-^^^^i^^'^'i^^^ 
 
 " ;OG!CALSeVi^ 
 BX 9184 .AS W73 1832 
 Willison, John, 1680-1750 
 An example of plain 
 catechising upon the 
 
AN EXAMPLE 
 
 OF 
 UPON THE 
 
 ASSEMBIiY'S SHORTER CATECHISIW: 
 
 HUMBLY OFFERED 
 
 •As an help for instructing the Young and Ignorant in the knowl- 
 edge of the Principles and Duties of the Christian Re- 
 ligion, with the grounds thereof, and that in 
 a very comprehensive manner. 
 
 WITH 
 
 ^ PREFJICE^ 
 
 BRIEFLY DEMONSTRA.TIXG THE TRUTH OF THE CHRISTIAN RE- 
 LIGION, AND THE UNREASONABLENESS OF INFIDELITY. 
 
 / 
 
 By the Rev. Mr. John TVillison, 
 
 Minister of the Gospel in Dundee. 
 
 Hold fast the form of sound words. — 2 Tim. i. 13. 
 
 PITTSBURGH : 
 
 PUBLISHED AND SOLD BY LUKE LOOMIS & Ca 
 
 J. WILSON, PRINTER—STEUBENVILLE, OHIO. - 
 
THE PREFACE. 
 
 In Scotland, the ministers are obliged by their church rules and 
 constitutions, to be much employed in the work o^ Catechising; 
 and the good fruits of it do appear; for there the people (compar- 
 atively speaking) are generally knowing and orthodox: whereas, 
 in those places where catechising is neglected, ignorance and 
 error do wofuliy prevail. It is found by experience that there is 
 more knowledge diffused among the ignorant 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-atlention of the hearers, 
 or the weakness of their memories. 
 
 In the primitive church catecldsing w'as very much their work. 
 They had many ministers set apart for it, called Catechists: and 
 sundry of their most eminent lights were so called, for their ex- 
 celling and diligence in this good work. Before persons were 
 admitted to the full communion of the church, they were from 
 time to time to be catechised, and kept under trial; and, till such 
 time as they were judged fit to partake of the sacrament, they were 
 called CatccJiumcni. 
 
 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. 1 5. 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 catechised yC?iX- 
 led a Form of Knowledge, Rom. ii. 20. a Form of Doctrine, 
 Rom. vi. 17. the Form of Sound JJ^ords, 2 Tim. i. 13. the fr&t 
 Principles of the Oracles of God, Heb, v. 12, and the Principles 
 of the Doctrine of Christ, Heb. vi. 1. In these were both Theo- 
 philus and Apollus catechised, Luke i. 4. Acts xviii. 25. in bot{i 
 of which texts, the word in the Greek is Catechised, which we 
 have there rendered Instructed. The apostle Paul doth require 
 the people of Galatia to give all encouragement and support lo 
 those who labored in the work of catechising among them, Gal. 
 vi. 6. Let him that is taught in the irord, communicate to him 
 that teaoheth in all good things: In the original, it is. Let him that 
 is catechised, communicate to him that caiechiseih. This office 
 is not below the most learned divines, seeing Christ sets himself a 
 pattern to us in it, by catechising his disciples, Matth. xvi. 15, 16. 
 
 We in this national church, through the Lord's mercy, are pro- 
 vided with excellent Catechisms, both Larger and Shorter, for 
 
iv PREFACE. 
 
 our lielp 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 neighboring 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 both Latin and Greek. In the 
 Ijand of divine Providence, 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 Cafechiwi,w\vchwiis printed at Lon- 
 don in the year 173 5, under ihe title of The Assc?nbly''s Shorter 
 Catcchum Revised. But the alterations therein made, being 
 visibly designed to favor various errors now spread among us, 
 fceverals of the Judicatories of this church judged themselves 
 bound to give warning against tlie poison of it. Besides, there 
 were RcmcwnS made upon it by a very judicious autlior 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, 1 am the better pleased with it, and desire to 
 bless God for raising up such noble instruments in the last age to 
 frame it for us: and do reckon it a great mercy, that we have not 
 a catechism of this kind to frame and settle among us in this de- 
 generate and licentious age. 
 
 The Shorter Catechism being evidently founded upon the word 
 of God, and a part of our standa'rds to which we stand solemnly 
 ennjaged ; 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 preserved 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 Catechisjns upon it published, 
 which have been most useful for increasing knowledge among us: 
 but having observed in these which I have seen, that either the 
 answers are too prolix for the memories of learners, or else too 
 short to explain tlie nature and reason of tilings, I jiave humbly 
 made essay, in the following Catechism, to observe a medium be- 
 tween the foresaid extremes, and likewise to take in many things 
 omitted by otiiers. 
 
 It is highly tlie concern of us all to be well seen in the knowl- 
 edge, and fixed in the belief, of the great truths of our holy reli- 
 gion, summed up in the Shorter Catechism; especially in this 
 
PREFACE. V 
 
 mi&lving tinre, when the winds of error are blowing, and the most 
 sacred fundamental truths are openly attacked by Deists, Socini- 
 ans, Arians, and others. As it is surprising to observe how fast 
 erroneous books are spread and bought up at this day, so it is as- 
 tonishing to behold to what height infidelity and damnable here- 
 sies are arrived in -our age: while we who profess Christianity do 
 wrangle with one another, alas, Injidelity doth prevail against us 
 all! And it may cause us to 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 thai hifid'elity abounds, and the Christian revela- 
 tion hath so many enemies? Alas! many are so bent to indulge 
 themselves in vicious practices, that they can't endure Christ's 
 holy laws which check them therein, and therefore study by all 
 means to darken these truths and facts upon which these laws are 
 founded, that they may render revelation doubtful and uncertain; 
 and further, that they may make it quite needless, they labour, to 
 advance Reason as a sufficient guide in matters of religion, and 
 as that which may conduct us in the way to happiness. 
 
 But if the bias of such persons to sensual lusts and pleasures 
 vv®uld allow them fteeiy to think upon this subject, and impar- 
 tially to view the noble design and convincing proofs of Christian- 
 ity, the more fully would they be satisfied of the necessity and 
 excellency, as well as of the truth and certainty of the Gospel 
 rev-elation, and of its divine original. And, if my testimony there- 
 unto could have any weight, I can say, after the most serious 
 inquiry, I have full freedom to give it, and which 1 here offer with 
 all humility upon the following grounds: 
 
 Although my natural light or reason be sadly corrupted, yet the 
 remains of it tell me there is a God, and that he ought to be believ- 
 ed in what he sailh, and obeyed in what he commands. And by 
 the clearest evidences I am assured, that the mind of God, with 
 respect to ray salvation, is only now discovered to me in the 
 Christian revelation, which I see is the completion of the Jewish 
 institution. And this revelation, 1 find, doth confirm and perfect 
 the religion of nature, seeing it corresponds with the dictates 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 igriorant of the right way and manner of 
 (^oing it: but the Christian revelation doth both inform me how 
 God is to be worshipped and served, 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 vir- 
 
 A2 
 
VI PREFACE. 
 
 tue and piety. This is the scope and aim of all its mysteries, 
 precepts, promises, threatenings, examples, miracles, &ic. 
 
 I find those who have had no more ti^an 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 gen- 
 erally entertained unworthy notions of God, and run into gross 
 idolatry, and the practice of the greatest abominations: but the 
 Christian revelation gives us a noble description of the perfections 
 of God, and of the worship and duties he requires as suitable 
 thereunto; 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 ori^nal of mankind, nor in what state our first 
 parents came out of their Maker's handsj nor can it tell us how 
 human nature fell from its original rectitude into its present 
 state of guilt and impurity, nor how it can be recovered from itj 
 nor. can it account for the conduct of divine Providence in the 
 government 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, canH find out a way to ease the conscience 
 of a convinced sinner, nor can it assure us that there is Forgive- 
 ncss with God for criminal creatures: it cannot shew us how God 
 may exercise Jfcrc?/ to them without the violation of his Jw^^ice; 
 nor point out any thing that can be a proper propitiation to God's 
 justice when injured and provoked by men; nature's light cannot 
 tell how to make the pardon of sin consist with the wisdom of his 
 government, the honor of his laws, and his hatred of sin. But we 
 see how all this can be done, by;he Christian institution. 
 
 Acrain, it is but dark and uncertain views which Natural Reli- 
 gion gives us of the immortality of the soul, and of a future life. 
 Sense and reason bring us to the grave, but cannot penetrate into 
 the regions beyond it. But the Gospel revelation 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 thi^ revelation, we see the defects 
 of natural religion nobly made up; we have a great Mediator set 
 forth, that satisfies offended justice, removes the guilt and power 
 of sin, and brings sinners into favor with God, and to eternal feli- 
 city; and in him all men are called to believe and trust for obtain- 
 ing 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; in the New Testament he is revealed as come, 
 and the time and manner of his coming narrated. He came in 
 due time, according to the Old Testament predictions, exactly 
 answering all its types, prophecies, and promises, in his divinity 
 
PREFACE. vii 
 
 and humanity ; in his threefold office of Prophet, Priest, and King; 
 and in his twofold state of humiliation and exaltation. So tliat, 
 if Jesus Christ were not the true Messiah and Saviour of men, the 
 oiorious promises of the Old Testament, concerning the Messiah, 
 must be all delusion, seeing their fulfilment was limited within 
 periods of time which are long since past. 
 
 Our Messiah came not in the grandeur of an earthly monarch, 
 as the carnal Jews expected, but as King of Zion, intending a 
 spiritual monarchy in the world ; and, to instruct in his sovereign- 
 ty and power in the kingdom of grace, he shewed his dominion in 
 the kingdom of nature, (which earthly kings can't do) by opening 
 the. eyes of the blind, the ears of the deaf, and the mouth of the 
 dumb; by raising the dead, casting out devils, and miraculously 
 liealing all sorts of diseases; yea, he gave power to his disciples 
 to do the like, and to speak all languages of a sudden, without 
 learning them; 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 fa- 
 vor the lusts and corruptions of men, nor had the force of human 
 laws or arms to promote it, like the Mahometan religion; but on 
 the contrary, Christianity had all these against it: yet, in opposi- 
 tion to ail these, it spread with astonishing success and rapidity 
 through the world, so that, betore the death of the apostles, there 
 was not a corner of the Roman empire, but had store of its pro- 
 fessors. And though all the powers of earth and h«ll contended 
 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, oreloquence 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 theevidenceof the apostles'* testimony, and their sue- 
 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, 
 Polycarp, Justin Martyr, Athenagorus,Tertullian, Origen, Clem- 
 ens 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 enquirers to hazard the loss of all things 
 dear to 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 which our Catechism is a compend) doth depend on the truth 
 af a matter of fact, which (blessed be God) is better vouched and 
 
viii PREFACE. 
 
 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; and that about thirty years afterwards, in 
 the reign of the Emperor Tiberius, this person Jesus Christ be- 
 gan to preach in Judea, where he travelled some years, lived a most 
 holy life, wrought great miracles, foretold many events, and a- 
 mongst others his own death and resurrection; and, according as 
 he said, so he died, and rose again upon the third day: I say, if 
 all this be certain fact, what reason have we to question but this 
 person had a divine mission, and was the very person he gave 
 out himself to be, and that the doctrine he taught, and instructed 
 his disciples to teach, was the very truth? 
 
 That the facts above related are certain, we have the best evi- 
 dence: for they are attested by many persons of great probity and 
 candour, who Vv-ere eye witnesses to what they assert; and these 
 witnesses all agree in the same testnuony, and continued adhering 
 t^iereto unto their last breath, notwithstanding of the sufferings & 
 cruel deaths they were exposed to for owning these things. And 
 not only they, but also several Jewish and Pagan writers, who lived 
 in or near these times, do confirm the truth of the principal facta 
 concerning Jesus Christ which we have recorded in the New Tes- 
 tament; nay, the fiercest enemies of Christ in the ancient ages 
 never presumed to deny the facts. So that for any person to call 
 in questioR 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 writer's of the New Testament do agree 
 so exactly in their testimony without variation or contradiction. — 
 Tho' 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 do not write by concert), yet they all a- 
 gree in the matter: they give all the same account of Christ's 
 birth, life, death, resurrection and ascension: they agree with all 
 the rest in their accounts of Christ's doctrine, and of the way of 
 sinners' salvation by faith in Christ's righteousness, and by the vir- 
 tue of his blood. 
 
 To confirm this doctrine, many miracles v;ere wrought by Christ 
 and his apostles: and, that there might be no suspicion of fraud, 
 these were done openly in sight of aU the people, and in presence 
 of learned men, Christ's enemies, and these miracles were oft re- 
 peated, and that for many years, and had lasting effects upon those 
 whom they were wrought. And as for that great confirming miracle 
 which Christ frequently referred to in his life for proof of his Messiah- 
 
PREFACE. ix 
 
 Bhipfto wit, his rising from the dead, it was well attested by his many 
 appearances after it to his disciples assembled 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 re- 
 surrection: 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 to 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. Nay, 
 the truth of Christ's resurrection was so notorious in that coun- 
 try, that many thousands presently believed thedisciples' testimo- 
 ny, embraced their doctrine, and became Christians. And as 
 the disciples proclaimed Christ's resurrection every where, so they 
 contirmed 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; and that instead of free or just thinking, it doth ar- 
 gue the greatest thoughtlessness in those who give place to it. 
 
 Object. We in this age never saw Christ or his apostles, nor a- 
 ny of their miracles; no man now hath the gift of tongues; we 
 have none of these miracles now repeated for our confirmation. 
 
 Anstver. 1. The only wise God thought Christ's bodily pres- 
 ence and these miracles to be necessary at the first planting of 
 Christianity, when its doctrines were new to the world, and things 
 opposite to it were to be abolished; but doth not think fit to con- 
 tinue them now, when no new doctrine or way of worship is pro- 
 posed, but only the very same inculcated which Christ and his a- 
 postles had taught. 
 
 2. If miracles were ordinarily repeated, they would lose the 
 use and force of miracles, which lies in their being extraordinary; 
 for, if ihey were frequently repeated, they would become God's 
 ordinary works, and not to be regarded by us. 
 
 3. Tho' 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 re- 
 main, 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 liis gracious condescension to the weakness of 
 our faith, hath left us seven or eight visible testimonies, or occu- 
 lar demonstrations of the truth and certainty of these doctrines 
 and facts which are the foundations of our faith; as, Christ's hi- 
 
X PREFACE. 
 
 carnation, his Living and Teaching in this world, with his Cruci- 
 fixion and Resurrection. And, to confirm us the more in the be- 
 lief of these blessed truths, God in Ijis mercy continues still be- 
 fore our eyes several standing witnesses of them, namely, 1 . The 
 writings of the apostles 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 h.is leaving the world 3. The beginning 
 
 of the Christian sera, or computation of years from the incarnation 
 of our Lord Jesus Christ, is directed by wise Providence to put 
 us in mind, every time we write, read or mention the present year, 
 or any other year, that it is just so many years since our glorious 
 Redeemer came in the flesh to save lost sinners 4. The con- 
 tinuance of a gospel-ministry, according to Christ's institution, 
 
 to declare the aforesaid trutiis and facts to the world 5. The 
 
 frequent dispensing of baptism, for the initiation of his disciples, 
 
 as Christ hath appointed 6. The administrationof the Lord's 
 
 supper, in commemoration of his death and sufferings 7. Tiie 
 
 weekly observation of the Lord's day in remiCmbrance ofiiis re- 
 surrection. 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 seventeen hundred 
 years past, as visible witnesses of the truth of it, that all men, hav- 
 ing them daily before their eyes, may consider them as so many 
 pledges ef the facts, doctrines, and institutions of the New Testa- 
 ment. 
 
 To all which 1 may add an e/^/t^A visible witness, viz. the pres- 
 ent 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, sutFerings 
 and scatterings, is a wonderful instance of the interposition of 
 divine Providence, that keeps them as a standing memorial every 
 whereto the world of the certainty of scripture prophecies and 
 miracles, and particularly of the New Testament history of the 
 incarnation, life and death of Jesus Christ, and of the truth of his 
 predictions concerning that people. • Likewise, the continuance 
 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 tiie 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 doc- 
 trines contained in the books of the New Testament. 
 
 Quest. How do we know that the books ofthe New Testament 
 
PREFACE. xi 
 
 sre written by the apostles and evangelists, and that they are 
 still the same as they wrote them, without alteration ? 
 
 Ansiv. We are well assured these books are writtten 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 ofthe f.rst 
 and second centuries, as Justine, Ireneus, Clemens, &c. do cite 
 these books under the names they still bear; they quote texts from 
 them as they stand in our Bibles, and make use of them in the 
 same sense that we do; yea, Tertulian 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 alter- 
 ed, because of the vast number of copies that were transcribed, 
 and in different languages, and soon dispersed, with Christianity 
 Itself, through all parts of the known world; and yet still we find 
 all these copies, however distant in place, or different in language, 
 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 surely these would never agree together 
 to falsify them; neither did one side ever accuse the other of do- 
 ing it. 
 
 And for the books of the Old Testament, which greatly support 
 the facts and doctrines of the New, and were themselves also 
 confirmed by miracles: the Jews were careful, even to supersti- 
 tion, to preserve these pure and uncorrupted, placing much of their 
 religion in numbering how oft such and such words and letters 
 recurred in the particular books. And tho' 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 desio-n, 
 namely, To glorify God, to lead souls to Christ, to promote holi- 
 ness, and to root out 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 manner of vice, and particularly against all Iving 
 and dissimulation : a good man or angel it could not be. seeing it 
 could never consist with their grace and goodness to dissemble, 
 
xil PREFACE. 
 
 and counterfeit God's name in such a way, by putting, Thussaiih 
 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: for thereby their proud minds 
 have been humbled, their revengeful spirits made meek and for- 
 giving, their carnal hearts njade to love God and mind heaven 
 above all things; their loose and uncircumspect lives have become 
 just, holy, pious and devout; and in attending upon Christ's in- 
 stitutions, they have attained to great peace and joy in believing 
 on him. And, for my own part, I would not exchange the inward 
 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 ea- 
 sy 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. 
 
 A Word to Christian Pareiit<$, 
 
 And all tcho have the charge of Children or Sei'va7itSj especially 
 
 these in Dundee. 
 
 Mr 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 mstruction of 
 youth is not to be left wholly to ministers, to school-masters, or 
 mistresses. 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 felloiv-helpers of the 
 truth, as in 3 John 8. Pray, don't think this is left to your op- 
 tion, 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 ad' 
 monition of the Lord, that is, in teaching them the knowledge of 
 the Lord Jesus Christ, Eph. vi. 4, The word translated adnioni' 
 tion, properly signifies catechising. Likewise tlie word which is 
 rendered train up^ Pror. xxii. 6, signifies io catechise a child when 
 
PREFACE. xiii 
 
 ( 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 diligently unto thychil' 
 dreiif and shalt talk of them ichen thou sittest in thine house and 
 ivhcn thou liestdown, and ichcn 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 
 Abraham'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 
 endeavors to enlarge the borders of his kingdom, and to ruin the 
 empire of darkness. You pray that his kingdom may come; 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; 
 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,, Avhen they found 
 plenty in the Syrian camp, It is a day of good tidings , ivc do not 
 well to hold our peace, 2 Kings vii. 9. This is a godhke disposi- 
 tion, and would make you resemble God himself; for when he saw 
 the world 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 sciieme, both of the prin- 
 ciples of religion which you are to believe, and of the duties of re- 
 ligion which you are to practice. And though smaller ones, such 
 as the Mother'^s Catechism, may be useful as introductory to it; yet, 
 when children and servants are capable, it is necessary that they 
 get our Shorter Catechism by heart: 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 Cate- 
 chism upon it, for your assistance in catechising these under 
 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 gen- 
 erally short, it will not be a very hard task for 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; for 
 
 B 
 
xiv PREFACE. 
 
 thereby they might soon be capable to answer satisfyingly mosst 
 of the questions in it, though in other words than these in the book. 
 It would also make children better acquainted with the scriptures, 
 if their teachers would require them to give an account of some of 
 the texts cited therein, which have not the words set down. 
 
 If heads of families would convene their children and ser- 
 vants every Sabbath-evening, and make use of this book, or the like 
 explication, going over at one time ttco questions of the Shorter 
 Catechism^ 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 mistress 
 of the family ask the question of the Shorter Catechism, and let 
 the answer be returned without book by one of the family; and 
 then let that person take the book, and ask the first explanatory 
 question upon it at his next neighbor, who may read the answer 
 from the book if he can't repeat it; and then let him who answer- 
 ed ask the second explanatory question at his neighbor, who is to 
 answer it as before; and then ask the next question at his neigh- 
 bor, and so on; the rest in the mean time attending and going 
 along with the person reading or repeating, with their several books 
 if they have them, or else making use of their neighbor's, by which 
 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 persons 
 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 consider, 
 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 ! Amen. 
 Dundee, Uih April, 1737. 
 
AN EXAMPUB 
 
 OP 
 
 PLAI1¥ CATECHISI]\Gj &c. 
 
 Quest. 1. WHAT is the chief end of man P 
 •Ans, Man's chief end is, to glorify God^ and to 
 enjoy him forever. 
 
 Q. What do you mean by marl's chief end ? 
 
 A. The main thing which man should intend and aim at in 
 his living in the world, and look upon as the great design of his 
 creation. 
 
 Q. yVhat 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; for, that being infinite^ no addition can be made to it. 
 
 Q. How 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 trust- 
 iKg him; by praising him with our lips, and ordering our conver- 
 sation according to his word. Psalm 1. 23. 
 
 Q. HoiD 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 knowl- 
 edge, from whom no secrets can be hid, and injustice, though lie 
 should proceed to punish us for our sins. 
 
 Q. W her cf ore should we maJce 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. 
 
 When is it that we eat and drink for the glory of God, as the 
 apostle directs, 1 Cor. x. 3 1 ? 
 
 A, When we do it in obedience to God's command, for preser- 
 ving life and health, that we may be capable to honor and serve 
 God here below. 
 
 Q. May not other creatures declare the glory of God, as well 
 as man? 
 
16 OF MAN'S CHIEF END. 
 
 A, Yes; the heavens do it, Psalm xix. 1. as they shew forth the 
 glory of God's wisdom and power in an objective and passive 
 manner; but none can do it actively, but rational creatures. 
 
 Q. Do all men make it their chief end to glorify God? 
 
 A. No; for many men, instead of glorifying God, do wofuUy 
 dishonor him. 
 
 Q. Who are these? 
 
 A. They 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 mer- 
 cies; and they who are formal in his worslnp, and do not remem- 
 ber his word. 
 
 Q. What will become of those ivho forget God? 
 
 A. It is said, Psal. ix. 17. " they 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 glorify him- 
 self 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 family? 
 
 A. Yes; but these lower ends must be intended in subordinate 
 to man's chief and ultimate end, the glory of God. 
 
 Q. Do we not promote our oxen happiness, by making God'^s 
 glory our chief end? 
 
 A. Yes; 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 
 Imn in heaven? ' A. Yes. 
 
 Q. Are we able of ourselves to glorify God? 
 
 A. No, tlie fall hath disabled us; but by Christ and his grace 
 we may be strengthened to do it in some nriCasure. 
 
 Q. What is it to enjoy God ? 
 
 A, It is to possess God's love and favor, 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 some meas- 
 ure in his ordinances here below, but they will enjoy God in an- 
 other 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 imperfect; 
 but in heaven, it will be everlasting, full and immediate. It is 
 
OF THE HOLY SCRIPTURES. 17 
 
 fliere the saints shall see Mm as he is, and be like him, and he 
 ever with the Lord, 1 John iii. 2. 1 Thess. 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 immor- 
 tal sodls. H^ is a portion that suits both their spiritual nature, 
 and perpetual duration, Psalm 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 th© 
 exercise of prayer and praise. 
 
 Q, What 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 viake ii^ 
 happy? 
 
 A. No; for^ as they suit not ihe 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 ihe enjoyment of God 
 in heaven? 
 
 A. Their portion will be in hell with hypocrites and unbelie- 
 vers. 
 
 Q. When should a man begin to think seriously of his chief 
 end? 
 
 A. In the days of youth, Eccl. xii. 1. 
 
 Q. May loe not delay it until some convenient time afterwards? 
 
 A. No; for there is no time so convenient — and ihe time 
 which we propose may never come, seeing death surpriseth very 
 many, Luke xii. 20. 
 
 Q. When must we have done glorifying God f A. Never, 
 
 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, in the most happy place, it is said, There hi* 
 servants shall serve him. Psalm xl. 8. Rev. xxii. 3. 
 
 Quest. 3. What rule hath God given to direct us 
 how we may glorify and enjoy him P 
 
 •dins. The word of God, which is contained in the 
 Scriptures oftbe Old and New Testament, is the only 
 ffule to direct us how we may glorify and enjoy him* 
 
 B 2 
 
18 OF THE HOLY SCRIPTURES. 
 
 Q. How is this question connected rvith the preceding f 
 
 A. As the former shews tlie end of our creation, so this points 
 out the rule or means of attaining to that end, viz. the scriptures. 
 
 Q. Why do we call tlie Wo7-d of God the Scriptvres? 
 
 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 Clirist is the essential Word of God, and the Bi- 
 ble is only the written word of God. 
 
 Q. ^Vhy is Christ called the word of God? 
 
 A. Because he is the express image of his Father, as our 
 words are the image or picture of our hearts. 
 
 Q. Seeing the Bible is mostly spoken and written by menj is it 
 not more j)roperly the words ofiiien, than of God? 
 
 A. No; for though it bespoken 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 teas the first penman of the holy scriptures? 
 
 A. Moses. 
 
 Q. What imrt of them did he irrite ? 
 
 A. The first five books, to wit: Genesis, Exodus, Leviticus, 
 Numbers and Deuteronomy. 
 
 Q. Whctt 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- flo6d, and many signal transac- 
 tions with respect to the church for above two thousand years 
 before Moses was born. 
 
 Q. If there were no icritings before him, hoxo could he he cer- 
 tified of the truth of these things? 
 
 A. By divine revelation, as well as human tradition. 
 
 Q. Why did God order his word to be wriiteri ? 
 
 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 cpuld the church subsist, and religion be kept pure 
 for so long a time before Moses, when there 2vas 720 writt^-nirord? 
 
 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 
 
OF THE HOLY SCRIPTURES. 19 
 
 (he word of God, and that they were written by divine inspira- 
 tion ? 
 
 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 per^ 
 suade us of the divinity of the scriptures^ than all these argu- 
 ments ? 
 
 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, to wit, the scriptures of the Old and New 
 Testament. 
 
 Q. Why are they called a Testament? 
 
 A. Because they contain God's will concerning the salvation 
 of sinners, as it was revealed and confirmed by Christ the testa- 
 tor; and this will is either called a testament or covenant. 
 
 Q, Do the scriptures of the Old and New Testament contain 
 two 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 in him, pointed at in both: 
 But the circumstances and forms of administering this covenant 
 bemg so very different, it is disiinguished into the Old and New 
 Testament, or the old and new covenant of grace. 
 
 Q. IT hy are the scriptures in the former part of the Bible 
 called the Old Testament? 
 
 A. Because they contain the old dispensation of the covenant 
 of grace before Christ's coming in the flesh, which was by mani- 
 fold rites, prophecies, types and sacrifices, all prefiguring the 
 Messiah then to come. 
 
 Q. Why are the scriptures in the latter part of the Bible cal- 
 led the NeiD Testament? 
 
 A. Because they set forth the new dispensation of the cove- 
 nant, by Clirist's coming in the flesh to fulfil the types and fig- 
 ures of the Old Testament, and instituting a more spiritual wor- 
 ship in the room thereof, and revealing his grace more clearly 
 and extensively to the world. 
 
 Q. Hoiv 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 the slain 
 sacrifices, on which account Christ is called the " Lamb slain 
 
20 OF THE HOLY SCRIPTURES. 
 
 from the foundation of the world." And the blessings of the 
 Old Testament, being disponed to believers, in view of the actu- 
 al death of the testator, prefigured by the slaying of the sacrifi* 
 ces, 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 bis Gospel: they 
 contain the moial law, and are often cited in the New Testament, 
 Matt. xxii. 29, &c. John v. 39. Acts xvii. 11. Rom. xv. 4. 1 
 Cor. x. 6. Heb. iv. 2. Gal. iii. 8. 
 
 Q. Are the writings in the Apocrypha boohs to be read and 
 received as the word of God? 
 
 A. No; for though they are useful, as many other human wri- 
 tings, yet they are not part of the holy scriptures; seeing we find 
 they are not written in the original language of tiie Old Testa- 
 ment, nor by any of the inspired prophets, but after Malachi, 
 who 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 testi- 
 mony of the church? 
 
 A. No; for the church herself is built on the scriptures as her 
 foundation, and whatever the church teachetii is to be tried by 
 them, Eph. ii. 19, 20. Isa. viii. 20. Acis xvii. IL 
 
 Q. Is there nothing else to be received as a rule to direct us in 
 the 2vay to happiness, but the holy scriptures? 
 
 A. No: not our natural reason, as Deists assert; not unwritten 
 traditions, as Papists teach; not the light within, or spirit with- 
 out the scriptures,- as Quakers and enthusiasts pretend to, Isa. 
 viii. 20. Gal. vi. 16. 1 John iv. 1, 6. 
 
 Q. Why is not the light of nature or reason sujicient to direct 
 us in the ivay 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 suficiently plain, full, and perfect, 
 to be a rule to usf 
 
 A. Whatever Papists object against it, to make way for their 
 traditions and papal decrees, yet the rule of God's word is suffi- 
 ciently 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 salvation. And this we have 
 either in express words, or in just and necessary consequences, 
 obvious to the weakest understanding, 2 Tim. iii. 15, 16, 17. — 
 Psalm xvi. 7, 8, 9, and cxix. 105, 130. 
 
 Q. Do the scriptures then contain the whole revealed will of 
 JGod to the world? it. Yes. 
 
OF THE SCOPE OF THE SCRIPTURES. ei 
 
 Q. Are we to believe nothing hut what we have written in the 
 word of God? 
 
 A, Yes, many thinofs, though not as necessary to salvation. 
 
 Q, Is the word of God to be observed as our rule of worship, 
 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, hneeling at 
 the Lord^s supper, bowing to the altar, the organ in praise? 
 
 A. No; not a pin sliould be added to the tabernacle, but what 
 is of God"'s own appointment, Heb. viii, 6. 
 
 Q. What doth the apostle call such inventions and additions? 
 
 A. Besgarly 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 hatb 
 required these things at your hands?"" 
 
 Q. HoiD 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 gtiide us in the 
 way to heaven; and therefore we sliould dearly love them, and 
 daily use them. 
 
 Q. Are they not in a miserable case who want the scriptures? 
 
 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, and yet des^ 
 pise it ? 
 
 A. They will be destroyed, Prov. xiii. 14. 
 
 Quest. 3. what do the Scriptures principally 
 teach P 
 
 Jlns, The Scriptures principally teacli what man 
 is to believe conceniing God, and wliat 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 believe. 
 Secondly, the duties we mast perform. 
 
 Q. Why is faith put before obedience? 
 
 A. Because faith is the spring and principal of all true obedi- 
 ence, and no duty can be performed acceptably without it, Heb. 
 xi. 6. 
 
 Q. What do the scriptures teach us to believe concerning God? 
 
22 OF 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 established in 
 the belief of the being of a God? A. Yes. 
 
 Q, How doth it appear there is a Godl 
 
 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 eb- 
 bing 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 consent of all nations to this truth, 
 and the conscience of man, which accuses him when guilty, and 
 excuses him when innocent: All these do plainly declare the be- 
 ing of God, to the confounding of all those who would oppose 
 this most clear and evident trull). 
 
 Q. HoiD 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. F«ols. Psalm xiv. 1. 
 
 Q. Why are they called fools? 
 
 A. Because what they imagine is contrary to the rational dic- 
 tates of their own souls, and the common sentiments of all the 
 ■wise and sober pan of mankind, and also against the testimony 
 of every creature; seeing tlie being and wisdom of God may evi- 
 dently be seen in every thing we set our eyes upon, as a bird, a fly, 
 a tree, a flower, and every pile of grass. 
 
 Quest. 4. What is God? 
 
 Ans. God is a Spirit, infinite, eternal, and un- 
 changeable ; in his being, wisdom, power, holiness, 
 justice, goodness and truth. 
 
 Q. Is it possible for creatures tQ gite any perfect definition of 
 God? A. No. 
 
 Q. Are mot all our uptaldngs of the nature and essence of 
 God most imperfect ? A. Yes . 
 
 Q. Why 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 of by human un- 
 derstanding. Job xi. 7, 8, 9. 
 
 Q. Jfhat sort of substance is God? 
 
OF GOD. 23 
 
 A. God is a Spirit, John iv. 24. 
 
 Q. What is a spirit ? 
 
 A. An invisible being or substance, that hath understanding 
 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 depend- 
 ant upon him; but God is an uncreated Spirit, infinite and inde- 
 pendent, who made all things according to his pleasure. 
 
 Q. If God be a spirit^ hoio doth the scripture ascribe face, 
 eyes, ears, mouth, hands and other bodily parts unto God. 
 
 A. These are not proper, but only figurative expressions of 
 God: for if God should speak in his own language, and describe 
 himself to us, as he really is, we could not understand him ; there- 
 fore he is pleased to speak of himself to us after the manner of 
 men, in condescension to our weak capacities, who cannot con- 
 ceive of the divine perfections and operations without such shad- 
 ows and resemblances. Wherefore 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 manifestation 
 of his favour; by his eyes, his omniscience and watchful provi- 
 dence; by his ears, his readiness to hear our prayers; by hi3 
 mouth, the revelation of his will; by his hand or arm, the great- 
 ness of his power; by his heart, the sincerity of his affection; by 
 his bowels, ihe tenderness of his compassion; by his feet, the ubi- 
 quity of his presence. 
 
 Q. If God be a Spirit, how was man said to be created after 
 the image of God. 
 
 A. Tlie image of God in man did not consist in any bodily^ 
 shape or likeness, but in the spiritual faculties and excellencies 
 of his soul, in regard of its being a spirit, invisible, immortal, 
 knowing, righteous, and holy. 
 
 Q. Is it laiLful to represent God, who is a Spirit, by any im- 
 age or picture, as the Papists pretend to do,for an help in wor- 
 ship ? 
 
 A. No; for, as it is impossible to do it, so it is most sinful to 
 attempt it; seeing such mean representations are a great dispar- 
 agenientto 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 attributes. 
 
 Q. How are the attributes of God divided? 
 
 A. Into two sorts; some being incommunicable, -and others 
 called communicable. 
 
€4 OF THE ATTRIBUTES OF GOD. 
 
 Q. W'hat are the incommunicable attributes of God mentioned 
 in the answer? 
 
 A. They are three, to wit, his infinity, eternity, and unchange- 
 ableness. 
 
 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. iVhat are these attributes of God which arc called commu- 
 nicable? 
 
 A. Thfcy are six, to wit, his wisdom, power, holiness, justice, 
 goodness and truth. 
 
 Q. VViy 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 angels; and 
 hence they are called wise, holy, just, good, &c. 
 
 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 respect of 
 place, being every-wliere present, and unbounded by any place. — 
 4. in respect of duration, being ciernal, 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, Ps.al. xc. 2. 
 
 Q. What do you nnd^/rstand by God\s being unchangeable ? 
 
 A. That he is still the same, and subject to no variableness or 
 change, either with respect to his essential perfections, or his 
 counsels and designs, or his love and favor towards his people, 
 Ps;»l. cii. 27. Isa. xlvi. 10. Rom. xi. 22. James i. 17. 
 
 Q. If Gnl be unchangeable, how is repentance attributed to 
 him in scripture, as Sex. xviii. 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 mind; he alters the 
 course of his dispensations, but still without any change of coun- 
 sels. For, whatever change appear 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. IVhat is meant by the wisdom of God? 
 
 A, Thai essential perfection, whereby he perfectly knows all 
 
OF THE ATTRIBUTES OF GOD. 25 
 
 things?, and skilfully orders and disposes all things to their proper 
 ends, for his own glory. 
 
 Q. Wherein doth the tmsdom of God most hnghtly appear? 
 
 A. God's wisdom shines forth both in his works of creation 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, Psalm, civ. 24. Col. ii. 3. 
 
 Q. llliat is the power of God? 
 
 A. That essential property of God, whereby he is almighty, 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: 
 Jiow then is he able to do all things ? 
 
 A. These things are no objects of power. The doing of them, 
 being contrary to God's hoiy 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 sinners to himself, preser- 
 ving his church, and subduing his enemies, Rom. i. 20. lieb. i. 
 3. 1 Cor. i.24. Epb. i. 19. IMatth. xvi. 18. 
 
 Q. What is the holiness of God? 
 
 A. That essential perfection, whereby he is infinitely pure, and 
 free from all iniquity, loveth righteousness, and abhorreth all sin 
 and impurity, Hab. i. 13. 
 
 Q. fP herein 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 extirpate sin and impurity, and purchase perfect ho- 
 liness for us, Rom. vii. 12. 1 Thess. iv. 3. Eph. v. 25, 26, 27. 
 
 Q. W hat 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 Godi 
 
 A. In sending terrible judgments upon men for their sins in this 
 world, and executing eternal vengeance upon the wicked in hell; 
 and in rewarding the righteous upon the account of Christ's mer- 
 its, 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, thai 
 ever he gave to the world? 
 A, His pouring out the vials of his wrath upon his own Son, 
 
C6 OF THE UNITY OF GOD. 
 
 when he stood surely for us: and exacting full satisfaction from 
 him for all the debts or sins of an elect world, without abating 
 him one farthing, Jsa. liii. 4. Rom. iii.26, 26. Rom. viii.32. 
 Q. Doth God''s infinite Justice hinder him from being mercl' 
 
 A. No; for, through Christ's mediation, he exerts his infinite 
 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, in supplying the wants of all his 
 creatures, in sparing his enemies, and chiefly in providing Christ 
 to be a surety for them, in offering them salvation through him, 
 and particularly in pardoning, sanctifying and giving eternal glory 
 to all 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, JV herein doth the tivth and faithfulness of God appear? 
 
 A. Jfi accomplishing the predictions recorded in his word, in 
 executing his threatenings against the wicked, and in fulfilling all 
 his promises to his people, Matth. xxiv. 35. Zech. i. 6. Ileb. x. 
 
 23. ^ 
 
 Q. Wherein do these perfections of wisdom, poicer, holiness^ 
 justice, goodness and truth, which belong to God, differ from 
 those we find in angels and 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 communicated 
 from God to them, and is subjiect to change. 
 
 Quest. 5. Jive there more Gods than one F 
 dns. There is but one only, the living and true 
 God. 
 
 Q. In what respect is God said to he one? 
 
 A^ God is one, 1st, In opposition to mixture and composition, 
 he being a most pure and simple essence. 2dli/, In opposition to 
 multitude, he being numerically one in essence and nature, and 
 no other like him. 
 
 Q Why is God said to he 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 Godl 
 
 A. To distinguish him from the dead idols of the nations, and 
 to shew that all life, natural, spiritual and eternal, is originally in 
 
OF THE UNITY OF GOD. 27 
 
 him, and from him only, Psahn cxv. 4, 5, John v. 26. 1 Tim. 
 vi. 13. 
 
 Q. Why is he called the True Godi 
 
 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 hear the name of 
 godf besides 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. Psalm Ixxxii. 6. 
 
 Q. Why are the heathen idols called gods? 
 
 A. Not that there is any thing of true divinity in them, but be- 
 cause 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 worshipped. 
 Jer. X. 11. 
 
 Q. HotD is the devil called god ? 
 
 A, He is called the god of this world, because he rules over the 
 unregenerate world; he usurps divine homage, and is actually 
 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 preroga- 
 tives 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 vicegerents on earth, to minister justice toothers, Psalm 
 Ixxxii. 6. 
 
 Q. Do not some make the world their god? 
 
 Ji. Yes; and hence covetous men are called idolaters, Eph. v. 5. 
 Col. iii. 5. 
 
 Q. Why are they called so? 
 
 A. Because ihey set their hearts upon the world more than up- 
 on God. 
 
 Q. Do not some make a god of their belly? 
 
 .4. Yes; Phil. iii. 19. 
 
 Q. How are they guilty of this? 
 
 A, By studying to serve and please the belly more than God. 
 
 Q. How do you prove that thereis hut one God, and no more? 
 
 A, First, From holy scripture, that doth frequently assert this; 
 as in Deut. vi. 4. Mai. ii. 10. Matth. xix. 17. 1 Cor. viii. 4. 6. 
 Secondly, From reason; for. seeing God is an infinite, om- 
 nipotent, independent, and most perfect being, and also the first 
 
28 OF THE PERSONS OF THE GODHEAD. 
 
 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. T'T7iO are they that are guilty of muUiplying gods to them' 
 selves ? 
 
 A. Both the Pagans and Papists, seeing they actually worship 
 and pray to others beside the one true Godj so do the Papists to 
 saints and angels. 
 
 Q. Hut may not prof essed Protestants be chargeable with mul' 
 tiplying gods to themselves 7 
 
 A. Yes; for though they profess to own and worship the one true 
 God; yet many set up idols in their hearts, an(i study to serve and 
 please other things more than God, Ezek. xiv. 3. Phil. iii. 19. 
 ■ Q,' What is incumbent on us, when others will not worship and 
 serve this one true God? 
 
 A. We should, vvith Johua, 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. 
 
 Quest. 6. How many persons are there in the God^ 
 Mad? 
 
 Ans, There are three persons in tlie Godhead, the 
 Father, the Son, and the Holy Ghost : And these 
 three are one God, the same in substance, equal in pow- 
 er and glory, 
 
 Q. what is meant by the Godheadl 
 
 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. 
 
 Q. Are there three essences or natures in the Godhead? 
 
 A. No, but only three persons in one divine essence. 
 
 Q. How do you prove that there' are three persons in the God' 
 head? 
 
 A. First, 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." ^dly, From the in- 
 stitution of baptism, Matt, xxviii. 1 9. " Go ye therefore and teach 
 all nations, baptizing ihem in the name of the Father, and of the 
 
 Son, and of the Holy Ghost/'' 3dly, From the apostolical 
 
 benediction, 2 Cor. xiii. 14 . " The grace of the Lord Jesus Christ, 
 the love of God, and the communion of the Holy Ghost be with 
 you all.*' Amen. 
 
OF THE PERSONS OF THE GODHEAD. 29 
 
 Q. What do you think of that proof of the Trinity which is 
 brought from Christ'^s baptism at Jordan? Matt. iii. 16, 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. Ji ell, then, is the Father God— the Son God — and the 
 Holy Ghost God? 
 
 A. Yes; each one of thera is God. 
 Q. Will not that maJce 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 dis- 
 tinguished 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, Ps. ii. 7, Heb. i. 5, 6, 8. 
 John i. 14, 18, and xv. 26. Gal. iv. 6. 
 
 Q. Is one of these persons before another in order of time? 
 A. No; for they are co-eternal. 
 
 Q. Is one of them before another in order of dignity or great- 
 ness? 
 
 A, No; for they ar€ all equal in power and glory. 
 Q, Why then are they named in this order, the Father, the 
 Son, and the Holy Ghost? 
 
 A. To denote the order of subsisting and working which they 
 have among themselves; the Father subsisting and working from 
 himself; the Son subsisting and working from the Father; and the 
 Holy Ghost subsisting and working from the Fatlier and the Son, 
 John V. 19. and xiv. 14. 
 
 Q. Which of these three persons made the world? 
 A. Each of them made it, as is evident from the scriptures, 
 which ascribe the work of creation to all three, Gen. i. 1, 2, 26. 
 Isa. xl. ii. 5. Heb. i*. 2. John i. 3. Col. i. 16. Job xxKiii. 4.— 
 Psalm xxxiii. 6. Isa,xl. 12, 13. 
 
 Q. \^hich of the three persons became man? 
 A. The Son, who is the second person of the glorious Trinity; 
 and since his incarnation, he is called the Lord Jesus Christ. 
 
 Q. How doth it appear that Christ the Son of God, is eq^ml 
 with the Father? 
 
 A* From the holy scriptures, in which we find the same naraea, 
 
 C 2 
 
30 OF THE PERSONS OF THE GODHEAD. 
 
 titles, attributes, works, worship and honour ascribed to the Son, 
 as are ascribed to the Fatlier. 
 
 Q. What are these essential names and titles which are ascrv- 
 hcd to the Son equally as to 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, tlie only 
 wise God, God over all blessed for ever. And also he is called 
 Jehovah, which is the peculiar incommunicable name of the only 
 true God. For all which see these i)lain texts, John i. L I Tim. 
 iii. 16. Rev. xxii. 6, and xix. ]6. Tit. ii. 13. Isa. ix. 6. 1 John 
 V. 20. Jude 25. Rom. ix. 5. Zech. ii. 10. Jer. xxiii. 6. Psalm 
 Ixxxiii. 18. 
 
 Q. What are the divine alirihzites ichich are ascribed to the 
 So:i equally with the Father? 
 
 A. The holy scripture asserts, that he is eternal, unchangea- 
 ble, almighty, omniscient, omnipresent, infinite in holiness, jus- 
 tice, goodness, and truth; as in these texts, Mic. v. 2. Heb. vii. 3. 
 and xiii. 8. Rev. i. 8. John ii. 24. 25. and xxi. 17. Rev. ii. 23. 
 Malt, xviii. 2). isa. vi. 3. Rev iii. 7, 2 Tim. iv. 8. Eph, iii. 19. 
 Rev. i. 5. 
 
 Q. What are those divine worhs ascribed to Christ the Sorty 
 vjhich prove him to be the true God? 
 
 A. The scriptures ascribe 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 failh and 
 repentance, the quickening of dead souls, the opening of the un- 
 derstanding, bestowing of the Spirit, raising the dead at the last 
 day, judgmg of the world, and giying-of eternal life, John i. 3. 10. 
 Col. i. 16, 17. Heb. i. 3. Mark v.'41. and 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. TT hat is that ivorship and honour ascribed to Christ the Son, 
 which prove him to be the true God? 
 
 A. We find the same religious divine worship and adoration 
 given fo him as to the Father, both by angels and men. As also, he |l 
 is made the object of faith, of prayer, of praise, and of sacramen- 
 tal dedication, equally with the Father; as we see in these texts, 
 Heb. i. 6. Matt. viii. 2. and xiv. 13. John xiv. 1. Acts vii, 59, 60. 
 iCor. i. 2. Actsix 14.Rev. v. 12, 13.Matt.xxviii. 19. Acts xix. 5. 
 
 Q. Is it not the Father''s express will that all men should hon- 
 our the Son, even as they honour the Father? 
 
 A. Yes; as in lohn v. 22, 23. 
 
 Q. Doth not God the Father call Jesus Christ his Fellow, OT 
 equal? A. Yes; as in Zech. xiii. 7. 
 
 Q. Did not Christ thinh himself to be equal with him? 
 
OF THE PERSONS OF THE GODHEAD. 31 
 
 A. Yes; for it is said, He thought it no robbery to be equal witli 
 God, Phil. ii. 6. 
 
 Q^ If the Son he God equal with the Father, how saith Christ, 
 My Father is greater than J? John xiv. 28. 
 
 A. Christ doth not speak there of his divine nature; for, in res- 
 pect of that, he and his Father are equally great: and therefore he 
 saith, " 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 in' 
 ferior to the Father in respect of his divine nature? 
 
 A Yes; for it would lead us into Polytheism, or the setting up 
 of two gods, and two objer.ts of worship, the one supreme and the 
 other subordinate; besides, it would make Christ no God in a 
 proper sense; for inferiority or dependency is inconsistent with 
 the notion of the Deity. 
 
 Q. Hoic 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, attributes, works, worship and 
 honour ascribed to him, which the Father and the Son have; he is 
 called God, Jehovah; he is eternal, omniscient, omnipresent; he 
 created ihe world, miraculously formed and furnished Christ's 
 human nature, and inspired the prophets and the apostles; he rai- 
 see the dead, regenerates and sanctifies his people; and he is the 
 object of divine worship, of prayer, and sacramental dedication: 
 for all which see these texts. Acts v. 3, 4. Ezek. iii. 24, 26. Heb. 
 ix. 14. 1 Cor. ii. 10. Lukeii.26. Psalm cxxxix. 7, 8. Psalm xxxiii. 
 6. Job xxvi. 13. Matt. i. 18. Luke iv. 18. 2 Pet. i. 21. Rorn. viii, 
 11. John iii. 6. 2Thess. ii. 13. Cant. iv. 16. 2Cor.xiii. 14. Matt, 
 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 Ranso* 
 mer: the Son undertook and came to be our Redeemer; and the 
 Holy Ghost applies the redemption to us. 
 
 Q. Ought not then a distinct glory to he given to each of the 
 blessed Three? 
 
 A, Yes; and this will be the work of the redeemed with the an- 
 gels for ever. Rev. i. 4, 5, 6. and iv. 8, &c. and v. 9, &c. 
 
 Q. How are ice to ivorship one God in three persons? 
 
 A. We are to worship God in Christ the Son, by the Spirit. We 
 must ask of the Father, in the name of the Son, and by the assis- 
 tance of the Holy Ghost, Johnxvi. 23. Eph. v. 20. Jude 20. 
 
32 OF THE DECnEES OF GOD. 
 
 Q. Could ever the doctrine of the Holy Trinity be knoicn hy 
 the light of nature? 
 
 A. No; and this should make us thankful for the light of reve- 
 lation. 
 
 Q. Can this mystery of one in three, and three in one, be com- 
 jrrchcndcd by hitman reason? 
 
 A. JNo; 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 iiave the most plain and positive 
 assertions in God's word of a trinity of persons, in an unity of es- 
 sence. 
 
 Q. Is there any thing in religion contrary to reason ? 
 
 A. No. 
 
 Q. Are there not many things in it above the reach of human 
 reason? 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 essential 
 perfections, fore:ichof them dolh infinitely transcend our thoughts; 
 nay, we should deny that we have immortal souls, and many otlier 
 tilings in nature that our reason cannot search out, such as tho 
 motion of the wind and tide, iS^c. 
 
 Q. What shall we think of those who deny the Trinity, or rC' 
 fuse the divinity of the Son or Holy Ghost? 
 
 A. That they are blasphemers and damnable heretics, seeing 
 they deny such great and fundamental truths of God so clearly 
 revealed in his word. 
 
 Quest. 7. What are the decrees nf God P 
 Ans. The decrees of (t()<1 are, his eternal purpose, 
 accoriling to the counsel of his will, whereby, for his 
 own glory, he hath fore-ortlained whatsoever comes 
 to pass. 
 
 Q. What do ye understand by God^s decrees? 
 
 A. Ilis eternil purposes and appointments concerning the 
 things that shall be in time and through eternity. 
 
 Q. Were (dl God'' s decrees framed from eternity? A. Yes. 
 
 Q. Doth God 'purpose nothing, upon new emergenis in timCf 
 hut what he had 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. !1. 
 
 Q. Woidd it not be blasphemy to say that God is the author of 
 sin? A Yes. 
 
OF THE DECREES OF GOD. S3 
 
 Q. Would it not 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 decreed to 
 effectuate sin: but it is not so to say that he hath decreed to per^ 
 mit sinful actions, and to over-rule them to his own glorious pur^ 
 poses. 
 
 Q. How doth it appear thai God may have such a holy hand a*- 
 bout the sinful actions of men ? 
 
 A. From several instances in scripture; particularly that in 
 Acts ii. 3, where Peter chargeth home upon the Jews their cruci- 
 fying of Christ with wicked hands, and yet at the same time says, 
 That he was delivered up for that end by the determinate counsel 
 and foreknowledge of God. See also Acts iv. 27, 28, where we 
 may see that God's designing the crucifixion of Christ from eter- 
 nity, and bringing the greatest good out of it to mankind, was no 
 matter 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 had God in fore-ordaining all things ? 
 A. The counsel of his own will, which was according to infin* 
 ite wisdom, and the highest reason, Eph. i. 1 1. Isa. xl. 13. 
 Q. For tvhat end did God decree all things? 
 A. For his own glory, Rom.xi. 36. 
 
 Q. What perfections of his did he design thereby to glorify f 
 A. His wisdom, pov/er, holiness, justice, goodness and truth. 
 Q. Can nothing fall out in time to alter God''s decrees ? 
 A. No. 
 
 Q. How does it appear that his decrees are unchangeable f 
 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 aU 
 teration in God''s counsels or decrees 2 
 
 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 decreed 
 to bring about his purposes in a way agreeably to the nature and 
 liberty of free agents, without any constraint upon their wills, it 
 being easy for infinite knowledge to foresee how they will incline 
 end determine in every different situation. 
 
 Q. Are there not many casual things that fall out in the tcorld, 
 which maybe ascribed to chance? 
 
 A. No; for though there be many things casual or contingent 
 in respect of second causes or instruments, as falling out without 
 
34 OF THE EXECUTION OF GOD'S DECREES. 
 
 or beyond iheir design; yet there is nothing that falls out by 
 chance, or is casual in respect to God, that foresees and deter- 
 mines every thing that comes to pass. 
 
 Q. Hath not God predestinated some to eternal life? 
 
 A, This is plainly asserted in scripture, Eph. i. 4, 5, 6. 2 Thess. 
 n. 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. 4, 5, 6. 2 Thess. ii. 13. and from Acts xiii. 48. 
 " We are chosen that we should be holy," not because 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 past 
 by one, and pitched upon another, according to his sovereign will 
 and pleasure. 
 
 Quest. 8. Hoic doth God execute Jiis decrees? 
 •ins, God executeth his decrees in the wotks of 
 creation and providence. 
 
 Q. What do you understand by God's executing his decrees f 
 A. His bringing to pass the things which he had before or- 
 dained. 
 
 Q. Are God''s decrees brought to pass in his works in time? 
 A. Yes. 
 
 Q. What are these works of Godi 
 
 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 toork of redemption a part of God''s works, which 
 he had decreedfrom eternity? 
 
 ^. Y.es;but this is here included in God's works of providence; 
 and indeed his work of redeeming lost sinners is the most glori- 
 ous part of his providence towards men. 
 
 Q. What is ihe difference between God''s executing or bringing 
 to pass his work of creation, and his works of providence? 
 
 A. The former he executed in six days, but the latter he con- 
 tmues still to execute; the one without means, but the other 
 usually by means. 
 
 Q. Arc there not many ofGod^s decrees still to he executed? 
 
 A. Yes; but they shall all be executed indue time, in the order 
 God hath appointed, Isa. xlvi. 10. Rev. i. 1. and xxii. 6. Rom. xi. 
 25, 26. 
 
OF THE WORK OF CREATION. 35 
 
 Quest. 9. Jf^hat is the work of creation? 
 
 Jins, 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 ma- 
 king of a thing out of matter wholly unfit for it, as man'^s body out 
 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 he said, seeing man was made of the dust of 
 the earth? 
 
 A. Because God made that dust out of nothing. 
 
 Q. Can none else create or make a thing out of nothing hut 
 God?- 
 
 A. No; neither man nor 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 t A, No. 
 
 Q. Can God do this? 
 
 A . Yes, he could annihilate the whole world as easily as he cre- 
 ated it. 
 
 Q. Did God employ angels as his instrum£nts in the work of 
 creation? A. No. 
 
 Q. By what means then did God make all things ? 
 
 A. By the word of his power; ^' He spake and it was done,*'^ 
 Psalm xxiii. 9. 
 
 Q. What was that word of power he made use of? 
 
 A. That in Gen. i. Let ir ee ; 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 a 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 sev- 
 enth. 
 
 Q. In what state did God make all things at first? 
 
 A. God made all things at first very good^ Gen. i. 3L 
 
 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 show forth his glory. 
 
36 OF THE WOKK OF CREATION. 
 
 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 dev- 
 il, 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 themselves 
 devils by sin. 
 
 Q. When were the angels created? 
 
 A. Certainly within the space of the six days mentioned by 
 Moses; for in 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, who are expressly culled the heavenly hosts, Luke ii. 
 13. And many think they were created on the first day with the 
 empyreal heavens, Genesis i. 1. Job xxxviii. 6, 7. 
 
 Q. Why was Moses not more express and particular with res' 
 pcct to the creation of angels? 
 
 A. Because it being his great design to give a history of the 
 church, and its original from tlie creation of the world, he judged 
 it sufficient for his 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 gloriously 
 shine forth in the work of creation? 
 
 A' His infinite power, wisdom and goodness. 
 
 Q. How is the glory of God'^s poioer 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' Jn the amazing variety of creatures, and the beautiful order 
 and harmony of all things — the view whereof made the Psalmist 
 cry out, Psalm civ. 24: " O Lord, how manifold are thy works-! 
 in wisdom hast thou made them all.'" 
 
 Q. - Hoiv is the glory of God'^s goodness manifested in creation ? 
 
 A' In providing such a commodious habitation for man before 
 he gave him a being, and making all creatures subservient to him, 
 Psalm viii. 3-, 4, &,c. and xxxiii. 6. 
 
 Q. On which day of the creation did God make light to shine? 
 
 A. Upon the first day. 
 
 Q. Were the sun, moon, and stars, made the first day? 
 
 A. No; they were not made till the fourth day of the creation. 
 Q. Hoiv could there he light made before the sun? 
 A. It was easy for the great Creator to form a bright luminous 
 body, and carry it about to enlighten the world for the first three 
 
OF THE CREATION OF MAN. 37 
 
 days, and afterwards place that light in the sun, moon and stars, 
 when they were created. 
 
 Q. \^'hen 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. 
 
 Q. Was God weary with his work, that he rested after it? 
 
 A. No; the Creator of the ends of the earth fainteth not, neitlier 
 is he weary, Isa. xl. 28. 
 
 Q. T4'haf 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 labor of the week, and keep a seventh 
 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'' s account? 
 
 A. Yes; it is clearly evident from the lateness of the invention 
 of arts, the foundation of cities, the erecting of states, and the 
 writing of histories, none of which do we find so ancient 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 washeth 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 an infinite course of years, 
 so that no height had now appeared. 
 
 Q. Would it not be profitable for us to meditate muck 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 
 to bale sin that brings disorder into this beau tifiil frame, and help 
 us to trust to our Maker's power and goodness ia all our straits 
 and difficulties. 
 
 Quest. 10. How did God create man? 
 
 Jins, God created man, male and female, after his 
 own image ,in knawledge, righteousness and holiness, 
 with dominion over the creatures. 
 
 Q. which is the principal creature upon this earth ? 
 A, Man. 
 
 Q. Why then was he made after alt other creatures ? 
 A. Because God thought fit to make the world as pn house 
 ready furnished for him, before be would create man tc inhabit it. 
 
 D 
 
38 OF THE CREATIOiN OF MAN. 
 
 Q. What sort of a creature is man 7 
 
 A. A compound being of soul and body, created male and 
 
 female. 
 
 Q. What is male and female? 
 
 A. Man and woman. 
 
 Q. How many men did God create at first? 
 
 ji. 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 a man 
 exerts all vital and intelligent acts, lives, moves, understands an 
 wills. 
 
 Q. How was man'^s soul made? 
 
 A. God breathed into him, and he became a living soul. 
 
 Q. Of what teas man''s hody made ? 
 
 A. Adam's body was made of the dust of the ground, and Eve's 
 was made of a rib from Adam's side. 
 
 Q. Can the hody live without the soul? A. No. 
 
 Q. Can the soullive without the hodifl A. Yes. 
 
 Q. After whose image did God create mani 
 
 A. After his own image. 
 
 Q, Did this lie in man''s hody or in any bodily shape or like- 
 ness ? 
 
 A. No; but in man's soul, which is a spirit endowed with nat- 
 ural faculties and mortal qualities, that bear some resemblance of 
 its Maker. 
 
