Gfttefc tn /l&emorp Mr. JOHN MURRAY of Wishaw and Newburgh, Aberdeenshire. iS C • A N Explicatory Catechifm : O R. A N EXPLANATION O F T H E ASSEMBL Y's SBOR T E R CATECHIS M Wherein all the anfVers of the Aflembly's C pa are taken abroad in under que ft tons arfwers; the truths explained, and proved by reafons and Ipiipture ; fevcral cafo of c refolved -, lone chief controverGes in rel ftattd, with the arguments againft divcis tr Ufeful to be read in private families, #ter exa- minatioo in tl»c cue for the more clear and thorough underftaoding of «rli therein learned. By T H O M \ S V I N C E N 1\ of! ABERDEEN Piirtec O t r LB, M DCC LXXX V A N EPISTLE T O T H E READER 'T'HAT Popifti axiom is long fmce exploded. That ]g ■* norance is the mother of devotion ; tke world doth now fee, that without knowledge the mind \s o »t good. And look as no knowledge is fo neceffa^y as that of the groun Is and principles of the Chriftian religion to no way is fj apt to C'-r.v-y it to the minds of mzn as that *hicb is called catechiftical More knowledge is o dinari'y diffufed, efpe- cially among the 'gnorant and younger fort, by one hour*! catechiftical exercife, than by many hoars continued dif- courfes. This way help* the underftanding jvhiift it pro- vokes the attentioo ; many elaborate fermons being k)ft through the inadvertency of the hearers. Thug not only ignorance is cured, but error alfo ii prevented ; too many being mifguided becaufe they were n.n at firft well ground- ed in the principals of the do&rinv of Chrift, For fucfi reafons as thefe we highly approve the labours of this re- verend brother, in his Explanation of the aiTembly't miner carecbifm '. and having, to our great fans r a/lriDn peruf^d it ovrfelves in whole or in part • do reaiily recommend it onto others : for ? hough he ora so-fed it ?t fir ft for hi o vn particular congregation, yet we j Hge it miy be grea iy ufeful to aH. Chriftians in general e'-e^ally to. private f a . milies. The manner of u'ing it in fancies hi ift" be left to the oHcretioo of the mailers aBd governors reipeclively » though yet we concur wiih the author, and think it advifo. able (as he hint< in one of his epiftles) that after a>dtte(!i \& in the ca'echifin is propounded and an anfwer without b>ok rned by one of the family, the farae perform or ijme ( ) other be called upon to read (if nor rehearfe) tti ei lion of it, the rcff reading along with him in fev by which means their thought* (which are apt to •■-', w.li be ii;e more inter.* u^on what they are ;>bou » cor.cu^e, though the aflembly's fhorter catechifm ii above ou- recoiTinj*miaucn. a. ha ing its praises ahead' \n the churches ofCbrifl, yet we thing it goo-; to give it un der our ran s, thai this explanation of it is very wo ac eption. J Ow n D D. joftph Carys G Gr Stubs j£d . Calamy Matth. Brker Joh Leder Ryter Nl~? Blackie* }«rnes jaoeway Hen. Van Will* Maddocks 1©hr- Turner WJl, Thomfon T. Msnton D D. Will Jenkyn CK. Fowler T. Lye T. Cawton T. Brooks Ben, Needier Dan. Bull Char. Morton Will Cai flake Rob. Frtnlrjfa Matt. Sylveftcr Naih« Vincent T. J?comb D. D. T. Cafe 1 a (on T Doolitt'e James Inres John wells Rich. Mavo John Hick, s Edw. Vod Edw, Weft Edw. Lawrtnce John Chefter James Sharpe. To the majlets and governors of families belong- ing to my congregation. QOME dedicate their books unto lords and ladies, or o- k3 ther great pcifons ; fuch poffibly J might find out had A a mind to feck ; but as my love is in oft endeared unto you to whom I Hand fo nearly related ; fo my greateft am- biiion is to be fciviceable unto your fculs. Your cordial and conftant love to nx and m ; Iwboujs, (in a whiffling **0 ( ) ii nfc than bridging you foul: g per'ons unto your families a you i charge of their fou ] s: our charge is great, and to be gqiltji of the ruin of fouls is dreadful ; happy (hall we be if we be found fateful to our Qvvn and others fouls, in the great day of accounts. Too rainy, even in our nation and city, peiifh and run blindfold ii.ro hell far want of knowledge ; and the mod are without knowledge for want of inftruclion. And as no way d£ in ft. action doth etmvey clearer light of diftincl: knowledge ia the principles of religion than the way of catechifing ; fa . the heglecl of this in minifters and raaftVs of families is fuch a Gn of unfaithfulnefs unto the fouls of them that are under their charge that all of us (hoiild take rued we have it not to anfwer for at the appearance of our Lord. It is not fufficient for you to bring your ehidfcn and fervants to receive public Induction; but it it y^ur duty alfo to inftrufl them privately, and at home to exa* mine them in their catechifms'. I know no catechifni mc re full ct light and found doclrine than the fhorter sate chifmof the late reverend affembly ; which becaufein ma- ny anfweis there are *hirgs not cafy to be underliood by beginners; therefore in this my explanation of it T h.ve taken pains to take abroad every anfwer, to open it (Seve- ral under queftions and anfwers, and to confiim the trirhs thereof by reafonsand fcripture proofs, which I have endea- voured to do as plainly and familury *t I could, that eve ry thing thereiin might be the more intelligible and efeful unto fuch as either learn or read it. Some chief conttover-. lies in religion I have touched upon, briefly pre arguments fr>< the backing of the truth, and not leit ubjec tions whollp-unanfwered, which I have the rather done, thatailof you,efpecially the mere usexperienced young cm s r you, irrght get fome armour againfl; every whe» ; pre; ^hog error. You know that fomchive comitted tre f the explanation, fo far as we have gone unt r> ; mory .' how beaefical they have found this, others be&ls- nfclvescan fpeak. Yet all have not th«t flreigth of fili- ng) l ( ) mory ; neither would I impofe this explanation to be learn* ed without book bv all vet this L advife, that you who are ma^e** of families would fet apart time twice, or at lead ©nee every week, to examine your children and fer- vants in the affembly's catechifm, taking M* Lye'i excel- lent method in he wav of asking queftJons : whom God hath ma^e (in^ul^rly uf&ful in the difFu(i)g much light a- monofi yonnj> ones And after they have given you the anfwers wit*iom book which are 'he catecrnfm that t en yourfelves would read, or caufe one oftheiM to read, fo : % e part of the eKpla anon on thofe anfwers fo far as von can well go at a time and if each of them that can read fhouM both n ydui Fa milk* a >d in your public w(T m- bly, have one of the explana- on* in their hands, to read along with them that *ea , or publicly anfwer, they would tk better attend ard nn ierltan I what is read or an fiver ed : which courfe, I apprehend, will exceedingly tend to their great profit ; and that fuch as do thus with deligence, will (through God's blefltng) attain in a fhort time much too ficuncy.in the beft kno viedge, wheh is fuch a jewel, that none (mctbioks) fhould be contend'y w th ,ut, when with lels labour than for other j wels of inferior value it may be Obtained Thisexp'ana .ry catechifm was chiefly (ifnoton- 1)' intended for you, and the ofe of fuch as are of my own con- grfgaiiwn ; which if it ma-y find acceptation alfo with and p»ov T e beneficial unto, other families, i (hall rejoice. The more generally ufeful my poor endeavour are as it will tend Jo much the more to the glory of my great Mailer, fo it will yield to myfdfihc graiefl comfort, efpecially in a dying hour. I fhaii take my leave of you though J be Dot deputing fiom you, with the departing exhortation of the apoftle, \dte xx 92. And now brethren, 1 commend 7- u to God and to the word of his grace^ which is a.>le to bu Id >cu up, and ro give yeuan inheritance among all them which are faodified Ycur earncft fouls well wiflier, T H O. VINCENT. TO TO THE YOUNG ONES OF MY CONGREGATION, Efpecially thofe that anfwer this explicatory catechifm la our public affembly. SHould I leave you out in my dedication of this book, I feera both injurious unto you for whofe Take chiefly the book itfelf was compofed, and tfjuxious to myown love, which I have for you fc many ways c whereby alfo I am ftroegly obliged to do all the fervice I can for your fouls. Your reciprocal love is a great tye ; but the chief obligation of all is the near relation between us, when I can write to you, not as my heaters only, but t® many of you as my children ; and that I may f ay> in the word of the apoflle. i Cor iii. 15. (which I detue to fpeak, not in mine own, but to the praife and glory of Ged t thro' whofe bleffing alone it is thn my miniftry, fo mean comparatively, both had this effect) Though you fhouid have ten thoufand inflruclorsin Chrift yet have ye not many fathers ; for in Chwft fefus 1 have beg-uten you in the gofpel. Myen- deav urs are (as a father his children) to feel yoa with knowledge and underftanding, and that of incompa ably the mod excellent things Had you as large underOanding in the fectets and myfteries of nature a? the gre&teft and mod wife phiiofophers So'omon himlelf not excepted ; haci skill in ail language under hcjaven, snd ctuld fpeek with the tongues of men ?nd angels ; yet all human knowledge, in the greatest height and improvement of it, would not be worthy to be con pared and named the fame day with the knowledge of Jefu* Chrift, and the myfteries of (alvation, with which I wcuid acquaint you. You have feen the light •f the moon, and feme brifchtnefs in the flats, when th« ninaries, upon . -neared an ; ih unk out of iiglu into ioefs : fuch is the light of all human know!' d"*, com- ptred with the bean b. of divine li&ht which dot" ilTae forth from ihe Sun of righreoufnefs. it is the light of the know- ledge of the will and ways, and glory of God in the face of Jefus Cfcrift, trhat I defire to hold forth unto you. The whole fcripture is fulTof his light • but as in the moon feme pan «re clearer than others, fo in the holy fcriptures fo Tie pa -■ are more full cf^his lipht fuch are thqfe parts which co lin the chief thinp? to be known and believed, to be doiK *iij ptaclifed, in order to faJvation. Thefe things >re cxcclleoily reduced by the late reverend afTembiy into llions aod aofwers in theL ihorter catechifm. In this c chifm 1 have ' een feme years inftructing fome of you ; and that you nip' he better underPard what you then \ a .1 did net aloe fours years ago begin this explanation of it, tihich at fir/1 you had in wri ing ; and, upon your defire, afterwards I pur it fheet af er meet, as you learned it, in the pr<"fs for yen. The often failure of the printer hath c;u d many interruptions and intercifions in oar wok; therefore, having fioiftied the whole, 1 have, now" printed the whole together, that we be not broken off upon that account any more : which as the fiuit of much (iudy. ani" as a token of mofr deai h ve, 1 prefent unto you. And now, (dear young ones) think not much in taking pains in learning that which hath cc(t me fo much pain* ipefiag fa>r you Such of you as have not time, or fjkrength of memory for learning of it, t advifc to the frequent reading ot it ; and where it is nut read in your families, ihat you often i it. over alone How profitab'e this will p ove ex (thro 1 God's Meffing) in the fhort time will (hew you may be able to look over the head of the years in knowledge ; which that you mav be filled, wi ;js with e^ery giace, is the prayer, for you to the pf light from whom comtth ever good and peri'tcl g t, -, Yours, in the fmcertfl Lends T H O V I N c A N A N EXPLANATION O F T H E ASSEMBLY'S SHORTER CATECHISM Queft. I. \'KT HAT is the chief end of man ? VV Anfw. Mao's chief end is to glorify God, ind to enjoy him for ever, Q. i. What is meant by the chief end of man ? A. The chief end of man is that which ma? ought chief * ly to aim at, or defign, to defire, feek, after, '*$:. endeavour to obtain as his chief good and happineu, "trnro which his life and his actions fh«uld be referred and directed ; which is the glorifying of God and the enjoyment of God for ever. Q_2 May men have no other chief end that the glo- rifying and enjoying of God ? A Men ought to have no other chief end than the glo- rifying of God, but they may have fubordinate eods : For, 1. Men ought to be diligent in their particular callings, for this end, that they may provide for themfelves and their families, i Theff iv u, 12. Do your own bufinefs, and work with your own hands, that you may have lack of no- thing. 