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ing of the need that we ftand in of Chrift as of God made unto us wifdom, righteousness, fanétification, and redemption, 1 Cor, i. 30.

Q29. What danger do they incur who thus come unworthily?

A. [They eat and drink judgement to themfelves], 1 Cor. xi. 29.

230. In what fenfe can they who come unworthily, be faid to eat and drink judgement to theinfelves?

A. In fo far as by their eating and drinking unworthily, they do that which readers them obnoxious to the righteous judgement of God.

Q31 What judgement] do they render themfelves ob

noxious unto ?

A. Totemporal judgements, or aff. &tions of various kinds, in a prefent life; and to eternal judgement, or condemna. tion, (if mercy prevent not), in the life to come, 1 Cor. xis 39, 32.

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Q.32. May not one who doubteth of his being in Chrift, "or of his due preparation, come to the Lord's fupper?"? 4. "If he be duly affected with the apprehenfion of "the want of an intereft in Chrift, "and unfeignedly de"fires to be found in him, and to depart from iniquity:" in that cafe," he is to bewail his unbelief, and labour to "have his doubts refolved; and in fo doing, he may and ought to come to the Lord's fupper, that he may be fur"ther ftrengthened *"

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233. When may a perfan be faid to be duly affected with the apprehenfion of the want of an intereft in Chrift ?

A. When he is filled with a reftlefs uneafinefs, and can take no comfort in any outward enjoyment, while he thinks himself deftitute of an interest in him; and, at the fame time, is active and diligent in the ufe of all the ordinary means, wherein he is ufually to be found, Song iii. 1-5. Q34. May any who profefs their faith, and defire to ec come to the Lord's,fupper, be kept from it?"

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41. "Such as are found to be ignorant or fcandalous, "notwithstanding their profeffion of the faith, and defire "to come to the Lord's fupper, may and ought to be kept "from that facrament, by the power which Ch ift hath " left in his church; until they receive inftruction, and manifeft their reformation "

Larger Cat. Quest, 172.

↑ Ibid. Queft. 173

PART II.

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Q35. Why ought the ignorant to be kept back.

A. Because they cannot difcern the Lord's body, nor take up the end and defign of this facrament, and there. fore will but eat and drink judgement to themfelves, 1 Cor. xi. 29.

2. 36. Why ought the fcandalous to be kept back from this facrament?

A. Becaufe, by the habitual immorality of their practice, they manifeft themselves to be under the dominion of the prince of darkness; and therefore, while in that state, can have no right to the privileges which belong only to the members of Chrift's family, 1 Cor. x. 21.

237." What is required of them that receive the fa. "crament of the Lord's fupper, in the time of the admini. "Atration of it?

A. "It is required of them, that they-heedfully dif "cern the Lord's body, and affectionately meditate on his "death and fufferings, and thereby ftir up themselves to a "vigorous exercife of their graces; in forrowing for fin, hungering and thirsting after Chrift, feeding on him by "faith--and in renewing this covenant with God, and "love to all the faints *."

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Q. 38. What is it for the Lord's people to renew their covenant with him at his table?

A. It is to acquiefce anew in the covenant of grace, as made with Chrift, Ifa. xliv. 5.; and, in fo doing, to fur render themselves to the Lord, to be wholly his, trufting that he will keep them by his power, through faith unto falvation, 1 Pet. i. 5.

Q39. What is it for them to renew their love to all the ints, on that occafion?

A. It is to embrace the opportunity of being at the Lord's le to breathe out the fecret and habitual defires of their is before him, that all the faints, as well as themselves, y share abundantly out of the fulness of Chrift, Pfalm 14; and that they keep themselves in the love of God, king for the mercy of our Lord Jefus Chrift unto eternal life,

ade ver. 21

2. 40. What is the duty of Chriftians, after they have received the facrament of the Lord's fupper?

A. It is ferioufly to confider how they have behaved

Larger Cat. Queft. 174

"themselves, therein, and with what fuccefs; if they find "quickening and comfort, to bless God for it, beg the con"tinuance of it, watch againft relapses, fulfil their vows, "and encourage themfelves, to a frequent attendance on "that ordinance *."

241. What is it to fulfil our vows?

A. It is to fet about the practice of all commanded duty, according to our engagement, Pfal cxvi. 16, 18., and at the farne time depend upon the grace and furniture that is in Chrift Jefus for the right performance thereof, Phil. iv. 13

24. What if Chriftians can find no prefent benefit by their attendance on this ordinance ?

A. Then they are "more exactly to review their prepa ❝ration to, and carriage at the facrament; in both which, "if they can approve themselves to God, and their own "confciences, they are to wait for the fruit of it in due "time t."