 Q. ^^'he7'ein doth the soul resemble God in its natural faculties ? 
 
 A. As it is an immortal spirit, endowed with understanding, 
 will and memory. . ' 
 
 Vv Q. Wherein did man at first resemble God in moral qualities! 
 
 A. In his knowledge, righteousness, holiness, and dominion 
 over the creatures, 
 
 Q. What knowledge was man endowed with at his first crea- 
 tion! 
 
 A He had a vast knowledge of God, of his law and will, of his 
 works and creatures; and these iq 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, suitable 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. IVherein did his holiness liel 
 
 A. In tUe purity of his soul and its affections, whereby he wa« 
 
OF THE WORKS OF PROVIDENCE. 39 
 
 inclined to hate all sin, love what was pure and pleasant to God, 
 and study a perfect conformity to his holy law, both in heart and 
 
 life. 
 
 Q. Did not this holiness of nature Jit 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 slate, 
 whether in earth or heaven, seeing it is by this that he resembles 
 God. 
 
 Q. Doth not knowledge beautify man too? 
 
 A. Yes; very much, if attended with holiness; but knowledge 
 without holiness is ratlier the resemblance of the devil than of 
 God, Gen. iii. I. Acts xiii. 10. 
 
 Q. TVfl.5 the dominion man at first had over the creatures any 
 part of God'^s image in mant 
 
 A. Yes; for by it he resembled God in his authority and gov- 
 ernment. 
 
 Q. What was that dominion which man had at first over the 
 •creatures? 
 
 A, Tt was that authority which was given him over the fish of 
 the sea, the fowls of the air, and beasts of tlie earth; with power 
 to rule, use and dispose thera at his pleasure; they all being sub- 
 jected to his orders. 
 
 Q. Hath not man now lost this dominion in a great measure ? 
 
 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 bit- 
 ter fraits of the falU Since man hath rebeUed against God, no 
 wonder the creatures prove rebellious and disobedient to him. 
 
 Quest. 11. what are God^s ivories of providence? 
 
 Ans. God's works of providence, are, his most ho- 
 ly, wise, and powerful preserving, and goveriiing all 
 his creatures, and all their actions. 
 
 Q. How doth it appear that there is a providence that governs 
 the ivorld? 
 
 A. From plain scripture assertions, and from the exact accom- 
 plishment of scripture prophecies; as also from natural things ob- 
 vious to all, such as the exactness of the sun''s motions, diurnal 
 and annual, that produce the most uniform revolutions of day and 
 night, and the different seasons of the year, in order to provide ua 
 of the necessaries and comforts of life; and likewise the regular 
 ebbing and flowing of the sea; the remarkable care for preserving 
 
40 OF THE WORKS OF PROVIDENCE. 
 
 and propagating all the different species of living creatures, wheth- 
 er rational, sensitive, or vegetable. Besides many other surprising 
 observations and occurrences; all which convince us of the being 
 of a wise Providence, that rules the world. 
 
 Q. What are the objects of God? s providence, or the things a- 
 bout u:hich 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 
 o* 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 tnkes care of the very ravens, spar- 
 rows, lilies, grass, and hairs of our head, Dan. iv. 35. Matt. x. 29, 
 30. Matt. vi.30. Lukexii. 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 ofGod^s providence about his creatures, 
 and their actions ? 
 
 A. They are chiefly two, to wit, his preserving and governing 
 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. 19. 
 and cxlv. 15, 16. 
 
 Q. Would 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 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, of any such creature. 
 Q. How doth God govern all his creatures and their actions? 
 A. By directing them to their proper ends according to their 
 natures, producing events by them according to his pleasure, and 
 over-ruling all their actions to his own glory, Psalm cxlvii. 15, 16. 
 Prov. xvi. 9, 33. 
 
 Q. Doth not Gad sometimes make his creatures act contrary 
 to their natural course and force? 
 
 A. Yes; when he pleaseth to act miraculously, as in dividing of 
 the waters, causing iron to swim, restraining the force of fire, the 
 fury of lions, &c. 
 
 Q. Doth the providence of God extend to all the actions of 
 men? 
 
 A. Y'es; to them all, whether they be good or bad, natural, 
 moral or casual, Acts xvii. 28. John xv. 5. Exod. xxi. 12, 13. 
 
 
OF THE WORKS OF PROVIDENCE. 41 
 
 <2. What hand hath divhic providence about sinful actions? 
 
 A. He hath an holy hand, in permitting them, limiting and re- 
 straining tliem, and directing them to holy and wise ends beyond 
 the intentions of the actors, Acts xiv. 16. Psalm Ixxvi- 10. Isa. x. 
 5, 6, 7. 
 
 Q. How doth God permit men to fall into sin? 
 
 jil. Hein hisjust judgment 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, ivkcn he can hinder it? 
 
 A. In this he acts as a holy and just judge; when men refuse 
 kis calls, and despise light and love, he justly punisheth them by 
 leaving them to themselves. And yet he is pleased to temper jus- 
 tice with mercy and wisdom; for hereby heahews 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, 2 Chron. 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 crucifying 
 of Christ mentioned before upon the seventh question, but also in 
 th-e selling of Joseph into Egypt: the actors meant it for evil, but 
 God turned it about for great good, Gen. 1 . 20. 
 
 Q. Who are these about whom the providence of God is most 
 especially concerned? 
 
 A. The church, and all who are true believers; while others have 
 only God's common and general providence to depend upon; see- 
 ing 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 stopped or 
 resisted, Psalm cxlv. 17. Rom. xi. 33. Dan. iv. 35, 
 
 Q, If God doth govern the ivorld so wisely, why doth he lei 
 his people be ajflicted, and his enemies prosper in the world? 
 
 A. God's wisdom is hereby glorified: for these dispensations, 
 however crooked they seem to us, are wisely ordered to carry on 
 the salvation of his people, and destruction of his enemies. 
 
 Q. Are there not many who practically deny God''s providence ? 
 
 A. Yes; such as those who do not consult with God in their 
 undertakings, nor seek his blessing thereupon; and those who as- 
 cribe 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 oux af- 
 
 D 2 
 
42 OF THE COVENANT OF WORKS. 
 
 fairs, and depend upon its care: we ought seriously lo observe 
 its step-;, and humbly submit lo its deterininaiions. 
 
 Q. Ought we not to 'put a remark on all the gracious .steps of 
 God's providence towards us? A. Yes. 
 
 Q. What are these ire ought especlaUij to rcmarl? .A 
 
 A. Siicli as the care of providence in preserving us in the " 
 womb, and from the v;amb — watching over us in our helpless in- 
 fancy — ordering our lot to fall in a land of gospel light, and not 
 among infidels — allowing us religious education, and good exam- 
 ples—giving us wakening ordinances and dispensations for our 
 conversion to God — preserving our lives so long amidst so many 
 dangerous diseases and accidents-— and keeping us from many 
 snares and temptations lo sin. 
 
 Quest. 13. What sjyecial act of providence did God 
 exercise toward man in ike estate wherein he was 
 created F 
 
 Jlns, When God had created man, he entered into 
 a covenant of life with him, upon condition of perfect 
 obedience; forbidding him to eat of the tree of knowl- 
 edge 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 witb 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, to wit, the covenant of works, and the covenant of 
 grace. 
 
 Q. Which of these two covenants did God make icith Adam at 
 first? 
 
 A. It was the covenant of works, which in the answer is called 
 a covenant of life. 
 
 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 j 
 and a covenant of life, from the promise or reward of it. 
 
 Q. How doth it appear that God and Adam did really enter 
 into a covenant? 
 
 A. From this that God required Adam to obey his will, prom- 
 ising him life if he should do it, and threatening death to him if 
 he did not. And doubtless Adam, who was made after the im- 
 age of God, consented to this his Creator"'s will, when first inii- 
 mated to him. 
 
 Q. Had this covenant a condition in it? 
 
OP THE COVENANT OF WORKS. 43 
 
 A. Yes.; to wit, works, or obedience to the will of God. 
 
 Q. What do you mean by the condition of a covenant? 
 
 A. A special arlicle or term, upon the fulfilling of which, the 
 promised blessings of the covenant only are to be bestowed. 
 
 Q. What soft of ohcdienoedidthis covenant require as the con- 
 dition 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 comman- 
 i!ed by God, without any defect in matter or manner, principal or 
 ends. 
 
 Q. Was there no grace in the covenant of works? 
 
 A. Yes; there was much grace in God's condescending to en- 
 ter into a covenant with his own creature, and promising him 
 great rewards to encourage him to t)bedience, when he was ab- 
 solutely obliged to it by bis 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 iras it ? 
 
 A. A threefold life — natural, spiritual and eternal. The nat- 
 iiral and spiritual life, given to man at his creation, was to be con- 
 tinued with him; and in due time lie was to be translated toeterr 
 nal life in heaven, without dying. 
 
 Q. Tfhat account can you give of the nature of that threefold 
 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 eternal life in 
 tbe happiness of the whole man in the immediate vision and frui- 
 tion of God in heaven for ever. 
 
 Q. Was the 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. 
 
 Q, Had Adam sufficiency of strength and grace given him at 
 first to perform thee ondition of this covenant? A. Yes, 
 
 Q. Did not this covenant require obedience to the whole moral 
 law? < A. Y^'es, 
 
 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 the tree of know- 
 ledge of good and evil. 
 
 Q. Why did God deny them thai one tree? 
 A. To try their subjection and obedience to their sovereign 
 Lord, of whom they held all comforts; and to teach them that their 
 
44 OF THE COVENANT OF WORKS. 
 
 chief happiness did not lie in the enjoyment of temporal things, 
 but of Grod's favour; and that they oufiht to prefer his will and plea- 
 sure to all the detifjhls 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. ^\hy then roas 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 themselves 
 and their posterity. 
 
 Q. What good were they to forfeit and lose? 
 
 A. Both the image and favour of God, 
 
 Q. What evil icerc they to feel? 
 
 A. The wrath and curse of God. 
 
 Q. Was this penally jylainly intimated to them, when the cove- 
 nant was made ivith them? 
 
 A. Yes; for God said, "In the day thou eatest thereof, thou 
 sbalt surely die?" 
 
 Q. What sort of a 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 threefold 
 death ? 
 
 A. Temporal or natural death consists in the separation of the 
 sodl from the body; spiritual death in the separation of the soul 
 fron) God. and the loss of his image; eternal death lies in the sep- 
 aration of both soul and body from the comfortable presence of 
 God for ever. 
 
 Q. Did Adam die naturally that very day he ate this fruit? 
 
 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 liablo 
 to temporal and eternal death. 
 
 Q. What do you understand hy these words, he died spiritual- 
 ly, &c.? 
 
 A. 1 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 present- 
 lyt 
 
 A. We have ground to believe he was saved from eternal death 
 by the mediation of Christ; and for the elect's sake, who were to 
 spring from him, he got a reprieve as to natural death for a time; 
 yet sin gave his body the death's wound, of which he died at length. 
 
OF ADAM'S FALL. 45 
 
 Q. May we not read much of sin'' s evil in that awful threaten- 
 
 A. Yes; for sin is an evil that deprives man of the happiness of 
 a threefold life, and exposes him to the misery of a 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 
 endeavors after obedience, though imperfect? 
 
 A. No; for it required obedience absolutely perfect, and sen- 
 tenced the transgressor to wrath for the least failure, without any 
 hope of mercy to the penitent. 
 
 Q. Ought not all believers to bless God that they are not under 
 this covenant? 
 
 A, Yes. 
 
 Q. Is not the case of unbelievers sad, who still remain under it? 
 
 A. Yes. 
 
 Quest. 13. Did our first parents continue in the 
 estate wherein they were created P 
 
 Ans, Our first parents, being left to the freedom of 
 their own will, fell from the estate wherein they were 
 created, by sinning against God. 
 
 Q. What was the estate wherein our first parents were created ? 
 
 A. It was a state of innocence and of great happiness. 
 
 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 confirmed 
 in that estate like the elect angels; but created mutable, 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 tcill that they were 
 left to? 
 
 A. That they were not under constraint from any, but had a lib- 
 erty in their will to chuse or refuse either good or evil. 
 
 Q. Had they not a sufficieiit liberty in their will, and power to 
 have obeyed God in all things, and to have resisted all temptations 
 to sin? 
 
46 OF ADAM'S FALL. 
 
 j4. Yes; if they had used it well, as they might have done: but 
 liaving their stock in their own hand, without any confirming grace 
 from God, they might also fall, if they would. 
 
 Q. Hath fallen man the same freedom of will to what isgoodf 
 that Adam had atfrst ? 
 
 A. No; though somerelicks of that freedom to things naturally 
 or morally good be found in unregenerate 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. h 
 
 Q. Do regenerate persons attain to Adam^s freedom of will to 
 good ? 
 
 A. Not altogether in this life, though they recover it in a good 
 measure: but being only renewed in part, and the image of God im- 
 perfect in them while here, their wills are not entirely free to w^hat 
 is good, there being still a sad mixture in them of inclination to 
 what is evil. 
 
 Q. V^' hat freedom of will have the saints in glory? 
 
 A. They have a freedom of will only to what is good, and a 
 perfect freedom too: and by virtue of confirming grace, they can- 
 not will any thing that is evil . 
 
 Q. ^^liat do you mean hy God''s leaving our first parents to 
 the freedom of their will? 
 
 A. His sutfering them to make their choice when both good and 
 evil were in their offer, and not giving them any 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 glorious de- 
 signs to bring about by not doing it. 
 
 Q. What temptation had our frst parents to sin against God? 
 
 A. First, The devil tempted the wbman to eat of the forbidden 
 tree; and, next, he put her on to tempt Adam to do the same. 
 
 Q. Could Satan have used any violence to cause them to sinf 
 
 A. No; all he could do, was to tempt them to it in a subtile 
 manner. 
 
 Q . IVhal 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 eat- 
 ing 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 a 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 ihem,io believe the devil more 
 than God? 
 
OF SIN. 47 
 
 A. Yes; and it is what Adam's children are much inclined to 
 do still, according to their example. 
 
 Q. Vyjiat would become of the best men now, if God should 
 leave them to themselves , and to Sataji's temptations? 
 
 A. They would surely be ruined, considering that we have lost 
 our strength by the fall. No man here attains lo Adam's perfec- 
 tion 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 confirm- 
 ing grace from God, be no security against total apostacy, as is 
 evident from the example of the angels and our first parents; 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 gra- 
 cious promise of God through Jesus Christ. 
 
 Q. What were God'^s wise and gracious ends in permitting 
 Adam's fall? 
 
 A. He designed to glorify his infinite wisdom, and likewise 
 his justice and mercy, in saving lost sinners of mankind by a sure- 
 ty of his own providing. 
 
 Quest. 14. what is sin ? 
 
 Jins, Sin is any want of conformity unto, or trans- 
 gression of the law of God. 
 
 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 vi^riting became dark, and therefore God has written 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 contained 
 the municipal statutes of the Jewish nation; which do not bind 
 other nations any further than they are founded upon moral equity. 
 
 Q. What is the ceremonial lata? 
 
 A. The statutes relating to the Jewish worship, their sacrifices, 
 washings and rites, which were typical of Christ and his benefits^ 
 and are now fulfilled and abrogated by Christ's coming. 
 
 Q. Tfhat is the morallawl 
 
48 OF THE SLN OF OUR FIRST PARENTS. 
 
 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. IVhat do you understand by conformity to this laic? 
 
 A, A suitableness in us to what it requires. 
 
 Q. JVhat 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. Uliat is meant by the transgression of the laic ? 
 
 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 
 sin, namely, Want of Conformity to the law, and Transgression 
 of the law? 
 
 A. 'J'he first of these is made use of to include original sin, 
 which is a want of conformity of nature; and sins of omission 
 which area want of conformity of life to God's law. The second 
 is used to comprehend all ains of commission, either ia thought, 
 word, or deed . 
 
 Q. Must not sin be a great evil which breaks such a holy, just 
 vnd good law ? A. Yes . 
 
 Q. wherein doth the prodigious greatness of this evil appear? 
 
 A. In these: that sin shakes off the sovereignty of God, despi- 
 seth 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 colors ? 
 
 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. 
 
 Quest. 15. What was the sin ivherehy our first pa- 
 rents fell from the estate wherein they were created ^ 
 
 Ans, The sin whereby our iirst parents fell from 
 the estate wherein they were created, was their eating 
 the forbidden fruit. 
 
 Q. Ifhy did God forbid the eating of this fruit f 
 
OF THE SIN OF OUR FIRST PARENTS. 40 
 
 4 To shew his dominion over man, and to make trial of man's 
 obedience to his Maker's will and authority in keeping a command 
 for which he saw no reason but purely the will of God. 
 
 O Was there no evil in eating this fruit, if God had not for- 
 bid it? ^- ^^' 
 
 Q. 'Were our first parents guilty of no sin before actual eat- 
 ing of this fruit? JKT • ^ 
 
 J.. Yes; they sinned in hearkening to the devil, and believing 
 
 him, before they did eat. , . /? ^ • ^ 
 
 Q WA7/ is their eating the fruit called then their first sin? 
 A. Because it was their first sin finished, as expressed m 
 
 James i. 14, 15. ^ 
 
 Q. Who was first in the transgression? 
 
 A. The woman. ^,.77 r '^ * 
 
 Q. Was our first parents^ eating of the forbidden fruit a great 
 
 sin 
 
 A. In several respects, it was the most hemous sm ever was 
 committed. 
 
 Q. Horn doth that appear? . 1 j- 
 
 A In reaard it was a complicated wickedness, including many 
 atrocious sms in it, such as renouncing the authority ot their 
 Creator, unthankfulness for his great bounty, aspirmg to be equal 
 with God, believing the devil before God, and joining in rebellioa 
 with him, murdering themselves and all their offspring: and all 
 this guilt was attended with the most terrible aggravations that 
 
 ever v;ere heard of. 
 
 Q. \\ hat were these aggravations? 
 
 A They committed this sin soon after they were made after 
 the image of God, when they had no corruption withm to incline 
 th-m to It, nor temptation from without, but what they could ea- 
 sily 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 ot 
 God's Spirit, that ever any mere man had; so that we should not 
 think of this sin without horror. 
 
 Q. Did it not heighten their sin, that they durst of end so 
 great a Gad for so small a temptation as a little fruit? 
 
 A. Yes, very much. . -> i * » 
 
 Q By what door got sin access to our first parents hearts f 
 A. By the door of the eyes, Gen. iii. 6. The fruit was pleasant 
 
 to the eye. 7 ^t • 7 
 
 Q, Should we not learn from this to set a watch upon this door, 
 
 that sin may not enter by it ? ^- Yes. 
 
50 OF OUR FALL IN ADAM. 
 
 Q. Have we not the examples of saints set before us^ who did 
 so? 
 
 A. Yes: we have the example of Job, who made a covenant 
 with his eyes; and of David, who prayed to turn away his eyes 
 from beholding vanity, Job xxxi. 1. Psal. cxix. 37. 
 
 Quest. 16. Did all manic ind fall in Jdain's first 
 transgression P 
 
 Jins, The covenant being made with Adam, not 
 only for himself, but for his posterity, all mankind 
 descended from liim by ordinary generation, sinned 
 in him, and fell with him in his first transgression. 
 
 Q. Was the covenant of worJcs made with Adam for himself 
 only ? 
 
 A. No; it was made with him for his posterity also, 
 
 Q. What mean you by Adam''s posterity ? 
 
 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 si^ 
 'thousayid years since it was made? 
 
 A. Yes, seeing we are of Adam's posterity. 
 
 Q. How could the covenant be made xdth us who had not then 
 a being ? 
 
 A. We had a being virtually in Adam's loins; and Adam trans- 
 acted with God , not as a single person, but as a common head and 
 representative of all his posterity; and so the covenant was made 
 with Adam in our name. 
 
 Q. Is it upon thai account ive 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 repj'esentative in this 
 covenant? A. God appointed him. 
 
 Q. Hoiii 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 hirn. 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 ma- 
 king bargains, selling lands, contracting debts, &c. And why 
 then was it not just for Adam to represent us in transacting >YitU 
 God. 
 
OF OUR FALL IN ADAM. 51 
 
 Q. Is it just thai parents sliould make covenants for their 
 children, whereby they may he involved in guilt and misery^ and 
 made to suffer for what they never committed^ 
 
 A. If a man makes a covenant for himself and his posterity, in 
 a thing just and lawful, men do judge his children bound: as in 
 case of our allegiance to a king, the rebellion of a father may just- 
 ly affect his posterity, stain their whole blood, and forfeit their 
 iaheritance. 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 Hit 
 
 A. They might have improven it well if they had pleased, and 
 none of their children could have been thought better hands than 
 they were. Neither is the^-e place for us to complain, who ap- 
 prove of their ill management and apostacy from God, by our sin- 
 ning daily after the similitude of Adam's transgression. 
 
 Q. If Adam had stood, would not we have been happy with 
 him? 
 
 A. Yes; and therefore, seeing he fell, it is just we should b« 
 miserable with him. 
 
 Q. Are we partakers with Adain in aU 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 federal 
 head; but, after he once broke 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 Jus posterity 
 for their condemnation, as it is to impute Christ'' s righteousness 
 to us for our justification ? 
 
 A. Yes, it is equally just, because of the covenants being made 
 both with the first and second Adam in our name, Eorn. v. 18, 19. \ 
 Q. How soon is Adam'^s sin imputed to his posterity? , 
 
 A. As aoon 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 of a most mischievous nature? 
 
 A. Yes. and avoid it more carefully than we would do the 
 plague.. 
 
 Q. Should not our wofulfall 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 earthly Adam, we may come to bear the 
 image of the heavenly, and be taken to dwell with him at last. 
 
 Q. Did ever any ofAdum'^s posterity escape the imputation of 
 his first sin? 
 
62 OF MAN'S ESTATE BY THE FALL. 
 
 A. None, but Jesus Christ only. 
 
 Q. Was Christ one of Adaiii's posterity? A. Yes. 
 
 Q. How doth that appear? 
 
 A. In regard he is the seed of the woman, and had the sub- 
 stance ofhis flesh from Mary that descended from Adam. 
 
 Q. Jf Christ descended from Adam, how could he escape Ad' 
 am's sin ? 
 
 A. He escaped it by descending from Adam not by ordinary 
 generation, but in an extraordinary way. 
 Q. What was that? 
 
 A. lie was conceived by the power of the Holy Ghost in the 
 womb of a virgin, without any earthly father. 
 
 Q. Why was Christ conceived in this ironderful manner? 
 ' A. That he might be kept free of the guilt and pollution of Ad- 
 am's sin. 
 
 Q. W as 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 virgin's sub- 
 stance 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 he any dijference in respect of practice f 
 A, Because some are more left of God, and some are more be- 
 holden to free grace, than others, 1 Cor. iv. 7. 
 
 Quest. 17. Into what estate did the fall hrin^ man- 
 IciiidP 
 
 Ans. The fall brought mankind into an estate of 
 sin and misery. 
 
 Q. Who ofAdani^s race were Ir ought into a state of sin hy 
 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 a man he inn state of sin, and not in a state of mise- 
 ry? 
 
 A. No; for the one still followelh upon the other; misery, is 
 the necessary consequent of sin. 
 
 Q, Was there ever such a fall as that of the first man ? 
 
 A. No. 
 
 Q, Hoxc so? 
 
OF THE SINFULNESS, &-c. ^5 
 
 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 thejall/ 
 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. 
 
 Quest. 18. Wherein consists the sinfulness of 
 that estate whereinto man fell F 
 
 Ans. The sinfulness of that estate whereinto man 
 fell, consists in the guilt of Adam's first sin, the want 
 of original righteousness, and the corruption of his 
 whole'uature, which is commonly called original sin ; 
 together with all actual transgressions which pro- 
 ceed from it. 
 
 Q. What are the twe emls mentioned in the ansicer, which male 
 up the smfulness 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 
 
 Jsature. ., ^ ^ , , /- . • -j 
 
 Q. What do you mean by the guilt of Adam's first sm ? 
 A. Ourliableness to wrath or punishment by reason of the sm 
 
 of Adam. 
 
 Q. How doth that guilt become ours? 
 
 A. By the imputing of Adam's sin to us: behaving 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? r * «• 
 
 A. It imports, that we are now deprived of that pertect recti- 
 tude, purity and holiness, implanted in man's nature at his farst 
 creation, which was the image of God upon his soul. 
 
 Q. How is it that we have lost that original righteousness ar 
 the imacre of God in our souls? , • i. * 
 
 A. God is now provoked to withhold it, as a just punishment 
 
 of Adam's fall. -^n u 
 
 Q. Doth itmahe God the author of sm, to say that he wUhholds 
 
 ^risrinal 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 punish- 
 
 E2 
 
54 OF THE SJNFULNESS OF 
 
 mcnt 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 corruj^tion of our whole nature? A. Yes. 
 
 Q. What do you mean by the corrujytion of our whole nature ? 
 
 A. That our whole constitution, both in soul and body, is 
 infected, defiled and depraved by sin, and that from the very 
 womb. 
 
 Q. Wherein doth this corruption of our nature appear? 
 
 A. In our impotency and enmity to what is good, and in our 
 pronenessand inclination to what is evil. 
 
 Q. What parts of our nature doth this corruption infect? 
 
 A. Our whole nature and constitution, every sense and mem- 
 ber of our bodies, and every power and faculty of our souls, to 
 wit, our understandings, wills, consciences, memories, afiections 
 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 spirit- 
 ual 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 unfaithful; 
 it doth not perform its office uprigh.tly, by warning, challenging 
 and speaking for God, as his deputy ought to doj but is either si- 
 lent or faint in God's cause. 
 
 Q. Hoiv 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. 
 
 Qr How are the affections corruptedl 
 
 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 up- 
 on the vanities of the world, or sinful objects. 
 
 Q. How is this corruption of the nature conveyed from Adam 
 to hii posterity ? Is it from the Author of our beings "i 
 
 i 
 
MAN'S NATURAL ESTATE. 65 
 
 A. It is not from God, who is the author of all holiness and 
 purity, but of no sin or corrupiion: God justly withholds original 
 righteousness from us, but doth not communicate sin or corrup- 
 tion to any of his creatures: but it is conveyed to us by natural 
 generation. Psalm li. 5. Job xiv. 4. and xv. 14. 
 
 Q. How is original sin conveyed by natural generation? 
 
 A. By sinful parents producing sinful children like them- 
 selves; as we see the parent's leprosy infects the child, and trea- 
 son stains the blood of posterity. 
 
 Q. Though the body be corrupted by this way, how can the soul 
 he thus infected, that is not begot by natural generation? 
 
 A, By reason of the intmiate union and close conjunction of the 
 soul with the body; the soul being destitute of original righteous- 
 ness 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 
 diflicult 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 these which assert, that 
 we are conceived and 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 sms and trespasses, and transgressors from 
 the very womb. And likewise it is asserted 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 follow- 
 ing plain texts. Psalm 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 ex- 
 perience ? 
 
 A. In regard every man may feel that there is in him a natu- 
 ral antipathy to what is spiritually good, and a woful pronenesa 
 to what is evil, besides many other bitter fruits of it. 
 
 Q. What are these bitter fiuits of original corruption? 
 
 A. Such as these; our blindness of mind, hardness of heart, ha- 
 tred of God and goodness, placing of our aflections upon wrong 
 objects, and falling into daily sins. 
 
 Q. Doth not this original sin and corruption make us odious 
 io God, and deserving of hell, before the commission of actual 
 sin ? 
 
 A, Yes. 
 
 Q. How doth that appear? 
 
 A. By these two things; First, the infinite purity of God's na- 
 
56 OP THE SINFULNESS, &c. 
 
 ture, that cannot but abhor sin and corruption, especially such 
 corrupt natures as we have, which contain the seeds and princi- 
 ples of all sorts of sins that ever were or shall be committed in 
 the world. Secondly^ By the miseries, sufferings and death 
 which we see inflicted upon infants, which never committed ac- 
 tual sin, Rom. v. 14. 
 
 Q. Is it not reasonable that children, procreate by sanctijied 
 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 corruption 
 is natural to them, whereas grace is supernatural and adventi- 
 tious. 
 
 Q. Cannot gracious parents convey grace to their children ? 
 
 A, No; 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 regenera- 
 lioa. 
 
 Q. Doifi the worh ofregeneraiion remove it wholly in this life? 
 
 A. Not wholly; for we find the best complaining while they 
 are here, Rom. vii. 14, 18, 23, Jam. iii. 2. and iv. 5. 
 
 Q. lihat names doth original sin get in scripture ? 
 
 A. It is called the old rnan, the fcsh, lust, and indwelling siHf 
 Rom. vi. 6. and viii. 5. James i. 15. Rom. vii. 17. 
 
 Q. Why is it called Original Siuj seeing this word is not in 
 scripture ? 
 
 A. To denote three things; First, That we derive it from Ad- 
 am, who is the original of all rnankind. Secondly, That it is in 
 us from our original or first having a being. Thirdly, 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 com- 
 mit 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 sins? 
 
 A. Yes; very many, such as sins of omission, and of commis- 
 sion; sins against the first tablej and sins against the second; sins 
 of the heart, and of the life; of the words and 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 the corruption of our natures. 
 
OF THE MISERY, &c. 67 
 
 Q. May it not he thoitghtthat ilicyp'oceed more from the evil 
 example set before us ? 
 
 A. No- for we see Cain's miirdering his brother proceeded out 
 of his heart, and not from any such example; according to Matth. 
 
 XV. 19. 
 
 Q. How do the sins of the life proceed from the evil heart or 
 
 nature? 
 
 A, Even as evil fruit from a corrupt tree, or unclean streams 
 from a polluted fountain, Matt. vii. 17. James iii. 11. 
 
 Quest. 19. What is the misery of that estate 
 whereinto man fell P 
 
 Ans, All mankiud 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 hy the fall point- 
 ed at in the ansu-er ? 
 
 A. There is, First, The happiness we have lost by it. Second- 
 ly, The evils we are presently under. Thirdly, The miseries we 
 are further liable to. 
 
 Q, What are these three w. ore 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 further liable to, are 
 both the first and second death. 
 
 Q. Hath man lost no more happiness hut 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 want of origmal 
 righteousness, which is the same thing with the image of God. 
 
 Q. Wfiac do you mean by that communion with God which man 
 hath lost by his falU 
 
 A. It is that sweet intimacy, acquaintance and fellowship with 
 God, which man had in the enjoyment of God's gracious pres- 
 ence and comforts in the garden of Eden, 
 
 Q, How doth it appear that man enjoyed such sweet communi- 
 on icith God there before his fall ? 
 
 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 counte- 
 nance towards man; and therefore he was under the continual 
 smiles of his Creator. God conversed familiarly with him, con- 
 ferred high favours upon him, transacted with him by covenantj 
 
53 OF THE MISERY OF 
 
 brought all the living creatures to own their subjection to him, 
 and receive names from him, Gen. i. 28, 29, 30, and ii. 15, 16, 
 19,22. 
 
 Q. How did our first parents lose all that sweet communion 
 with God? 
 
 A. By their sinning against God, and breaking his holy laws. 
 
 Q. Is not the loss ofi communion with God a very great mis- 
 ery ? 
 
 A. Yes; for seeing the happiness of heaven lies in having com- 
 munion with God, who is the soul's chief good and portion; the 
 want of that communion must be our greatest loss and misery, 
 and therefore it is justly put before all the rest of our miseriei 
 mentioned in the answer. 
 
 Q. ts not the eternal loss of communion with God the chief 
 part ffthe misery of the damned in hell? 
 
 A. Yes; for, depart from me, is the first word of the sentence 
 against them. 
 
 Q. Did not man first for salce God, before God withdrew his 
 gracious jyresence from man ? 
 
 A. Yes; it is evident that man fell from God, before he lost 
 communion with hitn. 
 
 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 frowning 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 apear 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 pres- 
 ence, and to the means of attaining to it, such as meditation, 
 prayer, and attending upon the word and sacraments. 
 
 Q. 3Iust not sin be a great evil, that deprives us of so great a 
 happiness as communion with God? A. ILes. 
 
 Q. Why cannot sinful creatures have communion with God? 
 
 A. Because he is a holy God, and of purer eyes than to behold 
 miquitv-,- he cannot look upon sin where it is harboured or allow- 
 ed. * * 
 
 Q. Have unregenerate sinners any desire after communion 
 with God? 
 
 A. No; for the presence of God is both hateful and frightful 
 to them; and hence it is, they say linto God, Depart from us, Job 
 xxi. 14. 
 
 Q, Why do they hate God'^s presence, and commimion with him f 
 
 A, Because, being unregenerate ajid sensual, ilieir carnal minds 
 
MAN'S NATURAL ESTATE. 59 
 
 is enmity against God ; and, being guilty criminals, they dread the 
 presence of their Judge, who has. power to condemn them. 
 
 Q. Is the loss of communion with God hy Adam's fall an ir- 
 recoverable loss to us ? 
 
 A. No; for God hath found out a way for recovering lost sin- 
 ncre 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 ; and so believers may have free access to his throne of 
 grace here, and to his throne of glory hereafter. 
 
 Q. Will not the believer''s communion with God in heaven^ he 
 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 dwelling with him 
 in his own nature, and be immutably fixed in a state of bliss 
 for ever, Eph. ii. 5. 6. 
 
 Q. Are we not infinitely hound to Christ for recovering to us 
 what Adam lost? 
 
 A, Yes. 
 
 Q. }/\/here is communion with God to he enjoyed here? 
 
 A. In the use of these ordinances which God hath appointed, 
 to wit, the word, sacraments, prayer, and praises. 
 
 Q. When is it that we have communion with God in his ordi- 
 nances ? 
 
 A. When he allows us the gracious influences of his Spirit up- 
 on 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 likewise 
 brought under his icrath and curse by the fall? 
 
 A. Yes; we are all by nature children of wrath, and under 
 God''s curse; according to these plain texts, Eph, ii. 3. Gal. iii. 
 
 Q. What is meant by the wrath of God? 
 
 A. God's anger, or sin-revenging justice, which burns fiercely 
 against sin, and is ready to break forth in terrible judgments 
 against sinners. 
 
 Q. What is meant by the curse of God ? 
 
 A. The sentence of God's law, denouncing wrath and judg- 
 ments upon the transgressors of it. 
 
 Q. Do the wrath and curse of God lie upon all men whatsoev- 
 
 A. Yes, as long as they are in a state of unbelief: but by Jesu» 
 
eo OF THE MISERY OF 
 
 Christ all true believers are delivered from God''s wrath and curse, 
 and inherit his favor and blessing, 1 Thess. i. 10. Gal. ii. 9. 
 
 Q. Arc not these^ who are under the wrath and curse of Gody 
 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 maJces us 
 liable to? 
 
 A. They are very many, both in soul and body. 
 
 Q. W hat are the soul miseries tvhich tec 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, stu})idity and seared- 
 ness of conscience, or else horror and despair, Rom. xi. 8. Eph. 
 iv. 18, 19. 2 Thess. ii, U. Rom. ii. 5. Rom. i. 26, 28. 2 Tim. 
 ii. 26. Gen. vi. 5. 1 Tim. iv. 2. Isa.xxxiii. 14. Heb. x. 27. 
 
 Q. WhaHtire the bodily or external miseries ice are liable to 
 by the fall in this life ? 
 
 A. Both private afflictions and public calamities, such as dis- 
 eases 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, perse- 
 cution and the like, Deut.xxviii. 16, 17,18,22,30,37. Gen. iii. 
 17. Ezek. v. 17. 
 
 Q. Should a living man complain of those 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? 
 
 Jl. By the fall it is appointed for all men once to die; and nev- 
 er any were exempted from that sentence, save Enoch and Elijah, 
 who were translated to 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 isthe king of terrors, or beginning of hell to them; 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? 
 
MAN'S NATURAL ESTATE. 61 
 
 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 detiik put an end to the miseries of all men ? 
 
 A. No; for though it put an end to all the godly 's misery, yet 
 in some respects it only begins the miseries of the wicked. 
 
 Q. What wiseriesare they liable to after this life? 
 
 A. To the pains of hell far ever. 
 
 Q. What do you mean by hell? 
 
 A., A place of torment, which God hath prepared for devils and 
 wicked men; where they shall be punished with everlastintr des- 
 truction from the presence of the Lord, 2 Thess. i. 9. * 
 
 Q. H/ herein doth the pains of hell consist? 
 
 A. In the pain of loss, and the pain of sv.nse. 
 
 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, Mattb. 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. What will be the torments of their bodies in hell? 
 
 A. They will be cast into a lake burning with fire and brim- 
 stone, where there shall be weeping, wailing, and enashiDs? of 
 teeth, Matth. xiii. 42. Rev. xxi. 8. ^ & & 
 
 Q. Why are these torments called the second death ? Rev. xxi. 
 
 A. Because the damned there will still be, as it were, in the ag- 
 onies of 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 tormen ts of the soul in hell ? 
 
 A. The souls of the wicked there will be immediately liable 
 to the strokes and lashes of G-»d's wrath, and the worm that never 
 dieth, which will fill them with eternal anijuish and horror, Heb 
 X. 31. Markix. 44. 
 
 Q. What is meant by the itorm that dieth not ? 
 
 A. An awakened conscience, that will gnaw, bite and stinff 
 them for ever .^ 
 
 . Q. How will it do that? 
 
 A. By upbraiding them for their by-past sins, and for slighting 
 
 he remedy offered to them : by throwing up to them the happiness 
 
 they have ost, and the miseries brought upon them by their folly, 
 
 and ever telling them what more is a coming. God's wrath in bell 
 
 F 
 
€2 OF THE MISERY, &c. 
 
 will be still wrath to come. All which reflections, improven by 
 a despairing conscience, cannot but distress the guilty soul with 
 such cutiing thoughts, bitter anguish, and tormentin^j stings, as 
 cannot now be imagined, Luke xvi. 25. Heb. x. 26,27, 29.^ 
 
 Q. What sort of urctth is the xcrath of God, which will he 
 poured out upon theicickcd in hell? 
 
 A. It is called in scripture, ^reai wrath, anger, fury, and re n- 
 <rcance, which will be fierce, powerful, irresistible, insufferable, un- 
 mixed, eternal and unquenchable; and is oft exprest by fire, which 
 is the most terrible element, Zech. vii.i 2. Rev. vi. 1 7. 2 Kings xxni. 
 26. Neh. i. 6. Psal. xc 11. Psab Ixxvi. 7. Ezek xxii. 14. Isa. 
 xxxiii. 14. Rev. xiv. 10. Mark ix. 43, 44, 45, &c. Heb. x. 30, 31. 
 Q. Row doth it appear thaiihe wrathpourcd out on the damned 
 is so ^reat andtcrrihlc? 
 
 A.' In regard it is poured out upon every power and faculty ot 
 the soul, and upon every sense and member of the body; and both 
 their souls and bodies are made capacious and strong to receive 
 and support much of it: and hence they are called " vessels of 
 wrath fitted for destruction,'' Rom. ix. 22. 
 Q, Why is it called unmixed urath ? 
 
 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 interval of rest un- 
 der it day or night ; but " the smoke of their torment ascendeth up 
 forever and ever," Rev.xiv. 10, 11. Mark ix. 44. Luke xvi. 24, 
 25. John iii 36. 
 
 Q. Hoiv is it agreeable to justice to punish the wicked wiifi 
 eter7ial sufferings for temporary sinning 1 
 
 A. It is just, because they provoke an eternal God, and des- 
 pise an infinite good, for which finite or temporary sufferings 
 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 their sins to hell with them, and con- 
 tinue sinning there for ever, whereby they still add oil to the flame, 
 and keep it burning for ever. * r • j 
 
 Q. Is not this wrath so tcrribk, that the very devils are afraui 
 
 ofii? 
 
 A. Yes; for the dread they have of it makes them to trem- 
 ble and cry out at the approach of their Judge, James ii, 19. 
 Matt.viii. 29. .,, , • t 
 
 Q. Did the man Christ Jesus suffer this terrible wrath in the 
 room of an elect worldl 
 
 A. Yes. 
 
 Q. How was he able to bear all that was due to themf 
 
 A, His Godhead supported the human nature under it. 
 
OF THE COVENANT OF GRACE. 63 
 
 Q. Had it not terrible effects upon him ivhile he was suferinp- 
 it? 
 
 A. Yes; it casi him into dreadful agonies, caused him to 
 sweat forth blood in great drops, and make that fearful outcry, 
 <* My God, my God, why hast thou forsaken me?" 
 
 Q. Will not one spark of this lorath letfiy into the conscience 
 drive a sinner to desjjair amidst all the looi'Ws comforts? 
 
 A. Yes J 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, according 
 tothedifferent measures of their guilt. Matt. xxiv. 51. Luke xii. 
 47, 48. 
 
 Q. Mast there not he an unspeahable evil in sin, that cxoo- 
 seth man to all this wrath and misery? 
 
 A. Yes; we may see much of sin's evil in the glass of helPs 
 torments. 
 
 Q. What ought we to learn from the scripture doctrine con- 
 cerning the wrath to come ? 
 
 A. To bless God for contriving a way, and providing a Sa- 
 viour, to redeem us both from sin and hell : and highly to es- 
 teem and love Jesus Christ, that willingly undertook and 
 came to bear oursins, and suffer all this wrath for us, 2 Cor. ix. 
 15. 1 Thess. i, 10. 1 Pet. ii. 7, 24. John i. 29. 
 
 Quest. SO. DiH God leave all mankind to perish 
 in the estate of sin and miseryP 
 
 Ans. God having out of his mere good pleasure, 
 from all elernity, elected some to everlastiiii^ 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 fillen 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. 
 
G4 OF THE COVENANT OF GRACE. 
 
 Q. What hath God elected ihem to? 
 
 A. To everlasting life. 
 
 Q. When did God make this choice of these personst 
 
 A. From all eternity , 
 
 Q. What was- the cause of God'' s chusing some, and passing 
 
 hy others? 
 
 A. God's own mere good pleasure, Lukexii. 32. 
 
 Q. Did God elect any to eternal life because of their foreseen 
 
 faith or holiness? ^ ^ r^ j 
 
 A. No: these are not the cause, but fruits of election; for Uod 
 liath chosen all his people to faith and holiness as the necessary 
 means of salvation, Eph. i. 4, 5, 6. ^ 
 
 Q. Ovghtwe not to try and examine our election hy such fruits 
 as these of faith and holiness ? 
 
 A. Yes, 2 Pet. i. JO. 2 Thess. ii. 13. 
 
 Q. By what other plain evidences may we know if God hath 
 chosen 21s to eternal Vfe? 
 
 A. If we have chosen God to be our God and portion, and 
 oiven 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 Johniv. 19. . , . 
 
 Q. In what limy 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 thai he saves 
 
 them ? 
 
 A. No; but in the way of a covenant of grace. 
 
 Q. V^'hat is meant by the covenant of grace in the answer? 
 
 A. It may either point at, 1st, The covenant of grace as made 
 from eternity with Christ in .the name of the elect, called fre- 
 quently the covenant of redemption; or, 2dly, The covenant of 
 grace as made in time with the elect themselves upon their believ- 
 ing in Christ. . 7 • » 
 
 Q. What is that covenant of grace or redemption which was 
 made with Christ from eternity ? . -^ 1 j 
 
 A. It is a gracious agreement made between the Father and 
 Christ as the second Adam and representative of the elect; where- 
 in God promised to him, that upon condition of his Mediatorial 
 obedience and salisftiction in their stead, he should be gloriously 
 assisted and rewarded himself, and have grace and glory to all his 
 seed. And all this Christ accepted of, Isa. liii. 10, 11. Psalm 
 Ixxxix. 3, 4, 19, 20, &c, Heb. x. 5, 6, 7, &c. 
 
 Q. How can that covenant made with Christ he called a 
 covenant of grace, seeing it required perfect obedience to the 
 law? 
 
OF THE COVENANT OF GRACE. 65 
 
 A. It was a covenant of grace with respect to the elect whom 
 Christ did represent, seeing in it God passed from their personal 
 obedience, and accepted obedience from their Surety in iheir 
 stead. Likewise it contains all the blessings and good thinf^s 
 wlich are freely and gratuitously bestowed on the elect, these 
 being first promised in that covenant to Christ as tlieir head and 
 representative, 2 Tim. i. 19. TitJjs i. 2. Gal. iii. 16. 
 
 Q, What is the covenant of grace, as made in time unth the e- 
 lect themselves? 
 
 A. It is the execution or application of the covenant made 
 with Christ, as to what immediately concerns the elect themselves; 
 and may be defined, God's gracious paction with elect sinners ii4 
 Christ, wherein he oflTereth and promiseth pardon and salvation to 
 them, and to all who hear the Gospel, upon their believing in his 
 Son 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 icoman shall bruise the head of 
 the serpent, Gen. iii. 15. 
 
 Q. Can you show what is meant hy that promise? 
 A. By the seed of the woman is meant Christ, (hat was to he 
 born of a virgin. By the serpent is meant the devil, called so for 
 hissubtility . By breaking his heiid is meant Christ's disappoint- 
 ing 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 illumination, 
 pardonofsin, peice with God, freedom from the law's curses, sanc- 
 tification, access to God, the conduct of the Spirit, victory over 
 death, resurrection to life, and eternal glory, Ezek. xxxvi. 2,5, &c. 
 Heb. viii. 10, &c. John iii. 18,36. Psalm Ixxxiv. 11. 1 Cor xv 
 22, 67. 
 
 Q. What is the condition required of us to interest us in these 
 promised blessings? 
 
 A. Faith in Jesus Christ, Acts xvi. SI.* 
 
 * The Westminster Assembly, and our Assembly, 1648, in Lar. 
 Cat. 32 Quest, do also assert this in express words; " rhat God 
 requireth faith as the condi ion to interest sinners in Christ: pro- 
 ving it from John i. 12 and iii. 16. Now our Lar. Cat. that hath 
 these words, was approven by the Westminster Assembly, and 
 the Assembly 1648, after the most exact trial and examination^ 
 both by themselves, and by the respective Presbyteries of this 
 church, as appears from the Act of Assembly 1648,' Sect. 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; probably I might have 
 
 F2 
 
68 OF THE COVENANT OF GRACE. 
 
 Q. Can we fulfil this condition or believe of ourselves 7 
 
 A. No: but Jesus Christ lialh both purchased failh for iis, and 
 promised it to us in this covenant, John vi. 37. Phil. i. 29. Eph. 
 ii. 7, 8. .Rom. viii. 32. 
 
 Q. Hove then is it a condition required of us? 
 
 A. Though failh be both purchased and promised, yet God 
 dolh slill require it of us as a duty, and that to humble us, and to 
 put us on to the use of means; to make unbelievers inexcusable, 
 and to leach us tlie order and connexion in which he will bestow 
 the blessings of this covenant. 
 
 Q. Hath faith the same place in the covenant of grace, that 
 vhedicnce had in the covenant of works? 
 
 A. No; for Adam's obedience, had he performed it, was a con- 
 dition 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 asinner can plead before God. 
 
 Q. Can faith then he 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 righ- 
 teousness 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 jus- 
 tification, so faith is the instrumental and applying condition of 
 it, Heb. xi. 6, 7. Rom. iv. 14, 16. Rom. iii. 22, 24, 26, &c.— 
 Rom. ix. 30, 32. Rom. X. 4, G-. 
 
 Q. What is the difference betwixt the covenant ofworJes and 
 (he covenant of grace? 
 
 A. The first covenant makes the ground or condition of a 
 man's justification before God to be the righteousness performed 
 
 dropt it, as being abused by somo. But I continne to use it, in or- 
 der to explain the words of our s'^andards, to prevent mistakes, 
 and tf) shew in what sense the word condi(io?i, may be safely used 
 when applied to faith, as our reformers understood it, viz. That 
 it is no wise a meritorious or pleadable condition, but only an in- 
 strumental or applying condition, mean, or qualification (^these 
 being all one and the same) required in us, in order to our getting 
 an actual interest in Christ, and the possession of the otiier bene- 
 fits of his purchase (for faith is also his purchase, tliough required 
 of us,) and that Christ's righteousness and satisfaction alone, is tlie 
 meritorious and pleadable condition of a sinner's justification be- 
 fore God, and of his eternal salvation, and nothing else. 
 
OF THE COVENANT OF GRACE. $^ 
 
 by the man himself; but the second makes it to be the righteous- 
 ness performed by Christ the surety, apprehended by our faith; 
 the first covenant had no surety to answer for Adam's performing 
 vvliat was required of him; but the second iiath Christ engaged for 
 what is required of us. 
 
 Q. Doth not the covenant of grace require obedience to God's 
 law, as loell as the covenant of works? 
 
 A. Yes, but not for the same ends, or in the same manner; 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 
 ofour conformity to Christ: the first for the justifying of our per- 
 sons; the second for testifying our thankfulness for redeeming 
 love; the first required perfect obedience in our own strength; but 
 the second accepts of sincere aims to obey in Christ's strength, 
 and imputes his perfect obedience to us, to cover our defects, to 
 atone for our guilt, and to obtain grace and glory for us. 
 
 Q. May not repentance, love, self denial^ and holiness, he call- 
 ed 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 sr.me con- 
 ditionalily with faith; in regard that, among all the graces, faith 
 hatha peculiar aptitude and fitness for taking hold of and apply- 
 ing Christ and his righteousness, and also for emptying the crea- 
 ture of self, and exalting of God's free grace: therefore God puts 
 honor 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 scripture? 
 
 A. It is called a testament, a covenant of peace, a covenant of 
 promise, a neiv covenant, a holy covenant, an everlasting, well-or- 
 dered, and sure covenant, Heb. ix. 15. Isa. liv. 10. Eph. ii. 12. 
 Heb. xii. 24. Luke i. 72. 2 Sam. 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 signifi- 
 cant term, it is fitly appropriated to this covenant. 
 
 Q. Why is it called the covenant of grace? 
 
 A. To shew that free grace only, or the undeserved mercy 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. Likewise it is termed the cove- 
 nant of grace, because even faith itself, which is called the condi- 
 tion 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, ^, 
 
 / 
 I 
 
68 OF THE COVENANT OF GRACE. 
 
 Tit. iii. 5, 6, 7. Eph. i. 4, 6, 7. Rom. xi. 5, 6. 2 Tim. 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 legacies 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 duly requi- 
 red of thern. 
 
 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, / will he 
 your God ^ and ye shall he viy people, 3 er. xxxi. 33. Heb. viii. 10, 
 I will he your God, hath more in it, tlian giving us the possession 
 of both heaven and earth. 
 
 Q. How may we know if we he 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 inter- 
 est in it; according to Zech. xiii, 9. 2 Cor. viii. 5. 
 
 Q. Is the covenant of grace made with all mankind, as the cov- 
 enant 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. 3, 4, 5, 6, &c. Mark xvi, 15, 
 16. Rev. xxii. 17. 
 
 Q. Was ever any man saved another way than hy the covenant 
 of grace? 
 
 A. No; Actsiv. 12. Gal. ii. 16. 
 
 Q. Were all the faithful under the old testament saved hy this 
 covenanti 
 
 A. Yes ; for they had it discovered and tendered to (hem, though 
 not so clearly as we have. 
 
 Q. - Was the covenant which God made with the Israelites, when 
 he hrought them out of Egypt, a cavenant ofivorks, or of grace? 
 
 A. Though that covenant was delivered in a legal form, and 
 intermixed with terror, for humbling of that people; 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 sacrifices; 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, Fsal. 
 ii. 12. Isa. xlv. 22, and xliii. 1,3, 6, 7. Ezek. xi. 19, 20, and 
 
OF CHRIST AS A REDEEMER. 69 
 
 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. 
 
 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 lie in a state of sin and misery as well as oth- 
 ers 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 pol- 
 lution, and by nature children of wrath, even as others, Ezek. xvi. 
 5,6, 8. Eph. ii. 1, 2, 3. 
 
 Q. What is the estate thai God brings them into by this cove- 
 nant ? 
 
 A. Into an estate of salvation. 
 
 Q. IVhat 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 state of salvation ? 
 
 A. By a Redeemer. 
 
 Quest. 21. Who is the Redeemer of God's elect P 
 Jins, The only lledeeraer of God's elect is the 
 Lord Jesus Christ, who, being the eternal Son of 
 God, became man ; and so was, and continueth to be 
 God and man, in two distinct naturCsS, and one person 
 for ever. 
 
 Q. What do you mean by a Redeemer? 
 
 A. A ransomer, or a person that delivers others out of captiv- 
 ity or bondage, as Christ doth elect sinners. 
 
 Q. Hoio 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. and Ix. 
 16. Jer.1.34. Matt.xx. 28. 
 
 Q. Are God'*s own elect in bondage by nature? 
 
 A. Yes. 
 
 Q. What sort of bondage is it that they are in ? 
 
TO OF CHRIST AS A REDEEMER. 
 
 A. It is a spiritual bondage; they arc 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 bondage? 
 
 A. Partly by price or purchase, and partly by power or con- 
 quest. 
 
 Q. How did Christ redeem tkein 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 Sa- 
 tan and sin? 
 
 A. By his mighty power, conquering their enemies, and sub- 
 duing tlieir hearts to himself, Eph. iv. 8. Col. ii. 15. Psal. ex. 3. 
 
 Q. Is not Christ the stronger man^ that overcomes the strong 
 TTUin^ and spoils him of his g cods? 
 
 A. Yes, Luke xi. 2"], 22. 
 
 Q. Is it not Christ that recovers his people out of the snare 
 <f the devilj who before had taken and led them captive at his 
 will? 
 
 A. Yes, 2 Tim.ii. 26. 
 
 Q . Hoiv were the elect redeemed from sin and hell, who died 
 hefore Christ shed his blood ? 
 
 A. By virtue of the compact between the Father and tlie Son 
 from all eternity; the virtue of Christ's blood did reach back to 
 believers from the beginning of the world, as well as it doth ex- 
 tend forward to believers to the end of the world; even as a cau- 
 tioner by his bond will deliver a man from prison, long before he 
 actually pays the debt. 
 
 Q. Could either angels or men have provided such a Redeem- 
 er for usi 
 
 A. No, none could doit 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 calledthe LORD? 
 
 A. Because he is JEHOVAH, i\s he is God. And as Media- 
 tor he hath by his death acquired an universal Lordship and do 
 minion over fill things in heaven and earth. Matt, xxviii. 18. Phil, 
 ii. 8, 9, 10. 
 
 Q. ^^hy 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 hisbinh. 
 
 Q. What is it in sin, thai this glorious Jesus saves his people 
 from? 
 
OF THE NATURES OF CHRIST. 71 
 
 A. He saves them from the pollution and power of their sins, 
 from the guilt and punishment of them, and at last from the very 
 in-being of sin. 
 
 Q. IV hy is he called CHRIST? 
 
 A. Because he is the anointed of God. The Greek word 
 Christ is the same with the Hebrew word Messiah, both signify- 
 ing anointed. 
 
 Q. Wherefore gets he that name? 
 
 A. Because he was consecrated to a threefold office as Media- 
 tor, to wit, 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, whereby he 
 was set apart, authorised, and fully furnished to discharge 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 he the only Mediator for redemption, may 
 there not be other mediators for intercession? 
 
 A. The Papists have coined this distinction, to bring in an- 
 gels and saints to share of Christ's glory, if not in that of redemp- 
 tion, yet in that of intercession. But as he is the only Redeem- 
 er, 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. 11 hose Son is Christ ? 
 
 A, The Son of God. 
 
 Q. Are there not others called sons of God in scripture j beside 
 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 adoption into his 
 family. 
 
 Q. Horn then is Christ the Son of God, as no other is so? 
 
 A. Christ is the Son of God by nature, and from all eternity, 
 and so called the eternal Son of God. 
 
 Q. l^hy would God have no less person to be our Redeemer? 
 
 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. 
 
72 OF THE NATURES OF CHRIST. 
 
 Q. How many ijersons hath he? 
 
 A. But one- 
 
 Q. Are these two natures in Christ mixed or confounded togeth- 
 eri 
 
 A. No; they are distinct, without any mixture or confusion, as 
 some ancient heretics asserted. 
 
 Q. IVhat are the ancient heresies about ChrisCs natures 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 eternity 
 of Christ's Godhead; and therefore it is asserted, he is God, and 
 that from all eternity. 2. Marcion and his followers denied the 
 verity of Christ's human nature, saying. He was only man in ap- 
 pearance: but the answer asserts, he became man, a 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 follow- 
 ers divided the two natures of Christ, so as to make him two per- 
 sons: therefore it is asserted, that these two natures are so united 
 as to make but one person . 
 
 Q. Is Christ true God, co-eternal, co-essential, and co-equal 
 with the Father? 
 
 A. Yes; as is evident from the scriptures. John x. 30, Phil. ii. 
 G. See tins fully proven before, in the explication of the Glh 
 Quest. 
 
 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, 
 sweat, suffered,* bled, and died.' 
 
 Q. Was he man from all eternity? 
 
 A. No, Heb.ii. 14. 
 
 Q. When became he man ? 
 
 A. In the fullness of time, when the sceptre was departed 
 from Judah, then a body was prepared for him; being conceived 
 in the womb of the virgin Mary, and born of her in an extraordi- 
 nary way. Gal. iv. 4, Heb. x. 6, Loke ii. 1, 2, &lc. 
 
 Q. How long time was there between Christ'^s coming in 
 thefiesh, and the first promise made thereof to our first pa- 
 rents ? 
 
 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 slate sin had plunged them into, and 
 
OF THE NATURES OF CHRIST. 73 
 
 that their deliverance coald never arise from themselves: 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 icorld? 
 
 A. We may know that from the present year of God, which is 
 now 1 832 years : for that is the reckoning of years among chris- 
 tians, since God became man. 
 
 Q. ^hy was it necessary that our Redeemer shovld he 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 
 his 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 un- 
 der the wrath of God and power of death; and to give sufficient 
 value and efficacy to his blood and sufferings, for satisfying jus- 
 tice, 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's subsisting in union with the second 
 Person of the glorious Trinity. 
 
 Q. Why was it necessary that the second Person should have 
 tdJcen the human nature to subsist in his own personality, 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 an infinite value to redeem a lost world. 
 
 Q. How is this union called? 
 
 A. A hypostatical or personal union; but it is such a mystery 
 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 hypostatical 
 union ? 
 
 A. Yes, 
 
 Q. Have we not ground to say with wonder, Lord, what is man, 
 that ihou art mindful of him., in such a manner? 
 
 A. Yes; for it is most amazing conduct to shew such respect 
 to fallen men, when fallen angels are past by. 
 
 G 
 
74 OF CHRIST'S INCARNATION. 
 
 Q. Is it not a strong argument to avoid brutish lusts and sen- 
 sual 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. 23. Hoio did Christ, being the Son of God, 
 lecome man P 
 
 Ans, Clirist, the Son of God, became man, by la- 
 kiug to himself a true body and a reasonable soul ; be- 
 ing conceived by the power of the Holy Ghost, in the 
 womb of the Virgin Mary, and born of her, yet with- 
 out sin. 
 
 Q. Did Christ in assuming our nature take all the necessary 
 essential parts ofmani 
 
 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 phantastical body, or only the 
 shape and appearance of a body, as some old heretics maintained : 
 but that he took a real body of flesh and blood, as we have, Luke 
 xxiv. 39. Heb. ii. 14- 
 
 Q. Did ChrisVs divine nature supply the place of a soul to 
 kitn ? 
 
 A. No; although some heretics tauglit so. He took a reason- 
 able soul as well as a true body, Isa. liii. 10, Matt. xxvi. 38. 
 
 Q. Did Christ bring his body or fesh from heaven? 
 
 A. No; he was the seed of the woman, Gen.iii.l5. 
 
 Q. lias Chris fs birth like that of other men ? 
 
 A. No; for he was born of a virgin, without any earthly father, 
 Isa.vii. 14. Matt. i. 24,25. 
 
 Q. How could that be? 
 
 A. He was miraculously conceived by the power of the Holy 
 Ghost, in t-lie womb of the virgin Mary, Luke i. 34,36. 
 
 Q, Of what nation, tribe or family did Christ descend, as he 
 was a man? 
 
