of that body mystical, Christ doth still look
upon the same as related to him.
Q. Since death doth dissolve the union that is between the
soul and body, why doth it not also dissolve the union be
tween Christ and the body ?
A. Because the mystical union that is between Christ and
his people is in its nature indissolvable, so that death cannot
loose it, as it doth other unions and relations ; but in this re
spect it is like the hypostatical union that is between the di
vine and human nature in the person of Christ ; for, when
Christ died, the hypostatical union still remained, his divine
nature being united both to his soul in heaven, and to his bo
dy in the grave ; so, when believers die, the mystical union
still remains, Christ their head being united both to their souls
in heaven, and to their bodies lying in the grave.
Q. Are all believers' bodies laid in the grave ?
A. No, strictly speaking ; for some martyrs have been
burnt in fires to ashes, some devoured by wild beasts, and
some drowned in the sea : But the places wheresoever the
bodies of such are put to corrupt, are to them as their graves;
and thence will Christ bring them.
Q. In what respect is the believer's death called a sleep ?
A. Because, as" sleep doth ease and refresh the man that is
weary with toil and labour, so death doth ease the weary
believer of all his toil and struggling with sin, .Satan, and the-
43S On the Assembly's S/iorter Catechism.
world. Again, death is as a sleep to the believer, in regard
he is to be wakened again from it in the morning of the re
surrection, Fsal. xvii. 15. and xlix. 14.
Q. Why are believers' graves called beds of rest ? 1
A. Because therein they rest from all their afflictions and
labours in this world ; from the wicked's persecutions, and
Satan's temptations, and sin's workings.
Q. How long shall they rest in their graves ?
A. Till the resurrection.
QUEST. XXXVIII.
Q. What benefits do believers receive from Christ at the
resurrection ?
A. At the resurrection, believers, being raised up in glory,
shall be openly acknowledged and acquitted in the day of
judgement, and made perfectly blessed in the full enjoying of
God to all eternity.
Q. What is meant by the resurrection here spoken of?
A. The raising of all the dead from their graves, small and
great, just and unjust, who have lived in all ages of the world,
from the creation of it unto the last day, Acts xxiv. 15. Hev.
xx. 12.
Q. How doth the resurrection differ from creation ?
A. Creation is the making of a new body out of the earth,
that did not subsist before ; but resurrection is the raising up
again of the same body out of its former dust.
Q. When is this universal resurrection to be ?
A. At the last day, when Christ shall come to judgement.
Q. How do you prove the truth and certainty of such a
fresurrection ?
A. From the Almighty power of God, that is abundantly
able to raise the dead ; and from the Holy Scriptures, where-
in God expressly declares he will raise them.
Q. What was the cause of the Sadducees* error, who de«
nied the resurrection ?
A. Their not knowing the two great foundations of this
doctrine ; namely, the scriptures, and the power of God, as
Christ told them, Mat. xxii. 29.
Q. How could they be ignorant of this doctrine of the re
surrection from the scriptures of the Old Testament^ seeing
Job and Daniel plainly told them of it ? Job xix. 26, 270
Dan. xii. 2.
A. The Sadducees had little regard to any of these writ*
ings, except the five books of Moses, which they imagined
On the Assembly's Shorter Catechism. 433
gave no hint 0f the resurrection, or of a future state ; but our
JLord did plainly evince the contrary from these very books,
to the conviction of all, Mat. xxii. 31, 32, &c. Mark xii.
26, 27.
Q. How did Christ prove the resurrection, and a future
state, from the books of Moses ?
A. From Exod. iii. 6. where God in the bush spoke to
Moses long after Abraham, Isaac, and Jacob were dead, say
ing, " I am the God of Abraham, and the God of Isaac, and
the God of Jacob." Now, seeing he saith not, 1 was their
God ; but, I am their God ; our Lord reasons from it, " He
is not the God of the dead, but the God of the living." And,
seeing the covenant-relation still stands, their souls must then
be living, and so also must be united again to their bodies,
to which they have an innate inclination, that so they may
be made for ever happy in the enjoyment of their covenanted
God.
Q. But have we not far clearer discoveries of this doctrine
in the New Testament ?
A. Yes ; in many places of it.
Q. How is it credible that the dead bodies of men, after
undergoing innumerable different alterations, should afterwards
be raised again to what they were ?
A. It should in nowise be thought incredible, that God
should raise the dead : For, if his power was able to raise the
whole world out of nothing, it cannot be thought hard for
him to raise our bodies out of their former dust, Acts xxvi. 8.
Q. Hath not God given us many proofs and instances of
his power to raise the dead ?
A, Yes ; as in the raising of the widow of Zarephath's son
by Elijah, the Shunamite's son by Elisha, the dead man at the
touch of Elisha's bones, Dorcas by Peter, Eutychus by Paul,
besides the resurrection of Christ himself, and many that were
raised by him while he was on earth, 1 Kings xvii. 2 Kings iv.
2 Kings xiii. Acts ix. Acts xx. Mat. xxvii. Luke vii. Mat. ix.
John xi.
Q. Doth not the nature and perfection of God's infinite
justice require that there should be a resurrection ?
A. Yes ; for, seeing the bodies of the wicked have been
actors in their sins, it is just they should share in the punish-
ment of them ; and believers' bodies having been instruments
in God's service, it is agreeable to equity that they should
share in the reward and glory conferred upon them.
Q. Have you not some peculiar arguments for the resur
rection of believers' bodies ?
Vox,. IT. No, 15. 3 I
434 On the Assembly's Shorter Catechism,
A. Yes j the resurrection of Jesus Christ their head, and
the nature of God's covenant with believers, are certain and
satisfying arguments for it.
Q. Will the dead be raised with the very same bodies they
had when they were alive ? A. Yes.
Q. How do you prove that ?
A. Because, these very bodies being the instruments of
piety or vice, it is just that these, and no other, should par
take of the reward or punishment. Again, if they were not
the same bodies, it would be more properly a new creation,
than a resurrection. But Job puts the matter out of doubt,
by assuring us that the bodies will be the very same, Job
xix. 26, 27. u And though after my skin, worms destroy
this body, yet in my flesh shall I see God ; whom I shall see
for myself, and mine eyes shall behold, and not another."
Q. Will not the bodies of believers, when raised, differ
from what they are now ?
A. Not in regard of their substance or essence, though
they will differ very much in respect of qualities.
Q. What will be the different qualities of believers' bodies
when raised again ?
A. Here they were weak, sickly, corrupt, and dying bo
dies, and called vile bodies, as being the instruments of much
sin ; but then they shall be strong, healthful, pure, spiritual,
incorruptible, immortal, and beautiful bodies, Phil. iii. 21,
1 Cor. xv. 42, 43, 44, 52, 53, 54.
Q. How are believers' bodies said to be raised in glory, and
tobe made conformed to Christ's glorious body ?
A. In regard they shall partake of his glory : For Christ's
body shall shine as the sun, and theirs shall shine as so many
bright stars round about him ; only, all their glory will be
borrowed from Christ their head.
Q. Will there not be a great difference betwixt the resur
rection of the just and unjust ?
A. Yes ; for the saints will be raised to eternal life, and
that by virtue of Christ's resurrection, and of their union
with him ; but the wicked shall be raised to condemnation,
by virtue of the power and justice of God, which shall brin^
them like malefactors from prison to the judgement-seat. The
saints shall rise with glory and triumph, amidst angels at
tending them ; but the wicked shall rise with trembling and
horror, having most deformed and ghastly looks, as mes
going to be sentenced to everlasting burningsy
Q.- What will be the great means of raising the dead at
the last day ?
On the Assembly's Shorter Catechism. 435
A. The voice of the archangel, and sound of the last trum
pet, which shall give such a powerful summons to the dead,
that none can sit ; all thereupon must rise and appear before
their Judge.
Q. Will there not be a speedy separation made betwixt the
righteous and wicked in that day ?
A. Yes ; the angels will then be employed to separate the
godly from the wicked, and gather them altogether in one
blessed company.
Q. How shall believers be then disposed of ?
A. They will be caught up together to meet the Lord in
the air.
Q. What privileges shall believers have at the judgement-
seat above others ?
A. Christ will place them on his right hand : He will
openly acknowledge and acquit them : He will declare their
right to the glorious inheritance prepared for them, and in
vite them to take possession of it : He will cause them sit
with him as assessors in judging wicked angels and men.
Q. What do you mean by Christ's open acknowledging of
believers in that day ?
A. His public owning of them as his elect and redeemed
ones.
Q. Whom doth Christ say he will acknowledge for his at
that day ?
A* Those who own and confess Christ now.
Q. Whom will Christ deny in that day ?
A. Those who disown and deny Christ now, Mat. x. 32,
33. " Whosoever therefore shall confess me before men, him
will I confess also before my Father who is in heaven. But
whosoever shall deny me before men, him will I also deny
before my Father who is in heaven."
Q. What do you mean by Christ's open acquitting of be
lievers in that day ?
A. His public justifying and absolving of them from all
the guilt of their sins j and his vindicating and clearing them
from all the world's slanders and aspersions.
Q. Are not believers acknowledged and acquitted by Christ
before this time ?
, A. Yes ; he doth it in this world, when their sins are par
doned, and he intimates this to them by his Spirit's bearing
testimony with their consciences, Rom. viii. 1 6, 33. 1 John
iii. 21.
Q. How doth Christ's acknowledging and acquitting of
believers now, diifer from his doing it at the judgement-seat ?
3T2
436 On the Assembly's Shorter Catechism.
A. 1. In respect of promulgation ; the first is secret in .the
believer's bosom, the second is public before men and angels,
2. In respect of subjective certainty ; the believer may doubt
of the first, but he cannot doubt of the second ; it being a
judicial sentence pronounced by the judge's own mouth with
the greatest solemnity.
Q. What will be the effect of this acknowledgement and
acquittance ?
A. It will for ever remove all doubts and fears from be
lievers' hearts, and fill them with joy unspeakable and full of
glory. Hence this day is called, « the time of refreshing"
to them, Acts iii. 19.
Q. Should not the faith of this acknowledgement and ac
quittance by Christ, encourage us to own Christ in his per
son, offices, and truths, in the face of all dangers ? A. Yes.
Q. How shall we attain to that happy resurrection and ac
quittance at the last day ?
A. We must labour to be found in Christ, and clothed
upon with his righteousness : Wre must constantly adhere to
Christ and his truths, advance in the work of mortification,
and study holiness in ail manner of conversation.
Q. When Christ the Judge shall pronounce the sentences
of absolution and condemnation, will not the execution there
of speedily follow ?
A. Yes ; for, after passing of them, it is added, Mat. xxva
46. ** And the wicked shall go away into everlasting punish
ment, but the righteous into life eternal.*'
Q. Will not the wicked be made to acknowledge the jus
tice of the sentence against them ?
A, Yes ; because Christ, in passing the sentence, gives
them what was their own former wish and desire.
Q. What was that ?
A. The absence of God : As they said to God here, De
part from us; so Christ saith to them then, Depart from me*
Q. Will not the saints after their sentence enter imme
diately upon perfect happiness ? A. Yes.
Q. Wrhat will be their happiness after the judgement is
over ?
A. They shall be made perfectly blessed in the full enjoy «*
inent of God to all eternity,
Q. W7hat is included in perfect bliss ?
A. Perfect freedom from all evil, and full enjoyment of all
good.
Q. What evils will believers be freed from in heaven ?
A, Trom all manner of sin, guilt, or pollution j from all
On the Assembly's Shorter Catechism^ 437
inclinations or temptations to sin ; and from all the bitter
fruits and effects of sin, such as complaints, fears, or trouble
of any kind.
Q. When is it that a man enjoys all that is good ?
Q. When he attains to the full enjoyment of God.
Q. Can we attain to that here upon earth ?
A. No ; for though God may be enjoyed by his people in
some measure here, when they attain to communion with him
in his ordinances, yet the full enjoyment of God is reserved
for heaven hereafter.
Q. Wherein doth the full enjoyment of God in heaven,
consist ?
A. 1, In being admitted to his glorious presence. 2. In
having the immediate beatific vision of his face. 3. In hav
ing the full persuasion and sense of his love. -4. In being
made like him. 5. In having fulness of delight and satisfac
tion in God as our everlasting portion.
Q. Is it possible that any creature can fully enjoy God ?
A. No creature can enjoy God fully, as God enjoys him-
setf ; but believers have such enjoyment of God iu heaven as
fills them, in the measure they are capable of.
Q. How can any man see his face, when he is the invi
sible God ?
A. He is invisible to the eye of the body, but not to the
eye of the mind.
Q. How can a creature be made like to him that is in-
finite ?
A. The holiness and purity of the rational creature is some
shadow or picture of the infinite holiness of God.
Q. How long shall believers be blest with the full enjoy
ment of God in heaven ?
A. Not for days or years, but for all eternity ; and this is
the ingredient that will exceedingly sweeten their happiness
above, that it is without end ; and they shall ever be with the
Lord, 1 Thess. iv, 17.
Q. How is God said to be All in all in heaven ?
A. It imports these things: 1. That saints will be satisfied
there from God alone. 2. That there will be no need there
of these subordinate things, out of which they used formerly
to bring comfort. 3. That every thing they before have
found comfortable, will all be eminently found and enjoyed in
God.
Q. WTilI not the saints be continually employed in adoring,
praising, and worshipping God in heaven ? A. Jes9
438 On the Assembly's Shorter Catechism*
Q. Will not their worship and adoration above, far tran
scend the most refined worship upon earth ?
A. Yes ; in regard there will be no mixture of sin^ no
wandering, no hypocrisy, no imperfection in the worship
above : They will act above with the highest delight and
constancy, without any weariness or intermission for ever.
QUEST. XXXIX.
Q. What is the duty which God requireth of man *
A. The duty which God requireth of man, is, obedience
to his revealed will.
Q. Doth this question begin the second part of the cate
chism? A. Yes.
Q. What is the difference between the first and second part
of the catechism ?
A. The first part doth treat of matters of faith, and what
man is to believe concerning God : The second part doth
handle matters of practice, and what is man's duty towards
God.
Q. Are not these the two great lessons which the scrip
tures principally teach us ?
A, Yes ; and as we have heard the first, so we ought to
be attentive to the second ; for man has something to do as
well as something to believe.
Q, What do you mean by duty here ?
A. That which a man oweth to God, or ought to do for
God.
Q. What do you mean by obedience ?
A. A man's going in with the will of God, either in what
he commands or forbids.
Q. What is the rule of our duty and obedience ?
A. The revealed will of God.
Q. What do you mean by God's revealed will ?
A. God's mind discovered and made known to us in the
scriptures.
Q. Why may not the traditions or inventions of men be
our rule ?
A. Because God doth reject all will-worship and supersti
tious performances ; saying, " Who hath required this at your
Land ?" Isa. i. 12.
Q. Hath God any other will besides his revealed will ?
A. Yes ; his secret will.
Q. What is the difference between God's secret and reveal
ed
On the Assembly's Sliarter Catechism,
A. God's secret will is his eternal counsel and decrees con-
cerning all events whatsoever, which is not known till they
come to pass j but God's revealed will is that which he de
clares and lays before us as our duty, that we may practise
and follow it.
Q. Is God's secret will no part of our duty ?
A. No ; *4 for secret things belong unto the Lord our God,
but those things which are revealed, bolong unto us and to
our children," Deut. xxix. 29.
Q. Upon what account is our obedience and service due to
God?
A. Because God is our Creator, our Preserver, our Be
nefactor, and supreme Lord and Lawgiver.
Q. Is there not obedience due to others besides to God ?
A. Yes ; servants must obey their masters, children their
parents, and subjects their magistrates, but not as we are
bound to obey God.
Q. What is the difference between the obedience we owe
God, and what we owe to man ?
A. We must obey God for his own sake, and because of his
supreme authority ; but we must obey men our superiors,
chiefly because God enjoins it, and because their commands
are agreeable to his will.
Q. What is to be done when the commands of God and of
men are opposite one to another ?
A. In that case we are to obey God rather than man,
Acts iv. 19.
Q. What sort of obedience is it that is acceptable to God ?
A. It must be sincere, universal, and constant ; it mutt
proceed from right principles, namely, from a renewed heart,
from faith, and from the love of God, and of Jesus Christ ;
and it must be directed to right ends, namely, to advance
the honour and glory of God.
Q. Can we merit any thing at God's hands by our obe
dience ?
A. No ; but must count ourselves -unprofitable servant*
after we have done our best. Our best performances are im
perfect, so that it is by Christ's obedience, not our own, thai
we must be saved.
Q. Is it our duty, notwithstanding, to study to obey God
in the best manner we can ?
A. Yes -f because God commands it.
Q. Will not God accept of our obedience, .if sincere, tfapugb
-with- imperfection ?
410 On the Assembles Shorter Catechism.
A. Yes ; upon the account of Christ's merits and inter
cession.
Q. Is it not a yoke for men to be bound to constant obe
dience and service to God all the days of their lives ?
A. No ; for those who know God, and love him, count
his service their greatest freedom, Psal. cxix. 45.
Q* Will they be free from this service iu heaven ?
A No ; for there his servants shall serve him, and count
this their greatest happiness, Rev. xxii. 3.
Q* Will not their service in heaven differ much from what
it is now ?
A. Yes ; for there they will serve God without sin or
weariness.
QUEST. XL.
Q. What did God at first reveal to man for the rule of his
obedience 2
A. The rule which God at first revealed to man for his
obedience, was the Moral Law.
Q. Is man appointed to be under the obligation and direc
tion of a law ? A. Yes.
Q. Why so ?
A. Because, being made with rational faculties for the
service of his Creator, he must needs be accountable to God
for his actions.
Q. What is the use of a law to men ?
A. To shew to them what is sin, and what is duty.
Q. What is the law that was first given to men ?
A. The moral law.
Q. What do you mean by the moral law ?
A. That law which is the perpetual binding rule of our
manners and practice, being the unalterable declaration of the
will of God concerning the duties of righteousness, which att
men do owe to God and their neighbours, in all ages of the
\vorld : — which law is briefly summed up in the Ten Com
mandments.
Q. Why is it called moral ?
A. Because it is a perpetual rule for regulating our man
ners and conversation both towards God and man.
Q. How can the moral law be said to be the first rule re-
veiled to man, seeing the ten commandments were only given
at Sinai, above two thousand years after man was created ?
A. The moral law notwithstanding was the first rule, se?~
On the Assembly's Shorter Catechism. 441
ing it was written on the heart of man at his first creation, he
being made after the image of God.
Q. Doth this law still remain written upon man's heart ?
A. The moral law being agreeable to the light of nature,
though it be sadly obscured by the fall, yet some relics of it
are to be found on the hearts of all mankind.
Q. Is the moral law binding upon the heathen world, who
have not the scriptures to make it known to them ?
A. Yes ; it is binding upon all mankind, seeing it was
fully made known to man at his first creation, and which
knowledge he lost by his own fault. And though the hea
thens want the benefit of scripture-light, yet so much of the
moral law is made known to them by the light of nature, as
is sufficient to leave them without excuse for their disobe
dience, Rom. ii. 14, 15.
Q. If the moral law be natural, what need was there for
tvriting it to us in the Bible ?
A. 1 . Because the fall of man had wofully darkened our
minds, and obscured the knowledge of this law. 2. God
would hereby shew that he is the Author of the law and light
of nature. 3. He designed to leave sinners the more inex-
cuseable.
Q. Can any man obtain salvation by his obedience to the
moral law ? A. No.
Q. Can any man now obey this law perfectly ? A. No0
Q. Is it just for God to require perfect obedience to the
law, when no man is able to give it ?
A. Yes ; for God may justly demand what he hath a right
to, though we have lost it by our own fault, God gave man
at his creation power to obey perfectly, which he squandered
away ; now, though a debtor do disable himself for paying his
debt, the creditor doth not thereby lose his right to ask it.
Q. Why is the law given to men, seeing none can obtain,
life by it ?
A. To be a restraint to sin, and a rule of righteousness j
and particularly, the law is given to be a schoolmaster to
bring men to Christ, Gal. iii. 24.
Q. How doth the law as a schoolmaster bring men to
Christ ?
A. As a schoolmaster, by his threats and whips, doth ex
cite dull scholars to learn knowledge for their good ; so the
law, by its challenges, convictions, threatenings, and curses,
doth awaken secure souls to see their sins and dangers, and to
flee to Christ for a perfect righteousness to answer the de,
mands of the law, and to shelter them from its curses,
VOL. II. No. 15. 3K
On the Assembly's Shorter Catechism.
Q. Doth the law lead all men to Christ ? A. No.
Q. For what use is the law to them who are not led te*
Christ ?
A. It serves to render them inexcusable, if they continue
still in their Christless state, after their sin and danger are
discovered to them by the law.
Q. Is the law of any use to the regenerate, who are already
brought to Christ ?
A. Yes ; it serves to shew them how much they are bound
to Christ for fulfilling it, and enduring its curse for them ;
and to engage them to live holy and thankful lives^ to his
glory ; and particularly, the law is given to them as a rule
of life, that they may order their conversations by it.
Q. How can the moral law be a rule of obedience under
the gospel, seeing it is said of believers, that they are not
under the law, but under grace, Rom. vi. 14.
A. The meaning is, that believers are not under the law
as a covenant of works, being delivered from the cursing and
condemning power of the law by their Surety, Christ. Bufc
though it be not a covenant to them, whereby they are either
to be justified or condemned ; yet it is still continued as a rule,
by which they are to regulate both their hearts and lives,
Mom. iii. 31. Rom. vii. 7, 12. Tit. ii. 11, 12. 1 Cor. ix. 21.
Q. How is Christ said to be the end of the law for righ
teousness to us, Rom. x. 4. ?
A* In regard Christ doth answer the primary design of the
law under the first covenant, which was, to bring men to a
perfect obedience or righteousness for their justification ; this
we cannot now find by the law, therefore we must seek it in
Christ, where it is to be found. The end and scope of the
law is now gained in Christ, seeing he is that to a believer,
which the law would have been to him, if he could have per-
iectly kept it ; namely, righteousness, justification, and sal
vation.
Q. Doth the moral law preach Christ to us ?
A. No ; but God mercitully makes use of it as a spur to
excite men to flee to Christ for salvation. ,
Q. How doth it that ?
A. Ry shewing to men that they have destroyed them
selves, and that they cannot be their own saviours ; and so
it becomes a schoolmaster to bring them to Christ, as was
before explained.
Q. What is it then that preacheth Christ to men, and
shews them plainly the way of salvation ? A. The gospel*
Q. What do you mean by the gospel ?
On the Assembly's Shorter Catechism.
A. Any part of the Old and New Testament that brings
to us the glad tidings of salvation, or points out the way to
it ; for the word gospel signifies glad tidings, or good news.
Q. Are any news so welcome or refreshing to sensible sin
ners, as the news which the gospel brines?
^ A. No news are so joyful as the doctrine of free grace, no
tidings so sweet as the news of pardon, the news of a Saviour,
and of salvation to the chief of sinners.
Q. Are the law and gospel opposite to one another ?
A. No ; for the one is subservient to the other, Gal. iii
21. 1 Tim. i. 9, 10, 11. Horn. iii. 21.
Q. Did God give any other laws to men besides the moral
law ?
A. Yes ; he gave also to the Jews the judicial and the
ceremonial law, which were explained before under the 14th
Question.
QUEST. XLI.
Q. Where is the Moral Law summarily comprehended ?
A. The Moral Law is summarily comprehended in the
Ten Commandments.
Q. What mean you by the law's being summarily com
prehended ?
A. That the law of God, or moial law, which is contained
at large in the whole Bible, is briefly, or in few words, sum
med up in the ten commandments ; and these ten command
ments are no more but a very short sum of the moral law,
though they be a most comprehensive sum of it.
Q. How are the ten commandments commonly divided ?
A. Into two tables ; the first four commandments make the
first table, containing our duty to God ; the last six com
mandments make the second table, containing our duty to our
neighbour.
Q. How do the Papists divide these commandments ?.
A. Though they cannot deny them to be ten in number,
and these ten to be divided into two tables, seeing the scripture
so expressly doth assert both, Deut. iv. 13. yet they make but
three in the first table, and seven in the second ; designing
this way to cloke their worshipping of images : For they
would gladly conceal the second command, which strikes di
rectly against them, by making it a pendicle of the first ; and
so they reckon the first and second commandments to be but
one. And that they may still have the number of tea com
mandments, they divide the tenth into two.
3K2
444 On the Assembly's Shorter Catechism.
Q. What absurdity is there in this way of doing?
A. It is against the plain sense and scope of the words oi
the decalogue. For the first and second commandments are
evidently distinct, the first prescribing the right object of
worship, and the second the right way of worship. And as
for the tenth commandment, it appears plainly from the tenor
of it to be but one ; the scope of it being to prohibit men to
covet any thing that belongs to their neighbours : So that,
if it was at all to be divided, it should be divided at least into
six commands, or rather into as many commands as there are
things which are our neighbour's.
Q. Where were these ten commandments first promulgated ?
A. At Mount Sinai.
Q. After what manner was it done ?
A. AVith the greatest solemnity and terror : For the mount
was railed about, that none might touch it j the angels at
tended ; the glory of God visibly descended in a cloud ; there
were thunderings, lightnings, the sound of a trumpet, and
God's voice was heard ; the mountain shook ; the people
trembled, and even Moses himself did quake : And lastly,
God with his own finger did engrave the ten commandments
upon two tables of stone.
Q. Why was the law given in this manner ?
A. To impress the world with awful thoughts of the Law
giver, and to shew them the danger of breaking his holy law.
Q. What are the properties of this law ?
A. It is holy, just, good, spiritual, and exceeding broad,
Rom. vii. 12, 14. Psal. cxix. 96.
Q. Why is it called spiritual ?
A. .Because it reacheth to the thoughts and frame of the
heart, as well as to the outward life and conversation.
Q. Why is it called exceeding broad ?
A. Because of the large extent and comprehensiveness of
its meaning.
Q. In what respect is the law so comprehensive ?
A." In many respects : As, for instance, when it forbids
any sin, it doth at the same time command the contrary duty ;
and, when it commands any duty, it doth forbid the contrary
sin ; and, when any sin is forbidden, all inward motions and
affections to it, all degrees and appearances of it, all tempta
tions', means, words, or gestures tending to it, are also forbid
den ; and, when any duty is commanded, the inward frame
and affections suitable to it, and the means and helps for pro
moting it, are likewise enjoined.
Q. Why did God write his law upon tables of stone ?
On the Assembly's Shorter Catechism. 445
A. To teach us the lasting obligation of it, and that we
should write it on the tables of our hearts, or pray to God to
do it for us.
Q. Can any man attain to a conformity to this holy law
in all things, in respect of his heart, words, and actions ?
A. No.
Q. Are we not liable to the curse and condemnation of the
law, if we break it, or come short of it in any thing ?
A. Yes.
Q. How then shall we be sheltered from this curse ?
A. By looking by faith to our Surety Jesus, and to his
perfect obedience and righteousness, to answer for us.
QUEST. XLII.
Q. What is the sum of the Ten Commandments $
A. The sum of the ten commandments is, to love the Lord
our God with all our heart, with all our soul, with all our
strength, and with all our mind ; and our neighbour as our
selves.
Q. What do you mean by the sum of the ten commands ?
A. The main substance or life of them.
Q. What is the sum of the first table of the law ?
A- Love to God.
Q. What is the sum of the second table ?
A. Love to our neighbour.
Q. Why are the two tables summed up in love to God,
and our neighbour ?
A. Because love is the great spring of all obedience to
them ; for, where true love is to God and our neighbour, all
the duties required in both tables will certainly follow.
Q. How is it that we ought to love the Lord ?
A. As our God, and with all our heart, soul, strength, and
mind, Mat. xxii. 37.
Q. What is imported in loving the Lord as our God?.
A. That we must chuse him for our God, and give up
ourselves unto him.
Q. What is imported in loving the Lord with all our heart,
soul, strength, and mind?
A. It imports the sincerity, ardency, activity, and supre
macy of our love to God ; that we ought to love and serve
him with our whole powers and faculties, and above all other
things whatsoever.
Q. What are those things we ought to love the Lord above ?
A., Above all things that we enjoy on earth, such as our
446 On the Assembly's Shorter Catechism:
money or estates, our houses or lands, our children or rela
tions, our liberties, or even our very lives.
Q. What reason is there for loving the Lord above all
things ?
A. Because he is the Author of all ; his excellency infi
nitely transcends all ; and from him we have our all, even our
being, our breath, our souls, our strength, our relations, and
every thing else.
Q. May not a man lawfully love his relations and posses*
sions in this world ?
A. Yes ; providing his love be not excessive.
Q. How may we know if our love to things in the wor!4
be excessive ?
A. It is a token it is so, when the thoughts of these things
justle out spiritual thoughts ; and when they come to get our
first thoughts in the morning, or our last at night : — Or when
the impressions of worldly things abide longer with us, than
of things spiritual.
Q. How shall we know if we love God above all things ?
A. It would be a good sign if we could say, that we value
the favour of God more than that of any creature ; and that
we are more affected with the loss of God's favour than with
any worldly loss ; and that we would chuse rather to dis
please all the world, than to offend him.
Q. Who is meant by our neighbour that we ought to love ?
A. Every man is our neighbour, and therefore we should
bear affection to all men.
Q. What mean you by loving our neighbour as ourselves ?
A. That we should love others with the same truth and
sincerity of love, as we do ourselves ; or, as our Saviour ex
plains it in that golden rule, Mat. vii. 12. we should be
ready to do to others as we would have them doing to us :
And we should not do that to others, which we would not
have done to us, were they placed in our circumstances, and
we in theirs.
Q. Should (according to this rule) a robber be spared, be
cause he would spare those who would punish him ; or a
drunkard have what liquor he demands from us, because he
would give it to us if it was in his power ?
A. The rule is not to be understood of self-love that is
corrupt and vicious, but of self-love that is natural and inno
cent ; it is this only that ought to be the standard of doing
to our neighbour. In doing as we would be done to, we must
act from a well-informed judgement, and not from any cor~
nipt bi^s to sin or vice.
On the Assembly's Shorter Catechism. 44?
Q. Are we bound to love our neighbour with the same
degree of love as we bear to ourselves ?
A. No ; but with the same sincerity of love only.
Q. Ought we to love all mankind alike ?
A. No ; we ought to love all men indeed with the love of
benevolence, but the saints only with the love of compla
cency, Psal. xvi. 6.
Q. Are there not many who break this law of love to their
neighbour ?
A. Yes ; namely, those who backbite their neighbour,
who wish them evil, are grieved at their prosperity, or are
inwardly glad of their hurt,
QUEST. XLIII.
Q, What is the Preface to the Ten Commandments?
A. The Preface to the Ten Commandments is in these
words : " I am the Lord thy God, which have brought thee
out of the land of Egypt, out of the house of bondage."
QUEST. XLIV.
Q. What doth the Preface to the Ten Commandments
teach us ?
A. The Preface to the Ten Commandments teacheth us,
that, because God is the Lord, and our God, and Redeemer ;
therefore we are bound to keep all his commandments.
Q. What mean you by a Preface ?
A, Something that is spoken or written before, in order tt
introduce another thing.
Q. What is the design of the preface to the decalogue ?
A. To lay before us some reasons and arguments to enforce
the keeping of the commands.
Q. Why doth God make use of arguments to persuade men
to obedience, seeing he is the absolute Sovereign of the world,
who may command what he will ?
A. 1. To shew his condescension in dealing with man, who
is a rational creature, according to the principles of his na
ture. 2. To teach us that obedience to God is our reason*
able service. 3. To teach us that he would have all his
people to serve him willingly, and from free choice.
Q. What arguments doth God make use of in this preface
to enforce obedience to his law ?
A. They are three : The first is taken from God's sove
reignty over us, " I am the Lord :" The second from his
448 On the Assembly's Shorter Catechism.
covenant-relation to us, " I am thy God :" The third from
the redemption he hath wrought for us, " I have brought thee
out of the laud of Egypt, out of the house of bondage."
Q. How is it said of this preface and the ten commands,
that <•<• God spake all these words," Exod. xx. L Was it
only as he spoke the rest of the Bible ?
A. No ; for other parts of the Bible, God spake only im
mediately by the mouth of his prophets ; but these words
were spoken immediately by God himself.
Q. How can God be said to speak, who hath no mouth,
tongue, or organs of speech ?
A. God speaks not as we do ; but it is easy for his Al
mighty power to form a voice in the air, and to utter arti
culate words when he pleaseth.
Q. Should it not engage us to a special regard of these
words, that God spake them himself?
A. Yes ; for where God hath a mouth to speak, we should
have an ear to hear. Let us carefully hear God when he
speaks his laws to us, as we would have God to hear us
when we speak in prayer to him.
Q. What force is there in that argument for our obe
dience, " I am the Lord ?"
A. It doth import, that he is JEHOVAH, the eternal,
independent, self-sufficient, immutable, and Almighty Crea
tor, and supreme Sovereign, who hath being in and from
himself, and gives being to all things ; and therefore we his
creatures and subjects owe to him all obedience.
Q. What is the force of that argument, " I am thy God ?"
A. It imports that we have chosen God for our God ; and
that he hath owned us for his people, and bestowed peculiar
mercies on us : And therefore our covenant-interest in him
should sweeten all his commands, and strongly engage us to
obey them.
Q. Doth not the promise to believers, " I will be your
God," include greater blessings in it than any other promise
in the covenant of grace ?
A. Yes ; for it hath in it, I wilt not only give you pardon,
give you heaven, but I will give you myself, a whole Deity^
a JEHOVAH ; all I am, all I have, all I can do, shall be
yours ; I will not only be your Eriend, your Father, your
Husband ; but I will be your God. All the divine attributes
are yours, to make you happy ; yea, all the Persons of the
glorious Trinity are yours, to contrive, carry on, and accom
plish the work of your salvation.
On the Assembly's Shorter Catechism: 449
O. How shall we come to get an interest in God as our
God?
A. We must believe in the Lord Jesus Christ, and heartily
accept of him as our Mediator, who by his death hath made
atonement for all who believe in him, yea, hath purchased
for them reconciliation with God, and a covenant-relation to
him as their God.
Q. What force is there in that argument, (I have brought
thee out of the land of Egypt), to engage us to obedience who
were never in Egypt ?
A. Though we were not in the earthly -Egypt, yet we are
all by nature in the spiritual Egypt, and under the bondage
of the devil and our lusts, which is worse than Egyptian
bondage. And the Israelites' temporal deliverance from
Egypt was typical of our spiritual deliverance from Satan's
bondage ; so that the argument hath the same force with us
as with the Jews.
Q. Why was the Israelites' deliverance from Egypt so
much made use of as an argument for their obedience ? '
& A. Because Egypt was full of gross idolatry, a plague
with which they were in danger of being infected ; and there
they groaned under cruel bondage, from which God deliver
ed them in a most miraculous manner.
Q. Why should it be reckoned so great a mercy to be de
livered from places overspread with idolatry ?
A. Because idolatry is a damnable sin, and brings on great
wrath ; upon which account, the mercy of our ancestors' de
liverance from mystical Egypt (Rome's idolatry and bondage)
should engage us to thankful obedience to God's law, as well
as the Israelites' deliverance did their posterity.
Q. Are not those who are redeemed by Christ from the
bondage of Satan and his lusts, strongly obliged to keep his
commands ? A. Yes ; Luke i. 74.
Q. Is not Satan's slavery worse than any other ?
A. Yes ; for other captives groan under their slavery, and
long for deliverance, but Satan's slaves are content and easy ;
other tyrants rule only over the bodies of their slaves, but
Satan rules over the soul and all its faculties.
Q. How may we know if we be redeemed by Christ from
this bondage ?
A. It will be a good sign, if the Redeemer be precious to
us, particularly in his kingly office ; and if we find the power
of indwelling sin so broken in us, that this bosom enemy doth
not triumph over us.
VOL, II. No. 16. 3 L
450 On the Assembly's Shorter Catechism*
QUEST. XLV.
ft. What is the first commandment ?
A. The first commandment is, " Thou shalt have no other
gods before me."
QUEST. XLVI.
ft. What is required in the first commandment ?
A. The first commandment requireth us to know and ac~
knowledge God to be the only true God, and our God ; and
to worship and glorify him accordingly.
Q. Why doth this and the rest of the commands still run
in the singular number, Thou, and not You ?
A. Because God would have every man to notice the di
rections thereof as particularly as if they were spoken to him
self by name.
Q. How is the first command said to require things of us,
when it seems only to forbid ?
A. Because it is a rule for the right understanding of the
commands, That where a sin is forbidden, the contrary duty
is commanded ; and, where a duty is commanded, the con-
trary sin is forbidden : and so we find the scripture explains
the law, Mat. v. 21, 23. Eph. iv. 28. Jsa. Iviii. 13. Mat.
xv. 4, 5, 6.
Q. How many duties doth the first commandment chiefly
require ?
A. Four. 1. To know God. 2. To acknowledge God.
3. To worship God. 4. To glorify God.
Q. Doth God expressly command us to study to know him ?
A. Yes, 1 Chron. xxviii, 9. *' And thou, Solomon, my
son, know thou the God of thy father."
Q. Is it not highly dangerous to live without the know
ledge of God ?
A. Yes, Jer. x. 25. " Pour out thy fury upon the heathen
that know thee not."
Q. Is not ignorance of God yet more dangerous to those
who live in a land of light, and enjoy the means of knowledge?
A. Yes, seeing they are without all excuse.
Q. Is it sufficient to know that there is a God ?
A. No ; we must also know what God is, and what are his
works.
Q. What are these things we must know of God ?
A. We should study to know God, 1. In his unity of es
sence. 2. In his trinity of persons. 3. In his attributes and
On the Assembly's Shorter Catechism. 451
perfections. 4. la his works of creation, of providence, and
of redemption.
Q. What sort of knowledge of God is it that we must seek
after ?
A. A literal knowledge of God is not sufficient ; a com-
prehensive knowledge of God is unattainable ; — but an expe
rimental, practical, soul- affecting, humbling, and transforming
knowledge of God, is what we should seek after, and labour
to attain.
Q. Besides knowing God, are we also bound to acknow
ledge God ?
A. Yes, Deut. xxvi. 17. " Thou hast avouched the Lord
this day to be thy God."
Q. What should we acknowledge concerning God ?
A. We should acknowledge him to be the only living and
true God, and that he is the only object of divine worship ;
we should acknowledge him to be the Creator and Governor
of the world, and own our dependence upon him for all things ;
and we should acknowledge him as our Lawgiver and Judge,
to whom we are accountable for all that we do.
Q. Is it sufficient to own and acknowledge God to be the
true God ?
A. No, unless also we take him and acknowledge him to
be our God, and serve him accordingly.
Q: What is imported in acknowledging God as our God ?
A. 1 . It imports our renouncing all idols that would rival
it with him. 2. Our making choice of God as our portion
and chief good, and the God whom we will serve and please
above all the world. 3. Our covenant-dedication, surrender
ing and engaging ourselves to be the Lord's. 4. Our owning
of God, and of his truths and ways before the world, which is
called a confessing or professing of him before men, Mat. x*
32. John xii. 42. Rom. x. 9. 1 John iv. 15. 1 Tim. ii. 100
and vi. 12.
Q. W7hat is the third duty required in this command ?
A. To worship God, Mat. iv. 10. " Thou shalt worship
the Lord thy God, and him only shalt thou serve."
Q. How is God to be worshipped by us ?
A. Both inwardly and outwardly.
Q. When is it that we worship God inwardly ?
A. When we remember him, love him, highly esteem him,
desire him, delight in him, honour and adore him, fear him,
believe him, trust and hope in him, Mai. iii. 16. Eccl. xn. I
Deut. vi. 5. Psal. Ixxi. 19. Mai. i. 6. Isa. xxvi. 4, 8,
exxx. 7. FsaL xxxvii. 4.
sti
452 On the Assembles Shorter Catechism.
Q. How do we worship God outwardly ?
A. By offering up our prayers and praises to God, attend
ing to his word, arid partaking of the sacraments.
Q. What is the fourth duty required in this command ?
A. To glorify God.
Q. Is there any difference between worshipping and glori-
r • r* /^\ j -\ *•*•
lying of God ?
A. Yes, in regard glorifying of God is of larger significa*
tion than worshipping of him, seeing it comprehends all obe
dience to his laws, and hath respect to all parts of our con
versation. We are bound to glorify God, not only in our
religious, but also in our civil and natural actions ; whether
\ve buy or sell, eat or drink, or whatsoever we do, we should
" do all to the glory of God," Psal. 1. 23. 1 Cor. vi. 20.
1 Cor* x. 31.
Q. What is the import of the word accordingly in the
answer ?
A. It imports that we should worship and glorify God in
such a manner, as to make it appear that we really know him
and own him, both as the true God and as our God.
Q. Why is worbhipping God and glorifying him joined to
gether ?
A. To teach us, that we must not only worship God de~
voutly, but must also walk circumspectly, and live holy lives
in the world.
Q. What if a man worship God, and yet live in sin ?
A. His prayers cannot be heard, but will be an abomina
tion to the Lord, Psal. Ixyi. 18. Prov. xxviii. 9.
Q. Who is the worshipper that will be accepted of God ?
A. The man that hath a tender walk, and makes conscience
of his ways, John ix. 31. " We know that God heareth not
sinners ; but if any man be a worshipper of God, and doth his
will, him he heareth."
Q. Can we be said to glorify God in the sam& sense that
God is said to glorify us ?
A. No ; for our glorifying God is only declarative, but
God's glorifying us is effective : We only declare God to be
glorious, but God makes us glorious.
Q. How are we to declare God's glory ?
A. By making known his glorious excellencies and perfec
tions, and honouring him both with our lips and lives. See
more of this before on the first question.
QUEST. XLVII.
Q. What is forbidden in the First Commandment?
A. The first commandment forbiddeth the denying, or not
On the Assembly's Starter Catechism, 453
worshipping and glorifying the true God, as God, and our
God ; and the giving that worship and glory to any other
which is due to him alone.
