IvIBRARY 
 
 OF THE , 
 
 University of California. 
 
 GIKT OF" 
 
 Mrs. SARAH P. WALSWORTH. 
 
 Received October, 1894. 
 Accessions No.S^dOh^ Class No. 
 
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AN 
 
 ESSAY 
 
 TOWARDS AN 
 
 EASY, PLAIN, PRACTICAL, AND EXTENSIVE 
 
 EXPLICATION 
 
 ASSEMBLY'S SHORTER CATECHISM. 
 
 By JOHN BROWN, 
 
 I.ATK BflNISTEB OF THK GOSPEL AT HADDINGTON 
 
 
 NEW-YORK: 
 ROBERT CARTER, 58 CANAL-STREET. 
 
 PITTSBURG: 56 MARKET-STREET. 
 1846. 
 

 sytjoC 
 
CONTENTS. 
 
 Preface, ' ' " !! 
 
 An Address to the Young Readers, vii 
 
 Of Man's Chief End, - - 13 
 
 Of the Scriptures, 1"^ 
 
 Of God's Nature and Attributes, - - ... JJg^ 
 
 Of God's Unity, ^^ 
 
 Of the Trinity, ^^ 
 
 Of God's Decrees, ^ 
 
 Of the Creation of all things, 52 
 
 Of Man's Creation, - - " -^^- 
 
 Of God's Providence, ^^ 
 
 Of the Covenant of Works, 61 
 
 Of Adam's Fall, 67 
 
 Of Sin in general, 68 
 
 Of Adam's First Sin, 70 
 
 Of our Fall in Adam, ^"2 
 
 Of Man's Fallen Estate, -JL^ 
 
 Of Man's Sinfulness, ^ 
 
 Of Man's Miseiy, - - -- - - • " -^ 
 
 Of the Covenant of Grace, 87 
 
 Of Christ's Person and Incarnation, 98 
 
 Of Christ's Offices, 106 
 
 Of Christ as a Prophet, H^ 
 
 Of Christ's Priesthood, 112 
 
 Of Christ's Kingly Office, 120 
 
 Of Christ's Humiliation, 125 
 
 Of Christ's Exaltation, - - 130 
 
 Of Redemption applied, 1^9 
 
 Of Union to Christ, - 1^*1 
 
 Of Effectual Calling, 144 
 
 Of Saints Privileges, 155 
 
 Of Justification, '56 
 
 Of Adoption, 162 
 
 Of Sanctification, 165 
 
 Of Assurance of Peace, &c. 1''0 
 
 Of Benefits at Death, 176 
 
 Of Benefits at Resurrection, '' ^ 
 
 Of Man's Duty, 1^4 
 
IV CONTENTS. 
 
 Of God's Law, 185 
 
 Of the sum of God's Law, ---.._. 194 
 
 Of the Preface to it, _. 196 
 
 Of the First Command, --.-_.. 199 
 
 Of the Second Command, _ -210 
 
 Of the Third Command, - - - - - - . 221 
 
 Of the Fourth Command, - 228 
 
 Of the Fifth Command, 237 
 
 Of the Sixth Command, 244 
 
 Of the Seventh Command, -----_. 250 
 Of the Eighth Command, -.-.... 254 
 
 Of the Ninth Command, - - 2G6 
 
 Of the Tenth Command, - _ 273 
 
 Of breaking God's Law, .__-_._ 279 
 
 Of sin's heinousness, - - - - . - -281 
 
 Of Means of Salvation, ---.-._ 286 
 
 Of Faith in Jesus Christ, -----.. 288 
 
 Of Repentance unto Life, -----_. 295 
 
 Of Outward Means, &c., -----.. 300 
 
 Of the Use of God's Word, 303 
 
 Of Reading and Hearing it, 301 
 
 Of a Sacrament, - - - - _ . _ 303 
 
 Of the Sacraments of the New Testament, - - - _ 312 
 
 Of Baptism, -----.._. 313 
 
 Of the Subjects of Baptism, 3IG 
 
 Of the Lord's Supper, -..-.. 320 
 
 Of Worthy Communicating, ----.._ 307 
 
 Of Prayer, 333 
 
 Of Direction in Prayer, 340 
 
 Of the Preface to the Lord's Prayer, 343 
 
 Of the First Petition, -- 345 
 
 Of the Second Petition, 345 
 
 Of the Third Petition, 343 
 
 Of the Fourth Petition, 349 
 
 Of the Fifth Petition, 35O 
 
 Of the Sixth Petition, 352 
 
 Of the Conclusion of the Lord's Prayer, 355 
 
PREFACE 
 
 To manifest the importance, fulness, and order of tliat system of divinity laid 
 down in the Assembly's Shorter Catechism, it is observable, that it contains, 
 
 I. The Great END of all Religion, Quest 1. 
 
 IL The unerring STANDARD of it, Quest. 2. 
 
 III. The SUM and principal PARTS of it. Quest. 3, which are three, (1.) The 
 Doctrinal part, Q. 4.-38. (2.) The Practical part, 39. — 81. (3.) The Applica- 
 tion of both conjunctly, 82. — 107. 
 
 First, The DOCTRINAL part, which describes what we are to believe concern- 
 ing God and 3Ian. 
 
 let, Concerning GOD ; wherein view, — (1.) The perfections of his nature, 4, 
 5. — (2.) The PERSONS in his essence, 6. — (3.) The purposes of his will, 7. — (4.) The 
 productions of his power, 8. in [1]. The work of creation, 9. [2]. The work of 
 providence, 11. 
 
 2d, Concerning MAN ; in (1.) His state of Innocency : which consisted in his 
 [1.] Likeness to God, 10. [2.] Covenant alliance with God, 12. — (2.) His fallen 
 STATE, in [1.] Its sinful cause, 13 ; where we have the nature of sin in general, 
 14. and the particular sin by which man fell, 15. [2.] Its extent over all mankind by 
 that sin, 16. [3.] Its fearful ingredients, 17. of sinfulness, 18, and misery, 19. 
 — [3.] His STATE of salvation ; In which is represented, [1.] Its causes and 
 means, the electing and covenanting love of God the Father, 20. — the redeeming 
 GRACE of the Son, manifested in his incarnation, 21, 22. officks of prophet, 
 priest, and king, 23 to 26. and states of humiliation and exaltation, 27,28 ; — and the 
 applying WORK of the Holy Ghost, 29, 30. [2.] The blessings thereof; as union 
 to Christ in effectual calling, 30, 31. justification, adoption, sanctification, and 
 their attendant comforts, 32 to 36; a happy death, 37 ; and complete and ever- 
 lasting glory, 38. 
 
 Second, The PRACTICAL part ; which represents our duty in (1.) Its nature, 
 39. — (2.) Its RULE, 40, 41. (3.) Its substance, 42.— (4.) The reasons of and obliga- 
 tions to it, 43, 44. — (5.) Its particular parts and branches, viz. — [1.] duty to 
 God ; with respect to the nature and object of worship, command 1st, Q. 45 — 48. 
 the ordinances of worship, command 2d, Q. 49 — 52; manner of worship, command 
 3d, Q. 53 — 56 ; and times of worship, command 4th, Q. 57 — 62. — [2.] duty to Man ; 
 respecting our own and our neighbour's relations, command 5th, Q. C3 — 66 ; life, 
 command 6th, Q. 67, 68, 69 ; chastity, command 7th, Q. 70, 71, 72 ; civil proper- 
 ty, command 8th, Q. 73, 74, 75 ; reputation, command 9th, Q, 76, 77, 78 ; content- 
 ment and charitableness, command 10th, Q, 79, 80, 81. 
 
 Third, The APPLICATION; serving, (I.) For conviction of our weakncsa, 
 and of the number, aggravations and desert of our sins, Q. 82, 83, 84. (2.) For di- 
 rection, how to receive and improve the redemption prepared for us in Christ, Q. 
 85; by faith, Q. 86 ; by repentance unto life, Q. 87 ; by a diligent use of God's 
 instituted means of salvation, Q. 88 ; especially, [1.] His word, Q. 89, 90. ; [2.] Sa. 
 cr.\mknt3 ; whose efficacy, nature, number, and different forms of baptism and 
 
VI ADVERTISEMENT. 
 
 Lord's supper, and the proper subjects of which, are represented, Q,. 91 — 97. [3.] 
 Pkaykr ; the nature, and rule of which, particularly the Lord's prayer in its pre- 
 face, petitions, relative to God's glory and our happiness, and its conclusion are ex- 
 plained, Q. 9^—107. 
 
 ADVERTISEMENT 
 
 In order to avoid repetitions, and render the following Explication at once low 
 priced, abundant in matter, as well as practical, plain, and brief in its answers ; 
 some more important questions of the Shorter Catechism are more largely handled ; 
 while others, especially toward the end, are more briefly reviewed, their subject- 
 matter being considered under some other head. It is therefore hoped, the reader 
 will compare Quest. 9. 11. 46. 54, 45, with Q. 4.— Quest. 31, with Q. 14 to 28.— Quest. 
 33. with Q. 14. 18, 19, 20. 25.— Quest. 35, with Q. 46 to 81.— Quest. 50, with Q. 26. 
 54, 55. 88. 102.— Quest. 84, with Q. 14. 19.— Quest. 86, 87, with Q. 18. 31. 35, &c. 
 
 The author has been at no small pains to correct, enlarge, and improve this new 
 Edition of his Catechism, particularly by adding a great number of Scripture Texts, 
 in order more clearly to elucidate and confirm the different points of doctrine ad- 
 vanced therein. 
 
AN ADDRESS 
 
 TO THE YOUNG READERS OF THIS CATECHISM. 
 
 Mr dear young Ones, fbr whom my heart's desire and prayer to God is, that ye 
 may be saved ; Let me beseech you, while you read this, and especially while you 
 read your Bible, or hear the precious truths contained in it preached to you, to 
 ' hearken and hear for the time, for the eternity to come.' Now, now, in the most 
 proper season of it, ' get wisdom as the principal thing ;' and ' with all ' your * get- 
 ting, get understanding' of the important, the infinitely important, concerns of your 
 salvation. 
 
 What! 'know ye not your own selves?' — For the Lord's sake, seriously think 
 what souls ye have; immortal souls; — souls, one of which is inconceivably more 
 worth than ten thousand worlds ; — souls which are capable of enjoying an infinite 
 God as their everlasting all in all ; — souls which shall, which must, ere long, en* 
 ter into an eternal state of inconceivable misery or happiness. — Alas ! my young 
 Friends, must souls formed by God himself — souls endowed with an understanding 
 and will — souls formed to live for ever — souls formed for the everlasting and imme- 
 diate service and enjoyment of God; must souls which, by the mercy of God havo 
 been solemnly devoted to him in baptismal and other covenant engagements — souls, 
 upon which parents, masters, and ministers, have bestowed so many prayers, in- 
 structions, and exhortations — souls, upon which God himself hath bestowed such 
 instruction, warning, terrible alarms, and engaging allurements, and such striving 
 of his Spirit, — be lost, for ever lost,— for ever damned, by you who possess them, 
 in order to obtain some trifling, some carnal, some filthy, some pernicious gratifi* 
 cation, that perhaps a beast would contemn ? ^ 
 
 O think, as before God, what state you are in, while ye remain careless and un- 
 converted. — Being ' without Christ,' and ' strangers to the covenant of promise,' ye 
 are altogether ' guilty before God, alienated from the life of God,' and enemies to 
 him ; cursed and condemned by God, because ye have not believed in his only be- 
 gotten Son, — having no holiness • no hope,' and ' without God, in the world.' — Being 
 •children of the devil,' your heart is 'filled with all unrighteousness, pride, debate, 
 deceit, malignity,' hatred of God — is full of all ignorance, unbelief, ' subtlety and 
 mischief.' It is 'deceitful, above all things, and desperately wicked.' Its 'carnal 
 mind is enmity against God,' and ' is not subject to his law, neither indeed can be.' 
 It is infected with every defiling, every ruinous, every damning plague ; replenish- 
 ed with every sinful lust, in the reigning power of it, and inhabited by legions of 
 devils, ready to tempt you to every thing wicked. — Out of it, as permitted by God, 
 have, in all the past hours of your life, ' proceeded evil thoughts, murders, adulte- 
 ries, fornications, thefts, false witness, idolatries, blasphemies.' Ye have lived 'after 
 the course of this world, according to the prince of the power of the air, who work- 
 eth in' you as 'children of disobedience.' Ye have hitherto ' been foolish and dis- 
 obedient, deceived, serving divers lusts and pleasures ; living in malice and envy, 
 
8 AN ADDRESS TO THE 
 
 hateful and hating one another ;'— speaking and doing ' evil things as ye could.*— 
 And, ah! what innumerable, what dreadful curses of Almighty God are inseparably 
 annexed to all your sinful dispositions, thoughts, words, and actions I Alas ! how 
 those render all things, Christ and his Gospel not excepted, the ' savour of death 
 unto death ' unto you ! — Dreadful thought ! Eternal destruction is ready at your 
 side. ' God is angry with you every day ;' his ' wrath abideth' on you ; his ' sword 
 is drawn' and his ' bow bent,' and his ' arrows set' to destroy you. — A sound of your 
 approaching damnation roars aloud, had you ears to hear it, in every threatening 
 of his word. Even while you hear this sentence, hell stands open to receive you, 
 and devils stand ready to drag you into everlasting fire. Why then are you not 
 afraid to think another careless thought ? Why not afraid to shut your eyes, even 
 in necessary sleep, lest you should open them in hell ? 
 
 My dear children, O think, with grief, with shame, with trembling, think, with 
 perseverance and deep concern, think how criminal and heinous before the Lord, 
 are the sins of your youth, which ye look upon as mere trifles, as mere gaiety and 
 sport. They are the accursed product of your inward, your original, and increased 
 ignorance, pride, deceit, folly, filthiness, and enmity against God. — They are a most 
 treacherous rebellion against his law, which is 'holy, just, and good.' — They are 
 committed against his authority over you, and against ail his warnings, counsels, 
 promises, threatenings, mercies, and judgments. — They are ungratefully committed 
 against all his peculiar favours in preserving and providing for you, while you 
 could not help yourselves. — They are committed against all his peculiar calls, invi- 
 tations, promises, and encouragements, to young ones. — They are a most base pros- 
 titution of the excellent talents, amiableness, and vigour, with which he hath en- 
 dowed you in your youth. — They are a most perverse abuse of that peculiarly pre- 
 cious season of life, in which you ought to prepare for future usefulness and happi- 
 ness. — They mightily increase and strengthen the original habits of corruption in 
 you, and form in you many base acquired habits of vanity and lust They fear- 
 fully pervert the use of your tender affections, in opposition to God and his ways. 
 — They are committed upon small and trifling temptations. — They strongly entice 
 others around you to sin, or harden them in it — -They fling reproach upon God, 
 your Maker, Preserver, and Saviour, as if he, his promises, laws, mercies, and judg- 
 mcnts, were unworthy of your early regard, and did encourage you in sin. — They 
 defame your parents, masters, and ministers, as if they had agreed to train you up 
 for the devil. — They draw down reproach on yourselves, which ye must bear, 
 either in deep convictions, or in everlasting punishment. — They deprive you of the 
 most pleasant and profitable fellowship with God. — They forfeit for you the pre- 
 cious promises of long life and prosperity. — They expose you to fearful judgments 
 in this life, and to the 'damnation of hell' in the next. — Are these light matters? 
 will you reckon them such in the agonies of death, at the tribunal of Christ, or 
 amidst the flames of hell ? 
 
 Alas ! why do ye, by your unconcern, your folly, your wickedness, take such 
 pains, such early pains, to fit yourselves to be fuel for that 'everlasting fire 
 prepared for the devil and his angels !' If God grant you repentance, how it will 
 sting you to recollect what earnest offers, what eminent opportunities of receiving 
 his grace, ye have contemned, neglected and abused ; what infinite kindness, con- 
 descension, and love, ye have trampled under your feet ; what fellowship with 
 Christ, and his Father, and blessed Spirit, yo have despised and refused ; what 
 ravishing views of his glory, and of all the perfections of God in him, as manifested, 
 and to be for ever manifested in your eternal salvation ; what delightful tasting of 
 his goodness, and what enriching reception of his fulness, you have rejected, for the 
 Bake of the meanest or the filthiest pleasure or profit on earth, which will entail 
 
YOUNG READERS OP THIS CATECHISM. 9 
 
 grief and shamo on you while you live, and draw multitudes, all around you, to hell 
 before and after your death I If, provoked with your pereevcranco in folly and 
 guilt, God give you up to your own heart's lusts, alas 1 how your wickedness will 
 rob him and hia Christ of his property in our land and nation, and consign your- 
 selves, your companions, and posterity, nay, even the church and nation, the whole 
 management of which will quickly be in the hands of tJie rising generation,— for 
 who knows how long,— into the power of the devil, and the hand of an angry God 1 
 
 My dear young ones, ' know ye the God of your fathers,'— the God who preserv- 
 ed, who guided, who blessed, who saved many of your fathers,— the God to whom 
 your fathers dedicated you, and whom they have recommended to you,— the God 
 who, in your fathers, took you into covenant with himself, — the God, ' whom to 
 know is life eternal, and this life is in his Son.'— We tell you, our posterity, that 
 ' tiis God is our God for ever,' and he ' will be our guide even unto death.'— We 
 never found him a barren wilderness, nor a laud of drought.— We have found infi. 
 nitely more satisfaction in this God, as our God, given by himself to us, in his word, 
 than could balance all the pleasures, all the wealth, all the honour of ten thousand 
 worlds. — These words, thy God, and my God, have been 'found' by us, and we 
 have ' eaten them,' and they have been to us the 'joy and rejoicing of our heart.' 
 There is none like the God of Jeshurun, who pardoneth iniquity, transgression, 
 and sin, and who ' delighteth in mercy.' O how our hearts are ravished, when we 
 think how ' this God,' this ' fountain of living waters,' shall be our eternal all in 
 ALL, the strength of our heart and portion for ever. If even on this sinful, this 
 wretched earth, wisdom's ways be such ways of pleasantness, what must it be for 
 ever to enter to the joy of our Lord ! ' We shall be like him, for we shall see him 
 as he is.' O ' come, taste and see th»tt our God is good,' and that they who trust in 
 him are blessed. O ' consider the Apostle and High Priest of our profession, Christ 
 Jesus.' Come, behold our Surety, our Saviour, our Husband, whom our soul lov- 
 eth, our King, ' meet and lowly,' bringing salvation. Behold our God-man, ' white 
 and ruddy, the chief among ten thousand ; fair, yea pleasant, most sweet,* and ' alto- 
 gether lovely.* This is our Beloved, our Friend, our Mediator, our God, O ye 
 ' sons and daughters of Jerusalem.' — Looking off all the vanities of creation, con- 
 sider him in his unparalleled person, the only begotten Son of God in our nature ; 
 in his saving offices, his endearing relations, his incomparable excellences, services, 
 sufferings, and glories; his unbounded fulness of grace and truth, and every good 
 thing proper to be bestowed on us in time and eternity, and then tell us what ye 
 think of our Christ. 
 
 Alas ! my dear boys and girls, Do you believe that there is a God, who made you, 
 who gave you a law for your heart and life, and who will quickly call you to an 
 account of every thought, word, and deed, — and never think of, never tremble at 
 the view of your appearance before his tribunal, or of your lying for ever under 
 his infinite wrath ? Have ye not seen, tasted, and felt, ' that God is good V Have 
 ye not heard, have ye not known, what he hath done lor the eternal salvation of 
 sinful men? and will ye render him contempt and hatred for all his bounty and 
 love? — Have you a natural principle of regard to your own preservation and wel- 
 fare, — and yet will ye counteract it, by a malicious and obstinate refusal of our 
 infinitely lovely Lord Jesus, and all his everlasting righteousness, mercy and grace 1 
 — Hath God implanted in your breast a tender compassion towards the very beasts 
 that perish, — and yet will ye be so inhumanly cruel as to break the hearts of your 
 godly parents, masters, ministers, or neighbours, — and, if possible, break the heart 
 of our infinitely gracious Redeemer, and his Father and blessed Spirit, by your 
 crucifying him afresh, trampling his covenant and blood under your feet, and mur- 
 dering your own soul ? — Alas ! will you employ your vigorous minds in thinking on, 
 
m^ 
 
 usefulness for you 1 — Why indulge sucBlpBltwl^ 
 the grace of God ?— Why encourage aticL ,||U<|mqjl^i 
 hardness of heart ? — Why cherish sucti tilUipf ( i a 
 —to the perishing pleasures and profit') Mpina 
 malice and enmity against Jesus Christ 
 ' make light of,' and 'neglect' his infini 
 tion.' — Oh ! that you but felt ' the word 
 two-edged sword, piercing oven to the 
 joints and marrow, as ' a discerner of the 
 that ye but knew the infinite sinfulness 
 everlasting misery which awaits you !— 
 tory and infallible declarations of the al 
 of your state and nature, that, ' Except 
 dren, ye shall not enter into the kingdo 
 he cannot see the kingdom of God : — E! 
 enter into the kingdom of God: — If 
 creature : all old things are passed away 
 Jesus neither circumcision nor uncircui 
 ture.' Without holiness, 'no man sha 
 again * by God, ' to lively hope, by the r 
 again of incorruptible seed, by the woi 
 with his deceitful lusts, and putting on 
 in ' knowledge, righteousness,' and • truiJ 
 Bire the sincere milk of the word, th it 
 have not the Spirit of Christ, he is none 
 of youth, while your faculties are fresh 
 tender and lively, — while your lusts art 
 and your worldly cares less embarrassi 
 redeeming lore, which ye so unthinking! 
 grace, which ye so wickedly despite ; al 
 
 which ye so madly resist !— O that ye but" knew~tRe ' riches of the glory ^ 
 pel, which is Christ in you the hope of glory !'— that ye but apprehended, with all 
 saints, ' what is the breadth, and length, and depth, and height,' and knew the 
 power and the ' love of Christ, which passeth knowledge, that ye might be filled 
 with all the fulness of God.' 
 O think ! with astonishment think, what kind of preparations God hath made for 
 
 e gos- 
 
YOUNG READERS OF THIS CATECHISM. 11 
 
 your everlasting salvation ; — how he ' so loved the world, that he gave his oniy-be- 
 ffotten Son, that whosoever believeth on him shall not perish, but have everlasting 
 life ! — how he set him ' up from everlasting,' as our Surety, who engaged his heart 
 to approach to the Lord, and delight to do his will in ransoming and saving us, — 
 how, in his incarnation, he brought him into this world 'in the likeness of sinful 
 flesh,' the ' man ' his ' fellow,' — and our ' near kinsman and brother, born for adver- 
 sity !' — how he 'made him under the law,' and exacted from him all the infinite 
 debt of obedience and suffering due from us 1 — ' that he might redeem us that were 
 under the law 1' — how ' he made him to be sin for us, who knew no sin, that we,' 
 who knew nothing but sin, ' might be made the righteousness of God in himl' — how 
 he made him ' a curse for us,' that we men, wo Gentiles, might be ' blessed in him 
 with all spiritual blessings in heavenly places !' — how he put him to grief — to death 
 —for us, that we might live through him, in the joy of the Lord 1— how he ' deliv- 
 ered ' him ' for our offences,' and ' raised' him ' again for our justification ;' — ' Gave 
 him glory' for himself and unbounded fulness of gifts, 'for men, yea, for the rebel- 
 lious, that our faith and hope might be in God I' — and how he hath made, and in his 
 gospel, and its influence, maketh him to us. ' wisdom, and righteousness, and sanc« 
 tification, and redemption!'— And, O think with application think— with what infi- 
 nite candour, and compassionate earnestness, Jehovah, Son, and Holy Ghost, by all 
 his words, declarations, invitations, commands, promises, and threatenings ; — ^by 
 all his works, as therewith connected ; — by all his mercies and judgments ; — by all 
 his ordinances and ministers ; — by all your needs in time and eternity ; — by all your 
 desires — and by all your vows and engagements; — calls, beseecheth, intreats, ob- 
 tests, and expostulates with you, to receive himself, and all his full and everlasting 
 salvation, offered to you in the gospel, ' freely, without money and without price !' 
 Alas ! my dear young men and women, why are you so prone to hunt after, 
 listen to, and comply with every temptation of Satan, your destroyer ; — every en- 
 ticement of your vain companions : — every su<,'gestion of your foolish and wicked 
 heart, — to your temporal and eternal ruin : — and yet so deaf, so averse to, and ob- 
 Btinate against the most earnest entreaties of the great God, your Saviour? — Do 
 they love you more ; or have they, or will they, or can they do more, for your 
 everlasting welfare, than he 1 — Why, by your ready compliance with every thing 
 ruinous — and by your obstinate resistance of all attempts to promote your truo 
 holiness and happiness, — do you labour to pull down everlasting destruction upon 
 your own heads ? — Why thus labour to extract your most dreadful ruin from all the 
 perfections of a gracious God ; — from all the persons of the Godhead ; — from all his 
 purposes, covenants, words, and works ; — and from all persons, and their actions, 
 with whom you are connected, or do converse? 
 
 Nay, my beloved children, whom I wish for my ' joy and crown in t ;e day of t le 
 Lord.' — When so much of the best of your time is already spent in vanity and 
 wrath; — when death, judgment, and eternity hasten to meet you; — when your 
 judgment now of a long time ' lingereth not,' your ' damnation slumbereth not ;' — 
 why should you delay your deepest concern, about your eternal salvation, one mo- 
 ment more ? — Why defer coming to an infinitely gracious Redeemer, — to the ' Lord 
 God merciful and gracious, long-suffering, and abundant in goodnesf and truth, 
 keeping mercy forthousands, and forgiving iniquity transgression, and sin ?' — Why 
 delay, when called ' from darkness ' to God's • marvellous light;' called to receive 
 ' redemption through Jesus' blood ;— to receive out of his fulness and grace for 
 grace;— called to the fellowship of God'sSon;' — called to be 'heirs of God, and 
 joint heirs with Christ ?' — Why lose another year, another month, another hour, an- 
 other moment, without the enjoyment, the infinitely sweet enjoyment, of God in 
 Christ, as your Father, Husband, Friend, and Portion » Why hide yourselve* 
 
12 AN ADDRESS TO THE YOUNG READERS, ETC. 
 
 ' among the stuff ' of vain or earthly cares, when a ' kingdom which cannot be 
 moved,' is offered unto you ? — Why, to render your eternal damnation more cer- 
 tain, and more dreadful, every moment, and your way of escape more difficult, — 
 should you remain among devils, and carnal companions, and filthy lusts, when 
 Jesus is lifting up his voice and crying, ' Whosoever will let him come unto me. — 
 Come unto me all ye that labour and are heavy laden, and I will give you rest. 
 Him that cometh unto me I will in no wise cast out. — Arise my love, my polluted 
 one, and come away. Come with mo from Lebanon, with me from Lebanon. — Come 
 ye to the waters ; yea, come, buy wine and milk, without money and without 
 price. Incline your ear, and come unto me ; hear, and your soul shall live : and I 
 will make an everlasting covenant with you, even the sure mercies of David.' 
 Eat ye ' that which is good,' and let your soul delight itself ' in fatness. Behold I 
 stand at the door * of thine heart, ' and knock : Open to rae, my sister, my love, my ' 
 defded ; ' for my head is filled with the dew, and my locks with the drops of the 
 night.' When you hasten from storms, from trouble, from outward danger, why 
 not make haste to Jesus, the refuge, the hope, set before you?— When he saith, 
 'To-day if ye will hear my voice,' harden not 'your hearts; now is the accepted 
 time; now is the day of salvation ;' why should you say. To-morrow ? When he 
 waits to be gracious, and exalteth himself to ' shew mercy,' — why tire out his pa- 
 tience till he ' shut up all his tender mercies in his wrath ?' Is ' it a small thing for 
 you to weary men,' — weary parents, and ministers ? ' But will ye weary my God 
 also?' 
 
 Lord Jesus, make haste to convince, to convert, to save, the rising generation in 
 Britain. They perish — they perish ! O Redeemer, make no tarrying. Now be an 
 accepted time ; now be a day of salvation. Save now, O Lord, we beseech thee ; 
 eend now prosperity. 
 
CATECHISM. 
 
 Q.UEST. I. What is the chief end of man ? 
 Answ. Man's chief end is to glorify God, and to 
 enjoy him for ever. 
 
 Q. What do you mean by that end which all men pro- 
 pose in their actions 1 — A. That which they seek to obtain 
 in and by their actions. 
 
 Q. What ought man to make his chief or highest end 1 — 
 A. The glorifying and enjoying of God, Rom. ix. 36. 
 
 Q. Why ought man to make the glory of God his chief 
 end '\ — A. Because it was God's chief end in making, pre- 
 serving, and redeeming man, Prov. xvi. 4. 
 
 Q. May man have no otiier end in any of his actions 1 — 
 A. Yes ; but it must be a subordinate end, which tends to 
 obtain the chief end, 1 Cor. x. 31. 
 
 Q. What may be some of men's subordinate ends? — A. 
 To provide food and raiment, and procure health, peace, 
 hberty, and safety to themselves or others. 
 
 Q. How many parts doth man's chief end consist of? — 
 A. Two ; his chief duty, which is to glorify God ; and liis 
 chief happiness, which is to enjoy God. 
 
 Q. How is the glory of God usually distinguished ? — ^A. 
 Into his essential and declarative glory. 
 
 Q. What is the essential glory of God? — A. That 
 which he is and hath in himself, Exod. xiii. 14. 
 
 Q. What is God's declarative glory ? — A. The shewing 
 forth of his glory in and by his creatures, Isa. v, 16. 
 
 Q. Can we add any thing to that glory which God hath 
 in himself? — A. No ; for it is infinite. Job xi. 7. 
 
 Q. How then do creatures glorify God ? — A. ^y shew- 
 ing forth or declaring that he is glorious. 
 
 Q. How do beasts and lifeless creatures glorify God ? — 
 A. God shews forth his glory in and by them. 
 
 Q. How do devils and wicked men glorify God ? — ^A. 
 Not willingly ; but God over-rules their works, however 
 sinful, to his own glory. Psalm Ixxvi. 10. 
 
 Q. How ought angels and men to glorify God ? — A. By 
 2 
 
14 OF MAN^S CHIEF END. 
 
 doing all things with a view to shew forth and declare his 
 glory, Psalm xcvi. 7, and cvii. 8, 15, 21. 
 
 Q. With what ought we to glorify God 1 — A. With our 
 hearts, lips, and lives, Psalm ciii. 1. 
 
 Q. How should we glorify God with our hearts 1 — A. By 
 knowing, trusting in, loving, admiring, adoring, and remem- 
 bering him, 1 Chron. xxivii. 9, Psalm ciii. 1. 
 
 Q. How should we glorify him with our lipsl — A. By 
 praying to, praising, and commending him. 
 
 How should we glorify him with our lives? — A. By 
 doing every thing which he commands out of love to him, 
 Deut. X. 12, Matth. xvii. 37, 38. 
 
 Q. How did Adam in innocency glorify God ? — ^A. By 
 giving perfect obedience to his law, Eccl. vii. 29. 
 
 Q. Do men still answer their chief end in glorifying 
 God 1 — A. No ; All men have sinned, and come short of 
 the glory of God, Rom. iii. 9 — 23. 
 
 Q. Hath God then lost his end in making man 1 — A. 
 No ; he will glorify his justice in damning some men, and 
 his mercy in saving others, Rom. ix. 22, 23. 
 
 Q. Who hath most eminently glorified God ] — ^A. Christ. 
 
 Q. Where hath Christ glorified God 1 — A. Both on earth 
 and in heaven, Heb. i. 3. 
 
 Q. How did Christ glorify God on earth "? — A. By obey- 
 ing his law, and suflfering his wrath, in the room of elect 
 sinners, John xvii. 4, Matth. xx. 28. 
 
 Q. How doth Christ glorify God in heaven 1 — A. By 
 pleading for his elect, and sending his Spirit to apply his 
 purchased redemption to them, John xiv. 16, 17. 
 
 Q. When doth a sinner begin to glorify God aright 1 — 
 A. When he first believetli in Christ, 1 John v. 10. 
 
 Q. How doth faith or believing glorify God 1 — A. It 
 credits his word, unites us to Christ, and so makes us fi-uit- 
 ful in good works, Rom. v. 20, John xv. 5. 
 
 Q. What is a good work "? — A. A work commanded by 
 God's law, performed in his strength, from a love to, and 
 with a view of glorifying him. 
 
 Q. Doth faith make us glorify God in all our works 1 — 
 A. Yes ; 1 Cor. x. 31, Psalm cxv. 1, 2, Rom. xiv. 8. 
 
 Q. How doth faith make us glorify God in our natural 
 actions, as eating or drinking, ifec. 1 — A. By making us 
 seek and receive a covenant-right to, and thank God for our 
 food and raiment ; and use them to fit our bodies for the 
 service of God, Rom. viii. 32, Deut. viii. 10. 
 
15 
 
 Q. How doth faith make us glorify God in our civil bu- 
 siness ? — A. By making us diligent in our trades and call- 
 ings, from a regard to God's command ; and causing us to 
 use the gains of them to his glory, Isa. xxiii. 18. 
 
 Q. How doth faith make us glorify God in religious ser- 
 vices ? — A. It makes us perform them in the strength of 
 Christ's Spirit, and look for acceptance of them only through 
 his merit and intercession, 1 Peter ii. 5. 
 
 Q. What should we aim at next to the glorifying of 
 God 1 — A. The enjoying of him. Psalm xliii. 4. 
 
 Q. What is meant by the enjoying of God ? — A. The 
 receiving, Uving on, and rejoicing in him as our portion, 
 Psalm xvi. 5, 6, Isa. Ix. 19, 20. 
 
 Q. Why should we seek to enjoy God 1 — A. Because 
 he only is a suitable and sufficient person for our souls, Hab. 
 iii. 17, 18, Psalm cxlii. 4, 5, Ixxiii. 25, 26. 
 
 Q. Why cannot the riches, honours, and pleasures of this 
 world be a satisfying portion to our souls 1 — A. Because 
 they are vain and empty, unsuited to the spiritual nature, 
 and disproportionate to the boundless desires of our immor- 
 tal souls, Matth. xvi. 26, Psalm Ixxiii. 25. 
 
 Q. How did Adam in innocency enjoy God ? — A. By 
 perfect friendship and fellowship. But sin quickly broke up 
 that, Isa. lix. 2, Rom. v. 11, Gen. iii. 
 
 Q. What do all men now by nature enjoy instead of 
 God 1 — A. Sin, Satan, and the world, 1 John ii. 16. 
 
 Q. How do they enjoy these 1 — A. They have sin as 
 their pleasure, Satan as their prince and father, and the 
 world as their portion, Heb. xi. 25, John viii. 44. 
 
 Q. Can we enjoy God in our natural estate 1 — A. No ; 
 for what communion hath light with darkness, or Christ 
 with Belial? 2 Cor. vi. 14, 15. 
 
 Q. Is there any way to recover the lost enjoyment of 
 God 1 — A. Yes, by Christ alone. Acts iv. 12, Eph. ii. 18. 
 
 Q. When doth a sinner first begin to enjoy God 1 — A. 
 When he first receives Christ, and rests on him. 
 
 Q. In what means and ordinances is God to be enjoyed? 
 — A. In prayer, reading or hearing God's word, medita- 
 tion, fasting, receiving the sacraments, &c. 
 
 Q. Do the saints often enjoy God in these ordinances? — 
 A. Yes ; for these are their great delight, and tliey are 
 much engaged in them, Psalm xxvii. 4, and Ixxxiv. 10. 
 
 Q. What satisfaction doth a soul find in the enjoyment 
 
16 
 
 of God ? — A. Unspeakably more than in the abundance of 
 all worldly good things, Psalm iv. 6 — 8. 
 
 Q. Where and when do the saints enjoy God 1 — A. On 
 earth in this life, and in heaven hereafter. 
 
 Q. How is God enjoyed in this life on earth 1 — A. By 
 our receiving the influences of his grace, and having his 
 love shed abroad in our hearts, 1 John i. 3. 7. 
 
 Q. How is God enjoyed in heaven ? — A. By our being 
 ever with him, and receiving that fulness of joy which is at 
 his right hand, Psalm xvi. 11, and xvii. 15. 
 
 Q. Wherein doth the enjoyment of God on earth, and 
 that in heaven agree 1 — A. It is the same God who is en- 
 joyed ; and the enjoyment of him here as truly humbles 
 and satisfies the heart, as that in heaven. 
 
 Q. In what do they differ 1 — A. In the manner and mea- 
 sure of enjoyment. 
 
 Q. How do they differ in the manner of enjoyment ? — 
 
 A. Here God often hides himself, and we enjoy him through 
 
 means and ordinances as through a glass darkly ; but in 
 
 heaven we will enjoy him uninterruptedly and immediately, 
 
 '^ and see him face to face, 1 Cor. xiii. 12. 
 
 Q. How do they differ in the measure of enjoyment?— 
 A. Here we enjoy God only in part ; but hereafter we shall 
 enjoy him fully, 1 Cor. xiii. 12, 1 John iii. 2. 
 
 Q. Shall the saints in heaven receive into their souls all 
 the infinite fulness and sweetness that is in God "? — A. No ; 
 but their finite souls shall be filled with as much of it as they 
 can hold, Eph. iii. 19, Psalm xvii. 15. 
 
 Q. What is the sure pledge and earnest of our enjoying 
 God in heaven 1 — A. Our enjoyment of him here. Psalm 
 Ixxiii. 24. 26. 
 
 Q. Why is the glorifying of God placed before the en- 
 joyment of him 1 — A. Because the glory of God is of more 
 value than our happiness, Isa. xl. 17. 
 
 Q. Whether is our glorifying or enjoying of God first in 
 order 1 — A. We must first enjoy God in his gracious influ- 
 ences, and then glorify him ; and this leads on to further 
 enjoyment of him. Psalm cxix. 32. 
 
 Q,. Is our delight in the glory or glorious excellencies of 
 God as satisfying to us, to be our chief end or motive in our 
 actions, religious or moral? — A. No ; but our shewing forth 
 the honour of these glorious excellencies, Isa. ii. 11, Psal. 
 xvi. 4, Isa. xliii. 21. 
 
 Q. Why may we not make our own delight in the glory 
 
OP THE SCRIPTURES. Xf 
 
 of God as satisfying to our desires, our chief end and mo- 
 tive ? — A. Because this would be a setting up of our own 
 happiness above the glory of God. 
 
 Q. Who alone may expect to enjoy God in heaven 1 — 
 A. Only such as glorify him on earth, Heb. xii. 14. 
 
 Q. Why are the glorifying and enjoying of God joined 
 as one chief end ? — A. Because none can obtain or rightly 
 seek the one without the other, 1 Cor. xv. 58. 
 
 Q. How do we most highly glorify God 1 — A. By re- 
 ceiving and enjoying him most fully. 
 
 Q. What chiefly secures our enjoyment of God ? — A. 
 The concern of the glory of God in it. 
 
 Q. How is the glory of God concerned in our enjoy- 
 ment of him 1 — A. All his attributes are in Christ engaged 
 for our enjoyment of him ; .and their glory shines brightly 
 in fulfilling ihese engagements, Isa. xxx. 18. 
 
 Q. How long shall the saints glorify and enjoy God 1 — 
 A. To all eternity ; for we shall ever be with the Lord^ 1 
 Thess. iv. 17, Isa. Ix. 19, 20. 
 
 Q. What are the grounds which secure the eternal en- 
 joyment of God to believers 1 — A. The infinite and eternal 
 love of God ; the extent of his promise ; and the infinite 
 merit, and eternal intercession of Christ. 
 
 Quest. 2. What rule hath God given to direct us, 
 how ice may glorify and enjoy him 7 
 
 Answ. The word of God, which is contained in 
 the scriptures of the Old and New Testament, is the 
 only rule to direct us how we may glorify and enjoy 
 him. 
 
 Q. Whence is it that we need a rule to direct us how to 
 glorify and enjoy God 1 — A. Because God is our sovereign, 
 and being infinite, is so much unknown to us. 
 
 Q. Who alone can give us a rule for these ends \ — A. 
 God only ; for he only hath sufllicient wisdom and authori- 
 ty to prescribe a sufficient rule, 2 Tim. iii. 16, 17. 
 
 Q. What is the rule which God hath given for man's di- 
 rection 1 — A. The declaration of his own will. 
 
 Q. How did God shew this rule to Adam before the fall ? 
 — A. Mostly by the light of nature within him, and the 
 works of creation and providence without him. 
 
 Q. Did he not shew his will wholly to Adam by these 
 means'? — A. No ; the time of the Sabbath, and the prohi- 
 
18 OP THE SCRIPTURES. 
 
 bition to eat of the tree of knowledge, were made known to 
 him by immediate revelation, Gen. ii. 
 
 Q. How far are the hght of nature, and works of crea- 
 tion and providence, now of use as a rule to men? — ^A. 
 They so far make known the perfections of God, and part 
 of our duty, as renders us inexcusable when we disobey 
 him, Rom. i. 20, and ii. 14, 15. 
 
 Q. Are these things now a sufficient rule to lead us to 
 happiness 1 — A. No ; for sin hath made us blind and fool- 
 ish in the matters of God, 1 Cor. ii. 14. 
 
 Q. If our reason were as extensive as ever Adam's was, 
 could it now lead us to holiness or happiness 1 — A. No ; for 
 sin hath fixed a gulf between God and us, through which 
 our reason, however extensive, could never shew us a pas- 
 sage, Isa. xlix. 24. 
 
 Q. Hath God given us any rule that can direct sinful 
 men to holiness and happiness 1 — A. Yes ; the Bible, or 
 holy scriptures, 2 Peter i. 19 — 21. 
 
 Q. Why is that rule called the Bible or Book 1 — A. Be- 
 cause it is far better than all other books. 
 
 Q. What makes it so 1 — A. It is the woi^d of God, the 
 testament of Christ, and of the greatest use to men. 
 
 Q. Why are the scriptures called the word of God t — A. 
 Because they were given by the inspiration of his Spirit, 
 2 Peter i. 21, Heb. i. 1, 2 Tim. iii. 15, 16, 17. 
 
 Q. How do you prove the scriptures to be the word of 
 God 1 — A. By the stamp of God that is to be seen upon 
 them ; for none can speak like him, John vi. 63. 
 
 Q. What is that stamp of God which is imprinted upon 
 the scriptures 1 — A. That majesty, holiness, light, and effi- 
 cacy which appear in them. Psalm xiv. 7, 8, 9. 
 
 Q. Wherein doth the majesty of the scriptures appear ? 
 — A. God therein is described, and speaks in the most lofty 
 manner : therein sins are forbidden which God only can 
 know or condemn ; duties required that God only can com- 
 mand ; and promises and threatenings are made which God 
 only can accomplish, Isa. Ivii. 15, 16. 
 
 Q. What divine holiness appears in the scriptures 1 — A. 
 There every holy thing is strictly required, and every un- 
 holy thing is forbidden ; and all the means and motives to 
 perform duty, and avoid sin, are clearly shown, and warmly 
 pressed, 1 Pet. i. 13 — ^23. 
 
 Q. What divine light appears in the scriptures? — A. 
 
OP THE SCRIPTURES. 19 
 
 There mysteries are revealed which God only knew, or can 
 comprehend, Col. i. 26, 1 Tim. iii. 16. 
 
 Q. What are some of those mysteries ? — A. The mys- 
 tery of the persons in one Godhead ; of Christ, the Son of 
 God, his becoming man ; and our union with him, &c. 1 
 John V. 8, Isa. vii. 14, Eph. v. 30, 32. 
 
 Q. What divine efficacy or power have the scriptures ? — 
 A. They are the means of convincing, converting, and 
 quickening dead and obstinate sinners ; and of comforting 
 those that are cast down, Psal. xix. 7, 8. 
 
 Q. By what other arguments may we be convinced that 
 the scriptures are the word of God ? — A. By their antiqui- 
 ty, harmony, scope, success, accomplishment of prophecies, 
 and confirmation by miracles and the blood of martyrs. 
 
 Q. What is their antiquity ? — A. Their being written in 
 part before all other books ; and giving us the only rational 
 account of ancient things, such as the creation, the fall, 
 flood, and dispersion of men at Babel. 
 
 Q. What do you call the harmony of the scriptures ? — 
 A. The agreement of every part one with another. 
 
 Q. How is this a proof of their being the word of God 1 — 
 A. Because it is impossible that such a number of writers, 
 in so many different ages and places, could ever of them- 
 selves so agree, in opposition to the common inclinations 
 of men. 
 
 Q. Doth no part of scripture really contradict another 1 — 
 A. No ; though some parts seem to contradict others, as 
 John X. 30, with xiv. 28. 
 
 Q. How may seemingly contradictory scriptures be re- 
 conciled? — A. By considering that these different scrip- 
 tures either speak of different things, or of different views 
 of the same thing, Rom. i. 3, 4, and ix. 6. 
 
 Q. What is the scope and design of the scriptures ? — A. 
 To humble all men, and give all the glory to God. 
 
 Q. What success have the scriptures had? — ^A. The gross 
 manners of many nations have been reformed ; and multi- 
 tudes of most wicked men have been gained to deny ungod- 
 liness and worldly lusts, and to live soberly, righteously, 
 and godly, by means of the scriptures, though published by 
 the meanest instruments, notwithstanding the combined op- 
 position of hell and earth against them. Acts i — xx. 
 
 Q. Of what prophecies doth the accomplishment prove 
 the scriptures to be the word of God ? — A. The prophecies 
 of Israel's entrance into, and deliverance from Egypt and 
 
20 OP THE SCRIPTURES. 
 
 Babylon ; and of the destruction of Chaldea, Egypt and 
 Tyre; and of the rise and fall of the Persian, Grecian, and 
 Roman Empires ; and of the birth and death of Christ, &.c. 
 
 Q. How doth the accomplishment of such prophecies 
 prove the divinity of the scriptures ? — A. Because none but 
 God could foretell future events, depending on a multitude 
 of second causes, in so particular a manner, and at such a 
 distant time, before they took place. 
 
 Q. What miracles have been wrought to confirm the 
 scriptures 1 — A. The plagues of Egypt ; the dividing of the 
 Red Sea; causing the sui^^ to stand still ; raising the dead ; 
 giving sight to such as were blind, &lc. 
 
 Q. How do miracles confirm the divinity of the scrip- 
 tures 1 — A. Because God would never work miracles to 
 confirm any imposture, Heb. ii. 3, 4. 
 
 Q. But may not Satan, &-c. work miracles'? — A. He 
 may work counterfeit, but no true miracles. 
 
 Q. Wherein doth a counterfeit miracle diff*er from a true 
 one 1 — A. Besides a difference in their natures, all true 
 miracles confirm doctrines leading to a virtuous and holy 
 life ; but counterfeit miracles always confirm falsehoods 
 and wicked practices, Deut. xiii. 5, 2 Thess. ii. 
 - Q,. Why doth not God still work miracles for the con- 
 firmation of the scriptures ? — A. Because they are only ne- 
 cessary to establish truth at first, and to awaken the world 
 to consider and receive it ; and if always wrought, be es- 
 teemed common things, and make no impression on the 
 minds of men, Exod. iv. — xiv, &c. 
 
 Q. How do the sufferings of martyrs prove the divinity 
 of the scriptures'? — A. So many millions could never have 
 borne such cruel torments for their adherence to the scrip- 
 tures, with such calmness, patience, and joy, if God had 
 not assisted them, Heb. xi. 35 — 39. 
 
 Q. Why might not good angels be the authors of the 
 scriptures? — A. Because these could never pretend to be 
 God ; nor speak without his commission, Psal. ciii. 20. 
 
 Q. Why might not Satan have been their author? — A. 
 Because they wholly tend to the ruin of his kingdom and 
 interest in the world, 2 Tim. iii. 15. 
 
 Q. How do you prove that the scriptures cannot be a 
 forgery and imposture of the writers?— A. Because the 
 writers candidly relate their own failings; and the tenden- 
 cy of the scriptures to condemn all deceits, and sinful in- 
 clinations and practices, under the severest penalties, ex- 
 
OP THE SCRIPTURES. 21 
 
 posed the penman to the rage and hatred of the world ; 
 whereas impostors conceal their own vices, and flatter 
 men's corruptions, in order to procure carnal pleasures, 
 honours, or riches to themselves. 
 
 Q. Can an unbeliever discern the stamp of God in the 
 scriptures, or be by the above arguments savingly convin- 
 ced that they are the word of God ? — A. No ; but he may 
 be rationally convinced that they are so, Acts xxvi. 28. 
 
 Q. What hinders unbehevers from discerning the stamp 
 of God in the scriptures when they read theml — A. Satan 
 hath blinded their minds, 2 Cor. iv. 3. 
 
 Q. How may we attain to a saving persuasion that the 
 scriptures are the word of God. — A. Only by the Spirit's 
 powerful application of them to our heart, 1 Cor. ii. 
 
 Q. What is the formal reason and ground of a saving 
 faith of what the scriptures teach? — A. The authority and 
 faithfulness of God therein spiritually discerned, 2 Thess. 
 ii. 13. 2 Chron. xx. 20. 
 
 Q. Doth the authority of the scriptures depend on the 
 church 1 — A. No ; for the church is founded on, and derives 
 all her authority from them, Eph. ii. 20. 
 
 Q. Why then is the church called the pillar and ground 
 of truth ? — A. Because tlie church keeps and pubUshes 
 the scripture, Rom. iii. 2. Isa. ii. 3. 
 
 Q. Do the scriptures derive any authority from man's 
 reason? — A. No: they derive it from God only. 
 
 Q. If we find in them any thing which we reckon con- 
 trary to reason, may we reject it? — A. No; for as the 
 lieavens are higher than the earth, so are God's thoughts, 
 the scriptures, higher than our thoughts, Isa. Iv. 9. 
 
 Q. Why is the Bible called the scriptures or writings ? 
 
 A. Because of its distinguished excellency above all 
 other writings, 2 Tim. iii. 15 — 17. Psal. xix. 7 — 10. 
 
 Q. Why was the word of God committed to writing 1 — 
 — A. For the better preserving and spreading of it. 
 
 Q. Why would God have his word presei*ved? — A. For 
 the comfort and establishment of his church. 
 
 Q. Why would he have his word propagated and spread? 
 — ^A. For the increase and enlargement of his church. 
 
 Q. Would it have been safe to have still trusted revela- 
 tion to the memoirs of men? — A. No; for these are very 
 weak and deceitful, Jer. ii. 32. Psal. cvi. 13. 
 
 Q. Did not God preserve his church for 2500 years, 
 
22 OF THE SCRIPTURES. 
 
 from AdaiTi to Moses, without the writing of his word ? — A. 
 Yes; (though he revealed his will by visions, &c.) 
 
 Q. Why might he not as yet do so stilll — A. Because 
 all that God had revealed of his will before Moses was safely 
 remembered ; men lived then so long, that a few persons 
 conveyed revelation pure and uncorrupted to the church 
 till that time, Gen. i. to xlix. 
 
 Q. Why are the scriptures called a testament! — A. Be- 
 cause therein Christ bequeathes his rich legacies and bless- 
 ings to sinful men, Luke xxii. 29. Heb. ii. 3. 
 
 Q. Whereby is this testament confirmed 1 — A. By the 
 death of Christ the testator, Heb. ix. 15, 16. 
 
 Q. Into how many testaments is the Bible divided 1 — A. 
 Into two, the Old and the New, Heb. viii. and ix. 
 
 Q. Which is the Old Testament? — A. That which be- 
 gins with Genesis, and ends with Malachi. 
 
 Q. Why is it called the Old Testament 1 — A. Because 
 it was first published ; and contains the dispensation of the 
 covenant of grace,which is now ceased. 
 
 Q. By what death of Christ was the Old Testament 
 confirmed] — A. By his typical death in the ancient sacri- 
 fices, Rev. xiii. 8. Heb. ix. 18—20. 
 
 Q. Which is the New Testament ? — A. That which be- 
 gins with Matthew, and ends with the Revelation. 
 
 Q. Why is it called the New Testament 1 — A. Because 
 it was last pubHshed; and it contains that more perfect 
 dispensation of the covenant of grace which is still present, 
 Heb. viii. 6 — 13. and ix. 15. 
 
 Q. By what death of Christ was this Testament con- 
 firmed 1 — A. By his actual death in his own person. 
 
 Q. In what do the Old and New Testament agree 1 — A. 
 God in Christ is the author of both ; all the blessings of the 
 new covenant are bequeathed in both ; and the glory of God, 
 and salvation of men, is the end of both. 
 
 Q. In what doth the Old and New Testament differ? — 
 A. In duration and excellency, Heb. viii. 6. 13. 
 
 Q. How do they diff'er in duration? — A. The Old con- 
 tinued from Adam's fall till Christ's coming and death ; and 
 the New from thence continues till the end of the world, 
 Gen. iii.. Mat. xxvii.. Rev. xx. 
 
 Q, Is the Old Testament scripture now of no force 1 — 
 A. Its truths are still of as much force as ever, but its types 
 are ceased, Heb. x. 1, 2. Col. ii. 14 — 20. 
 
OF THE SCRIPTURES. 23 
 
 Q. How do these Testaments differ in excellency ? — A. 
 The New excels the Old in many things. 
 
 Q. Wherein doth the New Testament excel the Old 1 — 
 A. In evidence, extent, gifts, and worship. 
 
 Q. How doth the New Testament excel in evidence ? — 
 A. The Old Testament darkly pointed out Christ as to come ; 
 but the New points him out as already come, 2 Cor. iii. 14, 
 Col. ii. 17, Heb. v.— x. 
 
 Q,. How doth the New Testament excel in extent? — A. 
 The Old Testament was mostly confined to the Jews ; but 
 the New extends to all nations ; and many more are by it 
 converted to Christ, Rev. vii. 9. 
 
 Q. How doth the New Testament excel in gifts ? — A. 
 The gifts of the Spirit are more plentiful and powerful un- 
 der the New than under the Old, Acts ii. 
 
 Q. How doth the New Testament excel in worship ? — 
 A. The Old Testament worship was more carnal and bur- 
 densome ; but the worship under the New is more free, spir- 
 itual, and easy. Gal. v. 7, John iv. 22 — 24. 
 
 Q. For what end hath God given us the scriptures ? — ^A. 
 To be a rule to direct us how to glorify and enjoy him, 2 
 Tim. iii. 15—17, John v. 39. 
 
 Q. What kind of a rule is the holy scripture 1 — A. A 
 perfect, plain, absolute, infallible, and only rule. 
 
 Q. How is the scripture a perfect rule 1 — A. As all we 
 are bound to believe or do, in order to salvation, is therein 
 revealed, either in express words, or by necessary conse- 
 quence, 2 Tim. iii. 15-— 17. 
 
 Q. How do you prove, that plain and necessary conse- 
 quences, drawn from the express words of scripture, are a 
 part of our rule 1 — A. Because Christ proved the resurrec- 
 tion against the Sadducees by a scripture consequence : and 
 the apostles often reasoned in tliis manner, Matth. xxii. 31, 
 Heb. i. and ii., &c. 
 
 Q. How is the scripture a. plain rule? — A. Because all 
 things necessary to be believed and done, in order to salva- 
 tion, and so clearly revealed in some place thereof, as every 
 man who hath the exercise of reason, by a diligent use of 
 the scripture may know them. Psalm cxix. 105. 130, and 
 xix. 7. 8. 
 
 Q. What should we do that we may rightly understand 
 the scripture when we read, hear, or think of it 1 — A. We 
 should cry to God to open our eyes^ that we may behold the 
 wonders of his law^ Psalm cxix. 18. 
 
24 OF THE SCRIPTURES. 
 
 Q. How are tlie scriptures an absolute rule 1 — A. Because 
 the Spirit of God speaking in them is the supreme judge of 
 all controversies, decrees, and doctrines of men, Mat. xxii. 
 29, Isa. viii. 20, Luke xvi. 29. 31. 
 
 Q. May not the scriptures be tried and judged by other 
 rules 1 — A. No ; every thing is to be tried by them ; but 
 they are to be tried by no standard rule, Isa. viii. 20. 
 
 Q. How are the scriptures an infallible rule % — A. Be- 
 cause they contain the mind and will of the God who can- 
 not lie. Tit. i. 2, 2 Tim. iii. 16, 17. 
 
 Q. How are the scriptures the only rule 1 A. Because 
 nothing else can direct us aright how to glorify and enjoy 
 God, Prov. xxix. 18, Isa. viii. 20. 
 
 Q. Why may not unwritten traditions be received as a 
 part of our rule t — A. Because they are cursed that add to, 
 or take from the word of God ; and such as speak not ac- 
 cording to it, have no light in them. Rev. xxii. 18. 
 
 Q. Why may not the spirit or light within men be a part 
 of our rule 1 — A. Because every spirit and light that is with- 
 out the word is darkness, and a spirit of error, 1 John iv. 1 
 6, Mat. xxii. 29. 
 
 Q. In what language were the scriptures first written? — 
 A. The Old Testament in Hebrew, and the New in Greek. 
 
 Q. Why must they be translated into the languages of 
 every nation whither they come 1 — A. That all may have 
 opportunity to read them, John xv. 39, Acts xvii. 11. 
 
 Q. Why ought all men to read the scriptures ? — A. Be- 
 cause God often commands it, and the knowledge of the 
 scriptures is very excellent and useful, John v. 39, 2 Tim. 
 iii. 15, 16, 17, 2 Pet. i. 19. 
 
 Q. How doth it appear that the scripture is so excellent 
 and useful ? — A. It contains all sovereign remedies against 
 distress, and all true comfort under it ; all spiritual armour 
 for defence of our souls ; and is an unerring guide to glory, 
 2 Tim. iii. 15, 16, 17. 
 
 Q. Are the apocryphal books, as Tobit, Judith, &c. any 
 part of the word of God? — A. No. 
 
 Q. How prove you that? — A. Because the Jewish 
 church, to which the oracles of God were then committed, 
 never acknowledged them as the word of God ; nor have 
 they the stamp of God upon them, but contain several things 
 false, and disagreeable to the word of God. 
 
 Q. How may the scriptures be more generally distin- 
 guished ? — A. Into the Law and the Gospel. 
 
OF THE SCRIPTURES. 25 
 
 Q. Wliat is the Laio of God 1 — A, It is that declaration 
 of liis will to reasonable creatures, whereby he shows them 
 their duty, and binds them to it, Exod. xx. 
 
 Q. What parts of scripture belong to the law ? — A. All 
 these that require any duty to be performed by men, Exod. 
 XX. 3—17. 1 John iii. 23, Isa. Iv. 6, 7. 
 
 Q. How are scripture laws usually distinguished 1 — A. 
 Into the ceremonial, judicial, and moral. 
 
 Q. Which are the ceremonial laws ? — Those that direct- 
 ed the Old Testament church, concerning the types and 
 ceremonies used in their religious worship, 
 
 Q. Which are the judicial laws? — A. Those which di- 
 rected the Jews concerning the affairs of their state, as a 
 nation, sei)arated to the Lord, Exod. xxi. 22, &.c. 
 
 Q. Which is the moral law? — A. That which equally 
 and always binds all men to the whole of their duty. 
 
 Q. How is the Gospel usually distinguished ? — A. Into 
 the gospel largely taken, and the gospel strictly taken. Acts 
 xvi. 31, Isa. Iv. 4. 
 
 Q. What is the gospel strictly taken ? — A. It is the glad 
 tidings of salvation to lost siimers through Christ. 
 
 Q. What parts of scripture belong to this ? — A. All these 
 that offer Christ, or promise any good thing through him to 
 sinfid men. Rev. xxii. 17, 
 
 Q. Wherein do the law and the gospel strictly taken 
 agree? — A. God is the Author ; his glory is the end ; and 
 Cln'ist is the confirmer of both, Psalm cxlvii. 19, 20. 
 
 Q. Wherein do they differ? — A. The law requires good 
 in and from us ; but the gospel declares Christ hath done, 
 ajid Avill do all for and in us, and freely brings all good 
 things to us, Rom. x. 4, 5. 
 
 Q. Do not the law and gospel concur with, and promote 
 the honour of one another? — A. Yes, Luke ii. 14. 
 
 Q. How doth the law concur with the gospel ? — A. It 
 drives men to embrace the grace of the gospel, and teaches 
 t!iem how to improve it ; and it condemns them to more 
 dreadful wrath if they slight it, Rom. iii. 20. 
 
 Q. How doth the gospel honour the law? — A. It brings 
 in Christ as perfectly fulfilling it as a covenant ; and it 
 strengthens and encourages us to obey it as a rule. 
 
 Q. If the law and gospel so well agree, how is it that 
 men, by cleaving to the law as a covenant, slight the grace 
 of the gospel ? — A. Because they abuse the law, in seeking 
 justification by the works of ^t, Kom. ix. 31, 32. 
 3 
 
36 OP THE SCRIPTURES. 
 
 Q. Are not both law and gospel sometimes contained in 
 one and the same sentence of scripture? — A. Yes, as Gen. 
 iii. 15. 
 
 Q. What is the gospel largely taken? — A. The whole 
 word of God, 1 Cor. ix. 14. 
 
 Q. How can the whole word of God be called gospel or 
 good tidings^ since it brings many sad tidings to sinners, in 
 requiring duties which they cannot perform, and threatening 
 wrath which they cannot bear? — A. Because all these tend 
 to promote and maintain the honour of the free grace of the 
 gospel, Heb. x. 29, and ii. 3, 2 Thess. i. 7—9. 
 
 Q. How may the scriptures be more particularly divi- 
 ded 1 — A. Into histories, prophecies, threatenings, promises, 
 commands, and doctrines. 
 
 Q. Which are the histories of scripture ? — ^A. Such as 
 record the facts and events which have come to pass. 
 
 Q. Which are the prophecies of scripture ? — A. Such 
 as foretell what hath or shall come to pass. 
 
 Q. What are the threatenings 1 — A. All such scriptures 
 as denounce God's wrath against men for their sins. 
 
 Q. What are the j?romise5? — A. All suCh scriptures as 
 signify God's will to bestow any good thing' on us. 
 
 Q May the same sentence be both a promise and threat- 
 ening? — A. Yes ; every threatening to destroy a believer's 
 enemies is a promise to him, Gen. iii. 14, 15. 
 
 Q. How are the promises usually distinguished ? — A. 
 Into absolute and conditional. 
 
 Q. What is a conditional promise ? — A. That in which 
 God engages to do us some good if we have some good 
 quality, or do some good work, Acts xvi. 31. 
 
 Q. What is an absolute promise? — A. It is that wherein 
 God engages to bestow good upon us, without requiring 
 any condition in or from us, Isa. xlv. 24, Heb. viii. 12. 
 
 Q. Which scriptures are commands or precepts! — A. 
 Such as require us to be, do, or avoid any thing. 
 
 Q. What call you doctrines ? — A. All such scriptures as 
 show us the nature, qualities, and connections between per- 
 sons and things ; as what God, Christ, man, &c., are; and 
 how they stand related to one another. 
 
 Q. Is every word of scripture equally true, and of divine 
 authority ? — A. Yes ; but every word is not of equal weight 
 and importance, Matth. xxiii. 23, Hos. viii. 12. 
 
 Q. How are the truths of scripture distinguished with 
 respect to their weight and importance ? — A. Into funds^- 
 
OP WHAT THE SCRIHTURES TEACH. 27 
 
 mental, and not fundamental truths. Q. What mean 
 
 you hy fundamental truths 1 — A. Such truths, as we cannot 
 be saved without the knowledge, belief, and improvement 
 them, John xvii. 3. 
 
 Q. What are some of these truths 1 — A. That there is 
 one God in three persons ; that man is fallen, and cannot 
 recover himself; that Christ hath assumed our nature, and 
 paid our debt; that we are justified only by faith in his 
 righteousness ; that being born again, and made holy, are 
 necessary to our entrance into heaven, &c. 
 
 Q. Why call you these fundamental truths ] — ^A. Be- 
 cause other divine truths are built upon them. 
 
 Quest. 3. What do the scriptures 'principally teach! 
 
 Answ. The scriptures principally teach what man 
 is to believe concerning God, and what duty God 
 requires of man. 
 
 Q. What things do the scriptures chiefly teach? — A. 
 Matters of faith and practice, 2 Tim. iii. 1 6. 
 
 Q. What ^oi\\ faith or 6c/icwm^ mean 1 — ^A. An assent- 
 ing to the testimony of another. 
 
 Q. How may faith, as to the authority on which it de- 
 pends, be distinguished \ — A. Into human and divine. 
 
 Q. Wherein do human and divine faith differ ? — A. In 
 their foundation and firmness. 
 
 Q. How do they differ as to their foundation 1 — A. 
 Human faith believes a report upon the testimony of man; 
 but divine faith believes it upon the footing of God's testi- 
 mony, Exod. iv. 30, 31. Psalm iv. 20. 
 
 Q. How do they differ in their firmness of assent? — A. 
 Human faith admits, that the report which it credits may 
 possibly be false ; but divine doth not. Tit. i. 2. 
 
 Q. With what faith ought we to believe the whole scrip- 
 tures, and them only? — A. With a divine faith. 
 
 Q. How may faith, as to its effects^ be distinguished? 
 — A. Into historical faitli ; the faith of miracles; tempo- 
 rary faith, and saving faith. 
 
 Q. What is historical faith? — X. The believing scrip- 
 ture-truths as we do historical reports, in which our own 
 welfare is not deeply concerned, Exod. iv. 31. 
 
 Q. What is the faith of miraclcsX — A. The beUeving 
 that God will work such a miracle upon, or for us. 
 
 Q. What is temporary faith ? — A. An affecting persua- 
 
XO THE ATTRIBUTES OP GOD. 
 
 sion of divine truths, and presumptuous leaning on the 
 promises for a time, without receiving Christ as our only 
 Saviour, Matth. xiii. 20 — 22. Acts. viii. 13. 
 
 Q. What is saving faith 1 — A. That by which we credit 
 the whole word of God, and receive Christ in it, to the 
 saving of our souls, Rom. x. 10. 
 
 Q. What call you matters of practice or duty required 
 of man? — A. Whatever man owes to God, to himself, or 
 to others, Mic. vi. 8. 
 
 Q. Whether must duty or faith be first in order? — A. 
 Faith : for till we believe the love of God, and receive Christ 
 as our strength, it is impossible for us to please God, Luke 
 i. 74, 75, Heb. xi. 6. 
 
 Q. Will true faith produce true obedience 1 — A. Yes ; 
 faith worketh hy love, Gal. v. 6. 22, 23. 
 
 Q,. Who then shine most in holy obedience ? — A. Those 
 who are strongest in faith, Rom. iv. 20. 
 
 Quest. 4. What is God 7 
 
 Answ. God is a Spirit, infinite, eternal, and un- 
 changeable, in his being, wisdom, power, holiness, 
 justice, goodness, and truth. 
 
 Q. What doth the name of God properly signify 1 — A. 
 A being of infinite perfection, Job xi. 7. 
 
 Q. What are we to believe concerning God? — A. That 
 be is, what he is, and what he hath done. 
 
 Q. What religious principle must we first in order believe? 
 — A. That there is a God, Heb. xi. 6. 
 
 Q. What things teach us that there is a God ? — A. Both 
 scripture and reason, Mai. iii. 6. 
 
 Q. In what are all men taught that there is a God ? — A. 
 In the works of creation and providence. 
 
 Q. How doth creation-work prove that there must be a 
 God ? — A. Because nothing can make itself; and so there 
 must be a God who hath made all things, Rom. i. 20. 
 
 Q. How do the works of providence prove that there must 
 be a God ? — A. Because so many, so vast and unruly things, 
 could never be preserved and guided to one common end, 
 if there were not a God to over-rule them. 
 
 Q. How doth our own being prove that there is a God ? — 
 A. The curious frame of our bodies, the noble powers of 
 our souls ; our consciences daily accusing or excusing us, 
 
THE ATTRIBUTES OP GOD. |W 
 
 together with our inability to live, move, or do any thing of 
 ourselves, clearly jirove it, Psal. exxxix. 16, &c. 
 
 Q. Can the works of nature now teach us what God is ? 
 — A. They may teach us some things darkly concerning 
 God, but nothing savingly. Acts xvii. 27, Rom. ii. 14, 15. 
 
 Q. What do the works of nature more darkly shew God 
 to be? — A. They shew that he is holy, just, wise, good, 
 eternal, &c., Rom. i. 20—32. 
 
 Q. Who alone can teach us the saving knowledge of God? 
 — A. Christ by his word and Spirit, Isa. xlviii. 17. 
 
 Q. What doth the scripture or word of Christ declare 
 God to be 1 — A. Light, love, and a spirit, 1 John i. 4. 
 
 Q. Why is God called light? — A. Because of his puri- 
 ty, knowledge, and being the Father of light. 
 
 Q. Why is God called love ? — A. Because in Christ all 
 his other attributes are employed to exalt his love, 
 
 Q. Why is God called a spirit ? — A. Because his nature 
 and attributes are spiritual, John iv. 24. 
 
 Q. What is a spirit 1 — A. It is a living, thinking, and in- 
 visible substance, without any matter or bodily parts. 
 
 Q. If God be a spirit^ how are eyes, ears, arms, feet, 
 face, fingers, mouth, lips, &c., ascribed tO him in scripture? 
 — A. God, in condescension to our weakness, doth by these 
 bodily members point out some property in himself, the work 
 of which some way resembleth the use of such members in 
 man, Hos. xii. 13, and xi. 8. 
 
 Q. What is meant by eyes and ears when ascribed to 
 God ? — A. His knowledge, care, and pity, Psal. xxxiv. 17. 
 
 Q. What do face, nose, and nostrils, mean, when ascribed 
 to God 1 — A. His knowledge, favour, or wrath, Psal. xlviii. 
 8 ; and face also signifies his glory. 
 
 Q. What is meant by mouth or lips, when ascribed to 
 God ? — A. His truth, word, authority, or love. 
 
 Q. What is meant by arms, hands, and fingers, when as- 
 cribed to God ? — A. His power ; and sometimes arms and 
 hands signify his mercy and love, Deut. xxxiii. 27. 
 
 Q. What doth heart mean when ascribed to God ? — A. 
 His love, approbation, or purpose. 
 
 Q. What doth bosom, when ascribed to God, mean ? — A. 
 His love, care, and protection, Isa. xl. 11. 
 
 Q. What do feet, when ascribed to God, mean? — A. His 
 power, and providential works, Hab. iii. 5. 
 
 Q. What is meant by God's sitting 1 — A. His authority 
 and undisturbed happiness. Psalm xxix. 10. 
 3* 
 
30 THE ATTRIBUTES OP GOD. 
 
 Q. What is meant by his standing 1 — A. His readiness 
 to help his people, and destroy their enemies. 
 
 Q. What is meant by walkings running, riding, or flying, 
 when ascribed to God 1 — A. The calm, speedy, or kind 
 manner of his working, Psal. xviii. 9, 10. 
 
 Q. Are there any other spirits besides God 1 — A. Yes ; 
 angels, and souls of men, Psal. civ. 4. 
 
 Q. How do these differ from God 1 — A. These are finite, 
 created, and changeable spirits ; but God is an infinite, 
 eternal, and unchangeable spirit, Psal. ciiL 
 
 Q. What is meant by the attributes of God 1 — A. The 
 properties or perfections of his nature. 
 
 Q. Are all the properties of God the very same with his 
 nature, and with one another ? — A. Yes ; and so one can- 
 not be separated from another, as the divine nature is most 
 simple and un compounded, Exod. iii. 14. 
 
 Q. Why then are they represented to us as difi«rent 1 — 
 A. Because of their different respects to the creatures, and 
 because we cannot take them up as they are in God. 
 
 Q. How may the attributes of God be distinguished ? — 
 A. Into communicable, which may be some way resembled 
 by creatures ; and incommunicable, which can no way be 
 resembled by creatures. 
 
 Q. Which are the communicable attributes of God 1— 
 A. Being, wisdom, power, holiness, justice, &-c. 
 
 Q. Which are his incommunicable properties 1 — A. His 
 independency, infinity, eternity, and unchangeableness, and 
 his subsisting in three persons. 
 
 Q. What is proper independency ? — A. It is to have in 
 and of one's self whatever is necessary for being, happiness, 
 and work, Psal. cxv. 3, Exod. iii. 14. 
 
 Q. How do you prove that God is independent 1 — A. The 
 scripture affirms that he needs nothing from, nor can be 
 profited by any creature. Acts xvii. 25. 
 
 Q. Do all other things depend on God in being and 
 acts? — A. Yes ; and cannot do otherways, Rom. xi. 36. 
 
 Q. What is meant by God's being infinite? — A. His 
 being without bounds or limits. Job. xi. 7. 
 
 Q. How do you prove that God is infinite ? — A. Because 
 he cannot by searching be found out to perfection, Job. xi. 
 7, I Tim. vi. 15, 16. 
 
 Q. Whereiu is God infinite 1 — A. In being, perfection, 
 and presence, Exod. iii. 14, Psal. cxlvii. 5. 
 
 Q. How is God infinite in perfection 1 — A. The glory 
 
THE ATTRIBUTES OF GOD. 91 
 
 of his perfections can admit of no addition or increase, Job 
 xxii. 2. XXXV. 6, 7. 
 
 Q. How may God be said to be infinite in presence ? — A. 
 He is present in all his works ; nay, the heaven of heavens 
 cannot contain him, 1 Kings viii. 27, Jer. xxiii. 24. 
 
 Q. How may the presence of God be distinguished ? — A. 
 Into his essential and operative presence. 
 
 Q. Is God's essential presence partly in heaven and 
 partly in earth ; or partly within and partly without the 
 limits of creation ] — A. No ; the whole being of God is 
 equally every where, Jer. xxiii. 23, 24. 
 
 Q. How may the operative presence of God be distin- 
 guished 1 — A. Into his natural presence with all creatures, 
 in preserving and governing them ; his symbolical presence 
 in the ordinances of his grace ; his gracious presence with 
 his saints on earth, by the indwelling and influence of his 
 spirit; his glorious presence in heaven, as the blessed por- 
 tion of angels and saints ; and his vindictive presence in 
 hell, by taking vengeance on devils and wicked men. 
 
 Q. Is there not, besides all these, a singular presence of 
 God with the man Christ 1 — A. Yes ; the fulness of the 
 Godhead dwells in him bodily, Col. ii. 9, 2 Col. v. 19. 
 
 Q. How is God's infinity terrible to the wicked % — A. Their 
 loss of him, as a portion, is unspeakable ; and his treasures 
 of wrath against them cannot be exhausted. 
 
 Q. How is it sweet to behevers 1 — A. Because God is 
 their boundless portion and joy. 
 
 Q. What is meant by the eternity of God 1 — A. His being 
 without beginning, end, or succession of duration. 
 
 Q. How do you prove that God is without beginning or 
 end 1 — A. He is said to be from everlasting to everlasting 
 God, Psal. xc. 2. I Tim. vi. 15, Jer x. 10. 
 
 Q. How prove you that God is without succession of 
 duration 1 — A. Because one day is with him as a thousand 
 years, and a thousand years as one day, 2 Pet. iii. 8. 
 
 Q. How doth eternity differ from time ? — A. Time can 
 be measured by days and years, and one part of it follows 
 another ; but it is not so with eternity. 
 
 Q. Is any besides God eternal 1 — A. Angels and souls 
 of men have a sort of eternity as they live for ever, Matth. x. 
 28, and xxv. 41. 
 
 Q. How doth then- eternity differ from tliat of God ?— -A. 
 Angels and souls of men have a beginning and succession 
 jof duration, which God hath not, Gen. i. 
 
32 THE ATTRIBUTES OF GOD. 
 
 Q. How is the eternity of God terrible to the wicked? — 
 A. It secures the eternal duration of their torments. 
 
 Q. How is eternity sweet to behevers? — A. It secures 
 his bein«y their everlasting portion and joy. 
 
 Q. What is meant by God's being immutable or un- 
 changeable? — A. His being always the same. Mai. iii. 6. 
 
 Q. How prove you that God is unchangeable 1 — A. Him- 
 self says, / am the Lord, I change not. 
 
 Q. Can nothing be added to, or taken from the glorious 
 perfections of God? — A. No ; their glory cannot be dimin- 
 ished, because it is essential to God ; nor can it be increas- 
 ed, because it is infinite, Psal. cii. 26, 27. 
 
 Q. Did not God change when he became a Creator, or 
 when the Son of God became man? — A. No ; the change 
 only respected the creature, Rom. viii. 3. Heb. ii. 14. 
 
 Q. Were Gt)d's power and will to create, or become 
 man, the same from all eternity ? — A. Yes. 
 
 Q. If God change not, how is he said to repent? — A, 
 His repenting means only a change of his work, but it 
 means no change of his will, Gen. vi. 6, 7. 
 
 Q. Why is the change of work called a repenting ? — A. 
 In allusion to the case of men, whose change of work shows 
 a change of their will. Acts iii. 19. 
 
 Q. Can a creature be by nature unchangeable ? — A, 
 No ; for as they have their being from the will of God, 
 they may be changed as he seeth meet, Dan. iv. 35. 
 
 Q. Are not holy angels, and glorified saints, unchange- 
 able? — A. Yes; but they are so by the gracious will of 
 God, not by nature, Heb. i. 14. Jude 1. 
 
 Q,. How is God*s unchangeableness terrible to the wick- 
 ed ? — A. It secures the full execution of all his threatenings 
 upon them, 1 Sam. xv. 28, 29. 
 
 Q. How is it sweet to believers ? — ^A. It secures God's 
 resting in his love to them, fulfilHng all his promises, and 
 finishing the work of grace in them, Mai. iii. 6. 
 
 Q. Wherein is God independent, infinite, eternal, and 
 unchangeable ? — A. In his being, wisdom, power, holiness, 
 justice, goodness, and truth. 
 
 Q. What is meant by the essence or being of God ? — A. 
 His very nature or Godhead, Exod. iii. 14. 
 
 Q. What is the highest perfection of being? — A. To 
 depend on nothing, and have all other beings dependent on 
 it, Exod. iii. 14. Dan. iv. 34, 35. Psalm cxv. 3. 
 
 Q. Is God happy only in hinjself, and all in all to him- 
 
THE ATTRIBUTES OP GOD. 33 
 
 self and Others ? — A. Yes; he is God all-sufficient, Gen. 
 xvii. 1, and every being is from him, Gen. i. 
 
 Q. Are they not then fools and brutish, who prefer crea- 
 ted beings to God? — A. Yes, Jer. ii. 13. 
 
 Q. Doth not the very being of God secure the accom- 
 plishment of all his promises 1 — A. Yes, Exod. vi. 3. 
 
 Q. Wherein doth the being of God differ from that of 
 creatures ? — A. The being of God is independent, infinite, 
 eternal, and unchangeable ; but that of creatures is depen- 
 dent, finite, created, and changeable. 
 
 Q. How may the wisdom of God be distinguished ? — A. 
 Into his omniscience and wisdom strictly so called. 
 
 Q. What is the omniscience of God 1 — A. That essential 
 attribute whereby he knows all things. 
 
 Q. How do you prove that God knows all things ? — A. 
 Reason shews, and the scriptures expressly affirm it, John 
 xxi. 17. 1 John iii. 20. Heb. iv. 13. 
 
 Q. Doth God learn anything by experience, information, 
 observation, or reasoning, as we do 1 — A. No ; he knows 
 all things by the simple glance of his eye. 
 
 Q. What is the object of the knowledge of God 1 — A. 
 Himself, and all things possible, or real. 
 
 Q. What doth God know of himself? — A. He knows 
 his own nature, perfections, and decrees. 
 
 Q. How prove you that? — A. Because his understanding 
 is infinite, cxlvii. 5. John xXi. 17. 
 
 Q. What things doth God know 1 — A. All past, present, 
 future, and possible things. 
 
 Q. How prove you that God knows all past things 1 — 
 A. Because he never forgets any thing, Amos viii. 7. 
 
 Q. How prove you that God knows all present things ? 
 — Because nothing can be hid from him, and he searches 
 our very hearts, Heb. iv. 13. Rev. ii. 23. 
 
 Q. How prove you that God knows all things that are 
 to come 1 — A. Because knotcn to God arc all works from 
 trie beginning of the world ; and he hath often foretold the 
 most accidental of them. Acts xv. 18. 
 
 Q. How prove you that God knows all possible things ? 
 — A. Because he knows his own power, and what it can do. 
 
 Q. Doth God know all things, particularly in all their 
 properties, relations, circumstances, &c. — A. Yes. 
 
 Q. What is the wisdom of God 1 — A. His skill in direct- 
 ing and ordering all things to proper ends. 
 
 Q. Wherein doth wisdom and knowledge differ? — A. 
 
54 THE ATTRIBUTES OP GOD. 
 
 Knowledge views things in their natures, quahties, &c., but 
 wisdom directs things to their proper ends. 
 
 Q. Wherein doth God's wisdom appear] — A. In the 
 works of creation, providence, and redemption. 
 
 Q. How doth God's wisdom appear in creation 1 — A. In 
 his framing so many creatures, so fit for shewing forth his 
 own glory, and promoting their own and one another's good, 
 Psalm civ. 24, Gen. i. 
 
 Q. How doth it appear in the works of providence 1 — A. 
 In God's directing all the motions of his creatures, however 
 opposite, to one common end, his own glory, the good of his 
 people, and of one another, Rom. viii. 28. 
 
 Q,. In what of redemption is the wisdom of God dis- 
 played 1 — A. In the contrivance, purchase, and application 
 thereof. 
 
 Q. How is the wisdom of God displayed in the contri- 
 vance of redemption 1 — A. In choosing a most fit Redeem- 
 er and ransom, and most suitable objects and means of re- 
 ceiving redemption. Psalm Ixxxix. 19, 1 Cor. i. 24. 
 
 Q. How is Christ a most fit person to be our Redeemer? 
 — A. He being the second person in the Godhead, the Son 
 of God is most fit to be sent by the Father, and the Spirit, 
 and make us the Sons of God, Gal. iv. 
 
 Q. How is Christ's righteousness a most fit ransom or 
 price of redemption 1 — A. It at once brings the highest glory 
 to God, and the greatest good to men, Luke ii. 14. 
 
 Q. How are the elect most suitable objects of redemp- 
 tion 1 — A. They being not angels, but men, and these com- 
 monly the meanest or worst, the choice of them pours con- 
 tempt on worldly greatness, and highly exalts God's free 
 grace, 1 Cor. 24—29, Rom. v. 21. . 
 
 Q. How is faith a most fit means of receiving redemp- 
 tion ? — A. It most highly exalts the free grace, and other 
 attributes of God ; most deeply humbles man, and yet best 
 secures his happiness, Rom. iv. 16—20. 
 
 Q. How is the wisdom of God evidenced in the purchase 
 of redemption ? — A. Sin at once slays, and is slain by Christ; 
 and God's strict justice and free grace therein meet togeth- 
 er, and exalt one another, Dan. ix. 34. 
 
 Q,. How is the wisdom of God displayed in the applica- 
 tion of redemption ? — A. As, by occasion of our sin and 
 misery, we are made to give most glory to God, and receive 
 most good to ourselves ; and are made glorious, in the way 
 
THE ATTRIBUTES OP COD. 35 
 
 of debasing all our self-righteousness, wisdom, and strength, 
 Rom. V. 20, 21, Eph. ii. 1—8. 
 
 Q. Wherein doth the knowledge and wisdom of God dif- 
 fer from that of creatures 1 — A. The knowledge and wis- 
 dom of God are independent, infinite, eternal, and unchange- 
 able ; but that of creatures is dependent, finite, created and 
 changeable. 
 
 Q. How are the knowledge and wisdom of God sweet to 
 believers — A. As God knows all their concerns, and will 
 make all things work for their good, Rom. viii. 28. 
 
 Q. How are they terrible to the wicked 1 — A. As none 
 of their sins can be hid from God*s sight, and as he makes 
 all things work for their ruin, Deut. xxviii. 
 
 Q. What is the power of God 1 — A. That attribute by 
 which he can do all things, Gen. xvii. 1. 
 
 Q. Can God repent, lie, or do any thing sinful 1 — A. 
 No ; for to be capable of such things would evince imper- 
 fection and weakness, 1 Sam. xv. 29. 
 
 Q. Could God's power do more than ever he will do 1 — 
 A. Yes ; nothing is too hard for him, Jer. xxxii. 17. 
 
 Q. Wherein is the power of God manifested 1 — A. In 
 creation, providence, and redemption, 
 
 Q. How doth God's power appear in creation 1 — A. In 
 his bringing so many powerful creatures out of nothing, m 
 so quick and easy a manner, by a word, 
 
 Q. How doth it appear in common providence? — A. In 
 his upholding all things, and ordering all their motions, 
 Heb. i. 3, Psahn cxxxvi. cvii., &c, 
 
 Q. How doth God's power appear in his special provi- 
 dence 1 — A. In his working so many miracles for, and pro- 
 tecting his church amidst so many dangers and enemies, 
 and at last making her to triumpli over them all. 
 
 Q, In what of redemption -work is the power of God 
 manifested? — A. In the constitution of Christ's person ; in 
 his sutFerings, resurrection, and coming to judgment; and 
 in calling, justifying, adopting, sanctifying his people, &/C. 
 
 Q. How is God's power manifested in the constitution 
 of Christ's person 1 — A. In so closely uniting his two na- 
 tures, though in themselves at an infinite distance from one 
 another, 1 Tim. iii. 16, Isa. vii. 14, and ix. 6. 
 
 Q. How is it manifested in the sufferings of Christ ? — A. 
 In laying such a load of wrath on him, supporting him 
 under it, and making him victorious over it, and all his ene- 
 mies, Isa. liii. 11, 12, Psal. xxii. and ex. 
 
'^^H 
 
 36 THE ATTRIBUTES OP GOD* 
 
 Q. How is it manifested in Christ's reg le: i /- 
 God thereby broke open the prison of dea'l m ;?; i 
 him to glory in name of his elect seed, Isa. i S:' 
 
 Q. How will it appear in Christ's judging ( v ' ' i ' , 
 
 In his raising the dead, sifting men and d =! » 5 
 driving all his enemies at once to hell, an |>e * ; u j i p 
 happiness of his people, Matth. xxv. Rev. % - ,1 .|J||||j|||| jjj yj 
 
 Q. How doth God's power appear in c i:! id I ?<il- 
 verting sinners? — A. In turning them from < tj,Q:i:;i ,) ' ''■' I ' ** ||| ij |j|i|| 
 from filth to holiness, from darkness to hghi J'l ( e^lli l| 
 hfe, by the word of his grace. Acts xxvi. It i t |||||||| |||| ||j||j| ||j|||| 
 
 Q. How doth God's power appear in our iti fi : i kf ^-l- 
 A. In his ready and fiill forgiveness of so i^jiiijL.iUili^fllii 
 offences. Numb. xiv. 17 — 20, Psal. xxv. 11. 
 
 Q. How doth it appear in our sanctification ? — A. In 
 keeping alive weak grace in the midst of so many corrup- 
 tions and temptations, and making it at last victorious over 
 them all, 1 Pet. i. 5, Rom. vii. 14 — 25. 
 
 Q. What are some of the more open displays of the 
 power of God in favour of his church? — A. Israel's de- 
 deliverance from Egypt, and entrance into Canaan; the 
 destruction of the Assyrian army, Chaldean, Syrian, and 
 Roman empires ; the overthrow of Pagan idolatry, destruc- 
 tion of Antichrist, &c. Exod. xii. Josh, i — xii. 
 
 Q. How is the power of God sweet to believers? — A. 
 As it is easy with God to perform all his promises, and 
 supply all their wants. Gen. xvii. 1 and xviii. 14. 
 
 Q. How is it terrible to the wicked ? — A. As it is to be 
 glorified in their everlastmg destruction, 2 Thess. i. 9. 
 
 Q. What is the holiness of God ? — A. It is the purity of his 
 nature, whereby he delights in whatever is pure and holy, 
 and abhors every thing sinful, Hab. i. 13. 
 
 Q. What peculiar honor doth God put upon his holiness? 
 — A. He swears by it ; he calls every tlung pertaining to 
 him by its name ; and he counts it the beauty and glory of 
 his other perfections, Psal. Ixxxix. 35. 
 
 Q. What things pertaining to God are called holi/ ? — 
 A. His name, work, word, covenant, promise, dwelling- 
 place, angels, people, and service, Psal. cxi. 9, &.c. 
 
 Q. How is God's holiness the beauty of his other per- 
 fections ? — A. As thereby they are all pure, glorious, and 
 lovely, Exod. xv. 11, Psal. xxvii. 4. 
 
 Q. Can any creature behold the full brightness of this 
 beauty of God's hohuess ? — A. No : Isa. vi. 2. 
 
THE ATTRIBUTES OP GOD. 97 
 
 Q. Wherein does the holiness of God appear?— A. In 
 creation, providence and redemption. 
 
 Q. How did it appear in creation 1 — A. In God's en- 
 duing all reasonable creatures with perfect holiness. 
 
 Q. How doth it appear in providence 1 — A. In God's 
 giving holy laws, and strong encouragements to keep them; 
 and in his severely punishing angels and men for sin. 
 
 Q. How doth God's holiness appear in redemption 1 — 
 A. In his setting up Christ as a perfect pattern of holiness ; 
 in his making vile sinners holy by conversion and sanctifica- 
 tion ; and especially in his smiting, and hiding his face 
 from his own Son, when bearing our iniquities. 
 
 Q. In what manner doth God hate sin ? — A. With a 
 boundless hatred, as a thing most abominable to him. 
 
 Q. How then is God in scripture said to hid men sin, 
 and to harden them in it 1 — A. The meaning only is, that 
 he permits, and punishes men by sin, 2 Sam. xvi. 10. 
 
 Q. If God hate sin so much, how can he permit it 1 — A. 
 His permission doth not in the least effect or encourage sin ; 
 nor would he have permitted it, but to display his holiness 
 by occasion thereof, especially in punishing it upon Christ, 
 and saving men from it through him. 
 
 Q. How doth the power and holiness of God differ from 
 that of creatures 1 — A. The power and holiness of God are 
 independent, infinite, eternal, and unchangeable ; but the 
 power and hoHness of creatures are dependent, finite, 
 created and changeable. 
 
 Q. How is God's holiness sweet to believers? — A. It 
 secures the complete destruction of sin, and perfection of 
 grace in them, 2 Cor. iii. 18, Lev. xx. 7, 8. 
 
 Q. How is it terrible to the wicked? — A. It secures 
 God's most fierce indignation against them for ever. 
 
 Q. What is thejws^ice of God — A. It is that attribute of 
 his nature, whereby he is disposed to give himself and all 
 creatures their proper due, Deut. xxxii. 4. 
 
 Q. What doth God render to himself as his own due ? — 
 A. He makes his own glory his chief end and motive, and 
 his will his rule in all his works, Prov. xvi. 4. 
 
 Q. What is the common justice or due that God renders 
 to all creatures? — A. His governing them according to 
 their natures, and the law he hath given them. Psalm cxlviii. 
 
 Q. How may God's special justice, which respects rea- 
 sonable creatures, be distinguished ? — A. Into his legisla- 
 tive and distributive justice. 
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THE ATTRIBUTES OP GOD. 39 
 
 Q. How is it terrible to the wicked ? — A. It binds God 
 to pursue them with his everlasting wrath, Psal. xi. 5. 7. 
 
 Q. What is the goodness of God 1 — A. It is that attri- 
 bute whereby he is good to himself, and the giver of all 
 good, Psal. cxix. 68. and Ixxxvi. 5 — 15. Isa. Ixiii. 7. 
 
 Q. How is the goodness of God usually distinguished ? 
 — A. Into his absolute and relative goodness. 
 
 Q. Wherein do these differ ? — A. His absolute goodness 
 is an essential property in himself, and is the fountain ; but 
 his relative goodness is that kindness which flows out from 
 that fountain upon his creatures. 
 
 Q. How is God's relative goodness distinguished? — A. 
 Into his common goodness, which he exerciseth towards all 
 his creatures good and bad, and his special goodness, which 
 he exerciseth towards his elect only, Ps. cxlv. 
 
 Q. What are some branches of God's common good- 
 ness ] — A. The exercise of his long-suff*ering patience to- 
 wards sinful men, his giving them the offers of salvation and 
 space to repent of their sin, with corn, wine, oil, fruitful 
 seasons, and other temporal blessings, Rom. ii. 4. 
 
 Q. What are the branches of God's special goodness ? 
 — A. Saving grace, and eternal glory, Psal. xxiv. 11. 
 
 Q. What are the properties of God's special goodness ? 
 — A. It is unspeakably great, sweet, satisfying, seasonable, 
 unchangeable, and everlasting, Psal. xxxi. 19. 
 
 Q. Where is this goodness laid up for the elect ? — A. In 
 Christ, in whom all fulness dwells. Col. i. 19. 
 
 Q. How is it brought near to us sinners? — A. In the 
 promise and offer of the gospel, Isa. Iv. 7. 
 
 Q,, How doth it all become our own? — A. By our receiv- 
 ing Christ, in whom it is laid up, 1 Cor. iii. 22. 
 
 Q. What are the fruits and effects of our receiving it ? — 
 A. Wonder, joy, delight, satisfaction, self-abasement, and 
 love to God, Christ, and the souls of men. 
 
 Q. F om what fountain doth this special goodness flow ? 
 — -A. From God's love, grace, and mercy in Christ. 
 
 Q. Wherein do love, grace, and mercy differ ? — A. They 
 are much the same ; only love views the elect as creatures ; 
 grace views them as unworthy ; and mercy views them as in 
 misery. 
 
 Q. What are the diff'erent actings of God's love towards 
 the elect? — A. Choosing, blessing, and delighting in them, 
 Eph. i. v., Zeph. iii. 17. 
 
40 THE ATTRIBUTES OF GOD. 
 
 Q. Wherein doth God's absohite goodness appear ? — A. 
 In creation, providence, and redemption. 
 
 Q. How doth the goodness of God appear in creation? — 
 A. In his making all things very good., Gen. i. 31. 
 
 Q. How doth it appear in the works of providence 1 — 
 A. In God's preserving, and making plentiful provision for 
 his creatures, Psalm cxlv. 9. 16, and civ. and cvii. 
 
 Q. How doth it appear in redemption-work 1 — A. In the 
 gracious contrivance and execution of it. 
 
 Q. How doth God's goodness appear in the contrivance 
 of redemption? — A. In his so early, freely, and kindly, re- 
 membering elect sinners, and laying their help upon one 
 mighty to save. Psalm cxxxvi. 23, Eph. i. 3 — 11. 
 
 Q. How doth God's goodness appear in the execution of 
 redemption 1 — A. In sending his son to assume our nature, 
 and pay our debt ; and in bestowing all his purchased bles- 
 sings upon us, John iii. 14 — 17. 
 
 Q. Is not mercy or goodness, as employed in redemption, 
 God's darling attribute 1 — A. Yes ; for God oftener ascribes 
 mercy to himself than any other attribute : all the divine 
 persons, perfections, operations, and relations, and all the 
 servants of God, are employed in promoting the work of 
 mercy ; and the greatest price was laid out in shewing mer- 
 cy, Exod. xxxiv. 6, 7. 
 
 Q. How is God's goodness terrible to impenitent sinners 1 
 — A. Their contempt of it heaps up for them wrath against 
 the day of wrath, Rom. li. 4, 5, Heb. ii. 3. 
 
 Q. How is it sweet to believers 1 — A. Because they shall 
 be for ever filled and satisfied with its ravishing pleasures, 
 Psal. xvi. 11. Jer. xxxi. 12. 
 
 Q. Is it not very encouraging to such as desire to believe? 
 — A. Yes ; for it runs to meet such with mercy and kind- 
 ness, Luke XV. 17. 20, Jer. xxxi. 18 — 20. 
 
 Q. What is the truth of God ? — A. It is that perfection 
 whereby he cannot but hate all deceit and falsehood. 
 
 Q. How may the truth of God be distinguished 1 — A. 
 Into his sincerity and his faithfulness. 
 
 Q. What is the sincerity or uprightness of God ? — A. His 
 speaking and acting as he thinks and designs. 
 
 Q. How is God sincere when he offers his eternal life to 
 such as are in his decree appointed to wrath ? — A. He is 
 really willing to give salvation to all men to whom it is of- 
 fered, if they would receive it ; and his decree no way ne- 
 cessitates them to refuse it, John v. 40. 
 
THE ATTRIBUTES OP GOD. 41 
 
 Q. How can he be sincere in offering reprobates a sal- 
 vation which was never purchased for them ? — A. The pur- 
 chased salvation, and price thereof in itself, are equally ap- 
 plicable to every gospel hearer : and therefore believe the 
 gospel promise and offer who will, he shall be saved, John 
 iii. 16, Mark xvi. 15, 16. 
 
 Q. What is the veracity andi faithfulness o^ God? — A. 
 That whereby he cannot but do as he hath said. 
 
 Q. Wherein is God's faithfulness manifested 1 — A. In the 
 exact accomplishment of all his promises, prophecies, and 
 thrcatenings. Josh, xxiii. 14, Zech. i. 6. 
 
 Q. Did not God's word fail of accomplishment, when 
 Saul came not down to Keilah, and Nineveh was not de- 
 stroyed in forty days, as he had said 1 — A. No ; for God's 
 word bore no more than, that if David staid at Keilah, Saul 
 should come down ; and if Nineveh did not repent, it should 
 be destroyed, 1 Sam. xxiii., Jonah iii. 
 
 Q. Do not unbelievers make God a liar, in stopping tlte 
 fulfilment of the gospel promises 1 — A. They indeed call 
 him a liar, and refuse the benefit of the promise to them- 
 selves ; but their unbelief cannot make the faith of God of 
 none effect, Rom. iv. 4, and ix. 6. 
 
 Q. Wherein is God*s faithfulness most brightly manifest- 
 ed 1 — A. In his fulfilling the most improbable promises and 
 thrcatenings, though long suspended. 
 
 Q. What was the most improbable promise ? — ^A. I^at 
 of Christ's coming to die for us, Gen. iii. 15. 
 
 Q. What made this pjomise appear difficult? — A. It was 
 astonishing that God should stoop so low ; it required great 
 power to unite our nature to his ; and infinite provocation 
 had been given to cause him refuse such kindness, Jer. 
 XXX iii. 22. 
 
 Q. What appeared the most improbable threatening? — 
 A. The threatening of God's wrath upon Christ as our 
 surety, Zech. xiii. 7, Dan. ix. 24, Isa. hii. 
 
 Q. What made this threatening appear difficult ? — A. 
 God's infinite love to Christ his beloved Son. 
 
 Q. How doth the accomplishment of such promises or 
 threatenings, after being long suspended, shew the faithful- 
 ness of God? — A. As it shews that God cannot forget his 
 word or change his mind, Mai. i. 6. 
 
 Q. When will God's truth (as well as his other perfec- 
 tions) be most openly manifested? — A. In the day of judg- 
 ment, 1 Tim. vi. 15, 16, 2 Thess. i. 6—10. 
 4* 
 
42 
 
 Q. How will God's truth be then manifested 1 — A. In 
 his rendering rewards and punishments exactly according 
 to his promises and threatenings, Rom. ii. 16. 
 
 Q. Wherein do God's justice, goodness, and truth differ 
 from that justice, goodness, and truth which are in crea- 
 tures 1 — A. God's justice, goodness and truth, are inde- 
 pendent, infinite, eternal, and unchangeable ; but those of 
 creatures are dependent, finite, created, and changeable. 
 
 Q. How is God's truth sweet to believers? — A. It se- 
 cures God's fulfilling of all promises to them. 
 
 Q. How is it terrible to the wicked ? — A. It secures 
 God's execution of all his threatenings upon them. 
 
 Q,. How doth faith improve all the attributes of God 1 — 
 A. It takes his wisdom for its guide ; his power for its 
 strength; his holiness for its pattern ; his justice for its ad- 
 vocate ; his goodness for its portion ; his truth for its secu- 
 rity ; and all to be its plea before God, and the ground of 
 its expectation of grace and glory. 
 
 Quest. 5. Are there more Gods than one 7 
 Answ. There is but one only, the living and true 
 God. 
 
 Q. Whence do ye prove that there is hut one God ] — A. 
 — From reason and scripture. 
 
 Q. How doth reason prove that there is but one God 1 — 
 A. It shews, that if there were more Gods than one, God 
 could not be independent, infinite, almighty, &c. and so not 
 God at all. 
 
 Q. Why might not God be independent, though there 
 were more Gods than one? — A. Because if there were 
 more Gods than one, each behoved to depend on, and be 
 bounded by the will of another. 
 
 Q. Why might not God be infinite, though there were 
 more Gods than one 1 — A. Because one infinite Being, 
 possessing all divine perfections, sets limits to the perfection 
 of every other being, and excludes them fi*om the posses- 
 sion of divine perfections. 
 
 Q. Why might not God be almighty, though there were 
 more Gods than one ? — A. Because each could oppose and 
 hinder the designs of another. 
 
 Q. Could the world be governed, if there were more 
 Gods than one ? — A. No : for all things would be directed 
 to different and opposite ends at once. 
 
OP THE TRINITY. 43 
 
 Q. Why might not there be three Gods, as well as three 
 persons in one Godhead 1 — A. Because three Gods could 
 not be one and the same in substance, as the three divine 
 persons are, John x. 30, 1 John v. 7. 
 
 Q. How dotii the scripture prove there is but one God 1 
 — A. It expressly affirms, the Lord our God is one Lord : 
 and there is no other God but one, Deut. vi. 4, 1 Cor. viii. 4. 
 
 Q. Are there no others, besides the true God called gods 
 in scripture? — A. Yes; angels, magistrates, idols, men's 
 belly, and the devil are so called. 
 
 Q. Why are angels called gods ? — A. Because they are 
 most like God in spirituality, wisdom, and power. 
 
 Q. Why are magistrates called gods ? — A. Because, as 
 God*s deputies, they rule over others. 
 
 Q Why are heathen idols called gods ? — A. Because 
 blinded sinners worship and honour them as gods. 
 
 Q. Why is men's belly called a god ? — A. Because many 
 are chiefly careful to satisfy and please it, Phil. iii. 19. 
 
 Q. Why is the devil called the god of this world ? — A. 
 Because he rules over, and is honoured and worshipped as 
 a god by the most part of mankind, 2 Cor. iv. 4. 
 
 Q. Is not God sufficiently distinguished from these gods 1 
 — A. Yes : for he is the only living and true God, Jer. Ixv. 
 22, and x. 10, John xvii. 3, 1 John v. 22. 
 
 Q. Why is he called the living God? — A. Because he 
 hath life in himself and gives to others whatever life they 
 have, natural, spiritual or eternal, John v. 26. 
 
 Q. From whom doth this character, living God, especi- 
 ally distinguish him 1 — A. From dead idols. 
 
 Q. Why is he called the true God ? — A. Because he is 
 possessed of all perfections in an infinite degree, which dis- 
 tinguishes him from all others who are called gods. 
 
 Quest. 6. How many persons are there in the God- 
 head 7 
 
 Answ. There are three persons in the Godhead; 
 the Father, the Son, and the Holy Ghost : and these 
 three are one God, the same in substance, equal in 
 power and glory. 
 
 Q. What is meant by the Godhead ? — A. The divine 
 nature or essence, whereby God is what he is. 
 
 Q. What is a person ? — A. A complete substance, which 
 can think and act by itself. 
 
44 OP THE TRINITY. 
 
 Q. Are then irrational creatures persons ? — A. No ; for 
 they cannot properly think. 
 
 Q,. Is the human nature of Christ a person 1 — A. No ; 
 for it never thought or acted but in union to his divine per- 
 son, Isa. ix. 6, 7. 14, John i. 14. 
 
 Q. Are men and angels persons, notwithstanding their 
 dependence on God 1 — A. Yes ; for though they think and 
 act dependently on God ; yet their thoughts and actions can 
 not be properly called his but their own. 
 
 Q. What is a person in the Godhead ? — A. It is the 
 divine nature, as subsisting with a particular personal 
 property. 
 
 Q,. What is the difference between a created and a di- 
 vine person 1 — A. Besides other differences, every created 
 person has a different substance ; but all the three divine 
 persons are the same in substance. 
 
 Q. How is this distinguishing perfection of God, relative 
 to persons in the Godhead, ordinarily called 1 — A. Trinity ; 
 which signifies three in one. 
 
 Q. Who are these three persons in the Godhead ? — A. 
 The Father, the Son, and the Holy Ghost. 
 
 Q. Is the residing or subsisting of the same divine na- 
 ture in three distinct persons, as natural and necessary to 
 it, as the very existence of it 1 — A. Yes ; it is altogether as 
 natural and necessary, Exod. iii. 14. 
 
 Q. Is it natural and necessary to the divine nature, to re- 
 side in the first person as a father ; in the second as a Son ; 
 and the third as one proceeding from the Father and Son ? — 
 A. Yes ; there is nothing in the Godhead or any person in 
 it, which is not natural and necessary in the highest sense, 
 Exod. iii. 14. 
 
 Q. Are then these three divine persons equally independ- 
 ent upon one another? — A. Yes, Phil. ii. 6. 
 
 Q. Doth the light of nature discover that the one divine 
 nature subsists in three distinct persons 1 — A. No ; the un- 
 corrupted light of nature discovers no more of God's per- 
 fection than is necessary to our giving him that honour 
 we owe him as the author of our being, if so much. 
 
 Q. Can the reason of creatures comprehend the sub- 
 stance of one divine nature in three persons ? — A. No ; 
 no more than it can comprehend the infinity, eternity, &c., 
 of God, Job xi. 7, and xxvi. 14. 
 
 Q. Why have Satan and his instruments so much op- 
 posed tlie doctrine of h e Trinity \ — A. Because it is a 
 
OP THE TRINITY. 4S^ 
 
 fundamental truths upon which the whole work of redemp- 
 tion, and all revealed rehgion, ore founded, John xvii. 3. 
 
 Q. How is the whole work of redemption founded on 
 it ? — A. Because if there had not been one divine per- 
 son to send, and be the exacting judge, another to be sent 
 as atoning surety, and a third to apply his purchase, we 
 could not have been saved, 2 Cor. xiii. 14. 
 
 Q. How is the whole of revealed religion founded on 
 the doctrine of the Trinity t — A. Because we must wor- 
 ship the Father, in the Son, and by the Spirit. 
 
 Q. Is the knowledge of the doctrine of the Trinity ne- 
 cessary to salvation 1 — A. Yes, John xvii. 3. 
 
 Q. How can that be, when it is so mysterious ? — A. So 
 is every thing in God ; and it is only necessary that we know 
 and believe concerning it what the scripture plainly reveals 
 in 1 John v. 7, 2 Cor. xiii. 14, &c. 
 
 Q. How prove you that there are three persons in the 
 Godhead 1 — A. The scripture affirms, that in the name of 
 three divine persons baptism is administered ; and that these 
 three bear witness to divine truths, bestow divine blessings, 
 and acted different parts at Christ's baptism. 
 
 Q. What different parts did these persons act at Christ's 
 baptism? — A. The Father from heaven gave testimony 
 to Christ, the Son stood on Jordan's bank, and the Holy 
 Ghost descending upon him like a dove. Mat. iii. 16, 17. 
 
 Q. How prove you that these three are persons, and not 
 bare names or properties? — A. Because thinking, willing, 
 and such acts and relations as are proper only to persons, 
 are in scripture ascribed to each of them. 
 
 Q. How do you prove that they are distinct persons 
 from one another? — A. Because they have distinct offices 
 in the work of redemption, and distinct personal properties, 
 John xvi. 7. 15. Eph, i. 3—22. 
 
 Q. What distinct office or agency have they in the work 
 of redemption? — A. The Father proposeth, the Son pur- 
 chaseth, and the Holy Ghost applieth it, Eph. i. 3. 22. 
 
 Q. Whereby are these divine persons properly distin- 
 guished ? — A. By their distinct personal properties. 
 
 Q. What is the personal property of the Father? — A. 
 To beget the Son, Psal. ii. 7. 
 
 Q. What is the personal property of the Son ? — A. To 
 be begotten of the Father, John i. 14. 
 
 Q. What is the personal property of the Holy Ghost? — 
 A. To proceed from the Father and Son, John xv. 26. 
 
46 OP THE TRINITY. 
 
 Q. How prove you that the Holy Ghost proceeds from 
 the Son as well as from the Father? — A. Because he is 
 called the Spirit of the Son, and is sent by him as well as 
 by the Father, Gal. iv. 6. John xvii. 7. and xv. 26. 
 
 Q. When did the Father beget the Son, and the Spirit 
 proceed from both 1 — A. From all eternity, Psal, ii. 7. 
 
 Q. Is it the divine nature or substance, absolutely con- 
 sidered, that begets, is begotten, or proceeds 1 — A. No ; it 
 is a divine person : the person of the Father begets, the 
 person of the Son is begotten, and the person of the Holy 
 Ghost proceeds from both, John i. 15. xv. 26. 
 
 Q. Wherein doth a personal and an essential property 
 differ 1 — A. An essential property is common to all the di- 
 vine persons ; but a personal property is peculiar to one 
 person, and incommunicable to another. 
 
 Q. Are the properties of absolute independency, neces- 
 sary existence, most high, and only true God, equally ap- 
 plicable to all the divine persons'? — A. Yes; for these are 
 absolute and essential, not personal properties. 
 
 Q. Is it then safe to call the Father the fountain of the 
 Godhend, or of the Trinity? — A. No, John x. 30. 
 
 Q. Is it not a preferring of one person to another, to call 
 the Father the first, the Son the second, and the Holy 
 Ghost the third? — A. No; it only says they subsist and 
 act in that order, Mat. xxviii. 19. Eph. i. 3 — 23. 
 
 Q. Is it safe to say the Father begets the Son by know- 
 ing himself, and that the Holy Ghost proceeds from the 
 mutual love of Father and Son 1 — A. No ; for God's know- 
 ledge and love, as in himself, are the very same. 
 