 A. By his mother Mary, he came of the nation of the Jews, of 
 the tribe of Judah, and of the femily of David, Luke i. 69. 
 
 Q. If Christ had a mother, how was Melchizedech a type of 
 him, as being recorded without father and without mother? Heb. 
 vii.3. 
 
OF THE OFFICES OF CHRIST, 7S 
 
 A. fn regard Christ is without any human father as man, and 
 without mother as God. 
 
 Q. Why icas he conceived and horn of a mrgini 
 
 A. To fulfil scripture prophecies concerning him, and to keep 
 him pure from original sin, which is conveyed to all Adam's pos- 
 terity by natural generation. 
 
 Q. How could he he free of sin, seeing he was horn of a sinful 
 woman ? 
 
 A, The Holy Ghost did miraculously sanctify so much of the 
 virgin's substance as formed Christy's body, which therefore is cal- 
 led that holy thing which shall be born of her, Luke i. 35. 
 
 Q. Why was it necessary that Christ should he conceived and 
 horn 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 believers, have been 
 infinitely perfect, as was necessary for our redemption, Lev. iii. 1, 
 6. Jer. xxiii. 6. 2 Cor. v. 21. Heb. vii. 26, 27. Num. xxviii. 3. 
 1 Pet. i. 19. 
 
 Q. Doth 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 on- 
 ly that he had the likeness or appearance of sinful flesh in parta- 
 king of these infirmities of our nature which were the consequents 
 of sin, though they were sinless in themselves. 
 
 Q . What were these sinless infirmities ? 
 
 A. Such as weariness, sleeping, weeping, sorrowing, suffering, 
 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 hruisedfor our iniquities, Isa. liii. 5. 
 
 Q. Should we not all desire to he like our head, and, as much 
 as possible, to he without sin? 
 
 A. Yes, 1 Pet. ii. 21, 22, 23, 2-4. 
 
 Quest. S3. What offices doth Christ execute as our 
 Redeemer P 
 
 Ans, Christ, as our Redeemer, executeth the offi- 
 ces of a prophet, of a priest, and of a king, both in 
 lii« estate of humiliation and exaltation. 
 
 Q. Are not these three offices called Chrisfs mediatory offi- 
 ces? 
 A. Yes^ or tliey are three branches of Christ's mediatory of- 
 
re OF THE OFFICES OF CHRIST. 
 
 fice, in each of which Christ doth perform what he undertook, 
 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 threefold misery, ignorance, guilt 
 and bondage. For, as a prophet, he cures our ignorance by l)is 
 divine teaching; as a priest, he atones for our guilt by liis sacrifi- 
 ces; as a king, he rescues us trom bondage by his power, and set- 
 tles us under a good government. 
 
 Q. Tlhat mean you by Christ'^s executing of his offices? 
 
 A. His doing or performing these things which properly belong 
 to such an office or charL^e. 
 
 Q. Did Christ take upon him these offi.ces 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 LORD'S Christ, Matt, xxviii. 18. Luke 
 ii. 26. Johnv. 27. 
 
 Q. How doth it appear from scripture^ that Christ is called 
 and appointed by the Father to his threefold office, of prophet, 
 priest, and king? 
 
 A. h appears from the three following plain texts, Acts iii. 22. 
 Heb. V. 6. Psal. ii. 6. 
 
 Q. Was ever any man honoured icith all the three offices of 
 prophet, priest, and king, but the man Christ? 
 
 A. No; for though Melchizedeck was a king and a priest, yet 
 he was not a prophet; David was a king and a prophet, yet he was 
 riOt a priest: Samuel was a priest and a prophet, yet he was not 
 king. Which 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 
 Chrises 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 promises of deliverance, 
 protection, grace and glory, flow fVom his kingly office. 
 
 Q. Do not these three offices of Christ render him a most suit- 
 able help and complete remedy for all the grievances and neces- 
 sities of his people? A. Yes. 
 
 Q. Can a man close with Christ in one of these offices, and not 
 in another? 
 
 ^. No; they are but hypocrites who would divide his offices, 
 and receive him partially; for whoever would reap benefit by one 
 office, must receive Christ in all. 
 
 Q. In which of Chrisfs estates doth he execute his three offi- 
 ces? 
 
b^ CHRlSrS PROPHETICAL OFFICE. 77 
 
 A. In both of his estates, to wit, of humiliation and exalta- 
 tion. 
 
 Q. TV hat do you mean by these two estates of Christi 
 
 A. By his estate o^ humiliation, I understand that low and af- 
 flicted 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. 1st. 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. 2dly. He executed his priestly 
 office, by offering up himself a sacrifice on the cross, and praying 
 for his people. 3dly. He executed his kingly office, in promul- 
 gating 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. 1st. He executes that of a prophet, by furnishing and send- 
 ing forth his ministers to teach the world. 2dly. That of a 
 priest, by making intercession for his people. 3dly. That of a 
 king, by proclaiming his laws, subduing his enemies, and govern- 
 ing 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 virtue of 
 the covenant of redemption, he entered upon the execution of them 
 immediately after the fall, and did execute them so far as his work 
 did not necessarily require his incarnation. 
 
 Quest. 2i. How doth Christ execute the office of a 
 prophet P 
 
 Ans, Christ executeth the office of a prophet, in re- 
 vealing to us, by his word and Spirit, the will of God 
 for our salvation. 
 
 Q. What do you mean by a prophet or Ms office? 
 
 A. One whose employment it is, either to foretel things to 
 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^ 
 
78 OF CHRIST'S PROPHETICAL OFFICE. 
 
 A, He foretold Judas his betraying him, Peter's denying him, 
 all the disciples their forsaking liim,the manner of his death and 
 sufferings, his rising on the third dsy, the destruction of the city 
 and temple of Jerusalem, tlie persecution of iiis disciples, the cal- 
 ling of the Gentiles, &.C. Matt. xxvi. 23, 31, 34, and xx. 18, 19. 
 Luke xix. 44. Matt. xxiv. 2. John xvi. 2. Matt. xxi. 43. 
 
 Q. By what other icaijs did Christ execute his prophetical of- 
 fice? 
 
 A. He did it by his personal ministry, and teaching sinners the 
 will of God, while he was on earthy and by sending forth his apos- 
 tles and their successors to teach them; and by illuminating the 
 minds of Gospel hearers by his Spirit, to understand and relish 
 divine truths. 
 
 Q. What was th^ 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 bo- 
 som of the Father from eternity, was capable to make known to 
 \js the jjidden mysteries of the Gospel, John i. 18. Acts xxvi. 
 18. 
 
 Q. Did Christ execute hisprcphetical office under the Old Tes- 
 tament, as ivell as the JSew ? 
 
 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 preached in the 
 days of Noah, to these who are now in prison; that lie spake with 
 Moses and tlie Israelites in the wilderness, and was tempted by 
 them there. See 1 Pet. i. 11, and iii. 19. Acts vii. 38, 39. 1 Cor. 
 X. 9. 
 
 Q. Wherein doth Ch'isi excel all other prophets? 
 
 A. In regard Christ authorizes them all, and teacheth the heart 
 as well as the ear. No prophet ever taught wath 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, Matt. xxvi. 16, 22, 34, 46. 
 Luke iv. 22. Matt. vii. 28, 29. John vii. 4G. Luke xxiv. 32, 45. 
 John XV. 24, and viii. 46. 
 
 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, TJiough they be also the word of the Father and of the Ho- 
 
OF CHRIST'S PROPHETICAL OFFICE. 7^ 
 
 ly 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 
 his prophetical office for teaching the church. 
 
 Q. Is it only hy 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, Matt, 
 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 without 
 the Spirit? 
 
 A, jNo; for though the scriptures are in themselves a sufficient 
 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 will of God? 
 
 A. He teacheth us in and by his word, giving inward light, 
 writing his laws in our hearts, and setting home spiritual truths 
 upon the conscience. 
 
 Q. What are these special lessons tchich our great prophet 
 teacheth sinners hy his Spirit? 
 
 A. Such as these; the great evil in sin, the'woful corruption of 
 our natures, the dreadful wrath we deserve, our insufficiency to 
 save ourselves, the fulness of saving power that is in Christ, the 
 excellency of the new covenant, and surety-righteousness, the 
 necessity of the Spirit's work in the soul, and of faith and holi- 
 ness. 
 
 Q. Is not the Spirit sufficient to teach us these things without 
 the word? 
 
 A. x\o doubt he could have taught us by the Spirit alone, with- 
 out the word, if he had so pleased; but he haih instituted the 
 word as the means he will make use of in teaching his church, 
 Isa. viii. 20, Rom. xv. 4. 
 
 Q. What case are these in, who have not the scripture to re- 
 'deal the will of God to them? 
 
 A. They mast be in a perishing condition, Prov. xxix. 18. 
 
 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 con- 
 cerning God, yet they cannot shew us the way of salvation through 
 Jesus Christ. 
 
 Q. Who are these that are taught the will of God hy his word 
 and Spirit? 
 
 A. All true believers are so taught. 
 
 Q. Do not others know the will of God besides them? 
 
80 OF CHRIST'S PRIESTLY OFFICE. 
 
 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 GodPs will be sa- 
 ving? 
 
 A. We may conclude it is so, if it tend to humble us, and ex- 
 alt 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. 2Cor. 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 ap- 
 pointed? 
 
 A. He that made them will not have mercy on them: but will 
 come with flaming fire, to take vengeance on them that know not 
 God, and obey not the Gospel, Isa. 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, 
 Psalm cxix. 18. 
 
 Quest. 25. How doth Christ execute the o£ice of 
 a FriestP 
 
 Ans. Christ executeth the office of a priest, in his 
 once offering up of himself a sacrifice to satisfy divine 
 justice, and reconcile us to Grod ; and in making con- 
 tinual intercession for us. 
 
 Q. What are the two parts of Christ'' s priestly office in the an- 
 swer ? 
 
 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 of- 
 fered to God, to make atonement for sin. 
 
 Q. What is it to make atonement for sin? 
 
 A. It is to satisfy God's justice for sin, and pacify his wrath. 
 
 Q. What teas the sacrifice ivhich Christ our priest offered up 
 to God for us? 
 
 A. It was himself. 
 
 Q. What mean you by himself? Wa^ 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. 
 
OF CHRIST'S PRIESTLY OFFICE. 81 
 
 Q. What is meant by his offering up himself a sacrifice for 
 us? 
 
 A. His presenting his death and sufferings to God for his ac- 
 ceptance, 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 absurdly 
 pretend to offer him up frequently in their unbloody sacrifice 
 of the mass, and so set every mass-priest upon a level with 
 Christ. 
 
 Q. Why may not Christ he offered oftener than once? 
 
 A. Because his once offering up of himself did sufficiently sat- 
 isfy justice: and none else can offer up Christ but himself; nor 
 can he be offered without new suffering, which is inconsistent 
 with his exalted state. See Heb. ix. 25, 26, 28. 
 
 Q. For what ends did Christ offer up himself as a sacrifice? 
 
 A. We 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 angels nor men offer a sacrifice suffcient 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''s saciifice? 
 
 A. Yes. 
 
 Q. Hoiv 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 Christ himself saying on tJie cross, It is finished; and by 
 the glorious marks of respect God put upon him after his suffer- 
 ings, in raising him from the dead, in receiving him up to heav- 
 en, and setting him down on his right hand. 
 
 Q. But iL'hy might not God have pardoned our sins without 
 any such sacrifice! 
 
 A. Because he behoved to see his just threatening in the cov- 
 enant of works fulfilled in the punishing of sin; and the glory of 
 his justice displayed, as well as thatofhis mercy. 
 
 Q. What is the happy consequent to us of Christ''s satisfying 
 divine justice ? 
 
 A. Our reconciliation to God. 
 
 Q. Vlhat is it to be reconciled to God? 
 
 A. Jt 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 
 
82 OF CHRIST'S PRIESTLY OFFICE. 
 
 peace and friendship with God, of which we are to share upon 
 our receiving Christ by faith 
 
 Q. JVhat are the hcncjils which Christ purchased by his sacri- 
 Jicefor his people ? 
 
 A. All needful blessings, whether temporal, spiritual, or eter- 
 nal; so that faith, repentance, conversion, justification, holiness, 
 with all the graces of the Spirit, daily bread, communion with 
 God, and eternal life, are all the purchase of Christ to his peo- 
 ple. 
 
 ^. Whence had the sacrifice of Christ so much efficacy? 
 
 A. From the divine nature, to which his soul and body were 
 closely united J and hence his blood is called the hlood of God, 
 Acts XX. 38. 
 
 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. 15y Christ's becoming surety for sinners, substituting him- 
 self 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 loss could expiate or wipe it away than the blood of Christ's 
 sacrifice upon the cross. 
 
 Q. Doth Christ'^s sacrifice so completely soilsfyjusticefor sin, 
 as to exclude ail further satisfaction from us? 
 
 A. Yes; and hence all Popish satisfaction for sin, by penances, 
 pilgrimages, prayers, alms, deeds, and purgatory, are vain and 
 presumptuous. 
 
 Q. Why then are good worJcs, prayers, confessions, tears, af- 
 fictions, and sufferings, requii^ed of, and appointed to, believe7'S 
 here below f 
 
 A. Not to satisfy or atone for their sins, but to glorify God 
 and promote their sanctification and meetness for a better world. 
 
 Q. For whom did Christ offer up his sacrifice? 
 
 A. For the elect, and these who believe on him. Isa. liii. 
 11. Matt, xxvi. 28. John x. 15, 16, and xvii. 9, 19, 20. Acts 
 XX. -28. 
 
 Q. Do ivc not read also of Chris fs dying for all, of his rccon- 
 ciling the world to God, and of his being a propitiation for the 
 sins of the whole world? 1 Cor. v. 16, 19. 1 John ii. 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 satisfied jus- 
 
OF CHRIST'S INTERCESSION. 83 
 
 tice for great numbers, who were actually in hell before he suf- 
 fered. 
 
 Q. How could Christ^s sacrifice satisfy for the Old Testd- 
 ment saints, who died before it was offered? 
 A. See the answer before, page 69. 
 
 OF Christ's intercession. 
 
 Q. What is the second part of Chris fs 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 priest made intercession for the 
 people, and for that end carried the blood of the sacrifices 
 into the most holy place, and sprinkled the mercy seat with 
 
 Q. What is the need of ChrisVs 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? 
 
 ^. When he was on earth, he did it by humble prayers and 
 supplications to God; but now in heaven he doth it by his glori- 
 ous 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 
 everyone of them may in due time enjoy the benefits of his 
 purchase, John xvii. 11, 17, 24. Heb. ix. 12, 24, and xii. 
 24. 
 
 Q. Is this the way that the blood of Christ is said to speaJc? 
 
 A. Yes. 
 ^ Q. Is it upon the account of Chrisfs intercession that our du- 
 ties and services are noic 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 icith Christ^s office? 
 
 A. It is Christ's office to intercede without us, by presenting 
 his blood and sufferings for us; it is the Spirit's work to intercede 
 within us, by exciting our desires, and suggesting 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 interces- 
 sion; the one \yas then perfected, the other still continues. 
 
 Q. 2s not his satisfaction the foundation of his intercesssion? 
 A' Yes. 
 
84 OF CHRIST'S INTERCESSION. 
 
 Q. How long will Christ'' s intercession continued 
 
 A. For ever, Psal. ex. 4. lleb. vii. 25. , . /. 
 
 Q. Vi'ill there he any need for the intercession of Christ after 
 the last day, when all the thct will he gathered home? 
 
 A. Yes, in order to preserve ihein for ever in the possession ot 
 that happiness to which ihey are come. 
 
 Q ])oth Christ intercede only for actualhelieters? 
 
 A, No; he intercedes for all the elect, both those who have be- 
 lieved, and those who are yet to believe, John xvu. 20. 
 
 Q. What are the respective hlessings which he pleads for to 
 
 them? . P ... 
 
 A To the unconverted, he pleads for converting grace, laitn, 
 repentance, &c. To them who believe, for more grace and ho- 
 liness, for renewed pardons, preservation from the evil ot the 
 world, perseverance in grace, unity among themselves, and ac- 
 complishment of all the promises and good things purchased to 
 them both here and hereafter. i i . 
 
 Q When Christ pleads for his people, that they may be kept 
 from the evil in the world, (John xvii.) doth he mean, to keep them 
 from all aMctlon? , . "^^ t 
 
 Q. Are not sanctified afflictions a part of chrisfs purchase to 
 
 them? , , , 
 
 A, Yes; and, in that respect, they are not evil to them, but 
 
 Q. What evil is it then that Christ speahs of? 
 
 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 prevalency ? 
 
 A. The dignity of his person and of his sacrifice, and because 
 he pleads for nothing but what is agreeable to the divine will, and 
 for those whom the Father loves as well as he. 
 
 Q. Doth not Christ infinitely excel all other advocates in the 
 
 iDorld • 
 
 A. Yes; for there is none so skilful, so prevalent, so diligent, 
 
 so cheap, or so ready as he is. , . r -j. 
 
 Q. May we employ any other mediator or advocate beside 
 
 Christ f 
 
 A. No; for the scripture tells us, " There is but one Mediator 
 between God and men, the man Christ Jesus," I Tim. n. 5.— 
 Christ is the sole Mediator of intercession, as well as of redemp 
 
 Q. WJiy cannot saints or angels he 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. 
 
OF CHRIST'S KINGLY OFFICE. 85 
 
 Q. Wherein doth the priesthood of Christ excel that of the Le- 
 vitical priests? 
 
 A. AW these were 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 Lcvitical priesthood, there was still a difference between the 
 priest, the sacrifice, and the altar; but Christ is all the three in one. 
 
 Q. Hoic is it that Christ is all three, the priest, the sacrifice 
 and the altar? ' 
 
 A. Christ in his own person was the priest which made the 
 offeririg that atoned for sin ; his human nature was the sacrifice, 
 and his divine nature was the altar. 
 
 Q. Was not the cross the altar on which the sacrifice was of- 
 fered? ^ 
 
 A. The cross may be called so improperly, or in a large sense 
 as being 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 offered for: this only was 
 Christ's Godhead. ^ 
 
 Q. How is Christ said to he a priest after the order of Mel- 
 chisedeck, rather than after the order of Aaron'i 
 
 A. Because though both of them typified Christ, yet Melchise- 
 deck was a more exact and lively type and representation of Christ 
 as a priest, than Aaron was; seeing he is set forth as superior to 
 Abraham, and was a king as well as a priest, having neither pre- 
 decessors nor successors in his office, and his genealogy and de- 
 scent wholly concealed; thereby prefiguring Christ's eternal gen- 
 eration and duration. 
 
 ^ Q. What shall ive 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 un- 
 satisfied 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 approve 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 arms, as 
 one freely offered to us, and entirely trust him with our salvation, 
 
 6. Accept of him as a priest upon his throne^ and give up our- 
 selves unto his government. 
 
 Quest. 26. Eow doth Christ execute the office of 
 a king P 
 
 H 
 
86 
 
 OF CHRIST'S KIiNGLY OFFICE. 
 
 Ans. Christ executeth the office of a king, in sob- 
 (laing us to himself, in ruling and defending us, and 
 in restraining and conquering all his and our enemies. 
 
 Q. WJiat sort of a Idngdom 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 Mediatorial 
 kingdom given him as Immanuel, in which he acts as the Father's 
 viceroy, Fsal. ii. 6. Acts ii. 36. 
 
 Q. What is Chrisfs mediatorial Idngdovi ? 
 4* It is the great dominion and power which is given to him as 
 Mediator, and this is two-fold : 1. Christ's spiritual kingdom in 
 and over the church, 2. His providential kingdom over all 
 things for the good of the church. 
 
 Q. What do ij'm mean hy Chrisfs spiritual Mngdom ? 
 A. Both his kingdom of grace and his kingdom of glory ; or, m 
 other words, the church militant on earth, and the church trium- 
 phant in heaven; which are not two ditferent 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 gracious and glorious manner. | 
 
 Q. What do youmean hy Chrisfs providential kingdom? 
 A. The administration of the kingdom of providence, or the 
 power which is given to Christ over all things, whether in heav- 
 en, earth, or hell, to be managed for the good of the church; by 
 which he is made the King of kings, and King of nations, as well 
 as the King of saints, Matt, xxviii. 18. Fph. i. 22. Prov. viii. 15, 
 16. Rev. XV. 3,4, and xix. 15, 16. 
 
 Q. Cher 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 ; 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, he 
 rules them, and defends them; with respect to his enemies, he 
 restrains them, and conquers them. 
 
 q. In what estate doth the King ofZionJlnd 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 accordi 
 
 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, who were 
 
OF CHRIST'S KINGLY OFFICE. 87 
 
 children of disobedience, willing and obedient in the day of his 
 power . 
 
 Q. How shall we Jmow if a day of Christ s power hath 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 iu 
 these which are inward and secret. 
 
 Q. Doth Christ leave his church and people to their own care 
 and conduct, after he hath subdued them ? 
 
 A. No; but, like a good king, brings them under a good gov- 
 ernment, and continues to rule them in a gracious manner. 
 
 Q. How is it that Christ doihrule his subjects? 
 
 A. 1. He rules them outwardly, by giving them good laws, 
 with promises and threatenings annexed thereto, and appointing 
 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. 
 
 Q, What further doth Zion'^s King for his subjects besides 
 ruling them? 
 
 A. He defends them also. 
 
 Q. From what doth he defend themi 
 
 A. From whatever may hurt their souls; and so far as it is for 
 his glory, he defend? 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 up- 
 holds them in the state of grace; he restrains and conquers their 
 enemies. 
 
 Q. Have Christ and his subjects always the same enemies? 
 
 A. Yes. 
 
 Q. Hou) comes that? 
 
 A. Because of the near relation between them; he being the 
 Head, and they the members: so, whatever injures tiie one, the 
 other feels it. 
 
 Q. Who are the enemies of Christ and his people? 
 
 A. Sin, Satan, wicked men, and death, which is called the 
 last enemy. 
 
 Q. How doth Christ restrain his and his people'' s enemies? 
 
 A. By setting bounds to their rage, disappointing or overruling 
 their evil designs, and making their wrath to praise him, Rev. ii. 
 10. Psal.lxxvi. 10. 
 
 Qa Will Christ suffer these enemies to prevail at last? 
 
88 OF CHRIST'S HUMILIATION. 
 
 A. No; for he will at length conquer them all. 
 
 Q. When doth he conquer them ? 
 
 A. Me did it partly at his death and ascension, when he tri- 
 umphed over them, and led captivity captive; for then he divested 
 them of that legal power ihey held over the elect, as executioners 
 of divine justice. He ruins many of them by particular judg- 
 ments within time; and he will bring final destruction upon them 
 all at his second coming . 
 
 Q. Is there not a great difference heticixt ChrisCs subduing of 
 his people, and his conquering of his enemies? 
 
 A. Ves; for he makes the one sweetly bow to his golden scep- 
 tre; the other he breaks with his rod of iron. 
 
 Q. Are not devils and ivicked 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 other are subject by free choice and con- 
 sent. 
 
 Q. Have we not many things to engage us to become Chrisfs 
 willing subjects? 
 
 A. Yes: for he it is that hath best right to us, and there 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 submit 
 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 on them as his enemies, who refuse to 
 sidvnit to his government? 
 
 A. Yes. 
 
 Q. What irill the King say to them at last? 
 
 A. Those mine enemies, which would not that I should reign 
 over them, bring hither, and slay th.em before me, Luke xix. 
 27. 
 
 Quest. S7. Wherein did ChrisVs humiliation con- 
 sist P 
 
 Ans. Christ's humiliation consisted in his bcinj; 
 born, and that in a low condition, made under thef 
 law, undergoing the miseries of this life, tiie wrath 
 of 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 ChrisVs h-umiliaiion? 
 
OF CHRfSTS HUMILIATION. 39 
 
 A. His coming from a high condition to a low one. 
 
 Q. What ivas the necessity of his doing so ? 
 
 A. That he, as our surety and cautioner, might suffer the pun- 
 ishment due unto us. 
 
 Q. What are the several steps of Christ'' s humiliation m€n- 
 tioned in the ansiver? 
 
 A. They are chiefly three, namely, with respect to, 1. His birth. 
 2. His life. 3. His death, 
 
 Q, Hoic 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 CJirist to he incar- 
 natc, 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. 
 
 JVhat was the low condition that Christ submitted to he 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 this lifel 
 
 A. There are three things relative thereto, mentioned in the 
 answer; 1. His being made under the law; 2. His undergoing the 
 miseries of this life; and, 3. Suffering the wrath of God. 
 
 Q. What is meant by Chrisfs being made under the law? Gal. 
 iv. 4. 
 
 A . That according to his engagement as our surety, he subject- 
 ed himself to the law both ceremonial and moral, and did exactly 
 fulfil and obey the same. 
 
 Q. How did Christ subjeci himself to the ceremonial law? 
 
 A. Ill 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 mina- 
 tory part, by bearing the curse and penalties of the law, which we 
 incurred by breaking it, 
 
 Q. Was it not a piece of amazing humiliation for the eternal 
 Laicgiver to he thus subjected to his own laic ? 
 
 A. Yes. 
 
 Q. What is meant by the jmseries of this life which Christ 
 did undergo for us? 
 
 A. These are manifold, and do include, 1. The common sin- 
 iess infirmities of the human nature which Christ took upon him; 
 
 H 2 
 
90 OF CHRIST'S HUMILIATION. 
 
 as liunger, thirst, weariness, pain, sleeping, weeping, and the like. 
 
 2. The assnuhs and temptations of the devil which he endured. 
 
 3. Outward poverty and want. 4. The contradictions, reproaches 
 »and persecutions ofa wicked world. 
 
 'Q. Why did he take all these miseries vpon him ? 
 
 A. That he might bear what we deserved, and be the more 
 rsyrnpafhising with us in our troubles. 
 
 Q. Why became he so poor, that ivas Lord of all? 
 
 A, That through his poverty we might be made rich, and to 
 leach us contentment in a low condition. 
 
 Q. Did Christ undergo no more trouble in this tcorld, than 
 -what he endured from devils and wicked men? 
 
 A. Yes, he underwent the wrath of God also, as in the an- 
 .;swer. 
 
 Q, What is meant by that? 
 
 A. That Christ became the butt ofGod's wrath and anger for 
 our sins, and felt the direful effects of it in his soul as well as his 
 3)ody. 
 
 Q. Was God really angry tvitli Christ, u^ho teas perfectly in- 
 ^locent, and his dearly beloved Son ? 
 
 A. Christ in himself considered was always the Father's de- 
 jight; but as he became our Surely, and look on him our sins the 
 object of God's indignation, and which had a burden of wrath ne- 
 cessarily annexed thereunto, he behoved to feel the sense and 
 pressure of that insupportable load in a very extraordinary man- 
 ner. 
 
 Q. Hoio 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 natui'i^ at 
 tasting of the bitter cup, and praying it might pass from hiih if 
 possible; by his wrestling in an agony, and sweating great drops 
 of blood that fell to the ground about him; by his crying out of 
 his soul's being exceeding sorrowful even unto death, and com- 
 plaining of God's forsaking of him ; John xii. 27. Matt. xxvi. 38, 
 39. Lukexxii. 44. Matt, xxvii. 46. 
 
 Q. Is it not upon this account also, that Christ is said to he 
 made a curse for us, and a Man ofSorrojvs? 
 
 A. Yes. 
 
 Q. Could any mere creature have borne the load of the Al- 
 mighty\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 satisfied. 
 
 \ 
 
OF CHRIST'S HUMILIATION. 91 
 
 Q, Was not Christ heard in that prayer he made concerning 
 us? 
 
 A . Yes ; for we are told , He loas heard in that he feared, 
 Heb. V. 7. 
 
 Q. How was he heard ^ ivhen the cup did not pass from him ? 
 
 A. In the extraordinary supplies granted to his human nature 
 for enabling him to drink it. 
 
 Q. Wasnt necessary that Christ should suffer death after all 
 his other sufferings ? 
 
 A, Yes;lhat he might fully answer Ihe threatening of the first 
 covenant, satisfy justice, and confirm the truth by his resurrec- 
 tion. 
 
 Q. Was our Lord greatly humbled in his deathi 
 
 A, Yes. 
 
 Q. In what respects? 
 
 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 be- 
 ing sold for a small price. 3. In being taken and bound like a 
 thief. 4. In being forsaken by all his disciples. 5. In being de- 
 nied by Peter in his own hearing. 6. In being accused by the 
 Jews of crimes he was wholly innocent of. 7. In being bufi^etted, 
 spit on, cruelly mocked, arrayed and crowned with thorns, by the 
 soldiers and Herod. 8. In being scourged and condemned by 
 Pilate as a notorious criminal. 9. In being put to carry his own 
 cross to the place of execution. 
 
 Q. How was Christ humbled in ihe 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 ofdcath^ was the death of the crossi 
 
 A. A death used among the Romans for the greatest of male- 
 factors, 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 
 hands to a cross tree above, where he hung alive for several hours; 
 the wounds still widening by his own weight, and the blood gush- 
 ed out, till he died in extreme pain. 
 
 Q. Why is it called a cursed death? 
 
 A. Because God had said, Deut. xxi. Cursed is every one thai 
 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 
 it. 
 
92 OF C[lRlSrS HUMILIATION. 
 
 Q. W/iy is it called a shameful death ? 
 
 A. Because liie person suilering it was exposed naked, and 
 accounted one of the vilest 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 thisj that made him to endure the cross, and 
 despise the shame? 
 
 A. Love tliat cannot he comprehended, for it pa iscth knoivl- 
 cdge, Eph. iii. 18, ID. 
 
 Q. What was the most afflicting and humbling ingredient of 
 all in ChrisCs death? 
 
 A. His being deserted and forsaken of God at the time of it; 
 as appears by that amazing outcry on the cross, Eli, Eli, lama 
 sahacthani. 
 
 Q. Whij teas 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 Chrises death, did nothing fall out to 
 give testimony to Christ? 
 
 A. Yes; the sun was eclipsed, the earth quaked, the rocks rent, 
 together with the vail of the temple, and many graves were open- 
 ed; so that the Centiirian with his guard, that attended Christ, 
 were forced to own, that truly he was the Son of God, Matt, xxvii. 
 51, 52, 53, 54. 
 
 Q. Doth not the death of Christ afford the strongest arguments 
 to cause us to hate and forsake sin? 
 
 A. Yes; for in it we see the infinite mercy of God towards 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 iniqui- 
 iy, 
 
 Q. Jihat hwnhling things follov^ed upon ChrisCs 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. 
 
 Q. TVas it apiece of great humiliation for Christ to he 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 Chrisfs burial attended with several humbling 
 circumstances? 
 
 A. Yes. 
 
 Q. What icerc they? 
 
OF CHRIST'S HUMILIATION. 93 
 
 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 of 
 death? 
 
 A. His remaining in the state of the dead, and being death's 
 prisoner for a time. 
 
 Q. What gives death apoxocr over any man? 
 
 A. Sin. 
 
 Q. HoiD could death have any power over Christ, who had no 
 sin? 
 
 A. Though he had no sin of his own, yet 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 believ- 
 ers? 
 
 A. Death cannot seize them as prisoners for punishment, but ig 
 only continued as a mean to purge away the remainder of sin 
 perfectly from them. 
 
 Q. Was it not a great humiliation for him, icho 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, Matt. xii. 
 40. 
 
 Q. why did Christ continue so long? 
 
 A. To shew that he was really dead. 
 
 Q. IV hy could not death hold him under its power any longer? 
 
 A. Bec;iuse 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 corruption? 
 
 A. Because he was the Holy One of God, and free of all sin. 
 
 Q. Whither did Chrisfs soul go after his death ? 
 
 A. We read in the Gospels, that he resigned it into his Fath- 
 er'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 understood either of 
 bis body's lying in the grave, or of his suffering the pains of hell 
 in his soul. 
 
94 OF CHRISrS EXALTATION. 
 
 Quest. 28. Wherein consisteth Christ s exaltationP 
 Jins. 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 Fath- 
 er, and in coming to judge the world at the last day. 
 
 Q. what may we learn from Clirist'^s exaltation following his 
 humiliation ? 
 
 A. That we should patiently bear an afflicted state here, in hope 
 ofihe glory that is to Ibllovv. 
 
 Q. In respect of ichat nature was Christ exalted? 
 
 A. Seeing Christ as to liis divine nature cannot be exalted real- 
 ly, 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 Chrises exaltation men- 
 tioned in the answer? 
 
 A. They are four; J . His resurrection . 2, Ascension. 3. Sil- 
 ting 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 fall upon? 
 
 A. The first day of the week, which, ever since, is called. The 
 Lord''s day. 
 
 Q. By ichose power did Christ rise? 
 
 A. By his own power, and by the power of his Father, John ii. 
 19. Rom. vi. 4. 
 
 Q. Imchai manner did he rise? 
 
 A. In a triumphant manner, with a great earthquake, the angels 
 attending, and the keepers trembling for fear, and becoming as 
 dead men, Matt, xxviii. 2, 3, 4. 
 
 Q. How do we knoic the truth of Christ' s resurrection ? 
 
 A. By the testimony of tlie apostles, who .''aw him very often 
 after it, and heard his excellent instructions about their future 
 conduct, and, for their greater satisfiction, were allowed to han- 
 dle his body, and to eat and drink with him in a familiar manner. 
 
 Q. Did none see him after his resurrection besides the apostles ? 
 
 A. Yes, many others, both men and women; and the apostle 
 Paul writing to the Corinthians, 1 Cor. xv. 6. says, He was seen 
 of about five hundred brethren at once, of whom the most part 
 were then alive. 
 
 Q. But how can we he sure that the apostles'' testimony teas 
 true ? 
 
 A. Because they were men of great sincerity, and could pro- 
 pose no worldly advantage by declaring their IMaster's resurrec- 
 
OF CHRIST'S ASCENSION. 95 
 
 lion, but the greatest persecution from the Jews. And, if it had 
 not been certain, ihey had not chosen Jerusalem as the first place 
 for publishing it, and that within a few days after he was crucifi- 
 ed there; and yet there they began, and many thousands embra- 
 ced their doctrine. Nay, God from heaven confirmed their testi- 
 mony, by enduing them with the gift of tongues, and a power of 
 working all kinds of miracles. 
 
 Q. What was the tiecessity of Christ'^s rising again? 
 
 A. To declare that he was the Son of God, and that justice was 
 fully satisfied for our sins, and to assure all believers of their re- 
 surrection from the dead also. 
 
 Q. Did Christ rise with the v^ry same body that was crucified? 
 
 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 hut Christ! 
 
 A. Yes; such as Lazarus, Jairus' son, and several others. 
 
 Q. What is the difference hetwixt their resurrection and 
 Chrisfs? 
 
 A. They rose but as private persons, by the power of God : but 
 Christ rose by his own power, and that as a public person, the 
 great head and representative of the church, for his people's jus- 
 tification, and to assure them of the truth of all his promi- 
 ses. 
 
 Q. How long did Christ stay with his disciples after his res- 
 vrrection ? 
 
 A. Forty days. 
 
 Q. For wliat end? 
 
 A. That he might convince them he was truly risen^ and also 
 instruct them of 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 f 
 
 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 dispensing 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 xxiv. 50, 
 61. 
 
96 OF CHRIST AT GOD'S RIGPIT HAND. 
 
 Q. For what end did Chnst 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 forerunner 
 he might prepare mansions for them, and as an advocate he mi^ht 
 plead their cause effectually. 
 
 Q. Where is Christ now bodily present ? 
 
 A. In heaven. 
 
 Q. How long icill he continue there? 
 
 A. Until his second coming. 
 
 Q. A?'e we not to look for his bodily presence on earth till that 
 time ? 
 
 A. No; for him the heavens must receive, until the restitution 
 of all things, Acts iii. 21. 
 
 Q. Is not this a good argument against iransubstantiation, or 
 Christ'*s bodily presence in the sacrament? 
 
 A. Yes. 
 
 Q. Doth not Christ promise Ids presence to his people upon 
 earth ? 
 
 A, Yes; but that is meant of his spiritual, not his bodily pres- 
 ence. 
 
 Q. Jf^hat do you mean by ChrisCs spiritual presence ? 
 
 A. His coming to his people by the influences of his spirit, for 
 quickening and comforting their souls. 
 
 Q. Did ever 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, Colossiana 
 iii. 1. Phil. i. 23. 
 
 Q, What comfort may believers draw from Christ^s ascension ? 
 
 A. They may conclude that mansions will be ready, and that 
 they will follow their Head: they may promise themselves wel- 
 come, and kind usage, seeing he who hath got all power in heav- 
 en, 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 was the third step of ChrisVs exaltation? 
 
OF CHRIST'S JUDOf^a THE WORLD. 97 
 
 .4. His sitting at the right-hand of God the Father, Eph. i. 20. 
 1 Pet.iii. 22. 
 
 Q. Hath God a right and left hand as we Jiane ? 
 
 A. No, for God is a spirit, and hath no bodily parls: only his 
 right-hand is spoken of, in condescension to our weak capacities. 
 • Q. What is meant hy 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, Ps. ex. 1. 
 
 Q. If hat is the last enemy which he hath to destroy? 
 
 A. Death. 
 
 Q. W hen will that enemy he finally destroyed ? 
 
 A. At the general resurrection; then it is that mortality sliall 
 be swallowed up oflife^ 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, vii. 66. 
 
 A. His sitting is mentioned to denote his perpetual possession 
 of the kingdom; his standing, to represent his readiness 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. 5Q. 
 
 Q. What may we learn from Chrisfs 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 overall 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 7iot the difference hetioeen these two comings of Christ 
 very great ? 
 
 A. Yes; for the first was in a state of deep humiliation, but the 
 second will be in a state of glorious exaltation. 
 
 I 
 
SS OF CHRIST'S JUDGING THE WORLD. 
 
 Q. Do wc read of any other comings of Christ in scripturel 
 A. Yes; we read of his coming by his Spirit in his ordinances; 
 and of his coming in the dispensations of his providence, to de- 
 stroy Antichrist, and deliver his church from enemies. John, xvi. 
 18. 2Thess. ii. 8, 
 
 Q. For what end will Christ come the second time? 
 A. To judge the world. 
 Q. What is understood hy the w-orld? 
 
 A. All mankind, quick and dead, small and great, righteous, 
 and wicked, and likewise the fallen angels. 
 
 Q. What is meant by ChrisCs judging of the quick and the 
 deady in 2 Tim. iv. 1. and other places? 
 
 A. That Christ at the end of the world shall descend from hea- 
 ven, 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 judgment-day? 
 A. 1 . Conscience in every man declares for it, by creating re- 
 morse 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 punished, and the 
 godly rewarded ; which is not done in this life. 3. The holy scrip- 
 tures do often assure us of it, that we must all appear before the 
 judgment-seat of Christ, John v. 28, 29. Actsxvii. SI. 2 Cor. v. 
 10. 1 Thess. iv. 16, 17. 
 Q. ^^'ho 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 vis- 
 ible 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 suffer- 
 ings, and every eye might see the judge : and that man being thus 
 judged by his peers, the equity of God's proceedings 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, when 
 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 manknow the particular time of ChrisV scorning? 
 A. No, though yet we may discern its approach to be near by 
 
OF CHRIST'S JUDGING THE WORLD. 99 
 
 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 he expected in the 
 world before the last day come ? 
 
 A. Yes, such as the conversion of the Jews, the downfall of 
 Antichrist and Mahomet, and the great enlargement and purity 
 of the church. 
 
 Q. Why hath God hept 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 say, Eisen so come. Lord 
 Jesus; make haste, O my Beloved. 
 
 Q. What loill he 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 heavens 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 
 arch-angel, and the trumpet of God, which will raise the dead; 
 and thus shall he ascend his great white throne, and have all the 
 world gathered before him, 2 Thess. v. 2. Matt. xxv. 31. Psalm 
 1.3. Judel4. 2 Thess. i. 7. 8. 1 Thess. iv. 16. Rev. xx. 11. 
 
 Q. IVhy do the scriptures insist so much upon ChrisVs coming 
 to judgment ? 
 
 A. To assure the world of it, to excite us to duty, to deter men 
 fro.n sinning, and to comfort the godly under distress, 2 Pet. lii. 
 10, 11, 14. 2 Thess. i. 6, 7. 
 
 Q. What is the great necessity of a day of judgment?- 
 
 A. To make a solemn manifestation of the glory of God's attri- 
 butes and perfections; as of his omniscience, in discovering the 
 secrets of men's hearts and lives; of his mercy in saving the elect, 
 and of his justice in punisihing the wicked. 
 
 Q. In what manner will Christ judge thexcorld? 
 
 A. He will judge the world in righteousness, and render to ev- 
 ery 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 come into judgement at that day^ good and 
 had, christians and heathens? 
 
 A. Yes. 
 
 Q. May not some he overlooked and concealed in that great 
 croud? 
 
 A. No; for God's all-seeing eye will find them all out. 
 
 Q. Upon which ofthejudgc'^s hands shall the good and bad 
 be placed in thai day ? 
 
100 OF CHRIST'S JUDGING THE WORLD. 
 
 A, The godly will be set upon the right-hand, and the ungodly 
 upon the left. 
 
 Q. What will he the difference betwixt the judgment of the 
 godly, and of the ungodly? 
 
 A. The one shall come into a judgment of absolution, the oth- 
 er into a judgment of condemnation: the sentence of the one will 
 be, Cojne unto me, ye blessed; but the sentence of the other will 
 be, Depart from me, ye cursed. And likewise, the judgment of 
 believers will go before that of the wicked. 
 
 Q. How do you know thai? 
 
 A. By the scriptures, which tell us that " the dead in Christ 
 shsU rise first," and be immediately " caught up to meet the Lord 
 in the air;" and that they shall be set on thrones, and becon)e as 
 sessors to Christ in judging the world, 1 Thess. iv. 16, 17. — 
 Matt. xix. 28. 1 Cor. vi. 2, 3. 
 
 Q. Seeing believers are guilty of many sinful thoughts and 
 actions, as well as the wiclced, how is it that they are not condemn' 
 cd uith them ? 
 
 A. Because all their sins are laid upon Jesus Christ, and he 
 halh answered for them to the justice of God. 
 
 Q. Who are these sinners that shall he most miserable in the 
 day of judgment ? 
 
 A. Wicked christians, and especially these who have bad the 
 clearest dispensations of gospel-light, and greater measures of 
 knowledge of God's will than others, and yet have abused them, 
 and sinned against them. Matt. xi. 23, 24. Luke xii. 47. 
 
 Q. Will God judge heathens, who riever had his law or gospel 
 revealed unto them? 
 
 A. Yes, he will judge them by the law of nature, and the dic- 
 tates of their own consciences, Rom. ii. 12, 14, 15. 
 
 Q. Will not the ivicked have inany accusers and witnesses to 
 appear against them in that day ? 
 
 A. Yes; such as the attributes of God, his mercy, patience, 
 omniscience, bounty; and the creatures of God which they have 
 abused; the blood of Christ which they have trampled upon, con- 
 science which they have stifled; and the devil and companions in 
 pin which have tempted them, will then accuse them, and wit- 
 ness against them. 
 
 Q. Do we not read of books that will be opened in that day? 
 Rev. AX. What are these? 
 
 A. This is spokeii with allusion to the courts here below, 
 which have books for the rule of judgment. Accordingly in 
 that day will be opened, 1. The book of God's remembrance or 
 omniscience, wherein all the actions of men will be found writ- 
 ten, 2. The book of conscience, which will bring convincing 
 
OF THE APPLICATION OF REDEMPTION. 101 
 
 evidences of sinners' guilt. 3. The book oftjielaw, with-all 
 its precepts, threatenings and curses, which they have despised. 
 4. The book of the gospel, with all its calls, offers and promi- 
 ses, which they have slighted. All which will afford terrible 
 matter of indictment against the wicked. 
 
 Q. What are the things which ivill be brought i7iio judgment 
 at thai day? 
 
 A. All the thoughts and designs, as well as the words and ac- 
 tions of men. 
 
 Q. Must uw gii^e account in that day of every idle word? 
 
 A. Yes, Matt, xii, 36. 
 
 Q. Should not this teach us to take good heed to all oiiricords, 
 thoughts and designs now? 
 
 A. Yes. 
 
 Q, Will not the consequences of this judgment be v>ery awful? 
 
 A. Yes, 
 
 Q. In what respects? 
 
 A. In regard the wicked shall thereupon go into everlas ting 
 punishment, and the righteous into life etemal, Matt. xxv. 4 6. 
 
 Q. How will the judge's sentence be executed against the ivicn- 
 cd? 
 
 A. The devils, the executioners of God's justice, will be Vv'ai- 
 ting on, and ready, upon the passing of the sentence, to hale away 
 the wicked to the place of torment. 
 
 Q. llill angels he judged at that day? 
 
 A. Yes, evil angels. 
 
 Q. How is it said that the siints 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 judg- 
 ment? 
 
 A. We should endeavor 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 judgments till that time, Luke xii. 40. 2 Tun. 
 iv. 8. Tit. ii. 12, 13, 2 Pet. iii. 11, 14. 1 Cor. iv. 5. 
 
 Quest. 29. How are ive made ^partakers of the re- 
 demption purchased hy Christ P 
 
 Jins. We are made partakers of the ledem ptioii 
 purchased by ChrisU by the elTectual application of 
 it to us by his Holy Spirit. 
 
 I 2 
 
102 OF THE APPLICATION OF REDEMPTION. 
 
 Q. ^^'hat 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 eminent 
 hand in the work of our redemption? 
 
 A. Yes; the Father projected it, the Soni>urcl]ased it, and the 
 Holy Ghost applies it. 
 
 Q. What is meant by the works of our redeinption ? 
 
 A. The delivering of lost sinners from sin, Satan, and the 
 vrath of God. 
 
 Q. What is meant by the purchasing of our redemption ? 
 
 A. The buying or obtaining it at a valuable price. 
 
 Q. Who icas 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 iiis own precious blood. 
 
 Q. What is meant by our being partakers of this purchased 
 redemption? 
 
 A. Our being made sharers of the benefits and advantages of 
 it. 
 
 Q. What are these benefts? 
 
 A. Such as pardon of sin, protection from wrath, peace with 
 God, peace of conscience, a change of nature, sanctifying 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 beginnings 
 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 ia 
 our glorification hereafter. 
 
 Q. Is it only the Holy Spirit that can apply this redemption 
 to us effectually, and possess us of it? 
 
 A Yes. 
 
 Q. Cannot godly parents j ministers or gospel-ordinances do 
 this? 
 
 A. No. 
 
 Q. Why is the Holy Spirit said to apply this redemption to us 
 effectually ? 
 
 A. To teach us, that all that can be done by means and in- 
 struments to apply this redemption to us, will be inefi'ectual, 
 without the work of the Holy Spirit. 
 
 Q. Is not the Spirit''s application of this redemption as neces- 
 sary to us, as Christ'' s purchasing of it ? 
 
 A. Yes. 
 
 Q. What is the difference between the purchasing and appli- 
 cation of it? 
 
OF UNION TO CHRIST. 103 
 
 A. The first is a work done without us, but the second a work 
 done within us. 
 
 Quest. 30. Horv doih the Spirit apply to us the 
 redemption purchased hj Christ f 
 
 Jlns. The Spirit applieth to us the redemption 
 purchased by Christ, by working faith in us, and 
 thereby uniting us to Christ, in our eflPectual calling. 
 
 Q. ^JS/liai doth the Spirit work in us, in order to apply the pur' 
 chased 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 soid? 
 
 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 God the author or irorker of all graced 
 
 A. Yes; and therefore he is called the Spirit of grace. 
 
 Q. What means doth he use for tvorking faith in us? 
 
 A. The word or ministry of the gospel, Rom. x. 14, 17. 
 
 Q. What shall become of those ivho icant 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 Chris fs 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 ii 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 believers? 
 
 A. Jtis a spiritual, supernatural and mystical union, hard to 
 be explained by any thing we find here below. It is somewhat 
 like the union that is between a debtor and his surety, seeing by 
 it the righteousness and satisfaction of Christ becomes the belie- 
 ver's; or like the union that is between the head and the meni- 
 bers, and the root and branches, seeing by it the Spirit of Christ 
 brings vital and refreshing influences from Christ to all true be- 
 lievers, 2 Cor. V. 21. Col. ii. 19. John xv. 5. 1 Cor. vi. 17. 
 
 Q. Are not believers said to be in Christ, and Christ in believ- 
 ers by virtue of this union ? 
 
104 OF EFFECTUAL CALLING. 
 
 A. Yes, Rom.viii. 1, 10. 2 Cor. v. 17, and xiii. o. 
 
 Q. What are t/ie bonds of this union bctivecn Christ and be- 
 lievers? 
 
 A. There is the Spirit on Christ's part, taking hold of us : a nd 
 there is faith on our part, taking hold of Christ. 
 
 Q. What advantage do bclicrei's reap by this union? 
 
 A. l^y it they have sympathy frotn Christ in tlieir sufferings, 
 and communion with Christ in his fulness; and because he lives, 
 they shall live also. 
 
 Q. la there any dissohnng of this union? 
 
 A. No; for death, wiiich 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. What must we do to be united to Christ? 
 
 A. We must be deeply sensible of our misery without Christ, 
 cast offour sins which separate us from Christ, and receive hun 
 by a lively faith as he is ottered to us in the gospel. 
 
 Q. How shall ice 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, ai. What is effect nal callhig P 
 Ans, Effectual calling is the work of GocVs Spir- 
 it, whereby, convincing us of our sin and misery, en- 
 lightening our minds in the knowledge of Christ, 
 and renewing our willsj lie doth persuade and ena- 
 ble us to embrace Jesus Christ, freely offered to us 
 in the gospel. 
 
 Q. Is not effectual ealling the same thing with conversion or 
 rcgeneraiiont 
 
 A. Yes. 
 
 Q. 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, reduced from our wanderings, 
 and brought home to himself. 
 
 Q. Why is it termed effectual calling'^ 
 
 A. Because it takes effect to bring the soul to God, and to dis- 
 tinguish it from the outward call of the word, which of itself is 
 insufticient to prevail with us; for " many are called, but few are 
 chosen," Matt. xxii. 14. 
 
 Q. What do you mean by few are chosen? 
 
 A, That few are determined effectually to embrace the call. 
 
OF EFFECTUAL CALLING. 105 
 
 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 several 
 steps and degrees. 
 
 Q. What are the several steps of the SpiriCs work mentioned 
 in the answer? 
 
 A. There are, 1. A work of conviction. 2. A work of illu- 
 mination. 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 to 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. What 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 effectual 
 calling? 
 
 A. Conviction. 
 
 Q. What doth the Spirit convince us of? 
 
 A. Of our sin and misery, or the defiled and wretched con- 
 dition we are born and lie in, till a gracious change be wrought 
 in us. 
 
 Q. IVJiat is it in sin that the Spirit doth convince us of? 
 
 A. Of sin's evil, malignity, guilt and pollution j of its fountain, 
 numerousness, aggravations and deservings. 
 
 Q. By what means doth the Spirit hring men to the conviction 
 ofsin2 
 
 A. By the law's precepts and threatenings, by rods, and by 
 conscience. 
 
 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 Spiritt 
 
 A. Yes, John xvi, 8. 
 
 Q. Is there no conversion without conviction going before? 
 
 A. No; for, unless we have ii in some measure, we will not see 
 our need of Christ, nor come to him for help. 
 
106 OF EFFECTUAL CALLIiNG. 
 
 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 nf conviction is necessary to all who are con- 
 verted? 
 
 A. So much as is needful to discover a man's lostness, lomake 
 him value Christ above all things, and willing to part with all 
 things for Christ. 
 
 Q. Doth conversion always follow upon a work of conviction? 
 
 A. No; for not a few, like Judas and Felix, have had strong 
 convictions wiiich 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 convictions of natural 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 Spir- 
 it, and a view of sin's evil, God's goodness, and Christ's sufferings. 
 2. The first are mainly u[)on the account of gross sins, and out- 
 breakings ; bdt the other reaches also to heart sins, and those which 
 are secret. 3. The convictions of natural men are cured by natu- 
 ral means, but those of true penitents only by the blood of Christ. 
 
 Q. What is the second step of the Spirits work in effectual 
 calling? 
 
 A. The work of illumination with respect to the remedy for 
 sin. 
 
 Q. Are our minds by nature dark in that respect till the Spir- 
 it of God enlighten them? 
 
 A, Yes. 
 
 Q. What doth he enlighten our minds with? 
 
 A. With' the knowledge of Christ our only surety and Sa- 
 viour. 
 
 Q. Is not if^norance of Christ a sad sign of one that is not 
 effectually called or converted? 
 
 A. Yes. 
 
 Q. What knowledge or discoveries of Christ doth a sinner get 
 by the Spii'itPs light? 
 
 A. He is brought to know the excellency of Christ's person, 
 offices, righteousness and fulness provided for believing sinners: 
 he is made to see Clirist's all-sufficiency and ability to save to the 
 uttermost, his suitableness to the various needs of our souls, and 
 his willincrness to save all that come to him for relief. 
 
 Q. What means doth the Spirit use for enlightening us with 
 the knowledge of Christ? 
 
OF EFFECTUAL CALLING. 107 
 
 A. Ordinarily the preaching of the gospel, Acts xxvi. 17, 18. 
 Rom. X. \7, 
 
 Q, Are not then hoik the law and the gospel useful in our eon- 
 version ? 
 
 A. Yes,- the law for discovering to us our disease, and the gos- 
 pel 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 he 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, he 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 SpirWs work in effectual cal- 
 ling? 
 
 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 incli- 
 nations and dispositions into it, to choose what is good and refuse 
 what is evil. 
 
 Q. Doth the Spirit, by his powerful work upon the will, offer 
 any violence to the liberty of man'' s tvill? 
 
 A. No; for he inclines it in a way agreeable to its nature, and 
 sweetly changes its stubbornness and rebellion into a willing obe^ 
 dience. 
 
 Q. How may we know if our hearts and mils be yet renewed? 
 
 A. By our embracing of Christ in all his offices, by our prefer- 
 ring his will and glory before all earthly satisfactions; by our lov- 
 ing the good we once hated, and hating the evil we formerly lov- 
 ed. 
 
 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. J^hat shall we do then to attain to this gracious change by 
 the Spirits renewing work? 
 
 A. Let us be deeply sensible of the evil and misery of sin, dili- 
 gently wait upon the means of salvation, earnestly look to God in 
 
108 OF EFFECTUAL CALLING. 
 
 Christ, pleading for his Spirit's work upon our hearts, and care- 
 fully entertain his motions when he begins to work. 
 
 Q. What end doth the Spirit aim at in his convincing^ enlight- 
 ening and rcneiving work in ovr calling? 
 
 A. That thereby he tnay persuade and enable us to embrace 
 Jesus Christ, as freely offered lo us in the gospel. 
 
 Q. What do you mean by the Spirits persuading and enabling 
 vs 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 consent 
 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. HoiD, or upon what terms^ is Christ offered in the gospel to 
 sinners, thai they may embrace him ? 
 
 A. He is offered to them as a free gift from heaven, in all his 
 odices, of prophet, priest, and king; and they must embrace him 
 accordingly. 
 
 Q. What mean you by embracing Christ freely as he is offer- 
 ed? 
 
 A. That we must come to Christ without money or price; that 
 is, we must be sensible of our emptiness of all good, and that we 
 can bring no qualification nor worth to purchase or obtain Christ, 
 but must come poor and empty-handed, willing to take Christ 
 and his riches lo furnish us with every thing necessary for us. 
 
 Q. Hoio may we know if we have thus embraced Christ in a 
 right manner? 
 
 A. By diligent examination of ourselves, and particularly try- 
 ing if we can say, that we have embraced Christ, not only for 
 pardon of sin and eternal salvation, but also for holiness and 
 newness of life ; believing and depending on him as the meritorious 
 cause and fountain of sanctification, as well as of justification and 
 glorification. 
 
 Q. Can no man thus embrace Christ until he is persuaded aud 
 enabled by the Spirit to do it? 
 
 A, No. 
 
 Q. Are we naturally averse from accepting the offer of a Sa- 
 viour? 
 
 A. Yes; and therefore must be persuaded fo it. 
 
 Q. Are we without strength, as ivell as averse to do it? 
 
 A. Yes; and therefore we must be enabled to embrace Christ. 
 
 Q. Cannot moral suasions, such as the exhortations, threaten- 
 ings and promises of the word ^ persuade sinners to embrace 
 Christ? 
 
OF EFFECTUAL CALLING. 109 
 
 A. No; these can no more do it of themselves, than the beams 
 of the sun can enlighten a man born blind, or arguments can raise 
 a dead man from the grave; for we are naturally 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. 33. What benefits do they that are effectu- 
 ally called partake of in this life ? 
 
 Arts, They that are effectually called, do in this 
 life partake of justification, adoption, and sanctifica- 
 tion, 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 special 
 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 
 life to come; they have some in hand, but much more in hope. 
 
 Q. What are the benefits and advantages they partake of in 
 this life? 
 
 A. They are principally three, to wit, justification, adoption, 
 and sanctification. 
 
 Q. Are all those who are effectually called, Justified, adopted, 
 arid sanctified by God in this life? 
 
 A, Yes. 
 
 Q. What do you mean by these words, justified, adopted, and 
 sanctified? 
 
 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 
 depend upon and flow from them; such as inward peace, free ac- 
 cess 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 privileged 
 above all others. 
 
 K 
 
110 OF JUSTIFICATION. 
 
 Quest, 33. rvhat is Justijication P 
 
 JIns, Justification is an act of God's free grace, 
 wherein he pardoneth all our sins, and accepteth us 
 as righteous in liis sight, only for the righteousness 
 of Christ imputed to us, and received by faith alone. 
 
 Q. Doth the wortZ, justify, signify to male a person just, hy 
 Infusing of inherent righteousness into him, as the word sanctify 
 signifieth to make a person holy in that manner? 
 
 A. No; for, if that were the meaning, it would confound justi- 
 iication with sarictification, of which the Papists are guilty. 
 
 Q. What then is the true meaning of the word justify ? 
 
 -4. It is a legal or forensic word, borrowed from courts of jus- 
 tice; and it signifies to absolve one from guilt or punishment, and 
 to j)ronounce him righteous or innocent. 
 
 Q. Whose act is it to justify a sinner? 
 
 A. It is God's act; for it is God that justifieth, 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 wick- 
 ed 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 without 
 satisfaction made to justice; but, when God doth justify the un- 
 godly, it is upon due satisfaction made to his justice. 
 
 Q. May any ungodly person take encouragement from this, to 
 reckon himself among these that arc justified? 
 
 A. No; for though God doth justify those who were ungodly 
 before tjje passing of that act, yet none of these 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 de- 
 grees, as efl^ectual 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 fa- 
 vour 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, to wit, God's 
 pardoning of our sins, and his accepting of our persons, as right- 
 eous. 
 
 Q. What is the meritorious cause of our justification? 
 
OF JUSTIFICATION. Ill 
 
 A. The righteousness of Christ. 
 
 Q. Is it upon the 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 incommu- 
 nicable; 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 
 
 A. Of his active and passive obedience. 
 
 Q. What is Chrises active 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 obedi- 
 ence of this one man many are made righteous, Rom. v. 1 9. 
 
 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 of God. 
 
 Q. If Christ gave perfect and fall satisfaction to justice for 
 our sins, how can our justif cation he said to be of free grace? 
 