243 What if they have failed in their preparation to, and carriage at the facrament?

A. Then they are to be humbled, and attend upon "it afterward with more care and diligence ‡.”

244. Wherein do the facraments of baptifm and the "Lord's fupper agree?"

A. "In that the author of both is God; the fpiritual 66 part of both is Chrift and his benefits; both are feals of "the fame covenant ;-and to be continued in the church "of Chrift until his fecond coming ||.”

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Q: 45. Wherein do they differ?

A. "In that baptifm is to be administered but once, with water, to be a fign and a feal of our regeneration and ingrafting into Chrift, and that even to infants: where"as the Lord's fupper is to be administered often, in the "elements of bread and wine, to reprefent and exhibit « Christ as spiritual nourishment to the foul, and to con"firm our continuance and growth in him, and that only "to fuch as are of years and ability to examine themselves."

98. QUEST. What is prayer?

ANSW. Prayer is an offering up of our

Larg. Cat. Quest. 175. † Ibid. Ib. lb. 176, 4 lb. 177,

defires to God, for things agreeable to his will, in the name of Chrift, with confeffion of our fins, and thankful acknowledgement of his mercies.

2.1. "Are we to pray to God only !"

A. "God only being to be believed in and worshipped "with religious worship: prayer, which is a fpecial part thereof, is to be made by all to him alone, and to none "other *."

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Q.2. Why is prayer to be made by all to God alone, and to rone other?

A. Because God only is able to fearch the hearts, and "the requests, parden the fins and fulfil the defires of all t." 23. May we not direct our prayers to any of the perfons of the adorable Trinity?

A. To be fure we may for the Three one God being the fole object of religious worship; which ever of the three perfons we addrefs the other two are understood as included, 2 Cor. xii. 14.

Q4. Why may we not pray to angels, or faints departed?

A. Because it would be grofs idolatry, they being but mere creatures; nor can they fupply the wants, nor remove the miferies which fin has brought upon us.

Q5. Do we pray to God to inform him of what he knew not before?

A.Not at all: for from eternity he knew all the thoughts that ever fhould pass through our minds in time, Pfalm cxxxix. 2, 4.

Q. 6. Do we pray to him that we may alter his mind, or incline him to any thing which he was formerly unwil ling to grant?

A. No: for with him is no variableness, neither Shadow of turning, James i. 17.; but we pray to him, that we may obtain what we know, and believe he is willing to confer, 1 John v. 14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us.

Q. 7. What are the feveral parts of prayer raentioned in this answer?

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A. They are thefe THREE; petition, confeflion, and thanksgiving.

28. in which of thefe doth prayer properly confiat? A. IN PETITION, or application.

Q. 9. How doth the antwer defcribe our petitions, or fupplications?

A. It deferibes them to be an offering up of our defires to God].

2. c. Why are our petitions called [cur defres] ?

A. Because the words of our mouth, without the defires of our heart, are nothing but empty founds in the ears of God, Ifa.xxix 13.—This people draw near to me with their mouth-- but have removed their hearts far from me.

Q: Why must there be [an offering up] of our defires to God?

A. Becaufe prayers are fpiritual facrifices, 1 Pet. ii. 5.4 and all facrifices were appointed to be offered to God only, Kings xvii. 35, 36.

2. 12 From whence flow the defires of the heart?

A. From a fenfe of need: we cannot have any earnest de fire after that, the want whereof we are no way affected with; for. the full foul loatheth an honey comb, Pr. xxvii. 7. Q. 13. For what [things] ought we to offer our defires to God?

A. [For things agreeable to his will"],

2. 14. What [vill] of God are we to have our eye up. on when we ask any thing from him?

A. We are to have our eye not upon his fecret, butup. on his revealed will, Deut. xxix. 29.

2. 15. How fhall we know, if what we ask be agreeable to his revealed will?

A. If we afk what he has promifed, we are fure it is agreeable to his revealed will to confer it, because the promife is to us, A&ts ii. 39.

16. Are we ftraitened, or narrowed, in our requests, when we are confined to the promife as the fubject-matter of them?

A. By no means: for the promise contains infinitely more than we are able to ask or think, Eph. iii. 20

2.17.May we ask temporal mercies at the hand of God? A. Yes; because they are promised, fo far as we have any real need of them, Pfal. xxxiv. 1c. lfa. xxxiii. 16.

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