2. Men may eat and drink and fleep for this end, that they may nourifh and refrefh their bodies : it is lawful to deHgn, and defire and feek fuch things as thefe* in fuch actions, fubordinately or lefs principally ; but in tkefe and all actions men ought principally arid ci to defign and feek the glory of Gcd, 1 Cor- X. 3 tier therefore ye eat or drink, or whatever ye do do all ro the glory cfGpa. 3. Men rnay moderately defire and B dearour after the enjoyment of fuch a portion of the good things of the world as aie needful and ufefil; but they ought to make choice of God for their chief good, and do fire the eternal erjovment of him as their chief portion. Pfa! Ixsiii 2556. VVI ©m have I in heaven but »lee f and there h none ypew earth that I defire befides thee, or in comparifon vfith thee ; my flefh and my heart faileth me but God is the flrength of my heart, and my portionfor ever* Q. 3. what it is to glorify God ? A. i Negative!?, to ploiifv God is not to give any additional glory to God it is not to make God more glo- rious than he is ; for God is incapaple of receiving the leaft addition to his effrntial glerv, he being eternally and inG uitcly perfect 3rd glorious, Mat. v 48. Your father which is in heaven is perfect Pfal/ xvi 2. Thou ait my Lord ; my goedne Is extender h na unto thee. 2. Affirmatively, to glorify God is to maftifeft God's glory, not only p^ffiveiy as all crea ures do which h.ve nei* their religion nor reafoo ; bur alfo actively, men glorify God, t'.her tie e'efign of *heir life and actions i? the glory and hon u« m > [?-. d, « Pet it. 9 That ve fhould (hew forth the praile ho hath called you &c 1 When in- v/ard'y they have the hi^hefl eflimation or him, the great- ell coniirerh prefcribed in hn woid. Pf> xxx;v 3 magnify «he lord with me, and let us exult his Damt together. Rev xtv. 7. 'Fear God, and g)ve p lory to him ?t d wcrfhip him tha mace heaven and earth, and the e^, and the toun»>ins of waters. O 4 What is it to enjoy God ? A 1< cr jc y God, is to acquit fee or reli in Gcd as the chi(fjcfo, u ab complacency and delight, Pial. cxv. Return umo thy rtft 6 my icuh. ( 3 ) Q c,. How is God enjoyed here i \. God n enjo,ed her- whe » >c>p?e do f?*t!e tV'U- felves upon, aod c'eiye to he Lord oy h^h J >f xx u 8. Ba* cleave unto the Lor! y-»ur Sol. i Yheo theytafte the Lo^ds goo^nefs, and delight theaifelfcs in *he Lira'* pre- fence and fen!e ntanife'ffttj >ns of joi's fecial lo?e uriro then PmI kkk v £ O ufte an 1 fee that t'le Lod i; good, Rom v. f. Becaufe the love of God is foed abroad in ©nr hearts by rhe ho!y God, Q^ 6. How will God be enjoyed by his peop!e here* after > P A God will be enjoyed hereafter by his oeople, whea they (halj be adntrtei iocs his glorious pretence* have m immediate fight of his face, and full Tenfe of his love ici heaven, and the^e fully and eternally acqaiefce and reft ia hi r\ with perfect and inconceivable Jelignt an:l jo; \ Cor, xiii. (2- Nov we fee ihro.a glafsdaikiy, bat then face to fac% Heb. iy '9 There therefore a r< I p'-ople of Goi. P/al xvi n. In thy pre fence is faloefs. O j «y and at thy right hand -here are p'eafa es To ■ ev^-nore. Q^ 7* Why is the glorying of jod, and the cnjayiag of God joined together, as one chief end v m 1 i \ A B.cufe God hath infepetary joined then toother* fo that men cannot truly d figi and fe-k the on* without the other: they who, enjoy God v>o\ in his houfe oa earth do moft glorify and e j>yi n P/al, txxxiv 4, Bleffed aretney that dwell in thy hdfufe, the/ will oe tiS ps a fhj* thee \ni when God. /hill be qaoft fully enjoyed by the faints in heaven, he will be no dh ghly gtonftci, 2 Hief. it io He (had come to be glorified w his faints m ; Q^8 Why ought men cuierly to define ttie g* of God in all their a&loas ? A 4. Becaufe Go 1 b*th made them, and mafe for this ^nd; and given the n * foul 3" p able of 1 >od o-es Rial c- 1 . . (hat made us, and not we ourieir&s. Pi X i t T nadeallthi ?{\\. ciii t- B e rH, O my foul, onj all that is within me blefs name 2. Becaufe Goi doth prsfe* ve them *nJ make {hem, th\t they might glorify him. 6 7> 'Q biifs cur God, O y£ people; which boIJethoaf (4) foul in Hfe' PfalL xcv. 6, 7. O come let us worfhip bf fore the iiord, for we are the people of his, paftuse and the fiKeo of his hands,' 3 Becaufe God hath redeemed them, and brought them with the price of his Son's blood that they rm, xiii ; 9, 10 We know in pan but whf n that which is perfect is come, then that which is in part mail be done away. Phil, iii, 12. Not as though i had already attained either were already perfect; but I folio w after, if I may apprehend that for which I am appre- hended, Pfal xvi, 1 1. In thy prefence their is fulnefs of joy. Qi .eft- ?. What rule hath Sod given to direct us how we may glorify and enjoy him^ Anfw. The word of God, which is contained in the fcriptuiea tt the old and new Teilament, is the only ruie to direct us how we may glorify and enjoy him. Q^i Wh> is the word contained ia the fcriptures of the old and new teftaments called the word of God ? A Becaufe it was not from the invention of the men which wrote the fcriptures, but from the immediate infpira* lion of the fpiiit cf .God who indited them, a Tim, iii* ( 5 ) io\ All fen pt ure is given by infpiration of Cod. 2 Pet i, 21 Prophecy of fcrip'ares came not by the will of men ; but. holv men of God fpake as they were moved by the holy Q_2. H ;w do you prove the word in the fcripture to be the word of God ? A 1- Because of the msjefly of the fenptures. |. God is frequently brought in fpeaking to and b* the prophets, and his majefty fet forth in fuch high expreflioas as ate not to be found in my human writings. Ifaiah !vii. 15 Thus faih the high and lofty One who inhabited eternity, whxfe name is holy I dwell in the high and holy place. 1 lin vi ; 15, 16. Who is the bleffed ind the only potentate, the King of kings and the Lord of lords, who onh hathim- mortality, dwelling in the light which no rnanean approach unto. 2. The ftile and way of the fcripture* is with fuch tnajefty as is not in other writtings ; duties are therein ptefcribed, which none but God can require; fins are there- in condemned, which none but God can prohibit ; threatn- ings of punifhments are therein denounced, which nene but God can inflidr.: promifes of fuch rewards are therein made, which none but God can beftow; and all in fuch a majeftic way as doth evidence God to be the author of this book of the fcriptures. 2 Becaufe of the holinef9 and purity of the feriptiret, Rom, i 2. Which God hath promifed before by his proph- ets in the holy fcriptures, Pfa!, xiii, 6- The words of the Lord are pure w©rds, as diver tried in a furnace of earth, and purified feven times The fcriptures are holy from the beginning of them unto the end ; they do not favour at all of any thing that is earihly and impure ; efpecially the laws of the word are holy, commanding every thing that is holy and forbidding every thing that is impure and unholy : whence it is evident, that the fcriptures are the word of tbe holy God, and that the holy men which wrote them were actuated herein by the haly Ghoft. 3. Becaufe of the confent and harmony of the fcriptures. In the fcriptures there is a confent between the Old Te (la- ment and the New ; a confent between the the types and figures under the law, and the things typified and prefi- gured ucder the gofpel ; between the prophecies of the ibripturei, ani frlfiUipg of thofe prophecies, There is ( < ) in the feripture* a harmony or agreement of precepts, and a harmony or ag eemen of hi lor es and a harmony or agreement of deligo wh- . re fore, fince the fcriptnres were written by fo many feveral men in to m^ny feveral a^es and different places an! yet agreeing fo well in 'heir wrkriags, that no irreconcil able dffTerence is to tie found in them : it is evident that they were all actuated by he fame Spirit of God, and therefore that the fenpmres are the word of God. . 3, Becaufe of the high myfteries which are revealed in %\h fcripturrs : we rea ^ in the fcriptnrt-s of the rini'v of perfons in the God he id, the inca nation of the Son of God, the myRical union of ~hrift an * his members ; thefe and fuch like my/lerie? were beyond the reach of the moft wife and learned men to invent much more beyond the .reach of unlearned flfhcrmen, by whom h*y were revealed ; whence it U evident that tjiey fpake not their own words, but what they Wf re taught'by the immediate infpiration of the S - 5 Becaufe of the antiquity of the fcriptures : they were written in part before any othtr writings of men and they Montana biflory o( the mod ancient things, namely, the creation oi the old wo'ld the flood and the like ; fuch an- cient things are tfeere revealed, which none but God knew, and therefore God mu'l needs be the author of them 9 Becaufe of the poorer and efficacy of the fcriptures, 1. Tie fcriptures are powerful 10 convince and a vaken, gnd umi confeience fleb iv. 1 r fhe word of God i« quick and power'u! (har^ r then a two-edge fword >. T.ie fcriptures are power- ul >o convert and change the h< art. Pf J xix, 7 The law oft he Lmd is perfect convening the (oul 3. Theya«epowe 'u* »o q ticken m n oar ofipiiitual death and darkoef*, J fa L, 7 Hear, and thy foul (hall live, Pfci, cxix, 50 Thy V(,r' hath quickned me 4. They are powerful to ujoiceand comfort under tjae deeped diftreiTes, Pfal, xik, 8 fhe ftatutfti ot the Lord arc right rejoicing heheat The fcriptu eso >ened 'and applied are made effec- tual to roduce fuch powerful eff cV. as do exceed the power ^f nature, and c u he effete d ^nl? by the power of Cod j which ftievvsth that God i& the author of the fcrip* ( i ) tures, which he would not fo far own and honour If they were no* his o « n. 1 Becauf* of the defign and centrivement of the fcrip- tures t. The iefign of ihe fcrip u c is to give God all the glory ; the deli^n is not to exalt, any, but to debafe and emp y all men, and exalt Go s name and grace in «he world. 2. The marvelous contv»vemLat of wifdom in finding out a way for mans recoverv and ialvation by Jefus .Ohrift, when falling by fin into fuch a (late of ittiiery ; which no mortal brain could have invented : th s doth (hew, not only that this contrivance was from 'he infinitely wife God, bu alfo that the fcriptures whi h have revealed this are his beak. ft. Becaufe the fcriptures we; e confirmed by miracles ? we read of tntoy miricales in the fcriputrc, e'pecialiy thofe which were wrought by Jefifli Chriil ani his di cples, to confirm their doclrine that it Wat from God fuch as curing fome who wee born blind, raiiin. td calming tJii fea with a word and m.my more. Now thefe and the like miracles were from the immediate hand of God ; and the lelation we have faithfully handed down to us, as appear- cth-by the writtings, flill amongft us of fever al holy men upon them, and concerning them ; as alfo by the feveral copies of them (which could not be forged, and not be found out) agreeing in the fame relation And, as furely as God did effect thofe miracles, fo furely is God the au- thor of the fcriptures, which is confirmed by them. 9. Because the fcriptures were confirmed by the blood of martyrs : there were many rhoufand Chriftians in the primitive times, who feaied and give teflimony to the truth of the fcriptures with the lofs of then lives : the great fa;th of the primitive Chriltians, in the truth of the icriptures, who might ealily have found out the deceit, had their been any deceit impofed upon men in them ; and the great pa- tience and confl iiity which they fliewed in their furTer-ngs n ev dence of their faith, is a weighty argument, io conjunct. on with others, tn prove the divine authority of riptures. 