 A. These two consist very well together, according to Rom. 
 iii. 24: " Being justified freely by his grace,' through the redemp- 
 tion that is in Jesus Chris'..'' It is whoUy free to us, seeing God 
 doth graciously accept of a righteousness and satisfaction from a 
 Surety, which he might have demanded from us. It is free, see- 
 ing God hath provided the Surety for us, and furnished him to 
 pay our debt, when it was impossible for us to find one to do it. — 
 It is /re^, seeing God requires nothing from us but faith in tiie 
 Surety, which faith he also promiseth freely to give us: so that our 
 justification is&ltogQiheY o^ free grace to us. 
 
 Q. How is it that the righteousness of Christ becomes ours? 
 
 A. By God's imputing it to us, that is, his placing it to our 
 account, as if we ourselves had performed a perfect righteous- 
 ness to him. 
 
 Q. How is it according to truth for God to pronounce us righ- 
 teous, 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 and acquitted in law, I 
 Cor. i. 30. 2 Cor. v. 21. 
 
 Q. Wei'e the Old-Testament saints justified by Chrisfs righ- 
 teousness as well as we? 
 
U2 OF JUSTIFICATION. 
 
 A. Yes. 
 
 Q. How could that be, seeing they died before ChristU righ- 
 teousness wasj)crfor7ned? 
 
 A. They believed in the promised Messiah that was to come, 
 to be made an offering for sin, and to bring in everlasting righ- 
 teousness; and their faith in him was accepted of God for their 
 justijfication. 
 
 Q. How doth it appear that they depended upon Christ for 
 jusiification ? 
 
 A. In regard we are told that the gospel was preached unto 
 them: that they saw tlie promises afar off, and embraced them. 
 They had Christ exhibited to them in the ancient prophecies, 
 types and sacrifices: and so they viewed him as llie Lamb slain 
 from 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 offering for sin; and he calls all men to 
 look to him for salvation: and he points him out as one in whom 
 we have righteousness and strength, and one in whom all the seed 
 of Israel would be justified and should glory. Jeremiah calls 
 him, The Lord our righteousness. Daniel says, he shall make 
 reconciliation for sin, and bring in cverlasiing righteousness; and 
 that for this end Messiah was to be cut off, Heb. iv. 2, and xi. 
 23. Rev. xiii. 8. John viii. 5Q. Job. xix. 25. Isa. liii. 10. and 
 xlv. 22, 24, 25. Jer. xxiii. 6. Dan. xix. 24, 26. 
 
 Q. By what means do we reeeive ar:d apply this righteousness 
 of Christ? 
 
 A. By faith alone, Rom. iii. 22. 
 
 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 some- 
 thnes to be justified by ChrisCs nghfeousncss, and sometimes by 
 faith ? 
 
 A. Yes; for it is by the one meritoriously, and by the other in- 
 stiumentally. 
 
 Q. Arc we justified partly by Chri&Cs righteousness, and 
 partly by our own ? 
 
 A. No, we must not mix any thing of our own with Ciirist in 
 the point of justification; therefore the aposlle Paul asserts in 
 
OF JUSTIFICATION. 113 
 
 strong terms, that we are justified by faith in Christ, without the 
 works of the law, Rom iii. 20. Gal. ii. IG. 
 
 Q. How is it then that the apostle James doth sat/, that a man 
 is justified hij works ^ and not by faith onhj? Jarnes ii. 24. 
 
 A. It appears from tiie context, that James is not speaking 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 decbre our faith io 
 be true and lively, seein:^ they are the genuine fruits of faiih. — 
 And therefore the apostle saith, / will shew thee mi/ faiih by my 
 rnorks; and Abraham's faith was perfected by works, James u. 
 13,22. 
 
 Q. Wity cannot we be justified before God by our works '1 
 
 A. Because all the world is guilty, and all our works imper- 
 fect before God; and a just God requires a perfect righteous- 
 ness. 
 
 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 believer-s, 
 that they be careful to m-iintain good works, Tit. iii. 8. 
 
 Q. Js there not ground to suspect the truth of a man'^s faith, 
 and of his justif cation, where holiness and good v:orks do not 
 appear? 
 
 A. Yes; for by the same fdith that a man is justified, his heart 
 is also purified; and the goodness of a tree is known by its fruits, 
 Acts vv. 9. Matt. vii. 16, 17. 
 
 Q. Y^ hen 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 ete«»- 
 nity; no more than, because God decreed to create us from eter- 
 nity, that therefore we were created from ail eternity. All that 
 ■we can dr-i^v from it is, that God graciously purposed our justi- 
 fication from eternity, and this only to take etFect upon our be- 
 lieving' . 
 
 Q. Are not the elect justified at the death or resurrection of 
 Jesus Christ, seeing it is said that lie died for our sins, and rose 
 again for our justification? 
 
 A. They were then j'jstified virtually, but not actually; for 
 though the price was truly then paid or completed, yet the pur- 
 chased redemption is never actually ours, until it be applied. 
 
 Q. What is tkcfir^tpjrtofjustificaiioii? 
 
 A. Tne pardoning of our sins. 
 
 K 2 
 
114 OF JUSTIFICATION, 
 
 Q. J^hose 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 minisicrs power to forgive sins, seeing Ch'ist 
 saith to them, Whose soever sins ye remit, they are remitted ? John 
 XX. 23, 
 
 A. That imports no more but a ministerial declarative power 
 to pronounce from God's word, that every penitent believing sin- 
 ner 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 sins, seeing Christ 
 says to all, Matt. vi. 14. If ye forgive men their trespasses, ^c? 
 
 A. Private men have power only to forgive private injuries 
 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 their sins? 
 
 A, When they believe in Christ. 
 
 Q. Whether is pardon an act of justice, or of mercy? 
 
 A It is both, 
 
 Q. HoiD doth that appear? 
 
 A. 1. It is an act of justice in God to pardon every penitent 
 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 Sure- 
 ty also. 
 
 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 deserving 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 alto- 
 gether? 
 
 A. No; for we find corruption still remaining in th^s^e who are 
 pardoned, Rom. vii. 
 
 Q. Hath every pardoned man the assurance of his pardon? 
 
 A. No; for an act of pardon may be past 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 by past sins only, or is it their future sins also ? 
 
 A. All their bypast sins are actually pardoned, and they have a 
 right to p:\rdon for their future sins, upon their actual believing 
 and repenting; but no sin can be said to be actually pardoned until 
 it be actually committed, and application made to tJie blood of 
 Christ for the pardon of it. 
 
OF ADOPTION. 115 
 
 Q. Is not God angry with the sins of justijied persons? 
 
 A. Yes. 
 
 Q. If hat 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 attended with 
 sharp rods, and the loss of God's reconciled countenance, that 
 cannot be recovered until they sincerely humble themselves, con- 
 fess their sins, renew their faith and repentance, and pray earnest- 
 ly for pardon. 
 
 Q. Hoiv may we know if our sins he pardoned? 
 
 A. By our love to Christ that obtained it, and our desire of 
 conformity 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. Kom. 
 viii. 1. Psal. cxxx. 4, and xxxii. 1. Matt, xviii. 35. 
 
 Q. What is the second part of justif cation? 
 
 A. God's accepting of us as righteous in his sight. 
 
 Q. IV hat is meant by that? 
 
 A. It is God's adjudging us as righteous, or persons acquitted 
 from guilt; and his giving kindly access and acceptance both to 
 our persons and services upon the account of the righteousness of 
 Christ that covers both. 
 
 Quest. 31. What is adoption P 
 
 *3.ns. Adoption is an actof God's free grace, where- 
 by we are received into tlie number, and have a right 
 to all the privileges of the sons of God. 
 
 Q. Is adoption a scripture-word? 
 
 A. Yes, Rom. viii. \5. Gal. iv. 5. Eph. i. 6. 
 
 Q. IVhat 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 provide for him 
 as such. So for God to adopt believers, it signifies 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 privile- 
 ges of his children. 
 
 Q. How many sorts of sons is God said to have in scripture? 
 
 A. Three sorts; 1. Jesus Christ is his Son by eternal genera- 
 tion, being of the same nature and essence with the Father, 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 adoption, John i. 12. 1 John iii. 1. 
 
 Q. \Vhose act is adoption? 
 
11(5 OF AUOPTION. 
 
 A. It is (JodV. 
 
 Q. W hy 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. Whij is it called so ? 
 
 A. Becjuscil is wholly owing to liie free love and favor of God, 
 that he adopts any of n.ankind sinners into his family. 
 
 Q. Is there nothing lonely in one more than another, that 
 viopcs God to adopt them into his famihf? 
 
 A. No. 
 
 Q. In what condition are sinners before they arc adopted? 
 
 A. 'J'hey have neither wisdom, beauty, holmess, 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 
 adopis them into iiis family. 
 
 Q. Is it not wonderful grace and love in Godj not only to par- 
 don such rebels, but also to make them his sons and heirs? 
 
 A. Yes. 
 
 Q. Upon whom is tins favour conferred? Is it upon all? 
 
 A. No, but only upon tliese who receive Christ by faith, John 
 i. 12. Gal. iii. 2G. 
 
 Q. Have not God'^s adopted children a right to many jmvilc- 
 ges above others? 
 
 A. Vts. 
 
 Q. Mhat arc these? 
 
 A. Tliey arc under (jod's fatherly protection, provision, and 
 conduct, wliilc here below; they are allowed access to God as a 
 Fatlicr, the Sj)irit's assistance in their prayers, and hearing of 
 ihom; they linvc the ministry ofangels, and are heirs of God. and 
 joint heirs with Christ, of an inheritance incorruptible. 
 
 Q. Do not these j)rculiar jirivilegcs call for special duties an- 
 swer able to them from us? 
 
 A. Ye?. 
 
 Q. What are the duties of adopted children to their Father t 
 
 A. 'I'hey should love and honor him; they should ask his coun- 
 sel in all things, submit to his fatlierly correction, fear to olfend 
 him, trust him, and depend upon his care. 
 
 Q, By what signs may we know if we be God's adopted chil- 
 dren? 
 
 A. By such ast))eso;if we resemble our Father,love him above 
 all, and be heartily concerned for his glory. If we have the Spirit 
 of adoj)tion, who always, where he is, doth excite to prayer and 
 the study of holuicss, Rom. viii. 14. (lal. iv. G. 1 Jolm ii. 29. 
 
 Q. ^\ herein doth the children of God resemble their Father? 
 
OF SANCTIFICATION. 117 
 
 A. In holiness, mercy, and beneficence to all, even to their en- 
 emies. 
 
 Q. Are not all GocPs adopted children his sons also by rcgen^ 
 eration ? 
 
 A. Ye3, they are all born again, and have new natures given 
 them, John i. 12, 13. 
 
 Quest. 35. What is sanciification ? 
 
 Jins. 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. What 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. 
 
 Q. Are notjustijtcation and sanctification inseparable? 
 
 A. Yes. 
 
 Q. What is the dijference^etwcen them? 
 
 A. Justification is God's act or sentence without us, absolving 
 us from the guilt of sin; but sanctification is God's work within 
 us, cleansing us from the filth of sin; justification 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 sanctifica- 
 tion ? 
 
 A. Regeneration is the first change of the nature by the infu- 
 sing of all gracious habits into the soul at our conversion or effec- 
 tual callinrr, which are all much the same; but sanctification is the 
 continued exercise and advancement of the work of grace in the 
 believer through his whole life. 
 
 Q. Whose vjork 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 ai first. We can defile ourselves, but we cannot cleanse 
 ourselves. 
 
 Q. May not the view of our graces humble us as well as our 
 sin':? 
 
 A. Yes 
 
 Q, How 30? 
 
118 OF SANCTIFICATION. 
 
 A. Our sins, hecdiuse ihey are ours; our graces, because they 
 are none of ours: for every degree of grace is freely bestowed by 
 God upon undeserving creatures. 
 
 Q. What is the procuring cause of our sanctijication? 
 
 A. The blood of Christ. 
 
 Q. By what means is ii carried on in believers ? 
 
 A. By means of God's ordinances and providences as he plea 
 selh to bless them. 
 
 Q. jyhat is the subject of our sanctif cation? or what part of 
 lis is it that is sanctif ed? 
 
 A. The whole man. 
 
 Q. What do you mean by the whole man ? 
 
 A. The whole powers and faculties of the soul, and the whole 
 senses and members of the body; both inward and outward 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 influences upon 
 the heart, understanding, will, conscience, memory, and affections 
 of the soul, whereby they are cleansed from sin, made new, spir- 
 itual and holy, and remarkably fitted for serving and glorifying 
 God. 
 
 Q. How are the senses and members of the body sanctified? 
 
 A. By changing them into a holy use, making these that before 
 were instruments of sin, now become instruments of righteous- 
 ness; so that the outward conversation is ordered aright according 
 to the rule of God's word. 
 
 Q. After what pattern is the change made in sanctfication ? 
 
 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 tlie 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 between grace and cor- 
 ruption: and hence it is that our best duties are marred with 
 sin. 
 
 Q. Why doth God leave corruption in his people as long as 
 they are here? 
 
 A. 1. 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 SANCTIFICATION. 119 
 
 of Christ for righteousness and strength. 3. To magnify his pow- 
 er in preserving weak grace in the midst of corruption. 4. To 
 loose their hearts from this world, where they have such a strug- 
 gling life, and make them long for heaven, where they shall tri- 
 umph over corruption, and have perfect purity for ever. 
 
 Q. Will sanctification never be perfected till that time? 
 
 A. No. 
 
 Q. Do sancti-fication and glorification differ specifically ? 
 
 A. i\o, but only in degrees; for grace is glory begun, and glory 
 is grace perfected. 
 
 Q. What are the parts of sanctification mentioned in the an^ 
 sirer? 
 
 A. 'J^hey are two, to wit, mortification^ and virification; 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. 
 
 Q. By what marks may ire know if we be dying to sin? 
 
 A. I. If we be growing in our hatred of sm, and be laboring 
 for its utter destruction. 2. If we be careful to withdraw every 
 thing that proves fewel 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 earnestly against it. And, 4. If we be stu- 
 dying to improve the death of Christ for the death of sin. 
 
 Q. IVhat 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, 
 prompting 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 Spir- 
 it, and makes a gracious change upon the heart. The first pro- 
 ceeds from self, and tends to self; but the second proceeds from a 
 principle of love to God, and tends to his glory. In the first, 
 Christ is neglected; but in the second, his strength and righteous- 
 ness are sought to and employed. 
 
 Q. Is there an absolute necessity of sanctification here, in or- 
 der to salvation hereafter? 
 
 A. Yes; for we are assured of it, that " without holiness no 
 man shall see the Lord," Heb. xii. 14. An unsanctified man can 
 have no communion with a holy God. 
 
 Q. Jj it possible that great and notorious sinners can be sanc- 
 tified? 
 
120 OF THE ASSURANCE OF GOD'S LOVE. 
 
 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," iCor. vi. Jl. 
 
 Quest. 36. What are the henejlts ivhich in this life 
 do accompany or flow from justification, adoption 
 and sanctification P 
 
 Jlns, The benefits which in this life 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 perseve- 
 rance therein to the end. 
 
 Q. How many henejlts belonging to justified and sanctijied 
 persons are there set forth in the answer? 
 
 A. Five. 
 
 Q. Which is the frst? 
 
 A. Assuranceof God's love. 
 
 Q. Doth God bear a special love to justified persons above oth- 
 ers ? 
 
 A. Yes; they are the special objects of God's love. 
 
 Q. May believers in this life attain to the persuasion or assu- 
 rance 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 actu- 
 ally attained to the sure knowledge and persuasion of ihe love of 
 God to them, 2 Pet. i. 10. Heb. vi. 1 1. Rom. v. 2, 3. Rom. viii. 
 16, 38, 39. 2 Cor. v. 2. 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. By 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. By the testimony of God's 
 Spirit, bearing witness with their spirits, that they are the children 
 of God, 1 John ii. 3, and iii. 14, 19. Rom. viii. 16. 
 
 Q. By 7vhat marks and evidences may we know our interest 
 in God'^s love? 
 
OF THE ASSURANCE OF GOD'S LOVE. 121 
 
 A. By our receiving of Christ in the gospel -offers, and trust- 
 ing in him; by our love to Christ and to his people; by our affec- 
 tion to God's laws, and care to observe them; by our opposing of 
 all sin, and particularly beloved lusts; by our desires after holi- 
 ness, and the like, Mark xvi. 16. John i. 12. Prov. viii. 17. 1 
 John iii. 14. Psal. cxix. 165, and xviii. 23. 1 John iii. 3. Phil. 
 iii. 3. Psal.cxix. 5,6. 1 Pet. ii. 7. 
 
 Q. What do you mean by the Spirifs witnessing with ovr Spir- 
 its? Rom. viii, 16. 
 
 A. His shining upon our graces, and enabling us to discern 
 them: his concurring with the rational inferences of our spirits 
 therefrom, and strengthening us 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, fsa. 1. 10. 
 
 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 assu- 
 rance of that love. 
 
 Q. Whence is it that God^s people lose the sense and assurance 
 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 countenance 
 for wise and holy ends, 2 Pet. i. 10. Cant. v. 3, 6. Psal. li. 8, 
 12, 14, and Ixxvii. 7, 8, 9. 
 
 Q. Why doth God withdraw from his oiim 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 comforts 
 than those who are stronger. 
 
 Q. How may we distinguish true assurance from presumption ? 
 
 A. True assurance humbles the soul, and makes it watchful 
 against sin; but presumption puffs up, and makes men secure. — 
 True assurance is willing to come to the light for trial, but pre- 
 sumption 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 en- 
 
 L 
 
in OF PEACE OF CONSCIENCE. 
 
 larges the heart with love and thankfulness to God, and gives 
 strength and cheerfulness in the perfornaance of commanded du- 
 ties. 
 
 Q, Doth this assurance tempt or incline men to negligence or 
 looseness? 
 
 A. No; but rather excites and quickens them to diligence in 
 
 body duties. 
 
 OF PEACE OF CONSCIENCE. 
 
 Q. Is peace of conscience a hencjit that belongs to those who 
 arejustijicd, 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 all their sins? 
 
 A. Many times these whose sins are forgiven them, cannot be 
 brought to forgive themselves; sometimes clouds of unbelief 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 paciftj conscience when troubled or 
 wouTidcd? 
 
 A. Conscience being God's deputy in us, nothing less can pa- 
 cify it than what pacifieth divine justice, namely, the blood of 
 Christ. 
 
 Q. Horn 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 upon 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 deceitful ness and flattery of their own 
 liearts; and partly from the devil, that, as a strong man armed, 
 keeps the house, Luke xi. 21. 
 
 Q. \^/hat is the difference between a true and a 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 a man careful of pleasing 
 God, and fearful of olfending him. Whereas a false or presump- 
 tuous peace comes not this way, and bath no such attendants; 
 
OF JOY IN THE HOLY GHOST. 123 
 
 nay, it is grounded upon vain imaginations, and is attended with 
 carnal security, neglect of duty, and untender walking, 2 Thess. 
 iii. 16. 1 Sam. i. 12, 18. Isa. Ivii. 15. Ps. cxix. 165. Gal.vi. 16. 
 Rom. V. 1,2. Rev. iii. 17. Deut. xxix. 19. 
 
 Q. Doth the belieiier''s inward 'peace come and go with his out- 
 inard peace? 
 
 A, No; for he may have great tribulation in the world, when 
 yet he may have much inward peace through Christ. John xvi. 
 33. Hab. iii. 17, 18. 
 
 Q. What is the best ivay to maintain our inward peace? 
 
 A. By making much use of Christ who is our peace, lookmg 
 daily to him for righteousness and strength, and strict walking 
 by gospel rules, Eph. ii. 14. Gal. vi. 16. 
 
 Q. Doth the believer'' s peace with Gad still alter with his peace 
 of conscience? 
 
 A. No. 
 
 Q. How is it that the believer^s state of peace is maintained, 
 when his sense of peace is lost? 
 
 A. By reason ot'the stability of God's covenant, and the prev- 
 aiency of Christ's continued intercession with God for his people, 
 Psal. Ixxxix. 31, 32, 33, 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 eviden- 
 ces, or allows ihem 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 called the 
 fruit of the Spirit, Gal. v. 22. 
 
 Q. What are the chief grounds of this joy ? 
 
 A. Ordinarily they are a sense of our interest in Christ, and of 
 our justification by his righteousness; or his gracious presence 
 with us, his work in us, the success of his gospel, or a prospect 
 of heaven, Psalm cl. 2. Isa. Ixi. 10. Hab. iii. 18, Phil. i. 25. 
 Acts ii. 46, 47, and viii. 8. Psalm Ii. 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 outward 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 uneasy refiections, ii> 
 disposeth for holy duties, and vanisheth at the approach of death. 
 
 Q. What is it that is jnosi deMructite to the true Christian'' - 
 
 joy? 
 
124 OF GROWTH IN GRACE. 
 
 A. Sin, especially when it is ventured upon against light, 
 Psalm 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 fol- 
 lowers, Matt, xiii. 20, John v. 35. 
 
 Q, T'T Aa^ is the difference between the true spiritual joy of he* 
 licvcrs, and the temporary joy of hypocrites? 
 
 A. True spiritual joy comes in the way of godly sorrow for sin 
 and of faith in Jesus Christ, it disposeth a man to humility and 
 lowliness of mind, to hate sin more vehemently, resist templations 
 more steadily, and perform duty more cheerfully: but the hypo- 
 crite's joy being without any true foundation 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 u?, 
 that is, his mercy and favour to sinners through Christ; and it is 
 by his grace we are said to be elected, called, justified and saved, 
 Rom.xi. 6. Gal.i. 15. Rom. iii. 24. Epii. ii. 8. Sometimes again 
 grace is taken for God's good work in us, or these gracious quali- 
 ties 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. James iv. 6. Col. iii. 16. Eph. iv. 
 7. John i. 16. And in this last sense grace is to be understood 
 in the answer. 
 
 Q. Is all true grace of a growing nature? 
 
 A. Yes. 
 
 Q. What doth the scripture compare it to in its growing? 
 
 A. To the morning light, that encreaseth 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 possessed of 
 it is united to Christ; likewise there is a stature appointed; to 
 which every Christian must gradually advance, that so he may 
 be made meet for the inheritance above, 1 John iii. 9, and xv. 5. 
 Eph. iv. 12, 13. Col.i. 12. 
 
 Q. Jihcn may grace be said truly to grow in a believer? 
 
 A. When it receiveth new additions or degrees of strength; 
 which may be perceived, either, 1. When its growth is inward, in 
 
OF PERSEVERANCE IN GRACE 125 
 
 respect of heart sincerity and liveliness: or, 2. When it is out- 
 ward, in respect of the fruits of holiness produced in the life; or, 
 3. When it is downward, in respect of 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 ai all times actually grow in grace? 
 
 A. No; but they are still in a growing disposition, and desirous 
 to grow. 
 
 Q. May not true grace sometimes decay ? 
 
 A. Yes; for sometimes believers do leave their first love, 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 temptations; 
 but ordinarily from their unwatchfulness, their neglect of employ- 
 ing Christ, their grieving of the Spirit, or harbouring of known 
 sin. 
 
 Q. ^Vhat are the ordinary symptoms of grace in decay? 
 
 A. \. Lossofspiritualappetite, and of delight in duty. 2. Loss 
 of wonted hatred of sin, and of tenderness of conscience, 3. Loss 
 of desire for the coming of Christ's kingdom. 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 
 unmortified lust at the root of grace, and remove it; we must look 
 to Christ for his Spirit's influences, and blessing upon ordinances 
 and providences," earnestly pleading his promises of quickening 
 and strength, and that he may come as the dew ^to Israel, Psai, 
 Ixxxv. 6. Hos. xiv. 4, 5, 6. Psal. cxix. 25, 28. 
 
 OF PERSEVERANCE IN GRACE. 
 
 Q. Is perseverance in grace a privilege of justijied persons? 
 A. Yes. 
 
 Q. What do you mean by perseverance in grace? 
 A. A continuing still in the state of grace, and in the practice 
 of godliness to the end. 
 
 Q. Can no justijied person fall totally and finally from grace? 
 
 L 2 
 
12G OF PERSEVERANCE IN GRACE. 
 
 A. No. 
 
 Q, How are you assured of thai? 
 
 4-- From iheunchang€ableness of God, and tlie nature ofgracc; 
 for the gifts and calling of God are without repentance; and grace 
 in believers is a well of water springing up unto everlasting life, 
 Koin. xi.29. John iv. 14. 
 
 Q. Do all that profess Christ persevere in their prof essi on? 
 
 A. No; for we read of many who have fallen from it, John vi. 
 
 Q. ^Vhy 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, Matt. xiii. 
 20, 2irPsal.rxxviii.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. IV hy are such instances recorded ? 
 
 A. To teach us to distrust our own strength, to avoid all temp- 
 tations 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 degrees of 
 grace, yet not from all grace; they came to have liitle faith, but 
 not to be quite without faith. 2. Noifnally, or without recovery j 
 for though they fell from God for a lime, yet repentance and re- 
 covery were secured to them. 
 
 Q. Arc there not many who have once looked mcll, who have 
 become fnal apostates from God? 
 
 A. Yes; but, when any fall totally and finally from God, we 
 may conclude they were never that in sincerity which they appear- 
 ed 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 hear 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 him- 
 self And as for Solomon, we have ground to believe he was 
 
OP BKNEFJTS AT DEATH. 127 
 
 recovered by the mercy of God unto repentance, 2 Sam. vii. 14, 
 15. 
 
 Q. Why have we so many cautions and warnings given to he- 
 lieversin scripture, if they could not fall away from grace? 
 
 A. These warnings and dehoriations are some ot the means 
 which God makes use of to prevent their falling away. 
 
 Q. Is it owing to the free will or strength of grace in believers^ 
 that they fall not away finally ? 
 
 A. No J tor 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 promise 
 of God, John X. 11,28. Luke xxii. 32. 2 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. Iwillmahe 
 an everlasting covenant with them, and I trill not turn away from 
 them to do them good; but I will put my fear in their hearts, that 
 they shall not depart from me. 
 
 Quest. 37. 'fV hat benefits do believers receive from 
 Christ at death F 
 
 Jlns. The souls of believers are at their death made 
 perfect in holiness, and do immediately pass into glo- 
 ry, 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 (3eath, and after death. 
 
 Q. Whom do you understand by believers here? 
 
 A. Those who give credit to the word of God, and do lieartily 
 receive and real upon Christ for salvation as he is offered to sin- 
 ners 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. ^'hat 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, 
 
128 ' OF BENEFITS AT DEATH. 
 
 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. No. 
 
 Q. "^hyso? 
 
 A. Because sin is never wholly rooted out of the soul till 
 death. 
 
 Q. How doth that appear? 
 
 A. Both from the word of God, and our own experience, 1 
 Johni. 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 plucked up 
 out of their nature, which cannot be till the earthly fabric be dis- 
 solved. 
 
 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 j'vrgato?^ by the way, thai f^ey 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 immedi- 
 ately into glory? 
 
 A. From these passages which tell us, that Lazarus' soul was 
 presently carried by angels into Abraham's bosom; that the peni- 
 tent thief was immediately glorified; that death is gain to the be- 
 liever, and brings him to the Lord's presence; all which made the 
 apostle desire to depart that he might be with Christ, Luke xvi. 
 22, and xxiii. 43. 2 Cor. v. 8. Phil. i. 21, 23. 
 
 Q. What do you mean by that glory which believers immedi' 
 ately pass into at death ? 
 
 A. The immediate presence, vision, and fruition of God, 
 which they are presently adtnitted to after death. Well may be- 
 lievers 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 tvhich believers enter into at 
 death ? 
 
OF BENEFITS AT DEATH. 129 
 
 A. It is a state of eternal rest and nearness with God, Heb. 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 pal- 
 ace, in which Christ hath prepared mansions for them, Psal. xlv. 
 15. John xiv. 2. 
 
 Q. Jfhat are the glorious company they are admitted to? 
 
 A. The company of God, of Christ, of the angels, and spirits 
 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 prai- 
 sing of God. 
 
 Q. What is it in God that will he the subject of their admira- 
 tion and praise? 
 
 A. His glorious perfections, and wonderful works; and espe- 
 cially his redeeming love, and that amazing work of God mani- 
 fested in the flesh, and dying for us, Rev. i, 5, and iv. 11, and v. 
 9, 12. 
 
 Q. WhaioenefUs have believers from Christ at death, in res- 
 pect 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, I 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 lasting of death; and these who will be found 
 alive on the earth at Christ's second coming, 1 Cor. xv. 61. 1 
 Thess. iv. 15. 
 
 Q. Was death appointed as the punishment of sin ? 
 
 A. Yes, Rom. vi. 23. 
 
 Q. Why then do believers die, seeing they are freed from all 
 the punishment of sin, by Chrisfs suffering it for them? 
 
 A. Christ might have removed death altogether from believers 
 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 believers, turning it from 
 an enemy to be a friend, from a punishment 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. 
 22o 
 
130 OP BENEFITS AT DEATH. 
 
 Q, Is there not a great difference between the death of a be- 
 liever, and an unhcUcver? 
 
 A. Yes; for to the one it is the effect of God's love, to the oth- 
 er 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 between him 
 and them, that they shall be awaked from their sleep in the morn- 
 ing of the resurrection; but the grave is a prison to unbelievers, 
 wherein their bodies are kept in custody until the judgment 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 person 
 as Christ, and our vile bodies ivhen rotting in the grave ? 
 
 A. Not only because the covenant-relation 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 dust 
 being parts of that body mystical, Christ doth still look upon the 
 same as related to him. 
 
 Q. Since death doth dissolve the union between the soul and 
 body, why doth it not dissolve the union between 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 itdotli other unions and relations; but in this respect it is like 
 the hypostatical union that is between the divine and human na- 
 ture in the person of Christ: for, when Christ died, the hypostati- 
 cal union still remained, his divine nature being united both to 
 his soul in heaven, and to his body in the grave; so, wlien believ- 
 ers 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 believer'' s bodies laid in graves? 
 
 A. No, strictly spealdng; 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 sucli are put 
 to corrupt, are to them as their graves : and thence will Christ bring 
 them. 
 
 Q. hi what respect is the belicrer''s death called a sleep? 
 
 A. Because, as sleep doth ease and refresh the man that is 
 
OF BENEFITS AT THE RESURRECTION. 131 
 
 weary with toil and labour; so death doth ease the weary believer 
 of all his toil and struggling with sin, Satan, and the world. — 
 Again, death is a sleep to the believer, in regard he is to be waken- 
 ed again from it in the morning of the resurrection, Psalm xvii. 
 15, and xlix. 14. 
 
 Q. TPhy are believer^s graves called beds of rest? 
 
 A. Because therein they rest from all their afflictions and la- 
 bours in this world ; from the wicked's persecutions, Satan's temp- 
 tations, and sin's workings. 
 
 Q. How long shall they rest in their graves? 
 
 A. Till the resurrection. 
 
 Quest. 38. What benefits do believers receive from 
 Christ at the resurrection P 
 
 •Ins, At the resurrection^ believers, being raised 
 up in glory, shall be openly acknowledged, and ac- 
 quitted in the day of judgment, and made perfectly 
 blessed in the full enjoying of God to all eternity. 
 
 Q. What is meant hy the resurrection here spoken of? 
 
 A. The rising 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. Rev. xx. 
 12. 
 
 Q. How doth resurrection differ frojn creation? 
 
 A. Creation is the making of a new body out of the earth, that 
 did not subsist before; hwi resurrection is the raising up again of 
 the same body out of its former dust. 
 
 Q. When is this universal resurrection to he? 
 
 A. At the last day, when Christ shall come to judgment. 
 
 Q. How do you prom the truth and certainty of such a resur- 
 rection ? 
 
 A. From the almighty power of God, that is abundantly able 
 to raise the dead ; and from the holy scriptures, wherein God ex- 
 pressly declares he will raise them. 
 
 Q. What was the cause of the Sadducees^ error, who denied 
 the resurrection ? 
 
 A. Their not knowing the two great foundations of this doc- 
 trine, namely, the scriptures, and the power of God, as Christ 
 told them, Matt. xxii. 29. 
 
 Q. How could they he ignorant of this doctrine of the resur- 
 rection,from the scriptures of the Old Testament, seeing Joh and 
 Daniel plainly told them of it? Job xix. 26, 27. Dan. xii. 2. 
 
 A, The Sadducees had little regard to any of these writings, 
 
132 OF BENEFITS AT THE RESURRECTION. 
 
 except the five books of Moses, which they imagined gave no hint 
 of the resurrection, or of a future state; but our Lord did plainly 
 evince the contrary from these very books, to the conviction of 
 all, Matt, 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 Exodus iii. IG, where God in the bush spoke to Mo- 
 ses, long after Abraham, Isaac and Jacob were dead, saying, " / 
 am the God of Abraham^ and the God of Isaac, and the God of 
 Jacobs Now, seeing he saith not, Iwas their God; but, 1 am 
 their God: ouf Lord reasons from it. He is not the God of the 
 dead, but the God of the living. And seeing the covenant rela- 
 tion still stands, their souls must then be living, and also must be 
 united again to their bodies, to which they have an innate incli- 
 nation, that so they may be made for ever happy in the enjoyment 
 of their covenanted God. 
 
 Q. But, have ive not far clearer discoveries of this doctrine in 
 the New Testament ? 
 
 A. Yes, in many places of it. 
 
 Q. How is it credible thai the dead bodies of men, after un- 
 dergoing innumerable different alterations, should afterwards be 
 raised again to what they icere? 
 
 A. It should in no wise bethought 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 proof s and instances ofhi^ 
 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 xxvii. 2 Kings iv. and xiii. 
 Acts ix- and XX. Matthewxxvii. Lukevii. Matthew ix. Johnxi. 
 
 Q. Doth not the nature and peifection ofGod^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 punishment of 
 them; and believers' bodies having been instruments in God's 
 service, it is agreeable to equity that they should share in the re- 
 ward and glory conferred upon them. 
 
 Q. Have you not some peculiar arguments for the resurrection 
 of believer'' s bodies? 
 
 A. Yes: the resurrection of Jesus Christ their head, and the 
 nature of God's covenant with believers, are certain and satisfy- 
 ing arguments for it, 
 
OF BENEFITS AT THE RESURRECTION. 133 
 
 Q. Will the dead he raised ivitk 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 partake 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 put the matter out of doubt, by assuring us that the bo- 
 dies will be the very same, Job xix. 26, 27. "And though after 
 my skin, worms destroy this body, yet in ray 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 believerh bodies 
 when raised againt 
 
 A. Here they were weak, sickly, corrupt and dying bodies, and 
 called vile bodies, as being the instruments of much sin ; but then 
 they shall be strong, healthful, pure, spiritual, incorruptible, im- 
 mortal and beautiful bodies, Phil. iii. 21. I Cor. xv. 42, 43, 44, 
 52, 53, 54. 
 
 Q. How are believer^s bodies said to be raised in glory, and 
 to be 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 like 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 resurrec- 
 tion 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 bring them like malefactors from pri- 
 son to the judgment-seat. The saints shall rise with glory and 
 triumph amidst angels attending them; but the wicked shall rise 
 with trembling, and horror, having most deformed and ghastly 
 looks, as men going to be sentenced to everlasting burnings. 
 
 Q. What will be the great means of raising the dead at the 
 last day? 
 
 A. The voice of th^ archangel, and sound of the last trumpet, 
 which shall give such a powerful summons to the dead, that none 
 can sit; all thereupon must rise and appear before their Judge. 
 
 AI 
 
134 OF BENEFITS AT THE RESURRECTION. 
 
 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 all together in one blessed 
 company. 
 
 Q. How shall believers then be disposed of? 
 
 A. They will be caught up together to meet the Lord in the 
 air. 
 
 Q. What privileges shall believers have at the judgment-seat 
 above others? 
 
 A. Christ will place them on his right-hand; he will openly 
 acknowledge and acquit them: lie will declare their right to the 
 glorious inheritance prepared for them, and invite them to take 
 possession of it; he will cause Ihem to sit with him as assessors 
 in judging wicked angels and men, 
 
 Q, What do you mean by Chrisfs open acknowledging of be- 
 lievers in that day ? 
 
 A. His public owning of them as his elect and redeemed ones, 
 
 Q, Whom doth Christ say heicill acknowledge for hiSy 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 novV, Matt. x. 32, 33. 
 " Whosoever therefore shall confess me before men, him will 1 
 confess also before my Father who is in heaven. But whosoever 
 shall deny me before men, him will 1 also deny before my Father 
 who is in heaven." 
 
 Q. What do you mean by Chrisfs open acquitting of believers 
 in that day ? 
 
 A. His public justifying and absolving of them from all the 
 guilt of their sins; 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 pardoned, 
 and he intimates this to them by his Spirit''s bearing testimony 
 with their consciences, Rom. viii. 16,33. 1 Johniii. 21. 
 
 Q. How doth CAm<'5 acknowledging ctwfi acquitting o/'JeZkr- 
 ers now, differ from his doing it at the judgment- scat? 
 
 A. 1. In respect of promulgation; the frst is secret in the be- 
 liever's bosom, the second is public before men and angels. 2. In 
 respect of subjective certainty; the believer may doubt o^ the frst, 
 but he cannot doubt of the second, it being a judicial sentence 
 pronounced by the Judge's own mouth with the greatest solemni^ 
 
OF BENEFITS AT THE RESURRECTION. 135 
 
 Q. What will be the effect of this acknowledgment and acquit- 
 tal? 
 
 A. It will forever remove all doubts and fears from believer's 
 Iiearts, 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 acknowledgment and acquit- 
 tance by Christy encourage us to own Christ in his iterson, ojices 
 and truths, in the face of all dangers? 
 A. Yes. 
 
 Q. How shall we attain to that happy resurrection and acquit- 
 tance at the last day? 
 
 A. We must labour to be found in Christ* and cloathed upon 
 with his righteousness; we must constantly adhere to Christ and 
 his truth, advance in the work of mortification, and study holiness 
 in all manner of conversation. 
 
 Q. When Christ the Judge doth pronounce the sentence of ab- 
 solution and condemnation, will not the execution thereof speedily 
 follow ? 
 
 A. Yes; for, after passing the sentence it is added. Matt. xxv. 
 46. " And the wicked shall go away into everlasting punishment; 
 but the righteous into life eternal." 
 
 Q. Will not the wicked be made to acknowledge the justice 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 ivas that? 
 
 A. The absence of God ; as they said to God here. Depart from 
 us; so Christ saith to them then, Depart fro2n me. 
 
 Q . Will not the saints after their sentence enter immediately 
 upon perfect happiness? 
 
 A. Yes. 
 
 Q. What will be their happiness after the judgment is over? 
 
 A. They shall be made perfectly blessed in the full enjoyment 
 of God to all eternity. 
 
 Q. What 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. From all manner of sin, guilt, or pollution; from all incli- 
 nations or temptations to sin; and from all the bitter fruits and 
 etfects of sin, such as complaints, fears, or trouble of any kind 
 
 Q. When is it that a man enjoys all thai is good? 
 
 A, When he attains to the full enjoyment of God. 
 
 Q. Can we attain to that here upon earth ? 
 
136 OF MAN'S DUTY TO GOD. 
 
 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 f till enjoyment of God in heaven consist? 
 
 A. 1. In being admitted to his glorious presence. 2. In hav- 
 ing the immediate beatific vision of his fr-ce. 3. In having the 
 full persuasion and sense of iiis love. 4. In being made like iiim. 
 5. In having fulness of delight and satisfaction in God as our ev- 
 erlasting portion . 
 
 Q. Is it -possible that any creature can fully enjoy God? 
 
 A. No creature can enjoy God fully, as God enjoys himself; 
 but believers have such enjoyment of God in heaven, as fills them, 
 in the measure they are capable of. 
 
 Q. How can any man see his face, when he is the invisible 
 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 io him that is infinite? 
 
 A. The holine.«!S and purity of the rational creature is some 
 sbadov/ or picture of the infinite holiness of God. 
 
 Q. How long shall believers be blest with the full enjoyment 
 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 be ever with the Lord, 1 
 Thess. iv, 17. 
 
 Q. How is God said to be all in all in heaven ? 
 
 A. It imports these things; J. 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 comforta- 
 ble, will all be eminently found and enjoyed in God. 
 
 Q. Will not the saints be continually employed in adoring^ 
 praising, and worshipping God in heaven? 
 
 A. Yes. 
 
 Q. Will net their worship and adoration above far transcend 
 the most rcfned xcorship upon earth? 
 
 A. Yes, in regard there will be no mixture of sin, no wander- 
 ing, no hypocrisy, no imperfection in llie worship above: they will 
 ;ict above with the highest delight and constancy, without any 
 weariness or intermission. 
 
 C^iiest 39. What is the duty which God requireth 
 of man P 
 
OP MAN'S DUTY TO GOD 137 
 
 Jlns, The duty which God requireth of man, h 
 obedience to his revealed will. 
 
 Q. Doth this question begin the second pari of the Catechism? 
 A. Yes. 
 
 Q. What is the difference between the fast and the 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 mat- 
 ters of practice, and what is man's duty towards God, 
 
 Q. Are not these the two great lessons which the scriptures 
 principally teach us ? 
 
 A. Yes; and as we have heard the first, so we ought to be at- 
 tentive 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 inean by obedience? 
 
 A. A man's going in with the will of God, either m 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 scrip - 
 tares. 
 
 Q. Why may not the traditions or inteniions of men he our 
 rule? 
 
 A. Because God doth reject all will-worship and superstitious 
 performances, sayinif, " Who hath required this at your hand?'"' 
 Isa. i. 12. ^ 
 
 Q. Hath God any other will besides his rei'caled will? 
 
 A. Yes, his secret wiij, 
 
 Q. What is the difference between God''s secret and reveided 
 will ? 
 
 A. God's secret will is his eternal counsel and decrees concer- 
 ning all events whatsoever, v/hich is not knov.-n till they come ta 
 pass; but God's revealed wnll is that which he declares and lays 
 before us as our duty, that we may practice and follov/ it 
 
 Q. Is God''s secret vcill no part of our duty? 
 
 A, No; for " secret things belong unto the Lord our God, bul 
 those things which are revealed belong unto us and to our chil- 
 dren," Deut. xxix, 29. 
 
 Q. Upon what account is our obedience and service fiue to 
 God? "' 
 
 A. Because God is our creator, our preserver, our benefuctor,. 
 and our supreme lord and lawgiver 
 
138 OF THE MORAL LAW. 
 
 Q. Is there not ohedicnce due to others besides God? 
 
 A. Yes; servants must obey their masters, children their pa- 
 rents, and subjects their magistrates, l)ut not as they are bound to 
 obey God. 
 
 Q. What is the difference between the obedience we owe to 
 God, and that we owe to man? 
 
 A. We must obey God for his own sake, and because of his su- 
 premo authority; but ^^e must obey men our superiors, chiefly be- 
 cause 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 to one another? 
 
 A. In that case we are to obey God rather than man, Acts iv. 
 29. 
 
 Q. What sort of obedience is it that is acceptable to God? 
 
 A. It must be sincere, universal, and constant ; it must 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 di- 
 rected to right ends, namely, to advance the honor and glory of 
 God. 
 
 Q. Can we merit any thing at God'^s hands by our obedience? 
 
 A. No, but must count ourselves unprofitable servants after we 
 have done our best. Our best performances are imperfect, so 
 that it is by Christy's obedience, not our own, that we must be sa- 
 ved. 
 
 Q. Is it our duty notwithstanding to study to obey God in tJie 
 best manner we can? 
 
 A. Yes^ because God commands it 
 
 Q. Will not God accept of our obedience if sincere , though 
 attended with it:iperfcction ? 
 
 A. Yes, upon the account of Christ^s merits and intercession. 
 
 Q. Is it not a yoke for men to be bound to constant obedience 
 and service to God all the days of their lives? 
 
 A. No; for these who know God, and love him, count his ser- 
 vice their greatest freedom. Psalm cxix. 45. 
 
 Q, Will they be free from his service in heaven? 
 
 A. No; for there his servants shall serve him, and count Ihia 
 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 weari- 
 ness. 
 
 Quest. 40. What did God at first reveal to wan 
 for the rule of his ohedience? 
 
OF THE MORAL LAW. 139 
 
 ^ns. 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 direction 
 of a law? 
 
 A, Yes. 
 
 Q. Whi/so? 
 
 A. Because, being made with rational faculties for the ser- 
 vice of his Creator, he must needs be accountable to God for his 
 actions. 
 
 Q. l\kat is the use of a law to ?nen ? 
 
 A, To shew 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 laic ? 
 
 A. That law which is the perpetually binding rule of our man- 
 ners and practice, being the unalterable declaration of the will 
 of God concerning the duties of rigbteousnes?, which all men 
 do owe to God and their neighbours, in all ages of the world; 
 which law is briefly summed up in the ten commandments. 
 
 Q. Why is it cabled moral? 
 
 A. Because it is a perpetual rule for regulating our manners 
 and conversation both towards God and man. 
 
 Q. How can the moral law be said to be the first rule revealed 
 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, seeing 
 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, tho' 
 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 maJvC 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 iost by his own fault. And though tjie heathen want the ben- 
 efit 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 disobedience, Rom. ii. 14, 15. 
 
 Q. If the moral law be natural, what need was therefor wri- 
 ting it to us in the Bible? 
 
 A. 1. Because the feill of man had wofully darkened our 
 minds, and obscured the knowledge of this law. 2. God would 
 
140 OF THE MORAL LAW. 
 
 hereby shew that he is the author of the law and light of nature. 
 3. He designed to leave sinners the more inexcusable. 
 
 Q. Can any man obtain salvation by his obedience to the mor- 
 al laic? 
 
 A. No. 
 
 Q. Can any man now obey this law ijcrfectly ? 
 
 A. No. 
 
 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; and 
 particularly, the law is given to be a school master to bring men 
 to Christ, Gal. iii. 24. 
 
 Q, How doth the law as a school master bring men to Christ? 
 
 A. As a school master by his threats and whips doth excite 
 dull scholars to learn knowledge for their good, so the law by its 
 challenges, convictions, threatenings and curses, doth awake se- 
 cure souls to see their sins and danger, and to flee to Christ for 
 a perfect righteousness to answer the demands of the law, and to 
 shelter them from its curses. 
 
 Q, Doth the law lead all men to Christ? 
 
 A. No. 
 
 Q. For what use is the law to them who are not led to 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 par- 
 ticularly, 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. Tlie meaning is, that believers are not under the law as a 
 covenant of works, being delivered from thecursingand condem- 
 ning power of the lav; by their Surety Christ. But though it be 
 
OF THE TEN COxMMANDMENTS. 141 
 
 not a covenant to them, whereby they are either to be justified 
 or condemned, yet it is still continued as a rule, by which ihey 
 are to regulate both their hearts and lives, Rom. iii. 31, and vii. 7, 
 12. Tit. ii. 11, 12. 1 Cor. ix. 21. 
 
 Q. How is it Christ is said to be the end of the law for righ- 
 teousness tons? 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 obe- 
 dience 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 lo him, if he could have perfectly kept it, namely, righteous 
 ness, justification, and salvation. 
 
 Q. Doth the moral laic jyreach Christ to us? 
 
 A. No; but God mercifully makes use of it as a spur to excite 
 men to flee to Christ for salvation. 
 
 Q. How doth it that? 
 
 A. By shewing lo men that they have destroyed themselves, 
 and that they cannot be their own Saviour; and so it becomes a 
 school raasier to bring them to Christ, as was before explained, 
 
 Q. What is it then that preacheth Christ to men, and shows 
 them plainly the way of salvation? 
 
 A. The gospel. 
 
 Q. What do you mean hy the gospel? 
 
 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 sinners, 
 as the news ichich the gospel brings? 
 
 A. No news are so joyful as the doctrine of free grace, no ti- 
 dings 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. Rom. iii. 21. 
 
 Q. Did God give any other laws to men besides the moral 
 law? 
 
 A. Yes; he gave unto the Jews thejudicial and the ceremonial 
 law, which were explained before under the 14th Question. 
 
 Quest. 41. Wherein is the moral laiv summarily 
 comprehended P 
 
 Ans, The moral law is summarily comprehended 
 in the ten commandments. 
 
M^ OP THE TEN COMMANDMENTS. 
 
 Q. IVhal mean you hy the law's being summarily comprehend* 
 ed? 
 
 A. That the law of God, or moral law, which is contained at 
 large in the whole Bible, is briefly, or in few words, summed up 
 in the ten commandments: and these ten commandments are no 
 more but q very short sum of the moral law, though they be u 
 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 commandments 
 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 he ten in number, a nd 
 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 
 cloak their worshipping of images: for they would gladly con- 
 ceal the second command, which strikes directly against them, 
 by making it a pendicle of the first; and so they reckon the first 
 and second commandment to be but one. And, that they may 
 still have the number of ten commandments, they divide the 
 tenth into two. 
 
 Q. What absurdity is there in this way of doing ? 
 
 A. Jt is against the plain sense and scope of the words of the 
 decalogue. For the first and second commandments are evi- 
 dently 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 tilings wliich are our neighbours'. 
 
 Q. Hhcre were the ten commands jirs^t promidgatcd ? 
 
 A. At Mount Sinai. 
 
 Q. After what manner was it done? 
 
 A. VViih the greatest solemnity and terror: for the mount was 
 railed about, that none might touch it; the angels attended; the 
 glory of God visibly descended in a cloud; there were ihunder- 
 ings, lightenings, the sound of a trumpet, and God's voice was 
 heard; the mountain shook, the people trembled, and even Moses 
 himselfdid quake — and lastly, God with his own finger did en- 
 grave the ten commandments upon two tables of stone. 
 
 Q. Why was the law given in this manner? 
 
 A. 'J'o possess the world with awful thoughts of the lawgiver, 
 and to shew them the danger of breaking his holy law. 
 
OF THE SUM OF THE COMMANDMENTS. 143 
 
 Q. Jl^kat are the properties of this law ? 
 
 A. h 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 broad ? 
 
 A. Because of the large extent and comprehensiveness of its 
 meaning. 
 
 Q, In what respect is the latv 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 sm is forbidden, all inward motions and affections to it, all 
 degrees and appearancesof it, all temptations, means, words, or 
 gestures tending to it, are also forbidden: and when any duty is 
 commanded, the inward frame and affections suitable to it, and 
 the means and helps for promoting it, are likewise enjoined. 
 
 Q. Why did God write this law upon tables of stone? 
 
 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 shelteredfrom this curse? 
 A. By looking by faith to our surety Jesus, and to his perfect 
 obedience and righteousness to answer for us, 
 
 Quest. 42. What is the sum of the ten command^ 
 merits P 
 
 Jins. The sura of the fen command ments 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 ourselves. 
 
 Q, What mean you by the sum of the 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. 
 
144 OF TBE SUM OF THE COMMANDMENTS. 
 
 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, pUB 
 mind, Matt. xxii. 37. 
 
 Q, V['hat is imported in loving the Lord as our God? 
 
 A. That we must choose him for our God, and give up our- 
 selves 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 supremacy 
 of our love to God; that we ought to love and serve him with our 
 whole powers, and faculties, and above all other things whatso- 
 ever. 
 
 Q. What are these things we ought to love the Lord above? 
 
 A. Above all things that we enjoy on earth, such as our mon- 
 ey, or estates, our houses, or lands, our children, or reUtions, our 
 liberties, or even our very lives. 
 
 Q. What reason is therefor loving the Lord above all thi7igs ? 
 
 A. Because he is the author of all; his excellency infinitely 
 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 possessions 
 in the world? 
 
 A. Yes, provided his love be not excessive. 
 
 Q. How may we know if our love to things in the world be ex- 
 cessive ? 
 
 A. It is a token it is so, when the thoughts of these things jus- 
 tie our spiritual thoughts; and when they come to get our first 
 thoughts in the morning, or our last at night; or when the impres- 
 sions of worldly things abide longer with us than of things spiri- 
 tual . 
 
 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 choose rather to displease all the world, 
 than to offend him. 
 
 Q. Who is meant by our neighbor that we ougJu to love ? 
 
 A. Every man is our neighbor, and therefore we should bear 
 afiection to all men. 
 
OF THE PREFACE, &c. 145 
 
 Q. What mean you hy loving our neighbor as ourselves? 
 
 A, That we should love others with the same truth and sin- 
 cerity of love, as we do ourselves; or, as our Saviour explains it 
 in that golden rule, Matt. 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 them doing to us, were 
 they placed in our circumstances, and we in theirs. 
 
 Q. Should (according to this rule) a robber be spared, because 
 he woidd spare those who would punish him; or a drunkard hai>e 
 what liquor he demands from us, because he would give it to Ui 
 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 innocent; it is 
 only this that ought to be the standard of doing to our neighbor. 
 In doing as we would be done to, we must act from a w^U in- 
 formed judgment, and not from any corrupt bias to sin or vice. 
 
 Q. Are we bound to love our neighbour with the same degree 
 of love as we bear to ourselves? 
 
 A. No, but only with the same sincerity of love. 
 
 Q. Ought we to love all men alike? 
 
 A. No; we ought to love all men indeed with the love of be- 
 nevolence, but the saints only with the love of complacency 
 Psalm xvi. 6. ' ' 
 
 Q. Are there not many who break this law of love to their 
 neighbour? 
 
 A. Yes; namely, these who backbite their neighbour, who 
 wish them evil, are grieved at their prosperity, or are inwardly 
 glad of their hurt. 
 
 Quest. 43. What is the preface to the ten com- 
 mandments? 
 
 Jlns. 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. 44. What doth the preface to the ten com- 
 mandments teach us? 
 
 Ans. The preface to the ten commandments teacb- 
 etb us, that, because God is the Lord, and our God, 
 and Redeemer ; therefore we are bound to keep all 
 bis commandments. 
 
 N 
 
UQ OF THE PREFACE 
 
 Q. TlJiat mean you by a preface? 
 
 A. Something that is spoken or written before, in order to in- 
 troduce another thin". 
 
 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 mahe use of arguments to persuade men to 
 obedience, seeing he is the absolute iSovereign of the world, uho 
 may command what he will? 
 
 A. 1. 'I'o show his condescension in dealing with man, who 
 is a rational creature, according to the principles of his nature. — 
 t. To teach us that obedience to God is our reasonable service. 
 3. To teach us that he would have all his people to serve him 
 willingly, and from free choice. 
 
 Q, V/hat arguments doth God make use of in this preface to 
 er force obedience to his law ? 
 
 A.. They are three; the first is taken from his sovereignty over 
 us, 1 am the Lord; the second from his covenant relation to us, 
 1 am thy God ; the third from the redemption he hath wrought for 
 lis, " I have brought thee out of the land of Egypt, out of the 
 bouse of bondage." 
 
 Q How is it said, of this preface and the ten commands, that 
 God spake all these words, Exod. xx. 1. Was it only as he 
 fqyokc the rest of the Bible? 
 
 A. No; for other parts of the Bible, God spoke only mediately 
 by the mouth of his prophets; but these words were spoke im- 
 mediately by God himself. 
 
 Q. How can God be said to speah, who hath no mouth, tongue 
 or organs of speech? 
 
 A. God speaks not as we do: but it is easy for his almighty 
 power to form a voice in the air, and to utter articular words 
 when he pleaseth. 
 
 Q. Should it not engage us to a special regard of these w ords 
 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 obedience, I 
 am the Lord ? 
 
 A. It doth import, that he is JEHOVAH, the eternal, inde- 
 pendent, self-sufficient, immutable, and almighty Creator, and 
 supreme Sovereign, who hath being in and from himself, and 
 ^ives being to all things; and therefore we his creatures and sub 
 jects owe to him ?l11 obedience. 
 
TO THE TEN COMMANDMEiNTS. 147 
 
 Q. What is the force of that argument, 1 am thy God? 
 
 2 It imports that we h:ive 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 
 
 ^ ll vlhi not that promise to believers, I will be your God, in- 
 clude greater blessings than any other promise m the covenant of 
 
 ^T^ Yes: for it hath in it, 1 will not only give you pardon, give 
 you Heaven, but I will give you myself, a who e Deity, a JMIU- 
 VAH: all 1 am, all [ have, all I can do, sha I be yours. I wn 
 not only be your friend, your Father, your husoand, but I wi.l 
 be vour God. All the divine attributes are yours, to make you 
 happy; yea, all the persons of the glorious Trinity are your?, to 
 contrive, carry on, and accomplish the work of your salvation 
 Q How shall ice come to get an interest m God as om God / 
 2' We must believe in the Lord Jesus Christ, and heavthy ac- 
 cept of him as our Mediator, who by his death hath made atone- 
 ment fo- all who believe in him, yea, hath purchased tor them 
 reconciliation with God, and a covenant relation to him as their 
 
 q' What force is there in that argument [I have brought thee 
 out of the land of Egypt] to engxgc us to obedience, wao iccre 
 never in Es:ypt? „ ^ ,, 
 
 A Though we were not in the earildy Egypt, yet we are ad 
 by nature ii^ 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 ot 
 our spiritual deliverance from Satan's bondage: so that the argu- 
 ment hath the same force with us as with the Jews 
 
 Q. Why was the Israelites' deliverance from Egypt so mucn 
 made use of as an argumentfor their obedience? 
 
 A Because Ecrypt was fall of gross idolatry, a plague wuh 
 which they were^in danger of being infected: and there tney 
 groaned under cruel bondage; from which God delivered them 
 in a most miraculous manner. 
 
 Q. Why should it be reclconed so great a mercy to be deliv- 
 ered from places overspread icith idolatry? 
 
 A. Because idolatry is a damnable sin, and brings on great 
 wrath; upon which account, the mercy of our ancestors deliver- 
 ance from mystical Egypt (Rome's idolatry and bondage) should 
 engage us to' thankful obedience to God's law, as well as the is- 
 raelit'es' deliverance did their posterity. 
 
148 OF THE FIRST COMMANDMENT. 
 
 Q. Are not those who are redeemed by Christ from the bon- 
 dage of Satan and their lusts, strongly obliged to keep his com' 
 mands? 
 
 A. Yes, Luke i. 74. 
 
 Q. Is not Satan'' s slavery worse than any other? 
 
 A. Yes; for other captives groan unJer their slavery, and long 
 for deliverance, but Satan's slaves are content and easy; other ty- 
 rants 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 in- 
 dwelling sin so broken ia us, th^t this bosom enemy doth not 
 triumph over us. 
 
 Quest. 45. Which is the first commandment P 
 Jlns. The first commandment is, '^ Thou shalt have 
 no other gods before me.'^ 
 
 Quest. 46. what is reqviired in the first command- 
 ment ? 
 
 Ans, The first commandraentrequireth us to know 
 and acknowledge God to be the only true God, and 
 our God 3 and to worship and glorify him according- 
 ly- 
 
 Q. V^hy 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 direc- 
 tions thereof as particularly as if they were spoke to himself by 
 name. 
 
 Q. How is the first command said io require things of us, 
 when it seems only to forbid? 
 
 A. Because it is a rule for the right understanding of the com- 
 mands. That, where a sin is forbidden, the contrary duty is com- 
 manded; and, where a duty is commanded, the contrary sin is 
 forbidden; and so v/e find the scripture explains the law. Matt. 
 V. 21, 24. Eph. iv. 28. Jsa. Iviii. 13. Matt. xv. 4, 5, 6. 
 
 Q. How many duties doth the first command chiefiy require? 
 
 A. Four. 1. To know God. '2. To acknowledge God. — 
 8. To worship God, 4. To glorify God. 
 
OF THE FIRST COMMANDMENT. 151 
 
 Q . Can we be said to glorify God in the same 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 perfections, 
 and honoring him both with our lij)s and lives. See more of this 
 before on the first Quest, page 15, 16. 
 
 Quest. 47. What is forbidden in the first com- 
 mandmentP 
 
 Jlns, The first commandment forbiddeth the deny- 
 ing, or not worshipping and glorifying the true God, 
 as Grod, 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 five mentioned in the answer; 1. Denying the 
 true God. 2. Not worshipping him. 3. Not glorifying him. — 
 4. Givinghis worship to another. 5. Giving his glory to anoth- 
 er. 
 