Q. "What are the chief sins here forbidden ?
A. There are live mentioned in the answer: 1. Denying
the true God. 2. Not worshipping him, 3. Not glorifying
him. 4. Giving his worship to another. 5. Giving his glo
ry to another.
Q. Who are these that are guilty of the sin of denying the
true God ?
A. 1. Atheists, who deny the being of a God. 2. Deists
and infidels, who deny the truth of the Holy Scriptures, and
do not believe what God saith in them. 3. Those who deny
the true Deity of the Son, and of the Holy Ghost, or disown
the doctrine of the Trinity ; such as Arians, Socinians, Quak
ers, and others. 4. These who deny the providence of God
in governing the world, and ascribe events to other things.
Q. How many sorts of Atheists are there ?
A. Three sorts : 1. Atheists in opinion. 2. Atheists in
affection. 3. Atheists in conversation.
Q. Who are those that are Atheists in opinion ?
A. Those who profess to believe that there is not a God.
Some few have done so, and have been put to death for it.
This truth of the existence of God, having the light of nature
and general consent of all nations to vouch for it, it is not
easy to imagine how there can be a speculative Atheist, or
one that hath got the impressions of God entirely blotted out,
which are naturally engraven upon man's heart.
Q. Are there any such Atheists in hell ?
A. Atheism is a sin that cannot have place there, no devil
is guilty of it, Jam. ii. 19.
Q. Is not Atheism a dreadful sin ?
A. Yes ; for it tends to open the flood-gates for all impie
ty and wickedness, and to destroy all order and government
in the world ; for thus a man might cheat, steal, rob, mur
der, and do the vilest things, and yet not sin, nor have any
thing to fear hereafter.
Q. Who are those that are Atheists in affection ?
A. Those who, in their, hearts, wish there were no God, as
all wicked men secretly do, Psal. xiv. 1.
Q. Why do wicked men wish there were no God ?
A. That so they might be freed from those restraints which
mar their sinful pleasures.
Q. Who are those that are Atheists in conversation ?
451 On the Assembly's Shbrter Catechism,
A. Practical Atheists, or those who live as if there were
no God, Tit. i. 16. " They profess they know Gody but hi
works they deny him."
Q. Are there not many of these practical Atheists in the
world ? A. Yes.
Q. Who may be reckoned such ?
A. AH those, 1. Who neglect the worship of God. 2. Who
live in hypocrisy. 2. Who indulge secret sins. 4. Who
mock at the Holy Scriptures or holy persons. 5. Who never
think on death or judgement. 6. Who set their hearts whol
ly upon the world, or upon sensual things.
Q. What is the second sin mentioned in the answer ?
A. Not worshipping of God.
Q. Who are those who are guilty of this sin of not wor
shipping God ?
A, Those who do not think of God, do not esteem him,
do not love him, do not believe him, do not honour him, do
not fear him, do not humble themselves before him, ,do not
attend God's ordinances, do not offer prayers or praises to
God in the public assemblies, nor in their families or closets.
Q. What is the third sin forbidden in this command ?
A. Not glorifying of God.
Q. Who are those that are guilty of this sin ?
A. 1 . Those who neglect the knowledge of God, and live
in ignorance of him. 2. Those who forget God, or hate the
thoughts of him. 3. Those who do not admire and praise
him, or are unthankful to him. 4. Those who desire the
creatures, or delight in objects of sense, more than God.
5. Those who are profane and ungodly in their lives and con
versations.
Q. What is the fourth sin forbidden in this command ?
A. Idolatry, or the giving that worship to another which
is due to God alone.
Q. How many kinds of idolatry are there ?
A. Two kinds : 1. Idolatry that is outward [and visible,
2. Idolatry that is more secret and invisible.
Q. Who are guilty of the idolatry that is outward and
visible ?
A. 1. The Pagans, who worship their idol- gods, their de
mons, and deified heroes, the sun, the moon, the stars, the
fire, several kinds of beasts, &c. 2. The Papists, who wor
ship other gods besides the true God : For they deify seve
ral things both in heaven and earth, to which they pay reli
gious worship and homage,
On tlie Assembly's Shorter Catechism. 455
Q. "What are those other gods in heaven which the Papists
do worship ?
A. They worship angels, the Virgin Mary, and saints de
parted.
Q. What are those other gods on earth which they wor
ship ?
A. They worship the Pope, the bread in the sacrament,
the sign of the cross, the images and relics of saints.
« Q. How doth it appear that the Papists give religious ho
nour and worship to these things ?
A. Both by their practice, and by their books ; for they
build churches, erect altars, and institute holy-days in honour
of them ; they burn incense, make and pay vows to them ;
they bow their knees, and pray to them ; they seek blessings
from them, and make them their hope and trust. As, for
instance, they adore the wood of the cross, saying, O crux
ave, spes unica^ &c. that is, O holy cross, our only hope and
trust, increase to the godly their righteousness, and give unto
sinners grace and remission of their sins.
Q. But why may we not worship saints and angels ?
A. It is idolatry to worship creatures ; for men to pray
to them, is to ascribe divine honours and perfections to them,
as omniscience and omnipotence. God forbids this, as a giv
ing of his glory to another ; and tells us, that the saints in
heaven do not know our wants, for proof of which, see Mat.
iv. 10. Acts x. 25, 26. Rev. xix. 10. Isa. xlii. 8. Isa.
Ixiii. 16. And if it be idolatry to worship saints in heaven,
far more is it to worship the bones, teeth, or relics of saints
on earth, as Papists do. To avoid this, God buried the body
of Moses secretly, that none might worship his body.
Q. Is there not idolatry more secret and invisible, which
others are guilty of besides Pagans and Papists ?
A. Yes ; all carnal and unregenerate persons are guilty of
it, by putting the creature in room of the Creator, loving it,
and depending on it more than God. For whatever thing it
be that hath most of our love, or of our trust, or of our fear
and dread, or hath most of our thoughts, or of our time and
service, that is really our god ; seeing it is put in God's
room, and hath the honour and glory which is only due to
him.
Q. What are those idols which men do commonly set up
in God's room ?
A. 1. Self is the great idol which men generally adore, by
seeking themselves in all they do : And this idol appears in
many different shapes, as self-profit, self-wisdom, self-righ-
456 On the Assembly's Shorter Catechism.
teousness, self-ability, self-ease, self-credit, and applause*
2. The world is the great clay-idol which worldly men adore:
hence covetous men are called idolaters, and covetousness
idolatry. 3. The belly is the god of drunkards and gluttons,
Phil. iii. 19. 4. Children and relations are the idols of ma
ny. 5. Great men or superiors are put in the room of God,
when we trust in the' arm of flesh, or make them lords of
our faith and conscience. 6. The devil is called the god of
this world, 2 Cor. iv. 4. So that we may hence see how sad
ly idolatry abounds, even among professed Protestants, who
have renounced the Romish idolatry.
Q. In what respect is the devil called the God of this
world ?
A- Because he is put in the room of the true God by the
most part of the world. Why ? in the first place we read
and hear of many of the Indians, who directly worship him,
and he appears to them in a bodily shape : Eesides, it is at
his instigation that the infidel world run into ail manner of
wickedness. Again, how much is he adored, honoured, and
served^ among professed Christians ! J3y witches, who enter
into compact with the devil, and give up themselves to him ;
by those who consult with witches and charmers, and those
who use his spells and charms ; by those who, in their com
mon discourse, pray to the devil, bidding him take them, or
their neighbours ; and by those who hearken to the devil's
temptations more than God's counsels.
Q. What is the fifth sin forbidden in the first command ?
A. The giving of the glory which is due to God to another.
Q. Who are guilty of this sin ?
A. Not only those who give divine worship to creatures, as
above, but also those who ascribe events, not to God's provi
dence, but to luck or chance, or to second causes only ; and
those who ascribe the praise of any good thing they receive,
and their success in any business, to themselves and their
own industry, to creatures, or to fortune, and likewise those
who have men's persons in too great admiration ; they are
chargeable with this sin of giving God's glory to others,
1 Sam. vi. 9. Deut. viii. 17. Dan. iv. 30. Heb. i. 16. Acts
xii. 22 , 23. Jude 16.
QUEST. XLVIII.
Q. What are we specially taught by these words (before
me) in the First Commandment ?
A. These words (before me) in the first commandment^
On the Assembly's Shorter Catechism. 457
teach us, that God, who seeth all things, taketh notice of,
and is much displeased with the sin of having any other god.
Q. What is the argument in this command, to dissuade or
restrain us from the sin of idolatry ?
A. The consideration of God's omniscience, that the sin
is committed before him, or in his sight, who exceedingly
hates and abhors it.
Q. How doth it appear that God doth see all things ?
A. In regard that he is present in all places, and infinite
in knowledge, Psal. cxxxix. 7, 8, &c. Jer. xxiii. 24. Psal.
cxlvii. 5.
Q. What are these things which God doth see ?
A. He seeth all past things, all present things, all future
things, and all possible things : He sees- all his creatures, all
their thoughts, all their words, and all their actions.
Q. Doth God take special notice of the sin of idolatry above
others? A. Yes.
Q. How doth that appear ?
A. By the many tokens of displeasure which God hath
evinced against it, both in threatening and punishing men for
it, Deut. xxix. 24, 25, &c,
Q. Why is God so much displeased with the sin of ido
latry ?
A. Because God, who is jealous of his own glory, cannot
but take it as a great indignity to see another put in his
room, and set upon his throne, and that in his very sight and
presence.
Q. Is not the attribute of God's omniscience much affront
ed by the world ?
A. Yes ; namely, by their idolatry, hypocrisy, and secret
wickedness.
Q. Ought not God's omniscience to be a powerful check
to all sins ? A. Yes.
QUEST. XLIX.
Q,. Which is the Second Commandment ?
A. The second commandment is, " Thou shalt not make
unto thee any graven image, or any likeness of any thing that
is in heaven above, or that is in the earth beneath, or that is
in the water under the earth : Thou shalt not bow down thy-
self to them, nor serve them : For I the Lord thy God am a
jealous God, visiting the iniquities of the fathers upon the
children unto the third and fourth generation of them that
VOL. II. No, 16. 3 M
458 On the Assembly's Shorter Catechism.
hate me ; and shewing mercy to thousands of them that
me, and keep my commandments."
QUEST. L.
Q. What is required in the Second Commandment ?
A. The second commandment requireth the receiving, ob
serving, and keeping pure and entire, all such religious wor
ship and ordinances as God hath appointed in his word.
Q. Is the worship required, and idolatry forbidden in the
second commandment, the same with that in the first com-
mandment ?
A. £«o ; for the first command directs us as to the right
object of worship ; but the second command directs us as to
the right way and means of worship: Theirs* forbids the
worshipping of any false god : The second forbids the wor
shipping of the true God in a false way, or by any means but
what he himself appoints.
O. Hath God appointed all that religious worship, and all
these means and ordinances, in and by which only he will be
served and worshipped ? A. Yes.
Q. Where do we find these ? A. In his word.
Q. What are these ordinances and means of divine wor
ship appointed us ?
A. 1st, There is prayer in public, in private, and secret,
Luke i. 16. Jer. x. 25. Mat. vi. 6. My, There is
thanksgiving and singing of psalms, Eph. v. 20. Isa. lii. 8.
Jam. v. 13. 3dly, There is the reading, preaching, and
hearing of the word, Acts v. 21. 2 Tim. iv. 2. Acts x. 33.
4thly, The administration and partaking of the sacraments
of baptism and the Lord's supper, Mat. xxviii. 19. 1 Cor.
xi. 23, 24. &c 5thly, There is fasting, Luke v. 35
6thly, Swearing by the name of the Lord when lawfully call
ed, Deut. vi. 13. 7thly, Vowing to the Lord, Psal.
Ixxvi. 11. Sthly, Instructing of children and servants,
Gen. x. 18. &c.
Q. What doth God require of us concerning all these or-
dinances ?
A. That we should receive them, observe them, and keep
them pure and entire.
Q. What is it to receive and observe them ?
A. It is to approve them, attend upon them, and continue
stedf'astly in the practice of them.
Q. What is it to keep these ordinances pure and entire ?
On the Assembly's Shorter Catechism. 459
A. It is to use our best endeavours to preserve them free
from all corruption or mixture of human inventions ; and to
keep them so as nothing be added to them, nor taken away
from them.
gUEST. LI.
ft. What is forbidden in the Second Commandment ?
A. The second commandment forbiddeth the worshipping
of God by images, or any other way not appointed in his
word.
Q. What is the chief sin forbidden in this command ?
A. Idolatry, or the worshipping of the true God by images.
Q. What do you mean by an image ?
A. The picture, shape, or likeness of any creature in hea
ven, on earth, or in the sea.'
Q. When is a person guilty of worshipping God by images ?
A. 1st, When he frames or takes any material picture or
similitude, and sets it before him in worship, as the Papists
do, who paint God the Father under the likeness of an old
man ; and Jesus Christ in the likeness of a young man, or of
a lamb ; and the Holy Ghost by the figure of a dove ; which
is plainly to " change the glory of God into an image made
like to corruptible man, and to birds and four-footed beasts ;"
which the apostle condemns, Horn. i. 23. — 2dly, A person is
guilty of it, when he hath any carnal imagination or represen
tation of God in his mind while worshipping him, as if he was
like to a man or any creature.
Q. May not an image or picture, to look upon in time of
prayer, be some help to us in devotion, as Papists say ?
A. No ; instead of a help, it is a great hindrance to it.
Q. How is it a hinderance ?
A. In regard it promotes carnal and low thoughts of God,
who is a glorious Spirit, and infinitely exalted above all things
visible or earthly. It is as great a dishonour and disparage
ment to the majesty of God, to represent him by the dead
image of a creature, as it would be to represent a king by the
picture of a frog.
Q. But may we not have such images of God, or of the
Persons of the Trinity by us, if we do not worship them ?
A. No ; for it is an abomination which God expressly for
bids, Deut. iv. 15, 16. " Take ye good heed to yourselves,,
(for ye saw no manner of similitude on the day that the Lord
spake to you in Horeb out of the midst of the fire), lest ye
corrupt yourselves, and make you a graven image, the simi-
3 M 2
460 On the Assembly's Shorter Catechism,
litude of any figure," &c. And, further, it is impossible to
frame an image of him that is infinite, spiritual, and invisible j
and therefore he frequently asks the question, as in Jsa. xl.
10, 25. and xlvL 5. " To whom will ye liken God ?" Surely
no shape of any creature, no dead image, can be a fit repre-
sentation of the living God.
Q. May we not have a picture of Jesus Christ, who is
truly a man ?
A. No ; because, 1. His divine nature, which makes him
to be God, cannot be pictured at all. 2. He left no picture
of his body when he left the earth, nor any account of his
features, as it were on purpose to discourage any to draw his
picture. 3. His body, as now glorified, cannot be represent
ed by any artist whatsoever ; so that the pictures now made
of him must be greatly debasing of his glorious person. 4. If
any such picture be designed to excite devotion, it is a breach
of this command, which forbids all worshipping of God by
images.
Q. Why do Papists leave the second command out of their
catechisms and public offices ?
A. Because it so expressly condemns their images, cruci
fixes, and idolatrous practices.
Q. Will it free them from idolatry to say they only wor
ship God or Christ before or by them, but not the images
themselves ?
A. No ; for the command forbids even bowing or kneeling
before them. And if this shift could excuse the Papists, it
had also excused the Israelites in worshipping the golden calf;
for they had it to say that they intended to worship Jehovah
before the calf, £xod. xxxii. 4, 5.
Q. Is there any other sin forbidden in the second command
besides idolatry, or the worshipping of God by images ? '
A. Yes ; namely, the sin of superstition or will-worship.
Q. What do you mean by that ?
A. Men's presuming to worship God by means of their own
devising, adding human inventions to God's institutions, or
contriving other ways to serve and worship God than what
he hath appointed or warranted in his word.
Q. "Who are guilty of this sin ?
A. All those who add new sacraments to the two of Christ's
institution, or those who add the sign of the cross to baptism,
the posture of kneeling to the Lord's supper, the keeping ot
holy-days to the Lord's day, playing with organs to singing
with the voice, reading of a book to prayer : Or they who
trcct altars, pictures, or crosses, in places of worship, and
On the Assembly's Shorter Catechism. 46 1
bow unto them, or bow to the east, and at the name of Jesus,
or the like. All these are superstitious inventions in God's
worship, and human additions to God's institutions, without
any warrant in his word, and therefore against the second
command.
Q. Why may not wise, holy, and learned men, add some
such things, for beautifying the worship of God ?
A. 1st, Because an infinitely holy and wise God, who hath
an unquestionable right to appoint the means and manner of
his own worship, hath expressly forbidden men to add any
thing to the directions he hath given concerning the same,
Deut. xii. 30, 31, 32. 2dly, He sharply censures all such
additions, by calling them will-worship, and vain worship,
and saying, they had only a shew or pretence of wisdom in
them, Col. ii. 23. Mat. xv. 9. Nay, he looks upon it as a
presumptuous attempt to rival it with him, for men to add
their own inventions to his institutions ; and calls it a setting
of their thresholds by his threshold, and their posts by his
posts, Ezek, xliii. 8. and even saith it is a going a- whoring
with their inventions, Psal. cvi. 39.
Q. Why would God censure things which are so well de
signed for his glory, and beautifying his worship ?
A. 1st, Because he accounts it great pride and presump
tion in men to take upon them to mend the ordinances of God,
as if they were wiser than he. 2dly, Instead of beautifying his
worship thereby, they rather disfigure it ; for God's worship
is most beautiful in its own native simplicity and lustre : For,
to paint glass doth darken its light, to gild a diamond mars its
sparkling rays. 3dly, It is only the presence and blessing of
God that can make ordinances profitable to us ; but God
hath no where promised his blessing to men's inventions, but
allenarly to his own institutions. Mat. xxviii. 20.
Q. Had not the Jews several significant ceremonies in
their worship under the law ?
A. Yes ; but these were appointed by God's authority, as
they were abolished again by it at Christ's coming, and a
plain simple way of worship instituted under the gospel. And
it is nowise likely that God would remove the ceremonies of
his own institution, merely to make way for men's inventing
others in their room.
Q. May not the church appoint some rites or ceremonies
for sake of decency and order, by virtue of that command,
1 Cor. xiv. 40. ?
A, The text doth not warrant the church to add new parts
to the worship of God, as significant ceremonies would be,
462 On the Assembly's Shorter Catechism.
but only to keep and observe the ordinances as God has de
livered them to us, with decency and order ; and take care
that there be no indecency or disorder in the worship of God;
namely, as to the circumstances of time and place, and the
like, which the command of God, appointing the worship it-
self, doth virtually include, seeing without such circumstan
ces it cannot be performed.
Q. Is there any others in forbidden by the second command
ment ?
A. Yes ; such as the countenancing, approving, or pro
moting of any false religion or superstitious worship ; the ne
glecting, contemning, hindering, or opposing of the true wor
ship of God, or any of his ordinances ; the reproaching or
persecuting those who worship God according to his word.
QUEST. LIT.
Q. What are the reasons annexed to the Second Command
ment ?•
A. The reasons annexed to the second commandment are,
God's sovereignty over us, his propriety in us, and the zeal
Jie hath to his own worship.
Q. What mean you by a reason annexed to a command ?
A. An argument joined to it, to enforce the keeping of it.
Q. How rn&ny such reasons are annexed to this command ?
A. Three : 1. God's sovereignty over us. 2. God's pro
priety in us. 3. God's zeal for his own worship.
Q. What mean you by God's sovereignty over us ?
A. His absolute power and authority over us, so that he
may do with us as he pleaseth.
Q. In what words of the command is this reason con
tained ?
A. In these, " I the Lord."
Q. What do these words import ?
A. That he is the sovereign Lord over us, and has a right
to make what laws he pleases about his own worship ; and
that we, as God's subjects, are bound to observe the laws,
and to worship him no other way.
Q. In what words is the second reason contained ?
A, In these words, " Thy God," I the Lord thy God.
Q. What do these words import ? /
A. That God hath a propriety or special interest in us :
We belong to him by creation, redemption, or profession ;
and therefore we ought to keep close to our God and his in-
On the Assembly's Shorter Catechism. 463
stitutious, and beware of idolatry and superstition in worship,
which tend to estrange the heart from God, Psal. cvi. 19, 21.
Q. In what words of the command is the third reason con
tained ?
A. In these, " I am a jealous God."
Q. What do these words import ?
A. That God hath a grest jealousy, zeal, or tender con
cern, for his own worship, and is highly displeased with
those who corrupt it, by bringing men's inventions into it,
Exod. xxxiv. 14. Psal. cvi. 29.
Q. "Wherein doth God shew his zeal and jealousy for his
own worship ?
A. In threatening to punish them, as haters of God, who
break this command, to the third and fourth generation ; and
in shewing mercy to thousands of them that love him, and
keep his law.
Q. Is it just with God to punish children for the sins of
the parents ?
A. Yes ; if the children go on in their parents' sins ; but
if they forsake them, God will not punish them for them,
Ezek. xviii. 14.
Q. Doth not God esteem any persons as lovers of him, but
such as keep his commandments ?
A. No ; John xiv. 21.
Q. Do not all these reasons oblige us to the greatest cau
tion, that we do not alter nor add to divine ordinances and in
stitutions of worship ? A. Yes.
Q. Have those who suffer for non-conformity to such ad
ditions, sufficient warrant for their sufferings ?
A. Yes; as it is evident from Deut. xii. 32. compared
with Deut. iv. 2. " Ye shall not add unto the word which I
command you."
QUEST. LIU.
Q. What is the Third Commandment ?
A. The third commandment is, " Thou shalt not take the
name of the Lord thy God in vain : For the Lord will not
hold him guiltless that taketh his name in vain.
QUEST. LIV.
ft. What is required in the Third Commandment ?
A. The third commandment requireth the holy and reve
rent use of God's names, titles, attributes, ordinance?, word,
and works*
4G4? On the Assembly^ Shorter Catechism i
Q. In what manner must we use God's name ?
A. In a holy and reverent manner ; that is, with a humble?
and awful regard to God's infinite greatness and excellencies,
Q. What is meant by the name of God here ?
A. Any thing that is commonly ascribed to God, and by
which God makes himself known to us, as a man is known to
us by his name.
O. What are those things whereby God makes himself
known to us ?
A. They are six ; to-wit, God's names, his titles, his at
tributes, his ordinances, his word, and his works.
Q. What are the names given to him which we must re
verently use ?
A. They are such as Jehovah, Lord, God, Jab, I Am,
the Father, the Son, Jesus Christ, the Holy Ghost, the Spirit.
Q. What are the titles of God, which we must use with
reverence ?
A. They are his usual designations taken from some of his
peculiar excellencies ; such as, the Lord of Hosts, King of
kings, Lord of lords, Father of lights, Holy One of Israel,
Creator of the ends of the earth, Preserver of men, and the
like.
Q. What are the attributes of God which we should use
reverently ?
A. The essential perfections, whereby his nature is describ
ed to us, and he is distinguished from all his creatures ; such
as Omnipotence, Omnipresence, Eternity, Immutability, In
finite Wisdom, Infinite Holiness, Goodness, Faithfulness,
Mercy, &c.
Q. Why are these called God's attributes ?
A. Because God doth claim them to himself, exclusive of
all others ?
Q. What are the ordinances of God, which we must use
reverently ?
A. The sacraments, prayer, praise, preaching, oaths, vows,
lots, &c.
Q. What is meant by God's word in the answer ?
A. Not his essential word, but his written word, or the
Bible.
Q. What is meant by God's works ?
A. The works of Creation, of Providence, and of Redemp
tion.
Q. When may it be said that the names, titles, and attri
butes of God are used by us in a holy and reverent manner ?
Onthe Assembly's Shorter Catechism. 465
A. When we entertain awful, admiring, and loving thoughts
«>f them in our hearts, and mention them with gravity, respect,
and tenderness with our lips.
Q. When do we make use of God's ordinances in a holy
and reverent manner ? t
A. When we make conscience of attending upon them,
seek to have a humble reverential frame of heart in all our
approaches to God, and earnestly desire communion with
God in every ordinance of his.
Q. When do we use God's word in a holy and reverent
way ?
A. When we read it with seriousness, attend to the ma
jesty of God as speaking therein to us, and endeavour to
yield present obedience to his holy will, when revealed to us.
Q. When do we use God's works in a holy and reverent
way ?
A. When we contemplate God's glory in his works of crea
tion, and have an awful regard to his dispensations of provi
dence, submitting patiently to his corrections for sin, and
praising him for aU his mercies, and especially for Jesus
Christ our Saviour.
QUEST. LV.
Q. What is forbidden in the Third Commandment ?
A. The third commandment forbiddeth all profaning or
abusing of any thing whereby God maketh himself known.
Q. When do we take God's name in vain ?
A. When we use it irreverently, superstitiously, or pro
fanely ; or when we abuse any thing whereby he makes him
self known to us j such as his names, titles, attributes, ordi
nances, &c.
Q. How is it that people are guilty of profaning or abusing
of God's names, titles, or attributes ?
A. Many ways ; as, 1. By swearing falsely when called to
it before a judge. 2. By cursing or swearing profanely in
common discourse. 3. By blasphemy, or speaking reproach
fully of God. 4. By using the name of God in charms.
5. By offering prayers or praises to God with formal or care
less minds. 6. By using God's name irreverently in common
discourse, crying, without any awe, u O Lord, O God, God
help me, bless me," or the like. 7. By repeating the oaths
of others, without concern for him. 8. By rash appeals to
God, &c.
VOL. II. No. 16. 3 N
466 On the Assembly's Shorter Catechism,
Q. Is it lawful to swear by the name of God when called
to it by authority ?
A. Yes, if what we swear be right and true, and if we
have an awful sense of God upon our hearts when we do it,
Deut. vi. 13. Heb. vi. 16,
Q. Is it lawful for a man to swear by his soul, conscience,
faith, or the like ?
A. No ; for these being creatures, to swear by them is*
idolatry, or a putting of them in God's room, by giving them
the worship and attributes which belong to him.
Q What is the evil or sin of profane swearing and cursing ?
A. 1. It is against God's command, both here and in other
texts, as Mat. v. 34. Horn. xii. 14. 2. It is a rash way of
appealing to the great Judge of heaven upon every trifling oc
casion, which Goil doth look on as a horrid baffling of his
name. 2. It is a sad evidence of a graceless and profane
heart : hence the Lord makes it a very distinguishing cha
racter of the wicked and the righteous, Eccl. ix. 2. «He
that sweareth, and he that feareth an oath."
Q. Doth God look upon profane swearers as his enemies ?
A. Yes ; as in Psal. cxxxix. 20. " Thine enemies take
thy name in vain."
Q. What is the danger of profane or false swearing ?
A. The Lord will deal with swearers as his enemies, by
sending his curse into their house, Zech. v. 3, 4. and pur
suing them with his judgements both here and hereafter :
ITor, with an awful voice from mount Sinai hath he declared,
** The Lord will not hold him guiltless that taketh his name
in vain."
Q. When are people guilty of profaning or abusing God's
ordinances ?
A. 1. When they attend them hypocritically, or with dead
and wandering hearts. 2. When they behave irreverently
or indecently in the time of them, by talking, laughing, or
sleeping.
Q. May lots be used in plays and games, as cards or dice ?
A. No ; for lots being an appeal to God for deciding things
which cannot otherwise be determined, ought to be gone about
with reverence, Prov. xvi. 33. and xviii. 18. Acts i. 26.
Q. How do men profane or abuse God's word ?
A. By profane jesting upon it ; or by perverting it to sup
port error or sinful practices.
Q. How do men profane or abuse God's works ?
A. By despising God's workmanship, by using his creatures
On the Assembly's Shorter Catechism. 467
in excess to the pampering of their lust, by impatience under
affliction, and unthankmlness for mercies ?
QUEST. LVL
Qi What is the reason annexed to the third commandment £
A. The reason annexed to the third commandment is, That
however the breakers of this commandment may escape punish
ment from men, yet the Lord our God will not suffer them to
escape his righteous judgement.
Q. What is the argument for enforcing this commandment ?
A. It is contained in that dreadful threatening, u For the
Lord will not hold him guiltless that taketh his name in vain."
Q. What is the import of that threatening ?
A. It imports, That though men should suffer swearers
and such profane persons to pass, God will not let them escape
without punishment, if they do not repent.
Q. How come the breakers of this commandment to pass
without punishment from men ?
A. Partly because human laws cannot extend to all pro
fanations of God's name, and partly because many of those
who should execute the laws against the profaners of God's
wanie, are either guilty of the same or like sins themselves,
or they are little concerned for God's glory.
Q. Though men let them pass, will God let them go un
punished ? ,
A. No ; for though he do not always punish them in this
life with remarkable strokes, yet he will do it in his own
time : For he says, "He will not hold them guiltless."
Q. Will he keep an exact account of the sins of the break
ers of this commandment ?
A. Yes ; for he is much concerned for the glory of his
name.
Q. When is it that God doth punish the breakers of this
command ?
A. Sometimes he inflicts judgement upon them in this life,
according to Deut. xxviii. 58, 59. Zech. v. 3, 4. ; and these
plagues are sometimes outward, and sometimes inward. JBut
however they may escape temporal judgements, there are eter
nal judgements abiding them, which they cannot escape, Horn.
ii. 3, 4, 5, 6.
Q. Is it not great folly to venture to break God's law, be
cause of his patience in forbearing to execute his judgements
presently against sinners ? A. Yes.
468 On the Assembly's Shorter Catechism.
QUEST. LVII.
Q. Which is the fourth commandment *
A. The fourth commandment is> " Remember the Sab*
bath-day to keep it holy : Six days shalt thou labour and da
all thy work : But the seventh day is the Sabbath of the
Lord thy God : In it thou shalt not do any work, thou, nor
thy son, nor thy daughterv thy man-servant, nor thy maid
servant, nor thy cattle, nor thy stranger that is within thy
gates. For in six days the Lord made heaven and earth, the
sea, and all that in them is, and rested the seventh day :
Wherefore the Lord blessed the Sabbath-day, and hallowed it.
QUEST. LVIII.
Q, What is required in the Fourth Commandment ?
A. The fourth commandment requireth the keeping holy
to God such set times as he hath appointed in his word, ex
pressly one whole day in seven, to be a holy Sabbath to him.
self.
Q. What do you mean by a Sabbath-day ?
A. A day of holy rest, wherein men are to cease from
worldly business, to attend upon the worship of God.
Q. How often is this day for the Sabbath to recur ?
A. It is to be every seventh day, or still one day after six
days labour.
Q. Is this fourth commandment ceremonial and temporary,
binding only upon the Jews before Christ's coming ?
A. No ; it is a command moral and perpetual, binding
upon all men, Jews and Gentiles, to the end of the world.
Q. How do you prove the morality and perpetuity of this
command ?
A. 1. From its being first appointed in paradise. 2. From
its being written by the linger of God upon stone, and put
into the ark with the other nine commands, which was not
done with any ceremonial precept. 3. The reasons and ar
guments made use of to enforce this command are moral and
perpetual. 4. The Gentiles and strangers, who were not
under the ceremonial law, were bound to keep the Sabbath
as well as the Jews, Isa, Ivi. 4, 6. 5. Both the Old Testa,
ment Prophets, and Jesus Christ, do speak of the keeping
of the Sabbath as a duty in force under New-Testament
times, when- the ceremonial law was to be abolished^ Isa. Ivi.
1, 2. Mat. xxiv, 20. 6. The consciences of men do still chaU
On the Assembly's Slwrter Catechism. 469
lenge them most severely for breaking of this command, and
God doth still pursue the breakers of it with his judgements.
Q. Whether is the fourth command authorised by the light
of nature and sound reason, as the other nine are, or only by
express revelation, and a positive law ?
A. It is authorised by both ; For the light of nature doth
require that a due part of our time be allotted for the public
worship of God, which should frequently recur ; and that
this time should be the same over all, that so one man's busi
ness may not interfere with another man's devotions. Now,
the Author of nature, who best knows what portion of time
is most suitable to the exigencies both of our bodies and souls,
our present and future state, hath by express revelation wise
ly determined it to be the seventh part of our time.
Q. Doth not God shew special regard to this command, by
putting several marks of honour and respect upon it above
the rest ?
A. Yes : For, 1. As it is placed in the first table, so it is
larger, and enforced with more arguments than any of the
rest. 2. It is delivered both positively and negatively, (which
no other of the ten is), for it is not only said, " Keep holy
the Sabbath," but also, " In it thou shalt do no manner of
work." 3. It hath a solemn memento prefixed to it, which
the rest have not, " Remember to keep holy the Sabbath ;"
q. d. See that ye remember this command ; forget what ye
will, forget not this. 4. It is placed in the midst of the deca
logue, as the heart in the body, for enlivening the several
parts of it ; it is set in the close of the first table, and im
mediately before the second, to shew that the keeping of both
tables doth greatly depend upon the observing of this com
mand.
Q. For what special ends hath God appointed a Sabbath ?
A. 1. For his own glory, and for the conversion of sin
ners to himself, by the preaching of the word on that day.
2, For promoting spirituality and heavenly-mindedness in us.
He well knew that carnal things would be apt to dull our
affections, and make us forget God and heaven ; and there
fore he thought fit to recal us every week from sensual objects
to mind divine things, by enjoining us to keep the Sabbath,
which is a lively emblem of heaven, where the saints continual
ly adore, praise, and enjoy communion with God, without any
mixture of worldly business.
Q. How much of the day appointed for the Sabbath is to
be kept holy to the Lord ?
A. One whole day in seven ; a whole natural day, consist-
470 On the Assembly's Shorter Catechism.
ing of twenty. four hours, commencing from midnight to mid.,
night, ought to be dedicated unto the Lord, seeing he claims*
a seventh part of our time. It is true, time for eating and
sleeping must be allowed on the Sabbath, as well as on other
days, being the works of necessity, seeing without these we
cannot perform the duties of the Sabbath.
Q. Is it not sinful for men to encroach upon this day for
their own work ?
A. Yes ; as it wa"s sinful in Ananias and Sapphira to halve
their dedicated goods, and give but a part to the Lord ; so it
is in us to halve it with God in respect of his holy day.
Q. Should not every day be a Sabbath to a Christian ?
A. Though Christians should serve God every day, yet
they cannot make every day a Sabbath for the public worship
of God ; because God calls us to other duties relating to secu
lar affairs ; which are inconsistent with the work of the Sab-
bath. And though we are bound to be holy and religious at
all times, yet we are enjoined to express our religion in out
ward acts of worship more at some times than others.
Q. To whom is the fourth command, and the charge of
keeping the Sabbath holy, more especially directed ?
A. To masters of families, and other superiors, as the
command itself bears, under which surely magistrates are in
cluded ; for these words, " within thy gates," may be under
stood of the magistrates' dominions, and particularly of city-
gates, and those who dwell within them, Neh. xiii. 15, 19.
Jer. xvii. 24, 25, &c.
Q. Why is this command more especially directed to them ?
A. Because God would have them not only to keep them
selves, but to oversee the keeping of it by all that are under
their authority, as Nehemiah did, JSeh. xiii. 15, 16.
Q. Why doth the Lord prefix the word remember to this
command ?
A. 1. To testify his special regard unto it, as being a
fc»ce to the other commands, and a help to the keeping of
them all. 2. Because he foresaw that Satan and his instru
ments would seek to extinguish the memory of the Sabbath,
if they could ; and men of themselves would be ready to for
get the duties of it, seeing nature's light doth not -enforce
them so strongly as some others. 3. Because he would have
us much to think upon his works of creation and redemption,
the compend of all religion, which this command brings to
our view. 4. Because he would have us to remember the Sab
bath before it come, so as to prepare ourselves for the keep
ing of it when it doth come.
On the Assembly's Shorter Catechisnf.
Q. What reason is there for preparing for the Sabbath
beforehand ?
A. 1. Because we are naturally carnal and unfit for spiri
tual work ; and, being involved in worldly business through
the week, some previous care is needful to abstract our
thoughts from earthly things, in order to fit us for Sabbath
employments and enjoyments. 2. Because God calls us to
make near and solemn approaches to him, who is infinitely
holy, in the ordinances of the Sabbath; and this requires
preparation, according to the Psalmist's example, Psal. xxvi.
6. " I will wash mine hands in innocency : So will I com
pass thine altar, O Lord." 3. It was the practice of God's
ancient people to prepare for the Sabbath upon the foregoing
day, which therefore was called the day of preparation, Luke
xxiii. 54.
Q. What ought we to do by way of preparation for the
Sabbath before it come ?
A. 1. Let us remember the great end and design of the
Sabbath, so as to instruct those committed to our charge
about it ; and to break off from worldly business, so as we
may have time to think of the work of the approaching day ;
and to get the guilt of the bygone week removed, that we
may have a reconciled God to meet with on his own day. 2.
Let us order all our worldly affairs beforehand, with such
prudence and foresight, that the business of the Sabbath may
not be interrupted thereby.
Q. Hath God appointed any other set times to be kept
holy to the Lord besides the Sabbath ?
A. None but the Jewish festivals or ceremonial Sabbaths,
which being only shadows of things to come, they expired
with Christ's coming ; but the command for the weekly Sab
bath being moral, it continues still in force, Col. ii. 16, 17.
Gal, iv. 9, 10, 11. 1 Cor. xvi. 1, 2.
Q. Are we bound to keep the holy days observed by others,
such as days for Christ's birth, passion, and ascension ; days
dedicated to angels, as Michaelmas ; to the Virgin Mary, as
Candlemas ; besides many others dedicated to the apostles
and other saints ?
A. Though it be pretended that these days seem to pro
mote piety and devotion, yet we have no warrant from God
to observe any of them ; nay, it appears to be unlawful to
doit: For, 1. God doth quarrel men for using any device
of their own for promoting his service or worship, without
having his command or warrant for it, as in Deut. xii. 32.
Isa. i. 12. Jer. vii. 30. 2, The apostle Paul doth expressly
•472 On the Assembly's Shorter Catechism.
condemn the Galatians for observing such holy-days, Gal.
iv. 10, 11. 3. It is a disparaging of the Lord's day, which
God hath appointed, and an usurping of his legislative power,
for men to set days of their appointing on a level with his
day, as the institutors do, by hindering people to labour there
upon. 4. It is an idolatrous practice to consecrate days to
the honour of saints and angels, for commemorating their
acts, and publishing their praise ; such honour and worship
being due to God alone.
Q. Were not these days appointed by the ancient church,
and authorised by great and holy men ?
A. It was will- worship in them, seeing they had no power
to institute holy-days : For, 1. Under the law, when cere
monies and festivals were in use, the church appointed none
of them, but God himself. 2. We read nothing of the apos
tles appointing or observing such holy-days j not a word of
their consecrating a day for Christ's birth, his passion, or as
cension ; nor a day to Stephen the proto-martyr, nor to James,
whom Herod killed with a sword. We read of the apostles
observing the Lord's day and keeping it holy, but not of any
other. 3. Those other days are left unrecorded and uncer
tain, and so are concealed like the body of Moses, that men
might not be tempted to abuse them to superstition. 4.
Those days have not the divine blessing upon them ; for they
are the occasions of much looseness and immorality. 5.
Though the observing of these days had been indifferent or
lawful at first, yet the defiling of them \vith superstition and
intemperance should make all forbear them.
Q. May not the church appoint days for fasting and thanks
giving ?
A. Yes, if there be just occasion for them ; and the church
is warranted so to do, both by scripture-precepts and exam
ples, Joel i. 14. Joel ii. 15. Ezraviii. 21. Neh. xii. 27, &c.
Dan. ix. 3. And that such days are to be continued in gos
pel-times, is plain from Zech. xii. 11, 12, &c. Mat. ix. 15.
Acts xiii. 2, 3. Acts xiv. 23. 1 Cor. viii. 5. 2 Cor. xi. 27.
Moreover, it is God who by his providence doth call us to
fasting or thanksgiving ; the church only doth name the days
convenient for these purposes.
QUEST. LIX.
Q. Which day of the seven hath God appointed to be the
weekly Sabbath j?
A. From the beginning of the world to the resurrection
•f Christ, God appointed the seventh day of the v^eek to be
On the Assembly's Shorter Catechism. 473
the weekly Sabbath, and the first day of the week ever since,
to continue to the end of the world, which is the Christian
Sabbath.
Q. Was the Sabbath ever changed from one day of the week
to another ?
A. Yes, it was changed from the last day of the week to
Q. How long was the seventh or last day of the week ob
served for the Sabbath ?
A. From the beginning of the world to the resurrection of
Christ, which was about four thousand years.
Q. If the fourth command be moral, how could the day ap.
pointed in it for the Sabbath be ever altered ?
A. The precise day of the week is an alterable circum
stance, and separable from the essence of the fourth command ;
and the changing of it makes no more against the morality of
the fourth command, than the change of the means of wor
ship under the gospel makes against the morality of the se
cond.
Q. How doth it appear that the precise day of the week
is separable from the substance of the command ?
A. Because neither the first part of the command, which
is the mandatory, nor the last part of it, which is the bene
dictory, do mention the seventh day of the week : For the
one saith, "Remember the Sabbath-day to keep it holy," and
the other, " Wherefore the Lord blessed the Sabbath-day, and
hallowed it." He saith not, u Remember the seventh day,
nor that he blessed the seventh day," but only the Sabbath ;
to teach us that the seventh day in order from the creation
is not of the essence of the command, but only a seventh day
in number : and that the seventh in order might be altered,
without infringing the morality of the command.
Q. Wherefore did God at first appoint the seventh in or
der from the creation for the Sabbath ?
A, Because it was the day of God's rest from his works of
creation ; and therefore God would have men to rest from
their works on this day, and to remember his works.
Q. When did God institute the Sabbath at first ?
A. Immediately after the creation of the world, when
Adam was in paradise, Gen. ii. 3.
Q. What need had Adam of a Sabbath, while in that sin
less place and state ?
A. Because Adam, though sinless, was but a finite crea-
YOL. II. No. 16. 30
474? On the Assembly's Shorter Catechism.
ture, and his ordinary employment of dressing the gardes
would be some interruption to the solemn worship of God 5
wherefore God thought fit to appoint him a day in severe,
wherein he might have uninterrupted freedom for it.