10 Becpufe of the teflimony of the Spirit of God in, am Vkivh. a- d by the icriptures, upon the heart of belie- vers 1 John i ? 20 Ye have an unction from the holy One ( 8 ) land ye know all things ; hecaufe, "ver, 27. Th« frme anointing teached you ail things, and is truth, and is no lie. With out this teftimcny and teaching of the Spirit, all o^ ther arguments will be ineffectual to perfuade unto a faving faith Q^2. Why was the word of God put into fcriptaies, or writtings r A 1 . That the hiftory and doctrine of the word might be the better conveyed down to poflerity ; for if the word, revealed to hoi/ men f© many ages fince, had been intruded only unto the memories of men by tradition, to hand it down from one generation to another, (fuppofing the per- fons with whom the word was intruded were faithful) yet, the memories of men being weak and unfaithful, many truth?, in all likelihood, would have been loft by this time: therefore there was not a more fure way of making known the grace of God unto future ages, than by commiting the woJ of God te writing, 2 Pet, iii, |. This fecoiid epiftie I write unto you by war of remembrance 2* That the gofpel made known in the word, might the better be propagated in feveral nations ; reports of others would not fo eafily have been believed, as the writings of the prophets and a- poftles themfelves, unto whom the Word was revealed j. That there might be in the church a (landing rule of faith and life according to which all doctrines might be examined, and allaclior- might be ©• dered ; and by conlequence, that corrupt principles, and conupt praclifes, might be prevented, which the minds and hearts of men are very prone unto and would have the more Teeming pre;ence for, were theie not exprefs fcripture againft both, Ifa viL 20 To the law and to the teirimony : if they fpeaic v cot accordingly to this word it is becaufe there is no ligfti in them. Q_4. Which are the fenp'ures of the Old Te (lament, and which the fcriptures of the NewTeftament ? A The fcriptures of the Old Tellament are the (crip, tures in the former part of the bible, beginning *t Ge- nefis, snd ending with MaUtchi. The fcriptures of the New Teftame nt are the fcriptures in the lat:er parr of the lible beginning at Matthew, and ending with the Reve- lation. ( 9 ) Q^J. Why* a*** the fcripuires in the former part of the bible called the fcriptures of the old Teflament ? A Becaufe the teftament or covenant of grace- which God made with man, is therein revealed in the old difpen- fation of it, in which Chrift, the reilator of the teftament, and mediator of the covenant, is fet forth by types and figures ; and many burdenfome fervices. and carnal ordinan- ces, of the ceremonial law were required. Q^6. Why are the fcriptures in the latter part of the bible called the fcriptures of the New Tedament ? A Becaufe the taftement of God or covenant of grace, is therein revealed, in the new dffpenfation of it, without types and figures ; Chrift himfelf being revealed, is come in the flefh, who before was (hadowed under them ; who, having fulfiled the ceremony! law, hath aboKfhed it and freed his people from that yoke of bondage, requiring now more fpiritual worfhip in its room. Q^7. Are not ihe fcriptures in the apocryphal books the word of God ? A Though there 1>e many true and good things in thefe books, which may be read prof] ably, as in other autNors : yet t\ ey are not to be efteemed as canonical fcr'piure and parr of the word of God ; i^ Becaufe tfeey were not writ- ten in the Hebrew tongue, nor acknowledged as canonical fey the Jews of old, unto whom the keeping of the oracles ci God was then committed* 2. Becaufe in thefe books thtre are fome things h\fe y and difa^reeable to the word of God 3. Becaufe there is not that power and majefty in thefe books as in canonical fcripture 4. Becaufe t!ie au- thor of EccleGafticus (the choifeft of all the apocryphal books) doth crave pardon if any thing be amifs in thit bock ; which he wnuld not have done hid he been guided by the i&faiible Spirit of God therein. Q^8. Have not the fcripttfres their authority from the church, as the Papifts affirm ? A No t 1 Becaufe the Church, on whofe teftimoriy they fay the fcriptures do depend is an apostate and corrupt church, and the feat of Ant cih rift. 2 Becaufe the true church of Chrift doth depend in us bein and thetefore the fcriptures cannot depend upon tne church for its authority, Eph/ii, i«* a© Ye ate fellow citias C ( I© ( o r the faints, and of the houflicl J of God, being built un*n the foundation of the prophets and apoftles. fefus Chiift himfelf fading the chief corner flone, 3. Becau r e if the authority of the fctfptures did depend upon the church, then the church in it felf, without ihe fcriptures, nuift be infallible, otherwife cur faith in the fcriptures, from their witnefs, could not be certain but the church in itfelf without the fcriptures is not infallible. Q^ 9. Why are the fcriptures called the rule to direct 12$ how we may glo.ify and enjoy Ged ? A Becaufe all dotfrine which we are bound to believe, inult be measured or judged of; all duties which we are bound to pn cli e as means in order to the attainment of this dief tno of man mud be fquaied or conformed unta this rule Gal vi 16, As many as walk according to this |qle, peace be on rhem. Q io. Why are the fcriptures called the only ru^ ? iV Becaufe the Jcriptures arc* nothing elfe, are fufficient to direcT trs how we may glorify and enpv God Q^ 1 1? not natural reafori, without the light of the fcriprures, efficient 'o <*irt£t us ? A i in'etd r atural reaion may, from the natural irn- pr'ffions of ac'rey upon the mind, and the evidences of a dstty in the wo>k Jr creation and providence, mew that there is a God and that tir.s God is •nnVte in hi? being, and po'ver aid wifdem and goodn< Is, and that he is to be glorified and WurJhij.ped by his creatures. 2. Bur ratutal r afon cannot fully and favingly (hew whir God if , 1 it cannot reveal his love and me?cy to (inners in hi? Son ?. It cannot rev ce.tam their traditions, which they caM apofliica', are not corrupted, as we mut be if wj ufe them as our rule 2 Bec*afe we have reafon to think, the church of Ron^ ing fo mu§h corrupted, that their tra iirions are corrupted too efpecially when hiftortaos tell us of the general corrup- tion ignorance and vicioufnefs of fome generations in their church,nimelyiBThe9th and ioth centuries, and afterw^ through which fink of times we cannot rationally expect to receive pure tradirions 3 Bec^ufe federal >f their tradi- tion* are contrary to the exprefs word of God, like tbofe of the eliers amongft the Pna'ifees wh'ch our Saviour doth condemn, together with all human i p , Matth, xv, 5, 9 Ye have made the com nandements of God of none efTe^ by yotrr tradition : but in vain do they worli p me. taking for doctrines the con nandments of nnen 4 8e- caufe however the rheffalomans were bound to hold f^l fome unwritten traditions -lor a whle, becaufe the hi for/ o c Chrift, and much of the gofpel, they had for the prefent only from ttoe mouths and teiltrajny of the apoftles : yet afterwards the whole Ivftory of Ch-i»t, and whatever wis neceflary to be known and believed, an<3 pra&ifed in order to falvation was committed to writting in the books of rh e New reftament. both for the fake of the prefent ?nd future generations of the church, that fo the gofpd night not :>e corrupted by unwritten tradition* ; therefore aK unwritten traditions are to oe »ej°fted. , (^13 Is not th« light within m*n, and the Spirit of God witheutthe feriptures(which Quakers, and Enthufiaflfa pretend unto; to be made afe of as a rule for our di- rection ? A The light whrih is in naen, without the fcrfptir not to be ufed for our rale ; 1. Be ever light any pretend unto without; the word is bur datknefs, in wh who oe?er walketh he mu ! t needs ftu nbh, an ) the ditch, Ifa, viii, 20. To the law and to the teftimony ■ if they fpeak not according to this word it is becaufe there Is bo light in them. 2. Whatever fpirjt any have which leadeth them 33 ( 12 ) cr hcfides the rale of the fcriptures, it is^net the Sp?rh of God an J » of truth, but a fpirit of error and delM Tk< clleth U5 plaint that fnoh a* hear uot tfee a- podl^s fpealing in the wprd are afled fey an enoneou* rpirir, I John iv. 1 6 Beloved believe not every fpirit, but tr v the £pv r they be of ( ; oH: becauf? many falfe prophet! are gi n oar into ihx world We sue of God* he |hat krta eth God heareth us ,• he that is no> of God heareth u? not • htf- by we" know *in him, t Kings fiii, 27, 3 God is infinite, or without meafure and bounds> in regard of time ; and therefore he is eternal, 1 Tim, i, ij. N^w unto the King etrrnal, immorul, invfible, the only wife God, be honour, and glory fo^ ever, and ev^r. 4. God is infinite, or with our meafure and bounds, in regard of his communi- cable • ttribuies. Q^ 7. What is it to be eternal ? A To be eternal is to have neither beginning not ending. QjL How doth it appear that God is eternal ? A r From fcriptare Pfal.xc, 2* Be'ore the mountains we»e brought forth, or ever the earth, or the world was framed even from evei lading to everlaihog thou art God. 2, From reafcn. 1. God gave a being to the world, and all things < 15 ) therein at the beginning of time ; therefore he muff r>; be before the world, and before time, an d 'herefore from everlafting, 2 God i« an a : >folu*ely neceft+iy being bf- csufe the firft being, beciufe altogether indep nd^nt and beyend the teach of any power to piK an en J to hini ; therefore he is unchangeable, ?nd therefore to cverlafting he is God, (^9. How doh God differ from his creatures in re* gard of his eternity ? A i. fome creatures ha e their beginning time, and their ending with time, as the heavens,- and the foundations of the earth. 2, Some creatures have their beginniug in time, and their ending aifo in time, as thofe creatu es upon the earth which are ge- nerated and corrupted, which are horn and live for a white. *nd then die. 3, Some creatures have their begin- ning in lime, yet do they not end with, or -n time but en- dure for ever, as a&gels and the fouls of men 4, But God ^lffereth from them all, in that he w*s from everUfting, before time and will remain unto eyerlafttng, wherj time (hall be no more. Q^ »o What is it to he unchangeable ? A To be unchangeable is to be always the fame, with- out any alteration. Q^ll, In what regard is God unchangeable? A 1, God is unchangeable in rega-d of bn nature and eflence, Pfal cii, 25 26, ??. Of old ha'i thou laid the foun- dations of the earth, and the heavens are the work of thine hands; they (hall perifh, but thou (Irak endure; they fhali be changed but thou art the fame. 2. God i? unchangeable io regard ofhiscouofel and purpofe. Ifa, x!vi, 0. my coun- fel mall fland and I will do ail my plcafure, H b. v\ 17. Wherein God willing to (hew the immutability of hib conn fel. 3, G h ngeable in regard of his love and fpe- Cr J favour Rom x. 22 The gifts and calling of God are without repentance, Jam i, 17. Ev ry good and perfect gift cometh do\vn irorn the Father of lights, wi;h whum there is n > variablentf., n-ither fhadow < f tu.ning. Q^' 2 How is God faid to be infinite, etetQil unchange- ab e in his being, wiido.n, power, hoimef;, juu ce,g odneft and tr A i t in that being, wifdom power, holiaefs, juftice* ' 10 ) goodnefs and truth, which are ( iMe, ante may be/n fbme e'egree and tneaiuYe found in the creatures; they are in God inri.utely, ciema !y. unchangeable* and fo altogether in an uncommunicable manner, i, Creatures have a ^>eing, but it is a Suite being, a being in time,- a changeable being ; Clod's being is infinite, eternal and unchangeable. 