 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 be- 
 lieve what God saith in them . 3. Those who deny the true Dei- 
 ty of the Son, and of the Holy Ghost, or disown the doctrine of 
 the Trinity; such as Arians, Socinians, Quakers, and others. 4. 
 These who deny the providence of God in governing the world, 
 and ascribe events to other things. 
 
 Q. HoiD many sorts of Atheists are there? 
 A. Three sorts; 1. Atheists in opinion. 2. Atheists in afTec- 
 tion. 3. Atheists in conversation. 
 
 Q. Who are these that are Atheists in opinion ? 
 A. These 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 en- 
 graven 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, James ii. 19, 
 
152 OF THE FIRST COMMANDMENT. 
 
 Q. Is not Atheism a dreadful sin ? 
 
 A. Yes; for it lends to open (he fjood-gates for all impiety and 
 wickedness, and to destroy all order and government in the 
 world: for thus a man might ciieat, steal, rob, murder, and do the 
 vilest things, and yet not sin, nor have any thing to fear hereaf- 
 ter. 
 
 Q. Who arc these that are Aihcisis in ajfection? 
 
 A. These who in tiieir liearts wish there were no God, as all 
 wicked men secretly do, Psalm xiv. 1. 
 
 Q. Why do wicked men wish there were no God? 
 
 A. That so they might be freed from these restraints, which 
 mar their sinful pleasure?, 
 
 Q. Who are these that arc Atheists in conversation ? 
 
 A, Practical Atheists, as these who live as if there were no 
 God, Tit. i. 16. " They profess that they know God, but in works 
 ^ they deny him." 
 
 Q. Are there not many of these jpractical Atheists in the 
 world ? 
 
 A. Yes. 
 
 Q. Who may hereclwned such? 
 
 A. All these, l.'VVho neglect the worship of God. 2. Who 
 live in hypocrisy. 3. Who indulge secret sins. 4. Who mock at 
 the holy scriptures or holy persons. 5. Who never think on death 
 or judgment. 6. Who set their hearts wholly 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 tJicsc who are guilty of this sin of not worship- 
 ping God ? 
 
 A. These who do not think of God, do not esteem him, do not 
 love him, do not believe him, do not honor him, do not fear him, 
 do not humble themselves before him, do not attend God's ordi- 
 nances, do not offer prayers or praises to God in the public assem- 
 blies, nor in their families or closets. 
 
 Q. What is the third sin forbidden in this command? 
 
 A. Not glorifying of God. 
 
 Q. Who are these that arc guilty of this sin? 
 
 A. 1. These who neglect the knowledge of God, and live in 
 ignorance of him. 2. These v/ho forget God, or hate the thoughts 
 of him. 3. These who do not admire and praise him, or are un- 
 thankful to him. 4. '['hese who desire the creatures, or delight 
 in objects of sense more than God. 5. These who are profane and 
 ungodly in their lives and conversation. 
 
 Q. What is the fourth sin forbidden in this command? 
 
OF THE FIRST COIVIMANDJMElNT. 149 
 
 Q. Doth God expressly command us to study to know him ? 
 A. Yes, 1 Chron. xxviii. 9. "And thou, Solomon ruy son, 
 know Ihou the God of thy father." 
 
 Q. Is it not highly dangerous to live ivithout the knowledge of 
 God? 
 
 A. Yes, Jer. x. 25. " Pour out thy fury upon the heathen that 
 know tliee not." 
 
 Q. Is not ignorance of God yet more dangerous to these who 
 live in a land of light, and enjoy the means ofknoivledge? 
 
 A. Yes, seeing they are without all excuse. 
 
 Q. Is it siiffieient to know that there is a God? 
 
 A. Noj we must also know what God is, and what are hu 
 works. 
 
 Q. What are these things toe must know of God? 
 
 A. We should study to know God : ]. In his unity of essence. 
 2. In his Trinity of persons. 3. In his attributes and perfec- 
 tions. 4. In his works of creation, of providence, and of re- 
 demption. 
 
 Q. What sort of knoivledge of God is it that we must seek af- 
 ter? 
 
 A. A literal knowledge of God is not sufficient; a comprehen- 
 sive knowledge of God is unattainable- but an experimental, 
 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 acknowledge 
 God? 
 
 A. Yes, Dent. xxvL 17. " Thou hast avouched the Lord this 
 day to be thy God." 
 
 Q. What should we acknoirledge 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 itsup,cient to own and acknowledge God to be (Jie 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. L 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, surrendering, and 
 engaging ourselves to be the Lord's. 4. Our owning of God, and 
 
 N2 
 
150 OF THE FIRST COMMANDMENT. 
 
 of his truths and ways before the world, which is called a confes- 
 sing or professing of him before men, Matt. x. 32. John xii. 42. 
 Rom. X. 9. J John iv. 15, I Tim. ii. 10, and vi. 12. 
 
 Q. What is the third duty required in this command? 
 
 A. To worship God, Matt. iv. 10. *' Thou shall worship the 
 Lord thy God, and him only shall tliou serve." 
 
 Q. How is God to he worshipped by us? 
 
 A. Both inwardly and outwardly. 
 
 Q. When is it that we worship God inwardly t 
 
 A, When we remember him, love him, highly esteem him, 
 desire him, delight in him, honour and adore him, fear him, be- 
 lieve hitn, trust and hope in him, Mai. iii. 16. Eccl. xii. 1. 
 Deut. vi. 5. Psal.lxxi. 19. Mai. i. 6. Isa. xxvi. 4, 8. Psal. cxxx. 
 7, and xxxvii. 4. 
 
 Q. How do we worship God outwardly? 
 
 A. By offering up our prayers and praises to God, attending 
 to his word, and 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 glorify- 
 ing of God? 
 
 A. Yes, in regard glorifying of God is of larger signification 
 than worshipping of him, seeing it comprehends all obedience to 
 his lav/s, and hath respect to all parts of our conversation. We 
 are bound to glorify God, not only in our religious, but also in 
 our civil and natural actions; whether we 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,and 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 worshipping God and glorifying hi?n joined to- 
 gether? 
 
 A. To teich us, that we must not only worship God devout- 
 ly, but we must also walk circumspectly, and live holy lives in 
 the world. 
 
 Q. IV hat if a man worship God, and yet live in sin? 
 
 A' His prayers cannot be heard, but will be an abomination 
 to the Lord, Psal. Ixvi. 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 sin- 
 ners; but if any man be a worshipper of God, and doth his will, 
 him he heareth." 
 
OF THE FIRST COMMANDMENT. 153 
 
 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. Idol- 
 atry that is more secret and invisible, 
 
 Q. Who are guilty of the idolatry that is outward and rm- 
 hle? 
 
 A. 1. The Pagans, who worship their idol-gods, their demons 
 and deified heroes, the sun, the moon, the stars, the fire, several 
 kinds of beasts, &lc. 2. The Papists, who worship other 
 gods besides the true God: fi3r they deify several things both in 
 heaven and earth, to which they pay religious worship and horn* 
 
 Q. What are these other gods in heaven which the Papists do 
 worship? 
 
 A. They worship angels, the virgin Mary, and saints depart- 
 ed. 
 
 Q. What are these other gods on earth which they worship? 
 
 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 hon- 
 our 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; 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 righ- 
 teousness, 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 honors, and perfections to them, as omniscience 
 and omnipotence: God forbids this, as a giving of his glory to 
 another; and tells us, that the saints in heaven do not know our 
 wants. For proof of which, see Matt. iv. 10. Acts x. 26, 26. 
 Rev. xix. 10. Isa. xlii. 8, and 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 Papisis do; to avoid this, God buri- 
 ed the body of Moses secretly, that none might worship it. 
 
 Q. Is there not idolatry more secret and invisible, which oth- 
 ers are guilty of besides Pagans and Papists? 
 
 A. Yes; all carnal and unregenerate persons are guilty of it, 
 by putting tlie creature in room of the Creator, loving it and de- 
 
254 OF THE FIRST COMMANDMENT. 
 
 pending on it more than God. For whatever tiling it be that halh 
 most of our love, or of our trust, or of our fear and dread, or halh 
 most of our thoughts, or of our time and service, that is really our 
 {7od; seeing it is put in God's room, and hath the honor and glo- 
 ry which is only due to him. 
 
 Q. What arc these idols which men 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-righteousness, 
 self ability, self-ease, self-credit, and applause. 2. The wcrld 
 is the great clay idol which worldly men adore; hence covetous 
 men are called idolaters, and covetousness idolatry. 3. 'Vhehcl' 
 ly is the god of drunkards and gluttons, Phil. iii. 19. 4. Child- 
 rendind relationsare the idols of many. 5. 6rVca^7/'ze;i or superiors 
 ere pat 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 sadly idolatry abounds even among professed Protestants, 
 who have renounced the Romish idolatry. 
 
 Q. In what respect is the devil called the god of this ii'orld? 
 
 A. Because he is put in the room of the true God by liie most 
 pan of the world. For, 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: besides, it is at his instigation that the 
 infidel would run into all manner of wickedness. Again, how 
 much is he adored, honored and served among professed Chris- 
 tians! by witches, who enter into compact with the devil, and 
 give up themselves to him; by these who consult with witches- 
 and charmers, and these who use his spells and charms; by these 
 who in their common discourse pray to the devil, bidding him 
 take them, or their neighbours; and by these 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 anoth- 
 •er. 
 
 Q. Wh are the 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 providence, 
 but to luck or chance, or to secondary 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 crea- 
 tures, or to fortune; and likewise those who have men's persons 
 in too great admiration, they are chargeable with this sin of giv- 
 ing God's glory to others, 1 Sam. vi. 9. Deut. viii. 17. Dan. iv. 
 30. Hab. i. 16. Actsxii. 22,23. Jude 16. 
 
OF THE SECOND COMMANDMENT. U5 
 
 Quest. 48. what are ice specially taught hy these 
 words [before me] in the first commandment P 
 
 •.ins. These words [before me] in the first com- 
 luandment, teach us, that God, who seeth all thiugs, 
 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 res' 
 train u^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, Psai. 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, ?i\\ 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 
 other sins ? 
 
 A. Yes. 
 
 Q. How doth that appear? 
 
 A. By the many tokens of displeasure which God hath eviden- 
 ced 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 idola- 
 try? 
 
 A Because God, who is jealous of bis 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 affronted hy 
 the world? 
 
 A. Yes; namely, by their idolatry, hypocrisy, and secret wick- 
 edness. 
 
 Q, Ought not God'^s omniscience to be a powerful check to all 
 sin? 
 
 A. Yes. 
 
 Quest. 49. Which is the second commandment P 
 Jlns, The second commandment is, Thou shalt 
 not make unto thee any graven image, or any likeness 
 
156 OF THE SECOND COMMANDMENT. 
 
 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 thyself to them, nor serve 
 them: For I the Lord thy God am a jealous God, 
 visiting the iniquity of the fathers upon the children 
 unto the third and fourth generation of them that hate 
 me ; and shewing mercy unto thousands of them that 
 love me, and keep my commandments. 
 
 Quest. 50. What is required in the second com- 
 mandment? 
 
 Jins, The second commandment requireth the re- 
 ceiving, observing, and keeping pure and entire, all 
 such religious worship and ordinances as God hath 
 appointed in his word. 
 
 Q. Is the worship required, and idolatry forhidden^ in the 
 second commandment, the same with that in the first command- 
 ment ? 
 
 A. No; for thej^r^^ command directs us as to the right object 
 of worship; but tlie second command directs us as to the right 
 way and means of worship; the first forbids the worshippin^r of 
 any false god; ihe second forbids the worshipping of the trueGcd 
 in a false way, or by any means but what he himself appoints. 
 
 Q. Hath God appointed all that religious worship, and all 
 these means and ordinances, in and hy which only he will be ser- 
 ved and worshipped ? 
 
 A, Yes. 
 
 Q. Where do ice find these? 
 
 A. In his word. 
 
 Q, What arc these ordinances and means of divine worship 
 appointed usl 
 
 A. 1st, There is prayer in public, in private, and secret, Luke 
 i. 10. Jer. X. 25. Matt. vi. 6. — 2dly, There is thanksgiving and 
 singing of psalms, Eph. v. 20. Isa. Hi. 8. James v. 13. — 3dly, 
 There is the reading, preaching, and hearing of the word, Acts v. 
 21. 2Tim. iv. 2. Acts x. 33.— 4thly, The administration and 
 partaking of the sacraments of baptism and the Lord's supper, 
 Matt, 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 called, Deut. vi. 13. — 7thly, Vowing to the Lord, Psal. 
 Ixxvi. 11.— 8thly, Instructing of children and servants, Gen. x. 
 18, &c. 
 
OF THE SECOND COMMANDxMENT. 167 
 Q. What doth God require of us concerning all these ordinan' 
 
 CCS? 
 
 A. That we should receive them, observe th6m, and keep them 
 pure and entire. 
 
 Q. What is it to receive and observe them? 
 
 A. It is to approve of them, attend upon them, and continue 
 steadfastly in the practice of them. 
 
 Q. What is it to keep these ordinances pure and entire? 
 
 A. Jt is to use our best endeavours to preserve them free from 
 all corruption or mixture of human inventions j and to keep 
 them so as nothing be added to them, or taken away from them. 
 
 Quest. 51. What is forbidden in the second com- 
 mandment P 
 
 Ans, The second commandment forbiddetli 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 heaven, 
 on earth, or in the sea, 
 
 Q. When is a person guilty of worshipping God by ima- 
 ges? 
 
 A. 1st. When he frames or takes any material picture or sim- 
 ilitude, and sets it before him in worship; as the Papists do, who 
 paint God the Father under the likeness of an old man; and Je- 
 sus 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 condemn?, 
 Rom. i. 23. 2dly, A person is guilty of it, when he hath any 
 carnal imagination or representation 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 pray- 
 er, be some help to us in devotion, as Papists say ? 
 
 A. No; instead of a help, it is a great hinderance. '^^ 
 
 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 ali things 
 visible or earthly. It is as great a dishonour and disparagement 
 to the Majesty of God to represent him by the dead image of a 
 
 O 
 
158 OF THE SECOxND COMMANDMENT. 
 
 creature, as it would be to represent a king by the picture of a 
 frog. 
 
 Q. But may we not have svch images of God or of the per- 
 sons of the Trinity by us, if we donoticorship them? 
 
 A. No; for it is an abomination which God expressly forbids, 
 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 
 Iloreb out of the midst of the fire,) lest ye corrupt yourselves, 
 and make you a graven imnge, the similitude of any figure," &,c. 
 And further, it is impossible to frame an image of him that is in- 
 finite, spiritual, and invisible; and therefore he frequently asks 
 the question, as in Isa. xl. 18, 25, and xlvi. 5. To whom will ye 
 liken God? Surely no shape of any creature, no dead image, 
 can be a fit representation of the living God. 
 
 Q. May we not have a picture of Jesus Christy who is truly a 
 man? 
 
 A. No; because, 1. His divine nature, which makes him to be 
 Christ, 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 represented by any artist 
 whatsoever; so that the pictures now made of him must be great- 
 ly debasing of his glorious person. 4. If any such picture be 
 designed 1o 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, crucifixes 
 and idolatrous practices. 
 
 Q. IVill it free them from idolatry, to say they only worship 
 God, or Christ, before or by them, but not the images them- 
 selves ? 
 
 A. No; for the command forbids even bowing or kneeling be- 
 fore 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, Exod. xxxii. 4, 5. 
 ^in Q. Is there any other sin forbidden in the second command, 
 berides 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 
 tlevising, adding human inventions to God's institutions, or con- 
 triving other ways to serve and worship God than what he hath 
 appointed or warranted in his word. 
 
OF THE SECOND COMMANDMENT. 169 
 
 Q. IVho are guilty of this sin? 
 
 A. All these who add new sacraments to the two of Christ's 
 institution, or these who add the sign of the cross to baptism, the 
 posture of kneeling to the Lord's supper, the keeping of holy-days 
 to the Lord's day, playing with organs to singing with the voice, 
 reading of a book to prayer; or they who erect altars, pictures or 
 crosses in places of worship, and bow unto them, or bow to the 
 east, and at the name of Jesus, or the like. All these are super- 
 stitious inventions in God's worship, and human additions to 
 God's institutions, without any warrant in his word, and there- 
 fore against the second command. 
 
 Q. Why may not wise^ holy and learned men add some such 
 things for beautifying the u'orship of God? 
 
 A. 1st. Because an infinitely holy and wise God, who hath 
 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 cal- 
 ling them will-worship, and vain- worship, and saying, they had 
 only a shew or pretence of wisdom in them, Col. ii. 23. Matt. 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 go- 
 ing a-whoring with their inventions, Psal. cvi. 39. 
 
 Q . JVhy would God censure things ichich are so rcell designed 
 for his glory, and for beautifying his worship? 
 
 A. Ist. Because he accounts it great ])ride and presumiption 
 in men to take upon them to mend the ordinances of God, as if 
 they were wiser than he. 2dly. Instead of beautifying his wor- 
 ship 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 exclusively to his own institu- 
 tions. Matt, xxviii. 20. 
 
 Q. Had not the Jews several significant ceremonies in worship 
 under the lawt 
 
 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 no wise 
 likely that God would remove the ceremonies of his own institu- 
 tion, merely to make way for men inventing others in their 
 room. 
 
160 OF 1'HE SECOND COMMANDMENT. 
 
 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. That text doth not warrant the church to add new parts to 
 the worship of God, as significant ceremonies would be, but only 
 to keep and observe the ordinances as God has delivered thena 
 to us, with decency and order; and to take cave that there be no 
 iindecencyor disorder in the worship of God, namely, as to the 
 circumstances of time and place and the like, which the com- 
 mand of God appointing the worship itself dolh virtually include, 
 seeing without such circumstances it .cannot be performed. 
 
 Q. Is there any other sin forbidden by the second command- 
 ment ? 
 
 A. Yes; such as the countenancing, approving, or promoting 
 of any false religion or superstitious worship: the neglecting, 
 contemning, hindering or opposing of the true worship of God, 
 or any of liis ordinances; the reproaching or persecuting these 
 who worship God according to his word. 
 
 Quest. 52. What are the reasons annexed to the 
 second commandment ? 
 
 Jins, The reasons annexed to the second com- 
 mandment are^ God's sovereignty over us, his pro- 
 priety in us, and the zeal he hath to his own wor- 
 ship. 
 
 O. What mean you by a reason annexed to a command? 
 
 A. An argument joined to it, to enforce the keeping of it. 
 
 Q. How many such reasons are annexed to this command? 
 
 A. Three: 1. God's sovereignty over us. 2. God's propri- 
 ety 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 contain- 
 ed? 
 
 A. In these, / the Lord. 
 
 Q. What do these words import? 
 
 A. That he is the sovereign Lord over us, and lias a right to 
 make what laws he pleases about his own worship; and that we, 
 as God's subjects, are bound to observe these laws, and to wor- 
 ship him no other way. 
 
 Q. In ichat words is the second reason contained? 
 
 A. In these words, Thy God, 1 the Lord thy God. 
 
OF THE THIRD COMMANDMENT. Ibl 
 
 Q. TPhat do these icords import? 
 
 A. That God hath a propriety or special interest in us; we be- 
 long to him by creation, redemption, or profession; and therefore 
 we ought to keep close to our God and his institutions, and be- 
 ware of idolatry and superstition in worship, which tend to es- 
 trange the heart from God, Psal. cvi. 19, 21. 
 
 Q. In what words of the command is the tliird reason con^- 
 tained? 
 
 A.. In these, I am a jealous God. 
 
 Q. What do these words import ? 
 
 A. That God hath a great jealousy, zeal, or tender concern for 
 his own worship, and is highly displeased with those who cor- 
 rupt, by bringing men's inventions into it, Exod. xxxiv. 14. — 
 Psalm cvi. 29. 
 
 Q. Wherein doth God sJiew his zeal and jealousy for his own 
 worship 1 
 
 A. In threatening to punish them as haters of God, who break 
 this command, to the third and fourth generation; and in shew- 
 ing mercy to thousands of them that love him, and keep his 
 law. 
 
 Q. Is it just loith God to punish children for the sins of their 
 parents ? 
 
 A. Yes, if the children go on in their parents' sins; but, if 
 they forsake them, God will not punish them for them, Ezeko 
 xviii. 14, 17. 
 
 Q. Doth God esteem any persons as lovers of him, hut such, 
 as keep his commandments? 
 
 A. No, Johnxiv.21. 
 
 Q. Doth not all these reasons oblige us to the greatest caiiilou 
 that ice do not alter nor add to divine ordinances and institutions 
 of loorship? 
 
 A. Yes. 
 
 Q. Have these who suffer for non conformity to such additions^ 
 sufficient warrant for their sufferings? 
 
 A. Yes; as is evident from Deut. xii. 32, compared with Deut, 
 iv. 2. "Ye shall uot add unto the word which 1 cotnaiand 
 you." 
 
 Qaest. 53. Wliieli is the third commandment? 
 
 Jins. The third com.naDilraent is, Thou shalt not 
 take the name of the Lord tliy God in vain : For the 
 Lord will not hold him guiltless that taketh his name 
 in vain. 
 
 O 2 
 
162 OF THE THIRD COMMANDMENT. 
 
 Quest. 54. what is required in the third command- 
 ment P 
 
 ^Ins, The third commandment requireth the holy 
 and reverend use of God's names, titles, attributes, 
 ordinances, word, and vvorlcs. 
 
 Q. In what manner must we use Gocfs name? 
 
 A. In a holy and reverend manner; that is, with a liumble 
 and awful regard to God's infinite greatness and excellencies. 
 
 Q. What is ?neant by the name of God here? 
 
 A. Any thing that is commonly ascribed to God, and by which 
 God makes himyelf known to us, as a man is known to us by his 
 rame. 
 
 Q. What are these things whereby God makes himself hiown 
 to us? 
 
 A. They are six, to wit. God's names, his titles, his attributes, 
 his ordinances, his word, and his works. 
 
 Q. What are the names given to him^ which we must reverently 
 use? 
 
 A. They are such as Jehovah, Lord, God, Jah, I am, the Fath- 
 er, the Son, Je?us Christ, the Holy Ghost, the Spirit, &c. 
 
 Q. What are the titles of God, which we must use tcith rever- 
 ence? 
 
 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 liglits. Holy One of Israel, Creator of 
 the ends of the earth, preserver of men, and ihe like. 
 
 Q. W'hat are the attributes of God, ichich we should use rev- 
 erently ? 
 
 A, The essential perfections, whereby his nature is described 
 to us, and he is distinguished from all his creatures; such as om- 
 nipotence, omnipresence, eternity, immutability, infinite wisdom, 
 infinite holiness, goodness, faithfulness, mercy, die. 
 
 Q. Why are these called God's atiributes ? 
 
 A. Because God doth claim them to himself, exclusive of all 
 others. 
 
 Q. What are the ordinances of God, which we must use rever- 
 ently? 
 
 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 Bi- 
 ble. 
 
 Q. What is meant by God''s works? 
 
OF THE THIRD COMMANDMENT. 163 
 
 A. The works of creation, of providence, and of redemp- 
 tion. 
 
 Q. When may it be said that the names^ titles, and attributes 
 of God are used by vs in a holy and reverend manner? 
 
 A. When we entertain awful, admiring, and loving thoughts 
 of 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 
 reverend manner ? 
 
 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 reverend way? 
 
 A. When we read it vvith seriousness, attend to the Majesty of 
 God as speaking therein to us, and endeavor to yield present 
 obedience to his holy will when revealed to us. 
 
 Q, When do ive use God''s works in a holy and reverend way ? 
 
 A. When we contemplate God's glory in his works of creation, 
 and have an awful regard to his dispensations of providence, 
 submitting patiently to his corrections for sin, and praising 
 him for all his mercies, and especially for Jesus Christ our Sa- 
 viour. 
 
 Quest. 55. What is forbidden in the third com* 
 mandmentP 
 
 Jins, The third commandment forbiddeth all pro- 
 fanins; 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 profane- 
 ly; or when we abuse any thing whereby he makes himself known 
 to us, such as his names, titles, attributes, ordinances, &lc. 
 
 Q. How is it that people are guilty ofprofaning or abusing 
 of God''s names, titles, or attributes? 
 
 A. Many ways; as, I. By swearing falsely when called to it 
 before a judge. 2. By cursing or swearing profanely in common 
 discourse. 3. By blasphemy, or speaking reproachfully of God. 
 4. By using the name of God in charms. 5. By offering prayers 
 or praises to God with formal and careless minds. 6. By using 
 God"'s name irreverently in common discourse, crying without 
 any awe, O Lord, O God, God help me, bless me, or the like, — 
 
164 OF THE THIRD COMMANDMENT. 
 
 7. By repeating the oatlis of others without concern for them. — 
 
 8. By rash appeals to God, &:c. 
 
 Q. Is it lawful to swear hy the name of God when called to it 
 hy 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 lauful for a man to swear hy his soul, conscience, 
 faith, or the like? 
 
 A. No; for tiiese 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 ofprofane swea.ring and cursing? 
 
 A. 1st, It is against God"'s command both here and in other 
 texts, as Matt. v. 34, Rom. xii. 1 4. 2dly, It is a rash way of ap- 
 pealing to the great Judge of heaven upon every trifling occasion, 
 Vv^hich God doth look on as a horrid batfling of his name. 3dly, 
 It is a sad evidence of a graceless and profane lieart; hence tlie 
 Lord makes it a distinguishing character 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. xxxix. 20. " Thine enemies take thy 
 name in vain." 
 
 Q. What is the danger ofprofane or false sxuearing ? 
 
 A. The Lord V,' ill deal with such swearers as his enemies, by 
 sending his curse into their houses, Zech. v. 3, 4, and pursuing 
 them witii his judgments both here and hereafter; for with an aw- 
 ful voice from Mount Sinai halh he declared, *' The Lord will 
 not hold him guiltless that takelh 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 sleep- 
 ing. 
 
 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 
 widi reverence, Prov. xvi. 33. and xviii. 1 9. Acts i. 26. 
 
 Q. Hoic do men profane or abuse God''s nwrd? 
 
 A. By profane jesting upon it, or by perverting it to support 
 .error or sinful practises. 
 
 Q, How do men profane or abuse God''s works? 
 
 A. By despising God's workmanship, by using his creatures ia 
 
OF THE THIRD COMMANDMENT. 166 
 
 excess to the pampering of iheir liisis, by impatience under af* 
 flictions, and unthankfulness for mercies. 
 
 Quest. 56. What is the reason annexed to the 
 third commandment ? 
 
 Ans, The reason annexed to the tliird command- 
 ment is, That however the breakers of this command- 
 ment may escape punishment from men, yet the Lord 
 our God will not suffer them to escape bis righteous 
 judgment. 
 
 Q. What is the argument for evforcing this cofnman dment? 
 
 A. It is contained in that dreadful threatening, ^' 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 pro1^.ne persons to pass, God will not let them escape with- 
 out punishment, if they do not repent. 
 
 Q. How come the hreaJicrs of this commandment to pass 
 without punishment from men? 
 
 A. Partly because human laws cannot extend to all profana- 
 tions of God's name, and partly because many of these who should 
 execute the laws against the profaners of God's name, are either 
 guilty of the same or like sins themselves, or they are little con- 
 cerned for God's glory. 
 
 Q. Though men let them pass, will God let them go unpun- 
 ished ? 
 
 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 breakers 
 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 com' 
 mand? 
 
 A. Sometimes he inflicts judgments upon them in this life, 
 according to Deut. xxviii. 58, 59. Zech. v. 3, 4. and these 
 plagues are sometimes outward, and sometimes inward. But, 
 however they may escape temporal judgments, there are eternal 
 judgments abiding them, which they cannot escape. Rom. ii. 
 3,4,6, 6. 
 
 Q. Is it not great folly to venture to break God''s law because 
 
166 OF THE FOURTH COMMANDMENT. 
 
 of his patience in forbearing ia execute his Judgements presently 
 against dnncrs ? 
 A. Yes. 
 
 Quest. 57. Which is the fourth commandment ? 
 
 Jins. Tlje fourth commandment is, Keraember 
 the Sabbath day to keep it holy. Six days shalt 
 thou labor and do all thy work : But the seventh 
 day is the Sabbath of the Lord thy God : In it thou 
 shalt not do any work, tliou, nor thy son, nor thy 
 daughter, thy man servant, nor thy maid servant, nor 
 thy cattle, nortlie 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. 58. What is required in the fourth com- 
 mandment P 
 
 Jlns. The fourth commandment requireth the kee- 
 ping holy to God such set times as he hath appointed 
 in his word, expressly one whole day in seven, to be 
 a holy Sabbath to himself. 
 
 Q. Wliat mean you hy 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. Hate often is this day for the sabbath to recur? 
 
 A. It is to be every seventh day, or still one day after six day's 
 labour. 
 
 Q. Is this fourth commandment cere?nonial and temporary , 
 binding only upon the Jews before Chrisfs coming? 
 
 A. No J 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 com- 
 mand ? 
 
 A. 1. From its bemg first appointed in paradise. 2. From 
 its being written by the finger 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 arguments made 
 use of to enforce this command are moral and perpetual. 4. The 
 
OF THE FOURTH COMMANDMENT. 167 
 
 Gentiles and strangers, who were not under the ceremonial law, 
 were bound to keep the Sabbath as well as the Jews, Isa. liv. 4, 
 6. b. Both the Old Testament 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 abol- 
 ished, Isa. Ivi- 1, 2. Matt. xxiv. 20. 6. The consciences of 
 men do still challenge them most severely for breaking of this 
 command; and God doth still pursue the breakers of it with his 
 judgments. 
 
 Q. Whether is the fourth command authorized hy the light of 
 nature and sound reason^ as the other nine are, or only hy ex- 
 press revelation and a positive law? 
 
 A. It is authorized by both: for the light of nature doth re- 
 quire that a due part of our time be allotted for the public wor- 
 ship of God, which should frequently recur; and that this time 
 should be the same over all, that so one man's business may not 
 interfere with another man's devotions. Now, the Author of na- 
 ture, 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 wisely determined it to be the 
 seventh part of our time. 
 
 Q. Doth not God shew special regard to this command, hy 
 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 lar- 
 ger, 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 al- 
 so, 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 decalogue, as the heart in the body, for enlivening the sev- 
 eral parts of it; it is set in the close of the first table, and immedi- 
 ately before the second, to shew that the keeping of both tables 
 doth greatly depend upon the observing of this command. 
 
 Q. For what special ends hath God appointed a Sabbath to 
 ihe world? 
 
 A. 1. For his own glory, and for the conversion of sinners to 
 himself, by the preaching of the word on that day. 2. For pro- 
 moting 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 therefore he thought fit io 
 recal us every week from sensual objects to mind divine things, by 
 enjoining us to keep the sabbath, which is a lively emblem of 
 
168 OF THE FOURTH COMMAxNDMENT, 
 
 heaven, where the saints continually adore, praise and enjoy com- 
 munion 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, consisting of 
 twenty-four hours, commencing from midnight to midnight, 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 allow- 
 ed upon the sabbath as well as on other days, being works of ne- 
 cessity, seeing without these wc 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 was 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 j 
 because God calls us to other duties relating to secular affairs, 
 which are inconsistent with the work of the sabbath. And though 
 we are bound to be holy and religious at all times, yet we are 
 enjoined to express our religion in outward acts of worship more 
 at some times than others. 
 
 Q. To whom is the fourth command^ and the charge of keep' 
 ing the sabbath holy, more especially directed? 
 
 A. To masters of families and other superiors, as the command 
 itself bears, under which surely magistrates are included ; for these 
 words, within thy gates, may be understood of the magistrates* 
 dominions, and particularly of city-gates, and these who dwell 
 within them, Neh. xiii. 15, 19. Jer. xvii. 24, 25, &lc. 
 
 Q. Why is the command more especially directed to them? 
 
 A. Because God would have them not only to keep it them- 
 selves, but to oversee the keeping of it by all that are under their 
 authority, as Nehemiah did, Neh. xiii. 15, 16, &lc. 
 
 Q. J^hy doth the Lord prefx the word remember to this cow^ 
 mand ? 
 
 A. 1. To testify his special regard unto it, as being a fence to 
 the other commands, and a help to the keeping of them all. 2. 
 Because he foresaw that Satan and his instruments would seek 
 to extinguish the memory of the sabbath, if they could; and men 
 of themselves would be ready to forget the duties of it, seeing na- 
 ture's light doth not enforce them so strongly as some others. 3. 
 Because he would have us much to think upon the works of crea- 
 tion and redemption, the compend of all religion, which this cora« 
 
OF THE FOURTH COMMANDMENT. 169 
 
 mand brings to our view. 4. Because he would have us to re- 
 member the sabbath before it comes; so as to prepare ourselves 
 for the keeping of it when it doth come. 
 
 Q. What reason is there for prepariiig for the sahhath he- 
 forehand? 
 
 A. 1. Because we are naturally carnal and unfit for spiritual 
 work; and, being involved in worldly business through the 
 weekj some previous care is needful to abstract our thoughts 
 from earthly things, in order to fit us for sabbath employ- 
 ments and enjoyments. 2. Because God calls us to make 
 a near and solemn approach to him, who is infinitely holy, 
 in the ordinances of the sabbath; and this requires preparation, 
 according to the Psalmist's example. Psalm xxvi. 6. " I will 
 wash mine hands in innocency: so will I compass 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 hy way of •preparation for the sabbath 
 before it comes? 
 
 A. I. Let us remember ihe great end and design of the sabbath, 
 so as to instruct these 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 by- 
 gone day removed, that we may have a reconciled God to meet 
 with upon his own day. 2. Let us order all our worldly affairs 
 before- hand with such prudence and foresight, that the business 
 of the sabbath may not be interrupted thereby. 
 
 Q. Hath God appointed any other set ti?nes to he hept holy to 
 the Lord, besides the sabbath 1 
 
 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 sabbath 
 being moral, it continues still in force, Col. ii. 16, 17. Gal. iv. 9, 
 10, U. 1 Cor. xvi. 1. 2. 
 
 Q. Are we bound to heep the holy -days obsem'^ed by others^ 
 such as days for Christ'^s birth, passion and ascension; days ded- 
 icated to angels, as Michaelmas; to the virgin Mary, as Can- 
 dlemas; besides many others dedicated to the apostles and other 
 saints? 
 
 A. Though it be pretended that these days serve to promote 
 piety and devotion, yet we have no warrant from God to observe 
 any of them; nay, it appears to be unlawful to do it: for 1st, 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. 2dly, the apostle 
 
 P 
 
170 OF THE FOURTH COMMANDMENT. 
 
 Paul doth expressly condemn the Galatians for observing such ho* 
 ly days, Gal. iv. 10, 11. 3dly, It is a disparaging of the Lord's 
 day which God hath appointed, and an usurping ofhis legislative 
 power, for men to set days of their appointing on a level with his 
 day, as the institutors do, by hindering people to labor thereupon. 
 4thly, It is an idolatrous practice to consecrate days to the honor 
 of saints and angels, for com men^ora ting their acts, and publish- 
 ing their praise; such honor and worship being due to God alone. 
 
 Q. If ere not these days appointed by the ancient church, and 
 authorized by great and holy men? 
 
 A. It was will-worship in them, seeing they had no power 
 to institute holy-days: for, 1st, Under the law, when ceremonies 
 and festivals were in use, the church appointed none of them, but 
 God himself. 2dly, We read nothing of the apostles appointing 
 or observing such holy-days; not a word of their consecrating a 
 day for Christ's birth, his passion, or ascension; nor a day to Ste- 
 phen the proto-martyr, nor to James, whom Herod killed with the 
 sword. VVe read of the apostles observing the Lord's day, and 
 keeping it holy, but not of any other. 3dly. These other days are 
 left unrecorded, and uncertain, and so are concealed like the bo- 
 dy of Moses, that men might not be tempted to abuse them to su- 
 perstition. 4thly. These days have not the divine blessing upon 
 them; for they are the occasions of much looseness and immoral- 
 ity. 5thly. Though the observing of these days had been indif- 
 ferent or lawful at first, yet the defiling of them with 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 precept and examples, Joel 
 i. 14. and ii, 15. Ezra viii. 21. Neh. xii. 27, &C. Dan. ix. 3. — • 
 And that such days are to be continued in gospel times, is plain 
 from Zech. xii. 11, 12, &-c. Matt. ix. 15. Acts xiii, 2, 3. Acts 
 xiv. 23. 1 Cor. viii. 5. 2 Cor. xi. 27. Moreover, it is God 
 Mfho by his providence doth call us to fasting or thanksgiving; 
 the church only doth name the days convenient for these purposes. 
 
 Quest 59. Which day of the seven hath God ap- 
 pointed to be the weeJdy Sabbath ? 
 
 Ans, From the beginning of the world to the res- 
 urrection of Christ, God appointed the seventh day 
 of the week to be 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, 
 
OF THE FOURTH COMMANDMENT. 171 
 
 Q, Was the sahbatk ever changed from one day of the week 
 to another? 
 
 A. Yes, it was changed from the last day of the week to the 
 first. 
 
 Q. How long was the seventh or last day of the week observed 
 f^r the sabbath^ 
 
 A. From the beginning of the world to the resurrection of 
 Christ, which was about four thousand vears. 
 
 Q. If the fowth command be morale how could Vie day ap- 
 pointed in it for the sabbath be ever -altered? 
 
 A. The precise day of the week is an alterable circumstance, 
 and separable from the essence of the fourth command, and the 
 changing of it makes no more against the morality of the fourth 
 commtind, than the change of the means of worship under 
 the gospel makes against the morality of the second com- 
 mand . 
 
 Q. How doth ii appear that the precise day of the week is sep- 
 arable from the substance of the command? 
 
 A. Because neither the first part of the command which ia 
 the mandatory, nor the last part of it which is the benedictory, 
 do mention the seventh day of the week: for the one saith, Re- 
 member the sabbath day to keep it holy; and the other, Where- 
 fore the Lord blessed the sabbath day, and hallowed ii. He 
 saith not. Remember the seventh day, nor that he blessed thesev- 
 enth day, but only the sabbath; to teach us, that the seventh day 
 m 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 tlie morality of the com- 
 mand. 
 
 Q. Wherefore did God at first appoint ike seventh in order 
 from the creation for the sabbath? 
 
 A. Because it was the day of God's rest from his works of cre- 
 ation; 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 Adara 
 was in paradise. Gen. ii. 3. 
 
 Q. Whal need had Adam of a sabbath^ while in that sinless 
 place and state? 
 
 A. Because Adam, though sinless, was but a finite creature, 
 and his ordinary employment of dressing the garden would be 
 some interruption to the solemn worship of God; wherefore God 
 thought fit to appoint him a day in seven, wherein he might have 
 uninterrupted freedom for it. 
 
 Q. By what authority was the day for the sabbath changed? 
 
172 OF THE FOURTH COMMANDMENT. 
 
 A. By the same authority which instituted the sabbath at 
 first, even Christ's who is true God, and Lord of the sabbath: for 
 whether Christ did it immediately by himself, or directed his apos- 
 tles to do it, it is all one. But it is evident 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 sdbhath f 
 A. \. 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 practised 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 redemption, wherein God had won- 
 derfully displayed his glorious perfections, being now finished, it 
 was necessary that the day of God's resting from it, should be 
 kept in everlasting remembrance. Of all the days the first day 
 of the week was the most honourable to our Redeemer, and the 
 most joyful to the redeemed; for on this day Christ was born 
 from the dead, and declared to be the Son of God with power; 
 this day our glorious Surety was discharged of all our debt, was 
 liberated from prison, and triumphed over all his and our ene- 
 mies. 
 
 Q. Have we any 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 as to observe 
 one day of seven as a sabbath; and the example of Christ and his 
 apostles in keeping the first day of the week, being universally 
 known to the whole church, was sufficient to enter them upon 
 the uniform observation of it; and accordingly it hath been the 
 uninterrupted practice of all the churches of Christ through the 
 world, since the apostles' days, to keep the first day of the week 
 as the Christian sabbath. 
 
 Q. What grounds have ice from scripture for keeping the first 
 day of the week? 
 
 A. Ist. We are told this was Christ's resurrection day. 2dly, 
 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 two disciples going to Emmaus, and opened the scriptures 
 
OF THE FOURTH COMMANDxMENT. 173 
 
 to them ; on this day he came to the eleven, shewed 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 convinced Thomas; as we may see 
 in Luke xxiv. 15, 27, 36, 40, 45. John xx. 19, 22, 26, 27. 3dly, 
 Upon this day, being Pentecost, God sent down that extraordina- 
 ry elfusion of the Holy Ghost upon the apostles and brethren being 
 met together. Acts ii. I, &c. 4thly, Upon this day the disciples 
 usually met for divine worship, for preaching and hearing the 
 word, and celebrating the Lord's supper, Acts xx. 7. Slhly, 
 Upon this first day of the week the apostles ordered their collec- 
 tions to be made for the poor, because of their public assemblies 
 on it, 1 Cor. xvi. 1, 2. 6thly, As Christ hath put his name upon 
 llie sacrament of the supper, calling it the Lord's supper, 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 dig- 
 nity 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 tlie fourth com- 
 mand, because then it was the greatest) and which now by all 
 men ought to be remembered with more thankfulness and praise 
 than it. ^ 
 
 Quest. 60. How is the Sahhath io he sancti- 
 fied? 
 
 Jlns. The Sabbath is to be sanctifiad, by a holy 
 resting all that day, even from such worldly em- 
 ployments and recreations as are lawful otr other 
 days, and spendins; the whole time in the public 
 and private exercises of God's worship, except so 
 much as is to be taken up in the works of necessity 
 and mercy. 
 
 Q. la what sense is God said to sanctify the sabbath, or hal- 
 low it? 
 
 A. By consecrating or setting it apart to holy uses and em- 
 ployments. ' :-^::;rT r,- .• 
 
 Q. In what sense may we be said to sahctify the sabbath? 
 
 A. By keeping it holy to God, or applying it to these holy ends 
 and exercises for which God hath set it apirf. 
 
 Q. What is the holy rest which is required uoon the sabbath^ 
 
 P2 
 
Ki OF THE FOURTH COMMANDMENT. 
 
 A. It is a total cessation from worldly employments and recrea- 
 tions. 
 
 Q, Why must we abstain from these vpon the sahbath? 
 
 A, Because God hath forbidden them, and because they 
 would prove a hinderance to his worship and service upon 
 it. 
 
 Q. lloiolongmust we abstain from our etnploifmcnts and re- 
 creations ? 
 
 A. Through the whole sabbath day. 
 
 Q. V^'hy may we not use some recreations after public worship 
 is over, such as icalking the fields, or the like? 
 
 A. 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 
 h 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 ordi- 
 nary employments would do. 
 
 Q. Is there no kind of work or business of ours lauful upon 
 the sabbath ? 
 
 A. No, except it be the works of necessity and mercy. 
 
 Q. What are these works of necessity which are lawful on the 
 aabhath? 
 
 A. They are such actions as could not be prevented by our 
 previous care, nor safely delayed till afterwards; as the defending 
 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 our beasts, relieving them when in distress, at- 
 tending and visiting the sick, collecting for the poor, and the 
 li-ke. 
 
 Q. How ought we to manage in doing works of necessity ihis 
 day, so as not to of end? 
 
 A» We must have no active hand in bringing them on, nor 
 any secret complacency in their falling out; we must study to 
 keep our hearts in a spiritual frame while doing them, and dis- 
 patch 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 ? 
 
OF THE FOURTH COMMANDMENT. 175 
 
 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 this expression, i was in the Spirit? 
 
 A, It innports, to have our thoughts abstracted iVom 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 spiri- 
 tual 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 worh of 
 the sabbath? 
 
 A. The public, private, and secret exercises of God's w or- 
 ship. 
 
 Q. V\fha.t 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 or preached, and par- 
 taking of the sacraments. 
 
 Q, What are the private exercises required on that 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; and to spend some time in catechising 
 of children and servants, repeating the sermons, or christian con- 
 ference. 
 
 Q. Are all masters of families bound to worship God with 
 their families? 
 
 A, Yes. 
 
 Q. How do you prove that? 
 
 A. 1st. 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 sabbath day, which 
 must be by worshipping of God as well as resting from labour, 
 otherwise he would keep it no belter 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 w6rship could be had: they must sanctify the sabbath in 
 their dwellings, Lev. xxiii. 3. 2dly. 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. 
 4,5. 3dly. We are enjoined to pray every where, and with all 
 manner of prayer, and consequently with family prayer, 1 Tim. 
 ii. 8. Eph. vi. 18. 4lhly. Upon the Lord's returning to his 
 people, he promises to pour out a Spirit of grace and supplica- 
 tion upon families, so as every family shall mourn apart, Zech. 
 xii. 10, 12, 13. Sthly. Wrath hangs over the faniili<?s who call 
 not upon God, J^r. x. 26. Lastly, Family worship is powerfully 
 
ire OF THE FOURTH COMMANDAJENT. 
 
 recommended by the examples of Christ and the saints, as Abra- 
 ham, Joshua, David, Daniel, and Cornelius, Matt. xxvi. 30. — 
 Luke ix. 18. Gen. xii, 8, and xiii. 4, and xxi. 23. Joshua iv, 15. 
 SSam.vi. 20. Psalms ci. 2. Dan.vi. 10. Actsx. 2. 
 
 Q. What are the secret duties requisite on the horde's day? 
 
 A. Secret prayer, reading the scriptures and other pious 
 books, meditation upon divine subjects, and self-examina- 
 tion. 
 
 Q. What should we pray for upon the morning of the Lord'^s 
 day? 
 
 A. For suitable spiritual fran?es for the work of the day; for 
 the Lord's gracious presence to be with ministers, and 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, wisdom to apply, judg- 
 ment to discern, failh to believe, memory to retain, and grace to 
 practice 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 sahhath- evening? 
 
 A. For pardon of all our short-comings in our sabbath per- 
 formances, for the sake of Christ's atoning blood: at which time 
 we should confess and bewail our earthliness, formality, wander- 
 ings, wearyings, and by-ends in duty; our dark understandings, 
 hard hearts, cold affections, and treacherous memories; and also 
 we should bless God for the sabbath, and the joyful sound 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 heavenlike the keeping of a sabbath? 
 
 A. Yes, it is called so, Heb. iv. 9. The word rest is in the 
 original, a sahbatism^ or the keeping of a sabbath; and so it is in 
 these respects, 1. As the sabbath is rest from the toil oflhe 
 week, so heaven is a rest from the toil wiiich the saints had here 
 with an ill heart and an ill world 2. As the sabbatli is a day of 
 thankful remembrance of Christ's finishing the work of our re- 
 demption, so in heaven they will be always commemorating 
 Christ's mighty acts, and offering eternal thanks^^iving and praise 
 for redeeming love. 3. As the sitbbath is a day of holy convo- 
 cation, so in heaven there is a glorious gathering of all the saints 
 in one body. 4. As the sabbath is a day of communion with 
 God in ordinances, so in heaven there is eternal comrauniea 
 with God in an immediate way. 
 
 Q. Wherein will the sabbath above excel the sabbath belowT 
 
 A. 1. The saints' hearts will never be out of frame for keep- 
 ing the heavenly sabbath, as they often are here. 2. Tiieie will 
 
OF nm FOURTH COMMANDMENT. 177 
 
 « 
 
 be no mixture of mourning with their songs of praise, as here. — 
 
 3. Their sabbath work will never be interrupted through the ne- 
 cessity of the body, by sleeping, clothing, eating, &c. 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. 6t. what is forbidden in the fourth com- 
 mandmentP 
 
 Ans, The fourth commandment forbidJeth the o- 
 mission or careless performance of the duties requi- 
 red, 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 employ- 
 ments and recreations. 
 
 Q. What are the evils forbidden in this command? 
 
 A. They are three, namely, the omission of the duties required 
 by it, the careless performing of these duties, and all profaning 
 of his holy day, which may be done several ways, as in the an- 
 swer. 
 
 Q. What mean you hy the omission of the duties required? 
 
 A. The neglect of the duties enjoined upon this day, either by 
 forsaking the public asseuiblies of God's people, or by neglec- 
 ting the worship of God in our fimilies, 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 
 mide 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 ordi- 
 nances upon the sabbath? 
 
 A. 1 . li is a denying God that public homage and service 
 which he hath a just title to from all men, Isa. Ixvi. 23. " 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 suficient 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? 
 
178 OF THE FOURTH COMMANDMENT. 
 
 A. The excuses of persons for neglecting God's ordinances, 
 wliich 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 
 <yf the sabbath, here forbidden ? 
 
 A. When people attend ordinances without any care or de- 
 light, or in a formal, dead, wandering, wearying, or drowsy 
 manner. 
 
 Q. Is not the sabbath otherwise -prof aned than by sins ofomis 
 sion, 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 pro- 
 faned? 
 
 A. They are many, such as atheism, or unbelief of God's 
 truths preached to us on this day, ignorance of iijese truths, aver- 
 sion to the duties of the sabbath, hypocrisy and formality in these 
 duties, wearying of them, drowsiness or sleeping in time of thom, 
 thinking upon worldly things, prejudice at Christ's truths and 
 these who publish them, undervaluing ofgospel news, and slight- 
 ing the precious offers of 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 affinrs. 2. Doing 
 our own works, to wit, pieces of servile work which might eith- 
 er be done the day before, or delayed until the day after. 3- 
 Finding our own pleasures, by using worldly diversions or recre- 
 ations upon the Lord's day; all which are expressly forbidden, 
 Isa. Iviii. 13. 4. Doing things on this day which are in them- 
 selves sinful, wiiereby sin is greatly aggravated; which persons 
 are guilty of, when, instead of attending upon God's worship up- 
 on the sabbath, they spend this holy day in drinking, swearing, 
 unclean practices, jesting upon sacred things, or reproaching the 
 serious worshippers of God. 
 
 Quest. G^. what are the reasons annexed to the 
 fourth commandment ? 
 
 Jlns, The reasons annexed to the fourth com- 
 mandment are, God's allowing us six days of the 
 week for our employment, his challenging a special 
 propriety in the seventh, his own example, and his 
 blessing the Sabbath day. 
 
OF TflE FOURTH COMMANDMENT. 179 
 
 Q. f^hat is the first reason for enforcing this command? 
 
 A. The first is taken from the great goodness and condescen- 
 sion of God in allowing us six days of seven for our own affairs, 
 and reserving but one of them for himself; when he might have 
 taken six, and left us but one. 
 
 Q. In what words of the command is this reason contained? 
 
 A. In these words, '' Six days shall thou labor, and do all thy 
 work ?" 
 
 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; he challengeth a special propriety in it. 
 
 Q. In what icords of the command do ice 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 Lordh? 
 
 A. Yes; but he hath a peculiar interest in the seventh above 
 the rest, as having sanctified and set it apart from common use, 
 tor his own worship and service. 
 
 Q. Would it not he 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 creationupon 
 the seventh day, which should prevail M'ith us to imitate him by 
 keepmg every seventh day as a holy rest after six days labour. 
 
 Q. In what words of the command is this reason contained^' 
 
 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 he said that God rested then from creatino-, see- 
 ing he still creates men's souls, and daily produceth multitudes 
 of creatures? 
 
 A. The meaning is. That God rested from creating any new 
 iEduds "^^ of creatures after the first six days, but not new 
 
 Q. Hhat is the fourth reason for keeping this command? 
 A. God's blessing the sabbath day, in these words : " Where- 
 fore the Lord blessed the sabbath day, and hallowed it." 
 Q. What is the import of these words? 
 
 u fi V'^t^^^ ^^^^ "°^ ^"^y sanctified this day for his service, 
 but he hath ordained the sabbath to be a means and time for con- 
 yeymg blessmgs to these that keep it; and we may hope for a 
 blessmg from God, if we duly wait on him this day in his ordi- 
 nances, ' 
 
180 OF THE FIFTH COMMANDMENT. 
 
 Quest. G3. Which, is the fifth commandment? 
 
 Jins, The fifth commandment is, Honor thy fath- 
 er and thy mother, that thy days may be long upon 
 the land which the Lord tliy God giveth thee. 
 
 Quest. 64. What is required in the fifth com- 
 mandment P 
 
 Ans. The fifth commandment requireth the pre- 
 serving the honor, and performing the duties belong- 
 ing to every one in their several places and rela- 
 tions as superiors, inferiors, or equals. 
 
 Q. Who are meant by father and mother in the fifth com- 
 mand? 
 
 A. Not only our natural parents, but all our superiors; for 
 these also get the titles of fathers and mothers in scripture: kings 
 and queens are our fathers and mothers in a political sense, Isa. 
 xlix. 23. Aged persons are so called, 1 Tim. v. 1,2. Minis- 
 ters are spiritual fathers, 1 Cor. iv. 15. Heads of families are 
 economical fathers, 2 Kings v. 13. And these who are eminent 
 in gifts, grace, or stations in the world, are styled fathers, Gen. 
 iv. 20, 21,22. 2 Kings ii. 12. Gen. xlv. 8. Acts vii. 2. 
 
 Q, Why are superiors stiled father and mother? 
 
 A. To teach them, like natural parents, to treat their inferiors 
 with love and tenderness, as if they were their children, and not 
 to slight or despise them. 
 
 Q. What is-^neant by the honour we are required to give our 
 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 ofthefflh command? 
 
 A. It is to enjoin us in the performance of these duties which 
 we owe to our neighbours in their several stations and relations, 
 whether they be our superiors, inferiors, or equals. 
 
 Q. Why is this command called the first commandment with 
 promise? Eph. 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 
 Ihem. 
 
 Q. Who are meant by superiors in the answer t 
 
OF THB FIFTH COMMANDMENT. J 81 
 
 A. Not only our natural parents, but also magistrates, minis- 
 ters, masters, husbands, the aged, and those who excel us in gifts 
 or grace. 
 
 Q. Who are meant by inferiors ? 
 
 A. These who are in lower stations, as subjects, children, 
 servants, and these who are weak in gifts and grace. 
 
 Q. Jf ho are meant bi/ equals? 
 
 A. These who are in like stations and conditions in the 
 world. 
 
 Q. Why is the mother mentioned in the command 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 meet with 
 tiie humour of those who would diminish the respect and duly 
 they owe to their mother. 
 
 Q. IVhat duties are required of children to their parents ? 
 
 A. To esteem and love them; to honour, reverence, and 
 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, and ii. 19. Epl). 
 vi. 1. Heb. xii. 9. Prov. xxiii. 22. Judges xiv. 2. Gen. ix. 
 23, and xlvii. 12. 
 
 Q. What shall children do when parents advise any thing 
 contrary to God'^s word? . 
 
 .4.. Children are only to obey parents in the Lord, and they 
 must love and obey God before all men; for he that loveth fa 
 ther or mother, saith our Lord, more than me, is not worthy of 
 me. Matt. x. 37. 
 
 Q. What duties are required of parents to their children? 
 
 A. To love them tenderly; toedncate them in the knowledge 
 and fear of God; to reprove, chasten, and keep them in subjec- 
 tion; to pity and pray for them; to instruct them in the ways of 
 the Lord, and be good examples to them; to encourage them 
 therein with endearing language; to provide and lay up for them, 
 and put them to suitable callings, and 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. Psalms 
 ciii. 13. Gen.xvii. 18. 2 Sam. xii. 16. Exod. xii. 26, 27. — 
 Deut. iv. 9, 16. Psalms ci. 2, 3. Proverbs xxxi. 2, 3. 1 
 Timothy v. 8. 2 Corinthians xii. 14. Genesis xxv. 6, 6. 2 
 Ohron. xxi. 3. Luke xv. 12. Gen. iv. 1, 2, and xlviii. 1. — 
 Matt. xix. 13,14. 
 
 Q 
 
182 OF THE FIFTH COMMANDMENT. 
 
 Q. May parents reprove their children when they are in pas- 
 sion? 
 
 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 ice not lawfully be angry with children for their 
 faults? 
 
 A. 'I'he best way to be angry and not sin, is to be angry at 
 sin; wherefore, when children offend, we should not be angry so 
 njuch with them as with their sin. 
 
 Q. What duties are required of suljects to their magis- 
 trates ? 
 
 A. To pray for (hem, to honour them, and be subject to them, 
 to obey their just laws, to pay them tribute, to protect and de- 
 fend them, to bear injuries from them patiently, and to be faith- 
 ful to them, 1 Tim. ii. 1, 2. 1 Pet. ii. 13, 14, 17. Rom. xiii> 
 I, 6, 7. 1 Sam. xxvi. 9, 10, 15. 
 
 Q. What are the duties of magistrates to their suljects? 
 
 A. To make good laws, and appoint faithful officers to exe- 
 cute them; to be careful of the peace and safety of their subjects; 
 to be encouragers of virtue, and punishers of vice; to govern with 
 prudence, justice and clemency; to relieve ihe oppressed ; to pro- 
 vide 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 . Neh. xiii. 10, 
 11. 
 
 Q . What duties are required of people to their ministers ? 
 
 A. To esteem and love them dearly for their office and 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 Thess. v. 12, 13, 25. Rom. xv. 30. 
 Luke x. 16. Ileb. xiii. 17, 18. James i. 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 ordinances 
 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 condescensions for the edification 
 and good of souls, 2 Tim. iv. 2, 3, 6. 1 Thess. ii. 7, 8, 9, 10.— 
 Eph. i. 16, 16. J Peter v. 2, 3. Tit. ii. 7. J Cor. ix. 10, H. 
 2 Cor. xii. 19. 
 
O^ TME FIFni COMMANDMENT. 133 
 
 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 well in ail things; to bear their rebukes patiently, 
 not answering again, Matt. vi. 24. 1 Tim. vi. 1. Col. iii. 2^. 
 Tif. ii. 9, 10. 1 Pet ii. IS, 19, Gen. xxiv. 12. 
 
 Q. What are the duties of masters to their servants? 
 
 A. To rule over them with gentleness, and not with rigour; 
 to give them sufficient food, and pay them their wages justly; 
 to be careful of them under sickness; to reprove sin in them, in- 
 struct them, and to command them to keep the waysof the Lord, 
 and particularly his sabbaths, Eph. vi. 9. Lev. xxv. 43. Trov. 
 xxviii. 27. Deut. xxiv. 14, 15. Matt. viii. 6. Prov. xxix. 19, 
 Gen.xviii, 19. Exod. xx. 10, 
 
 Q. IVhat 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 a- 
 <lorn religion, and win over their husbands to tite love of it, Tit. 
 ii, 4, Prov. xxxi. 12. 1 Tim. iii. 11. Heb. xiii. 4. Eph. v. 
 33. 1 Pet. iii. 1, 2, 3, 4, 5, 6. 1 Cor, vii. 21. Prov. xxxi. 27. 
 Gen.ii. 18. Matt, xxvii. 19. 
 
 Q. What are the duties of husbands to their wives ? 
 
 A. To love them, and live chastely with them; to nourish 
 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 and for them, and praise them when. 
 they do well, Eph, v. 28, 29. Prov. v., 18, 19, 20. 1 Pet. iv. B. 
 1 Sam. XXX. 18. 1 Cor, vii. 33. 1 Pet. iii. 7. Gen, xxv. 21. 
 Prov. xxxi, 28, 29, 
 
 Q. M^hat are the duties of the younger and inferior in gifU 
 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. Jobxxxiii, 4, 6, 7, 1 Pet. v. 5. 
 1 Cor, xi. 1. 
 
 Q. IVhat are the duties of the aged and superior to the youn- 
 ger 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 lire, [lorn. xv. 1 . 
 Gen. xlviii. 15, 16. Tit. ii. 2, 3, 4. 
 