Q. By what authority was the day for the Sabbath
changed ?
A. By the same authority which instituted the Sabbath at
first, even Christ's, who is the true God, and Lord of the
Sabbath : For whether Christ did it immediately by himself,
or directed his apostles to do it, it is all one. But it is evi*
dent that the apostles both observed the first day of the week,
and gave directions about it, which they would not have done
without instructions from their Lord.
Q. What was the necessity of a new day for the Sabbath ?
A. 1. To manifest the greatness and glory of Christ, and
his headship over the church. 2. He would bury the seventh-
day Sabbath, to shew that therewith he was to abrogate and
bury the Levitical worship and ceremonies which were prac
tised on that day.
Q. Why was the change made to the first day of the week ?
A. Because on this day the Lord did rest from his work
of Redemption, which was greater than that of Creation.
When God gave the ten commands, creation was his greatest
work ; but now he having wrought a greater, it was fit the
one should cede to the other. The amazing work of redemp
tion, wherein God had so wonderfully displayed his glorious
perfections^ being now finished, it was necessary that the
clay of God's resting from it should be kept in everlasting re
membrance. Of all days the first day of the week was the
most honourable to our Redeemer, and the most joyful to the
redeemed. For this day Christ was born from the dead, and
declared to be the Son of God with power. This day OUF
glorious Surety was discharged of all our debt, was liberate
from prison, and triumphed over all his and our enemies.
Q. Have we an express command for keeping the Sabbath
on this day ?
A. No ; though yet we have good warrant from scripture
for doing it* The fourth command expressly obligeth us to
observe one day in seven as a Sabbath, and the example of
Christ and his apostles, in keeping the first day of the week,
being universally notour to the whole church, was sufficient
to enter them upon the uniform observation of it. And ac
cordingly it hath been the uninterrupted practice of all the
chinches of Christ through the world, since the apostles'
On the Assembly's Shorter Catechism. 475
iSays, to keep the first day of the week as the Christian Sab
bath.
Q. What grounds have we from scripture for keeping the
first day of the week?
A. 1. We are told this was Christ's resurrection-day. 2.
We have Christ's own example in meeting frequently with his
disciples on this day for religious work ; on this day he met
with his disciples going to Emmaus, and opened the scrip
tures to them ; on this day he came to the eleven, she/ d
them his hands and feet, and opened their understandings ; on
this day he came and blessed them, and gave them the Holy
Ghost ; on this day he met with them, and graciously con
vinced Thomas, as we may see in Luke xxiv. 15, 27, 36,
40, 45. John xx. 19, 22, 26, 27. 3. Upon this day, being
Pentecost, God sent down that extraordinary effusion of the
Holy Ghost upon the apostles and brethren met together,
Acts ii. 1, &c. 4, Upon this day the disciples usually met
for divine wprship, tor preaching and hearing the word,
and celebrating the Lord's Supper, Acts xx. 7. 5. Upon
this first day of the week the apostles ordered their collec
tions to be made for the poor, because of their public assem
blies on it, 1 Cor. xvi. 1, 2. 6. As Christ hath put his name
upon the sacrament of the supper, calling it the Lord's Sup
per, because it derives its institution from him ; so upon the
same account he hath put his name upon the first day of the
week, calling it the Lord's day, Rev. i. 10.
Q. Doth the fourth command transfer all the honour and
dignity of the seventh- day Sabbath, upon the first day of the
week ?
A. Yes ; because God on this day rested from a far greater
work than that of creation, (mentioned only in the fourth
command, because then it was the greatest), und which now
by all men ought to be remembered with more thankfulness
and praise than it.
QUEST. LX.
Q. How is tlie Sabbath to be sanctified?
A. The Sabbath is to be sanctified, by a holy resting all
that day, even from such worldly employments and recrea
tions as are lawful on other days, and spending the whole
time in the public and private exercises of God's worship, ex
cept so much as is to be taken up about the works of neces
sity and mercy.
Q. In what sense is God said to sanctify the Sabbath, or
hallow it ?
302
476 On the Assembly's Shorter Catechism.
A. By consecrating or setting it apart to holy uses and
employments.
Q. In what sense are men said to sanctify the Sabbath ?
A. By keeping it holy to God, or applying it to those holy
ends and exercises for which God hath set it apart.
Q. What is the holy rest which is required upon the Sab-
bath ?
A. It is a total cessation from worldly enjoyments and re
creations.
Q. Why must we abstain from these upon the Sabbath ?
A. Because God hath forbidden them, and because they
would prove a hindrance to his worship and service upon it.
Q. How long must we abstain from our enjoyments and
recreations ?
A. Through the whole Sabbath-day.
Q. May we not use some recreations after public worship
is over, such as walking in the fields, or the like ?
A. No; 1. Because the whole day is the Lord's, and
ought to be kept holy to him ; and it is sacrilege to alienate
any part of what is the Lord's to our own use or pleasure.
2. We are expressly prohibited to find our own pleasure upon
God's holy day, Isa. Iviii. 13.
Q. Why are worldly recreations or diversions forbidden on
this day ?
A. Because they hinder the spiritual work of the Sabbath,
and indispose the mind more for spiritual exercises than men's
ordinary employments would do.
Q. Is there no kind of work or business of ours lawful on
the Sabbath-day ?
A. No ; except it be the works of necessity and mercy.
Q. What are those works of necessity which are lawful on
the Sabbath ?
A. They are such actions as could not be prevented by our
previous care, nor safely delayed till afterwards ; as, the de
fending ourselves against enemies, or fleeing from them ;
quenching fire, putting on clothes, and the like.
Q. What are the works of mercy lawful on the Sabbath ?
A. Actions for preserving life ; such as the feeding of our
bodies, and of our beasts, relieving them when in distress,
attending and visiting the sick, collecting for the poor, and
the like.
Q. How ought we to manage in doing works of necessity
this day, so as not to offend ?
A. We must have no active hand in bringing them on, nor
any secret complacency in their falling out 5 we must study
On the Assembly's Shorter Catechism. 477
to keep our hearts in a spiritual frame while doing them, and
dispatch them as soon as possible, that we may return to the
main work of the Sabbath.
Q. What is the frame of spirit proper for us on the Lord's
day ?
A. It is a holy spiritual frame of heart, such as John speaks
of, Rev. i. 10. " I was in the spirit on the Lord's day."
Q. What is imported in that expression, " I was in the
spirit?"
A. It imports, to have our thoughts abstracted from earthly
things, and to lay our souls open to the influences of God's
Spirit, and to depend upon his assistance in all the duties of
the day. It is to have the graces of the Spirit in exercise,
and to have spiritual ends in all our Sabbath exercises, not
to be seen of men, but to glorify God, and enjoy communion
with him.
Q. What are the holy duties which are the proper work of
the Sabbath ?
A. The public, private, and secret exercises of God's wor
ship.
Q. What are the public exercises requisite ?
A. The joining in prayers and praises with the assemblies
of God's people, the hearing of the word read and preached,
and partaking of the sacraments.
Q. What are the private exercises required on this day ?
A. It is necessary for families to join together this day in
the worship of God, by reading his word, singing his praise,
and calling upon his name j and to spend some time in catechis
ing of children or servants, repeating the sermons, or Christian
conference.
Q. Are all masters of families bound to worship God with
their families ? A. Yes.
Q. How do you prove that ?
A. 1. From the fourth command, that enjoins every head
of a family, with all that are within his gates, be they his
children, his servants, or strangers, to keep holy the Sab
bath-day, which must be by worshipping of God, as well as
resting from labour ; otherwise he would keep it no better
than the beasts : And this worship is not to be restricted to
what is public only ; for the command is still binding upon
masters of families, though no public worship could be had ;
they must sanctify the Sabbath in ^heir dwellings. Lev. xxiii.
3. 2. Masters of families are bound to rule their families as
ministers do the church, which partly is by going before them
in the worship of God, 1 Tim, iii. I, 5. 3. We are enjoin-
478 On the Assembly's Shorter Catechism.
ed to pray every where, and with all manner of prayer, and
consequently with family prayer, 1 Tim. ii. 8. Eph. vi. 18.
4. Upon the Lord's returning to his people, he promises to
pour out a spirit of grace and supplication upon families, so
as every family shall mourn apart, Zech. xii. 10, 12, 13*
5, Wrath hangs over the families who call not upon God,
Jer. x. 25. Lastly, Family worship is powerfully recom
mended by the examples of Christ and the saints, as Abraham,
Joshua, David, Daniel, and Cornelius, Mat. xxvi. 30. Luke
ix. 18. Gen. xii. 8. and xiii, 4. and xxi. 23. Joshua iv. 15.
2 Sam. yi. 20. Psal. ci. 2. Dan. vi. 10. Acts x. 2.
Q. What are the secret duties requisite on the Lord's day ?
A. Secret prayer, reading the scriptures, and other pious
books, meditations upon divine subjects, and self-examination.
Q. What should we pray for upon the morning of the
Lord's day ?
A. For suitable spiritual frames for the work of the day ;
for the Lord's gracious presence to be with ministers aud
hearers ; and particularly that he may give us the assistance
of his Holy Spirit in all the duties of the day ; that he may
give us attention to hearken, understanding to conceive, wis
dom to apply, judgement to discern, faith to believe, memory
to retain, and grace to practise what we are to hear, that so
the word may prove to us the savour of life unto life, and not
the savour of death unto death.
Q. What should we pray for in the Sabbath evening ?
A. For pardon of all our short-comings in our Sabbath per
formances, for the sake of Christ's atoning blood : At which
times we should confess and bewail our earthliness, formality,
wanderings, wearyings, and by-ends in duty; OUT dark under
standing, hard hearts, cold affections, and treacherous me
mories ; and also we should bless God for the Sabbath, and
the joyful sound that we hear therein ; and pray that our
Sabbath-day's frame may last in some measure through the
week, that we may walk with God, and live still in the view
of the everlasting Sabbath above.
Q. Is the happiness of heaven like the keeping of a Sab
bath?
A. Yes ; it is called so, Heb. iv, 9. The word rest is in
the original a sabbatism, or the keeping of a Sabbath ; and
so it is in these respects : 1. As the Sabbath is a rest from the
toil of the week, so heaven is a rest from the toil which the
saints had here with an ill lieart and an ill world. 2. As the
Sabbath is a day of thankful remembrance of Christ's finish
ing the work of our redemption, so in heaven they will be
On the Assembly's Shorter Catechism* 479
always commemorating Christ's mighty acts, and offering
eternal thanksgiving and praise for redeeming love. 3. As
the Sabbath is a day of holy convocation, so in heaven there
is a glorious gathering of all the saints in one body. 4. A»
the Sabbath is a day of communion with God in ordinances,
so in heaven there is eternal communion with God in an im
mediate way.
Q, Wherein will the Sabbath above excel the Sabbath be-
low ?
A. 1. The saints' hearts will never be out of frame for
keeping the heavenly Sabbath, as they are often here. 2.
There will be no mixture of mourning with their songs of
praise, as here. 3. Their Sabbath-work will never be in
terrupted through the necessities of the body, by sleeping,
clothing, eating, as here. 4. The Sabbath above hath no
night to succeed it, nor week-day to come after it ; yet none
there shall ever say, " What a weariness is it !" as many do
here.
QUEST. LXI.
Q. What is forbidden in the Fourth- Commandment ?
A. The fourth commandment forbiddeth the omission or
careless performance of the duties required, and the profaning
the day by idleness, or doing that which is in itself sinful, or
by unnecessary thoughts, words, or works, about our worldly
employments and recreations.
Q. What are the evils forbidden in this command ?
A. They are three, namely, the omission of tne duties re
quired by it, the careless performing of these duties, and all
profaning of this holy day, which may be done several ways,
as in the answer.
Q. What mean you by the omission of the duties required ?
A. The neglect of the duties enjoined upon this day, either
by forsaking the public assemblies of God's people, or by ne
glecting the worship of God in our families, or in secret.
Q. Are sins of omission great sins ?
A. Yes ; for by them God's authority is slighted, and con-
science wounded. And hence some eminently pious have
been made to cry out on a death-bed, " Lord, forgive me my
sins of omission."
Q. What is the evil of neglecting to attend upon public or-
finances upon the Sabbath ?
A. J. It is a denying God that public homage and service
which he hath a just title to from all men, Isa. Ixvi. 23.
480 On the Assembly's Shorter Catechism.
6< From one Sabbath to another shall all flesh come to worship
before me, saith the Lord." 2. It is a despising the ordinary-
means which God hath appointed for converting of souls,
weakening of corruptions, and strengthening of grace. 3*
The damned will bewail the neglecting of such opportunities
to all eternity.
Q. Is it a sufficient excuse for such neglect, for persons to
say they were taking physic or letting blood on this day, or
they wanted such apparel, or the day was cold or stormy,
or the like ?
A. The excuses of persons for neglecting God's ordinances,
which would not detain them from a gainful worldly market,
will not be sustained at God's bar.
Q. What mean you by the careless performance of the
duties of the Sabbath, here forbidden ?
A. When people attend ordinances without any care or
delight, or in a formal, dead, wandering, wearying, or drowsy
manner.
Q. Is not the Sabbath otherwise profaned than by sins of
omission, or the careless performance of duty ?
A. Yes ; by manifold sins of commission, sins both of the
heart and of the life.
Q. What are the sins of the heart, whereby the Sabbath
is profaned ?
A. They are many, such as Atheism, or unbelief of God's
truths preached to us on this day, ignorance of these truths,
aversion to the duties of the Sabbath, hypocrisy and forma
lity in these duties, wearying of them, drowsiness or sleeping
in time of them, thinking upon worldly things, prejudice at
Christ's truths and those who publish them, undervaluing of
gospel-news, and slighting the offers of precious Christ made
to us.
Q. What are the sins of the life or outward man, by which
the Sabbath is profaned ?
A. There are many of them, such as, 1. Speaking our
own words upon this day, or talking of worldly affairs. 2.
Doing our own works, to-wit, pieces of servile work, which
might either have been done the day before, or delayed until
the day after. 3. Finding our own pleasures, by using worldly
diversions or recreations upon the Lord's day ; all which are
expressly forbidden, Isa. Iviii. 13. (See before, p. 476.) 4.
Doing things on this day which are in themselves sinful,
whereby sin is greatly aggravated ; which persons are guilty of,
when, instead of attending upon God's worship upon the Sab
bath, they spend this holy day in drinking, swearing, unclear
On the Assembly's Shorter Catechism. 481
practices, jesting upon sacred things, or reproaching the serious
worshippers of God.
QUEST. LXIL
Q. What are the reasons annexed to the Fourth Command
ment ?
A. The reasons annexed to the Fourth Commandment are,
God's allowing us six days of the week for our own employ
ments, his challenging a special propriety in the seventh, his
own example, and his blessing the Sabbath-day.
Q. What is the first reason for enforcing this command ?
A. The first is taken from the great goodness and conde
scension of God, in allowing us six days of seven for our own
affairs, and reserving but one of them for himself ; when ho
might have taken six, and left us but one.
Q. In what words of the command is this reason con
tained ?
A. In these words, " Six days shalt thou labour, and do
all thy works."
Q. What is the second reason for enforcing this command ?
A. It is taken from God's right and title to the seventh
day of our time j he challengeth a special propriety in it.
Q. In what words of the command do we find this reason ?
A. In these words, " But the seventh day is the Sabbath
of the Lord thy God."
Q. But are not all the days of the week the Lord's ?
A. Yes j but he hath a peculiar interest in the seventh
above the rest, as having sanctified and set it apart from com
mon use, for his own worship and service.
Q. Would it not be a high degree of sacrilege to rob God
of his own day, or any part of it, seeing he claims it as his
own? A. Yes.
Q.' What is the third reason for enforcing this command ?
A. God's example, in resting from his works of creation
upon the seventh 'day, which should prevail with us to imi
tate him by keeping every seventh day as a holy rest after
six days labour.
Q. In what words of the command is this reason con
tained ?
A. In these : " For in six days the Lord made heaven
and earth, the sea, and all that in them is, and rested the
seventh day."
Q How can it be said that God rested then from creat-
VOL. II. No. 16. 3 P
4'82 On the Assembly's Shorter Catechism.
ing, seeing he still creates men's souls, and daily produceth
multitudes of creatures ?
A. The meaning is, that God rested from creating any
new species or kind of creatures after the first six days, but
not new iudividuals.
Q. What is the fourth reason for keeping this command ?
A. God's blessing the Sabbath-day, in these words :
" Wherefore the Lord blessed the Sabbath-day, and hallow
ed it."
Q. What is the import of these words ?
A. That God hath not only sanctified this day for his ser
vice, but he hath ordained the Sabbath to be a means and
time for conveying blessings to those that keep it ; and we
may hope for a blessing from God, if we duly wait on him
this day in his ordinances.
QUEST. LXIII.
Q. What is the Fifth Commandment ?
A. The Fifth Commandment is, " Honour thy father and
thy mother, that thy days may be long upon the land which
the Lord thy God giveth thee."
QUEST. LXIV.
Q. What is required in the Fifth Commandment ?
A. The Fifth Commandment requireth the preserving the
honour, and performing the duties belonging to every one in.
their several places and relations, as superiors, inferiors, or
equals.
Q. Who are meant "by father and mother, in the fifth com
mandment ?
A. Not only our natural parents, but all our superiors ;
for these also get the title of fathers and mothers in scrip-
spiritual
Heads of families are economical fathers, 2 Kings v. 13.
And those who are eminent in gifts, grace, or station in the
world, are styled fathers, Gen.iv. 20, 21, 22. 2 Kings ii. 12.
Gen. xlv. 8. Acts vii. 2.
Q. WThy are superiors styled father and mother ?
A. To teach them, like natural parents, to treat their in
feriors with love and tenderness, as if they were their chil
dren, and not to slight or despise them.
On the Assembly's Shorter Catechism* 483
Q. What is meant by the honour we are required to give
eur superiors by this command ?
A. It comprehends all that esteem, respect, submission,
obedience, and duty which we owe unto them by the law of
God.
Q. What is the general scope of the fifth commandment ?
A. It is to enjoin us to the performance of these duties which
we owe to our neighbours in their stations and relations, whe
ther they be our superiors, inferiors, or equals.
Q. Why is this command called u the first commandment
with promise ?" Epli. vi. 2.
A. Because it is the first command of the second table, and
is the foundation of obedience to all the other commands of
it ; and it hath a promise annexed to it, to shew its dignity
above them.
Q. Who are meant by superiors in the answer ?
A. Not only our natural parents, but also magistrates, mi
nisters, masters, husbands, the aged, and those who excel us
in gifts or grace.
Q. Who are meant by inferiors ?
A. Those who are in lower stations, as subjects, children,
and servants, and those who are weak in gifts and grace.
Q. Who are meant by equals ?
A. Those who are in like stations and conditions in the
world.
Q. Why is the mother mentioned in the commandment as
well as the father ?
A. That children might not disregard her upon the account
of her weakness or subjection to her husband. Nay, the
Lord mentions the mother before the father, Lev. xix. 3.
" Ye shall fear every man his mother and his father :" Why ?
To oppose the humour of those who would diminish the
respect and duty they owe to their mother.
Q. What duties are required of children to their parents ?
A. To esteem and love them ; to honour, reverence, and
to obey them ; to hearken to their counsels and instructions,
and to submit to their reproofs and corrections ; to marry
with their consent ; to cover their infirmities ; and to supply
them when in straits, Mai. ii. 6. 1 Kings xix. 29. 1 Kings
ii. 19. Eph. vi. 1. Heb.xii.9. Prov. xxiii. 22. Judg.xiv. >.
Gen. ix. 23. and xlvii. 12.
Q. What shall children do when parents advise any thing
contrary to God's word ?
A. Children are only to obey parents in the Lord, and they
must love and obey God before all men ; for, "he that loveth
3P2
484 On the Assembly's Shorter Catechism.
father or mother (saith our Lord) more than me, is not
worthy of me," Mat. x. 37.
Q. What duties are required of parents to their children ?
A. To love them tenderly ; to educate them in the knowledge
and fear of God ; to reprove, chasten, and keep them in sub
jection ; to pity and pray for them ; to instruct them in the
ways of the Lord, and be good examples to them ; to encou
rage them therein with endearing language ; to provide and
lay up for them, and put them in suitable callings, and to be
concerned for a better portion to them than things of the
world, Tit. ii. 4. Prov. xxii. 6. 1 Tim. iii. 4. Prov. xxix.
15, 17. Eph. vi. 4. Psal. ciii. 13. Gen. xvii. 18. 2 Sam.
xii. 16. Exod. xii. 26, 27. Deut. iv. 9, 16. Psal. ci. 2, 3.
Prov. xxxi. 2, 3. 1 Tim. v. 8. 2 Cor. xii. 14. Gen. xxv.
5,6. 2 Chron. xxi. 3. Luke xv. 12. Gen. iv. 1, 2. Gen.
xlviii. 1. Mat. xix. 13, 14.
Q. May parents reprove their children when they are in
passion ?
A. Reproofs at that time seldom do good ; it were better
for them to forbear until their passion be over, that they may
reprove in the spirit of meekness, Gen. iii. 8. Gal. vi. 1.
Q. May we not lawfully be angry with children for their
faults ?
A. The best way to be angry, and not sin, is to be angry
at sin ; wherefore, when children offend, we should not be an
gry so much with them as with their sin.
Q. What duties are required of subjects to their magis
trates ?
A. To pray for them, to honour them, and be subject to
them, to obey their just laws, to pay them tribute, to protect
and defend them, to bear injuries from them patiently, and
to be faithful to them, 1 Tim. ii. 1, 2. J Pet. ii. 13, 14, 17.
Rom. xiii. 1, 6, 7. 1 Sam. xxvi. 9, 10, 15.
Q. What are the duties of magistrates to their subjects ?
A. To make good laws, and appoint faithful officers to
execute them ; to be careful of the peace and .safety of the
subjects ; to be encouragers of virtue, and punishers of vice ;
to govern with prudence, justice, and clemency ; to relieve
the oppressed ; to provide means of grace for all the souls in
their dominions ; and to be nursing fathers to the church,
2 Chron. xix. 5, 6, 7. and xvii. 8, 9, 12. 1 Pet. ii. 14.
2 Chron. i. 10. and ii. 1. Isa. xlix. 23. 2 Kings xii. 7. and
xviii. 4-. and xxiii. 21. Neb. xiii. 10, 11.
Q. What duties are required of people to their ministers ?
A. To esteem and love them dearly for their office and
On tlie Assembly's Shorter Catechism. 485
work's sake ; to pray for them, and attend upon the ordinances
dispensed by them ; to submit to their reproofs and censures ;
to hearken, to apply and conform to their doctrine ; to shut
their ears against malicious reports raised against them, and
communicate to them in temporal good things, 1 Thes. v. 12,
13, 25. Rom. xv. 30. Luke x. 16. Heb. xiii. 17, 18. James
L 21. 1 Tim. v. 19. Gal. vi. 6. 1 Cor. ix. 14.
Q. What are the duties of ministers to their people ?
A. To preach the word faithfully, and dispense all ordi
nances to them ; to have tender love and affection to their
souls ; to pray fervently for them ; to reside amongst them,
and watch carefully over them; to be patterns of godly living
unto them ; and to be willing to make the greatest conde
scensions for the edification and good of souls, 2 Tim. iv. 2,
3, 5. 1 Thess. ii. 7, 8, 9, 10. Eph. i. 15, 16. 1 Pet. v. 2,3.
Tit, ii. 7. 1 Cor. xix. 19, 21, 22. 2 Cor. xii. 19.
Q. What duties are required of servants to their masters ?
A. To love, honour, and obey them ; to be faithful in all
things intrusted to them ; to be diligent in their work, and
study to please them in all things ; to bear their rebukes pa
tiently, not answering again, Mat. vi. 24. 1 Tim. vi. 1. Col.
iii. 22. Tit. ii. 9, 10. 1 Pet. ii. 18, 19. Gen. xxiv. 12.
Q. What are the duties of masters to their servants ?
A. To rule over them with gentleness, and not with ri
gour ; to give them sufficient food, and pay them their wages
justly ; to be careful of them under sickness ; to reprove sin
in them, instruct them, and command them to keep the ways
of the Lord, and particularly his Sabbaths, Eph. vi. 9. Lev.
xxv. 43. Prov. xxvii. 27. Deut. xxiv. 14, 15. Mat. viii. 6,
Prov. xxix. 19. Gen. xviii. 19. Exod. xx. 10.
Q. What are the duties of wives to their husbands ?
A. To love them and be faithful to them in all things ; to
give them due respect and reverence, and to be obedient to
them ; to study to please them, and to be helps to them in
family-affairs ; to warn them of any evils or dangers they may
be exposed to ; to study, by a meek, quiet, chaste, and loving
conversation, to adorn religion, and win over their husbanda
to the love of it, Tit. ii. 4. Prov. xxxi. 12. 1 Tim. iii. 11.
Heb. xiii. 4. Eph. v. 53. 1 Pet. iii. 1,— 7. 1 Cor. vii. 21,
Prov. xxxi. 27. Gen. ii. 18. Mat. xxvii. 19.
Q. What are the duties of husbands to their wives ?
A. To love them, and live chastely with them ; to nou
rish and cherish them ; to cover their infirmities, and protect
them from injuries ; to study to please them ; to counsel and
advise them, pray with them aud for them, aucl praise them
486 On the Assembly's Shorter Catechism.
when they do well, Eph. v. 28, 29. Prov, v. 18, 19, 20.
1 Pet. iv. 8. 1 Sam. xxx. 18. 1 Cor. vii. 33. 1 Pet. iii. f \
Gen. xxv. 21. Prov. xxxi. 28, 29.
Q. What are the duties of the younger and inferior in gifts
and grace, to the aged and superior ?
A. To rise up before the hoary head, and honour the face
of the old man ; to speak to them with respect, give them
the place in speaking, submit to their advice, and imitate
their holy lives, Lev. xix. 32. 1 Tim. v. 1,2. Job xxxii.
4, 6, 7. 1 Pet. v. 5. 1 Cor. xi. 1.
Q. What are the duties of the aged and superior to the
younger and inferior ?
A. To bear with their weakness, and to lay themselves
out for their good, by instructing them, and praying for them ;
to study to adorn their old age by a holy and exemplary life,
Rom. xv. 1. Gen. xlviii, 15, 16. Tit. ii. 2, 3, 4.
Q. What are the duties of equals one to another ?
A. To submit one to another, to be pitiful, to be cour
teous, to be at peace among themselves, to be kindly affec-
tioned one to another, in honour preferring one another ; to
seek one another's wealth, and rejoice in each other's welfare,
1 Pet. v. 5. and iii. 8. Rom. xii. 10, 15. 1 Cor. x. 24.
QUEST. LXV.
Q. What is forbidden in the Fifth Commandment ?
A. The Fifth Commandment forbiddeth the neglecting of,
or doing any thing against, the honour and duty which belong
to every one in their several places and relations.
Q. How many ways may this command be broken ?
A. Two ways : — 1. By neglecting the duties of the sta
tions and relations in which God hath placed us, whether we
be superiors, inferiors, or equals. 2. By doing things directly
contrary to the honour and duty which we owe to our supe
riors, inferiors, or equals.
Q. What are those sins which inferiors are commonly guilty
of against their superiors ?
A. They are many ; such as slighting and despising them ;
envying their elevation ; reviling and cursing them ; disobedi
ence to their just commands and counsels ; contempt of their
reproofs and corrections ; mocking and studying to expose
them ; making a show of reverence and obedience without
reality ; not imitating their good examples, and the like.
Q. What are the sins which superiors are commonly guilty
of against their inferiors ?
On the Assembly's Shorter Catechism. 48?
A. They are, such as commanding unlawful things ; en-
joining things not in their power to perform ; advising and
encouraging them to what is evil ; dissuading and discourag
ing them from what is good ; cruel treatment of them, and
provoking them to wrath ; proud imperious carriage towards
them ; reproving with bitterness, or correcting with rigour,
oppression, and tyranny ; debasing themselves, and losing their
authority ; not giving good examples, and the like.
Q. What are the sins of equals against one another ?
A. Hatred, anger, malice, envy, evil-speaking ; injuring,
reproaching, or backbiting one another; affecting pre-eminence
one over another, tempting and encouraging one another, and
the like.
Q. Is it a sin in children to dispose of their parents' goods
as their own ?
A. Yes, Prov. xxviii. 24. " Whoso robbeth his father or
his mother, and saith, It is no transgression, the same is the
companion of a destroyer."
Q. Is it not a great dishonour done to parents, for children
to dispose of themselves in marriage without their consent ?
A. Yes, Exod. xxii. 17. Numb. xxx. 5. Deut. vii. 3. Jer.
xxix. 6. 1 Cor. vii. 38- Col. iii. 20.
Q. What if children set light by their parents, or expose
their weaknesses ?
A. They draw down the curse of God upon themselves,
Deut. xxvii. 16. " Cursed be he that setteth light by his fa
ther or his mother : And all the people shall say, Amen."
Q. Do you read of any upon whom this curse came for so
doing ?
A. Yes, of Ham the son of Noah, Gen. ix. 22, 25, 26.
Q. What shall become of those who curse their parents ?
A. Whoso curseth his father or his mother, his lamp shall
be put out in obscure darkness, Prov. xx. 20. Nay, death
is threatened to them, Exod. xxi. 17.
Q. What is threatened against those who not only disobey,
but mock their parents ?
A. The eye that mocketh at his father, and despiseth to
obey his mother, the ravens of the valley shall pick it out, and
the young eagles shall eat it, Prov. xxx. 17.
Q. W7hat is due to those children who beat their parents ?
A. He that smiteth his father or his mother, shall be surely
put to death, Exod. xxi. 1 5.
Q. What if the magistrate neglect to punish such disobc-
dient children ? .
A. God will take the punishing of such into Ins own hand.
488 On the Assembly's Shorter Catechism.
Q. Do you read of any instances of his so doing ?
A. Yes, I read of Eli's sons, 1 Sam. ii. 25. *' They heark*
ened not to the voice of their father, because the Lord would
slay them." And of David's rebellious son Absalom, that was
taken up by an oak between heaven and the earth, to hang
as a monument of God's justice for breaking the fifth com
mand, 2 Sam. xviii. 9.
Q. What became of the little children of Bethel, who mock
ed Elisha as he passed by, saying, u Go up, thou bald-head,'*
&c.?
A. God sent forth two she-bears out of the wood, that tore
forty and two children of them, I Kings ii. 24.
Q. Are not those children guilty of dishonouring their pa
rents, who despise them when they are poor or old, or suffer
them to be in want ? A. Yes.
Q. Is it not monstrous ingratitude in children to requite
their parents so badly for their love and tenderness toward
them ? A. Yes.
Q. What may such expect for it ?
A. To meet with the same usage from their own children
in this world, and with dreadful punishments in the other, if
they repent not.
QUEST. LXVL
Q. What are the reasons annexed to the Fifth Command
ment ?
A. The reasons annexed to the fifth commandment are, a
promise of long life and prosperity, (as far as it shall serve for
God's glory and their own good), to all such as keep this
commandment.
Q. Since the light of nature doth so clearly teach us to ho
nour our parents, why is there such a promise annexed to it ?
A. To shew how greatly concerned God is to support the
authority of parents.
Q. How is the fifth commandment called the first with pro
mise, Eph. vi. 2. seeing the second hath a promise in it of
God's shewing mercy to thousands ?
A. The promise in the second doth likewise extend to the
keeping of all the other commands, but the promise in the fifth
is made to the keeping of it only.
ifif Q. What doth God here promise to those who keep the
fifth command ? A. Long life.
Q. What is included in the promise of long life here ?
A. It includes a promise of prosperity, with the blessings
On the Assembly's Shorter Catechi&m. 489
and comforts of life : for, without this, long life would not be
a reward, death being more eligible than long life in misery,
Eph. vi. 3. Rev. ix. 6.
Q. What course then should children take to live long and
happy lives ?
A. They should honour and obey their parents.
Q. Is this promise of long life and prosperity to obedient
children, to be understood absolutely, or with limitation ?
A. It is to be understood, as other temporal promises, with
this limitation, so far as the following of it shall serve for God's
glory, and their own good.
Q. What if God sometimes take away obedient children in
their youth ?
A. We are then to think that God did not see long living
here to be for their good, but thought fit in place of it to give
them a long life in heaven, which is far better, Phil. i. 23.
Q. May not then disobedient children look for short and
miserable lives here ? A. Yes.
QUEST. LXVII.
Q. Which is the Sixth Commandment ?
A. The Sixth Commandment is, « Thou shalt not kill."
QUEST. LXVIII.
Q. What is required in the Sixth Commandment?
A. The sixth commandment requireth all lawful endeavours
to preserve our own life, and the life of others.
Q. Is there not a comely order among the commands of the
second table ? , , .
A Yes • for the fifth command, or first of the second table,
prescribes in general, what respect men should shew to one
another in their several stations and relations. In the next
Dlace, we have particular directions with respect to those
things which are most valuable to men : the first is wit
spect to our lives, in the sixth command j the next relates to
our chastity, in the seventh command ; the third is concern
ing our estates, in the eighth command ; the fourth is with
reject to our good name, in the ninth command 5 the ast
concerning thelnward frame of our hearts, in reference to our
own estate and the estate of others, in the tenth command.
Q. Whose life is it that we are bound to preserve by the
rotowliUfe and the life of others ; and this is to
VOL. II. No. 16. 3 Q
490 On the Assembly's Shorter Catechism,
be understood, not only of the life of the body, but also of the
soul.
Q. Doth this command require us to study and endeavour,
by any means whatsoever, to preserve our own life and other
men's ?
A. No ; we are only to use all lawful means and endeavours
for that end.
Q. May we use no unlawful endeavour, or venture upon
any sin, to preserve our own life, or the life of others ?
A. No.
Q. Did not Isaac tell a lie, in calling his wife his sister, to
save his life, Gen. xxvi. 7. ? and did not Peter deny Christ,
to preserve his life ?
A. Isaac's lie and Peter's denial were sins against God,
and are recorded, not for imitation, but for caution ; for " we
must not do evil that good may come," Rom. iii. 8. Nay, to
go about to save our lives by such sinful means, is the way to
lose our lives and our souls for ever, Mat. xvi. 25, 26. and
x. 33.
Q. What are the lawful endeavours which we should use to
preserve the life of our bodies ?
A. Just self defence against violence ; the temperate use of
meat, drink, clothes ; bodily exercise, and physic when need
ful j likewise we should study a cheerful, peaceable, and con
tented temper of mind, without harbouring envy, anger, grief,
or such passions as prejudice the health, Luke xxii. 36. Eph.
v. 29. Prov. xxv. 16, 27. 1 Tim. v. 23. Isa. xxxviii. 2lj
Prov. xvii. 22. Col. iii. 12, 13.
Q. What are the endeavours we should use for preserving
the bodily life of others ?
A. A pleading for, and labouring to rescue, the innocent
in danger of death ; hiding the persecuted, or warning them
of danger ; relieving those that are in want ; bearing inju
ries without revenging them, and the like, Prov. xxxi. 8, 9.
1 Sam. xiv. 45. and xix. 4, 5. 1 Kings xviii. 4. Acts xxiii.
16. Rom. xii. 17, 20. Job xxxi. 19. Mat. xxv. 35.
Q. What endeavours should we use for preserving the life
of our souls ?
A. Attending upon the outward means of salvation, be
lieving, repenting, mortifying sin, and studying holiness, Prov.
viii. 34, 35, 36. Mark xvi. 19. Ezek. xviii. 31, 32. Rom.
viii. 13. Heb. xii. 14.
Q. What endeavours must we use for preserving the souls
of others ?
On the Assembly's Shorter Catechism. 491
A. We mast use all the means which God hath appointed
for reclaiming men from evil, and promoting their conver
sion ; such as warning, reproof, instruction, prayer, holy ex
ample, and recommending Christ to them, James v. 20.
1 Cor. vii. 16. 1 Pet. iii. 1. 1 Thess. v. 14. Rev. xix. 17*
Acts xx. 26, 27, and xvi. 31.
QUEST. LXIX.
Q. What is forbidden in the Sixth Commandment ?
A. The Sixth Commandment forbiddeth the taking away
of our own life, of the life of our neighbour unjustly, and
whatsoever tendetli thereunto,
Q. Whose life is it that this command forbids to take
away ?
A. Our own life, or the life of our neighbour.
Q. Doth it forbid the taking away of our neighbour's life
in any case ?
A. No ; but the taking it away unjustly.
Q. When is it that our neighbour's life may be justly tak
en away ?
A. 1. In case of public justice by a magistrate. 2. In case
of a lawful war. 3. In case of necessary self-defence.
Q. Is killing in any other case to be looked upon as mur
der?
A. Yes ; except when it is done by pure accident, with
out knowledge or design of harm, in which case there were
of old cities of refuge for the slayer to flee to, Deut. xix.
5, 6.
Q. How doth it appear that the magistrate hath power
to take away men's lives, notwithstanding of the sixth com
mand ?
A. Because God hath appointed several crimes, particu
larly murder, to be punished with death, Gen, iv. 6. u Whoso
sheddeth man's blood, by man shall his blood be shed," Exod.
xxi. 12. " He that smiteth a man so that he die, shall be
surely put to death." And this is confirmed in the New Tes
tament, Mat. xxvi. 52. Rev. xiii. 10.
Q. May the magistrate spare or pardon a murderer ?
A. No; for God hath forbidden it, Num. xxxv. 31, 33.
" Ye shall take no satisfaction for the life of a murderer,
which is guilty of death ; but he shall be surely put to death :
For blood defileth the land, and the land cannot be cleansed
of the blood that is shed therein, but by the blood of him that;
shed it."
3Q2
492 On the Assembly's Shorter Catechism.
Q. How doth it appear to be lawful to kill in a just war ?
A. Because it is done by the authority of the supreme ma
gistrate, who even under the New Testament is warranted to
bear the sword against evil-doers, Rom. xiii. 4. And we are
frequently assured, that true piety is very well consistent with
the office of a soldier, Luke iii. 14. Mat. xviii. 9, 10. Acts
x. 1,2. and xiii. 12. And those soldiers are recorded with
signal honour, who through faith subdued kingdoms, waxed
valiant in fight, and turned to flight the armies of the aliens,
Heb. vi. 33, 34.
Q. How doth it appear to be lawful to kill in our own de
fence, when attacked by robbers or murderers ?
A. From Exod. xxii. 2. " If a thief be found breaking
up, and be smitten that he die, there shall be no blood shed
for him." And Luke xxii. 36, 38. Christ approves of the
disciples having swords for their protection, although they
might not use them when Christ's hour was come. And Prov.
xxiv. 11, 12. we are called to defend our neighbour in dan
ger, and much more ourselves.
Q. What are we to think of those who shed blood in duel
lings ?
A. They are the devil's martyrs, and murderers in God's
fight ; for they usurp God's right of vengeance, which he hath
expressly reserved to himself, Rom. xii. 19.
Q. If another challenge me to fight, how can I avoid to
accept of it, without losing my honour ?
A. In that case we must leave our name and credit with
God, and not be drawn on by airy notions of honour to the
God-dishonouring sin of murder, or to set ourselves above all
laws both of God and man, and thereby throw our precious
souls a prey to the devil.
Q. Did not David fight a duel with Goliah ?
A. He did that by public authority, in a lawful war for
the good of his country, by the motion of God's Spirit, and
not from any passion or corrupt affection of his own. For
€lod forbids all men to be their own avengers, Rom. xii. 19.
Q. Is it not the worst kind of murder for a man to kill
himself ?
A. Yes ; for, in other murders, a man may live to repent
of his sins ; but in this, if he die immediately, the man dies
in his sin, without time for repentance.
O. What are the temptations which usually prompt men to
destroy themselves ?
A. It was impatience under a cross, or dishonour he met
with, that provoked Ahithophel to do it, 2 Sam. xvii. 23. It
Ott the Assembly's Shorter Catechism. 493
was horror of conscience, under guilt and despair of mercy,
that drove Judas to it, Mat. xxvii. 4, 5» It was fear of tor
ture, or an ignominious death from others, that pushed Saul
to do it, and the jailor to attempt it, 1 Sam. xxxi. 4. Acts
xvi. 27.
Q. Are not the temptations of men to self-murder contra
ry to all reason ?
A. Yes ; seeing it is most foolish and unreasonable for a
man to adventure upon unspeakable torture and anguish which
will last for ever, that he may shun a small distress here that
would soon be over.
Q. Did not many of the ancient heathens applaud men's
killing themselves, in some cases, as an act of heroism and
magnanimity ?
A. These men were not illuminated by gospel-light, other
wise they would have reckoned it an act of rebellion and
treachery, for a man to break prison or desert his post, until
he was fairly dismissed by his sovereign Lord ; yea, an act of
pusillanimity and cowardice, for a man to flee from a small
conflict or trial, which God had appointed for the discovery
of his valour.
Q. Did not Samson kill bimself in pulling down Dagon's
temple ? Judges xvi. 30.
A. His intention was not against his own life, but against
Israel's enemies ; besides, he acted as a judge in Israel, be
ing moved by the Spirit of God to deliver God's people, but
not from despair ; and so his action is not imitable by us.
Q. Doth the sixth command forbid only the direct taking
away of our own or our neighbour's life ?
A. It doth also forbid whatsoever tendeth thereunto.
Q. May not a man thus be guilty of self-murder, without
putting violent hands on himself?
A. Yes ; as when he neglects or refuses food or physic, or
necessary means of preserving life. Or, 2. When he is guilty
of surfeiting, drunkenness, or any kind of intemperance.
3. When he indulges excessive sorrows, distracting cares, sin
ful anger, envy, or such hurtful passions, which breed distem
pers in the body, Luke xxi. 34. Eccl. ii. 22, 23. and vi. 2.
Prov. xiv. 30. and xvii. 22.
Q. How may a man be guilty of murdering his own soul ?
A. By neglecting the outward means of salvation, refusing
Christ, the only remedy for sin, despising warnings, counsel?,
and reproofs, and continuing obstinate in sinful courses, Prov.
viii. 36. Ezek. xviii. 30, 31. John v. 4-0, Prov. vi. ;W.