2, Creatures may have wifdom, but it is fi- nite and imperfect wifdom ; God's wifdom is infinite, and absolutely perfect. 3, Creatures may have fame pow- er, but it is finite and limited power, fuch as may be taken away ; they may have a power, to do forae- thing depeudingly upon God : but God is infinite in power, he is omnipotent, and can do ail things independamly, without the help of any. 4, Creatures may have tome holinefs ?nd juflice, and goodnefs, and truth *, bat ill thefe are q'.aaliti >s in them, they are finite, and in an rior degree, and they are fubject to change ; but thefe things are etTence, in '.God, they are infinite and perfect m him \ his holiness rs infinite, his juftic^ is infinite, his goodnefs is infimte, his truth is infinite ; and all thefe are eternally in him; withcat any variablencfs or poili i'ity of change, , Q^if , What is the wifdom of God r* A The wifd-m of God is his effential property where- by, by oRe firnple snd eternal ad, he knowe,ih both himfelf and all peifibit things perfectly ; and according to which he maketh direð and crdereth, all future things for bis own glory. Q^ 14 Wherein doth the wifdom of God appear? A 1 God's wifdom doth appear in his perfect knowledge of all peffiblc things all paft things, all prefent things, all future things, in their natures, cauics virtues aiic operations; and that not by retatJoh, observation or 'infraction of reafoo, as men know icmc things but by one fintpl$ and eternal act of hisunderttandnig Pialcxxxix, i O L&rd,thou haft fearcfeed me, and known me ; fuch knowledge is too ven- der fu! for me, it is high, I cannot attain unto it, tith iv, 13, Neither, is their any creature which is nov rnaoifeft in his fight, but all things ate naked in and the like, do evidently declare the infinite wifdom of God Q^($ What is the power of God ? A The power of God is his (iTential property, where- by he can do all things, Gen, xvii, 1, lam the atmignty Gcd Q^i6 Wherein doth the power of God (hew itfclfi A 1 The power of God doth fhew i-felr in what he fa done. He hath created all things, Kom i, 20. T e ie fijble things of him from the creation of the world, aree'e feen by the things which he hath made^vei and Godhead. He hath effL&ed many read of both in the Old and ne^v Teffi D ( 18 ) cee^ed the power of natural caufes * he hath raifed up to himfel' and prefer ved his church in all ages, notwtthfland- ing the ra^e and malice of all the powers of eanh and heit, who have endeavoured to extirpate it, Mntth, xvi iS Up.- pon rbis Rock will I build ray church, and the gates of hell fha'I *ot prevail againfr it. -2 The p>wer of God doth (hew itfelfin what he doth, Fe upholdcth all his creatures in their beings and opera- tions. Heb, i 3 Upholding ail things by the word of his power He plucks his chofen people out of the fnare of the deviL and powerfully draws them, and joins them by farh unto Jefus Chrift, EpheC I *$ And what is the ex* ceethng grertnef* of his power towards them that believe He works grace in his people, and mantaineth his work, and enabieth them to perfevere i Pet i, 5. Who are kept by the power ofGod through faith unto falvation He reftraineth the wicked and hringeth Satan under the feet of his people : he workcth continually, eafily, irrefiflible and indefatigable : all which fheweth his power. 3 The power of God doth (how itfelfin what he will flo. He will make the kingdoms of the earth to (loop to his Son and that both of Jew and Gentile * he will ruin An* ticMfl: thouph never fo potent at tfec ptefent ; he will raife up the dead out of their graves, and deftroy the vifible world at the laft day • and he **ill (hew the power of his anger in the everlafting punifhment of the wicked in hell 4 The power of God do*b (hew itfelfin what he can do He can do whatever he pleafeth, he can do whatever is poffit'le »o infinite power, whatever doth not imply z contradiction ot argue imperfection. Q^ 1 - What is the holine 's of God ? A The Minefs of God is his eflintial property, where- fey he is infinit ly pure 1 >verh and dehghteth in his own putetv and in aSi the rcferoblances of it which any of his crea uies have and is perfectly free from all impurity and hateth it wherever he feerh it 0^2$ How may God be faid to be holy ? The name of God is holy, Pfal cxi, 9, Holy tnd reverend is his name. 2, The nature of God it h«!y. Revel, iv, 8. Holy, holy, hcly, Lord God Almighty. 3 The ( *9 ) Perfoni of the God-head are holy. The Father is holy 2 john xxvii. i£ Holy Father keep through thy name, tkofe which thou haft given me : the Son is holy ; A<5b iv, 27, Againft thy holy child Jefus were they gathered: the Spir »t i$ holy; Rom, X"ii ir, Joy in the Holy Ghoft 4, The work* of God are holy, Pul cxlv, 17. The Lord is righ- teous in all his ways, and ho'y in all his wo«-k* 5 rhe word of God is holy. Rom i, 2 Which he hath promifed in the holv fcriptures His lav is holy, Rom, vii, fa The law is holy and the commandments holy j a ft and good. And his gofpel is h>)Iv, Luke 172 To remember his holy covenant. 6 The worfhip of God is holy. The matter of it is holy. Mai i 1 r, In every place incenfe fhall be offered unto my name, and a pure offering of righteoufnefs. The manner of it is holy John iv, 24. God will be worlhiped in fpirit and in truth. The time of it is holy Ex kL xx 8 Re mem- ber the fabbath day to keep it holy The dwelling place oFGod is holy, Ifa Ivii. 15. Chus faith the high and h ly One, I dwell in the high and holy place 8, The angels which attend upon God in heaven are holy Mauh xxv ji. All the holy angels with him. 9. The people of Go i upna earth arc holy, Deut, vii, 6, Thou art a holy people unto the Lord. 10. God required), wo.keth, loveih and delight- eth in holinefs, 1 Pet. it? Be ye holy, 1 ThefTa, iv, 3, This is the will of God even your faft. Great U your ard in heaven, 2 Tim, iv% §. Henceforward is 'aid up for me a crown of n^h'eouft.efs 4, In th-.-fe temporal ja *g- m< n>s he brnoeth tfppin a people er perfon for ttocir (ins in u world. [Da% ix, 7 lord nghteoufnefs belongs th urto thee, ut untous confofum o! ^aces, a« it. is this day, Lam, in 39. Wherefore doth a living man complain, a man for the pnnifhment of his fins ?] Q^2 1 VVnat is the goodnefs of God ? /^ The poodnefs of God is Ms eftlmial property, u! ^It^gcther good in himfelf, and the author ofOU '■" I cxix, 68 Thou art good, and dcefl good. Q a in doth the goodnefs of God appear ? A Go • ; oocnsfs doth appear, i in the works which he hfctfc ma< c- Gen, i, 3 u And God few every thing that he had tsude, *. J behold it was very good. 2, In his bounty aad provifions for all his creatures, Pfal, cxlv> 9, The Lord is good \o all Ver \ § The eyes of ail wait upon thee, 3, In this patience and forbearance towards the wicked and feis enemies, Rom, ii 4, Or difpifeft thou the riches ofhis goodnefs, and forbearance, and longfuffering? 4 And chiefly, God'? goodnefs doth appear in his fpeciai Jove and mercy tc wards hns own people : in chufing them, in redeeming them in calling them, in pardoning them, in adopting them, in fao&ifying tbem ; in all the privileges he be- itowech upon them and manifeftations of his love unto them here; and in rus taking them unto, and giving them pcfTeflion of his kingdom hereafter Exod, xxxivi 6, 7. The Lord, gracious iind merciful, abundant in goodnefs, keeping met cy or houiarids,forgiving imquity,tranfgreffion and tin, &c. Q^3, What is tl^e truth of God ? A Tue trnth of Go: is his effential property, where- by he is fiocere and faithful, free from all faifhood and fifflulatten lit i, 1, In hope of eternal life which (,;oo who cannot he, hath promtfed. Heb, vi, 18 By two immutable things, in which it is impoiliule that God ihould lie, Q 24 Wherein doth she truth of God appear ? ( n ,) A God's troth doth appear, f,Io the foundnefs of the dr&\ ne which he hath revea'ed, wherein there is no fl» v or corruption 2 rim, i 13, Hold fa 8 th? form of found words which rt»n h /» 1 1 heard of me- 1 In the certanity of the Ivftory which he hath recorded, wherein there is no lie or • i Kike Luke i. 3 4, It feeneth good tome 10 write to thee that thou aigfetef) kno,v the certainty tiflbfcfe things wherem thou haft been inftru&ed 3, In the accomplifli rtent of the prophecies which he hath foretold, wherein there is no failing er falling (hort. John 1/4 7. We have fou 1 i him of whom Mofes in the law and the prophets did trrite. Mattb, xxiv, 57. Heaven and earth (hall pars aw*y, hu» my word (hall notpafs away 4, In the fulfilling the promifes which he hath made to his people. Heb, x, 2g He is faithful that hath promifed. 5. In executing the judgments which he hath threatned againft the wicked, Zech, i, 6. But my words, did they not take hold on ynur fathers i 6. But the great appearance of God's truth will be at the day of Chart's appearance to judgment, when rewards and pu- nimments (hall he difpenfed according to what he ha;h foretold us in the book of the holy fcriptures. Q^eft, j. Are there more gods than one ? A There is but one the living and true God. Q 1 Why is God faid to be the only ? A in oppofition to many gods. Deut, vi. 4 Hear, O Ifrael, the Lord our Go* is one Lord. < Cor viii. 4, j , 6. We knew that there is none other God but one; for though there be that/are called gods whether in heaven or earth, (as there be gods many, and lords many) yet unto us there is but one God Q^ 2 Why is God laid to be the livinj God i -. A in the oppofition to dead idols. Pfal, cxv 4, 5, 6 Thjeir idols are gold and filver, the work of mens hands : they have mouths, bnt they fpeak not eyes have they, an I fee not ; ears hav a they, bur they hear not. St: 1 in eiT, i 9, Ye turned from idols to ferve the living God. Q^ j. Why is God faid to be the true God ? A I9 ©ppoli ion to all falfe gods, Jer, x, 10. if, ($, The Lord is the true Gu*l : the gods that have not made the heavens and the earth, fhall periih from the earth, and ( 22 ) from under thefe heavens . they are vanity and the work of errors. CL 1 Mow doth « appear that God is one only ? A Becaufe God is infinite and ihere cannot be more than one infinite being ; for as much as one infinite being doth fet bounds and limits unto all other beings : and no- thing that is botfnded and limited can he infinite. Q^How doth it appear that God is living ? A i Becaufe Gsd givtth to and preferveth life in all his creatures, Tim, vi, 13 I give thee a charge in the fight or God, who quickneth all things. Acts xvii. 28. In him we live, and move and have our being 2. Becaufe God reigneth {or ever jer, x. 10. The Lord is a living God. and an everlafting king. 0^6 How doth it appear that God is true, that he hath a ttue being, or that there is a God indeed ? A By fevers! arguments, fufficient to convince all the a- theifts in the world, if they would harken to their own reafon. Q^7 What is the firft argument to prove to that there is a God ? A The firft argument to prove that there is a God maybe drawn from the being of all things 1, The being of the heavens the high ftories which are there erected, ihe ghriotas lights which are there placed, the glittering {tars which there move 2, The being of the earth, whofe foundations are fure and unmoved by ftorms and tempelts though it hang like a ball in the midft of the air. 3. The being of the vail fca, where there is fuch abun- dance of waters, as fome think, higher than the earth, which yet are bounded and retrained from overflowing and drowning the land and its inhabitants, as once they did when their limits were for a while removed. 