 Q. How prove you that these three persons are one 
 God? — A. There is but one God ; and all these three are 
 in scripture called God and one, 1 John v. 7. John x. 30. 
 
 Q. How can these three persons be one God ? — A. By 
 their being the very same in substance, 1 John v. 7. 
 
 Q. Has each of these persons only a part of the divine 
 nature, and a substance perfectly like to one another? — A. 
 No ; they have the very same divine substance, and each 
 the whole of it ; for the divine essence is simple, and 
 cannot be divided, John x. 30. 1 John v. 7. 
 
 Q. If these persons be the same, how are they said to 
 be epual ? — A. They are the same in substance and nature^ 
 but they are equal as persons, 1 John v. 7. 
 
 Q. Wherein are they as persons equal? — A. In all di- 
 vine perfections and glory, 2 Cor. xiii. 14. 
 
OP THE TRINITY. «. 
 
 Q. How prove you that the Father is God? — A. The 
 scripture often affirms huu to be God; and none but 
 Atheists ever doubted of it, Eph. i. 3. 17. 
 
 Q. Is the father only God % — A. No. 
 
 Q. How then is he called the only true Godl John xvii. 3. 
 - — A. Though he be the only true God, so as to exclude all 
 false gods ; yet that does not infer that he only is the true 
 God, so as to exclude the Son and Holy Ghost from being 
 the only true God, 1 John v. 7 — ^20. 
 
 Q. How do you prove that the Son is God % — A. Be- 
 cause the names, attributes, works, and worship proper to 
 God, are given to him as well as the Father in scripture. 
 
 Q. What divine names are given to the Son 1 — A. He 
 is called Jehovah the great God, the God of Glory ^ &c. 
 Isa. xlv. 24. Tit. ii. 13. Acts vii. 2, &c. 
 
 Q. What divine attributes are ascribed to the Son \ — A. 
 Eternity, unchangeableness, almighty power, knowledge of 
 all things, and being every where present. 
 
 Q. What divine works are ascribed to the Son ? — A. 
 Creating and upholding all things, redeeming sinners, for- 
 giving sins, raisuig the dead, judging the world, &c. John i. 
 2, Col. i. 17, Tit. ii. 14, Acts v. 31, i&c. 
 
 Q. What divine worship is required and ascribed to the 
 Son? — A. Honouring him even as the Father, believing, 
 and being baptized in, and calling on his name. 
 
 Q. How then is the Son called the Father's servant ; and 
 liimself says. The Father is greater than I? — A. The 
 meaning is only, that the Son, (not as Son, but) as man and 
 Mediator, is inferior to the Father. 
 
 Q. How do you prove that the Holy Ghost is God 1— 
 A. Because the same divine names, attributes, works, and 
 worship, are ascribed to him in scripture as to the Father 
 and Son. 
 
 Q. What divine names are given to the Holy Ghost ? — 
 A. He is called Jehovah, God, S^c. Acts v. 4. 
 
 Q. What divine attributes are ascribed to him 1 — A. 
 Eternity, knowledge of all things, and being every where 
 present, Heb. xi 14, 1 Cor. ii. 10. 
 
 Q. What divine works are ascribed to him 1 — A. Crea- 
 tion, formation of Christ's human nature, regeneration, and 
 sanctification of sinners, &.c. Gen i. &c. 
 
 Q. What divine worship is ascribed to the Spirit 1 — A. 
 Prayer, praise, baptism in his name, &c. Rev. i. 4. 
 
 Q. Can the mystery of the Trinity be illustrated by 
 
48 
 
 similitudes 1 — A. No; whatever similitudes men have used 
 to this purpose, have rather clouded than cast light upon it. 
 
 Q,. What doth the denial of any of the divine perfections, 
 or of the divinity of any of the persons in the Godhead, 
 amount to 1 — A. To blasphemy and heresy. 
 
 Q. What is blasphemy? — A. A reviling of God. 
 
 Q. What is heresy ? — A. The denial of a fundamental 
 truth by a professed church-member, especially if obsti- 
 nately persisted in, 2 Tim. ii. 18, Tit. iii. 10. 
 
 Q. How is the mystery of the Trinity terrible to the 
 wicked ? — A. Because the wrath of all the three divine per- 
 sons shall be eternally poured out upon them. 
 
 Q. How is it sweet to believers 1 — A. Because these 
 three persons do attest the gospel truths the saints beheve ; 
 and shall be their infinite and eternal portion. 
 
 V Quest. 7. What are the decrees of God? 
 
 Answ. The decrees of God are, his eternal pur- 
 pose, according to the counsel of his will, whereby, 
 for his own glory, he hath fore-ordained whatsoever 
 comes to pass. 
 
 Q. What are these acts of God which we must know and 
 believe 1 — A. His decree and the execution of it. 
 
 Q. Wherein do these differ t — A. His decree is his 
 agency within himself before time ; but the execution of it 
 is his work without himself, begun in time. 
 
 Q. What is a decree ? — A. Fore-ordaining what, and in 
 what manner, things shall come to pass. 
 
 Q. What hath God decreed and fore-ordained 1 — A. All 
 things that come to pass. Acts xv. 18. 
 
 Q. When did God decree all things ? — A. From all eter- 
 nity. Acts XV. 18, Eph. i. 4. 
 
 Q. According to what rule hath God decreed all tilings? 
 — According to the counsel of his own will. 
 
 Q. For what end hath God decreed all things 1 — A. For 
 his own glory, and his people's good- 
 
 Q. Are the decrees of God one or many ? — A. The de- 
 creeing act of God is one, but the things decreed are many. 
 
 Q. How is God's decree called in scripture 1 — A. A 
 counsel, purpose, appointment, or determination. 
 
 Q. Why is it called a counsell — A. Not as if God need- 
 ed to deliberate ; but because of the great wisdom that is in 
 it, Rom. xi. 33, 34, Eph. i. 11. 
 
OP GOD'S DECREES. W 
 
 Q. Why is the decree called a purpose ? — A. Because 
 God is fully resolved to execute it, Isa. xlv. 10. 
 
 Q. Why is it called an appointment or determination ? — 
 A. Because it is fixed by the highest authority. 
 
 Q. What are the properties of the decrees of God? — A. 
 They are eternal, holy, wise, absolute, and unchangeable. 
 
 Q. How do you prove that God's decrees are eternal 1 — 
 A. The decree of our salvation was before the foundation 
 of the loorld ; all the works of God were then known to him, 
 and are connected with our salvation, Eph. i. 4. 
 
 Q. How do you prove that God's decrees are holy and 
 wise? — A. Because the holy and wise God is the author of 
 them ; and holiness and wisdom shine in the execution of 
 them, Mark vii. 37, Psalm cxlv. 17. 
 
 Q. What do you mean by the decrees of God being ab- 
 solute 1 — A. That they are fixed by the will of God, with- 
 out any dependence on the creature, Isa. Iv. 9. 
 
 Q. How do you prove God's decrees are absolute ? — A. 
 Because God cannot but foreknow all events, cannot want 
 power to perform his designs ; nor can he subject his own 
 will to a dependence on that of his creature. 
 
 Q. Though the decreeing act depend not on any thing 
 done by the creature, yet has not God in the decree fixed 
 an inseparable dependence of the end upon the means, in 
 the execution of the decrees 1 — A. Y^s ; he at once so fix- 
 ed the end, and the means of obtaining it, that if men neg- 
 lect the means, they must come short of the end, Acts xxvii. 
 24. 31, Mark xvi. 16, John iii. 36. 
 
 Q. Ought we then to be as diligent in using the means 
 of happiness for our souls and bodies, as if there were no 
 decree ?— A. Yes, Deut. xxix. 39, Phil. ii. 12, 13. 
 
 Q. What mean you by God's decree being unchangea- 
 ble 1 — A. That nothing can fall out, either as to means or 
 end, otherwise than as settled in the decree. 
 
 Q. How prove you that God's decree is unchangeable? — 
 A. Because God himself is unchangeable ; and has said 
 his counsel shall stand, Isa. xlvi. 10, Psalm xxxiii. 9. 11. 
 
 Q. Doth not this force the will of creatures, and cause 
 them to act contrary to it ] — A. No ; the decree is so wisely 
 laid as it cannot be frustrated, and yet as full scope allowed 
 to the will of the creature, as if there were no decree, Acts 
 xxvii. 27, 28, John vi. 37. 44, 45. 
 
 Q. Are the most casual events, and the precise term of 
 every man's life, immutably decreed 1 — A. Yes. 
 5 
 
50 OP god's decrees. 
 
 Q. How prove you that ? — A. Because such events have 
 been often foretold ; and man's days and number of his 
 months, are determined by God, and his hounds appointed 
 that he cannot pass, 1 Kings xxii. 34, Job xiv. 5. 
 
 Q. How then is God said to shorten men's lives 1 — A. Not 
 by taking them away sooner than the appointed time, but by 
 cutting them off sooner than the constitution of their bodies 
 seemed to presage. Psalm Iv. 23. 
 
 Q. Did not God add to Hezekiah's life after the appointed 
 time of his death was come 1 — A. No ; he only added fifteen 
 years to his life after he was struck with a disease that threat- 
 ened sudden death, Isa. xxxviii. 
 
 Q. How may the decrees of God as to their objects be dis- 
 tinguished 1 — A. Into common and special. 
 
 Q. What is God's common decree? — A. That which equal- 
 ly extends to all things, Eph. i. 11. 
 
 Q. What did God decree about creatures themselves 1 — 
 A. To create, uphold, and govern them. 
 
 Q. What did he decree about the matter and goodness of 
 actions 1 — A. To eiFect that matter and goodness. 
 
 Q. What did he decree with regard to the sinfulness of 
 actions 1 — A. To permit, bound, and over-rule it to his own 
 glory, Acts iv. 17. 28. and xiv. 16. 
 
 Q. What is predestination, or God's great and special 
 decree ? — A. It is the decree which unalterably settles the 
 eternal state of angels and men, and the means thereof, 
 Rom. ix. 22, 23, 1 Tim. v. 21. 
 
 Q. If tlie eternal state of every man and angel be unal- 
 terably settled, why need we pray, read, hear, &c., to make 
 sure our eternal happiness 1 — A. Because the right use of 
 these means is the decreed way of receiving Christ, in whom 
 we obtain happiness ; even as eating and drinking are the 
 necessary means of our living a natural life. 
 
 Q. What are the two branches of predestination] — A. 
 Election and reprobation, Rom. ix. 22, 23. 
 
 Q. What is the election of angels ? — A. God's decree 
 to continue and establish such particular angels in eternal 
 holiness and happiness, 1 Tim. v. 21. 
 
 Q. What is God's election of men 1 — A. His choosing 
 certain persons of mankind from among the rest, and giving 
 them to Christ to be redeemed from wrath, 1 Thess. v. 9. 
 
 Q. Who are the elect of mankind? — A. Those that were 
 chosen by God from all eternity to everlasting life, 1 Thess. 
 i. 4. and V. 9, 2 Thess. ii. 13. 
 
Q. For what end were tijey chosen ? — A. For the praise 
 of the glorv of God's fiee grace, Rom. ix. 23. 
 
 Q. What reason or motive made God to choose any ?^ 
 A. His own free love, Deut. vii. 7, 8, Eph. i. 4 — 7. 
 
 Q. What made him choose some rather than others ?— 
 A. His mere good pleasure, Exod. xxxiii. 19. 
 
 Q. How prove you that we were not elected upon ac- 
 count of our foreseen faith and holiness 1 — A. Because it is 
 not in him that willeth, or of him that runneth, but in God 
 that sheweth mercy; and faith and holiness are the fruits of 
 election ; and so cannot be the cause of God's choosing us, 
 Rom. ix. 16, 2 Thess. ii. 13. 
 
 Q. Is Christ as Mediator the cause of election, or elect- 
 ing love 1 — A. No ; the Father himself loved us. 
 
 Q. What relation then hath Christ to our election 1 — A. 
 He is the head of it, in whom we are chosen, and the great 
 mean of accomplishing that purpose, Eph. i. 4. 
 
 Q. How do you prove that men are elected? — A. The 
 scripture speaks of some as vessels of mercy, afore prepared 
 to glory ordained to eternal life, appointed and chosen to 
 salvation, Rom. ix. 23. 
 
 Q. How prove you that particular persons are elected T 
 — A. Because otherwise Christ as an head might have for 
 ever been wholly without members, Rom. ix. 13. 23. 
 
 Q. How ought we to improve the decree of election ? — 
 A. By taking encouragement to believe from the sover- 
 eignty of God's love, and studying to have our election 
 evidenced by our effectual calling and sanctification. 
 
 Q. What is reprobation 1 — A. It is God's decree to per- 
 mit unelected angels and men to fall into, and continue in 
 sin, and to punish them for the same. 
 
 Q. Is sin the cause of reprobation ? — A. Sin is the cause 
 of damnation ; but God's sovereign will is the cause of re- 
 probation, Rom. ix. 11 — 23. 
 
 Q. Is not God partial, in appointing some to wrath, and 
 others to happiness 1 — A. No; for though he give the elect 
 what they deserve not, yet he inflicts nothing upon repro- 
 bates, but what they well deserve. 
 
 Q. Doth reprobation oblige any to sin 1 — A. No ; sin is 
 wholly the creature's voluntary choice. Jam. i. 13. 
 
 Q. What is the end of reprobation 1 — A. The glory of 
 God's sovereignty and justice, Rom. ix. 22. 
 
 Q. How should we improve this awful decree of reprq- 
 
&a OP CREATION. 
 
 bation 1 — A. By flying speedily to Christ, that we may see 
 that we are not included in it, Isa. Iv. 1 — 3. 
 
 Q,UEST. 8. How doth God execute his decrees 7 
 Answ. God executeth his decrees in the works of 
 creation and providence. 
 
 Q. What do you mean by God's executing his decrees ? 
 —A. His doing what he purposed in the decree. 
 
 Q. When doth God execute his decrees'? — A. He begins 
 the execution in time, and continues it through all eternity, 
 Gen. 1. Matth. xxv. 46. 
 
 Q,. Doth God fully execute his decrees 1 — A. Yes ; he 
 worketh all things according to the counsel of his will. 
 
 Q. In what are God's decrees executed 1 — A. In the 
 works of creation and providence. 
 
 Q. To which of these doth redemption-work belong ] — 
 A. To providence, as the principal part thereof. 
 
 Q. Wherein doth creation and providence diflTer'? — A. 
 In creation God gives a being to creatures, and works with- 
 out means ; in providence he upholds and directs his crea- 
 tures, and ordinarily works by means. 
 
 Q. Can the execution of God's decrees be hindered ? — 
 A. No ; the frequent essays of devils and men to hinder it, 
 are made means of promoting it, Psal. Ixxvi. 10. 
 
 Quest. 9. What is the work of creation ? 
 
 Answ. 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. In what did God begin the execution of his decree ? 
 —A. In the creation of the world, Gen. i. 
 
 Q. When did God create all things 1 — A. In the begin- 
 ning of time, Gen. i. 1. 
 
 Q. Was there no matter, or any thing else besides God, 
 before the creation 1 — A. No. Hel). xi. 3. 
 
 Q. How prove you that the world had a beginning 1 — A. 
 Reason shews, and the scripture asserts it, Gen. i. 
 
 Q. How do you prove from reason, that the world did 
 not exist from eternity 1 — A. Because it is finite and 
 changeable ; history reacheth but a few thousand years 
 backward ; arts, sciences, and many other discoveries, are 
 but very late, &.c, 
 
OP CREATION. 53 
 
 Q. Why might not the world come into being by mere 
 chance'? — A. Because chance, being the mere want of de- 
 sign, (or nothing) can produce nothing. 
 
 Q. >V liy might not creatures make themselves 1 — A, Be- 
 cause that which makes a thing, must be before it. 
 
 Q. Who then is the alone Creator of all things? — A. 
 God ; Father, Son, and Holy Ghost, Psal. xxxiii. 6. 
 
 Q. How do you prove, that no creature did or could 
 assist God in creation-work ? — A. Because, as there is an 
 infinite distance between nothing and being, creation-work 
 requires infinite power, which no creature can have. 
 
 Q. What is meant by God's creating of things 1 — A. 
 His making them out of nothing, Gen. i. 1. 
 
 Q. What different kinds of creation are there? — A 
 Two, viz. creation out of mere nothing, and creation out 
 of unfit matter. Gen. i. 1 — 31. 
 
 Q. What was created immediately out of mere nothing ? 
 — A. Heaven, earth, light, angels, and the souls of men. 
 
 Q. What did God create out of unfit matter? — A. Fishes, 
 fowls, cattle, the body of man, &.c. 
 
 Q. Out of what were the fishes and fowls made ? — A. 
 — Out of the waters. Gen. i. 20. 
 
 Q. Of what were cattle and creeping things made ? — A. 
 Of earth, Gen. i. 24. 
 
 Q. In what space of time did God create all things ? — A. 
 In the space of six days, Exod. xx. 11. 
 
 Q. Could not God have created all things in a moment? 
 — A. Yes; there is nothing too hard for the Lord. 
 
 Q. Why then took he up six days in creation-work? — 
 A. That we might the better see the wise order of his 
 work; and might imitate him in working six days, and 
 resting on the seventh, Exod. ii. 9 — 11. 
 
 Q. What was God's work on the first day? — A. He 
 made the heavens, the earth, the light, and probably also 
 the angels. Gen. i. 1. 3. 
 
 Q. How does it seem probable that the angels were cre- 
 ated on the first day ? — A. Because it is said, they shouted 
 for joy, when God laid the corner-stone of the earth, Job 
 xxviii. 6, 7. 
 
 Q. What manner of creatures are angels? — A. Spirits, 
 who have great wisdom and strength. 
 
 Q,. Of wliat use are angels ? — A. To attend God in 
 heaven, guard his people on earth, and destroy their en- 
 emies, Matth. xviii. 10. Psal. xxxiv. 7. and xxxv. 5, 6. 
 5* 
 
54 OP Creation. 
 
 Q. In what estate were angels created 1 — A. In a most 
 holy and happy estate, 2 Pet. ii. 4. 
 
 Q. Did they all abide in that estate 1 — A. No ; many of 
 them sinned and became devils, Jude vi. 
 
 Q. What did God upon the second day I — A. He made 
 the air and firmament, Gen. i. 6. 
 
 Q. What did God upon the third day? — A. He sepa- 
 ated the water fi-om the earth, and made the herbs, grass, 
 and trees, Gen. i. 9. 11. 
 
 Q. What did God upon the fourth day 1 — A. He made 
 the sun, moon, and stars, and appointed them their mo- 
 tions and use. Gen. i. 14. 
 
 Q. What did God upon the fifth day? — A. He made 
 the fishes and the fowls. Gen. i. 20. 
 
 Q. What did God upon the sixth day? — A. He made 
 cattle, creeping things, and man. Gen. i. 25, 26. 
 
 Q. For what end did God make all things?- — A. For 
 the glory of his own perfections, Prov. xvi. 4. 
 
 d. What perfections of God were especially glorified 
 in creation ? — A. His eternity, independence, wisdom, pow- 
 er, holiness, goodness, &c. Psal. civ. 24. 
 
 Q,. How was God's eternity manifested in creation ? — A. 
 His making all things, shewed that he was before all things, 
 John i. 1, 2. Psal. cii. 25. 27. 
 
 Q. How was God's independence manifested in creation? 
 — A. His giving a being to all things shews, that all things 
 depend on him ; and that he is self-sufficient, and depends 
 upon none, Rom. xi. 36. 
 
 Q. By what did God make all things? — A. By the 
 word of his power. Gen. i. 3. 6. &.c. 
 
 Q. What was that word ? — A. Let them be. 
 
 Q. In what condition did God make all things ? — A. He 
 made all things very good ; that is, they were perfect in 
 their kind, and fit to answer the ends for which they were 
 made, Gen. i. 31. 
 
 Q. How then are many things now very hurtful ? — A. 
 Sin hath made them hurtful. Lam. iii. 33. 39. 
 
 Q. How hath sin made irrational creatures hurtfid ? — A. 
 Sin made man a rebel against God ; and therefore God 
 hath made sundry creatures to hurt him, or what belongs 
 to him, Deut. xxviii. 15. 68. 
 
 Q. What evil is it that God is said to create ? — A. The evil 
 of punishment, but not the evil of sin. 
 
55 
 
 Q. Who created sin? — A. It cannot be created, as it hath 
 no bein^ ; but the devil brouf^ht it into the world. 
 
 Q. What did God upon the seventh day 1 — A. He there- 
 on rested from all his work, Gen. ii. 2. 
 
 Q. Was God wearied with his working six days ? — A. 
 No ; he fainteth not, neither is weary, Isa. xl. 28. 
 
 Q. What then doth his resting signify 1 — A. His ceasing 
 from creation-work, and rejoicing in it, Gen. ii. I, 2. 
 
 Q. Hath God created nothing since the first six days? — 
 A. Though he still immediately creates the souls of infants, 
 yet he has made no new species of creatures. 
 
 Q. What may we learn from creation ? — A. To humble 
 ourselves before God, and to trust in his power. 
 
 Quest. 10. How did God create man? 
 
 Answ. God created man male and female, after his 
 own image, in knowledge, righteousness, and holi- 
 ness, with dominion over the creatures. 
 
 Q. Which was the best and last creature which. God 
 made on earth? — A. Man, who was to govern the rest. Gen. 
 L 26, Matth. xvi. 26. 
 
 Q. Why did God defer the creation of man till all other 
 things were made ? — A. That man might be brought into 
 the world as a well-furnished habitation. 
 
 Q. What peculiar solemnity did God use in making 
 man ? — A. A council of the divine persons was held for that 
 purpose, Gen. i. 26. 
 
 Q. Why was this solemnity used in making man ? — A. 
 Because he only was to bear God's image, and be God's 
 deputy on earth ; and in his nature the Son of God was to 
 appear, Gen. i. 26. 28, Isa. vii. 14. 
 
 Q. In what sexes did God create man ? — A. God created 
 man male and female. Gen, i. 27. 
 
 Q. Why was man so made ? — A. For the propagation 
 of mankind, and their mutual helpfulness. Gen. ii. 
 
 Q. Of what parts doth the nature of man consist? — A. 
 Of two, a body and a soul, Eccl. xii. 7. 
 
 Q. Wherein do a body and a soul differ ? — A. A body 
 is an unthinking substance, which may be seen, felt, and 
 divided into parts ; but a soul is a thinking substance, which 
 cannot be seen, felt, divided into parts, or die. 
 
 Q. Of what was the body of man created ? — A. Of the 
 dust of the ground ; to teach us to be humble and mindful 
 of death. Gen. ii. 7, and iii. 19. 
 
56 OF man's creation. 
 
 Q. Of what was the body of the woman formed? — A. 
 Of a rib taken out of the man ; to teach us the great love 
 and near equality that should take place between married 
 persons, Gen. ii. 22. 24. 
 
 Q. Of what were their souls made'? — A. Of nothing; 
 God breathed them into their bodies, Gen. ii. 7. 
 
 Q What doth that teach us? — A. How easily God cre- 
 ateth, and that with the same ease he can call back our 
 souls by death, Zech. xii. 1. 
 
 Q. In what doth the soul of a mtyi and that of a beast, 
 differ? — A. Beasts have no proper soul, and their spirit 
 perisheth at death ; but man's soul can subsist when sepa- 
 rated from the body, and liveth for ever. 
 
 Q. How prove you that man's soul hveth for ever? — A. 
 Christ paid an infinite price for its ransom; to it is made 
 the promise of eternal life, or threatening of eternal death ; 
 it cannot be killed with the body, but in death returns to 
 God, Matth. x. 28. Eccl. xii. 7, &c. 
 
 Q. What doth this teach us? — A. To be much more 
 careful for our souls than our bodies, Matth. xvi. 26. 
 
 Q. How is God as our Creator called in scripture ? — ^A. 
 The Potter, and the Father of spirits. 
 
 Q. Why is he called the Potter 1 Isa. Ixiv. 8. — A. Be- 
 cause he forms our bodies out of clay, and can dispose of 
 us as he pleases, Jer. xviii. 6. 
 
 Q. Why is he called the Father of Spirits? Heb. xii. 9. 
 — A. Because he creates angels and the souls of men. 
 
 Q. How did God call the first man and woman when he 
 had made them ? — A. Adajn ; which signifies either red 
 earthy or beautiful^ or joined in love. 
 
 Q. Why did God call them both by this name ? — A. That 
 they might continually remember their low original, their 
 near relation, and duty of love to one another; and their 
 duty to God, to shew themselves the beauty of this lower 
 world. Gen. ii. 7. 22. 
 
 Q. How were they the beauty of this lower world? — A. 
 In them the beauty of the heavenly and earthly creation, 
 a most elegant body, and a rational spirit, were united into 
 one person, Gen. i. 27, and ii. 7. 
 
 Q. After whose image was man created? — A. After the 
 image of God, Gen. i. 27. 
 
 Q. Whether was man's soul or body properly made 
 after the image of God? — A. His soul. Col. iii. 10. 
 
 Q. How prove you that his body was not properly mad^ 
 
OP man's creation. gr- 
 
 after the image of God ? — A. Because God hath no hody^ 
 but is a most pure spirit, John xi. 24. 
 
 Q. Wherein was man's soul made hke unto God ? — A 
 In its substance and quahties. 
 
 Q. How was man's soul made like unto God in its sub 
 stance 1 — A. God is a Spirit, and it was made a spiritual 
 substance, John iv. 24, Matth x. 28. 
 
 Q. In what qualities was man's soul made like unto God? 
 — A. In knowledge, righteousness, and holiness. 
 
 Q. What knowledge had man at his creation 1 — A. Such 
 a perfect knowledge of God, his will and works, as rendered 
 him happy, and perfectly fit for his duty, Gen. iii. 22. Eccl. 
 vii. 29. 
 
 Q. What righteousness had man when created? — A. 
 He was sweetly disposed, and perfectly able to render to 
 God, and to others, what was their due. 
 
 Q. What holiness had man at his creation ? — A. He 
 was perfectly free from sin, loved and dehghted in the holi- 
 ness, worship, and service of God, Eccl. vii. 29. 
 
 Q. What flowed from Adam's likeness to God in know- 
 ledge, righteousness, and hoHness ? — A. A likeness to God 
 in honour and happiness. 
 
 Q. How was man like God in honour ? — As God's de- 
 puty he had dominion over the creatures, Psal. viii. 6. 
 
 Q. Over what creatures had man dominion ? — A. Only 
 over the creatures on earth, as fishes, fowls, cattle, creeping 
 things, &c. Gen. i. 28, Psal. viii. 6^-8. 
 
 Q. What happiness had man at his creation ? — A. He 
 was free from all sorrow and death, and had sweet commu- 
 nion with God, as his father and friend. 
 
 Q. Where was man placed when created? — A. In the 
 pleasant garden of Eden, which God planted. Gen. ii. 
 
 Q. Why put he man into it? — A. To heighten his 
 earthly happhiess, and that he might keep and dress it. 
 
 Q. Did not God allow them to be idle in that estate ? — 
 A. No ; all idleness is of the devil, 1 Tim. v. 13. 
 
 Q. Was man's work then a toil to him ? — A. No ; it did 
 not fatigue him, but was his pleasure and happiness, as he 
 saw and enjoyed God in every thing. 
 
 Q. What influence should the view of that holy and 
 happy estate now have upon us ? — A. It should make us 
 cry out with grief, Wo to us that we have sinned. 
 
58 
 
 Q. 11* What are God^s works of providence^ 
 
 A. God's works of providence, are his most holy, 
 
 wise, and powerful preserving and governing all his 
 
 creatures, and all their actions. 
 
 Q. Wherein doth God still continue to execute his de- 
 crees ? — A. In the works of providence. 
 
 What call you the providence of God 1 — A. It is that care 
 he taketh of his creatures. 
 
 Q. What are the properties of God's care or providence? 
 — A. It is most holy, wise, and powerful. 
 
 Q. Wherein doth the holiness of God's providence ap- 
 pear? — A. In its tendency to encourage holiness, dis- 
 courage sin, and bring glory to God out of it. 
 
 Q. How doth God bring glory to himself out of sin ?— 
 A. In punishing it in some, forgiving it in others, and 
 making the chief of sinners sometimes become the chief of 
 saints, 2 Chron. xxxviii. 11, 12, 13, Acts ix. 
 
 Q. How doth the wisdom of God's providence appear 1 
 — A. In his making all, even the worst things, tend to his 
 own glory, and the good of his people ; and in causing one 
 thing answer many ends at once, Rom. viii. 28. 
 
 Q. Wherein doth the powerfiilness of God's providence 
 appear 1 — A. In his irresistibly bringing about great events 
 by weak or no means, or in opposition to them, Dan. iv. 
 34, Isa. xli. 14—16. 
 
 Q. W^hat are the parts or branches of God's providen- 
 tial care 1 — A. Preserving and governing his creatures. 
 
 Q. What mean you by God's preserving his creatures? 
 — A. His upholding them in their being and works. 
 
 Q. What need is there of God's preserving his creatures ? 
 — A. Because otherwise they would return to nothing. 
 
 Q. What is meant by God's governing his creatures 1 — 
 A. Directing them to the ends he hath appointed them. 
 
 Q,. What need is there of God's governing all things 1 — 
 A. Because otherwise they would run into confusion. 
 
 Q. Whence do you prove, that God preserves and governs 
 all things? — A. From the scripture and reason. 
 
 Q. Ilow doth the scripture prove it? — A. It declares 
 that God upholds all things and directs our steps, and that 
 we live and move in him : and it foretold a multitude of 
 events before they took place, Heb. i. 3, <fcc. 
 
 Q. How doth reason prove it ? — A. It shews, that with- 
 out God, so many jarring creatures could never be preserv- 
 
60 
 
 Q. How may moral actions be distinguished 1 — A Into 
 good and evil, Deut. xxviii. 1. 15. 
 
 Q. Are no reasonable actions indifferent, that is neither 
 good nor evil 1 — A. They may be indifferent in their na- 
 ture ; but with respect to their manner and end, they must 
 be either good or evil, 1 Tim. i. 5, 6. 
 
 Q. How is God's providence specially exercised about 
 good actions? — A. In stirring up to, directing in, and giv- 
 ing power and opportunity for them, Phil. ii. 12, 13. 
 
 Q. How is God's providence exercised about sinful ac- 
 tions? — A. In concurring to the substance of the act; and 
 in permitting, bounding, and over-ruhng to his own glory 
 the sinfulness of it, Isa. xxxvii. 29. 
 
 Q. Doth not this way make God the author of sin 1 — A. 
 No ; wlien God so hates and punishes sin, he can never in 
 any respect be the author of it, Zeph. iii. 6. 
 
 Q. Doth God's exciting or concurring in actions any 
 way clieck the free vvi]l of creatures? — A. No. 
 
 Q. Whence is it then that men raise an outcry against 
 God's providential concurrence with all, especially sinful 
 actions, as if that and his decree put a farce upon the will 
 of creatures ? — A. It arises from their great pride and ig- 
 norance, in measuring God by themselves; for, because 
 they could not effect the matter of a sinful action, and not 
 its sinfulness, neitlier absolutely decree, nor infallibly de- 
 termine another to an action, without forcing his will, they 
 conclude that God is incapable to do it ; forgetting that as 
 the heavens are high above the earth, so are God's ways 
 above our ways, Isa. Iv. 9. 
 
 Q. How is God's providence with respect to actions or- 
 dinarily called ? — A. His providence about moral actions 
 is called his moral government ; and his providence about 
 all other motions or actions, is called his natural government, 
 
 Q. How may the providence of God with respect to its 
 effects be distinguished? — A. Into ordinary and extraordi- 
 nary. Gen. xxix. and xix. 
 
 Q. -What call you ordinary providence? — A. That 
 which produces common events by ordinary means. 
 
 Q. What call you God's extraordinary providence 1 — A. 
 That which produceth miracles, Exod. vii. — xiv. 
 
 Q. What is a miracle ? — A. An event beyond or con- 
 trary to the power of second causes, as raising the dead, 
 healing the sick, by a word, &c. 2 Kings iv. &c. 
 
61 
 
 Q. In what is God's providence often dark and myste- 
 rious 1 — A. In Its secret track and outward appearance. 
 
 Q. How is it mysterious in its secret track "? — A. In 
 bringing about the most glorious events by the most im- 
 probable means, Esther i. — x. Acts ii. &,c. 
 
 Q. What are some instances of this ? — A. Joseph's dig- 
 nity in Egypt was brought about by hatred, slavery, and 
 imprisonment; and Christ's exaltation, and his people*s 
 salvation, by his cursed and shameful death. 
 
 Q. What doth this teach usi — A. To believe always 
 that God is taking the best way to accomplish his promise 
 though providence seem to contradict it. 
 
 Q. How is God's providence mysterious in its outward 
 appearance 1 — A. In the temporal prosperity of the wicked, 
 and the adversity of God's dearest saints, Psal. Ixxiii. 
 
 Q. Why doth God take this course 1 — A . To shew his 
 own contempt of worldly things, wean his people's hearts 
 from the world, and gain them to himself. 
 
 Q. Whether are saints losers or gainers, when God emp- 
 tieth them of worldly good things, in order to gain them to 
 himself? — A. They are the greatest gainers. 
 
 Q. When shall all dark providences be cleared up ? — A. 
 When we enter on the state of glory in heaven. 
 
 Q. What will the saints then think and say of all pro- 
 vidences 1 — A. They will admire the love, grace, and wis- 
 dom that ran through them all ; and with joy and thanks- 
 giving cry out. He hath done all things well. 
 
 Q. What attributes of God are manifested in the works 
 of providence ? — A. His independency, infinity, wisdom, 
 power, holiness, justice, goodness, truth, &c. 
 
 Q. 12. What special act of providence did God ex- 
 ercise toward man in the estate wherein he was created! 
 
 A. 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 know- 
 ledge of good and evil upon the pain of death. 
 
 Q. What part of God's providence should we chiefly 
 consider % — A. His providence towards man. 
 
 Q. In what different estates is God's providence exer- 
 cised towards man 1 — A. In his primitive, his fallen, his 
 recovered, and his eternal estate. 
 
 Q. What providence did God exercise towards man in 
 6 
 
62 OP THE COVENANT OP WORKS. 
 
 his primitive estate ? — A. He instituted the Sabbath for his 
 rest, appointed marriage, and put him into the garden of 
 Eden ; and especially he entered into a covenant with him^ 
 Gen. ii, 
 
 Q. What is a covenant? — A. It is an agreement be- 
 tween two or more parties upon certain terms. 
 
 Q. What is requisite to the making of a covenant? — A. 
 That there be parties, a condition, and a promise ; and al- 
 so a penalty, if any of the parties be fallible. 
 
 Q. What understand you by the parties ? — A. The per- 
 sons who make the agreement with one another. 
 
 Q. What is the condition of a covenant? — A. That 
 which, when performed, doth, according to paction, give 
 right to claim the reward. 
 
 Q. What call you the promise of it ? — A. The engage- 
 ment to reward the fulfilment of the condition. 
 
 Q. What is the penalty? — A. That which is agreed 
 shall be inflicted upon the breaker of the covenant. 
 
 Q. Why hath God all along dealt with men by cove- 
 nant ? — A. To shew his own condescension, and how ready 
 he is to bestow favours upon men; and to encourage a 
 willing obedience, by promising to reward it. 
 
 Q. How many covenants hath God made for the eter- 
 nal happiness of men? — A. Two ; the covenant of works, 
 and the covenant of grace. Gal. iv. 24. Heb. viii. 
 
 Q. How prove you that there are only two covenants 
 respecting man's eternal happiness ? — A. The scripture 
 mentions only two such covenants ; and represents all men 
 as under the one or the other. Gal. iv. 24—31. 
 
 Q. How prove you that there was a covenant made with 
 Adam in his innocent estate ? — A. In Gen. ii. 16, 17, we 
 have all the requisites of a covenant, viz. parties, condition, 
 and penalty, which includes the promise : and Hos. vi. 7, 
 margin^ it is said, They^ like Adam, transgressed the cove- 
 nant : nor could Adam's sin be charged on his posterity, if 
 no covenant had been made with him. 
 
 Q. Was Adam, by virtue of his creation, under this cove- 
 nant ? — A. No ; he was only under the law of God. 
 
 Q. Wherein did that law, and the covenant made with 
 him, difler? — A. The law made him God's servant, and 
 required perfect obedience, without promising any reward ; 
 but this covenant made him God'iS friend and ally, and 
 promised a glorious reward to his obedience to which him- 
 self had engaged. 
 
OP THE COVENANT OP WORKS. 63 
 
 Q. How is this covenant made with Adam ordinarily 
 called 1 — A. The covenant of works or life, the law or legal 
 covenant, and the first covenant. 
 
 Q. Why is it called the covenant of works ? — A. Because 
 man's good works was the condition of it. 
 
 Q. Why is it called a covenant of life? — A. Because 
 life was the reward promised for keeping it. 
 
 Q. Why is it called the law or legal covenant? — A. Be- 
 cause it was not made between equals, but enjoined by the 
 great Lawgiver to his subject. 
 
 Q. Why is it called the first covenant ? — A. Because, 
 though last made, it was first made known to man. 
 
 Q. Who were the parties in this covenant? — A. God 
 and Adam, Gen. ii. 16, 17. 
 
 Q. What moved God to enter into this covenant ? — A. 
 His own free favour and bounty. Job. vii. 17. 
 
 Q. How doth that appear 1 — A. Because God as a Cre- 
 ator might justly have exacted all the service man was capa- 
 ble of, without giving him any reward ; and, notwithstand- 
 ing, punished him for disobedience, Luke xvii. 10. 
 
 Q. Was very much grace manifested in the covenant of 
 works 1 — A. Yes, very much free favour and bounty. 
 
 Q. How so? — A. In God's not only promising to re- 
 ward man's obedience ; but also in so framing this cove- 
 nant, as to admit a covenant of grace, if it was broken. 
 
 Q. Why then is it not called a covenant of grace ? — A. 
 Because there was far less grace manifested in it than is in 
 the second covenant, Rom. v. 20, 21. 
 
 Q. How could Adam be bound by this covenant, when 
 we never read of his consenting to the terms of it ? 
 
 A. Being made perfectly holy, he could not withhold 
 his consent from any terms which God proposed to him. 
 
 Q. For whom did Adam stand bound in this covenant ? 
 — A. For himself and all his natural posterity, Rom. v. 
 
 Q. Who are Adam's natural posterity ? — A. All man- 
 kind descending from him by ordinary generation. 
 
 Q. Did Adam stand bound for Christ as man ? — A. No ; 
 for Christ descended not from him by ordinary generation, 
 and had not the person of a man, Isa. vii. 14. 
 
 Q. How doth "it appear that Adam stood bound for all 
 his natural seed ? — A. They are often called by his name 
 Adam ; and his breach of covenant is charged upon them 
 all, Rom. V. 12, 1 Cor. xv. 22. 
 
 Q. Why did God make Adam to stand bound for all his 
 
64 OP THE COVENANT OP WORKS. 
 
 posterity ? — A. Because this was a shorter and safer way 
 of securing their happiness than if each man had stood 
 bound for himself. 
 
 Q. How was it a shorter way of securing their happi- 
 ness 1 — A. Because if Adam's obedience had been once 
 finished, none of his posterity could have ever fallen. 
 
 Q. How was it a safer way of securing their happiness? 
 — A. Adam was formed in an adult state, fully capable of 
 perfect obedience ; and had not only a proper regard to his 
 own happiness, but a fatherly concern for his whole natural 
 seed, to engage him to obedience. 
 
 Q. How could Adam be justly bound for persons who 
 never chose, nor consented to his being their covenant- 
 head ? — A. He was the common father of them all ; and 
 God, who is wiser than they, chose him ; and therefore 
 they could not, without sin, have refused their consent. 
 
 Q. For what was Adam bound in the covenant of works ? 
 — A. For performing the condition of it. 
 
 Q. What was the condition of the covenant of works 1 — 
 A. Personal and perfect obedience to God's law. 
 
 Q. How was this obedience to be personal ? — A. It was 
 to be performed by Adam himself in his own proper per- 
 son. Gen. ii. 16, 17, Gal. iii. 12. 
 
 Q. In what was Adam's obedience to be perfect ? — A. 
 In extent, degrees, and duration. 
 
 Q. How was his obedience to be perfect in extent ? — A. 
 His whole man, soul and body, was to obey the whole of 
 God's law. Gal. iii. 10. 12, Matth. iii. 12. 
 
 Q. How was it to be perfect in degrees ? — A. He was to 
 love and obey the Lord with all his heart and strength. 
 
 Q. How was his obedience to be perfect in duration? — 
 A. It was to be constantly continued in till his time of trial 
 was over, Gal. iii. 10. 
 
 Q. Would Adam have ever been freed from obedience to 
 God 1 — A. He would have been free from obedience to the 
 law as a covenant, but never from obedience to the law as an 
 eternal rule of righteousness, Matth. v. 48. 
 
 Q. What command, besides the law of nature, did God 
 require Adam to obey? — A. The command of not eating 
 the fruit of the tree of knowledge, which 'grew in the midst 
 of the garden of Eden, Gen. ii. 16, 17. 
 
 Q. Why was this tree called the tree of knowledge of 
 good and evil? — A. Because God thereby tried Adam's 
 
OP THE COVENANT OP WORKS. 65 
 
 obedience : and he, by eating it, knew experimentally the 
 good which he fell from, and the evil he fell into. 
 
 Q. Why did God forbid Adam to eat of this fruit ? — A. To 
 manifest his own absolute dominion over, and interest in ail 
 things ; and to try whether man would obey out of regard 
 to his mere will and authority, or not. 
 
 Q. Was there no other reason against man's eating of 
 this fruit, but merely God's forbidding it 1 — A. No; the thing 
 was quite indifferent m itself. 
 
 Q. Was God's forbidding Adam to eat of this fruit a 
 snare to entrap him 1 — A. No ; it was, in itself, a means to 
 secure him in holiness and happiness. 
 
 Q. How did it secure him in holiness and happiness? — 
 A. It siiewed him, that he was but a subject, and in dan- 
 ger of falling into sin ; and that liis true happiness was in 
 God himself. 
 
 Q. Would any other sin, besides eating this fruit, have 
 broken the covenant of works ? — A. Yes, Gal. iii. 10. 
 
 Q. For what was God bound in this covenant 1 — A. To 
 fidfil die promise, if man kept it ; and to execute the threat- 
 ening, if he should break it. 
 
 Q. What was promised to man in this covenant"? — A. 
 Life temporal, spiritual and eternal, Gal. iii. 12. 
 
 Q. What was this temporal life ? — A. The happy union 
 and communion of soul and body in this world. 
 
 Q,. Wherein did that spiritual life consist 1 — A. In union 
 to, and perfect fellowship with God in this world. 
 
 Q. Wherein doth eternal life consist 1 — A. In the full en- 
 joyment of God in heaven for ever, Psal. xvi. 11. 
 
 Q. How could temporal and spiritual life be promised to 
 Adam when he had it already l — A. The continuance of 
 this life was promised to him while he did his duty, and the 
 bestowing of it promised to his seed. 
 
 Q. How prove you that eternal life was promised in the 
 covenant of works 1 — A. Because eternal death was includ- 
 ed in the threatening : and Christ shews that according to 
 the law of works, men would enter into eternal hfe by keep- 
 ing the commandments, Matth. xix. 16, 17. 
 
 Q. What was the penalty of the covenant of works 1 — 
 A. Death legal, or being laid under a sentence of condem- 
 nation ; and death real, which includes death temporal, 
 spiritual and eternal, Rom. v. 12, and vi. 23. 
 
 Q. What is that temporal death 1 — A. The wrathful sepa- 
 
 6* 
 
B6 OP THE COVENANT OP WORKS. 
 
 ration of the soul from the body, with much sorrow and 
 trouble, while united together in this world. 
 
 Q. What is death spiritual ? — A. An accursed separa- 
 tion of the soul from God, and loss of his favour and 
 image. 
 
 Q. What is death eternal 1 — A. The accursed separa- 
 tion of the whole man from God, and lying under his wrath 
 in hell for ever, Matth. xxv. 46. 
 
 Q. Did Adam die that very day in which he ate the 
 forbidden fruit 1 — A. He died spiritually that very moment, 
 and fell under the sentence of temporal and eternal death. 
 
 Q. Why was his natural and eternal death suspended 1 — 
 A. That the seed whom he represented might be born, and 
 many of the human race saved by the covenant of grace. 
 
 Q. Would Adam's sin have been punished with death, 
 though no covenant had been made with him ? — A. Yes ; 
 the law of nature being connected with God's vindictive 
 justice, requires that every sin be punished with eternal 
 death, Rom. vi. 23, Psalm xi. 6, 7. 
 
 Q. Did then his obedience in itself deserve any reward t 
 — A. No ; man in his best estate is but vanity. 
 
 Q. By what charter then had man his happiness se- 
 cured 1 — A. Only by the promise of the covenant of works. 
 
 Q. By what sacramental seal was this promise to be con- 
 firmed 1 — A. By the tree of life. Gen. iii. 22. 
 
 Q. How was this a sacramental seal \ — A. The eating 
 of its fruit was a pledge of eternal life. 
 
 Q. In what manner did this fruit seal that promise 1 — 
 A. Only conditionally^ if Adam continued in perfect obedi- 
 ence till his time of trial was over. Gal. iii. 10. 
 
 Q. If Adam had perfectly fulfilled the condition of this 
 covenant, what title would he have had to the reward 1 — 
 A. A mere pactional title, secured by the promise of God. 
 
 Q. Why might not Adam's obedience have strictly me- 
 rited or deserved a reward from God? — A. Because he 
 owed it wholly to God as the author of his being; and when 
 he had done all, he would have been an unprofitable ser- 
 vant, Luke xvii. 10, Job xxii. 3. 
 
 Q. Was the obtaining of the reward to be Adam's chief 
 end or motive in his obedience ? — A. No ; but the glory of 
 God, Prov. xvi. 4, I Cor. x. 31, Isa. xliii. 21. 
 
 Q. Is the covenant of works still binding? — A. Yes; it 
 is still binding upon all that are out of Christ. 
 
 Q. Doth not man's breach of it disamml its binding 
 
OP MAPi's FALL. 67 
 
 force 1 — A. No ; it still contitiucs to demand perfect obedi- 
 ence, and has a new claim of infinite satisfaction for offences 
 committed, Gal. iii. 10. 12, Heb. ix. 22. 
 
 Q. Doth not Clirist by his obedience and suffering, or 
 believers by receiving that as then* righteousness, injure or 
 destroy this covenant? — A. No; they fulfil, establish, and 
 exalt it, Rom. x. 4 — iii. 31. 
 
 Gt. 13. Did our first parents co?itimie in the estate 
 wherei7i they were created 7 
 
 A. 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. Did the making of the covenant of works with Adam 
 infallibly secure him in the favour of God 1 — A. No ; it left 
 him in a state of probation. 
 
 Q. What mean you by Adam's estate of probation 1 — A. 
 His being left to the freedom of his own will, and having it 
 in his power to lose or gain happiness. 
 
 Q. Is any man since the fall properly in a state of pro- 
 bation or trial ] — ^A. No. 
 
 Q. How prove you that believers are not in such a state 
 of trial X — A. Because their happy estate is infallibly se- 
 cured in Christ, Rom. viii. 1, Jude 1, 1 Pet. i. 5. 
 
 Q. How then are believers' good works rewarded 1 — A . 
 That reward is entirely of free grace, Rom. v. 
 
 Q. How prove you that unbelievers are not in such a 
 state of trial ] — A. Because they have destroyed themselves, 
 and can do nothing for their own relief, Eph. ii. 1. Rom. 
 viii. 8. 
 
 Q. How then are unbelievers punished for their sin 1 — 
 A. Because though in our fallen estate sin is our necessary 
 plague, yet we make it the object of our choice and de- 
 light, Rom. iii. 12. 15. 
 
 Q. What understand you hy freedom of will? — A. A 
 power to act or not to act, to choose or refuse, without force 
 from any other, Deut. xxx. 19. 
 
 Q. How many kinds of freedom of will are there ? — A. 
 Three ; freedom only to good ; freedom only to evil ; and 
 freedom to do both good and evil. 
 
 Q. Whose will is freely inclined only to good ? — A. The 
 will of God is necessarily inclined to good ; and the will of 
 holy angels and glorified saints is iiifallibly determined to 
 good, by the will of God, Zeph. iii. 6. Rev. xxi. 27. 
 
68 
 
 Q. Whose will is free only to evil? — A. The will of 
 devils and nnregenerate men, Rom. viii. 7, 8. 
 
 Q. What freedom of will have believers in this world 1 — 
 A. Their new nature is free only to good, and their old na- 
 ture free only to evil, Rom. vii. 14. 24. 
 
 Q. Whose will was free both to good and evil 1 — A. 
 The will of Adam before the fall, Eccl. vii. 29. 
 
 Q. Was Adam's will then equally inclined to good and 
 evil ? — A. No; it was inclined only to good. Gen. i. 27. 
 
 Q. How was his will free to do evil ? — A. Its inclination 
 to good was not confirmed. 
 
 Q. Why might not God have made man by nature im- 
 mutably good ? — A. Because immutable goodness is con- 
 trary to the very nature of a creature, Mai. i. 6. 
 
 Q. Why might not God have confirmed Adam's will, 
 that he could not have biassed it to evil] — A. Because that 
 would have been inconsistent with his estate of probation, 
 and the nature of the covenant made with him. 
 
 Q. How so 1 — A. that covenant required, that Adam's 
 right improvement of his original righteousness should be 
 the condition of his confirmation in holiness and happiness, 
 Rom. X. 5. Gal. iii. 12. 
 
 Q. Did God give Adam full ability to keep this cove- 
 nant 1 — A. Yes ; he made him upright, and wrote his most 
 perfect law in his heart, Eccl. vii. 29. 
 
 Q. How long did God continue this ability with Adam ? 
 — A. Till Adam, by abusing the fredom of his will, did 
 forfeit it, Gen. iii. 6. Psal. xlix. 12. 
 
 Q. Did God any way influence Adam to abuse the free- 
 dom of his wiin — A. No, not in the least. Jam. i. 13. 
 
 Q. What then is meant by God's leaving man to the 
 freedom of his own wilH — A. His withholding that further 
 grace which would have confirmed him in holiness. 
 
 Q. How did Adam abuse the freedom of his wilH — A. 
 By sinning against God, Gen. ii. 6. 12. 
 
 Q. 14. What is sin ? 
 
 A. Sin is any want of conformity unto, or transgres- 
 sion of, the law of God. 
 
 Q. How do you prove that there is any sin in the world ? 
 — A. The scriptures, our consciences, and the outward 
 calamities of life, clearly prove it. 
 
OP SIN IN GENERAL. 09 
 
 Q. How doth the scripture prove it? — A. It declares 
 that all men have sinned^ Rom. iii. 10. 23. 
 
 Q. How does our conscience prove it? — A. By often 
 fining us with shame and dread of God's vengeance when 
 we break his law, Gen. iii. and iv. Rom. ii. 14. 
 
 Q. How do the outward calamities of life prove it 1 — A. 
 An infinitely good God would not afflict the work of his 
 hands, if he was not offended by sin, Lam. iii. 33. 
 
 Q. By what rule and standard must we judge of the sin- 
 fulness of qualities and actions 1 — A. By the law of God. 
 
 Q. Can irrational creatures, who are under no law, sin? 
 — A. No; where no law is there is no transgression. 
 
 Q. How many ways do irrational creatures sin? — A. 
 By want of conformity to, or transgression of God's law. 
 
 Q. What mean you by want of conformity to God's 
 law? — A. Our not having that purity of heart, and holiness 
 of hfe, the law requires, Rom. vii. 14. Isa. Ixiv. G. 
 
 Q. What mean you by transgression of God's law ? — A. 
 The doing what it forbids, 1 John iii. 4. Isa. lix. 13. 
 
 Q. Why is it called transgression of the law ? — A. Be- 
 cause hereby we pass over the limits which God hath fix- 
 ed for our conduct in his law, Ezek. xx. Dan. ix. 
 
 Q. How many things are considerable in every sin? — A. 
 Four; its filth, demerit, guilt, and strength. 
 
 Q. What is the filth of sin ? — A. Its contrariety to the 
 holiness of God's nature and law, by which it renders the 
 sinner ugly and abominable in his sight, Hab. i. 13 
 
 Q. What is the demerit of sin ; — A. Its deserving in- 
 finite wrath at the hand of God, Isa. iii. 11. 
 
 Q. Can the demerit and filth of sin ever be separated ? 
 — A. No ; the wages of sin is death, Rom. vi. 23. 
 
 Q. What is the guilt of sin ? — A. The chargeableness 
 of it, in order to punishing one for it. 
 
 Q. Are the filth and guilt of sin naturally connected ? — 
 A. Yes; every blot of sin naturally binds over to wrath, 
 Ezek. xviii. 4. Rom. ii. 8, 9. and iii. 19, 20. 
 
 Q. Whence doth that proceed? — A. From the justice of 
 God, and sentence of his law, Psal. xi. 6, 7. Gal. iii. 10. 
 
 Q. Can the free grace of God separate the filth and guilt 
 of sin? — A. Yes, with respect to the persons on whom 
 they are found, Rom. viii. 1. 2 Cor. v. 21. 
 
 Q. Who ever had guilt lying on him without being pol- 
 luted? — A. Christ, when our sins were laid on him. 
 
70 OP SIN IN GENERAL. 
 
 Q. Who are polluted with sin's filth, without being 
 bound over to punishment 1 — A. Believers, Rom. viii. 1. 
 
 Q. How was this separation of sin's filth and guilt ef- 
 fected ? — A. Christ and his elect being made one in law, 
 all their guilt was laid over on him, Isa. liii. 4, 5, 6. 
 
 Q. For what end was this separation made] — A. For 
 the speedy and full destruction of sin. 
 
 Q. How is sin destroyed by this means'? — A. In order 
 of nature Christ taketh away the guilt of sin by his satis- 
 faction of his own person and then by his Spirit purgeth 
 away its filth in us, Dan. ix. 24. 1 Cor. vi. 11. 
 
 Q. What is the strength of sin 1 — A. Though sin, in 
 respect of its guilt, hath a condemning strength ; yet the 
 strength of sin most properly consists in that mighty force 
 which our indwelling lusts have to push us on to actual 
 transgressions, notwithstanding great opposition fi-om con- 
 science, and the Spirit, word, and providence of God. 
 
 Q. To what issue doth this activity of sin tend? — A. To 
 fix and bring forth more sin, and increase our bondage to 
 it, Rom. vii. Psalm Ixxxi. 12. 
 
 Q. What is the principal means of the strength of sin 1 — 
 A. The pure and holy law of God, 1 Cor. xv. ^Q. 
 
 Q. How can the law be the means of sin's defiling 
 strength "? — A. Sin is irritated, and occasionally stirred up 
 by its precepts ; but especially its curse fixes sinners under 
 the dominion of sin, as the principal branch of their pun- 
 ishment, Rom. vii. 5. 8 — 13, 1 Cor. xv. ^Q. 
 
 Q,. 15. What was the sin whereby our^ first parents 
 fell from the estate wherein they were created^ 
 
 A. The sm whereby our first parents fell from the 
 estate wherein they were created, was their eating 
 the forbidden fruit. 
 
 Q. What was the cause of Adam's abusing his freedom 
 of will '? — A. The temptation of Satan, 2 Cor. xi. 3. 
 
 Q. Whom call you Satan 1 — A. The prince of fallen 
 angels or devils, Matth. xxv. 41, Rev. xx. 2. 
 
 Q,. When did Satan tempt our first parents? — A. Soon 
 after they were created, and perhaps that very same day. 
 
 Q. Why did the devil tempt them so soon ? — A. He is 
 full of malice, set upon mischief, and will lose no opportu- 
 nities of committing it, I Pet. i. 8, Job i. and ii. 
 
OF man's first sin. 71 
 
 Q. What moved Satan to tempt man 1 — A. His enmity 
 against God, and envy at man's happiness. 
 
 Q. Whether did he first tempt the man or the woman ? — 
 A. The woman in her Imsband's absence, Gen. iii. 2. 
 
 Q. Why so 1 — A. Because she was the weaker vessel. 
 
 Q. By what instrument did Satan tempt the woman t — 
 A. By a serpent. Gen. iii. 1, 2 Cor. xi. 3. 
 
 Q. Why made he use of a serpent as his instrument ? — 
 A. Because tlie serpent being naturally subtile, and per- 
 haps beautiful, the woman might not suspect any thing un- 
 common in its speech, 2 Cor. xi. 3, Gen. iii. 1. 
 
 Q. To what did Satan tempt our first parents 1 — A. To 
 eat of the forbidden fruit. Gen. iii. 1 — 5. 
 
 Q. How did he tempt him to eat of this fruit 1 — A. He 
 suggested that there was reason to question God's com- 
 mand; and promised safety and advantage in eating it, 
 Gen. iii. 
 
 Q. What advantage did he promise to them in eating 
 this fruit ] — A. He said they would be as Gods, knowing 
 good and evil. Gen. iii. 5. 
 
 Q. How did he confirm this false promise of advantage? 
 — A. By declaring that God knew the truth of what he said, 
 Gen. iii. 5. 
 
 Q. What success had the devil in this temptation ? — A. 
 The woman coveted, took, and ate of this fruit ; and gave 
 to her husband also, and he did eat. Gen. iii. 6. 
 
 Q. Was the eating of this fruit a great sin 1 — A. Yes ; 
 for it broke all the commandments of God, and was attend- 
 ed with many grievous aggravations. 
 
 Q. How did our first parents eating the forbidden fruit 
 break the first commandment? — A. By unthankfulness, 
 and unbelief, in distrusting and discrediting God, and believ- 
 ing the devil ; by making a god of their belly ; and by pride, 
 in seeking to render themselves as wise as God. 
 
 Q. How did it break the second commandment 1 — ^A. 
 God's ordinance of abstaining from that fruit was not ob- 
 served, and kept pure and entire. Gen. ii. 17. 
 
 Q. How did it break the third commandment ? — A. God's 
 attributes were hereby profaned ; his truth called a liar, his 
 majesty and holiness affronted, his power and justice con- 
 temned, and Satan's profane appeal to him approved, Gen. 
 iii. 5, 6. 
 
 Q. How did this sin break the fourth commandment 1^ 
 
72 OP OUR FALL IN ADAM. 
 
 A. It corrupted all the powers of their nature, and rendered 
 them incapable to keep holy the Sabbath. 
 
 Q. How did this sin break the fifth commandment 1 — A. 
 The wife tempted her husband to sin, and he, by yielding, 
 encouraged her in wickedness ; both rebelled against their 
 only parent, God, and squandered away the eternal happi- 
 ness of their children which was intrusted to them. 
 
 Q. How did the eating of this fruit break the sixth com- 
 mandment 1 — A. Hereby our first parents murdered them- 
 selves and all their posterity, soul and body, Rom. v. 12. 
 
 Q. How did it break the seventh commandment? — A. 
 The luxurious desire of this fruit begot in our first parents 
 every unclean lust. Gen. iii. 6. Matth. xv. 19. 
 
 Q. How did it break the eighth commandment? — A. 
 It was a sacrilegious theft and robbery of what was the sole 
 property of God, Gen. iii. 11. 
 
 Q. How did it break the ninth commandment? — A. 
 The eating of this fruit, to render themselves happy, falsely 
 witnessed that God had envied their happiness ; and brought 
 the infamous character of covenant-breakers upon them- 
 selves and all their posterity. Gen. iii. 1. 4, 5. 
 
 Q. How did it break the tenth commandment ? — A. They 
 were discontent with their lot, and coveted that which God 
 had denied to them. Gen. iii. 6 — 11. 
 
 Q. How was this sin of eating the forbidden fruit highly 
 aggravated ? — A. It was committed upon a small tempta- 
 tion ; by a man lately made after the image of God, and 
 endued with sufficient strength to resist temptations, ex- 
 pressly warned to avoid this sin, and honourably admitted 
 into covenant with God; and in Paradise, where he had 
 great abundance of pleasant fruits and other delights. Gen. 
 i. ii. and iii. 
 
 Q. Wherein did man's sin first begin? — A. In Eve's 
 listening to Satan as a teacher. Gen. iii. I — 6. 
 
 Q. What should this teach us ? — A. To resist the first 
 motions of lust and temptation ; and to go out against them 
 only in the strength of Christ, Eph. vi. 
 
 Q. Did this sin of eating the forbidden fruit deserve the 
 temporal, spiritual, and eternal death of Adam, and all 
 his natural seed? — A. Yes; being infinitely evil, it well 
 deserved infinite punishment, Rom. vi. 23. 
 
 Q,. What makes sin infinitely evil? — A. Its being com- 
 mitted against an infinitely great and holy God, Isa. lix. 13. 
 
OP man's fallen estate. 7S 
 
 Q. 16. Did all mankind faU in AdanVs first trans- 
 gression ? 
 
 A. The covenant being made with Adam, not only 
 for himself, but for his posterity, all mankind, de- 
 scending from him by ordinary generation, sinned 
 in him, and fell with him, in his first transgression. 
 
 Q,. What was the effect of Adam's eating the forbidden 
 ffuit]— A. He fell by it, Rom. v. 12. 19. I Cor. v. 22. 
 
 Q. Who fell with him 1 — A. All his natural posterity. 
 
 Q. Why fell they with him ? — A. Because they sinned 
 in him in his first transgression, Rom. v. 12 — 19. 
 
 Q. How were they in him when he sinned t — A. As 
 their natural parent, and as their covenant head. 
 
 Q. If Adam had stood, would all his natural posterity 
 have stood with him ? — A. Yes, Rom. v. 12. 
 
 Q. Whether would Adam's obedience, or their own, 
 have found their legal claim to eternal life? — A. Adam's 
 obedience ; and their own obedience to the law as a rule, 
 would have been part of their happiness. 
 
 Q. Why did not Christ as a man, being a son of Adam, 
 fall with h'lml — A. Christ was none of Adam's natural 
 seed, descending from him by ordinary generation, nor re- 
 presented by him as his covenant head, Isa. vii. 14. 
 
 Q. Wherein did the first Adam, and Christ the second 
 Adam, agree? — A. Both represented men in a covenant 
 with God, Rom. v. 12—19. 1 Cor. xv. 22. 45. 
 
 Q. Wherein did the first and second Adam differ? — A. 
 In dignity of persons, the covenant they pertained to, and 
 number and nature of those whom they represented. 
 
 Q. How did they differ in dignity of person ? — A. The 
 first Adam was a living soul, a mere man, and fallable 
 creature; but the second Adam i'i a quickening head, a 
 God-man, eternal, almighty, and unchangeable, 1 Cor. xv. 
 21, 22. 45. 47. 
 
 Q. How do they differ in the covenant to which they 
 pertain 1 — A. Adam was representative in the covenant of 
 works ; but Christ is representative in the covenant of grace. 
 
 Q. How do they differ in the number they represented 1 
 — A. Adam represented all mere men ; Christ represents 
 only elect men, Rom. v. 12. 19. 
 
 Q. How do they differ as to the condition of those whom 
 they represented? — A. Adam engaged only for innocent 
 persons; Christ engaged for dead aiid guilty sinners, Isa. liii. 6. 
 7 
 
74 OF man's sinfulness. 
 
 Q,. 17. Into what estate did the fall bring mankind? 
 A. The fall brought mankmd into an estate of sin 
 and misery. 
 
 Q,. Why is man's apostacy from God called the fall ? — 
 A. Because man is debased, bruised, and ruined by it. 
 
 Q. From what have all mankind fallen in Adam ? — A. 
 From a state of perfect holiness and happiness. 
 
 Q. Into what have they fallen 1 — A . Into an estate of 
 sin and misery, Eph ii. 1 — 3, Rom. v. 12 — 19. 
 
 Q. Why is man's fallen condition called an estate of sin 
 and misery 1 — A. Because sin and misery abound with 
 him, and he fixed in both, Zech. ix. 11. 
 
 Q. How are men fixed in actual sins 1 — A. The guilt 
 and stain which they leave behind them is abiding. 
 
 Q. What fixeth man in this state of sin and misery 1 — 
 A. The threatening of the broken covenant of works, and 
 the nature of sin, Gal. iii. 10, Eph. ii. 1. 
 
 Q. How doth the threatening of the broken covenant of 
 works fix men in an estate of sin and misery 1 — A. It en- 
 gageth the justice of God to lay them under the threefold 
 death threatened in that covenant, Ezek. xviii. 4. 
 
 Q. How doth the nature of sin fix men in that estate ? — 
 A. Wherever it reigns, it renders the person altogether in- 
 capable of delivering himself, and unwilling to be delivered 
 by another, Rom. viii. 7, Eph. ii. 1, 2. 
 
 Q. How is our fallen estate described in scripture 1 — A. 
 As a state of distance from God, of condemnation, pollution, 
 bondage, darkness, and death, Eph. ii. 12. 
 
 Q. Whether is our sin or our misery worst ? — A. Sin* 
 for it immediately strikes against God, and is the cause of 
 misery ; whereas misery only strikes against sinners. 
 
 Q. Is not sin a misery to man, as well as an offence to 
 God 1 — A. Yes ; to be under the reigning power of sin is 
 the greatest misery, Eph. ii. 1 — 4. 12. 
 
 Q,. 18. Wherein consists the sinfulness of that es- 
 tate lahereifito mail fell? 
 
 A. 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 nature, which is commonly called ori- 
 ginal sin, together with ?^U actual transgressions 
 which proceed from it. 
 
OP man's sinfulness. W 
 
 Q. How many kinds of sin are there among men ? — A. 
 Two ; original and actual, Matth. xv. 19. 
 
 Q. In what do these differ ? — A. Original sin is the sin 
 of our natures, and actual is the sin of our lives. 
 
 Q. What is original sin ? — A. The sin which is con- 
 veyed to us by our parents from Adam, Rom. v., Psal. li. 
 
 Q. Why is this called original sin ? — A. Because we 
 have it from our conception and birth ; and it is the foun- 
 tain of all our actual sin, Psal. li. 5, Matth. xv. 19. 
 
 Q. Of how many parts doth original sin consist? — A. 
 Of three ; the guilt of Adam's first sin, the want of origi- 
 nal righteousness, and the corruption of the whole nature ; 
 the first is called orignal sin imputed, and the two last origi- 
 nal sin inherent. 
 
 Q. Of what sin of Adam's are we guilty 1 — A. Only his 
 first sin ; for he committed it only as our covenant-head 
 and representative, Rom. v. 26. 
 
 Q. How are we reckoned guilty of Adam's first sin 1 — 
 A. By God's imputing it to us, or his accounting it ours in 
 law, Rom. v. 12. 19, 1 Cor. xv. 22. 
 
 Q. Why is it in law accounted our sin ? — ^A. Adam, our 
 representative, is one with us in the eye of the law. 
 
 Q. How prove you that Adam's first sin is imputed to 
 his posterity 1 — A. The scripture declares that hy one man^s 
 disobedience many were made sinners, Rom. v. 12. 19. 
 
 Q. Doth the justice of God require the imputation of 
 Adam's first sin to his posterity? — A. Yes ; as well as the 
 imputation of Christ's righteousness to believers. 
 
 Q. Why are not Adam's other sins, as well as his first, 
 imputed to us? — A. Because after he had broken the cove- 
 nant of works by his first sin, he ceased to be our covenant- 
 head, having become unfit for that station. 
 
 Q. How then did the broken covenant of works bind 
 mankind after the fall ? — A. Every man stood bound for 
 himself. Gal. iii. 10. 12. 
 
 Q. What is the second part of original sin ? — A. The 
 want of original righteousness, Psal. xiv. 1, 2, 3. 
 
 Q. What do you imderstand by original righteousness ? 
 — A. That spiritual knowledge, righteousness, and hoHness 
 with which man was created, Eccl. vii. 29, Col. iii. 9. 
 
 Q. How do you prove that we naturally want this origi- 
 nal righteousness? — A. The scripture affirms that there 
 is no man righteous, no not one, Rom, iii. 10, 11, Isaiah 
 Ixiv. 6. 
 
7d OP man's sinfulness. 
 
 Q. Why doth God withhold this original righteousness 
 when he createth our souls 1 — A. He as a righteous Judge 
 withholds it as the punishment of Adam's first sin imputed 
 to us, Isa. lix. 2, Rom. iii. 23. 
 
 Q. Why might not God create our souls holy under that 
 guilt 1 — A. Because the guilt of Adam's first sin necessa- 
 rily subjects us to the punishment of spiritual death. 
 
 Q. Why might not God have left them uncreated, rather 
 than form them without original righteousness? — A. Be- 
 sides other reasons, men must be brought into being, either 
 to be saved by Christ, or to beget, or be useful to such as 
 shall be saved, Isa. liii. 10 — 12. 
 
 Q. Doth God then make any man from an inclination to 
 damn him 1 — A. No ; God makes all things for his own 
 glory; and when man will not glorify God by obedience, it 
 is necessary that God glorify himself in man's punishment, 
 Prov. xvi. 4, Psalm xi. 6, 7, Rom. xi. 36. 
 
 Q. How prove you that the want of original righteous- 
 ness is a sin 1 — A. It is a want of conformity to God's law. 
 
 Q. Under what penalty doth God's law demand original 
 righteousness *? — A. Under the penalty of his eternal wrath, 
 Gal. iii. 10, Ezek. xviii. 4. 
 
 Q. Is it not hard that God's law should so demand origi- 
 nal righteousness, when men cannot afford it ? — A. No ; for 
 man lost it by his own fault, Rom. iii. 23. 
 
 Q. What is the third branch of man's original sin 1 — A. 
 The corruption of our whole nature, Isa. i. 5, 6. 
 
 Q. What do you understand by the corruption of na- 
 ture ? — A. It is that whereby all the powers of our soul, and 
 members of our body, are indisposed to good, and defiled 
 with, and disposed to evil, Isa. Ixiv. 6, and i. 6. 
 
 Q. Whence do ye prove that men's nature is originally 
 corrupted ] — A. From scripture and experience. 
 
 Q. How doth scripture prove iti — A. It declares that be- 
 ing brought out of unclean things, we must be unclean ; that 
 of flesh we are born flesh ; that we are begotten in the im- 
 age of fallen Adam, and are shapen and conceived in sin, 
 and hy nature the children of wrath. Job xiv. 4, John iii. 6, 
 Gen. V. 3, Psalm li. 5, Eph. ii. 3. 
 
 Q. How doth experience prove our natures to be corrupt- 
 ed 1 — A. The flood of miseries upon infants, our universal 
 and early inclinations to evil, and their breaking forth in 
 opposition to the severest laws of God and men ; and even 
 to the strongest resolutions, and largest measures of grace 
 
77 
 
 here, and our natural readiness to imitate Adam in his first 
 sin, shew that our nature is corrupted. 
 
 Q. Wherein do we naturally imitate Adam in his first 
 sin] — A. In our being more curious to know new things, 
 than to practise known duty ; in our bias to evil because 
 forbidden ; in our inclination to hear what is vain or wicked; 
 and easy following of evil counsel rather than good. 
 
 Q. In what other things do we imitate Adam's sinful con- 
 duct 1 — A. In our anxious care for what is pleasant to our 
 eyes, or other senses, at the expense of our souls ; in our 
 discontentment with our lot ; and hiding, excusing, exten- 
 uating, or laynig the blame of our sin upon others, &c., Ezek. 
 xvi. XX. xxiii., Isa. lix. 
 
 Q. What about every man is corrupted with sinl — A. 
 His whole man, soul and body, Isa. i. 6, Jer. xvii. 9. 
 
 Q,. In what is our soul naturally corrupted 1 — A. In its 
 understanding, will, conscience, affections, and memory, Isa. 
 i. 6, Psal. xiv., Jer. xvii. 9. 
 
 Q. With what is our understanding or mind corrupted ? 
 —A. With ignorance of, and opposition to spiritual truths ; 
 and with proneness to vanity, pride, and lies. 
 
 Q. Of what things is our mind naturally ignorant ? — A. 
 Of God, of Christ, and the way of salvation ; and of the 
 wickedness of our own heart and life, and our danger on 
 account of it, Isa. i. 3, Eph. iv. 18. 
 
 Q. Wherein doth the darkness, bUndness, and ignorance 
 of men's minds appear ? — A. Few have sound notions of 
 divine truths, and fewer the saving knowledge of them; but 
 the most part, even of such as have gospel light, are like 
 Wind men daily stumbling into sin, John i. 5. 
 
 Q. How doth the natural opposition of our mind to di- 
 vine truths appear 1 — A. In the difficulty there is to teach 
 many the principles of religion, who quickly learn other 
 things ; and in men's frequent apostacy from the truth, or 
 living in such a manner as shews they do not beheve what 
 they know, Isa. xxviii. 9, 10. 
 
 Q. How doth the natural vanity of our mind appear 1 — 
 A. In our early and general delight in folly, and in our 
 thinking on vain notions or projects, especially when we 
 are engaged in the worship of God, Prov. xxii. 15. 
 
 Q. How doth the natural pride of man's mind appear ? — 
 A. In men's fondness of what makes them appear great or 
 gay ; and in their self-conceit, and unwillingness to believe 
 what they really are, especially before God. 
 7* 
 
78 OF man's sinfulness. 
 
 Q. Wherein doth the natural proneness of our mind to 
 lies and falsehood appear ? — A. In our early and artfully 
 devising lies ; and loving to read, hear, or think of ro- 
 mances and fables, rather than the truths of God. 
 
 Q. How is our conscience naturally corrupted 1 — A. It 
 is so blind as not duly to perceive God's challenges and 
 commands ; and is easily bribed by carnal advantage, to 
 call good evil, and evil good, 1 Tim. iv. 2. 
 
 Q. With what is our will naturally corrupted ? — A. With 
 a bias to every thing sinful, enmity against every thing 
 good, and a perverseness with respect to (^r chief end, 
 Rom. vii. 19, and viii. 7. 
 
 Q. In what doth our natural bias, or strong inclination 
 to evil appear? — A. In our early going astray from the 
 path of duty ; in the sudden expiry of our good motions and 
 resolutions ; and in the faint and imperfect religious service 
 of beUevers themselves, Psal. Iviii. 3. 
 
 Q. Wherein doth our natural averseness and enmity 
 against that which is good appear 1 — A. In the froward- 
 ness of children ; the backwardness of our hearts to re- 
 ligious, and especially more secret and spiritual duties ; and 
 our frequent sinning over the belly of our convictions and 
 conscience, Deut. xxix. 19, Heb. x. 26. 29. 
 
 Q. To what is our will naturally an enemy 1 — A. To 
 God, to Christ, and the Holy Spirit. 
 
 Q. To what of God is our will naturally an enemy ? — 
 To his being, perfections, word, worship, &c. 
 
 Q. How doth men's natural enmity against the being 
 and perfections of God appear 1 — A. In their secret wish- 
 ing that there were no God to give la,ws, or to punish for 
 sin ; and in their profaning and accusing his name when 
 in passion, and often deliberately, without any provocation. 
 
 Q. How doth our natural enmity against the word of 
 God appear t — A. In our perverting and opposing it ; and 
 improving its laws as irritations, and the gospel as an en- 
 couragement to sin, Jude 4, Gal. i. 7, 8. 
 
 Q. How doth our natural enmity against the worship of 
 God appear 1 — A. In our universal and early inclination to 
 shift it, or to disturb others in it ; and in our encouraging 
 drowsiness, vain and unseasonable thoughts, when we are 
 engaged in it, 1 Sam. xxi. 7, Mai. i. 13. 
 
 Q. To what of Christ as Mediator is our will naturally 
 an enemy 1 — A. To all of Christ, particularly his offices of 
 prophet, priest, and king, 1 Cor. i. 23. 
 
OF MAN S SINFULNESS. W 
 
 Q. How doth our enmity against the prophetical office 
 of Christ appear t — A. In our conceit of our own wisdom, 
 however brutish we be ; and in our shifting and despising 
 the instructions of Christ, 1 Cor. i. 23, Heb. iii. 10. 
 
 Q. Wherein doth our natural enmity against the priestly 
 office of Christ appear? — A. In our high esteem of our 
 own righteousness, and seeking salvation by it in whole or 
 in part ; in men's strong opposition to the doctrine of God's 
 free grace, and refusing to receive Christ as their only 
 righteousness ; and frequent rushing themselves upon eter- 
 nal damnation, rather than be saved by him alojie, Rom. x. 
 3, and ix. 31, 32. 
 
 Q. Wherein doth our natural enmity against Christ's 
 kingly office appear 1 — A. In our readiness to model his 
 ordinances to our own taste, to rebel against his laws, and 
 to censure or oppose the discipline of his church. 
 
 Q. Against which of Christ's offices have we the most 
 open enmity"? — A. Against his kingly office, Psal. ii. 1,2. 
 
 Q. Against which of Christ's offices have we the strong- 
 est secret enmity ? — A. Against his priestly office. 
 
 Q. How doth that appear 1 — A. In our frequent resting 
 in duties when we will not omit them, Rom. x. 3. 
 
 Q. Why have we the strongest enmity against the 
 priestly office of Christ? — A. It is no way discovered by 
 the light of our natural conscience ; it most clearly dis- 
 plays the glory of God, and the vileness of our own righte- 
 ousness ; and is the foundation of the other two offices. 
 
 Q. Do not many desire salvation by Christ as a priest, 
 who refuse obedience to him as a king ? — A. The salva- 
 tion which such desire is not the salvation of Christ, but a 
 salvation in sin, and through their own good works. 
 
 Q. Wherein lieth the evil of desiring such a salvation ? 
 — A. It chiefly dishonours God, and debaseth the priestly 
 office of Christ, by attempting to render it needless, nay, 
 the strongest encouragement to sin, Jude 4. 
 
 Q. How doth our natural enmity against the Spirit of 
 God appear 1 — A. In our violent resistance of his kind mo- 
 tions and operations on our heart and conscience, before 
 or after conversion. Acts vii. 51, Heb. x. 29. 
 
 Q. Wherein doth our natural perverseness with respect to 
 our chief end appear 1 — A. In our making our own inte- 
 rests, real or imaginary, our chief end, rather than the glory 
 of God, Zech. vii. 5, Phil. ii. 21. 
 
80 OF man's sinfulness. 
 
 Q. How are our affections naturally corrupted? — A. 
 They are wrong placed, and in a wrong bent. 
 
 Q. How are they wrong placed on God, as love, joy, &.c. 
 are placed upon sin? — A. Those that should be turned 
 against sin, are turned against God, Rom. viii. 7. 
 
 Q. How are our affections naturally wrong bended ? — 
 A. Our right-placed affections, as love of parents, &,c., are 
 always either too strong, or too weak. 
 
 Q. How is our memory naturally corrupted 1 — A. It rea- 
 dily forgets what is good, while it firmly remembers what is 
 wicked or trifling, Jer. ii. 32. 
 
 Q. How are our bodily members corrupted with sin ? — . 
 A . They are ready instruments of unrighteousness. 
 
 Q. What are our feet swift to "? — A. To run Satan's er- 
 rands, and mischief, Rom. ii. 15. 
 
 Q. With what is our mouth naturally filled ? — A. With 
 cursing and bitterness, Rom. iii. 14. 
 
 Q. What are our eyes most ready to behold 1 — A. Ob» 
 jects of vanity, wickedness, and lust. 
 
 Q. What are our ears most disposed to hear 1 — A. Eiv 
 ror, folly, and filthiness, Prov. xix. 27. 
 
 Q. How doth it appear that original sin is \Q,ry heinous 1 
 — A. From the death of so many infants; from believers' 
 deep grief on Account of it ; and from its more lasting and 
 extensive nature than other sins, being the fountain of all 
 actual guilt, Exod. xii., Rom. vii. 14 — 24. 
 
 Q. Doth Qpd implant original sin inherent in us % — A« 
 No ; it flows from original sin imputed. 
 
 Q. How then is original sin conveyed to us 1 — A. By 
 natural generation ; we being degenerate plants of a strange 
 vine, Psal. Ii. 5, Jer. ii. 21. 
 
 Q. Do the saints, who are in part sanctified, convey as 
 much natural corruption to their children as others % — A 
 Yes ; for they beget children according to nature, not ac- 
 cording to their gracCj 1 Sam. ii. 12, and viii. 3. 
 
 Q. How should parents begetting their children such mon- 
 sters of sin, and heirs of wrath, affect theml — A. It should 
 stir them up to cry earnestly to God for early regenerating 
 grace to their children, and to use all appointed means for 
 their salvation, Mark x. 14. 
 
 Q. Whether do we make ourselves better or worse after 
 our birth? — A. Much worse by our actual sin. 
 
 Q. What is actual sin? — A. The sin which we daily 
 commit in thought, word, and deed, Rom. iii. 9 — 21. 
 
OP man's sinfulness. 81 
 
 Q. How may actual sin be distinguished ? — A. Into sins 
 of omission and of commission. 
 
 Q. What understand you by a sin of omission 1 — A. Our 
 neglecting to perform what God's law requires. 
 
 Q. What mean you by a sin of commission 1 — A. Our 
 doing that which God's law forbids, Hos. iv. 2. 
 
 Q What connection hath actual sin with original? — A. 
 Original sin is the accursed root and fountain ; and actual 
 sin the branches, fruit and stream, Rom. vii. 
 
 Q. How may our lusts, by which our original sin work- 
 eth towards actual, be distinguished? — A. Into the lusts of 
 our flesh, and the lusts of our spirit, 2 Cor. vii. 1. 
 
 Q. Which are the lusts of the flesh? — A. Those to which 
 we are excited by the members of our body, as gluttony, 
 drunkenness, uncleanness, &c. 
 
 Q. Which are the lusts of the mind or spirit ? — A. Those 
 that have their principal seat in our souls, as pride, ambition, 
 envy, malice, &.C., Tit. iii. 3. 
 
 Q. How may our lusts, in respect of our power and in- 
 fluence, be distinguished? — A. Into subordinate and pre- 
 dominant lusts, Heb. xii. 1, Matth. v. 29, 30. 
 
 Q. What is a predominant lust? — A. That which chief- 
 ly rules over, and sways a person to sin, Heb. xii. 1. 
 
 Q. Have all men, or the same men at all times, the same 
 lust predominant in them ? — A. No. 
 
 Q. Whence doth that proceed ? — A. It proceeds from the 
 different constitutions of their bodies, diff\3rent ages, call- 
 ings, opportunities, &c. 
 
 Q. By what marks may we know our predominant lust? — 
 A. That sin which we most delight in, and are most ready 
 to excuse, or most easily tempted to, and into which we most 
 frequently fall, is our beloved lust. 
 
 Q. What may we learn from the sinfulness of our natu- 
 ral estate ? — A. That our best works, while we continue 
 unre generate, are filthy rags before God ; that it is a won- 
 der God spareth us a moment out of hell ; and that except 
 we be born again, we cannot enter into the kingdom of 
 God, Jsa. Ixiv. 6. Lam. iii. 22. John iii. 3. 5. 
 
 Q. 19. What is the misery of that estate whereinto 
 inan fell 7 
 
 A. All mankind, by their fall, lost communion 
 with God, under his wrath and curse, and so made 
 
82 OP man's misery. 
 
 liable to all miseries in this life, to death itself, and 
 to the pains of hell for ever. 
 
 Q. What mean you by man's misery 1 — A. That which 
 distresseth and hurts him, Rom. ii. 8, 9. Deut. xxviii. 
 
 Q. Wherein do sin and misery as such differ 1 — A. Sin 
 is the cause ; misery is the effect : sin is odious to God, 
 and pleasant to sinners; misery is disagreeable to sinners, 
 and agreeable to the justice of God, Rom. vi. 
 
 Q. Doth God take pleasure in the misery of man 1 — A. 
 He takes no pleasure in it as distressing to man ; but he 
 takes pleasure in it as the just punishment of man's sin, 
 Gen. iii. 17, 18, 19. Lam. iii. 33. 39. Jer. v. 9. 29. 
 
 Q. Of how many parts does the misery of our natural 
 estate consist 1 — A. Of three ; what we have lost ; what 
 we are brought under; and what we are liable to. 
 
 Q. What have we lost by the fall? — A. The glorious im- 
 age of God, and most sweet communion with him. 
 
 Q. How prove you that the loss of God's image is a mis 
 ery as well as a sin? — A. Because to be like God is our 
 highest honour, and to be unlike him is our greatest igno- 
 miny, Hab. i. 13. John viii. 44. 
 
 Q. Hath man lost his likeness to God in the spiritual na- 
 ture and substance of his soul ] — A. No ; but the image of 
 the devil is drawn upon it ; it is become a slave to our body, 
 and a resting place for God's wrath, Jer. xvii. 9. 
 
 Q. How do you prove man has lost communion with 
 God? — A. The scripture testifies, that God hates the 
 wicked, and will not suffer them to dwell in his presence, or 
 stand in his sight : and that men are naturally without God, 
 and estranged from him. Psalm v. 4, 5. Eph. ii. 12. 
 
 Q* How can the loss of communion with God be a 
 misery, when we naturally contemn and shun it ? — A. Be- 
 cause God is the only sufficient portion of our souls ; and 
 nothing can supply the want of him, Jer. ii. 13. 
 
 Q. Why then do we slight and shun communion with 
 God? — A. Because we arc distracted fools, who forsake 
 our own mercy, Jonah ii. 8. Jer. viii. 9. 
 
 Q. Shall all men at length know the value of commu- 
 nion and fellowship with God? — A. Yes; either when 
 they are converted, or when they are cast into hell. 
 
 Q. Under what hath the fall brought mankind? — A. 
 Under the wrath and curse of God, Psalm vii. 11. 
 
 Q. How prove you that? — A. The scripture affirms, 
 
OF MAN S MISERY. 9i 
 
 that we are by nature children of wrath ; that he that be- 
 lieveth not, is condemned already, and the wrath of God 
 abideth on him, John iii. 18. 36. 
 
 Q. What are we to understand by the wrath of God ? — 
 A. His holy displeasure with sin, Hab, i. 13. 
 
 Q. Why is this called wrath 1 — A. Because it produceth 
 the most terrible effects, Deut. xxxii. 22. 
 
 Q. Wherein is the wrath of God against the wicked \ — 
 A. In his heart, face, mouth, and hand. 
 
 Q. How is wrath against them in the heart of God 1 — ^A. 
 His soul despises, loathes, and abhors them, and all their 
 works. Psalm cxxxviii. 6. xi. 5. and vii. 11. 
 
 Q. How is wrath in the face of God against themt — A. 
 In wrath he hides his gracious countenance from them, he 
 frowns on them, and sets his eyes upon them for evil, Isa. 
 lix. 2, Psalm xxxiv. 16. Amos viii. 4. 
 
 Q. How is wrath in his mouth or lips, against them 1 — 
 A. His word condemns and curses them, and all their 
 works ; his breath slays them, and kindles Tophet for them, 
 Gal. iii. 10. Rev. ii. 16. Isa, xi. 4. and xxx. 33. 
 
 Q. How is wrath in his hand against the wicked 1 — A. 
 In the hand of the Lord there is a cup of unmixed wrath 
 for them ; and his power is engaged in smiting them with 
 more secret or more sensible strokes of wrath. 
 
 Q. What are the properties of God's wrath ? — A. It is 
 irresistible, insupportable, unavoidable, powerful, constant, 
 eternal, and most just wrath. 
 
 Q. How is God's wrath irresistible ? — A. There is no 
 prevailing against the force of it. 
 
 Q. How is it insupportable ? — A. No creature is able to 
 stand under it without sinking, Isa. xxxiii. 14. 
 
 Q. How is it unavoidable ? — A. There is no flying fi-om 
 it, if we continue without Christ, Heb. ii. 3. 
 
 Q. How is this wrath powerful? — A. It reaches both 
 soul and body, and destroys to the uttermost. 
 
 Q. How is it constant ? — A. It lieth on the wicked with- 
 out interruption, Psal. vii. 11, John iii. 36. 
 
 Q. How is the wrath of God eternal ? — A. It shall never, 
 never have an end, 2 Thess, i. 9. 
 
 Q. How is it most just wrath 'i — A. Our sins well deserve 
 it, Psal. xi. 5, 6, 7, Jer. ii. 19. 
 
 Q. Upon what of the sinner doth God's wrath lie 1 — A. 
 Upon his person^ name, estate, actions, and relations. 
 
lS4r OF man's misery. 
 
 Q. What is the curse of God? — A. The threatening «r 
 sentence of his law denouncing wrath against sinners. 
 
 Q. Hath God set up any glasses in this world for dis- 
 playing the terrible nature of his wrath and curse 1 — A. 
 Yes ; such as, the drowning of the old world, raining fire 
 and brimstone upon Sodom and Gomorrha, &.c. but es- 
 pecially the death of Christ, Gen. vii. and xix. 
 
 Q. How is the death of Christ the clearest glass for dis- 
 playing the wrath of God 1 — A. In it we behold God bruis- 
 ing the only Son of his love, and executing upon him the 
 fierceness of his wrath, till his soul was exceeding sorrow- 
 ful even unto death, Rom. viii. 32. 
 
 Q. To what is man by the fall liable 1 — A. To all the 
 effects of God's wrath and curse. 
 
 Q. In what different periods are we liable to these ? — A. 
 In this life, at the end of it, and through eternity. 
 
 Q. To what are we by sin liable in this hfe 1 — A. To all 
 the miseries of this life, whether on our soul, body, name, 
 estate, or relations, Deut. xxviii. 
 
 Q. To what spiritual miseries is man liable in this life 1 
 — A. To judicial blindness of mind, hardness of heart, 
 searedness and horror of conscience, vile affections, slavery 
 to Satan, weakness of memory. &c. Eph. iv. 19, &,c. 
 
 Q. What is judicial blindness of mind? — A. It consists 
 in God's giving up men to ignorance and delusion, and 
 blasting the means of instruction to them, Eph. iv. 
 
 Q. What is judicial hardness of heartl — A. It is when 
 our heart is neither awakened by judgments, nor moved by 
 mercies to repent of sin, but emboldened in it. 
 
 Q. What is searedness of conscience ? — A. It is to be 
 without fear or shame in committing known sin. 
 
 Q. What is horror of conscience 1 — A. It consists in 
 our being terrified with apprehensions of God's wrath. 
 
 Q. What call you vile affections ? — A. Strong inclina- 
 tions to unnatural wickedness, especially such as respects 
 fleshly lusts, Rom. i. 26, 27, Eph. iv. 19. 
 
 Q. What is meant by the thraldom or slavery of Satan ? 
 — A. Our want of ability to oppose, and ready compliance 
 with Satan's vilest temptations, 2 Tim. ii. 26. 
 
 Q. Wherein do the blindness of mind, hardness of heart, 
 searedness of conscience, vile affections, and slavery of 
 Satan in reprobates, differ from the resemblances of these 
 plagues and maladies in behevers % — A. In reprobates these 
 
85 
 
 plagues are their pleasure, but they are the believer's heavy 
 burden, Rom. vii. 14. 24. 
 
 Q. Wherein doth a wicked man's horror of conscience 
 differ from that of a believer 1 — A. Apprehensions of God's 
 positive wrath, are the spring of the wicked man's horror ; 
 but sin, and dread of separation from Grod, are the chief 
 spring of a believer's terror, Gen. iv. 13, Psal. Ixxxviii. 
 • Q. To what bodily miseries is man liable by sin 1 — A. 
 To desolation, captivity, sword, famine, pestilence, persecu- 
 tion, sickness, infirmity, and toil, &c. 
 
 Q. To what misery on his name is man liable by sin 1 — 
 A. To infamy and reproach, Deut. xxviii. 37. 
 
 Q. What misery is man by sin liable to, in his estate ? — 
 A. To poverty ; or to have his riches turned into a curse, 
 or a mean of fattening him for the slaughter of eternal 
 wrath, Psal. xxxvii. 20, Prov. i. 32. 
 
 Q. To what misery is man liable, in his relations 1 — ^A. 
 To lose them, or to be afflicted by them. 
 
 Q. Wherein do the afflictions of the godly and the wick- 
 ed in this life differ ? — A. The afflictions of the godly 
 proceed from God's love, and promote their interest ; but 
 those of the wicked flow from God's wrath, and are their 
 punishment, Heb. xii. 6 — 11, Psal. xi. 6. 
 
 Q. To what is man by sin liable at the end of this life? 
 — A. To death itself; for the scripture saith. The wages of 
 sin is death ; The soul that sinneth shall die ; and. It is 
 appointed for men once to die^ &c. 
 
 Q. How can it be appointed for all men to die, when 
 Enoch, Elias, and those found alive at Christ's second 
 coming, die not 1 — ^A. Those did, or shall undergo a change 
 equivalent to death, 1 Cor. xv. 52. 
 
 Q. What is death to a wicked manl — A. A passage 
 from all his joy and happiness to eternal misery. 
 
 Q. What makes death terrible to a wicked man ? — A. 
 It robs him of all his beloved enjoyments, tears his soul 
 from his body, drags it to God's tribunal, and casts it into 
 the prison of hell, Prov. xiv. 32. 
 
 Q. What is the sting of death ? — -A. Sin. 
 
 Q. How is sin the sting of death 1 — A. It renders death 
 irresistibly powerful, and infinitely agonizing and ruinous, 
 Prov. xiv. 32. Job xviii. 7—18. 
 
 Q. What is the grave to a wicked man? — A. It is a 
 prison to retain his body till the judgment of the great day. 
 Rev. XX. 13. Psalm xlix. 14. 
 8 
 
86 OP man's misery. 
 
 Q. To what is man, by sin, liable after his death t — A. 
 To the pains of hell for ever, Luke xvi. 22, 23. 
 
 Q. How is hell called in Scripture 1 — A. Tophet^ a 
 prison^ a lake of fire and brimstone^ a bottomle&s pit, utter 
 darkness, &c. Isa. xxx. 33. Rev. xx. 3. 10. 
 
 Q, For whom was hell originally prepared t — A. For 
 the devil and his angels, Matth, xxv. 41. 
 
 Q. Why then are men cast into it 1 — A. They joined 
 with the devil and his angels in rebellion against God. 
 
 Q. How may the pains or punishments of hell be distin- 
 guished 1 — A. Into the punishment of loss and of sense. 
 
 Q. What do those in hell lose ? — A. The enjoyment of 
 God and Christ, the fellowship of holy angels and saints, 
 the happiness of their soul, and every good thing. 
 
 Q. How are the damned affected with this loss 1 — ^A. 
 They are filled with anguish and grief. Matt. xiii. 42. 
 
 Q. What is the punishment of sense in belli — A. The 
 most terrible torments in soul and body. 
 
 Q. Who torments the damned in hell? — A. God, the 
 devil, and their own conscience. 
 
 Q. How doth God torment them? — A. By making all 
 the arrows of his wrath stick fast in them, 2 Thess. i. 9. 
 
 Q. How doth Satan torment them 1 — A. His presence 
 is a burden, and he insults them in their misery, &c. 
 
 Q. How doth the gnawing worm of conscience torment 
 them] — A. It presents the eternity and justice of their 
 misery, lashes them for their former sins, and especially 
 gospel-hearers, for refusing Christ, Mark ix. 43 — 49. 
 
 Q. What are the properties of hell-torments 1 — A. They 
 are inconceivably severe, constant, and eternal. 
 
 Q. How prove you that they are eternal 1 — A. The 
 scripture calls them everlasting punishment and destruc- 
 tion. 
 
 Q. Why must the punishments of the wicked be eternal 1 
 — A. Because their sin is infinitely evil, Hab. i. 13. 
 
 Q. Why might not God lay all the infinite wrath which 
 their sins deserve upon them at once ? — A. It is impossible 
 for creatures to bear it, and therefore it must be continued 
 upon sinners through all eternity, Psal. xc. 11. 
 
 Q. What attributes of God are chiefly glorified in heli- 
 tormentsl — A. His holiness, justice, and power. 
 
 Q. How is God's holiness glorified in hell-torments 1 — 
 A. In casting the wicked out of his gracious presence. 
 
OF THE COVENANT OF GRACE. 87 
 
 Q. How is God's justice glorified in hell-torments ? — A. 
 In rendering to sinners according to their crimes. 
 
 Q. How is God's power glorified in hell-torments? — A. 
 It upholds the damned in being with one hand, and lashes 
 them with the other, 2 Thess. i. 8, 9. 
 
 Q. What doth this view of our misery teach us ? — A. To 
 fly speedily out of our natural estate to Christ, if in it ; and 
 if delivered, to extol the Lord who plucked us as brands 
 out of the burning, Heb. vi. 19. Zech. iii. 
 
 d. 20. Did God leave all mankind to perish in the 
 estate of sin and misery 7 
 
 A. God, having out of his mere good pleasure, 
 from all eternity, elected some to everlasting life, did 
 enter into a covenant of grace, to deliver them out of 
 the estate of sin and misery, and to bring them into 
 an estate of salvation by a Redeemer. 
 
 Q. What became of the angels that sinned ? — A. God 
 left them to perish in their sin and misery. 
 
 Q. Do any of mankind, by their prayers, sincere resolu- 
 tions, or blameless lives, deserve more pity at the hand of 
 God than fallen angels 1 — A. No ; the best works of unre- 
 generate men deserve hell; for the prayer of the wicked is 
 an abomination to the Lord^ and XhQir plowing is sin^ Prov. 
 xv^. 8. xxi. 4. and xxviii. 9. 
 
 Q. Hath God then left all men to perish in their state of 
 sin and misery 1 — A. No ; he delivers some, Zech. ix. 
 
 Q. Whom doth he dehver? — A. The elect only. 
 
 Q. What moved God to deliver these elect men? — A. 
 His own free love, John iii. 16, 1 John iv. 10. 
 
 Q. What moved God to deUver men rather than fallen 
 angels 1 — A. His sovereign good pleasure, Rom. ix. 16. 
 
 Q. By what means doth God deliver the elect? — ^A. By 
 the covenant of grace, Zech. ix. 11. 
 
 Q. Might not the broken covenant of works have been 
 renewed 1 — A. No ; it was a covenant of friendship, and 
 could never reconcile enemies. 
 
 Q. How is the covenant by which sinful men are deliver- 
 ed, called ? — A. The covenant of grace, of promise, peace, 
 of reconciliation, or redemption, and the second or new 
 covenant. 
 
 Q. Why is it called the covenant of grace ? — A. Because 
 
88 OP THE COVENANT OP GRACE. 
 
 free grace moved God to make it ; and all the blessings 
 thereof are freely bestowed upon unworthy sinners. 
 
 Q. What is meant hy grace 1 — A. Either the undeserved 
 love and good- will of God ; or the effects of that good- will 
 bestowed on undeserving creatures, Rom. v. 21. 
 
 Q. How is God's free grace manifested in this covenant ? 
 — A. In his freely providing and furnishing his own Son to 
 be our Mediator, accepting his righteousness in our stead, 
 and sending the Spirit to apply his purchase to us. 
 
 Q. Why is it called a covenant of promise 1 — A. Because 
 it is dispensed to us in free promises. 
 
 Q. Why is it called a covenant of peace 1 — A. Because 
 it brings about peace and reconciliation between God and 
 rebellious sinners, 2 Cor. v. 19. 
 
 Q. Why is it called the covenant of redemption! — A. Be- 
 cause thereby lost and enslaved sinners are brought back, 
 and delivered from their bondage, Zech. ix. 11. 
 
 Q. Is the covenant of grace, and that of redemption, one 
 and the same covenant ? — A. Yes ; the scripture mentions 
 only two covenants that regards man's eternal state, of which 
 the covenant of works is one, and therefore the covenant of 
 grace must be the other: and the blood of Christ is in scrip- 
 ture called the blood of the covenant^ but never of the cov- 
 enants, Gal. iv. 24. 30. 
 
 Q. How do you further prove that what some call the 
 covenant of grace made with believers, and distinct from 
 the covenant of redemption, is no proper covenant 1 — A. 
 Because it hath no proper condition, faith being as much 
 promised as any other blessing, Psal. ex. 3. 
 
 Q. Why is the covenant of grace called the second and 
 new covenant 1 — A. Because, though it was first made, it 
 was last executed, and is everlasting, 2 Sam. xxiii. 5. 
 
 Q. Did the covenant of grace disannul the covenant of 
 works ? — A. No ; it honoured and established it. 
 
 Q. How did it honour and establish it 1 — A. As the con- 
 dition of the broken covenant of works was made the con- 
 dition of the covenant of grace, Gal. iii. 10, and iv. 21. 
 
 Q. What was the condition of the broken covenant of 
 works 1 — A. Perfect obedience to its precepts, and suffering 
 the infinite wrath contained in its penalty. 
 
 Q. Why was the condition of the broken covenant of 
 works made the condition of the covenant of grace % — A. 
 Because God's holiness, justice and truth, were concerned 
 in the honour of the broken covenant of works. 
 
OP THE COVENANT OF GRACE. 89 
 
 Q. How were God's holiness and justice concerned in 
 the honour of the covenant of works? — A. They required 
 that the breaker of so just and holy a law should be ex- 
 posed to infinite wrath, Psal. xi. 6, 7, Ezek. xviii. 4. 
 
 Q. How was his truth concerned ? — A. It had engaged 
 that the breaker of the precept should surely die. 
 
 Q. How many things are in general considered with re- 
 spect to the covenant of grace 1 — A. Two ; the making, 
 and the administration of it. 
 
 Q. Is the making of it the same which some divines call 
 the covenant of redemption 1 — A. Yes, Psal. Ixxxix. 3. 
 
 Q. Is the administration of it, which some call the cove- 
 nant of grace, made with believers ? — A. Yes. 
 
 Q. Why was the covenant of grace made from all eter- 
 nity? — A. Because of God's eternal and infinite love to 
 elect sinners, Jer. xxxi. 3, 1 John iv. 9, 10. 16. 19. 
 
 Q. Who are the parties in the covenant of grace 1 — A. 
 God and Christ, Psalm Ixxxix. 3, Zech. vi. 13. 
 
 Q. W hcther did God, essentially considered, or the per- 
 son of the Father, make this covenant with Christ X — A. 
 God essentially considered in the person of the Father. 
 
 Q. Under what view doth God appear in the making of 
 this covenant ? — A. As most high, holy, and just ; oflTend- 
 ed with sin, and yet most merciful to sinners. 
 
 Q. How prove you that the covenant of grace was made 
 with Christ 1 — A. The scripture affirms it ; and he is call- 
 ed the covenant himself. Psalm Ixxxix. 3, Isa. xliii. 6. 
 
 Q. Why is Christ called the covenant itself? — A. He is 
 the matter of it, and stands in manifold relations to it. 
 
 Q. In what relations doth Christ stand to the covenant 
 of grace, as to the making of it 1 — A. He is the surety, and 
 sacrificing priest of the covenant, Heb. vii. 
 
 Q. In what relations doth he stand with respect to the 
 administration of the covenant % — A. He is the trustee ; tes- 
 tator, prophet, interceding priest, and king of the cove- 
 nant, Col. i. 19. Heb. ix. 16, &.c. 
 
 Q. In what relations doth he stand with respect to both 
 the making and administration of the covenant % — A. In 
 the relation of mediator and Redeemer, Heb. ix. 15. 
 
 Q. Did Christ in this covenant stand bound for himself? 
 — A. Not for himself, but only for others, Isa. liii. 4. 
 
 Q. What was the necessity that this covenant should be 
 made with a representative? — A. The persons chosen to 
 salvation could do nothing for themselves, Eph. ii. 1 — 5. 
 8* 
 
90 OP THE COVENANT OP GRACE. 
 
 Q. How do you prove that Christ represented others m 
 this covenant 1 — A. Because to him the promises thereof 
 were first made ; and he is called the Surety of it. 
 
 Q. What is in general meant by a Surety 1 — A. One 
 who engageth to pay debt, or perform duty, in the stead of 
 another ; or to secure the other's paying or performing it 
 himself, Prov. xxii. 26. and xx. 26. 
 
 Q. What for a Surety is Christ? — A. One who engag- 
 eth to pay all the elect's debt to God himself. 
 
 Q. What debt did the elect owe to God 1 — A. Perfect 
 obedience to his law, and infinite satisfaction for sin to his 
 justice, Gal. iii. 10. 12. Matth. iii. 15. 
 
 Q. Is Christ surety for his people's faith and repent- 
 ance 1 — A. No ; for Christ's suretiship belongs to the con- 
 dition of the covenant ; whereas his people's faith and re- 
 pentance belong to the promise of it, Psalm xxii. 
 
 Q. Is Christ properly a Surety for God's performing the 
 promises to usl — A. No: though Christ as a prophet at- 
 test the promises, yet the all-sufficiency and unchangeable- 
 ness of God exclude any surety for him. 
 
 Q. Why is the covenant of grace made with such an in- 
 finitely strong Surety 1 — A. That he might not fail in per- 
 forming its infinitely high condition, Isa. xlii. 4. 
 
 Q. In what manner did Christ engage in this covenant 1 
 — A. With full knowledge of his undertaking, and yet with 
 the utmost cheerfulness and resolution, Jer. xxx. 21. 
 
 Q. Whom did Christ represent or stand bound for in the 
 covenant of grace 1 — A. The elect only ; for they only bear 
 his name and image ; they only are called his seed ; and 
 they only partake of the saving blessings of his covenant, 
 1 Cor. XV. Rom. v. and ix. Eph. i. 1 Pet. i. 2. 
 
 Q. Why are the elect called Christ's seed ? — A. Because 
 in regeneration he begets them again by his word and Spi- 
 rit, 1 Pet. L 3. 23. James i. 18. 
 
 Q. Why is Christ said to take hold of the seed of Abra- 
 hanif and not of the seed of Adam 1 — A. To show that he 
 represented only a part of Adam's seed, Heb. ii. 16. 
 
 Q. Is it any dishonour to Christ to represent a lesser 
 number than Adam 1 — A. No ; for Christ had infinitely 
 more to do for the salvation of one sinner^ than Adam had 
 to do for the happiness of innocent mankind. 
 
 Q. How are the elect considered in the making of this 
 covenant ] — ^A. As lost sinners, wholly unable to help them- 
 
OP THE COVENANT OF GRACE. 91 
 
 selves, and yet as objects of the free and sovereign will of 
 God, 1 John iv. 9, 10. 19. John iii. 16. 
 
 Q. Wherein doth the freedom of this love appear? — A. 
 In pitching upon objects altogether unlovely. 
 
 Q. In what doth the sovereignty of the Father's love 
 appear? — A. In choosing some, while others no worse are 
 left to perish in their sin, Rom. ix. 22. 
 
 Q. How did God make this covenant with Christ 1 — A. 
 He proposed to him the persons to be saved, together with 
 the parts of the covenant ; and Christ accepted of them, 
 Zech. vi. 13. John xvii. 6. 
 
 Q. What are the parts of the covenant of grace ? — A. 
 The condition, and the promise of it. 
 
 Q. How can this covenant have a condition, when it is 
 a covenant of grace 1 — ^A. Though it be absolutely of free 
 grace to the elect, yet it is strictly conditional to Christ, 
 Matth. iii. 15, Isa. hii. 10, 11, 12. 
 
 Q. What is the condition of the covenant of grace ? — A. 
 Christ's Surety-righteousness, Dan. ix. 24, Rom. v. 19. 
 
 Q. What do you mean by the righteousness of Christ 1 — 
 A. The holiness of his human nature, the righteousness of 
 his life, and his satisfactoiy death, Phil. ii. 8. 
 
 Q. Why was satisfaction required from Christ, when it 
 was not required from Adam as our public head ? — A. Be- 
 cause Adam engaged only for an innocent seed ; but Christ 
 engaged for guUty sinners, Rom. v. 12 — 19. 
 
 Q. Why was the perfect holiness of Christ's human na- 
 ture necess£iry ? — A. To answer for the original righteous- 
 ness demanded of us by the law of God, Rom. v. 19. 
 
 Q. Why was his righteousness of life necessary? — A. To 
 answer for that perfect righteousness of life demanded from 
 us by the law, Rom. x. 4, Matth. xix. 17. 
 
 Q. Why was his satisfactory death necessary ? — A. To 
 atone and satisfy the justice of God for our sin. 
 
 Q. For What was Christ to satisfy the justice of God ? — 
 A. For all the sins of an elect world, Isa. liii. 4, 5, 6. 
 
 Q. How was he to make satisfaction ? — A. By suffering 
 the very same infinite punishment which we deserved. 
 
 Q. How prove you that Christ fulfilled the whole con- 
 dition of the covenant of grace ? — A. He was holy, harm- 
 less ; became obedient unto death ; and gave himself to be 
 a sacrifice of a sweet-smelling savour unto God, 
 
 Q. How do you prove Christ's righteousness to be the 
 only proper condition of the covenant of grace? — A. Be- 
 
92 OP THE COVENANT OP GRACE. 
 
 cause it is the only pleadable ground of the believer's title 
 to eternal life, Rom. v. 21 and vi. 23. 
 
 Q. Is not faith the proper condition of this covenant 1 — 
 A. No; for it can no way answer the demands of the 
 broken law ; and it is a blessing promised in the covenant 
 of grace. Gal. iii. 17, Phil. i. 29. 
 
 Q. Were then these godly divines in an error, who called 
 faith the condition of the covenant of grace? — A. No ; for 
 they only meant, that it was the instrument by which we 
 are personally interested in that covenant, and receive the 
 blessings of it. Acts xvi. 31. 
 
 Q. What is the promise of the covenant of grace 1 — A. 
 It is the Father's engagement to bestow good things upon 
 Christ, and his elect-seed, Isa. liii. 11, 12. 
 
 Q. Is the promise of the covenant of great importance "? 
 — A. Yes ; for it is confirmed by the oath of God ; and 
 his glory, the honour of Christ, and the happiness of the 
 elect, depend upon fulfilling of it. 
 
 Q. How many kinds of promises are there in the cove- 
 nant of grace ? — A. Two kinds, viz. such as directly re- 
 spect Christ's person, and such as relate to his people. 
 