494 On the Assembly's Shorter Catechism.
Q. How may a man be guilty of murder with respect to
others ?
A. He may be guilty of murder with respect to their bo
dies, and with respect to their souls ; and this he may be
guilty of in thoughts, in words, and in deeds.
Q. How may a man be a murderer in his thoughts ?
A. By entertaining sinful anger, hatred, envy, and desire
of revenge ; by contriving or consenting to the death of others,
1 John iii. 15. " Whoso hateth his brother is a murderer.*'
Mat. xv. 19. " Out of the heart proceeds murder." See al
so Mat. v. 21, 22. Zech- viii. 17. Eph. iv. 31. Gen. xxxvii.
11, 20. and xlix. 6. Acts xxii. 20.
Q. How may a man be a murderer in words ?
A. By backbiting his neighbour, or using opprobrious words
against him, which cause murders ; by cursing or imprecat
ing evil upon him ; by informing or bearing false witness a-
gainst the innocent, or swearing to kill him, .Mat. v. 22. Eph.
iv. 31. Prov. xii, 18. and xv. 1. Psal. Ivii. 4. and Ixiv. 3.
Jer. xviii. 18. 1 Sam. xxii. 9, 10, &c. 1 Kings xxi. 10*
1 Sam. xxv. 10, 11. Acts xxiii. 12.
Q. How may men be murderers by their deeds ?
A. Many ways, both directly and indirectly ; as by strik
ing, wounding, or hurting the bodies of men, or doing any
thing that tends to the destruction of their lives ; by oppress
ing or robbing the poor, or not relieving them when ready to
starve j by murdering the innocent under the forms of law
and justice ; by setting them in dangerous posts to be cut off;
by not hindering their death, when in their power ; by not
executing the law against murderers, so that they are spared
to shed more blood, Num. xxxv. 16, 17, 18, &c. Ezek. xxii%
7. 2 Sam. xi. 15. and xii. 9. 1 Kings xxi. 12, 13. Prov.
xxiv. 11. Isa. i. 15.
Q. How are men guilty of murdering the souls of others ?
A. By counselling or commanding them to do evil ; by
tempting and enticing them to sin ; by giving a bad example
to them ; by not reproving sin, and giving warning against it ;
by ministers not warning sinners of their danger, or teaching
them unsound doctrine, 1 Sam. xxii. 18. 2 Sam. xiii. 5.
Prov. vii. 10. 2 Kings x. 29. Lev. xix. 17. Ezek. iii. 18.
2 Pet. ii. 1.
Q. Have we not inatiy evidences of God's special hatred
and abhorrence of the sin of murder ?
A. Yes ; in his commands and threatenings against it, his
strict injunctions concerning its punishment ; in his making
inquisition for blood, and the strange methods of his provi-
On the Assembly's Shorter Catechism.
dence for bringing secret murder to light, and the judgements
he inflicts for it, when it is past unpunished by men.
Q. Wherefore is murder so hateful to God ?
A. 1. Because it destroys a creature made after the image
of God, and a creature which the Son of God shed his blood
to ransom. 2. It is an usurping of the power and preroga
tive of God, who saith, " Vengeance is mine." 3. It is an
imitating of the devil, who was a murderer from the begin
ning ; upon all which accounts the blood of murdered per
sons cries loudly to God for vengeance. And therefore all
who are guilty in any degree, should flee to the blood of
Christ for refuge and cleansing, crying, " Deliver me from
blood-guiltiness, O God." Gen. ix. 6. Rom. xii. 19. John
viii. 44. Gen. iv. 10. Psal. li. 14.
QUEST. LXX.
• '
Q. Which is the Seventh Commandment 2
A. The seventh commandment is, " Thou shalt not com
mit adultery."
QUEST. LXXI.
Q. What is required in the Seventh Commandment ?
A. The seventh commandment requireth the preservation
of our own and our neighbour's chastity, in heart, speech, and
behaviour.
Q. What is it that ought to be the dearest to us next to our
life? A. Our chastity.
Q. Whose chastity doth the seventh command require the
preservation of?
A. Our own and our neighbour's.
Q. In what must we preserve our own and our neighbour's
chastity ?
A. In heart, speech, and behaviour.
Q. What is meant here by chastity ?
A. Not abstinence from marriage, but abstinence from all
micleanness and filthiness, whether in a married or unmarried
state.
Q. May persons be both chaste and married f
A. Yes ; for the apostle recommends to married women a
" chaste conversation coupled with fear," 1 Pet. in. 2.
Q. What is meant by that chastity in heart, speech, and
behaviour, which we must study to preserve ?
A. That we must entertain no thoughts nor desires t
what are pure and chaste, whatever company we be in.
496 On the Assembly's Shorter Catechism.
2. That our discourse one with another must be grave and
uncorrupt, and such as may tend to edification. 3. That our
whole conversation, gestures, and actions, must be chaste,
modest, and decent, as becometh Christians.
Q. Why should we be so careful to preserve our chastity ?
A. Because we are rational creatures, and not brutes;
Christians, and not Heathens ; and the bodies of Christians
should be members of Christ, and temples of the Holy Ghost,
and consequently ought to be kept clean and pure. Nay, it
is God's express command, that we should abstain from for
nication and all uncleanness, and that we should possess our
vessels in sanctification and honour, 1 Cor. vi. 15, 18, 19.
1 Thess. iv. 3, 4, 5. Eph. iv. 17, 18, 19. Eph. v. 3.
Q. By what means shall we preserve our chastity ?
A. By faith and prayer ; by watching over our hearts and
eyes ; by temperance in our diet, diligence in our callings,
keeping of chaste company, and avoiding all temptations to,
and occasions of uncleanness, Acts xv. 9. Mat. vi. 13. Prov.
iv. 23. Job xxxi. 1. Jer. v. 8. Gen. xxxiv. 1, 2. Prov. ii. 16.
Gen. xxxiv. 10. 1 Cor. ix. 27. Prov. v. 8.
QUEST. LXXII.
Q,. What is forbidden in the Seventh Commandment ?
A. The seventh commandment forbiddeth all unchaste
thoughts, words, and actions.
Q. Doth this command forbid all lustful thoughts and de
sires ?
A. Yes ; Mat. v. 28. " Whosoever looketh on a woman
to lust after her, hath committed adultery with her already in
his heart."
Q. Is not adultery here to be understood of any sort of un
cleanness ? A. Yes.
Q. Doth this command forbid all obscene speeches, lasci
vious jests and songs ?
A. Yes ; Eph. v. 4. " Neither filthiness, nor foolish talk
ing, nor jesting, which are not convenient."
Q. What are the unchaste actions, or acts of uncleanness,
here forbidden ?
A. Adultery, fornication, polygamy, rape, [incest, sodomy,
and all unnatural lust ; prohibiting of lawful marriages, and
dispensing with those that are unlawful, unjust divorce or de
sertion ; keeping or allowing of stews ; and all other actions
which have a tendency to promote or encourage unchastity
and uncleanness, Heb. xiii. 4. 1 Cor. vi, 18. Gal. v, 19.
On the Assembly's Shorter Catechism. 497
Mai. ii. 14, 15, 16. Mat. xix. 5. Deut. xxii. 25. Lev. xviii.
64 20, 22, 23. Gen. xxxviii. 9. Rom. i. 25, 26. 1 Tim. iv. 3.
Mark vi. 18. 1 Cor. v. 1. 2 Cor. vi. 14. M*t. v. 32. 1 Cor.
vii. 12, 13. Lev. xix. 29. Jer. v. 7.
Q. Who are those who prohibit lawful marriages ?
A. The Papists, who forbid the marriage of ecclesiastical
persons, and tho.se who (they pretend) have spiritual affinity
together, as god-fathers, god-mothers, and the children they
present to baptism.
Q. Have they any ground for such prohibitions from scrip
ture ?
A. No: For the scripture doth declare marriage to be
lawful and honourable in all, as being instituted by God be
fore the fall ; and doth condemn the forbidding to marry, as
false doctrine. Besides, the prophets and priests were mar
ried under the Old Testament^ as were Peter and other apos
tles under the New, Heb. xiii. 4. Gen. ii. 18, 22, 2 i. Lev;
xxi. 7, 13. 1 Cor, vii. 2, 9. and ix. 5. Luke iv. 38. Acts
xxi. 8, 9. 1 Tim. iii. 2, 4.
Q. Who doth dispense with unlawful marriages ?
A. The Pope, who for money doth dispense with inces
tuous marriages, that is, of persons near a-kin, and within the
degrees forbidden by the word of God.
Q. Where are those degrees explained in which incest is
committed ?
A. In Lev. xviii. 7, 8, 9,&c. and xx. 11, 14s. Deut. xxvii.
20, 22, 23.
Q. In what cases can married persons be divorced, or their
marriage disannulled ?
A. Only in the cases of adultery and wilful desertion, MaU
xix. 9. 1 Cor. vii. 15.
Q. Who teach otherwise ?
A. The Papists, who hold that they may be divorced
when either the man or the woman think fit to retire into a
cloister.
Q. What other actions or things are there forbidden in
this commandment, which have a tendency to promote or en
courage uncleanness ?
A. They are such as drunkenness, gluttony, idleness, fre
quenting light company, listening to filthy speeches or songs*
lascivious books and pictures, plays and dancings, immodest
attire, wanton looks and gestures, and the like.
Q. What are the evils of this sin of uncleanness ?
A. It is most hateful and dishonourable to a holy God :
It debases a man from the excellency of his nature, and levels
VOL. II, No. 16. 3 R
498 On the Assembly's Shorter Catechism.
him with the beasts : It is an infatuating sin, that takes away
the heart, blinds the mind, and stupifies the conscience : It
wastes the means, destroys the body, rots the good name, and
damns the soul. Nay, it murders two souls at once, 2 ham.
xi. 27. 1 Cor. vi. 15, 18, 19. Hos. iv. lh Prov. vi. 26,32,
33. Prov. v. 7, 9, 10, 11. Eph. v/3, 4, 5. Rev. xiii. 4.
Rev. xxi. 8. and xxii. 15.
Q. What are the remedies against this sin ?
A. We must pray to God, for Christ's sake, for a new
heart to hate all sin, and to be kept from temptation to it ;
shun lewd company, and watch over the heart and eyes ;
keep up the remembrance of God's all- seeing eye being still
upon us, and tliink often upon the burning flames prepared for
those who burn with lust.
QUEST. LXXIII.
Q. Which is the Eighth Commandment ?
A. The eighth commandment is, " Thou shalt not steal."
QUEST. LXXIV.
Q, What is required in the Eighth Commandment .?
A. The eighth commandment requireth the lawful procur
ing and furthering the wealth and outward estate of ourselves
and others.
Q. Whose wealth and estate doth this command concern ?
A. Both our own and other men's.
Q. What doth it require of us with respect to them ?
A. To use means to procure and preserve them.
Q. May we use any means whatsoever for that end ?
A. No ; for we must use only lawful means to profit our
selves or others.
Q. Doth not this command suppose, that there is no com
munity of goods, but that every man hath a propriety in his
estate ?
A. Yes ; for otherwise there would be no place for this
command ; and no man could say, This is mine, or, That is
thine ; nor could he give alms to others. A. community of
goods cannot take place but by consent of the proprietors in
a time or case extraordinary, Acts ii. 44*
Q. Is it lawful to seek to increase our worldly estate more
than it is ?
A* Yes 5 Gen. xlvii. 14. Deut. viii. 18. Prov. xiiii. 11.
Q. For what ends should we endeavour to increase it ?
On the Assembly's Shorter Catechism. 499
A. 1st, We should chiefly aim at the glory of God, that
\ve may be capable to honour him with our substance, aud be
kept from sinning against him by stealing or false swearing,
as in Prov. xxx. 8, 9. 2dly, That we may help others, Eph.
iv. 20. 3dly, That we may keep ourselves and families from
being burdensome to others. And, lastly, That we may a-
void idleness.
Q. What means must we use to procure and further our
worldly estate ?
A. We must be diligent and laborious in honest and law
ful callings ; we must live soberly and frugally, and manage
our affairs with prudence -and discretion ; we must look to
the Lord for success in our endeavours, be just in all our
dealings, be ready to supply the needy, use proper means to
obtain what belongs to us, but avoid unnecessary law- suits
and suretiship, 1 Cor. vii. 20. Gen. iv. 2. Prov. x. 4. Eph.
iv. 28. Tit. ii. 12. Psal. cxii. 5. Prov. x. 22. 1 Pet. v. 7.
Prov. x. 6. and xi. 24, 25. 1 Cor. vi. 1, 2, &c. Prov, vi.
1,2.
Q. Is it unlawful for Christians to go to law, to defend or
recover their own ? A. No.
Q. Doth not the apostle blame them for going to law one
with another, saying, " Why do ye not rather take wrong?"
&c. 1 Cor. vi. 7.
A. He is there blaming them for going to law about small
er matters before heathen magistrates, and telling them that
they should make up differences among themselves, or suffer
wrong, rather than by wrangling to bring a scandal upon then-
holy religion, and stumble the heathen at Christianity.
Q. Doth not Christ say, Mat. v. 19. " If any man will sue
thee at law, and take away thy coat, let him have thy cloke
also ?"
A. His meaning is, That we should part with some small
er thing, such as a coat or a cloke, rather than involve our
selves in a vexatious law-suit : But not that we should 1
any man undo us, when God hath blessed us with good laws
for our protection.
Q. May we seek after the world as our treasure ?
A. No ; but as a help under God in our journey : \\e must
lay up our treasure in heaven, and secure a portion lor o
selves there through eternity.
Q. Should we not be ready to assist poor widows and or.
phans with our money, and lend to those who are in neet
A. Yes ; James i. 27. Psal, cxii. 5.
? 3112
500 On the Assembly's Shorter Catechism.
Q. What must we do to promote and further the wealth
of others ?
A. We must be true and just in all our transactions with
others, and render to every one his due : We should preserve
our neighbour's goods, and restore them to him if they be in
our hands : Wre should wish and seek their good as well as
our own, and do in all things to them as we would have them
to do to us, Psa). xv. 2, 4. Zech. viii. 16, 17. Horn. xiii. 7.
Lev. vi. 2, 3, &c. 1 Cor. x. 24. Mat. vii. 12.
QUEST. LXXV.
Q» What is forbidden in the Eighth Commandment ?
A. The eighth commandment forbiddeth whatsoever doth
or may unjustly hinder our own or our neighbour's wealth, or
outward estate.
Q. What is implied in the sin of stealing, here forbidden ?
A. The injuring of ourselves and others in worldly estates,
and the using unlawful means to gain the world.
Q. What way may we injure our own worldly estate, and
thereby steal from ourselves and families ?
A. By idleness, sloth, negligence in our calling ; by rash
engaging in suretiship and imprudent bargains ; by prodiga
lity, and wasteful spending, in gluttony, drunkenness, lewd
company, costly apparel, gaming, and the like, 2 Thess. iii.
11. Prov. xviii. 9. and xxiii. 21. and xxii. 26, 27- and xxviii:
19. and xxi. 17.
Q. Is it a sin for men to live above their incomes or gains?
A. Yes ; for thereby they destroy their own estate, hinder
their own charity, and waste the substance of others also.
Q. Is not the using of unlawful ways and means to enrich
or subsist ourselves and families, a sin against the eighth com
mandment ?
A. Yes ; for this is no better than stealing and dishones
ty in the sight of God, however matters be disguised with
fair clokes and pretexts before men.
Q. Wrhat are these unlawful things of enriching or sub
sisting ourselves ?
A. They are such as these ; immoderate cares and labour,
covetousness, hastening to be rich, excessive narrowness,
gaming, usury, monopolies, running of goods, lying, false
swearing, breaking the Sabbath, bribery, simony, selling mas
ses, pardons, and indulgences, using unlawful callings and oc
cupations, or taking any ways to defraud or over- reach ethers
to gain money.
On the Assembly's Shorter Catechism. 501
Q. How is covetousness against the eighth command ?
A. Because the covetous man is guilty of stealing from se-
verals ; 1. From God and his church, in not giving any thing
to pious uses. 2. From his neighbour, in refusing to help
him in straits. 3. From himself and his family, in depriving
them of the necessary cbmforts^of life. All which are against
Prov. iii. 9. Mai. iii. 8, 10. 1 Cor. ix. 14. Gal. vi. 6. Isa.
Iviii. 1. Eccl. iv. 8. and vi. 2. 1 Tim. v. 8.
Q. Do niggards, who have no hearts to use what they
have, sin greatly ?
A. Yes ; for they defraud themselves and their families of
the comfort and use of those good things which God hath
bestowed on them, and so cannot be thankful to God, the
bountiful giver. They are uncharitable to those in need ;
for he that will not allow it to himself, will not love another
better than himself. They are hurtful to the society and ge
neration they live among ; for they hoard up that, which if
others had, the poor would be employed, and others would be
the better of it, Eccl. iv. 8. and vi. 2. 1 Tim. v. 8. Psal.
xxxvii. 3, 26, 27. Job xxix. 12, 13, 14, 15, 16. Psal. cxii.
3, 5, 9.
Q. Is the gaining of money by usury unlawful ?
A. Tes, Prov. xxviii. 8, Psal. xv. 5.
Q. What is usury ?
A. The taking of unlawful profit for money that is lent
out.
Q. Is it lawful to take any interest or gain for money lent t
A. Yes ; when it is taken according to the laws of the
land, and from those who make gain by it, by trading or pur
chasing of lands ; seeing it is equally just for the owner of
money to ask a share of the profit which others make by it,
as for the owner of land to demand farm from the tenant ot
it ; money being improveable by art and labour as well as
land.
Q. What is the unlawful profit for money which may b
called usury ?
A. The taking profit for money from the poor who borrow
from mere necessity, or taking needful things from them ir
pawn for it; or the taking more profit from any than law
allows, as they who take ten, fifteen, or twenty in the hun
dred, Exod. xxii. 25, 26. Deut. xxiv. 12, 17. Ezek. xviii
' 6. But the people of Israel were discharged to take any
usury or profit for lent money from their brethren ?
xxiii.
502 On the Assembly's SItorter Catechism.
A. This law seems to have been peculiar to the Jewish
state, and that in regard of their estates being so divided, set
tled, and secured to their families by the year of jubilee, and
their not being employed in trading or making purchases like
other nations, as that they had no occasion to borrow money
but for the present subsistence of their families. But for
strangers, who had another way of living, the Israelites were
allowed to lend to them upon usury, and to share with them
in their profits, Deut. xxiii. 20. Which shews that the tak
ing of interest is not oppressive in itself ; for they are fre
quently prohibited to oppress a stranger, and yet allowed to
take usury from him, Exod. xxii. 21. and xxiii. 9.
Q. What is meant by monopolies, here forbidden ?
A. The ingrossing or buying up of some commodities,
especially corn and provisions for the poor, in order to exact
great prices from them afterwards, Prov. xi. 26. " lie that
withholdeth corn, the people shall curse him : but blessing
shall be upon the head of him that seileth it."
Q. What is the evil of running of goods?
A. It is a denying to render custom to whom it is due ;
besides, there are many other sins which corcn*oa!y attend
this practice, as perjury, bribery, lying, Sabbath-breaking,
bloodshed, &c.
Q* What is meant by bribery, which is here forbidden ?
A. It is the taking or giving of bribes or gifts to pervert
justice, Prov. xvii. 23. " A wicked .man taketh a gift out of
the bosom, to pervert the ways of justice."
Q. What is meant by Simony, here forbidden ?
A. It is a buying and selling of the offices and places of
ministers, and other spiritual things, for money, good deeds,
or favour. A vile practice : it being a token that the de
sign of the purchasers is to make money by them. It is a
sin marked out as odious by the Spirit of God, for it tends
to destroy all true religion. It is called Simony, from that
wicked person, Simon Magus, Acts xviii. 19. " He offered
them money, saying, Give me also this power, that on whom
soever I lay hands, he may receive the Holy Ghost."
Q. Who are those who sell pardons, indulgencies, and
masses ?
A. The Popish priests do it for money, like the Pharisees,
who, under a pretence of long prayers, devoured widows'
houses, Mat. xxiii. 14. So the priests, under pretence of
long prayers for the dead, and saying soul-masses, enrich
themselves by devouring the houses of the widows and father
less, Rev. xviii. 13.
On ike Assembly's Shorter Catechisnt. £0.>
Q. Who are those who use unlawful trades and occupa
tions to gain money ?
A. Highwayaien, thieves, bawds, stage-players, jugglers,
fortune-tellers, usurers, smugglers, ingrossers, gamesters, and
those who make gain by carding, dicing, and such lottery-
games ! Also those who make a trade of harbouring such
people in their houses, or letting out houses to them ; and
particularly those change-keepers, who, for the love of gain
do entertain drunkards, unclean persons, thieves, protaners
of the Lord's day, and such loose persons.
Q. How are people guilty of breaking the eighth command,
by plain stealing from others, or injuring them in their world
ly estate ?
A. Besides what hath been already mentioned, people are
guilty of it by thieving, robbing, man-stealing, resetting of
thieves and stolen goods, frauds in merchandizing, unfaithful
ness in contracts and matters of trust, falsehood in promises,
denying just debts, or not paying them, vexatious law-suits,
borrowing what we cannot pay, detaining any thing strayed
or lost, or what we have wrongously taken : all extortions
and oppression, unjust inclosures and depopulations, removing
ancient land-marks, sacrilege, wronging the coin, denying'
public taxes, withholding the wages of servants and labour-
ers, rigorous exacting of debts, stopping the ear at the
cry of "the poor, Eph. iv. 28. Psal. Ixii. 10. 1 Tim. i. 10.
Prov. xxix. 24. 1 Thess. iv. 6. Psal. xxxvii. 21. Luke
xvi. 12. Hos. iv. 1. Deut. xxii. 1, 2, &c. Prov. iii. 28,
29, 30. 1 Cor. vi. 6. Luke xix. 8. Ezek. xxii. 12, 29.
Lev. xxv. 17. Isa. viii. Mic. ii. 2. Prov. xxiii. 10. Rom. ii.
22. Mat. xxii. 21. Horn. xiii. 6,7. Lev. xix. 13. Mat. xviii.
§8. Prov. xiii. Deut. xv. 7.
Q. What are those frauds in merchandising here forbid
den ?
A. Circumvening or over-reaching others in buying or sell-
ing ; taking advantage of their ignorance or necessity ; im
posing on them lies ; deceitful commending of goods when
selling, aad undervaluing them when buying ; selling things
bad for good ; using false balances, weights, or measures ;
taking exorbitant prices ; undermining others in their trade,
by withdrawing their customers, or wronging their credit,
Lev. xxv. 14. Prov. xx. 14. Lev. xix. 35, 36. Deut. xxv.
13, &c. Prov. xi. 1. Amos viii. 5, 6. Prov, xxviii. 22. 1 Cor.
xiii. 4. Phil. ii. 4.
Q. Wrhat is the sin of sacrilege, here forbidden t
A. Robbing or taking things away frcun God or his c hrn-ch,
504? On the Assembly's Shorter Catechism.
that do properly belong unto them : or alienating any tiling
dedicated to sacred uses : Which, among other things, doth
include the sins of non-residence and negligence of pastors ;
and the robbing Christian congregations of their right of call
ing their own ministers, Mai. iii. 8, 9. Prov. xx. 25. Josh,
vii. 20, 21. 2 Cor. xxviii. 21. 2 Tim. iv, 2. 1 Pet. v. 2, 3.
Acts i. 23. and vi. 3. Jer. xxiii. 1, 2.
Q. Is stealing a way to be rich ?
A. No, it brings poverty ; for the curse of God is against
the thief, Zech. v. 3, 4.
Q. Is not the thief of kin to an Atheist ?
A. Yes ; for he practically denies God's omnipresence, and
his all-seeing eye over him, and that he is a righteous Judge
who will call him to account.
Q, Must not all guilty of wronging others in their goods,
repent and make restitution, as they would have mercy from
God?
A. Yes, Lev. vi. 4* Ezek. xxxiii. 15. Luke xix. 8.
QUEST* LXXVL
Q. Which is the "Ninth Commandment ?
A. The Ninth Commandment is, " Thou shalt not bear
false witness against thy neighbour."
QUEST. LXXVII.
Q. What is required in the Ninth Commandment ?
A. The Ninth Commandment requireth the maintaining
and promoting of truth between man and man, and of our own
and our neighbour's good name, especially in witness. bearing.
Q. How many duties doth this answer mention as required
of us by the Ninth Commandment ?
A. They are four: 1. The maintaining and promoting of
truth between man and man. 2. Maintaining and promoting
of our oxvn good name. 3. Maintaining and promoting of our
neighbour's good name. 4. Being concerned for all these,
especially in witness-bearing.
Q. Why especially in witness-bearing ?
A. Because then we are solemnly required to tell the truth,
as being before a judge, and upon oath, whereby God is ap
pealed to.
Q. How ought we to maintain and promote truth amongst
men ?
A, By loving the truth, speaking the truth sincerely, stand-*
On the Assembly's Shorter Catechism. 505
jng and appearing for the truth, and judging and deciding
for the truth, Zech. viii. 16, 19. Prov. xxxi. 8, 9. Psal.
xv. 2.
Q, Why are \ve required to speak the truth sincerely or
from the heart ?
A. Because the devil and bad men sometimes speak the
truth from an evil design, Mark i. 34. 1 Sam. xxii. 9, 10.
Q. Wherefore ought we to maintain and promote our own
good name ?
A. That we may be capable to glorify God, and do the
more good in our day and generation.
Q. Doth an evil report of men hinder their usefulness ?
A. Yes.
Q. Who are more especially concerned to maintain their
good name ?
A. Magistrates, ministers, and professors of religion.
Q. Is commending ourselves, or carrying proudly, the way
to maintain or promote our good name ?
A. No, but rather the way to procure contempt.
Q. Wrhat are the proper means then to obtain a good name ?
Q. W'e must study to be humble, harmless, sober, meek,
chaste, and just ; to keep our word exactly ; to be ready to
serve others ; and, in a word, to practise " whatever things
are true, honest, lovely, and of good report,'* Col. iii. 12. Phil,
ii. 15. and iv. 8.
A. Ought we not to vindicate ourselves when we are re
proached ?
A. Yes ; but with meekness, and readiness to forgive those
who reproach us.
Q. What if they do not hearken to us, nor believe us ?
A. We must commit the cause to him that judgeth righ
teously ? 9
Q. What is incumbent upon us to maintain our neighbour s
good name ?
A. We ought to have a due esteem of all the good we
in them, and be willing to express this seasonably for their
encouragement in the ways of God : we should be ready to
hearken to a good report, and unwilling to receive a b
port concerning them ; conceal their infirmities, disco
{ale-bearers, speak well of them behind their backs, and stand
up in their defence when we kiiotv them traduced, Fnil.n. a.
Heb. vi. 9. Rom. i. 8. 1 Cor. xiii. 6. Psal. xv. 3. Prov.
xxv. 23. Prov* xvii. 9. 1 Sam. xxii. 14.
Q. But what should we do when the bad report? We hear
of our neighbours are evidently true ?
VOL. II. No, 16.
506 On the Assembly's Shorter Catechism.
A< We should be grieved for their miscarriages, and con
tribute what we can, by our admonitions, advices, and pray
ers, for their amendment, and for the recovery of ktheir good
names again, 2 Cor. ii. 4. Mat. xviii. 15. &c.
QUEST. LXXVIII.
Q. What is forbidden in the Ninth Commandment ?
A. The Ninth Commandment forbiddeth whatsoever is
prejudicial to truth, or injurious to our own or neighbour's
name.
Q. What evils doth this answer set forth, as forbidden in
this command ?
A. Three: 1. Saying or doing anything that is preju
dicial to truth. 2. Saying or doing any thing injurious to our
own good name. 3. Saying or doing any thing injurious to
our neighbour's good name.
Q. What are those things here forbidden which are pre
judicial to truth ?
A. The wronging of truth, or anywise acting against it,
in courts of judicature ; the speaking of untruth, falsehood, or
telling lies upon any account whatsoever ; equivocating, per
verting the truth, falsifying our word, and the like.
Q. How do men injure the truth in courts of judicature?
A. By persons informing against or accusing others falsely ;
by the accused person's denying that of which he is guilty ;
by suborning false witnesses ; by witnesses concealing or dis
guising the truth, or witnessing falsely ; by persons agcnting
and pleading against the truth, for an evil cause ; by forgery,
or making use of false writings ; by perverting of men's
words to a wrong meaning ; by undue silence in a just cause,
or not acting faithfully for it ; by passing unjust sentences,
justifying the guilty, or condemning the innocent, Lukexxiii.
2. Actsxxix. 2, 5. Gen. iv. 9. Acts vi. 13. 1 Kings xxi. 13.
Isa. v. 23. Psal. cxix. 69. Lev. v. 1. 2 Tim. iv. 16. Jsa.
x. 4. Prov. xvii. 15. and xxxi. 8, 9.
Q. Is every man that speaks an untruth guilty of lying ?
A. No ; he is not, if he really think the thing to be true
which he speaks, although it may be false.
Q. What is it you mean by a lie then ?
A. A man's speaking of any thing which he knows to be
false, and telling it with a design to deceive.
Q. What is the evil of lying ?
A. 1. It is a sin most hateful to God, who is a God of
truth. 2. It tends to destroy all human society and com
merce among men, 3. It makes a man a child of the devil ,
On the Assembles Shorter Catechism. 507
for he is a liar, and the father of lies, Prov. vi. 17. John
viii. 44. Deut. xxxii. 4.
Q. Doth not God testify his high displeasure against the
sin of lying?
A. Yes ; and that even in this world, for God struck Ana
nias and Sapphira dead with a lie in their mouths.
Q. What is the portion of liars hereafter ?
A. All liars have their part with tiie father of lies, in the
lake that burneth with fire and brimstone ; for God hath said
it, Rev. xxi. 8.
Q. Is it n-ot then one of the worst of names, to call a man
a liar ?
A. Yes ; and therefore we should guard against doing it ?
Q. But what if the person so called do deserve the name ?
A. Then we should be grieved for it, and reprove him, not
in passion, to expose him, but in the spirit of meekness, in
order to amend him.
Q. May not a man tell a lie to preserve his own or his
neighbour's life ?
A. No ; for we must not do evil that good may come.
Nay, we may not lie, though it were to advance the glory of
God, Job xiii. 7. Horn. iii. 7, 8. And, though some of the
scripture-saints may have failed in this respect, we must not
follow their example, but live by precept.
Q. What think you of the Popish doctrine and practice of
equivocations, and of keeping no faith with heretics ?
A. They are abominable.
g. What do you think of those who lie in jest, to make
sport to others ?
A. God calls them fools that make a mock of sin, Prov.
xiv. 9.
Q. What are those things injurious to our own good name,
which the ninth command forbids ?
A. They are such as thinking or speaking too highly or
too meanly of ourselves ; flattering, vaunting, and vain glo
rious boasting ; accusing ourselves of what we are not guilty ;
aggravating smaller faults too much ; excusing or extenuating
sins, when called to a free confession ; denying the gifts or
graces which God hath given us ; rash exposing our infirmi
ties before the wicked ; speaking or doing^ any thing which
may be a blot upon our name, lloni. xii. 16. Luke xviii. 11.
Exod. iv. 10. 2 Tim. iii. 2. Psal. xii. 3. 1 Cor. xiii. 4, 5.
Mat. vii. 3. Prov. xxviii. 13. Gen. iii. 12, 13. Job xxvu. 5.
Col. ii. 18. Prov. xiv. 34.
508 On the Assembly's Shorter Catechism.
Q. What are the things injurious to our neighbour's good
name, here forbidden ?
A. All slandering, backbiting, reproaching, scolding, tak
ing up and spreading evil reports, evil speaking, rash judging
or censuring, whispering, tale- bearing, miscoustructing the
actions, words, or intentions of others ; not covering their in
firmities, stopping our ears against their vindication ; not
clearing their innocence when we know it ; speaking truth
with an ill design against them ; being glad at their miscar
riage or disgrace ; scornful contempt, scoffing ; fond admira-
tipn of some, to the disparagement of others, Psal. 1. 20.
Job xix. 3. Psal. xv. 3. James iv. 11. Rom. i. 29,30. Lev.
xix. 6. Neh. vi. 6, &c. Rom. iii. 8. Psal. Ixix. 10. 1 Sam.
i. 13,14. Acts vii.'57. 1 Sam. xxii. 9. Jer. xlviii. 27. Psal.
xxxv. 15, 16. Gen. xxi. 9. Jude 16.
Q. Though we may not raise a false report, yet may we
not repeat it after hearing it ?
A. No ; for that is to spread it : Wherefore, though a
false report be laid at our foot, we should be unwilling to
take it up, Psal. xv. 3.
Q. Ought we not to discourage all backbiters and tale-
bearers ?
A. Yes ; for such do " sow discord among brethren, and
separate chief friends." And we may suspect, that those
who bring such tales to us will be ready also to take some
away, Prov. vi. 19. and xvii. 9. and xxv. 23.
QUEST. LXXIX.
Q. What is the Tenth Commandment ?
A. The Tenth Commandment is, " Thou shalt not covet
thy neighbour's house, thou shalt not covet thy neighbour's
wife, nor his man-servant, nor his maid-servant, nor his
ox, nor his ass, nor any thing that is thy neighbour's.
QUEST. LXXX.
Q. What is required in the Tenth Commandment ?
A- The Tenth Commandment requireth full contentment
with our own condition, with a right and charitable frame of
spirit toward our neighbour and all that is his.
Q. In what verse of the New Testament have we this
command summed up and explained ?
A. In Heb. xiii. 5. " Let your conversation be without
covetousness, and be content with such things as ye have."
Q. When the answer bears, that the command requires full
On the Assembly's Shorter Catechism. 509
contentment with our condition, doth it mean that we should
be content to live in a sinful condition ?
A. No ; for God quarrels with sinners for such a content
ment, Rev. iii. 17.
Q. Doth it mean that we should be insensible or uncon
cerned under an afflicted condition ?
A. No .5 for God is displeased with this too, Jer. v. 3.
Hos. vii. 9.
Q. What is the meaning of it then ?
A. That we should be well satisfied with that portion of
the necessaries and comforts of this life, which God in his
wisdom sees fit to bestow upon us, without grudging or re
pining at his will, but freely acquiescing in God's determi
nation, as that which is best and most fit for us.
Q, Who are those that attain to this contentment ?
A. Those who have their spirits suited to their condition.
Q. Are not those the happiest persons in this world ?
A. Yes ; for they have a mercy that is better than the
greatest fulness of earthly things.
Q. May a man as soon attain to this happiness of content
ment with a little of the world, as with much of it ?
A. Yes ; for the apostle Paul, who had little of it, was
well contented with his little ; and upon the occasion of a
small supply sent him from Philippi, he saith, " 1 have all,
and abound ; I am full," Phil. iv. 11, 18. Whereas Ahab,
who had a kingdom, was full of vexation and discontent for
want of Naboth's vineyard ; and so was Hainan, though laden
with riches and honour?, for want of a bow from Mordecai,
1 Kings xxi. 4, 5, 6. Esther v. 11, 12, 13.
Q. How do believers arrive at such contentment with a
little of the world ?
A. They learn it of God, who teacheth them to believe
and think upon their own unworthiness ; to consider that
their Lord had no where to lay his head ; that God will give
them what is best for them, and that their portion in Christ
and eternal life is large enough for all their wants.
Q. How is it that riches do not afford contentment to the
men of this world ?
A. Besides that the world is but vanity, there is a secret
curse attending their enjoyments, which blasts the comfort of
them ; hence the earthly heart is, like the grave, never sa
tisfied, but stijl would have more, Eccles. v. 10. Prov. xxx.
~i f\ 1 &
Q. Is it covetousness for a man to desire more of this world
than what he hath ?
510 On the Assembly's Shorter Catechism.
A. No, if he desire it for good ends, with submission to
God's will, and use honest means to get it.
Q. Whut then is the covetousness here forbidden ?
A. It is to desire the good things which another enjoys,
and to grudge at their having of them.
Q. May not a man wish for the estate of another, if he de
sign to do more good with it than he doth ?
A. No ; for the heart is most deceitful, and its purposes
variable ; hence he is called a " fool that trusteth in his own
heart," Prov. xxviii. 26. Jer. xvii. 9.
Q. Are they not strangers then to their own hearts, who
think they would be contented if they had a little more of the
world than what they have ?
A. Yes ; for the desires of the heart enlarge with the
estate.
Q. Are not those far wiser, who are desirous to obtain the
true riches of saving grace, and the promises of the covenant ?
A. Yes ; for these will abide with them, when other riches
will make themselves wings, and fly away from them, and
even then when they stand most in need of help.
Q. How may those who are poor attain to contentment
with their lot, and be kept from covetousness ?
A. By placing their chief happiness in the enjoyment of
God ; and by considering that their worldly condition is of
God's carving, and that they have more than they deserve ;
that many better have been in worse circumstances ; that
many are the worse for riches, but few or none the better ;
and that as they brought nothing into this world, so they
shall carry nothing out, Psal. xvi. 5, 6. Hab. iii. L79 18.
Gen. xxxii. 10. Job i. 21. Heb. xi. 38. Eccles. v. 13.
1 Tim. vi. 7, 8.
Q. Is not to be truly godly, the short way to contentment ?
A, Yes ; for godliness is that unto which only true con
tentment is annexed, 1 Tim. vi. 6. Christ hath purchased
this grace unto all who believe in him.
Q. Have not the godly poor some special arguments to
make them easy under their straits ?
A. Yes ; by considering that God designs these very straits
for their good, to keep them humble and depending ; that he
sees riches would be a snare to draw their hearts away from
God ; that it is rare to see a rich man eminent in grace ; that
God hath been far kinder to them in giving them a portion
in his well-ordered covenant, a goodly heritage, which is in
finitely more excellent and durable than any other.
On the Assembly's Shorter Catechism. 511
Q. How shall the rich attain contentment in their full con
dition ?
A. By seeking this grace from God, and not expecting
happiness from the things of time ; by studying to employ
their riches for the glory of God, and the good of others ; by
keeping still in mind that God in Christ is the soul's portion,
that the world cannot give them true comfort, that it cannot
lengthen out their lives, nor profit them at the hour of death,
Luke xii. 15. Psal. Ixii. 10. Prov. xi. 4. 2 Cor, xi. 7, 8.
Q. How shall those be content and easy who are reduced
from a prosperous state to low circumstances ?
A. sJ3y considering that God hath absolute dominion over
us, hath right to do with his own what he will ; that he
taketh nothing from us but what he gave, or rather lent to
us for a time ; that he is holy, just, and wise, and knows what
state is fittest for us.
Q. What are the advantages of this grace of contentment ?
A. It produceth much inward peace, composeth the soul
for duty, calms the spirit in adversity, and preserves from
many temptations, snares, and sins, which those that are dis
contented fall into, such as fretting, murmuring, passion, bit
terness, envy, lying, stealing, injustice, swearing rashly or
falsely, and many others.
Q. What is meant by the right and charitable frame of
spirit toward our neighbour and all that is his, which this
command requireth ?
A. It is to be kindly affectioned to others, to wish their
good, to rejoice in their prosperity, and to be sorry for their
afflictions, Rom. xii. 10, 15. 3 John ii. 3. Heb. xiii. 3.
QUEST. LXXXI.
Q What is forbidden in the Tenth Commandment?
A. The Tenth Commamdment forbiddeth all discontent
ment with our own estate, envying or grieving at the good ot
vour neighbour, and all inordinate motions and affections to
any thing that is his.
Q. After God had forbidden the sins of stealing and adul
tery, in the preceding commands, why doth he w^V" Ihou
shalt not covet thy neighbour's house, nor his wii'e ?:
A. To assure us of the spiritual extent and meaning ot the
law, and that it forbids the very first motions or risings ot
sin in the heart ; the consideration whereof opened 1 aul s
eyes to see his vileness through indwelling sin, though he was
51 2 On the Assembly's Shorter Catechism.
free of gross vices, Rom. vii. 7. "I had not known lust, ex
cept the law had said, Thou shalt not covet."
Q. What is the first sin which the answer mentions as here
forbidden ?
A. Discontentment with our estate, which is the sin of
both rich and poor.
Q. Whence doth men's discontent with their condition
arise ?
A. From pride, love to the world, and distrust of God's
providence.
Q. How doth it arise from pride ?
A. Because it appears, that they who are discontented
with God's carving, have too high thoughts of themselves r
They either think they deserve better at God's hand, or that
they could have ordered matters better for themselves than
God hath done.
Q. What are the evils of discontentment ?
A. Besides those mentioned a little before, it makes men
unthankful for mercies, unfit for duties, uneasy to their re
lations and neighbours ; it breeds strifes, debates, law-suits,
rebellions, and murders ; it robs rcrn of the comfort of theii
lives, makes their crosses heavier, and provokes God to pro
long and add to them.
Q. What is the second sin here forbidden ?
A. Envy, which is a secret discontentedness at the pros
perous state of others, or a grudging or grieving at theii
wealth, qualifications, or honours.
Q. What are the evils of this sin of envy ?
A. It is heart-murder, and a sin against all reason ; yea,
it is devilish to be a man's enemy for no other reason but be
cause God is kind to him ; it is a quarrelling with God's
wisdom and goodness ; it is as rottenness to the bones ; it
produceth confusion and every evil work, Mat. xx. 15. Frov.
xiv. 30. James iii. 16.
Q. What are those inordinate motions and affections to the
things of our neighbour, which are here forbidden ?
A. All desires after those things which we cannot have by
lawful means, or without wronging our neighbour ; and all
inclinations to coveting, Col. iii. 5,
QUEST. LXXII.
Q. Is any man able perfectly to keep the commandments
of God ?
A. JS~o mere man, since the fall, is able in this life per-
On the Assembly's Shorter Catechism. 513
Feebly to keep the commandments of God, but doth daily
break them in thought, word, and deed.
Q. Why is it said in the answer, u No mere man?"
A. To except the man Christ Jesus, who did perfectly
keep God's commands.