4 The being of *uch various creatures above and below efpecially of rhofe who have motion and life in themfeives. 5. And chiefly, the being of man ; the curious workmanmip of his body in the wo nb ; efpecially the being of man's foul, which is immaterial, invifible, rational, immortai, and whitfc cannot arife from the power of the matter, (as the fenfitive fouls of brutes) neither dpth depend on the body in fome of its oporations. Thefe, and all the works which our eye doth fee, or mind doth apprehend, do prove { a 3 ) that there is a God, who hath given a being to them, aad continueth them therein. Q^ 8 Wherein lyeth the force ef this argument, to prove, from the being of all things, that there is a God? A All things that have a being, they mud cither, i. Have their being from eternity; or, 2. Muft give a beiag to themfelves ; or 3. They mutt hare thei? being from God But 1 . They could not have their being from eternity, for then they would be infinite in duration, and fo capable ©f no meafure br time ; they would be ne« cefTary, and fo capable of no alteration or deflruclion : but both reafon and experience doth evidence the con- trary, therefore they are not eternal, 2. Things cannot give a being to themfelves : for that which giveth a being to a thing muff, be before it ; and hence it would follow, that things mould be and not be at the fame time* which is a contradiction, and abfurd. Therefore 3 It muft, neceflarily follow that there is a God, who is a necefTiry, infinite and eternal being ; who is omnipotent, and hath given a being to all creatures. Q_9 What is the fecond argument to prove that there is a God ? A The fecord argument to prove that there is a God may be drawn from the government of all thing?. 1 The beautiful order, and conftant motion of heavenly bodies, (heddiog down light and heat, and fweet influence upon the earth, without which all living creatures below would quickly languim and die. 2. The bouling up of waters id the clouds, and fprinkling of rain from thence upon the dry and parched ground, without which it would yield no fruit. 3 The cleaning of the air, and fanning of the earth with the wings of the wind, without which in fome hotter climates, the inhabitants could not live. 4. The fubjeclion of many ftrong and fierce creatures unto weak and timorous m • 5, The fubfervieBcy of irrational and inanimate creatures one to another, and the guiding them, without their own defigoment, wnto their ends, 4. Not*- withftanding the various innumerable, and feeming con- trary particular ends, which the many creatines iu the world have, the di reeling them without confuitsu upon one ( jfy ) common end, in wh'cb they do a'i agree » tnis dot'") un- deniably *p rove, that there is an intioitely powerful and wife God who, is the fupreme Lord and governor of the world Q^io What is the third argument to prove that there is a God ? A The third argument to prove that there is a God may y e drawn from the impreffions of a Diety upon the confeences of all men, in all ages and nations, which couo not be fo deep and univerfa!, were it fancy only, and gronndlefs conceit, i The helifh gnpes 2nd ladies, *he horrible dreads and tremblings of guilty con(cier,ces, upon the commiflion of fome more notorious crimes which they do not fear punifhment for frcm men, is a wittoeft of a Diety to them, whofe future vengance they are afraid of. 3 The worfhip which Heathens generally give umo farfe gods, an evidence that there is a true God, though they be ignoi jnt o him. Q^ 11 Whit is the fourth argument to p*ove that there is a God ? A The fourth argument to prove that there is a God may be drawn from the revelation of the fcriptmes. The majefty, high myfteues, efficeney, and like arguments, which prove that the fcriptures could have no other author but God atone, do more abundantly prove, that there is a God whd hath more clearly revealed fcimfeif and his will in that book than in the books of the creatures, Q i2 What is the fifth argument to prove that there is a God ? A The fifth argument to prove that there is a God way be drawn from the image of God on his people- The (lamp ' of holinefs upon Gods people, which r»ake|h them to difTer from all others, and from what tberoieJvei were before conversion, doth mew (as a picture the man) that there is a God, whole image they L- r, and wii;, by the almighty power of his Spirit, hath thus formed Ib'titt after- his own Jikenefs. Qj3 if it be fo certain Aat there is a God, v is that there be fo miny aYhtifts, v,: - tbcic » no Gcd ? ( 35 ) A i There are many that lire as if there wete txd God and wifh there were n© God, who yet fecretiy believe that there is a God, and carrr a dread of him in their con- ferences. 2 1 hardly think that any who hgve moft of all blotted out the impreffions of a God, and do endeavour to perfuade themfelves and ethers that the re is no God, are conftantly of that mind, but fqmetirnes, in great dangers, tbey are under convictions of a Diety* 3. There are Bene that have wrooglu np tfeemfelves to spy meafuff of ptrfuadon that there is no God, but fuch whofe intereft doth fway them and blind them therein ; becau.fe. they being fo various, they ksow, if there be a God, he will fure* ly take ven^ance upon them. 4, The thing is certain, that there is a God, whether forrte believe it. or not • as the fun delh ftine, though fome men be blind, and d© not difcern its light. Que ft. 6 How many perfons are there in the Sod- head ? A There are three Perfons in the God head, the Father, the Son, and the Holy Ghoft ; and thefe Three are one God, the fame in fuhftance, equal in power and glory, Q^i What is meant by the God-head ? A By the God- head is meant the divine nature •? eflencr Q^ 2 Are there three divine natures or eiTences, or are there three Gods ? A No ; for though the three Perfons be God the Fa- ther God, the Son God, and the Holy Ghoft God, yet they are not three Goal's, but one God ; the effencc of God is the fame in all the three Perfons. 1 John v 7, There are three that bear record in heaven, the Father, the Word, (that is the Son) and the Holy Ghoft ; and thefe Three are Oae Q. 3, What is meant by the three Ferfjn* in the God head ? A By the three perfons in the Gad-bead we a e to un- derllani the fame nature of God wi ways of (ubfifting, each Perfon having its diftinc? per fond pro- perties. £ ( 2(5 ) Q 4 What if the pergonal property of the Father ? A \ he perfonal property of the Father is to beget the .Son, ard tfcat from all eternity, Heb, i, $, 8. Unto which oi he angel* faid he at any time Thou art my So« this day h ve 1 begotten thee ? Unto the Son he faith. The throne, God, is for ever, Q^ c What is the perfonal property of the Son ? A The perfonal property of the Son is to he begotten ©f the Father. John i, 14. We heheld his glory, the glory as < f the only begotten of the Father. Q_ 6 What is the perfonal property of the Holy GhofL A The peifonT property of the Holy Ghoft is to pro- ceed from the Father and the Son. John xv, 26. And when *he On-fortrr is c»rr.e whom 1 (hall fend from the Father even the Spirit of iruth, which proceedcth fr >m the Fain r, \ t (hall »eiiifv af me. (^,7 Hp4 doth it appeal that the Father is God ? A Recanfe the Fa her i> the_origmal of the other Per* fon and of (very thing fife : and becaufe divine ami- bu t and woifh paie a'cribed unto him. Qg How doth it appea? that the Ssn ts God ? A 1. Btcaufc he :s catted God in ihe fcripture John i, 1. And t l e Word w s God Rom, ix % 5. of whom as conce "inog V t fl. (h Chri/r came, who is over all, God bl^fTtd foi ever ;. Bt caufe the attributes of God are afHil-ed uni him - enmity : John viii 58. Before Ahra* 1 v ws I am Omnfcence : John xxi, 17, Lord thou k wii ii 1 ) >Hngs, thou knnwe/i thai I love thee Omni- p it e VLt xviii ?#. Where two or hree are gathered f©. ne it my name there am f in the mid ft of them. P v power ; Heb, i. 3 He upholdeth all things by the Vo < of I s power. 3 Hecanfe the honour &ao wmfhip which i due only to God do h i e ! ong ?o him. I* him we inui b- Kve )ohn x v , B. the name or the Lord Jefus 4. Htcaufe if the Son wer -.cot God, he could not have been a fit mediator. ( n ) Q^ 9 How dnth it appear that the Holy GhoT- ?s C A i Becaufe the Holy Ghoft is ca led God \&s v 3 4 Why hath Siran filed thine heart to lie to the H^ly Gh< haft nit lied unto men, hat unto God. 2. Be ^ iteth of God are afcribed unto hi m : omnip >cfcn.:e ; Pf-I cxxx'x, 7. Whether (hall I go from thy Spirit ? Efpe- is orefent in the hearts of all > : c ^-s J.'n xiv. <7. He dwellethin yon, an! fha'l he in you Graor- fcfence : ! Co; , ii, 10. Thf. Spirit fearchetb ail things. 3. B^eaufeof the powerful works of the. Spirit, which none but God can eff cl ; fuch as regeneration John iii ^ Except a -run he born of the Spirit, he cannot en er into the kingdom of God Gu'diog believers in r o all tru h. j ;hn xvi, 3 Howbeit when tbe Spirit of truth's com; ha (hall guide you into a 1 ! truth. San^t:d:anon R>m, xv 16 Tut the offering up of .the Gentile* might be acceptable being fa^clified bv the Hoiy Ghoft, Comfort, called there fore the Comforter John xv, 16 Rut when the Com r orter is come, whom I will fend umc you fram the father t even the Spirit of troth, which proceeded from the Father he ma 1 re tify of me. Communion ; 2 Cor, xiii, 14 The conmunhnof tfee Holy GhofF be with you all. Becaufc :he bono or and wo-'fhip due only unto God do'h belong unto the Spirit, We muft be liev* io him this is an article in the creed, (co nmonly called the apoilles creed) I believe in ih Holy Ghoft, We muft he baptized in his name; Matth. xxviii. 19 Bsptizmg themrin the name of the father, and ot the Son and of the Holy Ghoft. Q, 'O How doth it appear that the F ther and the Son, and the Holy Ghoft being bs f . one Gad, are three dtHi> a Perfons ? A 1 The Father b: Called a Petfon in the fcripture Htb i 3. i id to be the exprefs i'r^e of his peifon. And by the Jame rea'on. the Sou begotten of the Father, is a perfon ; ana the Holy from the Father and ihe Son is a PerfoG 2 I Father and the Son are diftioS Perfons # is evi 'em I John viii, 16, 17, 18 I am not alone, but I and the F'. that fent me, it is written in your Jaw, the rcitimony of » wo men is true : I am one that bear witnefs of rny/eff, %nd the Father thai feat me, beareth witfcefe cf me. 3 Thai ( 2« ) Hely Ghofl is adifHftcl Perfon from the father and the Son, appears from Joha xiv, e6 4 17 I will pra* the Father, and he (hall giTfi yoii another Ccmfoitrr xh- k ■ .;>; 1 with vou for ever, even the Spirit of trmh &c, 4, T die Fattier, Son tad holy Ghofr are thre; dHHncl Perfon* in one ;ff:nee, may be pafoered from 1 John v 5 7 There a three that bear record in heaven, the Father. ih« Word and the Holy Ghofi and thefe three are one. Tnefe three either three (uoftaoces or three manifestations, or three Perfoiis, or famething elfe befide pcrfons, But, 1 They are *>ct thiee ftibftaflce*, becaufe in the fame verie they are cal- led One, ->< They a»e not three manifefiauon*, became all tie attributes of God are manif citation?, and fo there would be more than three or thirteen ; and then one ma- nifefbttiosi would be faid to beget and feod another, wkich 12 abfured. 