 Q. How may the promises respecting ChrisVs person be 
 distinguished 1 — A. Into absolute and conditional. 
 
 Q. What are the absolute promises respecting Christ? — 
 A. The promises of furniture for, and assistance in his work, 
 Isa. xi. 2, 3, and xlii. 1, and Ixi. 1, 2, 3. 
 
 Q. What is the only cause of the fulfilment of these 
 promises \ — A. The infinite sovereign love of God. 
 
 Q. What furniture was promised to Christ? — A. A 
 human nature, filled with the Holy Ghost, and united to 
 his divine person, Heb. x. 5, Isa. xi. 2, 3. 
 
 Q. What assistance was promised to Christ? — A. The 
 continual influence of the Spirit, and the ministration of 
 angels, &c. Isa. xi. 2, Psal. xci. 11. 
 
 Q. What are the promises respecting Christ's person, 
 which depend upon the condition of his righteousness ? — A. 
 The promises of acceptance, and reward for his work. 
 
 Q. What acceptance was promised to Christ ? — A. That 
 God should declare himself well pleased for his righteous- 
 ness' sake, and with him as Mediator, and believers in him 
 for it, Isa. liii. 8, 12, 2 Cor. v. 18—21. 
 
 Q. What reward was promised to Christ ? — A. The 
 highest exaltation of his person, as God man, and a nume- 
 rous seed to serve and praise him, Psal. ex. 1, Isa. liii. 10. 
 
OP THE COVENANT OP GRACE. 93 
 
 Q. What is the promise immediately respecting the elect? 
 — A. The promise of eternal life, Tit. i. 2, John ii. 25. 
 
 Q. What is included in this eternal life 1 — A. All true 
 happiness in this life, and that which is to come; or the life 
 of grace here, and o^ glory hereafter, Psal. Ixxxiv. 11. 
 
 Q. What is one of the most comprehensive promises of 
 the covenant of grace made to the elect in Christ 1 — A. / 
 will he your God, and ye shall he my people. 
 
 Q. What doth that part of the promise, / will he your 
 God, mean \ — A. That God himself shall be their everlast- 
 ing portion, hi« perfections exerted for their interest, and all 
 his works tend to their eternal advantage. 
 
 Q. What doth that part of it, Ye shall he my people, 
 mean 1 — A. That all grace and a;lory suiting to the dignity 
 of God's people shall be given them, 1 Cor. iii. 22. 
 
 Q. To whom were the promises of our eternal life made 1 
 A. Primarily to Christ as our head, and to us in him. 
 
 Q. How prove you they were primarily made to Christ 1 
 — A. The promise of eternal life was made hefore the world 
 began, when it could not be made to any but Christ. 
 
 Q. Is not this very comfortable to believers 1 — A. Yes ; 
 for whatever cause we may give God to deny his promised 
 blessings ; yet Christ, to whom they were originally prom- 
 ised, never gave him any cause for it. 
 
 Q. What are the properties of the promises of the cov- 
 enant of grace 1 — A. They are exceeding great and pre- 
 cious, well-ordered, free, and sure, 2 Pet. i. 4. 
 
 Q. How are they great ? — A. They are the promises of 
 the great God ; and pregnant with boundless blessings to 
 man, Isa. liv. Iv. and Ix. &.C., Jer. xxxi. &c. 
 
 Q. How arc they precious ? — A. The good which they 
 contain is purchased with the precious blood of Christ. 
 
 Q. How are they tcell-ordercd ? — A. They are beautiful- 
 ly connected with one another, and suited to our many and 
 various needs, Ezek. xxxiv. and xxxvi. &.c. 
 
 Q. How are they /rce? — A. They flow from free grace, 
 and are freely made out to believers, Hos. xiv. 4. 
 
 Q,. How can they be absolutely free, when many of them 
 require some condition to be performed by us 1 — A. Nothing 
 is required as a condition in one promise, but what is abso- 
 lutely promised in another. 
 
 Q. Why then hath God made many of his promises to 
 run in a conditional form 1 — A. To excite us to holiness, 
 and to teach us to apply sundry promises at once. 
 
94 OP THE COVENANT OP GRACE. 
 
 Q. How are the promises sure ? — A. They are confirmed 
 by the oath of God, and blood of Christ. 
 
 Q. Hath the covenant of grace any penahy ? — A. No ; 
 for both parties are infalhble, Psalm Ixxxix. 19. 
 
 Q. Are not behevers, the representees, falhble ? — A. They 
 are fallible in their actions ; but their gracious state is infal- 
 libly secured in Christ, Rom. viii. 39. 
 
 Q. Arc not their afflictions a proper penalty? — A. No ; 
 they are a privilege promised in the new covenant, and to 
 tend to their good, Heb. xii. 6. 11. 
 
 Q. What security have believers from any proper penal- 
 ty for sin 'i — A. Christ's everlasting righteousness. 
 
 Q. What is the administration of the covenant of grace? 
 — A. The dispensing and applying of it to men for the pur- 
 poses for which it was made, Isa. Iv. 3. 11. 
 
 Q. Who is the administrator of it 1 — A. Christ was ap- 
 pointed administrator of it by God, Isa. xlix. 6. 
 
 Q. Wherein do Christ's relations of surety, and of ad- 
 ministrator, differ? — A. Christ, as our surety^ served in our 
 law-stead ; as administrator^ he only acts for our good : the 
 work of suretiship was his humiliation, but the work of ad- 
 ministration is his honour and reward. 
 
 Q. Where doth Christ administer the new covenant? — A. 
 Both on earth and in Heaven, Rev. iii. 20. xxii. 2. 
 
 Q. Wherein doth Christ's administration of it on earth 
 and that in Heaven differ? — A. In heaven, Christ adminis- 
 ters it personally, without ordinances, and to the elect only ; 
 but on earth he administers it in ordinances, and partly by 
 instruments, and partly to reprobates. 
 
 Q. To whom doth Christ administer the covenant on 
 earth ? — A. To sinners of mankind in general, Isa. Iv. 
 
 Q. Wherein doth he administer the covenant to these 1 
 A. In the general offer of the gospel. Rev. xxii. 17. 
 
 Q. Why is the covenant of grace administered to sinful 
 men in general, when the elect only are represented in it ? 
 — A. Because Christ's righteousness, the only price of sal- 
 vation, is in itself equally sufficient and suitable to purchase 
 salvation for all men. Acts xx. 28, Matth. xviii. 28. 
 
 Q. How is it sufficient to purchase salvation for all men ? 
 — A. Its infinite intrinsic worth renders it of sufficient value 
 to purchase salvation for millions of worlds. 
 
 Q. How is it suitable to purchase salvation for all men ? 
 A. It is a righteousness fulfilled in the human nature, which 
 is common to all men, Heb. ii. 14. v. 2. 
 
OP THE COVENANT OP GRACE. 95 
 
 Q. How long will Christ continue to administer the cove- 
 nant of jrrace ? — A. For ever; for he shall reign for ever; 
 and ht ever liveth to make intercession^ and save to the utter' 
 most^ Luke i. 33, Heb. vii. 25. 
 
 Q. How will Christ administer the covenant through eter- 
 nity? — A. He will be the eternal bond of union, and medi- 
 um of communion between God and the saints, and will 
 lead them to living fountains of waters^ Rev. vii. 17. 
 
 Q. What is Christ's primary relation as administrator 
 of the covenant? — A. He is the trustee of it. 
 
 Q. What is his office as trustee of the covenant? — A. 
 To be the repositary or storehouse of all the blessings of it 
 for the good of his people, Col. i. 19. 
 
 Q. Who lodged all the blessings of it in Christ's hand % 
 —A. God the Father, John iii. 35. Col. i. 19. 
 
 Q. Why did he so? — A. To exalt Christ, and prevent 
 the elect from losing these blessings, Isa. liii. 10, 11, 12. 
 
 Q. In what relation doth Christ give us these blessings? 
 — A. As the Testator, and the Executor of his testament. 
 
 Q. How doth Christ administer the new covenant as a 
 Testator? — A. He dispones and bequeathes all the bless- 
 ings of it in the way of legacy to men, Luke xxii. 29. 
 
 Q. Wherein do a testament and a covenant differ ? — A. 
 In a covenant good things are bestowed on account of some 
 price or valuable consideration ; but in a testament, good 
 tilings are dispensed freely. 
 
 Q. When was the new covenant first clothed with the 
 form of a testament ? — ^A. That very day in which Adam 
 fell. 
 
 Q. Why was it not clothed with a testamentatary form 
 from eternity? — A. Because till Adam fell, no man needed 
 the legacies of it. Gen. iii. 15. 1 Tim. i. 15. 
 
 Q. How could Christ's testament be of force before his 
 death 1 — A. He was the Lamh slain from the foundation of 
 the toorld, and in the ancient sacrifices confirmed his tes- 
 tament, Rev. xiii. 8. Heb. ix. and x. 
 
 Q. What legacies doth Christ dispone in his testament? 
 — A. Himself, and all things in and with him. Rev. xxi. 
 
 Q. What are some of these things which Christ dis- 
 pones? — A. Conviction, conversion, pardon, peace, accep- 
 tance, adoption, sanctification, and glorification, &c. 
 
 Q. To whom doth Christ bequeath these blessings? — A. 
 To sinful men in general as his legatees, Prov. viii. 4. 
 
98 OP THE COVENANT OP GRACE. 
 
 Q. Wherein doth Christ bequeath these blessings to all 
 men ? — A. In the promises and offers of the gospel. 
 
 Q, Have all Christ's legatees an equal title to his pro- 
 mises and legacies? — A. No; all men in general have a 
 right of access to them, but believers have also a right of 
 possession^ Prov. ix. 4, 5. Zech. xiii. 9. 
 
 Q. What do you mean by a right access to Christ's pro- 
 mises and learning ? — A. A full warrant to take hold of 
 them as our own, Isa. Iv. 1, 2, 3. 1 Tim. i. 15. 
 
 Q. What do you mean by a right of interest^ or posses- 
 sion 1 — A. The actual having of Christ, and all things in 
 him as our own, Song ii. 16. 1 Cor. iii. 2*2, 23. 
 
 Q. Who is the executor of Christ's Testament 1 — A. 
 Christ himself, John xiv. 4. Isa. Iii. 12 — 15. 
 
 Q. May not the Holy Ghost also be called the Executor 
 of Christ's testament 1 — A. Christ executes it by the Holy 
 Ghost, John xvi. 13, 14. 
 
 Q. How can Christ be the Executor of his own testa- 
 ment? — A. Because though he died to confirm it, yet he 
 rose again, and lives for evermore to execute it. 
 
 Q. In what relations doth Christ execute his own testa- 
 ment? — A. As a prophet, interceding priest, and king. 
 
 Q. For what end is the covenant of grace made and ad- 
 ministered ? — A. For the glory of God, and for bringing 
 elect sinners out of an estate of sin and misery, into an es- 
 tate of salvation, Isa. xlii. 4 — 16. 
 
 Q. What is meant by salvation ? — A. A deliverance from 
 sin, and all its fatal effects, and a possession of the utmost 
 happiness to all eternity, Isa. xlv. 17. Rom. v. 21, 
 
 Q. How are sinners brought into an estate of salvation ? 
 ■ — A. By their being personally and savingly brought into 
 the bond of the new covenant, 2 Sam. xxiii. 5. 
 
 Q. What is the mean and instrument of interesting sin- 
 ners in the covenant of grace ? — A. Faith, or believing in 
 the Lord Jesus, Acts xvi. 31. 
 
 Q. Why hath God appointed faith the instrument of in- 
 teresting us in the new covenant? — A. Because it most 
 illustrates the free grace of the covenant, and best insures 
 the promises of it, Rom. iv. 16. 
 
 Q. How doth faith illustrate the grace of the covenant ? 
 — A. By receiving all blessings as God's /ree gifts. 
 
 Q. How doth faith insure the promises of the covenant? 
 — A. It employs God's power and grace to perform them, 
 2 Chron. xx. 20. Psalm, xl. 11. and cxxxviii. 8. 
 
OP THE COVENANT OP GRACE. 97 
 
 Q. In what do the covenant of works and of grace agree 1 
 — A. God was the maker; his glory and the happiness of 
 man, are the end ; and eternal life the thing promised in 
 both, Psalm Ixxxix. 3, 4. 
 
 Q. In what do the covenant of works and of grace dif- 
 fer? — A. In the party contracted with, the administrator, 
 nature, properties, conditions, promises, order of obedience 
 and execution, ends and effects. 
 
 Q. How do they differ with respect to the party con- 
 tracted with 1 — A. The covenant of works was made with 
 Adam, a mere man, and all his natural seed in him ; but 
 the covenant of grace .was made with Christ, who is God 
 man, as head of liis elect seed, 1 Cor. xv. 47. 
 
 Q. How do they differ with respect to their administra- 
 tor ? — A. ^rhe covenant of works was administered by an 
 absolute God ; but the covenant of grace is administered by 
 Christ as Mediator, Gal. iii. 10. 16. 19. 
 
 Q. How do they differ in their nature ? — A. The cove- 
 nant of works was a covenant of friendship ; but the cove- 
 nant of grace is a covenant of reconciliation. 
 
 Q. How do they differ in their properties ? — A. The 
 covenant of works was easily broken, and is now a cursing 
 and condemning covenant ; but the covenant of grace can- 
 not be broken, and is still pregnant with blessings and sal- 
 vation to men. Gal. iii. 13, 14. 
 
 Q. How do these covenants differ in their condition ? — 
 A. The original condition of the covenant of works was 
 the perfect obedience of a mere man ; but the condition of 
 the covenant of grace is the perfect obedience, and full 
 satisfaction of a God-man, Matth. iii. 15. 
 
 Q. How do they differ in their promises! — A. In the 
 covenant of works all the promises were conditional to 
 Adam ; but in the covenant of grace the promises are ab- 
 solutely free to man, Rom. iv. 4. 16. 
 
 Q. How do they differ in the required order of obedi- 
 ence ? — A. In the covenant of works duty went before 
 privilege, and acceptance of the work before the acceptance 
 of the person ; but in the covenant of grace, privilege goes 
 before duty, and acceptance of the person before acceptance 
 of his work. Gal. iii. 12, Eph. i. 6. 
 
 Q. How do they differ in their order of execution ? — A. 
 The covenant of works was made in time, and first exe- 
 cuted ; but the covenant of grace was made fiom eternity, 
 and is last executed, Gen. ii. Tit. i. 3. 
 9 
 
98 OP Christ's person 
 
 Q. How do they differ in their end and design ? — A. 
 The end of the covenant of works was to show man his 
 duty to God ; but the great end of the covenant of grace is 
 to show the greatness of God's grace to man. 
 
 Q. How do they differ in then* effects ? — A. The cove- 
 nant of works terrifies a guilty sinner, and binds him over 
 to hell ; but the new covenant comforts and strengthens 
 him, by opening the gates of heaven to him. 
 
 Q. How may we know if we are savingly interested in 
 the covenant of grace 1 — A. If we have seen ourselves 
 wholly ruined by the covenant of works, and are content to 
 be entirely indebted to the free grace of God for our salva- 
 tion, Phil. iii. 8, 9, Hos. xiv. 3. 
 
 Q. What should we do if we find ourselvf^ without this 
 covenant? — A. Cry earnestly to Christ to bring us into it, 
 and essay to take hold of the promises of it. 
 
 Q. What is our duty, if we find ourselves in this cove- 
 nant 1 — A. To admire and adore God's free grace which 
 brought us in ; and to improve the fulness of the covenant, 
 in living like the children of God, 2 Sam. vii. 
 
 Q,. 21. Who is Ike Redeemer of God^s elect? 
 
 A. The only Redeemer of God's elect is the Lord 
 Jesus Christ, who, being the eternal Son of God, be- 
 came man, and so was and continueth to be God and 
 man, in two distinct natures, and one person for 
 ever. 
 
 Q. 22. How did Christ, being the Son of God, be- 
 come man ? 
 
 A. Christ the Son of God became man by taking 
 to himself a true body and a reasonable soul, being 
 conceived by the power of the Holy Ghost, in the 
 womb of the Virgin Mary, and born of her, yet 
 without sin. 
 
 Q. By whom doth God bring his elect into a state of sal- 
 vation t — A. By the Redeemer with whom the covenant of 
 grace was made, Isa. xlii. 6, 7, Mat. i. 21. 
 
 Q. Who is the only Redeemer of God's elect? — A. 
 Christ the eternal and only begotten Son of God. 
 
 Q. Hath God any other who are called his sons besides 
 Christ 1 — A. Yes : angels and believers. 
 
 Q. Wherein do their sonship differ from that of Christ ? 
 — A. Christ is God's eternal, necessary, and natural Son; 
 
AND INCARNATION. 99 
 
 but angels and believers are only made the sons of God in 
 time, by a mere act of his will. 
 
 Q. How are angels the sons of God ? — A. By immedi- 
 ate creation, Psalm civ. 4. Job xxxviii. 6, 7. 
 
 Q. How are believers the sons of God? — A. By regen- 
 eration and adoption, 1 John iii. 1. 9. 
 
 Q. How is Christ the Son of Godi — A. By necessary, 
 natural, and eternal generation, and therefore called his 
 only Son, John i. 14. and iii. 16. 
 
 Q. Is Christ the Son of God only by office and exalta- 
 on? — A. No; he is the Son of God by nature. 
 
 Q. How prove you that? — A. Christ says, / and my 
 father are one, John x. 30. 
 
 Q. Why may we not say, that Christ is the Son of God, 
 by virtue of his mediatory office and exaltation 1 — A. Be- 
 cause that would make Christ's proper sonship and person- 
 ality dependent on the Father's will, as his mediatory office 
 ami exaltation are. 
 
 Q. Doth Christ distinguish his sonship from his media- 
 tory mission ? — A. Yes : for he says, / am from him (viz, 
 the Father, by eternal generation ;) and he hath sent me, 
 (with respect to office,) John vii. 29. 
 
 Q. What did the eternal Son of God become, that he 
 might redeem man % — A. He became man ; which was the 
 greatest wonder that the world ever saw, I Tim. iii. 16. 
 
 Q. Of what was Christ's becoming man a wonder 1 — A. 
 A wonder of love, wisdom, power, faithfulness, &c. 
 
 Q. How was it a wonder of love 1 — A. As God took on 
 him the likeness of sinful flesh, out of infinite pity to poor, 
 vile, rebellious men, John iii. 16. Rom. viii. 3. 
 
 Q. How was it a wonder of wisdom? — A. It was the 
 most curious work of God, and a proper mean of bringing 
 the highest glory to God, and greatest good to men, out of 
 sin the greatest evil, Jer. xxxi. 22. 
 
 Q. How was it a wonder of power? — A. Herein the 
 most distant natures were closely joined together. 
 
 Q. How was it a wonder of divine faithfulness? — ^A. 
 Herein the most difficult like promise was fulfilled. 
 
 Q. Did Christ cease to be God when he became man? 
 — A. No ; but he became Immanuel, God man, Isa. vii. 14. 
 
 Q. Was Christ, as God, in the least changed when he 
 became man ? — A. No; neither in person nor in nature. 
 
 Q. How many natures hath Christ? — A. Two; the na- 
 ture of God, and the nature of man, Rom, ix. 5, 
 
100 OF Christ's divine person 
 
 Q. Are these two natures in Christ mixed together, or 
 turned into one another ? — A. No ; they are distinct na- 
 tures, 1 Pet. iii. 18. Rom. ix. 5. Isa. ix. 6. 
 
 Q. What do you understand by their being distinct na- 
 tures ? — A. That each of them still retains its own essen- 
 tial properties. 
 
 Q. Is Christ's divine nature, by its union with the hu- 
 man, become finite, dependent, or subject to suffering or 
 motion 1 — A. No ; John iii. 13. Isa. xl. 28. 
 
 Q. Is the human nature of Christ, by its exaltation and 
 union to the divine, infinite, independent, almighty, know- 
 ing all things, or everywhere present? — A. By no means ; 
 for that would infer, that a creature might be made God ; 
 than which nothing can be more absurd. 
 
 Q. Why was it necessary that our Saviour should be 
 both God and man 1 — A. That he might be qualified for 
 executing his general and particular offices, Isa. ix. 6. 
 
 Q. Why was his being God and man necessary to his 
 being our Mediator 1 — A. That he might be nearly inter- 
 ested in, and have due zeal for the rights of both parties, 
 1 Tim. ii. 5, 6. Heb. ii. 17. 
 
 Q. Why was his being God and man necessary to his 
 being our Redeemer! — A. That he might have a sufficient 
 price to give, and almighty power to exert for our deliver- 
 ance, Heb. vii. 25. and ix. 14. 
 
 Q. Why was it necessary that he should be God to exe- 
 cute his prophetical office? — A. That he might at once 
 know the whole will of God, be present with his disciples 
 every where, and teach them to profit, John i. 18. 
 
 Q. Why was Christ's being man necessary to his being 
 our prophet ? — A. That he might teach us in a way adapt- 
 ed to our weakness, and exemplify the truths which he 
 taught in his own life, John xiii. 15. 
 
 Q. Why was it necessary that Christ should be God to 
 execute his priestly office 1 — A. That he might bear infi- 
 nite wrath, give worth and efficacy to his obedience and suf- 
 fering, and render his intercession ever prevalent. 
 
 Q. Why was it necessary that he should be man to exe- 
 cute his priestly office? — A. That in his obedience and 
 suffering he might pay that very debt which we owed to 
 God ; might in our nature appear in the presence of God 
 for us ; and experimentally sympathize with us in trouble. 
 Q. Why was it necessary that he should be God to exe- 
 cute his kingly office ?-t-A, That he might know the cases, 
 
AND INCARNATION. lOr 
 
 and subdue the hearts of his subjects ; rule, defend, and 
 highly exalt them ; and conquer all their enemies. 
 
 Q. Why was it necessary that Christ should be man to 
 execute his kingly office 1 — A. That he might enforce obe- 
 dience to his laws by his own example, and have a tender 
 regard for his subjects. 
 
 Q. In what are Christ's divine and human nature united? 
 — A. In his divine person, Isa. ix. 6. 
 
 Q. How many persons hath Christ? — A. One only, and 
 which is a divine person, Isa. ix. 6. 
 
 Q What is the diiference between a human nature and 
 a human person? — A. A human person subsists by itself; 
 but a human nature subsists in a person. 
 
 Q. How can Christ have the natft-e of man without the 
 person of man 1 — A. Because his human nature never sub- 
 sisted by itself, but was, in its very formation, assumed into 
 his divine person, John i. 14. 
 
 Q. Is not Christ's human nature, by the want of its proper 
 personality, rendered more imperfect than the human na- 
 ture in other men 1 — A. No ; it is hereby highly dignified, 
 as the place of a human is supplied with a divine personal- 
 ity, Isa. vii. 14. and ix. 6, John i. 14. 
 
 Q. Is Christ then the same person he was trom eterni- 
 ty 1 — A. Yes ; though a human nature is united to that 
 person. 
 
 Q. Whether is Christ's human nature united immediate- 
 ly to his person, or to the divine nature 1 — A. It is united 
 immediately to his person, and to the divine nature, as sub- 
 sisting in his person, John i. 14, Isa. ix. 6. 
 
 Q. How prove you that 1 — A. If it were united imme- 
 diately to the divine nature, it would be equally united to 
 the Father and Holy Ghost with the Son, since the nature 
 is the same in all the divine persons, 1 John i. 7. 
 
 Q. How was the union between Christ's two natures con- 
 stituted ? — A. By Christ's assuming the human nature into 
 his divine person, Heb. ii. 14. 16, John i. 14. 
 
 Q,. Wherein did Christ's assumption of the human nature 
 differ from the union of his two natures 1 — A. Assumption 
 is a transient act of his divine nature ow/y, and is the cause 
 of union ; but this union is the effect^ and is an eternal mu- 
 tual relation of both his natures. 
 
 Q. How can the human nature be united to the divine, 
 which exists every where 1 — A. Though Christ's divine na- 
 ture transcends his human nature, in respect of its infinity ; 
 9* 
 
102 
 
 yet it wholly dwells in it, in respect of its spirituality, CoJ« 
 ii. 9, John. i. 14, 1 Tim. iii. 16. 
 
 Q. How do you prove that Christ's two natures are united, 
 and do subsist in one person? — A. Because the same per- 
 son is called the child born^ and the mighty God, Isa. ix. 6. 
 See also Luke i. 35, Rom. ix. 5. 
 
 Q. Why was it necessary that our redeemer should be 
 God and man in one person ? — A. That the works of each 
 nature might be accepted of God, and relied on by us, as 
 the works of his whole person, Heb. ix. 14. 
 
 Q. What are the properties of the union betwixt Christ's 
 two natures 1 — A. It is an incomprehensible, personal, ev- 
 erlasting, and indissoluble union. 
 
 Q. How is it incomprehensible 1 — A. No man or angel 
 can fully understand the mysteries of it, 1 Tim. iii. 16. 
 
 Q. How is it a personal union? — A. The two distinct 
 natures are united and subsist in one person, Isa. ix. 6. 
 
 Q. How is this union everlasting and indissoluble ? — A. 
 As Christ's natures never will, nor can be separated. 
 
 Q. How prove you that 1 — A. From the eternity of Christ's 
 priesthood, which requires the eternal union of his two na- 
 tures to appear with, in the presence of God for us, Heb. 
 vii. 25, Rev. i. 18. 
 
 Q. What other wonderful unions besides this are there ? 
 — A. There is the union of the three persons in the God- 
 head; the natural union of our soul and body ; and the mys- 
 tical union of believers with Christ. 
 
 Q. How doth the union of Christ's two natures differ 
 from the union of the persons in the Godhead 1 — A. The 
 union of persons in the Godhead is an uncreated and ne- 
 cessary union of distinct persons in one nature and sub- 
 stance ; but this in Christ is a created union of distinct na- 
 tures in one person, Exod. iii. 14. Jer. xxxi. 22. 
 
 Q. How doth the union of Christ's natures differ from 
 the union of our soul and body 1 — A. The union of our 
 soul and body is natural, and can be broken; but this 
 union of Christ's natures is supernatural and inseparable. 
 
 Q. How doth the union of Christ's natures differ from 
 the union of believers to Christ 1 — A. Notwithstanding be- 
 lievers union to Christ, he and they remain distinct per- 
 sons ; but the union of Christ's natures makes both one per- 
 son, John XV. 1 — 5. Isa. ix. 6. and vii. 14. 
 
 Q. What follows upon the union of these two natures in 
 the person of Christ.?— A. That the properties and works 
 
AND INCARNATION. 103 
 
 of both natures may be ascribed to his person : so we may- 
 say, the son of David or Mary, is God^ infinite, eternal, 
 &.C. ; and that God, or the Son of God, is man, was bom, 
 died, shed his blood, rose again, ifec. 
 
 Q. May we say, Christ as God is man, was born, died, 
 &c. ; or that Christ as man is God, infinite, &c. 1 — A. No ; 
 this would confound the properties of Christ's nature. 
 
 Q. When did the Son of God assume our nature, and 
 become man] — A. About 1794 years ago. 
 
 Q. How prove you that Christ is already come? — A. 
 Because sundry events have happened which God declared 
 should not take place-till his Son became man. 
 
 Q. What are some of these events ? — A. The departure 
 of the sceptre from Judah, the destruction of the second 
 temple, the loss of David's line, the end of Daniel's seventy 
 weeks, and ceasing of the daily sacrifice, &c. 
 
 Q. Who is the promised Messiah, or incarnate God ? — 
 A. Jesus of Nazareth, the son of Mary, John i. 45. 
 
 Q. How prove you that ? — A. All things foretold con- 
 cerning the Messiah, were exactly fulfilled in him. 
 
 Q. What was foretold concerning the Messiah? — A. 
 That before the church and second temple of the Jews 
 should be destroyed, or their nation dispersed, he should 
 spring out of the family of David ; be born at Bethlehem 
 of a virgin, in a low condition ; work many miracles ; be 
 despised, crucified and buried ; rise again and erect a glo- 
 rious church among the Gentile nations, &c. 
 
 Q. How is the time of Christ's coming designated in 
 scripture? — A, It is called the fulness of time, GaL iv. 4* 
 
 Q. Why is it called the fulness of time ? — A. It was the 
 time fixed in God's decree, foretold by the prophets, and 
 when the world was in the most proper condition for his 
 coming into it. Hag. ii. 6 — 9. 
 
 Q. When was the world in the most proper condition 
 for Christ's coming ? — A. When it had been suflSciently 
 warned of, and strongly expected his coming; and when 
 Satan's power over it was at its height, ignorance and 
 knowledge jointly subserving his interests. 
 
 Q. Why was it necessary that the world should be well 
 warned concerning Christ before he came? — A, That he 
 might come with due honour ; and that many signs of his 
 coming might be understood, whereby it might be tried 
 whether he was the true Messiah, and no impostor. 
 
 Q. Why was it necessary that the world should be in 
 
104 OP Christ's person 
 
 great expectation of Christ when he camel — A. That all 
 might be ready to examine his character and conduct, and 
 be rendered inexcusable, if they did not receive him. 
 
 Q. Why was it necessary that Satan's power over the 
 world should be very strong when Christ came ] — ^A. That 
 the love of God in sending him, the need of his coming, 
 and its powerful influence in destroying Satan's kingdom 
 when at its height, might be the more visibly displayed, 
 1 John iv. 9, 10. and iii. 8. John iii. 16. 
 
 Q. How did Christ the Son of God become man ? — A. 
 By taking to himself a true body, and a rej^nable soul ; 
 which are the two parts of a human nature. 
 
 Q. How prove you that Christ took on himself a true 
 body, and not the mere shape of the human body 1 — A. 
 Christ says, A spirit hath notjiesh and bones, as ye see me 
 have ; neither could he have been born, hungered, thirsted, 
 or died, ifcc, without having a true body. 
 
 Q. Was Christ's body framed in heaven, or created ^- 
 mechately out of dust % — A. No ; it was made of the sub- 
 stance of a iDoman ; and so he was the seed of the woman^ 
 Gal. iv. 4. Gen. ii. 15. 
 
 Q. Why was it necessary it should be made of the sub- 
 stance of mankind % — A. That he might be our brother 
 and kinsman, and the right of our redemption be his. 
 
 Q,. Of whom was he born 1 — A. Of the Virgin Mary. 
 
 Q. Why was Christ born of a virgin 1 — A. That 'he 
 might be free from original sin, Luke \, 35. 
 
 Q. Why behoved Christ's human nature to be free from 
 sin '? — A. Because it was so closely united to his divine na- 
 ture ; and because otherwise he could not have been a pro- 
 pitiation for our sins, Heb. vii. 26, 2 Cor. v. 21. 
 
 Q. How could Christ be born of a virgin 1 — A. He was 
 conceived by the power of the Holy Ghost. 
 
 Q. Why is this work of the Holy Ghost called an over- 
 shadowing of the virgin 1 — A. Because of the great myste- 
 riousness of it, Luke i. 35. 
 
 Q. How prove you that Christ assumed a reasonable 
 soul '? — A. He cried out, 3Iy soul is troubled and exceeding 
 sorrowful ; and God made his soul an offering for sin. 
 
 Q. Had all the three persons of the Godhead an active 
 concern in the Son's becoming man 1 — A. Yes. 
 
 Q. What distinct concern had they in it 1 — A. The Fa- 
 ther prepared this human nature, the Spirit formed, and 
 the Son assumed or put it on, and weai's it for ever. 
 
AND INCARNATION. 105 
 
 Q. What were the Old Testament names of our Redeem- 
 er? — A. Shiloh, Messiah, Immanuel, David, the Branch, 
 the Messenger or Angel, &c. Gen. xlix. 10, &c. 
 
 Q. Why is he called Shiloh 1 — A. Properly because he 
 is our peace, salvation, and rest, Micah v. Isa. xi. 
 
 Q. Why is he called Messiah 1 — A. Because he is the 
 anointed of God, Psalm Ixxxix. 20, Isa. Ixi. 1, 2, 3. 
 
 Q. Why is he called Immanuell — A. Because he is 
 God with us in our nature, and on our side, Isa. ix. 6. 
 
 Q. Why is he called David? — A. Because he is a man 
 after God's heart, and king of his true Israel, Hos. iii. 5. 
 
 Q. Why is he called the Branch 1 — A. Because in our 
 nature he is a stem growing out of the root of Jesse, which 
 bears fruit of glory to God, and good to men, Isa. iv. 2, and 
 xi. 1, Zech. iii. 8, and vi. 12. 
 
 Q. Why is he called the Angel and Messenger of the 
 covenant 1 — A. Because God sent him on the errand of our 
 redemption, and he proclaims his covenant to us, Mai. iii. 1. 
 
 Q. What is our Redeemer's most ordinary New Testa- 
 ment name 1 — A. The Lord Jesus Christ, 2 Tim. iv. 1. 
 
 Q. Why is he called Lordl — A. Because he is the true 
 God, and rules over all, Acts x. 36, Matth. xxviii. 18. 
 
 Q. Why is he called Jesus 1 — A. Because he saves his 
 people from their sin and misery, Matth. i. 21, and xviii. 11. 
 
 Q. Why is he called Christ 1 — A. Because he was 
 anointed by God to his mediatory offices, John x. 36. 
 
 Q. Wherewith was Christ anointed by God? — A. With 
 the oil of the Holy Ghost, Isa. Ixi. 1, 2. 
 
 Q. In what proportion was Christ anointed 1 — A. He 
 had the Spirit given him above measure, John iii. 34. 
 
 Q,. Is his human nature filled with an infinite fulness of 
 the Spirit? — A. No; but he is anointed with it far above 
 the measure of believers who arc his fellows, Psalm xlv. 7. 
 
 .Q'. What do you understand by the anointing of Christ ? 
 — A. God's giving him a commission and call to his offices, 
 with proper furniture for the execution of them. 
 
 Q. When did God first call Christ to his offices ? — A. 
 From all eternity, Pro v. viii. 23, 1 Pet. i. 20. 
 
 Q. When did God first furnish Christ for executing his 
 offices ? — A. In his incarnation, Luke i. 35. 
 
 Q. When did God publicly install Christ in his offices ? 
 — A. At his baptism, Matth. iii. 16, 17. 
 
 Q. How was Christ then installed in his offices? — A. 
 
106 OP Christ's offices in general. 
 
 The Father solemnly attested him, and the Spirit descend- 
 ed on him, to furnish him further for his work. 
 
 Q. Why are New Testament believers called Christians 1 
 —A. Because they follow Christ, and are anointed with 
 his Spirit, 1 Cor. xii. 12, 13, 1 John ii. 20. 
 
 Q. What improvement should we make of Christ's in- 
 carnation and unction? — A. We should admire, love, 
 adore, marry, and trust in the person of Christ as our near 
 kinsman ; and cry for his Spirit to anoint us. 
 
 Q. 23. What Offices doth Christ execute as our 
 Redeemer 7 
 
 A. Christ, as our Redeemer, executeth the office 
 of a prophet, of a priest, and of a king, both in his 
 estate of humiliation and exaltation. 
 
 Q. To what different kinds of offices was Christ anoint- 
 ed 1 — A. To general and particular offices. 
 
 Q. Wherein do Christ's general and particular offices 
 differ 1 — A. Christ's general offices are executed in every 
 thing which he doth for our salvation ; but his several par- 
 ticular offices are executed only in part of his work. 
 
 Q. To what general offices was Christ anointed? — A. 
 To that of Mediator and Redeemer. 
 
 Q. What is the business of a Mediator 1 — A. It is to re- 
 concile parties at variance, Job ix. 33. 
 
 Q. Between whom is Christ a Mediator ? — A. Between 
 God and sinful men, 1 Tim. ii. 5. 
 
 Q. Can there be any other Mediator between God and 
 man 1 — A. No ; for none other has a proper interest in both 
 parties ; nor can any lay his hand upon them both for their 
 reconciliation. Job ix. 33, 1 Tim. ii. 5, 6. 
 
 Q. How hath Christ a proper interest in both parties 1 — 
 A. He is God's son, and our brother and kinsman. 
 
 Q. By what doth Christ remove God's legal enmity 
 against us 1 — A. By his righteousness and intercession. 
 
 Q. How doth Christ stay our real enmity against God 1 
 — A. By enlightening our minds and subduing our wills. 
 
 Q. What do you mean by a Redeemer ? — A. One who 
 recovers back that which is forfeited and enslaved. 
 
 Q. From what doth Christ redeem us sinful men 1 — ^A. 
 From our spiritual slavery and bondage. Tit. ii. 14. 
 
 Q. To whom are we naturally in spiritual bondage X — A. 
 To law and justice, to sin and Satan, Isa. xlix. 24. 
 
107 
 
 Q. By what means doth Christ redeem sinners ? — A. By 
 price and power, or by purchase and conquest. 
 
 Q. How doth he redeem us from the law and justice of 
 God 1 — A. By the infinite price of his blood, 1 Peter i. 19* 
 
 Q. How doth Christ redeem us from sin and Satan 1 — 
 A. By the infinite power of his Spirit, in teaching, subdu- 
 ing, ruling and defending us, Psalm ex. 2, 3. 
 
 Q. Why is not a price given to sin and Satan, as well as 
 to the law and justice of God 1 — A. Because sin and Satan 
 have no just right to enslave sinners, except what depends 
 upon the law and justice of God, 1 Cor. xv. 56. 
 
 Q. Who typified Christ as our Redeemer ? — A. The kins- 
 man redeemer under the law, in his redeeming his brother, 
 or near kinsman, Ruth iv.. Lev. xxvii. 
 
 Q. In what doth our redemption by Christ resemble that? 
 — A. Christ buys back our persons from slavery, and our in- 
 heritance from mortgage ; he avengeth our blood upon Sa- 
 tan our murderer ; and, by marriage with our nature and 
 persons, he raiseth up a seed of saints, and fruits of good 
 works. Rev. v., Isa. Ixiii., John xv. 
 
 Q. To what particular ofiices was Christ anointed 1 — A. 
 To the offices of prophet, priest, and king. 
 
 Q. Did ever these three offices properly meet in any 
 other 1 — A. No ; but Christ is the way to God as a priest, 
 the truth as a prophet, and the life as a king, John xiv. 6. 
 
 Q. How do you prove that Christ is a prophet 1 — A. The 
 scriptures call him a prophet like to Moses. 
 
 Q. How do you prove that Christ is a priest? — A. He is 
 often so called in scripture, and God swears that he is a 
 priest for ever^ Psalm ex. 4, Heb. v. vii. 
 
 Q. How do you prove that Christ is a king 1 — A. The 
 scripture often affirms it, and God calls him his king set 
 upon his holy hill of Zion^ Psalm ii. 6. 
 
 Q. Why behoved Christ to have all these three offices ? 
 — A. To cure our threefold misery of ignorance, guilt, and 
 bondage. Acts xxvi. 18, Col. i. 13, Titus ii. 14. 
 
 Q. How doth Christ cure our ignorance 1 — A. By be- 
 coming the wisdom of God to us as a prophet. 
 
 Q. How doth Christ cure our guilt?— A. By becoming 
 the Lord our righteousness as a priest. 1 Cor. i. 30. 
 
 Q. How doth Christ deliver us from bondage ?-— A. By 
 becoming our sanctification and redemption as a king. 
 
 Q. What connection hath our salvation with these offices 
 
108 OP Christ's offices in general. 
 
 of Christ 1 — A. He purchased our salvation as a priest, re- 
 veals it as a prophet, and applieth it as a kin^. 
 
 Q. What connection have the gospel promises in general 
 with these three offices of Christ 1 — A. Christ reveals the 
 promises as a prophet, confirms them by his blood as a priest, 
 and applieth them as a king. 
 
 Q. Are Christ's offices the proper fountain of the gos- 
 pel-promises in the original making of them X — A. No ; in 
 that respect they flow from the infinite, free, and sovereign 
 love of God, Jer. xxxi. 3. 
 
 Q. Doth not the accomplishment of the promises on us 
 flow from the offices of Christ 1 — A. Yes ; 2 Cor. i. 20. 
 
 Q. What promises are accomplished by Christ^s execut- 
 ing the office of a prophet '? — A. The promises of light, 
 leading knowledge, and instruction, Isa. xlviii. 17. 
 
 Q. What promises stand immediately connected with 
 Christ's priestly office? — A. The promises of pardon, peace, 
 reconciliation, acceptance, &c. Isa. liii. 5. 11. 
 
 Q. What promises are accomplished by Christ's execut- 
 ing his kingly office 1 — A. The promises of regeneration, 
 sanctification, defence, and preservation from enemies, and 
 victory over them, &c. Psalm ex. 2 — 6. 
 
 Q. In what different orders do Christ's offices stand re- 
 lated to one another 1 — A. In their natural order of de- 
 pendence upon one another, and in their order of execu- 
 tion upon the hearts of sinners. 
 
 Q. How do they stand in their natural order ? — A. The 
 prie&tly office possesses the first place, the prophetical the 
 second, and the Jcingly the last, Psalm xxii. 
 
 Q. Why must Christ's priestly office stand first in the 
 natural order? — A. Because divine justice cannot admit of 
 our being blessed with instruction or deliverance, till first in 
 order of nature our sins be atoned for ; and God, as recon- 
 ciled through Christ's death, must be the matter which he 
 as a prophet doth teach ; and his blood must be the price 
 of his kingdom, Isa. liii. 2^ — 12, Psalm ii. 8 — 11. 
 
 Q. Why must Christ's prophetical office stand before his 
 kingly ? — A. Because his saving instructions are the means 
 of our subjection to him as our king, Isa. liv. 13. 
 
 Q. Where is this natural order of Christ*s offices clearly 
 represented 1 — A. In the 22d Psalm ; where Christ fii-st 
 suffers as a priest, then declares God's name to his breth- 
 ren as a prophet, and at last becomes governor among the 
 nations as a king. 
 
Q. What is the order of Christ's offices in their execu- 
 tion upon us ? — A. The prophetical office possesseth the 
 first place, the priestly the second, and the kingly the last. 
 
 Q. Why must his prophetical office be first executed 
 on us 1 — A. Because till we are savingly taught by him as 
 our prophet, we can neither know, nor believe in him as our 
 priest for remission and acceptance. Gal. i. 15, 16. 
 
 Q. Why must the priestly office stand before the kingly 
 in this order of execution upon us ? — A. Because till the 
 death of Christ as a priest be applied to our conscience, for 
 removing our guilt, and staying our enmity against God, 
 there can be no deliverance from the bondage of sin, or sub- 
 jection to Christ as a king, Heb. ix. 22, &c. 
 
 Q. Is it very dangerous to invert the true order of Christ^s 
 offices 1 — A. Yes ; it is ruining to our souls. 
 
 Q. Who invert this order? — A. Such as place Christ^s 
 kingly office before his priestly, by teaching, that Christ in 
 the gospel has given us a new law of sincere obedience, by 
 observance of which, we become entitled to Christ and his 
 righteousness, Rom. ix. 31, 32. 
 
 Q. What is the danger of that doctrine ? — A. It make^ 
 our justification to depend on the works of the law. 
 
 Q. Do sinners close with all Christ's offices at once 1 — 
 A. Yes; Christ cannot be divided, 1 Cor. i. 13. 
 
 Q. To which of these offices must we fly for justifying 
 righteousness ? — A. Only to the priestly, Rom. iii. 24. 
 
 Q. Doth Christ fully execute all his offices 1 — A. Yes. 
 
 Q. What mean you by Christ's executing his offices I — 
 A. His doing the work which belongs to each of them. 
 
 Q,. In what estates doth Christ execute his offices 1 — A. 
 In his estate of humiliation, and of exaltation. 
 
 Q. Why did he first in order of nature execute them in 
 an estate of humiliation ? — A. Because by his humiliation 
 he procured to himself the honour of executing them in an 
 estate of exaltation, Phil. ii. 7 — 10, Isa. liii. 
 
 Q. How long shall Christ continue to execute his of- 
 fices 1 — A. To aD eternity, Heb. xiii. 8. 
 
 Q. How prove you that Christ will be a prophet for ever ? 
 — A. From the Lamb's (or Christ *s) being called the light 
 of heaven, which is everlasting, Isa. Ix. 19. 
 
 Q. How prove you that Christ will be a priest forever? 
 — A. God sware to him. Thou art a priest for ever. Psalm 
 ex. 4, Heb. vii. 3. 16. 24, 25. 28. 
 
 Q. How prove you that Christ will be a king for ever? 
 10 
 
110 OP Christ's prophetical office. 
 
 —A. Of his kingdom there shall be no end ; and he shall 
 reign for ever, Isa. ix. 7, Luke i. 35, Psalm xlv. 6. 
 
 Q. How should we improve these offices of Christ ? — A. 
 By receiving and employing him in them all in their due 
 order, for wisdom, righteousness, and sanctification. 
 
 Q,. 24. How doth Christ execute the office of a pro- 
 phet? 
 
 A. 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. Why is Christ called a prophet? — A. Because he re- 
 veals and teacheth men the will of God, Deut. xviii. 18. 
 
 Q. Hath Christ any other names relating to this work 
 and office 1 — A. Yes ; he is also called an apostle, interpre- 
 ter, witness, and the Word of God, Heb. iii. &c. 
 
 Q. Why is Christ called an apostle ? — A. Because he 
 is sent of God to make a perfect revelation of his will, and 
 to erect his church on earth, Heb. i. 1. and iii. 1. 
 
 Q. Why is Christ called an Interpreter ? — A. Because 
 he explains the mysteries, or hidden things of God, Job 
 XXX iii. 23. 
 
 Q. Why is Christ called a Witness ? — A. Because he at- 
 tests the truths of God, .John xviii. 37. 
 
 Q, By what doth he attest them 1 — A. In his person, and 
 by his declarations, miracles, death, and sacraments. 
 
 Q. How doth Christ attest divine truths in his person ? — 
 A. The great truths of God are clearly represented, and 
 have their certainty evidenced in the constitution of his per- 
 son as God-man, 1 Tim. iii. 16, John i. 14. 
 
 Q. How doth Christ attest divine truth by his declara- 
 tions? — A. He affirms them by his word, and confirms them 
 by his oath, 2 Cor. i. 22, Heb. vi. 17. 
 
 Q. How doth Christ attest divine truths by his death? — 
 A. He suffered it from men for his adherence to truth ; and 
 the leading truths of God are clearly exemplified and dis- 
 played in his death, Rom. viii. 32, 33. and iii. 24 — 26. 
 
 Q. How doth Christ attest them by his sacraments ? — A. 
 The sacraments represent the doctrines, seal the promises, 
 and bind us to obey the commands of God. 
 
 Q. Why doth Christ attest divine truths 1 — A. They are 
 wonderful ; and sinners are slow of heart to believe them, 
 1 Tim. iii. 16, Luke xxiv. 25. 
 
PROPHETICAL OFFICE. Ill 
 
 Q. Why is Christ called the word ofGodl — A. Because 
 by him the mind of God is made known ; and he is the mat- 
 ter of his word, 2 Cor. i. 20, Heb. i. 1. 
 
 Q. Why was Christ made a prophet t — A. Because 
 none else could teach sinners to profit, 3 ohn i. 18, Isaiah 
 xlviii. 17. 
 
 Q. What doth Christ teach us 1— A. The will of God. 
 
 Q. What of God's will doth Christ teach us?— A. What- 
 ever is needful for our salvation, Isa. xlviii. 17. 
 
 Q. In what periods doth Christ teach men the will of 
 God 1 — A. Both under the Old and the New Testament. 
 
 Q. How prove you that he taught it under the Old Tes- 
 tament? — A. The scripture affirms he preached to the 
 old world, and spake to Moses in Mount Sinai, I Peter 
 ui. 19. 
 
 Q. How prove you that Christ continued to teach it un- 
 der the New Testament 1 — A. The scriptures represent him 
 as yet speaking from heaven, Heb. xii. 25, and i. 1. 
 
 Q. By whom hath Christ revealed the will of God to 
 men \ — A. By himself, and by others, Luke xx. 9. 13. 
 
 Q. How hath he revealed it by himself? — A. In voices, 
 visions, dreams, and his personal ministry on earth. 
 
 Q. How hath he revealed the will of God by others ? — 
 A. By qualifying and sending angels, prophets, apostles, 
 and ordinary pastors and teachers, to declare it. 
 
 Q. In what doth Christ as a prophet excel all these ? — 
 A. Christ is their Lord, hath all furniture in himself, and 
 teacheth effectually : others are servants, receive their furni- 
 t\ire from him, and cannot teach to profit, John vi. 63. 
 
 Q. By what means doth Christ reveal the will of God to 
 men X — A. By his word and Spirit, Luke v. 17. 
 
 Q. Is the word alone sufficient to teach us the will of 
 God 1 — A. No ; for it cannot give the blind their sight to 
 discern the glory of divine truths, Isa. vi. 9, 10. 
 
 Q. May men have the gospel faithfully preached to them, 
 and yet not profit thereby? — A. Yes; Nothing is more 
 common : Many are called but few chosen. 
 
 Q. Whence doth this proceed? — A. From men's not 
 mixing faith with the word when they hear it, Heb. iv. 2. 
 
 Q. When God's word doth not profit hearers, what ef- 
 fect hath it on them? — A. It hardens their hearts, and be- 
 comes the savour of death to them, Isa. vi. 10. 
 
 Q. What then can make the teaching of the word effec- 
 tual to salvation? — A. Only the teaching of the Spirit.. 
 
112 OP Christ's prophetical office. 
 
 Q. How doth Christ teach us by his Spirit? — A. He 
 opens our understanding by the word, and makes us see the 
 beauty of divine things, and fall in love with them. 
 
 Q. Doth ever the Spirit teach men without the word 1 — 
 A. No ; in such as are capable to hear it, Rom. x. 14. 
 
 Q. Can then such as want the word of God be saved 
 by the hght of nature ? — A. No ; where no vision is, the peo- 
 ple perish, Prov. xxix. 18. Acts iv. 12. Rom. x. 14. 
 
 Q. Why will not Christ's Spirit teach men without the 
 word? — A. To put honour upon the word, Psal. cxxxviii. 2. 
 Q. At what schools doth Christ teach men? — A. At the 
 schools of the law, of the gospel, and of affliction. 
 
 Q. What doth Christ teach us at the school of the law ? 
 — A. The great evil and danger of sin, Rom. iii. 20. 
 
 Q. What doth he teach us at the school of the gospel? — 
 A. That our salvation is wholly in Christ, and freely offer- 
 ed to us, Hos. i. 7. Rom. v. 21. 
 
 Q. What doth he teach us at the school of affliction? — 
 A. The bitterness of sin, the vanity of this world, and the 
 exercise of justifying God, resignation to his will, and de- 
 sire to be with him, Hos. ii. 6 — 16. 
 
 Q. In what doth Christ's saving teaching and all other 
 teaching differ? — A. Christ's saving teaching discovers to 
 us our vileness and ignorance, humbles us in the dust, and 
 makes us desire to be like Christ in holiness, and with him 
 in glory. Job xl. 4. and xliii. 50. Isa. vi. 5. 
 
 Q. Doth Christ make all men welcome to him for in- 
 struction? — A. Yes; Prov. viii. 4. and ix. 4. 
 
 Q. For what end doth Christ teach sinful men ? — A. For 
 their salvation, Isa. liv. 13, 14. and xlv. 17. 22. 
 
 Q,. Are then all those saved who are taught by Christ's 
 word and Spirit? — A. Yes; John xvii. 3. 1 John v. 20. 
 
 Q. What shall become of such as refuse to hear Christ's 
 word and Spirit? — A. They shall be destroyed. 
 
 Q. How should we improve Christ as a prophet ? — A. 
 By believing our own ignorance, and applying to him for 
 instruction. Psalm cxix. 18. 
 
 Q,. 25. Hov) doth Christ execute the office of a priest? 
 
 A. Christ executeth the office of a priest, in his 
 once offering up of himself a sacrifice, to satisfy di- 
 vine justice, and reconcile us to God; and in making 
 continual intercession for us. 
 
OP Christ's priestly oppicb. 113 
 
 Q. What do you mean by a priest? — A. One who, by 
 virtue of God's appointment, offers up sacrifice to him, ia 
 the room of guilty sinners, Heb. viii. 3. 
 
 Q. Wliat is a proper sacrifice 1 — A. A holy off*eTing 
 up of some hfe to God in the stead of guilty men, upon 
 an altar, and by a priest of his appointment, Heb. v. 8. 
 
 Q. Why call you it a holy offering ? — A. Because it 
 was to be made to a holy God, in a holy and reverend 
 manner, Lev. x. 3. 
 
 Q. Why call you it the offering of a life? — A. Because 
 the life of the thing offered was to be taken from it in the 
 sacrifice of it, Lev. xvii. 11. 
 
 Q^ Why was the life of the thing offered to be taken 
 from it? — A. Because without shedding of blood there can 
 l>e no remission of sin, Heb. ix. 22. 
 
 Q. Why so 1 — A. Because man's sin is an attack upon 
 the life' of the most high God, Job xv. 25, 26. 
 
 Q. Ill what doth Christ's priestly office differ from his 
 prophetical and kingly offices ? — A. Christ, in the execu- 
 tion of his prophetical and kingly offices, deals with crea- 
 tures ; but in the execution of his priestly, he deals imme- 
 diately with God, Heb. ii. 17. ix. 14, vii. 27. 
 
 Q. What are the two parts of Christ's priestly office? — 
 A. His offering sacrifice, and making intercession. 
 
 Q. What sacrifice did Christ offer up? — A. He offered 
 up himself, both soul .ind body, Heb. ix. 14. 
 
 Q. How prove you that he offered his soul ? — A. It is 
 said. Thou shall make his soul an offering for sin : his soul 
 was troubled and sorrowful: nor could he have atoned fop 
 the sin of our souls, if he had not offered his own in sacri- 
 fice, Isa. liii. 10. &c. John xii. 27. 
 
 Q. How prove you that Christ's divine nature was not 
 properly offered in sacrifice ? — A. Because his divine na- 
 ture cannot suffer, 1 Tim. vi. 16. 
 
 Q. How is it then said, He gave himself for us ? — ^A Be- 
 cause his divine person gave infinite worth to the offering 
 of his human nature. Acts xx. 28. Titus ii. 14. 
 
 Q. On what altar did Christ ofter his sacrifice ? — A. On 
 the altar of his divine nature, Heb. ix. 14. 
 
 Q. Of what use was the altar in sacrifices? — A. It sup- 
 ported, sanctified, and made valuable the gift. 
 
 Q. How prove you that the cross could not properly 
 be the altar on which Christ offered his sacrifice 1 — A. Be- 
 cause it could not give value to his oflcring, 
 10* 
 
114 
 
 Q. How long did Christ continue in offering himself? — 
 A. He began his offering in his incarnation, continued 
 it through his life, and completed it in his death and burial. 
 
 Q. When did he most remarkably offer himself? — A 
 In his agony in the garden and on the cross. 
 
 Q. What was the sword which killed, and fire which 
 consumed this sacrifice'? — A. The justice and wrath of 
 God. 
 
 Q. Did not divine justice make use of men and devils 
 as instruments in slaying this sacrifice "? — A. Yes ; but 
 not in the severest part of its work, Zech. xiii. 7. Isa. liii. 10. 
 
 Q. Why did not an angry God make use of them in the 
 whole of that work? — A. Because they could not afflict 
 Christ with such severity as his justice required. 
 
 Q. Who was the priest that offered up Christ in sacri- 
 fice? — A. It was himself, Heb. ix. 14. Tit. ii. 14. 
 
 Q. Why was it necessary that Christ sliould offer himself? 
 — A. Because a voluntary death was essentially necessary 
 to the acceptance of this sacrifice: and none else could 
 present this offering to God, John x. 17. Phil. ii. 7, 8. 
 
 Q. Where did Christ offer himself? — A. On earth. 
 
 Q. Why upon earth ? — A. Because the earth is the thea- 
 tre of that rebellion of man against God for which he atoned ; 
 and it was necessary that God should be glorified by 
 Christ's death, where sin had dishonoured him. 
 
 Q. How often did Christ offer himself a sacrifice ? — A. 
 Only once, Heb. ix. 28. Rev. i. 18. 
 
 Q. Why not oftener than once ? — A. Because his once 
 offering, which comprehends his whole surety-righteous- 
 ness, fully satisfied the law and justice of God. 
 
 Q. In whose stead did Christ offer himself? — A. In 
 stead of the elect only, and for no other. 
 
 Q. How prove you that Christ died in the room of the 
 elect? — A. The scripture affirms that their sin was laid 
 upon him, and he hare it, and laid down his life for them. 
 
 Q. How prove you that he died in the room of the elect 
 only ? — A. Because he prayed for, and saves the elect only, 
 John xvii. 9. and x. 15. Rom. xi. 7. Acts xiii. 48. 
 
 Q. Why then do other men share of gospel offers, com- 
 mon operations of the Spirit, and much temporal happi- 
 ness ? — A. Though Christ represented the person of the 
 elect only in his death ; yet others, for the elect's sake, re- 
 ceive these good things as the consequence of his death, 
 Matth. xxiv. 22. Isa. lii. 15. and liii. 12. 
 
115 
 
 Q. To whom did Christ offer himself ?— A. To God. 
 
 Q. For what end did Christ offer himself? — A. To 
 satisfy divine justice, and reconcile us to God, Eph. v. 2. 
 
 Q. Why did divine justice require a satisfaction? — A. 
 Because the elect had dishonoured God, and broken his 
 law, Isa. hii. 6. Rom. iii. 9 — 26 
 
 Q. What did divine justice require as a satisfaction ? — 
 A. That the curse of God's law should be executed, either 
 upon the elect themselves, or a surety in their room. 
 
 Q. Why might they not have satisfied for themselves 1 
 — A. Because they were wicked, and could not cease from 
 sin ; and were finite, and could not give the infinite satis- 
 faction which divine justice required, Micah vi. 6, 7. 
 
 Q. Why did divine justice require an infinite satisfac- 
 tion for the sin of finite creatures 1 — A. Because sin had 
 given infinite offence to God, Jer. xliv. 4. 1 John iii. 4. 
 
 Q. How could divine justice demand that satisfaction 
 from Christ ? — A. Because he had engaged to pay all the 
 debt of the elect world. Psalm xl. 6, 7. Isa. liii. 6. 
 
 Q. How could Christ lawfully give away his life »for 
 others 1 — A. He was God, and his life was wholly his 
 own, which he might dispose of as he pleased, John x. 18. 
 
 Q. Hath Christ fully satisfied God's justice for our sins 1 
 — A. Yes ; his sacrifice was to God of a sweet-smelling 
 savour, and savour of rest, Eph. v. 2. Heb. ix. 12. 
 
 Q. Why is Christ's sacrifice so called 1 — A. Because it 
 entirely overcame the abominable savour of sin, and gave 
 God's justice the sweetest rest, Isa. xlii. 21. 
 
 Q. How do you further prove that Christ satisfied God's 
 justice? — A. From his saying on the cross. It is finished ; 
 and from his Father's raising him from the dead, and ex- 
 alting him to his right hand, John xix. 30. 
 
 Q. What is the effect of Christ's satisfying divine jus- 
 tice? — A. Our reconciliation to God, Rom. v. 10. 
 
 Q. Did Christ's offering himself change God's disposi- 
 tions towards us ? — A. No ; but it removed out of the way 
 whatever hindered the manifesting of his love to us. 
 
 Q. How doth the death of Christ reconcile men's hearts 
 to pod ? — A. When it is applied to their conscience, the 
 love of God shines so brightly in it, that it slays their en- 
 mity against God, 1 John iv. 9, 10. 19. 
 
 Q. Is not the shedding of Christ's blood sufficient to 
 save us ? — A. No ; it must also be applied to, or sprinkled 
 
116 OP Christ's priestly office. 
 
 on our consciences ; and hence it is called, the blood of 
 sprinkling, Ezek. xxxvi. 25. 1 Peter i. 2. 
 
 Q. When are we actually reconciled to God 1 — A. When 
 Christ's blood is sprinkled on our consciences. 
 
 Q. How may we know that we are reconciled to God ? 
 — A. If we are made heart enemies to all sin, Ps. cxix. 104. 
 
 Q. What is the second part of Christ's priestly work 1 — 
 A. His making intercession for us, Heb. ix. 24, and vii. 25. 
 
 Q. What do you understand by Christ's intercession 1 — 
 A. His willing the application of his purchased redemption 
 to his people, John xvii. Heb. vii. 25. 
 
 Q. Is Christ's intercession rn heaven any part of his 
 surety righteousness 1 — A. No ; it is a part of his glorious 
 reward, Heb. i. 3. and ix. 24. 
 
 Q. Might not his intercession alone have saved sinners? 
 — A. No; for it could not satisfy God's justice, Rom. iii. 25. 
 
 Q. If God's justice be satisfied, and all blessings pur- 
 chased by his sacrifice, what need is there of Christ's in- 
 tercession 1 — A. That he may procure the possession of 
 these blessings to the elect in such a way as best secures 
 the glory of God, his own honour, and our welfare. 
 
 Q. How doth Christ's intercession secure the glory of 
 God 1 — A. As by this means God hath no gracious deal- 
 ings with sinners but through a Mediator, 2 Cor. v. 19. 
 
 Q. How doth it honour Christ 1 — A. In this way be- 
 lievers have immediate dependence on Christ for ever, 
 
 Q. How doth Christ's intercession secure the welfare of 
 his people 1 — A. It renders them bold before God ; and 
 secures their grace and glory, notwithstanding their great 
 carelessness and folly, Heb. iv. 14, 15, 16. 
 
 Q. For whom doth Christ make intercession 1 — A. For 
 the elect only, John xvii. 9. 
 
 Q. For what doth he intercede to them, in their uncon- 
 verted state 1 — A. For their preservation from hell, and in 
 bringing into the bond of the new covenant. 
 
 Q. What intercedes he for, to them, after their conver- 
 sion ] — A. For their continuance in the covenant, and the 
 constant communication of its blessings to them. 
 
 Q. How doth he obtain this? — A. By answering all ac- 
 cusations against them, by removing new differences be- 
 tween God and them, and by procuring the acceptance of 
 what service they perform in faith, 1 John ii. 1. 
 
 Q. Who accuses believers before God ? — -A. Satan and 
 their own consciences, Rev. xii. 10. 
 
OP Christ's priestly office. 117 
 
 Q. Of what do they accuse believers 1 — A. Of continual 
 departures from God, Zech. iii. 1. 
 
 Q. How doth Christ answer these accusations? — A. By 
 continually presenting his righteousness as theirs before 
 God, Heb. ix. 24. 
 
 Q. How doth he take up the new differences which sin 
 makes between God and them 1 — A. By procuring new ap- 
 plication of his blood to their consciences, 1 John ii. 1, 2. 
 
 Q. What in believers' worship tends to render it unaccep- 
 table to God? — A. The unworthiness of their persons, and 
 the sin and weakness that attend their worship. 
 
 Q. How doth Christ cure these defects? — A. By ap- 
 pearing in their name, and presenting his atoning blood to 
 God for the perfuming of their service*, Rev. viii. 4. 
 
 Q. What doth Christ by his intercession procure to his 
 people at death ? — A. Abundant admission to glory. 
 
 Q. For what doth Christ intercede after their death? — 
 A. For their resurrection and eternal continuance in glory, 
 John xvii. 24. 
 
 Q. How long will Christ intercede for his people 1 — A. 
 For ever : He ever liveth to make intercession. 
 
 Q. Upon what plea or ground does Christ intercede ? — 
 A. Upon the footing of his own merit or blood, which pur- 
 chased eternal redemption for us, Heb. ix. 12. 24. 
 
 Q. Where doth Christ now intercede ? — A. Within the 
 vail in heaven, the true holy of holies, Heb. ix. 24. 
 
 Q. In what manner doth Christ intercede for us 1 — A. 
 Continually, distinctly, carefully, and successfully. 
 
 Q. How is Christ's intercession continual ? — A. He ne- 
 ver ceases from his interceding work, Rom. viii. 34. 
 
 Q. How is it distinct 1 — A. He represents his people's 
 case precisely as it is, Zech. i. 12, John xvii. 
 
 Q. How is it careful ? — A. He intercedes v/ith the great- 
 est earnestness and zeal for our good, John xviii. 
 
 Q. How is Christ's intercession successful? — The Father 
 heareth him always, John xi. 42. 
 
 Q. Can angels, or saints departed, assist Christ in his 
 intercession 1 — A. No ; Christ is the only Advocate with the 
 Father, 1 John ii. 1, 2, Eph. ii. 18. 
 
 Q. Wherein do the intercession of Christ and of the 
 Holy Ghost differ? — A. The Holy Ghost intercedes within 
 us on earth by stirring us up, and directing us how to plead 
 with our God for ourselves ; but Christ intercedes without 
 
118 OP Christ's priestly office. 
 
 us, and presents our petitions to God, Rom. viii. 26, 27. 34, 
 John xviii. Heb. ix. 24 and vii. 25. 
 
 Q. What singular honour hath God put upon the priest- 
 hood of Christ? — A. He made him priest with an oath; 
 and appointed more types to represent his priesthood than 
 any of his other two offices, Psalm ex. 4, Heb. v. ix. x. 
 
 Q. Why was this peculiar honour put upon Christ's 
 priesthood 1 — A. Because it is most above the light of na- 
 ture, most opposed by carnal men ; it gives the brightest 
 view of the perfections of God ; it is the foundation of the 
 other two offices, and hath the most difficult work belong- 
 ing to it, 1 Peter i. 10, 11, Isa. liii. 
 
 Q. What types under the Old Testament represented 
 Christ's priesthood ? — A. The most of the types ; but es- 
 pecially the sacrifices, altars, and priests. 
 
 Q. What was typified by all the proper sacrifices 1 — A. 
 The suffering of the Lord Jesus Christ, Heb. ix. 10. 
 
 Q. What was typified by the pouring out of the blood of 
 the sacrifice, burning the fat, and sometimes the whole beast? 
 — A. The severity of Christ's sufferings, Isa. liii. 10. 
 
 Q. What was signified by the blood of the sacrifice be- 
 ing sprinkled both on the altar, and on the person for whom 
 it was offered 1 — A. That Christ's sufferings should both 
 appease God and purify sinners, Heb. ix. x. 
 
 Q. What was signified by the feasting on the flesh of 
 sacrifices after the fat was burnt? — A. That the sacrifice 
 of Christ is the most proper, quickening, and nourishing 
 entertainment for our souls, John vi. 53, Isa. xxv. 6. 
 
 Q. What did the salting of the sacrifice typify ? — A. The 
 everlasting sweet savour, reconciling, and sin-killing in- 
 fluence of Christ's death, Eph. v. 2. 
 
 Q. What did the offering of sacrifices every day signify? 
 — A. The constant virtue of Christ's blood, and our daily 
 need of applying it. Gal. ii. 20, John vi. 56. 
 
 Q. What were some of the most distinguished typical sa- 
 crifices ? — A. The sacrifice of the birds for the leper, of 
 the red heifer, and especially that of universal atonement, 
 on the tenth day of the seventh month. 
 
 Q. What did the sacrifice of the birds typify ? — A. The 
 bird slain over running water, typified God's holy child Je 
 sus dying for our sins; and the living bird flying away after 
 it had been dipped in the blood of the slain bird, typified his 
 rising and ascending to glory, to present his blood before 
 God for our justification, Rom. iv. 25. 
 
OP Christ's priestly office. 119 
 
 Q. What did the burning, &.c. of the red heifer signify? 
 — A. That Christ's sufferings should perfume and purify all 
 his people in every generation, Heb. xiii. 12. 
 
 Q. What did the sacrifice oi universal atonement signify? 
 — A. The slaying of one goat for all Israel typified Christ 
 bearing all the sins of the elect in his death : and the send- 
 ing the other goat into the wilderness, signified Christ's tak- 
 ing away, and making an end of our sins by it. 
 
 Q. What did the burning of sacrifices with holy fire typi- 
 fy? — A. That Christ as a sacrifice offered through the eter- 
 nal Spirit, should be scorched and melted in the fire of 
 the Father's wrath. Psalm xxii. 14. and Ixix. 
 
 Q. What did the altar typify ? — A. Christ's divine na- 
 ture as supporting and sanctifying the human in its obedi- 
 ence and suffering, Heb. ix. and xiii. 10. 
 
 Q. What did the altar's being made of stone^ brasSy &c. 
 typify ? — A. The sufficiency of Christ's divine nature to sup- 
 port the human m his suft'erings. 
 
 Q. What did the priests, and especially the high priests, 
 typify ? — A. The person of Christ as our priest. 
 
 Q. What did the washings and fi-eedom from blemishes 
 in priests and sacrifices, typify ? — A. The perfection and pu- 
 rity of Christ and his righteousness, Heb, vii. 26. 
 
 Q. What was typified by the vast number of priests ? — 
 A. The great extent and importance of Christ's work as 
 our great High Priest, Heb. vii. viii. ix. 
 
 Q. What did their robes, especially those of the high 
 priest, typify ? — A. Christ's glorious righteousness. 
 
 Q. What did the high priest's mitre typify ? — A. That 
 Christ is both king and priest, Heb. i. and v. 
 
 Q. What did his U?'im and Thummim signify ? — A. The 
 infinite knowledge and perfection of Christ. 
 
 Q. What did the high priest's bearing the names of all 
 the tribes of Israel ow /i is breastplate signify? — A. That 
 Christ has all the elect's names engraven on his heart, and 
 continually represents them before God. 
 
 Q. What did the high priest's going in once a year to the 
 holy of holies, to present the blood of atonemeiit, typify ? 
 — A. Clirist's ascending once for all into heaven, to present 
 his sacrifice to God in the name of his people. 
 
 Q. Why might not one type have sufficed to represent 
 Christ ? — A. All types were created and imperfect things, 
 whereas Christ's person and work was divine. 
 
 Q. In what did Christ resemble the Old Testament 
 
120 OP Christ's kingly office. 
 
 priests ? — A. He, like them, had God's call ; was taken 
 from among, and represented his guilty brethren. 
 
 Q. In what did Christ excel the Old Testament priests 1 
 — A. In his person, instalment, order and duration of office ; 
 and in the nature, extent, and efficacy of his work. 
 
 Q. How doth Christ excel them in his person ? — A. He 
 is Immanuelj God man ; and they were but sinful men, Isa. 
 ix. 6, Heb. vii. 27. 
 
 Q. Hovv^ doth he excel them in his instalment into his 
 office? — A. He was installed by God, loith an oath ; but 
 they by men, without an oath^ Heb. vii. 21. 
 
 Q. How doth Christ excel them in his order of office ? 
 — A. They were priests after the order of Aaron ; but he 
 is a priest after the order of 3Ielchizedek^ Heb. vii. 
 
 Q. In what did Melchizedek typify Christ 1 — A. In the 
 dignity and eternity of his priesthood. 
 
 Q. How doth Christ excel the Old Testament priests in 
 duration of office ? — A. They did not continue hy reason 
 of death, ^nd. their priesthood is now abolished ; but Christ's 
 priesthood is eternal and unchangeable. 
 
 Q. How doth he excel them in the nature of his work 1 
 — A. They offered beasts, &c. ; Christ offered himself. 
 
 Q. How doth he excel them in the extent of his work 1 
 — A. They were many, and each had but a small share of 
 work ; but Christ alone performs the whole works of the 
 priesthood for all the elect, Heb. x. 14, and ix. 12. 14. 
 
 Q. Why then are believers called ^ne^^s unto Godl — 
 A. Because they are clothed with Christ's righteousness ; 
 and in his name offer sacrifice, not of atonement, but of 
 praise and thanksgiving to God, Rev. i. iv. and v- 
 
 Q. How doth Christ excel the Old Testament priests in 
 the efficacy of his sacrifice ? — A. Their sacrifices in them- 
 selves never pleased God nor took away sin ; but his sacri- 
 fice perfectly satisfied divine justice, and made an end of 
 our sin, Heb. x. 1. 14. 
 
 Q. How should we improve the priesthood of Christ ? — 
 A. By making his righteousness and intercession the only 
 ground of our confidence before God ; and by boldly ask- 
 ing in his name whatever blessings we need. 
 
 Q,. 26. Hoio doth Christ execute the office of a King ? 
 
 A. Christ executeth the office of a king, in subdu- 
 ing us to himself, in ruling and defending us, and in 
 restraining and conquering all his and our enemies. 
 
121 
 
 Q. Why is Christ called a king! — A. Because he gives 
 law to, and rules over many subjects, Psalm ex. 
 
 Q. What ditTerent kingdoms hath Christ? — A. An es- 
 sential and mediatorial kingdom. 
 
 Q. What is the essential kingdom of Christ 1 — A. That 
 dominion which he, as God^ hath over all things. 
 
 Q. What is his mediatorial kingdom 1 — A. That domin- 
 ion which he hath over the Church, and all the concerns of it. 
 
 Q. In what do these two kingdoms differ 1 — A . He hath 
 the essential kingdom by nature ; but he hath the mediato- 
 rial kingdom by his own purchase, and his Father's gift, 
 Phil. ii. 7—10, Matth. xxviii. 18. 
 
 Q. What ensigns of royalty or kingly honour are ascribed 
 to Christ in scripture ? — A. A palace, throne, sceptre, am- 
 bassadors, armies, tribute, and laws, &c. 
 
 Q. What is Christ's ^«/«ce ? — A. Heaven. 
 
 Q. What thrones hath Christ, and where do they stand 1 
 — A. Christ hath a throne of grace in his church on earth, 
 a throne of glory in heaven, and a throne of judgment, pro- 
 bably in the air at the last day, Heb. iv. 16. 
 
 Q. What sceptre hath Christ 1 — A. The golden sceptre 
 of the gospel, and the iron sceptre of his wrath. Psalm ex, 
 
 Q. Of what use is his golden sceptre % — A. To gather, 
 subdue, strengthen, and comfort his people. Psalm ex. 3. 
 
 Q. Of what use is his iron sceptre 1 — A. To punish and 
 destroy his incorrigible enemies. Psalm ii. 9, 
 
 Q. Who are Christ's am6a5s«c?ors ? — A. Sometimes an- 
 gels, but especially gospel-ministers, 2 Cor. v. 20. 
 
 Q. Is it not high treason for any to intrude themselves 
 into this office without Christ's call 1 — A. Yes. 
 
 Q. What armies hath Christ 1 — A. The heavenly armies 
 of angels, saints, stars, &c. and the armies of hell and earth, 
 Rev. xix. 14, and xii. 16. 
 
 Q. What is Christ's tribute or revenue 1 — A. All the 
 sei-vice and praise of angels and saints ; and he makes 
 even his enemies' wrath to praise him. Psalm Ixxvi. 10. 
 
 Q. Of what nature is Christ's mediatorial kingdom ? — 
 A. Of a spiritual nature, and not of this world. 
 
 Q. Do civil magistrates derive their authority from Christ 
 as Mediator 1 — A. No ; for God acknowledgeth the autho- 
 rity of Pagan magistrates, Jer. xxvii. 17. 
 
 Q. How may Christ's mediatorial kingdom be distin- 
 guished? — A. into his kingdoms of grace and of glory. 
 
 Q. How do these differ ?— A. His kir^gdom of grace is 
 11 
 
122 OP Christ's kingly office. 
 
 on earth, amidst enemies, and consists of imperfect subjects; 
 bat his kingdom of glory is in heaven, and consists only of 
 perfect subjects, Psalm ex. 2, 3, &:c. 
 
 Q. For what different ends hath Christ erected his king- 
 doms of grace and glory 1 — A. His kingdom of grace is 
 erected for gathering and gaining subjects to him ; but his 
 kingdom of glory is for making them fully happy. 
 
 Q. How is Christ's kingdom of grace distinguished? — A, 
 Into his visible and invisible kingdom. 
 
 Q. What is Christ's visible kingdom or church? — A. 
 The society of them who, in all ages and places, do profess 
 the true rehgion, and their children. 
 
 Q. What is Christ's invisible kingdom of grace ? — A. 
 True believers, in the hidden man of whose heart Christ 
 reigns, Luke xxvii. 20, 21, Rom. xiv. 17. 
 
 Q. Are not the unconverted elect members of this invisi- 
 ble kingdom of grace 1 — A. They are intended, but not ac- 
 tual members of it, Col. i. 13. 
 
 Q. Why is Christ's church on earth called militant ? — 
 A. Because the members of it are daily called to fight with 
 sin, Satan, and the world, Eph. vi. 10 — 20. 
 
 Q. Why is his church in heaven called triumphant ? — A. 
 Because their only work is to sing and share of Christ's 
 victories. Rev. vii. and xv. Isa. li. 11. and xxxv. 10. 
 
 Q. When did Christ enter on the execution of his kingly 
 office ? — A. When he published the first promise. 
 
 Q. When was he most solemnly installed in this office 1 
 — A. When he ascended into heaven, Dan. vii. 13, 14. 
 
 Q,. When will he most fully display his royal power? — 
 A. At the last day, 1. Tim. iv. 14, 15, 16. Rev. 20 
 
 Q. Over whom doth Christ exercise his kingly office ? — 
 A. Over his people, and over his and their enemies. 
 
 Q. How doth he exercise it over his people? — A. In 
 subduing, ruling, and defending them. 
 
 Q. How doth he deliver them from bondage by these 
 acts? — A. He brings them out of bondage by subduing 
 them? he prevents their voluntary return to bondage by 
 ruling them ; and saves them from being driven back to 
 bondage by defending them. Psalm ex. Jer. xxxiv. 
 
 Q. Why must Christ first in order subdue his people? — 
 A. Because by nature they are his enemies, Rom. viii. 7. 
 
 Q. By what means doth Christ subdue us to himself? 
 — A. By his word and Spirit, Psalm ex. 3. Acts xxvi. 18. 
 
 Q. How do these subdue us to Christ? — A. The Spirit 
 
1^ 
 
 by the word, applies the blood of Christ and love of God to 
 our consciences, renews our hearts, slays our enmity, and 
 constrains us to yield ourselves to Christ. 
 
 Q. What is the language of the soul, when thus melted 
 emd overcome by the love of Christ? — A. It is. Truly I 
 am thy seraant : thou hast loosed my bonds. Psalm cxvi. 16. 
 
 Q. From what bonds doth Christ loose usi — A. From 
 the bonds of the guilt, filth, and power of sin, which bind 
 us in the kingdom and prison of Satan, Zech. ix. 11. 
 
 Q. How doth he loose the bond of sin's guilt ? — A. By 
 applying his blood to our conscience for justification. 
 
 Q. How doth he loose the bonds of sin's filth and reign- 
 ing power? — A. By shedding abroad the love of God in 
 our hearts, for melting, purging, and renewing it. 
 
 Q. What is the eff*ect of this loosing of bonds 1 — A. We 
 are hereby translated from the kingdom of Satan, to the 
 kingdom of Christ, Col. i. 13. Acts xxvi. 18. 
 
 Q. How doth Christ exercise his dominion over those 
 whom he hath subdued] — A. He rules in and over them. 
 
 Q. Doth he free them from their obligations to magis- 
 trates, masters, and other superiors? — A. No; he requires 
 that such be obeyed in all things lawful, Titus iii. 1. 
 
 Q. By what doth Christ rule his people? — A. By his 
 word and Spirit, Jer. xxxi. 33. 
 
 Q. How doth he rule them by his word ? — A. By giv- 
 ing them laws to direct their conversation. 
 
 Q. What laws doth he give them 1 — A. The law of the 
 ten commandments as a rule of life, 1 Cor. ix. 21. 
 
 Q. By what motive doth he excite them to obedience ? 
 — A. By the motives of gracious rewards when they obey, 
 and of heavy chastisements when they offend. 
 
 Q. How doth Christ rule his people by his Spirit?— A. 
 He thereby gradually writes his law upon their hearts, and 
 excites and enables them to keep it. 
 
 Q. Doth not he sometimes make providence a mean of 
 ruling them ? — A. Yes ; he thereby often hedgeth them in 
 to their duty, Hos. ii. 6, 7. 
 
 Q. How are believers safe in the paths of duty ? — A. By 
 Christ defending them. Psalm xci. Isa. xxxi. 5. 
 
 Q. From whom doth Christ defend his peopl§? — A. 
 From all their enemies. Psalm xci. 10. 1 Pet. iii. 13. 
 
 Q. Who are their enemies ? — A. Sin, Satan, the world, 
 and death ; the worst of which is indwelling sin. 
 
 Q. How doth Christ defend believers from sin? — A. By 
 
124 OP Christ's kingly office. 
 
 keping alive the spark of their grace in an ocean of corrup- 
 tion, till it be quite dried up, Rom. vii. 
 
 Q. How doth he defend them from Satan? — A. By a 
 close application of his own blood to their consciences for 
 the quenching of his fiery darts, and by strengthening their 
 grace in oposition to his temptations. 
 
 Q. How doth he defend them from the world? — A By 
 outward dispensation of providence, and such powerful im- 
 pressions of his love on their hearts, as overbalance the in- 
 fluence of the smiles or frowns of the world. 
 
 Q. How doth he defend them from the hurt and fear of 
 death ? — A. By securing their eternal life, and giving them 
 comfortable views of it, 2 Cor. v., 1 Cor. xv. 57. 
 
 Q. How doth Christ exercise his dominion over his and 
 our enemies ? — A. In restraining and conquering them. 
 
 Q. Whence is it that Christ and his people's enemies are 
 the same ? — A. He and his people are one, John xvii. 26. 
 
 Q,. How doth Christ restrain his and our enemies ? — A. 
 By hindering them, even while their strength remains, to 
 execute their attempts any further than he seeth meet for his 
 glory and our good, Psalm Ixxvi. 10. 
 
 Q. In what doth Christ limit the attacks of his enemies? 
 A. In their kind, number, degree, and duration. 
 
 Q. How doth Christ conquer his and our enemies ? — A. 
 By taking away their power and strength ; and in punish- 
 ing them, if reasonable creatures, Dan. vii. 12. 
 
 Q. In what different ways doth Christ conquer his ene- 
 mies? — A. Two ways : in his own person, and in the per- 
 sons of his people, Psalm ex. and Ixviii. 
 
 Q. In what periods are they especially conquered in his 
 own person? — A. At his death, and at the last day. 
 
 Q. How doth Christ in his own person conquer sin ? — A. 
 By fulfilling the law, and so removing the curse, which is 
 the strength of sin ; and by condemning sin publicly at the 
 last day, Rom. viii. 3, Matth. xxv. 
 
 . How doth Christ in his own person conquer Satan ? 
 — A. He in his death spoiled him of his warrant to be the 
 executioner of God's justice ; and he will condemn him to 
 hell at the last day, Heb. ii. 14, Matth. xxv. 
 
 Q. How doth Christ in his own person conquer the world ? 
 A. In his life he despiseth it ; in his death he crucified it 
 to us, and delivered us from it ; and he will condemn the 
 men of it to hell at the last day. 
 
OP Christ's humiliation. 125 
 
 Q. How doth Christ in his own person conquer death? — 
 A. In his death he unstinged it ; and in his resurrection 
 he opened the gates of its prison, Hos. xiii. 14. 
 
 Q. Shall all his people also conquer these enemies ] — A. 
 Yes ; in him they shall he more than conquerors. 
 
 Q. Why say you they are conquerors in him ? — A. Be- 
 cause it is only in a state of union to Christ, and in his 
 strength that they conquer, Rom. viii. 1. 37. 
 
 Q. How are they more than conquerors in him ? — ^A. 
 They lose nothing, their conquest is easy and complete, and 
 they gain even when they seem to be conquered. 
 
 Q. How doth Christ conquer Satan in his people ? — A. 
 By enabling them to oppose and baffle liis temptations, Rom. 
 xvi. 20, Eph. vi. 10—16. 
 
 Q. How doth Christ conquer sin in his people 1 — A. By 
 pardoning their guilt, and making grace in their hearts 
 prevalent over all their lusts, Micah vii. 18, 19. 
 
 Q. How doth Christ conquer the world in his people 1 — 
 A. By raising their affections above it, and fixing them on 
 heavenly things, Psalm iv. 6, 7, Col. iii. 1 — 4. 
 
 Q. How doth Christ conquer death in his people 1 — ^A. 
 By making it a great gain to them, enabling them to triumph 
 over it, and freeing them from its bonds at the resurrection, 
 1 Cor. XV. 54, 55, Phil. i. 21 
 
 Q. How should we improve Christ as a king 1 — A. By 
 submitting to, loving, glorying, and trusting in him ; zeal- 
 ously maintaining his rights of government, and fighting un- 
 der his banner against his enemies. 
 
 Q,. 27. Wherein did Chrisfs humiliation consist 7 
 A. Christ's humiliation consisted in his being 
 born, and that in a low condition, made under the 
 law, undergoing the miseries of this life, the wrath 
 of God, and the cursed death of the cross ; in being 
 buried, and continuing under the power of death for 
 a time. 
 
 Q. What is Christ's estate of humiliation] — A. The veil- 
 ing of his divine glory for a time, and appearing in this 
 world as a man of son-ows and suffering. 
 
 Q. What moved Christ to humble himself? — A. His 
 great love to elect sinners. Gal. ii. 20. 
 
 Q. In what did Christ humble himself? — A. In his birth, 
 life, death, and after his death. 
 11* 
 
i.2$ OP CHRIST'S HUMILIATION. 
 
 Q. How did he humble himself in his birth ? — A. In.his 
 being conceived and born in a low condition. 
 
 Q. Was it great humiliation in Christ to be thus born 1 
 — A. Yes ; how wonderful for the great God to become 
 man ! the Father of eternity, a creature of time ! the An- 
 cient of days, an infant ! and the Holy One of Israel, to 
 assume the likeness of sinful flesh ! Jer. xxxi. 22, Isaiah 
 vii. 14. 
 
 Q. In what low condition was Christ born 1 — A. He was 
 born of a mean woman, in Bethlehem, a mean place, in a 
 stable, and laid in a manger, Luke ii. 
 
 Q. Was he not descended of the family of David king 
 of Israel 1 — A. Yes ; and to shew this, the evangelists give 
 us the history of his pedigree, Matth. i., Luke iii. 
 
 Q. How then was he born in such a low condition ? — A. 
 At that time the family of David had lost its lustre, and was 
 sunk into a very low state, Isa. liii. 2, and xi. 1. 
 
 Q. How was Christ humbled in his life? — A. In being 
 made under the law, and undergoing the miseries of this 
 life. Gal. iv. 4, Isa. liii. 3. 
 
 Q. Under what law was Christ made 1 — A. Under the 
 ceremonial and judicial, but especially under the moral law, 
 Matth. iii. 15, Gal. iv. 4, 5. 
 
 Q. Why was he especially made under the moral law ? 
 — A. Because this was the matter of the covenant which 
 Adam broke, and we in him, Gal. iii. 10 and iv. 4. 
 
 Q. For what end was he made under the law 1 — A. To 
 redeem them that were under the law. Gal. iv. 
 
 Q. Are then believers not bound to obey God's law ? — 
 A. They are bound to obey it as a rule ; but not as a cove- 
 nant, to procure life by it. Gal. ii. 19 — 21. 
 
 Q. Whether was Christ made under the law as a cove- 
 nant, or as a rule of life 1 — A. As a covenant of works ; 
 for he was made under that same law from which he in- 
 tended to redeem his people. Gal. iv. 4, 5. 
 
 Q. Why might he not intend to redeem us from the law 
 -fis a rule ] — A. Because that would make his righteousness 
 the price of licentiousness, Jude iv. Titus ii. 14, and iii. 8. 
 
 Q. Under what of the law as a covenant was Christ^ 
 made ? — A. Under the command and the curse of it. 
 
 Q. Why was he made under the command of it 1 — A. 
 That he might perfectly obey it in our stead. 
 
 Q» Why was he at the same time made under the curse 
 
127 
 
 of it t — A. That he might satisfy the justice of God, for 
 our disobedience, Dan. ix. 23, 1 John ii. 2. 
 
 Q. If Christ was made under the curse, how is it that 
 he was not brought under the defihng strength of sin t — A. 
 The infinite hoHness of his person prevented it. 
 
 Q. Was it not great humihation in Christ to be made 
 under the law 1 — A. Yes ; it was astonishing for the great 
 Lawgiver to become the law's bond-servant ; and for God, 
 blessed for ever, to be made a curse for us, Phil. ii. 8. 
 
 Q. What miseries of this life did Christ undergo? — A. 
 Such as were sinless and common, Matth. viii. 27. 
 
 Q. If Christ did not undergo sinful plagues how did he 
 suffer the same punishment which we deserved ? — A. S'in- 
 ful plagues are not of the essence of punishment, but only 
 spring from the curse as it lies on a sinner. 
 
 Q. How then was Christ made sin for us? — A. All the 
 sin of an elect world was laid on, and punished in him. 
 
 Q. Did Christ undergo the sinless infirmities of deafness, 
 blindness, &c. 1 — A. No ; they are not common, and would 
 have hindered him from duly executing his office. 
 
 Q. In what did Christ undergo the miseries of this lifel 
 — A. In his soul, body, reputation, estate, and relations. 
 
 Q. What miseries did he undergo in his soul 1 — A. The 
 temptations of Satan, with much grief and sorrow from the 
 world, Matt. iv. Isa. hii. 
 
 Q. What chiefly occasioned this grief and sorrow? — A. 
 The wikedness of men, and their opposition to his minis- 
 try, Heb. xii. 3, Luke xix. 41, 42. 
 
 Q. What bodily miseries did he undergo? — A. Cold, 
 hunger, thirst, weariness, sweating, bleeding, dc-c, Matth. 
 xxi. John iv. Luke xxii. 
 
 Q. What misery did he undergo in his reputation 1 — A. 
 The vilest calumny and reproach, Luke xxiii. 2. 
 
 Q. How was he reproached? — A. He was called a 
 glutton, drunkard, blasphemer. Sabbath-breaker, a seditious 
 person, a companion of profligates, and one in compact 
 with the devil, Matth. xi. 19, &c. 
 
 Q. How did he undergo misery in his estate ?-A. Though 
 the foxes have holes, and the birds of the air have nests, 
 yet he had not where to lay his head. 
 
 Q. What misery did he undergo in his relations t — A. 
 His own friends and countrymen disbelieved, despised, ha- 
 ted, and otherwise injured him, Luke iv. 28. 
 
 Q. Was it astonishing humihation for God, infinitely 
 
128 
 
 rich, glorious, and happy, to become thus poor, reproach- 
 ed, and miserable 1 — A. Yes; 2 Cor. viii. 9. 
 
 Q. Why did Christ undergo these miseries of this life ? — 
 A. That he might unsting them to his people, and the bet- 
 ter sympathize with us in trouble, Heb. ii. 17, 18. 
 
 Q. How was Christ humbled at his death 1 — A. By un- 
 dergoing the wrath of God, and the cursed death of the 
 cross, Isa. liii. 10, Phil. ii. 8, Luke xxii. xxiii. 
 
 Q. Had not Christ undergone the wrath of God all his 
 life time 1 — A. Yes ; but he suffered it more severely at 
 his death, Phil. ii. 8, Matth. xxvi. and xxvii. 
 
 Q. From whom did he suffer it at his death ? — A. From 
 devils, disciples, malicious men ; and from an angry God. 
 
 Q. What did he suffer from devils'? — A. Great harass- 
 ment of his sinless soul, John xiv. 30, Luke xxii. 53. 
 
 Q. What did he suffer from Jiis disciples'? — A. Judas 
 betrayed, Peter thrice denied, and they all forsook him, 
 Matth. xxvi. 
 
 Q. What did he suffer from malicious men '? — A. They 
 preferred a thief and a murderer to him ; crowned him 
 with thorns ; reviled, buffetted, scourged, condemned, and 
 crucified him, Matth. xxvi. and xxvii. 
 
 Q. What did he suffer from God 1 — A. The hiding of 
 his face, and the direful effects of his wrath, Psal. xxii. 
 
 Q. Where did he especially suffer the wrath of God ? — 
 A. In the garden, and on the cross, Mark xiv. xv. 
 
 Q. How know you that he then suffered the wrath of 
 God ] — A. By his bloody sweat, and the words which he 
 spake at these times, Luke xxii. 44, Psal. xxii. 
 
 Q. What did the pressure of God's wrath make Christ 
 cry out in the garden '? — A. He cried out in an agony. Mi/ 
 saul is exceeding sorrawful even vjito death ; and if it he 
 possible, let this cup pass from me, Matth. xxvi. 
 
 Q. Why did it make him cry out upon the cross t — A. 
 My God, my God, why hast thou forsaken me 1 
 
 Q. How could God thus lay his wrath upon Christ, his 
 holy and well beloved Son 1 — ^A. Because he was now 
 Standing in the law-room of elect sinners, 2 Cor. v. 21. 
 
 Q. Did God spare Christ any more than he would have 
 done sinners 1 — A. No, not in the least ; hut delivered him 
 up to the death for us all, Rom. viii. 32. 
 
 Q. To what death di<l God deliver Christ up I — A. To 
 the death of the cross, Gal, iii. 13. 
 
OF Christ's humiliation. 129 
 
 Q. What kind of death was that 1 — A. A cursed, shame- 
 ful, and painful death, Gal. iii. 13. 
 
 Q. How was the death of Christ a cursed death ? — A. 
 God, to testify liis displeasure of man's sin by the fruit of a 
 tree, had said Cursed is evert/ one that hangeth on a tree. 
 Gal. iii. 13, Deut. xxii. 23. 
 
 Q. How was it a shameful death 1 — A. He was hung 
 up naked, as a vile slave and malefactor, Luke xxiii. 
 
 Q. How was it a painful death 1 — A. His hands and 
 feet were nailed to the cross, his bones drawn out of joint, 
 and he expired, in a lingering manner, in these tortures, 
 Psal. xxii. 14 — 21, Matth. xxvii. John xix. 
 
 Q. What was the type of Christ's death on the cross 1 — 
 A. Moses lifting up the brazen serpent in the wilderness, 
 John iii. 14, and xii. 32, 33, Num. xxi. 4. 9. 
 
 Q. How did this typify his death 1 — A. This symbol 'of 
 the serpent, a cursed creature, was lifted upon a pole for 
 the healing of Israel ; so Christ, made a curse, was lifted 
 upon the cross for the healing of sinners. 
 
 Q. Why did Christ die a cursed death % — A. To re- 
 deem them that were under the curse. Gal. iii. 13. 
 
 Q. Did Christ's death separate his soul or body from his 
 divine nature? — A. No; Rev. i. 18, I Pet. iii. 18. 
 
 Q. What became of his soul when it was by death sepa- 
 rated from his body ? — A. It went to heaven. 
 
 Q. Why did not Christ suffer eternal wrath 1 — A. The 
 divinity of his person gave infinite value to what he suffer- 
 ed ; and therefore the law could not require the eternity of 
 suffering. Acts xx. 28, Eph. v. Heb. ix. 12. 14. 
 
 Q. How was Christ humbled after his death 1 — A. In 
 his being buried, and continuing under the power of death 
 for a time. Psalm xvi. 10. 
 
 Q. How could Christ say on the cross. It is finished, 
 when he was humbled after his death 1 — A. His meaning 
 was, that his sensible and soul sufferings were just then fin- 
 ishing. 
 
 Q. Why was Christ buried ? — A. To show that he was 
 really dead, and to perfume the grave for his people. 
 
 Q. Who buried Christ's body? — A. Joseph of Arima- 
 thea, and Nicodemus, John xix. 38. 42. 
 
 Q. Where did they bury him? — A. In Joseph's new 
 grave in his garden near Mount Calvary, John xix. 41. 
 
 Q. Why did God so order it, that Christ was buried 
 
130 OP Christ's exaltation. 
 
 where never man was laid? — A. That there might be no 
 room to say, another had risen in his stead. 
 
 Q. Why did he suffer his agony, and was buried in a 
 garden ] — A. Man first sinned in a garden. Gen. iii. 
 
 Q. What gave death and the grave dominion over 
 Christ ? — A. His being made sin for us, 2 Cor. v. 21. 
 
 Q. How long did Christ's bodjf continue in the grave? — 
 A. Till the third day after his death, 1 Cor. xv. 3, 4. 
 
 Q. What was the type of Christ's lying so Jong in the 
 grave 1 — Jonah's being three days and three nights in the 
 whale's belly. Matt. xii. 40, Jon. i. 17, and ii. 10. 
 
 Q. How can it be said, Christ was three days and three 
 nights in the grave, when he lay only about thirty-four 
 hours in it 1 — He was in it a part of three natural days. 
 
 Q. Did he see corruption in the grave 1 — No ; for he had 
 never sinned, and his body was still closely united to his 
 divine nature, 2 Cor. v. 21, Psalm xvi. 10. 
 
 Q. What are the glorious properties of this infinitely 
 amazing humiliation and death of Christ 1 — A. It was vo- 
 luntary, acceptable, meritorious, and victorious. 
 
 Q. How was it voluntary 1 — A. Christ undertook and 
 underwent it with the utmost cheerfulness, Psal. xl. 7, 8. 
 
 Q. How was it acceptable 1 — God took infinite pleasure 
 anddelight in this service of Christ, Eph. v. 2. 
 
 Q. Whence did the acceptableness of Christ's death 
 flow 1 — From its being infinitely valuable and voluntary ; 
 and its being commanded of God, John x. 
 
 Q. How was it strictly meritorious 1 — A. He never owed 
 it for himself; and it was as valuable as the reward of our 
 eternal life, and his own glorious exaltation. Acts xx. 28. 
 
 Q. How was it victorious ? — A. Christ hereby vanquish- 
 ed and triumphed over sin, devils, and death ; and opened 
 an abundant vent for God's love to us, Dan. ix. 24. 
 
 Q. How should we improve the humiliation of Christ 1 — 
 A. By believing and admiring his love ; by humility and 
 contentment under the heaviest afflictions ; and by boldly 
 craving and expecting the blessings which our brother 
 Christ hath, by his humiliation, purchased for us. 
 
 Q,. 28. Wherein consisteth ChrisVs exaltation 7 
 A. Christ's exaltation consisteth 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 Fa- 
 ther, and in coming to judge the world at the last day. 
 
m 
 
 Q. Did Christ always continue in his estate of humiha- 
 tion 1 — A. No ; having suffered, he entered into his glory, 
 or estate of exaltation, Luke xxiv. 26. 
 
 Q. Is, or can Christ's divine nature be exalted in itself? 
 — A. No ; for it is infinite. Acts vii. 2. 
 
 Q. How then is Christ exalted 1 — A. His person as 
 God-man is highly glorified by the shining forth of the glory 
 of his divine nature in a new manner, through his human 
 nature, whereby great glory is added unto his human na- 
 ture, Phil. ii. 9, John xvii, 5. 
 
 Q. Why was Christ exalted ? — A. That God might be 
 honoured, Christ rewarded, and his people saved. 
 
 Q. How doth the exaltation of Christ honour God 1 — A. 
 It shows his infinite love, justice, faithfulness, and bounty 
 to Christ, as Mediator^ and to his people in him. 
 
 Q. How is it a reward to Christ 1 — A. Hereby the igno- 
 miny of his cross is wiped off, the fulness of his satisfaction 
 evidenced, and he is filled with joy, and crowned with glory 
 and honour, Hab. ii. 7, xii. 2, Phil. ii. 
 
 Q. How is Christ's exaltation a reward to him, vrhen his 
 human nature had a natural right to it, by virtue of its union 
 with the divine 1 — A. The human nature of Christ enjoys 
 its exaltation, both as a reward, and in the way of natural 
 right, Phil. ii. 8, 9, Col. i. 16. 18. 
 
 Q. How doth Christ's exaltation render his people hap- 
 py ? — A. He was exalted on high to give gifts to men ; and 
 that our faith and hope might he in God, Acts v. 31. 
 
 Q, Of how many steps does Christ's exaltation consist ? 
 — A. Four ; his resurrection, ascension, sitting at the right 
 hand of God, and coming to judge the world. 
 
 Q, Why could not death and the grave detain Christ ? — 
 A. Because he had perfectly satisfied for our sins, Heb. x. 
 
 Q. How prove you that Christ rose from the dead 1 — A. 
 His resurrection was prefigured and foretold, and attested 
 by many credible witnesses, 1 Cor. xv. 3 — 23. 
 
 Q. How was Christ's resurrection prefigured ? — A. By 
 the types of Isaac's escape from death, Jonah's coming out 
 of the whale's belly, &c. Gen. xx. Jon. ii. 10. 
 
 Q. By whom was it foretold ! — A. By himself and by 
 the prophets, David, Isaiah, and Jeremiah, &c. 
 
 Q. How did the prophets foretell it 1 — A. David said, 
 Thou ivilt not snffer thine holy One to see corruption ; and 
 Isaiah, He was taken from prison^ &lq,. 
 
 Q. How did Christ himself foretell it ?— A He declared 
 
132 
 
 that he would raise up the temple of his body in three 
 days ; and that he should be killed and rise again on the 
 third day, John ii. 19. 21, Matthew xvi. 21. 
 
 Q. By what witnesses was Christ's resurrection attested 1 
 — A. By angels, by disciples, and by his enemies. 
 
 Q. How did the angels attest it 1 — A. They said to the 
 women who came to see his sepulchre, He is not here, he 
 is risen, as he has said, Matth. xxviii. 6. 
 
 Q. How did the disciples attest it 1 — A. They affirmed 
 Christ was risen, and had often appeared to them alive, 
 
 Q. To whom only did Christ shew himself after his re- 
 surrection 1 — A. To his followers. Acts i. 3. 
 
 Q. Why did not Christ shew himself to the priests, &c. 1 
 — A. To punish them for their former unbelief; and es- 
 pecially, that the report of his resurrection might not be 
 supported by the countenance of worldly power. 
 
 Q. How often did he shew himself after his resurrection ? 
 — A. We read of ten or eleven several appearances. 
 
 Q. To whom did he first appear 1 — A. To the women. 
 
 Q. Why did he first appear to women X — A. That as 
 sin had entered by a woman, the first news of a finished 
 salvation might be reported by women. 
 
 Q. Of how many was ever Christ seen at once after his 
 resurrection ? — A. Of above five hundred, 1 Cor. xv. 6. 
 
 Q. How long did Christ continue on earth after his re- 
 surrection 1 — A. Forty days, Acts i. 3. 
 
 Q. How was he employed during that time 1 — A. In 
 giving proofs of his resurrection, and instructing his disci- 
 ples in things pertaining to the kingdom of God, Luke xiv. 
 Matth. 27, John xx. and xxi. Acts i. 
 
 Q. How doth it appear, that Christ's disciples' testimony 
 of his resurrection deserved the fullest credit t — A. They 
 had the fullest proof of what they attested ; did openly de- 
 clare it amidst his enemies, in the place where, and within 
 a few days after the event happened ; and had no tempta- 
 tion for carnal advantage, but were hereby exposed to the 
 severest suflTerings and death. 
 
 Q.^ What enemies of Christ attested his resurrection 1 
 
 A. The band of soldiers that were set to guard his sepul- 
 chre, at first attested it, Matth. xxviii. 11. 
 
 Q. Why do you say, they at Jlrst attested it ?— A. Be- 
 cause afterwards the priests and elders hired them to say, 
 that his disciples stole him away while they slept. 
 
 Q. Could any reasonable man beheve this forged story 1 
 
13S 
 
 — A. No : for, how could the whole watch sleep, when it 
 was death for Roman soldiers to sleep on guard 1 and if 
 asleep, how could they tell who stole away his body ? 
 
 Q. By whose power did Christ rise 1 — A. By his own, 
 and by that of the Father and Holy Ghost, Rom. vi. and viiL 
 
 Q. How prove you that he rose by his own power ? — A. 
 He declared that he had power to take his life again ; and 
 by his resurrection from the dead^ he was declared to be the 
 Son of God with power, John x. 18, Rom. i. 4. 
 
 Q. What solenmities attended Christ's resurrection? — A. 
 A great earthquake, appearance of angels, &:.c. 
 
 Q. Why did God send an angel to roll away the stone 
 from the grave's mouth 1 — A. To show that Christ was 
 solemnly released from prison, as one who had fully satis- 
 fied law and justice, Isa. liii. 8, and xlii. 21, Eph. v. 2. 
 
 Q. Why were Christ's grave clothes left in the grave, 
 and why in such order 1 — A. To shew that he should die 
 no more ; and that he rose with great deliberation. 
 
 Q. On what day did Christ rise 1 — A. On the third day 
 after his death, and first day of the week ; which is since 
 called the Lord^s day^ in honour of our Redeemer, who 
 thereon entered on his glorious rest, and appointed it to be 
 kept as a memorial of his resurrection, 
 
 Q. In what capacity did Christ rise from the dead? — A. 
 As the head of an elect world, 1 Cor. xv. 20 — 22. 
 
 Q. For what end did Christ rise 1 — A. For God's glory, 
 his own honour, and our advantage. 
 
 Q. How was it for the glory of God 1 — A. That, being 
 the God and Father of Christ, he might be the God, not of 
 a dead, but living Redeemer, Matth. xxii. 32. 
 
 Q. How was it for Christ's own honour? — A. That, 
 having in his death paid his elect's debt, and purchased a 
 kingdom, he might come out of prison to possess his king- 
 dom, Phil. ii. 8, 9, 10. 
 
 Q. How was it for our advantage ? — A. Therein our 
 debt is legally discharged, and Christ took possession of 
 eternal life in our name, Rom. iv. 25. 
 
 Q. What are the necessary fruits of Christ's resurrection 
 to the elect? — A. Their justification, quickening in grace, 
 support against enemies, and glorious resurrection. 
 
 Q. What is the second step of Christ's exaltation ? — A. 
 His ascending into heaven. Psalm xlvii. 5. 
 
 Q. According to what nature did Christ ascend? — A. 
 12 
 
134 OF Christ's exaltation. 
 
 According to his human nature ; for his divine, being every 
 where at once, can neither ascend nor descend. 
 
 Q. How then is Christ, in respect of his divine nature, 
 said to descend into the lower parts of the earthl — A. De- 
 scending there is onJy to be understood of his condescen- 
 sion in assuming our nature, Eph. iv. 9. 
 
 Q. To which of Christ's offices doth his ascension re- 
 late? — A. To all the three, Psalm Ixviii. 18. 
 
 Q. How was it an act of his prophetical office 1 — A. It 
 confirmed his doctrine ; and he ascended to send the Spirit 
 to convince and instruct us, John xvi. 7 — 10. 
 
 Q. How was it an act of his priestly office? — A. He 
 thus entered into the holy place to present his blood before 
 God, Heb, i. 3. and ix. 24. Rom. viii. 34. 
 
 Q, How was it an act of his kingly office? — A. He 
 triumphed over his enemies in it, Psalm xlvii. 5. 
 
 Q. Whence did Christ ascend ? — A. From about mount 
 Olivet, near, if not exactly from the place where he had his 
 bitter agony. Acts i. 12. 
 
 Q. Whither did he ascend ? — A. To heaven. 
 
 Q. Who saw him ascend ? — A. His disciples. 
 
 Q. What was Christ doing when he ascended to heaven X 
 — A. Blessing his disciples, who saw him ascend. 
 
 Q. What was one of his parting words ? — A. Lo, I am 
 with you ahoay^ even unto the end of the world^ Matth. 
 xxviii. 20. Luke xxiv. 51. 
 
 Q. In what capacity did Christ ascend ? — 'A. As head 
 and forerunner of his people, Micah ii. 13. Heb. vi. 20. 
 
 Q. In what manner did he ascend ? — A. In a most glo- 
 rious and triumphant manner, leading captivity captive. 
 
 Q. What do you mean by his leading captivity captive ? 
 — A. That Christ, in his ascension, chained and triumph- 
 ed over Satan, who had taken his elect captive. Psalm, 
 Ixviii. 18. 
 
 Q,. Who attended Christ in his ascension to heaven? — 
 A. Thousands of angels with shouts of praise, Dan. vii. 
 
 J Q. Who welcomed him into heaven? — A. His Father 
 and all the inhabitants of heaven, Dan. vii. 13. 
 
 Q. How did Christ prove his ascension ? — A. By send- 
 ing down the Holy Ghost a few days after, at Pentecost. 
 
 Q. Did this descent of the Spirit prove the perfection of 
 Christ's righteousness? — A. Yes ; For if Christ had not 
 been perfectly righteous in his person and office, he would 
 
OF CHRIST^S EXALTATION. 13$ 
 
 ucver have been received up into heaven, nor exahed to 
 such power and glory there, 1 John iii. 1. Psalm ex. 1. 
 
 Q. Why did Christ ascend to heaven ? — A. To receive 
 to himself a kingdom, prepare mansions for his people, and 
 send his Spirit to fit them for these mansions. 
 
 Q. What is the third step of Christ's exaltation? — A. 
 His sitting at the right hand of God the Father. 
 
 Q. What is meant by the right hand of God 1 — A. A state 
 of the highest honour and authority. 
 
 Q. W^hat is meant by sitting at God's right hand ? — A. 
 Christ's security and rest in that glorious state. 
 
 Q. For what end doth Christ sit at God's right hand? — 
 A. To represent his people, and make his enemies his foot- 
 stool, Heb. ix. 24. and i. 13. Psal. ex. xxi. Ixxii. 
 
 Q. How prove you that he there represents his people ? 
 — A. Because while on earth they are said to sit in hea- 
 venly places in Christy Eph. ii. 6. 
 
 Q. How shall he make all his enemies his footstool ? — 
 A. By covering them with shame and terror, and crushing 
 them down to hell at the last day, Rev. xx. 
 
 Q. How long shall Christ sit at God's right hand 1 — A. 
 For ever, Psalm ex. 4. Isa. ix. 7. 
 
 Q. What is the fourth step of Christ's exaltation ? — A. 
 His coming to judge the world at the last day. 
 
 Q. How do you prove that the world shall be judged X — 
 A. From scripture and from reason. 
 
 Q. How doth scripture prove it? — A. It affirms, that 
 God has appointed a day forjudging the world : and that 
 every work shall be brought into judgment. Acts xvii. 31, 
 Ecci.xii. 14,2 Cor. v. 10. 
 