Q. Was not Christ a mere man ?
A. No ; he was both God and man. ,
Q. Why is it said, " since the fall ?"
A. To except our first parents when in the estate of inno»
cence, who then were able to keep God's commands per
fectly.
Q. Why is it said, " is able in this life ?"
A. To except the saints in heaven, who are perfectly able
to do it there.
Q. Can ho saint on earth attain to perfection in keeping
God's law ?
A. No ; for " there is not a just man upon earth that doth
good, and sinneth not," Eccl. vii. 20. 1 John i. 8, 10.
Q. How comes it to be so ?
A. Because the best saints here are but renewed in part,
and they have remains of corruption in them, which fight
against the spiritual and renewed part, Gal. v. 17. And we
find the best of scripture- saints acknowledging this, and com
plaining of their imperfections, Job ix. 2, 3. Psal. ix. 13.
and cxxx. 3. and cxliii. 2. Isa. Ixiv. 6. Dan. ix. 5. Rom. vii.
18. &c.
Q. Are not Noah, Job, and Hezekiah, called perfect men ?
Gen. vi. 9. Job i. 8. 2 Rings xx. 3.
A. That is not meant of an absolute perfection, or a per
fection of degrees ; but only of the perfection of sincerity, or
a perfection of parts ; as the body of an infant is reckoned
perfect, though it be not come to the highest perfection. And
that the scripture doth not meau absolute perfection, is evi
dent from its recording the sins and imperfections of those
very persons who are called perfect, Gen. ix. 21. Job iii.
1, 3. 2 Chron. xxxii. 25.
Q. What is meant by sincerity, or a perfection of parts ?
A. A sincere or upright aiming at conformity to the will
of God in all things, and a constant pressing on for farther
decrees of holiness.
Q. Doth not David say, " Judge me, O Lord, according
to my righteousness?" Psal. vii. 8.
A He speaks there, not of the righteousness of his person,
but of the righteousness of his cause, which he del
against nis adversaries, and to which he appealed,
VOL. II, No. 17, 3T
On the Assembly's Shorter Catechism.
Q. Doth not the apostle say, «* Whosoever is born of God
doth not commit sin ?" 1 John iii. 9.
A. The sense is, That the regenerate do not commit sin
as they once did, with delight, or full consent of the will ;
they do not allow sin to reign in them. But that they are
not without sin, is evident from 1 John i. 8.
Q. Why doth Christ require us to be perfect, Mat. v. 48.
if we cannot attain to it ?
A. 1. To let us know what he hath right to demand of us.
2. To humble us, and drive us to Christ for perfect righteous
ness. 3. To teach us to desire, aim at, and press toward
perfection in holiness.
Q. In what respect are we guilty of breaking the com-
raands of God ?
A. We are guilty of it daily, in thought, word, and deed.
Q. Doth God look upon thoughts of sin as breaches of his
law ?
A. Yes ; Gen. viii. 21. Mat. v. 28, and xv. 19. Jer. iv. 4.
QUEST. LXXXI1I.
Q, Are all transgressions of the law equally heinous $
A. Some sins in themselves, and by reason of several aggra
vations, are more heinous in the sight of God than others.
Q. Are all sins equal ?
A. No, some are more heinous than others.
Q. What is it for sins to be heinous ?
A. It is to be more hateful and offensive to a holy God,
than others are.
Q. How doth it appear that some sins are more offensive
to God than others ?
A. From these things : 1. The sin-offering under the law-
was to be greater than the trespass-offering. 2. Some sins
are more severely threatened and punished than others. 3,
Some sins are declared not capable of pardon, Lev. ix. 3.
Mat. xxiii. 14. aad xii. 31.
Q. Why is it said in the answer that some sins are more
heinous in the sight of God than others ?
A. To teach us by what rule we should judge of the great
ness of sins, seeing many are apt to make light of that which.
is heinous before God, who certainly is the proper judge in
this matter.
Q. Wliat is it that makes some sins more heinous than
others ?
A. Some sins are more heinous in themselves, or in their
On the Assembly's Shorter Catechism. 515
own nature ; and some by reason of certain aggravations at
tending them.
Q. What are those sins which are more heinous in their
own nature than others ?
A. Sins against the first table of the law, or those which are
committed more immediately against God, are more heinous
than sins against the second table, or those which are imme
diately against man; as, for instance, sacrilege is more heinous
than theft, idolatry than adultery, blasphemy against God
than defaming of our neighbour, 1 Sam. ii. 25.
Q. Are not some of the sins against the first table more
heinous than others ?
A. Yes ; and we find atheism and idolatry marked out as
sins of the greatest magnitude, Exod. v. 2. Jer. xliv. 4.
Q. Are not some of the sins against the second table more
heinous than others, in their own nature ?
A. Yes, and murder is noted for a most heinous and crying
sin ; and so is oppression, especially of the widow and father
less, Gen. iv. 10. Exod. xxii. 23.
Q. Are heinous and crying sins capable of forgiveness ?
A. Yes, upon true faith and repentance, Isa. i. 18. 1 Cor.
vi. 11.
Q. What are the only fountains of pardon which sinners
must look to ?
A. The free grace of God, and the meritorious blood of
Jesus Christ, Luke vii. 42. Eph. i. 7. 1 John i. 7.
Q. What are the most heinous of all sins in the world ?
A. The sin against the Holy Ghost, being a sin unto death,
which is not forgiven, Mat. xii. 31. 1 John v. 16.
Q. What is the sin against the Holy Ghost ?
A. It may be described an upostacy, or turning from God,
and his truths and ways, after clear illumination and a fair
profession ; and sinning wilfully, with hatred, malice, and de
spite, against Christ and his people, and continuing impenitent
therein to the end, Mat. xii. 31, 32. Heb. vi. 4, 5, 6. and x.
26, 29.
Q. What are the aggravations which make some sins more
heinous than others ?
A. They are the particular circumstances which do attem
them, that make them greater than otherwise they would be.
And from scrioture we find sins do receive their aggravations,
1. From the persons offending. 2. From the parties offend
ed. 3. From the means against which sins are committ<
4. From the manner of committing sin. 5. From the time
of sinning. 6. From the place where sins are committed,
*'<n rr\ cy
616 On the Assembly's Shorter Catechism.
Q. How is sin aggravated from the person offending ?
A. Sin is aggravated, if the person guilty be of age and ex*
perience, or be eminent for his gifts, profession, station,, or
office in the world, so that his example may encourage ov
draw others into sin, 2 Sam. xii. 14. 1 Kings xiv. 16. Mic.
iii. 5. Rom. ii. 24. Gal. ii. 13.
Q. Are not the sins of Christians more heinous than the
sins of Heathens ? A. Yes.
Q. Are not the sins of those children who have had reli
gious education and example, more heinous than the sins of
others? A. Yes.
Q. How is sin aggravated from the parties offended ?
A. Sin is aggravated, when it is committed immediately
against God and his perfections, against Christ and his grace,
against the Holy Spirit and his operations •, against men in
eminent stations, our superiors and friends to whom we are
much obliged ; against the souls of men, and those who are
dear to Christ, Psal. Ii. 4. Rom. ii. 4. Mat. xxi. 38V Heb.
xii. 25. Eph. iv. 30. Acts vii. 51. Num. xii. 8. Isa. iii. 5.
Prov. xxx. 17. Psal. xii. 9. Ezek. xiii, 19. Mat. xviii. 6.
I Cor. viii. 12.
Q. How is sin aggravated from the means against which it
is committed ?
A. Sin is much aggravated when it is committed against a
clear and lively dispensation of gospel-light and love ; against
the most gracious calls and offers ; against the light of nature,
and the convictions of conscience ; against mercies, threat-
enings, and judgements ; against counsel and admonitions ;
against long patience, and good examples ; against church-
censures and civil punishments ; against prayers and purposes,
vows and covenants, Mat. xi. 21, 23. John xv. 22. Rom. i.
26. Dan. v. 22. Deut. xxxii. 6. Amosiv.9. Jer. v. 3. Prov.
xxix. 1. Tit. iii. 10. Prov. xxiii. 35. Psal. Ixxviii. 36, 37.
DGccl. v. 4. Lev. xxvi. 25.
Q. How is sin aggravated from the. manner of committing
it?
A. When a man sins wilfully and without temptation, pre
sumptuously and without fear, deliberately and with contriv
ance, obstinately and with resolution, impudently and with
boasting, willingly and with delight, maliciously and with
Respite, customarily and with continuance, openly and with
contempt. Likewise sin is much aggravated, when a man is
guilty of doing that which he condemns in others, of relapsing
into sin after repentance, of doing evil under a cloke of reli
gion, or of teaching and encouraging others to sin, Jer. vi. 16*
On the Assembly's Shorter Catechism. 51?
Kara. XV. 30. Psal. xxxvi. 4. Psal. lii. 1. Prov. ii. 14. Isa/
Ivii. 17. Zech. vii. 11. 2 Pet. i. 20. Rom. i. 32. and ii. 21,
Bev. ii. 14.
Q. How is sin aggravated from the time of sinning ?
A. Sin becomes more heinous, when it is committed upon
the Sabbath-day, or when the person ought to have been at
divine worship, or after solemn ordinances and engagements
to be the Lord's, or in time of affliction, when the Lord is
calling to humiliation, Ezek. xxiii. 38. Isa. xxii. 12, 13. and
Iviii. 3. Num.. xxv. 6. 2 Chron. xxviii. 22. Isa. i. 1.
Q. How may sin be aggravated from the place of sinning?
A. When it is committed in a land of light, in a place de
dicated to the worship of God, in a place of gracious deliver
ances, or in a public place before others, who may thereby be
tempted and ensnared, Isa. xxvi. 10. 1 Sain. ii. 22. Psal-.
cvi. 7. 2 Sam. xvi. 22,
QUEST. LXXX1V.
Q. What doth every sin deserve ?
A. Every sin deserveth God's wrath and curse, both in this
life and that which is to come.
Q. What is meant by God's wrath and curse due to sin ?
A. Those dreadful punishments, which are the effects of
the sin-revenging justice of God, and the condemning sentence
of his broken law, both here and hereafter.
Q. Doth the least sin deserve eternal punishment ?
A. Yes.
Q. How is that evident ?
A. Because every sin is an offence done against an infi
nitely holy and righteous God, and his just law ; wherefore
God's justice doth demand infinite satisfaction for it, Gal. iii.
10. Rev. vi. 23. Ezek. xviii. 4.
Q- How doth it appear that there is so much evil in every
sin?
A. Because every sin in its own nature is a walking con
trary to God, and a contemning of him who is infinitely gooc
It strikes against his sovereignty, his infinite power, his wis
dom, his goodness, and holiness, Lev. xxvi. 40. Psal. x. U.
James ii. 10, 11. 1 Cor. x. 22. Jer. ii. 5. Hab. 1. 13.
Q. Is there no ground for the Popish distinction of
venial and mortal ?
A. No ; for every sin in its own nature is mortal and dead
ly ; and though every sin be venial or pardonabl
518 On the Assembly's Shorter Catechism.
Christ, yet in itself it deserves eternal punishment, Rom. vi.
23. Deut. xxvii. 26. Rom. i. 18.
Q. is there not more evil in the least sin, than the suffer
ings of a finite creature can make atonement for ?
A. Yes ; and therefore the sufferings of the damned, being
never satisfactory, must be eternal.
Q. Cannot the least sin be expiated by any thing but the
blood of Christ ? A. No, Heb. ix. 22.
QUEST. LXXXV.
Q. What doth God require of us, that we may escape his
ivrath and curse due to us for sin ?
A. To escape the wrath and curse of God due to us for
sin, God requireth of us faith in Jesus Christ, repentance unto
life, with the diligent use of all the outward means whereby
Christ communicateth to us the benefits of redemption.
Q. How know you that the wrath of God is due to us for
every sin ?
A. Because the wrath of God is revealed from heavea
against all unrighteousness of men, and every sin is a contempt
of an infinite God, Horn. i. 18. Psal. x. 13.
Q. Hath God revealed any way for escaping that wrath
which is due to us for sin ?
A. Yes ; namely, the way of faith and repentance, with a
diligent use of all the means of grace.
Q. Doth God require faith, repentance, and the use of
means, in order to satisfy for sin, and purchase salvation to
us?
A. No ; for that would be to make a Saviour of our du
ties, and to render Christ's death iu vain, Gal. ii. 21.
Q> Why then doth God require these things of us ?
A. He requires them only as means for applying the pur
chase of Christ's death, and communicating the grace he hath
merited unto us, Luke xxiv. 47. Rom. i. 16, 17. Luke
xxi. 36.
Q. Are faith, repentance, and other duties, the conditions
of our salvation ?
A. Yes, they may be called so, if by conditions we under
stand no more but that they are necessary means of our sal.
vation, as being appointed by God for applying the righteous
ness of Christ, which is the only meritorious and pleadable
condition of our salvation.
Q. Could not God save us by Christ's righteousness, with*
oat faith, repentance, or any other means ?
On the Assembly's Shorter Catechism. 519
A. Whatever God might do in his absolute sovereignty, it
ought to satisfy us, that God hath expressly revealed his will
in this matter, and hath declared that it is through the use ol
these means only that he will communicate to us the benefits
of redemption ; and this makes them absolutely necessary to
all who expect salvation by Christ : And indeed, it would not
be for the honour of God to pardon or save any that go on in
sin, and neglect Christ and his worship.
QUEST. LXXXVI.
Q,. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace, whereby we
receive and rest upon him alone for salvation, as he is offered
to us in the gospel.
Q. Is not faith taken in different senses in scripture ?
A. Yes ; sometimes it is taken for the doctrine of faith,
and sometimes for the grace of faith.
Q. How is it otherwise distinguished ?
A. Into historical faith, the faith of miracles, and saving
faith.
Q. Is it saving faith for a man to believe that there is a
God, or that Jesus Christ is the Saviour of sinners, or that
the Bible is true ?
A. No ; for that is only historical faith, and the devils
eome this length, James ii. 19.
Q. What is historical faith ?
A. It is the assent of the understanding unto the truths re
vealed in the word, whereby a man believes and gives credit
to them as he doth to the truths of a history. So did these,
Mat. xiii. 20. John ii. 23. Acts viii. 33. and Acts xxvi. 27.
Q. What more is there in saving faith than for a man to
assent or give credit to the divine testimony ?
A. If the assent be strong and full, it will indeed bring
along with it the other acts of faith ; that is, if a man not only
assent to the things revealed in the gospel as true, but also
firmly believe that they are as valuable and excellent as they
are held forth to be, then he cannot but close with them. But
if our assent doth only regard the truth of the things proposed,
and not their goodness and suitableness to us, it is not true
and saving : for, where faith is true, there is not only an as
sent of the mind to the variety of gospel- truths, but also a
consent of the heart unto them, as worthy of all acceptation,
1 Tim. i. 15. Rom. x. 10.
Q. What is the faith of miracles ?
520 On the Assembly's Shorter Catechism*
A. It is a peculiar confidence in the power of God, for
producing of miraculous effects, which many had in the first
times of the gospel, both actively and passively. Some had
faith to heal, and others to be healed ; and both these were
sometimes found in persons void of saving faith, as in Judas
and the unthankful lepers.
Q. Why is faith in the answer called a grace ?
A. Because it is God's free gift, without any deserving in
us, Eph. ii. 8.
Q. Why is it called a saving grace ?
A. Because there is no salvation without it, and all those
who have it shall be saved, Mark xvi. 16.
Q. How is it that faith doth save us ?
A. Not by virtue of any worth in faith, or of its being a
deed or work of ours ; but because faith is the grace that
takes hold of the righteousness of Christ, by which only we
are justified and saved.
Q. Why then are we said to be justified and saved by faith ?
A. Because faith is the instrument and means of our justi
fication and salvation.
Q. Is not faith the fruit of Christ's purchase ?
A. Yes ; for it is given in the behalf of Christ to believers :
lie sends his Spirit to work faith, and hence he is called both
the " Author and Finisher of faith," Phil. i. 29. Eph. i. 17,
19. Heb. xii. 2.
Q. What mean you by the righteousness of Christ, which
is the matter and ground of our justification before God?
A. Christ doing or dying, or all that he did and suffered
for us as our Surety and Cautioner. See before, quest. 33.
Q. Is it the same righteousness, then, which we find some
times called the righteousness of God, and sometimes the
righteousness of faith, Rom. x. 3, 6.
A. Yes, it is the very same ; and is called the righteous
ness of God, because it is of God's devising and of God's
performing, he being God that wrought it out for us. It is
called the righteousness of faith, because it is by or through
faith that the righteousness of Christ becomes ours ; and hence
we find it sometimes called the " righteousness of God by
faith," Phil. iii. 9.
Q. What is the proper object of faith ?
A. The general object of faith is the whole word of God ;
faith doth assent and consent to all its truths, offers, cora-
inands, promises, and threatenings : But the special object of
faith is Christ and his surety-righteousness ; for it is to this
On the Assembly's Shorter Catechism. 521
the penitent soul doth look as the only ground of his justifica
tion before God, 2 Cor. ii. 2.
Q. What are the principal acts of justifying or saving faith ?
A. There are two mentioned in the answer, namely, re
ceiving and resting upon Christ.
Q. What are we to understand by these two acts of faith ?
A. 1. To receive Christ is to make choice of Christ, and
embrace the offer of him as our Surety, and to consent with
a hearty approbation to the gospel- way of justification and
salvation through Christ. 2. To rest upon Christ, is to ad
venture our all upon a crucified Jesus, by trusting in him
alone, and laying the full weight and stress of our souls and
our whole salvation upon him, as the only foundation and
ground-stone laid in Zion for perishing sinners to rest on,
Psal. ii. 12. 1 Pet. ii. 6.
Q. Why is faith said to rest upon Christ alone in the an
swer ?
A» To shew that sinners must not rest partly upon Christ
and partly upon their own doings for salvation, but upon Je
sus Christ alone.
Q. Doth not the soul's resting on Christ import that it is
laden and burdened when it comes to Christ ?
A. Yes ; for the soul is burdened, not only with the fears
of wrath, but also with the guilt and pollution of sin, and
with the power of indwelling corruption, which it longs to
get rid of.
Q. What is there in Christ to give rest to the burdened
soul?
A. There is in him a fulness of merit to expiate guilt, sa
tisfy justice, and obtain cleansing and purity to the soul ; yea,
there is a fulness of the Spirit in him, to renew and sanctify
the natures of all who come to him.
Q. Must not we by faith receive and rest on Christ in all
his three offices, of Prophet, Priest, and King ?
A. Yes; we must receive and rest on Christ, 1. As our
Priest,by renouncing all confidence in our own doings, and being
content to be justified by Christ's sacrifice and righteousness
only. 2. We must receive and rest upon Christ, as our Pro
phet, by renouncing all our carnal reasonings, and submitting
to be taught by Christ, and to learn and believe according t<
the revelation of his word. 3. We must receive and rest up
on Christ as our King, by renouncing our own wills and in
clinations, and subjecting our whole man, hearts, and wills, to
Christ, to be inclined and ruled by his Spirit accord in
directions of his word.
VOL. JI. No. 17. 3 U
522 On the Assembly's Shorter Catechism.
Q. Hath saving faith any other act besides those of re
ceiving and resting upon Jesus Christ ?
A. Yes ; for saving faith doth also receive and believe the
whole word of God, and that because of the divine testimo
ny ; and acteth differently upon the several parts thereof,
giving credit to its histories and prophecies, yielding obedi
ence to its commands, trembling at its threatenings, and em
bracing its promises as infallibly true and certain : though
still the receiving and resting upon Christ, as tendered in the
gospel-promises for salvation, be the chief and main acts of
saving faith, John iv. 42. 1 John v. 10. Acts xxiv. 14.
Bom. xvi. 26. Isa. Ixvi. 2. Heb. xi. 13. John i. 12. Isa.
xxvi. 3.
Q. For what ends are we by faith to receive and rest up
on Christ ?
A . For salvation, that is, for our complete salvation, not
only from wrath, but from the filth, power, and being of sin,
and all the effects of it ; so that it includes justification, sanc-
tification, and eternal glory.
Q. What is the ground upon which we are warranted to
receive and rest upon Christ for salvation ?
A. Upon this, that he is offered to us in the gospel.
Q. Unto whom is Christ offered in the gospel ?
Q, Not to believers only, but to all who hear the gospel,
even the greatest sinners, Mark xvi. 15. Rom. x. 18. Isa.
xlv. 22. and xlvi. 12.
Q. By whom is Christ offered to us in the gospel?
A. By his Father, by himself, by his Spirit, and by his
ministers. Mat. xxii. 2, 3. Isa. Ixv. 1. Bev. iii. 20, 22.
Mark xvi. 15.
Q. Upon what terms is Christ offered unto us ?
A. He is offered, 1. Freely, without money or price, or
without regard to any good thing in us, but merely to our
need, Isa. Iv. 1, and Ixv. 1. 2. Christ is offered to us wholly
and undividedly, in all his offices, of Prophet, Priest, and
King ; in all which we must receive him, as before men
tioned.
Q. Do any refuse Christ who have him offered to them ?
A. Yes; the most part do refuse him, John i. 11. Isa.
liii. 1.
Q. Who are they that will be reckoned refusers of Christ?
A. All who do not believe the report of the gospel, and
embrace the offer made unto them.
O. Is saving faith a sure proof of our being elected to eter
nal life ?
On the Assembles Shorter Catechism. 523
A. Yes ; and therefore it is called the faith of God's elect ;
and it is said, " As many as were ordained to eternal life be
lieved," Tit. i. 1. Acts xiii. 48.
Q. Why is faith called precious in scripture ? 1 Pet. i. 7.
2 Pet. i. 1.
A. Because it is honoured of God to be the instrument of
our justification, to be the eye that discerns Christ, the hand
that takes hold of him, and the bond of our union with him ;
it is the spring of the other graces, and doth set them a- work';
it is the means of our spiritual life and supplies, and of our
peace and joy, Rom. v. 1, 2, 3, &c. Eph. iii. 17. Gal. ii. 20.
Rom. xv. 13.
Q. Why doth God put such respect upon faith above the
other graces ?
A. Because faith puts the highest honour upon his belov
ed Son, and approves kof God's device of saving us through
him ; it strips the creature of all ground of boasting, and doth
highly exalt free grace ; it gives God all the glory of our sal
vation, which is most acceptable to him, Mat. xvii. 5. 1 Pet.
ii. 7. Rom. iii. 27. and iv. 16. Eph. ii. 7, 8.
Q. Byjwhat marks may we know if we have saving faith ?
A. True faith produceth a high esteem of Christ, and work-
eth by love ; it softens and purifies the heart ; it vents itself
much in prayer and good works, and loosens the heart from
earthly things, 1 Pet. ii. 7. Gal. v. 6. Mark ix. 24. Acts
xv. 9. Heb. iv. 14, 16. James ii. 18. 2 Cor. iv. 18.
Q. Have all believers saving faith inrthe same degree ?
A. No ; for some are weak, while others are strong.
Q. How doth the weakness oMaith discover itself ?
A. In much doubting and staggering at the promises, in
depending upon the means more than Christ ; in living much
by sense, in distrusting of God, and fainting in the day of ad
versity.
Q. How may we know if there be faith in reality, amidst
such weaknesses and signs of unbelief ?
A. It is a hopeful evidence, if the soul in the mean time be
mourning for its unbelief, crying for more faith, and looking
sincerely to Christ for righteousness and strength.
Q. What are the evidences of a strong faith ?
A. Where faith is strong, the soul will be aiming at the
Redeemer's honour in all its actions. The love of Christ
will constrain more powerfully to hate sin, and live godly,
than the fear of hell or hope of reward can do : The soul
will rejoice in tribulation, and be much in the exercise of
praise ; it will trust God in time of danger, and look through
3U2
524 On the Assembly's Shorter Catechism,
all discouragements to the faithfulness of God, and rely upon
him.
QUEST. LXXXVIJ.
Q. What is repentance unto life ?
A. Repentance unto life is a saving grace, whereby a sin
ner, out of the true sense of his sin, and apprehension of the
mercy of God in Christ, doth, with grief and hatred of his
sin, turn from it unto God, with full purpose of, and endea
vour after new obedience.
Q. Why is repentance called a grace, and a sav'ng grace ?
A. See the answers before, concerning faith.
Q. Why is it here called repentance unto life ?
A. So true repentance is called, Acts xi. 18. because it is
a necessary means to attain eternal life, and to distinguish it
from the sorrow of the world, that worketh death, 2 Cor.
vii. 10.
Q. What is that sorrow of the world ?
A. It is that which we call a legal repentance, that hath
no good effect ; being a sorrow only for some gross sin, for
fear of wrath, but not a sorrow for all sin as it dishonour^
God, such as gospel-penitents have.
Q. Can a man by his own natural powers attain to gospel-
repentance ?
A. No ; for the heart by nature is like a stone, and none
but the Spirit of God can take it away, and give a heart of
flesh, according to Ezek. xxxvi. 26.
Q. What are the parts of true repentance, held forth in
the answer ?
A. There are six : 1. A true sense of sin. 2. An appre
hension of the mercy of God in Christ. 3. A grief for sin.
4. A hatred of sin. 5. A turning from sin. 6. A turning
to God, and the ways of new obedience.
Q. What is the true sense of sin, which is necessary to re
pentance unto life ?
A. It is a heart-affecting discovery of the guilt, malignity,
and aggravations of sin, our undone state by it, and our ina
bility to deliver ourselves from it, which wounds and distres
ses the conscience, and fills the mind with perplexity and rest
lessness, until it can see some ground of hope, Psal. xxxviii.
3, 4. Acts ii. 37.
Q. Wherefore is such a sense of sin necessary in penitents?
A. To make sin hateful, and Christ desireable in their
On the Assembly's Shorter Catechism*. 525
ey'es ; for it is only such sick souls who will value the phy
sician, Mat. ix.12, 13.
Q. Are there _ not many who may be affected with a sense
of sin, who never become true penitents ?
A. Yes ; there is frequently conviction and trouble for sin,
without conversion.
Q. What is the difference between the convictions and
trouble of unconverted persons and those of true penitents ?
A. The convictions and trouble of the one are only for
some gross sins, arising from a natural conscience, and fears
of hell ; they are of short continuance, and are cured by na
tural means : But the convictions and trouble of the other are
for all sins whatsoever, inward and outward, secret and open ;
they arise from the Holy Spirit, a view of the evil of sin, and
the injury done to God thereby ; they are abiding, and are
only cured by the blood of Christ.
Q» What mean you by the apprehension of the mercy of
God, which is needful to true repentance ?
A, That it is needful, to bring a lost sinner to true repent
ance, that he discover that God is merciful, ready to forgive,
and willing to be reconciled to repenting and returning prodi
gals.
Q. Why is this needful ?
A. Because, without it, a deep sense of his sin is ready to
overwhelm the soul with despair, as it did Judas.
Q. After what way and manner is the mercy of God dis
coverable to guilty sinners ?
A. Only in and through Christ the Mediator, who hath
given satisfaction to the justice of God for sin.
Q. Can then the general goodness of God, or his absolute
mercy, be any relief to convinced sinners ?
A. No ; because God is also infinite in justice and holi
ness, and therefore must be a consuming fire to sinners out of
Christ.
Q. What is that true grief for sin which is necessary to
true repentance ?
A. It is a hearty sorrow and mourning of the soul for com
mitting such an abominable thing as sin is, and that mainly
because sin hath contemned and dishonoured God, it hath cru
cified Jesus Christ, it hath grieved the Holy Spirit, it hath
deformed and defiled our souls, it hath disabled us from glo
rifying God, and debarred us from communion with him.
O. What is that hatred of sin which is necessary in tru«?
repentance ?
526 On the dssenibtys Shorter Catechism.
A. tt is an inward abhorrence of sin, as the most abomi
nable thing, and a loathing of ourselves because of it, Jer.
xxxi. 19.
Q. Can any who hate sin make a sport of it ? A. No.
Q. Whence is it that a true penitent doth hate sin ?
A. Because sin is most hateful to God, it is the murderer
of Christ, and an enemy to his own soul.
Q. What kind of hatred doth the true penitent bear to
sin ?
A. 1. It is a deep and implacable hatred, which makes
him aim at the utter ruin and extirpation of sin in his soul.
2. It is an universal hatred ; for seeing the true penitent doth
hate sin as sin, he must hate every sin, whether secret or
open, pleasant or profitable, in himself or in others, Rom.
Tii. 24, Psal. cxix. 128.
Q. Is not the soul's turning from sin an essential part of
true repentance ? A. Yes.
Q. What kind of turning must it be ?
A. 1. It must be a turning from sin in heart, with a real
grief for it, and hatred of it, Psal. xxxviii. 18. Ezek. xxxvi.
31. 2. It must be an universal turning from sin, both in
the heart and in the life, without reserving of one known sin,
lEzek. xviii. 31. 3. It must be attended with turning to
God, and the ways of new obedience, Isa. i. 16, 17. Isa.
Iv. 7.
Q. Is turning from sin always a sure sign of true repen
tance ?
A. Not always ; for we read cf some who turn, but not to
the Most High ; they may cease to do evil, and not learn to
do well ; they may turn from one sin to another, from pro-
faneness to superstition, or from presumption to despair, Hos.
vii. 16. Jer. iv. 1.
Q. Is not turning from sin, when it is followed with turn
ing to the Lord, a certain evidence of true repentance ?
A. Yes ; for these two are the very essential parts of it.
Q. What is this " turning to the Lord," which is essen
tial to true repentance ?
A. It imports, 1 . Our applying to God in Christ for par
don of sin, and cleansing from it. 2. Our making choice of
God for our God. 3. Our having the outgoings of our
hearts and affections to him, as our portion and happiness.
4. Our giving up ourselves to his service and obedience, Isa.
Iv. 7. Jer. iii. 22. Isa. xxvi. 8. Psal. cxix. 57, 58, 59.
Q. How may we know if our " turning from sin to God"
be true and real ?
On the Assembly's Shorter Catechism. 527
A. When it is accompanied with a full purpose of, and
sincere endeavours after new obedience ; for purposes to con.
tinue in sin, or negligence in God's service, are inconsistent
with true repentance.
Q. Why is the penitent believer's obedience called " new
obedience ?"
A. 1. Because it springs from new principles, faith, and
love. 2. It is done for new ends, not for worldly interest,
but to please God, and to advance his glory. 3. It is per
formed in a new manner, to- wit, with the heart, and by faith
looking to Christ for strength to do it, and for righteousness
to make it acceptable to God;
Q. What may we think of their repentance, who live in
the neglect of duty, or in the practice of sin, afterwards ?
A. We may think that their profession of repentance hath
not been sincere.
Q. Can any man look for pardon or salvation without re
pentance ?
A. No 5 for Christ hath expressly told us, "Except ye re
pent, ye shall all likewise perish," Luke xiii. 3.
Q. May a man delay his repentance until he come to a
death-bed ?
A. By no means ; for many die very suddenly, neither
have we power of ourselves to repent when we will, and men
turn hardened in sin by continuing in it.
Q. Is there room for repentance for old sinners, and those
who have been notoriously wicked ?
A. Yes ; for, if they repent, God hath said, he will abun
dantly pardon, Isa. Iv. 7. And we have instances of his do-
ing so, 1 Tim. i. 13, 14, 15.
Q. But how shall we attain to true repentance ?
A. We must cry earnestly to God for it, and plead his
promises of giving it to those who ask it of him, James i. 5.
Ezek. xxxvi. 36, 37. And we must look frequently to
Christ crucified, whom we have pierced with our sins, Zech.
xii. 10.
Q. Is it not said of Esau, that he found no place of re
pentance, though he sought if carefully with tears ?
xii. 17. P
A. It is not said there, that Esau sought the grace ot
pentance'from God to his own soul, but only that he sought
of his father Isaac that he might repent of giving the blessing
to his brother Jacob ; which indeed he could not obtain : .But
it Irad been well for him, had he been as careful to seek Oo
blessing as his father's.
528 On the A&embtys Shorter CatecJiisuil
Q. Hath not repentance several counterfeits, which we
ought to beware of?
A. Yes; for Saul confessed his sin, Ahab had outward
expressions of mourning, Judas and Felix had great convic
tions and terrors ; but none of these did turn from their sins
to God in Christ for mercy.
Q. Do we need repentance only at our first turning to
God?
A. Believers through their whole lives have need to be
daily repenting and making application to Christ's blood, be
cause they are daily sinning by infirmity, and falling short of
their duty.
QUEST. LXXXVIII.
Q. What are the outward means whereby Christ conimu-
nicateth to us the benefits of redemption ?
A. The outward and ordinary means whereby Christ com-
municateth to us the benefits of redemption, are, his ordi
nances, especially the word, sacraments, and prayer, all which
are made effectual to the elect for salvation.
Q. What do you mean by Christ's ordinances here ?
A. All those means of grace and salvation which he hath
appointed in his word.
Q. May not ordinances of man's appointment be made use
of for our spiritual benefit ?
A. No ; for these the Spirit of God doth call will-worship
and vain things, upon which we cannot expect his blessing,
Col. ii. 23. Mat. xv. 9.
Q. What are these benefits of redemption which are com-*
municated to us in the use of Christ's ordinances ?
A. They are many, such as knowledge, conviction, con
version, faith, repentance, pardon, peace, spiritual life,
strength, &c.
Q. What are the ordinances of Christ, by which he com
municates these benefits to us ?
A. They are, the word, the sacraments, prayer, praise, a
gospel-ministry, church-government and discipline, religious
fasting, vowing, conference, meditation, self-examination, &c,
Q. Why are these ordinances called means of grace, or of
salvation ?
A. Because by them, or through them, the Holy Spirit
conveys grace into his people's souls, and thereby promotes
their salvation.
On the Assembly's Shorter Catechism. 529
Q, Which of these ordinances doth he chiefly make use of
for that end ?
A. Especially the word, sacraments, and prayer ; but not
excluding the rest from being also useful that way.
Q. Why are these three called the outward means of sal
vation ?
A. To distinguish them from meditation, faith, repentance,
and such inward means.
Q. Why are they called the ordinary means ?
A, Because they are God's common and usual way of con-
veying grace.
Q. Doth not God sometimes make use of extraordinary
means for converting sinners ?
A. Yes ; as in the primitive times, he frequently made use
of the miraculous gifts of tongues, healing, casting out devils,
inflicting of judgements, and sometimes voices from heaven,
and earthquakes, as means to convert souls ; as in the case
of Paul and the jailor.
Q. Are the ordinances means of salvation to all who enjoy
them ?
A. No ; instead of that, they are the savour oF death unto
death, to many who have them and abuse them, 2 Cor. ii.
16. Isa. Iv. 11.
Q. To whom are they made effectual to salvation ?
A. To the elect only.
Q. Whence have the ordinances that efficacy ?
A. Not from themselves, but from the blessing and Spirit
of God, 1 Cor. iii, 7.
QUEST. LXXXIX.
Q. How is the word made effectual to salvation ?
A. The Spirit of God maketh the reading, but especially
the preaching of the word, an effectual means of convincing
and converting sinners, and of building them up in holiness
and comfort, through faith unto salvation,
Q. Who is it that makes the word effectual to salvation ?
A. The Spirit of God.
Q. How are we to use the word, if we would have it made
effectual to salvation ?
A. We must both read it, and hear it preached.
Q. What need we go to hear sermons, when we can read
the Bible, or as good sermons at home ?
A. Because it hath pleased God by the foolishness of
preaching to save them that believe; and he calls us to hear,
k VOL. II. No. 17. 3 X
530 " On the Assembly's Shorter CatecMsm.
that our souls may live ; for (saith he) " Faith comes by
hearing," 1 Cor. i. 21. Isa. lv. 3. Rom. x. 17.
Q. Do they not slight God's ordinances for saving souls,
\yho slight the preaching of the word ? A. Yes.
Q. Is not the reading of the word God's ordinance for the
conversion and salvation of souls, as well as the preaching
of it ?
A. Yes ; as is evident from Deut. xvii. 19. Acts viii. 28,
29. Col. iv. 16.
Q. Why is it said in the answer, especially the preaching
of the word ?
A. Because it pleaseth the Lord to honour the preaching
of the word more frequently and usually to convince and con-;
vert souls ; as is manifest both from scripture and experience,
I Cor. i. 21. Mat. xxviii. 19. Rom. i. 16. and x. 14, 15,
16, 17. Acts ii. 37. and iv. 2, 4. and vi. 7. and viii. 5, 6,
and x. 44. and xi. 19, 20. and xiii. 48. and xvii. 3, 4. and
xviii. 8, 9, 10. and xxvi. 18.
Q. Whence is it that the preaching of the word is so ho
noured ?
A. Because it is an ordinance instituted for explaining and
applying the word, which God makes use of to awaken, con
vince, rebuke, exhort, and comfort souls ; and to speak di
rectly and particularly to the consciences of men. And see
ing God hath thought fit to institute a standing ministry
in his church, for these very purposes, we may expect he
will own and bless it, 2 Tim. iv. 2. Acts xxvi. 18. 2 Cor.
v. 20. Eph. iv. 12. As, under the law, God had those who
gave the sense of the word, and caused the people to under
stand it ; so, under the gospel, he hath a convincing ministry^
by which the secrets of men's hearts are made manifest, Neh,
viii. 8. 1 Cor. xiv. 24, 25.
Q. Would it not be a better way to convince and convert
souls, to send an angel or one from the dead unto them ?
A. Ko ; for we have greater evidence of the truth, cer
tainty, and divinity of the word of God, than we could have
of any such appariticn ; so that, if men do not hear the pro
phets and apostles, neither would they be persuaded though
one rose from the dead, Luke xvi. 31.
Q. What use doth the Spirit of God make of the word, in
order to the salvation of men ?
A. He makes use of it to convince and convert sinners,
and to build up the saints, as set forth in the answer.
Q. How is the word made the means of convincing sinners ?
A. By searching out hidden sins, and discovering the
On the Assembly's Shorter Catechism. 531
thoughts and intents of the heart ; and by laying before us
the evil and malignity of sin in contemning God, the pollution
of sin in making us odious in his sight, and the guilt of sin
in drawing eternal wrath and damnation upon us, Heb. iv 12
Acts ii. 37.
Q. How is the word made the means of conversion ?
A. The Spirit of God writes the threatenings, precepts,
and promises of it upon the heart ; so that the soul is brought
under the affecting impressions of the reality of the things of
the other world, the evil of sin, and excellency of Christ and
holiness ; whereby the man is gradually changed into a new
creature.
Q. Is there not a difference between the words, convincing
and converting of a sinner ?
A. Yes ; for a sinner may be convinced without being con-
Verted, but he cannot be converted without being convinced.
Q. Is not the efficacy of the word very wonderful in con
version ?
A. Yes ; and upon that account the scripture resembles it
to rain, te light, to fire, to a hammer, and to a sword, Isa. Iv.
10, 11. Psal. cxix. 105. Jer. xxiii. 29. Heb. iv. 12.
Q. Wherein doth the wonderful efficacy of the word ap
pear ?
A. In this, that one plain word or sentence of it will pre
vail more with the soul than the most rhetorical discourses,
or cogent arguments of men ; it doth sometimes of a sudden
turn the tide of the heart and stream of the affections to an
other course ; it dispossesses Satan, and throws down his
strong-holds ; it persuades men to mortify darling lusts, and
resist the strongest temptations to sin j it causes men to see
things in another light, to abhor what they loved, and love
what before they abhorred : — Yea, so great is the change
that the word makes upon men in conversion, that the scrip
ture calls it a creation, a regeneration, and a resurrection.
Q. What is conversion ?
A. It is the implanting of new habits and principles in the
soul, whereby there is an universal change wrought in the
mind, heart, and life ; the whole man is turned from the crea
ture to God, from self to Christ, and from sin to duty ; the
soul is conformed to the image of God, and the will is sub-
dued to his will ; and the man studies to please God in a
holy life. In a word, conversion is the same thing with re
generation or effectual calling. (See more in Question 310
Q, Of what use is the word to those who are coftverte
On the Assembly's Shorter Catechistti.
A. It doth build them up in holiness and comfort, through
faith unto salvation, Acts xx. 32. 2 Tim. iii. 15. Rom. xv. 4.
Q. What is imported in building up of the converted ?
A. J. It supposes that there is a good foundation laid by
their believing and resting upon Christ crucified, and receiv
ing grace from him. 2. It imports their growing in grace,
and that there is added to them more knowledge, more taith,
more love, more strength, more holiness, and more comfort.
Q. What mean you by holiness ?
A. It is a principle of new life, which inclines the soul to
hate all sin, and to love what is pure and pleasing to God,
and to study conformity in the whole man to the nature and
will of God.
Q. How doth the word build up converted persons in ho
liness ?
A. 1. By discovering to them the defects of their graces
and duties. 2. By finding and reproving every lust and hid
den sin. 3. By shewing them more and more of the evil and
deformity of all sin. 4. By fortifying them against the sug
gestions of Satan, wicked men, and the corrupt heart. 5. By
pointing forth their duty, and discovering to them more and
more of the beauty and necessity of holiness. 6. By setting
before them the attractive examples of Christ and the scrip
ture-saints. 7. By directing them, where to go for strength
for every duty.
Q. How doth the word build them up in comfort ?
A. 1. By furnishing them with marks and evidences of the
work of grace in their souls. 2. By bringing to them the
refreshing promises of pardon through the blood of Jesus
Christ. 3. By discovering to them the promises of perse
vering grace, and of new supplies of strength, both for work
and warfare, duty, and difficulty. 4. By assuring them of
the unalterable nature of Christ's love, and of the well*
ordered covenant. 5. By holding forth to them the great and
glorious things laid up for them hereafter.
Q. How doth the Spirit, by the word, build up the saints
in holiness and comfort ?
A. He doth it through faith, or by their exercising faith
upon the truths and promises of the word; whereby they
firmly embrace them, and feed upon them, Acts xv* 9. Rom.
xv. 13. 1 Pet. i. 5, 6.
Q. Wherefore hath the word so little efficacy in converting
and building us up in our duty ?
A. Because we have provoked the Spirit of God to with
draw from the preaching of the word, and we come not to it
On the Assembly's Shorter Catechism. 533
with preparation and prayer, faith and attention ; or else the
good seed falls upon rocks, upon the highway-side, or among
thorns.