3. They are not fomething elfe befide Pedons 5 therefore they are three diflincl PtffoBS di- flinj-.ttiihed by their relatiens and diftincl pcrional pro* perries. Qji, what fliou Id we judge of them that deney that there are three diftikvft perfons in one God-head ? A 1 We ought to judge them to be blafphemers > be- caufe they (peak againft the ever -glori'ius God, who hath ix forth himftlf in this diftinetion, in the fcripture. 2> To be damnable heretic*, this doctrine of the diftincli- on of perfons in the uniry of efience being a fundamental t.uth denied of old by the Sabellians, Brians, Photinians, and of late by the Socinlans, who were againft the God- head of Clarift the Son, and of the HoJy Ghoft, amsngli wh&m the Quakers are 1 alfo to be numbered, jwho deny this diftintfion* Qpc'r. 7 What are the decrees of God ? Anf The decrees of God are his eternal purpofe, ac- centing te the cor.nfel of his own will, whereby, for hi* own glory, he heuh fore ordained whatfoever comes to pafs. Qj What is it for God to decree ? A For God to decree, is eternally to purptfe and fore ordaia, to appoint and determinate what things {hall be. ^2 Haw did God decree things that comes to pafs ? ( '9 ) A G^d decreed all things according to the counfei of ding to hi* will, and therefore mol frie'y ; according to the counfei of his w»!l, and therefore mod wife!*, Eph i 1 1. Being predeftinaied according to the »;ur* pofe of him, who worketh all trltngs according to the coun- fei of his own will. .Qjg. Wherefore did God decree all things, that coma to p^ A God decreed al! things for h"s own glory. Q 4 What forts are there of G,ods decrees ? A Tkere are God's general decrees, and Gods fpecial decrees Qj; What are God's general decrees ? A God's general decrees are his eternal purpofe where- by he hath fore orda : ned whatfoe?er comes to pafs, not only the being of all creatures which he doth make, but alfo their motions and actions ; not only good actions, which he doth effect, but alfo the permiflion of all evil actions. Eph, i, iu Who worketh all things after the ceunfel of his own will Acls iv, 27i*8. Aga?nft thy holy child Jefus, Herod and Pontius Pilate, with the Gentiles and people of Ifraei, were gathered together, for to do whatever thy hand and thy counfei determined before to be done. tf Q_6 What are God's fpecial decrees ? A God's fpecial decrees are his decrees of predeftina- tion of angels and men, cfpecially his decree* of election and repro anon of men, Q^7 What is God's decree of election of m°n ? A Gods decree of election of men is his eternal and unchangeable purpofe. whereby, out of his mere good plea- fiirp, he huh in Cbriit chefcn fome men unto ever- Iafl?ng life and happinefs, as the end, and unto faith and holinefs, as the neceflary means in order hereunto, for the praife of his moft rich and rree grace Eph, i, 4, 5, 6. According as he hath chofen us in him before the foundation of the world, that we mould be holy and without blame before him in love, being predeftioated according to the £ooc! plsafure of his will, to the praife of the giory of his giice. 2 Theff ii ig. God hath from the beginning chofen you to falvation, through fanctification of the Spirit, and belief of the truth. QJJ What is God's decree of reprobation of men ? ( So ) A God's decree of rebrobation is his eternal purpofe (according to his fovereir-nty, and the unfearc able court- fel oi his own wi 1} of p^fling by all the reft of the clilireo of men which are not elected, and leaving thern to perifh in the (ins unto the praife of the power o! his wrath, and infinite juffice in their everlafting punishment. Rom ix, 21. 22, Hath not the pot rer power ovr the clay, of the fame lump to make one veff I to honou- and another to diflionour What if God willing to (hew his wrath, anH to make his power known, endured with much long-fufFenng, the vtfftU of \ rash lined to di n;ction? Q_9 Whence is it that God doth decree the election of fome, and the reprobation of others, of the children of men ? A It was neither the good works foref en in the one, which moved him tc chufe th^m, nor the evil woik* fore- feen in the other, which move I him to topafs them by • but only becaufe he would, hs -chofc them, and becaufe hs would not he did not chu'e \\q «efl but decreed to with- hold shat grac ' which he was noway? bound to give umo t-hem and to puniih htrv. juftiy for their fin- as he rmgkt have puniihcd a!!, if he had fo pleafed Rom, ix 11,13, 18. The children being not yet b*>rn nei her having done any good orevil,rhat the purpofe of God according to elec- tion might (land no* of wprku but of hiw that calleth. ft was faid Jacob have i loved but Efau have I hated for he hah mercy on whom he wdl Iwve -mercy, anrJ whom he will he hardermh. Qjo May any know whether they are elected or re- probate in his life i" A 1 Thofe which, are elected many know their elcctioQ by their effectual calling 2 Pet, i 10 Give diligence o make your calling and elect. on f u e 2 Put. fecondiy none can know cei einly in this life (except luch as have finned againit the Holy Ghoft) *hat they are u probated becaufe the orea eft fin'ners (^xctp; fuch a* have committed tnat fin) may be called, 1 Cor, vi, 9, 10 12 N ither fornica- tors* idi liters, n )r a^ul errs n^r thieves &: (hell inherit, the kingdom of God ; and iu-:h were f m. ofr you but ye are warned bu^ ye are fanctiiied.but ^e ait jollified, in the name of the Lord Jeiuj, and by the Spirit oi our GqJ. And w« U 3' ) read of fome called at the eleventh hour Matth. xx, Quell. 8 How doth God execute his decrees ? Anf God executeth his decrees in the works of crea- tion and providence Q i What is it for God to execute his decrees I A God executeth his decrees when he doth what he e- termlly purpofed to do when he bricgah to pafs what he had before ordained rtioujd be. Qji Wherein doth Go J txcute his decrees ? A God executeth his decees in the works of creation, wherein he maketh ail things according as he eternally decreed to make thern : atd in his works of providence, ♦herein he preferveth and governed a!i things according to h s erernal purpofe and counfel. Quefl <, What is the work of creation A.nf The work of creation is God's making all* things •f nothing bv the word or his po*er, in ihe fpaee of fix days, and al: very pood. Q^i What is meant by the ceation ? A i Negatively bv the creation is not meant any or- dinary production g» creatures, wherein fecond c ufes are made nfe of. 2 P^fitively, creation is I A m^lnng things of of no- thing, or giving a being to things which had no being be- fore. Thus the heavens were made of nothing, the earth and waiters and all the matter of inferior do lies were made *f nothing : and ihus liil! Uie fouls of men are made of noth.ng being, immediately info fed by God 2 Crea- tion is a making of things of matter naturally unfit, which C(juld not by any power (put into any e ond caufes) be brough' into (uch a torm; thus all be*(b, and cattle, and creeping things, and the body ef mm, was at firft made of the the dul of the ground, and ihe firft woman ot a rib caken out ofr the man Q^2 Are alt things that are made God's creatures ? i cs. i. A!i things that were made the flrft fix 5, were molt pioperly and immediately created by God. 2 AH the things that are dill produced are God's crea- tures : i. Becaufe the metter of thera was at firft created ( 3* $ oy God, 2 Prcaufe the power whfeb one creature hath of 'producing brother is from &f,d $ Becanfe in all pro- ductions God cloth concur as the tarft caufe and f> fin cipal agent. And, lafiely, Becaufe the prefervation of things by God in their being, is as it were, a continued Creation. (^3 Whereby did God create all things at fir ft ? A God created all things by the word of his power. It was the infinite power of God which did put forth itfeif in erecting the glorious frame of the heavens and ihe earth, and that by a word fpeaking. Gen, i, §, 6 God (aid) let there be light and these was light: let there be a firmament, and the firmament was made, &c, Pfal, xxxiii, 6, 9 By the word of the Lord were the heavens made, and all the bofts of them by the breath of his mou:h ; he fpake, and it was done, he commanded, and it flood faft Q^4 In what time did God created ail things ? A God created all things in the fpace of fix days : he could have created air things together in a moment, hot he took 6x days time to work in, and retted on the fe- venth day, that we might the better apprehend the order of the creation, and that we might imitate him in ve waters, whales, and all kinds of great and fmall fifties, with every living creature which moveth in the fca. ? God made of the waters ail kind of winged fowl which fly in ths open heaven Qjg What was God's wo?k on the fixth day ? A On the fixth da$?, y God made of the ea^ beads and cattle, and creeping things ? God made the firft man his- body of the dull of the ground, and imme- diately created hi? fons in him breathing in him the breach ef his life ; and the woman he made of a rib taken out of his fide. Q^ 1 1 Wherefore did God create all thing* ? A God created aii things for bis uit and conft qnence of fin. God made maw good snd happy man maJe himielf finful and mj far a Me. Queft io Flow did Gcd create man ? Ani Gcd created man male and female, after his ewo im?g<-, in knowledge, righteoufnefs and holinefs, with do- nvnior ovr he crearure*» Q^i Why (id God create man male and famale ? A God c e-ued man malt and female for their mutual help and »W the j >'opa<:ar;on of mankind Gen u, 8 ^nd Go d faid It is nor good that the marffhould be alone, I will mak* a be!n meet 'o him Gen i. 27 38 God created man male an- f: n ale God bleffed them and faid unto them Rt ?rui it &c. 0^2 What i? meant bv the image of God after which mar was at fi»fl created ? \ By «hc until he ha 1 com- mitted the firft fin, then he began to mourn and be a- fhamed Q^8 What dominion laid man at his firft crcst^n ? A Mm had dominion not only over himfelf ard his own efft&'ons, but he h?d alfo doiminion over the in- ferior creatures, ihe fifti and the fowls, i.r\d ihe beafis : many of which fipce man's difobeitencs to the co of God, are become difa the cemma G^n, i 28 (Sod Caici unto over the I which moved upou the ea (i 1 1 What are God's work* of pioviden-e ? A Gods works or providence ait (£ f and powerful preferving and governing % all his creature?, all their acl ons. Qj^What are the p*rts of God's provi'erc* ? A The pans cf prefervatioa / — ^ ( ?6 ) o f things"; P'M xxx"i' 6. O Lord, thou prefprvefl msn I- rerrunent of things, Pfal Ixvii. 4 S hou fi\?!t guxprQ the nations on the eaim, Qj2 What is it f@r God to preterve things ? A G»d prefeveth thing*, i When he conunaeth and upholderl] them in their beings Pfal, cxix 89. 