 Q. How doth reason prove it ? — A. It shews, that, since 
 the wicked are now happy, and the godly in distress, the 
 just and good God will at length call men to an account, 
 and render the godly happy, and the wicked miserable. 
 
 Q. Who shall judge the world ? — A. God shall judge it 
 by Christ Jesus, Acts xvii. 31, John v. 22. 
 
 Q. Why is the judging of the world committed to Christ? 
 — A. That we may have a visible Judge, who hath obeyed 
 the law by which he will judge others ; that Christ may be 
 honoured, his saints encouraged, and his enemies confound- 
 ed, Rev. i. 7, John v. 27. 
 
 Q. What are Christ's qualities as a Judge ? — A. He is 
 a righteous, inexorable, all-seeing, and ahnighty Judge. 
 
136 . OF Christ's exaltation. 
 
 Q. When will Christ come to judge the world ? — A. At 
 the last day, John xii. 48, Matth. xxv. 
 
 Q. Why is that time called the last day ? — A. Because 
 after it the wicked shall have one everlasting night of dark- 
 ness, and the saints one eternal d^iy of glory. 
 
 Q. Hath God fixed the time of the last day 1 — A. Yes ; 
 but no man knows when it shall be, Mark xii. 32. 
 
 Q. Why hath God so concealed the time of it from us ? 
 — A. That we may be always watching and ready for it. 
 
 Q. What will be some of the forerunners of that day '? — 
 A. The fall of Antichrist; the general conversion of the 
 Jews and Gentiles to the Christian faith, followed with a 
 general apostacy from the same. Rev. xiv. — xxii. 
 
 Q. In what manner will Christ come to judgment ? — A. 
 In a most unexpected, sudden, and glorious manner. 
 
 Q. Wherein will his second coming differ from his first 1 
 — A. His first coming was obscure and debased, in the 
 likeness of sinful flesh ; but he will come again without sin, 
 and with power and great glory, Hcb. ix. 28. 
 
 Q. In what glory will Christ come to judgment? — A. In 
 his own and his Father's glory, Matth. xvi. 27. 
 
 Q. Who will attend him as his retinue from heaven 1 — 
 A. All the holy angels, and glorified saints, Zech. xiv. 5. 
 
 Q. For what end will Christ come again'? — A. To judge 
 the world, Matth. xxv. 31 — 46, Acts xvii. 31. 
 
 Q. Whom will he judge 1 — A. Men and devils. 
 
 ,Q. How can all the dead be judged at that day 1 — A. 
 They shall be raised up out of their graves : For we must 
 all appear before the judgment-seat of Christ. 
 
 Q. By what shall men be summoned to Christ's bar 1 — 
 A. By the voice of the archangel, and trump of God. 
 
 Q. Who will bring them to the bar ? — A. The angels. 
 
 Q. Shall the righteous be then fully and finally separated 
 from the wicked 1 — A. Yes, Matth. xxv. 32. 
 
 Q. How will all men be classed at Christ's bar 1 — A. 
 The saints or sheep shall be placed on his right hand, and 
 the wicked or goats on his left, Matth. xxv. 33. 
 
 Q. Why are the wicked called goats ? — A. Because of 
 their filthiness, ill-favour, and feeding on the poison of sin. 
 
 Q. Why are the righteous called sheep ? — A. Because 
 of thfeir innocence, purity, and having many enemies. 
 
 Q. Who will be counted righteous at that day? — A. 
 Only such as are clothed with the righteousness of Christ. 
 
OF Christ's exaltation. 137 
 
 Q. What shall be judged at that day? — A. All our thoughts, 
 words, and actions, Eccl. xii. 14, Matth. xii. 
 
 Q. In what manner shall these things be judged 1 — A. 
 Most exactly, for the hooks shall be opened. 
 
 Q. What books shall be opened forjudging the world? — 
 A. The books of God*s remembrance, of conscience, and 
 of the law, and the book of life, Rev. xx. 12. 
 
 Q. What is the book of God's remembrance ? — A. His 
 infinite knowledge of all men's state, thoughts, words, and 
 ac ions, Heb. iv. 13, Psalm cxlvii. 5. 
 
 Q. For what will this book serve? — A. As a libel of 
 wicked men's bad works, and a memorial of saints' good 
 works, Matth. xxv. 35, 36. 42, 43. 
 
 Q. What is the book of conscience ? — A. Men's knowl- 
 edge of their own state, thoughts, words, and deeds ; ac- 
 companied with a self-condemnation of every bad, and ap- 
 probation of every good thing about them, Rom. ii. 15. 
 
 Q. What will this book serve for? — A. It will fully at- 
 test the records of God's book of remembrance, confound 
 the wicked, and comfort the saints, Rom. ii. 15. 
 
 Q. Why shall the book of the law, or covenant of works, 
 be opened ? — A. To be the standard of right and wrong, 
 and of the sentence pronounced against the wicked. 
 
 Q. By what law shall the Heathen world be judged? — 
 A. By the law manifested by the light of nature. 
 
 Q. By what law shall wicked Jews, and nominal Cliris- 
 tians, be judged ? — A. By the law revealed in the Bible. 
 
 Q. Will the righteous be judged by this Hw or covenant 
 of works ? — A. No ; they shall be judged oy the Lamh\ 
 hook of life. Rev. xx. 12, Matth. xxv. 34. 
 
 Q. Why are they not judged by the law as a covenant ? 
 — A. Because they are not under it, Rom. ii. 14. 
 
 Q. Is not the sentence of the righteous, in respect of 
 their oneness with Christ, according to the terms of the 
 law ? — A. Yes : and it greatly honours the law. 
 
 Q. What is the hook of life ? — A. It is God's eternal 
 purpose to save the elect in Christ, Rom. ix. 23. 
 
 Q. Why is it called the book of hfe? — A. Because all 
 they whose names are in it, are ordained to eternal life. 
 
 Q. Whose names are written in this book of life ? — A. 
 The name of all the elect. Rev. xx. 15. 
 
 Q. Why is it called the Lamh's hook 1 — A. Because it 
 is lodged in the hand of Christ the Lamh of God, Rev. xiii. 8. 
 
 Q. What do the righteous see by tlie opening of tliis 
 12* 
 
138 OP Christ's exaltation. 
 
 book? — A. That their eternal salvation flows through 
 Christ from God's most ancient love, Jer. xxxi. 3. 
 
 Q. Who shall be first judged at the lust day 1 — A. The 
 righteous, Matth. xxv. 34, with 41. 
 
 Q. Why shall they be first judged 1 — A. To shew that 
 God more delights in mercy than wrath ; and that they be- 
 ing openly acquitted, may, together with Christ, judge devils 
 and wicked men, Isa. xxviii. 1 Cor. vi. 
 
 Q. What will be the sentence of the righteous ? — A. 
 Come, ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world. 
 
 Q. Why calls he them Messed of his Father ? — A. To 
 refresh them with the views of his and their Father's early 
 and everlasting love, John xvi. and xx. 
 
 Q. Why calls he them to inherit the kingdom] — A. To 
 shew, that they come to the kingdom of glory as heirs, not 
 as purchasers of it, Rom. viii. 17. 
 
 Q. What is the ground or foundation of this happy sen- 
 tence ? — A. God's free grace reigning through the righte- 
 ousness of Christ, Rom. v. 21, and vi. 23. 
 
 Q. How then is every man judged according to his 
 works? — A. The saints are judged according to the nature, 
 but not according to the merit or desert of their works. 
 
 Q. How are the saints judged according to the nature of 
 their works 1 — A. As their works are gracious and holy ; 
 so they are adjudged, by a gracious sentence, to a h>ly 
 kingdom, Rev. xx. xxi. Rom. v. 21. 
 
 Q. Why then are their good works mentioned, Matth. xxv. 
 35, 36, as if grounds of their sentence 1 — A. These works 
 are not mentioned as the foundation of their sentence, but 
 as evidences of their union to Christ, and title to heaven, 1 
 John iii. 16, 17. 
 
 Q. Why are works of charity to the saints only mention- 
 ed? — A. God much regards these works ; and they shew a 
 man to be born of God, Heb. vL 9, 10. 
 
 ^'Q. Why are the saints represented as not knowing of 
 their good works? — A. To shew how much they are deni- 
 ed to them, Luke xvii. 10, Gen. xxxii. 10, Isa. Ixiv. 6. 
 
 Q. What will be the sentence of the wicked ? — A. De- 
 part from me, ye cursed, into everlasting fre, prepared for 
 the devil and his angels, Matth. xxv. 41. 
 
 Q. What is the ground of this sentence of the wicked ? 
 — A. Their wicked state and works, Rom. ii. 8, 9. 
 
 Q. Why are sins of omission only mentioned as the 
 
OP THE APPLICATION OP REDEMPTION. 139 
 
 ground of the sentence of damnation 1 — A. Because men 
 generally esteem sins of omission as but trifles. 
 
 Q. Why is omission of charity to the saints particularly 
 mentioned as the grounds of eternal damnation 1 — A. To 
 deter men from this great and common evil, which so clearly 
 shews their hatred of Christ himself. 
 
 Q. Will the devils also be then judged? — A. Yes ; and 
 shall thenceforth be confined to hell, and have their tor- 
 ments increased, 2 Pet. ii. 4, Rev. xx. 10. 
 
 Q. How shall the righteous judge the world? — A. By 
 saying Amen to the sentences which Christ shall pass on 
 devils and wicked men, 1 Cor. vi. 
 
 Q. What shall follow immediately after the judgment? — 
 A. The wicked shall go away into everlasting punishment ; 
 but the righteous into life eternal^ Matth. xxv. 46. 
 
 Q. What shall Christ do after the judgment? — A. He 
 shall deliver the kingdom up to the Father^ and he subject 
 to God who^M^ all things under his feet. 
 
 Q. How shall he deliver up the kingdom to the Father ? 
 — A. He shall lay aside all the ordinances of the militant 
 church ; and present all the subjects of his invisible king- 
 dom before his Father without spot, and with great joy, 1 
 Cor. XV. 24—27, Jude 24, Eph. v. 27. 
 
 Q. How will the Son then be subject to the Father ? — 
 A. His subjection to him as a man and Mediator will be 
 more clearly seen than before, 1 Cor. xv. 28. 
 
 Q. How should we improve the exaltation of Christ ? — 
 A. By seeking after spiritual quickening and justification ; 
 by honouring Christ, trusting in him, setting our affections 
 on things above ; and in waiting, preparing, looking, and 
 longing for his second coming. 
 
 Q. 29. How are we made partakers of the redemp- 
 tion purchased by Christ 7 
 
 A. We are made partakers of the redemption pur- 
 chased by Christ, by the effectual application of it 
 to us by his Holy Spirit. 
 
 Q. 30. How doth the Spirit apply to us the redemp- 
 tion purchased by Christ? 
 
 A. The Spirit applieth to us the redemption pur- 
 chased by Christ, by working faith in us, and there- 
 by uniting us to Christ, in our effectual calling. 
 
 Q. What is the general end and fruit of Christ's under- 
 
140 OF THE APPLICATION OP REDEMPTION. 
 
 taking, incarnation, offices, and states, with respect to his 
 people 1 — A. Their eternal redemption. 
 
 Q. What call you their redemption ? — A. Their deliver- 
 ance from all evil, and possession of all happiness. 
 
 Q. Why is our redemption said to he purchased 'i — A. 
 Because Christ gave the price of his blood for it. 
 
 Q. Have we by nature any interest in this redemption 1 
 — A. No ; we are without God in the worlds Eph. ii. 12. 
 
 Q. Are we by nature inclined, or able to receive an in- 
 terest in it? — A. No; we forsake our own merci/, Jonah 
 ii. 8. 
 
 Q. How then do we become sharers of redemption ? — 
 A. We are by God inade partakers of it, Isa. Iv. 3, 4. 
 
 Q. How are we made partakers of hi — A. By the ap-. 
 plication of it to us, Isa. Ixi. 10, Ezek. xxxvi. 25 — 31. 
 
 Q. What do you understand by the application of re- 
 demption 1 — A. The making of it ours in possession. 
 
 Q. In what do the purchase and application of redemp- 
 tion differ? — A. The purchase is Christ's work without us, 
 and is the cause ; the application takes place upon and in 
 us, and is the effect of the purchase. 
 
 Q. When did Christ's redemption begin to be applied 1 
 — A. Soon after the fall of Adam, Gen. iii. 15. 
 
 Q. How was redemption applied before Christ purchased 
 it by his death 1 — A. It was applied upon the credit of 
 Chris.t's engagement to purchase it in due time. 
 
 Q. Can we profit by Christ's purchase, if it is not appli- 
 ed 1 — A. No ; no more than by buying food and clothes, 
 &c., without using them, Heb. ii. 3, and iv. 2. 
 
 Q. How was the application of redemption typified of 
 old ? — A. By the sprinkling of the blood of the sacrifice 
 upon the people, Heb. ix. 13, 14, Exod. xxiv. &c. 
 
 Q. What are the different kinds of the apphcation of re- 
 demption? — A. An outward application of it in baptism, and 
 an effectual application of it, 1 Peter iii. 21. 
 
 Q. Can the outward apphcation alone do us good ? — A. 
 No ; for it changeth not our nature or state. 
 
 Q. What is an effectual application of redemption ? — A. 
 That which giveth us a real and actual share of it. 
 
 Q. Who is the effectual applier of redemption ? — A. The 
 Holy Spirit, John xvi. 14. 
 
 Q. Do not the Father and Son also apply it ? — A. Yes ; 
 but they do so by the Holy Ghost, John xvi. 
 
 Q. Why is the applier of redemption called the hohj 
 
OP OUR UNION TO CHRIST. 141 
 
 Ghost 1 — A. He is holy in himself; and it is his office to 
 make us holy in applying redemption to us. 
 
 Q. Wliy is he called the Spirit of Christ ? — A. He pro- 
 ceeds from Christ ; and Christ purchased his coming, and 
 sends him to apply redemption to us, John xvi. 7. 
 
 Q. Did Christ purchase the Holy Spirit? — A. Christ 
 purchased the Spirit's gifts and influences in applying re- 
 demption ; but not his being, which is independent. 
 
 Q. To whom doth the Spirit apply redemption? — A. 
 To the elect only, for whom onli/ it was purchased. 
 
 Q. How doth he ap])ly it to convert infants 1 — A. Im- 
 mediately by himself, without the word. 
 
 Q. How doth he apply it to such as have the use of 
 j-eason? — A. By means of the word of God, Psalm ex. 
 2,3. 
 
 Q. What doth that teach us 1 — A. To cry, that God's 
 word may, by his Spirit, be made effectual for our salvation, 
 Psalm cxix. 18. 2 Thess. ii. 13. and iii. 1. 
 
 Q. How doth the Spirit apply redemption to us? — A. 
 By uniting us to Christ, in whom it is lodged. 
 
 Q. To whom are we by nature united ? — A. To the first. 
 Adam as fallen, Rom. v. 12. 1 Cor. xv. 22. 
 
 Q. By what bond are we united to him ? — A. By the 
 bond of the broken covenant of works. 
 
 Q. How is our union to fallen Adam, and to the law, 
 the devil, the world, and our lust, dissolved? — A. By our 
 spiritual marriage and union to Christ, Rom. vii. 4. 
 
 Q. To what of Christ doth the Spirit unite us? — A. To 
 his person, Rom. vii. 4. Isa. liv. 5. 
 
 Q. Why cannot we share of redemption without union 
 to Christ's person ? — A. Because all the blessings of re- 
 demption are lodged in his person, and received with him. 
 
 Q. What do you understand by union to Christ? — A, 
 Our being joined to, or made one with him. 
 
 Q. Doth this union make believers one essence or indi- 
 vidual person with Christ? — A. No; Rev. iii. 20. 
 
 Q. How then doth it make Christ and believers one? — 
 A. It makes them one body mystical, of which he is the 
 head, and they are the members, 1 Cor. xii. 12. 
 
 Q. How can we be united to Christ, when his human na- 
 ture is in heaven, and we on earth? — A. We are united to 
 his person, which is every where. 
 
 Q. Doth this union unite us to the other persons in the 
 Godhead ? — A, Yes ; in and through Christ, John xvii. 
 
142 OP OUR UNION TO CHRIST. 
 
 Q. Is there any other union between Christ and his 
 people, besides this mystical union 1 — A. Yes ; there is 
 also a legal union, or union in law, Isa. liii. 4, 5, 6. 
 
 Q. What call you the legal union 1 — A. That which is 
 between Christ as a surety and his elect seed. 
 
 Q. What is the connection of these two unions'? — A. 
 The legal union is the foundation of the mystical. 
 
 Q. Wherein doth this legal and mystical union differ ? 
 — A. In their order of nature and time, in relation of the 
 parties united, and in the bonds of union. 
 
 Q. How do they differ in their order of nature and time ? 
 — A. The legal union is the cause, and was made up from 
 all eternity ; but the mystical is the effect, and is made up 
 in the moment of conversion, Rom. vii. 4. 
 
 Q. How do they differ in the relation of the parties 
 united? — A. In the legal union, the elect, as bankrupt dy- 
 vours^ are united to Christ as surety ; but in the mystical 
 union, the elect, as ChrisVs purchased bride, are united to 
 him as their husband and head of influence. 
 
 Q. What are the bonds of the legal union 1 — A. God's 
 everlasting love, and covenant transaction with Christ. 
 
 Q. What are the bonds of the mystical union? — A. 
 The Spirit on Christ's part, and faith on our part. 
 
 Q. Wherein doth Christ come near us, in order to make 
 up the mystical union? — A. In the gospel, Rom. x. 8. 
 
 Q. On whose side doth the uniting work begin? — A. 
 On Christ's side, not on ours, I John iv. 19. 
 
 Q. How doth it begin ? — A. Christ's Spirit, by the word, 
 enters into our heart, and takes hold of it in his name, 
 Psalm ex. 2, 3. Acts xxvi. 17, 18. 
 
 Q. Can our soul give the Spirit any actual welcome 
 when he first enters our heart ? — A. No ; our soul is then 
 quite dead in sin, and can do no good thing, Eph. ii. 5. 
 
 Q. What is the immediate effect of the Spirit's entering 
 into our soul ? — A. He quickens us, forming faith, and all 
 his other graces, in our heart, Eph. ii. 1 — 8, 22. 
 
 Q,. How can the word be a mean of our first quickening 
 in regeneration, when we have no fiiith to receive it ? — A. 
 The Spirit, as he in the word enters our heart, gives faith 
 much in the same way as God created the world, by speak- 
 ing to nothing, and calling it into being and existence, 
 Eph. ii. 5. Rom. iv. 17. 
 
 Q. What is the immediate effect of the Spirit's quicken- 
 ing us ? — A. We believe the quickening word of the Gos- 
 pel-promise, and receive Christ in it, 1 Thess. ii. 13. 
 
OP OUR UNION TO CHRIST 143 
 
 Q. At what time doth the Spirit enter into, and quicken 
 the souls of the elect 1 — At the time fixed in the decree of 
 election and covenant of grace, Ezek. xvi. 8. 
 
 Q. Whether are we united to Christ as saints or as sin- 
 ners ? — A. In the very uniting act we are changed from 
 sinners to saints, Ezek. xxxvi. 26, 27. 
 
 Q. What of a believer is united to Christ? — ^A. His 
 whole man, soul and body, 1 Cor. vi. 15, 19. 
 
 Q. What are the properties ofthis union which the Spir- 
 it makes up between Christ and his people ? — A. It is a 
 real, spiritual, mystical, close, and indissoluble union. 
 
 Q. Why call you it a real union ? — A. Because believ- 
 ers are as truly united to Christ, as the members of our na- 
 tural body to the head, 1 Cor. xii. 12, John xvii. 21. 
 
 Q. Why do you call it a spiritual union ? — A. Because 
 he that is joined to Christ is one Spirit with him, 1 Cor. vi. 
 17. 
 
 Q. How are believers one spinY with Christ? — A. The 
 same Spirit dwells in both ; and they have the same mind 
 in them that was in Christ Jesus, Phil. ii. 5. 
 
 Q. Why is it called a mystical union? — A. Because it 
 is so wonderful and full of mysteries. 
 
 Q. What are some of the mysteries in this union 1 — A. 
 Hereby Christ lives and dwells in believers ; and they live 
 in, and on, and walk in Christ, and dwell in God, &c., 
 Gal. ii. 20, John xv. and xvii. 
 
 Q. How is it a close and intimate union t — A. It is closer 
 than all unions among natural things, and like the union 
 of Christ with his Father, John xvii. 21. 
 
 Q. Why is it called an indissoluble union ? — A. Christ 
 and believers can never be separated, nor the bonds of their 
 union be broken, John x. 28. 
 
 Q. How is the Spirit an inviolable bond of union 1 — A. 
 He never departs from believers after his entrance into their 
 hearts, John xiv. 16. Isa. lix. 21. 
 
 Q. How is our faith an inviolable bond of union ? — A. 
 The Spirit preserves its habit from ever failing, and influ- 
 ences it to acts in time of need, Luke xxii. 32. 
 
 Q. Whether does the habit or act of faith bind the soul 
 to Christ ? — Both ; but chiefly the habit. 
 
 Q. What is the mystical union compared to in scripture ? 
 A. To the union between husband and wife, head and 
 members, root and branches, foundation and building. 
 
144 OF EFFECTUAL CALLING. 
 
 Q. How doth this mystical union resemble the union of 
 husband and wife 1 — A. The marriage union is voluntary, 
 and gives each an interest in the other, and whatever be- 
 longs to them ; so is tlie union between Christ and believ- 
 ers, Isa. Ixii. Ezek. xvi. Song ii. 16. 
 
 Q. How doth it resemble the union of root and branch- 
 es t — A. The root bears the weight of, and gives sap to the 
 branches ; so doth Christ to believers, John xv. 
 
 Q. How doth it resemble the union between head and 
 members'? — A. The head governs, and gives light and life 
 to the body ; so doth Christ to believers. 
 
 Q. How doth it resemble the union of foundation and 
 building 1 — A. The foundation supports the building ; so 
 doth Christ the believer, 1 Cor. iii. 11, Isa. xxviii. 16. 
 
 Q. How are those who are united to Christ ordinarily 
 called 1 — A. Believers, saints, godly, righteous, &c. 
 
 Q. Why are they called believers ? — A. Because they 
 credit or believe God's word, and live by faith. Gal. ii. 20. 
 
 Q, Why are they called saints ? — A. Because they are 
 made holy in heart and life, 2 Pet. i. 4, Isa. Ixii. 12. 
 
 Q,. Why are they called godly ? — A. Because they fear 
 God, and study to be like him, Matt. v. 48. 
 
 Q. Why are they called righteous? — A. Because they 
 are clothed with Christ's righteousness, and study to prac- 
 tise what is just and righteous, 1 John iii. 7. 
 
 Q. How ought saints to improve their union to Christ 1 — 
 A. In studying holiness and intimate fellowship with 
 Christ, Rom. vii. 4. 6, John xvi. 
 
 Q. What ought sinners to do with respect to hi — A. 
 To lament over their union to Satan, the law, and their 
 lusts, and seek after a speedy marriage with Christ. 
 
 Q,. 31, What is effectual calUjig? 
 
 A. Effectual calling is the work of God's Spirit, 
 whereby convincing us of our sin and misery, en- 
 lightening our minds in the knowledge of Christ, and 
 renewing our wills, he doth persuade and enable us 
 to embrace Jesus Christ, freely offered to us in the 
 Gospel. 
 
 Q. In what doth the Spirit apply the redemption pur- 
 chased by Christ '? — A. In our effectual calling, justifica- 
 tion, adoption, sanctification, and glorification. 
 
OP EFFECTUAL CALLING. 145 
 
 Q. Wherein is the union between Christ and his people 
 constituted 1 — A. In their effectual calling. 
 
 Q. Whether is effectual calling a work or an act ? — A. 
 It is a work, Eph. i. 18, 19. 
 
 Q. What is the difference between a work and an act 1 
 — A. An act is done in a moment ; but a work often re- 
 quires more time, and consists of sundry acts. 
 
 Q. Whose work is effectual calhng? — A. It is the work 
 of God's spirit, John xvi. 8 — 14. 
 
 Q. Is it not also a work of the Father and Son ? — A. 
 Yes ; but they work it by the Spirit, John xvi. 
 
 Q. How doth the Spirit constitute the union between 
 Christ and us in our effectual calling 1 — A. By persuading 
 and enabling us to embrace Christ, Psalm ex. 3. 
 
 Q. What do you mean by our embracing of Christ 1 — 
 A. Receiving him by faith, and with great delight. 
 
 Q. Into what do we by faith receive Christ 1 — A. Into 
 our heart, Prov. xxiii. 26, Eph. iii. 17. 
 
 Q. Wherein do we by faith receive Christ 1 — A. In the 
 promise of the gospel, Rom. x. 8, 9. 
 
 Q. Whether is it in the gospel strictly or largely taken ? 
 — A. In the gospel strictly taken, Isa. Iv. 1 — 7. 
 
 Q. What warrant have we to embrace Christ in the gos- 
 pel ?— A. The Father's gift of Christ, and Christ's offer of 
 himself to us, Isa. xlii. and Iv. 
 
 Q. What do you understand by the Father's gift of 
 f hrist 1 — A. His setting forth Christ as the great mean of 
 salvation, which every one of mankind hath a right and 
 welcome to receive, John iii. 16, Isa. xlii. 6, 7, and xlix. 6. 
 
 Q. Can any man receive Christ but upon the footing of 
 this gift ]— A. No ; John iii. 16. 27. 
 
 Q. Doth God command every man that hears the gos- 
 pel to take his gift Christ out of his hand 1 — A. Yes ; un- 
 der pain of his most dreadful wrath, 1 John iii. 23. 
 
 Q. What mean you by Christ's offer of himself? — A. 
 His holding forth himself as able and wilhng to save, and 
 inviting sinners to receive salvation from him. 
 
 Q. To whom doth Christ offer himself? — A. To every 
 one that hears the gospel, without exception, Prov. viii. 4. 
 
 Q. In what manner is Christ offered in the gospel? — A. 
 Fully, freely, earnestly, and indefinitely, Isa. Iv. 
 
 Q. How is he offered fully 1 — A. He is offered in his 
 whole person, offices, relations, righteousness, and blessings. 
 13 
 
146 OP EFFECTUAL CALLING. 
 
 Q. How is he offered freely? — A. No condition is re- 
 quired from sinful men to give them a right to the offer. 
 
 Q. How is Christ offered earnestly 1 — All the divine per- 
 sons do often, in the most engaging terms, and with the most 
 powerful motives, beseech, intreat, and command us to em- 
 brace Christ, Isa. Iv. 1 — 13, Rev. xxii. 
 
 Q. How is Christ offered indefinitely 1 — A. The gospel- 
 offer of him suits every hearer's case as exactly as if he 
 was named in it, Rev. iii. 17, 18. 
 
 Q. What do you understand by embracing of Christ as 
 offered in the gospell — A. A particular persuasion that 
 Christ in the promise is mine ; and made of God to me wis- 
 dom, righteousness, sanctification, and redemption ; and 
 trusting on his word, that he will act up to all his saving char- 
 acters to me in order to promote my everlasting salvation. 
 
 Q. Are all the effectually called equally sensible of their 
 embracing Christ 1 — A. No ; sometimes Christ is embraced 
 in the way of bold claiming of the promises ; and some- 
 times in the way of desire, attended with much fear and 
 doubting, Psalm xlii. 1, 2. .5. 8. 
 
 Q. How is Christ embraced by a bold claiming such a 
 promise as that. Though your sins he as scarlet, they shall 
 he as snow, SfcJ — A. By replying with our heart, "Lord 
 my sins are indeed as scarlet; but since thou hast thus 
 promised, on the footing of thy word, I am verily persuaded, 
 that thou shalt make them white as snow, by purguig them 
 away." ^ 
 
 Q. How is Christ embraced in his promise, in the way 
 of desire, attended with much fear and doubting 1 — A. By 
 replying with our heart, " Lord, I pnze this promise as in- 
 finitely suited to my monstrous guilt ; and, oh ! for Christ's 
 sake, do as thou hast said." 
 
 Q. What is the principal thing of which we take hold, 
 in embracing Christ 1 — A. His person. Acts xvi. 31. 
 
 Q. Have sinners always the person of Christ most direct- 
 ly in view when^hey first believe 1 — A. No ; but often some 
 particular blessing, as pardon of sin, a new heart, drawing 
 grace, &c. Acts xvi. 30. 
 
 Q. How then do we principally receive the person of 
 Christ? — A. As we only believe, expect, and desire that 
 blessing in and through Christ, Acts xvi. 30, 31. 
 
 Q. In what manner do we receive Christ ? — A. As he is 
 offered in the gospel, John iii. 27. 
 
 Q. How do we receive Christ fully? — A. By embracing 
 
OP EFFECTUAL CALLING. 147 
 
 him in his whole person, offices, relations, and benefits, as 
 our all, Song ii. IG and v. 10 — 16. 
 
 Q. How do we receive liim freely 1 — A. By receiving 
 him in the view of our being utterly unworthy of any good, 
 and most worthy of eternal ruin, 1 Tim. i. 15. 
 
 Q. How do we receive him in agreeableness to his being 
 earnestly offered ? — A.'By receiving him with great earnest- 
 ness, and most fervent desire, Prov. xxiii. 26. 
 
 Q. How do we receive him in agreeableness to his being 
 indefinitely offered? — A. By applying the offer as particu- 
 larly to ourselves as if it had pointed us out by name, and 
 were not to another. Gal. ii. 20. 
 
 Q. When is the word of the gospel thus believed 1 — A. 
 When Christ applies it by the power of his Spirit to our 
 hearts, John v. 25, 1 Thess. ii. 13. 
 
 Q. How doth the Spirit make us to embrace Christ 1 — 
 A. By persuading and enabling us to it, John vi. 
 
 Q. What need is there of his persuading us to embrace 
 Christ 1 — A. Because we are naturally averse to it. 
 
 Q. Cannot men effectually persuade us to embrace 
 Christ ? — A. No ; not in the least, Heb. iv. 2. 
 
 Q. How doth the Spirit persuade us to embrace Christ 1 
 — A. By shewing us strong reasons for it, and answering 
 all our objections against it, Isa. Iv. 1 — 13. 
 
 Q. What powerful motives, and strong reasons, for em- 
 bracing Christ, does the Spirit shew us 1 — A. Our great 
 need of. him ; his infinite excellency, love, and earnestness 
 to become ours ; the great advantage of receiving, and dan- 
 ger of refusing him, &c. Song v. 
 
 Q. How doth he reprove all our objections against our 
 present receiving of Christ? — A. By convincing us that the 
 least delay may ruin us for ever ; that fears of our day of 
 grace being past, of our reprobation, or having committed 
 the unpardonable sin, ought not to hinder, but to excite us to 
 a present embracement of Christ. 
 
 Q. Why must the Spirit enable us to embrace Christ? — 
 A. Because by nature we have no strength to do anything 
 spiritually good, Rom. v. 6, Eph. ii. 1, I Cor. ii. 14. 
 
 Q. How doth the Spirit enable us to embrace Christ? — 
 A. He conveys strength into our hearts, by the persuasion 
 of the word of the gospel, Isa. xl. 31. 
 
 Q. By what means does the Spirit persuade and enable 
 us to embrace Clirist? — A. By convincing our consciences. 
 
148 OP EPFECTUAli CALLING. 
 
 enlightening our minds, and renewing our wills ; which are 
 the three parts of effectual calling. 
 
 Q. What is the first part of the Spirit's work upon usi — 
 A. Conviction, John xvi. Rom. vii. 9. 
 
 Q. What is in general understood by conviction 1 — A. 
 The presenting a thing so clearly to our view, that we must 
 see, and be affected with it, John xvi. 8 — 11. 
 
 Q. Of what doth the Spirit convince us? — A. Of our 
 sin and misery, Rom. iii. John xvi. 
 
 Q. Of what in sin doth he convince us? — A. Of the 
 guilt, filth, strength, number, and aggravations of our sin. 
 
 Q. What do we think of ourselves when convinced of 
 the guilt of sin 1 — A. We see that we are ruined for ever, 
 if God's rich and free grace do not prevent it. 
 
 Q. What do we think of ourselves when convinced of 
 the filth of sin 1 — A. We see ourselves, and our works, 
 even the best, to be vile and abominable before God. 
 
 Q. What do we think of ourselves when convinced of 
 the strength of our sin 1 — A. We see we can do nothing 
 but sin, and cannot cease from sinning, Rom. vii. 8 — 13. 
 
 Q. What do we think of ourselves when we arc convinced 
 of the number of our sins 1 — A. We see that none can un- 
 derstand our errors, which are more than the hairs of our 
 head, Psalm xix. 12, and xl. 12. 
 
 Q. What do we think of ourselves when we are con- 
 vinced of the ao^orravations of our sins'? — A. We look on 
 ourselves as tlie very chief of sinners, 1 Tim. i. 15. 
 
 Q. With what sins do convictions ordinarily begin? — A. 
 With outward acts of sin, chiefly those of the grosser kind, 
 John iv. 16. Acts ix. 4. and ii. 36, 37. 
 
 Q. Do right convictions of sin stop there 1 — A. No ; but 
 proceed to more secret and refined sins, John iv. 29. 
 
 Q. How may we know if our convictions are carried to 
 a proper length 1 — A. If we have been convinced of the 
 great vileness of our unbelief, original sin, beloved lusts, 
 and best duties, John xvi. 9. Psalm Ii. 5. 
 
 Q. Of what misery doth the Spirit chiefly convince usi 
 — A. Of the spiritual misery which we are under, and the 
 eternal misery to which we are liable, Eph. ii. 12. 
 
 Q. Of what concerning our misery doth the Spirit con- 
 vince us ? — A. Of the certainty, greatness, nearness, and 
 justness thereof. Acts xvi. 30. 
 
 Q. By what doth the Spirit convince us of the filth of 
 pin ? — A. By the command of the law, Rom. iii. 20. 
 
OP EFFECTUAL CALLING. 149 
 
 Q. By what doth the Spirit convince us of our guilt and 
 misery 1 — A. By the threatenings of the law, Rom. iii. 19. 
 
 Q. How doth he convince us of our sin by the law? — A. 
 He presents to our conscience the lay of God in its spiritu- 
 ality and breadth, and the contrariety of our heart and life 
 to it, Rora. vii. 8. Matth. v. 18—48. 
 
 Q. What is the fruit and effect of these convictions ? — 
 A. Great shame and fear, Acts ii. 37. and xvi. 30. 
 
 Q. Why cannot other men convince us of sin 1 — A. Be- 
 cause they cannot awaken our conscience. 
 
 Q. Why cannot we convince ourselves? — A. Because 
 by nature we are blind, and full of self-conceit. 
 
 Q. What effect hath this self-conceit upon our convic 
 tions? — A. It tends to stifle them, Deut. xxix. 19. 
 
 Q. How do we often stifle our convictions ? — A By con- 
 fining our thoughts to the badness of our actions, without 
 impression of the badness of our state ; rebelling against 
 convictions, or diverting them by vain projects or company ; 
 or by bribing our conscience with duties, and legal re- 
 solutions, as an atonement for our faults, &c. Deut. xxix. 
 19. Acts xxiv. 25. 
 
 Q. Do convictions of themselves make us any better 1 — 
 A. Though they may produce outward reformation of hfe, 
 yet our heart is occasionally made worse by them. 
 
 Q. How are convictions the occasion of our heart's be- 
 coming worse ? — A. This flows not from their own na- 
 ture ; but sin taketh occasion thereby to fill us with wrath 
 against God for the strictness of his law, and disposeth us 
 to seek to establish our own righteousness, in opposition to 
 the righteousness of Christ, Rom. vii. 8 — 13. 
 
 Q. Why is conviction necessary ? — A. To make us see 
 our absolute need of Christ for salvation, Gal. iv. 24. 
 
 Q. What measure of conviction is necessary 1 — A. So 
 much as to render us sensible, that we are utterly lost and 
 undone without Christ, Acts ii. 37. and xvi. 30. 
 
 Q. Who have ordinarily the sharpest convictions ? — A. 
 Such as have been most hardened in sin, guilty of many 
 gross sins, or are designed for special use in the church of 
 God, Rom. vii. 8—13. Acts ii. 36, 37. and xvi. 30. 
 
 Q. Are convictions necessary to give us a title to Christ? 
 — A. No ; but to stir us up to fiee to Christ, Gal. iv. 24. 
 
 Q. May we have strong convictions, and yet be damn- 
 ed 1 — A. Yes ; as Cain, Judas, &c. were. Gen. iv. 
 
 Q. What more is then necessary to salvation 1 — A. The 
 I3» 
 
150 OP EFFECTUAL CALLING. 
 
 enlightening of our mind, by enabling it to discern spiritual 
 things, 2 Cor. iv. 6. Eph. i. 18, 19. 
 
 Q. In what doth the Spirit enlighten our mind 1 — A. In 
 the knowledge of Christ, Gal. i. 16. Eph. i. 17, 18. 
 
 Q. In the knowledge of what of Christ is our mind en- 
 lightened? — A. In the knowledge of his person, offices, re- 
 lations, righteousness, fulness, love, &c. 
 
 Q. What are we made to know concerning his person 1 
 — A. That he is infinitely glorious, and fit to be matched 
 with us, as he is God's Son, and our near kinsman. 
 
 Q. What are we made to know concerning his offices 
 and relations ? — A. That they are wonderful and excellent, 
 suited to our case, and shall be infinitely well filled up and 
 executed by Christ, Song v. 10 — 16. 
 
 Q. What are we made to know concerning his righte- 
 ousness 1 — A. That it is infinitely perfect, law-magnifying, 
 and God exalting, suited to the chief of sinners, and to us 
 in particular ; that it merits all blessings, and endureth for 
 ever, Isa. xlii. 21. Dan. ix. 24. Rom. v. 
 
 Q. What are we made to know concerning his fulness 
 of grace and glory? — A. That it is infinite, precious, and 
 suitable ; is lodged in our kind Brother, and brought near 
 to us in the Gospel, Col. i. 19, Isa. xlvi. 12, 13. 
 
 Q. What are we made to know concerning his love ? — 
 A. The antiquity, freedom, sovereignty, greatness, and ev- 
 erlasting duration of it, John iii. 1, and iv. 10. 19. 
 
 Q. Are we not then made to see all the attributes of God 
 shining gloriously in Christ? — A. Yes, 2 Cor. iv. 6. 
 
 Q. What are the properties of the saving knowledge of 
 Christ. — A. It is an humbling, sanctifying, and growing 
 knowledge, Isa. vi. 5, 1 Pet. iii. 18. 
 
 Q. How is it humbhng ? — A. It makes us then ever see 
 ourselves and our sins to be vile and ugly. Job xlii. 5, 6. 
 
 Q. How doth the knowledge of Christ make us discern 
 a greater ugliness in sin ? — Hereby we see how foolish it 
 was to prefer other things to Christ ; and that every act of 
 our sin was a rebellion against a God of infinite love, Phil, 
 iii. 8, 9, Zech. xii. 10, Job xlii. 5, 6. 
 
 Q. What effect hath this knowledge upon us with res- 
 pect to Christ ? — A. Our souls wonder at and esteem him 
 as the chief among ten thousand, and altogether lovely. 
 
 Q. What think we of the world when we thus discern 
 Christ ? — A. We count all things but loss and dung to win 
 Christ, Phil. ii. 8, 9, Psalm Ixxiii. 25, 26. 
 
 Q. What do we think of our own righteousness when 
 
OP EFFECTUAL CALLING. 
 
 1^ 
 
 we thus see Christ'? — A. We count it abominable and 
 filthy rags, Isa. Ixiv. 6, Phil. iii. 9. 
 
 Q,. For what end is this enlightening of our mind neces- 
 sary ? — A. To cure our natural blindness and ignorance, 
 and to engage our souls to embrace Christ, Gal. i. 16. 
 
 Q. May one have pleasant views of Christ, and yet be 
 damned? — A. Yes ; it is the case with many gospel-hear- 
 ers, M.itth. xiii. 20, Heb. vi. 4, Num. xxiii. xxiv. 
 
 Q. What then, besides conviction and illumination, is 
 necessary to salvation ] — A. The renewing of our will. 
 
 Q. What do you mean by the renewing of our will 1 — 
 A. The making it averse from evil, and inclined to good. 
 
 Q. Doth God renew our will by force ? — A. No ; he 
 sweetly changes it, by means of the pleasant and attracting 
 discoveries he makes of Christ, Psalm ex. 2, 3. 
 
 Q. What need is there of the renovation of our will 1 — A. 
 Because our will is naturally full of enmity against God, 
 and we cannot renew it ourselves, Rom. viii. 7, 8. 
 
 Q. Why then doth God call us to make to ourselves a 
 new heart and a new spirit ? — A. It is to shew us our duty, 
 and convince us of our inability, that we may apply to 
 Christ for the promised new heart, Ezek. xxxvi. 26. 
 
 Q. How is this work of God's spirit, in uniting us to 
 Christ, ordinarily called 1 — A. A calling, regeneration, or 
 new birth, conversion, resurrection, and new creation. 
 
 Q. Why is it termed a c«//m^ ? — A. Because the work 
 is performed by the invitation and voice of Christ in the 
 gospel. Rev. iv. 17, Prov. viii. 4, Rev. xxii. 17. 
 
 Q. What are the properties of this calling 1 — A. It is an 
 effectual, high, heavenly, and holy calling. 
 
 Q. Why is it termed an effectual calling 1 — A. Because 
 our soul is made to answer the call. Psalm ex. 3. 
 
 Q. What makes our soul to answer the call 1 — A. The 
 drawing power of Christ that attends it, John xii. 32. 
 
 Q. Is there any call that is not effectual t — A. Yes ; the 
 more outward call of the gospel. 
 
 Q. Whether is the least or greatest part of gospel- hear- 
 ers effectually called 1 — A. The least part by far : Many 
 are called, but few ai-e chosen, Matt. xx. 16. 
 
 Q. Why is it termed a high calling ? — A. It is of God; 
 and calls us to high honour and happiness, Phil. iii. 14. 
 
 Q. Why is it termed a heavenly calling 1 — A. It is most 
 glorious ; it comes from heaven, and draws up our heart to 
 heavenly things, Heb. xii. 25. 
 
152 OF EFFECTUAL CALLING. 
 
 Q. Why is it termed a holy calling'? — A. Because there- 
 by we are made partakers of God's holiness, being made 
 holy as he is holy, 2 Pet. i. 4. 2 Tim. i. 9. 
 
 Q. From and to what are we hereby called 1 — A. From 
 the power of sin and Satan to God ; from darkness to light ; 
 from death to life; from bondage to liberty, Acts xxvi. 18, 
 Col. i. 13, 1 Pet. ii. 9. 
 
 Q. Why is this work called a new birth or regeneration 1 
 — A. Because therein, without our own agency, and with 
 some pain, we are made partakers of a divine nature, im-/ 
 perfectly conformed to God as our Father in our whole 
 man, and brought into a new world. 
 
 Q. Into what new world are we brought ? — A. Into 
 Christ's invisible church, the world of grace. 
 
 Q. Who are the inhabitants of this new world ? — A. All 
 saints, and none else, 1 Pet. ii. 9. 
 
 Q. By what door do men enter into this new world 1 — 
 A. By Christ, the door, the way, the truth, and the life. 
 
 Q. Wliat is the sun, light, food, raiment, &c. of this new 
 world 1 — A. Christ is the all and in all of it. 
 
 Q. Why is this work of the Spirit called conversion .?— 
 A. Because therein we are turned from sin to God. 
 
 Q. Is not conversion often used to signify only the souPs 
 actual motion towards God, after it is quickened or regene- 
 rated by him X — A. Yes ; Isa. vi. 10. 
 
 Q. Why is this work called a resurrection 1 — ^A. Be- 
 cause therein we are brought out of the grave of sin to 
 newness of life, Rom. vi. 4, 5. 
 
 Q. Why is it called a creation ? — Because therein God 
 forms (not new substance, but) new qualities in our heart 
 by the word of his power, Eph. i. 19. 
 
 Q. Why is the person thus changed called a new crea- 
 ture ? — A. Because all things in him are made new. 
 
 Q. What in us is made new in effectual calling 1 — A. 
 Our mind, conscience, will, affections, memory, body, and 
 conversation, 2 Cor. v. 17. 
 
 Q. Wherein is our mind made new? — A. In its appre 
 hension, judgment, estimation, thoughts, devices, and de 
 signs, Micah vii. 18, Psalm, cxix. I^, &c. 
 
 Q. How is our mind made new in its apprehension ? — 
 A. It now apprehends a beauty, lovehness, honour, and 
 advantage in spiritual things ; and an ugliness and danger 
 in sin. Song v. 10 — 16, Isa. vi. 5. 
 
 Q. How is our mind made new in its judgment ?—A. It 
 
OF EFFECTUAL CALLING. 153 
 
 now assents to God's truths, and dissents from the sugges- 
 tions of sin, Satan, and the world. 
 
 Q. How is our mind made new in its thoughts ? — A. 
 Now our meditation is in God's law ; and our meditation 
 of him is sweet, Psalm civ. 34. — 
 
 Q. How is our mind made new in its devices^ designs^ 
 and inquiries ? — A. We now enquire what we shall do to 
 be saved ; when God will come to our soul ; how sin may 
 be effectually ruined in us, &c. Acts xvi. Psalm ci. 
 
 Q. How is our conscience made new ? — A. It is soften- 
 ed by Christ's blood, enlightened by his Spirit, and stirs up 
 against spiritual wickedness, and to spiritual duties. 
 
 Q. Wherein is our will made new in conversion 1 — A. 
 In its inclination, aim, delight, choice, and purpose. 
 
 Q. How is it made new in its inclinations? — A. Our 
 will is now freely, powerfully, and constantly inclined to- 
 wards God in Christ, Psalm xviii. 1, and xli. 1. 
 
 Q. How is our will made new with respect to aim ? — A. 
 Now its chief aim is to be like God, and to be with him ; 
 and to promote his honour in the world. 
 
 Q. How is our will made new as to delight and rest ?— 
 A. Its chief delight is now in the law of God, and in fel- 
 lowship with him ; and not in worldly honours, riches, or 
 pleasures, Psalm iv. 17, and cxix. 16. 
 
 Q. How is our will made new in its choice ? — A. It now 
 chooseth the reality of religion rather than the shew of it, 
 and to enjoy and obey God rather than any other. 
 
 Q. How is our will made new in its purposes ? — ^A. It 
 now purposes to leave all, especially secret and beloved sins, 
 and to practice every known duty. Psalm cxix. 106. 
 
 Q. How are our affections made new] — A. They are 
 rightly placed and rightly bounded. 
 
 Q. How are our affections rightly placed 1 — A. Love is 
 set upon God, and hatred against sin, &dc. 
 
 Q. How are our lawful affections rightly bounded ? — 
 A. We are in some measure determined to love creatures 
 in that degree God's law requires, and out of regard to his 
 authority and honour, Matth. x. 37, Heb. xiii. 1 . 
 
 Q. How is our memory made new? — A. It is weakened 
 with respect to things sinful and trifling, and strengthened 
 to rememl>er the word and works of God. 
 
 Q. How is our body made new 1 — A. It is made new in 
 its use, being dedicated to, and a ready instrument in the 
 service of God, Rom. vi. 13. 
 
154 OP EFFECTUAL CALLING. 
 
 Q. How is our conversation made new ? — A. We now 
 
 choose the fearers of God for our companions, are concern- 
 ed for the church of Christ, and zealous in good works, Psal. 
 cxix. 63, and cxxxvii. 4, 5. 
 
 Q. What is the necessity of this great change 1 — A. Ex- 
 cept we be thus born again, we cannot enter into the king' 
 dom of God, John iii. 3. 5, Rev. xxi. 
 
 Q. Can we have any communion with God, or receive 
 any spiritual blessing without this change 1 — A. No. 
 
 Q. What is all our religion, if we want this great change 1 
 — A. An abomination to God, Prov. xv. 8. 
 
 Q. What would heaven be to us if we could get thither 
 without this change — A. The holiness of it would make it 
 nauseous, and a burden to us, Rom. viii. 7, 8. 
 
 Q. What is the best season for getting this great change 
 wrought in us 1 — ^A. The season of youth, Prov. viii. 17. 
 
 Q,. How is youth the fittest season of conversation ? — A. 
 Then our lusts are less strong, conscience more easily rous- 
 ed, affections more pliable, carnal cares less heavy; and God 
 hath promised special encouragement to an early concern 
 about our souls, Eccl. xii. I, Psalm xxxiv. 11. 
 
 Q. What special encouragement has God promised to 
 an early concern about our souls? — A. He hath said. They 
 that seek me early shall find me ; and Suffer little children 
 to come to me, «fec. Prov. viii. 17, Mark x. 14. 
 
 Q. Is any such promise made to such as wilfully delay 
 seeking of God till old age ? — A. No ; God rather says 
 of such. They shall seek me, hut they shall not find me, Prov. 
 i. 24—28. 
 
 Q. Hath not an early convert more time to get commun- 
 ion with God on earth, and is not early communion with 
 him singularly sweet and pleasant? — A. Yes ; Jer. ii. 2. 
 
 Q. Is it not great folly and madness to bestow the fiow- 
 er of youth upon the service of Satan 1 — A. Yes. 
 
 Q. How may we know if we are effectually called 1 — A. 
 If we love all that bear Christ's image ; count ourselves 
 vile and worthless before God ; and desire above all things 
 to be like him, and with him, I John iii. 16. 
 
 Q. What is our duty if we find this change has not been 
 wrought in us? — A. Carefully to wait on the ordinances of 
 God's grace, and cry for the Spirit to apply them with pow- 
 er unto our hearts, Prov. viii. 34, Isa. Iv. 1 — 3. 
 
 Q. What is our duty if we are thus changed ? — A. Great- 
 
OP THE BENEFITS OF UNION TO CHRIST. 155 
 
 ly to bless the Lord for it ; and to walk in holiness as the 
 children of God, Psalm ciii. 1 — 6, and cxlv. 
 
 Q.. 32. What benefits do they thai are effectually 
 called partake of in this life 7 
 
 A. They that are effectually called, do, in this life, 
 partake of justification, adoption, sanctification, and 
 the several benefits which in this life do either ac- 
 company or flow from them. 
 
 Q. What is the fruit of our union with Christ in our ef- 
 fectual calling? — A. Communion with him. 
 
 Q. How may communion with Christ be distinguished ? 
 — A. Into communion of interest and of intercourse. 
 
 Q. What is the communion of intercourse ? — A. That 
 near intimacy and sweet freedom which Christ and his peo- 
 ple have with one another, Isa. Iviii. 9. 
 
 Q. What is the communion of interestl — A. Our actu- 
 al title to, and possession of Christ himself, and his pur- 
 chased blessings. Song ii. 16, 1 Cor. i. 30. 
 
 Q. In what periods are we made sharers of his bless- 
 ings 1 — A. In this life, at death, and at the resurrection. 
 
 Q. What blessings do believers share of in this life 1 — A. 
 Of justification, adoption, and sanctification, and such ben- 
 efits as in this life flow from them, Rom. viii. 
 
 Q. How are the benefits which believers receive from 
 Christ, connected with effectual calling 1 — A. They all flow 
 from our union with Christ obtained in it, 1 Cor. i. 30. 
 
 Q. How doth justification flow from union to Christ 1 — 
 A. By our union to Christ, the Lord our righteousness^ we 
 become the righteousness of God in him^ 2 Cor. v. 21. 
 
 Q. How doth adoption flow from union to Christ 1 — A. 
 By union to Christ, the Son of God, we are made the chil- 
 dren of God in Christ Jesus, Gal. iii. 26. 
 
 Q. How doth sanctification flow from union to Christ 1 — 
 A. By our union to Christ as a head of influence, he be 
 comes our strength and satisfaction, 1 Cor. i. 30. 
 
 Q. How doth a happy death flow from this union 1 — A. 
 This union draws our departing souls to Christ's presence, 
 and renders the grave a perfumed bed for our bodies. Rev. 
 xiv. 13, Isa. xxvi. 19, and Ivii. 2. 
 
 Q. How doth our happy resurrection flow from this 
 union ? — A. Being one with Christ, the reswrection and the 
 life, we must be raised as members of his body, Isa. xxvi. 
 
 Q. How doth our eternal happiness flow from this 
 
156 OF JUSTIFICATION. 
 
 union? — A Being one with Christ, the eternal life^ we 
 must live forever in and with him, Col. iii. 3, 4. 
 
 Q. 33. What is jiistification? 
 
 A. Justilication is an act of God^s free grace^ 
 wherein he pardoneth all our sins, and accepteth us 
 as righteous in his sight, only for the righteousness 
 of Christ, imputed to us, and received by faith alone. 
 
 Q. What benefit doth first in order flow from our union 
 to Christ? — A. Justification, Rom. viii. 30. 
 
 Q. What in general is meant by Justification? — A. Not 
 the making of our natures holy ; but the holding and de- 
 claring of our persons righteous in law. 
 
 Q. To what is justification opposed in scripture? — ^A. 
 To condemnation, Prov. viii. 15. Rom. viii. 1. 
 
 Q. Why is our justification called an act ? — A. Because 
 it is perfected in an instant. « 
 
 Q. Who is the author of our justification? — A. God es- 
 sentially in the person of the Father, Rom. viii. 33. 
 
 Q. How then doth Christ as a Prince exalted give re- 
 mission of sins? — A. He issues forth the sentence in his 
 Father's name, Acts v. 31. Mark ii. 5. 10. Isa. liii. 11. 
 
 Q. How doth the Spirit justify us? — A. He applieth the 
 righteousness of Christ, and justification through it, to our 
 conscience, 1 Cor. vi. 11. Luke xv. 22. 
 
 Q,. In what state are the elect before justification ? — A. 
 Though God loves them with an everlasting love, and his 
 providence secretly makes way for their union to Christ; 
 yet, in respect of the law, and of God as a judge, they are 
 in a state of wrath and condemnation, Eph. ii. 3. 
 
 Q. What moves God to justify such persons ? — A. His 
 own free grace, Rom. iii. 24. Eph. i. 7. 
 
 Q. What are the parts of our justification before God ? 
 — A. His pardon of sin, and accepting us as righteous. 
 
 Q. What is the pardon of sin? — A. God's taking away 
 the guilt of sin, or removing our obligation to punishment 
 for sin, Rom. viii. 1. Psalm xxxii. 1, 2. 
 
 Q. How is the pardon of sin described in scripture ? — A. 
 As a blotting it out, forgiving, covering, and remission of 
 iX, purging it away, casting it behind God^s back, or into the 
 depths of the sea, &c. Isa. xliv. 22. 
 
 Q. What sins are pardoned in justification? — A. All 
 our sins, past, present, and to come. 
 
OP JUSTIFICATION. 157 
 
 Q. How are our past sins pardoned? — A. Their guilt 
 is formally removed from off our conscience, Jer. xxxiii. 8. 
 
 Q. How is the sin of our nature, which is still present, 
 pardoned] — A Justification transhUes us from under the 
 law as a covenant, so that our indwelling sin, being no 
 longer a breach of that covenant, it no more subjects us to 
 eternal wrath, Rom. viii. I. Jer. 1. 2Q. Isa. liv. 9. 
 
 Q. How are our sins committed after justification par- 
 doned in ill — A. Justification prevents the imputation of 
 them as to the guilt of eternal wrath, Rom. viii. 1. 
 
 Q. Do not our sins after justification deserve eternal 
 wrath, as well as those before it] — A. Yes; and more so. 
 
 Q. Can then these sins bring us under God's wrath 1 — 
 A. No ; there is no condemnation to them who are in Christ; 
 and he has sworn he will not he wroth with them. 
 
 Q. Whence does this proceed 1 — A. From our being no 
 more under the law ofioorks, which denounceth wrath. 
 
 Q. To what then do believers' sins bind them over 1 — A. 
 To fatherly chastisement, Psalm Ixxxix. 32. 
 
 Q. Do believers need the pardon of indwelling and 
 actual sin every day they live % — A. Yes ; they daily need 
 a fathely, but no new legal pardon, Matth. vi. 12. 
 
 Q. Wherein does a fatherly pardon, and the legal par- 
 don in justification, differ 1 — A. A Legal pardon in justifi- 
 cation is an act of God as a Judge, forgives sins as against 
 the covenant of works, frees from obligation to eternal 
 wrath, change th our state, and is the source o^ gospel-re- 
 pentance ; but fatherly pardon is an act of God as a 
 Father, forgives sins committed against the law as a rule of 
 life, frees from chastisement, makes no change in our state, 
 and is the consequence of gospel-repentance. 
 
 Q. How prove you that repentance for sin is not a con- 
 dition of our pardon in justification 1 — A. Because repent- 
 ance is a work of the law, by which none can be justified ; 
 nor can an unpardoned sinner perform gospel-repentance, 
 1 Cor. XV. 56, Rom. viii. 7, 8, Eph. ii. 1 . 
 
 Q. Doth not a legal repentance often go before justifica- 
 tion 1 — A. Yes ; but that is an abomination to God, Isa. i. 
 
 Q. What scriptures prove, that gospel-repentance fol- 
 lows our legal pardon in justification ? — A. Ezek. xvi. 63, 
 63, and xxxvi. 25, 31, Luke vii. 42, 47, &c. 
 
 Q, How do you prove it impossible to perform gospel- 
 repentance before justification ? — A. Till the curse be re- 
 moved in justification, we continue under the reigning pow- 
 14 
 
158 OP JUSTIFICATION. 
 
 er of sin ; nor can we turn to, but flee from God as an ene- 
 my, till his pardoning love encourage and inflame our 
 heart, and melt it into godly sorrow for sin, 1 Cor. xv. 56. 
 
 Q. How then is repentance sometimes in scripture re- 
 presented as going before pardon of sin "? — A. In these texts, 
 Repentance either means only legal repentance, or pardon 
 must be understood of fatherly pardon, or of the declara- 
 tion of our pardon at the last day ; or the connection be- 
 tween pardon and repentance is simply affirmed. 
 
 Q. Can there be any pardon without true repentance 1 — 
 A. No ; no more than the sun can rise without light. 
 
 Q. How is it that believers can repent before receiving 
 fatherly pardon 1 — A. They are not under the curse, 
 which is the strength of sin ; nor are their chastisements 
 evidences of God's wrath, but of his love, Heb. xii. 6. 11. 
 
 Q. Can pardon of sin be the whole of our justification 1 
 — A. No ; for it includes not a title to eternal life. 
 
 Q. What then is the second part of justification? — A. 
 God's accepting us as perfectly righteous in law. 
 
 Q. Wherein do pardon and acceptance differ? — A. 
 Pardon sustains us as innocent in law, and frees us from 
 the sentence of death ; but acceptance sustains us as posi- 
 tively and perfectly righteous in law, and entitles us to eter- 
 nal life, Eph. i. 6, 2 Cor. v. 21. 
 
 Q. In whose sight are we accepted as righteous? — A. 
 In the sight of God as a just Judge, 2 Cor. v. 21. 
 
 Q. How can God sustain us as perfectly righteous in 
 law, when we are ungodly? — A. He sustains us as righte- 
 ous in law only as we are one with Christ, Isa. xlv. 24, 25. 
 
 Q. What about us is in justification accepted as truly 
 and perfectly righteous ? — A. Our persons. 
 
 Q. Is not a foundation laid for God's acceptance of our 
 good works? — A. Yes; for the acceptance of all the 
 works we perform in faith, which is the bond which unites 
 our persons to Christ, Isa. Ivi. 7, 1 Cor. xv. 38. 
 
 Q. Upon what ground or cause doth God pardon all 
 our sins, and accept us as perfectly righteous ? — A. Only 
 for the righteousness of Christ, Rom. iii. 24. 
 
 Q. How then is justification an act of free grace? — A. 
 God freely provides and bestows this righteousness of Christ 
 upon us, 2 Cor. v. 21, Isa. Ixi. 10. 
 
 Q. How do you prove that we are justified only for the 
 righteousness of Christ? — A. The scripture declares all 
 
OF JUSTIFICATION. 159 
 
 our own righteousness //^% rags; and that by the deeds 
 of the law, no Jicsh shall be justified in God^s sight. 
 
 Q. What is the righteousness of Christ ? — A. His obe- 
 dience and suffering, Phil. ii. 8. 
 
 Q, How is it ordinarily distinguished? — A. Into his 
 obedience active and passive, Dan. ix. 4, &c. 
 
 Q. What is his active obedience ? — A. His hohness of 
 nature, and righteousness of life, Rom. v. 19. 
 
 Q. What is his passive obedience? — A. His satisfactory 
 sufferings, which are a full .compensation for all the injury 
 done to the honour of God by our sin, Eph. v. 2. 
 
 Q. Why are Christ's sufferings called obedience? — A. 
 Because he suffered willingly, out of regard to God's autho- 
 rity, and with a view to his glory, John xvii. 6. 
 
 Q. Why is our justifying righteousness called the right- 
 eousness of God ? — A. Because God the Father devised, 
 accepted, and bestows it ; God* the Son fulfilled it ; and 
 God the Holy Ghost applieth it, Isa. xlii. 21. and xlv. 24. 
 
 Q. Is Christ's righteousness merely the price, condition, 
 and meritorious cause of our justification, as it is of our 
 regeneration, sanctification, &:.c. — A. No; it is also the 
 matter of our justification, which enters into it, as that very 
 righteousness by which we are constituted perfectly right- 
 eous before God, and have the righteousness of the law ful- 
 filled in us, Rom. v. 19. viii. 4. and x. 4. 
 
 Q. How is the righteousness of Christ applied to us 1 — 
 A. God gives and imputes it to us, and we receive it by 
 faith, Isa. xlv. 24, xlvi. 13, and Ixi. 10. 
 
 Q. How doth faith give us an interest in the righteous- 
 ness of Christ ? — A. It receives it from God as his free 
 gift ; and by uniting us to Christ as our Husband, gives us 
 an interest in it as his, Rom. v. 17, Phil. iii. 9. « 
 
 Q. What mean you by God's imputing the righteousness 
 of Christ 1 — A. His accounting it to us, as if we had obey- 
 ed the law, and satisfied the justice of God in our own per- 
 sons, Rom. viii. 4, 2 Cor. v. 21. 
 
 Q. How prove you that Christ's righteousness is imputed 
 to us ? — A. The scripture declares, that it is unto and upon 
 all them that believe; and that we are made the righteous- 
 ness of God in him, Rom. iii. 22, 2 Cor. v. 21. 
 
 Q. How prove you, that Christ's active obedience is im- 
 puted to us? — A. Because otherwise the righteousness of 
 the law could not be fulfilled in us ; and it is by the obedi" 
 
160 OF JUSTIFICATION. 
 
 ence of one (Christ,) many are made righteous^ GaL iii. 13, 
 Rom. viii. 4, v. 19, and iii. 22. 24. 
 
 Q.. How can Christ's active obedience be imputed, when 
 his human nature owed obedience for itself? — A. Adam's 
 owing his obedience for himself hindered not the imputa- 
 tion of it to his seed ; moreover, Christ's obedience imputed 
 to us, being an obedience to the law as a broken covenant 
 of works, is such as a human nature, united to a divine 
 person, could never owe for itself Gal. iv. 4, 5. 
 
 Q. Is the righteousness of Christ itself, or only its effects, 
 imputed to us 1 — A. His righteousness itself is imputed, and 
 its effects are imparted to us, Rom. v. 19. 
 
 Q. For what end is the righteousness of Christ imputed 
 to us ] — A. His passive obedience is imputed to found our 
 legal security from eternal death ; and liis active to found 
 our legal title to eternal life, John x. 10, Rom. v. 19. 
 
 Q. Is Christ's righteousness imputed partly to one and 
 partly to another ; or his active and passive obedience sepa- 
 rately imputed, the one to procure pardon, and the other ac- 
 ceptance 1 — A. No ; his whole undivided righteousness is, 
 in both its parts, jointly imputed to every believer as one 
 complete righteousness, constituting Yiiva perfectly righteous 
 before God, Isa. Ixi. 10, 2 Cor. v. 21. 
 
 Q. Upon what ground is the righteousness of Christ im- 
 puted to us ] — A. Upon the footing of our union to him as 
 our surety and husband, Isa. liii. 4, 5, 6. 11, 12. 
 
 Q,. In what do the imputation of our sins to Christ's, and 
 that of his righteousness to us, differ? — A. Our sin was im- 
 puted to him, that he, by bearing it for a time, might de- 
 stroy it ; but his righteousness is imputed to us that he 
 might wear it for ever, Dan. ix. 24. 
 
 Q. What are the instrumental causes of justification ? — 
 A. The gospel-promise on God's part, and faith on ours. 
 
 Q. How is the gospel an instrument in justification 1 — 
 A. It reveals, offers, and makes over to us Christ and his 
 righteousness, and justification through it, Isa. xlv. 24. 
 
 Q. How is faith an instrument in our justification 1 — A. 
 It receives Christ's person and righteousness, and justifica- 
 tion through it, as offered in the gospel. Gal. ii. 16. 
 
 Q. Is the receiving act of faith, or our new obedience, 
 imputed to us as our gospel-righteousness, or condition of 
 right to Christ's righteousness 1 — A. No ; only the righte- 
 ousness of Christ, which faith receives, is imputed in our 
 justification, Rom. iv. 5, Isa. xlv. 24, Phil. iii. 9. 
 
OP JUSTIFICATION 161 
 
 Q. How then is it said, Abraham believed God, and it 
 was imputed to him for righteousness ? — A. The meaning 
 is not, that Abraham's act of faith, but that what he belief}- 
 ed on was imputed to him for righteousness. 
 
 Q. Is faith the alone instrument of justification on our 
 side 1 — A. Yes ; we are justified by faith, widiout the deeds 
 of the law, Rom. iii. 28, and v. 1, Phil. iii. 8, 9. 
 
 Q. Are all our good works and resolutions deeds of the 
 law t — A. Yes ; for they are all obedience to it. 
 
 Q. How then is it said, James ii. 24. Bi/ works a man 
 is justified, and not by faith only ? — A. That is to be un- 
 derstood of the justification of our faith before men, and 
 not that of our persons before God. 
 
 Q. Can we be justified, and yet neglect the study of 
 good works ? — A. No ; faith without works is dead. 
 
 Q. If our good works are no cause of justification, what 
 connection have they with it 1 — A. They flow from it, and 
 evidence it, and testify our thankfulness to God for it, James 
 ii. 18, Rom. vii. 4. 
 
 Q. Is not faith itself a good work ? — A. Yes ; but it 
 justifies not as a good work, but only as an instrument, re- 
 ceiving Christ and his righteousness for justification of life. 
 Acts xxvi. 18, Isa. xlv. 24, 25, Phil. iii. 9. 
 
 Q. Why hath God made faith alone the instrument on 
 our part in justification 1 — A. That his free grace might 
 clearly shine, and all pride and boasting of men be ex- 
 cluded. 
 
 Q. When are we justified ? — A. The sentence of justifi- 
 cation was conceived in the mind of God from eternity ; but 
 is not actually applied to our persons and conscience, till 
 the moment in which we first believe in Christ. 
 
 Q. How doth God intimate the sentence of justification? 
 — A. In the powerful application of his promise to our con- 
 science ; which is manifested in our good works : and he 
 will publicly declare it at the last day. 
 
 Q. .Were believers under the Old Testament justified in 
 the same manner as we are nowl — A. Yes, Isa. xlv. 
 24, 25. 
 
 Q. How should we improve the doctrine of justification ? 
 — A. By renouncing all dependence on our works, and 
 leaning on Christ as our only righteousness, Phil. iii. 9. 
 
 14^ 
 
162 OP ADOPTION. 
 
 Q. 34. What is adoption 7 
 
 A. Adoption is an act of God's free grace, whereby 
 we are received into the number, and have a right 
 to all the privileges of the sons of God. 
 
 Q. What is in general meant by adoption ? — A. The 
 taking a stranger into our family, and dealing with him as 
 a son born in it, Gen. xv. 3. 
 
 Q. Wherein doth adoption among men differ from God's 
 adoption of children 1 — A. Men adopt, because they want 
 children, or see something lovely in the adopted ; but it is 
 not so with God, 1 John iii. 1. 
 
 Q. How many kinds of adoption are ascribed to God \ 
 — A. Two kinds, common and special. 
 
 Q. What is God's cojiimon or general adoption ? — A. 
 His taking some part of mankind into his family of the visi- 
 ble church, Rom. ix. 4. 
 
 Q. What is the badge of this general adoption ? — A. Cir- 
 cumcision under the Old Testament, and baptism under 
 the New, Gen. xvii. Matth. xxviii. 19. 
 
 Q. What is God's special adoption ? — A. His bringing 
 a child of the devil into his family of the invisible church, 
 and giving him a right to all the privileges of the sons of 
 God, Col. i. 13, Gal. iv. 5, 6, 2 Cor. vi. 18. 
 
 Q. Whether is adoption a work or an act ? — A. An act. 
 
 Q. What moves God to adopt any of mankind 1 — A. 
 His own rich and free grace, 1 John iii. 1. 
 
 Q. Whose children are those, by nature, whom God 
 adopts 1 — A. The children of the devil, Eph. ii. 2, 3. 
 
 Q. Are these men, who are adopted by God any better 
 in themselves than those who are not 1 — A . No. 
 
 Q. What then moves God to adopt some, and pass by 
 others no worse ? — A. His mere good pleasure, Jer. iii. 19. 
 
 Q. Whose act is adoption 1 — A. It is an act of God the 
 Father, Son, and Holy Ghost, Rom. viii. 33. 
 
 Q. How is it an act of the leather? — A. He predesti- 
 nates us to the adoption of sons, Rom. viii. 29. 
 
 Q. How is adoption an act of the Son? — A. He gives 
 us, whom he redeemed with his blood, power, or privilege, 
 to become the sons of God, John i. 12. 
 
 Q. How is adoption an act of the Holy Ghost? — A. He 
 enters into our souls as a spirit of adoption, and makes us 
 cry, Abba, Father, Rom. viii. 15. 
 
OP ADOPTION. 163 
 
 Q. What is the price or meritorious cause of our adop- 
 tion ? — A. The righteousness of Christ alone. 
 
 Q. What is the instrumental cause of our adoption ? — 
 A. We are the children of God hy faith in Christ Jesus. 
 
 Q. How is faith the instrument of adoption? — A. It 
 unites us to Christ, in whom we become heirs of God. 
 
 Q. To whom is adoption intimated \ — A. To holy angels, 
 and to the adopted persons themselves, Heb. i. 14. 
 
 Q. Why is it intimated to the angels? — A. That they 
 may rejoice over, and minister to the new heirs of God. 
 
 Q. How is it intimated to the adopted persons them- 
 selves? — A. By the Spirit's bearing witness with their spi- 
 rits that they are the children of God, Rom. viii. 16. 26. 
 
 Q. What honour have those whom God adopts? — A. 
 They are received into the nunU^er of his children. 
 
 Q. What happiness have those whom God adopts ? — A. 
 They have a right to all the privileges of the sons of God, 
 Rom- viii. 17, Rev. xxi. 7, 1 Cor. iii. 22. 
 
 Q. Wherein doth our right to these privileges given us 
 in justification, and that given us in adoption, differ ? — A. 
 The right given us in justification is a law-right of purchase; 
 but that in adoption is a right of inheritance. 
 
 Q. To what privileges have the sons of God a right ? — 
 A. A new name ; new honour ; a new spirit ; God's fa- 
 therly protection, provision, correction, direction, and hear- 
 ing their prayers ; spiritual liberty ; boldness and famiharity 
 with God ; and an everlasting inheritance. 
 
 Q, What was God's children's old and former name ? — 
 A. It was rebellious, strangers, foreigners, unrighteous, 
 children of wrath, of disobedience, and o^the devil, having 
 no hope, without God and Christ in the world. 
 
 Q. What new name are God's children called by? — A. 
 Christ's new name is written on them, Rev. iii. 
 
 Q,. How is Christ's new name written on them ? — A. 
 They are called the redeemed of the Lord, and the righte- 
 ousness of God in him ; the sister, spouse, love, and dove 
 of Christ, &c. Isa. Ixii. 4. 12, Song v. 2. 
 
 Q. How is this new name put on them ? — A. It is con- 
 veyed to them in the sentence of their pardon. 
 
 Q. Are we then quickened, united to Christ, justified, 
 and adopted, in the same moment of time, and by means 
 of the same word of promise ? — A. Yes. 
 
 Q. What new honour do God's children receive? — A. 
 They are made kings and priests, unto God, Rev. i. 6. 
 
164 OP ADOPTION. 
 
 Q. What new spirit of adoption have theyl — A. The 
 spirit of Christ dwells in them, Rom. viii. 9. 
 
 Q. Whether does the Holy Ghost dwell in them in his 
 person, or in his influence 1 — A. In both, 2 Tim. i. 14. 
 
 Q. How can the one person of the Spirit dwell in each 
 believer 1 — A. His person is every where, and he dwells in 
 all believers as the one mystical body of Christ. 
 
 Q. Of what use is the Spirit of adoption to believers 1 — 
 A. To sanctify, direct, comfort, and assist them. 
 
 Q. What divine protection have God's children 1 — A. 
 God's fatherly eye is still on them, his arms about them, 
 and his angels surround them, Psalm xxxiv. 
 
 Q. Of what use are angels to the children of God 1 — A. 
 They attend, guard, support, and direct them. 
 
 Q. What provision ha^^ God made for his children 1 — 
 A. All things necessary for their soul and body. 
 
 Q. What provision is secured by promise for their bo- 
 dies 1 — A. Bread and water, Isa. xxxiii. 16. 
 
 Q. Why is no better provision secured for their bodies 1 
 — A. To wean them from this world, and make them feed 
 more largely on their spiritual provision, 2 Cor. iv. 7. 
 
 Q. What is provided for the souls of God's children 1— 
 A. All the fulness of God, Eph. iii. 19, 1 Cor. xv. 28. 
 
 Q. What spiritual food is provided for believers' souls t 
 — A. The flesh and blood of Christ, John vi. 53 — 57. 
 
 Q. What clothing is provided for believers' souls'? — A. 
 The righteousness and image of Christ, Rom. xiii. 14. 
 
 Q. What bed hath God provided for his children's souls 1 
 — A. His bosom of love, and covenant of grace. Song i. 15. 
 
 Q. What house is provided for their souls 1 — A. God in 
 Christ, and the heavenly mansions. 
 
 Q. What teachers are assigned to their souls'? — A. God 
 their Father, Christ their brother, the Spirit their guest, 
 and ministers their servants, Isa. xlviii. 17. 
 
 Q. What direction have God's children a right to 1 — A. 
 To God's gracious leading and drawing of them in the 
 paths of duty and happiness, Psalm Ixxiii. 24. 
 
 Q. What correction have God's children a right to "? — 
 A. To the rod of both outward and spiritual troubles. 
 
 Q. What moves God to correct his children for their 
 faults'? — A. His great love to them, Heb. xii. 6 — 11. 
 
 Q. How may we know if our afflictions spring from 
 God's love ? — A. If they are attended with resignation to 
 his will, and earnest desire after holiness, Heb. xii. 6. 10. 
 
OP SANCTIPICATION. 105 
 
 Q. For what end doth God correct his children ? — A. 
 To drive folly out of their hearts, and make them partakers 
 of his holiness, Heb. xii. 10, 11, Isa. xxvii. 9. 
 
 Q. How should believers behave when God corrects 
 them 1 — A. They should neither despise his chastening, nor 
 faint under it, Heb. xii. 5, Job v. 17. 
 
 Q. What is meant by God's hearing of their prayers ? — 
 A. His kindly accepting and answering of them. 
 
 Q. What spiritual liberty have the children of God 1 — A. 
 Freedom from the power of sin, Satan, death, and the law 
 as a covenant ; and sweet pleasure in running a course of 
 obedience to the law as a rule. Psalm cxvi. 16. 
 
 Q. To what spiritual boldness have believers a right ? — 
 A. They may boast in God as their own, and boldly seek, 
 and firmly expect all his blessings, Psalm Ixii. 
 
 Q. What is the ground of our holy boldness towards 
 God? — A. Christ's righteousness and intercession. 
 
 Q. To what familiarity with God have believers a right ? 
 — A. They may freely represent their case to him as a 
 Father, whose ear is open to hear, and his heart full of pity 
 to them ; and may take his word as a Father's language to 
 them, Job xxiii. 3 — 6. Song ii. 8 — 13. 
 
 Q. Of what inheritance are God's children heirs'? — A. 
 Of salvation, righteousness, God, and glory. 
 
 Q. By what marks are God's children distinguished 1 — 
 A. By a desire to be like God, their Father, in holiness, to 
 be in his company, and hear his voice; zeal for his honour ; 
 and a love to all his children, ordinances, <fcc. 
 
 Q. How sliould we improve this benefit of adoption? — 
 A. By refusing to be at ease till we possess it ; and by 
 wondering at the love of God manifested in it, &c. 
 
 Q,. 35. What is sanctification? 
 
 A. Sanctification is the work of God's free grace, 
 whereby we are renewed in the whole man, after 
 the image of God, and are enabled more and more 
 to die unto sin, and live unto righteousness. 
 
 Q. What doth our sanctification generally include? — A. 
 Our being made holy in nature, and separated from the 
 world to the holy service of God, Ezek. xxxvi. 26, 27. 
 
 Q. Are our justification and sanctification inseparably 
 linked together? — A. Yes; Isa. Ixii. 12. 1 Pet. i. 2. 
 
 Q. Wherein are justification and sanctification linked to- 
 
166 OP SANCTIFICATION. 
 
 gether? — A. In God's decree and promise, in the offices 
 of Christ, and end of his death, in the gospel-offer, and the 
 experience of all believers, 1 Cor. i. 30. 
 
 Q. Doth our sanctification depend on our justification 
 and adoption? — A. Yes ; as its root and spring. 
 
 Q. How doth sanctification depend on justification? — A, 
 It is the native fruit of the removal of our guilt, and a ne- 
 cessary part of the happiness to which we are adjudged in 
 justification, Acts xxvi. 18. Psalm cxvi. 16. 
 
 Q. How doth sanctification depend on adoption? — A. It 
 is the natural fruit of God our Father his holy Spirit 
 dwelling in us, 1 Cor. vi. 11. 2 Cor. vi. 18. and vii. 1. 
 
 Q. Wherein doth justification and sanctification differ? 
 — A. In their nature, order, matter, form, properties, sub- 
 ject, extent, ingredients, evidence, relation to sin, to the 
 law, to God, to the offices of Christ, and their use to be- 
 lievers. 
 
 Q. How do they differ in their nature 1 — A. Justification 
 changes our law state ; sanctification changes our heart 
 and life, Ezek, xxxvi. 25, 26, 27. 
 
 Q. How do they differ in their order ? — A. Justification 
 is first ; and sanctification follows as the fruit of it. 
 
 Q. How do they differ in their matter ? — A . The righte- 
 ousness of Christ imputed is the matter of justification ; but 
 the grace of Christ implanted in our heart is the matter of 
 sanctification, John i. 16. 29. 
 
 Q. How do they differ in their form? — A. Justification 
 is an act ; but sanctification is a work. 
 
 Q. How do they differ in their properties ? — A. Justifi- 
 cation is constantly equal in all believers, and perfect at 
 first ; but sanctification is unequal in different believers, and 
 in the same believers at different times, and is never perfect 
 in any till death, Rom. viii. 1. 1 John ii. 13. 
 
 Q. How do they differ in their subject ? — A. The righte- 
 ousness of justification is subjectively in Christ, and on be- 
 lievers as a robe ; but sanctification is in believers as a new 
 nature, Rom. iii. 22. 2 Pet. i. 4. 
 
 Q. How do they differ in their extent? — A. Though 
 justification respect our whole person, yet it especially af- 
 fects our conscience ; but sanctification equally affects our 
 whole man, Heb. ix. 14. 1 Thess. v. 23. 
 
 Q. How do they differ in their ingredients ? — A. In jus- 
 tification onli/ the love of God is manifested to us ; but in 
 sanctification our love to God is also manifested. 
 
OP SANCTIFICATION. 167 
 
 Q. How do they cUffer in their evidence ? — A. Justifica- 
 tion is in itself a most secret act ; but sanctification is an 
 evidence of our justification. 
 
 Q. How do they differ in their relation to sin ? — A. Jus- 
 tification removes the guilt of sin ; but sanctification re- 
 moves the fihh, Ezek. xxxvi. 25, 26, 27. 
 
 Q. How do they differ in their relation to the law ? — A. 
 Justification frees us from the law as a covenant ; sanctifi- 
 cation conforms us to the law as a rule. 
 
 Q. How do they differ in their relation to God ? — A. 
 Justification instates us in God's favour ; sanctification con- 
 forms us to his image, Rom. viii. 1, and xii. 2. 
 
 Q. How do they differ in their relation to the offices of 
 Christ 1 — A. Justification is immediately founded on the 
 righteousness of Christ as a priest ; sanctification immedi- 
 ately flows from the subduing, ruling, and defending influ- 
 ence of Christ as a king, 2 Cor. v. 21, Psalm ex. 3. 
 
 Q. How do they differ in their use to believers ? — ^A. 
 Justification frees us from hell, and entitles us to heaven ; 
 sanctification makes us meet for heaven. 
 
 Q. Is it very dangerous to confound justification with 
 sanctification 1 — A. Yes ; for it either tempts them to turn 
 the grace of God into sloth and hcentiousness, or place their 
 own holiness in the room of Christ's righteousness ; and it 
 leads believers into the practical error of judging their state 
 by their frame, Jude 4, Rom. x. 3. 
 
 Q. Whose work is our sanctification 1 — A. It is the 
 work of God's Spirit, 1 Cor. vi. 11. 
 
 Q. Is it not also the work of the Father and Son t — A. 
 Yes ; but they work it by the Spirit, Phil. ii. 13. 
 
 Q. Cannot believers, who have received grace, sanctify 
 themselves] — A. No ; without Christ they can do nothing. 
 
 Q. Do not believers' good works deserve God's sanctify- 
 ing grace 1 — A. No ; when we have done all we are but 
 unprofitable servants, Luke xvii. 10. 
 
 Q. What then moves God to sanctify his people 1 — A. 
 His own free grace, reigning through the righteousness of 
 Christ, Titus iii. 5, Rom. v. 21. 
 
 Q. How may our sanctification be distinguished 1 — A. 
 Into sanctification of nature, and sanctification of life, 2 
 Cor. vii. 1, Matth. v. 17, Ezek. xxxvi. 27. 
 
 Q. What is sanctification of nature ? — A. The renew- 
 ing of our whole man after the image of God. 
 
168 OP SANCTIFICATION. 
 
 Q. After what pattern is our whole man renewed in 
 sanctification ? — A. After the image of God, Eph. iv. 
 
 Q. Whose image is defaced in our sanctification? — A. 
 The image of the devil, and fallen Adam. 
 
 Q. Wherein doth the renewing of our whole man in 
 sanctification differ from the renewing of it in effectual 
 calling? — A. In effectual calling the renewing is begun, 
 and the new creature is begotten and born in us ; but in 
 sanctification this renewing is carried on more and more, 
 till our new nature become fully perfect, Prov. iv. 18. 
 
 Q. What is the fruit of sanctification of nature? — A. 
 Sanctification of our life. Matt. v. 17, and vii. 17. 
 
 Q. What do you mean by sanctification of life ? — A. 
 Our being enabled more and more to die unto sin, and live 
 unto righteousness, Rom. vi. 11, and viii. 13. 
 
 Q. Wherein do sanctification of nature and life diflfer ? 
 —A. The first strengthens us in holy and gracious dispo- 
 sitions ; but in the last we exert that strength in holy 
 thoughts, words and actions. Matt. xii. 35. 
 
 Q. What are the parts of sanctification of life ? — A. 
 Our dying to sin, and living to righteousness. 
 
 Q. What is meant by our dying to sin ? — A. Our ceas- 
 ing more and more from the love and practice of it. 
 
 Q. Do not the remains of sin in our whole man oppose 
 this death ? — A. Yes ; most vigorously, Rom. vii. 23. 
 
 Q. How do they oppose it? — A. By secret lusting, and 
 violent fighting against grace in our heart. Gal. v. 17. 
 
 Q. Doth indwelling sin ever prevail against our grace ? 
 — A. Yes; very often, and very far, Rom. vii. 19. 23. 
 
 Q. How far may indwelling sin prevail against our 
 grace? — A. So far as to bring it to the brink of destruc- 
 tion, and keep it long so, Rom. vii. 23. 
 
 Q. Can indwelling sin utterly destroy our grace ? — A. 
 No ; however small and weak it be. Job xvii. 9. 
 
 Q. Why so ? — A. Not because our grace itself is strong- 
 er than sin ; but because God is the strength of our grace. 
 
 Q. If God be the strength of our grace, how can sin 
 ever prevail against it? — A. God often hides himself: and 
 we neglect to improve his strength for subduing sin. 
 
 Q. Whether doth sin or grace prevail at last ? — A. Al- 
 ways grace, Rom. viii. 13. 37, Prov. iv. 18. 
 
 Q. Who assist sin in its opposition to implanted grace ? 
 — A. Satan and the world, Eph. vi. 1 John v. 4. 
 
 Q. Who assists our new nature or grace in its exercise ? 
 
OP SANCTIPICATION. 169 
 
 — A. The Spirit of God, by whom we mortify and kill the 
 deeds of our body, or remainders of lust, Rom. viii. 13. 
 
 Q. May there not be an inward struggle with sin, where 
 there is no real grace % — A. Yes ; it is often so. 
 
 Q. Wherein doth this differ from the struggle between 
 sin and grace in believers 1 — A. In unbehevers the struggle 
 about sin is only between the mind or conscience, and the 
 will and affections ; but in believers the inclination to good 
 in the will and affections strives against the inclination to 
 evil in the same faculties. 
 
 Q. What is meant by our living to righteousness ? — A. 
 Our becoming more in love with it, and more constant and 
 active in the practice of it, Job xvii. 9. 
 
 Q. To what righteousness do believers live ? — A. To a 
 continued obedience to all God's commands. 
 
 Q. In what manner do we die to sin and live to righte- 
 ousness 1 — A. By degrees, or more and more. 
 
 Q. Can we die to sin or live to righteousness of ourselves? 
 — A. No ; the Spirit of God must enable us to do it, Ezek. 
 xxxvii. 27, John xv. 5. 
 
 Q. How doth the Spirit enable us to die to sin, and live 
 to righteousness 1 — A. By conveying new strength through 
 the promise into our heart, and by stirring us up to the 
 study of more holiness, 2 Cor. vii. 1, Rom. viii. 13. 
 
 Q. Is the work of our sanctification often interrupted 1 
 — A. Yes, in our apprehension; but God still carries on 
 his work, even by means of the prevalency of sin. 
 
 Q. When is our sanctification in heart and life complet- 
 ed?— A. At death, Heb. xii. 23, Eph. v. 27. 
 
 Q. Why doth God suffer sin to remain in his people till 
 death 1 — A. To shew the riches of his grace in pardoning 
 so mucl\ sin ; to try and exercise their grace ; to render 
 heaven more sweet ; and that sin may die in them in a lin- 
 gering manner, as Christ did, Rom. v. 20, 21. 
 
 Q. From what about Christ doth our sanctification flow ? 
 — A.. From his death and resurrection, Rom. vi. 4. 
 
 Q. How doth it flow from his death 1 — A. His death pur- 
 chased it ; and, when applied to our conscience, frees us 
 from the curse of the law, which is the strength of sin, and 
 stirs us up to the love of God, 2 Cor. v. 14, 15. 
 
 Q. How doth it flow from his resurrection? — A. In his 
 resurrection he took possession of spiritual life for his peo- 
 ple, to be bestowed on them, Rom. vi. 4, 5, 0. 
 
 15 
 
170 OP ASSURANCia. 
 
 Q. What is the instrument of our sanctification ? — A. 
 Faith in Christ Jesus, Acts xxvi. 18. 
 
 Q. How doth faith sanctify us ? — A. By receiving the 
 comfort and cleansing virtue of the promises into our hearts, 
 2 Cor. vii. 1, John xv. 4, and xvii. 17. 
 
 Q. What is the only rule of our sanctification 1 — A. The 
 holy law of God, Psalm cxix. 1. 9. 
 
 Q. What pattern must we study to imitate in our sancti- 
 fication 1 — A. The example of God and Christ. 
 
 Q. Why is our sanctification necessary 1 — A. Not to be 
 a condition of our salvation ; but to evidence our faith and 
 union to Christ, glorify God, adorn our profession, promote 
 our peace of conscience, make us meet for heaven, gain 
 others to Christ, &c., Matth. v. 17. 
 
 Q. What are the chief motives to sanctification? — A. 
 The holiness, command, and love of God ; Christ's dying 
 to save and sanctify us ; and the great dignity of holiness, 
 1 Peter i. 16, 1 John iv. 19, Titus ii. 14. 
 
 Q. Is sanctification a great privilege, as well as duty ? — 
 A. Yes ; it is a great duty as required from us by the law; 
 and a rich privilege as promised in the gospel, and produced 
 in us by the Holy Spirit, Phil. ii. 12, 13. 
 
 Q. How prove you, that sanctification is a most excel- 
 lent privilege and duty? — A. It is the end of Christ's oflfi- 
 ces, death, and exaltation ; and of our election, eflTectual 
 calling, justification, and adoption ; and of all the work of 
 the Spirit ; and of all the precepts, promises, and providen- 
 ces of God, Titus ii. 14, Heb. ii. 10, 11, &c. 
 
 Q. What are some marks of our sanctification? — A. A 
 deep sense of our vileness, a love to God's law, and an ear- 
 nest desire after growth in grace. Job xl., &.c. 
 
 Q. How should we study sanctification ? — A. By mak- 
 ing sure our union to Christ ; by watchfulness against sin ; 
 and a believing attendance on God's ordinances, in order to 
 gain more near communion with Christ. 
 
 Q,. 36. What tire the benefits ichich in this life do ac^ 
 company or flovj from justification^ adoption and 
 sanctification. 
 
 A. 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 
 
OP ASSURANCE. 171 
 
 in the Holy Ghost, increase of grace, and perseverance 
 therein to the end. 
 
 Q. Do justification, adoption, and sanctification come 
 alone to the people of God 1 — A. No ; many rich blessings 
 attend and flow from them, Rom. v. 1.5. 
 
 Q. What benefits flow from the knowledge of our justifica- 
 tion, adoption, and sanctification ? — A. Assurance of God's 
 love, peace of conscience, and joy in the Holy Ghost, Rom. 
 xiv. 17. 
 
 Q. What benefits flow from the being of our justifica- 
 tion, adoption, and sanctification 1 — A. Increase of grace, 
 and perseverance in it, Prov. iv. 18. 
 
 Q. Have all beUevers always assurance of God's love, 
 peace of conscience, and joy in the Holy Ghost 1 — A. They 
 have them always in the root, but ofi;en want the sensible 
 experience of them, Isa. liv. 8. 13. 
 
 Q. How many kinds of assurance of God's love may 
 believers have? — A. Two; an assurance of faith, and an 
 assurance of sense. Job xiii. 15, Song ii. 16. 
 
 Q. In what do the assurance of faith, and that of sense, 
 differ ? — A. The assurance of faith is a firm persuasion of 
 God's love to us, founded on his promise ; the assurance of 
 sense is a persuasion that we have already tasted of his 
 love, Heb. xi. 1. 13, 1 John v. 9, 10. 20. 
 
 Q. Have all behevers the assurance of faith? — A. Yes ; 
 they all have it in some measure. Song viii. 5. 
 
 Q. Have all believers the assurance of sense 1 — A. No ; 
 many want it ; and such as have once obtained it, may 
 again lose it for a time, Heb. ii. 15, Psal. Ixxvii. 
 
 Q. Do assured believers see God's love in the whole bene- 
 fits of justification, adoption, and sanctification ? — A. Yes; 
 they see his love to be the source, matter, and end of these 
 privileges, 1 John iii. 1,2, Rev. i. 6. 
 
 Q. How prove you, that believers may attain sensible 
 assurance of God's love ? — A. God commands us to seek 
 it ; hath given many marks to try ourselves by ; and many 
 saints, as David, &c. have attained it, 2 Pet. i. 10. 
 
 Q. By what means is assurance of sense maintained 1 — 
 A. By a holy walk, dihgent self examination ; and espe- 
 cially by the Spirit's bearing witness with our spirits^ that 
 we are the children of God, Rom. viii. 13. 16. 
 
 Q. What may comfort believers when they have lost the 
 
172 OP PEACE OF CONSCIENCE. 
 
 assurance of sense 1 — A. That God's love is unchangea- 
 ble, and will again be manifested, Mai. iii. 6. 
 
 Q. Doth God always love believers alike? — A. He 
 always loves their persons alike, but not their works. 
 
 Q. Why doth he not always love their works equally ? — 
 A. Because frequently their works are sinful ; and such as 
 are good, are not equally good. Gen. xxvii. and xxxii. 
 
 Q. Doth God always evidence his love to believers in 
 the same manner? — A. No; he sometimes manifests his 
 love in correcting, and sometimes in comforting them, Heb. 
 xii. 6, Isa. liv. 11. 
 
 Q. How may sensible assurance of God's love be reco- 
 vered when lost 1 — A. By the lively exercise of faith, by re- 
 pentance of our sin, by justifying God's hiding, and by 
 waiting and praying for new tokens of his love, Micah vii. 
 
 Q. What is the advantage of sensible assurance of God's 
 love 1 — A. It stirs up to duty, comforts under trials, and fills 
 our hearts with love to God, Rom. i. 1 — 5. 
 
 Q. May not men falsely persuade themselves that God 
 loveth them when he doth not ? — A. Yes ; many do so. 
 
 Q. In what do true and false assurance differ ? — A. True 
 assurance humbles men, begets ardent desires after holi- 
 ness and communion with God, stirs up to all known duty, 
 and loveth to be tried ; but false assurance encourageth 
 pride, sloth, and sin, and shuns trial, Isa. vi. 5. 
 
 Q. What is peace of conscience ? — A. A holy quiet of 
 mind arising from the views of our being in favour with God, 
 Rom. V. 1, Psalm cxiv. 7. 
 
 Q. Can unbelievers have true peace of conscience ? — A. 
 No ; but many of them have a false peace, Isa. Ivii. 21. 
 
 Q. In what do true and false peace of conscience differ 1 
 — A. True peace of conscience strongly stirs up against 
 sin; false peace encourageth in sin, 2 Cor. i. 12. 
 
 Q. Doth all true peace of conscience flow from justifica- 
 tion, adoption, and sanctification 1 — A. Yes, Rom. v. 1. 
 
 Q. When have we the peace which flows from justifica- 
 tion ? — A. When our conscience, sprinkled with the blood 
 of Christ, is set free from the fears of God's revenging 
 wrath, Heb. x. 22. 
 
 Q. When have we that peace which flows from adop- 
 tion? — A. When we calmly view God as our Father in 
 Christ. 
 
 Q. When have we that peace which flows frow sancti- 
 
OP JOY IN THE HOLY GHOST. 173 
 
 fication *? — A. When our conscience bears witness to our 
 sincerity and uprightness in the Lord's way, 1 Cor. i. 12. 
 
 Q. Whether is the peace of conscience flowing from jus- 
 tification, or that flowing from sanctification, most firm and 
 lasting? — A. The peace flowing from justification. 
 
 Q. Why is this peace most firm and lasting ] — A. It is 
 immediately founded on Christ's perfect, eternal, and un- 
 changeable righteousness, Rom. v. 1 — 10. 
 
 What is joy in the Holy Ghost 1 — A. A spiritual plea- 
 sure in feeding on, and walking with Christ. 
 
 Q. Why is this called joy in the Holy Ghost? — A. Be- 
 cause it flows from his presence and work in our heart. 
 
 Q,. What is the matter and ground of this joy 1 — A. God 
 in Christ as our eternal portion. Psalm xvi. 5. 
 
 Q. What are the properties of this joy? — A. It is a 
 spiritual, hidden, abiding, and unspeakable joy. 
 
 Q. In what seasons do believers ofi;en receive this joy ?— 
 A. At conversion, after signal desertion, under heavy per- 
 secution, and about the time of their death. 
 
 Q. When have we the joy flowing from justification? — 
 A. When we can come with boldness to God through the 
 blood of Christ, Heb. iv. 16. Rom. v. 11. 
 
 Q. When have we the joy which flows from adoption ? 
 — A. When the Spirit enableth us to cry, Abba^ Father. 
 
 Q. When have we the joy flowing from sanctification? 
 — A. When the Holy Ghost makes every duty sweet and 
 pleasant to us. Psalm cxix. 32. 
 
 Q. May not unbelievers have some kind of spiritual joy? 
 — A. Yes ; many have a false joy, Matth. xiii. 20. 
 
 Q. Wherein do false and true spiritual joy differ? — A. 
 True joy in the Holy Ghost makes us holy and humble ; 
 but false joy encourageth pride and spiritual sloth. 
 
 Q. What is meant by increase of grace ? — A. Receiving 
 new measures of it, and more active exercise of it. 
 
 Q To what is growth in grace compared in scripture ? 
 — A. To the light that shineth more and more unto thepeV' 
 feet day^ Prov. iv. 18. Job xvii. 9. 2 Pet. iii. 18. 
 
 Q. What is the spring of our growth in grace? — A. 
 Union to Christ and influences from him, John xv. 
 
 Q. For what end must believers grow in grace? — A. 
 That they may arrive at the fulness of the stature of perfect 
 men in Christ, Eph. iv. 13. Phil. iii. 14. 
 
 Q. How doth growth in grace flow from justification ?— 
 
 15* 
 
174 OP INCREASE OP GRACE. 
 
 A. As therein we receive a law-right to grace in its perfec- 
 tion, Rom. V. 1 — 5. 
 
 Q. How doth growth in grace flow from adoption? — A. 
 Behevers, as God's babes suck the sincere milk of his word, 
 that they may grow thereby^ 1 Peter ii. 2. 
 
 Q. How doth growth in grace flow from sanctification 1 
 — A. As therein we are renewed more and more. 
 
 Q. Do saints grow in grace at all times 1 — A. They 
 have a constant disposition to grow, but do not always 
 actually grow in grace. Psalm xxxii. 3, 4. 
 
 Q. In what graces do saints grow 1 — A. In all graces ; 
 such as faith, hope, love, repentance, zeal, patience, humil- 
 ity, brotherly kindness, &-c. 2 Peter i. 5. 
 
 Q. Are these particular graces different parts of the new 
 nature? — A. No; they are only the new nature exercised 
 in diff*erent ways. 
 
 Q. By which of these graces is the growth of the rest 
 chiefly promoted 1 — A. By faith. Psalm xxvii. 13, 14. 
 
 Q. How doth faith make our other graces to grow ? — 
 A. By drawing in virtue from Christ in the promise, and 
 receiving out of Ms fulness grace for grace. 
 
 Q. What stops our growth in grace ? — A. Our neglect 
 of the exercise of faith on Christ our life, Heb. iii. 19. 
 
 Q. May not hypocrites grow in the appearance of grace X 
 — A. Yes, Matth. xiii. 26. Isa. Iviii. 2. 
 
 Q. In what doth the religious growth of hypocrites and 
 of saints diff*er ? — A. Hypocrites grow only in some things, 
 as head knowledge, and external duties ; but believers 
 grow up in all good things in heart and life. 
 
 Q. In what difl*erent ways do believers grow in grace ? — 
 A. Inwardly, outwardly, upwards, and downwards. 
 
 Q. How do the saints grow inwardly 1 — A. By uniting 
 more closely with Christ, and becoming more like him in 
 their hearts, Eph. iv. 15. 2 Cor. iii. 18. 
 
 Q. How do they grow outwardly! — A. By abounding 
 more and more in good works, Tit. iii. 8. 14. 
 
 Q. How do they grow doionwards 1 — A. By becoming 
 more humble and self-denied, Eph. iii. 8, Gen. xxxii. 10. 
 
 Q. How do they grow upwards 1 — A. By becoming less 
 carnal, and more heavenly-minded, Phil. iii. 20. 
 
 Q. Do saints often mistake their growth 1 — A. Yes. 
 
 Q. In what manner do saints mistake their growth 1 — A. 
 By thinking themselves growing when they are not, or not 
 growing when they are ; and in not regarding their down- 
 
OF PERSEVERANCE. 175 
 
 ward growth, because they cannot perceive their upward 
 growth, Psalm xxx. and xxxi. 
 
 Q. How may we know if we have grace, though of a 
 small growth 1 — A. If we desire growth in grace, and love 
 all that have the appearance of it, 1 John iii. 14. 
 
 Q. What is perseverance in grace 1 — A. Our constant 
 continuance in it, John x. 28. 
 
 Q. May not believers fall from some degrees of grace 
 which they once attained 1 — A. Yes ; but they can neither 
 fall totally nor finally, Jer. xxxii. 40, 1 Pet i. 5. 
 
 Q. What do you mean by falling totally from grace 1 — 
 A. The falling from every degree of grace. 
 
 Q. What do you mean by falling ^«aZ/y from grace ? — 
 A. Falling so from grace as never to be recovered. 
 
 Q. What are the bonds that secure believers' persever- 
 ance in grace 1 — A. The unchangeable love, covenant, 
 promise, and infinite power of God ; Christ's infinite merit, 
 and eternal intercession ; their union to him, and his Spirit 
 dwelling in them, Jer. xxxi. 3, 1 Pet. i. 5. 
 
 Q. What hath God promised concerning the saints' per- 
 severance 1 — A. That he will never turn from them, and 
 that they shall never depart from him, Jer. xxxii. 40. 
 
 Q. What is the meritorious cause of believers' persever- 
 ance in grace "? — A. Christ's perseverance in obedience 
 and satisfaction till he finished his work, Isa. xhi. 4. 
 
 Q. Do not some, who once appeared to be saints, fedl 
 away totally and finally from their profession 1 — A, Yes ; 
 but these are such as never had real grace. 
 
 Q. If believers cannot fall away from grace, why are 
 they called to beware of falling ? — A. Because they may 
 fall from many degrees of grace : and, if left of God to 
 themselves, would totally fall away from it. 
 
 Q. How doth God preserve the saints in grace 1 — A. By 
 continued influences of his grace, and by continued pardon 
 of their daily sins, Isa. xxvii. 3, Acts v. 31. 
 
 Q. Why are continued influences of grace necessary to 
 believers 1 — A. Because without these their stock of grace 
 would soon waste and die, John xv. 6. 
 
 Q. Why is continued pardon necessary to them *? — A. 
 Because though their daily sins do not bind them over to 
 God's judicial wrath, yet they much hinder the communi- 
 cations of his love and favour to them, Isa. lix. 2. 
 
 Q. When do beUevers receive God's fatherly pardon % — 
 
176 OF BENEFITS AT DEATH. 
 
 A. As often as they exert new acts of faith, on the blood 
 of Christ, and repent of their sin, 1 John i. 7, and ii. 1, 2. 
 
 Q. How dotli our perseverance in «^race flow from justi- 
 fication 1 — A. As justification secures our eternal hfe, and 
 is an act that can never be recalled, Kom. xi. 29. 
 
 Q. How doth our perseverance flow fjom adoption 1 — 
 A. God, being our everlasting Father, we must abide in 
 his house for ever, John viii. 35. 
 
 Q. How doth perseverance flow from sanctificationi — 
 A. As God's sanctifying Spirit is in us a well of water 
 springing up to everlasting life, John iv. 14. 
 
 Q. How ought we to improve this variety and connection 
 of benefits'? — A. By studying to be among the happy num- 
 ber of saints ; and admiring the wisdom and grace of God 
 in linking so many privileges together. 
 
 Q,. 37. What betieftls do belieiwrs receive from 
 Christ at death? 
 
 A. The souls of believers are, at their death, made 
 perfect in holiness, and do immediately pass into 
 glory ; and their bodies being still united to Christ, 
 do rest in their graves till the resurrection. 
 
 Q. What different kinds of benefits do behevers receive 
 from Christ at their death 1 — A. Benefits to their souls, 
 and benefits to their bodies, Heb. xii. 23, Isa. Ivii. 2. 
 
 Q. Do the souls of the saints die with their bodies 1 — A. 
 No ; they go to a house eternal in the heavens. 
 
 Q. How pi-ove you that our souls cannot properly die ? 
 A. They are spiritual, and not constituted of parts ; and so 
 cannot be dissolved. Matt. x. 28. 
 
 Q. How prove you, that God Avill not suffer our souls to 
 return to nothing ? — A. He hath promised eternal life to 
 saints, and threatened eternal death to the wicked. 
 
 Q. What benefits do believers' souls receive at death ? — 
 A. They are made perfect in holiness, and do immediate- 
 ly pass into glory, Heb. xii. 23, Phil. i. 23. 
 
 Q. What do you mean by being perfect in holiness ? — A. 
 Our being fully fi-eed from all sin, and made perfectly like 
 unto God, Rev. xxi. 4, 1 John iii. 2. 
 
 Q. Are the saints made infinitely holy, as God is ? — A. 
 No ; but they are made as perfect in holiness as their finite 
 natures are capable of, Judc 24> Eph. v. 27. 
 
OP BENEFITS AT DEATH. 177 
 
 Q. Why are saints made perfect in holiness at death ? — 
 A. Because no unclean thing can enter into heaven. 
 
 Q. Into what do the souls of believers pass when they 
 leave the body 1 — A. Into glory, Jude 24, Psalm Ixxiii. 24. 
 
 Q. Into what glory do they pass ? — A. Into a glorious 
 place, a glorious company, and a glorious state. 
 
 Q. Into what glorious place do the souls of believers pass 
 at death? — A. Into the third heaven, 2 Cor. v. 1. 
 
 Q. How is that glorious place described in scripture ? — 
 A. As Christ's palace, a house not made with hands, the 
 better country, the New Jerusalem, the throne of God, Para- 
 dise, the inheritance of the saints in light, S^c. 
 
 Q. Why is it called Christ's palace? — A. Because 
 Christ there dwells and reigns in a glorious manner. 
 
 Q. Why is it called a house not made with hands ? — A. 
 Because God himself built it for his own dwelling ; and 
 it cannot be destroyed, Isa. Ixvi. 1. 
 
 Q. Why is it called a better country! — A. Because its 
 inhabitants, manners, privileges, exercises, &-c., are far bet- 
 ter than those on earth, 1 Cor. xiii. 12. 
 
 Q. Why is it called the New Jerusalem 1 — A. Because 
 there all the holy tribes of God meet with him, and with 
 one another, Heb. xii. 23, Psalm cxxii. 
 
 Q. Why is it called the throne of God 1 — A. Because 
 there God most brightly shews his glory and authority, Rev. 
 xxii. 3, 4, Isa. Ix. 19,20. 
 
 Q. Why is it called Paradise 1 — A. Because hke the 
 garden of God, it is full of pleasure. Psalm xvi. 11. 
 
 Q. What for an inheritance is that of the saints in light 1 
 — A. An inheritance incorruptible, undefiled, and that fa- 
 deth not away, 1 Peter i. 4. 
 
 Q. To what glorious company do believers go at death ? 
 — A. To the company of God, Father, Son, and Holy 
 Ghost ; and of holy angels and gloriified saints, Heb. xii. 
 22, 23, 24. 
 
 Q. From what company do believers go to these 1 — A. 
 From the company of a deceitful heart, devils, wicked men, 
 imperfect saints, Rom. vii., Eph. i. 
 
 Q. To what glorious state do the souls of believers go at 
 death ? — A. To a state of rest and royalty. 
 
 Q. From what do they rest ? — A. From sin*s suggestions, 
 Satan's temptations, the world's persecutions, and all the 
 grief and sorrow arising therefrom, Isa. Ivii. 1, 2. 
 
178 OF BENEFITS AT DEATH. 
 
 Q. Where do believers' souls rest ? — A. In Christ's bosom 
 of love, and on his throne of glory, Rev. iii. 21. 
 
 Q. How is their state a kingdom, or state of royalty ] — 
 — A. Because of their kingly honour and happiness. 
 
 Q. With what are they, as kings, crowned ) — A. With 
 crowns of glory, life, and righteousness. 
 
 Q. When do believers' souls pass into this glory? — A. 
 They pass into it immediately after death. 
 
 Q. What do you mean by believers' souls passing imme- 
 diately into glory? — A. That they pass into it as soon as 
 out of the body, without going through any middle state by 
 the way, Phil. i. 23. 
 
 Q. How prove you there is no purgatory or middle state ? 
 — A. The scripture speaks nothing of it ; but represents the 
 rich glutton in hell, and the believing beggar and thief in 
 heaven as soon as they died, Luke xvi. and xxiii. 
 
 Q. Why do believers' immediately pass into glory ? — A. 
 Because heaven is fully ready for them, and they are made 
 ready for it, and Christ longs for their coming thither. 
 
 Q. How doth Christ evidence his longing for them? — 
 A. In his constant pleading, that these whom the Father 
 has given him may be with him, to behold his glory. 
 
 Q. Who carry the souls of believers into Abraham's bo- 
 som, or heaven ? — A. The holy angels, Luke xvi. 22. 
 
 Q. What benefits do believers' dead bodies share of? — 
 A. They are still united to Christ, and do rest in their 
 graves till the resurrection, 1 Thess. iv. 14. 
 
 Q. How prove you that the dead bodies of believers are 
 still united to Christ's ? — A. The scripture represents them 
 as dying and sleepmg in the Lord, and calls them his dead 
 hody^ Rev. xiv. 13. 1 Thess. iv. 14. 
 
 Q. Is it not dishonourable for Christ to be united to bo- 
 dies rotting in the dust ? — A. No ; it is an evidence of his 
 glorious condescension and love, Rom. viii. 38. 
 