QUEST. XC.
Q. How is the word to be read and heard, that it may be
come effectual to salvation ?
A. That the word may become effectual to salvation, we
must attend thereunto with diligence, preparation, and prayer,
receive it with faith and love, lay it up in our hearts, and
practise it in our lives.
Q. Is the word of God effectual to the salvation of all who
read and hear it ?
A. No ; for many do read and hear it, yea, understand and
remember it too, who do not truly believe it.
Q. Is it warrantable for common people to read the scrip
tures ?
A. Yes ; for Christ commands it, and the Bereans are
commended for it, John v. 39. Acts xvii. 11.
Q. Have they warrant to preach the word also ?
A. None have warrant to preach the word but those who
have gifts for it, and are duly called to it, Rom. x. 14, 15.
Q. Ought not all true Christians to bear a great love to
God's word ?
A. Yes ; for it is the directory of our lives, our counsellor
in straits, our support in the day of affliction, and the book in
which we find our evidences for heaven.
Q. Should not the consideration of the Author, design, and
usefulness of this book, engage us to read it carefully ?
A. Yes ; for we should look upon it as a golden epistle^ in
dited by the Spirit of God ; we should receive it as a love-
letter from heaven, opening up God's designs of love to our
souls ; we should go to it as our daily food and subsistence,
and daily inquire in it for the will of God, and hereby consult
with God about our duty in all cases.
Q. At what times ought we to read the Bible ?
A. Not only upon the Lord's day, but also upon week-days,
both morning and evening, seeing we have such constant oc
casion for it to quicken us in duty, encourage us in trials, re
solve us in doubts, and strengthen us against temptations.
Q. In what manner ought we to read the word of God ?
A. We should first look up to God for his blessing upon
it, and then we should read with faith, reverence, and appli
cation to ourselves, as if we were particularly named in the
precepts, promises, reproofs, threatening?, and consolations of
5M On the Assembly's SJwrter CatecMsm*
It ; and carefully observe those which are most applicable td'
us. And, in reading every part^ we should still keep Christ
in our eye, as the end, scope, and substance of the whole
scriptures.
Q. In what manner ought we to hear the word read and
preached to us ?
A. Something is to be done before, something in time of
it, and something after it.
Q. What things are needful before hearing the word, that
it may be effectual to our salvation ?
A. Two things ; namely, preparation and prayer.
Q. What is that preparation which is needful before hear
ing of the word ?
A. We must study to lay aside all worldly thoughts and
cares, and get awful impressions of the majesty of God, whose
word we are to hear, and be willing humbly to be taught of
him. We should inquire into our state, our wants and sins,
and be content to put away every sin that the word condemns^
and comply with every duty that the word calls for,
Q. What is the need of such preparation before solemn
duties ?
A. The greatness and jealousy of that God whom we ap
proach, do call for it 5 and it is a good token of the success
of duty, when the heart is prepared for it, Psal. x. 17. " Thou
wilt prepare their heart, thou wilt cause thine ear to hear."
Q. Hath the word no success at any time upon unprepared
souls ?
A. Though they have no right to expect it, yet God, in
Iiis sovereign mercy, is sometimes found of them that sought
him not, Isa. Ixvi. 1.
Q. May any man go to the word, depending upon his own
preparation ?
A. No, but only in dependence on Christ's merits, and the
Spirit's assistance.
Q. What kind of prayer is requisite before hearing the
word ?
A. Humble and fervent prayer, both in secret and in our
families.
Q. What should we pray for, if we would have the word
effectual ?
A. We should pray that God may direct the minister right
ly to divide the word of truth, and to speak a word in season
to all ; that God may pour out his Spirit upon us, and upon
the whole congregation ; a"nd that he may give a blessing to
his word, for convincing, converting, and edifying of our soul?.
On the Assembly's Shorter Catechism. 53$
Q. What is required in time of hearing the word, to make
it effectual to salvation ?
A. We must hear it with attention, faith, love, meekness,
and tenderness, Luke xix. 48. Heb. iv. 2. Luke xxiv. 32.
James i. 21. 2 Chron. xxxiv. 27.
Q. What is that attention which is needful in hearing the
word ?
A. It is a diligent hearkening to the word with our minds
fixed upon it, and guarding against all earthly and impertinent
thoughts in time of it.
Q. Whence do wandering thoughts proceed in time of
hearing ?
A. From an earthly heart, from a careless mind, from a
wandering eye, or from an evil custom.
Q. What is the evil of wandering thoughts, in time of
hearing ?
A. They are provoking to God, a contempt of his omni
science ; they keep us from remembering the word, and hinder
the impressions and success of it.
Q. How shall we be delivered from wandering thoughts ?•
A. We ought to pray and watch against them, overawe our
hearts with God's presence and all- seeing eye, and study to
bring more love to the word ; for what we love we fix our
minds upon.
Q. How shall we prevent dullness, drowsiness, or sleeping,
in time of hearing ?
A. By considering that the great God is speaking to us,
that life and death are set before us, and we are called to hear
for our life, 2 Cor. v. 20. Deut. xxx. 19. and xxxii. 46, 47.
Q. What is that faith which is required in reading and
hearing the word, that it may be effectual to our salvation ?
A. It is the soul's believing and giving credit to the truth
of the word, because of the divine testimony supporting it.
If our faith in hearing be of the right stamp, we must believe
that the word is God's, and that what he saith in it is infalli
bly certain ; and we must receive it as such, and particularly
the record which God hath given us of his Son. Again, we
must believe that God speaks to us in particular, in the pro
mises, threatenings, and reproofs of his word ; and therefore
we must apply them to ourselves, and not put them by us.
Q. Why did not the word preached profit the Israelites ?
A. Because it was not mixed with faith in them that heard
it, Heb. iv. 2.
Q. Do they who hear the word in faitli, receive it also
•with great love and esteem ? A. Yes.
536 On the Assembly's Shorten* Catechism.
Q. How doth that appear ?
A. By their diligent attendance on.it, and by their prizing
it above the most valuable things here below, such as gold,
silver, or even their necessary food, Psal. xix. 10. and cxix.
72, 127. Job xxiii. 12.
Q. What is required of us after hearing, so as the word
may be effectual to salvation ?
A. We must lay up the word in our hearts, and practise it
in our lives.
Q. What do you mean by laying up the word in our hearts?
A. It is to give the word such a place in our understand
ings, memories, and affections, that the things of the world
shall not be able to thrust it out, but we shall continue to re
member, ponder, and meditate upon it long afterwards.
Q. What is the advantage of laying up the word in this
manner ?
A. It would serve as a bridle to keep us back from sin,
Psal. cxix. 11. u Thy word have I hid in my heart, that I
might not sin against thee."
Q. What shall I do with a bad memory, that doth not re
tain the word after I hear it ?
A. Labour to feel the power of the word, and get a high
esteem of it -, for what we highly value, we will not forget ;
as a bride will not forget her jewels, Psal. cxix. 16, 93. Jer.
ii. 32.
Q. What is it to practise the word we hear, in our lives ?
A. It is to be ready to obey and put in practice whatever
thing the word of God informs us to be our duty, James i.
22, 25.
Q. What shall we think of those who hear the word, but
walk contrary to it, and still go on in sin ?
A. They are to be looked upon as unbelievers, and enemies
of Christ and his gospel.
QUEST. XCL
Q. How do the sacraments become effectual means of sal
vation ?
A. The sacraments become effectual means of salvation,
not from any virtue in them, or in him that doth administer
them, but only by the blessing of Christ, and the working of
his Spirit in them that by faith receive them.
Q. Wrhat hath God appointed sacraments for ?
A. To be the means of salvation, and particularly to pro-
On the Assembly's Shorter Catechism. 537
mote grace and comfort in his people while in their sojourn
ing state.
Q. Is not the word sufficient for that end, without the sa
crament ?
A. It should satisfy us that a wise God hath thought fit to
appoint us to make use of both the one and the other, as
means of salvation.
Q. How doth the word and sacraments differ as means of
salvation ?
A. The one is for begetting faith, the other for confirming
it ; the one is directed to the ear, the other to the eye.
Q. Why hath Christ added sacraments to his word ?
A. To be visible signs of his love to mankind, to cure our
unbelief, to help our faith, and to quicken all our graces and
affection?. He knows our frame, that we are more affected
by things which our eyes see, than by those which we only
hear of by the ear.
Q. Do the sacraments prove effectual means of grace and
salvation to all who partake of them ?
A. No, but to the elect only.
Q. What is the reason they prove not effectual to all ?
A. Because their efficacy and virtue is not from themselves,
but from God the author, who being a free agent, communi
cates virtue to them according to his pleasure.
Q. Have the sacraments then no virtue in themselves, or
by the external action, to confer grace upon the partakers ?
A. No,
Q. Have the sacraments their virtue from the intention,
the preparation, the learning, the holiness, or zeal of the ad
ministrator ? A. No.
Q. From whence then have the sacraments their efficacy
and virtue ?
A. Only from the blessing of Christ, and the working ot
his Spirit.
Q. Should any man rest upon his bare attendance upon or
dinances ? A. No.
Q. What ought we always to seek and look after unde
ordinances ?
A. Christ's blessing, and his Spirit's working.
Q. What doeth the Spirit, by his working, in ordei
make the sacraments effectual ? ,
A. He puts life and virtue in the ordinances, and by then
convey and apply Christ and his benefits to the souls
Q. Doth not the Spirit, by his working, put life in aJ
powers and faculties of the soul ? A. 3
VOL. II, No. 17. 3 Y
538 On the Assembly's Shorter Catechism.
Q. What may we think of those who deny or scoff at the
working of the Spirit upon souls under ordinances ?
A. They are sensual, not having the Spirit ; and they are
strangers to the grace of God.
§. Is not the case of such very deplorable ?
. Yes ; for " if any man have not the Spirit of Christ,
he is none of his," Rom. viii. 9.
Q. In whom doth the Spirit make the sacraments effectual ?
A. Not in all who receive them, but only in those who by
faith receive them.
Q. Is not this faith, by which other blessings are conveyed,
also wrought in the soul by the Holy Ghost ? A. Yes.
QUEST. XCIL
Q. What is a Sacrament .?
A. A sacrament is an holy ordinance instituted by Christ,
wherein, by sensible signs, Christ and the benefits of the new
covenant are represented, sealed, and applied to believers.
Q. Is the word sacrament to be found in scripture ?
A. No, but the thing signified is there, and the word is
very significant, and ancient.
Q. What words have we in scripture instead thereof?
A. We have signs and seals, Rom. iv. 11. Gen. xvii. 11.
Exod. xii. 13.
Q. From whom is the word sacrament borrowed ?
A. From the Romans, who understand by it a military oath,
whereby soldiers bound themselves to be true and faithful to
their general : but gradually it came to be applied to baptism
and the Lord's supper, because in them we engage to be faith
ful soldiers to Jesus Christ, the Captain of our salvation.
O. Why is it called, in the answer, a holy ordinance ?
A. It is called an ordinance, as being a thing ordained of
God ; it is called holy, because it is ordained by a holy God,
for holy persons and for holy purposes.
Q. Why is it said to be instituted by Christ ?
A. To let us know that Christ, who is the head of the
church, hath only power to appoint sacraments to her ; and
that they are not true sacraments which are not instituted by
him.
Q. What is the use of sacraments ?
A. The use of them is, to be visible signs and seals to the
church, of the benefits of Christ's mediation and purchase.
O. What are the two parts of a sacrament ?
On the Assembles Shorter Catechism. 539
A. There are, 1. The outward visible or sensible signs.
2. The invisible things signified and represented by them.
Q. What mean you by sensible signs ?
A. The elements and actions used in the sacraments, call
ed sensible, because they are perceived by our outward senses.
Q. What are these sensible signs used in the sacraments ?
A. In baptism, there is water sprinkled on the body. In
the Lord's supper, there is bread broken and eaten, and wiue
poured out and drunk.
Q. Are not these elements and actions seals as well as
signs? A. Yes.
Q. What is the difference between their being signs and
seals ?
A. As they are signs, they signify or represent blessings or
benefits to us ; as they are seals, they ratify and confirm our
right to them.
Q. What are the blessings or benefits which are represent
ed, sealed, and applied to us by these signs and seals ?
A. They are Christ and the benefits of the new covenant ;
that is, the blessings of Christ's purchase, which are exhibit
ed and tendered to us in the covenant of grace.
Q. Do the sacraments seal and confirm these benefits to
all who partake of them ?
A. No ; but to believers only, who are within the cove
nant ; for those who are not within it, do apply God's seal to
a blank.
Q. Why is the covenant of grace called the new covenant ?
A. It is called new, 1. In opposition to the old covenant
of works made with our first parents, which they brake.
2. It is sometimes called the new covenant or testament, in
opposition to the old manner of dispensing of the covenant of
grace by types and sacrifices, before Christ's incarnation.
Q. Had the old covenant of works any sacraments annexed
to it ?
A. Yes ; it had two, to- wit, the tree of knowledge, and
the tree of life.
QUEST. XCIII.
a Whicl are the Sacraments of the New Testament?
A. The Sfcraments of the New Testament are, baptism,
and the LorcTs supper.
Q. What were the sacraments of the covenant of grace un
der the Old Testament ?
3 Y Q
*,/ A f*
540 On the Assembly's Shorter Catechism.
A, They were two, namely, circumcision and the pass-
over ; in place of which we have now baptism and the Lord's
supper.
Q. Are the sacraments of the Old and New Testament
the same for substance ?
A. Yes ; for they are seals of the same covenant, and they
both represent Christ and his benefits.
Q. Wherein then do they differ ?
A. The Old Testament sacraments represented Christ as
to come, and that in a darker way ; but the New repre
sent Christ as already come, and in a more clear and plain
manner.
Q. What is the difference between baptism and the Lord's
supper ?
A. Baptism is for initiation, and to be received but ones
by us, as circumcision was : The Lord's supper is for nutri
tion, and to be received often, as the passover was.
Q. What was the passover ?
A. It was a lamb slain, roasted with fire, and eaten whol
ly, with bitter herbs, and unleavened bread ; whereby was
represented Christ and his sufferings ; and the receiving of
him by faith, with sincere repentance.
Q. How doth it appear that there are no more sacraments
under the New Testament than two ?
A. Because Curist the Head of the church hath instituted
no more for sacraments, than baptism and the Lord's supper ;
neither are any more needful, seeing the one is a sign and
seal of our spiritual birth, and the other of our spiritual
nourishment.
Q. Do not the Papists add more sacraments to these two ?
A. Yes; they add other five, to-wit, confirmation, penance,
ordination, marriage, and extreme unction.
Q. Why may not these be received as sacraments ?
A. Because none of them are instituted by Christ for sa
craments ; and though ordination and marriage be of divine
appointment, yet neither they nor any of the rest have the
parts of true sacraments, nor are they seals of the covenant of
grace,
QUEST. XCIV.
Q. What is Baptism ?
A. Baptism is a sacrament, wherein the washing with wa
ter, in the name of the Father, and of the Son, and of the Ho
ly Ghost, doth signify and seal our ingrafting into Christ, and
On the Assembly's Shorter Catechism. 541
partaking of the benefits of the covenant of grace, and our en
gagement to be the Lord's.
Q. What doth the word baptism signify ?
A. It is a Greek word, and signified! a washing ; so it is
rendered in Mark vii. 4. .Luke xi. 38.
Q. What are the two parts in this sacrament ?
A. 1 . There is the outward, visible, or sensible sign made
use of. 2. There is the invisible or spiritual thing signified
by it.
Q. What is the sensible sign here ?
A. It is the sprinkling or washing of the body with water,
and using of the words of institution.
Q. W7hat is the spiritual thing signified by the washing
with water?
A. There is, 1. The washing away of the guilt of sin by
the blood of Christ in our justification. 2. The washing
away of the filth of sin by the Spirit of Christ in our regene
ration and sanctification, Rev. i. 5. John iii. 5.
Q. Wherein lies the resemblance between water, and
Christ's blood, or the blessings purchased thereby ?
A. In these things: 1. Water washes away the filth of the
body, so the blood of Christ cleanseth the soul from sin.
2. Water doth extinguish fire, so Christ's blood quenches the
fire of God's wrath. 3. Water doth mollify the earth, so
Christ's blood softens our hard hearts. 4. Our bodies can
not live without water, neither can our souls without the
blood of Christ. 5. Water is cheap and free to all, FO is the
blood of Christ, with its benefits. 6. Water hath no effect
upon us unless it be applied, so neither hath the blood of
Christ without the application of faith.
Q. Is it lawful to add any thing to the water made use of
in baptism ?
A. No ; for though the Papists mix oil, salt, cream, and
spittle with the water, and likewise use the sign of the cross
at baptism, yet all these are but vain and sinful additions,
without any warrant from God's word.
Q. Why may not the sian of -, he cross be retained in bap
tism, seeing it is designed to teach all those who are baptized,
not to be ashamed to own a crucified Christ ?
A The Papists give plausible reasons for the other addi
tions', as well as lor tins : But seeing the sign of the cross was
brought into the church by the Papists, as well as the cream
and spittle, it ought to be laid aside with them, as miscnp-
tural and antichristian inventions.
542 On the Assembly's Shorter Catechism.
Q. Is it necessary to dip or plunge the whole body into
the water in baptism, as, some say, was the practice in the
primitive times ?
A. Whatever might be done with some in hotter countries,
it would be highly dangerous, especially for infants in our
colder climates, to plunge them in water ; and therefore we
must rest with sprinkling of them : And for this practice we
find sufficient warrant in the scriptures.
Q. What warrant is there in scripture for baptizing by
sprinkling ?
A. 1 . We find the washing of tables is termed baptizing,
Mark vii. 4. which we know is done, not by dipping, but by
sprinkling. 2. The Israelites are said to have been <fc bap
tized unto Moses in the cloud," 1 Cor. x. 2. which was by
sprinkling them with its rain. 3. When it is said that all
things under the law were purged by blood, we are told at
the same time that this was done by sprinkling them with the
blood of the sacrifice, and not by dipping them in it, Heb.
ix. 21, 22. and hence Christ's blood is called the blood of
sprinkling. 4. The circumstances of many of the persons
baptized, recorded in scripture, make it highly probable that
it was done by sprinkling or pouring water on them.
Q. What instances are those you refer to ?
A. 1. We read of three thousand baptized by the apostles
in a part of one day, Acts ii. 41. which could not have been
done in so short a time, had they taken them all to a river,
and plunged them one by one into it. 2. When Philip bap
tized the Ethiopian eunuch, Acts viii. 38. it was not likely
he would strip him and plunge him in the river when he was
in a journey, and nowise provided for it ; but rather that they
went into the water to the ancles, being barefooted, accord
ing to the custom, where he sprinkled water upon him, ac
cording to the prophecy in which the eunuch had been read
ing, Isa. lii. 15. " So shall he sprinkle many nations."
W7hen Ananias went to baptize Paul, we find he was in the
house, Acts ix. 17, 18, 19. Neither is it likely he would go
out of it, to be plunged in a river, in the weak and faint case
his body was in at that time. 4. When Cornelius and his friends
were baptized, they were in the house, and water was called
for there to do it, Acts ix. 47, 48. 5. Likewise the jailor
in Philippi, and his family, were in the house when they
were baptized by Paul and Silas, Acts xvi. 32, 33. For it
cannot be imagined that the jailor would leave his post and
go out of the city with all his family in the middle of the
night, and let Paul and Silas, who were prisoners, go too,
On tte Assembly's Shorter Catechism. 543
to seek a river to plunge them in. 6. It was the custom of
the primitive church to baptize the sick upon their beds, who
hence were called Clinei ; and surely these could not be plun
ged, but sprinkled only.
Q. Do we not read of John's baptizing at Jordan and
Enon, because of the plenty of water there ; and of persons
baptized going down into the water, and coming up out of
the water ? Acts viii. 38, 39.
A. John chused these places, because the waters there
were common, which was not the case in other parts of that
dry country. And for going down into the water, and com
ing up out of it, this is said of the baptizer, as well as of the
baptized, and so cannot infer dipping. Besides, the words
may be rendered, they went unto the water, and they came
np from the water.
Q. What doth the sprinkling with water in baptism declare
unto us ?
A. It declareth unto us, that we are. filthy and polluted by
nature, by reason of original sin and corruption ; and that we
stand greatly in need of being washed from it.
Q. Can the water in baptism wash us from it ?
A. No ; it is only the blood of Christ, represented by the
water, that can do it.
Q. How is it that the blood of Christ doth wash us from
sin ?
A. It is by the Holy Spirit's applying the merits and vir
tue of Christ's blood unto our souls.
Q. In whose name are persons to be baptized ?
A. In the name of the Father, and of the Son, and of the
Holy Ghost.
Q. What is signified and meant by using these words m
baptism ? , ,
A. Several things ; as that the ordinance is dispensed by
divine warrant ; and that the person baptized vows subjec
tion to God's authority; and that he is thereby consecrat
and bound to the faith, profession, worship, and obecae
to the Holy Trinity ; and that he will always depend upon
the favour, grace, and protection of the lather, Son, a
Q7 Is not baptism the sealing of a covenant between God
and us? A-Yes'
Q. What is here sealed and engaged on his part
A! That he will be our God, ingraft us into Christ and
entitle us to all the benefits of the new covenant, whicl
hath purchased by his blood,
544 On the Assembly's Shorter Catechism.
Q. What is here sealed and engaged on our part ?
A. That we will be the Lord's, in soul and body, in prac
tice as well as profession, to serve him, and fight for him all
the days of our lives.
Q. What is meant by that privilege of our being ingrafted
into Christ ?
A. It is for us to be cut off from the old stock of nature,
and to be united to Christ as our blessed root, from whom we
may draw sap for our growth and fruitfulness, John xv. 5.
Rom. xi. 17.
Q. Is this privilege sealed to us by baptism ? A. Yes.
Q. What are the benefits of the covenant of grace, which
are sealed to us in baptism ?
A. They are all these blessings which Christ hath pur
chased by his blood ; such as admission into the visible church,
and a right to all church-ordinances and privileges, spiritual
illumination, remission of sin, deliverance from wrath, friend
ship with God, regeneration and sanctification, the conduct
of the Spirit, fatherly protection and provision, increase of
grace and ^perseverance in it, meetness for heaven, victory
over death, and resurrection to eternal life.
Q. Doth baptism seal and apply these blessings and bene
fits equally to all who are baptized ?
A. No ; for, to those who are truly elect, or believers, it
doth seal them absolutely ; but, to those who are only such
in profession, it seals them but conditionally, that is, upon
condition they are what they profess to be.
Q. Do believers partake immediately of the benefits sealed
to them in baptism ?
A. Though their right be then sealed, yet God is a free
agent, and not tied to that moment of time, but doth confer
his grace, and make his ordinances effectual, when and how
he pleaseth.
Q, Have unbelievers any benefit by their baptism ?
A. Yes ; for by it they are outwardly separated from the
rest of the world, and from the devil and the flesh, and are
solemnly consecrated to Christ and his service ; they are be
come members of the visible church, and have a sealed right
and claim to plead the ordinances, offers, and promises of the
gospel, if they do not forfeit these by their after carriage,
Rom. ix. 4. 1 Cor. vii. 14.
Q. Doth not baptism take away original sin, and rege
nerate all those who partake of it, as Papists and others do
teach ?
Qn ft* Assembly's Shorter Catechism. 545
A» No ; for Simon Magus remained still in his unregene*
rate state after he was baptized, and the best of God's peo
ple are troubled with the inherence of original sin all their
lives.
Q. Is baptism absolutely necessary to salvation ?
A. No j for the converted thief was saved without it. It
is not the want, but the contempt of baptism, which exposeth
to damnation.
Q. "What is the necessity then of baptism ?
A. It is necessary by virtue of Christ's command, who
hatfr thought fit to appoint it, 1. As a badge of Christianity.
2. As a channel of grace. 3. As a sign for teaching us our
pollution by sin, and our remedy by Christ. 4. As a seal for
confirming a believer's right to the blessings of his covenant,
5. As a bond for engaging us to his service.
QUEST. XCV.
Q. To whom is baptism to be administered?
A. Baptism is not to be administered to any that are out
of the visible church, till they profess their faith in Christ,
and obedience to him ; but the infants of such as are mem
bers of the visible church are to be baptized.
Q. Is baptism to be administered to all persons whatso
ever ? A* No.
Q. To whom is baptism to be administered ?
A. Not to Heathens or infidels, nor to those who call them
selves Christians, if they be ignorant, or if their lives be vi
cious and scandalous.
Q. Why may not these be baptized ?
A. Because they are not to be looked upon as members of
the visible church, nor within the covenant, and so have no
right to the seals of it, Eph. ii. 12.
Q. Upon what terms may such persons be admitted to
baptism ?
A. Only upon submitting to the gospel, and their profess
ing of repentance, and of their faith in Christ, and resolu
tions of obedience to him, Acts ii* 38. Mat. iii. 6. Acts
viii. 13.
Q. Who are they that properly have a right to baptism ?
A. Those who are members of the visible church, and
their infant offspring, Acts ii. 39.
Q. What is it you call the visible church ?
A. It is a society made up of all the professors of Chris!
throughout the world, who openly embrace the true religion,
VOL. II. No. 17. 3 Z
546 On the Assembly* $ Shorter
together with their children, 1 Cor. vii. 14. Acts ii. 39,
Horn, xi, 16. Gen. xvii. 7.
Q. What are the privileges of the visible church above
the rest of the world ?
A. The visible church is entitled to God's preserving care
in the midst of dangers and enemies, to the enjoyments of a
gospel-ministry and ordinances, and to the communion of
saints, 1 Tim. iv. 10. Isa. xxxi. 5. Eph. iv. 11, 12. Mark
xvi. 15, 16. Acts ii. 3D, 42.
Q. What is it you call the invisible church ?
A. The whole body of true believers ; that is, those who
not only profess Christ outwardly, but have a real and vital
union with Christ as their head, whereby their souls are in
wardly renewed, which God only sees, and therefore called
invisible.
Q. WThat are their privileges above others ?
A. They have communion with Christ both in grace and
glory.
Q. Have infants a right to baptism?
A. Yes ; the infants of those who are believers or mem
bers of the visible church have a right to baptism, but not
others.
Q. How do you instruct their right to baptism ?
A. Because the infants of believing parents are within the
covenant, as well as the parents themselves ; so God told
Abraham in the covenant he made with him, and did there
upon establish and declare the right of his infant seed to the
initiatory seal of the covenant, Gen. xvii. 7, 10. " I will-
establish my covenant between me and thee, and thy seed after
thee in their generations, for an everlasting covenant ; to be
a God unto thee, and to thy seed after thee. And every
man-child among you shall be circumcised." Now, Abra
ham's covenant being the covenant of grace, of which Christ
is the Mediator ; and believers now being Abraham's chil
dren by faith, and heirs of the same covenant with him, which
is everlasting, and its promises and privileges the same now
as of old, though its seals be changed : Wherefore the infant
seed of believers now have the same right to baptism that Abra
ham's seed of old had to circumcision, which was the same in
substance with it. And this right of succession we find express
ly declared by the apostle Peter, Acts ii. 3S, 39. " Repent
and be baptized every one of you, for the promise is unto
you, and to your children." And hence the apostle Paul calls
the children of believers now holy, 1 Coiv vii. 14*. that is, fe-
denvlly holy, as the Jews were called a holy nation, being by
On the Assembly's Shorter Catechism. 54,7
Circumcision instated within the covenant, solemnly dedicated
to the Lord, and made visible church-members, as our in-
fants are by baptism.
Q. How doth it appear that baptism is come in the place
of circumcision ?
A. It is evident from Col. ii. 11, 12. Besides, it is plain
that both of them represent the pollution of our nature, and
the way of our purih'cation, by the shedding of Christ's
blood. (
Q. What further warrant have you from scripture of in
fant baptism ?
A. 1. Christ commanded his apostles, Mat. xxviii. 10. to
go disciple and baptize all nations, of which infants are a consi-
derablepart. There was no need to mention them there express
ly, seeing their privilege was settled for many ages before by
circumcision : Though soon after we are told that their right
continued as formerly, Acts ii. 38, 39. And indeed it were
unreasonable to think that their condition should be worse
by Christ's incarnation than it was before. 2. We are as
sured that the privilege of the Gentiles now is as large as
that of the Jews was, they being all one in Christ, Rom. iii.
29. and x. 12. Gal. iii. 14, 28. 3. We are told, Rom. xi.
that the Jews shall be grafted again into their own olive-
tree, as they were broken off. From which it is easy to in
fer, that their seed, which was broken off with them, shall
be grafted in with them as before. 4. The scripture declares
infants to be capable of the divine blessings of pardon, of the
Spirit, of faith, of grace, and of glory ; upon which account
Christ doth kindly invite and take them into his arms. See
Isa. xliv. 2. and Iv. 23. Jer. i. 5. Mat. xviii. 6. Mark x.
14, 16. Luke i. 15. And therefore the sign and seal of these
blessings must also pertain to them. 5. We read of the
apostles' baptizing whole households together, and including
the infants therein, Acts xvi. 15, 33. 1 Cor. i. 16. And in
this they followed the example of the Jews, who circumcised
all the proselytes that came over to them, and their chil
dren also. And, after the example of the apostles, it is no-
tour the ancient church did baptize the infants of the Chris
tian parents.
Q. Do not we read of the apostles teaching, and ot per
sons professing their faith, before they were baptized ?
A. Yes ; but these were only the adult or aged without
the visible church, who were first to be won to the Christian
faith before they or their children might be baptized. But
infants, who are not capable of being taught, or of professing
3Z2
548 Ou the Assembly's Shorter C
their faith, are to be deemed as parts of their parents, and to
be judged of by them till they come to the use of reason ; so
that if parents be holy, and among the blessed of the Lord,
their infant offspring are to be deemed so with them, accord
ing to Rom. xi. 16. and Isa. Ixv. 23. In the covenant made
with Abraham and his seed, of which circumcision was the
seal, and they all partook, God said not to the infants, but
to Abraham, Gen. xvii. 1. " Walk before me, and be thou
perfect."
Q. If children be admitted to baptism, why not also to
the Lord's Supper ?
A. Because it is required of all who partake of the Lord's
Supper to examine themselves, and to discern the Lord's
body : which children cannot do, not having the exercise of
reason. And, upon the same account, the children of the
Jews, who did partake of circumcision, were not admitted
to the passover ; they not being able to ask, or to be instruct
ed concerning the meaning of it, according to Exod. xii. 26.
The initiatory seal is for conveying a right, but the other is for
commemorating a benefit, which necessarily supposeth under
standing.
Q. To whom doth it pertain to present the infants of the
visible church to baptism, and to act as sponsors for them ?
A. Infants being considered as parts of their parents, and
having a right to baptism as such, it belongs properly to pa
rents to present them to God in baptism, and in their name to
consent to the covenant of grace ; and not to those who are
called god-fathers or god-mothers. It is only the parents
who have the power of their education, and who are ac
countable to God for them ; and, till they be capable to chuse
their Own way, the will of the parents only is to be taken for
theirs.
Q. Are not Christian parents bound by the strongest ties
to bring their children to God in baptism ?
A. Yes ; 1. Because they have dedicated themselves and
all they have unto the Lord. And, 2. They being the in
struments of conveying original sin to them, they are bound
injustice to repair the injury, (so far as they can), by bring
ing them to the fountain of Christ's blood for their cleansing,
and to the congregation of God's people for the help of their
prayers.
Q. Are all those in covenant with God, and entitled to hea
ven, who get this seal of it ; particularly those children who
are born of truly godly parents, that gave them up sincerely
to God in baptism ?
On Me Assembly's Shorter Catechism.
A. 1. If such children die young, before they do any thing
to disinherit themselves, we have ground to believe they are
saved. 2. These children by their birth and baptism are
entitled to many external privileges and mercies more than
others ; hence baptism is resembled to Noah's ark, by which
all Noah's family were saved from the temporal deluge as well
as himself, 1 Pet. iii. 21. 3. Children of godly parents have
a stronger claim to the blessings of the covenant than others,
seeing they can not only plead, " they are the Lord's," by
baptismal dedication, but that God is truly tt their father's
God," and they are the seed of his people, with whom the
covenant was established, and to whom the promises were
made. But, 4. They should remember, if they do not put
in their claim when they come to age, take hold of the cove
nant for themselves, and ratify their parents' deed, they for
feit their right and claim to the saving blessings of the co
venant.
Q. How should parents be affected and exercised when
they present their infants to God in baptism ?
A. They should look back to their own baptismal dedication,
transact with God in secret, both for themselves and their
infaists, and endeavour to make it sure that they are really
in covenant with God, since this is of the utmost concern,
both to them and their posterity ; for the promise runs, " I
will be your God, and the God of your seed." They should
earnestly pray for grace to enable them to give them good in
structions and a good example, that they may, like Abraham
the father of the faithful, " Command their children and their
household after them to keep the ways of the Lord," Gen.
xviii. 19.
Q. How should children improve their baptism when come
to age ?
A. 1. Children of godly parents should bless God that they
are bora of such parents, and that their claim to the covenant-
blessings is so much strengthened thereby. 2. They should
timeously ratify their baptismal covenant and their parents'
deed, by a personal transaction with God, and giving away
themselves unto the Lord : and this they should do solemnly
at the sacrament of the Lord's Supper, that so they may be
come Christians by their own consent, as well as by their
parents' dedication. 3. They should plead their baptism, as
God's seal and pledge to them of the remission of sin, through
the blood of Christ, which was then sacramcntally applied to
them. 4. They should improve their baptism as a spur to
holy living, a shield against temptation, and an incitement to
550 On the Assembly's Shorter Catechism.
courageous owning of Christ and his truths, without being
ashamed of him before men.
QUEST. XCVI.
Q. What is the Lord's Supper ?
A. The Lord's Supper is a sacrament, wherein, by giving
and receiving bread and wine, according to Christ's appoint
ment, his death is shewed forth ; and the worthy receivers
are, not after a corporal and carnal manner, but by faith,
made partakers of his body and blood, with all his benefits,
to their spiritual nourishment and growth in grace.
Q. What are the usual names given to this ordinance ?
A. It is called the Lord's supper, 1 Cor. xi. 20. It is call
ed the Lord's table, 1 Cor. x. 21. The communion, 1 Cor.
x. 1 6- Breaking of bread, Acts ii. 42. The cup of blessing,
1 Cor. x. 16. Christ's Testament, Luke xxii. 20. The
feast, 1 Cor. v. 8. The ancients usually called it the Eucha
rist ; and we commonly call it the Sacrament.
Q. Why is it called the LORD'S Supper ?
A. From the time when the LORD JESUS its Author
did institute it, which was in the same night wherein he was,
betrayed.
Q. Why did he appoint it at night ?
A. Because the passover was to be eaten at night, and
supper then was the principal meal of the family : and it may
teach us, that this feast is only for the members of Christ's
family, who dwell with him both day and night.
Q. Are we then necessarily bound to celebrate the sacra
ment at night, as was done at its first institution ?
A. No ; for the reason of doing it at night, and in a pri
vate family, doth not now subsist : This was done at first
only upon account of the passover-supper that was to be so
eaten, and in the room of which the Lord's Supper was to
succeed ; but, in numerous assemblies for worship, the night
would be highly inconvenient for it.
Q. Why did Christ appoint the supper immediately after
the passover ?
A. To shew that the one was to come in the room of the
other, and that they are both the same in substance.
Q. How doth it appear that they are the same in sub
stance ?
A. In regard the Israelites kept the lamb four days tied
to their bed-posts before it was slain ; that by its constant
bleatings they might be kept in mind of their sore bondage in
On tb* Assembly's Shorter Catechism. 551
from which God wonderfully delivered them, and
also put in mind of the sorrows and agonies which the Mes
siah was to suffer, to deliver them from sin and hell : So, in
like manner, the Lord's Supper is a standing memorial of our
salvation by the sufferings and death of Jesus Christ, our glo
rious deliverer from sin and wrath.
Q. Why did Christ appoint this ordinance the same night
in which he was betrayed ?
A. 1. That he might give a strong proof of his love to his
disciples, in providing more for their comfort than for his
own safety ; and that at a time when he saw heaven, earth,
and hell coming all in battle-array against him. 2. That we
might observe the charge he gave us about this ordinance, as
the words of a dying Jesus, who was going to do more for us
than all the world can do.
Q. Is the Lord's Supper a sacrifice, as well as a sacra
ment ?
A. No j for though the Papists have horridly corrupted
this ordinance, and turned it to the sacrifice of the mass,
whereby they disown the sufficiency of Christ's sacrifice on
the cross to take away sin, and are guilty of the vilest super
stition and idolatry j yet the Lord's Supper is no more but a
sacrament, which is of a quite different nature from a sacri
fice : A sacrament being the commemoration of a benefit
received from God ; but a sacrifice the offering of something
propitiatory to God for sin, which was done at once by Christ
upon the cross, and can never be repeated.
Q. In what posture ought we to receive the sacrament ?
A. In a table posture, such as is common at meals ; which
we find Christ and his apostles used, Mat. xxvi. 20, 26. Luke
xxii. 14. where it is said, u they sat down" at the table.
Q. Is it not more decent and reverent to use kneeling at
this time?
A. We are not to be wiser than Christ, nor to accuse the
apostles and primitive church (who used sitting) of indecency
and irreverence.
O. Who then appointed kneeling, and when came it in ?
A. It was Pope Honorius the Second, in the beginning of
the thirteenth century.
Q. Upon what pretence did he appoint kneeling ?
A. It was in consequence of the doctrine of transubstan-
tiation, which had been decreed not long before by Pope In
nocent the Third. Then it was judged proper to kneel for
worshipping the sacramental bread, which they believed i
be tnrnt-d into Christ's real body.
552 On the Assembly's Shorter
Q. Should any Protestant symbolize with Papists and
laters in their errors and superstitions ? A. No.
Q. What are the elements or visible signs appointed in
the Lord's Supper ? A. Bread and wine.
Q. How are these to be disposed of ?
A. After consecration, the bread is to be broken, given,
and eaten ; and the wine bein^poured forth, is to be given,
and drunk.
Q. Why are both these signs appointed ?
A. The more to confirm our faith, and give us the more
distinct representation of Christ's death and sufferings, and to
shew us the plentiful redemption and rich supplies we have
in a crucified Christ for our perishing souls.
Q. May we make use of wafers instead of bread, as the
Papists do ?
A. No ; for then we should not have a fit sign of spiritual
nourishment, nor any breaking of bread, according to Christ's
institution.
Q. What is signified by the bread here ?
A. Jesus Christ the bread of life, who is given for the life
and nourishment of our souls.
Q, What is signified by the wine ?
A. Christ's precious blood, with all the rich blessings and
refreshing comforts proceeding from it to us ; such as, deli-
verance from wrath, pardon of sin, peace with God and con
science, access to God in duty, strength and increase of grace,
intimation of God's love, and sweet views of Immanuel's land.
Q. What is signified by the breaking of the bread, and the
pouring forth of the wine ?
A. All the sorrows and sufferings of Christ for us, and par
ticularly the breaking and wounding of his body on the cross,
and the shedding of his blood for our sins.
Q. What is signified by giving the bread and wine to the
communicants ?
A. It signifies God's giving a whole crucified Christ^ with
all his offices and benefits, to believing partakers.
Q. What is signified by communicants receiving the bread
and wine ?
A. It signifies their stretching forth faith's hand to re-
ceive a whole Christ, according to the gospel offer, and that
with close and particular application to their soul's necessi
ties.
O. Have the people a right to the cup, as well as to the
bread ?
A. Yes j and none may deprive them of it, seeing Christ
On the Assembly's Shorter Calechisni. 553
appointed a full feast and complete nourishment to his people^
and said to the first communicants, " Drink ye all of it,"
Mat. xxvi. 27.
Q. How should we be affected and employed, when behold-
ing and receiving the bread broken, and wine poured forth ?
A, Wre should contemplate a broken and bleeding Saviour,
with contrite and broken hearts for our sins^ that pierced
him : Our hearts should be warmed with love and gratitude
to him that loved us in such a manner, as to give himself to
be a propitiation for our sins : We should lodge our souls m
his wounds, as our only refuge from the avenger of blood,
and plead Christ's blood and merits for all that we want from
°Q. What is the chief end of this institution, first men-
tioned in the answer ?
A. It is to shew forth Christ's death ; according to 1 tor.
re we to shew forth Christ's death in this ordi-
na A6 By recalling it into our minds with admiration, giving
thanks to God for suck a sacrifice, and pleaduig it with him
a? we are not ashamed of his cro*, but do glory
iaQ. Why will Christ have us to shew forth his death iu
this manner > thankfu,ness for it, and that we do be-
"wlo t "fb the
" Severs, who are fit to receive and .*, •£
erce and love in the
are worthy in a legal sense of any
S^
se who have weak faith and many fears, be
tS^-1
OL'. II. No. 17. 4 A
On the Assembly's Shorter Catechism.
whom he invites, and are those who have a right to the chil
dren's bread ; besides, this ordinance is appointed as a means
of our spiritual strength and growth in grace.
Q. But, may not these weak and doubting souls keep back
till they arrive at comfort and strength ?
A. No ; for strength and comfort are attained in the way
of believing, and using the means which God hath appointed
for that end ; and we have no ground to expect tkem while
we neglect this ordinance, which is one of these means.
Q. What advantage do worthy receivers reap by this or
dinance ?
A. They are made partakers of Christ's body and blood,
with all his benefits.
Q. How are worthy receivers made partakers of Christ's
body and blood ?
A. Not corporally, but spiritually.
Q. How do they partake of these spiritually in the sacra
ment ?
A. When they get their title secured to the benefits or
fruits of Christ's broken body and shed blood, as by sasine or
infeftment ; or when their souls do actually share of these be
nefits here in part.
Q. What are these benefits or fruits of Christ's body and
blood which worthy receivers partake of ?
A. They are pardon of sin, deliverance from wrath, the
subduing of sin, the strengthening of grace, curing of heart-
plagues, resolving of doubts, loosing of bands, sweet views
of God's love, and of eternal glory, and the like.