90^ 91. O \ ■. ord is fettled in heaven S tbeuhtft eftabiifbcd the earth, and itabidetb : they continue this day according to tbine ord ; unce, 2. When he makerh provifion of thing* needful for their preferva;icn. Pfal cxlv. 15 16. I he eyes of all wait upon thee> arid thou giveft them their meat in die feafoo. I hou opened thine hand, and fausfieit the deiire oi every living thing. Q^ g What is it for God to govern thing* ? A God governed things when he rwleth over them, difpofeth and dlredteth then to his and their end Pfa!, Ixvi 7. He ruleth by his ptwer for ever, his eyes behold the nations, let not the re be II but exak themfelves. Pror, xvi, 9. A man's heart divifeth hi* way, but the Lord dire diet h hi? Heps. Q^4 What is ^he fubjeel of Gods providence ? A The fubje^fc of Gods providence is, 1. All his crea* tOres, efpeeiaily his children. Heb 3 i, 3. Upholding all Jbings by the word of his power. Pfal, ciii 19. His kingdom ruleth over all. Mctth x 29, 31. One fparrow falleth not to the ground without your Father ; ye are of more value than many f par rows Matth, vi 24, 28, 30* Behold the A% of the air, they fow not, neither do they reap, nor gather into barns, yet your heavenly Father feede*h them ; arr ye not much better than they ? Conflder the liilies of tht held how they grow, they toil not neither do they fpin; fctid if G'd Jothe the grafs of the field, (hall he not much more clothe yuu? 2 Ail the actions of the creatures. 3 All catural adtons, Adb xvn, 28 In him we live and move. 2 \ti rnoraliy good actions. John xv, Without me ye can ©o nothing ; that is, nothing that is good. 3. All casual fe&iODt Exed, xxi. 12 13* He that fmiteth a mar. that he d ; e, and ly not in w and my bridle in thy lip?, and I will tu n thee back, &c. 5. 3 God dotii direct: an.i difpofe men; in good enJs, be- yond their own intention* Ifa^ x c^ 4, '. Afvrlai, me rod of mine anger. J will fend hi n a; \ 8 ftti rical na'io.i namely to chaftife it for their fins; bow eit he meantih not fo, neither doth his heart think fe. &c Gen 1 20 But as for you, ye thought evii againft me, but God meant it unto got d, to fave much people alive. QjS What are the proper ries or Gods providence ? A 1 GoJs providence is moft holy Pfal, cxlv. «7. The Lord is righteous in all his ways and holy in all his works. 2 God's providence i* moft wife, Pfal, civ, 24. O L*rd, how manifold are thy works ! fpeakmg of the works of pro- vidence as well as creation, in wifdora haft thou made them all. 3. God's providence is oaoft powerful, Dan, iv 35. He doth according to bis will in the amy of beavea. find amongft 'he^inhabitants of the earth, and none can ftay his hand, Pfal, ixvi 7. He ruleth by his powe- for ever Queft. 12. Wcat fpecial Act of providen edii God :x* ercife towards man, in the rltace wherein he was created^ Anf When Goi ereated ram. he entered 1**0 a co- venant of life with him, upon condition of Perf cl ence ; forb' lying him to eat of the tree of knowledge of good and evil, upon the pain of death. Q_r What is a covenant ? A A covenant is a mutuil agreement and engagenvn* between two or more par ; es, to give or do fomer.ii: Q_* Wh^t is God's covenant with man ? A God's covenant with man is his engagement, by pro- mife, of giving fomecbing, with a (iipulation or requiring fomething to be 4ooe on man's part. Q^3 How many covenants hath God made wirh r A There are two covenants which God -^th made with man, t. A covenant of works 2. A eovena-.t of grace. Q_4 When did God enter icto a covenant of works with man I ( 38 ) A God did enter into a covenant of work* with man immediately after hi$ creation, when he was yet in a fUie of innocency, and had committed no fin, Q 5 What was the piomife of the covenant of works which God made with man ? A The prornife of the covenant of works was a pro- mtfe of life ; for God'* threatning death upon man's difobedience. Gen 2 17 implyeth his prornife *f life upon man's obedience. Q^6 What life was it that God promifed to man in the covenant of works ? A Che life that God promifed to man in the covenant of work*, was the continuance of naiural and fpintual life and ihe donation of eternal life Q 7 Wherein doth natural fpirbual. and etfrnal life confift? A t Natural life 4oth confift in the onion of the foul and body. 2 S intm! life doth confift in the union of God and the foul 3, Eternal J-fe doth confix in the per- fect. * nimut cable anc- e erna 1 happinefs both of fOol and bo- dy, through a perfect and 1 ktntf* unto and an immediate vifion and frution ot God the chief go®d Q^8 What was the condition of the firft covenant, and that which God requireth on man's part, in the cove- nant of works ? A The condition of, and that required bv God on man': pm in the covenant of work* was perfect obeli ence v Gal 3 1 2* T he Jaw is not of faith, but the man tint doth them (hall live by them ; compated with the 10, vcrfe. As many as are of he works of the law, are under curfe* for it is wriiten, Curfed is every one that continued not in all things which are wtitten in the book of the Jaw, to do them Q^9 In what re f peel: was this obedience (requited of man in the firft covenant; to He per feci: ? A The obedience required of man in the firft covenant was to be peif.cl 1 In itpcdl of the matter of it. All the powers and faculties of the foul a)) the parts and members of the body were to be employed in Gad's fei vice, and made ufe of as inftruments of richtpoufnefs 2 It was to be perfect: in refpf ct of -he principal ; Raoely, habitual righ»e«u(nefs and a natural difpofuion an l inclination to do any thing G#d requiieth, without\any iiidiff oliiion ot ( 39 ) reluctance, as the angels do oW id heaven. 3. Tt wat to be perfVcl in refpi c"t of the end which was chiefly «• be God's glory 'waving in all aft ons. 4 it was to be per- fect in refprct of the manner, it was to be wi'h perfect Jove and delight, and exactly with all the circumstances required in obedience. 5 It was to he perfect in refpeft of the time it was to be conftant and perpetual. Q^io What is the prohibition, or the thing forbidden in the covenant of works ? A The thing forbidden in the covenant of wo-ks is the eating of the tree of knowledge of good and evil, G-n, ii 16 18 And the JLord God commanded, faying Of every tree of the garden thou may ft freely eat but of the tree ©f knowledge of good and evii thou (halt not eat of it, Q_i 1 Why was this tree called the tree of knowledge of good and evil ? A Recife man, by eating the frvth of this tree, did experimcnily know what good he had fallen f-om and had loft, namely the inuge and favour of God ; and what evil he had fallen into, namely thr evil of fin and mifery. Q^i « What was the penalty or punishment threatned upon the breach of the covenant of works r A I lie punirtiment threatned upon the breach of the covenant of works, w^s deash, Gen ii, t? In the day thou cateft thereof, thou (halt fureiy die Rom, vi 23 The wa* ge« of fin is death* Q_ 1 3 What death was it that God threatned as the punifhment tot fin ? A The death which God threatned as the punifhment of man's fin, was temporal death, fpiritual ceath, and e- ternal deaih. Q_ 1 4 Wherein doth temporal fpiritual and eternal death COofift r A i TempoH death doth confiT in the feparation of the (ou 1 from he body; this roan was liable unto in the day that he dd eat of the forbidden fruit, and not before, 2 Spiritual doth corifii in the reparation of the foul from God, anal lefs of God's image; this death felzed upon man in the momem of his firit fin. 3. Eter- nal death doth eonfift in the exclufion of man from the comfortable and beatifical presence of God in glory for ever, together with the immediate xmpreffioBS of God** Wra f h efFt<5!;np moft horriMe ] in * xtreme tortures in every part of the body eternally in Qiief* 13 Did our firft parens continue in the eftate Wherein 'hey were created ? •ur Grft parents, being left to the freedom of their ewn will fell firm the eftate wherein they were created, by fr .iing agaimi God. Q_; VVhal ii meant by the freedom of the will ? A by ihe freedom of the will is meant a Hbery in the will, of i's own accord, to chufe or refufe. to do or not, to do till* ^ r to do that, without any conftramt or fcce from any q_ f*$\ many way? may the will b? faid to be free ? H H « x ill may be faid «o be free three wavs : 1 Wlu.a the will is [ree only 10 good : when the wi;I com- pelled o force I, but freely chufeth only fuch things as are g< : t ! the v/ill of God (to fpeak after the mao- ne> o r men!) *rcely only to good ; he can neither do, nor will that is evil • fuch alfo is the freedom of the wills oi : : angels, ahd fuch will be the freedom of the Hti\h of all the glorified faints in heaven; there ndiher is, Do will be an 3 i m of the will unto any evil thing fc er, . wiil be of free choice. 2. The w: • -c fa > ''be free only unto evil, wh€n he will is no but freely cbufeth fuch things as are cv'l and rinful : bus the will of the devil is free only unto fin : a-J thus the wills of ail the children tffmenjn the V( .. t* ? wbilA in a flrate of nature, are freely only unto fid. 2 be fa?d to be free hnth unro g cd and evii, v . ■ n U fbme»imes chufeth thai which : feme* tines chttfeih that which is evil 7 fuch is the freedon of the wil j o ; a!l regnjeraje perfons, who have in fome fure recovered <».e image of Got) : they chu. Cor, xi 3. The ferpent beguiled Eve through [\is febuhy. i Tim, ii. 14 The woman being deceived, was in tfc€ tranfgreffivn. Qjfc-What w^s the ftate in which our firft parents we?e created, and from wherre they fell ? A The Date wherein o^r firft parents were crca* d anci from whence they fell, wis a (late v.i, 79 Lo only (his have ! ionr )4 ! rhat up- li^ht, Hut they have fought ou 0^7 W1 lour firfl .he -.late wherein they were created ? (43 ) A Onr firft psr^t 8 fell from the flate wherein they were created bv finninp againil God. Qgefl ? 4 Wh- is fin ? Anf Sin is «n\ want of conformity unto, or tranfg'effion of the h-w of God. O i What is meant by the law of God which fin is a breach of ? A By the law of God is meant the commandments V hich God, the creator, and fupremeKing and Law- giver, h th laid upon ail the children of men, his creatines and £i>! iec"h, as ttfe rule of their obedience. Q_2 Where is the Jaw of God to be found ? A The law of God, in forne part of it and more darkly, is to be found written upon the hearts of all men, Rom' 3, *$. but mod plainly and fully it is to be found written in the wo?d oi God. Q^ 3 How many kinds or laws of God are there in the word of God ? A t The e is the judicial law, which concerned chief- ly the ration of the Jews, and in every refpecl do h not bi'd all oiber nations, 2 Theie is the Crremonial law, vhich was in no part of it binding upon any, put for a time : nameb before the coming of Cbrift, who fulfilled this law, and abrogated it. $ There is-the moral law, wjitten at firf! by God himfelf on tables of Hone, which. is a flanging rule of obeoitnre unto the end of the world. Q^„ What is me; nt by want of conformity to the law of Go;! ? A By want of conformity to God's law, is meant b)»h ao un'uitable.ne's and difag^eablenefs to the law, and a not cbfervaron and not obedience to it. Q 5 What fins doth want of coniormiry to the lav/ include ? The fins included in the want of conformity to the Jaw ofCipd.are 1 Original fin and that natural enmoy in the heart a«ainli tie kw of God, Rom, viti, 7. The cairai n ind is enmity tgainft God ; unr it i^ rot fu j ct lb his I. w neitrei indeed tan he. 2. All fins of ©m.&on-: the Join et is a wan? oi conformity of heart, the lat&cr a want ( 1 confoin it} of h'e, to God's law. QJ> What is it louanigieis the law of Go As io Adura all die, fo hi Chrift (hall all b,e made alive. ( 4i ) Q c How were .ity in him when he fir ff finned ? A i They vv'ere ; n ly; they were in his loins; and a? Levi is faid to pay tithes ^n Abraham, when only in his loins, Hib, tit, 9. f; Adaai's pofleri^y finned in his loins. 2 They were in him reprefcntitively : Adam was the common head and rcprefemative of all mankind. Q^6 What reason is there that the poderity of Adam ftiooJd fall with Adam there reprefentative .