134 OF THE FIFTfi COMMANDMENT. 
 
 Q. What are the duties of equals one to another? 
 
 A. To subuiil to one another, lo be piliful, to be couitoou?, 
 to be at peace among themselves, to be kindly affectionate one 
 to another, in honour pieterring one another; to seek one anoth-. 
 er'i wealth, and rejoice in each other's welfare, 1 Pet. v. 5, and 
 iii. 8. Kom. xii. 10, 15. iCor. x, 24. 
 
 Quest. 05. What is forbidden in the jiflh com- 
 mandment P 
 
 Ans. Tlie fifth coraniaiidment forbitUlelh the ne^;. 
 iecting of, or doiug any thing against, the honor and 
 duty which belougeth to every one in their several 
 places and relations. 
 
 Q How many ways may this command he broken ? 
 
 A. Two ways; 1. By neglecting the duties of the stations 
 and relations in which God halh 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 superiors, 
 inferiors or equals. 
 
 Q. IVhat are these sins which inferiors are commonly guilty 
 cf against their superiors? 
 
 A. They are many, such as sligliling and despising them, en- 
 vying their elevation, reviling and cursing them ; disobedience to 
 their just commands and c )unsels, contempt of their reproofs and 
 corrections, mocking, and studying to expose them, making a 
 shewof reverence and obedience without reality, not imitating 
 their good examples, and tlie like. 
 
 Q. What arc the sins ivhich superiors are commonly guilty of 
 against their inferiors? 
 
 A. They are, such as commanding unlawful things, enjoining 
 tilings not in their power to perform; advising and encouraging 
 them to what is evil, and dissuading and discouraging them from 
 v.'hat is good; cruel treating of them, and provoking them to 
 v.'rath; proud imperious carriage toward them; reproving wilh 
 bitterness, or correcting with rigor, oppression and tyranny; de- 
 basing 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, injury, re- 
 proaching, or backbiting one another; affecting pre-eminence one 
 over another, tempting and encouraging one another to sin, and 
 the like. , 
 
OF THE FIFTH COMMANDMENT. ia5 
 
 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 compan- 
 ion of a destroyer.'" 
 
 ,Q. Is it not a great dishonovr 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 father or his 
 mother: and all the people shall say. Amen." 
 
 Q. Do we read of any upon whom this curse came for so do- 
 ing? 
 
 A. Yes, of Ham the son of Noah, Gen. ix. 22, 25, 26. 
 
 Q. What shall become of these who curse their parents? 
 
 A. Whoso curseth his father or his mother, his lamp shall be 
 put out in obscure darkness, Proverbs xx. 20. Nay, death is 
 threatened to them, Exodus xxi. 17. 
 
 Q, What is threatened against these 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, Proverbs xxx. 17. 
 
 Q. What is due to these children who beat their parents? 
 
 A. He that smiteth his father or his mother, shall be surely 
 put to death, Exodus xxi. 15. 
 
 Q. What if the magistrate neglect to punish such disobedient 
 children ? 
 
 A. God will take the punishing of such into his own hand. 
 
 Q. Do you read of any instances of his so doing? 
 
 A. Yes, 1 read of Eli's sons, 1 Sam. ii. 25. They hearkened 
 not to the voice of their father, because the Lord would slay 
 ihem — and of David's rebellious son Absalom, that was taken 
 up by an oak between the heaven and the earth, to hang as a 
 monument of God's justice for breaking the fifth command, 2 
 Sam. xviii. 9. 
 
 Q. What became of the Utile children of Bethel who mocked 
 Elisha as he passed by, saying, Go up, thou bald head, 
 S^c? 
 
 A. God sent forth two she bears out of the wood that tare for- 
 ty and ^'0 children of them, 2 Kings ii. 24. 
 
 Q 2 
 
136 OF THE FIFTH COMMANDMENT. 
 
 Q. Arc not these children f^uilty 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 
 iJicir parents so badly for their love and tenderness towards 
 themi 
 
 A. Yes. 
 
 Q, What may such expect for it? 
 
 A. To meet with the same usage from their own cl)ildren in 
 tins world, and with dreadful punishment in the other, if ihey re- 
 pent not. 
 
 Quest. 0(). What is the reason annexed to theffth 
 commandment P 
 
 Jlns, The reason annexed to the fifth cornmand- 
 inent, is 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 command. 
 
 Q. Since the light of nature doth so clearly teach vs to hon- 
 our our parents, why is there such a promise annexed to it? 
 
 A. To show how greatly concerned God is to support the au- 
 thority of parents. 
 
 Q. How is the fifth command called the first with a promise^ 
 Eph. vi. 2. seeing the second hath a promise in it of God* s shew- 
 ing mercy unto 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 ofit only. 
 
 Q. What doth God here pi'omise 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 and 
 comforts of life; for without this, long life would not be a re- 
 ward ; death being more eligible than long life in misery, Eph. vi. 
 3. Rev. ix. 6. 
 
 Q. What course then should children tale to live long and 
 happy lives ? 
 
 A. 'J'hey should honor 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 
 
OF THE SIXTH COMMANDMENT. 187 
 
 limitation, so far as the bestowing of it shall serve for God^s glo- 
 ry and their own good. 
 
 Q. What if God sometimes takes 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, Pliil. i. 23. 
 
 Q. May not then disobedient children look for short and mis- 
 erable lives here? 
 
 A, Yes, 
 
 Quest. 67. Which is tlie sixth commandment? 
 Jins, The sixth commandaient is, Thou shall not 
 k-ilL 
 
 Quest. 68. What is required in the sixth coin* 
 mandment P 
 
 Ans, The sixth commandment reqnircth all law- 
 ful 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 tlieir several stations and relations. In the next place, 
 we have particular directions, with respect to these things which 
 are most valuable to men: The first is with respect to our lives, 
 in the sixth command; The next relates to our chastity, in the 
 seventh command; The third is concerning our estates, in the 
 eighth command; The fourth is with respect to our good name, 
 in the ninth command; The last is concerning the inward frame 
 of our hearts in reference to our own estate and the estate of oth- 
 ers, in the tenth command. 
 
 Q. Whose life is it that toe are bound to preserve by the sixth 
 commandment? 
 
 A. Both our own life, and the life of other;!; and this is to 
 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? 
 
183 OF THE SIXTH COMMANDMENT. 
 
 A. No; we are only to use all lawful means and fendeavours for 
 that end. 
 
 Q. May we use no unlawful endeavou?', nor 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 Christy 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. Matt. 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 phytic when needful. 
 Likewise we should study a cheerful, peaceable and contented 
 temper of mind, without harboring anger, envy, grief, or such 
 passions as prejudice the health, Lukexxii, 36. Eph. v. 29.Prov. 
 XXV. 16,27. 1 Tim. v, 23. Isa. xxxviii. 21. 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 dan- 
 ger; relieving those that are in wants; bearing injuries 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. Matt. xxv. S5. 
 
 Q. What endeavours shoidd jce use for preserving the life of 
 our souls? 
 
 A. Attending upon the outward means of salvation, believing, 
 repenting, mortifying sin, and studying holiness, Prov. viii. 34, 
 35,36. Mark xv'i. 16. Ezek. xviii. 31, 32. Rom. viii. 13. tieb. 
 xii. 14. 
 
 Q, What endeavours must we use for preserving the souls of 
 others ? 
 
 A. We must use all the means which God halh appointed 
 for reclaiming men from evil, and promoting their conversion, 
 such as warning, reproof, instruction, prayer, holy example, and 
 recommending Ciirist to them, James v. 20. 1 Cor. vii. 16. — 
 1 Pet. iii. 1. 1 Thess. v. 14. Lev. xix. 17. Acts xx, 26.27, 
 and xvi. SI. 
 
OF THE SIXTH COMMANDMENT. 189 
 
 Quesf, 69. What is forbidden in the sixth com- 
 mandmenl ? 
 
 Ans, The sixth commandment forbiddeth the ta- 
 king away of our own life, or the life of our neighbour 
 unjustly, or whatsoever teudeth thereunto. 
 
 Q. Whose life is it that tins command forbids to take a- 
 uay ? 
 
 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 taken 
 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 Idlling in any other case to be looked vpon as muf 
 der? 
 
 A. Yes, except when it is done by pure accident, without 
 knowledge or design of harm, in which case there were of old 
 cities of refuge for the slayer to flee to, Deut. xix. b,^. 
 
 Q, How doth it appear that the magistrate hath pojver io 
 take away men's livesy notwithstanding of the sixth com- 
 mand? 
 
 A. Because God hath appointed several crimes, particularly 
 murder, to be punished with death, Gen.ix. 6. " Whoso shed- 
 deth man's blood, by man shall his blood be shed." Exod. xxi. 
 1 2. *' He that smiteth a man so that he die, shall be surely put to 
 death." And this is confirmed in the New Testament, Matt, 
 xxvi. 52 Rev. xiii. 10. 
 
 Q. May the magistrate spare or pardon a murderer? 
 
 A. x\oj for God hath forbidden it, Num. xxxv. 31,33. "Ye 
 sliall take no satisfaction for the life of a murderer, who is guilty of 
 death; but he shall be surely put to death. For blood it defileth 
 the land, and the land cannot be cleansed of the blood that is shed 
 therein, bat by the blood of him that shed it, 
 
 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 mag- 
 istrate, who even under the New Testament is warranted to bear 
 the sword against evil doers, Rom. xiii. 4. And we are fre- 
 quently assured that true piety is very well consistent with the 
 office of a soldier, Luke iii. 14. Matt. viii. 9, 10. Acts x. h 
 2, and xiii. 12. And these soldiers are recorded with signal 
 honour, who through faith subdued kingdoms, waxed valiant ia 
 
lao OF THE SIXTH COMMANDMENT. 
 
 figlil, and turned to flight the armies of the aliens, Heb. xi. S3, 
 34. 
 
 Q. How doth it appear to be lawful to kill in our own defence^ 
 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 hav- 
 ing 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 danger, and much more 
 ourselves. 
 
 Q. What are we to think of those who shed blood in duel- 
 ling? 
 
 A. They are the deviPs martyrs, and murderers in God's sight ; 
 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 1 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 ti»e God-dis- 
 honouring 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 Goliahl 
 
 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 God 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 him- 
 self? 
 
 A. Yes; for, in other murders, a man may live to repent of his 
 sin; but in this, if he die immediately, the man dies in his sin, 
 without time for repentance, 
 
 Q. 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 Ahitophel to do it, 2 Sam. xvii. 23. It 
 was horror of conscience, under guilt and despair of mercy, 
 that drove Judas to it. Malt, xxvii. 4,5. It was fear of tor- 
 lure, or an ignominious death from others, that pushed Saul to 
 do it, and the Jailer to attempt it, 1 Sam. xxxi. 4. Acts xvi. 
 27, 
 
 Q. Are not the temptations of men to self murder contrary to 
 all reason ? 
 
 A. YeSf seeing it is meet foolish and unreasonable for a man 
 
OF THE SIXTH COMMANDMENT. 191 
 
 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 kill- 
 ing themselves, in some cases, as an act oj" heroism and magnan- 
 imity ? 
 
 A. These men were not illuminated by gospel light, other- 
 wise they would have reckoned it an act of rebellion and treach- 
 ery for a man to break prison or desert his post until he was fair- 
 ly dismissed by his sovereign lord; yea, an act of pusillanimity 
 and cowardice for a man to flee from a small conflict or trial, 
 v;hich God had appointed for the discovery of his valour. 
 
 Q. Did not Samson kill himself in pulling doiai Dagon'^s tem^ 
 pie? Judges xvi. 30. 
 
 A. His intention was not against his own life, but against Js- 
 raePs enemies; besides, he acted as a judge in Israel, being moved 
 by the Spirit of God to deliver God's people, but not from des- 
 pair; 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 lifel 
 
 A. It doth also forbid whatsoever tendeth thereunto. 
 
 Q. May not a man thus be guilty of self-murder, miihout put- 
 ting violent hands in himself? 
 
 A. Yes; as when he neglects or refuses food or physic, or 
 necessary means of preserving life. Or, 2dly, When he is guilty 
 of surfeiting, drunkenness, or any kind of intemperance. 3dly. 
 When he indulges excessive sorrows, distracting cares, sinful 
 anger, envy, or such hurtful passions which breed distempers 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, counsels and 
 reproofs, and continuing obstinate in sinful courses, Prov. viii. 
 36. Ezek. xviii. 30, 31. John v. 40. Prov. vi. 52. 
 
 Q. How may a man be guilty of murder with respect to oth- 
 ers? 
 
 A. He may be guilty of murder with respect to their bodies 
 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," Matt.xv. 19. 
 Out of the heart proceeds murden. See also Matt. v. 21, 22. 
 
192 OF THE SIXTH COMMANDiMENT. 
 
 Zech. viii. 17. Eph. iv. 31. Gen. xxxvii. 11, 20, and xlix. 6. 
 Acts xxiii. 20. 
 
 Q . How may a man he a murderer in words? 
 
 A. By backbiting his neighbour, or using opprobrious words 
 against him, which cause murders; by cursing or imprecating evil 
 upon him; by informing or bearing false witness against the in- 
 nocent, or swearing to kill him. Matt. v. 2r:. 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, 
 1 1. Actsxxiii. 12. 
 
 Q. How may men be murderers by their deeds? 
 
 A. Many ways, both directly and indirectly; as by striking, 
 wounding, or hurting the bodies of men, or doing any thing that 
 tends to The destruction of their lives; by oppressing or robbing 
 the poor, or not relieving them when ready to starve; by mur- 
 dering 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, &LC. 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 tempt- 
 ing and enticing them to sin; by giving a bad example to them; 
 by not reproving sin, and giving warning against it; by min- 
 isters 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 wc not many evidences of God'^s special haired 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 providence for bringing 
 secret murder to light, and the judgments 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 ran- 
 som. 2. It is an usurping of the power and prerogative of God, 
 who saith, vengeance is mine. 3. It is an imitating of the devil, 
 who was a murderer from the beginning, upon all which accounts, 
 the blood of murdered persons 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, />cKtJ€r?«€/iro?n 
 
OF THE SEVENTH COMMANDMENT. 193 
 
 hlood-guiltiness, O Godj Gen. ix. 6. Rom. xii. 19. John viii. 
 44. Gen. iv. 10. Psal.li. 14. 
 
 Quest. 70. which is the seventh commandment? 
 •ins, The seventh commandment is, Thou shalt 
 not commit adultery. 
 
 Quest. 7i» ^hat is required in the seventh com- 
 mandment ? 
 
 Ans, 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 he dearest to us, next to our 
 life? 
 
 A. Our chastity. 
 
 Q. Whose chastity doth the seventh command require the pres- 
 ervation of? 
 
 A. Our own and our neighbour's. 
 
 Q. In luhat must we preserve our own and our neighhour''s 
 chastity ? 
 
 A. In heart, speech and behaviour. 
 
 Q. What is meant here by chastity.^ 
 
 A. Not abstinence from marriage, but abstinence from all 
 uncleanness and filthiness, whether in a married or unmarried 
 state. 
 
 Q. May persons be both chaste and married? 
 
 A. Yes; for the apostle recommends to married women a 
 " chaste conversation coupled with f ear, '''^ 1 Pet. iii. 2. 
 
 Q. What is meant by that chastity in heart, speech and beha- 
 viour, ichich we must study to preserve? 
 
 A. 1. That we may entertain no thoughts nor desires bdt 
 what are pure and chaste, whatever company we be in. 2. That 
 our discourse one with another must be grave and uncorrupt, 
 and such as may tend to edification. 3. That our whole con- 
 versation, gestures and actions, must be chaste, modest and de- 
 cent, as becometh Christians. 
 
 Q. Why should we be so careful to preserve our chastity? 
 
 A. Because we are rational creatures, and not brates; chris- 
 tians, and not heathens; and the bodies of christians should be 
 members of Christ, and temples of the Holy Ghost, and con- 
 sequently ought to be kept clean and pure. Nay, it is God's 
 express command, that we should abstain from fornication and 
 
 R 
 
194 OF THE SEVENTH COMMANDMENT. 
 
 all uncleanness, and that we should possess our vessels in sanc- 
 tification and honour, 1 Cor. vi. 15, 18, 19. 1 Thess. iv. 3, 4, 
 6. Eph. iv. 17, 18, 19,andv,3. 
 
 Q, By what means shall we preserve our chastity? 
 
 A. By failh 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 tempations to and occasions of 
 uncleanness, Acts XV. 9. Malt. vi. 13. Prov. iv. 23. Jobxxxi. 1. 
 Jer. V. 8. Gen. xxxiv. 1, 2. Prov, ii. 16. Gen. xxxiv. 10. I Cor. 
 ix. 27. Prov. v. 8, 
 
 Quest. 72» what is forbidden in the seventh com- 
 mandment ? 
 
 tdtns. The seventh com mandment forbiddeth all 
 unchaste thoughts, words and actions. 
 
 Q. Doth this command yorhid all lustful thoughts and de^ 
 sires ? 
 
 A. Yes, Matt. v. 28. " Whosoever looketh on a woman to 
 lust after her, hath committed adultery with her already in his 
 lieart." 
 
 Q. Is not adultery here to he understood of any sort ofuncleanr 
 ness? 
 
 A. Yes. 
 
 Q. Doth this command forhid all obscene speeches, lascivious 
 jests and songs? 
 
 A, Yes, Eph. v. 4. "Neither filthiness, nor foolish talking, nor 
 jesting, which are not convenient." 
 
 Q. What are the unchaste actions j or acts of uncleanness, here 
 forbidden ? 
 
 A. Adultery, fornication, polygamy, rape, incest, sodomy, 
 and all unnatural lust; prohibiting of lawful marriages, and dis- 
 pensing with those that are unlawful; unjust divorce or deser- 
 tion; keeping or allowing of stews, and all other actions which 
 have a tendency to promote or encourage unchastity and un- 
 cleanness, Heb. xiii. 4. 1 Cor. vi. 18. Gal. v. 19. Mai. ii. 14, 
 15, 16. Matt. xix. 5. Deut. xxii. 25. Lev. xviii. 6, 20, 22, 23. 
 Gen, xxxviii, 9. Rom, i. 24, 26. 1 Tim. iv. 3. Mark vi. 18, 
 1 Cor. v. 1. 2 Cor. vi. 14. Matt. v. 32. 1 Cor. vii. 12, 13. Lev, 
 xix. 29. Jer. v. 7. 
 
 Q. Who are these who prohibit lawful marriages? 
 
 A. The Papists, who forbid the marriage of ecclesiastical per- 
 sons, and those who (they pretend) have spiritual affinity togeth- 
 er, as god-fathers, god-mothers, and the children the^ present tq 
 baptism. 
 
OP THE SEVEMTH COMMANDMENT. 195 
 
 Q. Hav^e they any ground for such prohibitions from scrip- 
 hire ? 
 
 A. No; for the scripture doth declare marriage to be lawful 
 agid honourable in all, as being instituted by God before the 
 fall ; and doth condemn the forbidding to marry, as false doc- 
 trine. Besides, the prophets and Priests were married under the 
 Old Testament, as were Peter and other apostles under the 
 New, Heb. xiii. 4. Geri. ii. 18, 22,24. Lev. xxi. 7,13. I 
 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 incestuous 
 marriages; that is, of persons near a-kin, and within the degrees 
 forbidden by the word of God. 
 
 Q. Where are these degrees explained in which incest is com- 
 mitted ? 
 
 A. In Lev. xviii. 7, 8,9, &c. and xx. 11, 14. Deut. xxvii. 20, 
 ^22, 23. 
 
 Q. In what cases can married persons he divorced^ or their 
 marriage disannulled? 
 
 A. Only in the cases of adultery and wilful desertion. Matt. 
 xix. 9. 1 Cor. vii. 15. 
 
 Q. Who teach oilwrwise? 
 
 A. The Papists, who hold that they may be divorced, when 
 either the man or the woman thinks fit to retire into a clois' 
 ter. 
 
 Q. What other actions or things are there forhidden in this 
 eommandmcni, which have a tendency to promote or encourage 
 uncleannessi 
 
 A. Tiiey are such as drunkenness, gluttony, idleness, frequen- 
 ting light company, listening to filthy speeches or songs, lasci- 
 vious books and pictures, plays and dancings, immodest attire, 
 wanton looks and gestures, and the like. 
 
 Q. What are the etiils of this sin of tmcleanness ? 
 
 A. It is most hateful and dishonourable to a Holy God; it de- 
 bases a man from the excellency of his nature, and levels 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 
 joul. Nay, it murders two souls at once, 2 Sam. xi. 27. 1 Cor. 
 vi. 15, 18, 19. Hos. iv, 11. Prov. vi. 26, 32,33. Prov. v. 8, 
 9, 10, 11. Eph. v. 3, 4, 5. Rev. xiii. 4, and 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 
 
196 OF TUB EIGHTH COMMANDMENT. 
 
 hale all sin, and to be kept from temptation to sin; shun lewd 
 company, and watch over the heart and eyes; keep up the re- 
 membrance of God's all seeing eye being still upon us, and think 
 often upon the burning flames prepared for these who burn with 
 
 lust. 
 
 Quest. 73. Which is the eighth commandmeni? 
 Jlns, The eighth coramaudment is, Thou shalt not 
 steal. 
 
 Quest. 74. What is required in the eighth com- 
 mandment ? 
 
 Jins. The eighth commandment requireth the law- 
 ful procuring and furthering the wealth and outward 
 estate oFourselves 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. 
 
 O. May we use any means whatsoever for that end ? 
 
 A. No; for we must use only lawful means to profit ourselves 
 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 es- 
 iate? 
 
 A. Yes; for otherwise there would be no place- for this com- 
 mand; no man could say, This is mine, or, That is thine; nor 
 could he give alms toothers. A community of goods cannot 
 take place but by consent of the proprietors in a time or case ex- 
 traordinary, Acts ii. 44. 
 
 Q. Is it lawful to seek to increase our wordly estate more than 
 it is ? 
 
 A. Yes, Gen. xlvii. 14. Deut. viii. 18. Prov. xiii. 11. 
 
 Q. For what ends should we endeavor to increase it? 
 
 A. 1st, We should chiefly aim at the glory of God, that we 
 may be capable to honour him with our substance, and be kept 
 from sinning against him by stealing or false swearing, as in Prov. 
 ■iXK. 8, 9. 2dly, That we may help others, Eph. iv. 28. 3dly, 
 That we may keep ourselves and families from being burdensome 
 to others. And, lastly, That we may avoid idleness. 
 
 Q. IV hat means must we use to procure and further our world' 
 ly estate? 
 
 A. We must be diligent and laborious in honest and lawful 
 
OF THE EIGHTH COMMMANDENT. 197 
 
 callings; we must live soberly and frugally, and manage our af- 
 fairs with prudence and discretion ; we must look to tlie 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. Psalm cxii. 3. 
 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 latu, to defend or re- 
 cover their ownl A. No. 
 
 Q . Doth not the apostle blame them for going to law one with 
 another, saying, Why do you not rather take wrong, Sfc? 1 Cor. 
 vi.7. 
 
 A, He is there blaming them for going to law about family 
 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 their holy re- 
 ligion, and stumble the heathen at Christianity. 
 
 Q. Doth not Christ say, Matt. v. 40. If any man wiU sue 
 thee at law, and take away thy coat, let him have thy cloak 
 also 2 
 
 A. His meaning is, That we should part with some smaller 
 thing, such as a coat or a cloak, rather than involve ourselves in a 
 vexatious law suit; but not that we should let any man undo 
 las when God hath blessed us with good laws for our protec- 
 tion. 
 
 Q . May we seek after the world as our treasure? 
 
 A. No, but as a help under God in our journey; we must lay 
 up our treasure in heaven, and secure a portion for ourselves 
 there through eternity. 
 
 Q. Should we not he ready to assist poor widows and orphans 
 with our money, and lend to those who are in need? 
 
 A. Yes, James i. 27. Psalm cxii. 5. 
 
 Q . What must we do to promote and further the wealth of oth- 
 ers ? 
 
 A. We must be true and just in all transactions with others, 
 and render to every one his due. We should preserve our neigh- 
 bour's goods, and restore them to him if they be in our hands; 
 we should wish and seek their good as weU as our own, and do in 
 all thingrs to them as we would have them to do to us. Psalm xv. 
 2,4. Zeeh. viii. 16, 17. Rom. xiii. T. Lev. vi. 2, 3, die. — 
 1 Cor. X. 24. Matt. vii. 12. 
 
 Q^aest.75. What is forbidden in the eighth com- 
 mandment ? 
 
198 OF THE EIGHTH COMMANDMENT. 
 
 Ans. The eighth commandment forbiddeth what- 
 soever doth or may unjustly hinder our own neigh- 
 bour's wealth, or outward estate. 
 
 Q . What 18 implied in the sin of stealing, hereforhidden ? 
 
 A. The injuring of ourselves or others in worldly estate, and 
 the usincr unlawful means to gain the world. 
 
 Q : What way may we injure our own worldly estate, and 
 thereby steal from ourselves? 
 
 A. By idleness, sloth, negligence in our calling; by rash enga- 
 ging in suretiship and imprudent bargains; by prodigality, and 
 wasteful spending in gluttony, drunkenness, lewd company, cost- 
 ly apparel, gaming, and the like, 2 Thess. iii. 11. Prov. xviii. 9, 
 and xxiii. 2 1 , and xxii. 26, 27, and xxviii. 1 9, and xxi. 1 7. 
 
 Q. Is it a sin for men to live above their incomes or gains? 
 
 A. Yes; for hereby 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 dishonesty in 
 the sight of God, however matters be disguised with fair cloaks 
 and pretexts before men. 
 
 Q. }^hat are these unlawful ways of enriching or subsisting 
 ourselves? 
 
 A. They are such as these; immoderate cares and labour, cov- 
 etousness, hastening to be rich, excessive narrowness, gaming, 
 usury, monopolies, running of goods, lying, false-swearing, break- 
 ing the sabbath, bribery, simony, selling masses, pardons and in- 
 dulgences, using unlawful callings and occupations, or taking 
 any ways to defraud or overreach others to gain money. 
 
 Q. How is covetousness against the eighth command? 
 
 A. Because the covetous man is guilty of stealing from seve- 
 ral; 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 neces- 
 sary comforts of life. All which are against Prov. iii. 9. Mai. iii. 
 8, 10. 1 Cor. ix. 14. Gal. vi. 6. Isa. iviii. 7. Eccl. iv. 8, and vi. 
 2. 1 Tim. v. 8. 
 
 Q. Do niggards, who have no heart to use what they have, 
 sin greatly? 
 
 A. Yes; for they defraud themselves and their families of the 
 comfort and use of these good things which God hath bestowed 
 upon them, and so cannot be thankful to God the bountiful giv- 
 
OF THE EIGHTH COMMANDJMENT. 199 
 
 €r. They are uncharitable to those in need; for he that will not 
 allow to himself, will not love another better than himself. They 
 are hurtful to the society and generation 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. Psalmxxxvii.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. Yes, Prov. xxviii. 8. Psalm xv. 6. 
 
 Q. What is usury? 
 
 A, The taking unlawful profit for money that is lent out. 
 
 Q. Is it lawful to take any interest or gain for money lent? 
 
 A. Yes, when it is taken according to the laws of the land, and 
 from these who make gain by it, by trading or purchasing 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 the 
 land to demand farm from the tenant of it, money being improve- 
 able by art and labour as well as land. 
 
 Q. What is the unlawful prof t for money j which may be cal' 
 led usury ? 
 
 A. The taking profit for money from the poor who borrow for 
 mere necessity, or taking needful things from them in pawn for 
 it; or the taking more profit for any than law allows, as these who 
 take ten, fifteen, or twenty in the hundred, Exod. xxii. 25, 26. 
 Deut. xxiv. 12,17. Ezek.'xviii. 7,8. 
 
 Q. But were not the people of Israel discharged to take any 
 usury or prof t for lent money from their brethren? Deut. xxiii, 
 
 i9. 
 
 A. This law seems to have been peculiar to the Jewish state, 
 and that in regard of their estates being so divided, settled, and 
 secured to their families by the year jubilee, and their not being 
 employed in trading or making purchases like other nations, so 
 that they had no occasion to borrow money but for the present 
 subsistence of their families. But for strangers, who had anoth- 
 er way of living, the Israelites were allowed to lend upon usury, 
 and to share with them in their profits, Deut. xxiii. 20, which 
 shews that the taking of interest is not oppressive in itself; for 
 Ihey are frequently prohibited to oppress a stranger, and yet al- 
 lowed to take usury from him, Exod. xxii. 21. and xxiii. 9. 
 
 Q. What is meant by monopolies, here forbidden? 
 
 A, The engrossing or buying up of some commodities, espe- 
 cially corn and provisions for the poor, in order to exact great 
 prices from them afterwards, Prov. xi. 26. He that withholdeth 
 corn, the people shall curse him: but blessing shall be upon the 
 head of him thai selleth it. 
 
200 OF THE EIGHTH COMMANDMENT. 
 
 Q. V^'hat is the evil of xunn'mg of goods? 
 
 A. It is a denying to render custom to whom it is due; be- 
 sides, there are many other sins which commonly attend this 
 practice, as perjury, bribery, lying, sabbath-breaking, bloodshed, 
 &,c. 
 
 Q. What is meant hy 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 
 pcrvej't the ways of judgment. 
 
 Q. What is meant 63/ simony, here forbidden? 
 
 A. h is a buying and selling of the offices and places of min- 
 isters and other spiritual things, for money, good deeds, or favour. 
 A vile practice! it being a token that the design 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 viii. 
 18, 19. " He offered them money, saying. Give me also this pow- 
 er, that on whomsoever I lav hands, he may receive the Holy 
 Ghost." 
 
 Q. V^ho are these who sell pardons, indulgences and masses? 
 
 A. The popish priests do it for money, like thfe Pharisees, who 
 under a pretence of long prayers devoured widows' houses. Matt. 
 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 fatherless, Rev. xviii. 13. 
 
 Q. Who are these who use unlawful trades and occupations 
 to gain money? 
 
 A. Highway-men, thieves, bawds, stage-players, jugglers, for- 
 tune-tellers, usurers, smugglers, ingrossers, gamesters, and games: 
 also these who make a trade of harbouring such people in their 
 houses, or letting houses to them; and particularly these change- 
 keepers, who for the love of gain do entertain drunkards, unclean 
 persons, thieves, profaners of the Lord's day, and such loose per- 
 sons. 
 
 Q. How are people guilty of breaking the eighth command^ 
 hy plain stealing from others, or injuring them in their worldly 
 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 merchandising, unfaithfulness in con- 
 tracts 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 wrongfully taken; all extortion and oppression, unjust ijiclo- 
 fiures and depopulations, removing ancient land-marks, sacrilege, 
 
OF THE NINTPl COMMANDMENT. 201 
 
 wronging the coin, denying public taxes, withholding the wages 
 of servants and labourers, rigorous exacting of debts, stopping the 
 ear at the cry of the poor, Eph. iv. 28. Psalm Ixii. 10. I Tim. 
 i. 10. Prov. xxix. 24. 1 Thess. iv. 6- Psalm xxxvii. 21. Luke 
 xvi. 12. Hos. iv. 1. Deut. xxii. 1,2, &c. Prov. iii. 28, 29, 30. 
 I Cor. vi. 6. Lukexix. 8. Ezek. xxii. 12, 29. Lev.xxv. 17. Isa. 
 V. 8. Mic. ii, 2. Prov. xxiii. 10. Rom. ii. 22. Matt. xxii. 21. 
 Rom. xiii. 6, 7. Lev. xix. 13. Matt, xviii. 28. Prov. xxi. 13. 
 Deut. XV. 7. 
 
 Q. What are these frauds in merchandising here forbidden? 
 
 A. Circumvening or overreaching others in buying or selling; 
 taking advantage of their ignorance or necessity; imposing on 
 them by lies; deceitful commending of goods when selling, and 
 undervaluing them when buying; selling things bad for good; 
 using false balances, weights or measures; taking exorbitant pri- 
 ces; undermining others in their trade, by withdrawing their cus- 
 tomers, 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. What is the sin q/' sacrilege here forbidden? 
 
 A. Robbing or taking things away from God or his church that 
 do properly belong unto them; or alienating any thing dedicated 
 to sacred uses: which, among other things, do include the sins of 
 non-residence and negligence of pastors; and the robbing chris- 
 tian congregations of their right of calling their own ministers, 
 JMal. iii. 8, 9. Prov. xx. 25. Joshua vii. 20, 21. 2 Chron. 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 he 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 the 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, re- 
 pent and make restitution, as they would have mercyjrom God? 
 
 A. Yes, Lev. vi. 4. Ezek. xxxiii. 15. Lukexix. 8. 
 
 Quest. 76. which is the ninth commandment P 
 Ans. The ninth commandment is, Thou shalt not 
 beaivfalse witness against thy neighbour. 
 
 Quest. 77. what is required in the ninth com- 
 mandment P 
 
202 OF TriE NINTH COxMMANDMfiNT. 
 
 •Sihs, The ninth commandment requireth the main* 
 fainiiig 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 thu 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 
 own good name. 3. Maintaining and promoting of our neigli* 
 hour's good name. 4. Being concerned for all these, especially 
 in witness-bearing.. 
 
 Q. \'\hy especially in witness hearingt 
 
 A. Because then we are solemnly required to tell the truth, 
 as being before a judge, and upon oath, whereby God is appealed 
 to. 
 
 Q. How ought we to 'maintain and promote truth amongst 
 men? 
 
 A. By loving the truth, speaking the truth sincerely, standing 
 and appearing for the truth; and judging and deciding for the 
 truth. Zech. viii. 16; 19. Prov. xxxi. 8,9. Exod. xviii. 21. Psalm 
 XV. 2. 
 
 Q. Why are we required to speah the truth sincerely or from 
 the heart? 
 
 A. Because the devil and bad men sometimes speak the truth 
 from an evil design, Mark i. 24. 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 aremore especially concerned to maintain their good 
 name ? 
 
 A. Magistrates, ministers, and professors of religion. 
 
 Q. Is commending ourselve,s, or carrying proudly^ the way to 
 maintain or prom ot-c our good name? 
 
 A. No^ but rather the way to procure contempt. 
 
 Q. Wliat are the proper means then to obtain a good name? 
 
 A. We 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 practice whatsoever things are true, honest, 
 lovely, and of good report, Col. iii. 12. Phil. ii. 15, and iv. 8. 
 
 Q. Ought we not to vindicate ourselves when we are reproach- 
 ed? 
 
OF THE NINTH COMMANDMENT. S03 
 
 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 righteous- 
 
 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 see in 
 them, and be willing to express this seasonably for their encour- 
 agement in the ways of God ; we should be ready to hearken to 
 a good report, and unwilling to receive a bad report concerning 
 them; conceal their infirmities, discourage tale bearers, speak 
 well of them behind their backs, and stand up in their defence 
 when we know them traduced, Phil. ii. 3. Heb. vi. 9. Rom. i. 
 8. lCor.xiii.6. Psal. xv.3. Prov. xxv. 23, and xvii. 9. I 
 JSam. xxii. 14. 
 
 Q. But what should we do when the bad reports we hear of 
 our neighbours are evidently true? 
 
 A, We should be grieved for their miscarriages, and contribute 
 what we can, by our admonitions, advices, and prayers, for their 
 amendment, and for the recovery of their good names again, % 
 Cor . ii. 4 . Matt , xviii , 1 5, &c . 
 
 Quest. 78. what is forbidden in the ninth com^ 
 mandment P 
 
 Jins. The ninth commandment forbiddeth whatso- 
 ever is prejudicial to truth, or injurious to our own or 
 our neighbour's good name. 
 
 Q. What evils doth this answer set forth as forbidden in this 
 command ? 
 
 A, Three: I , Saying or doing any thing that is prejudicial to 
 truth . 2 . Saying or doing any thing injurious to our own good 
 name. 3. Saying or doing any thing injurious to our neighbor's 
 good name. 
 
 Q. \^hat are these things here forbidden , which are prejudi^ 
 cialto truth? 
 
 Ai The wronging of truth, or any wise acting against it, in 
 courts of judicature; the speaking of untruth, falsehood, or telling 
 lies upon any account whatsoever; equivocating, perverting 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 gqiUy ; by 
 
204 OF THE NINTH COMMANDMENT. 
 
 suborning false witnesses; by witnesses concealing or disguising 
 the truth, or witnessing falsely; by persons agenting and pleading 
 against the truth, or for an evil cause; by forgery, or making u§e 
 of false writings; by perverting of men's words to a wrong mean- 
 ing; by undue silence in a just cause, or not acting faithfully for 
 it; bypassing unjustsentences, justifying the guilty, or condemn- 
 ing the innocent, Lukexxiii. 2. Acts xxix. 2, 5. Gen.iv. 
 9. Actsvi. 13. 1 Kings xxi. 13. Isa. v. 23. Psalm cxix. 69. 
 Lev.v. 1. 2Tim. iv. 16. Isa.x.l. 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 commerce among 
 men. 3. It makes a man a child of the devil ; for he is a liar, and 
 the father of lies, Prov.vi. 17. John viii. 44. 
 
 Q. Doth not God testify his high displeasure against the sin 
 of lying? 
 
 A. Yes, and that even in this world ; for God struck Ananias 
 and Sapphira dead with a lie in their mouths. 
 
 Q. What is the portion of liars hereafter ? 
 
 A. All liars shall have their part with the father of lies in the 
 lake that burneth with fire and brimstone; for God hath said it, 
 Rev. xxi. 8. 
 
 Q. Is it not then one of the icorst 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 m order to 
 amend him. 
 
 Q. May not a man tell a lie, to preserve his own or his neigh- 
 hour'' s life? 
 
 A. No; for we must not do evil that good may come. Nay, 
 we must not lie, though it were to advance the glory of God, Job 
 xiii. 7. Rom. iii. 7, 8. And, though some of the scripture-saints 
 may have failed in this respect, we must not follow iheir exam- 
 ple, but live by precept. 
 
 Q. WJiat think you of the Popish doctrine and practice of 
 equivocations, and of keeping no faith with heretics? 
 
OF THE NINTH COMMANDMENT. 205 
 
 A. They are abominable. 
 
 Q. W hat do you think of these 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 these things injurious to our own good name, 
 which the ninth commandment forbids ? 
 
 A, They are such as, thinking or speaking too highly, or 
 too meanly of ourselves; flattering, vaunting and vain glori- 
 ous boasting; accusing ourselves of what we are not guilty; 
 aggravating smaller faults too much; excusing or extenuat- 
 ing sins, when called to a free confession; denying the gifts 
 or graces which God hath given us; rash exposing our in- 
 firmities before the wicked; speaking or doing any thing 
 which may be a blot upon our name, Rom. xii. 16. Luke 
 xviii. IJ. Exod. iv. 10. 2 Tim. iii. 2. Psalm xii. 3. 1 Cor. 
 xiii. 4, 5. Matth. vii. 3. Prov. xxviii. 13. Gen. iii. 12, 13. Job 
 xxvii. 6. Col. ii. 18. Prov. xiv. 34. 
 
 Q. What are the things injurious to our neighhour''s good 
 name, here forbidden? 
 
 A. AH slandering, backbiting, reproaching, scolding, tak- 
 ing up and spreading evil reports, evil speaking, rash judging 
 or censuring, whispering, tale bearing, misconstructing the 
 actions, words, or intentions of others; not covering their 
 infirmities, 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- 
 tion of some, to the disparagement of others, Psal. 1. 20. Job 
 xix, 3. Psal. XV. 3. James iv. II. Rom. i. 29, 30, Lev. xix. 
 6. Neh. vi. 6, &c. Rom. iii. 8. Psal. Ixix. 10. iSam.i. 13, 
 
 14. Acts vii. 67. 1 Sam. xxii. 9. Jer. xlviii. 27. Psalm xxxv. 
 
 15, 16. Gen.xxi. 9. Jude 16. 
 
 Q. Though we may not raise a false report, yet may we nci 
 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 io discourage all backbiters and tale hear- 
 ers ? 
 
 A. Yes : for such do so2v discord among brethren, and sepa- 
 rate chief friends; and we may suspect, that these who brmg 
 such tales to us, will be ready also to take some away, Prov. tI, 
 39. andxvi. 9. and xxv. 23 . 
 
 S 
 
COG OF THE TENTH COMMANDMENT- 
 
 Quest. 79. Which is the tenth commandwent? 
 
 Ans» The tenth comraandment 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. 80, what is required in the tenth com- 
 mandment P 
 
 *lns. The tenth commandment requireth full con 
 tentment 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 thii command 
 summed up and explained? 
 
 A. In Heb. xiii. 6. " Let your conversation be without cove- 
 tousness, and be content with such things as ye have." 
 
 Q. If hen the ansiccr hears that the command requires full 
 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 contentment, 
 Rev. iii. 17. 
 
 Q. Doih it mean that we should he insensible or unconcerned 
 under an affiicted condition? 
 
 A. No; 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 repining at his 
 will, but freely acquiescing in God's determination, as that which 
 is best and most fit for us. 
 
 Q. Who are these that attain to this contentment ? 
 A. These who have their spirits suited to their condition. 
 Q. Are not these the happiest persons in the 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 contentment 
 vnth a little of the world, as with much of it ? 
 
 A. Yes; for the apostle Paul, who had little of it, was well con- 
 tented with his httle; and, upon the occasion of a small supply 
 
OF THE TENTH COMMANDMENT. 207 
 
 sent him from Philippi, he saitli, I have all, and abound; I am 
 y>/Z/, Phil. iv. 11, 18. Whereas, Ahab, who had a kingdom, was 
 full of vexation and discontent for want of Naboth's vineyard; 
 and 30 was Haman, though laden with riches and honors, 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 
 t^ic vjorld ? 
 
 A. l^hey learn it of God, who teacheth them to believe and 
 think upon their own unworthiness; to consider that their Lord 
 had not 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 thai riches do not afford contentment to the men 
 of this 7varld? 
 
 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 satisfied, but still 
 would have more, Eccl. v. lo. Prov. xxx. 15, 1^. 
 
 Q. Is it covetousness for a man to desire more of this world 
 than what he hath? 
 
 A. No, if he desire it for good ends, with submission to God's 
 will, and use honest means to get it. 
 
 Q. What 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 design 
 to do more good with it than he doth? 
 
 A. Na; for the heart is most deceitful, and its purposes varia- 
 ble; hence he is called a. fool that trusieth in his own heart, Prov. 
 xxviii. 2b. Jer. xvii. 9, 
 
 Q. Are they not strangers then to their own hearts, who think 
 they would he contented if they had a little more of the world than 
 v:hat they have ? 
 
 A. Yes; for the desires of the heart enlarge with the estate. 
 
 Q. Are not these 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. H '0 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 car- 
 ving, and that they have more than they deserve; that many better 
 
208 OF THE TKNTH COMMANDiMEiNT. 
 
 have been in worse circumstances; that many are the worse for 
 riches, but few or none the better; and that as they brought noth- 
 ing into this world, so they shall carry nothing out. Psal. xvi. 5, 6. 
 Hab, iii. 17, 18. Gen. xxxii. 10. Job i. 21. Heb.xi 38. Eccl.v. 
 13. 1 Tim. vi. 7, 8. 
 
 Q. Is not to be truly godly, the short way to conientmcni? 
 
 A. Yes; for godliness is that, unto which only true content- 
 ment 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 st raits 1 
 
 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 ricli man eminent in grace; that God hath been 
 ffir kinder to them in giving them a portion in his well ordered 
 covenant, a goodly heritage, which is infinitely more excellent 
 and durable than any other. 
 
 Q. How shall the rich attain contentment in their full condi- 
 tion ? 
 
 A. By seeking 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. ix. 7, 8. 
 
 Q. How shall these be content and easy who are redvcedfrom 
 a prosperous state to lo2v circumstances? 
 
 A. By considering that God hath absolute dominion over us, 
 hath right to do with his own what he will; that he taketh noth- 
 ing 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 
 
 U3. 
 
 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 temp- 
 tations, snares, and sins, which those that are discontented fall 
 into, such as fretting, murmuring, passion, bitterness, envy, lying, 
 stealing, injustice, swearing rashly or falsely, and many oth- 
 ers. , 
 
 Q. What is meant by the right and charitable frame of spirit 
 iov>:ard our neighbour and all that is his, which this command re- 
 quireth ? 
 
 A- It is to be kindly affcctioned to others, to wish their good, 
 
OF THE TENTH COMMANDMENT. 20t) 
 
 to rejoice in their prosperity, and to be sorry for their afflictions, 
 Rom. xii. 10, 15. 3 John ii. 3. Heb. xiii. 3. 
 
 Quest. 81. What is forbidden in ike tenth com- 
 mandment P 
 
 ^ns. The tenth commandment forbiddeth all dis- 
 contentment with our own estate, envying or grieving 
 at the good of our neighbour, and all inordinate mo- 
 tions and affections to any thing that is his. 
 
 Q. After God had forbidden the sins of stealing and adulter!/ 
 in the preceding commands, why doth he add, Thou shait not cov- 
 et thy neighbour's house, nor his wife? 
 
 A. To assure us of the spiritual extent and meaning of the 
 hiw, and that it forbids the very first motions or risings of sin in 
 the heart; the consideration whereof opened Paul's eyes to see 
 his vileness through indwelling sin, though he was free of gross 
 vices, Rom. vii. 7. " I had. not known lust, except the law had 
 said, Thou shalt not covet." 
 
 Q. V^hat is the first sin which the answer mentions as here for- 
 bidden? 
 
 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 provi- 
 dence. 
 
 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^ 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 these mentioned a little before, it makes men un- 
 tliankful for mercies, unfit for duties, uneasy to their relations 
 and neighbours; it breeds strife, debates, law-suits, rebellions 
 and murders; it robs men of the comfort of their lives, makes 
 their crosses heavier, and provokes God to prolong and add to 
 them. 
 
 Q. What is the second sin here forbidden? 
 
 A. Envy, which is a secret discontentedness at the prosperous 
 state of others, or a grudging or grieving at their wealth, qualifi- 
 cations 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 
 
 S 2 
 
210 OF MAN^S INABILITY TO KEEP THE LAW. 
 
 devilish to be a man's enemy for no other reason but because God 
 is kind to him; it is a quarreling with God's wisdom and good- 
 ness; it is rottenness to the bones: it produceth confusion 
 and every evil work, Matth. xx. 15. Prov. xiv. 30. James iii, 
 16. 
 
 Q. What are these inordinate motions and affections to. the 
 things of our neighbour, which are here forbidden? 
 
 A. All desires after these things which we cannot have by 
 lawful means, or without wronging our neighbour; and all incli- 
 nations to coveting, Col. iii. 5. 
 
 Quest. 83. Is any man able perfectly to keep the 
 commandments of God P 
 
 Ans, No mere man, since the fall, is able in this 
 life perfectly to keep the commandments of God, 
 but doth daily break them in thought, word, and 
 deed, 
 
 Q. Why is it said in the answer, 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 God and man. 
 
 Q. Vi'hy 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 perfect- 
 
 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 no saint on earth attain to perfection in keeping God^s 
 law? 
 
 A. No; for" there is not a just man upon the earth, that doth 
 good and sinneth not," Eccl. vii. 20. 1 Johni. 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 complaining of their 
 imperfections, Job. ix. 2,3. Psal. xix. 18, and cxxx. 3. and 
 cxliii. 2. Isa. Ixiv. 6. Dan. ix. 5. Rom. vii. 18, &c. 
 
 Q, Are not Npah, Job and Hezckiah called perfect men? Gen. 
 v\, 9, Job i. 8>» 2 Kings xx. 3, 
 
OF THE AGGRAVATIONS OF SIN. 211 
 
 A. That is not meant of an absolute perfection, or a perfection 
 of degrees; but only of the perfection of sincerity, or a perfec- 
 tion of parts,- as the body of an infant is reckoned perfect, though 
 it be not come to the highest perfection. And that the scrip- 
 ture dotli not mean absolute perfection, is evident from its 
 recording the sins and imperfections of these very persons which 
 are called perfect, Gen. ix. 21, Jobiii. 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 degrees 
 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 defended against his 
 adversaries, and to which he appealed. 
 
 Q. Doth not the apostle say. Whosoever is born of God doth 
 BOt 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, Matth. v. 48. if 
 we cannot attain to it? 
 
 A. I. To let us know what he hath of risfht 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 perfec- 
 tion in holiness. 
 
 Q. In 2chat respect are we guilty of breaking the commands of 
 God? 
 
 A. We are guilty of it daily, in thought, word, and deed. 
 
 Q. Doth God look upon thouglUs of sin as breaches of his 
 law ? 
 
 A, Yes, Gen. viii. 21. Matth. v. 28, and xv. 19. Jer. iv. 
 14. 
 
 Quest. 83. Jlreall transgressions of the law equal- 
 ly heinous f 
 
 Ans. Some sins in themselves, and by reason of 
 several aggravations, are more heinous in the sight 
 of God than others. 
 
 Q, Are all sins equal f 
 
212 OF THE AGGRAVATIONS OF SIN. 
 
 A. No, some are more heinous than others. 
 
 Q. What is it for a sin to be heinous? 
 
 A. It is to be more hateful and oftensive 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 ofpardon, Lev. ix. 3. Matt, xxiii. 14, 
 andxii. 31. 
 
 Q. Why is it said in the ansicer, that some sins are more hein- 
 ous in the sight of God than others? 
 
 A. To teach us by what rule we should judge of the greatness 
 of sins, seeing many are apt to make light of that which is hei- 
 nous before God, who certainly is the proper judge in this mat- 
 ter. 
 
 Q. What is it that makes some sins more heinous than others ? 
 
 A. Some sins are more heinous in themselves, or in their own 
 nature,- and some by reason of certain aggravations attending 
 them. 
 
 Q. What are these sins which are more heinous in their own 
 nature than others? 
 
 A. Sins against the first table of the law, or these which are 
 committed more immediately against God, are more heinous than 
 sins against the second table, or these which are immediately 
 against man; as for instance, sacrilege is more heinous than 
 theft, idolatry than adultery, blasphemy against God than defa- 
 ming of our neighbour, 1 Sam. ii. 25. 
 
 Q. Are not some of the sins against the first table more hein- 
 ous 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 in their own nature than others ? 
 
 A. Yes; murder is noted for a most heinous and crying sin; 
 and so is oppression, especially of the widow and fatherless, 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 ivhich 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. 
 
OF THE AGGRAVATIONS OF SIN. 213 
 
 Q. What is the most heinous of all sins in the ivorld? 
 
 A. The sin against the Holy Ghost, being a sin unto death, 
 which is not forgiven, Matt. xii. 31. 1 John v. 16. 
 
 Q. What is the sin against the Holy Ghost? 
 
 A. It may be described, an apostacy, or turning from God 
 and his truths and ways, after clear illumination and a fair pro- 
 fession; and sinning wilfully with hatred, malice, and despite 
 against Christ and his people, and continuing impenitent therein 
 to the end. Matt. 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 attend 
 them, that make ihem greater than otherwise they would be. — 
 And from scripture we find sins do receive their aggravations, 
 1. From the persons offending. 2. From the parties offended. 
 3. From the means against which sins are committed. 4. From 
 the manner of committincr sin. 5. From the time of sinning. — 
 6. From the place where sins are committed. 
 
 Q. How is sin aggravated f?'om the person offending? 
 
 A. Sin is aggravated, if the person guilty be of age and expe- 
 rience, or be eminent for his gifts, profession, station or office in 
 the world; so that his example may encourage or draw others in- 
 to sin, 2 Sam. xii. 14. I Kings xiv. 16. Mic.iii. 5. Rom.ii. 
 24. Gakii. 13. 
 
 Q. Are not the sins o/" Christians moi'e heinous than the sins 
 o/' heathens? 
 
 A. Yes. 
 
 Q. Are not the sins of these children who hate had a reli- 
 gious education and example, more heinous than the sins of oth- 
 ers? 
 
 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 Clirist and his grace; 
 against the Holy Spirit and his operations; against men in em- 
 inent stations, our superiors and friends to whom we are much 
 obliged; against the souls of men, and these who are dear to 
 Christ, Psal. li. 4. Rom. ii. 4. Matt. xxi. 38. Heb. xii. 25. 
 Eph. iv. 30. Acts vii. 51. Numb. xii. 8. Jsa. iii. 5. Prov. 
 XXX. 17. Psalm xii- 9. Ezek. xiii. 19. Matt, xviii. 6. 1 
 Cor. viii- 12. 
 
 Q. How is sin aggravated from the means ag ainst which it is 
 committed? 
 
 A. Sin is much aggravated, when it is committed against a 
 
214 OF THE DESERT OF SIN. 
 
 clear and lively dispensation of gospel light and love, againsi the 
 most gracious calls and offers, against the light of nature, and 
 the convictions of conscience; against mercies, threatenings and 
 judgments; against counsel and admonitions; against long pa- 
 tience and good examples; against church-censures and civil 
 punishments; against prayers and purposes, vows and covenants, 
 Matt. xi. 21,23. John xv. 22. Rom. i. 26. Dan. v. 22.— 
 Deut. xxxii. 6. Amos iv. 9. Jer.v.3. Prov. xxix. 1. Tit. 
 iii. 10. Prov. xxiii. 55. Psalm Ixxviii. 36, 37. EccL v. 4 — 
 Lev xxvi. 25. 
 
 Q. How is sin aggravated from the manner of committing 
 ii? 
 
 A. When a man sins wilfully and without temptation, pre- 
 sumptuously and without fear, deliberately and with contri- 
 vance, obstinately and with resoluiion, impudently and with 
 boasting, willingly and with delight, maliciously and with des- 
 pite, customarily and with continuance, openly and with con- 
 tempt. 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 cloak of religion, or of 
 teaching and encouraging others to sin, Jer. vi. 16. Numb. 
 15,30. Psal. xxxvi. 4, and liii 1. Prov. ii. 14- Isa- Ivii- 17. 
 Zech. vii 11. 2 Pet. ii. 20. Rom. i. 32, and ii- 21- Rev. ii. 
 14. 
 
 Q. How is sin aggravated from the tim.e 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 hu- 
 miliation, Ezek. xxiii. 33. jsa. xxiii. 12, 13, and Iviii. 3. — 
 Numb. XXV. 6. 2 Chron. xxviii. 22. Isa, i. 1. 
 
 Q. How may sinhe aggravated from the place of sinning ? 
 
 A. When it is committed in a land of light, in a place dedica 
 ted to the worship of God, in a place of gracious deliverances, 
 or in a public place before others, who may thereby be tempted 
 and ensnared, Isa. xxvi. 10. 1 Sam. ii. 2L Psalm cvi. 7. — 
 2 Sam. xvi. 22. 
 
 Quest. 8L What doili every sin deserve P 
 Ans. Every sin deserveth God's wrath aud curse, 
 both ill this life, aiul that which is to come. 
 
 Q. What is meant hy God''s wrath and curse due to sin? 
 
 A. These dreadful punishments, which are the effects of llie 
 
TO ESCAPE THE WRATH & CURSE OF GOD. 215 
 
 sin-revenging justice of God, and the condemning sentence of his 
 broken law, both here and hereafter. 
 
 Q. Doth the hast sin deserve eternal punishment? 
 
 A. Yes. 
 
 Q. Hoic is that evident? 
 
 A. Because every sin is an offence done against an infinitely 
 holy and righteous God, and his just law; wherefore God's jus- 
 tice doth demand infinite satisfaction for it, Gal. iii. 10. Rom. 
 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 contrary 
 to God, and a contemning of him who is infinitely good : it strikes 
 against his sovereignty, his infinite power, his wisdom, his good- 
 ness and holiness. Lev. xxvi. 40. Psalm x. 13. James ii. 10, 
 11. iCor. X. 22. Jer. ii. 5. Hab. i.l3. 
 
 Q. Is there no ground for the Popish distinction of sins venial 
 and mortal? 
 
 A. No; for every sin in its own nature is mortal and deadly,- 
 and though every sin be venial or pardonable through 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 sufferings 
 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 he expiated by any thing hut the blood 
 of Christ? 
 
 A. No, Heb. ix. 22. 
 
 Quest. 85. What doth God require of uSj that 
 ice may escape his wrath and curse due to us for 
 sin P 
 
 •Ans. 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 communica- 
 teth to us the benefits of redemption. 
 
 Q. How Jcnoio you that the wrath of God is due to us for every 
 sin? 
 
 A' Because the wrath of God is revealed from heaven against 
 all unrighteousness of men, and every sin is a contempt of an in- 
 finite God, Rom. i. 18, Psalm x. 13. 
 
216 OF FAITH IN JESUS CHRIST. 
 
 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 dili- 
 gent 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. jNo; for that would 136 to make a saviour of our duties, and 
 to render Christ's death in vain. Gal. ii. 21. 
 
 Q. \yhy then doth God require these things of us? 
 
 A. He requires them only as means for applying the purchase 
 of Christ's death, and communicating the grace he hath 
 merited unto us, Luke xxiv. 47. Rom. i. 16, 17. Lukexxi. 
 36. 
 
 Q. Are faith, repentance, and other duties, the conditions of 
 our salvation? 
 
 A. Yes, they may be called so, if by conditions we understand 
 no more but that they are necessary means of our salvation, as 
 being appointed by God for applying the righteousness of Christ, 
 which is the only meritorious and pleadable condition of our sal- 
 vation. 
 
 Q. Could not God save us by Chrises righteousness, without 
 faith, repentance, or any other means? 
 
 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 of these 
 means only that he will communicate to us the benefits of re- 
 demption; and this makes thenj 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 ne- 
 glect Christ and his worship. 
 
 Quest. 86. What is faith in Jesus Christ ? 
 
 Jins, Faith in Jesus Christ is a saviug e;race, 
 whereby we receive and rest upon him alone for sal- 
 vation, as he is offered to us in the gospel. 
 
 Q. Is not faith taken in different senses in scripturxi ? 
 
 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 thai Jesus Christ is the Saviour of sinners, or thai the Bible 
 is true? 
 
OF FAITH IN JESUS CHRIST. 217 
 
 A, No; for that is only historical faith, and the devils come 
 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 truth of a history. So did these, PJatt. 
 xiii. 20. John ii. 23. Acts viii. 13, and xxvi. 27. 
 
 Q. What more is there in saving faith than for a man to as- 
 sent or give credit to divine testimony 1 
 
 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 good- 
 ness and suitableness to us, it is not true and saving; for where 
 faith is true, there is not only an assent of the mind to the verity 
 of gospel truths, but also a consent of the heart unto them, as 
 worthy of all acceptation, I Tim. i. 15. Rom. x. 10. 
 
 Q. What is the faith of miracles 1 
 
 A. It is a peculiar confidence in the power of God, for produ- 
 cing 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. V^hy 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 \vithout it, and all these who 
 have it, shall be saved, Mark -jvi. 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 he J ustifed and saved hy faith? 
 
 A. Because faith is the instrument and means of our justifica- 
 tion and salvation. 
 
 Q. Is not faith the fruit of Christ'^ s purchase? 
 
 A. Yes; for it is given in the behalf of Christ to believe; he 
 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. 
 
 T 
 
218 OF FAITH IN JESUS CHRIST. 
 
 Q. What mean you by the righteousness of Christ, which is 
 the matter and ground of our justijication before God? 
 
 A. Christ's doing and dying, or all that he did and suffered 
 for us as our Surety and cautioner. (See Quest. 33.) 
 
 Q. Is it the same righteousness then, which wefnd sometimes 
 called the righteousness of God, and sometimes the righteous' 
 ness of faith? Rom. x. 3, 6. 
 
 A. Ves, it is the very same: and it is called the righteous- 
 ness of God, because it is of God-s devising and of God's per- 
 forming, 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 i^roper 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, commands, prom- 
 ises, and threatenings; but the special object of faith is Christ 
 and his Surety righteousness; for it is to this the penitent soul 
 doth look as the only ground of its justification before God, 2 , 
 Cor. li. 2. i| 
 
 Q. What are the 'principal acts of justifying or samng faith ? 
 
 A. There are two mentioned in the answer, namely, receiving 
 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 salva- 
 tion through Christ. 2. To rest upon Christ, is to adventure 
 our all upon a crucified Jesus, by trusting in him alone, and 
 layingf the full weight and stress of our souls and our whole sal- 
 vation 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 answer? 
 