 Q. What is the grave to believers ? — A. A bed of rest, 
 perfumed by Christ, Isa. Ivii. 2. 
 
 Q. From what do their bodies rest in the grave ? — A. 
 From all toil and trouble. Job iii. 17. 
 
 Q. How long shall the bodies of believers rest in their 
 graves? — A. Till the resurrection. Job xiv. 12. 
 
 Q. May not the view of these benefits make believers 
 greatly rejoice in the prospect of death? — A. Yes; and 
 sing, O death! where is thy sting! O Grave! where is thy 
 victory ? I Cor. xv. 55. 
 
OF BENEFITS AT THE RESURRECTION. 179 
 
 Q. Wliat disarms death of its sting to believers ? — A. 
 Christ's suffering and vanquishing death. 
 
 Q. What secures beUevers' immediate passage into glo- 
 ry? — A. Christ's being accepted of God after his death. 
 
 Q. What secures the perpetual union of the bodies of 
 believers to Christ t — A. The perpetual union of our na- 
 ture to his divine person, Rev. i. 18. 
 
 Q. In what do the death of believers and of wicked men 
 differ ? — A. The death of believers is unstinged ; is a pro- 
 mised blessing, translating them from misery to perfect 
 happiness ; but that of the wicked is armed with the sting 
 of sin ; is a dreadful punishment, forcibly carrying them 
 from their present happiness to eternal wrath. 
 
 Q. What is the difference of the grave to believers and 
 to the wicked t — A. To believers the grave is a bed of 
 sweet rest ; but to the wicked it is a prison, wherein their 
 bodies are reserved for hell, Isa. Ivii. 2. Psalm xlix. 14. 
 
 Q,. 38. What benefits do believers receive from 
 Christ at the resurrection 7 
 
 A. At the resurrection, believers being raised up in 
 glory, shall be openly acknowledged and acquitted 
 in the day of judgment, and made perfectly blessed 
 in full enjoying of God to all eternity. 
 
 Q. When is the third period of believers receiving bene- 
 fits from Christ t — A. At the resurrection. 
 
 Q. What do you mean by the resurrection 1 — A. The 
 general rising of the dead from their graves. 
 
 Q. Who are the dead that shall be then raised? — A. 
 All men, good or bad, who are in the grave at Christ's sec- 
 ond coming, Acts xxiv. 15. John v. 29. 
 
 Q. How prove you that all the dead shall be raised 1 — 
 A. God hath declared that he will raise them ; and he is 
 able to perform his word, Matth. xxii. 23. 29. 
 
 Q. How prove you, that God can raise the dead"? — A. 
 Because nothing is too hard for him ; he hath created all 
 things, and raised sundry dead persons already. 
 
 Q. Who are the persons God has thus raised from death 1 
 —A. The sons of the Shunamite, and of the widows of 
 Sarepta and Nain, the man cast into Elisha's grave, Dor- 
 cas, Lazarus, the daughters of Jairus, and many saints 
 about the time of Christ's death, 2 Kings iv. and xiii. 
 
 Q. When the bodies of men and beasts are mingled to- 
 
180 OP BENEFITS AT THE RESURRECTION. 
 
 gether, and have perhaps eaten one another, how can God 
 restore to each man his own bodyl — A. God by his infi- 
 nite power, wisdom, and knowledge, can easily separate 
 these mixed particles of dust from one another. 
 
 Q. How prove you, that God will raise the dead 1 — A. 
 The scriptures often affirm it, by declaring, that all that 
 are in the grave shall come forth, &c. John v. 28. Dan. xii. 
 3. Luke XX. 37, 38. Acts xvii. 30. 
 
 Q. Will the same body which died be raised 1 — A. Yes ; 
 the same body in substance, though different in quahties. 
 
 Q. How prove you that? — A. Rising from the dead is 
 called an awakening from sleep, and rising again ; nor 
 would it be just, that one body should sin, and another be 
 eternally punished for that sin ; nor meet, that one body 
 should do and suffer for Christ, and another receive the 
 glorious reward, 1 Cor. xv. 53. Ezek xii. 14. 
 
 Q. By what means shall the dead be raised? — A. By 
 the power of God attending the voice of the archangel, and 
 sound of the last trumpet, 1 Thess. iv. 16. 
 
 Q. What shall become of those who are alive when 
 Christ comes to judgment? — A. They shall be changed in 
 a moment, and have their bodies made like these that are 
 raised from the grave, 1 Cor. xv. 61. 
 
 Q. Wherein will the resurrection of the saints, and that 
 of the wicked differ ? — ^A. In their cause, order, and man- 
 ner. 
 
 Q. How will they differ in their cause ? — A. Believers 
 shall be raised by Christ's Spirit dwelling in them, and 
 making them one with him ; but the wicked shall be raised 
 by him as an angry Judge, Rom. viii. 11, John v. 28. 
 
 Q. How will they differ in their oi'der 1 — A. The right- 
 eous, the dead in Christ, shall rise first, and be caught up 
 to meet the Lord in the air, 1 Thess. iv. 16. 
 
 Q. How will their resurrection differ in the manner 1 — 
 A. The righteous shall be raised in glory and triumph, but 
 the wicked with trembling and horror, Dan. xii. 2. 
 
 Q. With what honourable qualities shall the bodies of 
 the saints be raised ? — A. They shall be raised glorious, 
 powerful, spiritual, and incorruptible bodies. 
 
 Q. What glory shall be then put on the bodies of saints 1 
 — ^A. They shall beautifully shine as the sun or stars. 
 
 Q. What power shall the saints' bodies be endued with ? 
 — A. They shall be able to bear up under the exceeding 
 and eternal weight of glory bestowed on them, 2 Cor. v. 
 
OP BENEFITS AT THE RESURRECTION. 181 
 
 Q. How wil! the saints' bodies be spiritual ? — A. Not 
 that they shall be turned into spirits ; but that they shall be 
 active as angels^ and have no need of the natural supports 
 of meat or drink, Matt. xxii. 30. 
 
 Q. How will the saints' bodies l7e incorruptible? — A. 
 They shall be no ways liable to diseases or deatli. 
 
 Q. After what pattern shall believers' bodies be glo- 
 rified 1 — A. After the pattern of Christ's glorious body, 
 
 Q. With what bodies will the wicked be raised from their 
 gi'aves ? — A. With ugly and loathsome bodies. 
 
 Q. What doth this teach us ? — A. That to neglect our 
 souls, and beautify our bodies in this world, is the certain 
 way to ruin both our soul and body hereafter. 
 
 Q. What benefits shall believers when raised receive 
 from Christ ? — A. They shall be openly acknowledged and 
 acquitted by Christ, Matt. xxv. 34 — 40. 
 
 Q. When shall the righteous be acknowledged and ac- 
 quitted by Christ 1 — ^A. In the day of judgment. 
 
 Q. What is meant by being acknowledged by Christ T 
 — A. Our being owned by him as his brethren and bride. 
 
 Q. Whom will Christ thus acknowledge? — A. Hrs 
 friends and children, who were not ashamed uprightly to 
 confess him on earth, Luke xii. 8. 
 
 Q. What are we to understand by Christ *s acquitting us 
 in the day of judgment 1 — His declaring the pardon of all 
 our iniquities, and the injustice of all the calumnies and 
 reproaches ever cast upon us. Acts iii. 19. 
 
 Q. In what doth Christ's acquittance of our real faults in 
 the day of judgment diflfer from the pardon we receive in 
 justification ? — A. The acquittance in justification chang- 
 eth our law-state, and is very secret ; but the acquittance in 
 the day of judgment makes no change on our state, and is 
 very public and open, before God, angels, and men, at 
 once, Rev. ii. 17, Luke xii. 8. 
 
 Q. Why shall believers be so openly acknowledged and 
 acquitted? — A. For the gloiy of God, their own honour 
 and joy, and the shame and confusion of their enemies. 
 
 Q. How doth this open acknowledgment and acquit- 
 tance of believers tend to the gloiy of God? — A. It pub- 
 Jicly shews the greatness of his love, grace, mercy, justice, 
 and truth to his people, 2 Thess. i. 10. 
 
 Q. How doth it tend to the honour and joy of believers ? 
 — ^A. Their good name is thus finally vindicated, and 
 Christ's new name publicly called on them. Matt. xxv. 
 
 la 
 
182 OF BENEFITS AT THE RESURRECTION. 
 
 Q. How doth it tend to the confusion of their enemies 1 — 
 A. As they shall be thus publicly proven fools and enemies 
 to God, in disregarding and injuring the saints, and liars in 
 reproaching them, Deut. xxxiii. 29. 
 
 Q. On what grounds shall the saints be thus acknow- 
 ledged and acquitted 1 — A. On the foundation of Christ's 
 infinite and everlasting righteousness, Rom. v. 21. 
 
 Q. What shall Christ do with the wicked in the day of 
 judgment, instead of acknowledging and acquitting them 1 
 — A. He will deny all saving relation to them, publish their 
 sins before the whole world, and openly condemn them to 
 the punishment of hell. Matt. vii. 23. 
 
 Q. What benefits shall believers receive from Christ after 
 the day of judgment"? — A. They shall be made perfectly 
 blessed in the full enjoyment of God to all eternity. Psalm 
 xvi. 11, and xvii. 15, Isa. Ix. 19, 20. 
 
 Q. What is meant by our being perfectly blessed? — A. 
 Our being wholly freed from all misery and want, and fully 
 possessed of all happiness, Rev. xxi. 4. 7. 
 
 Q. In what does our highest happiness consist ? — A. In 
 the full enjoyment of God, Psalm Ixxiii. 25. 
 
 Q. What of the saints shall be blessed with this happi- 
 ness 1 — A. Their whole man, 1 Thess. iv. 16, 17. 
 
 Q. How will the bodies of the saints be blessed with it ? 
 — A. Their ears shall be ravished with the sweet melody 
 of heaven ; their lips filled with the high praises of God 
 and the Lamb ; and their eyes captivated with the view of 
 the glorious bodies of other saints, and especially of Christ's 
 glorious body. Rev. xix. 1, John xvii. 24. 
 
 Q. Will Christ's body be unspeakably more glorious than 
 the bodies of the saints ? — A. Yes ; in all things he hath 
 the pre-eminence ; and the glory of his Godhead shines in 
 and through it. Col. i. 18, Isa. Ix. 19, 20. 
 
 Q. How will the souls of believers be perfectly blessed 
 in heaven 1 — A. Their minds shall be ravished with sweet 
 sights, and their will with sweet embraces of God. 
 
 Q. With the views of what shall our mind be ravished ? 
 — A. With the views of the divine persons and perfections, 
 of Christ as Mediator, and of all the attributes, truths, and 
 works of God, as centering in him. 
 
 Q. What views of the divine persons shall we have ? — 
 A. We shall see the distinctness of all the three ; and that 
 they are one in essence, and in one another, 1 John iii. 
 
OP BENEFITS AT THE RESURRECTION. 183 
 
 Q. What perfections of God shall we then see ? — A. All 
 his known perfections, especially his grace, love, mercy, 
 wisdom, power, holiness, justice, and truth, with the amia- 
 ble oneness and connection between them. 
 
 Q. What views of God's works shall we then have ? — 
 A. We shall see the glorious nature, beautiful connections 
 and ends of the works of creation and providence, and es- 
 pecially of redemption. Rev. i. 5, 6. 
 
 Q. What views of Christ as Mediator shall we then have? 
 — A. We shall clearly see the glory of his undertaking, of 
 his person as God-man, and of his offices, relations, and 
 works, John xvii. 24. 
 
 Q. What views of divine truths shall we then have ? — 
 A. We shall see all the truths of the Bible in their glorious 
 matter, beautiful connection, and relation to Christ, and to 
 God in him. Psalm xxxvi. 9. 
 
 Q. Will there be any ordinances in heaven to instruct us 
 in the knowledge of these things ? — A. No ; we shall see 
 them all in a clear and immediate manner. 
 
 Q. What is meant by our will's embracing God "? — A. 
 It is our spiritual feeling and experience of that goodness 
 which we now believe, and shall then see to be in God. 
 
 Q. In what manner shall we enjoy God after the day of 
 judgment? — A. Fully and familiarly, 1 Cor. xiii. 12. 
 
 Q. How will our enjoyment of God he full? — A. We 
 shall be filled with as much of God's glory and goodness as 
 we can hold, Eph. iii. 19, 1 Cor. xv. 28. 
 
 Q. Will there be different degrees of glory in heaven 1 
 — A. Yes ; though all be full, yet some shall be able to 
 contain more of God than others, Isa. xxii. 24. 
 
 Q. Who shall be able to contain most of God's fulness 1 
 — A. Those who are possessed most of his grace on 
 earth. 
 
 Q. How will our eternal enjoyment of God be free and 
 familiar ? — A. As nothing shall ever stop our access to, or 
 hinder our full enjoyment of him, 1 Thcss. iv. 17. 
 
 Q. What will be the effect of this full enjoyment of God ? 
 — A. Perfect likeness to God, and joy in him. 
 
 Q. How doth perfect likeness to God flow from full en- 
 joyment of him ? — A. The full views of his glory, and 
 sense of his love, will transform us into a perfect confor- 
 mity to his image, 1 John iii. 2. 
 
 Q. How doth perfect joy flowfi-omit? — A. As present 
 
184 OF 
 
 full enjoyment of God, and certainly of its eternal dura- 
 tion, raiseth joy to the highest. Psalm xvi. 11. 
 
 Q. Can ever believers be surfeited with the fulness of 
 God ] — A. No ; for his fulness, like running water, is eter- 
 nally fresh and new to their souls. Rev. vii. 17. 
 
 Q. What will be the saints' employment in heaven in ex- 
 pressing their joy 1 — A. They will admire God and the 
 Lamb, and sing hallelujahs for evermore, Isa. li. 4. 
 
 Q. How long shall the saints be perfectly blessed in the 
 full enjoyment of God 1 — A. To all eternity, Isa. Ix. 15. 
 
 Q. How should we improve the view of believers' eternal 
 happiness 1 — A. By admiring the riches of God's love, and 
 studying hohness to make us meet for heaven. 
 
 Q. What shall become of the wicked through eternity 1 
 — A. They shall lie amidst the flames of hell, and have no 
 rest day nor nighty hut be tormented with fire and brimstone 
 in the presence of the holy angels, and of the Lamb, Rev. 
 xiv. 10, 11, Isa. xxxiii. 14. 
 
 Q. What shall the wicked do for ever in helH — A. They 
 shall continually roar, curse, and blaspheme God ; weep, 
 wail, gnash their teeth, and gnaw their tongues for pain, 
 Matth. xiii. 50, Rev. xvi. 10, 11. 
 
 Q,. 39. What is the duty which God requireth of 
 man,? 
 
 A. The duty which God requireth of man is obe- 
 dience to his revealed will, 
 
 Q. What call you obedience to God 1 — A. Our doing 
 that which he commands from regard to his authority. 
 
 Q. Do we not obey God, if we do what he commands, 
 even though we do it not because he commands it 1 — A. 
 No ; regard to God's authority is the xery form of all true 
 obedience, Deut. xii. 32, and xiii. 18. 
 
 Q. Why should we obey God ? — A. Because he made, 
 preserves, and redeems us. Psalm c. 2, 3. 
 
 Q. In what manner must we obey God 1 — A. Consteint- 
 ly, humbly, universally, and from love. 
 
 Q. Why should we obey God humbly 1 — A. Because of 
 his greatness, and the meanness of our best service. 
 
 Q. Why should we obey God constantly? — A. Because 
 we are his property, and do always depend on him. 
 
 Q. Why should we obey God universally in every thing? 
 — A. Because all his commands are very good. 
 
185 
 
 Q. Why should we obey God from a principle of love ? 
 — A. Because of his infinite love and loveliness, and the 
 excellency of his commands, 1 John iv. 19, Psalm xix. 
 
 Q. Is any other besides God lord of our conscience ? — 
 A. No ; God is the one Lawgiver, James iv. 12. 
 
 Q. Wherein doth the obedience which we owe God, and 
 that which we owe to men differ? — A. We are to obey God 
 for his own sake, and men out of regard to God. 
 
 Q. What is our duty, if men command what God bids, 
 or forbid what he commands 1 — A. We are to obey God 
 rather than men. Acts iv. 19, and v. 29. 
 
 Q. What is the rule of our obedience to God? — A. His 
 revealed will in his word, Mic. vi. 8, Isa. viii. 20. 
 
 Q. Wliat is the secret will of God 1 — A. His purpose or 
 decree respecting that which comes to pass, Eph. i. 11. 
 
 Q. Is our fuhilling- of the secret will of God any obedi- 
 ence ? — A. No ; for his secret will is unknown to us, it is the 
 rule of God's conduct, not of ours ; it ascertains future 
 events, but doth not pre»cril:>e our duty. 
 
 Q. 40. What did God at first reveal to man for the 
 rule of his obedience '} 
 
 A. The rule which God first revealed to man for 
 his obedience was the moral law. 
 
 Q. When did God first reveal this rule of obedience ? — 
 A. He wrote it on Adam's heart in creating him. 
 
 Q. Why is this rule called a law 1 — A. Because it not 
 only directs, but binds us to our duty. 
 
 Q. Why is it called the moral law 1 — A. Because it con- 
 stantly directs and binds the manners of all men. 
 
 Q. Were not the ceremonial and judicial law grafted 
 upon the moral law ? — A. Yes ; the ceremonial upon the 
 first table, and the judicial on the second. 
 
 Q. Was not the ceremonial law an obscure gospel 1 — A. 
 Yes ; in as far as its rites and services represented Christ, 
 and his righteousness and grace, Heb. x. 1. 
 
 Q. How may the types of the Old Testament dispensa- 
 tion be distinguished 1 — A. Into typical persons ; typical 
 classes of persons ; occasional typical things ; miscellane- 
 ous typical institutions ; typical places ; typical oblations ; 
 typical seasons ; and typical purifications. 
 
 Q. What particular persons were typical 1 — A. Adam, 
 Abel, Enoch, Noah, Melchizedeck, Abraham, Isaac, Jacob, 
 16* 
 
186 
 
 Joseph, Job, Moses, Aaron, Bezaleel, Aholiab, Phineas. 
 Joshua, Gideon, Samson, Boaz, Samuel, David, Solomon, 
 Ehjah, EHsha, Jonah, Ehakim, Isaiah, Daniel, Zerubba- 
 bel, Joshua the high priest, John Baptist, and perhaps Cy- 
 rus, &c. 
 
 Q. What did these typify ? — A. Jesus Christ in his mar- 
 vellous birth, excellent qualifications, solemn call to his 
 work ; saving offices and relations ; his work of obedience 
 and suffering for his people; and the glorious reward of it ; 
 his usefulness to his people, in promoting their deliverance, 
 instruction, holiness, and comfort. 
 
 Q. Which were the typical classes of persons 1 — A. The 
 Israelites in general ; their first born males ; the unmar- 
 ried brothers of such as left widows childless ; the volun- 
 tary bound servants ; the hanged malefactors ; the sojourn- 
 ing strangers ; the Nazarites ; Nethinims ; Levites ; priests ; 
 high-priests ; holy prophets ; and the kings of David's 
 family. 
 
 Q. What did these typify ] — A. The high-priests and 
 kinsmen redeemers typified Jesus Christ, in his person, en- 
 dowments, and work, as our great Redeemer, and High- 
 priest. The strangers represented the Gentiles as objects 
 of God's gracious care, and the others were emblems of the 
 saints, and figure of Christ in his dignity, his service of God, 
 his sufferings for men, and his management of the church 
 and kingdom of God. 
 
 Q, What were the occasional typical things? — A. Noah's 
 ark ; Jacob's ladder ; Moses' burning bush ; the cloudy 
 pillar; the sweetened water of Marah; the manna; the 
 the rocks yielding water; the well of Beer; the cluster of 
 grapes from Eschol ; Aaron's budding rod ; the brazen 
 serpent ; the heahng pool of Bethesda ; the waters of Shi- 
 loah ; the deliverance of the Hebrews from Egypt ; their 
 passage through the red-sea; their travels in the wilder- 
 ness, their entrance into Canaan; their wars with their 
 heathen neighbours ; and their return from Babylon. 
 
 Q. What did these typify ? — A. Most part of the former 
 pointed out Christ as the Saviour, Mediator, nourishment, 
 comfort, or medicine of his people. The ark and burning 
 bush represented also the church as containing them that 
 are saved, and as much exposed to persecution and trouble. 
 The six last particulars typified the erection and fate of the 
 Christian church ; and the conversion and fate of her true 
 members, with respect to their spiritual condition. 
 
OP god's law. 187 
 
 Q. Which were the miscellaneous typical institutions 1 
 — A. Circumcision, which was a seal of the covenant; 
 sanctificatioii of fruit trees ; offering no base things to God ; 
 scourging of bond women for whoredom; protection of 
 fugitive servants; exclusion from the congregation of the 
 Lord ; wearing of proper apparel ; blue fringes ; not cutting 
 of flesh for the dead ; abstinence from blood, and fat or an- 
 imals torn, or dying of themselves ; leaving of gleanings in 
 fields or vineyards; avoiding of mixed garments, sowing 
 of mixed seeds or plowing with oxen and asses together, or 
 gendering with cattle of different kinds ; tenderness to ani- 
 mals; not nmzzling the ox while treading out the corn; 
 covering of excrements in the camp ; and temporary free- 
 dom from the service of war. 
 
 Q. What did all these signify % — A. In general, that be- 
 ing renewed in the spirit of our minds, through our union 
 to Jesus Christ, as made of God to us wisdom, righteous- 
 ness and sanctification, and redemption ; we should deny 
 ungodliness and worldly lusts, and live soberly, righteously, 
 and godly ; in simplicity and Godly sincerity ; doing justly, 
 loving mercy, and walking humbly with our God. 
 
 Q. Which were the typical places ? — A. Canaan ; the 
 cities of refuge ; Jerusalem ; Zion ; the tabernacle and 
 temple. 
 
 Q. What did these signify 1 — A. Canaan, Jerusalem, 
 and Zion represented a new covenant state; and typified 
 the state of the gospel church, and of the heavenly glory. 
 The cities of refuge typified Jesus Christ, and our state of 
 safety through him, in his covenant, and church. The 
 tabernacle and temple represented Christ's manhood, the 
 gospel-church, and heavenly state; and were emblems of 
 true believers as the residence of God. 
 
 Q. Which are the typical utensils 1 — A. The ark of the 
 covenant ; the pot of manna ; the table of shew-bread with 
 its loaves ; the golden altar with its incense ; the golden 
 candlestick with its oil; the silver trumpets; the brasen 
 lavers, and sea ; the brasen altar ; the altars of earth and 
 stone ; the altar of Ebal. 
 
 Q. What did these signify? — A. The pot of manna, 
 and the table of shew bread, but especially the silver trum- 
 pets, typified the ordinances and preaching of the gospel : 
 the other represented Christ as the fulfiller of the broken 
 law, advocate with the Father, hght of the church, or means 
 of purification from and atonement for sin. And even the 
 
188 OP god's law. 
 
 pot of manna, and table of sheM^-bread, may denote him as 
 the provision and supporter of his people. 
 
 Q. Which were the typical oblations! — A. The burnt- 
 offerings ; the sin-offerings ; the trespass-offerings ; the 
 peace-offerings ; the meat-offerings ; the drink-offerings ; 
 the holy anointing oil ; the soul ransom money ; the tithes ; 
 the first fruits ; and the things voluntarily devoted to God. 
 
 Q. What did these signify? — A. The oil signified the 
 Holy Ghost and his influences ; the others signified Jesus 
 Christ, as devoted to the service of God, and the salvation 
 of his people : Jesus Christ as satisfying the justice of God, 
 expiating our sins, and thus become our spiritual peace- 
 maker, provision, and comfort. 
 
 Q. Which were the typical seasons ? — A. The hours of 
 the daily sacrifice ; the weekly sabbath in its ceremonial 
 use ; the feast of new moons ; the passover and feast of un- 
 leavened bread ; Pentecost ; the feast of trumpets ; the fast 
 of general expiation ; the feast of tabernacles ; the year of 
 release ; and jubilee. 
 
 Q. What did these signify 1 — A. The season of Christ's 
 appearance in our nature to fulfil all righteousness ; and 
 the seasons of the powerful virtue of his death, and spread 
 of his gospel, in the New Testament church. The three 
 last also prefigured the happiness of the heavenly state. 
 
 Q. Which were the typical purijications 1 — A. Purifica- 
 tions from defilement contracted by holy things, by touch- 
 ing or eating unclean beasts, by childbirth, by leprosy, by 
 running issues, and by touching or approaching dead 
 corpses ; — and the trial of suspected adultery, and the ex- 
 piation of uncertain murder. 
 
 Q. What did all the washings, spnnklings and shavings, 
 used in these purifications, signify 1 — A. That by the ap- 
 plication of Christ's blood and Spirit, for the removal of 
 the guilt and filth of sin, and the destruction of its power, 
 we become clean before God. 
 
 Q. Are the ceremonial and the judicial law now abro- 
 gated?— A. Yes ; Gal. v. 1. Heb. viii. 13, Col. ii. 14. 
 
 Q. Why is the ceremonial law abolished 1 — A. Because 
 Christ the substance of its types is already come, Heb. x. 
 
 Q. Why is the judicial law as such abolished 1 — A. Be- 
 cause the Jews are now cast off from being a nation pecu- 
 liarly separated to the Lord, Rom. xi. 
 
 Q. Can the moral law be abolished ? — A. No ; the ob- 
 
LAW. ^ 189 
 
 ligation of the moral law is invariable, and constant from 
 creation through all eternity, Psalm cxix. 144. 
 
 Q. Why so 1 — A. Because it depends on the nature of 
 God, and man's relation to him as his reasonable creature. 
 
 Q. Upon whom is the moral law binding? — A. Upon 
 all men, Rom. ii. 14, 15, Psalm cxlvii. 19, 20. 
 
 Q. Why hath God given a law to men 1 — A. For his 
 own honour and their happiness. Psalm cxlvii. 19, 20. 
 
 Q. How is the law for the honour of God 1 — A. As it 
 shews that he is absolute ruler over all, James iv. 12. 
 
 Q. How is it for the happiness of men ] — A. As in keep- 
 ing God's command there is a great reward^ Psal. xix. 11. 
 
 Q. How many things are often included in a law 1 — A. 
 Two ; its precept or command, and its sanction. 
 
 Q. In what does the precept of a law consist? — A. In 
 shewing us our duty, and binding us to it. 
 
 Q. What is the sanction of a law 1 — A. The threaten- 
 ing or promise annexed to the precept, in order to deter us 
 from sin, and excite us to duty, Deut. xxx. 16. 
 
 Q. Is a threatening always annexed to God's law ? — A. 
 No ; it is only annexed' when the persons under it are ac- 
 tually fallible. Gal. iii. 10, Lev. xxvi. 
 
 Q. Is a promise a necessary part of God's law 1 — A. No ; 
 it is never annexed to it, but when the law is either formed 
 into a covenant, or made a rule of life to such as are within 
 the new covenant, Deut. xxxviii. 
 
 Q. With what different forms hath God clothed the moral 
 law 1 — A. With the form of the law of nature, of the cove- 
 nant of works, and of a rule of life. 
 
 Q. What is the law of nature 1 — A. The moral law 
 written on Adam's heart in his creation, binding him to 
 perfect obedience under pain of eternal death, but promis- 
 ing him no reward of his obedience, Rom. ii. 14. 
 
 Q. What is the form of the law as a covenant of works 1 
 — A. The moral law considered as binding to perfect obe- 
 dience under pain of eternal death, and promising eternal 
 life as the reward of obedience. Gal. iii. 10. 12. 
 
 Q. What is the form of the moral law as a rule of life ? 
 — A. The moral law as binding to perfect obedience under 
 pain of fatherly chastisements, and have the promise of 
 gracious and fatherly rewards annexed to obedience, Psal. 
 Ixxxix. 30, 31, 32, 1 Cor. xv. 58. 
 
 Q. In what do the law of nature and the law as a cove- 
 nant differ? — A. Chiefly in the law as a covenant having 
 
190 OP god's law. 
 
 a promise of eternal life annexed to obedience, which the 
 law of nature hath not, Gal. iii. 12. 
 
 Q. Wherein do the law of nature, and the law as a rule 
 of life, differ? — A. Chie% in that the law of nature wag 
 perfectly written on man's heart in creation, was given by 
 an absolute God, and required obedience under pain of eter- 
 nal death ; which is not the case with the law as a rule of 
 life, Ezek. viii. 4, Luke i. 74, 75. 
 
 Q. In what do the law as a covenant of works, and the 
 law as a rule of life, differ ? — A. Chiefly in their author, 
 subjects, sanction, design, and acceptance of obedience. 
 
 Q. How do they differ in their author ? — A. An absolute 
 God gives the law as a covenant ; but Christ as Mediator 
 gives the law as a rule of life, which is therefore called the 
 law of Christy Gen. ii. 16, 1 Cor. ix. 21. 
 
 Q. Is the law as a rule, enforced with the authority of 
 God as our Creator and Preserver 1 — A. Yes ; but that au- 
 thority is sweetened and heightened by his being our God, 
 Redeemer, and Father in Christ, Luke i. 74, 75. 
 
 Q. How do the law as a covenant and as a rule, differ 
 in their subjects ? — A. All men in their natural state are ua- 
 der the law as a covenant ; but believers only are under the 
 law as a rule of life, Rom. vii. 4 — 6. 
 
 Q. Are not believers under the law as a covenant ? — A. 
 No ; they are wholly delivered from, and completely dead 
 to it, Rom. vi. 14, Gal. ii. 19, and iv. 4, 5. 
 
 Q. To what of the law as a covenant, are believers dead ? 
 — A. To its commands, promise, and curse. 
 
 Q. How are they dead to the command of it? — A. As 
 no obedience can be required of them as the condition of 
 their eternal life, Phil. iii. 9, Heb. xii. 28. 
 
 Q. How are they dead to the promise of it? — A. Their 
 persons are not in the least justified, nor eternal life pro- 
 cured by their good works, 1 Cor. iv. 4. 
 
 Q. How are they delivered from the curse or threatening 
 of it? — A. As they cannot incur God's wrath, or be con- 
 demned to hell for their sin, Rom. viii. 1. 33. 
 
 Q. By what means are believers delivered from the law 
 as a covenant ? — A. By their union to Christ, who fulfilled 
 and magnified it in their name and stead. 
 
 Q. Why is Christ called the end of the law for righte- 
 ousness ? — A. Because he fulfilled and abolished the types 
 of the ceremonial law, and answered the demands of the 
 moral with his perfect righteousness, Rom. x. 4. 
 
191 
 
 Q. Wherein do the law as a covenant and as a rule dif- 
 fer in their sanction? — A. The sanction of the law as a cov- 
 enant, is eternal life or death ; but the sanction of the law 
 as a rule, is fatherly rewards or chastisements. 
 
 Q. What is believer's obedience to the law as a rule re- 
 warded with 1 — A. With much freedom from spiritual 
 plagues, and sweet communion with God here, and addi- 
 tional degrees of glory in heaven, Isa. Ixiv. 4, 5. 
 
 Q. Why call you these fatherly or gracious rewards 1 — 
 A. Because though they are given to obedient believers, yet 
 they are not given for their obedience' sake, but flow from 
 God's fatherly grace and love, Rom. v. 21. 
 
 Q. If it is not for the sake of their good works that be- 
 lievers are rewarded, how is it that the more holy they are, 
 the more happiness they receive % — A. Because the receiv- 
 ing of much purchased holiness prepares for receiving the 
 more abundant purchased happiness, Dan. xii. 3. 
 
 Q. Is not holiness itself happiness] — A. It is the very 
 height of happiness. Psalm xvii. 15. 
 
 Q. Are more diligent and holy believers less indebted to 
 Christ for their happiness, than more slothful believers \ — 
 A. No ; they are the deeper in the debt of God's free grace, 
 being first indebted for more grace, and then for more glory, 
 Luke xxii. 28—30, 1 Cor. xv. 10. 
 
 Q. Doth believers' obedience always go before their privi- 
 lege, according to the law as a rule ? — A. No ; first the privi- 
 leges of regeneration, justification and adoption are bestow- 
 ed ; then follow duty and privilege by turns, till they per- 
 fectly unite into one in glory. 
 
 Q. What mean you by fatherly chastisements 1 — A. All 
 those troubles which believers meet with in this world after 
 their conversion on account of their sin, Heb. xii. 
 
 Q. What are the heaviest of believers' chastisements? — 
 A. The terrors of God, and hiding of his face, with the 
 occassional prevalency of sin and Satan ; which are terrible 
 as hell to the saints, Psaira Ixxxviii., Rom. vii. 
 
 Q. Why are these called chastisements^ and not punish- 
 ments 1 — A. Because they tend not to the hurt, but to the 
 advantage of the saints, Heb. xii. 6. 10, 11. 
 
 Q. Would it not more effectually stir up believers to 
 oBedience, if it entitled them to eternal life, and their diso- 
 bedience exposed them to eternal death ? — A. No ; that 
 would disparage the righteousness of Christ, hinder our 
 improvement of it as the great motive of obedience, and 
 
192 
 
 fill us with so much of the spirit of bondage, as to disqual- 
 ify us for gospel-obedience, 2 Cor. v. 14. 
 
 Q. How is the righteousness of Christ, as the alone con- 
 dition of our eternal life, the great motive to holy obedience 1 
 A. Therein we clearly see the constraining love of Christ ; 
 the holiness, goodness, and greatness of God ; the purity, 
 goodness, and binding force of his law ; and the vileness of 
 sin ; and have assurance of strength for, and a gracious re- 
 ward of our obedience. 
 
 Q. How long doth the sanction of fatherly rewards and 
 chastisements continue annexed to the law as a rule of 
 life 1 — A. Only in this world, 1 Cor. xiii. 10. 
 
 Q. Why hath the law as a rule of life no such sanction 
 in heaven t — A. Because there the saints are by grace in- 
 fallibly established in holiness, and there work and reward 
 are become entirely the same. Rev. iii. 12. 
 
 Q. How do the law as a covenant and as a rule differ in 
 their design ? — A. The original design of the law as a 
 covenant was, that man might procure life by it ; but the 
 design of it as a rule, is to teach men how to improve the 
 spiritual life which they freely receive from Christ, and tes- 
 tify their thankfulness to God for it. Gal. iii. 
 
 Q. How do they differ in acceptance of obedience ? — A. 
 The law as a covenant accepts nothing less than perfect 
 obedience ; but the law as a rule, though it require perfect, 
 admits of God's accepting our sincere obedience for Christ's 
 sake, Rev. viii. 3, 4. 1 Cor. xv. 58. 
 
 Q. What mean you by sincere obedience ?— A. Our up- 
 rightly endeavouring to obey the whole law of God. 
 
 Q. Can any man since Adam's fall attain life by his obe- 
 dience to the law 1 — A. No ; As many as are of the work 
 of the laio are under the curse. Gal, iii. 10. 
 
 Q. Is the moral law then of any use to men? — A. It is 
 of very great use to them. Psalm xix. 7 — 10. 
 
 Q. To whom is it of use ? — A. To all men in general, 
 and to believers and unbelievers in particular. 
 
 Q. Of what use is the moral law to all men 1 — A. To 
 show them their duty, and bind them to it ; to discover to 
 them the holiness of God, their own sinfulness, and inabili- 
 ty to keep the law, and their need of Christ and his righte- 
 ousness, Micah vi. 8, Gal. iii. 11, 12, 21. 
 
 Q. Of what use is the moral law to believers ? — A. To 
 show them what their sins deserve ; how much they are ob- 
 liged to Christ for fulfilling the law in their stead ; and how 
 
OP god's law. 193 
 
 they should express their gratitude to him for his kindness 
 to them, Titus ii. 12, 13, 14, and iii, 8, 
 
 Q,. How then is it said. The law icas not made for a 
 righteous man 1 — A. The meaning is, that it was not made 
 to terrify, curse, and condemn a righteous man. 
 
 Q. Of what use is the law to unbehevers ? — A. To awa- 
 ken their conscience, and drive them to Christ, or bind them 
 over to more dreadful wrath if they refuse him. 
 
 Q. How is the moral law made known to men \ — A. 
 Either by being written on their hearts, or by revelation in 
 the word of God, Rom. ii. 15. 18. 
 
 Q. In what different ways is God's law written on men's 
 hearts ] — A. Either by nature, or by grace. 
 
 Q, In what do the natural and gracious writings of the 
 moral law on men's hearts differ ] — A. Since the fall, the 
 first merely impresseth some knowledge of the law in our 
 conscience, without influence from the word of God ; the 
 /«s^ consists in the Spirit's powerful application of the word 
 of God to our heart, thereby conveying to us the knowledge 
 of the law, and an inclination and ability to keep it, Rom. 
 ii. 14, 15, Jer. xxxi. 33. 
 
 Q. On whose hearts is God's law written in a natural 
 manner? — A. On the hearts of all men, Rom. ii. 15. 
 
 Q. On whose heart is it written in a gracious manner ? 
 — A. On the hearts of believers only^ Jer. xxxi. 33. 
 
 Q. What are the properties of the moral law of God ? 
 — A. It is spiritual and holy, just and good, perfect and 
 exceeding broad, Rom. vii. 12. 14, Psalm xix. 7 — 10. 
 
 Q. How is God's law spiritual? — A. It reaches our 
 heart, and requires obedience from spiritujd motives, in a 
 spiritual manner, and to spiritual ends, Luke i. 74. 
 
 Q. How is the law holi/ ? — A. It is the transcript of 
 God's hohness commanding every thing holy, and condem- 
 ning all impurity, 1 Peter i. 15, 16, Matthew v. 
 
 Q. How is God's law just ? — A. It binds to give every 
 one their due, and requires no more than God originally 
 gave man ability to perform, Psalm cxix. 
 
 Q. How is God's law good? — A. The keeping of it 
 tends greatly to his glory and our advantage. 
 
 Q. How is God's law perfect? — A. It is a complete 
 standard of right and wrong, requiring every duty in the 
 highest degree, Matth. v. 48, Psalm cxix. 9. 
 
 Q. How is God's law exceeding broad? — 4* I^ bind^ 
 17 
 
194 OF THE TEN COMMANDMENTS. 
 
 our whole man at all times, and in every situation ; and re- 
 quires many duties in every case and season. 
 
 Q,. 41. Wherein is the moral law summarily comr 
 prehended 7 
 
 A. The moral law is summarily comprehended in 
 the ten commandments. 
 
 Q. What do you mean hy summarily comprehended'? — 
 A. It means, that all the moral laws of God may be re- 
 duced to one of these commands, Matth. xxii. 37. 39. 
 
 Q. How many rules are necessary for understanding the 
 ten commandments 1 — A. Six. 
 
 Q. What is the first rule ? — A. That every command 
 requires many duties, and forbids many sins, which are not 
 expressly named in it. 
 
 Q. What is the second rule 1 — A. That wherever a duty 
 is required, the contrary sin is forbidden ; and wherever a 
 sin is forbidden, the contrary duty is required. 
 
 Q. What is the third rule 1 — A. That wherever a sin is 
 forbidden, all sins of the same kind, and all occasions, 
 causes, or appearances of these sins, are forbidden ; and 
 wherever any duty is commanded, all duties of the same 
 Kind, and all the means of performing them, are commanded. 
 
 Q. What is the fourth rule ? — -A. That whatever we 
 ourselves are bound to, we are obliged to do what in us lieth 
 to cause others to do the same. 
 
 Q. What is the fifth rule ?— A. That that which is for- 
 bidden may never be done ; but actions required, are only 
 to be performed when God giveth opportunity. 
 
 Q. What is the sixth rule ? — ^A. That the same sin is 
 forbidden, and the same duty required, in different respects, 
 in many commandments. 
 
 Q. Where, and to whom, were the ten commands most 
 solemnly delivered 1 — A. To Moses, and the children of 
 Israel, at Mount Sinai, Exod. xx. 
 
 Q. How were the ten commands there delivered 1 — A. 
 God solemnly proclaimed and wrote them. 
 
 Q. What solemnity attended God's proclamation of the 
 law 1 — A. Terrible thunders and lightnings, Exod. xix. 
 
 Q. What was the design of this \ — A. To shew how 
 dangerous it is to be under the law as a covenant, or to 
 break it as a rule of life. Gal. iii. 10, Deut. iv, 34. 
 
 Q. Whether was it the covenant of works, qr of grace, 
 
OF THE SUM OP THE TEN COMMANDMENTS. 195 
 
 which was delivered at Sinai? — A. The law simply, as 
 given with such awful solemnity, was the covenant of works, 
 published to drive Israel to Christ ; but the covenant of 
 grace was delivered in the preface and ceremonies. 
 
 Q. On what did God write the ten commands ?— A. On 
 two tables of stone, Deut. x. 4. 
 
 Q. Why did God write his law on tables of stone V — A. 
 To shew the perpetual obhgation of the law ; and to repre- 
 sent the natural hardness of our hearts in which the Spirit 
 writes it, Jer. xxxi. 33, Ezek. xxxvi. 26, 27. 
 
 Q. Why did God write his law on two tables 1 — A. To 
 distinguish our duty to God from our duty to man. 
 
 Q. How many commandments were written in each ta- 
 ble 1 — A. Four in the first, and six in the second. 
 
 Q,. 42. What is the sum of the ten commandments ? 
 
 A. The sum of the ten commandments is, To love 
 the Lord our God with all our heart, with all our 
 soul, with all our strength, and with all our mind, 
 and our neighbour as ourselves. 
 
 Q. What is the fulfilment of the moral law 1 — A. Love 
 to God, to ourselves, and to our neighbour. 
 
 Q. How is love the fulfilment of the law? — A. As it 
 must be the principle, motive and substance of every act of 
 our obedience to the law, 1 Tim. i. 5. 
 
 Q. What is the sum of the first table of the law? — A. 
 To love the Lord with all our heart, soul, strength, and 
 mind, Matth. xxii. 37. Luke x. 27. 
 
 Q. What do you mean by that? — A. It is to love him 
 in the most ardent and judicious manner, to the utmost of 
 our power, and far above all other things. 
 
 Q. What necessarily belongs to this superlative love to 
 God? — A. Our loving him for himself, devoting our whole 
 man to his, service, centering our soul in him as its only 
 rest, and contemning all things in comparison of him, 
 Psalm Ixxiii. 25, 26. 
 
 Q. Why should we thus love God? — A. Because he is 
 infinitely lovely in himself, and good to us, 1 John iv. 
 
 Q. By what marks is our superlative love to God mani- 
 fested ? — A. By our hatred of all sin ; carefulness to please 
 God ; readiness to suffer for him ; grief for his dishonour ; 
 frequent thoughts of him ; love to his people, word, and or- 
 dinances ; and constantly study to be like him. 
 
196 OF THE SUM OP THE TEN COMMANDMENTS. 
 
 Q. What is the sum of the second table of God's law ? 
 — A. To love our neighbour as ourselves, James ii. 8. 
 
 Q. What do you mean by that 1 — A. To love our neigh- 
 bours as truly and constantly as ourselves; and to do them 
 all the good we would wish them to do to us in like circum- 
 stances;^ Rom. xii. 9 — 21. Matth. vii. 12. 
 
 Q. If one would wish others to give him an opportuni- 
 ty of sinning, as of drunkenness, &c. should they do so to 
 him? — A. No; to promote sin is hatred not love. 
 
 Q. Who is our neighbour, whom we must love as our- 
 selves? — A. All men, even our enemies, Matth. v. 44. 
 
 Q,. Should we love all men alike ? — A. No. 
 
 Q. Whom should we chiefly love? — A. The saints. 
 
 Q. Why should we love the saints above others? — A. 
 They are most like God, and dearest to him. 
 
 Q. How is our love to be exercised towards all men ? — 
 A. In esteeming, pleasing, helping, sympathising with, 
 and praying for all men, Rom. xii. 10 — 21. 
 
 Q. How is our love to be exercised towards the saints ? 
 — A. In delighting in them as our chief companions. 
 
 Q. How is our love to be exercised towards our enemies? 
 — A. In forgiving, praying for, and rendering them good 
 for evil, Luke vi. 27, 28, &c. 
 
 Q. Why should we love our enemies? — A. That we 
 may obey God, and be like him, who shews mercy to sin- 
 ners, and makes his sun to rise on the evil and unjust. 
 
 Q. What things are considerable about the commands? 
 — A. Their preface, the commands themselves, and the 
 reasons annexed to several of them. 
 
 Q,. 43. What is the preface to the ten command- 
 inents ? 
 
 A. The preface to the ten commandments is in 
 these wordsj "I am the Lord thy God, which have 
 brought thee out of the land of Egypt, out of the 
 house of bondage.-' 
 
 Q,. 44. What doth the preface to the ten commandr- 
 orients teach us ? 
 
 A. The preface to the ten commandments teacheth 
 us, That because God is the Lord, and our God and 
 Redeemer, therefore we are bound to keep all his 
 commandments. 
 
 Q. What doth the preface to the ten commandments 
 contain? — A, General reasons for our keeping them all. 
 
OP THE PREFACE TO THE COMMANDMENTS. 197 
 
 Q. Migfht not God, by mere authority, require us to 
 yield obedience to his law? — A. Yes : Dan. iv. 34. 
 
 Q. Why then doth he annex reasons of obedience to it? 
 — A. Because of our aversion to obey his law; and to 
 shew the greatness of our obhgation, and the kindness of 
 God in giving as such encouragement to our duty. 
 
 Q. Why are these reasons of obedience placed before 
 the commands ? — A. To shew that we must first believe 
 in, and receive God as our God and Redeemer, before we 
 can be enabled to obey any of his commands, Gal. v. 6. 
 
 Q. Must we then first receive the comforts and blessings 
 of the gospel, before we can, and that we may be able to 
 perform the duties of the law? — A. Yes. 
 
 Q. What blessings? — A. Union with Christ, justifica- 
 tion through his righteousness, the love of God shed abroad 
 in our hearts, the solid hope of heaven, &:.c. 
 
 Q. What is the first reason of our obedience to God's 
 law contained in the preface 1 — A. That the Lawgiver is 
 the Lord^ or Jehovah, Exod. xx. 2. 
 
 Q. What is the force of this reason ? — A. That because 
 God is being itself, gave us our being, and will give being 
 to all his promises, we ought to obey him. 
 
 Q. What is the second reason of obedience contained in 
 the preface ? — A. That the Lawgiver is our God. 
 
 Q. What is the force of this reason? — A. That God, be- 
 ing our master, head, husband, father, friend, and portion, 
 we ought to love, obey, and submit to him. 
 
 Q. In what different respects may God be our God ? — A. 
 He is the God of all men by creation and providence ; of 
 all church-members by external covenant; and the God 
 of all saints by special covenant in Christ. 
 
 Q. Are we not the more obliged to obey God, that he is 
 our God in various respects ? — A. Yes. 
 
 Q. Under what stronger obligations to obedience are 
 church-members, than Heathens ? — A. God hath blessed 
 them with his word and ordinances ; and they are more 
 solemnly bound to be his by their baptism, &c. 
 
 Q. Under what stronger obligations to obedience are be- 
 lievers, than nominal Christians? — A. God hath favoured 
 them with distinguished blessings, and stands in particular 
 relations to them, 1 John iv. 10. 
 
 Q. What is the third reason of obedience contained in 
 the preface ? — A. That the Lawgiver is our Redeemer, 
 
 17# 
 
198 OP THE PREFACE TO THE COMMANDMENTS. 
 
 Q. From what did God redeem Israel of old? — A. From 
 the land of Egypt, and house of bondage. 
 
 Q. How can these words in the preface respect such as 
 are not Israelites 1 — A. As God has delivered all church- 
 members from what resembles tlie bondage of Egypt. 
 
 Q. From what hath God delivered all church-members ] 
 —A. From the bondage of Popery or Paganism. 
 
 Q. From what other bondage hath God delivered believ- 
 ers 1 — A. From the bondage of the law, sin, Satan, and 
 the world, Isa. xhx, 24, Gal. i. 4, John viii. 36. 
 
 Q. How doth this spiritual bondage resemble the bond- 
 age of Egypt ? — A. As in Egypt, Israel's bondage was very 
 cruel, they being required to make brick without straw, and 
 had their male children drowned in the river NjIus ; so un- 
 converted persons are required to perform duties, while they 
 have no strength ; and have all their apparently good works 
 and resolutions buried in the floods of their corruption, 
 Gal. iii. 10, Rom. vii. 13. 
 
 Q. Who are our cruel taskmasters in our spiritual bond- 
 age 1 — A. Our conscience and our lusts, Titus iii. 3. 
 
 Q. Why doth our conscience harrass us 1 — A. Because 
 we cannot fulfil the task of duty which the law pre- 
 scribes us. 
 
 Q. Why doth our lust harrass and disquiet us ? — A. Be- 
 cause we cannot fulfil the task of sin which they prescribe, 
 nor fulfil one lust, but at the expense of another. 
 
 Q. Do sin and Satan, like Pharaoh, obstinately refuse to 
 let us go from our spiritual bondage 1 — A. Yes ; but God re- 
 deems us with a strong hand, Eph. i. 19. 
 
 Q. Is God's redeeming us from our spiritual bondage a 
 very strong reason of our obedience to him 1 — A. Yes ; God 
 having redeemed us by such price and power, we are whol- 
 ly and eminently his ; and therefore ought to be wholly de- 
 voted to his service, Luke i. 74, 75. 
 
 Q. Is our serving of God a requital of his redeeming us 1 
 — A. No ; God neither requires, nor can our good works 
 be any proper requital of such amazing favours ; for when 
 we have done all we are but unprofitable servants, Psalm 
 cxvi. 12, Luke xvii. 10. 
 
 Q. Why then doth God require obedience, because he 
 has redeemed us 1 — A. That we may thereby acknowledge 
 our obligation to him for his redeeming grace, and sink 
 deeper in its debt. Psalm cxvi. 12, 13. 
 
 Q. Wherein do the four commands of the first table of 
 
OP THE FIRST COMMANDMENT. 190 
 
 the moral law dift'er? — A. The first command respects the 
 object, the second the means, the third the manner, and the 
 fourth the appointed time of our worship. 
 
 Q. 45. Which is the first commandment'.^ 
 
 A. The first cammandment isj '*Thou shalt have 
 no other gods before me." 
 
 d. 46. What is required in tliefiist co7nma7idment 7 
 
 A. The first commandment requireth us to know 
 and acknowledge the only true God as our God, and 
 to worship and glorify him accordingly. 
 
 Q. 47. What is forbidden in the first command- 
 ment? 
 
 A. The first commandment forbiddeth the denying, 
 or not worshipping and glorifying the true God as 
 God and our God; and the giving of that worship 
 and glory to any other which is due to him alone. 
 
 d. 48. What are ive specially tanght by these icords^ 
 before me, in the first commandment? 
 
 A. These words, before me, in the first command- 
 ment, teach us, That God who seeth all things, tak- 
 eth notice of, and is much displeased with, the sin of 
 having any other god. 
 
 Q. What are t!ie general duties required in this com- 
 mand? — A. To know, acknowledge, worship, and glorify 
 the true God, 1 Cin-on. xxviii. 9. Mauh. iv. 10. 
 
 Q. What ought we to know concerning God 1 — A. That 
 he is, what he is, and wliat he hatli done. 
 
 Q. Why must we know that God is ? — A. Because 
 this is the foundation of all religion and duty, Heb. xi. 6. 
 
 Q. Why must we know icliat God is? — A. Because 
 without the knowledge of the divine perfections and per- 
 sons, we cannot discern him as the only true God. 
 
 Q In what respect ought we to know God ? — A. As an 
 absolute God, and as he is in Christ. 
 
 Q. Why must we know hun as an absolute God 1 — A. 
 That we may see how contrary his nature is to sin, and 
 how unfit an absolute God is to be the enriching portion of 
 wnners, Deut. iv. 24. 
 
 Q. Why must we know God as he is in Christ? — A. 
 Because in Christ his glory is most brightly displayed in 
 such a way as is engaging to sinfid men, 2 Cor. v. 19. 
 
200 OP THE FIRST COMMANDMENT. 
 
 Q. Wliat different kinds of knowledge of God are there t 
 — A. Notional and saving knowledge. 
 
 Q. In what do these differ? — A. Notional knowledge is 
 acquired by natural study, changes not our state, but ren- 
 ders us proud ; saving knowledge is taught by Christ's 
 Spirit, and humbles and sanctifies us. 
 
 Q. Is notional or head-knowledge good in itself? — A. 
 Yes ; but we can, and often do use it very ill. 
 
 Q. Can adult persons have saving knowledge without 
 son>e measure of head-knowledge? — A. No; l&a. xxvii. 11. 
 
 Q. Is it enough that we know God merely a& God? — A. 
 No; we must know him a& our God in Christ. 
 
 Q. What is understood by knowing God as our God? — 
 A. The discerning him as our father, king, shepherd, hus- 
 band, portion, &c. Isa. xxxiii. 22> and Ixiii. 16. 
 
 Q. How may we attain to this knowledge of God ? — A. 
 By searching the scriptures in the fear of God, and by the 
 as>sistance and illumination of his Spirit, John v. 39. 
 
 Q. What is to be understood by achiomhdging God? — 
 A. Our owning and avouching him for God and o'ur God, 
 Deut. xxvi. 17, John xx. 28, Psal. xci. 2, Exod. xv. 2. 
 
 Q. In what different ways are we to acknowledge him 
 as God and our God ? — A. By profession and practice. 
 
 Q. How must we acknowledge God by profession? — A. 
 By professing to hold all his truths which represent him as 
 God or our God^ from a regard to his authority. 
 
 Q. In what maimer ought we to acknowledge God by 
 our profession? — A. In a plain, constaJit, hiumble, bold, and 
 public manner, Matth. x. 32, Heb. x. 23. 
 
 Q. Why should our profession be plaini — A. That no 
 divine truth may be buried amidst doubtful expressions. 
 
 Q. Why should it be constant or steadfast ? — A. Because 
 God and his truths are always the same Heb. xiii. 8, 9. 
 
 Q,. Why should it be humble ? — A, Because of our own, 
 and others daily miscarriages, Rev. xi. 3. 
 
 Q. Why must our profession be bold? — A. To make 
 the opposers of truth and holiness ashamed, and to encour- 
 age its friends in their adherence to it, Phil. i. 17. 28. 
 
 Q. When should we most boldly avow our profession 1 
 — A. When iniquity and eiTor most abound, Mark viii. 
 
 Q. Why so? — A. That we may restrain, and put to 
 shame the boldest of men in error and wickedness. 
 
 Q. Why should our profession be public ? — A. That we 
 
OP THE FIRST COMMANDMENT. 201 
 
 may not appear ashamed of Christ, and may excite others 
 to embrace his truths, Luke xxii. 8, Matth. v. 16. 
 
 Q. How are we to acknowledge God as God, and our 
 God in our practice ? — A. By exercising towards him all 
 suitable graces, honouring him with all due worship, and 
 doing all things with an eye to his glory. 
 
 Q. What graces are we to exercise towards God 1 — A. 
 Faith, hope, love, fear, repentance, zeal, thankfulness, 
 watchfulness, humility, resignation, patience, &c. 
 
 Q. Can we exercise one of these graces without exer- 
 cising them all ? — A. No ; they are inseparably united in 
 their nature and exercise, 2 Peter i. 4 — 10. 
 
 Q. Why is faith necessary 1 — A. Because without faith 
 we cannot receive nor worship God as our God, nor ac- 
 knowledge him to be true, Heb. xi. 6, 1 John v. 10. 
 
 Q. Doth this command require faith in Christ as Media- 
 tor l — A . Yes ; for without this we could not acknowledge 
 the truth of God in his word ; nor can we receive and wor- 
 ship God as God, and our God, but through Christ, 1 John 
 iii. 23, John xiv. 6, Eph. ii. 18. 
 
 Q. How can the moral law require such faith from us, 
 as could not be required of Adam, who had the law writ- 
 ten on his heart ] — A. God's law binds us to credit what- 
 ever discoveries of himself or his will he makes to us. 
 
 Q. Doth this command require us to believe all the truths 
 of the gospel with application to ourselves 1 — A. Yes ; and 
 if we do not, we make God a liar, instead of owning him 
 as God and our God, 1 John v. 10. 
 
 Q. What is hope in God? — A. An expectation of all 
 promised good things from God, Lam. iii. 26. 
 
 Q. Why is it required that we hope for all the good 
 things which God hath promised ? — A. To acknowledge 
 God as our infinitely gracious and liberal God, Psalm 
 cxxx. 7. 
 
 Q. Wherein do faith and hope differ 1 — A. Faith especi- 
 ally respects the faithfulness of God, and truth of his promise; 
 hope especially respects the goodness of God, and the good 
 things he hath promised : hope respects only future things, 
 but faith respects also what is past or present. 
 
 Q. Why is love to God required in this command ? — A. 
 To acknowledge God infinitely excellent in himself, and 
 gracious and kind to us. Psalm cxvi. 1 — 6. 
 
 Q. How should our love to God be exercised 1 — ^A. In 
 
202 OP THE FIRST COMMANDMENT. 
 
 our choosing, esteeming, desiring, delighting in, and re- 
 membering him in his perfections and excellency. 
 
 Q. How can we sinners love the holiness and justice of 
 God ] — A. We must receive Christ, in whom God's holi- 
 ness and justice will be as amiable and lovely to us, as his 
 mercy and goodness, Hab. i. 13, 1 John i. 9. 
 
 Q. What call you the fear of God ? — A. Not a slavish 
 terror of God as a destroyer ; but a filial awe of him as a 
 holy, great, powerful, and just Father, Heb. xii. 28. 
 
 Q. Why is this fear necessary 1 — A. To acknowledge 
 the majesty, power, hohness, &c., of God, Psal. Ixxxix. 7. 
 
 Q. Why is repentance required from us \ — A. To ac- 
 knowledge the goodness and holiness of God ; and to give 
 up with the service of sin and Satan as our god. 
 
 Q. Are faith and repentance precepts of the gospel strict- 
 ly so called? — A. No; they are required by the law ; and 
 it argues great ignorance to say, that faith, which believes 
 and receives God as our God, and repentance, which turns 
 from all other gods to the true God, are duties, not of the 
 law, but of the gospel, Matth. xxiii. 23. 
 
 Q. What is holy zeall — A. An active spiritual concern 
 for the glory and truths of God, and indignation against sin, 
 John ii. 17, Acts xvii. 16, Psalm cxix. 139. 
 
 Q. For what should we be zealous? — A. For all the 
 truths of God, and every thing belonging to him, Jude 3. 
 
 Q. Why should we be zealous for the smallest truths ? — 
 A. Because the glory of God is concerned in them ; they 
 are confirmed with the blood of Christ ; and the contempt 
 of them makes way for our giving up with greater truths, 
 Matth. V. 19, Luke iv. 10, Prov. xxiii. 23. 
 
 Q. For what truths should we be particularly zealous ? — 
 A. For such as arc presently opposed, which are therefore 
 called the word of Christ's patience^ Rev. iii. 10. 
 
 Q. Are we to be equally zealous for all God's truths 1 — 
 No ; our zeal is to be proportioned to the natural or circum- 
 stantial importance of truth, Matth. xxiii. 23. 
 
 Q. Wherein lies the evil of carelessness about divine 
 truths relative to the discipline and government of the 
 church ? — A. It shews great pride, as if we thought Christ 
 had instituted trifles ; and much selfishness, as if we sought 
 only our own happiness, not the honour of Christ ; and be- 
 sides, the neglect of these things introduceth the ruin of 
 fundamental truths, Jude 3, 2 Tim. iii. 13. 
 
 Q. What are the qualities of right zeal? — A. It must 
 
OF TU£ FIRST COMMANDMENT. 203 
 
 be only for what is founded on scripture ; and directed by- 
 knowledge ; managed with meekness and prudence ; and 
 attended with constancy, humihty, and regard to the glory 
 of God, Rom. x. 2, Gal. iv. 18, 1 Tim. vi. 11. 
 
 Q, Why is zeal necessary? — A. To testify our high es- 
 teem of God, and his truths and ordinances. 
 
 Q. Why is thankfulness necessary 1 — A. To acknowl- 
 edge God as the God and author of all our mercies. • 
 
 Q. What is watchfulness ? — A. A disposition to guard 
 against the snares of God's enemies, and to wait on him 
 for his favours and blessings, 1 Pet. v. 8, Isa. viii. 17. 
 
 Q. Why is watchfulness necessary ? — A. To testify that 
 our whole dependence is on the true God, and prevent our 
 acknowledging and turning aside to other gods, 
 
 Q, What is humility towards God? — A, A deep im- 
 pression of our meanness and vileness before him, Job xl. 
 
 Q. Why is humility towards God necessary 1 — A. To 
 acknowledge God's greatness and holiness ; and prevent 
 an idolatrous self-conceit, Isa. vi. 5. Matth. xvi. 24. 
 
 Q. What should we think meanly of before God 1 — A. 
 Our wisdom, riches, righteousness, beauty, &c. 
 
 Q. What is resignation ? — A. A willingness to be dis- 
 posed of in our work and lot as God pleaseth. Acts xxi. 
 
 Q. Why is resignation necessary? — A. To acknow- 
 ledge God's wisdom, and absolute dominion over us. 
 
 Q.When is resignation most difficult? — A. When God 
 calls us to difficult duties, or visits us with heavy afflictions, 
 Isa. vi. 8, 9. Lev. x. 3. 
 
 Q, What is patience? — A. A bearing of afflictions with 
 calmness of mind, 1 Pet, ii. 23. 
 
 Q. Why is patience necessary? — A. To acknowledge 
 the justice, wisdom, and love of God in afflicting us. 
 
 Q. What do you understand by the worship of God? — 
 A. It is a more immediate approach to God, and giving 
 him the glory due to his name. Psalm xcvi. 8, 9. 
 
 Q. Wherewith ought we to worship God? — A. With 
 our soul and our body, 1 Cor. vi. 20. 
 
 Q. How are we to worship God with our soul alone? — 
 A. In meditation, admiration, &c. Psal. cv. 
 
 Q. What do you understand by meditation? — A. Our 
 thinking of God and spiritual things. 
 
 Q. What should be the principal subjects of our medita- 
 tion? — A. The divine perfections, persons, and works; 
 Christ in his person, natures, and offices ; the covenants of 
 
204 OF THE FIRST COMMANDMENT. 
 
 works and grace ; the law of God ; and beauty of holines?; 
 the vileness and danger of sin, &.c. 
 
 Q. Why is such meditation necessary? — A. That we 
 may know and acknowledge God more and more. 
 
 Q. What of God should we admire and wonder at 1 — A. 
 Every thing he is or doth, especially his love and sovereign 
 grace, Psal. xxxvi. 7. and cxxxix. 17, 18. 
 
 Of. Why is admiration of God necessary 1 — A. To ac- 
 knowledge the absolute incomprehensibleness of God. 
 
 Q. How are we to worship God with soul and body 
 jointly ? — A. By prayer, praise, receiving the sacraments, 
 &c. 
 
 Q. How doth prayer glorify God ? — A. It acknowl- 
 edgeth his omniscience to see all our sins, and his ability 
 and readiness to supply all our wants, Phil. iv. 19. 
 
 Q. How doth praise glorify God 1 — A. It is a confession 
 to God himself, or others, of his infinite excellencies. 
 
 Q,. How doth giving and receiving of the sacraments 
 glorify God 1 — A. We therein acknowledge God our master^ 
 whom we serve ; our food, on which we live; and our por- 
 tion, wherewith we are enriched. Gen. xviii. 7. 10. 
 
 Q. How do we acknowledge God as God, and our God, 
 in other acts of life besides immediate worshipping of him ? 
 — A. By making his glory our chief end in them ; and 
 rendering to ourselves and others what is due, on his ac- 
 count, 1 Cor. X. 31. Tit. iii. 11, 12. 
 
 Q. Why is worshiping and glorifying God accordingly 
 subjoined to our knowing and acknowledging him as God, 
 and our God? — A. To show, that all our behaviour, and 
 especially our worship, must correspond with the perfections 
 of God, and his relations to us, and our knowledge and 
 acknowledgment of them, 1 Cor. xxviii. 9. 
 
 Q. How must our worshipping and glorifying of God cor- 
 respond with his being a Spirit? — A. In our seeking chief- 
 ly for spiritual blessings, and having a spiritual frame and 
 end in every thing that we do, John iv. 24. 
 
 Q. How must they correspond with God's infinity ? — A. 
 In our making God the proper centre of all our desires, 
 Psal. xxvii. 4, and Ixxiii. 25, 26. 
 
 Q. How must they correspond with his eternity ? — A. 
 In our caring chiefly for our eternal interests. 
 
 Q. How must they agree with his unckangeableness? — 
 A. In our constant maintaining honourable apprehension 
 of God ; and stedfastness in our duty. 
 
OF THE FIRST COMMANDMENT. 205 
 
 Q. How must our worship and practice corre»pond with 
 the wisdom of God 1 — A. In our viewing, admiring, imita- 
 ting, and relying on it, 2 Pet. ii. 9. 
 
 Q. How must they agree with the power of God ? — A. 
 In our expecting his accomplishment of the most difficult- 
 like promises : and our attempting the performance of the 
 most difficult duties in his strength. 
 
 Q. How must they correspond with the holiness of God? 
 — A. In our earnest endeavours to increase in holiness, 
 and daily blushing before God because of our impurity. 
 
 Q. How must they agree with ihe justice of God? — A. 
 In our standing in awe to sin, rendering every one his due, 
 and boldly asking and expecting from our just God all the 
 blessings which Christ has purchased for us. 
 
 Q. How must our worship and practice correspond with 
 the goodness of God 1 — A. In our esteeming all our enjoy- 
 ments his free and undeserved mercies, and boldly asking 
 the supply of all our wants from him. 
 
 Q. How must they correspond with the truth of God ? — 
 A. In our believing his word, particularly his promise; 
 living a life of faith on his Son ; and studying to be like 
 God in uprightness and sincerity, 2 Chron. xx. 20. 
 
 Q. How must they correspond with his being the one 
 only God 1 — A. In our renouncing all other lords and lov- 
 ers ; and refusing to give any thing the place of God in our 
 hearts, Hos. xiv. 3. 8, Psalm Ixxiii. 25, 26. 
 
 Q. How must they correspond with God's being the 
 Jiving God ? — A. In our receiving and improving him as 
 our life, and devoting our life wholly to his service. 
 
 Q. How must our worship and practice correspond with 
 God's subsistence in three persons ? — A. In our worship- 
 ping the Father, through the Son and by the Spirit : and 
 studying to maintain distinct communion with each of the 
 divine persons, 2 Cor. xiii. 14, Eph. ii. 18. 
 
 Q. How must they correspond with God's being in 
 Christ? — A. In our daily making use of Christ in his per- 
 son and offices, as the way to the Father, Col. ii. 6. 
 
 Q. How must they correspond with God's relations of 
 Father, husband, master, &C. ? A. In our improving these 
 relations to encourage our kindly dependence on, and obe- 
 dience to him as our God, Exod. xv. 2. 
 
 Q. How must our worshipping and glorifying God cor- 
 respond with our knowledge and acknowledgment of him 1 — 
 A. They must flow from a saving knowledge of liim ; and 
 18 
 
206 OP THE FIRST COMMANDMENT. 
 
 our delight and diligence therein must increase in propor- 
 tion to our knowledge and profession. 
 
 Q. Is not our whole duty, in some respect, required in 
 this command] — A. Yes; for it is a knowing, acknowl- 
 edging, worshipping, or glorifying God, 1 Cor. x. 31. 
 
 Q. Doth this, or any other command, require any thing 
 but what is really our privilege 1 — A. No ; to enjoy and 
 serve God as our God, is our highest honour and happi- 
 ness, Deut. xxxiii. 29. Psalm xix. 11. 
 
 Q. Is not the neglect of any duty required in this, or 
 any other command, a sin forbidden in it 1 — A. Yes. 
 
 Q. What sins are more generally forbidden in the first 
 command ? — A. Atheism, profaneness, and idolatry. 
 
 Q. What is Atheism 1 — A. The denying, or not having 
 a God, Eph. ii. 12, Psalm xiv. 1. 
 
 Q. How many sorts of Atheism are there 1 — A. Three ; 
 Atheism in heart, in word, or in practice. 
 
 Q. What is heart Atheism 1 — A. The doubting of God's 
 existence, and desiring that there were no God. 
 
 Q. Can any be fully persuaded in their heart that there 
 is no God ? — A. No ; for the proofs of his existence are so 
 clearly engraven on the works of nature, and impressed on 
 our conscience, that it, however stupified, cannot but bear 
 witnessto this truth, Rom. i. and ii. 
 
 Q. What is Atheism in word 1 — A. An affirming that 
 there is no God, Ezek. viii. 12. 
 
 Q. How many ways may we be guilty of verbal Athe- 
 ism 1 — A, Either by expressly denying that there is a God, 
 or by maintaining errors directly contrary to any of his per- 
 fections. 
 
 Q. What are some of these errors'? — A. Denying the 
 divine equality of Father, Son, and Holy Ghost ; denying 
 the providence of God, or divinity of his word ; maintain- 
 ing that sinners can satisfy his justice for their sin ; or 
 ascribing any thing mean or sinful to him. 
 
 Q. What makes men endeavour to persuade themselves 
 and others, that there is no God 1 — A. It is that they may 
 indulge themselves, in wickedness, without dread of danger 
 and punishment for it, Ezek. viii. Psalm x. 
 
 Q. What is Atheism in practice 1 — A. Our Hving as if 
 there were no God, Ezek. viii. 12, Eph. ii. 12. 
 
 Q. When do we live as if there were no God 1 — A. 
 When we live ignorant or forgetful of God ; repine at his 
 providence, neglect his worship; allow ourselves in sin, 
 
OF THE FIRST COMMANDMENT. 807 
 
 particularly secret sin, and that which is opposite to the 
 graces required, as in unbelief, distrust, despair, hatred of 
 God, bold prying into his secrets, impenitence, indifference 
 about the truth and glory of God, unthankfulness, pride, in- 
 corrigibleness, impatience, &,c. Jer. ii. and iii. &-c. 
 
 Q. What is the profaneness forbidden in the first com- 
 mand 1 — A. Our not worshipping and glorifying God as 
 God, and our God in Christ, Mai. i. 6. 
 
 Q. What is idolatry ? — A. The giving of that honour 
 and glory to any other which is due to God alone. 
 
 Q. How many kinds of idolatry are there ? — A. Two, 
 gross and secret idolatry. 
 
 Q. What is gross or open idolatry? — A. The external 
 worshipping of sun, moon, stars, angels, men, images, or 
 any other creature, instead of God, 2 Kings xxi. 
 
 Q. Did all the Gentile world, before Christ's incarnation, 
 and a great part of it since, live in such gross idolatry ? — 
 A. Yes ; Rom. i. 24, 1 Cor. i. 21. 
 
 Q. How should we be concerned for these idolaters? — 
 A. In praying earnestly that God would deliver them from 
 this great misery, by sendmg his word and Spirit among 
 them ; and in encouraging all suitable means of spreading 
 the gospel in those places. Psalm xlv. 3, 4, 5. 
 
 Q. When are we guilty of secret and refined idolatry ? — 
 A. When, while professing the true God alone, we think 
 of, love, or depend on any thing more than him. 
 
 Q. What are our most common idols or false gods which 
 we honour with refined idolatry? — A. Imaginary beings, 
 ourselves, other men, the world, the devil, second causes, 
 and the gifts, graces, and ordinances of God, &c. 
 
 Q. How do we make imaginary beings an idol ? — A. 
 When we boast of false gifts, ascribe events to what men 
 call fortune, luck or chance, 1 Sam. vi. 9. 
 
 Q. What about ourselves do we ordinarily make an idol 
 of? — A. Our wisdom, will, righteousness, strength, beauty, 
 belly, reputation, &.c. Isa. xiv. 13, 14. 
 
 Q. How do we make an idol of our wisdom ? — A. When 
 we boast of it, rely on it, prefer our notions to God's word, 
 and measure his truths by them. 
 
 Q. How do we make our will an idol ? — A. When we 
 are too much concerned to get it accomplished. 
 
 Q. How do we make self- righteousness our idol? — A. 
 By depending on, and preferring it to the righteousness of 
 God offered to us in the gospel, Rom. x. 3. 
 
208 OP THE FIRST COMMANDMENT. 
 
 Q. How do we make our strength an idol 1 — A. When 
 we boast of, rely on, or ascribe our works, and especially 
 our religious performances to it, Isa. x. 13, 14. 
 
 Q. How do we make our beauty an idol 1 — A. By pro- 
 viding clothes or ornaments above our ability ; valuing our- 
 selves on account of our beauty ; and being more careful 
 about our external form and dress, than to be clothed with 
 Christ's righteousness, and made all-glorious within, Isa. 
 iii, 1 Pet. iii. 3, 4, 1 Tim. ii. 9, 10. 
 
 Q. How do we make our belly our god ? — A. By being 
 more careful for, and pleased with food to it, than to receive 
 and delight in God as our portion, Isa. xxii. 13. 
 
 Q. How do we make our reputation our idolt — A. 
 When we are more concerned for our own honour than for 
 the glory of God, 2 Kings x. 1j6. 31, John v. 44. 
 
 Q. How do we make other men, and especially our re- 
 lations, our idol 1 — A. In obeying them rather than God ; 
 or thinking of, loving, desiring, and delighting in them, 
 more than God, 1 Sam. ii. 29, Deut. xxxii. 18. 
 
 Q. How do we further make ourselves or others our god? 
 — A. By doing any thing more out of a view to their or 
 our advantage, than to the glory of God, Zech. vii. 5. 
 
 Q. What of the world do we often make our god 1 — A. 
 Its customs, riches, honours, and pleasures. 
 
 Q. How do we make the world our god 1 — A. By think- 
 ing habitually on it, and that even when worshipping God ; 
 by immoderate and inordinate desire after it ; grudging for 
 the want of it ; taking satisfaction in it when God is absent ; 
 trusting to it ; and despising others, particularly the saints, 
 because they have little of it. Psalm iv. 6. 
 
 Q. How do we make the devil our God 1 — A. By heark- 
 ening to his temptations, embracing his doctrines, obeying 
 his laws, and consulting, or entering into compacts with 
 him, 2 Tim. ii. 26, 2 Cor. iv. 3. 
 
 Q. What are the doctrines and laws of the devil ? — A. 
 Whatever is contrary to the doctrines and laws prescribed 
 in the word of God, 1 Tim. iv. 1, 2, 3, and vi. 3, 4, 5. 
 
 Q. In what forms is Satan especially consulted with ? — 
 A. As a physician and teacher, Isa. viii. 19, Lev. xx. 6. 
 
 Q. How do men consult the devil as a physician ] — A. 
 When they apply to him, or to charmers and wizards, for 
 cures to men or beasts ; or apply for a cure that which hath 
 plainly no natural tendency to gain the end. 
 
 Q. How do men consult the devil as a teacher t — A. 
 
OP THE FIRST COMMANDMENT. 
 
 When they observe superstitious omens of ^ood or bad for- 
 lune ; or consuh dumb persons, wizards, star-gazers, 6cc. ; 
 use charms, or cast any kind of lots, to discover their mar- 
 riagt3, future lot, or tilings lost. 
 
 Q. What evil is there in pretending to tell men's for- 
 tunes by studying the planets or stars'? — A. Hereby men 
 arrogate to themselves the knowledge that is proper to God ; 
 and make their lot depend on the heavenly bodies, rather 
 tlian on the will of God, Isa. xlvii. 13, Deut. xxix. 29. 
 
 Q. Are there any that enter into compacts with the devil? 
 — A. Yes; the scripture often speaks of such, and says 
 they ought not to live, Exod. xxii. 18, Lev. xx. 6. 
 
 Q. How do we make second causes of things an idoH 
 — A. By using unlawful means, trusting in lawful means, 
 and ascribing events to them rather than to God, Isa. xxxi. 
 
 Q. When do we make an idol of God's ordinances, gifts, 
 or graces ? — A.. When we love and seek them chiefly for 
 themselves ; or rest in, depend on, and boast of them more 
 than God, Jer. vii. 4, Phil. iii. 5, 6. 
 
 Q. When is our idol most subtle and indiscernible 1 — 
 A. When it is a solitary idol ; is in our heart ; is the lawful 
 object of some fear, love, and delight ; or is worshipped in 
 our use of lawful means, Matth. x. 37, 38. 
 
 Q. How may we discern our secret idolatrous love to a 
 creature X — A. When it abates our love to God, carries off 
 our heart in his worship, or makes us abridge the perform- 
 ance of it, Luke xiv. 26, 27, Phil. ii. 
 
 Q. What tu-e some means of curing our Atheism and 
 idolatry! — A. Earnest prayer for the experience of God's 
 powerful grace, diligent searching of his word, watching 
 against the first motions of sin, shunning the company of 
 the wicked, and frequenting the company of the must seri- 
 ous saints. Psalm cxix. 48, 49. 
 
 Q. What is the argument to enforce the first command ? 
 — A. That all our Atheism and idolatry is before God. 
 
 Q. What do these words, before God, in the first com- 
 mandment teach us? — A. That God seeth our most secret 
 Atheism and idolatry, and is much displeased therewith. 
 
 Q. How doth it appear, that God is much displeased 
 with those sins ?^-A. He often forbids them ; and hath 
 often severely punished men for them, 1 Rings xi. and xir. 
 
 Q. Why is God so much displeased with these sins? — 
 A. They are an attack on his being, a denial of his perfec- 
 tions, and rob him of his distinguishing honour* 
 18* 
 
210 OP THE SECOND COMMANDMENT. 
 
 Q. 49. Which is the second commandment ? 
 
 A. The second commandment is, " Thou shalt not 
 make unto thee any graven image, or any hkeness 
 of any thing that is in heaven above, or that is m 
 the earth beneath, or that is in the water under the 
 earth. Thou shalt not bow down thyself to them, 
 iior 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 showing mercy unto thou- 
 sands of them that love me, and keep my command- 
 ments." 
 
 Q,. 50. What is required in the second command- 
 merit 1 
 
 A. 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,. 51. What is forbidden in the second command- 
 m^ent 7 
 
 A. The second commandment forbiddeth the wor- 
 shipping of God by images, or any other way not 
 appointed in his word. 
 
 Q,. 52. What are the reasons annexed to the second 
 commandment ? 
 
 A. The reasons annexed to the second command- 
 ment, are, God's sovereignty over us, his property in 
 us, and the zeal he hath to his own worship. 
 
 Q. How prove you that this command respects the means 
 of worship "? — A. Its forbidding the use of images in the 
 worship of God, because not of God's appointment, infers 
 a requiring of the use of the means of worship appointed 
 by God, and these only. 
 
 Q. Why should God only appoint the means of his own 
 worship ] — A. Because he only knows sufficiently what 
 means of worship do best suit his own honour, and our ad- 
 vantage ; and he only can authorize and make means ef- 
 fectual, Deut. xii. 32. and v. 32, James iv. 12. 
 
 Q. What is the principal medium of worshipping God 
 aright in our fallen state? — A. Christ as a Mediator. 
 
 Q. Is not Christ as Mediator the proper object of wor- 
 
OP THE SECOND COMMANDMENT. 211 
 
 ship ? — A. Clirist tlie Mediator as God is tlie proper object 
 of worship ; but as Mediator he is tlie way and medium by 
 which alone wo come to God, John xiv. 6. 
 
 Q. Are we tiien in our worship first to come to the Me- 
 diator, and then come to God? — A. No; we are all at 
 once to come to God as in Christ, John xiv. 6. 9. 
 
 Q. What are the instituted means of worshipping God ? 
 — A. His ordinances which he hath appointed in his word, 
 Psalm cxivii. 19, 20, Prov. viii. 34. 
 
 Q,. Why are these means of worship called ordinances ? 
 — A. Because they are established by the supreme author- 
 ity and will of God, Deat. vi. 1, 2. 6. 20. 24, 25. 
 
 Q. What are the prmcipal ordinances of God's worship? 
 — A. Meditation, self-examination, prayer, reading, preach- 
 ing, and hearing God's word, administering and receiving 
 the sacraments, singing of psalms, religious fasting, thanks- 
 giving, instruction of families, religious conference, oaths, 
 vows, and lots, with church-government and discipline, 
 Psalm cv. 2, 2 Cor. xiii. 5, &c. 
 
 Q. What is self examination ? — A. Our serious trial 
 whether we have real grace, and in what case our graces 
 and lusts are, by comparing our heart and life with the 
 marks God has prescribed in his word, Matth. v., vi., vii. 
 
 Q. Why is self-examination necessary 1 — A. To ac- 
 knowledge God as our judge, obtain assurance of his love, 
 prevent spiritual security, discover our sins and wants, be- 
 get thankfulness and earnestness in prayer, &.C., 2 Cor. 
 xiii. 5, &c. Lam. iii. 42, 1 John 1 — 5. 
 
 Q. How prove you, that singing of psalms is God's or- 
 dinance 1 — A. In scripture it is often commanded, and the 
 saints are often employed in it. Col. iii. 16. 
 
 Q. In what doth singing of psalms properly consist 1 — A. 
 In praising God with our lips, for what he is, and has done, 
 M-ith cheerfulness of heart. Psalm ex. cxlv. — cl. 
 
 Q,. May we not use harps, organs, and other musical in- 
 struments, in praising God 1 — A. No ; for these, though 
 used in the temple-service, were not used in the Jewish 
 synagogues, nor in the New-Testament worship, nor are 
 suited to the spiritual nature of it, John iv. 23, 24. 
 
 Q. In what manner should we sing psalms 1 — A. With 
 understanding, love, and affection to God. 
 
 Q. What psalms should we sing in praising God ? — A. 
 Those psalms which we find recorded in scripture. 
 
 Q. Must we sing every expression in these psalms as re- 
 
212 OP THE SECOND COMMANDMENT. 
 
 lating to our present case 1 — A. No ; we must sing some as 
 expressive of what has been or may be our case. 
 
 Q. How are we to sing these psalms in which tlie psalm- 
 ist prays for his wrath on liis enemies 1 — A. With a satis- 
 faction of heart in these bright displays of God's justice in 
 destroying his incorrigible enemies. 
 
 Q. What is religious fasting? — A. The setting apart 
 some time for solemn humiliation, confession of sin, plead- 
 hig with God for mercies, aiid devoting ourselves to his ser- 
 vice, Joel ii. 12 — 20, Nell, ix., Ezra ix., Dan. ix. 
 
 Q. Why is such voluntary humiliation cnWed fasting ? — 
 A. Because on these occasions we are to abstain from all 
 unnecessary food, Dan. x. 3, Jonah iii. 
 
 Q. Is this abstinence any part of religion in itself? — A, 
 No ; but, it is a means of preparing us for humiliation and 
 earnest prayer, Jonah iii. 7, 8. 
 
 Q. When are we called to fasting ? — A. When we have 
 fallen into some great sin, when some judgment is inflicted 
 or threatened, or some great mercy to ourselves or others 
 very much needed, Joel ii. Ezra ix. x. 
 
 Q. When are we to set apart time for the solemn thanks- 
 giving ? — A. When God hadi bestowed some signal favour 
 on us, or our brethren, Exod. xv. 2 Chron. xx. 
 
 Q. How many kinds of solemn fasts and thanksgivings 
 are there ? — A. Secret in a closet, private in a family or 
 society, and public in a congregation or country. 
 
 Q. Who have power to appoint general fasts and thanks- 
 givings ? — A. Both the civil magistrate and the church, as 
 the needs of the state or the church call for it, 2 Chron. xx. 
 3, Ezra viii. 21, Jer. xxxvi. 9, .Toel i. ii. 
 
 Q. May church or state give up their own power, or 
 claim the power of the other in this matter ? — A. No : for 
 both are only stewards of that power ; the state under God 
 as Creator, and the church under Christ as Mediator, Psal. 
 Ixxxii. l,Eph. i. 22. 
 
 Q. In what are we religiously to instruct our families ? 
 — A. In all the truths and ways of God, Deut. vi. 7, 20. 
 
 Q. Why ought our families to be thus instructed ? — A. 
 To fit them for the more profitable reading and hearing of 
 the word of God, Gen. xviii. 19, Psal. Ixxvii. 1 — 8. 
 
 Q. What do you understand by religious conference ? — • 
 A, Our speaking with one another of the truths of God, 
 and experiences of his dealings with us, Psal. cxvi. 
 
OP THE SECOND COMMANDMENT. 213' 
 
 Q. How slioulcl reIi«rious conference be managed 1 — A. 
 With delight, humihty, and prudence, Psal. Ixvi. 10. 
 
 Q. What is a religious vow? — A. A solemn promise by 
 which we bind ourselves to avoid or perform something for 
 the honour of God, Numb. xxx. Psalm cxix. lOG. 
 
 Q. What is necessary to make a vow or promissory oath 
 lawful ? — A. That what we engage be good in itself, and 
 in our power to perform, Numb. xxx. Psalm cxvi. 14. 
 
 Q. To whom are all religious vows to be made ? — A. To 
 God only as our party, Psalm. Ixxvi. 12. 
 
 Q. How many kinds of religious vows are there? — A. 
 Sacramental and occasional. 
 
 Q. What is an occasional religious vow ? — A. It is when 
 either a particular person, or a number of persons together, 
 solemnly engage to serve the Lord, and cleave to his truths, 
 Judg. xi. 31, Nell. x. Deut. xxix. 
 
 Q. How prove you, that secret personal covenanting with 
 God Is a duty ? — A. From Isa. xliv. 5. One shall sai/, T 
 am the Lord's, <fcc. Psalm cxix. lOG. 
 
 Q. How prove you, that public covenanting with God is 
 our duty? — A. The Old Testament church practised it 
 with God's approbation ; and it is no ceremonial service, 
 but is promised to take place under the New Testament, 
 Isa. xix. 18, 2 Cor. viii. 5. 
 
 Q. What seasons are pointed out in scripture as fit for 
 public covenanting? — A. When a people hath received 
 some great mercy, is threatened with great judgments, or 
 is essaying to reform from, or withstand great apostacy, 2 
 Chron. xv. 12, and xxxiv. 31, Neh. ix. and x. &c. 
 
 Q. In what manner should religious vows be made ? — A. 
 Voluntarily from faith in and love to God ; with knowledge 
 of what we vow ; and sincere resolution, in the strength of 
 Christ to perform it, Jer. iv. 2, Psal. cxix. 106. 
 
 Q. What is an oath ? — A. It is a solemn calling of God 
 to witness the truth of what we affirm or promise ; and re- 
 quiring him to avenge it, if we deal falsely. 
 
 Q. How are oaths distinguished? — A. Into assertory, by 
 which we affirm the truth of facts ; and promissori/, where- 
 by we engage to avoid or perform something. 
 
 Q. Is swearing lawful under the New Testament ? — A. 
 Though swearing rashly, unnecessarily, or by any creature, 
 is expressly forbidden, Matth. v. 34 — 37, James v. 12 ; yet 
 necessary and reverential swearing by God alone is allow- 
 ed, 2 Cor. i. 23. 
 
214 OF* THE SECOND COMMANDMENT. 
 
 Q. In what sense are all oaths to be taken 1 — A. In the 
 plain sense of the words, without equivocation, or mental 
 reservation, Psalm xxiv. 4, and xv. 2. 
 
 Q. What is a lot 1 — A. It is a solemn appeal to God, for 
 arbitration in distributing and deciding some things contro- 
 verted, Acts i. 24. 26, Prov. xvi. 33. 
 
 Q. What is required to make assertory oaths and lots 
 lawful ] — A. That they be necessary in matters of weight, 
 and will end strife. Josh. vii. 14, Jer. iv. 2. 
 
 Q. What call you church government 1 — A. It is that 
 order which Christ hath appointed in his visible church. 
 
 Q. For what end is church- government appointed ? — A. 
 To be a hedge for protecting the doctrine and more im- 
 mediate worship of God, and making everyone in their sta- 
 tion active in his service, Eph. iv. 12, Tit. i. 
 
 Q. Is the civil magistrate head of this government ? — A. 
 No ; it is wholly distinct from the civil government ; for 
 Christ says, Mt/ kingdom is not of this world. 
 
 Q. Has the civil magistrate no concern with the church 1 
 — A. Yes ; as her nursing father, he ought to take care that 
 peace and order be preserved ; truth kept pure and entire ; 
 blasphemy and heresies suppressed; discipline, and all other 
 ordinances of God, duly settled, administered, and observ- 
 ed : for which end he may call synods, and provide that 
 every thing done in them be according to the word of God, 
 2 Chron. xix. xxix. and xxx. &c.* 
 
 Q. Is the Romish pope head of Christ's visible church 1 
 — A. No ; he is Antichrist^ the man of sin ^ 2 Thess. ii. 
 
 Q. Who then is the alone king and head of the church ? 
 — A. Jesus Christ, and none other, Matth. xxiii. 8 — 10. 
 
 Q. What things are considerable in church-government 1 
 — A. The officers, courts, and subjects of it. 
 
 Q. What different kinds of officers hath Christ appomted 
 in the New Testament church 1 — A. Ordinary and extraor- 
 dinary, I Cor. xii. 28. 
 
 Q. Which were the extraordinary officers 1 — A. Apostles, 
 evangelists, prophets, and workers of miracles. 
 
 Q. Which are the ordinary officers in Christ's church ? 
 — A. Pastors and teachers, ruling elders and deacons. 
 
 Q, How prove you the divine institution of pastors ? — A. 
 The scripture declares, that Christ gave to his church jpas- 
 tors and teachers^ Eph. iv. 12, 13. 
 
 * See Confess. Chap. xx. 4. xxii. 3, and the scripture quoted. 
 
OP THE SECOND COMMANDMENT. 215 
 
 Q. Wlmt names are given to pastors in scripture 1 — A. 
 They are called teachers, rulers, viinisters, shepherds, over- 
 seers, bishops, S^^c. Heb. xiii. 17, &-c. 
 
 Q. Doth the scripture require, or allow of any bisliop rul- 
 ing over other pastors 1 — A. No ; it forbids all lordly rule 
 in the church ; never distinguisheth between bishops and 
 presbyters, but calls the same persons by both names ; and 
 ascribes the highest power in the church to presbyters, even 
 the ordination of an evangelist, Luke xxii. 25, 26, Tit. 1. 5. 
 7,1 Tim. iv. 14, Phil. i. l,&c. 
 
 Q. What is the office of a pastor ? — A. To rule in the 
 church, and to administer the word and sacraments, 1 Cor. 
 iv. 1. 
 
 Q. How prove you, that ruling elders are appointed by 
 Christ? — A. The scripture plainly suggests that there are 
 elders who rule zocll, and yet do not labour in word and doc- 
 trine, 1 Tim. V. 17, Rom. xii.8, 1 Cor. xii. 28. 
 
 Q. What is their office 1 — A. To concur with pastors in 
 ruling and inspecting. the manners of the people. 
 
 Q. How prove you the divine institution of deacons ? — 
 A. Deacons were ordained by the apostles ; and their office 
 is frequently a})proven of in scripture. Acts vi. 3, 1 Tim. iii. 
 
 Q. What is a deacon's office ? — A. To take care of the 
 poor, and serve at the Lord's table, Acts vi. 
 
 Q. What courts hath Christ appointed for government in 
 his church 1 — A. Sessions, presbyteries, and synods. 
 
 Q. What is a session? — A. That court in the particular 
 Christian congregation, which consists ofa pastor or pastors, 
 elders and deacons. 
 
 Q. What divine warrant have we for kirk sessions? — A. 
 The light of nature, and law of necessity, the institution 
 of Christ, alluding to such courts in the Jewish synagogues, 
 and the apostolical example, do fully warrant them, Matth. 
 xviii. 15 — 21, Acts xiv. 23, &,c. 
 
 Q. What is the business of sessions ? — A. To admit 
 church-members, rebuke offijnders, and suspend them from 
 the sacraments, and manage all the ecclesiastic affairs of a 
 particular congregation, 1 Tim. v. 17. 
 
 Q. What is a presbytery ? — A. A church court consist- 
 ing of ministers and elders from several congregations. 
 
 Q. How prove you the divine warrant of a presbytery ? 
 • — A. From its being expressly approven in scripture ; and 
 from the apostolic example of presbyteries at Jerusalem 
 Ephesus, and Corinth, 1 Tim. iv. 14, Acts xi., &c. 
 
216 OF THE SECOND COMMANDMENT. 
 
 Q, What is the business of a presbytery 1 — A. To rule 
 in affairs too hard for sessions, to ordain pastors, excommu- 
 nicate offenders, &c., 1 Tim. iv. 14. 
 
 Q* What is a synod ? — A, It is the meeting of several 
 presbyteries in one court, Acts xv. 
 
 Q. What scripture warrant have we for this court? — A. 
 In Acts XV. we find that the rulers from sundry churches 
 met together, disputed .ind determined a point of contro- 
 versy in the church. 
 
 Q. How prove you tliis was not a meeting for consulta- 
 tion only ? — A. From the scriptures calling their determi- 
 nations a burden and decrees. Acts xv. 28. and xvi. 4. 
 
 Q. What power have synods 1 — A, To rule in ecclesias- 
 tic affairs that are too hard for presbyteries. 
 
 Q. Have they power to impose any new articles of faith 1 
 — A. No; but to interpose their authority in favour of 
 what is according to the word of God, 1 Cor, iv, 1, 
 
 Q. What are the privileges of the subjects or private 
 members in the church? — A. To receive all the ordinances 
 of Christ suited to their case ; and if blameless, and of adult 
 age, to choose their own officers. 
 
 Q. How prove you that adult Christians have a right to 
 choose their officers and particularly their pastors? — A. 
 They are commanded to try the spirits; they chose two, 
 one of which was to be an apostle ; the apostles caused 
 them choose their deacons, and ordained elders by suffrages 
 \\\ the churches : and the very light of nature requires 
 Christians liberty to choose their own spiritual physician 
 and guide ; and represents it as most absurd, that a tem- 
 jx)ral possession should entitle a man, however profane, to 
 choose spiritual guides to the church, 1 John iv. Acts i. 
 23—26. vi. 3, and xiv. 23. 
 
 Q. Do church officers derive their authority from the 
 church ? — A. No ; they derive it from Christ, 1 Cor. xii. 
 
 Q. Have all church members a right to rule in her? — A. 
 No ; for if all were rulers, there could be none to be ruled, 
 Heb. xiii. 17, Acts xx. 28, 1 Thess. v. 12. 
 
 Q. What are the spiritual terms of communion with the 
 visible church in all her sealing ordinances? — A. That 
 men be in appearance saints and faithful. Psalm xxiv. 3, 
 4, Eph. i, 1, 1 Cor. v. 11, 2 Thess. iii. 6. 
 
 Q. Is it not enough if men be real saints? — A. No; 
 what God hath joined together, it is at our peril if we put 
 asunder, Matth. v. 19. 
 
OP THE SECOND COMMANDMENT. 217 
 
 Q. To what are church-members to be faithful 1 — A. To 
 the relation they stand in to God or men, and to the trust 
 which they have received, and the vows they are under, 
 whether personal or national, Phil. iii. 17. 
 
 Q. How are we to be faithful to the relations we stand 
 in? — A. By performing the various duties of them. 
 
 Q. How ought we to be faithful to the trust reposed in us 
 as church members t — A. By conveying to posterity the 
 truths of God as fully and clearly, and his ordinances as 
 pure and entire as we received them. 
 
 Q. How are church members to be faithful to their vows? 
 -—A. By still continuing to acknowledge the obhgation of 
 their vows, and endeavouring to perform the duties engaged 
 to in them, Neh. x. 26, Psalm cxix. 100. 
 
 Q. Doth a church member's selling or giving up any of 
 the truths of Christ which he hath once received, or is by 
 oath bound to, make him scandalous 1 — A. Yes ; as much 
 as a servant, though a saint, his selling of his master's goods 
 at his own hand, Prov. xxiii. 23, Matth. v. 19. 
 
 Q. What is church discipline ? — A. The method which 
 Christ hath appointed for correcting and reclaiming scanda- 
 lous church members, Matth. xviii. 15 — 18. 
 
 Q. What call you scandal? — A. An open sin, which 
 grieves the godly, and tempts others to sin. 
 
 Q,. How many kinds of scandal are there 1 — A. Two ; 
 private scandal, which is known only to a few, and public 
 scandal, which is known to many. 
 
 Q. What is the first step of discipline with respect to pri- 
 vate scandal 1 — A. He that knows it should secretly tell the 
 offender his fault, and reprove him for it. Lev. xix. 17. 
 
 Q. What is to be done if the offender confesseth and 
 promiseth amendment ? — A. The reprover is to rest satisfi- 
 ed, and carefully to conceal his brother's fault. Lev. xix. 16. 
 
 Q. What must be done if the offender denies or defends 
 his fault ? — A. The reprover is to reprove him again before 
 one or two witnesses, Matth. xviii. 16. 
 
 Q. If the offender still continues obstinate, what is the 
 next step of discipline ? — A. The offended person is to tell 
 that church judicatory to which the offender is most imme- 
 diately subject, Matth. xviii. 17. 
 
 Q. What is the first step of church discipline with respect 
 to public offences ? — A. They are to be brought before a 
 church judicatory, Acts xv. 5, 6, 
 
 19 
 
218 OF THE SECOND COMMANDMENT. 
 
 Q. What is to be done with an offender, if he continues 
 to disregard church -judicatories'? — A. He is to be excom- 
 municated, or solemnly cast out from commumon with the 
 visible church, Matth. xviii. 17, 18, 1 Cor. v. 
 
 Q. What is meant by one's being delivered to Satan 1 — 
 A. That his person is cast out from Christ's visible church 
 into the visible kingdom of the devil, 1 Cor. v. 5. 
 
 Q. On whom should this sentence be passed? — A. On 
 those whose sin is gross and manifest, and who continue 
 obstinate in their wickedness, 1 Cor. v. I Tim. i. 20. 
 
 Q. For what end are church-censures necessary? — A. 
 For reclaiming offenders, deterring others fi-om sin, for vin- 
 dicating the honour of Christ and the gospel, and prevent- 
 ing God's wrath from falling on the church. 
 
 Q. In what manner should offenders be reproved 1 — A. 
 With great prudence, meekness, and plainness. 
 
 Q. Why must we rebuke with great prudence? — A. 
 Because if we choose not fit time, place, and words, the 
 end of the rebuke may be entirely lost, Prov. xxv. 12. 
 
 Q. Why must we reprove with great meekness? — A. 
 To prevent the offender's passion, and cause him take the 
 rebuke as designed for his good, Gal. vi. 1. 
 
 Q. Why must we reprove with great plainness? — A. 
 That offenders may not think their sin less than it is, or be 
 too lightly affected with it. Acts viii. 20 — 28. 
 
 Q. What doth the second command require with respect 
 to all these ordinances of God ? — A. The receiving, observ- 
 ing, and keeping them pure and entire, Deut. vi. 
 
 Q. What is meant by receiving the ordinances of God? 
 — A. The knowledge and embracement of them. 
 
 Q. What is meant by observing them ? — A. Our doing 
 what they require, and waiting upon God in them. 
 
 Q. What is meant by keeping these ordinances pure? — 
 A. Our allowing nothing to be added to them. 
 
 Q. What is meant by keeping them entire? — A. Our 
 suffering nothing to be taken from them. 
 
 Q. What sins are more generally forbidden in the second 
 commandment? — A. Profaneness, idolatry, and supersti- 
 tion. 
 
 Q. What is the profaneness forbidden in the second 
 commandment? — A. Our opposition to, contempt of, or in- 
 difference about the ordinances of God ; and neglecting to 
 receive, observe, and keep them pure and entire. 
 
 Q. What is the idolatry forbidden iq the second com- 
 
OP THE SECOND COMMANDMENT. 219 
 
 mand 1 — A. The worshipping of God by images, Baints, 
 angels, &c. 
 
 Q. How did the Pagans break this command *? — A. By 
 using images in the worship of their false gods. 
 
 Q. May not we make images of mere creatures ? — A. 
 Yes ; if they are not to be used for a religious use. 
 
 Q. What different kinds of images of God are forbidden 
 in this commandment 1 — A. Images made by men's hands, 
 and images made by their fancies, Deut. iv. 15. 
 
 Q. Is it idolatrous to make an image of any divine per* 
 son ; of the Father as an old man ; of the Son as a babe ; 
 or man hanging on a cross ; or of the Spirit as a dove ; or 
 to conceive any such fanciful idea of these persons? — A. 
 Yes. 
 
 Q. Is it idolatrous, when we read of God's hands, feet, 
 &c. to fancy him as having such members 1 — A . Yes. 
 
 Q. Is it idolatrous to paint God as light, or the Trinity 
 as a triangle, or body with three heads? — A. Yes. 
 
 Q. Why must we make no images of God with our 
 hands or fancy 1 — A. Because God hath forbidden it ; and 
 it misrepresents him as material, finite, &c. and so as no 
 God at all, Deut. iv. 15—19, Isa. xl. 18—20. 
 
 Q. May not such images help to instruct the ignorant ? — 
 A. No ; they are teachers of lies, Ilab. ii. 18, Jer. x. 15. 
 
 Q. Is an image, or imaginary idea of Christ, as a suffer- 
 ing or glorified man, helpful to our faith? — A. No; it is 
 very hurtful to it ; for it divides the natures of Christ in our 
 conception of him, whereas faith must still view them as 
 united in one person, Isa. ix. G, John i. 14. 
 
 Q. What is superstition in the worship of God ? — A. Our 
 taking from, or adding to his ordinances. 
 
 Q. May not men appoint teaching ceremonies in the 
 worship of God?— A. No; Isa. i. 12, Col. ii. 20—23. 
 
 Q. Why so? — A. Because they cannot bless nor render 
 effectual these ceremonies ; and so they lead men's minds 
 away from the spirituality of God's worship. 
 
 Q. How prove you, that God will not bless nor approve 
 ceremonies of men's appointment used in his worship? — A. 
 He gives men no authority to appoint them ; but condemns 
 these appointments as will-worship. Col. ii. 20. 
 
 Q. Doth not God command us to do all things decently 
 and in order? — A. That command requires us to choose 
 the fittest times and places for worship, and to perform it 
 
220 OP THE SECOND COMMANDMENT. 
 
 in a grave manner ; but doth not allow men to appoint cere- 
 monies as parts of God's worship, 1 Cor. xiv. 
 
 Q. Among what sect of professed Christians is the sad- 
 dest mixture of idolatry-and superstition to be found 1 — A. 
 Among the Papists, and those of the Greek church, 
 
 Q. How are the Papists guilty of idolatry ? — A. In their 
 worshipping images of the Trinity ; the bread in the sa- 
 crament ; the cross, angels, and saints, especially the Vir- 
 gin Mary, and their images or relics ; bowing at the name 
 of Jesus, or towards altars, or the east ; swearing by crea- 
 tures, or by touching and kissing the gospels, &.c. 
 
 Q. How are the Papists guilty of superstitious taking 
 away from God's ordinances 1 — A. In denying the use of 
 the cup in the Lord's supper, and of the scripture to the 
 people; and in taking away the second commandment 
 from their catechism, and the public offices of their church. 
 
 Q. Why do they deny the people the use of the cup in 
 the Lord's supper I — A. To exalt their clergy, who claim 
 it as their due. 
 
 Q. Why do Papists deny the people the use of the scrip- 
 ture 1 — A. That they may not, by reading it, discover their 
 errors in doctrine, and corruptions in worship, &C. 
 
 Q. Why do they so conceal the second commandment? 
 — A. Because it condemns their images and superstition. 
 
 Q. How are the Papists guilty of superstitious adding to 
 the ordinances of God 1 — A. In their adding five bastard 
 sacraments ; offering the bread in the Lord's supper as a 
 sacrifice ; abstaining from flesh in Lent ; using vain fast- 
 ings, superstitious holy days, vestments, fonts, altars, &.c. ; 
 adding cream, oil, spittle, and the sign of the cross in bap- 
 tism ; baptising of bells ; praying on beads, &c. 
 
 Q. Is it not sinful for Protestants to preserve monuments 
 of idolatry and superstition, by keeping images of the Pagan 
 gods, of Christ as man, &c. ; or superstition sly observing 
 their holy-days, as New Year's Day, Fasten's-even, Christ- 
 mas, Pasch, &c. ? — A. Yes ; Gal. iv. 10. 
 
 Q. Will it excuse us from sin, if we do these things with 
 no bad intention 1 — A. No ; to think that innocent inten- 
 tions justify bad actions, is Popish doctrine. 
 
 Q. Why are most men so fond of pompous ceremonies 
 in the worship of God 1 — A. Because they do not relish 
 the spiritual nature of his ordinances, and think themselves 
 capable of bettering his institutions. 
 
 Q. What are the three reasons annexed to the second 
 
OP THE THIRD COMMANDMENT. 221 
 
 commandment? — A. God's sovereignty over us, his pro- 
 perty in us, and the zeal which he hath for his own worship. 
 
 Q. How is God's sovereignty over us a reason for keep- 
 ing this command? — A. God being Lord of all, it is most 
 suitable to his wisdom and authority that he prescribe all 
 the means of his worship, James iv. 11, 12. 
 
 Q. How is Go&^^ property in us as our God a reason for 
 keeping this command? — A. These whose God he is, have 
 the strongest reason to obey his ordinances, and beware of 
 spiritual whoredom, and showing themselves wise above 
 him, Deut. xii. 32, Exod. xv. 2. 
 
 Q. How is God's zeal or jealousy for his own worship, 
 a reason of keeping this command ? — A. As it makes it 
 profitable to keep, and dangerous to break it, Deut. iv. 24. 
 
 Q. How doth God's zeal for his own worship show it- 
 self? — A. In his rewarding the keepers, and punishing the 
 breakers of his commands, Deut. v. — xii. xxviii. 
 
 Q. How doth God reward the keepers of his commands ? 
 — A. In esteeming them lovers of him, and shewing mercy 
 to thousands of them, Exod. xx. 6. 
 
 Q. How doth God punish the breakers of his commands ? 
 — A. In countmg them haters of him, and punishing their 
 sin to their third and fourth generation, Exod. xx. 5. 
 
 Q. How can God justly punish children for their parents* 
 sin ? — A. Because children are the property of parents, 
 and so parents are punished in them, 1 Kings xiv. xvi. 
 
 Q. Whether doth this threatening respect temporal or 
 eternal punishment ? — A. If the children continue to ap- 
 prove their parents' sin, by walking in it, the threatening 
 respects both temporal and eternal punishment ; but other- 
 wise, it respects only temporal strokes. 
 
 Q. If the children become saints, how is this threatening 
 executed ? — A. The temporal strokes are often inflicted, but 
 are made to work for their good, Isa. xxvii. 9. 
 
 Q,. 53. Which is the third corrvmandment 7 
 
 A. The third commandment is, *' Thou shalt not 
 take the name of the Lord thy God in vain; for the 
 Lord will not hold him guiltless that taketh his name 
 in vain." 
 
 Q.. 54. What is required in the third command-' 
 ment? 
 
 A. The third commandment requireth the holy 
 19* 
 
 X 
 
322 OF THE THIRD COMMANDMENT. 
 
 and reverend use of God's names, titles, attributes, 
 ordinances, words, and works. 
 
 Q. 55. What is forbidden in the third command- 
 ment? 
 
 A, The third commandment forbiddeth all profan- 
 ing or abusing of any thing whereby God maketh 
 himself known. 
 
 Q. 56. What is the reason annexed to the third 
 commandm^ent 7 
 
 A. The reason annexed to the third commandment 
 is, That however the breakers of this commandment 
 may escape punishment from men, yet the Lord our 
 God will not suffer them to escape his righteous 
 judgment. 
 
 Q. What is to be here understood by the name of God? 
 — A. Every thin<^ whereby God maketh himself known. 
 
 Q. By what doth God make himself known \ — A. By 
 proper names, titles, attributes, ordinances, words, and works, 
 Exod. xxxiv. 6, 7, &c. 
 
 Q. What are the "proper names of God? — A. They are 
 either essential, asJehovah, Jah, Lord, God; or personal, 
 as the Father, Son, Holy Ghost, &c. 
 
 Q. What are the titles of God ? — A. Creator and Pre- 
 server of men ; God and Father of Christ ; Father of 
 lights, mercies, or spirits ; God of glory, peace, patience, 
 comfort, and salvation ; God of Abraham, Isaac, and Ja- 
 cob ; holi/ One, and Rock of Israel ; King of kings, saints 
 and nations ; Lord of glory ; Hearer of prayer, &c. 
 
 Q. What doth the third command require with respect 
 to God's names, titles, attributes, ordinances, words, and 
 works ? — A. The holy and reverend use of them. 
 
 Q. What do you mean by the holi/ use of them ? — A. 
 Our using them with holy natures, out of regard to God's 
 holy law, and with a view to promote holiness. 
 
 Q. What do you mean by a reverend use of them ? — A. 
 Our using them with a filial fear of God upon our spirit, 
 manifested in our outward conduct, Psalm Ixxxix. 7. 
 
 Q. Can an unregenerate man use God's names, &c., 
 rightly ? — A. No ; he always profanes them, Isa. Ixvi. 3. 
 
 Q. When are God's names, titles, and attributes, used in 
 a holy and reverent manner 1 — A. When we think, speak, 
 write, or hear of them, with a holy awe of God in our 
 
i and to Dron 
 
 OF THE THIRD COMMANDMENT. 
 
 223 
 
 t| 
 
 and to promote a holy fear of him in our lives, Deut. 
 
 58, Psalm Ixxxix. 7, Heb. xii. 28. 
 When are God's ordinances used in a holy and rev- 
 llianner? — A. When we approach them with holy 
 And hands ; and wait upon, and seek after the^rea^ 
 pnd holy One of Israel in them, Psalm Ixxxix. 7. 
 When is God's word used in a holy and reverend 
 ir ? — A. When we receive it in our heart as the word 
 Itreat God, to make us holv. Psalm cxix. 
 