Q. Are we not made partakers of Christ's body and blood
in a corrupt and carnal manner in the sacrament ?
A. No.
Q. What is meant by these words in the answer ?
A. That there is no transubstantiation or turning of the
bread and wine in the sacrament, into the very body and blood
of Christ, as the Papists do maintain.
Q. Is not Christ really present in the sacrament ?
A. Yes ; he is spiritually present by his Spirit and grace,
but not present in a bodily manner.
Q. Do the elements remain still bread and wine after the
consecration ?
A. Yes ; for our reason and senses do plainly testify them
to be so, and Christ and his apostles do expressly call them
so. The Apostle Paul, speaking of the bread, doth three
times over call it bread after consecration ; and Christ calls
On the Assembly's Shorter Catechism. $55
the cup, when distributing it, the fruit of the vine. See
1 Cor. xi. 26, 27, 28. and Mat. xxvi. 29.
Q. What is the meaning, then, of these words of Christ,
** Take, eat ; this is my body broken for you ?"
A. The plain and obvious meaning is, that the broken bread
doth signify and represent Christ's body, as it was to be bro
ken and wounded for us. In like manner, Christ said, " This
cup is the New Testament ;" not that he meant the very cup
was turned into the New Testament, but only that it was a
sign and seal of the New Testament and its blessings.
Q. Must not Christ's body continue in heaven until the re-
surrection of all things, at his second coming ?
A. Yes; the Apostle Peter saith so, Acts iii. 21. Nay,
Jesus Christ himself said, " Now I am no more in the world,"
John xvii. 11.
Q. Can a true human body be in heaven, and on earth, and
in many thousand places of the earth, at the same time ?
A. No.
Q. Is it consistent with the glorified state of Christ's body,
to have it still liable to sufferings and contempt ? A. No.
Q. Would it not be liable to these, if tcansubstantiation was
true?
A. Yes ; for so it might still be pierced, nay, torn in pieces,
or burnt : It might be eaten by wicked men, nay, by beasts,
and thrown out to the dunghill ; which is absurd to imagine
concerning the glorified body of the Son of God.
Q. Seeing such absurdities would follow, ought not we to
understand Christ's words, " This is my body," in a figura
tive sense ?
A. Yes ; especially seeing our Lord frequently used this
way of speaking to his disciples, calling himself bread, a door,
a way, a vine, &c. and particularly concerning the sacraments,
saying of circumcision, " This is my covenant j" and of the
lamb, " It is the Z,ordV passover," Gen. xvii. 10. Exod. xii.
11. And we see how expressly the Holy Ghost saith of be-
lievers, 1 Cor. xii. 27. " Ye are the body of Christ." Yet
all agree to take these words figuratively ; and why not also
Christ's words, " This is my body ?"
Q. Seeing believers are not partakers of Christ's body and
blood in the sacrament in a corporal manner, how is it they
do partake of him ?
A They are partakers of Christ by faith in the sacrament,
when the fruits and benefits of Christ's death are applied by
faith unto their souls, by which they get spiritual nourishment
4A2
656 On the Assembly's Shorter
and growth in grace, Heb. iii. 14. 1 Cor. x. 16. John vi. 35,
47, 58, 63.
Q. How is faith to be exercised in communicating ?
A. Many ways: 1. In discerning a crucified Christ and
his benefits under the elements, and looking to him for heal
ing and salvation. 2, In fleeing into the clefts of his wounds
for protection from wrath. 3. In embracing Christ in all his
offices, and with all his benefits, as he is offered to us in the
giving of the bread and wine. 4. In being firmly persuaded
of the truth of the gospel-revelation, and of the promise of
salvation by the blood and merits of Jesus Christ. 5. In ap
plying the virtue and efficacy of the blood and merits of Christ
tp ourselves, for silencing conscience, renewing the soul, sub
duing of sin, and for quickening and strengthening of grace.
6. In pleading his blood with God for pardon and acceptance,
for sanctification and glorification. *'• In yielding up our
selves, both soul and body, to Jesus Christ, to be taught by
his Spirit, governed by his laws, and saved by his blood.
Q. Do believers get spiritual nourishment and growth in
grace by exercising faith in partaking in the foresaid manner ?
A. Yes.
Q. How may we know if we receive spiritual nourishment
and growth in grace, in and by the sacrament ?
A. We may know it by these marks : 1. If we have a bet
ter taste and relish of spiritual things than we had before.
2. If we draw virtue from Christ's death for crucifying of
sin, which hinders our strength and growth. 3. If we be
more rooted and established in grace, confirmed in our faith,
and increased in humility and spiritual-mindedness. 4. If
we abound more in prayer, and in the fruits of holiness, and
in the duties which we owe both to God and man.
QUEST. XCVII.
Q.. What is required to the worthy receiving of the Lord's
Supper ?
• A. It is required of them that would worthily partake of
the Lord's supper, that they examine themselves of their
knowledge to discern the Lord's body, of their faith to feed
upon him, of their repentance, love, and new obedience ; lest,
coming unworthily, they eat and drink judgement to them
selves.
Q. Can unbelievers, while remaining so, be worthy par
takers?
On the Assembly's Shorter Catechism. 557
A. No ; for they, not being in covenant with God through
Christ, have no right to this confirming seal of the covenant.
Q. Is this an ordinance appointed for conversion ?
A. No ?
Q. Is it not dangerous to come to it unworthily ?
A. Yes.
Q. How shall we prevent that danger ?
A. By seeking after both habitual and actual preparation
for it ; that is, by labouring both to be in a state of grace,
and to have grace drawn forth into exercise.
Q. How shall we attain to this preparation ?
A. By examining ourselves, 1 Cor. xi. 28.
Q. What is it for a man to examine himself in this case ?
A. It is for a man to retire from the world, and to pose
his own heart with certain questions concerning his qualifi
cations for the Lord's table, and to urge his heart to make
plain answers.
Q. What are the things we should examine ourselves about,
in order to our partaking of the Lord's Supper ?
A. The answer mentions five special things which we are
to examine ourselves about, namely, our knowledge, faith,
repentance, love, and new obedience.
Q. For what end must we have knowledge ?
A. That we may be able to discern the Lord's body in the
sacrament.
Q. What is it to discern the Lord's body in the sacrament ?
A. It is to distinguish rightly between the outward signs,
and the spiritual things signified ; and to have a due uptaking
of the value and excellency of the body and blood of Christ,
and the blessings thereby purchased ; and also to discern the
greatness of our Lord's sufferings, so as to be duly affected
with his love manifested therein, and grieved for our sins,
that were the procuring cause of them.
Q. What are we to examine about our knowledge?
A. Two things; 1. If it be competent in its measure ; 2.
If it be saving in its quality.
Q. What is that competent measure of knowledge needful
for worthy partaking ?
A. We must have the knowledge, 1. Of God in the unity
of his essence and trinity of persons. 2. Of man in his estate
both before and since the fall. 3. Of Christ the Mediator,
in his two natures and three offices. 4. Of the covenant ot
grace, and ,of the way of our justification by faith in the
Surety's righteousness. 5. Of the seals of this covenant, and
particularly of the holy supper, and the drsign cf it.
558 On the Assembly's Shorter Catechism.
Q, How may we discern if our knowledge be saving in its
quality ?
A. We may reckon it is so, 1. If it be humbling, and
cause us to mourn for sin, Zech. xii. 10. 2. If it take us
off from self, and lead to Christ and his righteousness as the
only ground of our hope, Phil. iii. 8, 9. 3. If it influence
both heart and lite, and make us breathe after conformity to
Christ our Head, 2 Cor. iii. 18.
Q. What is the use of faith in the Lord's Supper ?
A. To feed upon a crucified Christ, or to apply the fruits
and benefits of his death unto our souls. See more of its
usefulness before, page 556.
Q. What is implied in faith's feeding on Christ in the sa
crament ?
A. It imports the soul's hungering and thirsting after
Christ, and embracing of him by faith : Also it imports the
soul's union with Christ, and partaking of the benefits of his
death ; its having great satisfaction in him, and deriving life,
strength, and growth from him. ,
Q. How may we know if our faith be true and saving ?
A. We may judge it so, if it soften and purify the heart,
if it make Christ precious to us, if it work by love, if it
carry us above the world, and make us fruitful in good works.
Q. What is the use of repentance in partaking of the
Lord's Supper ?
A. That, in renewing covenant with God, we may be sorry
for former breaches and backslidings : That, in looking upon
a bleeding Saviour, we may mourn for our sins, which brought
all these sufferings upon him : That we may receive a broken
Christ into broken hearts, and firmly resolve in his strength,
that we will not pierce* him any more.
Q. How may we know if our repentance be true ?
A. It is so, if our sense of sin drive us to Christ the only
remedy ; if our grief for sin be universal, for the corruption of
our nature, as well as the outbreakings of our life ; • if we sin
cerely desire deliverance from all sin and corruption, study
\miversal holiness, endeavour to avoid all known sins, and to
perform all known duties both to God and our neighbour.
Q. Why is love so needful at the Lord's table ?
A. Because it is a love-feast, wherein we have the greatest
discovery of God's love to sinners ever given, which re
quires suitable returns of love from us, namely, love to God
and Christ, and to his people, and to our very enemies.
Q. How may we know if our love to God and Jesus Christ
be true ?
On the Assembly's Shorter Catechism. 559
A. We may judge it so, if we love God above all things ;
if we keep his commands, if we be afraid to offend him, if
we be tender of his honour, if we rejoice in the success of
his gospel, if we mourn under his absence, long for his pre
sence, and desire to be like him.
Q. Is not every worthy communicant resolved in Christ's
strength to perform new obedience, by forsaking all sin, and
following the Lamb whithersoever he goeth ? A. Yes.
Q. Is not self-examination with respect to all these things
very useful before partaking ?
A. Yes ; for it serves to discover how it is with us, to
humble us for defects, and to excite us to go to the fulness
that is in Christ, for the supply of all our wants.
Q. Is it not most dangerous to neglect self-examination
before communicating ?
A. Yes ; for the answer saith, u AH must examine them
selves, lest, coming unworthily, they eat and drink judgement
to themselves."
Q. Is not self-examination to be joined with earnest prayer ?
A. Yes.
Q. What should we pray for before we come to the Lord's
table ?
A. That God would prepare our souls for so near an ap
proach to God ; that he would quicken all the sacramental
graces, and bring them to a lively exercise in us ; and that he
would save us from coming unworthily to his holy table.
Q. Who are those that come unworthily to the Lord's table ?
A. Those who are ignorant or graceless, and they who
live in any known sin, or come without reconciliation to God
and their neighbour : Also they who neglect to prepare them
selves by self-examination, and prayer for exciting of grace
before they come.
Q. What is the sin of those who come unworthily ?
A. They are guilty of the body and blood of the Lord, be
ing accessory to the Jews' sin who crucified him, by their
harbouring the murderer sin, 1 Cor. xi. 27.
Q. What is the danger of those who come unworthily ?
A. They eat and drink judgement to themselves, 1 Cor.
ix. 29, 30.
Q. What judgements were inflicted on the unworthy com
municants at Corinth ?
A. Sickness and death, 1 Cor. xi. 30.
Q. Is this sin pardonable upon repentance ?
A. Yes; the blood of Jesus Christ cleanseth us from all sin.
Q. May those who want assurance come to the Lord's table :
560 On the Assembly's Shorter Catechism*
A. Yes ; if they have a sense of their need of Christ, smd
earnest desires to be found in him $ for this sacrament is a
means for strengthening weak grace, and obtaining the evi
dences of God's love to doubting souls.
Q. What shall those do, who, after all their endeavours,
cannot get their hearts brought to any suitable frame for ap-
proafching to God in this ordinance ?
A. They ought to bewail their case before the Lord, and
yet, in obedience to his command, they should come to put
honour upon their dying Saviour, who has appointed this or
dinance as a means for bringing such exercised souls into a
right frame. It is our best course, even in our worst cases,
to lay ourselves in God's road, who has promised to meet
such as remember him in his ways, and doth man)' times sur
prise his people with supplies of life, when he sees them strug
gling with their deadness in the use of appointed means.
QUEST. XCVIII.
(J. What is prayer ?
A. Prayer is an offering up of our desires to God, for
things agreeable to his will, in the name of Christ, with con
fession of our sins, and thankful acknowledgement of his
mercies.
Q. What are the parts of prayer mentioned in this answer ?
A. They are three ; petition, confession, and thanksgiving.
Q. What are our petitions to God called in the answer ?
A. They are called an offering up of our desires to God.
Q. Doth God account the offering up of the words of the
mouth, as petitions or prayers to him ?
A. No, without the desires of the heart : Though he
will accept of the desires of the heart, if sincere, without the
ivords of the mouth, as in the cases of Moses and Hannah,
Exod. xiv. 15. 1 Sam. i. 13.
Q. Are we not to make use of our voice and words in ut
tering our desires to God ?
A. Yes ; when the circumstances of the time and place
allow it ; for these are proper and needful to prevent wan
dering, to increase fervency, and to glorify God with the
outward man, Psal. v. 3. and Iv. 17. and Ixix. 3.
Q. If some, as they allege, cannot pray in such proper
words as others, may they omit prayer ?
A. No ; for God looks chiefly to the heart, and its de
sires 5 and he accepts them when sincere, though the words
On the Assembly's Shorter Catechism. . 661
be not so proper or exact. Hence the Psalmist encouraged
himself in his distress, Psal. xxxviii. 9. "Lord, all my
desire is before thee, and my groaning is not hid from thee."
Q. To whom are we to offer up our desires in prayer ?
A. To God only, PsaL 1. 15. and kii. 8. Mat. vi. 10. and
vi. 9.
Q. May we pray to any of the Three Persons of the God
head ?
A. Yes ; for in scripture we find prayer directed, some
times to the Father, John xvi. 23. Eph. iii. 14. j sometimes
to the Son, Mat. viii. 2. Acts vii. 59. 1 Cor. i. 2. ; sometimes
to the Holy Ghost, 2 Cor. xiii. 14. Yet so as, when any one
of the three is named, the other two are understood as includ
ed, they being all three but one and the same God.
Q. Why must we pray to God only ?
A. Because so we are commanded, and it is God only that
searches our hearts, that knows our cases, and can help us in
straits, Mat. iv. 10. Psal. xxxiv. 15, 17. 2 Kings vi. 26, 27. ;
and hence he styles himself, The God hearing prayers, Psal.
Ixv. 2.
Q. May we not pray to saints or angels, or to the Virgin
Mary ?
A. No ; for in all the scriptures there is neither command,
promise, or example for it ; nay, we are forbidden to do it,
for it is idolatry. The saints know not our cases, and they
are cursed who trust in man ; see Mat. iv. 10. Isa. xlii. 8.
Exod. xx. 3. Gal. ii. 18. Rev. xix. 10. Isa. Ixiii. 16. Jer.
xvii. 5.
O. May we not pray to the saints in heaven, as well as
appfy to the saints on earth to pray for us ?
A. We do not pray to saints here with religious honour,
but only ask their charitable assistance while we have access
to converse with them here below, which we are warranted
to do, 2 Thess. iii. 1. James v. 14, 16. But the saints in
heaven are "ignorant of us," Isa. Ixiii. 16.
Q. Can we in prayer make known to God that which he
knew not before ?
A No ; for he understands our thoughts atar ott, 1
cxxxix. 2, 4. But yet he thinks fit to enjoin us thus t
make known our requests to him, as the means by vvnicli we
are to receive the good things promised, Phil. iv. G. 1
15. Joel ii. 32. Rom. x. 12.
Q. Can prayer merit any thing from God ?
A. No ; for in prayer we come as needy beggar, t
mercy only by mere favour.
VOL. II. No. 17.
502 O^ the Assembly's Sliorter Catechism.
Q. If God hath decreed to give us what we need, what
need have we to pray for it ?
A. Because God hath commanded us, and he hath decreed
to bestow blessings in the way of prayer.
Q. Is not prayer our privilege as well as our duty ?
A. Yes ; and a great privilege it is, for such poor beg
gars to be admitted in a familiar manner to open our cases to
so great a King, in whose presence the angels cover their
faces.
Q. For what things may we offer up our desires ta God ?
A. Not for things unlawful, but for things which are agree
able to God's will, 1 John v. 14.
Q. What do you mean by the will of God, which is to be
the rule of our prayers ?
A. Not his secret will, which is unknown to «s^ but his
revealed will, which is contained in his word.
Q. What are those things agreeable to God's revealed will,
which we are to pray for ?
A. They are good things, both spiritual and temporal, that
we stand in need of, and which he hath promised to us in his
covenant.
Q. What are those spiritual things which we should pray
for ?
A. They are such as an interest in Christ, pardon of sin^
supplies of grace, deliverance from sin and wrath, and eter
nal life.
Q. May we pray for the good things of this life ?
A. Yes, but not principally, or in the first place.
Q. What things are we to seek in the first place ?
A. Spiritual things, particularly Jesus Christ and his grace.
Q. Ought not spiritual things and temporal things be asked
in a different way ?
Ao Yes ; for the one we are to pray absolutely; and for
the other conditionally and with submission to God's will,
O. What is the condition upon which we are to pray for
temporal good things ?
A. It is upon condition that God see it fit for his own
glory and our good to grant them to us, 2 Sam. x. 12. and
xv. 25, 26. Mat. viii. 2.
Q. Ought we to seek for temporal mercies with the same
fervency as for spiritual ? A. No.
Q. Should we pray for all sorts of spiritual mercies in the
same way ?
A. No 5 for we should pray absolutely for those that are-
On the Assembly's Shorter Catechism 56J
s&solutely necessary for us, such as Christ, faith, remissiou
of sin, perseverance, &c. But for things which are not ab
solutely needful to salvation, such as the highest degrees of
grace, spiritual gifts, and comforts, deliverance from tempta
tions, &c. these we should pray for conditionally, and with
submission to the will of God.
Q. Why may we pray absolutely for God and his grace ?
A. Because they are absolutely promised, and we are sure
they are for God's glory and our real good, seeing without
them we cannot serve God here, nor enjoy him hereafter.
Q. Ought we to pray for all sorts of persons ?
A. Yes ; as for kings, for magistrates, and ministers, for
all saints, for the afflicted, for the unconverted, for our rela
tions and friends, and even our enemies, 1 Tim. ii. 1, 2.
Eph. vi. 18, 19. Mat. v. 44. Psal. Ixxii. 19. and Ixvi. 2,
3,4,
Q. Are there not some persons excepted, for whom we
must not pray ?
A. Yes ; we may not pray for them that have committed
the sin against the Holy Ghost, nor for the dead, nor for the
damned in hell, 1 John v. 16.
Q. What if we should ask any thing disagreeable to the
will of God ?
A. In that case, we must not expect to receive if, James
bi. 3.
Q. Is it enough that the matter of our prayer be right, to-
wit, that they be for things agreeable to God's will ?
A. No ; for the manner of our prayers must be so too.
Q. May we go to God without a Mediator ?
A. No ; for we are guilty, and obnoxious to his justice, an4
so can no more approach to God, than stubble to a consum
ing fire.
Q. Who is the Mediator between God and man ?
A. The man Christ Jesus, and beside him there is none
else, 1 Tim. ii. 5.
Q. In whose name must we offer up our desires to Ood
A. Only in the name of Christ, the one Mediator, John
xiv. 13, 14. and xvi. 23,
Q. What do you mean by praying in the nasne
Is it only to use his name in our prayers ?
A There is more in it ; for it imports our pleading tj
merits of Christ, the purchaser of every thing we want, a
depending thereupon as the only ground of our acceptance a
audience with God, Eph. iii. J2.
564 . On the Assembly's Shorter Catechism,
Q. Is Christ that angel mentioned, Rev. viiif 3, 4. with
the golden censer, that offers up our prayers before the
throne of God? A. Yes.
Q. What is that incense he is said to mix with the prayers
of the saints ?
A. It is the merits of his obedience and suffering, or his
perfect righteousness.
Q. What need is there for mixing this incense with our
prayers ?
A. To perfume them, and take away the ill savour of the
imperfections and defilements which cleave to our best duties.
Q. May we not in prayer make use of the name of saints
or angels as our intercessors with God ?
A. No ; for this would be highly injurious to the Lord
Jesus Christ, who is the alone Intercessor, and Advocate with
the Father for us, 1 Tim. ii. 5. Heb. vii. 25. 1 John ii. 1.
Q. Besides praying in Christ's name, is there any thing
more required in the manner of our prayers, that they be ac
ceptable to God ?
A. Yes ; they must be offered up with humility, sinceri
ty, faith, fervency, and perseverance, Psal. x. 17. Jer. xxix.
13. Heb. x. 22. James i. 6. James v. 16. Luke xviii. 1.
Q. When we are bid " pray without ceasing," IThes. v. 17.
must we do no other work but pray ?
A. The meaning is, that we should continue in prayer
without wearying, keep up stated times, and embrace all
proper occasions for prayer, and study to keep the heart al
ways in a praying frame.
Q. Must we omit prayer, when we do not find our hearts
in a good frame for it ?
A. No ; we must go and make our complaint to God, who
can help us, and not cease praying till we find ourselves in a
better frame.
Q. If the desired mercy do not soon come, may we then
give over ?
A. No ; we must continue instant in prayer, and not faint,
Rom. xii. 12. Luke xviii. 1.
Q. Can we of ourselves pray in this acceptable manner to
God?
A, No ; and therefore we must have the Spirit of God to
help our infirmities, Rom. viii. 26, 27 ; and hence he is called
the " Spirit of supplication," Zech. xii. 10.
Q. How doth the Spirt of God help us in prayer?
A. He both raises suitable affections in us for prayer, and
directs us to suitable matter and arguments in prayer, be-
On the Assembly's Shorter Catechism. 565
cause we know not what we should pray for, as we ought,
from. viii. 26.
Q. Is it not thus that the Spirit makes intercession in us ?
» Yes
Q! Are all prayers, offered up to God, accepted and an
swered ?
A. No ; for the prayers of the wicked are an abomination
to the Lord, Prov. xv. 8.
Q. How cometh it that the prayers of many are not re
garded ? ,
A. Because they regard iniquity in their hearts, such as
unbelief pride, covetousness, malice, or unmercifulness to
the poor ; for each of which God threatens to shut out our
prayers, Psal. Ixvi. 18. James i. 7. Psal. cxxxviii. 6. Isa.
Ivii. 17. Mat. v. 24. and vi. 15. Prov.xxi. 13.
Q. Doth not God sometimes delay long to hear the pray
ers of j£^5££ to chasten and hnmWe them for their
' try' their faith and patience, to quicken them to more
2 ^'Ho^roay we know that our prayers are accepted of
find when yet we receive no answer to them i
A lUs a good sign of acceptance, when we are helped
stilt to w t upon GodS in the way of duty, to get our hearts
en araedln prayer; or when we ue inclined to justify God,
^d bTame oLelve's for the cause of his «lenee, Isa. vn,. 17.
PS ^^'Si'h- PeopU,s prayers,
irt of prayer mentioned in the
A Confession of our sins.
'* Ought not our petitions for pardon and mercy to t
0A ™nth humble confession ot sin .
acceptable and succes
t
566 On the Assembly's Shorter Catechism.
the several aggravations of them, and their deserving at God's
hand.
O. In what manner ought we to confess our sins to the
Lord ?
A. We should confess our sins humbly, freely, fully, and
in a most penitent manner, with grief for them, hatred of them,
and strong resolutions against them, in the strength of Jesus
Christ.
Q. Must we not forsake our sins as well as confess them ?
A. Yes ; for it is only those who do so that shall find
mercy, according to Prov. xxviii. 13.
Q. What is the third part of prayer mentioned in the an-
swer ?
A. Thankful acknowledgement of God's mercies to us.
Q. Is thanksgiving to be always joined with our petitions
and supplications to God ? ,
A. Yes ; for God requires and expects it, and it is most
pleasing unto him, Phil. iv. 6. Luke xvii. 17. Ps. Ixix, 31.
Q. What are the mercies we ought to acknowledge and
give thanks for ?
A. All the spiritual and temporal mercies which we pre
sently enjoy ; and the eternal mercies which we hope for,
and have promised unto us.
Q. Which is the greatest mercy that we have to acknow
ledge ?
A. Jesus Christ is the mercy of mercies, and the unspeak-.
able gift of God to a perishing world, for which we should
offer thanks to God, both now, and thr6ugh all eternity,
Lukei. 72.2 Cor. ix. 15.
Q. Is not this thankfulness for mercies a special way of
glorifying God ?
A. Yes, for God hath said, u Whoso offereth praise, glori-
fieth me," Psal. 1. 23.
Q. How should we acknowledge our mercies, so as to glo
rify God ?.
A. We should acknowledge them thankfully and with' ad
miration, affectionately and with delight in the Author, hum
bly and with self- abhorrence, obediently and with fruitful
lives, fiducially and with encouragement to ask for more,
Ps. ciii. 1, 2, &c. Ps. cxvi. 1, 2, 9, 12. Gen. xxxii. 10, 11.
Psal iv. 1, 3. 2 Cor. i. 10. Psal. Ixvii. 5, 6.
Q. Ought we not to bewail it, that we are go negligent
and backward in this duty of thankfulness for mercies re~
ceiv-ed ? A. Yes.
On the Assembles Shorter Catechism. 567
QUEST. XCIX.
Q, What rule hath God given for our direction in pray
er ?
A. The whole word of God is of use to direct us in prayer,
but the special rule of direction is that form of prayer, which
Christ taught his disciples, commonly called, " The Lord's
JPrayer."
Q. Why do men need rules and directions in prayer ?
A. Because of ourselves we know not what to pray for
as we ought, nor how to pray for it aright when we know it ;
but are ready to mistake either as to the matter or manner of
our prayers.
Q. When do men mistake in the matter of prayer ?
A. When they ask things not good in themselves, or not
proper for ttyem ; so the disciples did mistake, when they
would have called for fire against the Samaritans, Lukeix. 54.
Q. When do men mistake in the manner of prayer ?
A. When they pray for mercies in a formal way, or for
carnal ends, so as to make provision for their lusts, Isa. Ixiv. 7.
James iv. 3.
Q. What helps hath God furnished us with for prayer ?
A. He hath given us both a general and special directory
for it.
Q. Wliat is tlie general directory which God hath given
us for prayer ?
A. The whole word of God, which is of great use to direct
us, both as to the matter and manner of prayer.
Q. How is the word of God useful to direct us in the mat-
ter of prayer ?
A. The word doth furnish us with matter for preface, for
confession, for petition, and for thanksgiving in prayer.
Q. What matter doth the word furnish us with for the pre
face of prayer ?
A. It affords us the most noble and lofty descriptions of
God, with his titles and attributes, which are proper in our
addresses to him, such as those in Exod. xv. 11. and xxxiv.
6, 7. Neh. ix. 6. Job ix. 4. and xi. 7. and xl. 9. Psal. Ixxxiii.
18. and Ixxxiv. 8, 10. and Ixxxix. 6, 8. and xc. 2. and cii.
25, 26, 27. and civ. 1, 2, 24. and cxxxix. 7, 8, 9, 10. and
cxlv. 3, 8, 9, 14-, 17. Isa. xxviii. 29. and xl. 12, 15, 17, 22,
28. and Iv. 9. Jer. xvii. 10. and xxxi. 35. Mai. iii. 6. T)ar ,
ii. 34, 35. 1 Tim. i. 17. Rev. iv. G, 11.
568 On the Assembly's Shorter Catechism.
Q. What matter doth God's word furnish us with for the
confession of sin ?
A. It doth set before us many examples of religious per-
sons humbling themse ves before God for their sine, and con
fessing their original sin and corruption, the blindness of their
minds, the stubbornness of their wills, the carnality of their
affections, their sins of omission and commission, and the ma-
nifold aggravations of their sins ; as in Ezra ix. 6, 13, 15.
Neh. ix. 32, 33, 31, &c. Job vii. 20. and ix. 3, 20. and xv.
14, 15, &c. and xl. 4. and xlii. 5, 6. Psal. xiv. 3. and xix. 12.
and xxxviii. 4, 18* and xl. 12. and li. 3, 4, 5, &c. and Ixxiii.
22. Psal. cxix. ult. and cxxx. 3, 4, &c. Isa. i. 6. and vi. 5.
Jer. v. 3. and ix. 1. and xvii. 9. and xxxi. 18. Lam. iii. 39,
40, &c. Dan. iv. 5, 6, &c. Luke xv. 18, 19, 21. Rom. vii.
14, 15, &c. and viii. ?. Eph. xxi. 2, 3, &c. and iv. 18.
Q. What matter doth the word afford us for thanksgiving?
A. It doth set before us the examples of God's people, who
blessed and praised him for his goodness to them in creation
and providence ; in allowing them the comforts of life, peace,
and tranquillity, success in their callings, sanctified afflictions,
recovery from sickness, the accomplishment of promises, and
especially for Jesus Christ, and all manner of spiritual bless
ings in him, Psal. viii. 3, 4. and Ixv. 9, 10. and cxxxix. 14.
and civ. 27, 28, &c. and iii. 5. and Ixviii. 19. Deut. viii. 10.
Gen. xxxii. 10. Isa. xxxviii. 10, 17. Psal. cxix. 67. 1 Kings
viii. 56. Luke i. 68, 69, &c. Eph. i. 3. 2 Cor. ix. 15. Isa.
Ixiii. 7. Psal. ciii. 1, 2, 3, &c. Rev. i. 5, 6. 1 John iv. 10.
Q. What matter doth tlie word afford for petitions and
requests ?
A. The scriptures abound with many excellent precepts and
precious promises, every one of which we may turn into pray
ers or requests, begging of God that he would give us grace to
obey the precepts, and grace to enable us to plead and wait
for the accomplishment of the promises. Besides, we have
recorded many examples of saints petitioning for pardon of
ain, reconciliation with God, the divine blessing, the evidences
of God's love, and peace of conscience ; for renovation of
heart, saving illumination, holy fear, faith, and increase of all
grace ; for preservation from sin and error, wisdom to improve
time, and prepare for death ; as in Psal. li. 1, 2, 3, 7, 9. and
cxliii. 2. Hos. xiv. 2. Luke xviii. 13. Jer. xvii. 14. Psal.
Ixvii. 1, 6. and cvi. 4, 5. and xxxv. 3. Psal. li. 8, 10, 11, 12.
Rom. xv. 13. Psal. cxix. 1 8, 29, 33, 37, 80, 132, 133. Job
xxxiv. 32. 1 Thess. v. 23, 24. Psal. xxvii. 1 1 : and Ixxxvi. 1 1 .
On the Assembly's Shorter Catechism. 569
Luke xvii. 5. Psal. xix. 12, 13. and xxxix. 4, 5. and xc. 12. ;
all which may be useful to direct us in prayer.
Q. Do we not find the scripture saints making use of ar
guments with God in prayer for obtaining their requests ?
A. Yes, very many, taken from the mercy of God's nature,
the glory of his name, his promises, faithfulness, power, and
from the merit and righteousness of his Son Jesus Christ,
Psal. Ixxxvi. 5, 15. and Ixxix. 8, 9. Josh. vii. 9. Numb. xiv.
17, 18, 19. Psal. cxix. 49. and Ixxiv. 20. Neh. i. 5. Mat.
viii. 2. Isa. Ixiv. 6. Jer. xxiii. 6. Dan. ix. 17, 18, 19.; which
are recorded for our instruction and imitation.
Q. If the word doth shew us the matter of prayer so fully,
then what need have we of the Spirit of grace and sapplica-
tion, which God promiseth to pour out upon his people ?
A. It is the Spirit's office to take of the things of Christ,
and shew them unto us, John xvi. 15. He teaches us all
things, and brings all things to our remembrance, John xiv. 16»
Q. Doth the scripture give us direction also as to the man
ner of prayer ?
A. Yes ; it directs us to draw near to God with sincerity,
humility, fervency, constancy, and faith in the merits of Jesus
Christ, Heb. x. 22. Psal. x. 17. James v. 16. and i. 6. John
xvi. 23. Luke xviii. 1.
Q. What is the special rule of direction in prayer, men-
tioned in the answer ?
A. That form of prayer which Christ taught his disciples,
commonly called the Lord's prayer* This we have recorded
in Mat. vi. 9. to 14. " After this manner therefore pray ye :
Our Father which art in heaven, hallowed be thy name," &c.
Q. Why is that prayer called the Lord's prayer ? is it be
cause he used it himself ?
A. No, the Lord Jesus could not use it, for he had no sin
to seek forgiveness of, as in the fifth petition ; but it is called
his prayer,"because he taught it to his disciples, that they
might make use of it.
Q. What was Christ's design in teaching them this prayer?
A. He designed to teach his disciples (who were then but
private persons) suitably to their weak infant state, when
they had little of the Spirit, and little knowledge of the gos
pel-mystery ; for he but gradually revealed himself to them :
and therefore, in the mean time, he gives them a short, plain,
and easy form of the words, that might comprehend the heads
or chief things they had to ask of God, and from which they
might draw materials for prayer. Likewise, he taught them
by it to ask for things relating to God's glorv before thing*
VOL. II. No. 18. 4C
570 On the Assembly's Shorter Catechism.
relating ta themselves, and to prefer spiritual mercies before
temporal.
Q. Why do you think this prayer was so much calculated
for the disciples' present state ?
A. Because our Lord did not then think fit to direct them
to pray in his name, or to make any mention of Christ in their
prayers : but afterwards, when he was pleased plainly to re
veal himself as the great Priest and sacrifice for lost sinners,
he did teach them expressly to pray in his name, John xv»
23, 24.
Q. Was it our Lord's design to tie his disciples to the pre
cise words he gave themy and to use them always when they
prayed ?
A. No ; for he gave them this prayer chiefly as a pattern
or directory for their assistarice in prayer, so that they were
left at freedom either to use these very words,' which indeed
are sweet and excellent, or to enlarge upon them in other
words suitably to their own case, or the case of others joining
with them in prayer.
Q. How do you make it appear that they were left at that
freedom* ?
A-.- Because, 1. Christ saith to his disciples, Mat. vi. 9.
" Pray after this manner." 2. Matthew and Luke do very
much differ, and alter the words in recording this prayer. 4.
We have several prayers of the apostles recorded, as in Acts
i. 24. and iv. 24. Eph. iii. 24. 1 Thess. iii. 11. 2 Thess. ii.
16. Heb. xiii. 20. and yet in none of them do they use the
express words of this prayer. 4. The Lord gives directions
for prayer in otlrer texts, and prescribes words as expressly as
Christ doth in Mat. vi. such as we have recorded in Hos.
xiv. 2. Joel ii. 17. ; and yet none plead that we are stinted to
these precise words, though there is the same reason for do
ing it in the one place as in the other.
Q. Is not the Lord's prayer still of excellent use unto us ?
A. Yes ; and we ought to value it highly, and have a spe
cial regard to it, as a pattern of divine contrivance, and a most
comprehensive summary of the chief things we have' to ask of
God, which we should diligently study both as to matter and
method, and from which we should take the materials of our
prayers.
Q. Doth Christ's giving us this prayer warrant men to com
pose forms of prayer for others, so as to* restrict them to tha
use of them, and cause them to read them when they pray ?
A. By no means ; for though forms of prayer may be use
ful to children and weak persons, who cannot pray without
On the Assembly's Shorter Catechism. 5H
such helps ; yet to impose them upon such as need them not,
and to oblige men to read them as terms of communion, is
unwarrantable.
Q. Wherefore is it unwarrantable ?
A. 1st, Because we have no scripture command nor ex.
ample for it ; we are enjoined to read and study the scriptures,
but not to read any prayer-book. If the scripture saints had
any such book, they could not have said, as in Horn. viii. 20.
" We know not what to pray for as we ought," without the
Spirit's help ; for those who read such books for prayer, seem
to be at no loss what to pray for. 2dly, We have many pray,
ers of the scripture and primitive saints recorded, which they
conceived suitable to their present circumstances and necessi
ties, without any book or set form ; nay, these ancient saints-
were so far from reading their prayers from a book, that we
are assured the usual posture was to pray with their eyes either
shut, or else lift up to heaven. 3dly, The cases, frames, trials,
and circumstances of Christians are so various, and alter so
frequently, that it is impossible that such composed forms can
reach them, ^thly, To restrict men to such forms, would
hinder them from the search of the scriptures, and of their
own hearts ; seeing they must use the petitions prepared for
them, whether they be suitable to their conditions or not.
§thly, This practice is injurious to the office of the Holy Spi
rit, and the design of Christ's ascension.
Q. Is not the using and reading of forms of prayer, of very
ancient standing in the church ?
A. For as ancient as it is, we are well assured there was
no such practice in the church for four hundred years after
Christ : neither came it in, till the Spirit of grace had in a
great measure Jeft the church ; and whenever he is poured
out again upon the church, these forms will be laid aside.
Q. How is this practice injurious tp the Spirit's office and
Christ's ascension ?
A. In regard it is the office of the Holy Spirit to help
his people's infirmities, when they know not what to pray
for as they ought ; and Christ ascended up on high, that he
might send the Spirit, and give gifts unto men, of prayer as
well as of preaching : But, if reading of prayers take place,
these gifts are useless, seeing one that can read well may
pray as well as those who have the greatest gifts : And here
by 3 grave is digged for burying the most useful gifts of God
to men ; which is an injury to Christ and his Spirit, and ex
pressly contrary to the injunction which he gives unto minis
ters, to stir up the.gift of God that is in tlu-m, 2 Tim. i. ti.
4 C 2
572 On Hie Assembly's Shorter Catechism.
Q. What parts doth the Lord's Prayer consist of?
A. Of three parts, namely, a preface, six petitions, and the
conclusion.
QUEST. C,
Q. What doth the Preface of the Lord's Prayer teach us?
A. The preface of the Lord's Prayer (which is, " Our
Father which art in heaven,") teacheth us to draw near to
God with all holy reverence and confidence, as children to a
Father able and ready to help us ; and that we should pray
with and for others.
Q. Why doth Christ teach us to begin prayer with a so
lemn preface ?
A. To let us know that we must not rush into God's pre
sence without consideration, but must study to have an awful
sense of the majesty of that God whom we are to address.
Q. What is the preface given to the Lord's prayer ?
A. It is in these words, " Our Father which art in heaven."
Q. What views doth Christ give us of the object of wor
ship in this preface ?
A. We have a twofold view of God in it : 1. In the near
Delation he stands to his people in these words, " Our Fa
ther." 2. In his glorified majesty, and dwelling place, in
these words, " which art in heaven."
Q. How is the word Father to be understood here ?
A. Sometimes Father is under stood personally for the first
person of the blessed Trinity, and to whom prayer is direct
ed ; as in Eph. iii. 14. Sometimes Father is understood es
sentially for the Godhead, including all the three persons, as
in 1 Chron. xxix. 10. 2 Cor. vi. 18. And in this last sense
we take it in the Lord's prayer.
Q. In what respect is God called our Father ?
A. 1. God is called our Father in respect of creation, as
in Isa. Ixiv. 8. Mai. ii. 10. 2, In respect of our adoption
into the family of God through Jesus Christ, Rom.rviii. 14,
15. Gal.iv. 5, 6.
Q. When Christ directs us in prayer to call God a Our
Father," what doth he teach us hereby ?
A. He teacheth us hereby to draw near to God, 1. With
holy reverence and fear of God our Creator. 2. With a fi
lial and kindly respect to God as our Benefactor and Provi
der. 3. With humble confidence and expectation of getting
what we want from a loving Father. 4, With willingness
On the Assembly's Shorter Catechism. 573
and desire, as children who delight to speak of their kind fa-
ther.
O. Is it not unspeakable love and goodness in God to allow
such sinful worms to call him " Our Father ?"
A. Yes ; and the apostle John is astonished at it, 1 John
iii. 1.
Q. May unregenerate men call God their Father?
A. Not in a peculiar manner, or in a gospel-sense ; hence
Christ would not allow the Pharisees to call God their Fa
ther, John viii. 42, 44.
Q. Who are these then that may warrantably do it ?
A. Those who receive the spirit of adoption into their
hearts may cry, « Abba, Father," Rom. viii. 15.
Q. What is the spirit of adoption ?
A. It is the Spirit of God, that produces the nature and
disposition of children in the souls of God's people ; which
appears in their filial love to God, their fear of offending him,
their dependence upon him, their obedience and desire of
conformity to him.
Q. How shall those cry, Abba, Father, who see not the
evidences of the spirit of adoption in them ?
A. If they receive the Lord Jesus by faith, they may call
God their Father ; for it is by faith in him that sinners be
come the children of God, John i. 12. Gal. iii. 26.
Q. What shall those say, who doubt if they have got true
faith ?
A. If they be weary of their sins, ajid earnestly desirous
of reconciliation with God through Christ, they may go to
God with the prodigal, and say to him, " Father, I have
sinned," &c. Luke xv. 18.
Q. Wherein doth God resemble a father or earthly parent
to his people ?
A. In regard he pities them, provides bread for them,
clothes them, loves to hear them speak, is ready to hear
their cries, gives them good instiuction and a good example,
chastises them with yearning bowels, provides portions and
inheritances for them, Prov. iii. 13. 1 Pet, ii. 2. Isa. Ixi. 10.
Prov. xv. 8. Psal. xxxiv. 16. Mat. v. 48. Jer. xxx. 11.
Psal. xxxi. 19. Luke xii. 32. 1 Pet. i. 4.
Q. Wherein cloth God excel all earthly fathers ?
A. In regard he is a Father infinitely rich, wise, and lov
ing, immortal and everlasting : He gives his children what
ever is best for them, and in good time ; he never gives them
what is hurtful to them : Pie makes all his children heirs,
yea, heirs of a kingdom, even the youngest of them.
574 On the Assembly's Shorter Catechism.
Q. Why is God in this preface said to be in heaven ? Is
he no where else ?
A. The meaning is not that God's presence is included in
the heavens ; for the heaven of heavens cannot contain him
who fills heaven and earth, and is every where present,
1 Kings viii. 27. Jer. xxiii. 24. But he is said to be in heaven,
because there is his throne and court, where he manifests
himself most gloriously, Psal. xi. 4*. and ciii. 19. Isa. Ixvi. 1.