 A. To shew that sinners must not rest partly upon Christ, and ' 
 partly upon their own doings for salvation, but upon Jesus Christ 
 alone. 
 
 Q. Doth not the souVs resting on Christ import that it is la- i 
 den 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, satisfy 
 
OF FAITH IN JESUS CHRIST. 219 
 
 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 iii all his 
 Hirec 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 con- 
 tent to be justified by Christ's sacrifice and righteousness only. — 
 2. We must receive and rest upon Christ as our prophet, by re- 
 nouncing all our carnal reasonings, and submitting to be taught 
 by Christ, and to learn and believe according to the revelations of 
 his word. 3. We must receive and rest upon Christ as our 
 king, by renouncing our own wills and inclinations, and subjec- 
 ting our whole man, hearts and wills, to Christ, to be inclined 
 and ruled by his Spirit according to the directions of his 
 word. 
 
 Q. Hath saving faith any other acts besides these of recei- 
 ving 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 testimony; and ac- 
 teth differently upon the several parts thereof, giving credit to 
 its histories and prophecies, yielding obedience to its commands, 
 trembling at its threatenings, and embracing its promises as in- 
 fallibly 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. Actsxxiv. 14. Rom. xvi. 26. Isa. Ixvi. 2. Heb. xi. 13. 
 John i. 12. Isa. >xvi. 3. 
 
 Q. For what ends are v^e by faith to receive and rest vpon 
 Christ? 
 
 A. For salvation; that is, for our complete salvation, not only 
 from wrath, but from the filth, power and right of sin, and all the 
 effects of it; so that it includes justification, sanctification, and 
 eternal glory. 
 
 Q. What is the ground vpon which we are warranted to re- 
 ceive 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? 
 
 A. Not to believers only, but to all who hear the gospel, evert 
 the greatest sinners, Mark xvi. 15. Rom. x. 18. Isa. xlv. 12, 
 and xlvi. 12. 
 
 Q. By whom is Christ ojfcrcd to us in the gospel? 
 
 A. By his Father, by himself, by his spirit, and by his min- 
 isters, Malt. xxii. 2, 3. Isa. Ixv. 1. Rev. iii. 20, 22. Mark 
 xvi. 15. 
 
220 OF FAITH IN JESUS CHRIST. 
 
 Q. Upon what terms is Christ offered unto us? 
 A. He is offered, 1st, Freely, without money or price, or with- 
 out regard to any good thing in us, but merely to our need, Isa. 
 !v. 1, and Ixv. 1. 2d]y, Christ is offered to us wholly and undi- 
 videdly, in all his offices, of prophet, priest and king; in all which 
 we must receive him, as before mentioned. 
 
 Q. Do any refuse Christ u-ho have him offered to them ? 
 
 A. Yes; the most part do refuse him, John i. 1 1. Isa. liii. 1. 
 
 Q. Who arc they that will be reckoned refusers of Christ? 
 
 A. All who do not believe the report of the gospel, and em- 
 brace tlie offer made unto them. 
 
 Q. Is saving faith a sure proof of our being elected to cter- 
 nallifc? 
 
 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, believed," 
 Tit. i. 1. Actsxiii. 48. 
 
 Q, Why is faith called p7'ecious in scripture? iPet. i. 7. 2 
 Pet. i. 1. 
 
 A . Because it is honoured by 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. TT hy doth God put such rcf'pect upon faith above the other 
 graces ? 
 
 A. Because faith puts the highest honor upon his beloved Son, 
 and approves of God's device of saving us through him; it strips 
 the creature of all ground of boasting, and doth highly exalt ivee 
 grace; it gives God all the glory of our salvation, which is most 
 acceptable to him, Matt. xvii. 5. 1 Pet. ii. 7. Rom. iii. 27, and 
 iv. 16. Eph.ii.7, 8. 
 
 Q, By what marls may ice hnow if we have saving faith? 
 
 A. True faith produceth a high esteem of Christ, and worketh 
 by love; it softens and purifies the heart; it vents itself much in 
 prayer and good works, and looses the heart from earthly things; 
 I Pet. ii. 7.^ Gal. v. 6. Mark ix. 24. Acts xv. 9. Heb. iv. 14, 
 1^. James ii. 18. 2 Cor. iv. 18. 
 
 Q. Have <ill believers saving faith in the same degree? 
 
 A. No; for some are weak, while others are strong. 
 
 Q . How dcfth the rceaJniess of faith discover itself? 
 
 A. In much doubting and staggering at the promises, in de- 
 pending upon the means mora than Clirist, in living much by 
 sense, in distrusting of God, and fainting in t/lie day of adversity. 
 
OF REPENTANCE. 221 
 
 Q. How may we know if there he 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 sin- 
 cerely 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 Re- 
 deemer'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 the 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 all discouragements to the faithfulness 
 of God, and rely upon it. 
 
 Quest. 87. ^hat is repentance unto life P 
 Ans, Kepentance unto life is a saving grace, where- 
 by a sinner out of a true sense of bis sin, and ap- 
 prehension 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 endeavour after new obedi- 
 ence. 
 
 Q. Why is repentance called a grace, and a saving grace ? 
 
 A. See the answers before, concerning faith. 
 
 Q. Why is it here called repentance unto life ? 
 
 A. True repentance is so 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, 13. 
 
 Q. What is that sorrow of the world? 
 
 A. Jt 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 dishonours 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 bat 
 the SpiritofGod can take it away and give a heart of flesh, ac- 
 cording 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 apprehension 
 of the mercy of God in Christ. 3. A grief for sin. 4, A hatred 01 
 sin. 5. A turning from sin. 6. A turning to God and the ways 
 of new obedience. 
 
 T2 ( 
 
2^2 OF REPENTANCE. 
 
 Q. What is the true sense of sin, which is necessary lo repen- 
 tance unto life ? 
 
 A. It is a heart affecting discovery of the guilt, malignity, and 
 aggravations of sin, our undone state by it, and our inability t-o 
 deliver ourselves from it, which wounds and distresses the con- 
 science, and fills the mind with perplexity and restlessness 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. 'I'o make sin hateful, and Christ desirable in their eyes; for 
 it is only such sick souls who will value the physician, Mat. ix, 
 1,13. 
 
 Q. Are there not many who may he affected with a sense of sin, 
 who never become true penitents? 
 
 A. Yes ; there is frequently conviction and trouble for sin, with- 
 out conversion. 
 
 Q. What is the difference hetween the convictions and trouble 
 of unconverted persons, and these of true penitents? 
 
 A. The convictions and troubles 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 natural means : 
 but the convictions and trouble of the other are for all sins v;hat- 
 soever, 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 repentance, 
 that he discover that God is merciful, ready to forgive, and wil- 
 ling to be reconciled to repenting and returning prodigals. 
 
 Q. Why is this needful? 
 
 A. Because without it, a deep sense of sin is ready to over- 
 whelm the soul with despair, as it did Judas. 
 
 Q, After what way a7id manner is the mercy of God discoTe'r- 
 able 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, he any relief to convinced sinners? 
 
 A. No, because God is also infinite in justice and holiness, and 
 therefore must be a consuming fire to sinners out of Christ. 
 
 Q. What is that true grief for sin which is necessary to re- 
 pentance ? 
 
 A. It is a hearty sorrow and mourning of the soul for commit- 
 iing such an abominable thing as sin is; and that mainly because 
 
OF REPENTANCE. ttn 
 
 sin hath contemned and dishononred God, hath crucified Jesiia 
 Christ, hath grieved the Holy Spirit, hath deformed and defiled 
 our souls, and hath disabled us from glorifying God, and debarred 
 us from coranaunion with him. 
 
 Q, What is that hatred of sin which is necessary in true re- 
 pentance? 
 
 A. It is an inward abhorrence of sin as the most abomina- 
 ble 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 hear to sin ? 
 
 A. 1. Jt 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. vii. 24. Psal. cxix. 128. 
 
 Q, Is not the souVs iMxnmgfrom sin an essential part of true 
 repentance? 
 
 A. Yes. 
 
 Q. What kind q/ turning must it he? 
 
 A. 1 . It must be a turning from sin in the "heart, with a real 
 grief for it, and hatred of it, Psal. xxxviii. IS. 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, Ezek. xviii. 31. — 
 
 3, It must be attended with turning to God, and the ways of new 
 obedience, Isa. 1. 16, 17. Isa. Iv. 7. 
 
 Q. Is turning from sin always a -sure sign of true repent- 
 ance ? 
 
 A. Not always: for we read of 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 profaneness to 
 superstition, or from presumption to despair, Hos. vii. 16. Jer. 
 iv. 1. 
 
 Q. Is not turning from sin, when it is followed with turning 
 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 essential to true 
 repentance ? 
 
 A. It imports, 1. Our applying to God in Christ for pardon 
 of sin, and cleansing from it. 2. Our making choice of God for 
 our God. 3 . Our having the outgoings of our hearts and affec- 
 
224 OF REPENTANCE. 
 
 tions to him, as our portion and happinesss. 4. Our giving up 
 ourselves to his service and obedience, Isa . Iv. 7. Jer . iii. 22. Isa. 
 xxvi. 8. Psa!. cxix. 57, 58, 59. 
 
 Q. Hoto maywehiow if our turning from sin to God he true 
 and real? 
 
 A. When it is accompanied with a fnll purpose of, and sincere 
 endeavours after new obedience; for purposes to continue in sin, 
 or negligence in God's service, are inconsistent with true repent- 
 ance. 
 
 Q. Why is the penitent bclievcr'^s obedience called new obedi- 
 ence? 
 
 A. Because it springs from new principles, faith and love . 2. 
 ft is done for ncic ends, not for worldly interest, but to please 
 God, and to advance his glory. 3. It is performed in a new man- 
 ner, 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 repen- 
 tance ? 
 
 A. No; for Christ hath expressly told us, " Except ye repent, 
 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 harden- 
 ed in sin by continuing in it. 
 
 Q. Is there room for repentancefor old sinners, and Uiese who 
 have been notoriously tvicked? 
 
 A. Yes; for, if they repent, God hath said, he will "abundant- 
 ly pardon," Isa. Iv. 7. And we have instances of his doing 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 promi- 
 ses of giving it to these whoaskitof him, James i. 5. Ezek. xxxvi. 
 36, 37. And we must look frequently to Christ cruciiied, whom 
 we have pierced with our sins, Zech. xii. 10. 
 
 Q. Is it not said of Esau, that he found no place of repen- 
 tance, though he sought it carefully with tears? Heb. xii. 17. 
 
 A. It is not said there, that Esau sought the grace of repent- 
 ance from God to bis own soul, but only that he sought of his 
 father Isaac that he might repent of giving the blessing to his 
 
OF THE OUTWARD MEANS OF SALVATION. 225 
 
 brother Jacob; which indeed he could not obtain; but it had been 
 well for him, had he been as careful to seek God's blessing as his 
 father'^.. 
 
 Q . Hath not repentance several counterfeits j which toe ovght 
 to beware of? 
 
 A. Yes; for Saul confessed his sin, Ahabhad outward expres- 
 sions of mourning, Judas and Felix had great convictions and 
 terrors; but none of these did turn from their sins to God in Christ 
 for mercy. 
 
 Q. Do we need repentance only at ovr first turning to Godi 
 
 A. Believers through their whole lives have need to be daily 
 repenting and making application to Christ's blood, because they 
 are daily sinning by infirmity, and falling short of their duty. 
 
 Quest. 88. What are the outward means whereby 
 Christ communicateth to us the benefits of redemp- 
 tion ? 
 
 •Ins, The outward and ordinary means, whereby 
 Christ communicateth to us the benefits of redemp- 
 tion, are, his ordinances, especially the word, sacra- 
 ments and prayer ; all which are made effectual to the 
 elect for salvation. 
 
 Q. What do you mean by Christ'^s ordinances here? 
 
 A. All these means of grace and salvation which he hath ap* 
 pointed 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 
 Tain things, upon which we cannot expect his blessing, Col. ii. 
 23. Matth. XV. 9. 
 
 Q. What are these benefits of redemption which are commu- 
 nicated to us in the use ofChrisVs ordinances ? 
 
 A. They are many, such as knowledge, conviction, conversion, 
 fdith, repentance, pardon, peace, spiritual life, strength, &,c. 
 
 Q. What are the ordinances of Christ, by which he communi' 
 cates 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 sal- 
 vation ? 
 
 A, Because by them, or through them, the Holy Spirit conveys 
 
226 HOW TPIE WORD IS MADE EFFECTUAL. 
 
 grace into his people's souls, and thereby promotes their salva- 
 tion. 
 
 Q. Which of these ordinances doth he chiefiy make use of 
 for that end? 
 
 A. Especially the word, sacraments and prayer,- but not ex- 
 cluding the rest from being also useful that way. 
 
 Q. IVhy are these three called the outward means of salva- 
 tion ? 
 
 A. To distinguish them from meditation, faith, repentance, 
 and such inward means. 
 
 Q. why are they called the ordinary ineans? 
 
 A. Because they are God's common and usual way of convey- 
 ing grace. 
 
 Q. Doth not God sometimes mulce use (f extraordinary means 
 for conterting sinnersi 
 
 A. Yes; as in the primitive times, he frequendy made use of 
 the miraculous gifts of tongues, healing, casting out devils, in-, 
 flicting judgments, and sometimes voices from heaven and earth- 
 quakes, 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. W hence have the ordinances that efficacy ? 
 
 A. Not from themselves, but from the blessing and Spirit of 
 God, 1 Cor, iii.7. 
 
 Quest. 89. How is the word made ejfectual to sal- 
 vation P 
 
 Ans. Tlie Spirit of God niaketh the reading, but 
 especlallj^ the preachins; of the word, an effectual 
 means of convincing and converting sinners, and of 
 building tbeni up in boliness and comfort, through 
 faith unto salvation. 
 
 Q . Who is it that mdlccs the word effectual to salvation ? 
 A. The Spirit of God. 
 
 Q. How arc we to use the word, if toe would have it made ef- 
 fectual to salvationt 
 
 A. We must both read it and hear it preached. 
 
HOW THE WORD IS MADE EFFECTUAL. 227 
 
 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 preach- 
 ing to save them that believe; and he calls us to hear that our 
 souls may live; for, saith he, faith comes by hearing, 1 Cor. i. 21. 
 Isa. Iv. 3. Rom.x. 17. 
 
 Q. Do they not slight God'^s ordinances for saving souls, who 
 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 convert souls j 
 as is manifest both from scripture and experience, 1 Cor. i. 21. 
 Matth. 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, andxiii. 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 honour- 
 ed? 
 
 A. Because it is an ordinance instituted for explaining and 
 applying the word, which God makes use of to awaken, convince, 
 rebuke, exhort, and comfort souls; and to speak directly and par- 
 ticularly to the consciences of men. And seeing 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 understand it; so, under the gospel, he hath a con- 
 vincing ministry, by which the secrets of men's hearts are made 
 manifest, Neh . viii. 8 . 1 Cor . xiv. 24, 25. 
 
 Q. JV ould it not be a better way to convince and convert souls, 
 to send an angel or one from the dead unto them? 
 
 A, No; for we have greater evidence of the truth, certainty, and 
 divinity of the word of God, than we could have of any such ap- 
 parition; so that, if men do not hear the prophets 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 or- 
 der 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. 
 
S23 HOW THE WORD IS MADE EFFECTUAL. 
 
 Q. How is the word made the means of convincing sinners f 
 
 A. By searching out hidden sins, and discovering the thoughts 
 and intents of the heart; and by laying before us the evil and ma- 
 lignity 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 threatening?, precepts and 
 promises of it upon the heart; so that the soul is brought under 
 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 anew creature. 
 
 Q. Is there not a difference between the word'^s co?wincing and 
 converting of a sinner? 
 
 A. Yes; for a sinner may be convinced without being convert- 
 ed, but he cannot be converted without being convinced. 
 
 Q. Is not the efficacy of the word very wonderful in conver- 
 sion ? 
 
 A. Yes; and upon that account the scripture resembles it to 
 rain, to 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 appear? 
 
 A, In this, that one plain word or sentence of it will prevail 
 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 another course: it dis- 
 possesses Satan, and throws down his strong holds; it persuades 
 men to mortify darling lusts, and resist the strongest temptations 
 to sin; 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 tlie 
 scripture 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 creature to God, 
 from self to Christ, and from sin to duty; the soul is conformed 
 to the image of God, and the will is subdued to his will; and the 
 man studies to please God in a holy life. In a word, conversion 
 is the same thing with regeneration or effectual calling. (See more 
 of it before, on 31st Q.) 
 
 Q. Of what use is the word to those icho are converted? 
 
 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 hdldiug up of the converted? 
 
 A 
 
HOW THE WORD IS MADE EFFECTUAL. 229 
 
 A. 1 . It supposes that there is a good foundation laid, by their 
 believing and resting upon Christ crucified, and receiving grace 
 from him. 2. ft imports their growing in grace, and that there 
 is added to them more knowledge, more faith, 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 vp converted persons in holt' 
 
 ness? 
 
 ■ il. 1. By discovering to them the defects of their graces and 
 duties. 2. By finding out and reproving every lust and hidden 
 sin. 3. By shewing them more and more of the evil and defor- 
 mity of all sin. '4. By fortifying them against the suggestions 
 of Satan, wicked men, and the corrupt heart. 6. 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 scripture saints. 7. By 
 directing them where to go for strength for every duty. 
 
 Q. How doth theiiiord 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 re- 
 freshing promises of pardon through the blood of Jesus Christ. — 
 3. By discovering to them the promises of preserving 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 here- 
 after. 
 
 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. Bom. xv. 13. I Pet. i. 
 
 5,6. 
 
 Q. Wherefore hath the word so little efficacy in converting 
 
 and building up in our day 'i 
 
 A. Because we have provoked the Spirit of God to with- 
 draw from the preaching of the word, and we come not to it 
 with preparation and prayer, faith and attention; or else 
 the good seed falls upon rocks, upon the highway side, or among 
 
 thorns. 
 
 V 
 
230 HOW THE WORD IS MADE EFFECTUAL. 
 
 Quest. 90. How is the icord to he read and heard, 
 that it may become ejfectiial to salvation ? 
 
 Jins. That the word may become effectual to sal 
 vation, we must attend thereunto with diligence, pre- 
 paration 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 ? 
 
 J.. 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? j 
 
 -4. Yes; for Christ commands it, and the Bereans are com- * 
 mended for it, John V. 39. Actsxvii. 11. 
 
 Q. Have they warrant to preach the word alsol 
 
 A. None have warrant to preach the word but these 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 indict- 
 ed 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 for our daily food and subsistence, and daily 
 enquire in it for the will of God, and hereby consult with God 
 about our duty in all cases. 
 
 Q. At what times ought ice 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 occa- 
 sion for it to quicken us in duty, encourage us in trials, resolve 
 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 application to 
 ourselves, as if we were particularly named in the precepts, pro- 
 mises, reproofs, threatenings, and consolations of it; and carefully 
 observe these which are most applicable to us. And, in reading 
 every part, we s\\ould still keep Christ in our eye, as the end, 
 scope, and substance of the whole scriptures. 
 
now THE WORD IS MADE EFFECTUAL. 231 
 
 Q. In what manner ovght we to hear the icord 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 he effectual to our salvation ? 
 
 A. Two things, namely, preparation and prayer. 
 
 Q. What is that preparation ii>/iicA is needful before hearing 
 of the iDord ? 
 
 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 enquire into our state, our wants and sins, and be con- 
 tent to put away every sin that the word condemns, and comply 
 with every duty that the word calls for. 
 
 Q. \\ hat 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; and it is a good token of the success of 
 duty, when the heart is prepared for it, Psal. x. 17. " Thou wilt 
 prepare the 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 his 
 sovereign mercy is sometimes found of them that sought him 
 not, Isa. K'v. 1. 
 
 Q. May any man go to the word depending upon his own prep- 
 arations? 
 
 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 ivord? 
 
 A. Humble and fervent prayer, both in secret and in our fam- 
 ilies. 
 
 Q . What should we pray for, if we tvould have the word ef- 
 fectual? 
 
 A. We should pray that God may direct the minister rightly 
 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; and that he may give a blessing to his word, for 
 convincing, converting, and edifying of our souls. 
 
 Q. T\hat is required in time of hearing the ivord, to malce it 
 effectual to salvation ? 
 
 A. We must hear it with attention, faith, love, meekness, and 
 tenderness, Luke xix. 48. Heb. iv. 2. Lukexxiv. 32, James 
 i. 21. 2 Chron. xxxiv. 27. 
 
 Q. What is that attention which is needful in hearing the 
 word? 
 
232 HOW THE WORD IS xMADE EFFECTUAL. 
 
 A. It is a diligent hearkening to the word with our minds fixed 
 upon it, and guarding against all earthly and impertinent thoughts 
 ill time of it. 
 
 Q. Whence do wandering ihovghts proceed in time of hear- 
 ing? 
 
 A. From an earthly heart, from a careless mind, from a wan 
 dering eye, or from an evil custom. 
 
 Q. What is the evil of wandering th tights in time of hearing ? 
 
 A. They are provoking to God, a contempt of his omniscience; 
 they keep us from remembering the word, and hinder the impres- 
 sions and success of it. 
 
 Q. How shall we he delivered from wandering thoughts? 
 
 A, We ou^ht to pray and watch against them; over-awe 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 dulness, drowsiness or sleeping in 
 timeofhearingi 
 
 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. Dent. xxx. 19, and xxxii. 46, 47. 
 
 Q. What is that faith which is required in reading and hear- 
 ing the iDord that it may he 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 infallibly 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 promises, 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 preaclied profit the Isv^eMxesI 
 
 A. Because it was not mixed with faith in them that heard it, 
 Ileb.i^. 2. 
 
 Q. Do they who hear the word in faith, receive it also with 
 threat love and esteem ? 
 
 A. Yes. 
 
 Q. How doth that ajypear? 
 
 A, By their diligent attendance on it, and by their prizing it I 
 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 i 
 he effectual to salvation ? ■ 
 
HOW THE SACRAMENTS ARE EFFECTUAL. 233 
 
 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 understandings, 
 memories and affections, that the things of the world shall not be 
 able to thrust it out, but we shall continue to remember, ponder 
 and meditate upon it long afterwards. 
 
 Q. what is the advantage of laying up the word in this man- 
 ner? 
 
 A. It would serve as a bridle to keep us back from sin, Psal. 
 cxix. II.' Thy word have I hid in my heart, that I might not sin 
 against ihee.' 
 
 Q. What shall 1 do with a had memory^ that doth not retain 
 ike word after I hear it ? 
 
 A. Labour to feel the power of the word, and get a high es- 
 teem of it ; for what we highly value, we will not forget, as a bride 
 will not forget her jewels, Tsah 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 these 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. 91. How do the sacraments become effec- 
 tnal means of salvation ? 
 
 Ans, The sacraments become effectual means of 
 salvation, not from any virtue in them, or in him that 
 cloth administer them, but only by the blessing of 
 Christ, and the working of his Spirit in them that by 
 faith receive them. 
 
 Q. What hath God appointed sacraments for? 
 
 A. To be means of salvation, and particularly to promote grace 
 and comfort in his people while in their sojourning state. 
 
 Q . Is not the word siifficienifor that end without the sacra- 
 ments? 
 
 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 do the word and sacraments differ as means of salva- 
 tion? 
 
 V 2 
 
234 HOW THE SACRAMENTS ARE EFFECTUAL. 
 
 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 un- 
 belief, to help our faith, and to quicken all our graces and affec- 
 tions. He knows our frame, that we are more affected by things 
 which our eyes see, than by these which we only hear of by the 
 ear. 
 
 Q. Do the sacraments prove effectual means of grace and , 
 salvation to all who jycirtaJce of them ? i 
 
 A. No, but to the elect only. 
 
 Q. What is the reason thcyjwote not effectual to all? 
 
 A. Because their efficacy and virtue is not from themselves, 
 but from God the author, who, being a free agent, communicates 
 virtue to them according to his pleasure. 
 
 Q. Have the sacraments then no virtue in themselves, or hy 
 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 adminis- 
 trator? 
 
 A. No. 
 
 Q. From whence then have the sacraments their efficacy and 
 virtue? 
 
 A. Only from the blessing of Christ, and the working of his 
 Spirit. 
 
 Q, Should any man rest upon his hare attendance upon ordi- 
 nances? 
 
 A. No. 
 
 Q, What ought we always to seek and look after under ordi- 
 nances? 
 
 A, Christ's blessing, and his Spirit's working. 
 
 Q. ^¥hat doth the Spirit, hy his working, in order to make the 
 sacraments effectual? 
 
 A. He puts life and virtue in the ordinances, and by them 
 doth convey and apply Christ and his benefits to the souls of 
 men. 
 
 Q. Doth not the Spirit hy his working, put life in all the 
 powers and faculties of the said? 
 
 A. Yes. 
 
 Q. What may we think of these who deny or scoff at the 
 workings of the Spirit upon souls under ordinances? 
 
 A. That they are sensual, not having the Spirit; and that they 
 are strangers to the grace of God. 
 
 Q. Is not the case of such very deplorable? 
 
OF A SACRAMENT. 235 
 
 A. Yes; for, " if any man have not the Spirit of Christ, he is 
 none of his," Rom. viii. 9. 
 
 Q. In ichom doth the Spirit malce the sacraments effectual? 
 
 A, Not in all who receive tiiem, but only in these who by faith 
 receive them. 
 
 Q. Is not this faith, hy which other blessings are conveyed^ al- 
 so wrought in souls by the Holy Spirit? 
 
 A. Yes. 
 
 Quest. 93. What is a sacrament ? 
 
 Ans, 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 iDoi'd sacrament to be found hi 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. Ex- 
 od. xii. 13. 
 
 Q. From whom is the word sacrament borrowed? 
 
 A. From the Romans, who understood 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 faithful soldiers 
 to Jesus Christ the captain of our salvation. 
 
 Q. 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. 
 
 Q. What are the two paHs of a sacrament? 
 
 A. They are, 1. The outward visible or sensible signs. 2. 
 The invisiljle things signified and represented by them. 
 
 Q. What mean you by sensible signs? 
 
 A. The elements and actions used in the sacraments, called 
 sensible, because they are perceived by our outward senses. 
 
236 OF THE SACRAMENTS, &:c. 
 
 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 wine poured 
 out and drunk. 
 
 Q, Are not these elements and actions seals as well as signs? 
 
 A. Yes. 
 
 Q. W hat is the difference between their being signs and seals ? 
 
 A, As they are signs, tliey signify or represent blessings or 
 benefits to us; as they are seals, they ratify and confirm our right 
 unto them. 
 
 Q. What are the blessings or bcncjits which are represented, 
 sealed and applied to us hy 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 exhibited and 
 tendered to us in the covenant of grace> 
 
 Q. Do the sacraments seal and confirm tJiese benefits to all 
 who partake of them ? 
 
 A. No, but to believers only, who are within the covenant; for 
 these 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. ]t is called new, 1. In opposition to the old covenant of 
 works made with our first parents, which they broke. 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 ihe tree 
 of life. 
 
 Quest. 93. Which are the sacraments of ihe J^Tew 
 Testament? 
 
 •ins. The sacraments of the New Testament are. 
 Baptism and the Lord's Supper. 
 
 Q. What were the sacraments of the covenant of grace under 
 the Old Tesfamenti 
 
 A. They were two, namely, circumcision and the passover; 
 in place of which, we have now baptism and the Lord's supper. 
 
 Q. Are the sacraments of the Old and Nexo Testament the 
 same for substance ? 
 
 A. Y"es; for they are seals of the same covenant, and they both 
 represent Christ and his benefits. 
 
 Q. '\^ herein then do they differ? 
 
OF BAPTISM. 237 
 
 A. The Old Testament sacraments represented Christ as to 
 come, and that in a darker way; but the New represents 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 once by 
 us, as circumcision was; the Lord''s supper is for nutrition, and 
 to he received often, as the passover was. 
 
 Q. Wliat loas the passover? 
 
 A. It was a lamb slain, roasted with fire, and eaten wholly 
 with bitter herbs, and unleavened bread; whereby was represent- 
 ed 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 un- 
 der the New Testament than two f 
 
 A. Because Christ the head of the church hath instituted no 
 more for sacraments, than baptism and the Lord''s supper: neith- 
 er 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, ordi- 
 nation, marriage, and extreme unction. 
 
 Q, Why may not these be received as sacraments? 
 
 A. Because none of them are instituted by Christ for sacra- 
 ments; and though ordination and marriage be of divine appoint- 
 ment, yet neither they nor any of the rest have the parts of true 
 sacraments, nor are they seals of the covenant of grace. 
 
 Quest. 9^. What is Baptism? 
 
 Jlns, Baptism is a sacrament, wherein the wash- 
 ing with water, in the name of the Father, and of the 
 Son, and of the Holy Giiost, doth signify and seal 
 our ingrafting into Christ, and partaking of the ben- 
 efits of the covenant of grace, and our engagement to 
 be the Lord's, 
 
 Q. W hat doth the word baptism signify ? 
 
 A. It is a Greek word, and signifieth a washing; so it is ren- 
 dered 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? 
 
238 OF BAPTISM. 
 
 A. h is the sprinkling or washing of tlie body with waler, an d 
 using of the words of iiislitnlion. 
 
 Q. What is the spiritual thing signijied by the washing iciih 
 water? 
 
 A. There is, 1. The washing away of the ^wi7< of sin by the 
 blood of Christ in our just ijl cation. 2. The v/ashin^r away of the 
 Jilth of sin by the Spirit of Christ in our regeneration and sanc- 
 iiji cation, Hev. i. 5. John iii. 5. 
 
 Q. Wherein lies the resemblance between water, and ChrisCs 
 hloodj or the blessings purchased thereby? 
 
 A. In these things; 1. Water washes avvay the filth of the 
 body, so the blood of Clirist cleanseth the soul from sin. 2. 
 Water doth extinguish fire, so Christ's blood quencheth the fire 
 of God's wrath. 3. Water doth mollify the earth, so Christ's 
 blood softens our hard hearts. 4. Our bodies cannot live with- 
 out water, neither can our souls without tiie blood of Christ. 5. 
 Water is clieap and free to all, so 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 lanful to add any thing to the water made use of in 
 baptism ? 
 
 A. No; for though the Papists mix oil, salt, cream and spiitle 
 with the water, and likewise use the sign of the cross at baptism ; 
 yet all these are but vain and sinful additions without any war- 
 rant from God's words. 
 
 Q. why may not the sign of the cross be retained in baptism., 
 seeing it is designed to teach all who are baptized not to be 
 ashamed to own a crucified Chnst? 
 
 A. The Papists -give plausible reasons for the other additions 
 as well for this: but sealing the sign of the cross was brouglit in- 
 to the church by the Papists, as well as the cream and spittle; it 
 ought to be laid aside with them, as unscriptural and antichristian 
 inventions. 
 
 Q. Is it necessary to dip or pilunge the whole body info 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 war- 
 rant in the scriptures. 
 
 Q. What warrant is there in the scriptures for baptizing by 
 sprinlding ? 
 
 A. 1. We find the washing of tables is termed baptising, Mark 
 
OF BAPTISM. 239 
 
 vii. 4, which we know is done, not by dipping, but by sprinkling. 
 2. The Israelites are said to have been baptised unfo Moses in 
 ike 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 Chrisi'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 these you refer to? 
 A. 1st, 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 ja time, had they taken them all to a river, and plunged 
 them one by one into it. 2dly, When Philip baptized the Ethio- 
 pian Eunuch, Acts viii. 38, it is not likely he would strip him 
 and plunge him in the river, when he was in a journey and no 
 wise provided for it; but rather that they went into the water to 
 the ancles, being bare-footed according to the custom, where he 
 sprinkled water upon him, according to the prophecy in which 
 the Eunuch had been reading, Jsa. lii. \5. So shall he sprinkle 
 many nations. 3dly, When 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. 4thly, When Cornelius 
 and his friends were baptized, they were in the house, and water 
 was called for there to do it, Acts x. 47, 48. 5thly, Likewise the 
 Jailor in Philippi, and his family were in the house when they 
 were baptised by Paul and Silas, Acts xvi. 32, 33. For it canndt 
 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, to seek a river for to plunge 
 them in. Lastly, It was the custom of the primitive church to 
 baptize the sick upon their beds, who hence were called clinici; 
 and surely these could not be plunged but sprinkled only. 
 
 Q. Do we not read ofJokn^s baptizing at Jordan andEnon, 
 because of the plenty of water there; and of persons baptized go- 
 ing down into the water and coming up out of the water? Acts 
 viii. 38, 39. 
 
 A. John chose these places, because the waters there were 
 common, which was not the case in other parts of that dry coun- 
 try. And for going down into the water, and coming up out of 
 it, this is said of the baptizer, as well as of the baptized, and so 
 
240 OF BAPTISM. 
 
 cannot infer dipping. Besides, the words may be rendered, tliey 
 went unto the water, and they came tip from the water. 
 
 Q. What doth the sprinJding with water in baptism declare 
 unto us? 
 
 A. It declareth to us, that we are all filthy and polluted by na- 
 ture, by reason of original sin and corruption, and that we stand 
 greatly in need of being washen from it. 
 
 Q. Can the ivater in baptism wash us from ii ? 
 
 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 virtue of 
 Christ's blood unto our souls. 
 
 Q. In whose names are persons to be baptized? 
 
 A . In the name of the Father, and of the Son, and. of the Ho- 
 ly Ghost. 
 
 Q. what is signified and meant by using these words in bap' 
 tism ? 
 
 A. Several things; as, that the ordinance is dispensed by di- 
 vine warrant; and that the person baptized vows subjection to 
 God's authority; and tiiat he is thereby consecrated and bound 
 to the faith, profession, worship, and obedience of the Holy Trin- 
 ity; and that he will always depend upon the favour, grace> and 
 protection of the Father, Son, and Holy Ghost. 
 
 Qi 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 be will be our God, ingraft us into Christ, and entitle 
 Ms to all the benefits of the new covenant which Christ hath pur- 
 chased by his blood. 
 
 Q. What is here sealed and engaged on our part ? 
 
 A. That we will be the Lord's in soul and body, in practice 
 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 in- 
 to Christ? 
 
 A, It is for us to be cut oflf 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, 6. Rom. xi. 
 17. 
 
 Q. Is this privilege sealed to us by baptism? 
 
 A. Yes. 
 
 Q. What are the benefits of the covenant ofgracCy which are 
 sealed to us in baptism? 
 
 i 
 
OF THE SUBJECTS OF BAPTISM. 241 
 
 A. They are all these blessings which Ciirist halh purchased 
 by his blood, such as admission into the visible church, and a right 
 to all chuVch-ordinances and privileges, spiritual illumination, re- 
 mission of sin, deliverance from wrath, friendship with God, re- 
 generation and sanctification, the conduct of the Spirit, fafljerly 
 protection and provision, increase of grace, and perseverance in it, 
 raeetness for heaven, victory over death, and resurrection to eter- 
 nal life. 
 
 Q . Doth baptism seal and apply these blessings and benefits 
 equally to all who are baptized ? 
 
 A. No; for to these who are truly elect or believers, it doth 
 seal them absolutely; but, to these who are only such in profes- 
 sion, it seals them but conditionally, that is, upon condition that 
 they are what they profess to be. 
 
 Q. Doth believers partake immediately of the benefits sealed 
 to them at 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 become 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 regenerate 
 all these loho partake of it, as Papists and others do teach? 
 
 A. No; for Simon Magus remained still in his unregenerate 
 state after he was baptized, and the best of God's people are trou- 
 bled witli the inherence of original sin all their lives. 
 Q. Is baptism absolutely necessary to salvation ? 
 A. No; for the converted thief was saved without it: it is not 
 the want, but the contempt of baptism, which exposeth to damna- 
 tion. 
 
 Q. What is the necessity then of baptism ? 
 A. h is necessary by virtue of Christ's command, who hatli 
 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 
 believers' right to the blessings of his covenant. 5. As a bond 
 for enfjaginor us to his service. 
 
 o & 
 
 Quest 95. To whom is baptism to he administered'^ 
 
 w 
 
242 OF THE SUBJECTS OF BAPTISM. 
 
 %3ns. 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 members of the visible church, are to 
 be baptized. 
 
 Q. Is baptism to he administered to all persons whatsoever? 
 
 A. No. 
 
 Q. To icJiom is baptism not to be administered? 
 
 A. Not to heathens or infidels, nor to these who call them- 
 selves christians, if they be ignorant, or if their lives be vicious 
 and scandalous. 
 
 Q. Why may not these be baptized ? 
 
 A. Because they are not to be looked upon as nnembers of the 
 visible church, not 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 bap' 
 (ism? 
 
 A. Only upon submitting to the gospel, and their professing 
 of repentance, and of iheir faith in Christ, and resolutions of obe- 
 dience to him. Acts ii. 38. Matt. iii. 6. Acts viii. 13. 
 
 Q. Who are they thai properly have a right to baptism f 
 
 A. These who are members of the visible church, and their 
 infant offspring, Actsii. 39. 
 
 Q. What is it you call the visible chvrch ? 
 
 A. It is a society made up of all the professors of Christ 
 throughout the world, who openly embrace the true religion, to- 
 gether with their children, 1 Cor. vii. 14. Acts ii. 39. Rom. xi. 
 16. Gen.xvii.7. 
 
 Q. 14 hat 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 enjoyment 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. Actsii. 
 39,42. 
 
 Q. What is it you call the invisible chvrch? 
 
 A. The whole body of true believers in Christ, 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 inward- 
 ly renewed, which God only sees; and therefore called invisible. 
 
 Q. What are their privileges above others ? 
 
 A. They have communion with Christ both in grace and glo- 
 ry. 
 
 I 
 
OF THE SUBJECTS OF BA.PTISM. 243 
 
 Q. Have infants a right to baptism? 
 
 A. Yes, the infants of these who are believers or niemberi of 
 the visible church have a right to baptism, but not others. 
 Q. How do you prove their right to baptism ? 
 A. Because the infants of believing parents are within the 
 covenant, as well as the parents themselves; so God told Abra- 
 ham in the covenant he made with him, and did thereupon es- 
 tablish and declare the right of his infant-seed to the initiatory 
 seal of the covenant. Gen. xvii. 7, 10. "I will establish my coy- 
 <' enant between me and tiiee, and thy seed after thee in their 
 <' generations, for an everlasting covenant; to be a Ged unto thee, 
 "and to thy seed after thee. And every man-child among you 
 « shall be circumcised." Now Abraham^s covenant being the 
 ^'^ovenant of grace, of which Christ is the Mediator; and believers 
 now being Abraham's children 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 Abraham's seed ©f old had to circumcision, 
 which was the same in substance with it. And this right of suc- 
 cession we and expressly declared by the apostle Peter, Acts ii. 
 38, 39. " Repent and be baptized every one of you. For the 
 promise is unto you, and to your children." And hence the apos- 
 tle Paul calls the children of believers now holy, 1 Cor. yii. 14, 
 that is, federaKy holy, as the Jews were called a holy nation, be- 
 ing by circumcision instated within the covenant, solemnly ded- 
 icated 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 
 ciTCumcision . 
 
 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 purification by the shedding of Christ's blood. 
 
 Q. ^\ hat farther warrant have you from scripture for in- 
 fant baptism? 
 
 A. ist, Christ commanded his apostles, Matth. xviu. 19, to go 
 disciple and baptize all nations, of which infants are a consider- 
 able part. There was no need to mention them there expressly, 
 seeing their privilege was settled for many ages before by circum- 
 cision: though soon after we are told that their right continued 
 as formerly, Acts ii. 38, 39. And indeed it were most unreason- 
 able to think that their condition should be worse by Christ's in- 
 carnation than it was before. 2dly, We are assured 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, 
 
214 OF TIIK SUBJECTS OF BAPTISM. 
 
 23. Sdly. We are told, Rom. xi, that the Jews sliall be grafted 
 again into their own olive tree, as they were broken off. From 
 which it is easy to infer that their seed, which were broken off 
 with them, shall be grafted in with them as before. 4ihly, The 
 scripture declares infants to be capable of the divine blessings of 
 pardon, of the Spirit, of faith, of grace and glory: upon which 
 account, Christ doth kindly invite and take them into his arms, 
 See Isa. xliv. 3, and Ixv. 23. Jer. i. 5. Matth. xviii. 6. Mark x. 
 14, 16. Luke i. 15. And therefore the sign and seal of these 
 blessings must also pertain to them . 5thly, We read of the apos- 
 tles baptizing whole households together, not excluding the in- 
 fants therein. Acts xvi. 15, 33. 1 Cor. i. 16. And in this they 
 followed the example of the Jews, who circumcised all the pros- 
 elytes that came over to them, and their children also. And af- 
 ter the example of the apostles, it is known the ancient church 
 did baptize the infants of christian parents. 
 
 Q. Do we not read of the apostles teachings and of person's 
 professing their faith, before they ivere baptized? 
 
 A. Yes; but these were first to be won to the christian faith 
 before they or their children might be baptized. But infants, who 
 were not capable of being taught, or of professing their faith, are 
 to be reckoned 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 ho- 
 ly, and among the blessed of the Lord, their infant offspring are 
 to be deemed so with them, according 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 ih^e 
 Lord'^s supper? 
 
 A. Because it is required of all who partake of the Lord's sup- 
 per to examine themselves, and to discern the Lord's body; which 
 children cannot do, not having the exercise of reason. And, up- 
 on the same account, the children of the Jews, who did partake 
 of circumcision, were not admitted to the passover; they not be- 
 ing capable to ask, or to be instructed concerning the meaning 
 of it, according to Exod. xii. 26. The initiatory seal is for con- 
 veying a right, but the other is for commemorating a benefit, 
 W'liich necessarily supposeth understanding. 
 
 Q. To whom doth it pertain to present the infants of the visi- 
 Ide church to baptism, and to act as sponsers for them? 
 
 A. Infants being considered as parts of their ])arents, and hav- 
 ing a right to baptism as such, it belongs properly to parents to 
 present them to God in baptism, and in their name to consent to 
 the covenant of grace; and not to these who are called godfaik- 
 
OF THE SUBJECTS OF BAPTISM. 245 
 
 ers or godmothers. It is only the parents who have the power 
 of their education, and who are accountable to God for them; 
 and, till they be capable to choose their own way, the will of the 
 parents only is to be taken for theirs. 
 
 Q. Are not christian parents hound by the strongest ties to 
 bring their children to God inhaptism? 
 
 A. Yes; Ist, Because they have dedicated themselves and all 
 they have unto the Lord. And 2dly, They being the instru- 
 ments of conveying original sin to them, they are bound in jus- 
 tice, to repair the injury (so far as they can) by bringing them to 
 the fountain of Christ's blood for their cleansing, and to the con- 
 gregation of God's people for the help of their prayers. 
 
 Q. Are all these in covenant with God, and entitled to heavev, 
 who get this seal of it; particularly these children who are born 
 of truly godly parents, that gave them up sincerely to God in 
 baptism? 
 
 A. 1st, If such children die young before they do any thing 
 to disinherit themselves, we have ground to believe they are sa- 
 ved. 2dly, These children by their birth and baptism are enti- 
 tled 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. 2 1 . 3dly, 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 their father^s God, and they are the seed of his peo- 
 ple with whom the covenant was established, and to whom the 
 promises were made. But 4thly, They should remember, if they 
 do not put in their claim when they come to age, take hold of the 
 covenant for themselves, and ratify their parents' deed, they for- 
 feit their right and claim to the saving blessings of the covenant. 
 
 Q. How should parents he 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 infants, 
 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, 1 will be your God and the 
 God of your seed. They should earnestly pray for grace to en- 
 able them to give them good instructions and a good example, 
 that they may, like Abraham the father of the faithful, commarad 
 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 
 
 W 2 
 
246 OF THE LORD'S SUPPER. 
 
 are born of such parents, and that their claim to the covenant 
 blessings is thereby strengthened. 2. They should timeously 
 ratify their baptismal covenant and their parents' deed, by a per- 
 sonal transaction with God, and giving away themselves unto tho 
 Lord : and this they should do solemnly at the sacrament of tho 
 Lord's supper, that so they may become 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 re- 
 mission of sins, through the blood of Christ, which was then sac- 
 ramentally applied to them. 4. They should improve their bap- 
 tism as a spur to holy living, a shield against temptation, and an 
 incitement to courageously owning of Christ and his truths, 
 without being ashamed of him before men. 
 
 Qtjest. 9(). What is the Lord's Supper P 
 Ans. The Lord's Supper is a sacrament, wherein, 
 by giving and receiving bread and wine according to 
 Christ's appointment, his death is shewed forth ; and 
 the worthy receivers are, not after a corporal and 
 carnal manner, but by faith, made partakers of his 
 body and blood, with all liis benefits, to their spiri- 
 tual nourishment, and growth in grace. 
 
 Q. What are the usual names gixen to this ordinance? 
 
 A. It is called the Lord's supper, 1 Cor. xi. 20. It is called 
 the Lord's table, 1 Cor. x. 21. The communion, 1 Cor. x. IG. 
 iJreakingofbread, Actsii. 42. The cup of blessing, I Cor.x. 16. 
 Christ's testament, Luke xxii. £0. The feast, 1 Cor- v. 8. The 
 ancients usually called it the eucharist; and we commonly call il 
 the sacrament. 
 
 Q. Why is it called the Lord''s supper? 
 
 A. From the time when the Lord Jesus, its author, did insti- 
 tute it, which was in the same night wherein he was betrayed. 
 
 Q . V\'hy did he appoint it at night? 
 
 A. Because the passover was to be eaten at night, and supper 
 then was the principal meal of a 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 hound to celebrate the sacrameni 
 at nighty as was done at its first institution? 
 
 A. No; for the reason of doing it at night, and in a private 
 family, doth not now subsist: this was done at first only upon the 
 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 nu- 
 merous assemblies for worship, the night would be highly incon- 
 venient for it. 
 
OF THE LORD'S SUPPER. 247 
 
 Q. Why did Christ appoint this supper immediately after 
 the passover? 
 
 A. To shew that the one was to come in the room of the oth- 
 er, and that they were both the same in substance, 
 
 Q, How doth it appear that they are the same in substance ? 
 
 A. In regard the Israelites kept the lamb four days tied to 
 their bed-posts before it was slain; that by its coristant bleatinga 
 they might be kept in mind of their sore bondage in Egypt, from 
 which God wonderfully delivered them, and also put in mind of 
 the sorrows and agonies which the Messiah was to suffer to de- 
 liver them from sin and hell; so, in like manner, the Lord's sup- 
 peris a standing memorial of our salvation by the sufferings and 
 death of Jesus Christ, our glorious deliverer from sin and wrath. 
 
 Q. W hy did Christ appoint this ordinance the same night ia 
 %phich he urns betrayed ? 
 
 A. I. That he might give a strong proof of his love to his dis=- 
 ciples, in providing more for iheir comfort than for his own safe- 
 ty, 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 could 
 do. 
 
 Q. Is the Lord'^s supper a sacrifice, as well as a sacrament? 
 
 A. No: for though the Papists have horridly corrupted this 
 ordinance, and turned it to the sacrifice of the mass, whereby 
 they disown the sufliciency of Christy's sacrifice on the cross to 
 take away sin, and are guilty of the vilest superstition and idola- 
 try ; yet the Lord's supper is no more but a sacrament, which is of 
 a quite different nature from a sacrifice ; a sacrament being the 
 commemoration ofa benefit received from God: but a sacrifice ia 
 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 lohat 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. Matt. xxvi. 20, 26. Luke 
 xxii. 14, where it is said, Tiiey sat down at the table. 
 
 Q. Is it not more decent and reverend to use kneeling at this 
 time? 
 
 A. We are not to I]^wiser than Christ, nor to accuse the apos- 
 tles and primitive church, who used sitting, of indecency or ir- 
 reverence. 
 
 Q. Who then appointed kneeling, and when came it in? 
 
 A. It was Pope Honorius the second, in the beginning of tho 
 thirteenth century. 
 
 Q. Upon what pretence did he appoint hnccling? 
 
 A. It was in consequence of the doctrine of transubstantia- 
 
248 OF THE LORD'S SUPPER. 
 
 tion, which had been decreed not long before by Pope Innocent 
 the third. Then it was judged proper to kneel for worshipping 
 the sacramental bread, which they believed to be turned mio 
 Christ's real body. 
 
 Q. Should any Protestant 'symbolize with Papists and idola- 
 tors in their errors und superstition? A. J\o. 
 
 Q. What are the elements or visible signs appointed in the 
 Lord'^s supper? 
 
 A. Bread and wine. 
 
 Q. How are these to be dispose^ of? 
 
 A. After consecration, the bread is to be broken, given, and 
 eaten; and the wine, being poured forth, is to be given, and 
 drunk. 
 
 Q. Why are both these signs appointed? 
 
 A. The more to confirm our faith, and to give us the more dis- 
 tinct representation of Christ's death and sufferings, and to shew 
 us the plentiful redemption and rich supplies we have in a cruci- 
 fied Christ for our perishing souls. 
 
 Q. May we make use of wafers instead of bread as the Pa- 
 pists do ? 
 
 A. No; for then we should not have a fit sign of spiritual nour- 
 ishment, nor any breaking of bread according to Christ's insti- 
 tution. 
 
 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 re- 
 freshing comforts proceeding from it to us; such as deliverance 
 from wrath, pardon of sin, peace with God and conscience, ac- 
 cess 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 suflTerings of Christ for us, and particu- 
 larly 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 receive a 
 whole Christ, according to the gospel offer, and that with close 
 and particular application to their soul's necessities. 
 
OF THE LORD^S SUPPER. 249 
 
 Q. Have the people a right to the cup, as well as to the bread ? 
 
 A, Yes; and none may deprive them of it, seeing Christ ap- 
 pointed a full feast and complete nourishment to his people, and 
 said to the first communicants, Drink ye all of it, Matt. xxvi. 27. 
 
 Q. Hoiv should ice be affected and employed when beholding 
 and receiving the bread broken and ivine poured forth? 
 
 A, We should contemplate a broken and bleeding Saviour, 
 with broken and contrite 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 in his wounds as ouf 
 only refuge from the avenger of blood, and plead Christ's blood 
 and merits for all that we want from God. 
 
 Q, TV/ta< is the chief end of this institution, first mentioned in 
 the answer? 
 
 A, It' is to shew forth Christ's death; according to I Cor. xi» 
 24,25,26. 
 
 Q. How are we to shew forth Christ'' s death in this ordinance? 
 
 A. By recalling it into our minds with admiration, giving 
 thanks to God for such a sacrifice, and plead mg it with him as 
 the only ground of our hope: and also by proclaiming before the 
 world the wonderful love of Christ in dying for us, and our hope 
 and confidence in the merits thereof; publicly owning ourselves to 
 be his disciples, and declaring by this action that we are not a- 
 shamed of his cross, but do glory in it. 
 
 Q. Why will Christ have us to shew forth his death in this 
 manner ? 
 
 A. To testify our thankfulness for it, and that we do believe 
 it to be the only foundation of our salvation; and also because 
 this commemoration is an excellent means to subdue sin, quicken 
 grace, melt our hearts, and administer comfort to us under all 
 discouragements. 
 
 Q. Who are these meant by the worthy receivers mentioned in 
 the answer? 
 
 A. They are believers, who are fit to receive, and do exercise 
 faith and love in the act of receiving: not that they are worthy in 
 a legal sense of any mercy, but called worthy, because they re- 
 ceive in a suitable and becoming manner, both with respect to 
 their state and frame; which is worthiness in a gospel sense. 
 
 Q . May these who have weak faith, and many fears, be ad' 
 mitted to join with the worthy receivers? 
 
 A. Yes; for weak believers are among Christ's friends whom 
 he invites, and are these who have a right to the children's bread; 
 besides, this ordinance is appointed as a means of our spiritual 
 strength and growth in grace. 
 
250 OF THE LORD^S SUPPER. 
 
 Q. But, may not these icenk and doubting souls K^cp hack 
 till they a?'?'it>e at comfort and strength? 
 
 A. No; for strength and comfort are attained in the way of be- 
 lieving, and using the means which God hath appointed for that 
 €nd; and we have no ground to expect them while we neglect 
 this ordinance, which is one of these means. 
 
 Q. What advantage do worthy receivers reap by this ordinance ? 
 
 A. They arc made partakers of Christ's body and blood, with 
 all his benefits. 
 
 Q. How are worthy receivers made partakers of ChrisCs body 
 undblood? 
 
 A. Not corporally, but spiritually. 
 
 Q. How do they partake of these spiritually in the sacrament ? 
 
 A. When they get their title secured to the benefits or fruits of 
 Christ's broken body and shed blood, as by seizing or enfeoff- 
 ment,- or when their souls do actually share of these benefits here 
 in part. 
 
 Q. What arc these benefits or fruits ofChrisCs body and blood 
 which worthy receivers partake of? 
 
 A. They are pardon of sin, deliverance from wrath, the subdu- 
 ing 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. Arc we not made partakers of Chrisfs body and blood in 
 acDrporal 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 sacraments, 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 ivine after the con- 
 secration ? 
 
 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 the cup, when 
 distributing it, the fruit of the vine. See 1 Cor. xi. 26, £7, 28, 
 and Matt 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 broken 
 ?LDd wounded for us. In like manner, Christ said, This cup is the 
 
OF THE LORD^S SUPPER. 251 
 
 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 th© 
 New Testament and its blessings. 
 
 Q. Must not ChrisCs body continue in heaven until the resiiiu- 
 tion of all things at his second coming? 
 
 A. Yes ; the Apostle Peter saith so, Acts iii. 21. Nay, Jesus 
 Christ himself said, Now 1 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 suffering and contempt? 
 
 A. No. 
 
 Q, Would it not be liable to these, if transubsfantiaiion was 
 true? 
 
 A. Yes; for so it might still be pierced, nay, torn in pieces or 
 burnt; it might be eaten by wiclied men, nay, by beasts, and 
 thrown out to the dunghill; which is absurd to imagine concer- 
 ning the glorified body of the Son of God . 
 
 Q, Seeing such absurdities tvould follow, ought not we to un- 
 derstand Chrisfs ivords, This is my body, in a figurative sense? 
 
 A. Yes, especially seeing our Lord frequently used this way of 
 speaking to his disciples, calling himself bread, a door, a way, a 
 vin^, &c., and particularly concerning the sacraments, saying of 
 circumcision. This is my covenant; and of the Lamb, it is the 
 Lord's passover, Gen. xvii. 10, Exodxii. 11. And we see how 
 expressly the Holy Ghost saith of believers, 1 Cor. xii. 27. Ye 
 are the body of Christ; yet all agree to take these words figura- 
 tively; 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 and 
 growth in grace, Heb. iii. 14. 1 Cor. x. i6. John vi. 35, 47, 
 68, 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 healing and 
 salvation. 2. In fleeing in to the clefts of his wounds for pro- 
 tection from wrath. 3. In embracing Christ in all his oflfices, 
 and with all his benefits, as he is offered to us in ihe giving of 
 the bread and wine. 4. In being firmly persuaded of the truth 
 of the gospel revelation, and of the promises of salvation by the 
 
m , OF WORTHY COMMUNICATING. 
 
 blood and merits of Jesus Christ. 5. In applying the virtue and 
 efficacy of the blood and merits of Christ to ourselves, for silen- 
 cing conscience, renewing the soul, subduing of sin, and for 
 quickening and strengthening of grace. 6. In pleading this 
 blood with God for pardon and acceptance, for sanctification and 
 glorification. 7. In yielding up ourselves 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 weJcnow if ice receive spiritual nourishment and 
 growth in grace in and by the sacraments ? 
 
 A. We may know it by these marks; 1. If we have abetter 
 taste and relish of spiritual things than we had before. 2. If we 
 draw virtue from Christ's death for crucifying of sin, which hin- 
 ders ourstrencrth and growth. 3. If we be more rooted and es- 
 tablished in grace, confirmed in our faith, and increased in humi- 
 lity 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 97* What is required to the icorthy recei- 
 ving of the Lord's Supper P 
 
 Jlns, It is required of thera that would worthily 
 partake of the Lord's Supper, that they examine them- 
 selves 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 judgment to themselves. 
 
 Q. Can unbelievers, while remaining so, be worthy partakers? 
 
 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 unworthili/? 
 
 A, Yes. 
 
 Q. HoiD shall we prevent that danger? 
 
 A. By seeking after both habitual and acfual preparation for if, 
 that is, by labouring both to be in a state of grace, and to Lava 
 grace drawn forth into exercise. 
 
 Q, How shall ice attain to this preparation? 
 
 A. By examining ourselves, 1 Cor. xi. 28. 
 
OF WORTHY COMMUNlCATrNG. 253 
 
 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 qualifications 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, faitlij repen- 
 tance, 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 sac- 
 rament. 
 
 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 man- 
 ifested therein, and grieved for our sins that were the procuring 
 cause of them. 
 
 Q. What are we to examine about our knoidedgel 
 
 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 his fall. 3. Of Christ the Mediator in his 
 two natures and three ofSces. 4. Of the covenant of grace, and 
 the way of our justification by faith in the Surety's righteous, 
 ness. 5„ Of the seals of this covenant, and particularly of the 
 holy supper, and the design of it. 
 
 Q. How may. we discern if our knowledge be saving in its 
 quality ? 
 
 A. We may reckon it is so, \. 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 life, 
 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 
 benefit&of his death unto our souls. 
 
 Q. What is imjylied in faith'' s feeding on Christ in the sacra- 
 nicnt ?:' 
 
 A. It imports the soul's hungering and thirsting after Christ, 
 
 X 
 
254 OF WORTHY COMMUNICATING, 
 
 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 . Hoiv 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 Lor(Ps 
 supper? 
 
 A. That in renewing covenant with God, we may be sorry for 
 former breaches and backslidings; that, in looking upon a bleed- 
 ing Saviour, we may mourn for our sins, which brought all these 
 sufferings upon him; that we may receive a broken (jhrist 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 he true? 
 
 A. It is so, if our sense of sin drive us to Christ the only rem- 
 edy; if our grief for sin be universal, for the corruption of our 
 nature, as well as the outbreakings of our life; if we sincerely de- 
 sire deliverance from all sin and corruption, study universal ho- 
 liness, 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 that was given, which requires 
 suitable returns of love from us, namely, love to God and Christ, 
 to his people, and to our very enemies. 
 
 Q. How may we know if our love to God and Jesus Christ be 
 true? 
 
 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 ten- 
 der of his honour, if we rejoice in the success of his gospel, if we 
 mourn under his absence, long for his presence, and desire to be 
 like hirax 
 
 Q. Is not every worthy communicant resolved in Christ"^ s 
 strength to perform new obedience, by forsaking all sin, and fol- 
 lowing 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 he-^ 
 fore communicating? 
 
OF PRAYER. 255 
 
 A, Yes; for the answer saith, all must examine themselves, 
 lest coming unworthily they eat and drink judgment 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'** 
 table? 
 
 A. That God would prepare our souls for so near an approach 
 to him; 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 these that come umvorihily to the Lord^s table? 
 
 A. These 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 themselves by self- 
 examination and prayer, for exciting of grace before they come. 
 
 Q. What is the sin of these who come unworthily? 
 
 A. They are guilty of the body and blood of the Lord, being 
 accessory to the Jews' sin who crucified him, by their harbouring 
 the murderer sin, 1 Cor.xi. 27. 
 
 Q, What is the danger of these who come unworthily ? 
 