 II M, lib 
 
 :i:iJ:,„ Mil 
 
 ll 
 
 : ' (,' 1: 
 '1 , I; 1 , 
 
 
234 OP THE THIRD COMMANDMENT. 
 
 faned? — A. By our curious prying into his secrets, measur- 
 ing the mysteries of his word by our reason, judging the 
 hearts and intentions of others, despising or distrusting his 
 direction, or charging with folly his words or works. 
 
 Q. How is God's holiness profaned 1 — A. By our dislik- 
 ing it, mocking at sin, at saints, or holy things, and neglect- 
 ing the diligent study of holiness in heart or life. 
 
 Q. How is QoA^s justice profaned 1 — A. By our not im- 
 itating it, not fearing to hve in sin, not embracing Christ's 
 righteousness for satisfying it, and not expecting all bles- 
 sings from it through his merits. 
 
 Q. How is God's goodness and mercy profaned? — A. 
 By our not enlarging our hearts to receive it; being dis- 
 couraged, by our sinfulness, from seeking grace or glory; 
 offering our good works to God as a price of salvation ; or 
 sinning because grace doth abound. 
 
 Q. How is God's patience abused ? — A. By our not ad- 
 miring it ; contemning lesser strokes and warning ; and not 
 imitating it in our patient waiting on God, and bearing with 
 such as offend us. 
 
 Q. How is God's truth profaned ? — A. By our suspect- 
 ing his sincerity, discrediting his word, or expecting the ac- 
 complishment of promises without using the appointed 
 means, 1 John v. 10. 
 
 Q. How is God's being the living God profaned ? — A. 
 By our neglecting to improve him as our life, and by not 
 living to him, Jer» ii. 13. ^ 
 
 Q. How is God*s being the one only God profaned? — 
 A. By dividing our heart and life between him and idols. 
 
 Q. How is the mystery of the Trinity profaned 1 — A. 
 By ridiculing it ; by erroneous conceptions and representa- 
 tions of it ; and by indifference about distinct communion 
 with the three persons in it, 1 John ii. 22, 23. 
 
 Q. How is Christ as Mediator profaned and abused ? — 
 A. By our neglecting him as the way to the Father ; ex- 
 pecting salvation through him in ignorance and unrighteous- 
 ness, or partly by our own works and strength ; or by using 
 his name to authorise any wickedness, 1 Cor. 23. 
 
 Q. How are Grod's ordinances in general profaned ? — A. 
 By our using them in an ignorant, carnal, careless, hypo- 
 critical, legal, lifeless, or licentious manner. 
 
 Q. When do we use the ordinances of God ignorantly ? 
 — A. When we use them without knowing their institu- 
 tion, nature, and ends. Acts xvii. 23. 
 
OF THE THIRD COMMANDMENT. 225 
 
 Q. When are the ordinances of God used carnally 1^^ 
 A. When we attend upon them only with our bodies, or 
 for some carnal advantage, John vi. 26. 
 
 Q. When are they used carelessly! — A. When we at- 
 tend them without earnest concern to find God in them. 
 
 Q. When are they used in a hypocritical manner? — A. 
 When, in attending on them, we study to appear saints 
 when we are not, or to seem better than we are. 
 
 Q. When are God's ordinances used in a legal manner? 
 — A. When we attend on them to atone for our sins, or to 
 purchase grace or glory to us, Isa. Iviii. 1 — 7. 
 
 Q. When are they used in a licentious manner? — A. 
 When they are used as a means of performing or covering 
 some malicious, lascivious, or covetous design. 
 
 Q. When are they used in a lifeless manner? — A. 
 When we attend on them with sleepy or drowsy bodies, or 
 without the active exercise of spiritual grace. 
 
 Q. Is it a very great sin to indulge ourselves in a sleepy 
 attendance on God's ordinances ? — A. Yes ; it is a mock- 
 ing of God to his face J and turning the means of salvation 
 into poison to our soul. Lev. x. 2 Cor. iv. 4. 
 
 Q. Is not the more particular abuse of God's ordinances 
 also forbidden in this command 1 — A. Yes. 
 
 Q. How is meditation profaned ? — A. By our thinking 
 on trifles, or mostly on the circumstantials of religion ; or 
 having our mind easily led aside from spiritual objects. 
 
 Q.* How is self-examination profaned ? — A. By our try- 
 ing ourselves by unscriptural marks ; or without an impar- 
 tial and earnest desire to know our real state and case, 
 Rev. iii. 17, Isa. Iviii. 2 — 7, Luke xviii. 11. 
 
 Q. How is prayer profaned ? — A. By our not praying in 
 Christ's name ; praying for unlawful things, or for things 
 lawful without due submission to God's will ; by rash call- 
 ing on God to save^ bless, guide, preserve, Sfc.l or by call- 
 ing on Satan to take or hurt any. 
 
 Q. How is prayer further profaned? — A. By supersti- 
 tious hmiting it to particular days, hours, or words ; and 
 using indecent gestures or words ; or, in social prayer, 
 words not easily understood. 
 
 Q. How is singing of psalms profaned ? — A. By our ne- 
 glecting to join with others in it ; wanting affections suited 
 to the expressions sung ; attending more to the melody of 
 the voice than the frame of our heart ; and by sudden 
 wearying of the exercise, &c. 
 
226 OF THE THIRD COMMANDMENT. 
 
 Q. How is the preaching of God's word profaned ? — A. 
 By preaching without a regular call, or chiefly for gain or 
 honour ; by preaching error, or truth in a wrong manner ; 
 or preaching with theatrical gestures, or in words the hear- 
 ers cannot understand, or which tickle their fancy or pas- 
 sions, rather than touch their conscience, 1 Cor. ii. 1 — 5. 
 
 Q. How is the reading and hearing of God's word pro- 
 faned] — A. By reading and hearing it out of curiosity, 
 chiefly to inform our judgment, or to pass the time, or sound 
 jests, rather than to make us holy. 
 
 Q. How is the administration of baptism and the Lord^s 
 supper profaned 1 — A. When these ordinances are admin- 
 istered by such as are not true gospel-ministers ^ or to such 
 as are not proper members of the visible church ; or are ad- 
 ministered in a private and superstitious manner, Matth. 
 xxviii. 19, 1 Cor. X. 16, 17, and xi. 23—29. 
 
 Q. How is the receiving of the sacraments profaned \ — 
 A. When we attend on them without due preparation, or 
 suitable exercise of grace ; and when we rest in them as 
 infallible securities of salvation ; or neglect to improve them 
 after receiving them, 1 Cor. xi. Luke iii. 
 
 Q. How is fasting profaned 1 — A. In our fasting for 
 wicked or doubtful causes ; or to further strife, or atone for 
 sin ; or without faith's view of a crucified Christ, and sin- 
 cere resolution to turn from the sins which we confess. 
 
 Q. How is religious instruction of families profaned 1 — 
 A. When it is not performed in a careful, patient, and im- 
 partial manner ; nor suited to the capacities of those who 
 who are instructed, Deut. vi. 7. 
 
 Q,. How is religious conference profaned 1 — A. By our 
 studying therein to shew our abilities ; or talking mostly on 
 disputable and circumstantial points. 
 
 Q. How are religious vows profaned 1 — A. By our vow- 
 ing what is sinful, trifling, doubtful, or impossible ; vowing 
 to serve God on condition he will save us ; or by vowing in 
 our own strength, or without a serious resolution to perform 
 our vows, Eccl. v. 4. 
 
 Q. Yiow IS public covenanting profaned ? — A. By forcing 
 men to it ; admitting such as are ignorant and profane ; 
 or covenanting in such a manner as tends to promote divi- 
 sion, contention, and pride. 
 
 Q. How is swearing of oaths profaned 1 — A. By our 
 swearing what is trifling, false, or doubtful ; or without a 
 due call, and fear of God upon our spirit, Jen iv. 2. 
 
OP THE THIRD COMMANDMENT. 227 
 
 Q. Is it not dreadful wickedness to cry out on slight oc- 
 casions, The Lord knows^ God knows ; or to confirm our 
 assertions with or/, troth, faith ^ conscience^ soul, devil, Jiend, 
 and other minced oaths? — A. Yes; and such profane 
 swearers ought not to be credited. 
 
 Q. How are lots profaned 1 — A. By our using them to 
 discover future events, or things lost ; or to determine tri- 
 fling disputes, or such as human prudence might have easily 
 decided ; or when we reflect on the lot after it is cast. 
 
 Q. Is it a great sin to play at cards or dice? — A. Yes ; 
 for it irreverently calls God to be arbitrator in a trifle ; is 
 the source of much idleness, strife, and profane swearing ; 
 and a chief delight of profane persons ; and leads in men 
 to heathenish affections, words, and practices, Prov. xvi. 
 33, 1 Thess. v. 22. 
 
 Q. How is church government profaned 1 — A. By setting 
 up false forms of it ; despising and opposing it ; or pre- 
 venting it, to please the humours, and support the carnal 
 interests of men, Micah vi. 16. 
 
 Q. How is church discipline profaned ? — A. When it is 
 inflicted in a disorderly, proud, and partial manner, or up- 
 on improper objects ; when it is despised, opposed, used as 
 a satisfaction for sin, exchanged for money, or removed 
 without evidence of repentance. 
 
 Q. How is God's word in general profaned ? — A. By our 
 denying, despising, ridiculing, and jesting on it, misapply- 
 ing, or wresting it to sinful purposes. 
 
 Q. How is God's law profaned 1 — A. By our contracted 
 views of its extent ; presenting our vile righteousness as an 
 obedience to it ; seeking happiness by it ; or despairing of 
 life because of its rigour. 
 
 Q. How is the gospel of God profaned 1 — A. By our dis- 
 crediting his offers ; turning it into a new law ; or taking 
 encouragement to sin from the grace of it, 1 John v. 10. 
 
 Q. How are the decrees of God profaned or abused 1 — A. 
 By our curious prying into, deriding, or misrepresenting 
 them ; or taking encouragement from them to neglect the 
 use of appointed means, Deut. xxix. 29. 
 
 Q. How is God's work of creation profaned 1 — A. By 
 our making his creatures occasions or instruments of pride, 
 intemperance, lust, or other wickedness ; and by sporting 
 at their hurting or destroying one another. 
 
 Q. How is God's work of providence profaned? — A. 
 By our neglecting to study the language of them ; misin- 
 
228 OF THE FOURTH COMMANDMENT. 
 
 terpreting, quarrelling with, and fighting against them ; and 
 our ascribing the events thereof to second causes, or what is 
 profanely called chance^ Jer, v. 3, 4. 
 
 Q. How is God's work of redemption profaned T — A. By 
 our denying or deriding any part of it, disregarding an in- 
 terest in it, and not walking worthy of it. 
 
 Q. What reason is annexed to this third command to 
 deter us from profanation of God's name? — A. A very 
 dreadful one ; namely, that the Lord will not hold him 
 guiltless that taketh his name in vain. 
 
 Q. What doth the Lord^s not holding him guiltless mean 1 
 — A. That the Lord will not suffer such as profane his 
 name to escape his righteous judgment. 
 
 Q. Should men punish the more gross blasphemies and 
 profanation of God's name t — A. Yes ; he that hlasphem- 
 eth the name of the Lord shall surely be put to death. 
 
 Q. Why then do such gross pmfaners of God*s name so 
 often escape punishment from men 1 — A. Because many 
 magistrates and great men are principal profaners of God's 
 name, or want due zeal for his glory, Micah iii. 1, 2. 
 
 Q. Can any such as profane God's name by perjury, 
 habitual profane swearing of broad or minced oaths, 'escape 
 God*s wrath ? — Yes ; he will make their plagues wonder- 
 ful, except they repent, Deut. xxviii. 58, 59. 
 
 Q. Do not such profane persons often escape visible 
 judgments in this life 1 — A. Yes ; but their torments in 
 hell shall be the more dreadful, Rev. xvii. 20. 
 
 Q. How shall the plasphemers of God's name be pun- 
 ished in helH-A. Their cursing and blasphemy shall become 
 their everiasting punishment ; their profane tongues shall 
 for ever burn in hell fire, and they shall gnaw them forpain, 
 Lukexvi. 24, Rev. xvi. 10, 11. 
 
 Q. Why doth God so punish profane swearing? — A. 
 Because it is so heinous a crime, committed without any 
 provocation from God, or any temptation of profit or plea- 
 sure to the sinner. 
 
 Q,. 57. Which is the fourth commandment? 
 
 A. The fourth commandment is, "Remember the 
 Sabbath-day to keep it holy. Six days shall thou 
 labour, and do all thy work. But the seventh day is 
 the Sabbath of the Lord thy God ; in it thou shall 
 not do any work, thou, nor thy son, nor thy daugh- 
 
OP THE FOURTH COMMANDMENT. 229 
 
 ter, thy man-servant, nor thy maid-servant, nor thy 
 cattle, nor the 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." 
 
 Q,. 58. What is required in the fourth com/mand- 
 ment 7 
 
 A. The fourth commandment requireth the keep- 
 ing 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,. 59. Which day of the seven hath God appointed 
 to be the weekly Sabbath ? 
 
 A. From the beginning of the world to the resur- 
 rection 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. 
 
 Q. 60. HoiD is the Sabbath to be sanctified^ 
 
 A. The Sabbath is to be sanctified by a holy rest- 
 ing all that day, even from such worldly employ- 
 ments and recreations as are lawful on other days; 
 and spending the whole time in the public and pri- 
 vate exercises of God's worship, except so much as 
 is to be taken up in the works of necessity and mercy. 
 
 Q,. 61. What is forbidden in the fourth command- 
 ment? 
 
 A. The fourth commandment forbiddeth the omis- 
 sion or careless performance of the duties required, 
 and the profaning the day by idleness, or doing that 
 which is in itself sinful, or by unnecessary thoughts, 
 words, or works, about worldly employments or re- 
 creations. 
 
 Q,. 62. What are the reasons annexed to the fourth 
 conTimandment 7 
 
 A. The reasons annexed to the fourth command- 
 ment are, God's allowing us six days of the week for 
 our own employments, his challenging a special pro- 
 priety in the seventh, his own example, and his 
 blessing the Sabbath-day. 
 20 
 
230 OP THE FOURTH COMMANDMENT. 
 
 Q. What is to be here understood by the Sabbath day t 
 — A. A day of holy rest, Exod. xxxi. 17, Isa. Iviii. 13. 
 
 Q. Doth the hght of nature require the observance of a 
 Sabbath 1 — A. It requires, that some part of our time be 
 set apart for the pubhc service of God ; but shews not what 
 particular time, or how much time. 
 
 Q. What part of time doth the fourth command require 
 for a Sabbath to the Lord ? — A. One whole day in seven. 
 
 Q. Whether is this commandment moral or ceremonial t 
 — A. It is moral, and binding on all men in all ages. 
 
 Q,. How prove you that 1 — A. It, with the other com- 
 mandments, was written by God on tables of stone, and 
 published in the midst of tlie moral law ; it is enforced by 
 moral reasons, and did bind strangers as well as Jews : and 
 the Sabbath was appointed in Paradise, before there were 
 any ceremonies, Exod. xx. 8 — 1 1 . 
 
 Q. Is not the observance of the precise day of the week 
 ceremonial ? — A. That circumstance is changeable, but not 
 properly ceremonial. 
 
 Q. How then was the Sabbath called a sign to the Isra- 
 elites ? — A. This was only an additional use of the Sabbath, 
 added to the principal and moral end of it. 
 
 Q. Ought not men to maintain a holy frame of spirit eve- 
 ry day ? — A, Yes ; Gal. v. 25, Rom. viii. 6. 
 
 Q. What need then is there of a weekly Sabbath 1 — A. 
 That God may be more solemnly worshipped, the finishing 
 of his principal works remembered, spiritual love encour- 
 aged, heaven represented, men's souls more regarded, and 
 the bodies of men and beasts refreshed. 
 
 Q. What special marks of honour hath God put upon 
 this fourth commandment ? — A. It is introduced with a sol- 
 emn charge to remember it ; it expresseth both what is re- 
 quired, and what is forbidden ; and hath most reasons an- 
 nexed to it, Exod. xx. 8 — 1 1. 
 
 Q. Why hath God put such special honour upon the fourth 
 commandment? — A. Because sin, Satan, and the world, do 
 so much oppose the right observance of it ; there is least 
 light of nature for it ; and a conscientious regard to it great- 
 ly promotes our keeping of the other commands. 
 
 Q. Doth this command require any more time than one 
 whole day in seven for the worship of God ? — A. It respects 
 the time of worship in general, and so extended to the Jew- 
 ish holidays ; and still implicitly requires days of fasting 
 
OP THE FOURTH COMMANDMENT. 231 
 
 and thanksgiving", and time every morning and evening 
 for our worshipping God in secret, and in our famihes. 
 
 Q. Doth God fix the precise time for fasts and thanks- 
 giving, and for our secret and private worship, as he did for 
 the Jewish holy days? — A. No; he appoints the duties, and 
 their general season ; but allows men to fix the precise day 
 or hour, according to the general rules of edification, Joel 
 ii. 3, 2 Chron. xx., Ezra ix. x., Jonah iii. 
 
 Q. May the church appoint holy days, to remember 
 Christ's birth, death, temptation, ascension, &c. % — A. No ; 
 as God hath abolished the Jewish holy days of his own ap- 
 pointment, so he hath given no warrant to the church to 
 appoint any : but hath commanded us to labour six days, 
 except when Providence calls us to humiliation or thanks- 
 giving ; and expressly forbids us to observe holy days of 
 men's appointment, Col. ii. 16, Gal. iv. 10, 11. 
 
 Q. What is the difi'erence between a fast day and a holy 
 day 1 — A. The day of a fast is changeable, and esteemed 
 no better in itself than another day ; but a holy day is fixed 
 to a certain time of the week, year, or moon, and reckoned 
 better in itself. 
 
 Q. How much of one day in seven is to be kept as a 
 Sabbath to the Lord ? — A. The whole natural day, consist- 
 ing of twenty-four hours, Deut. v. 14. 
 
 Q. When doth the weekly Sabbath begin % — A. In the 
 morning immediately after midnight. 
 
 Q. How prove you that 1 — A. As Christ rose early in 
 the morning, and the evening after is called the evening of 
 the same day ; and Moses said. To-morrow (not this night) 
 is a Sabbath to the Lord, John xx. i. 19, Exod. xvi. 23. 
 
 Q. How then is it said. Lev. xxiii. 32, From evening to 
 evening shall ye celebrate your Sabbath?— rA, That related 
 to the ceremonial, not to the weekly Sabbath. 
 
 Q. When was the weekly Sabbath first instituted ? — A. 
 Immediately after the creation. Gen. ii. 3 ; and it was ob- 
 served by the godly patriarchs, as Enoch, &c. 
 
 Q. Why then have we no express accounts of the ob- 
 servance of it till Israel came out of Egypt 1 — A. Because 
 till then the scripture-history is very brief. 
 
 Q. On which day of the week was the Sabbath at first 
 appointed 1 — A. On the seventh ; for thereon God rested 
 from creation-work, Gen ii. 2, 3. 
 
 Q. How long did the weekly Sabbath continue on the 
 
232 OP THE FOURTH COMMANDMENT. 
 
 seventh day ? — A. From the beginning of the world to the 
 resurrection of Christ, Heb. iv. 4 — 10. 
 
 Q. On which day of the week is the Sabbath now ap- 
 pointed 1 — A. On the first day, Acts xx. 7, 1 Cor xvi. 1, 2. 
 
 Q. Why was it fixed on that day 1 — ^A. To keep up the 
 remembrance of Christ's resting from his sufferings, and 
 rising from the dead, Matth. xxviii. 1, Heb. iv. 10. 
 
 Q. How prove you, that the Sabbath was changed from 
 the seventh to thej'^r*^ day of the week 1 — A. The^rs^ day 
 of the week, or eighth day^ was prophecied of as a Sab- 
 bath ; and the apostles and primitive Christians did always, 
 after the resurrection of Christ, meet for public worship ou 
 it, and called it the Lord's day^ Ezek. xliii. 27, John xx. 19. 
 26, Acts XX. 7, 1 Cor. xvi. 1, 2, Rev. i. 10. 
 
 Q. How prove you, that the example of the apostles is a 
 sufficient warrant % — A. Because, by being inspired by the 
 Holy Ghost, they taught and enjoined nothing but the will 
 and command of Christ, 1 Cor. xi. 23. 
 
 Q. How prove you the reasonableness of changing the 
 Sabbath from the seventh to the first day of the week 1 — A. 
 Because resting from the purchase of redemption is more 
 glorious than resting from creation work, Rom. i. 4. 
 
 Q. Why was this change expedient % — A. That Christ 
 might shew his divine authority, and set up a standing evi- 
 dence of his incarnation and resurrection ; and make the 
 time, as well as matter of New Testament ordinances, point 
 to himself, Heb. iv. 
 
 Q. Are all Christians then bound to keep this fast day 
 Sabbath till the end of the world ? — A. Yes ; and hence it 
 is called, the Christian Sabbath. 
 
 Q. Why then does Paul say. Let no man judge you in 
 respect of Sabbath-days^ Col. ii. 16. 1 — A. His meaning 
 is, that, under the New Testament, we should not adhere 
 to the ceremonial and Jewish sabbaths. 
 
 icl. Why are the persons required to observe this com- 
 mand so expressly named in it? — A. That none may pre- 
 tend he is exempted from keeping the Sabbath. 
 
 Q. Why is the charge of keeping this command prin- 
 cipally directed to parents, masters, and magistrates 1 — A. 
 Because they should not only observe it themselves, but 
 also obhge those under them to keep it. Gen. xviii. 19. 
 
 Q. If superiors keep the Sabbath themselves, can their 
 inferiors' open breach of it be charged on them 1 — A. Yes ; 
 if they could have hindered it, 1 Sam. iii. 13. 
 
OF THE FOURTH COMMANDMENT. 233 
 
 Q. Why is it required that labouring beasts rest on the 
 Sabbath ? — A. That they may share of the benefit of 
 God's Sabbath (or rest) ; and nnay not, with their labour, 
 give disturbance to men, Exod. xxiii. 12. and xx. 10. 
 
 Q. Who sanctify or liallow the Sabbath day 1 — A. God 
 doth it, and men ought to do it. 
 
 Q. How doth God sanctify the Sabbath X — A.* By mak- 
 ing it holy by his command and example, Exod. xx. 11. 
 
 Q. How do men sanctify it ? — A. By keeping it holy, 
 
 Q. How are we to keep the Sabbath-day holy 1 — A. By 
 a holy rest and holy employment on that day. 
 
 Q. What are we to rest from on the Sabbath-day ? — A. 
 From all worldly employments and recreations. 
 
 Q,. In what manner must our whole man rest from these 1 
 • — A. In an holy manner, Deut. v. ix. 
 
 Q. How must our rest on the Sabbath be holyl — A. It 
 must be the rest of holy persons, in order to our promoting 
 and delighting in holy exercises, Isa. Iviii. 13. 
 
 Q. In what holy employment should we be exercised on 
 the Sabbath? — A. In the public and private exercises of 
 God's worship, Isa. Ixvi. 23. Prov. viii. 34. 
 
 Q. How should we prepare for the Sabbath before it 
 come ? — A. By self-examination, timcous laying aside of 
 our earthly business, thinking of the solemnity of the Sab- 
 bath, and longing for the approach of it, Neh. xiii. 
 
 Q. Why should we earnestly long for the Sabbath 1 — A. 
 Because on it God often giveth his people sweet and sanc- 
 tifying communion with himself, Isa. Iviii. 13, 14. 
 
 Q. How are we to be employed in the morning of the 
 Sabbath-day 1 — A. In rising early to meditate on divine 
 things, especially the work of redemption ; in reading 
 God's truths, praying to, and praising him in secret, and 
 with our families. Psalm xcii. 
 
 Q. Should not our awaking on the Sabbath much im- 
 press us with the views of our eternal state! — A. Yes. 
 
 Q. What are the public exercises of God's worship c«i 
 the Sabbath day? — A. Prayer, singing of Psalms, reading, 
 preaching, and hearing God's word ; and administration 
 of the sacraments, Luke iv. 16. Acts xx. 7. 
 
 Q. In what should we be employed, when going to and 
 from public ordinances ? — A. In meditation, ejaculatory 
 prayer, and religious conference. Psalm cv. Mai. iii. 16. 
 
 Q. How should we be employed in the evening of the 
 
 20* 
 
234 OF THE FOURTH COMMANDMENT. 
 
 Sabbath] — A. In meditating on, repeating, and praying 
 over what we have heard ; and instructing our famihes 
 and calling them to give an account of what they have 
 been hearing. Psalm i. 2. Mark iv. 34. 
 
 Q. Why ought we Jto call our families to an account of 
 what they have heard? — A. To cause them hear with 
 more attention, and remember what they hear. 
 
 Q. In what manner is the Sabbath to be sanctified ] — 
 A. With sincerity, carefulness, delight, and reverence. 
 
 Q. In what, besides the exercises of God's worship, may 
 we be employed on the Sabbath? — A. In works of neces- 
 sity and mercy, Mat. xii. 1 — 13. 
 
 Q. What call you works of necessity 1 — A. Such as 
 could by no means be done before, nor delayed till the Sab- 
 bath is over; as quenching the fire of houses, defending 
 ourselves against enemies, <fec. 
 
 Q. What call you works of mercy ? — A. Such as neces- 
 sary eating and drinking, relieving the poor, visiting the 
 sick, feeding or relieving cattle, «fec. 
 
 Q. What is in general forbidden in the fourth command 1 
 — A. The profanation of the Sabbath. 
 
 Q. How many ways is the Sabbath profaned? — A. Five 
 ways; by omission, or careless performance of the duties 
 required ; by idleness, or doing that which is in itself sin- 
 ful ; and by unnecessary thoughts, words, or works, about 
 worldly employments or recreations. 
 
 Q. Are not days devoted to humiliation and thanksgiv- 
 ing profaned in the same manner ? — A. Yes. 
 
 Q. Do we profane the Sabbath by reading and praying 
 at home, when we should be attending public ordinances? 
 — A. Yes ; it is to set one divine ordinance against another. 
 
 Q. Is it very sinful to neglect attendance on public pray- 
 ers, and singing of psalms, while we punctually attend ser- 
 mons? — A. Yes; it evidenceth our enmity against the 
 glory of God, and the more spiritual things ; for in sermons 
 men can more show their parts, and feed their curiosity, 
 than in prayer, and especially in praise, which so eminent- 
 ly tend to exalt God alone. Psalm xcvi. 1. 
 
 Q. How is the Sabbath profaned by careless perform- 
 ance of the duties required ? — A. By our worshipping God, 
 or being employed in the works of necessity or mercy, with- 
 out a holy and spiritual frame of heart. 
 
 Q. How is the Sabbath profaned by idleness ? — A. By 
 our lying more in our beds on it than upon other days ; or 
 
OF THE FOURTH COMMANDMENT. 235 
 
 Bpeuding the time in sleep or sloth in our houses, gardens, 
 or fields, Isa. Iviii. 13. Matth. xx. 6. 
 
 Q. How is ihe Sabbath profaned by doing that which is 
 in itself sin/w/ 1 — A. By lying, stealing, drunkenness, whore- 
 dom, &,c. committed on that day Ezek. xxii. 28. 
 
 Q. How many ways is the Sabbath profaned by carnal 
 or worldly thoughts, words, or works ? — A. Three ways ; 
 before, on, or after the Sabbath. 
 
 Q. How do we profane the Sabbath by them, before it 
 come 1 — A. By so oppressing our bodies or minds with 
 earthly business and cares, as to unfit us for performing the 
 duties of the Sabbath, Isa. Iviii. 13. Mai. i. 13. 
 
 Q. How do we profane the Sabbath by what is done 
 after it is over? — A. By plunging our bodies or minds into 
 such a hurry of worldly business soon after the Sabbath, 
 as destroys the impression of Sabbath exercises, and hin- 
 ders the improvement of them, Amos viii. 5. 
 
 Q. How is the Sabbath profaned by carnal thoughts? — 
 A. By our thinking on worldly business, or chiefly on the 
 circumstantials of religion, on that day, Isa. Iviii. 13. 
 
 Q. What carnal thoughts are most sinful on the Sab- 
 bath? — A Such as we entertain while engaged in God's 
 worship. 
 
 Q. How do we profane the Sabbath by carnal words? — 
 A. By talking of worldly affairs, common news, or mostly 
 of the circumstantials of religion, Isa. Iviii. 13. 
 
 Q. How do we profane the Sabbath by carnal looks? — 
 A. By idle or curious gazing on our own or others person, 
 dress, houses, beasts, fields, <fcc. on that day. 
 
 Q. How do we profane the Sabbath by loorldly words 1 
 — A. By our journeying to visit friends in health, or carry 
 on business ; by carrying in water, or garden- stuffs; walk- 
 ing in fields for recreation ; gathering in orowds in streets 
 or houses for carnal conversation ; or applying medicines, 
 without absolute necessity^ to prevent the hinderance of our 
 earthly labour on another day, Jer. xvii. Neh. xiii. 
 
 Q. Is it very sinful to make cheeses or hay, or to sell 
 fish, or bear burdens, reap corn, &c. on the Sabbath, when 
 otherwise we must suffer great loss? — A. Yes; we are un- 
 worthy of the Christian name, if we prefer our carnal gain 
 to the glory of God, Neh. xiii. 15—22. 
 
 Q. Is Sabbath breaking a very horrible crime ? — A. Yes ; 
 it is a sin against great love, and the soui'ce of many other 
 sins ; God commanded a man to be stoned to death for 
 
236 OF THE FOURTH COMMANDMENT. 
 
 gathering sticks on the Sabbath ; and hath threatened and 
 destroyed nations for breach of it, Ezek. xx. 
 
 Q. How many reasons are annexed to the fourth com- 
 mand? — A. Four, Exod. xx. 9, 10, 11. 
 
 Q. What is the first reason 1 — A. God's allowing us six 
 days of the week for our own employments, while he has 
 taken but one to himself. 
 
 Q. What is the force of this reason? — A. That when 
 God hath taken to himself so much less time than he might 
 have claimed, and given so much to us, we should cheer- 
 fully give him that which he hath reserved for himself. 
 
 Q. What is the second reason annexed to the fourth 
 command ? — A. God's challenging a special propriety in 
 the seventh day as a holy Sabbath to himself. 
 
 Q. What is the force of this reason ? — A. That the Sab- 
 bath being God's right, it is very sinful to rob him of it, 
 Mai. iii. 9. 
 
 Q. Whether is it worse to rob God of his time or honour, 
 or to rob men 1 — A It is far worse to rob God. 
 
 Q. Why then is robbery of God so common among men 1 
 — A. Because they are ignorant of God ; and do not con- 
 sider, that robbery of him, and particularly breach of Sab- 
 bath, shall be punished with eternal torments in hell. 
 
 Q. What is the third reason annexed to the fourth com- 
 mand 1 — A. God's own example, in working six days in 
 creation-work, and resting on the seventh. 
 
 Q. Wherein lieth the force of this reason ? — A. That it 
 it is the greatest honour to imitate the example of God. 
 
 Q. What is the fourth reason annexed to the fourth com- 
 mand 1 — A. God's blessing the Sabbath day. 
 
 Q. How doth God bless the Sabbath day? — A. In set- 
 ting it apart for his worship and imparting blessings to men. 
 
 Q. Where lieth the force of this reason 1 — A. That 
 when God has set apart a day to bless us, we should care- 
 fully wait on him to receive his favours. 
 
 Q. Can one who allows himself in Sabbath-breaking, 
 prosper in religion through the week 1 — A. No ; for he ne- 
 glects on Sabbath to wait for, and receive the blessing of 
 God, which alone makes rich in good works. 
 
 Q. What connection hath our obedience to the second 
 table of God's law with our obedience to the first? — A* 
 Obedience to the first table is as it were the root, and obe- 
 dience to the second the fruit ; so that none can properly 
 
OP THE FIFTH COMMANDMENT. 237 
 
 perform the duties of one table, while he neglects those of 
 the other, Matth. xxii. and xxiii. 
 
 Q,. 63. Which is the fifth commandment! 
 
 A. The fifth commandment is, "Honour thy father 
 and thy mother ; that thy days may be long upon the 
 land which the Lord thy God giveth thee." 
 
 Q. 64. What is required in the fifth cormnandment? 
 
 A. The fifth commandment requireth the preserv- 
 ing the honour, and performing the duties, belonging 
 to every one in their several places and relations, as 
 superiors, inferiors, or equals. 
 
 Q,. 65. What is forbidden in the fifth command- 
 ment 7 
 
 A. The fifth commandment forbiddeth the neglect- 
 ing of, or doing any thing against the honour and 
 duty which belongeth to every one in their several 
 places and relations. 
 
 Q. 66. What is the reason, annexed to the fifth comr- 
 m,andment 7 
 
 A. The reason annexed to the fifth commandment 
 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 commandment. 
 
 Q. Doth very much of practical religion lie in a proper 
 performance of the duties of the second table of the law? 
 — A. Yes ; the same acts which are done out of obedience 
 to men, are civile when performed out of regard to God's 
 authority, are religious obedience, James i. 26. 
 
 Q. When do we perform the duties of the second table 
 in a religious manner 1 — A. When we perform them from 
 love and regard to God, chiefly for his glory, depending on his 
 promised strength, and hoping for acceptance only through 
 Christ, Col. iii. 17, I Pet. iv. 11. 
 
 Q. What doth the second table of the moral law con- 
 tain 1 — A. Our duty to man, Matth. xxii. 39. 
 
 Q. How do the six commands of the second table diff*er? 
 — A. The fifth command respects man's various relations, 
 the sixth his hfe, the seventh his chastity, the eighth his 
 wealth, the ninth his good name, and the tenth the most 
 inward dispositions of his heart, Deut. v. 16 — 21. 
 
 Q. In what different relations do men stand to one 
 
238 OP THE FIFTH COMMANDMENT. 
 
 another 1 — A. In the relation of superiors, inferiors, or 
 equals. 
 
 Q. Whom do you understand by superiors ? — A. Such 
 as are above others, as parents above their children. 
 
 Q. Why are all superiors called father and mother in 
 the command 1 — A. Because, like parents, they have autho- 
 rity over, influence upon, and ought dearly to love their 
 inferiors. 
 
 Q. Whom call you inferiors'? — A. Such as are below 
 others, as children are below their parents. 
 
 Q. In respect of what are persons superiors or inferiors 
 to one another 1 — A. In respect of age, authority, influence, 
 gifts, or graces. 
 
 Q. Whom call you equals 1 — A. Such as have much 
 the same authority, age, influence, gifts, or graces. 
 
 Q. What are the principal classes of superiors'? — A. 
 Parents, husbands, masters, ministers, and magistrates. 
 
 Q. What are the principal classes of inferiors '? — A. 
 Children, wives, servants, people, and subjects. 
 
 Q. How may the duties belonging to these relations be 
 performed 1 — A. By our exercising the graces respecting 
 men in general, and fulfilHng the duties belonging to our 
 particular stations, Matth. vii. 12. 
 
 Q. What graces respecting men in every station are 
 necessary'? — A. Temperance, meekness, humility, gentle- 
 ness, goodness, peaceableness, and brotherly kindness. 
 
 Q. What is temperance ? — A. The due abstinence from 
 meat, drink, and fleshly pleasures, 1 Cor. ix. 25. 
 
 Q. Why is temperance necessary 1 — A. To keep us 
 sensible of our duty, and mindful of heavenly things. 
 
 Q. What is meekness 1 — A. A calmness of spirit under 
 provocations and injuries, 1 Pet. ii. 23. 
 
 Q. Why should we study meekness "? — A. It is pleasant, 
 profitable, and honourable, and makes us like Christ. 
 
 Q. How may we attain meekness? — A. By daily views 
 of the patience and mercy of God, and of the meekness of 
 Christ ; by maintaining the exercise of reason in our souls, 
 and low thoughts of ourselves. Psalm Ixxxvi. 15. 
 
 Q. In what doth humility towards man consist 1 — A. In 
 meddling only with our own aff*airs, cheerfully giving every 
 man his own due honour, and esteeming others better than 
 ourselves, Eph. v. 21, and iii. 8. 
 
 Q. Why should we study humility towards men ? — A. 
 It tends much to render us happy, by preventing jealousy. 
 
OP THE FIFTH COMMANDMENT. 239 
 
 discontent, anger, and envy; and it is very honourable, 
 being respected both of God and men. 
 
 Q. How may we attain this humihty? — A. By con- 
 sidering how vile we are in God's sight ; and that all the 
 good things which we have are his free gifts, 1 Cor. iv. 7. 
 
 Q. Wherein doth gentleness or lenity consist ? — A. In 
 our kindness and condescension to others ; easiness to be 
 persuaded to good, and dissuaded from evil ; and readiness 
 to consider, bear with, and put the best construction on the 
 tempers, words, or actions of others. 
 
 Q. Why should we study lenity and gentleness ? — A. It 
 makes us hke God ; renders conversation pleasant ; and 
 we need that others exercise lenity towards us. 
 
 Q. Wherein doth goodness or benignity consist 1 — A. In 
 believing good of, and wishing and doing good to, and re- 
 joicing in the welfare of others, 1 Cor. xiii. 4 — 7. 
 
 Q. How is goodness to be exercised towards such as 
 are in misery and distress? — A. In pitying, supporting, 
 comforting, and relieving them, 1 John iii. 17. Heb. 
 xiii. 16. 
 
 Q. How is goodness to be exercised towards our ene- 
 mies "? — A. In praying for their conviction or conversion, 
 and waiting for opportunities to render them good for evil. 
 
 Q. Why should we study goodness or benignity ? — A. 
 It makes us like God, happy in ourselves, aud eminently 
 useful to others, Matth. v. 43 — 48. 
 
 Q. Wherein doth peaceahleness consist? — A. In our 
 readiness to part with some degrees of our right for the 
 sake of peace, and to exert ourselves to make or maintain 
 peace between others. Gen. xiii. 8, 9. 
 
 Q. How far ought we to pursue peace with men ? — A. 
 As far as we can without sin, Heb. xii. 14. 
 
 Q. Why should we follow peace ? — A. That we may re- 
 semble the God and Prince of peace, adorn our profession, 
 and render ourselves and others easy, Matth. v. 9. 
 
 Q. How should we study peace? — A. By praying for 
 the Spirit of peace ; study to be humble, to observe the 
 good that is in others, and to avoid envy, tale-bearing, and 
 rash censuring, Phil. ii. 3. Prov. xxvi. 20. 
 
 Q. In what doth brotherly kindness consist ? — A. In our 
 love to, and familiarity with the saints, on account of 
 Christ's image in them, Psalm cxix. 63, and xvi. 3. 
 
 Q. Why should we exercise this kindness towards the 
 saints ? — A. They are the most excellent ones of the earthy 
 
240. OF THE FIFTH COMMANDMENT. 
 
 most precious in God's sight, and shall be our everlasting 
 companions in glory, Psalm xvi. 3, and cxix. 63. 
 
 Q. In what proportion should the saints be loved 1 — A. 
 According to the degree of Christ's image in them. 
 
 Q. Why may we not measure our love to them by the 
 agreement of their sentiments with ours, or the measure of 
 their good offices to us ? — A. Because this would be to love 
 them for our own, not for Christ's sake. 
 
 Q. What are the advantages of love among saints? — A. 
 It honours Christ, proves their saintship, promotes their 
 communion with God, and with one another, and stirs up 
 others to study religion, John xiii. 35, Matth. v. 16. 
 
 Q. How may love to the saints be attained 1 — A. By re- 
 ceiving the spirit of adoption into our heart, and the exer- 
 cise of love to Christ, 1 John i. — v. 
 
 Q,. What is the duty of parents to their children ? — A. 
 To love, protect, correct, provide, and pray for them ; in- 
 struct them in the principles of religion ; encourage them 
 to duty ; and dispose of them in callings and marriage, as 
 best suits their disposition and advantage. 
 
 Q. How are parents to correct their children? — A. With 
 du« severity, without passion, with an eye to God's glory, 
 and their children's spiritual good, and looking up to God 
 for his blessing on their corrections. 
 
 Q. How should parents instruct their children 1 — A. By 
 teaching them the truths and duties of religion as early and 
 seriously as possible, Prov. xxii. 6, Deut. vi. 
 
 Q. How are children to be encouraged to their duty ? — 
 A. By urging them to it early, often, earnestly, and with 
 the most gaining motives ; and by commending or reward- 
 ing them when they do well, Psal. xxxiv. 11. 
 
 Q. How should parents manifest their love to their chil- 
 dren ? — A. By shewing a tender regard to their bodies, and 
 much more to their souls, Isa. xlix. 15, Gal. iv. 19. 
 
 Q. Is it a true parental love, to love the bodies of our 
 children most ? — A. No ; we li^ave this love in common 
 with beasts ; and such parents are guilty of the blood of 
 their children's souls before God, 1 Sam. ii. and iii. 
 
 Q. What is the duty of children to their parents ? — A. 
 To esteem, honour, love, and obey them, Eph. vi. 
 
 Q. How ought children to honour their parents ? — A. 
 By speaking honourably of, and humbly to them ; and by 
 reverend carriage before them, Mai. i. 6. 
 
 Q. How are children to show their love to their parents ? 
 
OF THE FIFTH COMMANDMENT. 241 
 
 — A. By delighting in their company and instructions, 
 cheerfully bearing with their infirmities and providing for 
 them when old and infirm, Gen. xlvii. 12. 
 
 Q. How are children to obey their parents 1 — A. By 
 cheerfully submitting to their reproofs and corrections, per- 
 forming their lawful commands, and hearkening to their 
 reasonable advice in their calling and marriage. 
 
 Q. What may be the reason why the mother is expressly 
 mentioned in this command t — A. Because she suffers most 
 in the birth and bringing up of children ; and is most ready 
 to be despised by them, Prov. xxiii. 22, and xxx. 17. 
 
 Q. What are the duties of husbands to their wives? — 
 A. Faithfulness, love, sympathy, protection, instruction, and 
 prayer with and for them, Eph. v. 25. 
 
 Q. What are the duties of wives to their husbands ? — 
 A. Faithfulness, love, sympathy, submissive hearkening to 
 their counsels, and endeavoring with meekness to win them 
 to Christ, if they be wicked, 1 Pet. iii. 1 — 7. 
 
 Q. In what are husbands and wives to be faithful to one 
 another? — A. With respect to their soul, body, bed, name, 
 estate, and secrets intrusted to them. 
 
 Q. How are they to exercise love towards one another ? 
 — A. By a deep concern for one another's eternal salva- 
 tion, and an earnest care to please, and hide one another's 
 infirmities, James v. 20, 1 Pet. iii. 1 — 7. 
 
 Q. What is the duty of masters to their servants ? — A. 
 To use them with gentleness ; give them due food, wages, 
 and instruction ; pray for and with them ; restrain them 
 from sin ; and cause them to attend the worship of God in 
 public, private, and secret. Col. iv. 1, Gen. xviii. 19. 
 
 Q. What is the duty of servants to their masters ? — A. 
 To honour and obey them ; pray for them, and the success 
 of their work ; be faithful and diligent in their service ; and 
 submit cheerfully to their reproof, advice and instruction, 
 Titus ii. 9, 10, Eph. vi. 5—8. 
 
 Q. What is the duty of ministers to their people ? — A. 
 To settle among them by a regular call ; take care chiefly 
 for their souls ; pray much for them ; administer all the or- 
 dinances of Christ in them faithfully, dihgently and aff*ec- 
 tionately ; and be patterns of a holy conversation among 
 them, 1 Thess. ii. 3—13, Acts xx. 17—32. 
 
 Q. What is the duty of people to their ministers ? — A. 
 To love, esteem, and pray for them ; provide t\\ext\ subsis- 
 
 21 
 
5}4Sft OF THE FIFTH COMMANDMENT, 
 
 tence ; support their good name ; and receive gospel ordi- 
 nances dispensed by them as from Christ, 1 Thess. v. 12. 
 
 Q. What is the duty of magistrates to their subjects 1 — 
 A. To govern and defend them with wisdom and clemency, 
 estabhsh and execute good laws, promote religion, discour- 
 age evil-doers, and encourage such as do well. 
 
 Q. If the magistrate be an Episcopahan, or otherwise 
 different in religion, or a bad man, doth that any way lessen 
 his power? — A. No; it only makes him less capable of 
 using bis power ariglit, as it would do in the case of a nat- 
 ural father ; but till he prove a tyrant, his power is never 
 lessened, Rom. xiii. 1 — 7, Jer. xxvii. 17. 
 
 Q. Whom call you a tyrant ? — A. One that either never 
 had a right to govern, or hath lost it by employing his 
 power for the destruction, not the good of his subjects. 
 
 Q. What is the duty of subjects to their magistrates ? — 
 A. To defend, honour, obey, pray for, and pay due tribute 
 to them, 1 Pet. ii. 17, 1 Tim. ii. 1, Titus iii. 1. 
 
 Q What is the duty of superiors in age, gifts, or grace, 
 to their inferiors in these things ? — A. To instruct, advise, 
 and encourage them in that which is good ; and to walk as 
 patterns of holiness before them, Titus ii. 2. 
 
 Q. What is the duty of inferiors in age, gifts, or grace, 
 to their superiors in these things'? — A. To love, esteem, and 
 honour them ; to imitate their good pattern, and follow their 
 admonition and advice, 1 Pet. v. 5. 
 
 Q. What is the duty of equals one to another ? — A. To 
 prefer one another, desire and delight in one another's good, 
 and be mutual examples in holiness. 
 
 Q. How many ways is the fifth command broken 1 — A. 
 Two ways ; by neglecting the graces and duties required, 
 and by committing the contrary sins. 
 
 Q. What are the sins of parents against their children? 
 — A. Cruelty, untenderness, wasting their earthly portions, 
 giving them too much of their will, loving them more than 
 Christ, loving some better than others, without regard to 
 their virtue, training them up in ignorance or wickedness, 
 and opposing their reasonable inclinations in their calling 
 or marriage, Deut. xxviii. 56, 1 Sam. iii. 13 and ii. 29. 
 
 Q. What are the sins of children against their parents 1 
 — A. Irreverent speeches or carriage towards them ; refus- 
 ing to subniitto their instruction, reproof, or advice ; wast- 
 ing their substance ; grieving their spirit ; neglecting to sup- 
 
OP THE PIPTH COMMANDMENT. 243 
 
 port them when old and infirm ; and contemning their con- 
 sent in their calling and marriage, Gen. xxvi. 34, 35. 
 
 Q. What are the sins of husbands against their wives ? 
 — A. Unfaithfulness, hatred, bitterness, haughtiness, and 
 ill-grounded jealousies, &c.. Col. iii. 19, Mai. ii. 14, 15. 
 
 Q. What are the sins of wives against their husbands ? 
 — A. Unfaithfulness, hatred, imprudent speeches, irreverent 
 and haughty carriage, disobedience, groundless jealousy, 
 prodigal wasting their estate, &c., 1 Pet. iii. 1. 
 
 Q. What are the sins of masters against their servants 1 
 — A. Requiring them to do what is sinful or above their 
 strength ; rigorous upbraid hi g or correcting them for their 
 faults ; withholding from them due food, wages, or the ben- 
 efit of family instruction and worship ; casting them off 
 when sick, &.C., Chr. iv. 1, Eph. vi. 9, Jer. x. 25. 
 
 Q. What are the sins of servants against their masters ? 
 — A. Despising, defaming, disobeying, or serving them with 
 eye service ; wasting and abusing their master's property ; 
 neglecting to attend on family instruction or worship, &c., 
 Col. iii. 22, 2 Sam. xix. 26, 27. 
 
 Q. What are the sins of ministers against their people ? 
 — A. Forcing themselves on them ; seeking chiefly their 
 own carnal gain ; carelessness in praying, studying, or dis- 
 pensing gospel ordinances; preaching error, or truth un- 
 faithfully and unseasonably ; and shewing themselves pat- 
 terns of a loose and carnal conversation, Isa. Ivi. 10 — 12. 
 
 Q. What are the sins of people against their ministers ? 
 — A. Hatred, contempt, and slandering of them ; neglect 
 of prayer for, and of the ordinances dispensed by them ; 
 grieving them with their unbelief and wickedness ; and 
 withholding due subsistence from them, 2 Chr. xxxvi. 16. 
 
 Q. What are the sins of magistrates against their sub- 
 jects 1 — A. Ruling them with cruelty and oppression ; re- 
 quiring and encouraging that which is evil, and discourag- 
 ing what is good ; exposing them to enemies ; or chiefly 
 seeking their own carnal advantage, 1 Sam. viii., Mic iii. 
 
 Q. What are the sins of subjects against their magis- 
 trates ? — A. Restraining prayer for them, reviling of them, 
 disobedience to, and rebellion against them ; and refusing 
 to pay them just tribute, 2 Pet. ii. 10, Jude 8. 
 
 Q. What are the sins of superiors in age, gifts, or grace, 
 against their inferiors in these things? — A. Despising and 
 disregarding them ; or encouraging them to sin by their 
 example or advice, Rom. xiv. and xVt 
 
244 OF THE FIFTH COMMANDMENT. 
 
 Q. What are the sins of inferiors in age, giftrf, or grace, 
 against their superiors? — A. Despising and contemning 
 them, or their good instruction or pattern ; and following 
 their bad example or advice, Isa. iii. 5. 
 
 Q. What are sins of equals one against another 1 — A. 
 Selfishness, hatred, haughtiness, dishonouring, defaming, 
 and enticing one another to sin, Eph. iv. 31. 
 
 Q. What is the only reason annexed to the fifth com- 
 mandment 1 — A. That the keepers of it shall live long in 
 the land which the Lord God giveth them, Deut. v. 16. 
 
 Q. What is meant by this long life 1 — A. The long con- 
 tinuance of life, with the blessing and prosperity of it. 
 
 Q. Do all that honour their parents, and are faithful in 
 all relative duties, live long and prosperously] — A. They 
 either do so, or have the want of it made up by the full en- 
 joyment of God, Isa. iii. 10, Psal. xix. 11. 
 
 Q. With what limitation is this, and all promises of tem- 
 poral blessings, to be understood 1 — A. As far as it shall 
 serve for God^s glory ^ and their own good. 
 
 Q. What is the danger of stubborn and rebellious chil- 
 dren 1 — A. God hath cursed them, and commanded such 
 to be stoned to death ; and they often come to a miserable 
 and disgraceful end, Deut. xxi. xxvii. Prov. xxx. 17. 
 
 Q. How is the fifth command, the first command with 
 promise^ when the second hath a promise annexed to it ? — 
 A. The fifth is the first of the second table, and is the only 
 command having a promise peculiar to itself. 
 
 Q. Why are reasons annexed to the first five commands 1 
 — A. These five are, as it were, the foundation of tlie rest, 
 and some of them less enforced by the light of nature. 
 
 Q. If we perform the relative duties required in tfie fifth, 
 can we break the following commands ? — A. No ; if we 
 rightly regard ourselves and neighbours in relative duties, we 
 can neither murder, commit adultery, steal, lie, nor covet, 
 Rom. xiii. 9. 
 
 Q. 67. Which is the sixth commandment ? 
 
 A. The sixth commandment is, " Thou shalt not 
 kill." 
 
 Q,. 68. What is required iii the sixth command- 
 fnent 7 
 
 A. The sixth commandment requireth all lawful 
 endeavours to preserve our own life and the life of 
 others. 
 
OP THE SIXTH COMMANDMENT. 53(8 
 
 Q. 69. What is forbidden in the sixth coTnmand- 
 vivnt 7 
 
 A. The sixth commandment forbiddeth the taking 
 away of our own life, or the life of our neighbour 
 unjustly, and whatsoever tendeth thereunto. 
 
 Q. What doth the sixth commandment require ? — A. 
 —The preservation of life, Eph. v. 28, 29. 
 
 Q. Whose life doth it command us to preserve ? — A. 
 The life of ourselves and others, 1 Kings xviii. 
 
 Q. Of what life are we to study the preservation ? — A. 
 Of our spiritual and natural life, Deut. xxx. 15, 16. 
 
 Q. What means are we to use for the preservation of 
 our life 1 — A. All lawful means, and these only. 
 
 Q. Can unlawful means promote or preserve the life of 
 our soul? — A. No, James i. 15, Ezek. xviii. 4. 
 
 Q. May we lie, deny Christ's truth, or otherwise sin, to 
 preserve our own life, or that of others, especially of emi- 
 nent saints \ — A. No ; to save men's natural life by sin, is 
 to murder our soul, and make an attack on the life and 
 honour of God, Amos ii. 12, 13. 
 
 Q. How then is Rahab commended for saving the life 
 of the spies by a lie, Heb. xi. \ — A. She is only commend- 
 mended for their faith in receiving the spies, but not for the 
 he which she made to save them. 
 
 Q. May we not, in some cases, omit the public duties of 
 God's worship, in order to defend our lives? — A. Yes; 
 for God declares that he will have mercy and not sacrifice, 
 
 Q. What are the lawful means of preserving our natural 
 hfe 1 — A. A calm and cheerful temper ; the moderate use 
 of meat, drink, sleep, physic, labour, rest, or recreations ; 
 and defending it with clothes, houses, and armour. 
 
 Q. How are we to promote and preserve our spiritual 
 life? — A. By diligently attending on gospel ordinances, 
 and receiving and improving Christ in them, Is. Iv. 1, 2, 3. 
 6,7. 
 
 Q,. What calmness of spirit is necessary to promote our 
 spiritual hfe ? — A. Our conscience quieted with the blood 
 of Jesus ; our spirit meekened by the love of God ; and 
 comforted with the views of our saving relation to him. 
 
 Q. What is the food by which our spiritual life is pre- 
 served ? — A. Christ's flesh and blood, John vi. 32 — 57. 
 
 Q. What medicine must heal our spiritual maladies ? — 
 A. God's love, Christ's blood, and his spirit's influence. 
 21* 
 
346 OP THE SIXTH COMMANDMENT. 
 
 Q. With what raiment must our soul be clothed 1 — A. 
 Christ's imputed righteousness, and imparted grace. 
 
 Q. In what labour must our soul be exercised to pro- 
 mote its life '{ — A. The labour of love to God and man. 
 
 Q. What rest is necessary for promoting spiritual life ? — 
 A. Our solid satisfaction in God as our all, Psal. xvi. 
 
 Q. What recreation is necessary to promote spiritual 
 life ? — A. Our walking with, and rejoicing in God, through 
 our Lord Jesus Christ, as our king and friend. 
 
 Q. Where must our soul dwell for safety and health ? — 
 A. In God as in Christ, Psal. xci. 1 — 9. and xc. I. 
 
 Q. — With what armour must we defend the life of our 
 soul against sin, Satan, and the world ? — A. With the 
 shield of faith ; the breast-plate of righteousness ; the hel- 
 met of the hope of salvation ; the sword of the Spirit, which 
 is the word of God ; and with earnest prayer, Eph. vi. 
 
 Q. Can we sinfully exceed in using these means of 
 spiritual life"? — A. No: we never use them enough. 
 
 Q. How are we to preserve the life of other men's bo- 
 dies? — A. By a ready forgiving of injuries ; assisting and 
 defending the innocent ; punishing murderers with death ; 
 promoting peace between man and man ; and by charitable 
 distributions to the necessities of the poor. 
 
 Q. How are we to promote the life of other men's souls ? 
 —A. By prayer for God's grace to them ; restraining them 
 from, and reproving them for sin ; instructing and encour- 
 aging them in the ways of God ; and providing them with 
 the outward means of grace to the utmost of our power. 
 
 Q. What is forbidden in the sixth command 1 — A. All 
 murder, or unjust taking away of man's life. 
 
 Q. Is it unlawful in every case to kill 1 — A. No ; it is 
 lawful to kill hurtful beasts, or innocent beasts for food ; 
 and to kill men in lawful war, necessary self-defence, or 
 when justly sentenced to death by the magistrate. 
 
 Q. For what are magistrates to condemn men to death 1 
 — A. For idolatry, blasphemy, witchcraft, murder, adul- 
 tery, sodomy, bestiality, incest, &c. Lev. xx. and xxiv. &c. 
 
 Q. Can we break this command with respect to beasts ? 
 — A. Yes ; by kilhng, torturing, and abusing them ; or by 
 exciting them to kill and torture one another in sport and 
 cruelty, as at matches of cock-fighting, bear-baiting, and 
 bull-baiting, Exod. xxiii. Numb, xxiii. Prov. xii. 10. 
 
 Q. Is accidental manslaughter murder 1 — A. No ; ex- 
 cept it spring from culpable negligence in us, John xx. 
 
OP THE SIXTH COMMANDMENT. 247 
 
 Q. Are duels or set combats between men lawful? — A. 
 Duels appointed by public authority, which tend to prevent 
 the shedding of niore blood, are sometimes lawful ; but pri- 
 vate duels are always sinful, 1 Sam. xvii. 
 
 Q. How prove you private duels are sinful ? — A. They 
 spring from pride and revenge, expose men's lives without 
 ground, pour contempt on the authority of God, and of the 
 magistrate, and make men martyrs for sin. 
 
 Q. How may the murder of men be distinguished ? — A. 
 Into the murder of their body and of their soul. 
 
 Q. Which of these is worst 1 — A. The murder of souls. 
 
 Q. In what different ways are men guilty of murder? — 
 A. In heart, gesture, word or deed. 
 
 Q. How do we commit murder in our heart ? — A. By 
 indulging passion, hatred, anger, envy, malice, and devis- 
 ing, desiring, and delighting in the hurt of any. 
 
 Q,. In what doth lawful and sinful anger differ? — A. 
 Holy anger seeks the glory of God, and the good of the of- 
 fender, and the destruction of his sin ; but sinful passion 
 and anger seek our own honour, and the hurt of the of- 
 fender, Exod. xxxii. Numb. xx. Eph. iv. 26, 31. 
 
 Q. Wherein lieth the evil of smful passion ? — A. It un- 
 fits for duty, renders reproof hurtful, magnifies injuries, ex- 
 cites others to sin, and opens our heart to Satan. 
 
 Q. How do we commit murder in our gestures ? — A. By 
 envious, disdainful, and fierce looks ; by beholding the dis- 
 tress of others with pleasure or unconcern ; enraged gnash- 
 ing with the teeth, foaming with the mouth, &c.. Gen. iv. 
 5, Luke X. 30—32, Obad. 12, Acts vii. 54. 
 
 Q. How do we commit murder in our words ? — A. By 
 contentious brawling, wrathful imprecation, disdainful and 
 passionate speeches ; and by writings ten4jng to grieve, en- 
 rage, and hurt men's soul or body, or approve of it. 
 
 Q. How do we commit murder in our deeds ? — A. By 
 such actions as injuriously hurt men's soul or body. 
 
 Q. Doth the sixth commandment forbid only the actual 
 taking away of life? — A. No ; murder in God's sight in- 
 cludes whatever tends unjustly to take it away. 
 
 Q. What things tend to the murder of men's bodies? — 
 A. Sparing of murderers; withholdmg the necessary 
 means of life ; excess in meat, drink, grief, or pleasure ; 
 lust ; covetousness ; ambition ; revenge ; oppression ; smit- 
 ing ; wounding ; and grinding the face of the poor, &c. 
 
248 OF THE SIXTH COMMANDMENT. 
 
 Q. What are the most ordinary means of murdering 
 men's bodies? — A. Unlawful war, drunkenness, gluttony, 
 and uncleanness, Jer ii. 35, Prov. v. 11. * 
 
 Q. When is war unlawful 1 — A. When it springs fronn 
 covetousness and ambition, is raised without first trying 
 peaceably to adjust differences, or tends only to maintain 
 trifling claims, 2 Kings xiv. 8. 
 
 Q. Wherein doth gluttony consist ? — A. In eating too 
 often, too much, or too strong or delicate food. 
 
 Q. Wherein doth drunkenness consist 1 — A. In an ex- 
 cessive desire of liquor, drinking too often, too long, or too 
 much, Isa. v. 11, 12. 22. 
 
 Q. When do we eat or drink too mwch ? — A. When we 
 cat or drink more than satisfies and strengthens natvne,and 
 especially when we eat or drink till we partly lose the use 
 of our reason, Jer. v. 8. 
 
 Q. Wherein lies the evil of gluttony and drunkenness? 
 — A. They murder our body, by breaking its constitution, 
 and make us hke beasts in stupidity ; and drunkenness 
 often makes men like devils in wickedness, Prov. xxiii. 
 
 Q. Wherein doth the abominable nature of drunkenness 
 further appear 1 — A. It abuseth God's bounty, our time 
 and money, breaks all God's commands, defaces his image 
 in man, exposes to all wickedness and danger, draws on 
 many heavy curses, and hastens men to hell to drmk the 
 cup of God's eternal wrath, Isa. xxviii.. Gal. v. 21. 
 
 Q. What shall we then think of such as boast of their 
 ability to drink much, or of making others drunk 1 — A. Such 
 glory in their shame and likeness to Satan ; are near ven- 
 geance, and under the curse of God, Isa. v. 1 1 — 22. 
 
 Q. At what season is revelling, gluttony, and drunken- 
 ness, most criminal I — A. When God is threatening or in- 
 flicting very heavy judgments on us, or our land ; for tl>en 
 they most daringly contemn God's justice and power, hast- 
 en his wrath, and are rarely pardoned, Isa. xx. 13. 
 
 Q. Wherein doth the great evil of murdering men's bod- 
 ies appear ? — A. It destroys man, who is the image of God, 
 and our own brother ; it is directly contrary to our natural 
 conscience and affection ; and is more frequently pursued 
 with God's visible judgment than most of other sins. Gen. 
 iv. and ix. G, Rev. xvi., xvii., xviii. 
 
 Q. What is the worst kind of bodily murder? — A. A 
 man*s murdering of himself, Matth. xxvii. 5* 
 
 Q. Is it not better to kill ourselves^ than live in torment. 
 
OP THE SIXTH COMMANDMENT. 249 
 
 or be barbarously and disgracefully killed by others ? — A. 
 No ; self-murder is an evidence of pride, discontent, and 
 despair ; God alone is master of our life ; torment here is 
 far easier than hell ; and after death there is no place for 
 repentance, 1 Sam. xxxi., 2 Sam. xvii. 
 
 Q. Can no self-murderer be saved 1 — A. One may give 
 himself a wound, of which he may die in a lingering man- 
 ner, and yet repent before death ; or a child of God may, 
 in a frenzy of distraction, kill himself; but it seems im- 
 possible for such as deliberately kill themselves, by an im- 
 mediate death, to repent or be saved, 1 John iii. 14. 
 
 Q. How then could Samson, who drew down the house 
 upon himself, be saved 1 — A. His design was not against 
 his own life ; and he had God's special allowance to part 
 with it, in order to slay a multitude of the Philistines, J udg. 
 xvi. 28—30. 
 
 Q. How are we in general rendered guilty of spiritual 
 murder ] — A. By every sin we commit, Ezek. xviii. 4. 
 
 Q. How do we murder our own soul 1 — A. By sinfully 
 defiling it, and drawing God's curse on it ; and especially 
 by refusing Christ the Saviour of souls, Hos. xiii. 
 
 Q. How do we murder the souls of others 1 — A. By 
 vexing and grieving them ; neglecting to prevent their sin, 
 or reprove them for it ; and encouraging them in it, by com- 
 mand, example, or advice, Lev. xix. 17. 
 
 Q. Who are principally guilty of murdering other men's 
 souls ? — A. Heads of families, ministers, magistrates, and 
 professors, Ezek. xxii. Mich. ii. iii. Zeph. iii. 
 
 Q. How do heads of families murder their children and 
 servants? — A. By denying them family instruction and 
 worship in due season, careless performance of these duties 
 with them, indulging and encouraging them in sin. 
 
 Q. How do ministers murder other men's souls ? — A. 
 By entering into the ministry without God's call, which 
 renders their labour unprofitable ; by neglecting due pains 
 for their people's instruction and conversion ; by preaching 
 error, or truth in a wrong manner; by administratiqp of 
 the sacraments to the ignorant and profane ; and by their 
 loose and carnal example, Jer. xxiii. 
 
 Q. How do ministers murder men's souls by a wrong 
 way of preaching truth ? — A. By preaching the law as a 
 covenant, as it might and should be obeyed by us to render 
 us welcome to Christ as a Saviour ; by insisting chiefly on 
 circumstantial points ; by preaching to a multitude as if 
 
250 OF THE SEVENTH COMMANDMENT. 
 
 they were all saints, or in such a manner as makes saints 
 discredit their relation to Christ, or forget the duty of the 
 present times, Ezek. xxxiii. Jer. xxiii. 
 
 Q. How do magistrates murder other men's souls ? — A. 
 By not providing their subjects with schools, and a pure 
 gospel ministry; and by not punishing, but encouraging 
 error, superstition, and gross immorality, Mich. vi. 16. 
 
 Q. How do professors murder other men's souls 1 — A. 
 In causing others to stumble at religion by their ungodly 
 example ; dropping or corrupting God's truths and ordi- 
 nances ; or sinning away his presence from the means of 
 grace, Ezek. xvi. Isa. vi. 9, 10, and lix. 
 
 Q. Are we not then all very guilty of murder, and espe- 
 cially spiritual murder, before God 1 — A. Yes, surely. 
 
 Q. How may we be cleansed from our blood guiltiness 1 
 — A. By the application of Christ's blood to our conscience 
 for the pardon of all our sin, I John i. 7, Zech. xiii. 1. 
 
 Q. What are the best means of preserving us from more 
 blood-guiltiness 1 — A. The consideration of its dreadful na- 
 ture ; avoiding temptations to it ; and especially having the 
 love of God in Christ shed abroad in our hearts by the Holy 
 Ghost dwelhng in us, Eph. iv. 30, 31, 33. 
 
 Q. 70. Which is the seventh commandment 7 
 
 A. The seventh commandment is, " Thou shall 
 not commit adultery." 
 
 Q,. 71. Whai is required in the seventh command- 
 m,ent7 
 
 A. The seventh commandment requireth the pre- 
 servation of our own and our neighbour's chastity, 
 in heart, speech, and behaviour. 
 
 Q,. 72. What is forbidden in the seventh commafid- 
 ment 7 
 
 A. The seventh commandment forbiddeth all un- 
 chaste thoughts, words, and actions. 
 
 Q. What is required in tlie seventh commandment? — 
 A. The preservation of chastity, 1 Thess. iv. 3 — 7. 
 
 Q. What do you understand by chastity 1 — A. Clean- 
 ness and purity from irregular fleshly pleasure. 
 
 Q. Whose chastity ought we to preserve ?-^A. Our own 
 and our neighbour's, 1 Cor. vii. 2. 35, 36. 
 
 Q. Wherein is our own and our neighbour's chastity to 
 be preserved 1 — A. In heart, speech, and behaviour. 
 
OP THE SEVENTH COMMANDMENT. l^f 
 
 Q. Why should we preserve our own and our neigh- 
 bour's chastity 1 — A. Because we are men, not beasts ; 
 Christians, not Heathens; and therefore our bodies and 
 souls ought to be pure temples for the Holy Ghost. 
 
 Q. By what means are we to preserve our chastity ? — 
 A. By watchfulness over our minds and senses ; temper- 
 ance in eating and drinking ; seasonable fasting ; fervent 
 prayer ; the fear and spirit of God dwelling in us ; and by 
 faith in Christ, and his promises of sanctification ; diligence 
 in our callings; and lawful marriage. Job xxxii. 1. 
 
 Q. What is marriage 1 — A. A lawful joining together of 
 a man and woman in individual fellowship during life. 
 
 Q. Who instituted marriage? — A. God instituted it be- 
 fore the fall, to teach us that marriage is very honourable, 
 and the privilege of all men. Gen. ii., Heb. xiii. 44. 
 
 Q. What are the ends of marriage I — A. The mutual 
 help of parties, regular increase, and education of mankind, 
 affording the church a holy seed, and preventing of un- 
 cleanness, 1 Cor. vii.. Gen. ii., Mai. ii, 
 
 Q. When is a marriage lawful 1 — A. When it is contract- 
 ed, with consent of their parents, between one single man 
 and a woman come to years of discretion, duly distant in 
 affinity and blood, and of the same religion. 
 
 Q. May parents force, or without good reason oppose 
 their children's inclinations to marriage 1 — A. No. 
 
 Q. How distant in affinity and blood must those be whob 
 marry together t — A. Persons in a direct descent must never 
 marry together, nor any nearer than cousins in the oblique 
 descent; nor must we marry any nearer relations of a 
 late husband or wife than of our own, Lev. xviii. 
 
 Q. Why must those who marry together be duly distant 
 in affinity and blood 1 — A. That friendship may spread in 
 the world, and unnatural lust be discouraged. 
 
 Q. Why must they be come to the years of discretion ? 
 — A. That they may be capable to choose their yoke-fellow, 
 and manage the affairs of their family, Prov. xxxi. 
 
 Q. Why ought they to be of one religion? — A. That 
 they may walk togetlier as heirs of the grace of life, and 
 not seduce one another from the fear of God, 2 Cor. 
 vi. 14. 
 
 Q. Ought professed Christians to marry only with such as 
 appear to fear God? — A. Yes ; otherwise they disobey God ; 
 pour contempt on religion, in preferring riches, beauty, or 
 parentage to it ; hinder their prayers ; take into their bosom 
 
252 OP THE SEVENTH COMMANDMENT. 
 
 a means of deadening their soul, disordering their fanaiJy, 
 and ruining their seed, 2 Cor. vi. 14. 
 
 Q. What is forbidden in the seventh commandment?— r- 
 A. All unchaste thoughts, words, looks, or actions. 
 
 Q,. How is unchastity committed in our thoughts 1 — A. 
 By filthy dreams, devising or desiring opportunities of un- 
 chastity, or by dehghting in imaginary views of committing 
 it, Jude 8, Job xxxi. 1. 
 
 Q. How are we guilty of unchastity in our words! — A. 
 By reading, hearing, speaking, or writing of uncleanness, 
 or temptations to it, with pleasure ; and especially if tlie style 
 be immodest, Eph. v. 4. 
 
 Q. Whence doth men's pleasure in reading, hearing, or 
 speaking immodest language, proceed 1 — A. From the fire 
 of uncleanness burning in their heart, Prov. vii. ix. 
 
 Q. How are we guilty of unchastity in our looks ? — A. 
 In viewing immodest pictures with pleasure, or beholding 
 other objects with unchaste desires towards them, Ezekiei 
 xxiii., Matth. v. 28, Prov. xxiii. 33. 
 
 Q. How are we guilty of unchastity in our deeds ? — A. 
 By incest. Sodomy, bestiality, self-defilement, and other un- 
 natural lusts. Lev. xviii. 6 — 24, and xx. II — 21, Gen, 
 xxxviii. 9, Rom. i. 24—27 ; lascivious salutations, wanton 
 embraces and dalliances, Prov. vii. 13, and vi. 29 ; such 
 gestures as shew the levity and filthiness of the mind, or 
 , tempt others to unchastity, Isa, iii. 16, Gen. xxxviii, 14. 16, 
 Prov. vii. 10 — 12 ; and by fornication, adultery, rape, po- 
 lygamy, and retaining of concubines. Gen. xxxiv, 2 Sam. 
 xi. and xiii, 1 Kings xi. 3. 
 
 Q. What is polygamy X — A. It is to have more wives or 
 husbands than one at the same time, 1 Kings ii. I. 3. 
 
 Q. How prove you that polygamy, and keeping of con- 
 cubines, are very sinful 1 — A. As these practices are con- 
 trary to God's command, and the first institution of mar- 
 riage, which makes only twain one flesh ; and have bred 
 great disorder in families. Lev. xviii. 18, Gen. ii. and xvi. 
 
 Q. Howthen did Jacob, David, and other saints, indulge 
 themselves in those practices 1 — ^A. Custom, and the dark- 
 ness of the times had blinded their consciences. 
 
 Q. What, besides the above kinds of unchastity is for- 
 bidden in this command 1 — A. Whatever tends to encourage 
 any manner of unchastity, Prov. v. vii. and xxiii. 
 
 Q. What things encourage and excite to unchastity "? — 
 A. Idleness, gluttony, drunkenness, vain gadding, excess 
 
OP THE SEVENTH COMMANDMENT. 253 
 
 in carnal mirth, lascivious books and pictures, vows of sin- 
 gle life, undue delay of marriage, unjust divorce or deser- 
 tion, wanton attire, frequenting light and lewd company, 
 Ezek. xvi., Jer. v., Gen. xxxiv., &c. 
 
 Q. How do vows of single life lead to unchastity] — A. 
 They expose rpen to temptations to fornication. 
 
 Q. What is unjust divorce] — A. It is when one mar- 
 ried person is by law disjoined from the other, for other 
 causes than adultery and obstinate desertions, Matth. xix. 
 
 Q. What is desertion in a married state I — A. It is when 
 one married person departs from, and refuseth to dwell with 
 the other, 1 Cor. vii. 15. 
 
 Q. What attire may be called wanton I — A. Attire above 
 our station and ability, especially if framed or put on in a 
 light and lewd manner, Prov. vii. 10. 16. 
 
 Q. Wherein lieth the evil of vain appareH — A. It con- 
 sumes that which should pay our just debts to God and 
 man, wastes much precious time in putting it on, contra- 
 dicts our Christian character of modest sobriety, draws our 
 heart from God, excites our neighbours to envy or lust, and 
 exposeth our land to ruin, Prov. vii. 10. Zeph. i. 8. 1 Pet. 
 iii. 4. Isa. iii. 16 — 26. 
 
 Q. Is it lawful for one sex to wear attire proper to the 
 other 1 — A. No; it is an abomination to the Lord, Deut. 
 xxii. 5. 
 
 Q. How are persons guilty of frequenting light and 
 lewd companions? — A. Either more secretly, by often ac- 
 companying with one or a few such persons; or more 
 openly, by attending stews, stage-plays, balls, promiscuous 
 dancings, common penny- weddings, &c. 
 
 Q. How do you prove, that stews or bawdy-houses are 
 abominable 1 — A. They are condemned in scripture, and 
 are a nurseiy for incest and adultery, &c. Lev. xix. 29. 
 
 Q. How prove you balls, and common penny-weddings, 
 sinfuH — A. They are public meetings of light persons, 
 who debauch one another with pride, drunkenness, vain 
 and immodest jests, wanton dalliances, &c. Gal. v. 21. 
 
 Q. If these balls or weddings are used to collect charity 
 for the poor, doth that render them lawful? — ^A. No; if 
 we do evil that good may come, our damnation is just. 
 
 Q. Wherein lieth the evil of promiscuous and vain dan- 
 cing? — A. The Scripture represents it as the work of 
 drunken and impudent persons ; it inflames lust ; indispo- 
 seth for religious duties; and is contrary to the modest 
 22 
 
254 OP THE EIGHTH COMMANDMENT. 
 
 soberity required in Christians, Exod. xxxii. 19. Matth. 
 xiv. 
 
 Q. Doth not the scripture examples of Miriam, David, 
 &c. warrant our dancing, Exod. xv. 20. Judges xi. 34. 
 1 Chron. xv. 29. Eccl. iii. 4. 2 Sam vi. 14. 16. Psalm xxx. 
 II. cxlix. 3. and cl. 4. Jer. xxxi. 4. 13. Lam. v. 15.] — A. 
 No : for, besides that the most of these texts respect re- 
 ligious worship ; the word rendered dance in the two first, 
 and six last, signifies a pipe^ or a company of singers; 
 that in Chronicles and Ecclesiastes, to leap, or rejoice 
 greatly ; and that in Samuel, to praise or praise hy play- 
 ing on an organ, 
 
 Q. How prove you stage plays sinful? — A. Sin and 
 especially carnal lust, is therein made the subject of diver- 
 sion and jest ; which convenes light and lewd persons, in- 
 flames their lust, and excites their vanity, Eph. v. 4. 
 
 Q. Wherein hes the great evil of adultery, fornication, 
 and other uncleannessl — A. It greatly offends and dishon- 
 ours God ; ruins our soul, body, character, and estate ; in- 
 jures others ; and is very rarely repented of. 
 
 Q,. 73. Which is the eighth commandment ? 
 
 A. The eighth commandment is, "Thou shaltnot 
 steal." 
 
 Q. 74. What is required in the eighth command- 
 ment? 
 
 A. The eighth commandment requireth the lawful 
 procuring and furthering the wealth and outward 
 estate of ourselves and others. 
 
 d. 75. What is forbidden in the eighth command- 
 ment? 
 
 A. The eighth commandment forbiddeth whatso- 
 ever doth, or may unjustly hinder our own or our 
 neighbour's wealth or outward estate. 
 
 Q. What is required in the eighth commandment ? — A. 
 The lawful procuring and furthering of our own and our 
 neighbour's wealth, Eph. iv. 28, 2 Cor. xii. 14. 
 
 Q. Is it lawful for men to have any peculiar property in 
 the good things of this life ] — A. Yes : for if all things were 
 common, stealing would be impossible, and so there would 
 be no need for this commandment. 
 
 Q. Why then had the primitive Christians in Judea all 
 things common 1 — A. It was from their own choice, and 
 not from any command of God, Acts iv. and v. 
 
OF THE EIGHTH COMMANDMENT. 255 
 
 Q. Had they any peculiar reason for this course 1 — A. 
 Yes ; Christ had forewarned them of the sudden desolation 
 of their land, and loss of their wealth even though they 
 should not dispose of it to their brethren. 
 
 Q. What means are we to use for promoting our own 
 and our neighbour's wealth and outward estate? — A. All 
 lawful means and these only, Eph. iv. 28. 
 
 Q. By what lawful means are we to promote our own 
 wealth 1 — A. By choosing lawful and suitable callings, dili- 
 gence in them, and prayer for God's blessing on our labour ; 
 by a prudent and frugal use of outward enjoyments ; by 
 requiring our just dues; and rendering to every one their 
 due, especially to the Lord. 
 
 Q. What is a lawful calling? — A. One in which we can 
 glorify God, and do good to men, 1 Cor. x. 31. 
 
 Q. What is a proper and suitable calling? — A. One 
 which answers our station, inclination, ability, and the place 
 of our abode. 
 
 Q. What do you mean by a frugal use of things 1 — A. 
 Our care to answer every purpose in a suitable manner, 
 with as little expense as possible, John vi. 12. 
 
 Q. May we sue our neighbour at law to recover what he 
 owes us 1 — A. Yes; if it is of much importance, and if he 
 is capable to pay, and disregards more peaceable methods 
 of obtaining it, Deut. i. 16, 17. 
 
 Q: How prove you that? — A. From God's appointing 
 magistrates, and giving laws for the recovering of civil 
 rights ; and because otherwise the outward estates of the 
 godly would be a prey to the wicked, Deut. xxv. 
 
 Q. How then doth Christ say, If any man sue thee at 
 late, and take away thy coat, let him have thy cloak also 1 
 — A. The meaning is, that we should rather lose a little, 
 than carry on litigious contests at law, Matth. v. 40, 41, 42. 
 
 Q. And how doth Paul say. There is a fault among you, 
 that ye go to law one with another, 1 Cor. vi ? — A. The 
 meaning is, that it is sinful for Christians to carry their 
 pleas and differences before Heathen magistrates, to the 
 scandal of religion, when they might compose them among 
 themselves, 1 Cor. x. 32, Eph. iv. 32. 
 
 Q. How are we to give our wealth to the Lord ? — A. By 
 setting apart sufficient time for his worship on our labour- 
 ing days ; and giving of our substance to support minis- 
 ters, teachers, and the poor, 1 Cor. ix. 14. 
 
 Q. How is this a mean of promoting our wealth ? — A. 
 
256 OP THE EIGHTH COMMANDMENT. 
 
 As v/hat is thus given from love to the Lord, is lent to him, 
 and he will repay it vrith usury, Prov. xix. 17. 
 
 Q. How doth the Lord repay what is thus lent to him 1 
 — A. By succeeding and directing our endeavours to gain 
 more ; and wonderfully providing for us or our posterity, 
 when reduced to straits, Hag. ii. 19, Psal. xxxvii. 25, 26. 
 
 Q. When should we especially give charity or alms 1 — 
 A. When our prosperity, or the wants of the poor, are ex- 
 ceeding great ; or when we profess deep humiliation or 
 thanksgiving before God, Neh. v. Isa. Iviii. 6, 7. 
 
 Q. Who are bound to give alms t — A. All men, except 
 such as are in deep poverty , Eph. iv. 28. 
 
 Q. To whom should we give alms 1 — A. To all that are 
 in need, especially to poor saints, and poor relations. 
 
 Q. Why should we especially give alms to poor saints 1 
 — A. Because they are dear in God's sight, can pray down 
 blessings on us ; and Christ will pecuharly reward this 
 charity at the last day, Gal. vi. 10, Matth. xxv. 35. 
 
 Q. Why should we give alms 1 — A. To testify our ob- 
 ligation to God for our all, and evidence our love to our 
 brethren, Gal. vi. 10, Prov. iii. 9, 10, Luke vi. 35. 38. 
 
 Q. In what manner should we give alms 1 — A. Cheer- 
 fully, from love to God and man ; with proper secrecy ; 
 and in proportion to our ability, and our neighbour's neces- 
 sity, 2 Cor. viii. 14, and ix. 7. 
 
 Q. In what proportion ought we ordinarily to give to the 
 poor, and other pious uses 1 — A. It seems most agreeable 
 to scripture, to give, if possible, about a tenth part of our 
 income at least, Gen. xiv. 20, and xxviii. 22. 
 
 Q. How may we be able to spare so much 1 — A. By La- 
 bouring diligently in our callings, and retrenching all un- 
 necessary expenses in our diet, clothes, «fec. 
 
 Q. Wherein lieth the evil of expending on vain apparel,' 
 unnecessary food, furniture, «fec., what should be set apart 
 for pious uses? — A. Hereby we murder the poor, banish 
 the gospel, starve the ministers of Christ, and souls of men, 
 that our intemperance, pride, and other lusts, may be satis- 
 fied, Neh. xiii. 10, 11, Mai. iii. 8, 9. 
 
 Q. By what means are we to promote the wealth of oth- 
 ers 1 — A. By kindness and justice towards them. 
 
 Q. How are we to exercise justice towards our neigh- 
 bours ? — A. By studying sincerity in our words and deeds 
 to them ; faithfulness to our promises, contracts, and trusts ; 
 by buying and seUing at just prices ; paying just debts, re- 
 
OP THE EIGHTH COMMANDMENT. 257 
 
 Storing pledges, and what lost tilings we have found, and 
 what we have unjustly taken from others. 
 
 Q. Why must we restore what we know we have gotten 
 unjustly? — A. Because otherwise we continue in our theft, 
 and cannot expect pardon from God, Lev. vi. 4, 5. 
 
 Q. What if by such restitution we should expose our char- 
 acter, and give away all we have 1 — A. We may make res- 
 titution in such a secret manner as not to blemish our char- 
 acter ; and if this is impossible, better expose our character, 
 and give away all our substance than exi>ose ourselves to 
 God's wrath, Lev. vi. 4, 5. 
 
 Q. To whom are we to make restitution 1 — A. To the 
 persons from whom the goods were unjustly taken, or their 
 heirs ; or if none of these can be found, to the poor. 
 
 Q. What is forbidden in the eighth command 1 — A. Steal- 
 ing, or injustice towards the wealth of any. 
 
 Q. Froju whom is it possible for men to steal? — A. Eith- 
 er from themselves or their neighbour. 
 
 Q. How do men steal from themselves ? — A. By idleness, 
 churlishness, imprudent management, prodigality, rash 
 suretiship, and injustice towards others. 
 
 Q. What is idleness 1 — A. It is to live without a calling, 
 or to be slothful iu business, Prov. xviii. 9. 
 
 Q. Wherein lies the evil of idleness? — A. It renders 
 us useless and hurtful to men, dishonours God, and makes 
 us a ready prey for the devil, 1 Tim. v. 13, Matth. xx. 6. 
 
 Q. May not believers, whose provision is secured by 
 God's covenant, be idle ? — A. No ; they must work with 
 their hands, and be diligent in business, Rom. xii. 11. 
 
 Q. Why then are we commanded to be careful for nuth- 
 ing? — A. That forbids only an anxious and sinful care, by 
 which we distrust God's kindness and promise, but not the 
 diligent use of means to promote our wealth. 
 
 Q. Doth not such diligence hinder our serving of God ? 
 — A. No, it promotes it; nay, is a serving of God, when 
 performed in obedience to his command, Exod. xx. 15. 
 
 Q. What is churlishness? — A. An aversion to use our 
 wealth in providing things necessary and decent for our 
 place and station, in order to heap up riches, Isa. xxxii. 7. 
 
 Q. Wherein lieth the evil of churlishness 1 — A. It is a 
 distrust of God's providence ; an adoring the world as our 
 God ; and an injuring of our outward estate, by withhold- 
 ing the expense of means to promote it, Isa. xxxii. 7. 
 
 22* 
 
258 OP THE EIGHTH COMMANDMENT. 
 
 Q. May we not pinch ourselves to give to the Lord 1 — 
 A. Yes ; but not to increase riches, 2 Cor. viii. 2. 
 
 Q. What call you imprudent management ? — A. Our not 
 using aright the means and opportunities of procuring and 
 furthering our wealth, Pro v. x. 4, 5. 
 
 Q. How prove you imprudent management sinful ? — A. 
 A good man will guide his affairs with discretion. 
 
 Q. y^XvOit is prodigality 1 — A. An unnecessary wasting 
 of our wealth on food, raiment, or other things, above our 
 ability and station ; or in gluttony, drunkenness, gaming, 
 whoring, balling, and extravagant charity. 
 
 Q. What do you call extravagant charity 1 Prov. xxiii. 
 21. — A. That which is given to such as we know to be in 
 no need, or who will be encouraged in idleness and wick- 
 edness by it ; as charity given to beggars, who are able, but 
 unwilling to work ; or to monks and friars, to build monas- 
 teries, and support superstition, 2 Thess. iii. 10. 
 
 Q. Wherein lieth the evil of extravagant charity? — A. 
 It robs ourselves, and such as are truly needy, and devotes 
 to sinful purposes what belongs to God. 
 
 Q What is rash suretiship ? — A. Our engaging for the 
 payment of such sums of our neighbour's debt, as, if re- 
 quired from us, will much hurt our outward estate. 
 
 Q. Wherein lieth the evil of rash suretiship ] — A. It is 
 directly contrary to God's command, and hath brought 
 many to outward misery, Prov. xxii. 26, 27, and vi. 1, 2. 
 
 Q. How doth injustice towards others injure our wealth ? 
 — A. It brings the curse of God into our estate, either as a 
 moth to consume it, or as a plague to slay our own and our 
 children's souls by it, Deut. xxviii. 
 
 Q. How doth the curse of God consume men's wealth 1 
 — A. It deprives them of prudence to keep it, blasts their 
 endeavours to increase it, and permits others unjustly to 
 bereave them of it, Zech. v. 4. Job xx. 
 
 Q. How doth the curse of God slay the souls of men by 
 their wealth 1 — A. By permitting them to improve it as an 
 excitement to, and instrument of spiritual idolatry, careless- 
 ness about salvation, pride, uncleanness, &.c. 
 
 Q. How do men steal from their neighbour 1 — A. By 
 taking or keeping from him any part of his wealth, without 
 his voluntary consent and leave, Judg. xvii. 
 
 Q. How may stealing be distinguished with respect to 
 the thing stolen? — A. Into steahng of time, office, persons, 
 or goods. 
 
OF THE EI6UTU COMMANDMENT. 259 
 
 Q. How are we guilty of stealing time 1 — A. By spend- 
 ing tlic time which belongeth to our master, in idleness, 
 or in our own or other men's work; wasting time in 
 unnecessary visits, idle talk, and tempting others to do so, 
 ^c. 
 
 Q. How are we guilty of stealing offices? — A. By de- 
 priving our neighbour of his office and business, and sinful- 
 ly procuring one to ourselves, 2 Sam. xv. 
 
 Q. What is man-stealing? — A. It is the stealing of 
 men, women, or children, in order to marry or inslave 
 them ; enticing our neighbours' servants from them, &c. 
 
 Q. What is stealing of goods 1 — A. The unjust taking 
 from others corn, cattle, money, grass, &c. 
 
 Q. How may stealing be distinguished with respect to 
 its extent ? — A. Into stealing of the loan of a thing while 
 we design to restore it ; and stealing with a design to retain 
 it as our property. 
 
 Q. How many ways can stealing be committed? — A. 
 In thought, look, word, or deed. 
 
 Q. How is stealing committed in our thoughts ? — A. By 
 devising, desiring, and delighting in it, or contriving how 
 to hide or excuse it, 1 Kings xxi. 2 Kings v. 
 
 Q. How is stealing committed in our looks ? — A. By 
 viewing what is our neighbour's with an evil eye, and 
 taking pleasure in seeing others stealing, Josh. vii. 21. 
 
 Q. How is stealing committed in our words? — A. By 
 commanding, encouraging, defending, denying, or excus- 
 ing theft, or lying for advantage, 2 Kings v. 
 
 Q. How is stealing committed in our deeds? — A. By 
 our actual bereaving our neighbour of his wealth and out- 
 ward estate, without his consent, Prov. vi. 30. 
 
 Q. How may stealing be distinguished with respect to 
 its openness ? — A. Into public stealing, which is from pub- 
 lic communities, or by public authority ; and private steal- 
 ing, 1 Kings xxi. Josh. vii. 
 
 Q. How may stealing be distinguished in respect of the 
 quality of the thing stolen ? — A. Into sacrilege, which is 
 the stealing of things dedicate to a holy use ; and the steal- 
 ing of common things, Acts v. Exod. xxii. 
 
 Q. How may stealing be distinguished with respect to 
 the manner of transacting it ? — A. Into theft, strictly so call- 
 ed, robbery, and oppression. 
 
 Q. What is theft, strictly so called? — A. The injuring 
 our neighbour's wealth secretly, without violence. 
 
260 OP THE EIGHTH COMMANDMENT. 
 
 Q. What is robber 1/ ? — A. Our taking by violence and 
 force, what belongs to our neighbour, Job i. 15. 17. 
 
 Q. What is oppression ? — A. It is a mixture of theft and 
 robbery, whereby we violently take from our neighbour 
 what is his, under pretence of law and right, Mic. ii. 
 
 Q. How are we guilty of common public theft ? — A. 
 By debasing the coin, steeling out of public treasures, 
 trading in running goods, defrauding magistrates of their 
 due tribute ; and magistrates also, by making an improper 
 use of public revenues. 
 
 Q. How prove you smuggling sinful? — A. It is the oc- 
 casion of lies and false swearing; steals from our nation 
 and common parent ; and often God's curse quickly con- 
 sumes what is gained by it, Zech. v. 4. 
 
 Q. How are we guilty of private theft ? — A. By using 
 unlawful, or too base calhngs; direct thieving; resetting 
 thieves; breach of trust; detaining just wages, revenues, 
 or lost things which we have found ; and by deceitful bor- 
 rowing, bargaining, or bankruptcy. 
 
 Q. When have we an unlawful trade or calling? — A. 
 When we have a calling which tends not to the glory of 
 God, and good of mankind, 1 Cor. x. 31. 
 
 Q. Who have an unlawful calling ? — A. Fortune-tellers, 
 gamesters, stage-players, sturdy beggars, &c. 
 
 Q. How far is the business of musicians and dancing- 
 masters sinful 1 — A. Not as it moderately refreshes the na- 
 tural spirits, and teaches a decent behaviour ; but only in 
 so far as it promotes balls, lascivious dancing, vanity, and 
 lust, Isa. V. 12, Amos vi. 5. 
 
 Q. Whether is an unlawful calling, or a simple act of 
 theft, worst 1 — A. An unlawful calling is by far the worst, 
 as it is a continued and deliberate theft. 
 
 Q. What mean you by direct thieving ? — A. The secret 
 taking away our neighbour's property without his consent, 
 removing land-marks, &c. Josh. vii. 
 
 Q. How are we guilty of resetting thieves? — A. By 
 saving thieves from public justice ; keeping, concealing, or 
 buying goods which we have reason to believe are stolen, &,c. 
 
 Q. How are we guilty of theft by breach of trust ? — A. 
 By neglecting any thing that engagement, office, or rela- 
 tion binds u« to do, for promoting our neighbour's wealth ; 
 and especially by enriching ourselves at the expense of those 
 whose trustees we are, Luke xvi. 
 
OP THE EIGHTH COMMANDMENT. 261 
 
 Q. Who are ordinarily most tempted to this theft ? — A. 
 Advocates, tutors, stewards, servants, &-c. 
 
 Q. How are we guilty of theft in detaining wages? — A. 
 By withholding from servants the whole, or part of their 
 wages, without ground, or for weak reasons ; and delaying 
 the payment of them beyond the due time, James v. 4, 
 Deut. xxiv. 15. 
 
 Q. How is theft committed in detaining just revenues ? — 
 A. By our careless or wilful neglect to pay taxes, or rents 
 of land, houses, or money, in due time, Prov. lii. 
 
 Q. How is theft committed in detaining things lost ? — A. 
 By our concealing them, especially when they are sought 
 for ; or demanding more for restoring them than the owner 
 is pleased to give, Lev. vi. 3, 4. 
 
 Q. How are we guilty of theft in deceitful borrowing ? — 
 A. By our borrowing without a sincere design, and proba- 
 ble view to pay it at the time set ; by careless injuring of 
 the thing borrowed, or in trust ; and by refusing or neglect- 
 ing to return it in due season, Psalm xxxvii. 21. 
 
 Q. By whom is theft committed in bargains and mer- 
 chandise 1 — A. By both sellers and buyers. 
 
 Q. How do the sellers commit theft in bargains? — A. 
 By selHng stolen and insufficient goods as lawful and suf- 
 ficient ; by overrating, and too highly commending their 
 goods ; by taking an advantage of the buyer's necessity, ig- 
 norance, or credulity; and by using unjust weights and 
 measures, 1 Thess. iv. 6, Prov. xi. 1, and xx. 9. 23. 
 
 Q. How do the buyers commit theft in merchandise"? — 
 A. By sligting and underrating the goods ; by unnecessa- 
 rily buying them on trust to the seller's hurt ; by taking ad- 
 vantage of his ignorance, necessity, or trust in them ; and 
 by undue delay of payment, &c. Prov. xx. 5. 14. 
 
 Q. What rules should we always observe in bargains ? 
 — A. To do to others as we would wish they should do to 
 us in the like case ; and when we are in doubt concerning 
 the true value of goods, rather to hurt ourselves than our 
 neighbour, Matth. vii. 12, and xx. 15. 
 
 Q. How do we commit theft in bankruptcy? — A. In 
 rendering ourselves bankrupts by sloth and prodigaUty ; 
 concealing part of our substance from our creditors ; pre- 
 ferring some in payment, whose claims are not better than 
 others ; not paying up the abatements which they allow us, 
 if ever we be able, &c. Rom. xii. 11, and xiii. 8. 
 
 Q- How are we guilty of pubhc robbery ? — A. By rava- 
 
203 OP THE EIGHTH COMMANDMENT. 
 
 ging, and levying contributions in our enemies' country, de- 
 stroying their trade, and taking their ships, in an unlawful 
 war ; or doing so in a lawful war, in any other design or 
 degree than to promote a solid peace ; and by forcing com- 
 munities from their just rights and privileges. 
 
 Q. How is private robbery committed 'i — A. When one, 
 or a few, do, without warrant from the magistrate, take 
 any thing from their neighbour by violence. Job v. 5. 
 
 Q. How are men guilty of public oppression? — A. By 
 unjust inclosures, depopulations, forestalhng, ingressing, 
 monopolies, unjust taxes, &.c. Mic. ii. vi. Isa. v. 
 
 Q. What are unjust inclosures 1 — A. The inclosing of 
 fields common to a city or country, for the interest of one 
 or a few, under a pretence of right, Mic. ii. 2. 
 
 Q. What is forestalhng ? — A. Our buying up goods 
 coming to the market, and hoarding up corn in dearth to 
 enhance the price, Prov. xi. 26. 
 
 Q. How are we guilty of sinful ingrossing 1 — A. By ad- 
 ding house to house, field to field, and trade to trade, when 
 one is sufficient for our family ; and by buying up the most 
 part of any sort of goods to raise the price, Isa. v. 
 
 Q. What is a sinful monopoly 1 — A. Our restraining of 
 others by law from selling a particular sort of goods, in or- 
 der that they may raise their prices too high. 
 
 Q. When do magistrates oppress with unjust taxes'? — A. 
 When they chiefly lay them on the poor and laborious, in 
 order to ease or support naughty and idle persons; or 
 when, without extreme necessity, they make them so heavy, 
 as the subjects can scarce pay them. 
 
 Q,. What are the branches of private opression? — A. 
 Extortion, rigorous exaction of debts, and vexations, law- 
 suits, Amos V. 11. Matth. xviii. 28. Prov. iii. 
 
 Q. How is oppression committed by private extortions 1 
 — A. In servants demanding excessive wages, proprietors 
 burdensome rents, and usurers unreasonable usury ; or in 
 masters, tenants, aud borrowers, refusing due wages, rents, 
 or usury, matth. vii. 12. 
 
 Q. Is it lawful to receive usury or reward for the loan of 
 our money 1 — A. Yes ; if it is not from the poor, but from 
 such as can give it, and in a moderate proportion. Psalm 
 xxxvii. 26. Luke vi. 35, and xix. 23. 
 
 Q. How then did God forbid the Israelites to take 
 usury *? — A . He forbade them to take it from their brethren 
 and poor strangers; but allowed them to take it firom 
 
OP THE EIGHTH COMMANDMENT. 263 
 
 Others, Exod. xxii. 25. Deut. xxxi. 20. Lev. xxiii. 35, 
 36, 37. 
 
 Q. How is oppression committed in rigorous exaction, of 
 debts 1 — A. By our exacting what is owing us, to the utter 
 ruin of our neighbour's outward estate ; detaining for 
 pledges what is necessary to support their hfe, and upbraid- 
 ing such as are wilUng to pay, with their inability. 
 
 Q. How is oppression committed by vexatious law suits ? 
 — -A. By our making a trade of buying pleas and weak 
 rights; going to law, without first trying all peaceable 
 means to adjust differences ; or contending at it on trifling 
 and unjust grounds, Matth. v. 1 Cor. vi. 
 
 Q. How is sacred robbery and oppression committed ? 
 — A. In our persecuting men for the truth ; bereaving them 
 of God's ordinancos ; tearing away their beloved pastors ; 
 forcing on them a false religion, or pastors without a due 
 call, 1 Kings xii. and xiii. 
 
 Q. How is secret theft committed? — A. In our denial 
 of sacred dues, and making merchandise of sacred things. 
 
 Q. Who are guilty of sacrilege, by withholding sacred 
 dues? — A. All in general, and professors, magistrates, 
 ministers, and heads of families in particular. 
 
 Q. How are me^j in general guilty of this sacrilege ? — 
 A. By the want of due holiness in heart, neglect of fervent 
 prayer for, and giving a holy example to others, or of the 
 due support of God's ordinances and ministers, or teachers, 
 and the poor, Neh. xiii. Mai. iii. 8, 9. 
 
 Q. How is the want of due holiness in heart and life, 
 and restraint of prayer, a spiritual theft ? — A. A holy dis- 
 position and pattern, with fervent prayer, is a debt required 
 of us for our neighbour's sake, as well as our own ; and 
 without them, we are means of hindering the enriching 
 blessing of God, and bringing his curse on ourselves, our 
 family and country. Gen. xxxix. 
 
 Q. How do professors in particular sacrilegiously defraud 
 others? — A. By neglecting to convey to their posterity the 
 truths and ordinances of God, as full, clear and pure, 
 as they received them ; and not endeavouring to spread the 
 gospel where it is not, Judges ii. Psalm Ixxviii. 
 
 Q. How do magistrates sacrilegiously defraud men? — 
 A. By neglecting to support faithful ministers and teachers, 
 or to encourage charity-funds ; and by otherwise disposing 
 of the money due to these purposes, 2 Chron. xxix. 
 
 Q. How are ministers guilty of sacrilege ? — A. In buy- 
 
264 OF THE EIGHTH COMMANDMENT. 
 
 ing, seeking, or accepting presentations ; making their 
 benefice their chief motive to their work, and receiving it 
 without a right to it before God ; spending their time and 
 talents in idleness and worldly business ; neglecting the 
 duty, frequent, and faithful administration of God's ordi- 
 nances to their people; suiting their doctrine, worship, 
 discipline, government, and private practice, to the sinful 
 humours of men, for the sake of carnal honours, favours, or 
 gain, Isa. Ivi. 10, 11, 12. Jer. xxiii. 
 
 Q. How do parents and masters sacrilegiously defraud 
 their families? — A. In withholding from them their due 
 privilege of time to worship God, and of family-worship, 
 and of proper instruction in the things of God, Jer. x. 25. 
 
 Q. How do we commit Simony, or make merchandise 
 of sacred things 1 — A. By giving, receiving, contemning, 
 forsaking, or prizing them for carnal gains. Acts viii. 18. 
 
 Q. What sacred things do men make merchandise of? 
 — A. God's presence, truths, ordinances, gifts, and reve- 
 nues ; the souls of men ; and offices wherein men represent 
 God, Acts viii. 18 — 20, Rev. xviii. 13. 
 
 Q. How do we make merchandise of God's presence 1 
 — A. By prosecuting carnal ends at the expense of his ab- 
 sence ; and contriving worldly business in time of his wor- 
 ship, &.C., Ezek. xxxiii. 31, Zech. vii. 5. 
 
 Q. How do we make merchandise of God's truths? — A. 
 By hiding, denying, perverting, opposing, or even profess- 
 ing them for carnal honour, pleasure, or gain. 
 
 Q. How do we make merchandise of God's ordinances ? 
 — A. By carnal ends in dispensing or attending on them, 
 and by neglecting, corrupting, or administering them to im- 
 proper persons, for carnal favour, honour or gain. 
 
 Q. How do men make merchandise of God's gifts? — A. 
 By pretending to buy, sell, or compliment others with par- 
 don of sin, the gifts of the Holy Ghost, absolution from 
 church censures, <fec.. Acts viii. 18, 19. 
 
 Q. How do we make merchandise of sacred revenues ? 
 — A. In complimenting our friends with them; or volun- 
 tarily givmg them to support sacrilegious traders or church- 
 officers not appointed by Christ, as lordly bishops, cardi- 
 nals, deans, monks, friars, &.C., 1 Sam. ii. 36. 
 
 Q. How are men's souls made merchandise of? — A. In 
 men's buying or selling imaginary freedom from purgatory ; 
 selling themselves to Satan ; giving or receiving hire to 
 judge or swear falsely ; plead an evil cause ; committing 
 
OP THE NINTH COMMANDMENT. 266 
 
 whoredom ; or otherwise sinning, or suffering sin in others 
 for carnal favour, honour, pleasure, or gain. 
 
 Q. How do we make merchandise of those offices in 
 which men are God's deputies ? — A. By procuring offices 
 in the state, and especially in the church for unworthy per- 
 sons, from any carnal view. Judges ix., 1 Sam. ii. 36. 
 
 Q. How is the bestowing of offices in the church after 
 this manner especially sinfuH — A. As hereby, for carnal 
 favour, honour, pleasure, or gain, the offices of Christ's 
 house are sold to unworthy persons, and they are set up to 
 receive sacred honours and revenues, murder men's souls, 
 and trade in sellmg divine things, Titus i. 
 
 Q. Why should we carefully avoid stealing? — A. It 
 greatly injures ourselves and others, is contrary to scripture, 
 reason, and the nature of God, and exposes to his wrath, 
 Zech. V. 4, 1 Cor. vi. 10, and v. 11. 
 
 Q How can stealing be contrary to the nature of God, 
 when he commanded the Israelites to borrow of the Egyp- 
 tians without paying again, and to take the Canaanites' pos- 
 session from them? — A. The Egyptians owed the Israelites 
 wages for their labour : and God commanded Israel to ask, 
 (as the word should be rendered,) not to borrow from them: 
 and besides, God, who is supreme proprietor of all things, 
 could as justly turn out the rebellious Egyptians and Ca- 
 naanites, and give their property to Israel, as a master can 
 turn out a rebellious servant, and give his place and privi- 
 leges to another. 
 
 Q. How may we attain to true and genuine honesty ? — 
 A. By a solid trust, and living on God in Christ as our 
 Father and portion ; the application of Christ's death, for 
 crucifying the world to us, and us to it ; and by living in 
 the view of God's omniscience, the shortness of our life, the 
 judgment to come, and the unprofitableness of gaining the 
 whole world, if we lose our own soul. 
 
 Q. 76. Which is the ninth commandment 7 
 
 A. The ninth commandment is, " Thou shalt not 
 bear false witness against thy neighbour." 
 
 Q,. 11 . What is i^equired in the ninth com/mand- 
 ment 7 
 
 A. The ninth commandment requireth the main- 
 taining and promoting of truth between man and 
 man, and of our own and Qur neighbour's gqocl 
 name, especially in witness-bearing. 
 
266 OF THE NINTH COMMANDMENT. 
 
 Q. 78. What is forbidden in the nhith commiand- 
 ment7 
 
 A. The ninth commandment forbiddeth whatso- 
 ever is prejudicial to truth, or injurious to our own 
 or our neighbour's good name. 
 
 Q. What is more generally required in the ninth com- 
 mand 1 — A. The maintaining and promoting of truth bt - 
 tween man and man, Zeeh. viii. 16. 19. 
 
 Q. What truth is to be maintained and promoted? — A. 
 Truth in matters of doctrine and fact, Col. iii. 9. 
 
 Q. What do you understand by maintaining of truth 1 ■- 
 A. Our standing to, and abiding constantly by it. 
 
 Q. What do you understand by promoting of truth 1 — 
 A. Our studying to make it duly known and believed. 
 
 Q. How should we thus maintain and promote truth 1 — 
 A. By constant study to be as good as we appear ; to speak 
 as wej thmk, and as things really are, and when we should 
 speak of them, 2 Chron. xix. 9. 
 
 Q. What is more especially required in the ninth com- 
 mand ? — A. Our maintaining and promoting our own and 
 our neighbour's good name, Rom. i. 8. 
 
 Q. Why ought a good name to be carefully maintained 
 and promoted 1 — A. It is more precious than great riches ; 
 and renders men very useful for promoting the glory of God, 
 and good of mankind, Prov. xxii. 1. 
 
 Q. Whose good name are we to maintain and promote ? 
 — A. Our own and our neighbour's good name. 
 
 Q. How ought we to maintain and promote our own 
 good name 1 — A. By deserving and defending it. 
 
 Q. Can we deserve a good name before God % — A. No ; 
 in his sight all our righteousness is as filthy rags, Isaiah Ixiv. 
 
 Q. How may we deserve a good name from men ] — A. 
 By living meekly, peaceably, soberly, righteously, and godly 
 in this present world, Matth. v. 17, Titus ii. 12. 
 
 Q. How are we to defend our own good name? — A. By 
 vindicating it against reproaches and false accusations ; and 
 by modest commendation of ourselves only when there is 
 need, in such a manner, as all the praise may redound to 
 God's free grace, 2 Cor. x. xi. and xii. 
 
 Q. Who ought to maintain and promote their own good 
 name ? — A. All men, especially ministers, magistrates, and 
 professors, Luke i. 6, Sam. xxiii. 4. 
 
 Q. Why ought ministers, magistrates, and professors, es- 
 
OP THE NINTH COMMANDMENT. 267 
 
 pecially to maintain and promote their own good name ? — 
 A. Because the blemishes in their character principally 
 tend to the blasphemy of God's name, and do harden others 
 in their sin, 2 Sam. xii. 14. 
 
 Q. In respect of whom are we to maintain and promote 
 our neighbour's good name ? — A. In respect of ourselves 
 and others, Rom. xii. 10, 1 Sam. xxiii. 14. 
 
 Q. How are we to maintain and promote our neigh- 
 bour's good name in respect of ourselves 1 — A. By consi- 
 dering that which is good in them with esteem, delight, and 
 thankfulness ; by ready receiving good reports concerning 
 them ; by contemning and discouraging bad reports, tale- 
 bearers, and whisperers ; and by grief for reproof of, and 
 endeavoring to reclaim them from their real faults. 
 
 Q. How are we to maintain and promote our neighbour's 
 good name in respect of others 1 — A. By commending and 
 vindicating them behind their back ; by concealing their in- 
 firmities ; and by reproving them before others only when 
 there is need, and in such a way as doth not darken their 
 real excellencies, 1 Sam. xxii. 
 
 Q. When may we lawfully report our neighbour's faults 
 to others 1 — A. When others are in danger of being insna- 
 red by not knowing them ; when private admonition can- 
 not claim them ; when public shame is their proper pun- 
 ishment ; or when our hiding of their faults would hurt the 
 temptation of the innocent, Phil. iii. 2. 
 
 Q. Wherein is truth, and our own and our neighbour's 
 good name, to be especially maintained and promoted 1 — 
 A. In witness-bearing ; for what is said in witness-bearing, 
 is a most solemn appeal to God, and most firmly establishes, 
 or more deeply wounds truth, and our own and our neigh- 
 bour's good name, Prov. xiv. 1 Sam. xxii. 
 
 Q. What is more generally forbidden in the ninth com- 
 mandment 1 — A. All injuring of truth. Col. iii. 9. 
 
 Q. Whereby do we injure truth? — A. By simple false- 
 hood, wilful lying, equivocation, mental reservation, forgery, 
 and hypocrisy or dissimulation. 
 
 Q. What call you simple falsehood ? — A. Our represent- 
 ing any doctrine or fact according to our conception of it, 
 but otherwise than it really is, -and in terms tending to lead 
 others into a mistake. Job xxi. 34. 
 
 Q. Is all use of terms seemingly representing things 
 otherwise than they are, sinful 1 — A. No ; it is no sin to 
 use figures, metaphors, ironies, and hyperboles, if their sig- 
 
268 OP THE NINTH COMMANDMENT. 
 
 nification is so intimate or fixed by custom, as to leave no 
 proper danger or mistake, Eccl. xi. 9. 
 