Q. What doth Christ teach us by addressing G od asour
Father in heaven ?
A. 1. That though we be allowed to speak freely to God,
yet we should know our distance, and have exalted thoughts
and awful apprehensions of the divine Majesty and glory,
2. That God beholds all things, and is able and ready to help
us in every case. 3. That we should be heavenly-minded
and abstracted from the world in duty : That we should have
our eyes on heaven, as our country and home, and especially
on Jesus Christ, our intercessor there, for acceptance and au
dience in. every duty.
Q. What doth the word OUR in this preface teach us ?
A. That we ought not only to pray alone for ourselves,
but that we should also pray in society with others, and for
others ; and particularly, that family- worship is a duty in
cumbent on those who have families, Jer. x. 25,
QUEST. CI.
Q. What do we pray for in the First Petition ?
A. In the first petition (which is, *< Hallowed be thy name")
we pray. That God would enable us and others to glorify him
111 all that whereby he maketh himself known, and that he
would dispose all things to his own glory.
Q. What is a petition ?
A. It is a request or asking of a thing.
Q. How many petitions are in the Lord's prayer ?
A. Six.
Q, How are these six petitions divided ?
A. The three first relate chiefly to God's glory, and the
three last to our good and benefit.
Q. What is the first of these petitions ?
A. Hallowed be thy name.
Q. Why is this petition put first ?
A. To shew that we are to prefer the hallowing of God's
name to all other things whatsoever. This is the first and
On the Assembly's Shorter Catechism*
ereat petition, and will last when the other petitions shall b&
out of date in heaven ; for to all eternity the saints will insist
upon the hallowing of God's name.
O What is meant here by God's name ?
A God himself, the person named ; and particularly every
thing whereby God makes himself known, such as, his ies,
attributes, words, &c.
0. What is it to hallow the name ot God i
A. It is to sanctify, honour, or glorify God himself, and to
do it in those thiogs by which he makes himselt known, Isa.
viii. 13. and xxix. 23. 1 Pet. iii. 15.
O Why is the word hallowed or sanctified made
'•a^ *»» -r in
and God's holiness doth beautify all his other at
d
:iSHnSkr;i:SS
alld glorify
hin; trusting and behev»g. > ™ ^, ^^ ^
hU word, and ordinances; p»i sinb » ' ^f ; God ,u
him, confessing and f°rsak'BS °" J°S,^nts ; ftuitMness in
his works , jnstify.ugh.ujm **$ ^ do ,o him:
.mod works ; ascribing th
576 On the Assembly's Shorter Catechism.
standing up for his glory ; espousing the cause of truth and
holiness ; suffering for them ; witnessing against error, sin,
and every thing that dishonours him ; and commending the
way and service of God to others, both by our Jips and lives.
Q. Doth Christ also teach us, in this petition, that it
should be our joy and endeavour to have the name of God
hallowed and glorified by others, as well as by ourselves ?
A. Yes.
Q. What must we pray for, that others jn the world may
also glorify his name ?
A. That the nations, and those who know not God, may
be converted to him ; that they may glorify his name, in the
same manner that we are endeavouring to do it ; and that
they may *' come and declare his righteousness to a people that
shall be born/' Psal. xlvii. 2, 3. and xxii. 27, 31.
Q. Should we not join our endeavours with our prayers, in
order to engage others to glorify God ?
A. Yes ; according to our stations.
Q. What direction hath Christ given to persons of all sta
tions for that end ?
A. That in Mat. v. 16. " Let your light so shine before
men, that they may see your good works, and glorify your
Father which is in heaven."
Q. Seeing we come so far short of our duty in this respect,
ought we not to pray that God may glorify his own name ?
A. Yes ; we have Christ teaching us this by his own ex
ample, John xii. 28. " Father, glorify thy name." And we
have God's promise that he will do it, Ezek. xxxviii. 23.
and xxxvi. 23.
Q. How is it that God doth glorify his own name ?
A. By pouring out his Spirit on the church, and disposing
all things in the world to his own glory.
Q. How doth God dispose of the affairs of the world to
his own glory ?
A. By over-ruling the occurrences in it, to such events
and issues as may best promote and advance the glory of his
name : As when he restrains or punishes his enemies, and
vindicates his name from the reproaches of the wicked ; when
he relieves his church from oppression, removes her griev
ances, establishes pure worship and ordinances, opens a door
for reformation, restores her judges as at the first, and her
counsellors as at the beginning, Ezek. xxviii. 24, 25, 26.
and xxxvi. 23, 24, 37, 38. and xx, 40, 41. Isa, i. 26. Psal.
Ixxvi. 9, 10.
On the Assembles SJwrter Catecliisim 577
Q. Doth not Christ teach us in this petition to pray against
every thing whereby God's name is dishonoured ? A. Yes.
Q. What are these evils whereby God's name is disho
noured ?
A. They are many, such as atheism, idolatry, unbelief,
contempt of God and his worship, swearing, Sabbath-break
ing, uncleanness, &c.
Q. If any such profane persons say the Lord's prayer, doth
not their practice contradict their prayers ? A. Yes.
Q. Is it not a cutting affliction to a gracious soul to see or
hear God's name dishonoured ?
A. Yes ; Psal. xlii. 10.
Q* Will not God pour contempt upon those who dishonour
his name ?
A. Yes ; their name and memory shall rot here, and they
shall rise to shame and everlasting contempt hereafter, Prov.
x. 7. Dan. xii. 5.
Q. What shall be done to those who honour and glorify
God's name? A. They shall lose nothing by it, 1 Sam.
ii. 3. " Them that honour me, I will honour."
Q. How shall God honour those who honour him ?
A. He will put honour upon their persons, upon their names,
their souls, and their bodies : He will honour them at death,
by sending angels for them, and after death, by putting robes
of immortality and crowns of righteousness upon them.
QUEST. C1I.
ft. What do we pray for in the Second Petition ?
A. In the second petition, (which is, " Thy kingdom
come"), we pray, That Satan's kingdom may be destroyed,
tind that the kingdom of grace may be advanced, ourselves
and others brought into it and kept in it, and that the king
dom of glory may be hastened.
Q. Why doth this petition follow the former ?
A. Because we cannot hallow or glorify God's name aright,
till his kingdom come into our souls.
Q. What is signified by the kingdom of God here?
A. Three things ; 1. The preaching of the gospel is call
ed his kingdom, Matth. xiii. 47. 2. A work of saving grace
in men's souls is so called, Luke xvii. 21. 3. Tire state of
glory in heaven is also called the kingdom of God, 1
xv. 50. The two first are called the kingdom of grace in
the answer, and the third is called the kingdom of glory.
O. Why are these called the kingdom of grace ?
A. Because it is by the dispensation of the gospel that
work of grace is begun and carried on in the souls ot the elect.
VOL. II. No. 18, 4 D
578 On the Assembly's Shorter Catechism.
Q. Who is King in this kingdom ?
A. God ; but he governs it by Jesus Christ his viceroy,
whom he hath set to reign in it, and hence called King of
Zion, Psal. ii. 6.
Q. Why is Christ's gracious work ia his people's souls
called a kingdom ?
A. Because, wherever grace comes, it subdues mutinous
lusts, rules in the will and affections, and brings the whole
man in subjection to Christ and his righteous sceptre, 2 Cor.
x. 5.
Q. Whether is it the coming of the kingdom of grace or
of glory, that we pray for in the second petition ?
A. We pray for the coming of them both, and that be
cause the last is nothing but the perfection of the first, and
the glory of God is more fully displayed in it.
Q. What is meant by the coming or advancement of the
kingdom of grace, which we are here taught to pray for ?
A. It includes the spreading and success of the gospel
through the world, and removing of the impediments thereof.
Also we pruy therein, that the churches of Christ every
where may have faithful ministers, pure doctrine, ordinances,
and discipline, with much of the presence and power of God's
Spirit concurring with the same : That the kingdom of God
may be set up in our souls, and in the souls of others, and a
work of grace may be carried on therein to perfection ?
Q. What are those impediments to the coming of this
kingdom, that we must pray God to take out of the way ?
A. There is in general the kingdom of Satan, which in
cludes the dominion and tyranny of sin, of Antichrist, and
all the enemies of the church ; the overspreading of false re
ligions ; the prevailing of error, idolatry, superstition, scan
dals, divisions, or a corrupt ministry in the church : All these
we must pray against.
Q. How doth it appear that Satan hath a kingdom in the
world ?
A. In regard Satan is styled the God and Prince of this
world ; and the wicked are -his children and subjects, in and
over whom he rules, 2 Cor. iv. 4. John xiv. 30. and viii. 44.
Eph. ii. 2. 2 Tim. ii. 26.
Q. Is Satan's kingdom very large ?
A. Yes, it is much farther spread than the kingdom of
Christ.
Q. How comes Satan to have such a large kingdom ?
A. By our first parents revolting from their rightful Sove
reign ?
On the Assembly's Shorter Catechism. 5?9
Q. Why doth God permit Satan to rule over the world in
such a manner ?
A. God permits it as a righteous act of vengeance against
man for revolting from the sweet government of his Lord and
Maker ; and also to glorify his name, by recovering the elect
from Satan's dominion.
Q. Has Satan any right to govern the wicked ?
A. No j he is an usurper, though they are become his will
ing slaves.
Q. Ought we not to pray that Satan's kingdom may be
destroyed ?
A. Yes ; for while it stands it hinders the coming of Christ's
kingdom ; and the precious souls be rules over, are under a
cruel government.
Q. What is the meaning of the word Satan 9
A. It signifies an adversary ; and well he may be called so,
for he is the adversary that goes about as a roaring lion, seek
ing to devour precious souls, I Pet. v. 8.
Q. What is meant by our praying to destroy Satan's king
dom ?
A. We mean, that Christ may bruise the old serpent's
head, and deliver poor souls from his tyranny; that Jews,
Turks, Heathens, and wicked men, may be brought to the
knowledge and obedience of Christ.
Q. How may we know if we be delivered from the king
dom of Satan, and brought into the kingdom of Christ.
A. We may know it by our hearkening to the gospel-call,
by our closing with Christ . in all his offices, by our surren
dering our hearts to be his throne, or loving his laws, and
fighting against his enemies.
Q. Ought these to pray, " Thy kingdom come," in whose
souls the kingdom of grace is come already ?
A. Tes ; for it being in a weak condition, they must still
pray that it may come with more power into them ; that sin
may be more weakened, and grace more strengthened and in
creased ; and that they persevere in grace to the end.
Q, Would not the remarkable coming of the kingdom of
grace produce blessed effects in the world ?
A. Yes; for then godliness would be in esteem, truth would
prevail against error, iniquity would stop its month, Jerusa
lem would be a praise, her walls would be repaired, her
grievances redressed, and her breaches healed ; then should
her ministers be clothed with righteousness, and her saints
shout for joy ; then should sinners fly together as a cloud, like
doves to their windows ; then should the lion lye down wuu
4 D2
580 On the Assembly's Shorter Catechism.
the lamb ; the weak should be as David, and David as the
angel of God.
Q. What do we pray for in this petition, with respect to
the kingdom of glory ?
A. That it may be hastened.
Q. What is meant by the kingdom of glory ?
A. The glorious state of the church triumphant in heaven,
when they shall be free from all evil, enjoy all good, and reign
with Christ for ever.
Q. Why is the heavenly state called the kingdom of God ?
A. Because in that state God reigns over his people glo
riously, there not being any mutinous lust or rebellious thought
to be found amongst them. And they themselves shall be
made kings, and shall sit with Christ on his throne, and reign
with him for ever, Hev. iii. 21. and xxii. 5.
Q. Who are those that are entitled to that kingdom of
glory ?
A. Those who receive Christ as their King now, who strive
to subdue their lusts, who live as pilgrims here, who keep up
a correspondence with that kingdom, and study to be made
meet for it.
Q. Is there not a time fixed for the coming of this king-
dom ? How then should we pray to hasten it ?
A. Though the time be fixed, yet God makes it our duty
to be longing and breathing out our desires for the coming
of it, according to Christ's promise, Cant. viii. 14. Rev.
xxii. 20.
Q. How is this longing disposition of the saints expressed ?
A. It ie called a " looking for and hastening unto the
coming of the day of God," 2 Pet. iii. 12.
Q. Why are saints of this longing disposition ?
A. .Because the new nature inclines them to desire perfect
freedom, from sin, and full communion with God.
QUEST. CIIL
0. What do we pray for in the Third Petition /
A. In the Third Petition, (which is, "Thy will be done
en earth as it is in heaven"), we pray, That God by his
grace would make us able and willing to know, obey, and
submit to his will in all things, as the angels do in heaven.
Q. Why dotfi this petition follow upon the former ?
A. To teach us, that the doing of God's will is the way
to promote the coming of his kingdom.
Q. What is meant by the will of God here ?
On the Assembly's Shorter Catechism. 581
A. Both the will of God's precept and the will of his
Providence, Mat. vii. 21, 1 Pet. iii. 17.
Q. What is it that we pray for when we ask that the will of
God's precept may be done ?
A. We pray, That we and others may, by God's word and
Spirit, be enlightened to know his will revealed to us, and
may, by his grace, be inclined and enabled to obey it.
Q. Doth not this suppose that we are naturally blind, and
ignorant of God's will ?
A. Yes ; and so the scripture tells us, Eph, iv. 18. and
v. 8.
Q. Are we not by nature also unwilling to know the will
ef God ?
A. Yes ; Job xxi. 14. " They say unto God, Depart from
us, for we desire not the knowledge of thy ways," Rom. viii. 7.
Q. Wrhat must we do, in order to know the will of God ?
A. We must search the scriptures where it is revealed to
us, and pray Vor the teaching of the Spirit of God, who only
can effectually remove our blindness and enmity, and give us
the saving knowledge of God's will, John v. 39. Psal. cxix.
38,33,36.
Q. Is it enough for a man to know God's will in a lite
ral manner ?
A. No; for we must likewise be inclined and strengthened
to obey it. Therefore saith our Lord, John xiii. 17. "If
ye know these things, happy are ye if ye do them."
Q. Will not knowledge, without doing, make a man's case
the worse ?
A. Yes, it will make hell the hotter, according to Luke
xii. 47.
Q. Are we not naturally prone to rebel against God's will,
and to do the will of the flesh and of the devil ?
A. Yes, Rom. viii. 7. 1 Pet. iv. 3. Eph. ii. 3. John
viii. 44.
Q. Who are those that are inclined to do the will of God ?
A. Those who have God's law written in their hearts,
which God promiseth to do to all those whom he renews by
his Spirit, Jer. xxxii. 33.
Q. What is it to write his law in their hearts ?
A. It is to make them intimately acquaint with it, to give
them a heart-love and inward conformity to it, and a ready
disposition to obey it.
Q. Is it not the Spirit of God that must work in us both
to will and to do what he requires in his law ?
A. Yes, Phil. ii. 13. Ezek. xxxvi. 27.
582 OH the Assembly's Shorter Catechism.
Q. What is it we ask in this petition, when we pray that
the will of God's providence may be done ?
A. That God may give us and others grace to submit to
afflicting dispensations, when it is the will of God to send
them, Acts xxi. 24.
Q. What is that holy submission to the will of God which
Christians ought to have, when they meet with affliction ?
A. It is a gracious disposition of soul, whereby a Christian
is inclined to acknowledge God's wise hand in all he meets
with, and to be content to be wholly at God's disposal,
without marmuring against him, 1 Sara. iii. 18. 2 Sam. xv. 26.
Q. Wherefore may we not murmur under affliction ?
A. Because God is righteous in all his ways, and doth
punish us less than our iniquities deserve ; and, if he take
away any of our comforts, he but takes what is his own,
Psal. cxlv. 17. Ezra ix. 13. 1 Chron. xxix. 14.
Q. When is it that a Christian is in greatest hazard of
murmuring ?
A. When he meets with poverty, reproach, the loss of near
relations, or with sharp bodily pain.
Q. What should quiet us in such cases ?
A. Serious consideration, that we have procured all this
to ourselves, that he is a holy God that hath done it, and
that he sees it needful for us.
Q. What are we taught by these words in the first petition,
« On earth ?"
A. That our toncern for the glory of God and good of
souls should be very extensive ; for we should desire that all
the inhabitants of the earth may be engaged to obey the will
of our heavenly Father.
Q, What is meant by these words, " As it is in heaven?"
A. These words shew what manner of obedience we should
aim at and pray for ; that it should be like that of the angels
and glorified saints in heaven.
Q. Where do we read of the angels doing the will of God ?
A. In Psal. ciii. 21. u Ye angels that excel in strength,
that do his commandments, hearkening to the voice of his
word."
Q. Where do we read of the glorified saints doing the will
of God ?
A. In Rev. xxii. 3. " There his servants shall serve him."
Q. What may we infer from such texts ?
A. That it is no disparagement, but our highest honour, to
serve God on earth ; seeing in heaven both angels and saints
do serve him.
On the Assembly's Shorter Catechism. 583
Q. Is there not a great difference between their obedience
and ours ?
A. Yes ; for they do the will of God in a perfect manner
but we do it imperfectly.
Q. How then can we imitate these heavenly inhabitants ?
A. In doing the will of God according to our state and a-
bility, as they do according to theirs.
Q. How is it that angels and saints do the will of God in
heaven ?
They do it presently, sincerely, humbly, cheerfully, entire,
ly, diligently, fervently, constantly, and unweariedly, and in
these we should study through grace to imitate them, humbly
bewailing short-comings, and earnestly praying to God iu
Christ's name for more strength.
Q. May not all such upright souls firmly hope the time
is hastening when they shall obey God like angels ?
A. Yes, according to Luke xx. 36.
Q. Are not the most part on earth unmindful of those ex
cellent patterns of obedience ?
A. Yes ; and particularly they who make the practice of
the world the rule of their doings ; and they who delay per
forming God's will ; also they who do it only by fits, and
they who do it negligently;
Q. Is it not a great part of the service of angels and saints
in heaven, to sing songs of praise to God ? A. Yes.
Q. What do they praise him for ?
A. They praise him for his works of creation and provi
dence, and especially for his work of redemption by Jesus
Christ : hence they are said to sing the song of Moses and
the song of the Lamb, Rev. xv. 3.
Q. Wherefore are their songs in heaven so styled ?
A. They are called the song of Moses, because it was
Moses that gave us the account of God's wonderful work of
creation, and also his wonderful works of providence in pre
serving the church, and punishing her enemies, in the deluge
of Egypt and the Red Sea, upon which occasion we have
Moses* triumphant song recorded, Exod. xv. Again, their
songs may well be called the "song of the Lamb," seeing
Christ the Lamb of God is the subject-matter of their songs,
in regard of his amazing free love in undertaking, carrying
on, and finishing the glorious work of our redemption. And
in these works of creation, providence, and redemption, saints
and angels will find abundant matter of praise to all eternity.
58 i On the Assembly's Shorter Catechism.
QUEST. CIV.
Q. What do we pray for m the Fotfrth Petition *
A. In the Fourth Petition (which is, " Give us this da/
our daily bread"), we pray, That of God's free gift, we- may
receive a competent portion of the good things of this life, and
enjoy his blessing with them.
Q. What is meant by bread here ?
A. Food proper for our bodies, a part being taken for the
whole ; as in John xiii. 8. and other places.
Q. Are we not to pray for other things to our bodies be
sides food ?
A. Yes ; and bread is sometimes taken in a large sense
for all things needful for upholding the body in this life, as
in Gen. ii. 19. and so it includes habitations, health, sleep,
clothes, medicines, and all other necessaries of life, which we
are likewise to pray for. As also, for averting of those evils
which would destroy our bodies, or the means of supporting
them ; such as bad seasons, famine, war, violence, burnings,
plagues, &c.
Q. Why doth Christ mention bread only in this prayer ?
A. To teach us, that we have forfeited the good things of
this life, and deserve to be deprived of them all ; that the least
crumb of bread is God's free gift, which we can nowise merit
at his hand ; and likewise to teach us, not to ask delicacies or
dainties, but only necessaries, and to be content with a sobei
maintenance, 1 Tim. vi. 8.
Q. Is not the bread we ask for the Lord's ? why then do
we call it " Our bread," as if we had a right to it ?
A. It is called ours, not that we deserve it from God, for
he oweth no man any thing j but because God is pleased, of
his free gift to man, to appoint it for preservation ; and like
wise to teach us to see what title we have to the bread we
eat, that it be our own bread, and not another man's.
Q. Who are they that cannot call the bread they eat their
own bread ?
A. Such as eat the bread of idleness, mentioned in Prov.
xxxi. 27. that is, bread they do not work for, but live at the
cost of others ; likewise those who eat the bread of violence
or deceit, mentioned in Prov. iv. 17. and xx. 17. that is,
bread got by rapine and injustice ; these cannot be said to eat
their own bread.
Q. What is required of us, that the bread we eat may be
called ours?
Ori the Assembly's Shorter Catechism. 58:>
A. 1. We must see that we have a civil right to it, as
having acquired it by honest and lawful means, 2 Thess! iii.
12. 2. We must see also to have a covenant-right to our
bread, by being interested in Christ, who is the heir of all
things, through whose purchase earthly things are given to
believers in a covenant way, iioni. viii. 22. 1 Cor. iii, 22, 23.
Q. Can unbelievers say before God, as well as believers,
« Our bread ?"
A. No ; for whatever civil right they have to what they
possess, they have nothing by covenant-right ; whatever they
have by God's providence, or with his leave, they have no
thing by God's promise, or with his love -y it is only believ
ers who are rightful heirs and possessors of the world. So
that unbelievers, who abound in wealth, have cause to be
deeply humbled before God, and to say, Alas ! we are but
usurpers of God's good things, we have no good right to them
before him, Psal. xxxvii. 9$ 11. Mat. v. 5. 1 Tim. iv. 8.
Q. What is meant by daily bread in this petition ?
A. Such a portion of outward things as is necessary and
sufficient for our subsistence from one day to another.
Q. Why doth Christ direct us to pray for daily , and not
for yearly bread ?
A. To teach us these things : 1. Not to look for many days,
or great things in the world, but to live every day as it were
our last ; hence it is added, in the petition, give us this day,
Prov. xxvii. 1. 2. To live in a daily and constant dependence
upon God, without anxious cares about futurity, Mat. vi. 34.
Phil. iv. 6. 3. To exercise ourselves daily in prayer, ac
knowledging God for every mercy, and seeking his blessing
thereupon, Psal. Iv. 17. 1 Thess. v. 17.
Q. May we ask for riches or great things for ourselves ?
A. No ; for God forbids us, telling us that they who will
be rich fall into many temptations and snares, Jer. xlv. 1 Tim.
vi. 9.
Q. What if God should think fit to bestow riches upon us ?
A. Then we should receive them out of God's hand with
thankfulness, begging for grace to use them for his glory, and
to preserve us from the snares and temptations which usually
attend them, Gen. xxxih 10.
Q. What are these temptations ?
A. When riches increase, men are tempted to set theii
hearts upon them, to trust in them, to be proud, to forget
God, and to oppress others, Psal. Ixii. 10. 1 Tim. vi. I/.
Deut. viii. 13, 14. James ii. 6.
Q. Is not poverty attended also with temptations f A. I CF<
VOL, II. No, 18. 4 E
586 On the Assembly's Shorter CatecMsnii
Q. What are these temptations ?
A. The poor are tempted to discontentment with their lot,
and to use unlawful shifts to better it* Prov. xxx. 9.
Q. What condition then is freest from temptations, and to
be most desired ?
A. A middle condition, with a competent portion of the
good things of this life : Upon which account Agur made
it his prayer to God, Prov. xxx. 8. " Give me neither pover
ty nor riches, feed me with food convenient for me."
Q- What is to be understood by a competent portion ?
A. Such a portion as our needs and circumstances do re
quire, and which God sees to be fittest for us.
Q. Is God the best judge of what we need ?
A. Yes ; for our heavenly Father, who knows all our needs,
is infinitely good and wise, Mat. vi. 32.
Q. Seeing our heavenly Father knows our need of tempo
ral things, what need we ask them of him ?
A. Because he desires to hear his people's voice, and he
would have them to acknowledge that all things come from
him.
Q. Have we nothing to do but to pray for our daily bread ?
A. God hath appointed us also to labour for it, Gen. iii.
19. " In the sweat of thy face shalt thou eat bread, till thou
return unto the ground."
Q. Is not God offended with those who pretend to pray
for bread, and will not work for it ?
A. Yes ; 2 Thess. iii. 10.
Q. If men must labour for their bread, why must they
pray to God for it ?
A. Because it is God that must give us wisdom and strength
to labour, that must make our labours successful, and make
temporal things effectual to nourish and sustain us, Deut. viii,
18. Psal. cxxvii. 2. Lev. xxvi. 26. Deut* viii. 3.
Q. Ought the rich, who are well provided, to pray for
their daily bread ?
A. Yes ; they ought to pray that what is given may be
blessed to them, continued with them, and that they may re
ceive it as out of the Lord's hand.
Q. Why must we seek the blessing of God with outward
good things ?
A. Because without it they would be cursed and hurtful
unto us, Hag. i. 6. Mai. ii. 2.
Q. Is not a little, with the bkssing of God, better than the
riches of the wicked ? A. Yes ; Psa). xxxvii. 16.
On the Assembly's Shorter Catechism. 587
Q. What must we do, that our portion in outward things
may be blessed and comfortable to us ?
A. We must secure an interest in Christ the purchaser,
guard against distracting cares, trust in the providence of our
heavenly Father, be content with his allowance, and thank
ful for it, deal justly with all men, and use the gifts of God
for his glory.
Q. Doth this petition forbid all sorts of care or laying up
for afterwards ?
A. No ; for some care in the way of prudent foresight is
needful to provide for children and families, and nowise in
consistent with trusting to God for daily bread, 2 Cor* xii.
14. 1 Tim. v. 8. We see Joseph laid up for the approach
ing famine, and Solomon commends him that gathereth in
summer. Nay, Christ himself desired the remaining frag
ments to be gathered up, and he had a purse-bearer to have
something before-hand for their needs, Gen. xli. 48. Prov. vi.
6, 7, 8, &c. John vi. 12. and xiii. 29. Prov. xxxi. 16.
Q. What are those cares which are inconsistent with this
petition ?
A. Those which arise from affection to earthly things,
which draw on men to use unlawful methods to get them, or
are attended with disquieting or distrustful thoughts.
QUEST. CV.
Q, What do we pray for in the Fifth Petition'?
A. In the fifth petition (which is, " And forgive us our
debts, as we forgive our debtors"), we pray, That God, for
Christ's sake, would freely pardon all our sins ; which we are
the rather encouraged to ask, because by his grace we are en
abled from the heart to forgive others.
Q. How is it that we find in the Lord's prayer but one pe
tition for temporal things, and so many for spiritual ?
A. To teach us to be far more careful about the precious
immortal soul, than about the poor dying body.
Q. Why is this petition annexed, by the copulative and,
to the former petition ?
A. To teach us, that worldly enjoyments can give no com
fort without pardon of sin ; and, therefore, when we ask for
the one, we should with the same breath pray for the other :
For let a man have never so much of the world, he is a mi*
eerable creature if he want pardon.
Q. What is meant b; our debts here ?
A. Our sins against God.
4 E2
588 On the Assembly's Shorter Catechism.
Q. How can sin be called a debt, seeing obedience is pro-
perly the debt we owe unto God ?
A. Sin is also called a debt^ because, -when we fail to pay
the debt of obedience, we contract a new debt to the justice
of God : By sin we become bound to satisfy justice for the
wrong done thereto, by suffering eternal punishment ; and
God, as the creditor, hath right to insist for this satisfaction
when he will.
Q. Have we not the properties of bad debtors ?
A. Yes ; for we are wholly insolvent, we are turned care-
less about paying our debt, we are unwilling to confess debt,
we shift clearing oi accounts, we keep out of our creditor's
way, and love not to meet with him.
Q. Doth not the debt of sin expose us to greater misery
than any other debt whatsoever ?
A. Yes ; for other debts but expose men's bodies to mise
ry here, which death puts an end to ; but the debt of sin ex-
poseth both our souls and bodies to eternal miseries in hell,
the worst of all prisons, out of which there is no hope of li
beration.
Q. Is there any man able to pay his own debt ?
A. No ; not the least farthing of it.
Q. How then shall we be delivered from the burden of our
debts ?
A. We must pray to God for a free pardon, as we are
taught in this petition, " Forgive us our debts.''
g. Will God forgive our debts without satisfaction to his
justice ?
A. No ; but he hath provided a Surety for us, who hath
made full satisfaction, even the Lord Jesus Christ, for whose
sake we must pray for pardon.
Q. If Christ hath satisfied for the debt, how is the pardon
free?
A . It is free to us, because God exacts no satisfaction from
us ; and for the Surety from whom he exacts it, he gave him
to us freely, without our deserving or desire : So that the
pardon is still free to us, according to Rom. iii. 24. " Being
justified freely by his grace, through the redemption that is
in Jesus Christ."
Q. What means must be used by us for receiving of this
free pardon ?
A. We must with believing arid penitent hearts go to
the mercy of God in Jesus Christ, and plead for forgiveness
for his sake : And at the same time we must be careful, as
On the Assembly's Shorter Catechism. 589
Christ teacheth us, to be in a disposition to forgive our
debtors.
Q. Who are those meant by our debtors here ?
A. All those who have injured or wronged us in our per-
sons, estates, names, relations, or in any thing else.
Q. What is it for us to forgive the faults of such debtors ?
A. It is to pass them over without any hatred or desire of
revenge against them, and to be ready to do them good when
it is in our power.
Q. Do those forgive others heartily, who wish them evil,
or are secretly glad when evil befals them ? A. j\o.
Q. Wrhat case are those in, who will not forgive others
their trespasses ?
A. Christ saith, that neither will God forgive them, Mat.
vi. 15.
A. Do we any ways merit forgiveness from God, by our
forgiving others ?
A. No •, it is only an encouragement to expect forgiveness
from God, when we feel this testimony of God's grace in our
hearts, inclining us to forgive others.
Q. Are we not able of ourselves to forgive others ?
A. No ; we must have the grace of God to enable us to do
it, JLuke xvii. 3. &c.
Q. Doth the particle as, in the petition, import an equa
lity in our forgiving others with God's forgiving us ?
A. No ; for we cannot forgive as freely, perfectly, and fi
nally as God doth : But it is a note of similitude, and of our
desire to imitate God in his forgiving of us, and that we do it
heartily and sincerely.
Q. Is it not highly dangerous to use the Lord's prayer with
a malicious heart ?
A. Yes ; for such use a fearful imprecation against them
selves, praying that God may deal with them as they do with
others, which is, that he may not forgive them at all.
Q. How shall we attain to this forgiving temper of spirit ?
A. By seeking it from God, and considering our Saviour's
precept and example, and the promise of forgiveness annexed
to it, Matth. vi. 14. And also by minding that we wrong
God much more than any man doth wrong us ; and if God
be willing to forgive us ten thousand talents, we may well
forgive our neighbour a few pence, Matth. xviii. 32, 33.
Q. Must we forgive those who do not desire it of us, nor
repent of what they have done to us ?
A. Yes ; for we find Christ and Stephen did so.
590 On the Assembly's Shorter Catechism.
Q. Do they not still remain debtors to God for their sins,
if they repent not, though we have forgiven them ?
A. Yes ; and therefore those who injure their neighbours,
should not be satisfied with a remission from them, but must
cry to God for his forgiveness also, saying with David, Psal.
}i. 4. " Against thce, thee only, have 1 sinned :" As if he
had said, The wrong I have done to others is little, in com
parison of what I have done against thee.
QUEST. CVI.
Q,. What do we pray for in the Sixth Petition?
A. In the sixth petition, (which is, " And lead us not
into temptation, but deliver us from evil"), we pray that
God would either keep us from being tempted to sin, or sup
port and deliver us when we are tempted.
Q. Why is this petition connected with the former by the
copulative and ?
A. To teach us two things : 1. That pardoned souls are
the special objects of Satan's malice. 2. That, when past
sins are forgiven, we should be very watchful against sin for
•the future, Psal. Ixxxv. 8.
Q. What are those temptations we are liable to ?
A. They are of two sorts, some to try us, others to se
duce us.
Q. Whence come these temptations for trial ?
A. From God ; thus did he tempt Abraham, Gen. xxii. 10L
Q. Why doth God thus tempt his people ?
A, For the trial of their faith, and their other graces,
1 Pet. i. 6, 7.
Q. Seeing God knows perfectly what is in every mau,
what need is there for his trying of them ?
A. God tries his people, not for his sake, but for their
own sakes, that they may know themselves the better j and
also for the sake of others, who, by seeing their graces, may
be quickened to imitate them, or, by observing their weak
ness, may learn to walk humbly before God.
Q. How is it said, James i. 13. that " God tempteth no
man ?"
A. The meaning there is, that God doth not tempt any
man to seduce or entice him to sin.
Q. Whence then come these temptations for seduction ?
A. From the devil, the world, and the flesh.
Q. Is not Satan called the tempter, Mat. iv. 3. And why?
A. Because he hath a main hand' in our temptation to sin.
On the Assembly's Shorter Catechism. 591
and it is his constant work and business to seduce and entice
men to evil.
Q. Is not Satan a very subtile tempter ?
A. Yes ; as appears by his considering the conditions of
men, and his choosing the fittest seasons and instruments,
and the most suitable baits to prevail with them ; and by his
transforming himself sometimes into an angel of light. And
hence the scriptures call him the old serpent, and speak of
his devices, wiles, and snares, Job i. 8. Rev. xii. 9. 2 Cor.
ii. 11. Epb. vi. 11. 2 Tim. ii. 26. 2 Cor. xi. 24.
Q. Is not the tempter very cruel as well as subtile ?
A. Yes ; and therefore he is called a roaring liony 1 Pet.
v. 8. for he devours his prey without mercy, when once he
is master of it. Although at first he cunningly tempts and
entices men to commit sin, yet he afterwards cruelly accuses
them of it, and torments them for it.
O. Doth not Satan prevail the more easily against us, by
reason of the strong friends he hath within us ?
A. Yes ; the lusts of the flesh are ready always, like De
lilah, to deliver us up to him, Judges xvi.
Q. What is to be understood by these words, 4t Lead us
not into temptation ?"
A. In these words we pray, that God may not expose us
to temptations, nor deliver us up to the tempter's will ; that,
when we are exposed, God may not withhold his supporting
grace, but may strengthen us to resist the temptation.
Q. Doth God sometimes as a judge desert men, and leave
them to Satan's power ?
A. Yes ; and he doth it justly, as being provoked to it by
their sins, 1 Sam. xvi. 14. Job i. 12. Psal. cix. 6. Rom. i.
24. 2 Thess. ii. 11.
Q. Ought we not to pray that God would keep us from
being tempted ?
A. Yes ; because of ourselves we are weak to resist, and
prone to yield.
Q. How doth God keep us from being tempted to sin ?
A. Either by sanctifying our natures, or by binding up the
tempter, or by keeping us from coming into the way of temp
tations. Sometimes the Lord doth hedge up his people's way
with the thorns of affliction, to keep them from straying into
dangerous by-paths, Hos. ii. 6.
Q. While we pray to God to keep us from being temptc.
to sin, should we not at the same time be diligent in wutchmg
over ourselves ? . ,
A. Yes ; our Lord will have watching to go alongst witl
£92 On the Assembly's Shorter Catechism.
prayer, Matth. xxvi. 41. " Watch and pray, that ye enter
not into temptation."
Q. Did not God sometimes suffer his dear saints to be
tempted by Satan ?
A. Yes ; lie sees fit to do so for their good, to try their
grace, to abate their pride, to excite their prayers, to shew
them their need of living by faith on Christ, to make them
weary of the land where Satan goes his circuit, and long for
heaven, where they shall be out of his reach for ever.
Q. Why doth Satan continue his assaults against God's
people, seeing he cannot ruin them ?
A, Such is his malice, if he cannot keep them out of hea
ven, he will make their passage to it as uneasy as possible.
Q. What grounds of comfort doth God afford his people
under temptation ?
A. It is comfortable to them to know that their Redeemer
hath Satan in his chain, so that he can go no further in tempt
ing than Christ gives him, leave ; that he hath given them
his sweet and faithful promises to support them ; and that he
himself was willing to be tempted of the devil, that he might
be the more capable to sympathize with his people, and ready
to succour them when tempted, Heb. ii. ] 8.
Q. What are those promises which Christ hath given his
people to support them under temptation ?
A. He hath promised them liis gracious presence with them
under their sharpest trials ; and that he will not suffer them
to be tempted above/what they are able to bear, but with the
temptation will also make a way to escape, Isa. xliii. 2.
Heb. xiii. 5. 1 Cor. x. 13.
Q. How is it that Christ succours his people when they
are tempted ?
A. He sends his Spirit to fortify grace in them, and brings
his promises to their remembrance ; he intercedes lor them
that their faith fail not, and he seasonably takes off the
tempter irom them.
Q. Can no man preserve himself in the hour of temptation ?
A. No ; for it is God only that is able to keep us from
falling, Jude 24.
Q. Doth not Satan sometimes throw in unbelieving and
blasphemous thoughts into the minds of God's people ?
A. Yes.
Q. Will God charge his people with guilt upon account
of those temptations ?
A. No ; if they hate them, grieve for them, and give no
consent unto them.
On the Assembly's Slwrter Catechism. .
Q. What is meant by the evil, in this petition, we pray to
be delivered from ?
A. We here pray to be delivered from the evil one, the
devil ; from the evil of evils, sin j from the evil of temptation
here, and the evil of punishment in hell hereafter.
Q. Is there nothing else required of us, but to pray to be
delivered from evil ?
A. We must also watch and carefully avoid all occasions
of sin, such as idleness, evil company, and the like ; for those
who do not so, their prayers are but mocking of the Lord.
QUEST. CVII.
Q,. What doth the conclusion of the Lord's Prayer teach
us?
A. The conclusion of the Lord's Prayer, (which is, " For
thine is the kingdom, the power, and the glory, for ever,
Amen,") teacheth us to take our encouragement in prayer
from God only, and in our prayers to praise him, ascribing
kingdom, power, and glory to him ; and, in testimony of our
desire and assurance to be heard, we say, Amen.
Q. What are we taught by the particle /or, prefixed to
the conclusion of this prayer ?
A. We are taught thereby to enforce our petitions with
arguments ; as we find was the practice of saints in scripture,
Num. xiv. 13, &c. Josh. vii. 9. 2 Chron. xiv. 11. and xx.
6, &c.
Q. Why must we use arguments with God in prayer?
A. Not that we can thereby incline God to grant us any
thing that he is averse to ; but we ought to do it in order to
strengthen our faith, and to excite our fervency in pleading
with God.
Q. May we take our arguments or encouragement in
prayer from any worthiness or good thing in ourselves ?
A. No.
Q. From whence then must we bring them ?
A. Only from the infinite perfections of God, and merits
of his Son.
Q. What are the arguments or grounds of encouragement
mentioned in the conclusion of the Lord's prayer ?
A. They are the kingdom, the power, and the glory o
God,which last for ever. .
Q. What is the design and meaning of this conclusion .
A. To shew us the reasons why we should pray to God,
and the grounds we have to hope that he will hear us ; and
VOL. II. No. 18. 4 F
94 On the Assembly's Shorter Catechism.
likewise to teach us, that the main end we ought to propose
in our prayers, is, that the kingdom, power, and glory of
God, may be declared and advanced more and more.
Q. What is meant by the kingdom of God here ?
A. God's universal sovereignty, dominion, and authority*
which he hath over the world, and all things in heaven and
earth.
Q. Hath God the disposal of all the kingdoms and go
vernments in the world ?
A. Yes ; he disposeth of human kingdoms and states ; and
he hath absolute right to do in the kingdom of nature, of
providence, of grace, and of glory, as seemeth good to him.
Q. What encouragement may we draw from God's king
dom in prayer ?
A. That seeing he is our king and governor, who hath
right to dispose of all things, we have reason to expect he
will be ready to give us what good things we need ; for a
king wisheth well to his subjects. Hence the people of God
do often plead with him upon this relation, Psal. v. 2. and
xx. 9. and Ixxiv. 12.
Q. What is meant by the power of God here ?
A. His infinite might and ability to do whatsoever he will.
Q. What encouragement may we take from God's power
in prayer ?
A. That, seeing he is Almighty, he is sufficiently able to
give us all the good things we ask ; and this argument is often
made use of in prayer, 1 Chron. xxix. 12. 1 Chron. xx. 6;
Matth. viii. 2. Mark xiv. 36. Eph. iii. 20.
Q. But how doth it appear that God is willing to give, as
well as able ?
A. Because he assumes the character of a gracious king to
his subjects, and of a loving father to all his children.
Q. What is meant by the glory of God here ?
A. The honour, dignity, and praise which belong unto
God, upon account of his infinite excellencies.
Q. What is the argument we draw from the glory of God
in our prayers ?
A. That the granting of these our petitions will greatly re
dound to the glory of his holy name ; and that this is the great
end we aim at in all we ask, Psal. Ixxix. 9. and Ixxxvi. 11,
12. and cxv. 1, 2. Jer. xiv. 21. John xiv. 13.
Q. What encouragement may we take from these words,
for ever ?
A. It doth strengthen our faith to think, that God V so-
On tlie Assembly's Shorter Cateckzsm. 595
vereignty and perfections are everlasting ; that he shall never
want power to help us, as earthly kings may.
Q. Doth Christ by this conclusion teach us in prayer to
extol and magnify the Lord, and to join praises to him al
ways with our prayers ?
A. Yes ; for a thankful and praising disposition is highly
pleasing to God, Psal. lxix.30, 31. and engageth him to grant
our desires, Psal. Ixvii. 5^ 6.
Q. What is meant by the word Amen ?
A. It is a Hebrew word, which signifies truth or cer-*
tainty, and it is as much as to say, Lord, so it is ; or, stjjkt
it be ; and thereby we express our fervent desires to be heard,
and our humble confidence of obtaining what we ask in the
name of Jesus Christ, who, with the Father, and the Holy
Spirit, is the one supreme God, to whom be glory for ever.
Amen.
END OF VOLUME SECOND.
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