 A. They eat and drink judgment to themselves, I Cor* xi. 29, 
 30. 
 
 Q. Tf hat Judgments were inflicted on the unworthy communi- 
 CZttlo Zt Corinth? 
 
 A. Sickness and death, 1 Cor- xi. SO. 
 
 Q. Is this sin pardonable upon repentance? 
 • A, Yes; the blood of Jesus Christ clean seth us from all sin. 
 
 Q. May these who want assurance come to the Lord'^s table? 
 
 A. Yes, if they have a sense of their need of Christ, and earnest 
 desires to be found in him ; for this sacrament is a means for 
 strengthening weak grace, and obtaining the evidence of God's 
 love to doubting souls. 
 
 Q. Hhat shall those do, toho, after all their endeavors, cannot 
 get their hearts brought to any suitable frame for approaching 
 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 honor up- 
 on their dying Saviour, who has appointed this ordinance 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 many times surprise his people with supplies of 
 life, when he sees tliem struggling with their deadness in the use 
 of appointed means. 
 
 Quest. 98. What is 'prayer f 
 
256 OF PRAYER. 
 
 Jlns, Prayer is an offering up of our desires lo 
 Oo(] for things agreeable to his will, in the name of 
 Christ, wiih confession of our sins, and thankful ac- 
 knowledgment of his mercies. 
 
 Q, What are the parts of prayer mentioned in tins anctcer? 
 
 A. They are three; petition, confession, and thanksgiving. 
 
 Q. V^hat are our petitions to God called in the aitsicer} 
 
 A. They are called an ofiering up of our desires to God. 
 
 Q. Doth God account the ojfcring vp of the words of the 
 mouth as petitions or prayers to him? 
 
 A. No, without the desires of ihe heart; though he will accept 
 of the desires of the heart, if sincere, without the words of the 
 mouth, as in the case of Moses and Hannah, Exod. xiv 15 \ 
 Sam. i. 13. 
 
 Q. Are we not to make use of our voice and tcords in uttering 
 our desires to Gcd? 
 
 A, Yes, when the circumstance of the time and place will al- 
 low it; for these are proper and needful to prevent wandering, to 
 increase fervency, and to glorify God with the outward man, Psal. 
 T. 3, andlv. 17, and Ixix. 
 
 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 desires; and 
 he accepts them when sincere, though the words be not so proper 
 or exact. Hence the Psalmist encouraged himself in his dis- 
 tress, Psal. xxxiii. 9. " Lord, all ray desire is before thee, and 
 my groaning is not hid from thee." 
 
 Q. To lohom are we to offer vp our desires in prayer? 
 
 A. To God only, Psal. 1. 15, and Ixii. 8. Matt. iv. 10, and vi, 
 9. ■ 
 
 Q. May we pray to any of the three persons of the Godhead? 
 
 A. Yes; for in scripture we find prayers directed, sometimes to 
 the Father, John xvi. 23. Eph. iii. 14; sometimes to the Son, 
 Matt. 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 
 r.amed, the other two are understood as included, they beinf^ aU 
 tliree but one and the same God. 
 
 Q. Why must tee 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 Jielp lis in 
 straits, Matt. iv. 10. Psal. xxxiv. 15, 17. 2 Kings vi. 2-6, 57. 
 And hence he styles himself, the God hearing prayer"^ Psal. Ixv. 2. 
 
 Q. May we not pray to saints or angels, or to thevirgin 3Ia- 
 ry? 
 
OF PRAYER. un 
 
 A. No; for in all the scripture there is neither command, pro- 
 mise nor example for it; nay, we are forbidden to do it, for it is 
 idolatry; the saints know notour cases, and they are cursed who 
 trust in man. See Matt. iv. 10. Isa. xlii. 8. Exod. xx 3. Col. 
 ii. IS. Rev. xix. 10. Isa. Ixiii. 16 Jer. xvii 6. 
 
 Q. May we not pray to the saints in heaven, as well as apply 
 to 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 converse 
 with them here below, which we are warranted to do, 2 Thess. 
 iii= 1. James v. 14, 16. Bat tlie saints in heaven are ignorant 
 of us, Isa. Ixiii. 16. 
 
 Q. Can we in prayer make known to God that which he Jcnew 
 not before? 
 
 A. No; for he understands our thoughts afar off, Psalm 
 cxxxix. 2, 4. But yet he thinks fit thus to enjoin us to make 
 known our requests to him, as the means by which we are to re- 
 ceivethe good things promised, Phil. iv. 6. Psalm I. 15. Joel 
 ii. 32. Rom. x. 12. 
 
 Q. Can prayer merit any thing from God? 
 
 A. No; for in prayer we come, as needy beggars, to ask mercy 
 only by mere favour. 
 
 Q. If God hath decreed to give us what we need, what need 
 we 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 beggars 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 to God? 
 
 A. Not for things unlav/ful, but for things which are agreeable 
 to God's will, 1 John v. 14. 
 
 Q. ^^hat do you mean by the will of God, which is to he the 
 rule of our prayers? 
 
 A . Not his secret will which is unknown to us, but his reveal- 
 ed will which is contained in his word. 
 
 Q. What are these things agreeable to God'^s revealed will, 
 which we are to pray for? 
 
 A. They are good things both spiritual and temporal that we 
 «tand in need of, and which he hath promised to us in his coven- 
 ant. 
 
 Q. What are these spiritual things we should pray for? 
 
 A, They are such as an interest in Christ, pardon of sin, sup- 
 fplies of grace, deliverance from sin and wrath, ;md eternal life. 
 
 Q. May we pray for the good things of this life? 
 
 X 2 
 
258 OP PRAYER. 
 
 A. Yes, but not principally or in the first place. 
 
 Q, What things art we to seek in thejirst place? 
 
 A. Spiritual things, particularly Jesus Christ and liis grace. 
 
 Q. Ought not spiritual things and temporal things he ashed 
 in a different way? 
 
 A, Yes; for the one we are to pray absolutely, and for the oth- 
 «r conditionally and with submission to God's will. 
 
 Q. What is the condition upon which wc are to pray for tem- 
 poral 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. 
 JSlalth. viii. 2. 
 
 Q. Ought we to seek for temporal mercies with the same fer- 
 vency as for spiritual? A. No. 
 
 Q. Should we pray for all sorts of spiritual mercies in the 
 same way ? 
 
 A, No; for we should pray absolutely for these that are abso- 
 lutely necessary for us, such as Christ, faith, remission of sin, 
 perseverance, &c. But for things which are not absolutely need- 
 ful to salvation, such as the highest degrees of grace, spiritual 
 gifts and comforts, deliverance from temptations, &c- these we 
 should pray for conditionally, and with submission to the will of 
 CJod. 
 
 Q. Why may we pray absolutely for Christ 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 relations and 
 friends, and even for our enemies, 1 Tim. ii. 1. 2, Eph. vi. 18, 
 19. Matth.v.44. Psalm. Ixxii. 19, and Ixvii. 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 ^he 
 sin against the Holy Ghost, nor for the dead, nor for the damned 
 in hell, 1 John, v. 1-6. 
 
 Q. What if ice should ash any thing disagreeable to the will 
 of God? 
 
 A. In that case we must not expect to receive it, James iv. 3. 
 
 Q. Is it enough that the matter of our prayers he right, to 
 wit, that they be for things agreeable to Gocfs 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, and so 
 can no more approach to God, than siubble to a consuming fire. 
 
OF PRAYER. 259 
 
 Q, Who is ihe Mediater between God and man? 
 
 A. The man Christ Jesus, and beside him there is none else, 1 
 Tim. ii. 5. 
 
 Q. In wJiose name must we offer up our desires to God? 
 A. Only in the name of Christ this one Mediator, John xiv. 13, 
 14, and xvi. 23. 
 
 Q. What do you mean by praying in the name of Christ? Is 
 it only to v^c his name in our prayers? 
 
 A. There is more in it; for it imports our pleading the merits 
 of Christ the purchaser for every thing we want, and depending 
 thereupon as the only ground of our acceptance and audience 
 with God, Eph.iii. 12. 
 
 Q. Is Christ that angel mentioned, Rev. viii. 3, 4. with the 
 gcMen censer, thai 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 
 ihe saints? 
 
 A. It is the merits of his obedience and sufferings, or his per- 
 fect righteousness . 
 
 Q. What need is therefor mixing this incense with our pray- 
 ers? 
 
 A. To perfume them, and take away the ill favour of the im- 
 perfections and defilements which cleave to our best duties. 
 
 Q. May we not in prayer make use of the names 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. iJohnii. 1. 
 
 Q. Besides praying in Christ'' s name^ is there any thing more 
 required in the manner of our prayers that they be acceptable to 
 God? 
 
 A, Yes; they must be offered up with humility, sincerity, 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, 1 Thess. 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 always in a praying 
 frame. 
 
 Q. May 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 bettor 
 ^rame. 
 
Oeo or PRAYER. 
 
 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. Lukexviii. 1. 
 
 Q. Can we ourselves jrray in this acceptable manner to God? 
 
 A. No; and iherefore we must have the Spirit of God to help 
 eur infirmities, Rom . viii. 2b, 27, and hence he is called the Spir- 
 it of supplication, Zech. xii. 10. 
 
 Q. How doth the Spirit of God help us in prayer? 
 
 A. lie both raises suitable affections in us for prayer, and di- 
 rects us to suitable matter and arguments in prayer, because we 
 know not what we should pray for as we ought, Rom. viii. 26. 
 
 Q. Is it not thus that the Spirit makes intercession in us? 
 
 A. Yes. 
 
 Q. Are all prayers offered up to God, accepted and answcr-^ 
 ed? 
 
 A. No; for the prayers of the wicked are an abomination to 
 the Lord, Prov. xv. 8. 
 
 Q. How comelh it that the prayers of many are not regarded? 
 
 A. Because they regard iniquity in their hearts, such as unbe- 
 lief, pride, covelousness, malice, or unmercifulness to the poor; 
 for each of which God threatens to shut out our prayers, PsaL 
 ]xvi. 18. James i. 7. Psal. cxxxviii. 6. Isa. Ivii. 17. Malth. v. 
 24, and vi. 15. Prov.xxi. 13. 
 
 Q. Doth not God sometimes delay long, to hear the prayers of 
 his own people? 
 
 A. Yes; he doth so, to chasten and humble them for their sins, 
 :to try their faith and patience, to quicken them to more fervency 
 in prater, and make mercies more sweet to them when obtained, 
 Isa. lix. 2. Matth. xv.26, 28. Isa. Ixiv. 7. 2 Cor. xii. 8, 9. 
 
 Q. Hoio may we know that our prayers are accepted of God^ 
 when yet we receive no ansiver to them? 
 
 A. It is a good sign of acceptance, when we are helped still to 
 wait upon God in the way of duty, or get our hearts enlarged in 
 prayer: or when wc are inclined to justify God, and blame our- 
 selves for the cause of his silence, Isa. viii. 17. Psal. cxxxviii. 3. 
 Lam. iii. 39,40, 41. 
 
 Q. Doth not God sometimes answer his peopWs prayers 
 :though the very things ashed he not given? 
 
 A. Yes; when he grants them the equivalent, or things more 
 necessary for them; as when he gives spiritual blessings instead 
 of temporal, stronger adherence to Christ instead of assurance, or 
 greater humility and meltings of heart for sin, instead of conso- 
 lation and joy, 
 
 Q. 11 hat is the second part of prayer mentioned in the answer f 
 
 A. Confession of our sins. 
 
OF PRAYlER. 261 
 
 Q . Ought not our petitions for pardon and mercy to he attend- 
 ed until humble confessions of sin ? 
 
 A. Yes, if we would have them acceptable and successful, 
 Luke xviii. 13, 14. 
 
 Q. What sins should we confess unto the Lord? 
 
 A. All our sins, both original and actual, of omission and 
 commission, in heart and life, in words and actions: with tiie 
 several aggressions of them, and their deservings at God's hand. 
 
 Q. In what manner ought ice to confess our sins to the Lord? 
 
 A. We should confess our sins humbly, freely, ftilly, and in a 
 most penitent manner, with grief for them, hatred of them, and 
 strong resolutions against them in strength of Jesus Christ. 
 
 Q. Must we not forsake our sins, as ivell as confess them? 
 
 A. Yes; for it is only these who do so, that shall find mercy, 
 according to Prov. xxviii. 13. 
 
 Q. ^^ hat is the third part of prayer mentioned in the ansiccr? 
 
 A. Thankful acknowledgment of God's mercies to us. 
 
 Q. Is thanksgimng to be always joined with our petitions and 
 supplications io God ? 
 
 A. Yes; for God requires and expects it, and it is most plea- 
 siniT unto him, Phil. iv. 6. Luke xvii. 17. Psal. Ixix. 3 1 . 
 
 Q. What are the mercies we ought to acknoicledge and give 
 thanks for? 
 
 A. All the spiritual and temporal mercies which we presently 
 enjoy ; and the eternal mercies which we hope for, and have prom- 
 ised unto us. 
 
 Q. Which is the greatest mercy that we have to acknowledge? 
 
 A. Jesus Christ is the mercy of mercies, and the unspeakable 
 gift of God to a perishing world, for which we should offer thanks 
 to God, both now and through all eternity, Luke i. 72. 2 Cor. 
 ix. 15. 
 
 Q. Is not t\is thankfulness for mercies a special way of glo- 
 rfying God ? 
 
 A. Yes, for God hath said, " Whoso offereth praise, glorifieth 
 me," Psal. 1. 23. 
 
 Q, How should we acknowleds^e our mercies, so as to glorify 
 God? . ^ . 
 
 A. We should acknowledge them thankfully and with admi- 
 ration, aflectionalely and with delight in the Author, humbly and 
 with self-abhorrence, obediently and with fruitful lives, fiducial- 
 ly, and with encouragement to ask for more, Psal. ciii. 1, 2, &c. 
 Psal. ex vi. 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 hcicail it^ that we are so negligent and 
 backward in this duty of thankfulness for mercies received? 
 A, Yes. 
 
^52 OF THE RULE OF DIRECTION IN PRAYER. 
 
 Quest. 99. What rule hath God given for our di- 
 rection in prayer P 
 
 Jlns, 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 Ci)rist taught his disciples, 
 commonly called, The Lord^s Prayer. 
 
 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 pray- 
 ers. 
 
 Q. When do men mistake in the matter of prayer? 
 
 A. When they ask things not good in themselves, or not prop- 
 er for them; so the disciples did mistake, when then would have 
 called for fire against the Samaritans, Lukeix. 54. 
 
 Q. When do men mistake the manner of prayer? 
 
 A. When they pray for mercies in a formal way, or for carnal 
 ends, as to make provision for their lusts, Fsa. 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 
 
 
 Q. What IS the genei'ol 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 matter 
 of prayer ? 
 
 A. The word doth furnish us with matter for preface, for con- 
 fession, for petition, and for thanksgiving in prayer. 
 
 Q. What matter doth the wordfurnish us with for the preface 
 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 these in Exod. xv. 11, and xxxiv. 6, 7. Neh. ix. 
 6 . Job ix. 4, and xi. 7, and xl. 9. Psal . Ixxxiii. 28, and Ixxxvi. 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, 13, 17. Isa. 
 xxviii. 29,and xl. 12, 15, 17, 22, 28, and Iv. 9. Jer. xvii. 10, and 
 xxxi. 35. Mai. iii. 6. Dan. ii. 34, 35. 1 Tim. i. 17. Rev. iv. 6, 
 11. 
 
 Q. T\hat matter doth God^s ivord furnish us with for the con- 
 fession of sin? 
 
OF THE RULE OF DIRECTION IN PRAYER. 263 
 
 A. It doth set before us many examples of religious persons, 
 humbling themselves before God for their sins, and confessing 
 their original sin and corruption, the blindness of thtir minds, the 
 stubbornness of their wills, the carnality of their affections, their 
 sins of omission and commission and the manifold aggravations 
 of their sins; as in Ezra ix. 6, 13, 15. Neh. ix. 32, 33, 34, &c. 
 Job vii. 20, and ix. 3, 20, and xv. 14, 15, &c. and xl. 4, and xlii. 
 5, 6. Psalm xiv. 3, and xix. 12, and xxxviii. 4, 18, and xl. 12, and 
 li. 3, 4, 5, &c. and Ixxiii. 22. Psalm 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, 
 2 1 . Rom. vii. 14, 1 5, &c. and viii. 7. Eph. xxi. 2, 3, &c. and iv. 
 18. 
 
 Q. What matter doth the ward afford us for thanksgiving? 
 
 A. h 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 lite, peace and tran- 
 quillity, success in their callings, sanctified afflictions, recovery 
 from sickness, the accomplishment of promises, and especially 
 for Jesus Christ and all manner of spiritual blessings in, him, 
 Psalm 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. 
 Jsa.xxxviii. 10, 17. Psalmcxix. 67. 1 Kings viii. 56. Luke i. 68, 
 69, &c. Eph. i. 3. 2 Cor. ix. 15. Isa. lxiii.7. Psalm, ciii. 1,2, 
 ^c. Rev. i. 5, 6, 1 John iv. 10. 
 
 Q. W^hat matter doth the word afford for petitions and re- 
 quests ? 
 
 A. The scriptures abound with many excellent precepts and 
 precious promises, every one of which we may turn into prayers 
 or requests, begging of God that he would give us grace to obey 
 the precepts, a^d grace to enable us to plead and wait for the ac- 
 complishment of the promises, Besides, we have recorded ma- 
 ny examples of saints petitioning for pardon of sin, 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,andcxliii. 2. Hos. xiv. 2. Lukexviii. 13. 
 Jer. xvii. 14. Psalm Ixvii. 1, 6, and cvi. 4, 5, and xxxv. 3. Psalm 
 li. 8, 10, 11, 12. Rom. XV. 13. Psalm cxix. 18, 29,33,37,80, 
 132,133. Jobxxxiv.32. 1 Thess. v. 23, 24. Psalm xxvii. 11, 
 and Ixxxvi. 11. Luke xvii. 5. Psalm xix. 12, 13, and xxxix. 4, 
 5, and xc. 12. All which may be useful to direct us in prayer. 
 
 Q. Do not we fnd the scripture-saints making use ofargu* 
 ments idth God in prayer, for obtaining their requests? 
 
 A, Yes, very many, taken from the mercy of God's nature, the 
 
260 OF THE PREFACE OF TEIE LORD'S PRAYER. 
 
 present circumstances and necessities, without any book or set 
 form; nay, these ancient saints were so far from reading their 
 prayers from a hook, that we are assured the usual posture was 
 to pray with their eyes either shut or else lifted 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. 4thly, To restrict men 
 to such forms, would hinder them from the search of the scrip-; 
 tures, and of their own hearts; seeing they must use the petitions' 
 prepared for them, whether they be suitable to their conditions or 
 not. 6thly, This practice is injurious to the oflice of the Holy 
 Spirit, and the design of Christ's ascension. 
 
 Qi Is not the using and reading of forms ofi^raycr^ 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 
 left the church, and whenever he is poured out again upon the 
 church, these forms will be laid aside. 
 
 Q. How is this practice injurious to the Spirit^s oj^ce and* 
 Christ''s ascension ? 
 
 A. In regard it is the oflice of the Holy Spirit to help his peo- 
 ple'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 these who have the 
 greatest gifts, and hereby a grave is digged for burying the most 
 useful gifts of God to men; which is an injury to Christ and his 
 Spirit, and expressly contrary to the injunction which he gives 
 untoministersjtostir upthegiftof Godthatisin them, 2 Tim. i. 6. 
 
 Q. What parts doth the Lord''s prayer consist of? 
 
 A. Of three parts, namely, a preface, six petitions, and the con- 
 clusion. 
 
 Quest. 100. What doth the Preface of the Lord's 
 prayer teach us? 
 
 Jins. 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 tliat we should pray with and for others, i 
 
 Q. Why doth Christ teach us to begin prayer with a solemn \ 
 preface? 
 
OF THE PREFACE OF THE LORD'S PRAYER. 267 
 
 A. To let us know that we must not rush into God's presence 
 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 LorcVs prayer? 
 
 A. It is in these words, Our Father which art in heaven. 
 
 Q. What views doth Christ give us of the ohject of worship 
 in this preface? 
 
 A. We have a twofold view of God in it; 1. In the near relation 
 he stands to his people, in these words. Our Father. 2. In his 
 glorious majesty, and dwelling place, in these words, which art 
 in heaven. 
 
 Q. How is the word Father to he understood here? 
 
 A. Sometimes Father is understood personally for the first 
 person of the blessed Trinity, and to whom prayer is directed; as 
 in Eph. iii. 14. Sometimes Father is understood essentially 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. 1st, God is called our Father in respect of creation, as in 
 Isa. Ixiv. 8. Mai. ii. 10. 2dly, in respect of our adoption into 
 the family of God through Jesus Christ, Rom. viii. 14, 15. Gal. 
 iv. 5, 6. 
 
 Q. When Christ directs us in prayer to call God our Father, 
 what doth he teach us hereby 1 
 
 A. He teacheth us hereby to draw near to God, 1. With holy 
 reverence and fear of God our creator . 2. With a filial and kind- 
 ly respect to God as our benefactor and provider. 3. With hum- 
 ble confidence and expectation of getting what we want from a 
 loving father. 4. With willingness and desire as children who 
 delight to speak to their kind father. 
 
 Q. Is it not unspeakable love and goodness in God to allow 
 such sinful u'orms 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. JNot in a peculiar manner, or in a gospel sense: hence Christ 
 would not allow the Pharisees to call God their Father, John viii. 
 42, 44. 
 
 Q, Who arc these then that may warrantably do it? 
 
 A. These who receive the spirit of adoption into their hearts 
 may cry, Abba, Father, Rom. viii. 16. 
 
 Q. What is the spirit of adoption? 
 
 A. It is the Spirit of God that produces the nature and dispo- 
 sitions of children in the souls of God's people; which appears in 
 their filial love of God, their fear of offending him, their depen- 
 dence upon him, their obedience and desire of conformity to him. 
 
2u8 OF THE PREFACE OF TEIE LORD'S PRAYER. 
 
 Q. How shall these cry Abba, Fatlier, who see not the eviden- 
 ces 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 become the chil- 
 dren of God, John i. 12. Gal. iii.26. 
 
 Q. \l hat shall these say who doubt if they have got true faith ? 
 
 A. If they be weary of their sins, and earnestly desirous of re- 
 conciliation 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. therein doth God resemble a father or earthly parent to 
 his people ? 
 
 A. Jn regard he pities them, provides breasts for them, clothes 
 them, loves to hear them speak, is ready to hear their cries, gives 
 them good instructions and a good example, chastises them witli 
 yearning bowels, provides portions and inheritances for them, 
 Prov. iii. 13. 1 Peter ii. 2. Isa. Ixi. 10. Prov.xv.8. Psalm xxxiv. | 
 15. JVlutth. V. 48. Jer. XXX. 11. Psalm xxxi. 19. Luke xii. 32. ' 
 1 Pet. i. 4. 1 
 
 Q. Yn herein doth God excel all earihly fathers? ~\ 
 
 A. \x\ regard he is a Father infinitely rich, wise and loving, 
 immortal and everlasting; he gives his children whatever is good 
 for them, and in the best lime; he never gives them what is hurt- j 
 ful to them; he makes all his children heirs, yea, heirs of a king- 
 dom, even the youngest of them. 
 
 Q. \^hy 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, 
 Psalm xi. 4, and ciii . 19. Isa. Ixvi. 1. 
 
 Q. What doth Christ teach us by addressing God as our 
 Father in heaven? 
 
 A. 1. That though we are allowed to speak freely to God, yet 
 we should know our distance, and have exalted thoughts and aw- 
 ful 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 interces- 
 sor there, for acceptance and audience in every duty. 
 
 Q. What doth the icord 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 
 
OF THE FIRST PETlTJO^f. 269 
 
 particularly, that family-prayer is a duty incurnbent on these who 
 have families, Jer . x. 25. 
 
 Quest. 101. Wkat do ice pray for in the first pe- 
 
 tit ion? 
 
 Jlns, In the first petition (vvliich is, Hallowed be thy 
 name) we pray, that God would enable us and others 
 to g,lorify him in 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. Hoxc many petitions are in the horde's pmyer? 
 
 A. Six. 
 
 Q. HoiD 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 tl^e hallowing of God's name 
 to all other things whatsoever. This is the first and great petition, 
 and will last when all the other petitions shall be out of date in 
 heaven; for to all eternity the saints will insist upon the hallow- 
 ing of God's name. 
 
 Q. What is meant here hj the name of God? 
 
 A. God himself, the person named, and particularly every thing 
 whereby God makes himself known, such as, his titles, attributes, 
 
 word, &c. 
 
 Q. What is it to hallow the name of God? 
 
 A. It is to sanctify, honour, or glorify God himself, and to do 
 it in all these things by which he makes himself known, Isa. viii. 
 13, and xxix. 23. 1 Pet. iii. 15. 
 
 Q. Why is the word hallowed or sanctified made tise of rath- 
 iher than glorified? 
 
 A. Because God's glory doth shine most in his holiness, and 
 God's holiness doth beautify all his other attributes, Isa. vi. 3, 
 andxii. 6. Esod. xv. 11. 
 
 Q. Is there not a vast difference between God'^s sanctifying of 
 us, and our sanctifying of God? 
 
 A. Yes; for God's sanctifying of us, is by infusing holiness 
 into us, which we had not before; but our sanctifying God, is on- 
 ly to manifest and acknowledge that holiness of God, which he 
 eternally had, and will have. 
 
 T 2 
 
270 OF THE FIRST PETITION. 
 
 Q. Whj is theptition sci down in the third person. Hallow- 
 ed l>y thy name? 
 
 A. To include all persons and things that are capable of doing 
 it; as, 1. Let us who pray be fit, or make us fit, to hallow ihy 
 ndme. 2. Let all our fellow-creatures be fitted and employed 
 to hallow thy name. 3. Because creatures are insufficient to do 
 it, Lord let thy name be hallowed by thyself, who only canst do 
 it to purpose. 
 
 Q. Are we not taught hy this petition to achnoidedge that we 
 are incapable of ourselves to do any thing for God^s glory? 
 
 A. Yes; and therefore Christ will have us to ask grace from 
 God to fit us, and put us in the most useful circumstances for the , 
 glorifying of his name. \ 
 
 Q . Haw is it that we hy grace may hallow and glorify God's 
 naine? i 
 
 A. J5y adoring his excellencies; owning our dependence on \ 
 !iim; trusting and believing in him; reverencing his name, his 
 v/ord and ordinances; praising him, and calling upon him; con- 
 fessing and forsaking our sins; magnifying God in his works: 
 justifying him in his judgments; fruitfulness in good works; as- 
 cribing llie honour of all we do to him; standing up for his glory; 
 espousing the cause of truth and holiness; suffering for them; 
 witnessing against error, sin, and every thing that^dishonoura 
 Iiim; and commending the way and service of God to others, 
 both by our lips and lives. 
 
 Q. Doth Christ also teach vs in this petition, that it should be 
 cur joy and endeavour to have the name of God hallowed and 
 glorified by others, as well as hy ourselves? A. Yes. 
 
 Q. W hat must we pray for, that others in the world may also 
 glorify his name? 
 
 A. That the nations, and these 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 or- 
 der to engage others to glorify God ? 
 
 A. Yes, according to our stations. 
 
 Q. What direction Iiath Christ given to persons of all stations 
 for that end? 
 
 A. That in Matt. 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, w© have Christ teachijig us this by his own example, 
 
OF THE SECOND PETITION. 271 
 
 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 
 oicn glory ? 
 
 A. By overruling the occurrences in it, to such events and is- 
 sues 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 grievances, establishes pure 
 worship and ordinances, opens a door for reformation, restores 
 her judges as at the first, and her counsellors as at the begin- 
 ning, Ezek. xxviii. 24, 25, 26, and xxxvi. 23. 24, 37, 38, and xx. 
 40,41. Isa. i.26. Psalm Ixxvi. 9, 10. 
 
 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 ivhereby God''s name is dishonoured? 
 
 A. They are many, such as atheism, idolatry, unbelief, con- 
 tempt of God and his worship, swearing, sabbath breaking, un- 
 cleanness, ^c. 
 
 Q. If any such profane persons say the Lord''s prayer, doth 
 nottheir 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 these who dishonour his 
 name? 
 
 A. Yes, their name and memory shall rol here; and they shall 
 rise to shame and everlasting contempt hereafter, Prov. x. 7. Dan. 
 xii. 5. 
 
 Q. What shall be done to these 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 will God honour these 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 im- 
 mortality and crowns of righteousness upon them. 
 
 Quest. 103. What do we pray for in the Second 
 Petition P 
 
 •Ins, In the Second Petition (which is, Thy king- 
 dom comej we pray, That Satan's kingdom maybe 
 
272 OF THE SECOND PETITION. 
 
 destroyed, and that the kingdom of grace may be ad- 
 vanced, ourselves and others brought into it and kept 
 in it, and that the kingdom of glory may be hastened. 
 
 Q. Why doth this petit ion follow tlie former? 
 
 A. Because we cannot hallow or glorify God's name aright 
 till his kingdom come in our souls. 
 
 Q. 'V\'hat is signified hy the kingdo?n of God here? 
 
 A. Three things; 1st. The preaching of the gospel is called 
 his kingdom, Matt. xiii. 47. 2d]y. A work of saving grace in 
 men's souls is so called, Luke xvii. 21. 3dly. The state of glo- 
 ry in heaven is also called the kingdom ofGod, 1 Cor. xv. 50. — 
 The two first are called the kingdom of grace in the answer, and 
 ihe third is called the kingdom of glory. 
 
 Q. Why are these called the kingdom of grace ? 
 
 A. Because it is by the dispensation of the gospel that a work 
 of grace is begun and carried on in the souls of the elect. 
 
 Q. Who is king in this kingdom? 
 
 A. God; but he governs it by Jesus Christ his viceroy, whom 
 he hath sent to reign in it, and hence called King of Zion, Psal. 
 ii. 6. 
 
 Q. Why is Chrisfs gracious work in his peopWs souls call- 
 ed 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 thai we pray for in the second jyetiiion ? 
 
 A, We pray for the coming of them both, and that because 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 king- 
 dom of grace, which loe are here taught to pray for? 
 
 A. It includes the spreading and success of the gospel through 
 the world, and the removing of the impediments thereof. Also we 
 pray therein, that the churches of Christ every where may have 
 faithful ministers, pure doctrine, ordinances, and discipline, with 
 riuch of the presence and power of God's spirit concurring with 
 the same: that the kingdom of God may beset 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 these impediments of the coming of this king- 
 dom, that we must pray God to take out of the icay ? 
 
 A. There is in general the kingdom of Satan, which includes 
 tthe dominion and t^'ranny of sin^ of anti christ, and all the ene- 
 
OF THE SECOND PETITION. 273 
 
 mies of the church; the overspreading of false religions; the pre- 
 vailing of error, idolatry, superstition, scandals, divisions, or a 
 corrupt ministry in the church — all these we must pray against. 
 
 Q. How doth it appear thai 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 further spread than the kingdom of Christ. 
 
 Q. How comes Satan to have a large Icingdom? 
 
 A. By our first parents revolting from their rightful sovereign. 
 
 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. Hath Satan any right to govern the wicked? 
 
 A. No; he is an usurper, though they are become his willing 
 slaves. 
 
 Q. Ought we not to pray that Satan''s kingdom may be de- 
 stroyed ? 
 
 A. Yes; for while it stands, it hinders the coming of Christ's 
 kingdom, and the precious souls he rules over, are under a cruel 
 government. 
 
 Q. What is the meaning of the word Satan? 
 
 A. It signifies an adversary; and well he may be called so, for 
 he is the adversary that goes about as a roaring lion, seeking to 
 devour precious souls, 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, hea- 
 thens, and wicked men, may be brought to the knowledge and obe- 
 dience of Christ. 
 
 Q. How may we know if we be delivered from the kingdom 
 of Satan, and brought into the kingdom of Christ? 
 
 A. We may know it by our hearkening to the Gospel call, by 
 Gur closing with Christ in all his offices, by our surrendering our 
 hearts to be his throne, our 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. Yes; for it being in a weak condition, they must still pray 
 
274 OF THE THIRD PETITION. 
 
 that it may come with more power into them; that sin may be 
 more weakened, and grace more strengthened and increased; and 
 that they may persevere in grace to tlie end. 
 
 Q. Would not the remarkable coming of the Jcingdom of grace 
 produce blessed effects in the loorld ? 
 
 A. Yes: for then godliness would be in esteem, truth would 
 prevail against error, iniquity would stop its mouth, Jerusalem 
 would he 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 lie down with 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 
 Ixingdom of glory? 
 
 A. That it may be hastened. 
 
 Q. What is meant by the Mngdojn of glory? 
 
 A. That glorious state of the church triumphant in heaven, 
 when they shall be free from all evil and enjoy all good, and reign 
 with Christ for ever. 
 
 Q. Why is the heavenly state called the Jcingdom of God ? 
 
 A. Because in that state God reigns over his people gloriously, 
 there not being any mutinous lust or rebellious thought to be 
 found among them . And they themselves shall be made kings, 
 and shall sit with Christ in his throne, and reign with him for 
 ever. Rev. iii. 21, and xxii. 5. 
 
 Q. Who are these that are entitled to that Jdngdom of glory? 
 
 A. These who receive Christ as their King now, who strive to 
 subdue their lusts, who live as pilgrims her€, who keep up a cor- 
 respondence with that kingdom, and study to be made meet for it. 
 
 Q. Is there not a time fixed for the coming of this hingdom? 
 how then should ice 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, accor- 
 ding to Christ's promise. Cant. viii. 14. Rev. xxii. 20. 
 
 Q. How is this longing disposition of the saints expressed ? 
 
 A. It is called a " looking for and hasting unto the coming of 
 the day of God," 2 Pet. iii. 12. 
 
 Q. IVhy 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. 103. What do ice jpray for in the third 
 petition ? 
 
 Axis. In the third petition (which is, Thy will he 
 done on earth as it is in heaven, J we pray that God 
 
OF THE THIRD PETITION. 275 
 
 by his grace would make us able and willing to know, 
 obey, and submit to his will in all things, as the an- 
 gels do in heaven. 
 
 Q. Tf liy doth tliis petition follow upon the former? 
 
 A. To teach us, that the doing of God's will is the way to pro- 
 mote the coming of his kingdom. 
 
 Q. What is meant by the will of God here? 
 
 A. Both the will of God's precept, and the will of his provi- 
 dence, Matt. vii. 21 . J Pet. iii. 17. 
 
 Q. What is it that we pray for, when we ash that the will of 
 GodPs precept may he done? 
 
 A. VVe pray, that we and others may, by God's word and Spir- 
 it, 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 Mind and igno- 
 rant of God'' s will? 
 
 A. Yes ; and so the scriptures tell us, Eph . iv . 1 8, and v. 8 . 
 
 Q. Are we not by nature also unwilling to hnoio the will of God? 
 
 A. Yes; Jobxxi. 14, " they say unto God, depart from us, for 
 we desire not the knowledge of thy ways," Rom. viii. 7. 
 
 Q. What 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 for the teaching of the Spirit of God, who only can ef- 
 fectually remove our blindness and enmity, and give us the saving 
 knowledge of God's will, John v. 39. Psalms cxix. 13, 33, S6. 
 
 Q. Is it enough for a man to know God'^s will in a literal man- 
 ner? 
 
 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 knowing ivithout doing make a man''s case the 
 worse ? 
 
 A. Yes, it will make his hell the hotter, according to Luke 
 xii. 47. 
 
 Q. Are we not naturally jyr one to rebel against God''s will and 
 to do the will of the flesh and of the devil? 
 
 A. Yes, Rom. viii. 8. 1 Peter iv. 3. Eph. ii. 3. John viii. 44. 
 
 Q. Who are these that are inclined to do the will of God? 
 
 A. These who have God's law written in their hearts, which 
 God promiseth to do to all these whom he renews by his Spirit, 
 Jer. xxxi. 33. 
 
 Q. If hat is it to write his law in their hearts? 
 
 A, It is to make them intimately acquainted with it, to give 
 them a heart love and inward conformity to it, and a ready dis- 
 position to obey it. 
 
£76 OF THE THIRD PETITION. | 
 
 Q. Is it not the Spirit of God that must work in us both to will 
 and to do tvhat he requires in his law ? 
 
 A. Yes, Phil. ii. 13. Ezek. xxxvi. 27. 
 
 Q. what is it that we ask in this jittitionj when we pray that 
 the will of God^s providence may he done? 
 
 A. That God may give us and others, grace to submit to afflic- 
 ting dispensations, when it is the will of God to send them, Acts 
 xxi. 14. 
 
 Q. What is that holy submission to the will of God which 
 Christians ought to have, when they meet with affiiciion? 
 
 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 mur- 
 muring against him, I Samuel iii. 18. 2 Samuel xv. 26- 
 
 Q. Wherefore may ice not murmur under ajjliction? 
 
 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 v^liat isiiis own, Psalm cxlv* 17, Ezra 
 ix. 13- I Chron xxiv. 14. 
 
 Q . When is it that a Christian is in greatest hazard of mur- 
 muring ? 
 
 A. When he meets with poverty, reproach, the loss of near re^ 
 lations, 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 ice taught by these words in the petition, on ea rth ? 
 
 A. That our concern for the glory of God and good of souls, 
 should be very extensive; for we should desire that all the inhabi- 
 tants of the earth may be engaged to obey the will of our heavenly 
 Father. 
 
 Q. lihat is meant by these woj'ds, 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 tiie angels and 
 glorified saints in heaven. 
 
 Q. Where do ice read of the angels doing the will of God? 
 
 A- In Psalm ciii. 21* " Ye angels that excel in strength, that 
 do his commandments, hearkening to the voice of his word." 
 
 Q. Where do ice read of the glorified saints doing the ivill of 
 God? A. In Rev, xxii. 3. " There his servants shall serve him."' 
 
 Q. What may we inferfrom such texts ? 
 
 A' That it is no disparagement, but our highest honor, to serve 
 God on earth; seeing in heaven both angels and saints do serve 
 him. 
 
 Q. Is there not a great difference between their obedience and 
 ours? 
 
OF THE FOURTH PETITION. 277 
 
 -4.. Yes; for tliey do the will of God in a perfect manner, but 
 we do it imperfectly. 
 
 Q. How then can ive imitate these heavenly inhabitants? 
 
 A. In doing the will of God according to our slate and abilitv, 
 as they do according to theirs. 
 
 Q. How is it that angels and saints do the will of God in hea- 
 
 ven i 
 
 A. 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 be- 
 wailing our short comings, and earnestly praying to God in 
 Christ's name for more strength. 
 
 Q. May not all such upright souls firmly hope the time is has- 
 tening when they shall obey God like angels? 
 
 A. Yes, according to Luke xx. 36. 
 
 Q. Are not the most part on earth unmindful of these excel- 
 lent patterns of obedience 1 
 
 A. Yes, and particularly they who make the practice of the 
 wordthe rule of their doings; and they who delay in performing 
 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 
 m heaven to sing songs of praise to God ? A. Yes. 
 
 Q. IV hat do they praise him fori 
 
 A. They praise him for his works of creation and providence 
 and especially for his work of redemption by Jesus Christ • hcice 
 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 
 tnat gave us the account of God's wonderful works of creation 
 and also his wonderful works of providence in preserving the 
 church and punishing her enemies, in the deluge, in Egypt, and 
 at the Red Sea, upon which occasion we have Moses' triumphant 
 song recorded, Ex. xv. Again, their songs may well be called 
 the song of the Lamb, seeing Christ the Lamb of God is the sub- 
 ject matter of their songs, in regard of his amazing free love in 
 undertaking, carrying on, and finishing that glorious work of our 
 redemption. And in these works of creation, providence and 
 redemption, saints and angels will find abundant matter of oraise 
 to all eternity. ^ 
 
 Quest. 104. What do we jpray for in the fourth 
 •petition ? *' 
 
 Ans. In the fourth petition (which is. Give us 
 this day our daily bread^J we pray, that of God's. 
 
 2^ 
 
278 OF THE FOURTH PETITION. 
 
 free ""iTt, we may receive a competent portion of the 
 i;ootftbin2;s of this life, and enjoy his blessing with 
 thera. 
 
 Q \ViiatisincanthyhrGdidherc? 
 
 A. Food proper for our bodies, a part being taken for the whole; 
 asin John xiii. 8, and other places. 
 
 Q. Arc we not to pray for other things to our bodies besides 
 
 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. j 
 19 "and so it includes habitations, health, sleep, clothes, medi- 
 cines and another necessaries of life, which we are likewise to 
 pray for: as also for averting of these 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 deserved 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 sober mamtenance, 1 j 
 
 'Pim vi R 
 
 Q. Is not the bread we ash for, the Lords? why then do we call 
 it our hxe^d, as if we had a right to it? r- . r i. 
 
 A It is called ours, not that we deserve it from God, tor he 
 oweth no man any thing; butbecause God is pleased, of his free 
 aift to man, to appoint it for our preservation; and likewise, 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. Tl 7io arc they that cannot call the bread they eat their own 
 
 bread? . i • n • 
 
 4 Such as eat the bread of idleness, mentioned m I'rov. xxxi . 
 ^^n that is, bread they do not work for, but live at the cost of 
 others- likewise these who eat the bread of violence or deceit, 
 mentioned in Prov. ivM7,and xx. 17, that is, bread got by rapine 
 and injustice; these cannot be said to eat their own bread. 
 
 Q. ^^'hat is required of us, that the bread weeat may be called 
 
 A 1st We must see that we have a civil right to it, as having 
 acquired "it by honest and lawful means, 2 Thess. iii. 12. 2dly. 
 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, 
 Rom.viii.32. iCor iii. 22,23. Isa. xxxiii. 16. i 
 
 q Can unbelievers say before God as well as believers, our bread 
 
OF THE FOURTH PETITION. 27^ 
 
 A. No; for, whatever civil right they have to what they pos- 
 sess, they have nothing by covenant right; whatever they have by 
 God's providence, is with his leave; they have nothing by God'.v 
 promise, or with his love. It is only believers who are rightful 
 heirs and possessors of the world. So that unbelievers, who a- 
 bound 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 hitn, Psal. xxxvii. 9, 1 1. Matt. 
 V.5. 1 Tim. iv. 8. 
 
 Q, What is meant hy daily bread in this petition? 
 A. Such a portion of outward things as is necessary and sufH- 
 cient for our subsistence from one day to another. 
 
 Q. Why doth Christ direct us to pi'ayfor daily, and not for 
 yearly bread? 
 
 A. To teach us these tilings: 1st, Not to look for many days, 
 or great things in the world, but to live every day as if it were 
 our last; hence it is added in the petition. Give us this day, Prov, 
 xxvii. 1. 2dly, To live in a daily and constant dependence upon 
 God, without anxious cares about futurities. Matt. vi. Phil.iv. 
 6. 3dly, To exercise ourselves daily in prayer, acknowledging 
 God for every mercy, and seeking his blessing thereupon, Psahu 
 Iv. 17. 1 Thess.v. 17. 
 
 Q. May ive ask for riches or great things for ourselces? 
 A. No; for God forbids us, telling us that they v/ho will be 
 rich, fail into many temptations and snares, Jer. xlv. 1 Tim.vi. 9. 
 Q. Vfhat if God should think fit to bestow riches upon us? 
 A. Then we should receive them out of God's hand v/ith 
 thankfulness, begging for grace to use them for his glory, and to 
 preserve us from the snares and temptations which usually attend 
 them, Gen. xxxii. 10. 
 
 Q. What are these temptations? 
 
 A, When riches increase, men are tempted to set their hearts 
 upon them, to trust '\\\ them, to be proud, to forget God, and to 
 oppress others, Psalm Ixii. 10. 1 Tim. vi. IT. Deut. viii. 13, 14. 
 James ii . 6. 
 
 Q. Is not poverty attended also with temptations? A. Ye«. 
 Q. What arc these Icvrpfations ? 
 
 A. Tjjo poor are tcfnpled to discontentment v.'ith their lot, and 
 to use unlawful shifts to better it, Prov. xxx. 9. 
 
 Q. What condition then is freest from tcjnptation and the most 
 to he desired? 
 
 A. A middle condition, with a competent portion of tJie good 
 things of this life — upon which account Agur made in his prayer 
 lo God, Prov. xxx. 8. '•' Give me neither poverty nor riches, feevi 
 me with food convenient for me." 
 Q. What is to be understood by a competent portion ? 
 
280 OF THE FOURTH PETITION. 
 
 A. Such a portion as our needs and circumstances do require, 
 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, ia 
 infinitely good and wise, Matt. vi. 32. 
 
 Q. Seeing our heavenly father knows our need of temporal 
 things, why need we ask them oj him? 
 
 A. Because he desires to hear his people's voice, and he 
 v\ould have them to acknowledge that all things come from him. 
 
 Q. Have we nothing to do hut to pray for our daily bread? 
 
 A. God halli 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 these who pretend to pray for 
 bread, and will not work for it? A. Yes; 2 Thess. iii. 10. 
 
 Q. // menmust labor for their bread why must they pray to 
 God for ii ? 
 
 A. Because it is God that must give us wisdom and strength 
 to labour, that must make our labour successful, and make tem- 
 poral things effectual to nourish and sustain us, Deut. viii. 18. 
 Psalm cxxvii. 2. Lev. xxvi. 26. Deut. viii. 3. 
 
 Q. Ought the rich icho are icell 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 receive it as out 
 of the Lord's hand. 
 
 Q. Why must we seek the blessing of God icith 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 blessing of God, better than the 
 riches of the wicked? JL. Yes, Psalm xxxvii. 16. i 
 
 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 thankful for it, deal 
 justly with all men, and use the gifts of God for his glory. 
 
 Q. Doththis petition forbid all sort of care or laying up for 
 afterwards ? 
 
 A. No; for some care in the way of prudent foresight is need- 
 ful to provide for children and families, and nowise inconsistent 
 with trusting to God for daily bread, 2 Cor. xii. 14. 1 Tim. v. 8. 
 We see Josepii laid up for the approaching famine, and Solomon 
 commends him that gathered in summer. Nay, Christ himself 
 desired the remaining fragments to be gathered up, and he had a 
 
OF THE FIFTH PETITION. 231 
 
 purse-bearer to have something before hand for their needs, Gen. 
 xli. 48. Prov. vi. 6, 7, 8, &c. John vi. 12 & xiii. 29. Pro. xxxi. 16. 
 
 Q. What are these cares which are inconsistent with thisjyetition ? 
 
 A. These which arise from affection to earthly things, which 
 draw on men to use unlawful methods to get them, or are atten- 
 ded with disquieting or distrustful thoughts. 
 
 Quest. 10 J. What do ive ^prayfor in iJie fifth pe- 
 tition P 
 
 Jins. In the fifth petition (which is, ^nd forgive 
 us our debts, as tve forgive our dehforSjJ 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 enabled from the heart to 
 forgive others. 
 
 Q. How is it that we find in the Lord'' s jiraycr hut one pe- 
 titionfor temporal things, arid so many for spiritual? 
 
 A. To teach us to be far more careful about the precious im- 
 mortal 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 comfort 
 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 miserable creature if he 
 want pardon. 
 
 Q. What is meant by our dehis here? A. Our sins against God. 
 
 Q. How can sin be called a debt, seeing obedience is proper- 
 ly the debt ice 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 ice not the properties of bad debtors ? 
 
 A, Yes ; for we are wliolly insolvent, we are turned careless about 
 paying our debts, we are unwilling to confess debt, we shift clear- 
 ing of 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 ivhatsoeverl 
 
 A. Yes; for other debts but expose men's bodies to misery here, 
 which death puts an end to; but the debt of sin exposeth both our 
 souls and bodies to eternal miseries in hell, the worst of all prisons, 
 Gui of which there is no hope of liberation. 
 
 Z 2 
 
282 OF THE FIFTH PETITION. 
 
 Q. Is there any man able to pay his own debt? 
 
 A. No, ijot the least fartliing of il. 
 
 Q. How then shall we he delivered from the burden of our dells ? 
 
 A. We must pray to God for a free pardon, as we are taught 
 m ihis petition, Forgive vs our debts? 
 
 Q. Hill God forgive our debts without satisfaction to his justice ? 
 
 A. No; but he iiath provided a Surety for us, who hath made 
 full satisfaction, even the Lord Jesus Christ, for whose sake we j 
 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; j 
 and as for the Surety from whom he exacts it, he gave hitn to u^ : 
 freely, without our deserving or desire: so that the pardon is still 
 friiQ 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 and penitent hearts go to the mer- 
 cy of God in Jesus Christ, and plead for forgiveness for his sake: j 
 and at the same time we must be careful, as Christ teacheth us,. ' 
 to be in a disposition to forgive our debtors. 
 
 Q. Who are these meant by otir debtors here? j 
 
 .4. All these who have injured or wronged us in our persons, J 
 estates, names, relations, or in any thing else. I 
 
 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 re- 
 yenge against them, and to be ready to do them good when it is 
 ia our power. 
 
 Q. Do these forgive others heartily, who wi^h them evil, or are 
 secretly glad when evil befals them ? A. No . 
 
 Q. What case are these in, who will not forgive others their 
 trespasses ? 
 
 A. Christ saith, that neither will God forgive them, Matt. vi. 15. ^ 
 
 Q. Do we any wise merit forgiveness from God, by our for- 
 giving 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, in- 
 clining us to forgive others. 
 
 Q. Are we not able of ourselves io forgive others ? 
 
 A, No; we must have the grace of God to enable us to do it, 
 Like xvii. 3, &c. 
 
 Q. Doth the particle as, in the petition, import an equality in 
 
 our forgiving others ivifh God'^s forgiving 7is ? 
 
 ^ A. No; for vye cannot forgive as freely, perfectly, and finally, as 
 
 God doth : but it is a nole of similitude, and of our desir6 to imitate 
 
 God in his forgiving of us, and that we do it heartily and sincereljr. 
 
OF THE SIXTH PETlTiON, 283 
 
 Q. Is it not highly dangerous to use the Lord* s prayer with a 
 vialicious heart? 
 
 A. Yes; for such use a fearful imprecation against themselves, 
 praying that God may decl vvilh them as tiiey do with others, 
 which is, that he may not forgive them at all. 
 
 Q. How shall we attain to thisforgimng temper of spirit? 
 
 A. By seeking it from God, and considering our Savioui's pre- 
 cept and example, and the promise of forgiveness annexed to it, 
 Matt. vi. 14. And also by minding that we wrong God much 
 more than any rnan doth wrong us: and, if God be willing to for- 
 give us ten thousand talents, we may well forgive our neighbour 
 a few pence, Matt, xviii. 32, 33. 
 
 Q. Must we forgive these who do not desire it of us, nor re- 
 pent of what they have done to us? 
 
 A. Yes; for we find Christ and Stephen did so. 
 
 Q. Do they not still remain debtors to God for these sins if 
 they repent not, though tee have forgiven them? 
 
 A. Yes ; and therefore these who injure their neighbors, should 
 not be satisfied with a remission from them, but must cry to God 
 for his forgiveness also, saying with David, Psalm li. 4. Against 
 ihee, thee only, have 1 sinned. As if he had said, the wrong I 
 have done to others is little, in comparison of what l have done 
 against thee. 
 
 Quest, 106, what do ive pray for in the sixth feti- 
 Hon ? 
 
 Jlns. In the sixtli petition (whicliis, and lead us not 
 into fejnptalion, but deliver us from evil) we pray, 
 that God would either keep us from being tempted to 
 sin, or support and deliver us when we are tempted. 
 
 Q. Why is this petition connected with the former by the cop" 
 ulative nndl 
 
 A. To teach us two things; 1. That pardoned souls are the 
 special objecls of Satan's malice. 2. That, when past sins are for- 
 given, we should be very watchful against sin for the future, Psal. 
 Ixxxv. 8. 
 
 Q. What are these temptations we are liable to? 
 
 A. Tliey are of two sorts, some to try us, others to seduce us, 
 
 Q. Whence come these temptntions for trial? 
 
 A. From God: thus did he tempt Abriham, Gen. xxii. 1. 
 
 Q. W hy doth God te^npt his people ? 
 
 A. For the trial oftheir fiith, and iheir other graces,! Pet. i.6, 7. 
 
 Q. Sceittg God knows peifectly what is in every man, what 
 need is therefor his trying of them? 
 
234 OF THE SIXTH PETITION. 
 
 A. God tries his people, not for his sake, but their own sakes, 
 that they may know themselves the better; and also for the sake of 
 others, who by seeing their graces may be quickened to imitate 
 them, or by observing their weakness 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, Matth. iv. 3. And tihy? 
 
 A. Because he hath a main hand in our temptations to sin, and 
 it is his constant work and business to seduce and entice men to 
 evil. 
 
 Q. Is not Satan a very subtle tempter? 
 
 A. Yes, as by his considering the conditions of men, and his 
 choosing the fittest seasons and instruments, and the most suita- 
 ble 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, snares, &,c. 
 Job. i. 8. Rev.xii.9. 2 Cor.ii. 11. Eph. vi. 11. 2 Tim. 
 ii. 26. 2 Cor. xi. 14. 
 
 Q . Is not the tempter very cruel, as well as subtle? 
 
 A. Yes, and therefore he is called a roaring lion, 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. 
 
 Q. Doth not Satan prevail the more easily against us, by rea- 
 son of the strong friends he hath within us ? 
 
 A. Yes, the lusts of the flesh are ready always, like Delilah, to 
 deliver us up to him. Judges xvi. 
 
 Q. What is to be understood by these words, lead us not into 
 temptation? " 
 
 A. In these words we pray. tha;t 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 
 strengthen us to resist tiie temptation. 
 
 Q. Doth God sometimes as a Judge desert men, and leave them 
 to Satan'' s power? 
 
 A. Yes;andhedoth justly, as being provoked to it by their sins, 
 i Sam. xvi. 14. Jobi. 1*2. Psal. cix.6. Rom. i. 24. 2 Thess. ii. 11. 
 
 Q. HoiD doth God, keep us from being tempted to sin? 
 
 A. Either by sanctifyingournatures, or by bindingup the tempt- 
 er, or by keeping us from coming into the way of temptations. Some- 
 times the Lorddolh hedge up his people's way with tlie thorns of af- 
 
OF THE SIXTH PETITION. 286 
 
 fliction, to keep them from straying into dangerous by-paths, Hos. 
 ii.6. 
 
 Q. While we pray to God to keep us from being tempted ia 
 sin, should we not at the same time be diligent in watching over 
 ourselves ? 
 
 A. Yes; our Lord will have watching to go along with prayer, 
 Matt, xxvi.4 1 . « Watch and pray^ that ye enter not into temptation.' 
 
 Q. Doth not God sometimes suffer his dear saints to be tempt- 
 ed by Satan? 
 
 A. Yes; he sees fit to do so for their good, to try their graces, 
 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 Uiey 
 shall be out of his reach for ever. 
 
 Q, Why doth Satan continue his assaults against God'^speo' 
 pie, seeing he cannot ruin them? 
 
 A. Such is his malice, if he cannot keep them out of heaven, 
 he will make their passage to it as uneasy as possible. 
 
 Q. What grounds of comfort doth God afford his people un- 
 der temptation? 
 
 A. It is comfortable to them to know that their Redeemer hath 
 Satan in his chain, so that he can go no farther in tempting than 
 Christ gives him leave; that he hath given them his sweet and 
 faithful promises to Support them; and that he himself was wil- 
 ling 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. 18. 
 
 Q. What are these promises, which Christ has given his peo- 
 ple to support them under temptation? 
 
 A, He hath promised them his gracious presence with them 
 under their sharpest trials; and that he will not sutler them to be 
 tempted above what they are able, but with the temptation will 
 also make a way of escape, Isa. xliii. 2. Heb. xiii. 5. 1 Cor. x. 13. 
 
 Q. How is it that Christ succours his people when they are 
 iew.pted ? 
 
 A. He sends his Spirit to fortify grace in them, and bring his 
 promises to their remembrance; he intercedes for them that their 
 faith fail not, and he seasonably takes off the tempter from 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, 
 Jude24. 
 
 Q . Doth not Satan sometimes throw in unbelieving and blas- 
 phemous thoughts into the minds ofGod'^s people? A. Yes. 
 
 Q. Will God charge his people with guilt upon account of 
 these temptations? 
 
^QG OF THE CONCLUSION 
 
 A. No, ifthey hate them, grieve for them, and give no consent j 
 unto them. ' 
 
 Q. What is meant by the evil, in this j)ctition we pray to he 
 deliveredfrom ? 
 
 A. We here pray to be delivered from the evil one, the devil; 
 from the evil of evils, sinj from the evil of temptation here, and 
 the evil of punishment in hell hereafter. 
 
 Q, Is there nothing else required of us, hut to pray to he de- 
 livered from evill 
 
 A. We must also watch, and carefully avoid all occasions of 
 sm, such as idleness, evil company, and the like; for these who 
 do not so, their prayers are but mocking of the Lord . 
 
 Quest. 107. ^^hatdolhtheconclusionqf the Lord's 
 jyrcnjpr {each us? 
 
 Ans. I'lie conclusion of the Lord's prayer (which 
 is, For thine is the kingdom, and the Foicer, and the 
 Glory, for ever, Amen) teacheth us to take our en- 
 couragesnent in prayer from God only, and in our pray- 
 ers to praise him, ascribing kingdom, power, and glo- 
 ry to him : and in testimony of our desire, and assu- 
 rance to be heard, we say, Jimen» . 
 
 Q. What are ive taught by the particle for prefixed to the con- 
 clusion of this prayer? 
 
 A, We are taught thereby to enforce our petitions with argu- 
 ments; as we find was the practice of the saints in scripture, Num. 
 xiv. J 3 , &c. Josh. vii. 9. 2 Chron . xiv. 1 1 , and xx. 6, &lc. 
 
 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 arc the arguments or grounds of encouragcmetsf 
 mentioned in the conclusion of the Lcrd'^s Prayer? 
 
 A. They are the kingdom, the power and the glory of 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 
 
OF THE LORD'S PRAYER. 287 
 
 grounds we have to hope that he will hear us: and 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 govern- 
 ments in the world? 
 
 A. Yes, he disposeth of human kingdoms and states; and he 
 hath absolute right to do in the kingdoms of nature, of provi- 
 dence, of grace, and of glory, as seemeth good lo him. 
 
 Q. What encouragement may we draw from God'^s kingdom 
 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. ii. and xx. 9, and Ixxiv. 12. 
 
 Q. What is meant by the power of God here? 
 
 A. His infinite might and ability lo 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. 2 Chron. xx. 7. Matth. viii. 2. 
 Markxiv. 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 faiher 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 ice 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. Johnxiv. 13. 
 
 Q. What encouragement may we take from these words j for ev- 
 er? 
 
 A. It doth strengthen our faith to think, that God's sovereign- 
 ty and perfections are everlasting; that he shall never wantpowey 
 to help us, as earthly kings may. 
 
288 OF TPIE CONCLUSLON, &c. 
 
 Q. Doth Christ hy this conclusion teach us in prayer to extol 
 and magnify the Lord, and to join praises to him always icith 
 our prayers ? 
 
 A. Yes ; for a thankful and praising disposition is highly pleas- 
 ing to God, Psal. Ixix. 30, 31, and engageth him to grant our de- 
 sires, Psal; ixvii. 5, 6. 
 
 Q. What is meant by the word Amen ? 
 
 A. It is a Hebrew word, which signifieth truth or certainty; and 
 is as much as to say, Lord, 5^ it is, or, so let it be: and thereby we 
 express our fervent desires to be heard, and our humble confi- 
 dence of obtaining what we ask in the name of Jesus Christ, who, 
 with the Father, and Holy Spirit, is the one supreme God, to 
 whom be glory for. ever, Amen. 
 
 THE END. 
 
Princeton Theological Semmary-Speer Library 
 
 1 1012 01038 432