 Q. What figures are used in scripture 1 — A. The whole 
 is put for a part, and a part for the whole, &c. 
 
 Q. What is a metaphor and allegory 1 — A. The repre- 
 sentation of spiritual things by the names of natural ; as 
 when Christ is called a lily, rose, sun, and shield, &c. 
 
 Q. What is irony ? — A. The using terms which seem to 
 commend things, with such an air as that they severely re- 
 prove them, Eccl. xi. 9, 1 Kings xviii., xxii. 
 
 Q. What is a hi/perbole? — A. The expressing things as 
 if much greater or less than they are ; as when the cities of 
 Canaan are said to be walled up to heaven, which, accord- 
 ing to the eastern idiom of language, signified no more than 
 their great height. 
 
 Q. What is wilful lying? — A. Our maintaining as a 
 truth that which we doubt of, or know to be false. 
 
 Q. How are we guilty of lying ? — A. By neglecting to 
 speak the truth when called to it, for reproving sin, or bear- 
 ing witness to facts ; by asserting or denying things more 
 strongly than our information will bear ; by making promi- 
 ses without a sincere design, and probable views of perform- 
 ance, or breaking them without weighty reasons ; and by 
 relating known falsehoods. 
 
 Q. How may lies, in relating known falsehoods, be dis- 
 tinguished? — A. Into jocose lies, made to raise wonder and 
 sport ; officious lies, made to gain some carnal advantage, 
 or prevent some hurt ; pernicious lies, springing from mal- 
 ice, and tending to hurt our neighbour's soul, character, or 
 estate; and lies of mere compliment, at meeting of friends, 
 table, &-C., to j>lease men, and display our imaginary 
 breeding. 
 
 Q. What is equivocation ? — A. Our using expressions of 
 a double signification in a true sense, in order to make 
 others understand them in a false one. 
 
 Q. What is a mental reservation ? — A. Our concealing 
 in our minds some things necessary to be added to what we 
 express, to make our speech agree with our thoughts. 
 
 Q. Must we always relate the whole history of a fact, 
 if we relate a part of it 1 — A. No ; but we ought always to 
 relate as much of it, as renders what we say strict truth, 
 and as much as tends to excuse our neighbour's deeds. 
 
 Q. What is /orrery ? — A. Our making and passing of 
 money, writs, speeches, &c., under false names. 
 
OP TH? NINTH COMMANDMENT. 
 
 Q. Wherein doth hypocrisy consist 1 — A. Sometimes in 
 pretending to be worse than we are ; but especially in pre- 
 tending to be better than we are. 
 
 Q. How may this last and common kind of hypocrisy be 
 distinguished 1 — A. Into hypocrisy respecting our states and 
 hypocrisy only respecting our exercise, 
 
 Q. What is hypocrisy respecting our state! — A. Our 
 habitual pretension and appearance to be saints, when we 
 are not ; which constitutes us proper hypocrites. 
 
 Q. Do hypocrites ever think themselves true saints ? — 
 A. Yes ; perhaps they ordinarily do so, Matth. vii. 
 
 Q. What appearances of saintship may hypocrites have 1 
 —-A. The gifts of prayer and knowledge, the common con- 
 victions and comforts of the Holy Ghost, and an outward- 
 ly zealous and tender practice, Isa. Iviii. 2, Heb. vi. 
 
 Q. What are the marks of a hypocrite? — A. The ha- 
 bitual performance of religious duties to be seen of men ; 
 greater zeal against sin in others than in ourselves ; with a 
 partial concert to observe only some, not all the commands 
 of God, Matth. xxiii. 4—33. 
 
 Q. What is hypocrisy respecting our exercise only ? — A. 
 That by which saints, or profane persons, sometimes do 
 good to be seen of men, and esteemed better than they are ; 
 and by which saints are often more careful of the outward 
 than inward part of religious duties. 
 
 Q. Why may not saints, and profane persons, be called 
 hypocrites from this their hypocritical exercise ? — A. Be- 
 cause saints habitually disallow their hypocrisy ; nor doth 
 it represent them in another state than they really are ; and 
 the hypocrisy of the profane is so scanty, that it doth not 
 make them appear saints, Rom. i. 14 — 24. 
 
 Q. Wherein doth the evil of falsehood, lying, and dis- 
 simulation, appear? — A. They are the offspring of Satan, 
 an abomination to God, break the bonds of society, and ex- 
 pose men to eternal wrath, John viii. 44, Prov. vi. 19. 
 
 Q. What is more especially forbidden in the ninth com- 
 mand ? — A. Whatsover is injurious to our own or our neigh- 
 bour's good name. Psalm xv. 
 
 Q. How do we injure our own and our neighbour's good 
 name 1 — A. By defiling and slandering it ; and by flattery. 
 
 Q. In what doth flattery consist? — A In unnecessary 
 and false commendation of men to their knowledge. 
 
 Q. Wherein lieth the evil of flattery ? — A. It is the oc- 
 33* 
 
270 OP THE NINTH COMMANDMENT. 
 
 casion of lies, and slander of others; it hinders self-exami- 
 nation, and inflames our pride, &c. Prov. xxix. 5. 
 
 Q. How do we defile and stain our own good name 1 — 
 A. By openly committing any thing imprudent or wicked, 
 which may be a blot to our reputation, Eccl. x. 1. 
 
 Q. How do we defile our neighbour's good name ? — A. 
 By tempting them to commit such imprudent or wicked 
 things as blot their reputation, 1 Kings xiii. 
 
 Q. What is slander or defamation? — A. Our unjust 
 charging of ourselves or others with that which is bad. 
 
 Q. How many ways are men guilty of slander? — A. In 
 thoughts, and deeds, but most formally in words. 
 
 Q. Whom do men slander in thought, word, and deed ? 
 — A. Either themselves or their neighbours. 
 
 Q. How do we defame ourselves in our thoughts ? — A. 
 By judging ourselves hypocrites when we are saints ; or 
 judging ourselves otherwise guilty of sin than we are. 
 
 Q. How do we practically slander ourselves in our deeds ? 
 — A. When we acquiesce in the calumnies cast on us; 
 when saints live in such a dejected manner, as if under 
 sentence of eternal death ; or when we provoke others to 
 slander us. 
 
 Q. How do we provoke others to slander us? — A. By 
 our going to the utmost bounds of our Christian liber- 
 ty ; and by being slanderers of others, haughty, and proud 
 boasters of ourselves, or busy bodies in other men's matters. 
 
 Q. How do we defame ourselves in our words? — A. By 
 falsly accusing ourselves ; imprudently revealing our own 
 faults, or denying the gifts and graces which God hath be- 
 stowed upon us, 2 Sam. i. 10. Exod. iv. 10. 
 
 Q. How do we slander our neighbours in our heart ? — 
 A. By rash, harsh, and partial judging and disesteeming of 
 them, or by desiring and delighting in their infamy. 
 
 Q. What call you rash judging of others? — A. Our 
 judging of their conduct without careful examination of its 
 circumstances; and especially judging their thoughts, de- 
 signs, and eternal state, Matth. vii. 1 — 5. 
 
 Q. What mean you by harsh judging of others? — A. 
 Our condemning their practice in things indifferent, inter- 
 preting their words and actions in the worst sense ; and 
 viewing their afflictions as evidences of their distinguished 
 wickedness, Rom. xiv. Acts xxviii. 4. 
 
 Q. What mean you by partial judging of others? — A. 
 Our judging of them on the report of adversaries, or in- 
 
OP THE NINTH COMMANDMENT. 271 
 
 sufficient informers, and under prejudices of our own, at 
 their person, principles, party, or nation ; and condemning 
 them for sins less than those in which we allow ourselves. 
 
 Q. How do we practically slander our neighbours in 
 our deeds 1 — A. By not duly informing them of evil reports 
 passing on them, that they may vindicate themselves ; by 
 groundlessly shifting fellowship with them; seeking out, 
 ready listening to, easy belief, and firm remembrance of 
 evil reports concerning them; encouraging tale-bearers; 
 and by neglect of proper means to refute slanders, and 
 bring slanderers to deserved punishment and shame. 
 
 Q. How do we slander our neighbours in our words ? — 
 A. By charging them with faults of which they are inno- 
 cent ; or charging them with their real faults in an unchris- 
 tian manner. Psalm 1. 20. 2 Sam. xvi. 3. and xix. 2G, 27. 
 
 Q. How may slander of our neighbour in words be dis- 
 tinguished 1 — A. Into upbraiding and backbiting him. 
 
 Q. What do you understand by upbraiding him 1 — A. 
 Our slandering a man to his face, either in a more serious 
 or scornful manner, 2 Sam. vii. 7, 8. 1 Cor. v. 11. 
 
 Q. Wherewith do such slanderers usually upbraid their 
 neighbour? — A. With his religion, qualities, offices, exer- 
 cises, and sentiments; his natural infirmities of baldness, 
 lameness, &c.; and his real faults, Matth. v. xi, xii. 
 
 Q. Is it very sinful to upbraid men with their holiness 
 and religion? — A. Yes; it is a reproach of God himself 
 in and by his image in men, Psal. xxii. 8, 9. 
 
 Q. Is it very sinful to upbraid men with their natural 
 defects? — A. Yes; it is a reviling of God as the author 
 of these defects. Lev. xix. 14. 2 Kings ii. 23. 
 
 Q. How do we slander men in charging them with their 
 real faults? — A. By twitting them with sins of which they 
 have evidenced their repentance ; and charging them with 
 their sins in a light and passionate manner, 2 Sam. xvii. 
 
 Q. Why is it very sinful to upbraid men with these sins 
 for which they have evidenced sorrow? — A. Because it is 
 a counteracting the conduct of God in pardoning them. 
 
 Q. Why is it very sinful reproachfully to upbraid men 
 with their sins unrepented of? — A. Because it tends to 
 harden them much in their sin. 
 
 Q. In what do such upbraiding for sin and Christian re- 
 proof, differ ? — A. Such upbraiding for sin flows from pride, 
 passion, and hatred at the sinner ; is attended with a love 
 to his sin ; and is expressed in a way tending to expose and 
 
S72 OP THE NINTH COMMANDMENT. 
 
 exasperate him ; but Christian reproof flows from lore to 
 the glory of God, and the offender's soul, and hatred at his 
 sin ; and is expressed in a meek and calm manner. 
 
 Q. What is backbiting 1 — A. Our scornful or serious 
 defamation of our neighbour in his absence, Psalm xv. 3. 
 
 Q. Is it very sinful to scoff at our neighbour's religion, 
 natural or sinful infirmities, real or feigned, in his absence ? 
 — A. Yes; it is like a mad-man's casting firebrands, ar- 
 rows, and death, in his sport, Isa. xxviii. 22. 
 
 Q. How do we more seriously backbite our neighbour I 
 — A. By raising and spreading false reports of him ; re- 
 presenting bis real faults worse than they are ; concealing 
 what tends to excuse and extenuate them ; publishing 
 them, when it no way tends to the glory of God, or his 
 good ; hiding or lessening his real excellencies, or putting 
 a bad construction on them, Jer. xx. 10, and xviii. 18. 
 
 Q. How do backbiters and whisperers ordinarily cover 
 their hatred at him they defame? — A. By pretending their 
 esteem of him, or their discrediting, or sorrow to hear such 
 bad reports ; by requiring the slander to be kept secret, &c. 
 
 Q. Doth this conduct lessen the guilt of their slander? 
 — A. No ; it adds dissimulation to it, Prov. x. 18. 
 
 Q. Wherein lieth the great evil of slander? — A. It robs 
 God of his glory arising from men's good name, quenches 
 brotherly affection, gives our neighbour such a wound as 
 can scarce be healed, brings dishonour on ourselves, and 
 exposes to eternal wrath, Prov. xxii. 1. 
 
 Q. Whether is theft or slander worst? — A. Slander; 
 for it takes away our good name, which is better than great 
 riches ; renders us more useless, contemptible, and hated ; 
 and is a more lasting and irrecoverable hurt than the loss of 
 our wealth by theft, Pr»v. xxii. 1, Eccl. vii. 1. 
 
 Q. What then makes almost all men delight so much in 
 slandering our neighbours? — A. Pride, and a malicious 
 inclination to make other men's character as bad as their 
 conscience tells them their own should be, Titus iii. 3. 
 
 Q. What kind of falsehood and slander is most crimi- 
 nal ? — A. That which is committed in witness-bearing, 
 
 Q. Who are often guilty of falsehood and slander in 
 public judicature and witness-bearing ? — A. The parties at 
 law, advocates, witnesses, and judges. 
 
 Q. How are the parties guilty of such falsehood and 
 dander ? — A. Bv founding pleas on false and forged claims, 
 
OP THE TEMTH COMMANDMENT. 273 
 
 boldly denying truths, asserting untruths, suborning or cor- 
 rupting witnesses, bribing judges, &c. 
 
 Q. How are advocates guilty 1 — A. By misrepresenting 
 the case of their client ; contriving and maintaining false- 
 hoods to support their cause ; conceahng or faintly support- 
 ing of truth, or outfacing it with importunity and eloquence, 
 Acts xxiv. 1 — 6. 
 
 Q. How are witnesses guilty? — A. By swearing things 
 false in themselves, or dubious to them ; or witnessing truths 
 with malice and envy, Acts vi. 13, 14. 
 
 Q. How are the judges guilty ? — A. By suffering them- 
 selves to be bribed or seduced ; misrepresenting the law ; 
 and giving verdict or sentence contrary to their own con- 
 science, or the truth, Exod. xxiii. 8. 
 
 Q* What peculiar evil is in slander and falsehood com- 
 mitted in judicatures? — A. It is committed in the more es- 
 pecial presence of God, or in his name, or when he is so- 
 lemnly called on to attest it. Psalm Ixxxii. 1. 
 
 Q. Is it not horrible wickedness to he or slander in 
 preaching and prayer, or to support a religious cause, and 
 gain proselytes to it ? — A. Yes ; it prostitutes God's ordi- 
 nances, and is a speaking wickedly for God, Job xiii. 7. 
 
 Q. By what means may we avoid falsehood and slander ? 
 — A. By avoiding to meddle with other men's business ; 
 speaking little ; careful keeping our hearts ; and by living 
 in the view of our unworthiness, God's omniscience, and the 
 account we must give to him at the last day. 
 
 Q,. 79. Which is the tenth commandment 7 
 
 A. The tenth commandment is, "Thou shalt not 
 covet thy neighbour's house, thou shalt not covet thy 
 neighbour's wife, nor his man-servant, nor his maid- 
 servant, nor his ox, nor his ass, nor any thing that is 
 thy neighbours." 
 
 Q. 80. What is required in the tenth command- 
 'nient 7 
 
 A. The tenth commandment requireth full content- 
 ment with our own condition, with a right and char- 
 itable frame of spirit toward our neighbour, and all 
 that is his. 
 
 Q,. 81. What is forbidden in the tenth command- 
 ment 7 
 
 A. The tenth commandment foibiddeth all discon- 
 
^74 OP THE TENTH COMMANDMENT. 
 
 tentment 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. How prove you that this command respecting cov- 
 etousness is but one of the ten 1 — A. There are nine be- 
 sides it, as the second is manifestly different from the first : 
 and if this command were to be distinguished from its ob- 
 jects, it would make six, or rather a thousand. 
 
 Q. What is required in the tenth commandment 1 — A. 
 Contentment with our own lot ; and a charitable disposition 
 towards our neighbour, and all that is his. 
 
 Q. Are we to be content to live in an estate or practice 
 of sin? — A. No; sin is contrary to God's law, I John 
 iii. 4. 
 
 Q. With what then should we be content? — A. With 
 every thing which God in his providence orders for our lot, 
 whether pleasant or afflicting, Heb. xiii. 5. 
 
 Q. What manner of contentment with our lot is required 
 of us ? — A. Full contentment, Heb. xiii. 5. 
 
 Q. What is /m// contentment? — A. Contentment com- 
 plete in its parts, and carried to the highest degree. 
 
 Q Of how many parts doth full contentment consist ? — 
 A. Four ; self-denial, readiness to take up our cross, holy 
 carelessness about this world, and satisfaction with our con- 
 dition in it, Phil. iv. 6, 7, Matth. xvi. 24. 
 
 Q. What is self denial ? — A. Our looking on ourselves 
 as unworthy any thing but hell, and incapable to choose or 
 provide what is for our true interest. 
 
 Q. What crosses must we take up ? — A. Manifold af- 
 flictions in this world, and especially suffering for Christ. 
 
 Q. What is meant by taking up the cross? — A. Submit- 
 ting to it in obedience to God's will, Acts xxi. 13. 
 
 Q. In what manner must we take up our cross ? — 4^. 
 Cheerfully, from love to Christ who bare the curse for us, 
 Matth. xvi. 24. 
 
 Q. What is meant by a holi/ carelessness about this 
 world ? — A. Our reckoning all worldly enjoyment nothing 
 in comparison of God ; and in the diligent use of means, 
 leaving it wholly to him to carve our lot in it. 
 
 Q. What mean you by satisfaction with our condition ? 
 — A. Our pleasure in it, from a persuasion that it is emi- 
 nently suited to the glory of God, and our real advantage. 
 
 Q. In what cases are we especially called to study con- 
 
OP THE TENTH COMMANDMENT. 275 
 
 tentment ? — A. When our relations die, or prove crosses to 
 us ; and when we meet with prosperity, bodily afflictions, 
 poverty, reproach, spiritual trouble, disappointment, and loss 
 of all things. 
 
 Q. What is more generally necessary to our attaining 
 contentment in these cases t — A. Our union to Christ, the 
 sprinkling of his blood on our conscience, our having God 
 in him as our God, and our heart filled with his love. 
 
 Q. How may we attain contentment, when our friends 
 and relations die? — A. By considering, that our God lives; 
 that all men must die ; that God has taken them away ; 
 that if they were gracious, the loan we had of them was a 
 great mercy, death was their great gain, and we shall short- 
 ly meet in heaven never to part. Job xix. 25. 
 
 Q. How may we attain contentment when our friends 
 and relations prove crosses to us ? — A. By taking their bad 
 conduct to us as a reproof of our neglect of duty to them, 
 and especially to God ; and by considering, that all men 
 are imperfect, that God is our chief friend, and will soon 
 free us from the trouble of others, Micah vii. 7 — 10. 
 
 Q. How may we attain contentment in a prosperous 
 slate 1 — A. By living on God as our chief portion ; behold- 
 ing and enjoying him in all that we have, and glorifying 
 him with it ; by having our heart weaned from the world ; 
 and considering, that discontent is most ungrateful to God, 
 and a ready way to provoke him to deprive us of our pre- 
 sent enjoyments, Psalm iv. 6, 7. 
 
 Q. How may we attain contentment under bodily afflic- 
 tions? — A. By considering that they are unstinged; are 
 much lighter than our sins deserve, or Christ suffered ; and 
 are useful to put us in mind of death, meeten us for heaven, 
 and sweeten it to us. Lam. iii. 39. 
 
 Q. How may we attain contentment under poverty 1 — 
 A. By considering how poor Christ, and many of his dear- 
 est saints, have been ; that we have more than we brought 
 into this world, or can carry out of it ; and that the less we 
 have, the less we have to account for at the last day, 2 Cor. 
 viii, 9. 1 Tim. vi. 6, 7. ' 
 
 Q. How may we attain contentment under reproach ? — 
 A. By a firm faith of our new covenant name ; and con- 
 sidering how much Christ and his people have been always 
 reproached, how worthless men's applause is, and how 
 our character shall be vindicated at the last day. 
 
 Q. How may we attain contentment under the spiritual 
 
276 OF THE TENTH C0MMAN1>MENT. 
 
 troubles of temptation, desertion, «fcc.? — A. By application 
 of the many sweet promises respecting spiritual trouble ; 
 and considering how Christ, and his dearest saints, have 
 been so troubled ; that he has a fellow-feeling of our afflic- 
 tion ; that it shall speedily be over, and work for us a far 
 more exceeding and eternal weight of glory, Isa. liv. 
 
 Q. How may we attain contentment vmder manifold 
 losses and disappointments? — A. By a diligent study to 
 supply the want of other things with God himself; by con- 
 sidering, that our God cannot be lost, that our wise and 
 gracious Father is the author of all our losses and disap- 
 pointments, that they are necessary to convince us of the 
 vanity of this world, prevent us from taking up our rest 
 therein, and to prepare a place for God and his fulness in 
 our hearts, Phil. iv. 19. 
 
 Q. Doth full contentment exclude lamentation over our 
 afflictions, and the sinful cause of them, or use of lawful 
 means of deliverance from them? — A. No; it supposes 
 and includes these things. Psalm i. 15, and xci. 15. 
 
 Q. What are the great advantages of contentment? — A. 
 It makes God delight in doing us good, sweetens every 
 case, apd disposeth us to every duty, Isa. Ixiv. 5. 
 
 Q. What is a charitable frame of spirit towards our 
 neighbour and all that is his? — A. Our readiness to rejoice 
 in our neighbour's welfare, and mourn for his Jifflictions, 
 as if it were our own, Rom. xii. 
 
 Q. What is necessary to our attaining this charitable 
 frame of spirit ? — A. Heart-purity and watchfulness. 
 
 Q. From what must our heart be purified? — A. From 
 covetous desires after earthly things. 
 
 Q. Why is this purity of heart necessary for us? — ^A. 
 Because the want of it hinders our communion with God, 
 and proper love to our neighbour, Matth. v. 8. 
 
 Q. How may we attain this purity of heart? — A. By 
 faith in Christ as our righteousness and strength, by appli- 
 cation of God's pure word to our hearts, and by earnest 
 prayer, 2 Cor. vii 1. Gal. vi. 14. 
 
 Q. What of our heart must we watch over? — A. Over 
 the first motions of our heart towards sin, and all tempta- 
 tions thereto, Prov. iv. 23. I Pet. v. 8. 
 
 Q. Why ought we to watch over our heart? — A. Be- 
 cause it is very deceitful, inconstant, and wicked; sin lies 
 Tery hid in it ; the life of religion lies much in keeping our 
 
OP THE TENTH COMMANDMENT. 277 
 
 heart bended towards God; and hereby many wicked 
 thoughts are prevented, Jer. xvii. 9. Prov.iv. 23. 
 
 Q. Why is watchfulness over our heart necessary to our 
 having a charitable frame of spirit towards our neighbour ? 
 — A. Because without it our heart would wander in cove- 
 tous desires of what is his, Prov. iv. 23. 
 
 Q. What sins are forbidden in the tenth commandment? 
 — A. Discontentment, envy, and covetousness. 
 
 Q. What is discontentment? — A. Our inward disliking 
 and grudging at any thing in our lot, Job v. 2. 
 
 Q. How is our inward discontentment of heart outward- 
 ly exercised and evidenced? — ^A. By sullen shifting to 
 look on our enjoyments, or viewing them in a dissatisfied 
 manner; by disliking to hear our lot well spoken of, and 
 pleasure in hearing it dispraised; fretful complaints and 
 murmuring at it ; and by living peevishly m trouble, and 
 unthankfuJly under the receipt of mercies, Esth. v. 13. 
 
 Q. Whence doth our discontentment spring? — ^A. From 
 worldly mindedness, pride, and distrust of God. 
 
 Q. Is it any excuse for our discontentment that it flows 
 from our natural temper ? — A. No ; that shews discontent 
 to be deeply rooted in our heart, James iv. 1. 
 
 Q. Are the length, greatness, and suddenness of our af- 
 fliction, any excuse for discontent ? — A. No ; for we also 
 receive many great, unexpected, and lasting mercies ; we 
 ought to have expected troubles ; and besides, discontent- 
 ment makes our aflliction still more grievous. 
 
 Q. Are not very provoking injuries an excuse for our dis- 
 contentment? — A. No; for we do greater injuries to God 
 every day than can be done to us, Matth. xviii. 
 
 Q. Is it any excuse of our discontentment that our trou- 
 bles unfit us for duty, and that we fear they are the first fruits 
 of eternal wrath ? — A. No ; for it is chiefly discontent that 
 begets that unfitness for duty, and slavish fear of wrath. 
 
 Q. What then should we do in such a disordered case ? 
 — A. We should flee speedily to the blood of Christ, and 
 grace of God, for relief from our plagues and fears. 
 
 Q. Wherein lieth the great evil of discontentment ? — A. 
 It embitters our mercies, quarrels with God, provokes him 
 to add to our trouble, unfits us for duty, increaseth our af- 
 fliction, and hinders the happy fruits of it. 
 
 Q. What happy fruits of aflSiction doth it hinder ? — A. 
 The embittering and purging away of our sin ; the excite- 
 ment, trial, and manifestation of our grace ; the weaning 
 24 
 
278 OP THE TENTH COMMANDMENT. 
 
 of our heart from this world, and setting it on things above, 
 Isa. xxvii. 9, Col. iii. 1. 
 
 Q. What is envy? — A. Our inwardly grudging and 
 grieving at the good of our neighbour, Gen. iv. 4, 5. 
 
 Q. How is the envy of our heart outwardly exercised 
 and evidenced] — A. In our sullen and angry looks on our 
 neighbour's enjoyments, grudging speeches concerning 
 them, and unkind behaviour to him on account of them. 
 
 Q. What is the object and ground of our envy 1 — A. 
 The good of our neighbour in honour, wealth, health, rela- 
 tions, gifts, graces, favour, success, &.c. 
 
 Q. What is the root of envy "? — A. Pride and malice. 
 
 Q. Wherein lieth the evil of envy] — A. It dishonours 
 God, embitters our enjoyments, makes us hke Satan, is 
 dangerous to our neighbour; and destroyers of ourselves, 
 Prov. xiv. 30, Job v. 2. Jam. iii. 14. 16. 
 
 Q. What is covetousness ? — A. An excessive and inordi- 
 nate desire of any worldly thing, Hab. ii. 5. 9. 
 
 Q. Can we exceed in desiring God as our portion, Christ 
 as our Saviour, and the Holy Ghost as our sanctifierl — A. 
 No ; these are intimately valuable, and our possessing them 
 in the highest degree, cannot but tend to God's glory, and 
 our own good. Psalm Ixxxi. 10, xvi. 5, 6. 
 
 Q. How do we exceed in desiring created enjoyments ? 
 — A. In desiring them as our chief good, more than God's 
 law allows, or more of them than is meet for us, Heb. xiii. 5. 
 
 Q. How do we commit covetousness in the irregular de- 
 sire of things 1 — A. In desiring to have them at the ex- 
 pense of our neighbour's losing them, or in order to fulfil 
 some sinful lust with them, Jam. iv. 2, 3, and v. 34. 
 
 Q. How is the covetousness of our heart outwardly ex- 
 ercised and evidenced 1 — A . By greedy looks on the ob- 
 ject of our sinful desire, covetous speeches, excessive toil, 
 labour in too many or base callings, endeavours to draw 
 from our neighbour what is his, &.c. 
 
 Q. Wherein lieth the evil of covetousness? — A. It is 
 idolatry, making a god of its object ; breaks all the com- 
 mands ; tempts to all other sins ; begets disquiet of mind ; 
 unfits us for duty ; draws down God's wrath on us and our 
 heirs in this life ; and exposeth to hell. 
 
 Q. How may we be delivered from envy and covetous- 
 ness'? — A. By faith in, and love to Christ as our Savdour; 
 believing in the views of God as our portion ; prayer for the 
 Spirit of Sanctification ; and by serious consideration. 
 
OF THE COMMANDMENTS. 279 
 
 Q. What are we to consider in order to cure as of envy 
 and covetousness ? — A. That these sins make us hke Sa- 
 tan, and odious to God ; that the worst men have often 
 most of this world ; that the more we have in it, the more 
 difficult our duty, and tlie greater our accounts will be ; 
 that death will soon strip us of our earthly enjoyments ; 
 and that all our envious and covetous desires shall be pub- 
 licly exposed at the last day, James iii. iv. Tit. iii. 3. 
 
 Q. Why is the object of envy and covetousness so 
 particularly expressed in this command, viz, our neigh- 
 bour's house, wife, servant, ox, or ass ? — A. Because men 
 are so much inclined to these sins, Ezek. xxxiii. 31. 
 
 Q. Is not the coveting of these things forbidden in com- 
 mands 7th, 8th, &.C. 1 — A. Yes ; but these commands 
 strike more directly against actual sins ; whereas the tenth 
 strikes more directly against the sin of our nature, and first 
 motions of lust, Rom. vii. 7 — 13. 
 
 Q. Why is it necessary that there should be a particular 
 command against the lust of nature? — A. Because, though 
 it be one of our greatest sins, it is much overlooked by us, 
 Rom. vii. 7. 13. 
 
 Q. 82. Is any man able 'perfectly to keep the com- 
 m,andmentsof God? 
 
 A. 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. Ought every man to keep all the commandments of 
 God perfectly 1 — A. Yes, Deut. xviii. 13, and xii. 32. 
 
 Q. Why ought we to keep them perfectly? — A. God re- 
 quires, and hath a just title to our perfect obedience ; and 
 it tends to the advantage of ourselves and others. 
 
 Q. What profit can even wicked men's attempts to obey 
 God's law bring to them 1 — A. Temporal mercies in this 
 life, and the lessening their torments in hell. 
 
 Q. Why doth God reward wicked men's obedience, or 
 rather shew of obedience t — A. To shew the regard which 
 be hath to the very resemblance, of holiness, and that he hath 
 no pleasure in tlie death of sinners, Jon. iii. 10. 
 
 Q. But how can he reward wicked men's obedience, 
 when he says, it is an abomination to him ? — A. This obe- 
 
280 
 
 dience is better in itself than an absolute neglect of duty, 1 
 Kings xxii. 29, 2 Kings x. 30. 
 
 Q. Can any man perfectly keep the commands of God ? 
 — A. No mere man, since the fall, is able to keep them per- 
 fectly in this life, 1 Kings viii. 46, 1 John i. 8 — 10. 
 
 Q. Why do you say the commands cannot be kept per- 
 fectly in this life ? — A. Because believers keep them sincere- 
 ly ^ notjyprfectly, 2 Cor. ii. 2, Rom. vii. 
 
 Q. Why do you say, no mere man can keep them perfect- 
 ly 1 — A. Because Christ, who is not a mere man, but God- 
 man, did keep them perfectly, Matth. iii. 15. 17. 
 
 Q. Why do you add these words, since the fall? — A. Be- 
 cause before the fall Adam was able, and did keep all the 
 commands of God perfectly, Eccl. vii. 29. 
 
 Q. Why do you add these words, in this life ? — A. Be- 
 cause in heaven the saints shall be able to keep the whole 
 law of God perfectly, Jude 24, Eph. v. 37. 
 
 Q. How prove you, that believers cannot keep the com- 
 mands of God perfectly in this life? — A. The scripture af- 
 firms there is no man that doeth good, and sinneth not ; and 
 that if we say we have no sin the truth is not in us, and 
 shews that the best saints failed in those graces wherein 
 they most excelled ; Abraham through distrust lied once 
 and again, Moses sinned by passion, Job by impatience, 
 and Peter by cowardice, 1 Kings viii. 46. 
 
 Q. How then are Job, Hezekiah, and other saints, called 
 perfect in scripture 1 — A. Because they were upright and 
 sincere, having all the graces in some measure, diligently 
 studying to have them in full measure, and heartily grieved 
 for their imperfections in holiness ; and were far more per- 
 fect than others. Job i. 8, Luke i. 6, Phil. iii. 12 — 14. 
 
 Q. How is it said, He that is horn of God sinneth not, 
 mu\ cannot sin ? — A. Because h.c cannot sin against the 
 law as a covenant; nor can he make a trade of sin, by liv- 
 ing in it with pleasure, as others do, Rom. vi., vii. 
 
 Q. Of what sins may believers be guilty in this life ? — 
 A. Of every unpardonable sin, even the worst, as Atheism, 
 unbelief, idolatry, &c., 1 Kings xi. 1 — 8. 
 
 Q. Into what sins do believers most frequently fall 1 — A. 
 Into more refined and secret sins. Psalm xix. 21. 
 
 Q. Wherein do we break God's commands daily? — A. 
 In thought, word, and deed. Gen. viii. 21. 
 
 Q. By what thoughts do we break God's commands ? — 
 A. By low thoughts of God, and his Son Clirist ; by atheis- 
 
TO KEEP THE LAW PERFECTLY. 281 
 
 tical, ignorant, idolatrous, profane, proud, idle, carnal, cov- 
 etous, unclean, or malicious thoughts, &c. 
 
 Q. By what words do we break God's commands? — A. 
 By idle, proud, profane, angry, obscene, or lying words, 
 &c. Jam. ii. 6. 8, Matth. v. 22. 34—37. 
 
 Q. By what deeds do we break God's commands ? — A. 
 By carnal labour on the Sabbath ; by killing, stealing, com- 
 mitting adultery, &c. Hos. iv. 2. 
 
 Q. Do not we also break all the commands of God daily, 
 by omission of required thoughts, words or deeds 1 — A. 
 Yes; Isa. xliii. 22, 23,24. 
 
 Q. In what different ways do we daily break all God's 
 commands in thought, word, and deed? — A. In our per- 
 sons, and by partaking in other men's sins. 
 
 Q. How do we involve ourselves in the guilt of other 
 men's sins ? — A. By permitting when we could have hin- 
 dered them ; by exciting, causing, encouraging, rewarding, 
 or defending them ; and by not duly reproving for, and 
 mourning over them, Eph. v. 11. 
 
 Q. Do we not constantly and practically re-act our for- 
 mer sins, while we continue impenitent for them ? — A. Yes. 
 
 Q. Can we then conceive how many sins we commit in 
 a day or hour ? — A. No ; we commit so many in our own 
 persons, and by partaking with others in sin, that God alone 
 can reckon their number, Psalm xl. 12. 
 
 CI. 83. Are all transgressions of the lata equally 
 heinous 7 
 
 Some sins in themselves, and by reason of several 
 aggravations, are more heinous in the sight of God 
 than others. 
 
 Q. Are all sins equally criminal? — A. No. 
 
 Q. How prove you that ? — A. The scripture represents 
 some sins as greater than others, some sins are more pun- 
 ished than others, and one sin is unpardonable. 
 
 Q. Are not all sins infinitely evil? — A. Yes, as they 
 are committed against an infinitely holy God. 
 
 Q. How then can some sins be more henious or worse 
 than others ? — A. As therein we more fully exert our en- 
 ttiity against God, and do greater injury to his declarative 
 glory, John xix. 11, and xv. 22. 
 
 Q. In what different respects arc some sins more hei- 
 
 24* 
 
282 OP THE AGGRAVATIONS OF SIN. 
 
 nous than others? — A. Either in themselves, or by the ag- 
 gravations that attend tliem. 
 
 Q. How are some sins more heinous in themselves ? — 
 A. As they directly break more commandments, and con- 
 tain greater injury to God or men, than others. 
 
 Q. Whether are sins directly against the first or second 
 table more heinous 1 — A. Sins against the first ; for these 
 are an immediate attack on the being, name, worship, and 
 property of God, which are more precious in themselves 
 than what belongs to men, 1 Sam. ii. 25. 
 
 Q. What are the worst sins against the first table 1 — A. 
 Atheism, idolatry, profane swearing, unbelief, <fec. 
 
 Q. Why are these more heinous 1 — A. Because they 
 are a direct attempt against the being and essential honour 
 of God, or do blasphemously misrepresent him. 
 
 Q. What are some of the worst sins against the second 
 table of the law 1 — A. Murder, adultery, slander, &c. 
 
 Q. Why are these more heinous? — A. Because they 
 rob a man of his life, wife, or good name, which are more 
 precious than his wealth. Job ii. 4, Prov. xxii. 1. 
 
 Q. What sins against the first table break many com- 
 mands ? — A. Every sin against it ; but especially those 
 against the first commandment break all the ten. 
 
 Q. How do these sins break the commands of the second 
 table? — A. As they are a direct attack upon the being and 
 honour of God, they lose all binding impressions of duty to 
 our neighbour : and moreover, to rob a man of his God, or 
 means of enjoying him, is a greater injury than to rob him 
 of his life, and every other earthly enjoyment. 
 
 Q. How then is it, that sins against the first table of the 
 law are ordinarily so lightly accounted of? — A. It proceeds 
 from our Atheism, pride, and ignorance of God. 
 
 Q. What sins against the second table directly break 
 many commandments ? — A. Every sin against it, particu- 
 larly drunkenness, theft, covetousness, envy, slander, ^c. 
 
 Q. How doth drunkenness break the commandments of 
 the first table ? — A. Drunkenness makes a god of our belly ; 
 and liquor unfits us for meditation, prayer, and other ordi- 
 nances, and justly stops our admission to the seals of the 
 covenant ; it occasions our taking God's name in vain, and 
 perverting his creatures to sinful purposes; and disqualifieth 
 us for remembering the Sabbath to come, or improving the 
 work of the Sabbath past. 
 
 Q. How doth drunkenness break the commandments 
 
OP THE AGGRAVATIONS OP SIN. 283 
 
 of the second table? — A. It disqualifieth us for performing 
 relative duties ; by it we devote to the service of Satan 
 that money which should support our family, the magis- 
 trates, ministers, and poor ; and waste time in encourag- 
 ing others to sin ; it breaks our bodily constitution, occa- 
 sions quarrels and fighting, starves our families, inflames 
 our fleshly lusts, ruins our estate, and tempts us to steal, 
 procures a bad name, and fills our mouth with slander, 
 and incites an inordinate desire of liquor. 
 
 Q. How do theft and covetousness break the command- 
 ment of the first table? — A. The covetous thief makes 
 riches his God, worships its image and superscription, 
 profanes God's good creatures, and hath his head and 
 heart full of carnal projects on the Sabbath. 
 
 Q. How do theft and covetousness break the command- 
 ment of the second table 1 — A. These sins hinder the per- 
 formance of our duty to our relations ; take from our neigh- 
 bour the supports of his life, and endanger our own ; en- 
 courage idleness and prodigality, those incentives of lust, 
 procures a bad name, &.C. 
 
 Q. Why doth the apostle James say, that though a man 
 should keep the ivhole law, and yet offend in one point, he 
 is guilty ofalll — A. Because every sin is against the love 
 that is the fulfilment, and tramples on the authority that is 
 the foundation of the whole law. Jam. ii. 10. 
 
 Q. What is the second way some sins are more heinous 
 than others? — A. By the aggravations attending them. 
 
 Q. What call you an aggravation of sin? — A. Any 
 circumstances attending it which increaseth its guilt. 
 
 Q. From what circumstances are sins aggravated ? — A. 
 From the person off*ending or oflTended ; from the means 
 against which sin is committed; and the quality, time, 
 place, and manner of the off'ence, 2 Sam. ii. 25. 
 
 Q. How is sin aggravated from the person offending 1 — 
 A. The sins of superiors in gifts, graces, age, or station, as 
 parents, husbands, masters, magistrates, or ministers, are 
 more heinous than the same sins committed by their res- 
 pective inferiors, Hos. v. 1. Isa. xxxviii. 14. 
 
 Q. Why are the sins of superiors more heinous? — A. 
 Because their sins prostitute more of the image or authority 
 of God lodged in them, and do more harden and encourage 
 others in sin, 1 Kings xii. 25 — 33. 
 
 Q. How is sin aggravated from the person immediately 
 jffended by it? — A. Sins committed immediately against 
 
2S4 OP THE AGGRAVATIONS OP SIN. 
 
 God, Christ as Mediator, or the Spirit and his grace, are 
 more heinous than hke sins committed against men ; sins 
 against many, are more heinous than like sins against few ; 
 sins against saints, particularly weak ones, more heinous 
 than like sins against others ; sins against superiors more 
 heinous than like sins against inferiors ; and sins against 
 men's souls, than like sins against their bodies. 
 
 Q. How is sin aggravated from the means against which 
 it is committed? — A. Sins committed against the express 
 lettter of the law, clear revelation, manifold warnings, re- 
 proofs, convictions, vows, resolutions, mercies, judgments, 
 &c. are more heinous than the same sins committed in con- 
 trary cases, Isa. xxvi. 10. Luke xii. 47. 
 
 Q. Why so? — A. Because, besides the sin itself, there 
 IS added an abuse of those clear revelations, warnings, re- 
 proofs, convictions, mercies, judgments, &c. 
 
 Q. How is sin aggravated from the quality of the offence ? 
 — A. Sin furnished in word and deed, or which cannot 
 admit of restitution, are more heinous than like sins only- 
 conceived in thought, or which admit of restitution. 
 
 Q. Why so ? — A. Because, in the former cases, sin 
 spreads wider, and continues longer than in the latter. 
 
 Q. How is sin aggravated from the time of the offence ? — 
 A. Sins committed on the Sabbath, in the time of worship, 
 season of gospel light, or of signal mercies or judgments, 
 are more heinous than the same sins committed in other 
 seasons, Matth. xi. 23. 2 Chron. xxviii. 22. 
 
 Q. Why so? — A. Because, in these cases, besides the 
 sin itself, holy time is profaned, and eminent duties exclu- 
 ded, Isa. xxii. 12, 13. 2 Chron. xxviii. 22. 
 
 Q. How are sins aggravated from the place of the offence ? 
 — A. Sins in a gospel-land and in a public or sacred place, 
 are more heinous than the same sins committed in other 
 places, Isa. xxvi. 10. 2 Chron. xxxiii. 4. 
 
 Q. Why so? — A. Because such sins do pour more con- 
 tempt on God, and do more harden and encourage others 
 in sin, 2 Sam. xvi. 22. 1 Kings xiii. 1. 33, 34. 
 
 Q. How are sins aggravated from the manner of them ? 
 — A. Sins done deliberately, wilfully, boastingly, mali- 
 ciously, frequently, obstinately continued in, or relapsed 
 into after repentance, are more heinous than the same sins 
 committed through ignorance, weakness, or the hurry and 
 violence of temptation, or with blushing, or seldom, and 
 not continued in, Psalm xcv. 10. Jer. xliv. 
 
OP THE AGGRAVATIONS OP SIN. 285 
 
 Q. Doth wilful or slothful ignorance excuse our sin ? — 
 A. No ; it is a damning sin in itself, Isa. xxvii. 11. 
 
 Q. Which are the worst of all sins? — A. Unbelief, and 
 the sin against the Holy Ghost, Heb. x. 26. 29. 
 
 Q. What is unbelief] — A. Our refusing Christ as offer- 
 ed in the gospel ; or discrediting the record whicli God has 
 therein given of his Son with respect to us in particular. 
 
 Q. What is the gospel-record God has given concerning 
 Christ ? — A. That in hira there is eternal life for sinners of 
 mankind, even the chief, 1 John v. 11, 1 Tim. i. 15. 
 
 Q. How are we to appropriate this divine record 1 — A. 
 By believing that in Christy as offered to us, there is eternal 
 life for us in particular , 1 Tim. i. 15. 
 
 Q. Wherein lietli the pecuhar evil of unbelief] — A. It 
 disparageth all the persons of the adorable Trinity, vilifies 
 all the divine perfections as highly glorified in the work of 
 our redemption, and most eminently ruins the souls of 
 men, John xv. 22 — 24, Heb. iii. 
 
 Q. How doth unbelief disparage the divine persons 1 — 
 A. It contemns the Father as the giver of Christ ; tramples 
 on the blood and mediation of Christ, despising him as the 
 unspeakable gift of God ; and resists the Holy Ghost in 
 the application of his grace, Isa. liii. 1, <fcc. 
 
 Q. How doth unbelief vilify the divine perfections as 
 manifested in the work of our redemption] — A. It practi- 
 cally calls God's wisdom absolute folly^ his power weak- 
 ness, his holiness impurity, his justice iniquity, his love ha- 
 tred, his truth deceit and falsehood, 1 Cor. i. 23. 
 
 Q. Which divine perfection doth unbelief especially op- 
 pose and vilify] — A. Redeeming love, in the freedom and 
 greatness thereof; which shews it to be a most strange and 
 aggravated wickedness, John iii. 16 — 18. 
 
 Q. How doth unbelief ruin men ] — A. It gives strength 
 to their other sins, fixeth their guilt upon them, and binds 
 them over to distinguished and eternal vengeance. 
 
 Q. Is unbelief a single sin ] — A. No ; it is a collection 
 of all the worst sins ; Atheism, ignorance, idolatry, murder, 
 slander, blasphemy, ike, attended with many and great ag- 
 gravations, John XV. 22 — ^24, Heb. iii. 
 
 Q. How doth God destroy unbelief in his elect ] — A. By 
 shedding abroad his matchless love in their heart. 
 
 Q. What is the sin against the Holy Ghost ] — A. It is 
 unbelief aggravated to the highest degree ; or it is a 
 known, wilful, malicious, and avowed blasphemy and re- 
 
286 OP THE DESERT OP SIN. 
 
 jection of Christ, and the whole plan of salvation throiigli 
 him, after conviction of his excellency by the common ope- 
 ration of the Spirit, Heb. 4 — 6, x. 26. 
 
 Q. Why is this sin called the sin against the I foil/ 
 Ghost? — A. Because it is committed in direct opposition 
 to tlie strivings of the Spirit of God, and the abundant evi- 
 dence which he gives of the truth of the gospel, Heb x. 
 26—30. 
 
 Q. Can every man commit this sin 1 — A. No ; Pagans, 
 ignorant persons, and believers, cannot commit it. 
 
 Q. What may be a sure evidence to a distressed soul, 
 tliat he has not committed this sin against the Holy Ghost? 
 — A. If he is burthened with fears of its guilt and vileness, 
 and desires salvation through the blood of Christ. 
 
 Q. Wherein do the sin against the Holy Ghost, and all 
 other sins differ 1 — A. It is unpardonable, and they are not. 
 
 Q. Why is the sin against the Holy Ghost unpardona- 
 ble 1 — A. Not for lack of mercy in God, or merit in Christ ; 
 but because this sin fully and finally rejects the Spirit's ap- 
 plication of this mercy and merit, Heb. x. 26. 29. 
 
 Q. For what end hath God set up one sin as unpardon- 
 able ? — A. To aftright men from sinning against their light ; 
 as every sin against light is a step towards this si7i. 
 
 Q,. 84. What doth every sin deserve 7 
 A. Every sin deserveth God's wrath and curse, 
 both in this life, and that which is to como. 
 
 Q. What doth the very least sin deserve from God? — A. 
 His wrath and curse, Rom. vi. 23. See Quest. 19. 
 
 Q. What is meant by sin's deserving God's wrath and 
 curse ? — A. Its being worthy of it, Rom. i. 32, vi. 23. 
 
 Q. Whence is it that every sin deserveth God's wrath 
 and curse? — A. From sin's being the very opposite of the 
 divine nuure, and an infinite offence to God, Psalm v. 
 
 Q. When shall God's wrath and curse be executed ? — 
 A. In this life, and that which is to come. 
 
 Q. Do not greater sins deserve greater wrath ? — A. Yes ; 
 and shall be punished accordingly. 
 
 Q. Is there any possibility of escaping this deserved 
 wrath and curse of God ? — A. Yes ; by Christ alone. 
 
 Q. 85. What doth God require of us, that we may 
 escape his wrath and curse due to us for sin ? 
 
OP THE MEANS TO ESCAPE GOd's WRATH. 287 
 
 A. To escape the wrath^nd curse of God due to 
 us for sin, God requireth of us faith in Jesus Christ, 
 repentance unto Ufe, with the dihgent use of all the 
 outward means whereby Christ communicateth to us 
 the benefits of redemption. 
 
 Q. Why are faith, repentance, &c. required of us? — A. 
 Not to atone for our sin, or be the condition of our eternal 
 happiness ; but to be the means of receiving and improving 
 the salvation which Christ hath obtained for us. 
 
 Q. How can our salvation be wholly of grace, when 
 these things are required of us in order to our enjoyment 
 of it? — A. Because though the law demand these things 
 as our duty^ yet Christ hath purchased, and, in the gospel, 
 promiseth and bestows them asfreepi'ivilegesu^on us. 
 
 Q. Why doth God require those things from us, when 
 he knows we cannot perform them ? — A. To sheAV us our 
 duty, convince us of our weakness, and chiefly to excite us 
 to embrace his gracious promise, that we may receive them 
 from Christ as owr free privilege^ Gal. iv. 24. 
 
 Q. Why is faith placed first of the things required of 
 us 1 — A . Because till we have faith, we can neither repent, 
 nor rightly attend on Christ's ordinances, Rom. xiv. 23. 
 
 Q. How prove you that faith must be before repentance 1 
 — A. Christ says, They shall look on mc lohoni they have 
 pierced, and shall mourn : and till we by faith see God's 
 love, we can never love him, nor turn from sin in him, Zcch. 
 xii. 10, Gal. v. 6, Ezek. xvi. 62, 63. 
 
 Q, Is there not a fear of God's wrath, and turning from 
 gross sins, and erroneous notions, that may go before faith 
 in Christ 1 — A. Yes ; which is ordinarily called legal re- 
 pentance, Acts ii. 37, and xvi. 30. 
 
 Q. Why is it called legal repentance ? — A. Because the 
 law as a covenant is the great mean of it, and it is found 
 in many while they are under that law, Rom. vii. 9. 
 
 Q. How is faith in Jesus Christ necessary to our escapmg 
 God's wrath and curse 1 — A. It alone receives Chrfst, the 
 otdy Saviour from sin and wrath, and all his salvation. 
 
 Q. How is repentance unto hfe connected with our es- 
 caping God's wrath and curse ? — A. We therein improve 
 salvation as an excitement to holiness ; and Christ saves us 
 from, not in our sins, Luke i. 74, 75. 
 
 Q. Why is the diligent use of Christ's ordinances ne- 
 cessary to our escaping God's wrath and curse 1 — A. Be- 
 
288 OP FAITH IN JESUS CHRIST. 
 
 cause in these ordinances sijvation is offered and commu- 
 nicated to us ; and by them faith and repentance are be- 
 gotten and strengthened, Rom. x. 17, Prov. viii. 34. 
 
 Q. In what manner must these ordinances be used 1 — 
 A. They are to be used dihgently. Acts xvi. 14. 
 
 . Q. Why should we use Christ's external ordinances di- 
 ligently 1 — A. Because* our eternal salvation is so connect- 
 ed with the right use of them, Isa. \v. 1, 2, 3. 6, 7. 
 
 Q. Can we rightly use Christ's outward ordinances be- 
 fore our conversion 1 — A. By no means, Prov. xv. 8. 
 
 Q. Why should we then attend them before conversion 1 
 — A. That we may there wait till Christ, who is often pre- 
 sent in them, say to our souls. Live, Ezek. xvi. 6. 8. 
 
 Q. Hath God promised, that if graceless persons, with 
 natural seriousness, wait upon his ordinances, he will give 
 them saving grace 1 — A. No : however, he ordinarily, if 
 not always gives grace to such ; and we may hope he will 
 give it to us hkewise, Prov. viii. 17. 32, 33, 34. 
 
 Q. What is the danger of men's neglecting this diligent 
 use of God's ordinances X — A. Such study to place them- 
 selves without the reach of God's mercy ; and though their 
 salvation is possible^ yet not probable ^ Prov. viii. 34. 
 
 Q. Doth Christ bestow saving grace on diligent attend- 
 crs of his ordinances for their work's sake 1 — A. No : but 
 to put honour upon his own ordinances. 
 
 Q. What doth Christ communicate, or make over to sin- 
 ners, by these ordinances 1 — A. All the benefits of redemp- 
 tion ; such as regeneration, justification, adoption, and sanc- 
 tification, a happy death, and eternal glory. 
 
 Q,. 86. What is faith i?i Jesus Christ '/ 
 A. Faith in Jesus Christ is a saving grace, where- 
 by we receive and rest upon him alone for salvation, 
 as he is offered to us in the gospel. 
 
 Q. Why is faith called a grace ?— *A. Because it beauti- 
 fies our soul, and is freely given by God to us. 
 
 Q,. Why is it called a saving grace 1 — A. Because it in- 
 terests us in Christ and his salvation. 
 
 Q Who is the alone author or worker of faith? — A. 
 God in Christ by the Holy Ghost, Eph. ii. 8. 
 
 Q. What is the general immediate object of faith ? — A. 
 The whole word, especially the promise of God. 
 
OP FAITH IN JESUS CHRIST. 
 
 Q. Who is the peculiar mediate object of faith ? — A. 
 Christ in his person and offices, held forth in the word. 
 
 Q. Is not God also the object of faith? — A. Yes; by 
 Christ we believe in God, 1 Pet. i. 21. 
 
 Q. What isj;he subject or seat of saving faith as a habit? 
 — A. Our whole soul, mind, and will, Rom. x. 10. 
 
 Q. What is the work or exercise of saving faith ? — A. 
 Receiving and resting on Christ, John i. 12. 
 
 Q. Are receiving and resting on Christ two different 
 things'? — A. No; receiving is the beginning of resting 
 and resting is the continuance of receiving. 
 
 Q. Wherein doth faith find and receive Christ ? — A. In 
 the free promise of the gospel, Rom. x. G. 8. 
 
 Q. How do we by faith receive and rest on Christ as 
 found in the promise ? — A. By believing the promise to be 
 true and good in itself, suited to our case, and to be accom- 
 plished to us in particular, 1 Tim. i. 15. 
 
 Q. Can faith, or any other grace, be so described, as to 
 make graceless persons rightly understand what it is? — A. 
 Though they may think and talk rationally of it ; yet till 
 they experience it, they never properly know it. 
 
 Q. Whether doth saving faith lie in assent or consent? — 
 A. In both : for with the whole heart man believeth. 
 
 Q. What mean you by the assent of faith in Christ? — 
 A. Its crediting the promises as true to us in particular. 
 
 Q. What mean you by the consent of faith in Christ ? — 
 A. The acquiescence of our heart in the method of salva- 
 tion through Christ, as every way suited to our undone 
 case, and embracing him as in the promise, to save us ac- 
 cording to the riches of his grace, 1 Tim. i. 15. 
 
 Q. What are the best descriptions of the exercise of faith 
 in Christ ? — A. The scripture representation of it. 
 
 Q. How is faith in Christ represented in scripture ? — A. 
 As a persuasion, a looking, coming, running, fleeing, fly- 
 ing, and entering into Christ, a receiving and buying of 
 him, a testing and leaning on him, a believing, trusting, 
 living, dwelling, and walking in him, &c. 
 
 Q. Why is faith so variously represented in scripture ? 
 — A. To shew the extensive improvement which faith, as a 
 habit, makes of Christ in his manifold relations to us. 
 
 Q,. Why is faith represented as o. persuasion! — A. Be- 
 cause it discerns and credits the absolute certainty and truth 
 of God's word and promise, Heb. xi. 13, 
 25 
 
S0iO? OF FAITH IN JESUS CHRIST. 
 
 Q. Why is faith called a looking to Christ 1 — A. Be- 
 cause it views him as a most glorious object, Isa. xlv. 22. 
 
 Q. Why is faith called a coming io Christ? — A. Because 
 by it we leave our natural state, and come to Christ as our 
 glorious friend and home, Matth. xi. 28. • 
 
 Q. Why is faith called a running to Christ? — A. Be- 
 cause by it we come to him quicWy, and with all our might, 
 Prov. xviii. 10, Isa. xl. 31. 
 
 Q. Why is faith called o. fleeing to Christ? — A. Because 
 by it we, as men pursued, escape for our life to Christ as our 
 saviour and hiding-place, Heb. vi. 19. 
 
 Q. From what pursuers do we flee to Christ ? — A. From 
 God's avenging justice, a broken law, raging lusts, a ma- 
 licious devil, and an ensnaring world. 
 
 Q. Why is faith called afli/ing to Christ? — A. Because 
 by it we, through supernatural influence, come swiftly to 
 Christ as a Prince exalted, and rock higher than we, Isa. 
 Ix. 8. 
 
 Q. Why is faith called an entering? — A. Because it 
 brings us to salvation through Christ as the door, John x. 
 
 Q. Why is faith called a receiving of Christ ? — A. Be- 
 cause it takes hold of him as God's great gift, John i. 
 
 Q. Why is faith called a buying of Christ ? — A. Because 
 by it we deliberately receive him as our enriching portion, 
 and glorious ornament, Rev. iii. 18. 
 
 Q. With what price does faith buy Christ ? — A. It buys 
 him without money and without price, Isa. Iv. 1. 
 
 Q. How doth it this ? — A. As in receiving Christ, we 
 neither offer, give, nor promise any price for him. 
 
 Q. Do not we by faith give up ourselves to Christ as a 
 price ? — A. No : we only give up ourselves to him as mon- 
 sters of guilt and pollution, to be freely pardoned, purged, 
 and saved by him, 1 Tim. i. 15. Isa. i. 18. 
 
 Q. Why is faith called a putting on Christ. — A. Be- 
 cause by it we apply him as our glorious robe of righteous- 
 ness, and sanctifying head, Rom. xiii. 14. 
 
 Q. Why is faith called o. resting on Christ? — A. Be- 
 cause it lays down our weary soul on Christ as a resting- 
 place ; and lays the whole burden of our salvation upon 
 the sure foundation of his person and offices, as exhibited 
 in the firm charter of his promise. Psalm xxxvii. 7. 
 
 Q. With what is our soul naturally wearied ? — A. With 
 the labour of wickedness and vanity, or legal fears qf God's 
 wrath, Matth, xi. 28. Ezek, xxiv. 12. 
 
OP FAITH IN JESUS CHRIST. 291 
 
 Q. Why is faith called a leaning on Christ? — A. Be- 
 cause thereby we, as weak in ourselves, depend on Christ 
 as our staff, stay, and supporting friend, Song viii. 5. 
 
 Q. Why is faith called a believing in Christ"? — A. Be- 
 cause it not only credits what he says, but receives liimself 
 upon his word, Heb. xi. 13. Gal. ii. 16. 
 
 Q. Why is faith called a trusting in Christ ? — A. Be- 
 cause it removes doubts of his abihty and willingness to 
 save, and fears of his not performing his promise, Eph. 
 i. 12. 
 
 Q. Is there no doubting in faith ? — A. There is no 
 doubting in the nature of faith, but great doubting is often 
 mixed with faith in our heart. Matt. xiv. 31. 
 
 Q. Why is faith called a living in or on Christ 1 — ^A. 
 Because it daily improves him as our spiritual food, and 
 living and life-giving head. Gal. ii. 20. 
 
 Q. Why is faith called a dwelling in God or Christ? — 
 A. Because by it we abide in and with God in Christ as 
 our sure habitation. Psalm xc. 1. and xci. 1. 
 
 Q. Why is faith called walking in and with Christ ? — 
 A. Because it makes use of him as our way, guide, and 
 sweet companion, in bringing us to God and glory, Col. ii. 6. 
 
 Q. Why is faith called a waiting on Christ ? — A. Be- 
 cause it always expects nearer access to, and greater bless- 
 ings from Christ ; than we have yet received. Psalm Ixii. 
 
 Q. Why is fiith called a yielding to God, and submit- 
 ing to his righteousness ? — A. Because by it we humbly 
 give up ourselves to God, that, through Christ's righteous- 
 ness, he may give us his promised blessings. 
 
 Q. Why is faith called a hungering and thirsting ?— 
 A. Because it begets in our soul a painful desire that no- 
 thing but Christ and his righteousness can satisfy. 
 
 Q. Why is faith called an eating the flesh, and drinking 
 the blood of Christ ? — A. Because with desire and delight 
 it receives and lives on Christ in his person, natures, office, 
 relations, and righteousness, John vi. 32 — 37. 
 
 Q. How is saving faith distinguished in its degrees ? — A. 
 Into a weak and strong faith, Matth. viii. 10. 
 
 Q. What are the signs of weak faith ? — A. Much carnal 
 fear and care about this world, sinful haste to avoid danger, 
 quitting former confidence, and staggering at God's pro- 
 mise, when we meet with temptation, desertion, or other 
 cross providences, Matth. vi. 30. & xiv, 31, 
 
292 OP FAITH IN JESUS CHRIST. 
 
 Q. How may weak believers know they have any faith 1 
 — A. If their weakness in faith be their heavy burden. 
 
 Q. What are the causes of weakness in faith ? — A. 
 Carnal security, neglect to exercise faith, much remaining 
 ignorance of Christ, quenching of the Spirit, careless im- 
 provement of divine ordinances, &c. 
 
 Q. What are the evidences of strong faith ? — A. Much 
 undervaluing of self-righteousness ; crediting God's pro- 
 mise when providence seems to contradict it ; refusing to 
 doubt of his love when he hides his face and smites us ; 
 and earnest study to have the loss of created comforts made 
 up in God himself, Job xiii. 15, Rom. iv. 19, 20. 
 
 Q. What are the advantages of strong faith 1 — A. It 
 brings much glory to God, and good to our soul. 
 
 Q. How doth strong faith give much glory to God ? — A. 
 As it refuseth to doubt of his love, wisdom, power, and 
 faithfulness, even when his providence seems to counte- 
 nance such doubts, Job xiii. 15, Rom. iv. 19, 20. 
 
 Q. How doth strong faith do much good to our soul ? — 
 A. It keeps it quiet and easy under trouble, makes us bold 
 in approaching to God, fills our heart with spiritual joy, and 
 strongly disposeth us to duty, Isa. xxviii. 16. 
 
 Q. Is faith rightly distinguished into a faith of reliance 
 and a faith of assurance 1 — A . No ; tiie reliance and as- 
 surance of faith are properly one and the same. 
 
 Q. What is meant by the full assurance of faith ? — A. 
 Faith's prevalency over unbelief, by which it either con- 
 temns or excludes doubting, Heb. x. 22. 
 
 "*Q. When doth faith contemn the doubts of unbelief? — 
 A. When Christ's glory is clearly manifested to our soul. 
 
 Q. When doth faith perfectly exclude doubting? — A. 
 The moment in which it is swallowed up in vision. 
 
 Q. What are the properties of saving faith? — A. It is an 
 humble, precious, and useful grace. 
 
 Q. Wherein doth its kumility appear? — A. It brings 
 nothing to God but guilt and sin to be taken away, and re- 
 ceiveth Christ for our all in all, Phil. iii. 8, 9. 
 
 Q. How is faith precious ?— A. As it believes precious 
 promises, receives a precious Christ, saves our precious 
 souls, and makes us precious saints, 2 Pet. i. 1. 
 
 Q. How is faith a most useful grace ? — A. It is our 
 spiritual hand to receive Christ, arms to embrace him, 
 mouth to feed on him, eyes tq behold his beauty, ears to 
 
OF FAITH IN JESUS CURIST. 293 
 
 hear his voice, feet and wings to carry us to him, and neck 
 to unite us with him, &c. Song iv. vii. &c. 
 
 Q,. How is it that we hve by faith 1 — A. As we by it 
 daily depend on Christ as our resurrection and our hfe. 
 
 Q. How is faith a shield to us 1 — A. It places the power, 
 wisdom, and love of God, and the righteousness of Christ, 
 between us and all danger, Eph. vi. 16. 
 
 Q. How is faith our victory ? — A. It employs the power 
 of Christ to slay all our spiritual enemies, 1 John v. 4. 
 
 Q. How doth faith work all its great work in us ? — A 
 By doing nothing of itself, but employing God in Christ to 
 do all in and for us, Isa. xxvi. 12, Phil. ii. 13. 
 
 Q. What is the ground and foundation of our faith ? — 
 A. The boundless power, faithfulness, and love of God, 
 through the infinite merit of Christ, as endorsed and made 
 over to us by his word and oath, Heb. vi. 18. 
 
 Q. What are the marks of true faith 1 — A. Poverty m 
 spirit, purity in heart, love to God and man, and a regard 
 to the wliole law of God, Matth. v. 3 — 10. 
 
 Q. Doth faith ever evidence its own reality? — A. Yes ; 
 a vigorous act of faith will convince us of its reahty and 
 saving nature, as much as any marks of it. 
 
 Q. What then is the best way to recover lost evidences 
 of faith? — A. Vigorously to renew our acts of faith on 
 some promises applicable to the chief of sinners. 
 
 Q. Why ought the promise believed on to be so exten- 
 sive 1 — A. Because otherwise unbelief will deter us from 
 laying hold on it, Luke xxiv. 25. 
 
 Q. For what doth saving faith receive and rest on Christ ? 
 — A. For salvation. Gal. ii. IG, Isa, xlv. 22. 
 
 Q. For what kind of salvation doth faith rest on Christ ? 
 — A. A great, sure, well-ordered, and eternal salvation. 
 
 Q. How is it a great salvation 1 — A. It springs from 
 God's great love, was bought with a great price, and saves 
 us from the greatest evil to the highest happiness. 
 
 Q. From what great evil doth this salvation free us I — 
 A. From the filth, guilt, and power of sin; and from Satan, 
 the world, death, and hell, Ezek. xxxvi. 
 
 Q. To what great happiness does salvation bring us ? — 
 A. To grace and glory, nay, to God himself, Rev. v. 
 
 Q. For what salvation doth faith receive Christ as a pro- 
 phet 1 — A. For salvation from ignorance and blindness, to 
 spiritual knowledge and light, Isa. Ix. 1. 
 
 Q. For what salvation doth it receive liim as a priest t — 
 25* 
 
294 OP FAITH IN JESUS CHRIST, 
 
 A. For salvation from sin's guilt, and God's abhorrence of 
 us and our works, to perfect righteousness in Christ, and 
 divine acceptance of our persons and duties in him, 2 Cor. 
 V. 21, Eph. i. 6, Rom. iii. 24, 25, Gal. ii. 16. 
 
 Q. For what doth faith receive Christ as a King? — A. 
 For salvation from bondage, disorder, danger, and death ; 
 to life, liberty, order, and safety, Ezek. xxxi. 25. 
 
 Q. For what salvation doth faith receive Christ in his 
 natures and relations 1 — A. Not for any other branches of 
 salvation but for sweetening and enhancing the salvation 
 flowing from his offices, Psal. xvi. and xxiii. 1 — 6. 
 
 Q. In what manner doth faith receive and rest on Christ 
 for salvation "? — A. It receives and rests on him alone. 
 
 Q. Why on him alone 1 — A. Because there is no salva- 
 vation in any other besides him, Isa. xlv. 22, Acts iv. 12. 
 
 Q. Must we then, in receiving Christ, renounce and con- 
 temn all we think good in ourselves t — A. Yes. 
 
 Q. What must we renounce in receiving Christ as our 
 prophet"? — A. Our own wisdom and knowledge, as igno- 
 rance and folly, 1 Cor. iii. 18, Prov. xxx. 2, 3. . 
 
 Q. What must we renounce in receiving him as our priest? 
 — A. Our own righteousness as filthy rags. 
 
 Q. What must we renounce in receiving him as our king 1 
 — A. Our own strength, will and pleasure. 
 
 Q. What must we renounce in receiving God in Christ 
 as our portion ? — A. Our all, as loss and dung, to win him. 
 
 Q. May we not rest on our good works as a mean of re- 
 commending us to Christ as a Saviour ? — A. No ; we must 
 come to Christ as our Redeemer and physician, as every 
 way lost and diseased in ourselves, 1 Tim. i. 15. 
 
 Q. Must we turn from sin in order to come to Christ by 
 faith ? — A. We cannot do so ; and to essay it, is a robbing 
 Christ of his distinguished honour, 1 John iii. 18. 
 
 Q. Why so? — A. Because God hath appointed Christ 
 alone, not us, to be the Saviour from sin, Matth. i. 21. 
 
 Q. Could Christ save us, if we were turned from sin be- 
 fore we came to him ? — A. No ; Christ is sent onli/ to save 
 lost and ungodly sinners ; nor could persons turned from 
 sin receive the chief branch of his salvation, viz. deliver- 
 ance from sin, Luke xix. 10, Matth. ix. 13. 
 
 Q. Are we then to come to Christ with resolutions to 
 continue in sin ? — A. No ; that is blasphemous and impos- 
 sible, as Christ is infinitely holy, and saves from sin. 
 
OP REPENTANCE UNTO LIFE. 295 
 
 Q. In what form then must we come to Christ 1 — A. As 
 guilty and vile sinners, to be turned from sin by him. 
 
 Q. Can we come to Christ of ourselves 1 — A. No ; the 
 Father must draw us ; and faith is the gift of God. 
 
 Q. What then must we do ? — A. Pray for the drawing 
 power and Spirit of God, to work faith in us, and wait for 
 his coming in the ordinances of his grace. See Quest. 31. 
 
 Q,. 87, What is repentance unto life ? 
 
 A. Repentance unto life is a saving grace, where- 
 by a sinner out of a true sense of his sin, and appre- 
 hension 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 afternew obedi- 
 ence. 
 
 Q. Why is this mean of salvation called repentance unto 
 life ? — A. Because it proceeds from, and is an evidence of 
 spiritual life, and issueth in eternal life. 
 
 Q. Is there any repentance unto death 1 — A. Yes ; the 
 sorrow of this world, and legal repentance. 
 
 Q. What call you the sorroio of this world? — A. Ex- 
 cessive vexation and grief on account of worldly losses and 
 disappointments, Judges xviii. 24. 
 
 Q. How doth this work death 1 — A. It wastes our bodies 
 wounds our souls, and tempts to self-murder. 
 
 Q. What is legal repentance 1 — A. That fear, grief, and 
 reformation from sin which an unbeliever may have. 
 
 Q. Wherein do legal and gospel repentance differ 1 — A. 
 In their order, cause, object, and fruits. 
 
 Q. How do they differ in their order ? — A. Legal re- 
 pentance goeth before faith in Christ, gospel repentance (or 
 repentance unto life) follows after it, Zech. xii. 10. 
 
 Q. How do they differ in their cause ? — A. Legal repen- 
 tance flows from the view of God's justice and wrath in his 
 threatenings and judgments ; but repentance unto life flows 
 from the view of God's holiness and love manifested in the 
 death of Christ, and precept of the law. 
 
 Q. How do they differ in their object ? — A. In legal re- 
 pentance, we are aftected chiefly with the guilt of sin, and 
 with gross sins ; but in repentance unto life, we ai'e affected 
 chiefly with the filth of sin, the dishonour done to God by 
 it, and with secret and beloved sins. Gen. iv. 
 . Q. How do they differ in their fruits ? — A. Legal re- 
 pentance turueth us only from some acts of sin, and work- 
 
296 OP REPENTANCE UNTO LIFE. 
 
 eth death ; but repentance unto life lurneth us from the love 
 of every sin, and leads to eternal Jife, 1 Kings xxi. 27. 
 
 Q. How doth legal repentance work death ? — A. It irri- 
 tates lust, fdls us with wrath against God because of his jus- 
 tice and holiness, and promotes self-murder. 
 
 Q. Why is repentance unto life called a grace 1 — A*. It 
 is God's /rec gift, and our beautiful ornament. 
 
 Q. Why is gospel-repentance called a saving grace ? — 
 A. Because it is an evidence and part of begun salvation, 
 and makes us meet for perfect salvation. 
 
 Q. Why is repentance so often joined with faith in scrrp^ 
 ture 1 — A. Because it inseparably flows from, and attends 
 faith in Jesus Christ, Zech. ii. 10, 1 Tim. i. 5. 
 
 Q. Hath it the same hand with faith in our salvation ? — 
 A. No ; it doth receive salvation as faith doth. 
 
 Q. Who are the subjects of gospel-repentance? — A. 
 Every sinner ought to repent ; but only believing simiers 
 do, or can truly repent, Zech. xii. 10. 
 
 Q. Who is the author of saving repentance ? — A. God 
 in Christ by the Holy Spirit, Acts v. 31. 
 
 Q. What is the instrumentaJ cause of repentance 1 — A. 
 God's providence, but especially his word. 
 
 Q. In how many things doth gospel-repentance consist? 
 — A. Five, viz. a sense of sin, an apprehension of God's 
 mercy ; grief for, hatred of, and turning from sin. 
 
 Q. What call you a sense of sin ? — A. A heart affecting 
 view of it in its nature, number, and aggravations. 
 
 Q. Why is this neqessaiy in true repentance 1 — A. To 
 make our soul sick and weary of sin, .Tcr. xiii. 27. 
 
 Q. How is this true sense of sin produced"? — A. By ike 
 convictions of God*s Spirit, .Tohn xvi. 8. 
 
 Q. What do you mean by an appreJiension of the mercy 
 of God in Christ 1 — A. A sight of him as merciful in par- 
 doning our sins, and saving our souls through Christ. 
 
 Q. How is the affecting apprehension of God's mercy 
 produced ? — A. By the Spirit*s enlightening our mind in 
 the knowledge of Christ and. his mediation. Gal. i. 16. 
 
 Q. Why is it necessary in repentance ] — A. To melt 
 our heart for sin, and keep us from despair. 
 
 Q. What is grief for sin 1 — A. Our sorrowing for sin, 
 as it dishonours God, defiles and wounds our own soul, and 
 the souls of others. Psalm li. 4 — 17. 
 
 Q. What doth most powerfully excite true grief for sin % 
 — ^A. A believing view of Christ in his sufferings. 
 
OP REPENTANCE UNTO LIFE. 297 
 
 Q. How doth this view excite true grief for sin? — A. As 
 in the death of Christ we clearly see the greatness of that 
 divine love against wliich sin is committed, and the great- 
 ness of God's indignation at our sin. 
 
 Q. How doth the view of the greatness of God's love, 
 which appears in Christ's death, excite grief for sin 1 — A. 
 It fills us with indignation and shame, that we have ren- 
 dered unto God hatred for such astonishing love. 
 
 Q. How doth the view of God's indignation against sin, 
 which appears in Christ's death, excite grief for sin 1 — A. 
 It fills lis with shame and sorrow, that we have delighted 
 so much in that abominable thing which God so hateth, as 
 to punish it with the death of his Son. 
 
 Q. What are the properties of true grief for sin ? — A. It 
 is a godly, kindly, universal, proportionate, and superlative 
 grief and sorrow, 2 Cor. vii. 10, 11. 
 
 Q. How is it a godly sorrow ] — A. As sin is sorrowed 
 for chiefly as against God, Psalm li. 4. 
 
 Q. How is it a kindly grief? — A. It flows from our love 
 to God, and the faith of his love to us, 1 John iv. 19. 
 
 Q. How is it universal grief 1 — A. As we grieve for all 
 known sins with our whole heart. Psalm xv. 17. 
 
 ■Q. How is it proportionate grief? — A. As we grieve 
 most for our greatest sins, as original sin, unbelief, and be- 
 loved lusts, Psal. h. 3. 5, Rom. vii. 14 — ^24. 
 
 Q. How is it superlative grief? — A. As we are more 
 grieved for sin than for afflictions, Rom. vii. 24. 
 
 Q. Is true grief for sin always sensibly greater than grief 
 for afflictions ? — A. No, but it is more deep and lasting, as 
 it continues while we live. Psalm li. 3. 
 
 Q. Must tears always attend true grief for sin? — A. 
 Many have tears for sin without true grief, and some may 
 have true grief for sin without tears. 
 
 Q. Why is grief for sin necessary in repentance ? — A. 
 To make our soul willing to leave sin. Job xlii. 5, 6. 
 
 Q. What is hatred of sin ? — A. A dislike and abhor- 
 rence of it, and loathing ourselves for it. 
 
 Q. What chiefly excites us to the true hatred of sin ? — 
 A. A view of Christ as crucified /or us, Zech. xii. 10. 
 
 Q. How doth the view of this, as the greatest evidence 
 of God's love, stir up hatred of sin ? — A. It makes us hate 
 sin as the murderer of God's dear Son, and our best fi*iend, 
 Zech. xii. 10, Acts ii. 36, 37. 
 
 Q. How doth the view of Christ's death, as the greatest 
 
298 OP REPENTANCE UNTO LIFE. 
 
 evidence of God's indignation at sin, excite hatred of it? — 
 A. It makes us to hate sin because God hates it ; and, as 
 far as possible, as God hates it, Psalm cxxxix. 22, 23. 
 
 Q. What are the properties of true hatred of sin 1 — A. 
 It is a gracious hatred, flowing from love to God ; an uni- 
 versal hatred of all sin, at all times; a projjortionate ha- 
 tred, chiefly bended against our greatest sins ; a superla- 
 tive hatred of sin above any other thing ; a self-loathing 
 hatred, whereby we loath and abhor ourselves as the rest 
 and lodging of sin. Psalm xcvii. 10, and cxix. 104. 
 
 Q. Is it not also a perfect hatred 1 — A. Yes, as therein 
 we desire to hate sin with all our heart, and are grieved 
 that any love to sin should remain in us ; and it is hatred 
 which cannot admit of reconciliation with sin. 
 
 Q. Why is hatred of sin necessary in true repentance ? 
 — A. To make our soul turn from, and war against it. 
 
 Q. What do you understand^ by turning from sin"? — A. 
 Our leaving the practice of gross sins, and ceasing from the 
 love of every sin. Psalm cxix. 49, Isa. i. 16. 
 
 Q. Can we return to these gross sins of which we have 
 truly repented 1 — A. We cannot return to a course of such 
 sins, nor live always hardened in them, 1 John iii. 9. 
 
 Q. To whom do we turn, in leaving the pleasures and 
 service of sin 1 — A. To God as our Lord and Portion. 
 
 Q. Is turning from the pleasures and service of sin dif- 
 ferent from our turning to God 1 — A. No ; every step wo 
 turn from sin is a step towards God, Hos. xiv. 1. 
 
 Q. What is the cause of our turning from sin to God 1 — 
 A. God's almighty love drawing our heart, Hos. xi. 4. 
 
 Q. Can then any graceless man turn from sin 1 — A. He 
 may turn from the outward practice of some gross sins, but 
 cannot turn from the love of any sin. 
 
 Q. In what manner do true penitents turn from sin to 
 God 1 — Humbly, with a deep sense, and free confession of 
 their sin ; universally, from all sins with their whole heart ; 
 and heartily, from love to God, with full purpose of heart, 
 and endeavour after new obedience. 
 
 Q. What mean you by turning from sin to God with a 
 full purpose of heart X — A. Our fixed resolution of heart to 
 war against and mortify sin, and obey God more and more, 
 in spite of all opposition, Phil. iii. 14. 
 
 Q. Are true penitents often turned out of their designed 
 path ] — A. Yes ; but never from their fixed purpose against 
 sin, Jer. xxxii. 40, Psalm xlviii. 5, and cxix. 100. 
 
OP REPENTANCE UNTO LIFE. ^Hjf^ 
 
 Q. How is our full purpose of heart against sin evidenc- 
 ed ? — A. By our endeavour after new obedience to the law 
 of God, Psalm cxix. 5, 2 Cor. vii. 1, Ileb. xii. 28. 
 
 Q. Why is this obedience called wcm;? — A. Because it 
 proceeds from a new prmcip/c, is influenced by new motives^ 
 directed by a new rule, and managed in a new manner to a 
 new endy Ezek. xxxvi. 26, 27. 
 
 Q. How doth it proceed from a new principle ? — A. It 
 proceeds from a new heart united to Christ, and not from 
 the old corrupt heart, Matth, vii. 17, Luke viii. 15. 
 
 Q. How is this obedience influenced by neiv motives ? — 
 A. It is influenced by the authority of God, and his love in 
 dhrist shed abroad in our hearts ; not by the old motives 
 of the fear or favour of men, or legal fear of God's wrath, 
 or hope of his favour, 1 John iv. 19, and v. 2. 
 
 Q. How is it directed by a new rule ? — A. It is directed 
 by the law as a rule of life ; not by the law as a covenant, 
 and our own inclination, 1 Cor. ix. 21. 
 
 Q. How is this obedience nao in its e7id? — A. Its end 
 is the glory of God, not self-interest and applause. 
 
 Q. What are the properties (or manner) of this new obe- 
 dience 1 — A. It is sincere, as therein we study to be in re- 
 ality what wc appear : spiritual, as all the powers of our 
 soul are employed in it with holy fear and delight : constant, 
 as we walk habitually in the ways of God as long as we 
 live : humble, as, after we have done all, we count ourselves 
 unprofitable servants : and universal, as we study conformi- 
 ty to the whole law of God, in thought, word, and deed. 
 
 Q. What are the marks of repentance unto life 1 — A. A 
 careful desire to avoid, and be rid of sin ; a humble, free, 
 and ingenuous confession of it ; and a holy revenge on it, 
 in cutting sliort our lusts of their wonted provision, 2 Cor. 
 vii. 11, Psal. li., Rom. vii. 14—24. 
 
 Q. For what reasons should we repent of our sin ? — A. 
 God's mercies and judgments call us to it; his command, 
 and our baptismal, and other engagements, bind us to it ; 
 and except we repent, we shall surely perish. 
 
 Q. W^lien ought we to repent of our sin t — A. Immedi- 
 ately v/ithout delay ; for the present day may be our last ; 
 and every day's continuance in sin is a re-acting of our for- 
 mer sins, hardens our heart, and may provoke God to deny 
 us grace to repent, Psal. cxix. 59, 60. 
 
 Q. Is die repentance of the tliief on the cross any en- 
 couragement to delay repentance till our last moments ? — 
 
300 OP THE OUTWARD AND ORDINARY 
 
 A. No ; for it is but an instance of such late repentance ; 
 and that in a man who perhaps never lieard of Christ be- 
 fore ; and at such a time as the like never was, nor will be ; 
 namely, when Christ triumphed over Satan on the cross, 
 Luke xxiii. 40 — 43. 
 
 Q. Can we truly repent of ourselves? — A, No. 
 
 Q. What then should we do to obtain repentance? — A. 
 Carfully consider our sins, and the sufferings of Christ, and 
 cry, that, as a Prince exalted to give repentance, he may 
 turn us, and we shall be turned, Isa. Iv. 7. 
 
 Q. 88. What are the outward oneans whereby Christ 
 comrminicateth to us the benefits of j'edeniptio7i ? 
 
 A. 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 ; ail wliich are made effectual to 
 the elect for salvation* 
 
 Q. Why are the outward means of salvation called 
 ChrisVs ordinances! — A. Because he appointed them as 
 the King and Prophet of his church, Eph. iv. 11, 12, 13. 
 
 Q. What is the general property of all the ordinances 
 of Christ? — A. They are Ao/y ordinances, Ezek. xliii. 12. 
 
 Q. How are they holy ? — A. They are pure in them- 
 selves, appointed for the service of the holy God, and to 
 make us pure and holy, Eph. iv. 12, 13. Prov. viii. 34. 
 
 Q. Why are Christ's ordinances called outward means 
 of salvation ? — A. To distinguish them from the Spirit and 
 his grace, which are inward means of it, John iii. 5, 6. 
 
 Q. Why are they called or6?mar^ means? — A. Because 
 God seldom conveys grace to adult persons, without the use 
 of them. Acts ix. &c. 
 
 Q. What ordinances of Christ are the principal out- 
 ward and ordinary means of salvation ? — A. The word, 
 sacraments, and prayer. Acts ii. 42. 
 
 Q. When doth Christ communicate his benefits by his 
 ordinances? — A. When they are made effectual for our 
 salvation. Acts ii. 46, 47. Rom. i. 16. 1 Thess ii. 13. 
 
 Q. What do you mean by the ordinances being made 
 effectual to salvation ? — A. Their being made means not 
 only of revealing and offering salvation, but of giving the 
 real possession of it to us, Eph. i. 13, 14. 
 
MEANS OP SALTATION. 301 
 
 Q. To whom are Christ's ordinances made effectual for 
 salvation 1 — A. To the elect onZy, Acts xiii. 48. 
 
 Q. Why are they not effectual to others 1 — A. Because 
 divine power doth not attend them to others. 
 
 Q. Why then should persons not elected wait upon any 
 of Christ's ordinances 1 — A. God commands it ; and they 
 know not but they are elected, Prov. viii. 34. 
 
 Q. Do the word sacraments, and prayer, equally respect 
 the graceless and gracious state of elect persons 1 — A. No : 
 the word and prayer respect both states ; but the sacra- 
 ments respect onli/ their gracious state. 
 
 Q. How doth it appear that the word and prayer respect 
 both states ? — A. Because they are means of bringing us 
 out of a graceless state, and of confirming us in a gracious 
 state, Acts viii. Eph. i. 13, and vi. 17, 18. 
 
 Q. How doth it appear, that the sacraments respect only 
 our gracious state ? — A. Because they are seals for con- 
 firming God's covenant with us, and suppose our entrance 
 into it, Rom. iv. 11. 
 
 Q. By what are God's ordinances made effectual to our 
 salvation? — A. By the blessing of Christ, and the work- 
 ing of his Spirit in us, 1 Thess. i. 5. 1 Cor. iii. 
 
 Q. What do you mean by the blessing of Christ on or- 
 dinances ] — A. His institution of them for our salvation, 
 and his saving power attending them. 
 
 Q. What mean you by the working of Christ's Spirit 1 
 — A. His graciously applying the ordinances to our heart, 
 and medting us to see and receive Christ in them, 1 Thess. 
 i. 5. 
 
 Q. Do Christ's ordinances become effectual in any de- 
 gree, from any virtue in themselves 1 — A. No : for the 
 scripture declares, the word preached did not profit ; and 
 that it is to some savour of death : and daily experience 
 shews, that the persons may receive all these ordinances, 
 and yet be openly wicked, Heb. iv. 2, Isq. vi. 9, 10. 
 
 Q. Can the holiness, learning, or dihgence of him that 
 doth administer any of these ordinances make them effect- 
 ual to salvation 1 — A. No ; few even of Christ's hearers 
 were converted ; and Paul may plant and Apollos water, 
 but it is God that giveth the increase, 1 Cor. iii. 22. 
 
 Q. May we then be careless who preach the word, and 
 administer the sacraments to us 1 — A. No ; for the admin- 
 istration of them in an irregular manner, and by persons 
 26 
 
302 OP THE OUTWARD AND ORDINARY, &C. 
 
 unqualified and unsent, tends to prevent the efficacy of 
 them, Jer. xxiii. 32, Rom. x. 14, 15, Heb. v. 4. 
 
 Q. How ought the dispensers of word and sacraments 
 to be personally qualified 1 — A. They ought to be blame- 
 less, acquainted with God's truths, zealous for them, and 
 able to defend and declare them to others, Titus i., 1 
 Tim. iii, 
 
 Q. How ought they to , be called to their office ? — A. 
 With inward and outward call of God. 
 
 Q. Wherein lieth the inward call of God ] — A. It or- 
 dinarily consists in a person's being humbly inclined, from 
 love to the glory of God, and compassion to the souls of 
 men, to bestow his gifts in the ministerial work, if God in 
 his providence give regular access. 
 
 Q. What is God's ordinary outward call to the ministry 1 
 — A. The invitation or consent of the Christian people to 
 whom he is to minister ; with the trial of his gifts, and or- 
 dination by a presbytery. Acts xiv. 23, 1 Tim. iv. 14. 
 
 Q. How is the word to be preached by such as are 
 duly qualified and called thereto? — A. Soundly, sincerely, 
 plainly, diligently, wisely, faithfully, and zealously. 
 
 Q. How is a minister to preach soundly 1 — A. By preach- 
 ing nothing but what is founded on the word of God. 
 
 Q. How is he to preach sincerely ? — A. By preaching 
 from faith, not for filthy lucre, but the glory of God, and 
 good of men ; and by insisting chiefly on the most import- 
 ant subjects, as Christ's excellency, our need of him, the 
 beauty and necessity of holiness, &c., 1 Cor. ii., iii. 
 
 Q. How is he to preach plainly? — A. By using such 
 words, arguments, and order, as his hearers can best under- 
 stand, and which tend most to aff*ect their conscience. 
 
 Q. How is he to preach diligently ? — By embracing all 
 opportunities of preaching or preparing for it. 
 
 Q. How is he to preach faithfully ? — A. By giving saints 
 and sinners their due portion ; preaching against the sins of 
 his hearers, without respect of persons ; and preaching law 
 and gospel, in such a manner as tends to honour both. Mat. 
 xxii., xxiv., Ezek. iii., xxxiii., Col. i. 28. 
 
 Q. How is he to preach wisely ? — A. By suiting his doc- 
 trine to the present cases and capacity of his hearers. 
 
 Q. How is he to preach zealously ? — A. By preaching 
 from fervent love to God and the souls of men, manifested 
 in a grave and aflfectionate address to the hearers. 
 
OP THE EFFICACY OP THE WORD. 303 
 
 Q. 89. How is the word made effectual to salva- 
 tion? 
 
 A. The Spirit of God maketh the reading, but es- 
 pecially the preaching of the word, an effectual means 
 of convincing and converting sinners, and of building 
 them up in holiness and comfort, through faith, unto 
 salvation. 
 
 Q. Who makes the word effectual for our salvation 1 — 
 A. The holy Spirit of God, 1 Thess. i. 5, and ii. 13. 
 
 Q. What of the word doth the Spirit make effectual for 
 our salvation 1 — A. Both the reading tind the preaching of 
 the word, but especially the preaching of it^ Rom. x. 17. 
 
 Q. Why doth God especially make the preaching of the 
 word effectual 1 — A. To maintain the honour of that ordi- 
 nance, the attendance upon which is most difficult ; and 
 which includes a more open testimony for Christ, in oppo- 
 sition to the visible kingdom of Satan, Rom. x. 15 — 17. 
 
 Q. Of what use is the reading and preaching of the 
 word to elect sinners ? — A. It is an effectual means of 
 convincing and converting them, Rom. i. and iii., Heb. 
 iv. 12. 
 
 Q. How is the word of God a means of conviction 1 — 
 A. It shews what is sinful, and what is the nature, aggra- 
 vations, and wages of sin, Rom. iii. 
 
 Q. How is the word a mean of converting sinners ? — 
 A. It shews why, from what, and to what we should turn ; 
 and by it the Spirit of God conveys his converting grace, 
 or tlie new nature into our heart. See Quest. 31. 
 
 Q. Of what use is the reading and preaching of tlie 
 word to the elect after conversion "? — A. It is an effectual 
 means of building them up in holiness and comfort. 
 
 Q. Wliat is that holiness in which they are built up ? — 
 A. Their sanctification of nature and life. 
 
 Q. What is that comfort in which they are built up 1 — 
 A. Assurance of God's love, peace of conscience, and joy 
 in the Holy Ghost. See Quest 35, 36. 
 
 Q. Upon what foundation is this hoHness and comfort 
 built 1 — A. On Christ as our portion, righteousness, and 
 strength ; and upon God, in his perfections and promises, 
 as made ours in Christ, Isa. xxviii. 16, 1 Cor. iii. 11. 
 
 Q. What is meant by building up saints in hohness and 
 
304 OP THE MANNER OF READING 
 
 comfort ? — A. It is to make them increase and abound in 
 holiness and comfort, Prov. iv. 18, 2 Peter iii. 18. 
 
 Q. How is the word a mean of building us up in holi- 
 ness 1 — A. It shews us what is our duty, with the nature, 
 pattern, and motives of holiness ; it condemns all impurity ; 
 discovers errors, corruptions, and temptations ; and fortifies 
 against them, by the Spirit's conveying his sanctifying in- 
 fluences into our heart, John xvii. 17. 
 
 Q. How doth the word build up saints in comfort ? — A. 
 It reveals the strongest grounds of comfort, such as promi- 
 ses of pardon and eternal life ; and by it the love of God 
 is shed abroad in our heart. Psalm cxix. 49, 50. 
 
 Q. To what height are we by the word built up in holi- 
 ness and comfort? — A. Unto complete salvation.* 
 
 Q. Through what doth the word of God build us up in 
 holiness and comfort 1 — A. Through faith. 
 
 Q. How is it through faith that the word becomes effec- 
 tual or four salvation 1 — A. As by faith we receive the word 
 in its convincing, converting, sanctifying, and comforting 
 influence, into our heart, Acts xv. 9, Heb. iv. 2. 
 
 Q. Why is the word of God compared to a hammer, 
 fire, light, rain, and milk? — A. As a hammer^ it breaks; as 
 Sijire, it melts and purges ; as lights it instructs ; as rain, 
 dew, or water, it refreshes and fructifies ; and as milk, it re- 
 stores and nourisheth our heart, Jer. xxiii. 29. 
 
 Q,. 90. How is the word to be read and heard, thai 
 it may become effectual to salvation ? 
 
 A. That the word may become effectual to salvation, 
 we must attend thereunto with diligence, preparation, 
 and prayer ; receive it with faith and love ; lay it up 
 in our hearts, and practice it in our lives. 
 
 Q. Who ought to read and hear the word of God 1 — A. 
 All men ought to read and hear it, John v. 39, Isa. Iv. 
 
 Q. How prove you, that all men should read God's 
 word % — A. God commands us to read it, commends for 
 reading it, and caused it to be written in the language of 
 his church in the time it was revealed. Acts xvii. 11. 
 
 Q. What is the fruit of ignorance of the scriptures 1 — A. 
 Manifold errors, and eternal destruction. 
 
 Q. How often should we read the Scriptures? — A. Daily, 
 both in secret, and in our families. 
 - Q. Is it not enough if we read the Scriptures only on 
 
305 
 
 Sabbath ? — A. No ; this is a dismal token of Satan's still 
 Winding our minds, that we see not tlie excellency of Christ, 
 and wonders of iiis law, 2 Cor. iv. 4. 
 
 Q. Is it not very scandalous for gospel-hearers to be un- 
 acquainted with the Scriptures ? — ^A. Yes ; as scandalous 
 in itself as gross immoralities of life, Isa. xxvii. 11. 
 
 Q. How are we to read and hear God's word, that it may 
 be effectual for our salvation? — A. In preparing for, re 
 ceiving, and improving the word, read or heard. 
 
 Q. How should we pre})are ourselves for reading or hear- 
 ing the word of God 1 — A. By meditation, self-examina- 
 tion, and prayer. Psalm cxix. IS. 97, 2 Cor. xiii. 5. 
 
 Q. Oil what should we meditate before reading or liear- 
 ing the 'word of God ? — ^A. On the greatness and goodness 
 of God its author; on its own excellency, stability, and 
 fulness ; on the excellency of Christ, the matter and con- 
 firmer of it ; and on our vileness, &,c. Psalm xlv. 1. 
 
 Q. Why is this necessary 1 — A. To make us read and 
 Irear the word with faith, love, humility, and thankfulness. 
 
 Q.. Concerning what are we to examine ourselves be- 
 fore reading and hearing the word of God 1 — A. Concern- 
 ing our state, and our present condition. Lam. iii. 40. 
 
 Q. Why is this necessary 1 — A. That we may, with 
 knowledge and care, apply whatever suits our case. 
 
 Q. For what are we to pray before hearing the word ? — 
 A. That God would assist the minister, and by him send a 
 fit message to us, applying it with power to ourselves and 
 fit message to us, applying it with power to ourselves and 
 others, Col. iv. 3, 4, Psalm cxix. 18. 
 
 Q. Why is prayer necessary before reading and hearing 
 the word 1 — A, To enlarge our hearts for, and bring the 
 promised blessings into them. Psalm Ixxi. 10. 
 
 Q. How ought we to receive the word while reading or 
 hearing it? — A. With great attention, reverence, faith and 
 love. Psalm Ixxxix. 7, 1 Thess. i. 5, ii. 13. 
 
 Q. How must we read and hear with great attention 1 — 
 A. By careful listening to, and pondering every sentence as 
 we read or hear it. Acts xvi. 14, Isa. hi. 3. 
 
 Q. Why is such attention necessary ? — A. Because what 
 we read or hear is the truth of God on which our eternal 
 happiness or misery depends, Heb. ii. 1. 3. 
 
 Q. Why must we hear the word with great reverence ? 
 — A. Because God himself is present in his word. 
 
 Q. How raust we read, hear, and receive tlie word with 
 26* 
 
306 OP THE MANNER OF READING 
 
 faith 1 — A. By believing every divine truth, as, m one re- 
 spect or other, spoken by God to us, Heb. xi. 13. 
 
 Q. Is faith to be exercised in the very same manner to- 
 wards all the parts of God's word ] — A. No ; its exercise 
 is to be varied according to the matter read or heard, whe- 
 ther promises or threatenings, <fec. 
 
 Q. How is our faith to receive the promises of God 1 — 
 A. In believing that all the blessings lodged in them are 
 made over to us, and shall be given us in due time. 
 
 Q. How is our faith to receive scripture threatenings ? — 
 A. By believing, that the wrath contained in them is due to 
 our sin, and shall overtake us if M^e continue in it. 
 
 Q. How is our faith to receive scripture prophecies 1 — A. 
 By crediting the accomplishment of the events foretold, and 
 preparing us for them, Luke i. 25. 
 
 Q. How is our faith to receive scripture-doctrines 1 — A. 
 In embracing them as true, wonderful, holy, and full of 
 grace and mercy to man, 2 Tim. i. 13. 15, 16. 
 
 Q. How is our faith to receive scripture precepts ? — A. 
 In discerning their holiness and equity, and believing their 
 obligation upon us, and our mournful defects in obedience, 
 Psal. xix. 7 — 19. Isa. vi. 5, Rom. vii. 14. 
 
 Q. How is our faith to receive scripture histories ? — A. 
 In crediting them as true, and discerning them as evidences 
 of the truth and holiness of the promises, threatenings, 
 doctrines, precepts, or prophecies ; and as encouragements 
 to improve them, Rom. xv. 4, Heb. xi. 13. 
 
 Q. Why is faith necessary in reading and hearing the 
 word of God 1 — A. Because without faith we constantly 
 make God a liar, and render his word a savour of death to 
 ourselves, 1 John v. 11, Heb. iv. 2. 
 
 Q. With what love must we read and hear the word of 
 God 1 — A. With an ardent love to it as the word of God, 
 and mean of our salvation, Psal. cxix. 97. 
 
 Q. How must our love to God's word manifest itself? — 
 A. In our esteeming, desiring, and delighting in it, more 
 than in any worldly good thing, Psal. xix. and cxix. 
 
 Q. Why is love to the word of God necessary in read- 
 ing and hearing iti — A. Because of its author, excellen- 
 cies, and usefulness ; and that it may be kindly received 
 into our heart. Acts xiii. 48, 1 Thess. ii. 13. 
 
 Q. How are we to improve the word of God when read 
 or heard l — A. By laying it up in our hearts, and practis- 
 ing it in our lives, Psal. cxix. 11. 34, Col. iii. 16. 
 
AND HEARING GOD*S WORD. 307 
 
 Q. What is meant by laying up the word of God in our 
 heart ? — A. The laying it up in our memory by remember- 
 ing it, in our mind by the knowledge of it, and in our will 
 and affections by the constant love of it. Col. iii. 16. 
 
 Q. Why is it necessary to lay up God's word in our 
 heart 1 — A. That we may practise it in our life. 
 
 Q. What is meant by practising God's word in our hfe ? 
 — A. The daily improvement of it for direction in, excite- 
 ment and encouragement to our duty, Psal. cxix. 
 
 Q. How are scripture promises to be reduced to prac- 
 tice 1 — A. In our drawing strength and encouragement to 
 our duty from them, 2 Cor. vii. 1 Heb. xii. 28. 
 
 Q. How are scripture-threatenings to be reduced to 
 practice ? — A. In our standing in awe to sin because of 
 them : and loving Christ for bearing, in our room, the 
 wrath which they contain, Heb. xii. 25, 2 Cor. v. 14. 
 
 Q. How are scripture-prophecies to be reduced to prac- 
 tice 1 — A. In our looking, waiting, and preparing for the 
 events therein foretold, 2 Pet. iii., Isa. vii., viii. 
 
 Q. How arc scripture-doctrines to be reduced to prac- 
 tice 1 — A. In our being directed, excited and encouraged to 
 holiness by them, John xv. 3, and xvii. 17. 
 
 Q. How are scripture-precepts to be reduced to practice 1 
 — A. In our performing the duties required, and abstaining 
 from sins forbidden in them, Deut. xi. 32. 
 
 Q. How are scripture-histories of common and temporal 
 affairs to be reduced to practice 1 — A. In our improving 
 them as motives to prudence, and diligence in our spiritual 
 concerns, Luke xvi. 8. 
 
 Q. How are scripture-histories of holy examples to be 
 reduced to practice 1 — A. In our study to imitate those pat- 
 terns of good works, Heb. vi. 12, and xii. I, 2. 
 
 Q. How is the scripture -history of God's mercies to be 
 reduced to practice 1 — A. In our thence taking encourage- 
 ment boldly to ask, and firmly to expect mercies and bless- 
 ings from him. Numb. xiv. 19, Psal. cv., cxlv. 
 
 Q. How is the scripture-history of God's judgments to 
 be reduced to practice 1 — A. In our adoring the righteous- 
 ness of God in them ; and laying our account with the like, 
 if we indulge ourselves in sin, Ezek. xvi., xx. 
 
 Q. How is the scripture-history of the failings of good 
 men to be reduced to practice 1 — A. In our learning to dis- 
 trust our heart, watch against temptations, pray for, and 
 solely depend on tlie grace that is in Christ, 1 Cor. x. 
 
308 OP THE NATURE OP 
 
 Q.. 91. How do the sacraments become effectual 
 means of salvation ? 
 
 A. The sacraments become effectual means of sal- 
 vation, not from any virtue in them, or in him that 
 doth administer them ; but only by the blessing of 
 Christ, and the working of his Spirit in them that by 
 faith receive them. 
 
 Q. Doth the truth or virtue of sacraments in the least 
 depend on the intention or holiness of the administrator X — 
 A. No ; for this would place the power of giving grace into 
 the hands of men, and make us uncertain whether we had 
 received the sacraments or not. 
 
 Q. Bj what then are the sacraments made effectual for 
 salvation? — A. Only by the blessing of Christ, and the 
 working of his Spirit, 1 Cor. iii. 6, 7. 
 
 Q. What doth this teach us 1 — A. To cry earnestly for 
 Christ's presence in the sacraments, and to beware of resting 
 in them, Song iv. 16, Psal. ci. 2. 
 
 Q,. 92. What is a sacrament ? 
 
 A. A sacrament is a holy ordinance instituted by 
 Christ, wherein by sensible signs, Christ, and the ben- 
 efits of the new covenant, are represented, sealed, and 
 applied to believers. 
 
 Q. What did the word sacrament originally mean ? — A. 
 An oath, whereby soldiers bound themselves to be faithful 
 to their general. 
 
 Q. Why then are Christ's sealing ordinances called sac- 
 raments ? — A. Because therein we swear, that we will be 
 faidiful followers, subjects and soldiers to Christ ; and he 
 engageth to bestow all his blessings upon us. 
 
 Q. Why are the sacraments called holy ordinances? — A. 
 Their author, matter, objects, and ends, are holy. 
 
 Q. How many parts are in every sacrament 1 — A. Two ; 
 the sign, and the thing signified. 
 
 Q. What call you the sign ? — A. That outward thing in 
 the sacrament which may be seen, felt, or tasted. 
 
 Q. What is the thing signified in all sacraments 1 — A. 
 Christ, and the benefits of the new covenant. 
 
 Q. Wherein doth the sign, and thing signified in sacra- 
 
SACRAMENTS IN GENERAL. 309 
 
 ments differ? — A. The sign is something na^Mra? and sen- 
 sible, but the thing signified is spiritual. 
 
 Q. What is the form of a sacrament ? — A. The word of 
 divine institution, which unites the sign and thing signified, 
 and gives us ground to expect his rendering them effectual, 
 Matth. xxvi. 28. 
 
 Q. What relation doth the word of institution constitute 
 between these 1 — A. It makes the sign to represent^ seal, 
 and apply the thing signified. 
 
 Q. What is meant by the sign's representing Christ and 
 his benefits 1 — A. Its carrying a resemblance of him and 
 his benefits, 1 Pet. iii. 21. 1 Cor. ii. 23—29. 
 
 Q. What is meant by the sign's sealing Christ and his 
 benefits ? — A. Its confirming our interest in Christ and his 
 blessing, Rom. iv. 11. 1 Pet. iii. 21. 
 
 Q. Do the sacraments make our interest in Christ or his 
 promise firmer in itself] — A. No : they only further shew 
 the firmness of it, and tend to strengthen our faith in 
 Christ and his promise. 
 
 Q. How do you prove, that the sacraments are seals of 
 God's covenant? — A. Because circumcision (and, by con- 
 sequence, all other sacraments) is called a seal of the righ- 
 teousness of faith ^ Rom. iv. 11. 
 
 Q. What is meant by the sacramental sign's applying 
 Christ and his benefits ? — A. That in and by the sign, 
 Christ and his benefits are really made over to us. 
 
 Q. To whom do the signs in the sacraments represent, 
 seal, and apply Christ and his benefits? — A. To believers 
 only, Exod. xii. 48. Ezek. xliv. 9. 
 
 Q. Hqw doth that appear ? — A. Others have no eyes to 
 see, no hand or mouth of fiiith to receive Christ ; and are 
 not in the new covenant, of which alone the sacraments 
 are seals. 
 
 Q. Who have a right to partake of the sacraments ? — 
 A. 8uch as are saints in appearance have a right before 
 men ; but only real saints have a right before God ? 
 
 Q. How is it that hypocrites have a right to the sacra- 
 ments before men, when they have none before God? — 
 A. They have outward appearance of saints ; and the 
 wickedness of their heart is unknown to men. Acts 
 viii. 13. 
 
 Q. Is it sinful and dangerous for hypocrites to receive 
 the sacraments? — A. Yes; it is a robbing of God, and 
 wounding of their own souls, Matth. vii. 6. 
 
^ijf OP THE NATURE OP 
 
 Q. In what do the word and sacraments agree ? — A. 
 God is the author, Christ the matter, and the glory of God, 
 and good of his people, the end in both. 
 
 Q. In what do the word and sacraments differ ? — A. In 
 their subjects, and in their manner of conveying Christ and 
 his grace to us. 
 
 Q. How do they differ in their subjects ? — A. The word 
 is given to all men in general ; but the sacraments belong 
 only to such as are in covenant with God. 
 
 Q. How do they differ in their manner of manifesting 
 and conveying Christ and his grace to us 1 — A. By the 
 word we are first united to Christ, and it represents him in 
 a more simple manner ; the sacraments do more fully con- 
 firm our faith, by giving us a visible token that Christ is 
 ours ; the word is a disposition to God as our inheritance ; 
 the sacraments are an insertment upon this inheritance. 
 
 Q. For what end hath Christ instituted sacraments in 
 his church ? — A. To keep up the remembrance of his own 
 death ; give his people solemn fellowship with them, and 
 their obligations to him ; strengthen their grace ; and dis- 
 tinguish them from the rest of the world, 1 Cor. x. xi. 
 
 Q. How are Christ's sacraments usually distinguished ? 
 — A. Into those of the Old, and the New Testament. 
 
 Q. What different kinds of sacraments were under the 
 Old Testament 1 — A. Ordinary and extraordinary. 
 
 Q. What were the ordinary sacraments of the Old Tes- 
 tament? — A. Circumcision and the passover. 
 
 Q. What was the outward sign in circumcision? — A. 
 The cutting off of the flesh of the foreskin. 
 
 Q. What was signified by that ? — A. The destruction 
 of original sin, which is conveyed by natural generation ; 
 pardon of sin ; and dedication of the person to God. 
 
 Q. When was the sacrament of circumcision instituted ? 
 — A. About 2107 years after the creation, Gen. xvii. 
 
 Q. What served the church for sacraments before ? — A. 
 The sacrifices, &:.c. which represented Christ's death, and 
 our living by and on him, Heb. x. 1. 
 
 Q. What was the passover 1 — A. The feasting on a 
 sacrificed lamb on the 14th day of the month Abib, or 
 March. 
 
 Q. What was represented by this lamb ? — A. Christ the 
 Lamb of God in his death, 1 Cor. v. 7. 
 
 Q. Why was this lamb to be an unblemished male of 
 
SACRAMENTS IN GENERAL. 311 
 
 the first year? — A. To represent the purity, excellency, 
 and vigour of Christ as our suttering Surety, Heb. vii. 26. 
 
 Q. Why was the paschal lamb to be roasted ? — A. To 
 shew the severity of Christ's sufferings, Psalm xxii. 
 
 Q. Why was not a bone of this Lamb to be broken ?— 
 A. To sliew how exactly the Father would uphold Christ 
 in his sufferings, John xlx. 36, Isa. 1. 7. 9. 
 
 Q. Why was this lamb to be eaten loith bitter herbs ? — 
 A. To keep in remembrance the bitterness of the Egyptian 
 bondage ; and shew that Christ must be received with bit- 
 ter repentance for sin, Zech. xii. 10. 
 
 Q. Why was nothing of the lamb to be left ? — A. To 
 shew that Christ must be wholly received by faith, John 
 i. 12. 
 
 Q. Why was th« Iamb to be eaten with unleavened 
 bread ? — A. To keep in remembrance Israel's hasty dismis- 
 sion from Egypt ; and shew that Christ must be received 
 with sincerity of heart, 1 Cor. v. 8. 
 
 Q. When was the passover instituted 1 — A. When Isra- 
 el came up out of Egypt ; and about 2508 years after the 
 creation, and 1492 before Christ. 
 
 Q. For what ends was it instituted 1 — A. To be a type 
 of Christ, a seal of the covenant of grace, and a memorial 
 of a temporal deliverance, 1 Cor. v. 8. 
 
 Q. Why was it called the passover ? — A. Because it was 
 a memorial of Israel's passing out of Egypt, and of the 
 angel's passing over their houses when he smote the first- 
 born of the Egyptians, Exod. xii. 
 
 Q. What made the angel pass over the houses of the Is- 
 raelites 1 — A. The sprinkling of their door-posts and lintels 
 with the blood of the paschal lamb, Exod. xii. 
 
 Q. What was signified by the angel's passing over their 
 houses on account of this sprinkling of blood? — A. That 
 the blood of Christ, sprinkled on our conscience, is a sure 
 defence from divine wrath, Rom. viii. 1. 
 
 Q. What were the extraordinary/, and less proper sacra- 
 ments of the Old Testament? — A. Israel's passage through 
 the Red Sea, the manna, rock, &.C., 1 Cor. x. 1 — 4. 
 
 Q. What did Israel's passage through the Red Sea sig- 
 nify? — A. Our salvation from bondage, and separation 
 from the world, through the blood of Christ, Eph. i. 7. 
 
 Q. What did the manna, and water-yielding rock, signi- 
 fy? — A. Christ's flesh as meat indeed, and his blood as 
 drink indeed^ John vi. 32 — 57, Rev. vii. 17. 
 
312 OF TUE NUMBER OP THE SACRAMENTS. 
 
 Q. 93. What are the sacraments of the New Testa- 
 ment 7 
 
 A. The sacraments of the New Testament are, 
 baptism, and the Lord's supper. 
 
 Q. How do these differ from the sacraments of the Old 
 Testament 1 — A. The sacraments of the Old Testament 
 more darkly represented Christ as to come ; but those of 
 the New clearly represented him as already come. 
 
 Q. Do baptism, and the Lord's supper, succeed in the 
 place of circumcision and the passover 1 — A. Yes ; baptism 
 is come in place of circumcision, and the Lord's supper in 
 place of the passover. 
 
 Q. Are there no more sacraments under the New Tes- 
 tament, than baptism and the Lord's supper 1 — A. No more 
 of divine institution ; but the Papists have added five bas- 
 tard sacraments, viz. marriage, ordination, confirmation, 
 penance, and extreme unction. 
 
 Q. What is the Popish confirmation 1 — A. The pretend- 
 ing to confer the Holy Ghost on such as have been baptized, 
 when they come to years of discretion, by the laying on of 
 the bishop's hands. 
 
 Q. What is their penance ? — A. Their confession of 
 their sins to the priest, and receiving a pardon from him on 
 condition of suffering from punishment for sin. 
 
 Q. What is their extreme unction 1 — iV. The anointing 
 dying persons with oil, to confer the Holy Ghost on them, 
 and make them fit for heaven. 
 
 Q. How prove you that marriage and ordination, though 
 of divine institution for other ends, are no sacraments 1 — • 
 A. Neither of them are appointed by God for seals of his 
 covenant, nor signify the spiritual benefits of it : marriage 
 is common to all men, and ordination is confined to a small 
 part of professed saints. 
 
 Q. How prove you that confirmation, penance, and ex- 
 treme unction, are no sacraments 1 — A. None of them, as 
 used by Papists, have any warrant in scripture. 
 
 Q. In what do baptism and the Lord's supper agree ? — 
 A. God is the author, and Christ the matter of bot4i ; equal 
 preparation is necessary for both ; both ought to be publicly 
 and solemnly dispensed by gospel ministers only ; both are 
 seals of the same covenant, and both contain engagements 
 to the same duties. 
 
OP BAPTISM. 313 
 
 Q. Why ou^it baptism and the Lord's siipper to be 
 pubhcly administered J — A. Because they are pubhc badges 
 of the members of the visible church, and of our commun- 
 ion witli Christ, and with one another. 
 
 Q. Wherein lieth the evil of the prevailing practice of 
 private baptism 1 — A. It clandestinely obtrudes members in- 
 to the visible church, occasions the contempt and irreverent 
 administration of baptism, separates the ordinance of teach- 
 ing from it, confirms the ignorant in the Popish doctrine of 
 its absolute necessity, robs Christians of solemn opportunity 
 to renew their vows, and deprives the parent and child 
 of the benefit of the joint prayers of the Lord's people, and 
 is a breach of our natural vows. 
 
 Q. How is equal preparation necessary for both sacra- 
 ments, when children in baptism cannot be required to ex- 
 amine themselves 1 — A. In baptism the parent and child 
 are considered as one ; and though the trial and actual ex- 
 ercise of grace, are not required in the child, they are as 
 necessary to the parent, as in the Lord's supper. 
 
 Q. If baptism be so solemn, is it not very sinful m pro- 
 fessors to attend carefully on sermons, or the Lord's sup- 
 per and carelessly go off when baptism is administered, as 
 if it were less solemn? — A. Yes; Mai. ii. 9. 
 
 Q. In what do baptism and the Lord's supper differ ? — 
 A. Baptism seals an entrance into the church and covenant 
 of grace, is administered but once, and to infants as well 
 as others ; but the Lord's supper is a seal of spiritual nour- 
 ishment, is to be frequently received, and by such only as 
 can examine themselves. 
 
 Q. How long are baptism and the Lord's supper to con- 
 tinue in the church 1 — A. Till Christ's second coming. 
 
 Q,. 94. W/iat is baptism ? 
 
 A. Baptism is a sacrament, wherein the washing 
 with water, in the name of the Father, and of the 
 Son, and of the Holy Ghost, doth signify and seal 
 our ingrafting into Christff and partaking of the bene- 
 fits of the covenant of grace, and our engagement to 
 be the Lord's. 
 
 Q. What does the word baptism signify? — A. Wash- 
 ings dipping, or sprinkling, Mark vii. 4. Heb. ix. 10. 
 Q. Did not the Jews of old baptize or wash their prose- 
 27 
 
314 OP BAPTISM. 
 
 lytes when they received them? — A. Yes; but they did 
 not use this as a divine ordinance. 
 
 Q. When did baptism become a divine ordinance 1 — A. 
 When John the Baptist began his pubhc ministry. 
 
 Q. Was the baptism of John the same in substance with 
 that of the apostles 1 — A. Yes ; though it did not so clearly 
 point forth the Trinity, nor Christ's actual incarnation. 
 Matt. iii. Luke iii. 
 
 Q. What divine warrant have we for baptism? — A. 
 Christ's express command and example, and the apostoli- 
 cal practice, Matt. iii. 16. John iv. 2. 
 
 Q. What is Christ's express command for baptism 1 — 
 A. To teach all nations, baptizing them, &c. 
 
 Q. What is the outward sign of baptism 1 — A. Water 
 applied to the body. Acts viii. 36. 
 
 Q. Is the water in baptism as well applied by sprinkling, 
 (particularly on the face, which represents the whole per- 
 son), as by plunging our whole body in it 1 — A. Yes ; for 
 what is signified by baptism is called the sprinkling of the 
 blood of Christ ; the apostles baptized many, where there 
 appears no opportunity of dipping their whole bodies, as 
 Cornelius the jailor, &c. ; and in cold climates dipping 
 might endanger the life of infants, 1 Peter i. 2. 
 
 Q. How then is it said that in our baptism we are buried 
 loith Christ ? — A. That signifies the burial of sin in our 
 soul by our union to Christ, Rom. vi. 4, 5, 6. 
 
 Q. Doth not the scripture tell us, that sundry went down 
 into, or came up out of the water, at their baptism 1 — A. 
 These places might as justly be rendered, they went down 
 to, or came from the water, Matth. iii. Acts viii. 
 
 Q. What is signified by the water in baptism ? — A. The 
 blood and Spirit of Christ, John iii. 5, 6. 
 
 Q. Wherein doth water represent Christ's blood and 
 Spirit? — A. As water refreshes and cleanses our body, so 
 do Christ's blood and Spirit refresh and cleanse our soul. 
 
 Q. How doth Christ's blood or righteousness refresh and 
 cleanse our soul 1 — A. When applied to our soul, it takes 
 ^way the guilt of sin, quiets our conscience, delivers from 
 the terrors of God's wrath, and from the law as the strength 
 of sin, Heb. x. 22, 1 John i. 7, and ii. 1. 
 
 Q. How doth Christ's Spirit refresh and cleanse our 
 soul 1 — A. He takes away the filth and power of sin, and 
 allays the heat of our indwelhng lusts, Titus iii, 5, 
 
OP BAPTISM. 315 
 
 Q. In whose name are we baptized ? — A. In the name 
 of God the Father, Son, and Holy Ghost. 
 
 Q. What is signified by our baptism in the name of these 
 three persons? — A. Our baptism by the authority, and into 
 the behef and profession of these three persons as one God, 
 and distinctly concerned in the work of our salvation, and 
 made over to us, as our all in all ; together with our de- 
 dication of ourselves to their service, and renouncing their 
 rivals, the devil, the world, and the flesh. 
 
 Q. In what manner are the three divine persons made 
 over, and to be received by us in baptism 1 — A. The Fa- 
 ther as our Father, the Son as our Saviour, the Holy Ghost 
 as our Sanctifier ; and all three in one, as our God emd por- 
 tion, 2 Cor. xiii. 14, John xvi. 14, 15. 
 
 Q. What blessings are sealed to us in baptism? — A. 
 Our ingrafi;ing into Christ, and partaking of the benefits of 
 the covenant of grace. Gal. iii. 27. 
 
 Q. What do you understand by ingrafting into Christ? 
 — A. Our union to him as a branch to the root. 
 
 Q. On what root do we naturally grow ? — A. On the 
 root of the first Adam as a covenant-breaker, which con- 
 veys corruption and death to all its branches. 
 
 Q. How are we cut off from this poisonous root? — A. 
 By God's changing our nature and state. 
 
 Q. What benefits of the covenant of grace are most di- 
 rectly signified and sealed in our baptism ? — A. Regenera- 
 tion, justification and adoption, Titus iii. 5, Gal. iii. 27. 
 
 Q. Are all these included in our ingrafting into Christ ? 
 — A. Yes ; in our union to him as our life, we have rege- 
 neration ; in our union to him as the Lord our righteous- 
 ness, we have justification ; and in our union to him as our 
 Father, and elder Brother, we have adoption. 
 
 Q. What engagements do we come under in baptism ? 
 — A. We solemnly swear to be wholly and only the Lord's. 
 
 Q. What about us do we in baptism devote to the Lord ? 
 — A. Our whole man, estate, and time. 
 
 Q. How is our soul devoted to the I^ord ? — ^A. It is de- 
 voted to be a temple and throne for him, and to have all 
 its powers employed in his service, Psal. xxxi. 5. 
 
 Q. How is our body devoted to the Lord ? — A. Our 
 eyes are devoted to behold his works, and view his word ; 
 our ears to hear his voice ; and our mouth to speak for and 
 to him ; our feet to run his errands ; and our hands to do 
 his will, 1 Cor. vi. 20. 
 
316 OP THE SUBJECTS OP BAPTISM. 
 
 Q. How is our estate devoted to the Lord 1 — A. AH we 
 have is to be laid out for the advancement of his glory, as 
 he calls for it, Prov. iii. 9, Isa. xxiii. 18. 
 
 Q. How is our time devoted to the Lord 1 — A. We are 
 bound to employ it wholly in his fear and service. 
 
 Q. Are not then baptized persons great robbers of God, 
 in employing their soul, body, estate, and time so much in 
 the service of Satan ? — A. Yes, Mai. iii. 8, 9. 
 
 Q. How often is baptism to be administered to the same 
 person 1 — A. Once only. Tit. iii. 5, 1 Peter, iii. 2L 
 
 Q. Why so? — A. Because the benefits most directly 
 signified and sealed in it, are onli/ once bestowed. 
 
 Q. Why is baptism necessary? — A. God commands it; 
 and it tends much to his glory, and our good. 
 
 Q. How doth our baptism tend to the glory of God? — 
 A. Therein he solemnly displays his holiness, justice, and 
 love ; and we acknowledge his sovereignty. 
 
 Q. How doth our baptism tend to our advantage ? — A. 
 It solemnly declares us members of Christ's church, en- 
 courageth us to plead the promises, come boldly to the 
 throne of grace, resist temptations, «fcc. 
 
 Q. Doth baptism bring us into God's covenant? — A. 
 No ; it supposeth us within it, and seals it to us. 
 
 Q. Is it absolutely necessary to salvation ? — A. No. 
 
 Q. How prove you that ? — A. It is no converting ordi- 
 nance ; Cornelius was accepted of God before his baptism ; 
 and Christ says. He that helieveth and is baptized, shall be 
 saved: and he that believeth not (but doth not add, is not 
 baptized) shall be damned, Mark xvi. 16. 
 
 Q. Is it not gross ignorance and Popish error, to main- 
 tain, that all infants, or others dying unbaptized, shall be 
 damned? — A. Yes ; Gal. vi. 15, 1 Peter iii. 21. 
 
 Q,. 95. To v)hom is baptism to be admi7iistered7 
 A. Baptism is not to be administered to any that 
 are out of the visible church, till they profess their 
 faith in Christ and obedience to him ; but the infants 
 of such as are members of the visible church are to 
 be baptized. 
 
 Q. May Heathens, or their children, be baptized? — A. 
 No, till they profess their faith in Christ, and obedience to 
 him. Acts viii. 36,37. 
 
 Q. Have those who, in Christian countries, are as igno- 
 
OP THE SUBJECTS OP BAPTISM. 317 
 
 rant and as profane as Heathens, or their children, any 
 right to baptism ? — A. No ; their guilt is greater than if 
 they had hved in Pagan countries ; and local situation can 
 never entitle to spiritual privileges, John xviii. 36. 
 
 Q. To whom then is baptism to be administered 1 — A. 
 To all such as profess their faith in Christ, and obedience 
 to him and their children, Acts ii. 38, 39. 
 
 Q. When have children a right to baptism ? — A. The 
 infants who have one or both parents visible sainis, have a 
 right to it before men ; and the infants of real believers 
 have a right to it before God, 1 Cor. vii. 14. 
 
 Q. How prove you, that the infants of visible saints 
 ought to be baptized 1 — A. The scripture represents them 
 as holy, as members of the kingdom of heaven, as interest- 
 ed in God's covenant and promise, and of old required 
 that they should be circumcised, 1 Cor. vii. 14, Mark x. 14, 
 Acts ii. 39, Gen. xvii. 7 — 12. 
 
 Q. How prove you, that the holiness of children mention- 
 ed 1 Cor. vii. 14. is not the being begotten in lawful mar- 
 riage 1 — A. Because there it is required that one of the pa- 
 rents be a Christian, which is not necessary to the lawful 
 begetting of children. 
 
 Q. How doth the circumcision of infants under the law 
 prove that they should be baptized under the gospeH — A. 
 The covenant confirmed by circumcision, (of God's being 
 the God of his people and their seed,) is called an everlast- 
 ing covenant ; and Christ cannot be supposed to diminish 
 the privileges of his people by his coming, which would be 
 the case, if circumcision of infants were taken away, and 
 nothing put into its place. Gen. xvii. 10. 17. 
 
 Q. How doth the relation of believers' children to the 
 kingdom of God, and interest in his covenant and promise, 
 prove their title to baptism 1 — A. As they have a right to 
 these things, they must necessarily have a title to the seal 
 of that right, when capable of it. 
 
 Q. How are infants capable of receiving baptism? — A. 
 Their parents can dedicate them to the Lord ; and he can 
 regenerate, justify, and adopt them, Mark x. 14. 
 
 Q. How have parents a right to dedicate their infants to 
 Godi — A. Infants are part of their property. 
 
 Q. May parents dedicate their infants to any but God ? 
 — A. No ; for God has the original and principal right to 
 our infants, Ezek. xvi. 20, 21. 
 
 Q. If infants may be baptized, why doth Christ require 
 27* 
 
318 OF THE SUBJECTS OP BAPTISM. 
 
 his apostles to teach, and then baptize persons ? — A. That 
 order only related to adult persons. 
 
 Q. Why then was not Christ baptized till about thirty 
 years of age? — A. Because baptism was not instituted till 
 he was about that age, Luke iii. 23. 
 
 Q. Have we any scripture examples of the baptism of in- 
 fants 1 — A. There are probable instances of it ; as when 
 Cornelius, Lydia, the jailor, dc-c, their households were bap- 
 tized, Acts X. and xvi. 15. 33. 
 
 Q. Why is not the warrant for infant baptism more ex- 
 press in scripture 1 — A. Because before baptism was clothed 
 with the form of a sacrament, it was applied to infants as 
 well as to others ; and in the apostles' time no doubt was 
 made of infants right to receive it. 
 
 Q. Through whom have infants a right to baptism ? — A. 
 Through their immediate parents onli/. 
 
 Q. How prove you that 1 — A. The immediate seed of 
 wicked parents are accursed of God, Deut. xxviii. 18 ; and 
 if children derive their right to baptism from mediate pa- 
 rents, we ought to baptize all pagans and Mahometans, 
 since they are descended from godly Noah, &c. 
 
 Q. Why then are the children of profane idolaters called 
 God's children, Ezek. xvi. 20, 21 1 — A. Not because he had 
 any visible interest in his new covenant ; but because they 
 were his by creation and preservation ; or perhaps were the 
 first born of Israel. 
 
 Q. May not the infants of profane parents be truly gra- 
 cious ? — A. It is possible they may, but are not to be es- 
 teemed as such by men till they evidence their grace. 
 
 Q. How are we to judge of the children of visible be- 
 lievers? — A. We are to judge them to be within God's 
 covenant, till by their practice they shew themselves stran- 
 gers to it, Gen. xvii. Acts ii. 38, 39. 
 
 Q. Is it not unjust to make children want baptism on 
 account of their parents' ignorance and profaneness ? — A. 
 No ; no more than to make the children of Heathens want 
 it ; or to let children want an inheritance when their parents 
 had none to leave to them : nay, the baptism of such chil- 
 dren would be hurtful both to the parents and children, 
 Matth. vii. 6. Ezek. xliv. 7. 
 
 Q. How would it be hurtful to the ignorant and profane 
 parents ? — A. It would encourage them to believe them- 
 selves good Christians f and to continue in their ignorance 
 and profaneness, Ezek. xiii. 22. John viii. 41. 
 
OP THE SUBjiSCTS OP BAPTISM. 319 
 
 Q. How would it be hurtful to their children 1 — A. Their 
 receiving baptism without any title to it, tends to bring on 
 them a curse rather than a blessing ; and the view of their 
 baptism as regular, encourageth and hardens them in their 
 sin, Matth. vii. 6. John viii. 39, 41. 
 
 Q. Would not the number of church-members be small 
 if none but visible believers and their children were bap- 
 tized 1 — A. Better it were so, than that men, who have no 
 evidence of union to, or communion with Christ, should be 
 obtruded as members of his church, by a solemn profana- 
 tion of baptism, to the reproach of his name, and discredit 
 of the gospel, Phil. iii. 18, 19. 
 
 Q. Do hypocrites profane baptism, by bringing their 
 children to it ? — A. Yes, in the sight of God, though not 
 in the sight of men. Psalm Ixxviii. 36, 
 
 Q. How do hypocrites dedicate their children in bap- 
 tism ? — A. They outwardly surrender them to God, while 
 their heart inwardly refuses them ; for no man can sincere- 
 ly devote his child to any other than his own God, Titus 
 i.l6. 
 
 Q. Are the duties relative to baptism very numerous 
 and important? — A. Yes, Psal. cxix. 06. 1 Pet. iii. 21. 
 
 Q. What is the duty of parents before the baptism of 
 their children ? — A. Secretly to examine themselves ; sol- 
 emnly dedicate their child to God ; consider what they are 
 to vow in baptism ; and to pray for grace to vow and pray 
 aright, Jer. iv. 2. 
 
 Q. What IS the duty of parents when offering their 
 children in baptism 1 — A. To exercise faith in a lively 
 manner on that promise, / will be tliy God, and the God 
 of thy seed, or the like; and to give up themselves and 
 children to be the Lord's, Gen. xvii. 7. Josh. xxiv. 15. 
 
 Q. What is the duty of parents after the baptism of their 
 children X — A. To remember and pay their vows by instruct- 
 ing and correcting them ; and seriously putting them in 
 mind of their baptismal engagements, as soon as they come 
 to age, Prov. xxii. 6, 15. 
 
 Q. How should spectators improve the administration 
 of baptism 1 — A. In admiring the love of God towards 
 men ; renewing their baptismal vows ; remembering, and 
 mourning over the breaches thereof; and pleading for 
 grace to the children baptized, and their parents. 
 
 Q. How are we to improve our baptism after we come 
 to age ? — A. As a glass to discover our sinfulness, a reason 
 
320 OP THE lord's supper. 
 
 against yielding to temptations, a spur to duties and an en- 
 couragement to plead the promises of God's covenant. 
 
 Q. May one, by an improvement of his baptism, have it 
 afterwards become an effectual seal of God's covenant to 
 him 1 — A. Yes, the efficacy of baptism is not confined to 
 the time of administration ; and whenever one believes, his 
 baptism then begins to seal the covenant to him. 
 
 Q. Is it so with respect to the Lord's supper 1 — A. No ; 
 if we communicate in a graceless state, that act can never 
 be a means of sealing God's covenant to us. 
 
 Q,. 96, What is the Lords Supper? 
 
 A. 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 his benefits to their 
 spiritual nourishment, and growth in grace. 
 
 Q. What divine warrant have we for tbe Lord's supper ? 
 — A. Christ's institution, and the apostolic practice, Mattb. 
 xxvi. 1 Cor. xi. Acts ii. and xx. 
 
 Q. When did Christ institute this sacrament % — A. The 
 same night in which he wa& betrayed. 
 
 Q. Why did he institute it the night before his death 1 — 
 A. To shew, that it was to come in the room of the pass- 
 over, which was abolished by his death ; to manifest his 
 great love to his people in giving them such a solemn pledge 
 of it when entering on his sufferings ; and to stir us up the 
 more affectionately to remember his death therein. 
 
 Q. Doth Christ's example, in celebrating this ordinance 
 in the evening of a work-day, and in an upper room, bind 
 us to do the like I — ^A. No, for the eating of the passover 
 just before occasioned these circumstances. 
 
 Q. What posture is fittest for receiving the Lord's sup- 
 per 1 — A. Sitting comes nearest Christ's example, and best 
 suits with the nature of that feast, Matth. xxvi. 20. 26. 
 
 Q. What are the outward signs in this sacrament 1 — A. 
 Sacramental elements and actions. 
 
 Q. What are the sacramental elements 1 — A. Bread and 
 wine, (of any kind ; for Christ made use of what was at 
 haiid)> Matth. xxvi. 26—29. 
 
321 
 
 Q. What is signified by the bread? — A. Christ's body, 
 or himself clothed with our nature, 1 Cor. x. 11. 
 
 Q. What is signified by the wine ? — A. Christ's blood, 
 or complete meritorious righteousness, 1 Cor. ix. 25, 26. 
 
 Q. Why is Christ's righteousness often called his blood ? 
 — A. Because the shedding of his blood was the last and 
 most eminent visible act of his righteousness, John xix. 
 
 Q. How do bread and wine represent Christ's body and 
 blood? — A. As bread and wine are excellent food to our 
 body ; so Christ, in his person and righteousness, is meat 
 indeed, and drink indeed to our soul, John vi. 32 — 57. 
 
 Q. Are the sacramental bread and wine transubstan- 
 tiated, or turned into the real body or blood of Christ ? — A. 
 No ; for such a change of the elements is contrary to sense, 
 reason, scripture, and the very nature of a sacrament ; it 
 would divide or multiply the body of Christ, and subject it 
 to corruption, and the torments of hell. 
 
 Q. How is transubstantiation contrary to sense ? — A. As 
 we see, feel, taste, and smell the elements to have the same 
 substance after consecration as before. 
 
 Q. How is it contrary to reason 1 — A. As by reason, we 
 know the substance of a thing cannot be changed, while its 
 accidents and qualities remain the same. 
 
 Q. May not God, by his power, effect such a change ?— 
 A. No ; for this would destroy the proof of all divine mira- 
 cles recorded in scripture, 2 Tim. ii. 13. 
 
 Q. Can one who believes transubstantiation, in a consis- 
 tency with himself, believe any other miracles or points of 
 Christianity"? — A. No: for if, in opposition to sense and 
 reason, he believes transubstantiation, it behoves him, in 
 consistency with himself, to believe, that there is no Bible, 
 no Christians ; that Christ never appeared, wrought mira- 
 cles, or rose again, &c. 
 
 Q. How is transubstantiation contrary to scripture ? — A. 
 As the scripture calls the elements bread and wine after con- 
 secration, as well as before, 1 Cor. xi. 26—28. 
 
 Q. How is it contrary to the nature of a sacrament ? — 
 A. It makes the Lord's supper not a means of remember- 
 ing Christ, but of making and barbarously eating him. 
 
 Q. How would it divide or multiply Christ's body 1 — A. 
 As it would make as many bodies, or pieces of Christ's 
 body, as there are receivers of the Lord's supper. 
 
 Q. How would transubstantiation subject Christ's body 
 to corruption, or the torments of hell 1 — A. As the elements 
 
32^ 
 
 unite with the substance of men's bodies which shall be 
 corrupted, and many of them cast into helJ. 
 
 Q. If the elements are not changed into Christ's real 
 body and blood, why did Christ say of the bread, This is 
 my body ? — A. His meaning is, that it represented his body. 
 
 Q. How prove you that ? — A. No other view will agree 
 to common sense ; and the verb (is) is frequently used in 
 scripture for signifies or represents^ Gen. xli. 26, 27. 
 
 Q. Ought every communicant to receive both the bread 
 and wine 1 — A. Yes ; for Paul says of all the communi- 
 cants, Ye eat this bread, and drink this cup, 1 Cor. xi. 26. 
 
 Q. How may the sacramental actions in the Lord's sup- 
 per be distinguished 1 — A. Into the actions of the dispen- 
 ser, and of the receiver. 
 
 Q. What are the sacramental actions of the minister 1 — 
 A. The taking, blessing, and breaking the bread, and giving 
 it, with the wine, to the communicants. 
 
 Q. What may the taking and blessing the bread and 
 wine lead us to think of? — A. Of God's choosing, calling, 
 and furnishing Christ to be our Mediator, Prov. viii. 25. 
 
 Q. For what other end does the blessing of the elements 
 serve % — A. To set them apart from a common use, to re- 
 present Christ's body and blood, 1 Cor. x. 16. 
 
 Q. What is signified by the breaking of the bread 1 — A. 
 God's breaking and bruising Christ for our sin. 
 
 Q. What doth the giving of the elements to the com- 
 municants represent 1 — A. God's giving Christ, and Christ's 
 giving himself to worthy receivers, John vi. 32. 57. 
 
 Q. What is signified by the communicants receiving the 
 elements, and eating the bread, and drinking the wine ] — 
 A. The receiving and feeding on Christ's person and 
 righteousness by faith, Matth. xxvi. 26 — 29. 
 
 Q. How is Christ's flesh and blood to be eaten and 
 drunk? — A. Not in a corporal and carnal manner, but by 
 faith. 
 
 Q. What do you mean by corporal and carnal eating? 
 — A. The pretending to eat Christ's body, and drink his 
 blood, as we do ordinarily meat and drink ; or by commu- 
 nicating with carnal ideas of his human body. 
 
 Q. What are the general ends of the Lord's Supper? — 
 A. The showing forth of Christ's death, and the spiritual 
 nourishment of his people, 1 Cor. xi. 26. 
 
 Q. To whom are we to show forth the death of Christ 
 
OP THE lord's supper. 32^ 
 
 in communicating? — A. To God, to our conscience, to 
 Satan, and to the world. Gal. vi. 14, Rev. xxii. 12. 
 
 Q. How are we to show forth Christ's death to God 1 — 
 A. By representing it to him by faith as a sufficient satis- 
 faction to his justice, and the accepted price of all the 
 blessings which we need from him, Heb. x. 19. 22. 
 
 Q, How are we to show forth Christ's death to our con- 
 science] — A. By our believing application of it, as an an- 
 swer to all its legal accusations and demands, and as a 
 means of enlightening, softening, and quickening it to all 
 holy duties, Heb, x. 22, and ix. 14, 1 John i. 7. 
 
 Q. How are we to show forth Christ's death to Satan ? 
 — A. By our believing improvements of it as an answer to 
 all his accusations, a proof of the falsehood of his horrible 
 suggestions, a reason against yielding to his temptations, 
 and an ensign, for defeating his assaults. Rev. xii. 11. 
 
 Q. How are we to show forth Christ's death to the world 1 
 — A. By professing it as the centre and sum of our princi- 
 ples; the foundation of our hope, joy, and boasting; and 
 the reason of our holy walk, and disconformity to vain 
 wicked men. Gal, vi. 12. 1 John iv. 9, 10. 
 
 Q. What spiritual nourishment do believers receive in 
 the Lord's supper ?-^A. Their souls are comforted and 
 strengthened by receiving Christ and his benefits. 
 
 Q. What benefits do believers receive in the Lord's sup- 
 per 1 — A. Peace, pardon, sanctification, consolation, fore- 
 tastes and pledges of eternal glory, Matth, xxvi. 28. 
 
 Q. What is the effect of our being nourished with Christ 
 and his blessings! — A. Our growth in grace, 2 Pet. iii. 8. 
 
 Q,. What names are ordinarily given to this sacrament 1 
 — A . It is called the eucharist, the communion, the feast, 
 and the Lord's supper. 
 
 Q. Why is it called the eucharist or thanksgiving ? — A. 
 Because Christ gave thanks when he appointed it ; and 
 we are to receive it with thanksgiving. 
 
 Q. Why is it called a communion ? — A, Because there- 
 in we have sweet fellowship with Christ, and with one an- 
 other, I Cor. X. 16, 17. 
 
 Q. Why is it called a feast? — A. Because of the great 
 provision and joy that is to be found in it. 
 
 Q. What kind of feast is it? — A. A royal feast, a feast 
 of marriage and memorial, and a feast on a covenant and 
 sacrifice. 
 
324 OF THE 
 
 Q. How is it a royal feast \ — A. .-4s Christ, the king «>f 
 kings, is the waArer and matter of it, and chief ^?/cs/ at it. 
 
 Q* How is it a marriage-feast ? — A. Tlierein our spirit- 
 ual marriage with Christ is sealed ; and we receive pledges 
 of our glorious espousals at the last day. 
 
 Q. How is it a feast on a sacrifice ? — A. Because Christ, 
 as sacrificed for us, is the matter of it, 1 Cor. v. 7. 
 
 Q. Why is this sacrament called the Lord's supper 1 — 
 A. Because the Lord Christ instituted it in the evening of 
 the world, and of the day when the passover supper was 
 eaten ; and to represent its excellency. 
 
 Q. What are the properties of tlie Lord's sup^ier ? — A. 
 It is a confessing, commemorating, communicating, con- 
 firming and covenanting ordinance. 
 
 Q. How is the Lord's supper a confessing ordinance ? 
 —A. We therein declare our love to, esteem of, dependence 
 on, and confidence in Christ crucified. 
 
 Q. How is it a feast of memorial, or commemorating or- 
 dinance 1 — A. Christ therein testifies his remembrance of 
 us; and we remember his death, and our own sin as the 
 deserving cause of it, Isa. liii. 1 Cor. xi. 23 — 26. 
 
 Q. What of Christ's death does tJiis sacrament call to 
 remembrance'? — A. The terrible, v.oluntary, acceptable, 
 and efiicacious nature of it ; and the love of God as the 
 moving cause of it, Isa. lii. 13, and liii. 4 — 12. 
 
 Q. In what manner is the death of Christ to be remem- 
 bered in the Lord's supper X — A. In a thankful, affection- 
 ate, confident, humble, and sin loathing manner. 
 
 Q. How is the Lord's supper a communicating ordinance? 
 — A. As we therein familiarly reveal our case to Christ, 
 transfer our sin for pardon, bring our maladies to him for a 
 cure, and receive his exhibited blessings. 
 
 Q. How is the Lord's supper a confirming ordinance? 
 — A. Therein our graces are confirmed and strengthened, 
 and God's covenant is confirmed with us, 1 Cor. x. 16. 
 
 Q. How is it a feast or a covenant, or covenanting or- 
 dinance ? — A. God, with delight and pleasure, engages to 
 be our God and Portion ; and we covenant to be wholly 
 and only devoted to his service, Zech. xiii. 9. 
 
 Q. Do not believers herein also communicate in one 
 another's aff*ections and prayers, and engage to seek and 
 promote one another's good X — A. Yes, 1 Cor. x. 17. 
 
 Q. How frequently is the Lord's supper to be received? 
 — A. As often as we can have opportunity. 
 
OF THE lord's SUPPER. 325 
 
 Q. How prove you that? — A. The Christians in the 
 apostolic and primitive ages received it every Sabbath ; 
 Christ's death is worthy of frequent remembrance ; and wc 
 frequently need this ordinance. Acts ii. 42, and xx. 7. 
 
 Q. Would not frequent communicating lessen the so- 
 lemnity of that ordinance? — A. No; no more than fre- 
 quent prayer, meditation, &c. lessen the solemnity of these 
 ordinances : nay, frequent conscientious communicating 
 tends much to advance the truly divine solemnity of it. 
 
 Q. How so ? — A. The more frequently we have com- 
 munion with Christ, the more deeply would we be affected 
 with the majesty, holiness, and love of God, which shines 
 in this ordinance, Isa. vi. 5, Psalm Ixxxix. 7. 
 
 Q. What different kinds of communicating are there 1 
 — A. Worthy and unworthy communicating. 
 
 Q. What is necessary to worthy communicating 1 — A, 
 A worthy state, frame, and end. 
 
 Q. What call you a worthy state for this duty 1 — A. A 
 state of grace, or spiritual union with Christ. 
 
 Q. When have we a worthy frame for this duty X — A. 
 When, in Christ's strength, we actively exercise the graces 
 of his Spirit on him, 1 Cor. v. 8, Song i. 12. 
 
 Q. What worthy ends ought we to have in communica- 
 ting? — A. The glorifying of God, the obeying of Christ's 
 dying command, receiving spiritual nourishment to our soul, 
 and mortification of our lusts, 1 Cor x. 31. 
 
 Q. What is unworthy communicating? — A. Commu- 
 nicating without grace, or without the exercise of it. 
 
 Q. Wherein lieth the evil of unworthy communicating ? 
 — A. It is very sinful and dangerous. 
 
 Q. How is it very sinful ? — A. It profanes Christ's body 
 and blood, by intermeddling with it as a common thing, or 
 using it as an encouragement and cloak to sin ; it is a cru- 
 cifying him afresh, and putting him to open shame ; and is 
 more sinful than the Jews crucifying him. 
 
 Q. How is it worse than the Jews crucifying of him ? — 
 A. The Jews crucified Christ in his state of humiliation, 
 under the notion of an impostor ; but unworthy communi- 
 cating crucifies him as an exalted Saviour and Friend. 
 
 Q. What is the danger of unworthy communicating ? — 
 A. We thereby eat and drink damnation or judgment to 
 ourselves, not discerning the Lord^s body^ 1 Cor. xi. 29. 
 
 Q. Who thereby eat and drink damnation to themselves? 
 — A. Such as communicate in a graceless state. 
 28 
 
326 OP THE lord's supper. 
 
 Q. How do these eat and drink damnation by their un- 
 worthy communicating ? — A. This sin binds on them the 
 guilt of their other sins, draws down signal wrath, hardens 
 their conscience, and makes it extremely difficult to bring 
 them to repentance, 1 Cor. xi. 29, 30. 
 
 Q. Who eat and Anrik judgment to themselves by their 
 unworthy communicating? — A. Such believers as do com- 
 municate in a carnal, dead, and lifeless manner. 
 
 Q. How do they eat and drink jW^mcw^ to themselves? 
 — A. Their unworthy communicating exposeth them to 
 heavy chastisements ; such as, hiding of God*s face, pre- 
 valency of sin, outward troubles, &c. 1 Cor. xi. 30. 
 
 Q. Whose duty then is it to receive the Lord's supper ? 
 *— A. All Christians come to the years of discretion are 
 under the obligation of God*s law to partake of it ; but be- 
 lievers only have a proper right to it; and such believers 
 only as have grace in suitable exercise are fit for it. 
 
 Q. Are graceless professors, come to age, guilty of any 
 sin if they neglect to partake of the Lord's supper ? — A. 
 Yes ; they are practically guilty of renouncing their bap- 
 tism, of condemning the death of Christ as unworthy of 
 remembrance, and of despising sacramental blessings as 
 unworthy of their regard, Luke xxii. 19, 20. 
 
 Q. What should such persons do, when both their obser- 
 vance and omission of their duty involve them in sin ? — A. 
 Their only right course is to flee to Christ, tliat he may 
 draw them out of the state of nature, and furnish them 
 with his grace, and then to communicate, Isa. Iv. 1 — 7. 
 
 Q. What is the duty of believers destitute of the suita- 
 ble exercise of grace ? — A. To flee to Christ for the quick- 
 ening and excitement of their grace, and then to commu- 
 nicate ; as their sin of neglecting it is greater than that of 
 graceless professors, Pro v. xvi. 1. Psalm cxix. 40. 
 
 Q. Who may be admitted to the Lord's table by men ? 
 — A. Such as are in appearance saints, and faithful ; but 
 such as are ignorant, and openly wicked cannot, without 
 great sin against Christ, be admitted thereto. 
 
 Q. Why ought ignorant, profane and scandalous per- 
 sons, to be refused admission ? — A. Because their admis- 
 sion would tend to the destruction of their souls, and to the 
 dishonour of Christ and his church, 1 Cor. v. 
 
 Q. Did not Christ admit Judas to the Lord's supper ? — 
 A. It doth not appear that he did ; but though he did, 
 that only infers that hypocrites may be admitted. 
 
327 
 
 Q. May not ministers give tokens of admission to igno- 
 rant and profane persons, if afterwards they doctrinally de- 
 bar them 1 — A. No ; such conduct is very uncandid ; lays 
 Christ's children's bread in the power of dogs ; and is like 
 giving false keys to known thieves, and then charging them 
 to be honest, 1 Cor. iv. 2. 
 
 Q. Is not such persons seeking admission to the Lord's 
 table, a true sign of their repentance and reformation ? — 
 A. Not in the least ; for many seek after this ordinance as 
 an atonement for past sin, or merely to be like their neigh- 
 bours, or to cover some wickedness, &c. 
 
 Q. Doth the partaking of ignorant and scandalous per- 
 sons pollute this sacrament to others ? — A. The admission 
 of them may bring the curse of God upon the dispensation 
 of the sacrament by those who admit them ; but their pre- 
 sence doth not directly pollute it to others. 
 
 Q. But may not the godly, by partaking with such, hurt 
 the souls of those ignorant and scandalous persons 1 — A. 
 Yes ; for it encourages them to believe themselves good 
 Christians, having right to the seals of God's covenant. 
 
 Q. Is not the sacrament greatly abused, by forcing men 
 to partake of it, or by making the receiving of it a qualifi- 
 cation for a civil office I — A. Yes ; John xviii. 36. 
 
 Q. 97. What is required to the worthy receiving of 
 the Lord^s Supper? 
 
 A. It is required of them thai would worthily par- 
 take 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. What is necessary to a right partaking of the Lord's 
 supper "? — A. Serious preparation for it, lively attendance 
 on it, and careful improvement of it. 
 
 Q. What preparation for this ordinance is necessary 1 — 
 A. Habitual and actual preparation, Amos iii. 12. 
 
 Q. What do you mean by habitual preparation? — A. 
 Our having on the wedding garment of Christ's imputed 
 righteousness, and having the habits of grace implanted in 
 us, Matth. xxii. 12, Eph. iv. 24. 
 
 Q. What actual preparation is necessary? — A. Self- 
 examination, dedication, meditation, and prayer. 
 
338 OP THE WORTHY RECEIVING 
 
 Q. Why is self-examination necessary ? — A. To excite 
 our graces, and prevent unworthy communicating. 
 
 Q. Why should we examine ourselves every time we 
 communicate 1 — A. Because our heart is very deceitful, 
 and our frame very variable, Jer. xviii. 9. Prov. xxviii. 26. 
 
 Q. Of what are we to examine ourselves before commu- 
 nicating"? — A. Of our sin and graces, 2 Cor. xiii. 5. 
 
 Q. Of what are we to examine ourselves concerning our 
 sins? — A. What they are, how many, how aggravated, 
 what influence they have on our soul at present, what are 
 our beloved lusts, &-c. Lam. iii. 40. 
 
 Q. Why is this examination of our sins necessary? — A. 
 That we may approach to the Lord's table with due hu- 
 mility, and sense of our needs, Isa. Ixvi. 2. 
 
 Q. What concerning our graces are we to examine ? — 
 A. Whether we be in a state of grace ; and whether our 
 graces be lively or languishing, 2 Cor. xiii. 5. 
 
 Q. What are some general marks of our being in a state 
 of grace 1 — A. A deep sense of our unworthiness of all 
 grace ; grief for the low state, and scanty measure of our 
 grace ; and an earnest desire to have grace rather than 
 any worldly good, Matth. v. 3, 4, 6. Rom. vii. 24. 
 
 Q. Of what particular graces are we to examine our- 
 selves? — A. Of our knowledge, faith, repentance, humili- 
 ty, thankfulness, love, and new obedience. 
 
 Q. Why are these graces necessary ? — A. To prove our 
 right to the Lord's supper, and dispose us to a proper ex- 
 ercise in partaking of it, 1 Cor. xi. 29. 
 
 Q. What are we to examine concerning our knowledge ? 
 — A. We are to examine whether it be sufficient in its 
 quantity, and saving in its quality. 
 
 Q. How may we know if our knowledge be sufficient 
 in its quantity ? — A. If we have some competent knowl- 
 edge of the divine persons, perfections, and laws; of man's 
 creation, fall, and inability to recover himself; of Christ, 
 in his natures and offices ; and of the covenant of grace, 
 and seals thereof, John xvii. 3. 1 Tim. iii. 16. 
 
 Q. How may we know if our knowledge be saving in its 
 quality ? — A. If it discover the vileness of our own righ- 
 teousness, humble and purge our heart, and exalt Christ, 
 Isa. vi. 5 and Ixiv. 6. Psalm Ixxiii. 25, 26. 
 
 Q. How may we know if our faith is true and saving ? 
 — A. If it humble and purify our heart, make Christ pre- 
 cious to us, and work by love, Acts xv. 9. 1 Pet. ii. 7, 9. 
 
329 
 
 Q. How may we know if our repentance is true and 
 saving ? — A. If our sin is imbittercd to us, by the views of 
 Christ, and the love of God ; if we seriously repent of all 
 known sins, and resolve on every known duty. 
 
 Q. How may we know if our humility is true ? — A. If 
 we reckon ourselves the chief of sinners ; are ashamed of 
 both our sins and duties before God ; and are grieved for 
 our pride, 1 Tim. i. 15. Ezek. xvi. 63. 
 
 Q. How may we know if our thankfulness is true and 
 gracious 1 — A. If wc study thankfulness for the least of 
 God's mercies, and chiefly for Christ his greatest mer- 
 cy ; and are afflicted in spirit for our ingratitude, Gen. 
 xxxii. 10. 
 
 Q. Of what love are we to examine ourselves 1 — A. Of 
 our love to God, to Christ, and his saints. 
 
 Q. How may we know if our love to God be true ? — A. 
 If we are careful to please him, afraid tp offend him, and 
 prize his presence in gospel ordinances. 
 
 Q. How may we know if our love to Christ as Media- 
 tor be true 1 — ^A. If we love him in all his offic-es, relations, 
 ordinances, and people ; and love him as a pattern of holi- 
 ness, as well as a purchaser of happiness. 
 
 Q. How may we know if our love to the saints is a gra- 
 cious love 1 — A. If we love them all, poor or rich; and 
 even thotigh they have injured us, and maintain some no- 
 tions different from ours ; and love them in proportion to 
 the appearance of Christ's image in them. Psalm cxix. 63. 
 
 Q. How may we know if our obedience is of a gracious 
 nature 1 — A. If we habitually study obedience to all the 
 commands of God ; and depend on Christ as our only 
 righteousness and strength, for assistance in, and accep- 
 tance of our obedience, Psalm *cxix. Isa. xlv. 24. 
 
 Q. What shall one do who cannot discern these graces 
 in himself? — A. If he is earnestly desirous to have them, 
 is afi-aid of disobeying Christ's dying command, and hun- 
 gers and thirsts after communion with him, he is a true be- 
 liever, and so ought to communicate, Matth. v. 
 
 Q. What are we to examine concerning the case and 
 frame of our graces ? — A. We are to try whether they be 
 growing, or on the decay, strong or weak, and what resis- 
 tance sin is making to each of them in our soul. 
 
 Q. Why is this examination of our case and frame ne- 
 cessary ] — A. That in communicating wc may ask, and 
 28* 
 
330 OP THE WORTHY RECEIVING 
 
 receive Christ in a suitableness to our present need, and be 
 distinctly thankful for our mercies, 1 Cor. xi. 28. 
 
 Q. What is self-dedication ? — A. Our solemn renouncing 
 the devil, the world and the flesh ; and taking God for our 
 all, and giving up our persons and concerns to him to be 
 accepted only through Christ, and disposed of to his glory, 
 Psalm cxvi. 16, Hos. xiv. 2, 3. 8. 
 
 Q. On what ought we to meditate before communicat- 
 ing 1 — A. Upon our own sinfulness ; the love and great- 
 ness of God ; the person, offices, and relations of Christ ; 
 the grace and fulness of the new covenant, &c. 
 
 Q. Would not spiritual conference on those subjects also 
 prepare us for communicating? — A. Yes, Luke xxiv. 
 
 Q. For what are we to pray before communicating 1 — 
 A. For preparation for it, spiritual assistance and enlarge- 
 ment in it, acceptance of our work, and pardon of our mis- 
 carriages therein, 2 Chron. xxx. 18, 19. 
 
 Q. Why are self-dedication, meditation, and prayer, ne- 
 cessary before communicating 1 — A. To open and enlarge 
 our heart, bring God*s presence into our soul, enlarge our 
 expectations of his grace, and excite our graces to a suita- 
 ble exercise, Isa. Ixiv. 5, Psalm xlv. 1. 
 
 Q. Why is so great preparation necessary to our par- 
 taking the Lord's supper ? — A. Because of the great sin 
 and danger of profaning it ; and because God in it hath 
 made all things ready for us, Matth. xxii. 4. 
 
 Q. What great things hath God made ready for us in 
 this supper 1 — A. His house, table, food, blessing, minis- 
 ters, angels, &.c. ; nay, God himself is ready to feast with 
 us, and his covenant to be subscribed by us. 
 
 Q,. In what manner ought we to approach the Lord's 
 table 1 — A, With great humility, holy jealousy of ourselves, 
 ardent desire, joy, and enlarged expectation of his bless- 
 ings. Psalm V. 7, and xxvii. 4. 
 
 Q. If we approach to the Lord's table with an apprehen- 
 sion that we wee fully prepared for it, what may we expect 
 at iti — A. To eat and drink damnation to ourselves, and 
 receive a curse instead of a blessing. 
 
 Q. If we approach to the Lord's table with great fear of 
 profaning it, what may we expect at it ? — A. That God 
 will fill us with good things, and lift on us the light of his 
 countenance, Luke i. 53, Isa. Ixvi. 2. 
 
 Q. What graces are to be exercised by us in communi- 
 
OP THE lord's supper. 331 
 
 eating 1 — A. All saving graces ; as faith, knowledge, love, 
 repentance, humility, thankfulness, &c. 
 
 Q. How is our knowledge to be exercised in communi- 
 cating 1 — A. In our discerning the Lord^s body. 
 
 Q. What is meant by our discerning the Lord's body ? — 
 A. Our taking up the bread and wine as representations 
 of the person and righteousness of a God man. 
 
 Q. Is such a view of tlie sufferings of Christ in their 
 painfulness, as excites our natural sympathy with him, and 
 anger at the Jews for so abusing him, a proper discerning 
 of Christ's body? — A. No; it is a carnal one, and profit- 
 eth nothing, John vi. 63. 
 
 Q. How is OUT faith to be exercised in communicating X 
 — A. In regarding the ordinance as instituted by Christ, 
 and in beholding and feeding on Christ, 1 Cor. x. 16. 
 
 Q. What great sights may we by faith behold in the 
 Lord's supper? — A. The worth of souls ; the exceeding 
 sinfulness of sin ; God's perfections, particularly justice and 
 mercy, harmoniously displayed and magnified ; Christ's 
 love that passeth knowledge, his costly purchase of all bless- 
 ings, and glorious conquest of all enemies, <fcc. 
 
 Q. What is faith to apply as our food in the Lord's sup- 
 per? — A. Christ, and all his promises and blessings. 
 
 Q. On what promises should our faith be especially fix- 
 ed in our receiving the elements in the Lord's supper ? — A. 
 On the sacramental promises. Take, cat ; this is my body, 
 broken for you. — This cup is the new testament in my blood, 
 shed for remission of sins to many ; drink ye all of it. Matt, 
 xxvi. 26. 28, 1 Cor. xi. 24, 25. 
 
 Q. Why is our faith to be especially fixed on these pro- 
 mises ? — A. That we may not only receive Christ, but take 
 the bread and wine as a solemn confirmation of it. 
 
 Q. May we not fix our faith on any other doctrine or 
 promise in connection with those? — A. Yes. 
 
 Q. How is our repentance to be exercised in communi- 
 cating? — A. In mourning for our sin as the cause of 
 Christ's death, and resolving revenge on our lusts on that 
 account, Zech. xii. 10, Psalm li. 17, Jer. xxxi. 18, 19. 
 
 Q. How is our humility to be exercised in commu- 
 nicating? — A. In looking on ourselves as most unwor- 
 thy, and admiring the wonders of redeeming love, 2 Sam. 
 viii. 18. 
 
 Q. What is marvellous in and about redeeming love ? — 
 A. The freedom and riches of it ; the contrivance of re- 
 
332 OP THE WORTHY RECEIVING, ETC. 
 
 demptioii ; the person of the redeemer with what he is and 
 does, 1 John iii. 1, 1 Tim. iii. 16, Song v. 
 
 Q. How is our thankfulness to be exercised in commu- 
 nicating? — A. In our joyful remembering and praising God 
 for what he is, and has, and will do for us ; and in devising 
 what to render him as an acknowledgment of his kindness. 
 Psalm cxvi. 12, 13, and cxlv. — cl. 
 
 Q. How is our love to God in Christ to be exercised in 
 communicating? — A. In our holy desiring and delighting 
 in him as our Husband and exceeding joy ; and giving up 
 ourselves wholly to him, Psalm xlii., Ixiii. 
 
 Q. How is our love to our neighbour to be exercised in 
 communicating? — A. In our rejoicing that others share 
 with us of Chris-t and his benefits ; our forgiving injuries ; 
 and desiring that multitudes may be added to the church. 
 
 Q. How is our new obedience to be exercised in commu- 
 nicating ? — A. In communicating chiefly out of regard to 
 Christ's command ; and vowing, m his strength, more per- 
 fect observance of his law than formerly. 
 
 Q. What particular things are we to vow in communi- 
 cating ? — A. A life of faith on Christ as our only righteous- 
 ness and strength ; heavenly-mindedness, watchfulness over 
 our hearts, and against all sins, gi'oss or secret, and partic- 
 ularly against beloved lust ; careful performance of the du- 
 ties of our station, or which we have formerly much neg- 
 lected, or which especially tend to prevent sin. 
 
 Q. How is onr patience and resignation to be exercised 
 in communicating? — A. In our kindly compliance with 
 God's will, in whatever method, measure, or season he 
 chooseth for visiting us with his sensible presence, Psal. xlii. 
 
 Q. How is our watchfulness to be then exercised ? — A. 
 In our waiting for the breathings of God's Spirit, and check- 
 ing the first motions of lusts and temptations. 
 
 Q. What is our general duty after communicating ?• — A 
 To examine our carriage in communicating, and whether 
 he had communion with God in it or not. 
 
 Q. How may we know if we had fellowship with Christ 
 at his table ? — A. If we be more sensible of our spiritual 
 plagues, more desirous of Christ's presence, and more 
 grieved for his absence than before, Isa. vi. 6, Rom. vii. 
 23, 24. 
 
 Q. In what manner should such as have found Christ at 
 his table come from it ? — A. Admiring and praising God 
 for his love ; with fervent love to God and his people ; with 
 
OF PRAYER. 333 
 
 joy in Christ, and sorrow for their own defects ; watchful- 
 ness against temptations ; and prayer for the accomphsh- 
 inent of promises, and strength to fulfil their vows. 
 
 Q. How ought they to order their following conversa- 
 tion 1 — A. By living soberly, righteously, and godly, char- 
 itably, peaceably, and heavenly, in this present world. 
 
 Q. Why should believers so live after communicating 1 
 — A. To testify their gratitude, adorn their profession, pre- 
 serve their comfort, evidence their communion with Christ, 
 and fulfil their engagements to him, Phil. i. 27. 
 
 Q. What is the duty of believers who have not found 
 communion with Christ at his table 1 — A. To search out 
 the sinful cause of their disappointment, justify God, con- 
 demn themselves, renew their repentance, double their pre- 
 paration, and wait upon God on the first opportunity of the 
 like nature, Song v. 2 — 9, Mic. vii. 7 — 9. 
 
 Q. W^hat are some of these sinful hindrances of believ- 
 ers' communion with Christ at his table 1 — A. Carnal 
 thoughts or conference about the time of that ordinance ; 
 approaching to it in our own strength ; inattention to the 
 divine institution, nature, and end of the ordinance ; eye- 
 ing our own comfort more than the command and honour 
 of Christ ; carnal and imaginary views of Christ's suflTer- 
 ings, &c. 
 
 Q. What is our immediate duty, if we find we have com- 
 munion in a graceless state 1 — A. Seriously and speedily 
 to consider the exceeding greatness of our sin, pray earn- 
 estly for the Spirit of grace, and quickly embrace God's 
 promise of pardon, Isa. i. 18, and Iv. 7. 
 
 Q. Why should all this be done speedily ? — A. Because 
 if such blood-guiltiness lie long on our conscience, it makes 
 our repentance most difficult. 
 
 Gl. 98. What is prayer 7 
 
 A. Prayer is an offering up of our desires to God, 
 for things agreeable to his will, in the name of Christ, 
 with confession of our sins, and thankful acknowl- 
 edgment of his mercies. 
 
 Q. What scripture warrant have we for prayer? — A. 
 The command of God, the example of Christ and his saints, 
 with the promise of God to hear it. Psalm 1. 14. 
 
 Q. What are some of the scripture representations of 
 
334 OP PRAYER. 
 
 prayer'^ — A, It is called supplications ^ ashing, seeking, 
 knocking, inquiring, <fcc. Zech. xii. 10, &c. 
 
 Q. Why is it so called ? — A. Because in it we ought, 
 with humility and earnestness, to seek after God and his 
 favours, as most precious and necessary, Dan. ix. 
 
 Q. Why is prayer called meditation, lifting up our soul, 
 and pouring out our liearfi — A. Because therein our heart 
 is principally concerned, and must be lifted up above this 
 world to God in a full and familiar manner. 
 
 Q. Why is prayer called a looking up to, a talking and 
 wrestling with God, and taking hold of him 1 — A. Because 
 therein we ought, with quietness and constancy, to plead 
 for God's blessings, for the sake of his own love, mercy, 
 and faithfulness ; and that even when he seems to reject 
 our requests, Gen. xxxii. 26, Dan. ix. 
 
 Q. Why is prayer represented as a h owing, falling down, 
 and spreading out our handsl — A. Because in it, our whole 
 man is to be employed in a reverent, humble, and earnest 
 manner. Psalm xcv. Lam. i. 17. 
 
 Q. Why is prayer expressed by crying, sighing, groan- 
 ing, and breathing? — A. Because in it, we, under a sense 
 of burdens and danger, ought to seek relief from God. 
 
 Q. Why is prayer represented as odours and incense ? — 
 A. Because, when performed in faith, it is most precious 
 and acceptable to God, Song ii. 14, Rev. v. 8. 
 
 Q. Who are bound to pray 1 — A. All men, good and 
 bad, Matth. vi. and vii. 11, Luke xvii. 1. 
 
 Q. When ought all men to pray 1 — A. While they live 
 in this world. Psalm Ixii. 8, Ixv. 2, and Ixvi. 4. 
 
 Q. Why not in the other world ? — A. Because there the 
 saints shall have no need, and the wicked no encouragement 
 to pray, Matth. xxv. 10, 11, 12. 
 
 Q. Why ought all men to pray 1 — A. To give glory to 
 God, and obtain blessings to themselves and others. 
 
 Q. Wherein lies the sinfulness of neglecting prayer 1 — 
 A. It is a practical denial of God, a robbing him of his 
 honour, a contempt of Christ as Mediator, a ruining of our- 
 selves and others, «fcc. Psal. ix. 17, and x. 4. 
 
 Q. How then do such as neglect prayer so often prosper 
 in this world? — A. God, by their prosperity, feeds them 
 like bullocks for the slaughter. Psalm. Ixxiii. 
 
 Q. What kinds of prayer does God require of us? — A. 
 Ejaculatory, secret, private, social, and public. 
 
 Q. What is ejaculatory prayer 1 — A. It is a particular 
 
OP PRAYER. ^5 
 
 request offered to God, while we are engaged in other busi- 
 ness, Gen. xUx. 18, Zech. ii. 4. 
 
 Q. Why is ejaculatory prayer necessary 1 — A. To main- 
 tain habitual communion with God. and keep our heart 
 always in a praying frame, Psalm cxxxix. 
 
 Q. What is secret prayer? — A. Prayer by ourselves 
 alone, Matth. vi. 6, Gen. xxxii. 24. 
 
 Q. Why is secret prayer necessary? — A. Because every 
 man has secret sins" to confess, secret wants to be supplied, 
 and secret mercies to be thankful for. 
 
 Q. Is not the neglect of secret prayer a sure sign of a 
 graceless heart? — A. Yes, Psalm ix. 17, x. 4. 
 
 Q. What call you private prayer ? — A. Prayer with our 
 families, Zech. xii. Josh. xxiv. 15. 
 
 Q. How prove you that family prayer is necessary? — A, 
 Because every family has its particular sins, wants, and 
 mercies ; and God threatens to pour out his wrath upon 
 such families as call not on his name, Jer. x. 25. 
 
 Q. How often at least is secret and family prayer to be 
 performed ? — A. Every morning and evening. 
 
 Q. How prove you that ? — A. Because on these occa- 
 sions there is particular need of prayer and ground of praise ; 
 and this is warranted from the morning and evening sacri- 
 fice under the law ; David's praying evening, morning, and 
 at noon, &-c. Ezek. xlvi. 13. 15, Psal. Iv. 17. 
 
 Q. What shall we think of those that perform the worship 
 of God in private and secret only in the evening, when they 
 are dull and drowsy ? — A. Such prefer the world to God, 
 and offer to him a corrupt thing, Mai. i. 14. 
 
 Q. What is social prayer ? — A. Prayer performed by 
 two or more persons occasionally, or at such stated times 
 as they agree an betwixt themselves. 
 
 Q. How prove you that social prayer is a duty ? — A. 
 Reason and scripture do both call for it, Mai. iii. 16. 
 
 Q. What is public prayer? — A. That which is perform- 
 ed in a public congregation, Zech. ix. 1 Kings viii. 
 
 Q. Why is prayer to be so much joined with our work, 
 and especially that which is religious ? — A. Because it 
 tends to compose our heart, opens it for receiving God, and 
 draws down his blessing on our labours, Luke xviii. 1. 
 
 Q. To whom only are we to pray ? — A. To God ; 
 Father, Son, and Holy Ghost, as one God, Psal. Ixv. 2. 
 
 Q. Why must we pray to God only ? — A. He only de- 
 
836 OP PRAYER. 
 
 serves religious honour and worship ; and he only can 
 know or supply all our wants, M atth. iv. 10. 
 
 Q. Why may we not pray to angels and saints departed ? 
 — A. They are creatures, and so unworthy of such honour : 
 nor can they fully know or supply our wants. 
 
 Q. For whom are we to pray 1 — A. For all men living, 
 or that shall live hereafter, except such as are known to 
 have sinned the unpardonable sin, 1 Tim. ii. 1. 
 
 Q. Why must we not pray for the dead *? — A. Because 
 departed saints have no need of prayers, as they have no 
 wants ; and the wicked in hell are without the reach of 
 God's mercy, Matth. xxv. 10, 11. 22. 
 
 Q. For whom ought we chiefly to pray 1 — A. For saints, 
 ministers, magistrates, professors, the sick, &:.c. 
 
 Q. Why are we especially to pray for these 1 — A. Their 
 work is most hard and useful ; or their sin most dishonour- 
 ing to God, an4 hurtful to men. 
 
 Q. What should we plead for to saints t — A. Protection, 
 comfort, increase and perseverance in grace, &c. 
 
 Q. What should we plead for to the wicked and our ene- 
 mies] — A. Conviction of sin, pardon, repentance, peace 
 with God, and all other blessings, Luke xxiii. 34. 
 
 Q. What should we plead for to ministers ? — A. Knowl- 
 edge, prudence, humility, harmony, zeal, spiritual comfort, 
 success in their labours, &c. Eph. vi. 
 
 Q. What should we plead for to magistrales 1 — A. Emi- 
 nent grace, prudence, courage, safety, &c. 
 
 Q. What should we plead for to the poor and afflicted 1 
 — A. Support under affliction, a blessing on it, and deliver- 
 ance from it in God's time and way, Psalm xxxv. 13. 
 
 Q. In whose name are we to pray.? — A. In the name 
 of Christ alone, John xvi. 23. 1 John ii. 1. 
 
 Q. Why may we not pray in our own name ? — A. Be- 
 cause we, and all our services, are worthless and polluted 
 before God, Isaiah Ixiv. G. Phil. iii. 8, 9. 
 
 Q. Why are we to pray in the name of Christ alone ? 
 — A. Because he in his righteousness and intercession, is 
 our onli/ way to the Father, Eph. ii. 18. and iii. 12. 
 
 Q. What is it to pray in the name of Christ ? — A. To 
 pray in his strength; out of obedience to his command ; 
 with confidence in his promise ; and dependence on his 
 merit and intercession, as the onli/ ground of God's accep- 
 tance and answer of our prayer. 
 
 Q. How ought we to prepare for prayer ? — A. By emp- 
 
OF PRAYER. 337 
 
 lying our hearts of carnal thoughts and cares ; holy hu- 
 mihation of soul ; careful examination of our sins, wants, 
 and mercies ; and looking up for the assistance of the Holy 
 Ghost, Luke xi. 1 Pet iii. 7. 
 
 Q. How may carnal thoughts in prayer, and other reli- 
 gious exercises, be prevented 1 — A. By watchfulness against 
 the first motions of them ; and a deep sense of our wants, 
 and of God's greatness, holiness, omniscience, and love, 
 Markxiii. 37. Eccl. v. I, 2. 
 
 Q. In what manner are we to pray t — A. With faith 
 of the acceptance of our persons in Christ, and of the 
 goodness of what we ask ; hope of obtaining it ; and with 
 humility, sincerity, fervour, and constancy. 
 
 Q. Can we pray aright of ourselves? — A. No; we 
 neither know what we pray for, nor how to pray ; the 
 greatest saints, as Moses, Elias, Job, Jonah, &c. mistook 
 in prayer for what they ought not ; and all saints daily mis- 
 take in the manner of prayer. Numb. xi. <fec. 
 
 Q. How doth Christ cure these mistakes in us 1 — A. By 
 giving his Spirit to assist us in our prayers. 
 
 Q. Wherein doth the Spirit of God assist us in prayer ? 
 — A. In the matter and manner of it, Rom. viii. 26, 27. 
 
 Q. How doth he assist us in the matter of prayer ? — A. 
 By leading us out to pray for the things which we most 
 need, and God is most ready to bestow, Rom. viii. 
 
 Q. How doth the Spirit assist us in the manner of pray- 
 er*? — A. By implanting and exciting in our soul all these 
 inherent graces which are necessary in prayer. 
 
 Q. What graces are necessary to be exercised in prayer? 
 — A. Knowledge, faith, love, repentance, humility, &c. 
 
 Q. Why is knowledge necessary in prayer 1 — A. That 
 we may not pray for unlawful things, or to a wrong object, 
 or in a wrong manner, James iv. 3. 
 
 Q. Why is faith necessary in prayer 1 — A. To lay hold 
 on the promises and perfections of God as our encourage- 
 ment; and to depend on the strength, merit, and interces- 
 sion of Christ, for enabling us to prayer, and obtaining an- 
 swer in it, James i. 6. 
 
 Q. Why should we pray with hope and expectation ? — 
 A. Because God hath promised, and Christ hath purchased 
 all that we need, Phil. iv. 19, Heb. ix. 12. 
 
 Q. Why should we pray with great humility ? — A. Be- 
 cause we are so vile and unworthy, Luke xviiu 
 29 
 
338 OP PRAYER, 
 
 Q. Why should we pray with fervenci/ and earnestness? 
 — A. Because of the greatness of our need, Psalm Ixx. 
 
 Q. Why must we pray with sincerity^ repentance, and 
 love? — A. Because if we indulge hatred, dissimulation, or 
 any iniquity in our heart, the Lord will not hear us. 
 
 Q. Why must we pray with constancy 1 — A. Because 
 of our frequent need, and God's frequent delay to answer 
 our prayer, Luke xviii. 1, 1 Thess. v. 17. 
 
 Q. What is meant by praying without ceasing? — A. 
 Our keeping our heart always in a praying frame ; and 
 being frequent in the exercise of prayer, Eph. vi. 18. 
 
 Q. What is meant by praying in the Spirit ?-^A. Our 
 praying with the gifts, and especially with the grace of the 
 Spirit, Jude 20, 1 Cor. xiv. 15, Rom. viii. 26. 
 
 Q. Wherein do the gift and grace of prayer differ? — A, 
 The gift of prayer lieth in conceiving and uttering suitable 
 expressions in an affecting manner ; but the grace of pray- 
 er lies in the fervency of our desire after God. 
 
 Q. In whom is the gift, or grace of prayer to be found ? 
 — A. Wicked men may have the gift of prayer ; but only 
 believers have both the gift and grace of prayer. 
 
 Q. Have all saints the gift of prayer 1 — A. Some saints 
 as well as others have very little of it. 
 
 Q. Whence doth that proceed 1 — A. From their negli- 
 gence in searching the scripture, and their own hearts. 
 
 Q. May not such wicked men as have the gift of prayer, 
 pray with great warmth of affection? — ^A. Yes. 
 
 Q. Wherein do the raised affections of wicked men in 
 prayer, and of believers, differ ? — A. The raised affections 
 of the wicked flow from fear of God's wrath, false confi- 
 dence of his love, or the weight of affliction, and encour- 
 age their pride ; but those of believers flow from desire to 
 be like and with Christ, and are attended with great humil- 
 ity. Psalm Ixxviii. 
 
 Q. Of how many parts doth prayer consist? — A. Three ; 
 petition, confession, and thanksgiving ; but most properly 
 prayer consists in petition. 
 
 Q. Which of these parts will the saints longest retain the 
 use of? — A. Of thanksgiving. Rev. v.. Psalm cxlv — cl. 
 
 Q. What is petition ? — A. The offering up of the desires 
 of our hearts unto God, Psalm Ixii. 8. 
 
 Q, Are not mere verbal requests prayer ? — A. They are 
 prayer before men, but not in the sight of God. 
 
 Q. What things may we desire and plead for in prayer ? 
 
OF PRAYER. 339 
 
 — A. Whatever is agreeable to God's will of precept and 
 promise, 1 John v. 14. 
 
 Q. What is agreeable to this revealed will of God ? — A . 
 The removing or preventing of all evil, and the bestowing 
 of every thing good fof our soul and body. 
 
 Q. Why must we plead for these mercies? — A. Not to 
 change God's will ; but to testify our needy dependence on 
 him, and to prepare our heart to receive these mercies with 
 thankfulness, Ezek. xxxvi. 37. 
 
 Q. May we pray for all mercies in the same manner ? — 
 A. No ; we must pray for some mercies absolutely, and for 
 others conditionally. Psalm xxv., Gen. xviii. 
 
 Q. For what may we' pray absolutely 1 — A. For a new 
 nature, justification, adoption, sanctification, and every 
 other thing inseparable from our eternal salvation, Psal. li. 
 Dan. ix. 
 
 Q. Why may we pray absolutely for these mercies 1 — - 
 A, Because our receiving them cannot but tend to the glo- 
 ry of God, and our real advantage, Psalm cxlii. 4 — 7. 
 
 Q. For what mercies must we pray conditionally ? — A. 
 The good things of this world, sensible comfort to our soul, 
 freedom from temptation, &c., 2 Cor. xii. 
 
 Q. Under what condition or limitation must we pray for 
 these 1 — A. If they tend to God''s glory and our good. 
 
 Q. Why must we pray for them with this limitation ?— > 
 A. Because it may be for the glory of God, and our real 
 advantage, that we want them, 2 Cor. xii. 9. 
 
 Q. What are we to confess in prayer 1 — A. All our sins, 
 with the several aggravations of them. Psalm xxxii. li. 
 
 Q. Why ought we to confess our sins in prayer? — A. 
 To testify our belief of God's holiness and omniscience ; 
 and to affect our heart with a sense of our vileness and un- 
 worthiness before him, Dan. ix. 3 — 19. 
 
 Q. In what manner are we to confess our sins ?— A, In 
 a humble and affectionate manner, with faith's views of a 
 crucified Christ as the propitiation for them. 
 
 Q. For what are we to give God thanks in prayer ?-^A. 
 For all his mercies, spiritual or temporal, Psal. cv. cvii. 
 
 Q. What call you mercies ? — A. Whatever springs from 
 God's pity, and tends to the good of our soul or body. 
 
 Q. Is there ground of thanksgiving in our afflictions ?— 
 A. Yes; it is matter of thanksgiving that they are not 
 P)oie severe, and are sent while they may be useful to us. 
 
 Q. Why is thanksgiving necessary in prayer ? — A. To 
 
340 OF DIRECTION IN PRAYER. 
 
 acknowledge the goodness and mercy of God, and stir up 
 our heart to love him, Psalm ciii. cxiv. — cl. 
 
 Q. What is our duty after offering up our requests unto 
 God? — A. To expect an answer; wait for it in the diligent 
 use of means, submitting the season, measure, and form of 
 the blessing asked to God's sovereign will. 
 
 Q. What mean you by an answer of prayer 1 — A. God's 
 granting the very thing we ask in prayer, or something as 
 good, or better, in its place. Psalm xci. 15. 
 
 Q. May not God answer wicked men's prayers, which 
 he never accepts 1 — A. Yes ; as in the case of Nineveh, &c. 
 
 Q. Doth God accept and answer all the prayers of be- 
 lievers 1 — A. No ; but only those that are offered up in 
 faith, James i. 6, 7, Dan. ix. 1 Kings viii. 
 
 Q. When doth God grant the answer of such prayers 1 
 — A. When it is most for his glory and his people's good, 
 but not always when they would have it. 
 
 Q. Why doth God often long delay the answering of 
 his people's prayers, which he hath already accepted ? — A. 
 To keep them in the exercise of waiting on, and crying to 
 him ; and that their mercy may be the greater when it 
 comes, Isa. xxx. 18, Luke xviii. 1 — 8. 
 
 Q. How may we know that God hath heard and accept- 
 ed our prayer, and will grant an answer, though he long 
 delay it 1 — A. If we are led out to much resignation to his 
 will, waiting on him for an answer in a holy practice, and 
 deep sense of our unworthiness of the least of his mercies, 
 Psalm V. 2, Isa. viii. 17, Gen. xxxii. 10. 
 
 Q,. 99. What rule hath God given for our direction 
 in prayer ?- 
 
 A. The whole word of God is of use to direct us 
 in prayer ; but the special rule of direction, is that 
 form of prayer which Christ taught his disciples, 
 commonly called the '' Lord's Prayer." 
 
 Q. Hath God given us any rule for our direction in pray- 
 er "? — A. Yes ; he has given hi-s whole word in general, and 
 the Lord^s prayer in particular. 
 
 Q. What in the word of God directs us in power 1 — A. 
 The prayers, histories, doctrines, threatenings, promises, 
 and precepts therein contained. 
 
 Q. How do the prayers contained in scripture direct us ? 
 
OP DIRECTION IN PRAYER. 341 
 
 — A. They shew us to whom, for what and whom, and in 
 what manner we should pray, Dan. ix. 1 Kings viii. 
 
 Q. How do the threatenings and histories of God's judg- 
 ments direct us in prayer ]— A. They shew us wliat sins 
 we ought to confess, and what evils we should pray for the 
 preventing or removal of. 
 
 Q. How doth the history of God's merciful providences 
 direct us in prayer? — A. They encourage us to it, and shew 
 us what good things God is ready to bestow. 
 
 Q. How do the doctrines of God's word direct us in 
 prayer 1 — A. They shew us what God is, and is disposed 
 to do ; what we are and need ; and in what manner we 
 may come to God for the supply of our wants. 
 
 Q. How do the precepts of God's word direct us in pray- 
 er? — A. They shew us what sins we ought to confess, and 
 seek deliverance from ; what graces we should crave ; and 
 what duties we need strength to perform. 
 
 Q. How do the promises of God direct us in prayer? — 
 A. They shew the various cases we may be in, and what 
 blessings God hath engaged, and is ready to give us. 
 
 Q. What doth God by promise engage himself to give 
 us ? — A. Mercies suiting every case ; outward blessings ; 
 suitable relief under trouble ; spiritual graces, comforts, 
 and remedies ; with encouragement in duty. 
 
 Q. What outward blessings hath God promised to us ? — 
 A. Health, strength, food, raiment, peace, safety, comfort, 
 and success to us and our children. 
 
 Q. What spiritual mercy is promised in connection with 
 these outward blessings ? — A. Holy joy, thankfulness and 
 heavenly-mindedness, Isa. Ix. Ezek. xxxvi. 
 
 Q. What afflicted cases do God's promises respect ? — 
 A. The case of temptation, desertion, sickness, poverty, 
 persecution, oppression, calumny, &c. 
 
 Q. What doth God promise with respect to afflictions ? 
 — A. That he will either preserve from, or support in 
 them ; moderate their rigour ; shorten their duration ; and 
 bring good out of them, Isa. xliii. and xxvii. 9. 
 
 Q. What spiritual grace hath God promised to us ? — A. 
 Regeneration, knowledge, faith, hope, repentance, love, 
 humility, patience, increase of grace, fear of God, and 
 obedience to his commands, Ezek. xxxvi. xxxvii. 
 
 Q. What spiritual comforts has God promised to us ? — 
 A. Justification, adoption, assurance of his love, peace of 
 conscience, joy in the Holy Ghost, and eternal glory. 
 29* 
 
342 OP DIRECTION IN PRAYER* 
 
 Q. What spiritual plagues has God promised to cure ?-~« 
 A. Hardness of heart, ignorance of God, forgetfulness of 
 his truths and providences, unthankfulness for his mercies, 
 pride, envy, lust, desponding fears of death, want of grace, 
 greatness of sin, or future apostacy from God, legality, 
 carnal mindedness, &c. 
 
 Q. In what duties doth God promise encouragement 1 — 
 A. In prayer, meditation, public worship, fasting, alms- 
 giving, suffering for Christ, sanctifying the Sabbath, &c. 
 
 Q. What encouragement in duty hath God promised ? 
 — A. Preparation for it, assistance in it, and a gracious 
 reward of our work, Psal. x. 17. and xix. 11. Phil. ii. 13. 
 
 Q. How are we to improve God's promises in prayer ? 
 A. By pleading and expecting that for Christ's sake he 
 would do to us and others as he hath promised. 
 
 Q. What special rule of direction in prayer hath God 
 given us 1 — A. That form of prayer which Christ taught 
 his disciples, which is commonly called the Lord^s prayer^ 
 because the Lord Jesus prescribed it. 
 
 Q. Did Christ prescribe it as a form, the express words 
 of which we are bound to use 1 — A. No ; but as a pattern 
 of prayer, directing us what we should pray for, and in 
 what order we should offer our requests. 
 
 Q. How prove you that Christ did not prescribe it as an 
 express form of prayer 1 — A. Because in Matthew, who 
 relates this form most exactly, Christ only says. After this 
 manner pray ye ; Matthew and Luke relate it differently ; 
 and Christ, and his prophets and apostles, used different 
 expressions in prayer, Matth. xi. and xxvi. Acts i. and v. 
 Eph. iii. John xvii, &c. 
 
 Q. May none use set forms of prayer ? — A. Yes : young 
 children, and such as through v/eakness are incapable to 
 conceive prayer, may use them. 
 
 Q. Why may not others confine themselves to set forms 
 of prayer ? — A. Because to do so checks the teaching of 
 God's Spirit, inverts the order of prayer, encourageth to 
 sloth, and is most absurd and unreasonable. 
 
 Q. How doth confining ourselves to set forms of prayer 
 check the teaching of the Spirit 1 — A. As the form teach- 
 eth us what to pray for, which is the work ascribed to the 
 Holy Ghost, Rom. viii. 26. 
 
 Q. How doth it invert the order of prayer? — A. As by 
 this means, instead of our hearts regulating our words, the 
 >yords of the forni mMst regulate our heart. 
 
OF THE PREFACE, ETC. 343 
 
 Q, How doth it encourage sloth ? — A. As it makes us 
 careless of self-examination, and of study of the scriptures 
 for instruction in prayer, and stirring up of our heart to 
 seek, after the gift or grace of prayer. 
 
 Q. How is it most absurd and unreasonable? — A. It is 
 as if a hungry beggar could not ask alms, or a drowning 
 man cry for relief, without an express form. 
 
 Q. Is not the Lord's prayer a most excellent pattern ?— ^ 
 A. Yes ; for it is a short, full, and orderly prayer. 
 
 Q. How many parts does the Lord's prayer consist of? — 
 A. A preface, six petitions, and a conclusion. 
 
 Q,. 100. What doth (he preface to the Lord's pray- 
 er teach us ? 
 
 A. The preface to the Lord's prayer (which is, 
 "Our Father which art in Heaven,") teacheih us to 
 draw near to God with all holy reverence and confi- 
 dence as children to a father, able and ready to help 
 us ; and that we should pray with and for others. 
 
 Q. What is the preface to the Lord's prayer ? — A. Our 
 leather which art in heaven, Mattli. vi. 9. 
 
 Q. Whose Father is God?— A. He is the Father of all 
 men by creation and preservation, the Father of church- 
 members by external covenant relation, and the Father of 
 true believers, by regeneration and adoption. 
 
 Q. May unbelievers call God their Father when they 
 pray to him ? — A. Yes, if they understand it in a consis- 
 tency with their state. 
 
 Q. What for a Father is God ? — A. A most honourable, 
 rich, wise, kind, mighty, ancient, and eternal Father. 
 
 Q. What child-like dispositions ought God's children to 
 have ? — A. An awe of his majesty, patience under his re- 
 bukes, grief for his frowns, zeal for his honour, thankful- 
 ness for his favours, contentment with their provision, obe- 
 dience to his laws, and an affectionate love to him and his 
 children, Mai. i. 6, Psalm xxxix. 9, Ixix. 9, and ciii. cxvi. 
 
 Q. What doth the preface to the Lord's prayer teach us 
 in general 1 — A. To begin our prayers with exalted and 
 adoring views of God, Neh. ix. 5, 6. 
 
 Q. Why is this necessary? — A. That our heart may be 
 suitably impressed in the whole of the duty, 
 
 Q. What doth God's being called Father in this preface 
 teach us ? — A. Th^t in prayer we should draw near to God 
 
344 OP THE PREFACE, ETC. 
 
 with love, boldness, familiarity, and confident faith of suc- 
 cess, Eph. iii. 12, Heb. iv. 16, and x. 22. 
 
 Q. What doth his being represented as in heaven teach 
 us 1 — A. To pray with great reverence and humihty, and 
 be most intent on heavenly things, Eccl. v. 2. Col. iii. 
 
 Q. What doth his being called owr, not my Father, teach 
 us 1 — A. That we should pray with and for others. 
 
 Q. Why should we pray with others ? — A. Because 
 united prayer is most effectual and prevalent. 
 
 Q. How are we to be exercised when joining with an- 
 other as our mouth in prayer % — A. In assenting with our 
 heart to the requests contained in his words. 
 
 Q. Why should we pray for others'? — A. To glorify 
 God, and testify our love to our neighbours. 
 
 Q. How doth prayer for others glorify God ? — A. We 
 thereby testify that we see in God more fulness and mercy 
 than we can receive or contain. ^ 
 
 Q. How doth prayer for others testify our love to them ? 
 — A. As we thereby employ God to give them the richest 
 blessings, and do them the greatest good. 
 
 Q. On whom do we most advantageously bestow our 
 prayers 1 — A. On the saints ; for they can, and will pray 
 effectually for us, James v. 16, Eph. vi. 18, 19. 
 
 Q. What in general do we pray for in the six petitions 
 in the Lord's prayer 1 — A. In the three first we pray for 
 the advancement of God's honour, and in the three last for 
 our own happiness. 
 
 Q. Why are those petitions that immediately concern 
 God's honour placed first in order 1 — A. To show us that 
 God's honour is preferable to, and the spring of all our 
 happiness, 1 Cor. x. 31, 1 Peter iv. 11. 
 
 Q. What do we pray for with respect to God's honour 1 
 — A. That his name may be hallowed, his kingdom come, 
 and his will be done, Matth. vi. 9, 10. 
 
 Q. What do we pray for with respect to our own happi- 
 ness? — A. Provision to our body; pardon of sin, and pre- 
 servation from it, to our soul, Matth. vi. 11, 12, 13. 
 
 Q. How many of the petitions are for temporal mercies ? 
 — A. Only one; namely, the /owr/^. 
 
 Q. Why is there but one petition for temporal mercies % 
 - — A. To teach us to be more earnest for spiritual blessings. 
 
 Q. Why is the petition for temporal mercies placed be- 
 fore those for pardon of sin, and preservation from it 1 — A. 
 because our daily bread is a positive mercy ; and we can- 
 
OP THE FIRST PETITION. 84^ 
 
 not receive pardon of, or preservation from sin, unless we 
 have a natural subsistence in this world. 
 
 Q. Why are these three last petitions coupled together 
 by the particle and? — A. To shew us, that outward advan- 
 tages are useless to us without pardon of sin, and pardon 
 insufficient without preservation from it. 
 
 Q. Why are we taught to use the terms our and us in 
 the three last petitions 1 — A. To teach us to pray for tem- 
 poral mercies, pardon of sin, and preservation from it, to 
 others as well as ourselves. 
 
 Q,. 101. WhcU do we pray for in the first petition 7 
 A. In the first petition (which is, "Hallowed be 
 thy name"), we pray, That God would enable us 
 and others to glorify him in all that whereby he ma- 
 keth himself known ; and that he would dispose all 
 things to his own glory. 
 
 Q. What do we pray for in this petition ? — A. That God 
 would hallow his own name, and direct and enable us and 
 others to hallow it. Psalm Ixxxiii. 
 
 Q. What is meant by hallowing the name of God 1 — ^A. 
 Shewing forth the holiness and glory of it. 
 
 Q. How doth God hallow his own name 1 — A. By order- 
 ing all things belonging to him so as to shew himself glori- 
 ous in holiness, Exod. xv. 11, Psalm xc. 16. 
 
 Q. What things belonging to God shew him to be great, 
 and glorious in holiness ? — A. All his ordinances, words, 
 and works. Psalm Ixxv. 2, and cxlv. 17. 
 
 Q. Why do we pray that God would hallow his own 
 name ] — A. Because none else can sufficiently do it. 
 
 Q. How ought we and others to hallow God's name T — 
 A. By acknowledging him as our God, and by a holy and 
 reverent use of all things whereby he makes himself 
 known. 
 
 Q. What do we in this petition pray for with respect to 
 ourselves and others hallowing of God's name t — A. That 
 God, by his grace, would direct and enable us to glorify 
 himself in all we do ; and prevent and remove every thing 
 that hinders tlie hallowing of his name. 
 
 Q. What things hinder the hallowing of God's name ? 
 — A. Atheism, Tgnorance, unbelief, idolatry, and ever/ 
 X)ther sin. See more on Command 1, 2, 3, 4. 
 
346 OP THE SECOND PETITION. 
 
 Q. 102. What do we pray for in the second peti- 
 tion? 
 
 A. In the second petition (which is, "Thy king- 
 dom come,") we pray, That Satan's kingdom may 
 be destroyed ; and that the kingdom of grace may 
 be advanced, ourselves and others brought into it, 
 and kept in it ; and that the kingdom of glory may 
 be hastened. 
 
 Q. What do we pray for in the second petition 1 — A. 
 The destruction of Satan's kingdom, and the coming of the 
 kingdom of God, Psalm Ixxxiii. 17, 18. 
 
 Q. What for a king is Satan 1 — A. A most base, wicked, 
 and cruel king. Rev, xx. 2. 
 
 Q. How is he a most wicked king ? — A. As he commands 
 nothing but sin, 1 John iii. 8. 
 
 Q. How is he a most cruel king 1 — A. He continually 
 seeks the destruction of the souls and bodies of all his sub- 
 jects, 1 Peter v. 8. 
 
 Q. What kingdom hath Satan in the world? — A. A vis- 
 ible and invisible kingdom, 2 Cor. iv. 4. 
 
 Q. What is the visible kingdom of Satan 1 — A. All the 
 world without the visible church. 
 
 Q. What are the badges of Satan's visible kingdom ? — 
 A. The open profession and practice of error, idolatry, 
 profaneness, superstition, &c. 
 
 Q. Who are the subjects of Satan's visible kingdom 1 — 
 A. Pagans, Mahometans, modern Jews, and heretical, pro- 
 fane, and grossly ignorant Christians. 
 
 Q. What is meant by praying that Satan's visible king- 
 dom may be destroyed ? — A. Our praying that God would 
 root out all idolatry, superstition, error, delusion, ignorance, 
 and profaneness from the world. 
 
 Q. What is Satan's invisible kingdom 1 — A. His power 
 and dominion in men's hearts, 2 Cor. iv. 4. 
 
 Q. Who are the subjects of Satan's invisible kingdom ? 
 ' — A. All unbelievers, 1 John iii. 10. 
 
 Q. What are the great supports of this kingdom ? — A, 
 The curse of the law lying on our conscience, with our own 
 indwelHng lusts, 1 Cor. xv. 56. 
 
 Q. What kingdom of God are we to pray for the coming 
 of? — A. His kingdom of grace and of glory. 
 
 Q. What are the properties of God's kingdom ? — A. It 
 
OP THE SECOND PETITION. 347 
 
 is a kingdom of riches, righteousness, peace, high dignity, 
 and eternal duration, Rom. xiv. 17, Isa. ix. 7. 
 ^ Q. What is the external form of God's kingdom of grace ? 
 — A. Preaching of the word, administration of the sacra- 
 ments, with church government and discipline. 
 
 Q. What is the internal form of it 1 — A. Regeneration, 
 righteousness, peace and joy in the Holy Ghost. 
 
 Q. Wherein doth God's kingdom more generally come 
 to men X — A. In the conversation of the Gentiles, over- 
 throw of Popery and Paganism, recovery of the Jews from 
 their infidelity, universal spread of the gospel, &c. 
 
 Q. How doth the kingdom of God come to a particular 
 person 1 — A. In his receiving the means of grace, and in 
 his conversation, sanctification, and glorification. 
 
 Q. What influence hath the coming of Christ's kingdom 
 on the kingdom of Satan 1 — A. It destroys it. 
 
 Q. What destroys Satan's visible kingdom 1 — A. The 
 coming of God's visible kingdom of grace. 
 
 Q. What destroys Satan's invisible kingdom 1 — A. God's 
 setting up his invisible kingdom of grace in our heart, Col. 
 i. 13. See Quest. 26. 31. 
 
 Q. By what is Satan's kingdom wholly destroyed ? — A. 
 By the coming of God's kingdom of glory. 
 
 Q. What do we request in praying for the coming of 
 God's visible kingdom of graco 1 — A. We request that the 
 gospel may be preached in all nations in plenty, purity, and 
 power, and that all people may flow unto it ; that the church 
 may be purged from profane and erroneous persons, and 
 have faithful ministers and magistrates ; and that professors 
 may steadfastly maintain, and faithfully convey to posterity 
 the whole of God's truths and ordinances, Psalm cxxxii. 
 and cxxxvii. Dan. ix 
 
 Q. What do we request in praying for the coming of 
 God's invisible kingdom of grace ] — A. That ourselves and 
 others may be brouglit into it, and kept in it. 
 
 Q. How are persons brought into God's invisible king- 
 dom of grace 1 — A. By regeneration, justification, and 
 adoption, Col. i. Acts xxvi. See Quest. 31. 33, 34. 
 
 Q. How are they kept in it 1 — A. By sanctification, as- 
 surance of God's love, peace of conscience, joy in the Holy 
 Ghost, increase of grace, and perseverance therein to the 
 end. See Quest. 35, 36. 
 
 Q. Why need behevers pray for the coming of God's in- 
 visible kingdom of grace with respect to themselves, when 
 
348 OP THE THIRD PETITION. 
 
 they are already in it 1 — A. They need to pray that it would 
 come in them more and more, Phil. iii. 9 — 14. 
 
 Q. Wherein doth God's kingdom of glory come? — A. In 
 believers receiving benefits from Christ at death, and at the 
 resurrection. See Quest. 37, 38. 
 
 Q. What are we to pray for with respect to God's king- 
 dom of glory 1 — A. That it may be hastened. Rev. xxii. 
 
 Q. What is meant by the kingdom of glory being hast- 
 ened] — A. Not its coming before God's set time; but his 
 quick ordering of things in the world, and our heart, to 
 make way for its coming in due time. 
 
 Q. Are believers to long for death and judgment? — A. 
 Yes, if they do it with submission to God's will, and from 
 an ardent desire to be like and with Christ. 
 
 Q. 103. What do we pray for in the third petition? 
 
 A. In the third petition (which is, " Thy will be 
 done on earth, as it is in heaven,") we pray, That 
 God, by his grace, would make us able and willing 
 to know, obey, and submit to his will in all things, 
 as the angels do in heaven. 
 
 Q. What will of God is here meant? — A. The will of 
 his precept and providence. See Quest. 11. 39 — 81. 
 
 Q. What do we here pray for with respect to God's will 
 of precept? — A. That God, by his grace, would make us 
 and others to know and obey it. See Quest. 24. 35. 
 
 Q. Why must we first know it? — A. Because except 
 we know the commands as the will of God, we can never 
 obey them from regard to his authority. 
 
 Q. Why should we pray that God would make us to 
 know and obey his will ? — A. Because of ourselves we can- 
 not know nor obey God's law, nor can any creature teach 
 or enable us to it. See Quest. 18. 26. 31. 
 
 Q. What do we in this petition pray for with respect to 
 God's will of providence ? — A. That we and others may 
 understand the language of providence, and submit to the 
 dispensations of it, Micah vi. 9. 
 
 Q. In what manner do we pray that God's will may be 
 done on earth ? — A. As it is done in heaven. 
 
 Q. By whom is God's will done in heaven ? — A. By the 
 holy angels, and glorified saints. 
 
 Q. In what manner is God's will done in heaven ? — A. 
 Cheerfully, readily, constantly, and universally. 
 
OP THE FOURTH PETITION. 349 
 
 Q,. 104. What do we pray for in the fourth petit lo7t? 
 
 A. In the fourth pelition (which is, " Give us this 
 day our daily bread," we pray, That of God's free 
 gift we may receive a competent portion of the good 
 things of this Ufe, and enjoy his blessing with them. 
 
 Q. What is meant by bread in this petition ? — A. All 
 temporal blessings, such as food, raiment, health, strength, 
 agreeable relations, habitation, &c. 
 
 Q. Why are these called bread? — A. Because, like 
 bread, they are necessary for the welfare of our body. 
 
 Q. What measure of these temporal blessings may we 
 pray for? — A. A competent portion, Prov. xxx. 8. 
 
 Q. What call you a competent portion of them ? — A. 
 Such a portion as enableth us to live without being a bur- 
 den to others ; or as much as tends to God's glory, and our 
 good, Isa. xxxiii. 16, 1 Thess. iv. 11, 12. 
 
 Q. What besides this competent portion do we request 
 in this petition ? — A. God's blessing with it. 
 
 Q. What do you mean by God's blessing on temporal 
 enjoyments? — A. His prospering our endeavours to get 
 them ; making us to see his love, bounty and faithfulness 
 in them ; giving us contentment with, and comfort in them, 
 and enabling us to thankfulness for them. 
 
 Q. Why are we in this petition taught to pray for bread, 
 and not for dainty meats or riches 1 — A. To teach us to be 
 content with little, Heb. xiii. 5. 
 
 Q. Why are we taught to pray for daili/, and not for 
 weekly and monthly bread ? — A. To teach us a constant 
 dependence on God for temporal, as well as spiritual good 
 things, Acts xvii. 28. 
 
 Q. Why are we taught to say, Give us this day our 
 daily bread 1 — A. To teach us to avoid covetous anxiety, 
 and live every day as if it were our last, Luke xxi. 34. 
 
 Q. Why is the bread we are to pray for called ours 7 — 
 A. To teach us that we must have a proper right to the 
 bread we ask from God, or crave his blessing on. 
 
 Q. What right ought we lo have to our temporal enjoy- 
 ments? — A. A civil right before men, which even unbe- 
 lievers often have ; and a new covenant right before God, 
 which only believers can have, Isa. xxxiii. 16. 
 
 Q. What bread, and other temporal enjoyments, may 
 30 
 
350 OP THE FIFTH PETITION. 
 
 we not ask from God, nor crave his blessing on ? — A. What 
 is gotten by idleness, deceit, and violence. 
 
 Q. Why do we ask our temporal enjoyments from God, 
 when we labour for them with our hands ? — A. Because it 
 is God who giveth us opportunity and strength for labour, 
 success in it, and a blessing with it, Deut. viii. 
 
 Q. Is it not then a profane and beastly practice, to eat 
 and drink without craving God's blessing on, and returning 
 him thanks for our food ? — A. Yes, Exod. xxiii. 25. 
 
 Q. Why are we to request our temporal mercies as God's 
 free gift ? — A. Because we deserve nothing at his hand, 
 but wrath for our sin. Gen. xxxii. 10. 
 
 Q,. How are the saints, when often so poor, said to in- 
 herit all things? — A. All things are theirs by covenant 
 right, and do work for their good ; and they enjoy as much 
 as is sufficient for them, 1 Cor. iii. 22, Rom. viii. 28. 
 
 Q. Whence then is it, that some saints in straits more 
 readily doubt of their daily bread, than of their eternal sal- 
 vation 1 — A. It proceeds from the carnality of their hearts. 
 
 Q,. 105. What dowe pray forin thejifthpetitioji? 
 
 A. In the fifth petition (which is, " And forgive us 
 our debts, as we forgive our debtors,") we pray that 
 God, for Christ's sake, would freely pardon all our 
 sins; which we are the rather encouraged to ask, 
 because by his grace we are enabled from the heart to 
 forgive others. 
 
 Q. What is here meant by debts? — A. Our sins. 
 
 Q. Why are our sins called debts'? — A. Because they 
 arise from our withholding from God what is his due ; and 
 they must be satisfied for by bearing punishment. 
 
 Q. How is sin the worst debt 1 — A. An angry God is 
 our creditor, who will exact the utmost farthing of it ; we 
 can never be able to pay the least part of it : it makes us 
 daily contract more and more ; and exposeth us to ever- 
 lasting imprisonment in hell, Matth. v. 25, 26. 
 
 Q. Wherein do we naturally resemble bad debtors 1 — 
 A. We hate God our creditor ; forget and abhor the day 
 of account at death or judgment ; endeavour to deny, shift, 
 or excuse our debt ; are averse from acknowledging 
 it, &c. 
 
 Q. For whose sake are we to ask from God forgiveness 
 of our sinful debts ? — A. Only for Christ's sake ; for his 
 
OP THE FIFTH PETITION. 351 
 
 righteousness alone satisfied God's justice for sin. See 
 Quest. 25. 33. 
 
 Q. Why should behevers, whose sins are all pardoned 
 in justification, pray daily for forgiveness of sin 1 — A. Be- 
 cause they daily need clearer intimations of their past legal 
 pardon, and present fatherly pardon of their sin against 
 the law as a rule, James iii. 2. 
 
 Q. What is the argument annexed to this petition ? — A. 
 Our forgiving our debtors, Luke xi. 4. 
 
 Q. II ow do we forgive our debtors ? — A- By gently de- 
 manding money debts, and forgiving other injuries. 
 
 Q. In what manner are we to forgive injuries done to 
 us 1 — A. Heartily, cheerfully, and for Christ's sake. 
 
 Q. How far are we to forgive injuries done to us ? — A. 
 Not as they offend God, but only as they hurt us. 
 
 Q. Ought we not to endeavour to bring »uch as injure us 
 to a sense of their sin against God 1 — A. Yes. 
 
 Q. Ought we to forgive great injuries 1 — A. Yes. 
 
 Q. Will not that make men despise and injure us more 
 and more 1 — A. No ; it rather tends to make them asham- 
 ed of injuring us, 1 Peter iii. 16. 
 
 Q. Are we to forgive men before they confess their faults 
 to us? — A. Yes, in our heart ; though it may not be fit, 
 at least ahcai/s, to intimate forgiveness to them. 
 
 Q. Is our forgiveing others the condition of God's for- 
 giving us 1 — A. No, by no means, Eph. i. 7. 
 
 Q. How then is it an argument of God's forgiving us ? — 
 A. As it imports God's ability and engagement to forgive, 
 as Numb. xiv. 17, 18. Jer. i. 20. 
 
 Q. How doth it import God's full ability to forgive us ? 
 — A. In regard that it is as if we should say, Lord, if we 
 hard-hearted sinners can forgive those that injure W5, how 
 much more canst thou, who art full of compassion, forgive 
 vs who have offended thee f Matth. vii. 11. 
 
 Q. How doth it import God's engagement to forgive us ? 
 — A. As hearty and Christian forgiveness of injuries is an 
 evidence that we are God's children, whose iniquities he is 
 by covenant engaged to forgive, Heb. vii. 11. 
 
 Q. By what are we enabled to forgive others 1 — A. By 
 God's grace working in our heart. 
 
 Q. Can one be forgiven of God, or in faith ask and ex- 
 pect pardon from him, who is not inclined to forgive men 
 their trespasses against him I — A. No ; Matt, xviii. 
 
! 
 
 S52 OP THE SIXTH PETITION. 
 
 Q,. 106. What do we pray for in the sixth petition ? 
 
 A. In the sixth petition (which is, " And lead us 
 not into temptation, but deUver us from evil,") we 
 pray that God would either keep us from being tempt- 
 ed to sin, or support and deliver us when we are 
 tempted. 
 
 Q. What do you mean by temptation? — A. Temptation 
 properly signifies an enticing to sin. 
 
 Q. Doth God the properly tempt any man 1 — No ; God 
 temptetk no man, but only tries them, James i. 13. 
 
 Q. What then is meant by God's leading into tempta- 
 tion 1 — A. His laying such occasions before men, as their 
 lusts can improve to sinful purposes ; withdrawing his grace ; 
 and permitting Satan, the world, and tlie flesh, to seduce 
 them into sin, Joshua vii. 21, Job i. and ii. 
 
 Q. What is meant by evil in this petition 1 — A. Chiefly 
 sin, the worst of evils, Hab. i. 13. 
 
 Q. Who are our tempters to this evil of sin 1 — A. Satan, 
 the world, and the flesh ; but especially Satan, who is ex- 
 pressly called the tempter^ Matth. iv. 3. 
 
 Q. How doth the flesh tempt us to sin ? — A. By inclin- 
 ing and exciting us to sinful deeds, James i. 14. 
 
 Q. What with respect to the world tempts men to sin? 
 — A. The men and things of it, Prov. i. 10. 13. 
 
 Q. How do the men of the world tempt us to sin ? — By 
 enticing to, encouraging in, or rewarding for it. 
 
 Q. What things of the world tempt men to sin t — The 
 prosperity and adversity of it, Prov. xxx. 9. 
 
 Q. How doth prosperity tempt us to sin 1 — A. It is an 
 occasion of pride, presumption, security, covetousness, dec. 
 
 Q. How doth adversity tempt us to sin ? — A. It is an 
 occasion of discontent, disquiet, and distrust of God's abil- 
 ity and readiness to help us, 2 Kings vi. 23. 
 
 Q. What for a tempter is Satan 1 — A. A most crafty, 
 malicious, powerful, and active tempter. Rev. xx. 
 
 Q. In what do Satan's craft and subtilty appear 1 — A. In 
 his exact observation of our constitution ; seizing the most 
 proper seasons of temptation ; proposing the most deceiv- 
 ing baits as shews of religion and friendship ; and hinder- 
 ing us from such duties as do most oppose his designs, as 
 faith, meditation, self-examination, &c. 
 
 Q. In what doth Satan's malice appear ? — A. He tempts, 
 
OP THE SIXTH PETITION. 353 
 
 though filled with torment ; and though he knows his temp- 
 tations shall increase his punishment ; and where he is cer- 
 tain he cannot prevail, Rom. xvi. 20. 
 
 Q. In what doth Satan's activity appear ? — A. In his 
 tempting so constantly, especially when he finds any pecu- 
 liar opportunity ; and in the great variety, and frequent 
 changes of the matter and manner of his temptations. 
 
 Q. In what doth Satan's power appear? — A. In the 
 great success of liis temptations, and terrible pressure of 
 some, Gen. iii., 2 Cor. xii. 
 
 Q. Whom doth Satan especially tempt ? — A. Eminent 
 saints, novices in religion, proud, malicious, melancholy, 
 discontented, lustful, and idle persons. Job i. 
 
 Q. When is Satan most ready to tempt us to sin ? — A. 
 When the objects of temptations are near us ; when we 
 are idle, secure, under convictions, or attending God's or- 
 dinances, or near death ; or have met with signal token of 
 God's love, Josh, vii., 2 Sam. xi., <fec. 
 
 Q. Doth not our heart so join with Satan in his tempta- 
 tions, that we cannot perfectly distinguish between his, and 
 those that proceed from our heart 1 — A. Yes ; though when 
 temptations are sudden, violent, and terrible to nature, they 
 seem chiefly to proceed from Satan. 
 
 Q. What are Satan's principal methods of temptation 1 — 
 A. His producing or strengthening sinful habits ; prevent- 
 ing conviction or the success of it; hindering our closing 
 with Christ ; injecting blasphemous thoughts ; driving to 
 despair, &c., 2 Tim. ii. 26. 
 
 Q. How doth Satan produce or strengthen sinful habits 
 in us? — A. By enticing us to sins suited to our tempers, 
 stations, and circumstances in the world. 
 
 Q. By what wiles doth Satan persuade us to sin 1 — A. 
 By representing sin as virtuous or indifferent, or as a small, 
 secret, and profitable thing, which our fortune or situation 
 obligeth us to commit, and which God will easily pardon. . 
 
 Q. How doth Satan hinder men's convictions ? — A. By 
 opposing the faithful preaching of the gospel, hindering 
 reproof for sin, or causing it to be given in such a manner 
 as tends to render it hurtful or useless. 
 
 Q. How doth Satan stop the success of our convictions ? 
 — A. By dazzling our eyes with the things of this world ; 
 suggesting that we are no wiser than others, and are in a 
 good state ; and by causing us make vows, and perform 
 duties in our own strength, Rom. x. 3. 
 30* 
 
S54 s OP 'THE SIXTH PETITION. 
 
 Q. How doth Satan hinder men from closing with 
 Clirist? — A. By keeping them in gross ignorance, persua- 
 ding them to trust in the general mercy of God, or causing 
 them embrace a fancied instead of tlie true Christ. 
 
 Q. How doth Satan inject vile and blasphemous thoughts 
 into our mind 1 — A. By secretly whispering them into our 
 soul, exciting us to think on them, and upbraiding us with 
 them, Acts v. 3. 
 
 Q. How doth Satan tempt and drive us to despair? — A. 
 By keeping us from thinking on the promises and infinite 
 mercy of God, and merit of Christ ; driving us from prayer, 
 and other ordinances ; and suggesting that we are matchless 
 sinners, reprobates, or such as have committed the sin 
 against the Holy Ghost, &c. 
 
 Q. What are the most deceitful temptations of Satan 1 — 
 A. Those delusions in which, as an angel of light, he apes 
 the work of God's Spirit on the souls of men. 
 
 Q. How may we know if we are under the influence of 
 Satan's delusions? — A. If the influence we are under dis- 
 pose us to distrust the worship of God, cherish imaginary 
 views of Christ and spiritual things, or rest on frames in- 
 stead of Christ in his word ; or if it render us proud, despis- 
 ers of others, haters of such as suspect our saintship, averse 
 from impartial trial, neglecters, contemners, or opposers of 
 any truth or duty of religion plainly expressed in scripture, 
 &c. 
 
 Q. Have Satan's temptations always equal success t — A. 
 No ; his temptations succeed to the destruction of the wick- 
 ed ; but are at last wholly defeated with respect to believers, 
 1 Pet. V. 8, Rom. xvi. 20. 
 
 Q. Why then doth Satan tempt believers to sin 1 — A. 
 Because of his great malice and hatred against God and 
 their souls, 1 Peter v. 8. 
 
 Q. Whether doth Satan tempt saints or sinners most 
 violently 1 — A. Ordinarily saints, 2 Cor. xii. 7, Eph. vi. 
 
 Q. Why doth God suffer the wicked to be tempted 1 — 
 A. To punish them for their sin. Psalm cix. 
 
 Q. Why doth God suffer his own people to be tempted 1 
 — A. To make them sensible of their weakness and wick- 
 edness, and of the strength and subtlety of their spiritual 
 enemies ; and to cause them depend on his righteousness, 
 power, and wisdom ; long for heaven ; and be diligent and 
 watchful in every duty, 2 Cor. xii. 7. 
 
 Q. What do we pray for in this sixth petition t — A. That 
 
OP THE CONCLUSION. 355 
 
 God would either keep us from being tempted to sin, or 
 support and deliver us when we are tempted. 
 
 Q. How doth God keep us from temptation ? — A. By 
 restraining sin, Satan, and the world, from seducing us. 
 
 Q. How doth God support us under temptation? — A. 
 By giving us grace to watch against, and resist it. 
 
 Q. How doth God deliver us when we are tempted ? — 
 A. By giving us grace to conquer the temptation, or recov- 
 ering us when fallen into sin, 2 Cor. xii. 9. 
 
 Q. How doth God recover us when fallen by tempta- 
 tion ? — A. By speedily convincing us of sin, turning us 
 from it, pardoning, and overruling it to our good. 
 
 Q. Why do we pray that God would keep and deliver 
 us from temptation ? — A. Because we cannot keep nor de- 
 liver ourselves from it, Psalm cxxvii. 1. 
 
 Q. Why may we not pray absolutely for preservation 
 from temptations ? — A. Because it may be for God's glory, 
 and our good, that we be tried by them, James i. 
 
 Q. What are some means of preservation from tempta- 
 tion 1 — A. An humble jealousy of our heart ; sense of our 
 weakness and wickedness; daily application of Christ's 
 righteousness and strength ; careful and constant watchful- 
 ness ; and cautious avoiding all occasions and appearances 
 of evil, 1 Pet. v. 8, Eph. vi. Rom. xii. 
 
 Q,. 107. What doth the conclusion of the Lord's 
 prayer teach us ? 
 
 A. The conclusion of the Lord's prayer, (which is, 
 "For thine is the kingdom, and the power, and the 
 glory, for ever. Amen.") teacheth us to take our 
 encouragement in prayer irom God only, and in our 
 prayers to praise him, ascribing kingdom, power, and 
 glory to him. And, in testimony of our desire, and 
 assurance to be heard, we say. Amen. 
 
 Q. What things are here ascribed to God? — A. An eter- 
 nal kingdom, power, and glory. 
 
 Q. Why are these things ascribed to God ? — A. As an 
 adoration of him, and as arguments for his accepting and 
 answering our prayers, Dan. ix. 
 
 Q, What do you mean by ascribing these things to God 
 as an adoration of him ? — A. Our acknowledging with fear, 
 love, admiration, joy, and thankfulness, that these things 
 belong to him, Neh. ix. 5, 6. 
 
356 OP THE CONCLUSION, ETC. 
 
 Q. Why are we in our prayers to praise God ? — A. Be- 
 cause praise glorifies him, Psalm 1. 23. 
 
 Q. What do you mean by improving God's eternal king- 
 dom, power, and glory, as arguments in prayer? — A. Our 
 pleading that God, for the sake of these things, would ac- 
 cept our prayers, and grant our requests. 
 
 Q. How is God's eternal kingdom a reason why he 
 should grant our requests 1 — A. Since he is a sovereign and 
 everlasting King, it becomes him to maintain his own ho- 
 nour, advance his kingdom, make his subjects obey his will, 
 provide for, pardon, preserve, and deliver them from all his 
 and their enemies. Psalm Ixxxiii. 
 
 Q. How is God's eternal power a reason why he should 
 grant our requests 1 — A. As it renders him easily and con- 
 stantly able to maintain all his own prerogatives, and be- 
 stow his blessings on his subjects. Num. xiv. 17, 18, 19. 
 
 Q. How is God's eternal glory a reason of his granting 
 our requests 1 — A. As to maintain the honour of his name, 
 advance his kingdom, cause his subjects obey his will, pro- 
 vide for, pardon, and preserve them, will brightly display 
 the glory of all his perfections. 
 
 Q. Can our arguments in prayer change the will or pur- 
 pose of God 1 — A. No ; He is of one mind^ and who can 
 turn him ? Job xxiii. 13. 
 
 Q. Of what use then are our arguments in prayer 1 — 
 A. They enlarge our heart to receive God's blessings, and 
 encourage us to expect and wait for them. 
 
 Q. From whom is all our encouragement and arguments 
 in prayer to be taken ] — A. From God only. 
 
 Q. How then do scripture saints plead from the great- 
 ness of their sin, distress, and danger ? — A. That is only 
 an argument, as it gives opportunity for God's great mercy, 
 power, and wisdom, to vent itself. 
 
 Q. What doth Amen, which is ordinarily added to pray- 
 er, signify 1 — A. So let it be ; or, so shall it he. 
 
 Q. Why is Amen to be added in our prayers 1 — A. To 
 testify our desire and assurance to be heard. 
 
 Q. What is the foundation of our assurance of God's 
 hearing our prayers and granting our requests ? — A. His 
 perfections, covenant, and promise ; and the infinite merit, 
 and powerful intercession of Christ. 
 
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