* A Secaufe the cevenant of works wherein life was p ! omifed upon condition of obedience, was made with Adam, not r nly for himfelf, but alfo for hia pcfterity ; therefore if Adam had ftood, all his poderity had ftood uirh him : fo Adam falling, they all fell with h:m Q^7 How could Adam be the reprefentative of all his peflericy, when there were none of them in being, to nuke choice of him for their reprefentative "? A 1 It was more fit idam ihould be the reprefentative of his polterity than any elfe, being the father of them all. 2 Though they did net chafe him for their reprefentative, yet God did chufe Kim, and God made as good a choice for them, as they could have made for themfcives. Qjeft 17 Into what eftate did the fall bring man- kind ? Anf The fall brought mankind into an eftate of fia and mifery. Queft 18 Wherein confi'ls the finfulnefs of that eftate jwhereinto man fell ? Anf The finfulnefs of that eftate whereinto man fill, confiih in the guilt of Adam's firM fin, the want of ori- gin*! righteoufnefs, asd the corruption of his whole nature, which is common'y called original fin, together with aij actual tranfgreffions which proceed from it ? Q^i How many forts of fins are there which denote the finfulnefs of the eftate of man by the rail ? A There are two forts of fin namely original fia and actual fin. Q_2 Wherein doth original fin confilt ? A Original fin doth confift in three things ; 1. In the guilt of Adam's firft fin 2. In the want of original righ- teoufnefs. 3- In the corruption of his whole. nature ( 4* ) Q_3 How are the ail children of men guilty of 4dam's fiiftfin ? A All the children of men are pu'Uv of Adam's Gift fin by imputation : as the righteoufnefs of Chrift, the fe- con Adam is, imputed ante all the fpTtunl feed namely, to all believers : fo the fi > of the firft Adam is imputed to all the natural feed which came fo ih of his lions. R«m. v 19. As by one man's difQhe< \ nee many were made finners fo by the n. edience of one fhafl many b made righteous. Q^ 4 What is included in the want of original ngh- teotilnc fs ? A The want of original riphteoufnefs doth include, 1 Want of true fpiritual knowledge in the mind. 1. ^or, 2. 14. The natural man receimh not the things of the Spirit of God, neither can he know, them becaufe they are fpirit- ually difcernt'd. 2 Want of inclination and power to good; and want of all fpiritual efPcYons in the will and heart. Rom,fvii, >g. In me (that is in my nVfh\ dwelleth nc good thing • and how to perform that which is good, I find not. Q^f. Is the want of original righteoufoefs a fin ? A Yes ; becaufe it is a want of conformity to the law of God, which requircth original and habitual righ- teoofnefs, as well as actual QJ> ft God with-hold this original righteoufnefs is not he the author of fin ? A No : becaufe thengh rran be bound to have it, yet God is not bound to rc/tore it when man ha^h loft it : and it is not a fin, but a ponifhment of the firft fin, as God doth with hold it. Q^7 How could the fouls of Adam's poftenty not yet created, nor !»aving relation to Adam, bejuftly deprived of original righteoufnefs ? A T he fouls of Adam's pofterity never had a being with- out relation to Adam, t'^ey being created in the iofufion and conjunction of them to their body and through their ireiau *n to the common head, partake juftly of the common punishment QJ* Wherein doth confifl the corruption of the who T e nature of man ? A The corruption of the nature of man doth confift in the univerlal depravation which is in every part of maa ( 47 ) fincethe fall. I. In tbedafknefe an<$ defilement of the mind, Eph v 8 Ye were fooietimes duknefs bur, now are ye light in the Lord \nd fit i, ? $> The minds and con- fcenccs of the unbelieving are ii filed In the crooke4nefs and enmity of the heart and will agiinir God, and his law, Rom, viii j The carnal mind (?hat is the carnal heart) is enmity againft God and is not UiSject to the law of God, neither indeed can be As a o in r e inclination of the heart unto fin, a~d the word o' fins, there being the feed of all manner of fi s in the hea i, as it is corrupted wiih original fin. Matth, xv, 19 Our of the heart proceed evil thoughts, murders, adulteries, forn ; enions, thirts falfe wittnefs, blafphemies, 3. in the difotder and diftemper of the alTccTions, all of them being naturally fet upon wrong objects through this inherent corruption. 4, The members 'alio of the body are infe&ed, being ready weapons and in- ftrumenti of anrighteoufncfs 3 Rom, vi, 13. Q 9 How is the corruption of nature conveyed then to all the children of men ? A 1 It is not fro r* God, who is the author of all good, but of no evil; for though he with hold original righteouf- nefs, yet he doth not infufe original corruption. 2 It is conveyed by natural generation in the union and con- junction of foul and body ; the foul being deflitute or void of original righteoufnefs, is infected with this corruption, as liquor is tainted, which is put into a tainted veflei : but ithe way of its conveyance is one 0/ the moil difficult things in divinity to underfhed Q^io Have we reafon to d?ny this ordinal corruption, jbecaufe we have n«t reafon, clearly to undertone! the way W us conveyance ? 1 A No; becaufe the fcriptures doth aflert that our na- tures, fioce the fall, are corrupted* Gen, v, 3. Adam (:ho* , p^d ;-fs of 'God) begat a fqn after his own 'hat is, with a corrupt nature, John ui, 6. That jUbch is born of the rieih h fleth Pf with a fever, and with an in?h : . -nation, and with an extreme burring, &e a I ote of 'their elfates, Deur, xxviii, go, 7 hou frail build ;n houfe, but thru? fhilt not dwell therein : thou (halt jrsnt a tinetard, and thou (hah not gather the grapes thereof 2- Reproach and difg race on their names v. 37. Thou (halt beeome a proverb and a by-word Le-fles in relations, and every other external auctions and sniieries .men are liable unto, in this life for their r Q^io What are the internal and fpiritual mJfcrtes which Iran are liable unto in this life by the fall ? A Men by the fa?! are liable, r To the thraidf>ni or the devil, to be lee? shout by him at his will. 2. Tim, it, 26. And that »hey mvy recover tbernfclve? out of the fnare of *he devil who are tsken captive by him at his will 2, To judicrry blind nefs of mind, and a reprobate fenfe Rom. Xi, 8 Gi d hath gsven them she fpirit of (lumber, eyes that thev mould not fee and ears that they fhouki not hear. Rom, i 28 Becaufe thev liked not to retain God in their knowledge God gave ifoemoverto a reprobate fenfe 3 To judicary hardnefs of heart fearennefs and benummednefs b* confeitnee Rom ix 18 Whom he will he hardeneth. I. Tim iv 2 Havbg their confeience feared as with an hot iron Fph, iv 19 Who, being pad feeling, ha^e given themfelves ever unto lacivioufne^s, «o work all uncleannefs with $>refdinef«. 4 To vtle auctions Rot. i 26 27« Foi thij c*uf< G d pve tb< n; up to vi'e af! clio»s ; a^d they burned intrnir luih one towards another, .ceo with nvn V'oikng ba» wmcb is unfeemly. 5 To ftropgdela- (ions, ad belief of da mpable errors, 2. Theff v 9 11, 12. God fhah fend them H»ong delufiors, to believe a lie, that they all might hf dAnntd that believe no* the tnth, but hdd pleafute in unrighieoulnefs. 6 lo-dii'lrefs and per- plexity of mir d, dre^d a? d horror of fp'ir, snd defpair- Jul agonies through the p^ rehenfion of ath Heb, x z?. "I bete remainetb nothing but a certain rVmU [poking tor of j figment, and i\ay tndignauoa, whicii ilia LI devour the ad v.-r fanes. Q^?i What i« tie punifhment which man by ih fa I is liable unto at he end ©t his life ? A Man by the f*ll at the end of his life, is liable unto death itfelf Rom. v, 12 Deaih paffed upon alb for tha$ all have finned, Romvi. 23. The wagA of iiais deaik. ( it ) •0^12 T s death a punifhrnent unto all upon whom it i& raffled ? A i Though dea*h be the con r equ-nt rf fih in all, ye* to believers, through Chrift, it i »nflinged,.and it i* ?n outlet to mifery and, an inled to glory. 2 Death to the wicked ard unbelievers is a dreadful punimment, being a fc?ng oT terrors, and grim ferjeant, that is r ent by Goi to a~r*»fr the v icked and convoy them into future mi- ferv Q_f3 What h the punifhnient which man by the fail i§ liable unto in the other world ? A The punimment wfcich mm fey the fail h liable un- to in the other world, is the puoifttneot of hell for e« Fer. Q 14. Whcein doth confiH the punimment of hell ; A The pummmeot doth con fif^ i, in the punimment of Jofs. 2. In the pafiHhment cf r crSe Q { What will be the punimment of !ofs m h A The punimment of loft in hell will be. a baoifhmeat from »he comfortable prefence of God and an exclofiog, or (hutting out from hetven where the faints will have a ftilnels of eternity of jov and happmefs . Mattb, x\v, 41. Depart from me ye curfed Luke xi i, 28 Ye dial I fee A-iraham, and C(aac, and Jacob, , and ail the prophets in kingdom of God, and you youfrfelv-eg thruft out Piil. xvi t Ii In thy prefence is fulnefs of joy and £t thy right haati there are pleafure? for evermore (^16 What will be the puniihment of fenfe in heU ? A The punimment of fenfe iq he'd w L be boih the foul and on the body. \ . Js of the wicked in hell will be filled witb horror «}d ;hro ? the drokes of Goo's immediate vengance, t% of the never dying worm of con f:\tcc ;?, ^ f . it i$ a fearful thing to fill into the bands of the Imctg God. Mark ix, 44 Where their worm dieth b [fee fire is not quenched 2. The bodies of ti i will be inoft gTievrully tormented in everv parr an both in extremity and to eternity. Matth XX*, 4 i Depart from ye curfed, into ever lairing fire, prepared tor the devd and his angels. Matth,xiii 41,42- The Son of nan mail fend bi* aogeh,aad they, (hail gaiher out of hie kingdom, all thsw ( J* ) lhat g?o inKjtiity/and fhall caft them into a furnace of fire : there fha'l be wailing and gushing of teeth. Qucft 20 Did God live afl mankind to perifli in the , eftate o< fin nnri mJery ? Anf. God having rui of I is mere good pinafore, from all eternity, ele&ed fome to evrrhHing life, did enter into a coven^ntof grace, to believer them ou of the eftate of fin and rhiiery and tolling them into apellate of fafvatioo by a redeemer* Q^i Doth all mankind perifh is) the eflate of fin and* r ';■ iy into which they are i'&tten > A No , for fome God did bring one of this e(ra*e of fin and mifery, into an eftate of falv^iion, Philip, t, 28, Be- in^, in nothing terrified by ycur adverfaries,, which to them is an evident token of perdition, but to, you of falvation,and that or Got . Q_2 Whom doth God bring into an eflate of falvation ? A God doth bricg all his ei'ecY people into an eftate of falvation unto which he hath chofen them, ThelT, ii, 13, God hath from the beginning chofen you to falvation. Q a Who are the eled: people of God ? il The ticSi people of God are thofe whom from all e- «e: iiy out of his mese good pleafure he hath chofen un- ^rlafti: g life. Eph, i^ 9 5 According as he hath chofen us in htOi before the fur.dstion of the world t having pre- deiiitjc.ced us unto the adoption of children, according to the good pleasure of his wili A&* xiii, 48. As many as were^ordainfd to eternal life believed. Q 4 By whom do h God bring his ekcl into an eftate of falvaiion ? A God doth bring his e!e$ into an eftate of falvation by a redeemer A4k* iv, 12. Neither is there falvation in any other ; for their is none other name under heaven given amon^ft men whereby we rrmft be laved* Q 5 In what way doth God bring his de& into an eftate of falvation ? A God do>h biing his eledl into an eftate of falvation in the way of bis covenant. Q6 By viitue of which covenant of God is it that his C)ecl are laved r* A x Nut by viitue cf the covenant ai { works, GaL iii, ( jj ) i . As m rr as are of the works of the Jaw, are under the fe, Ven'e 21. had been a law given which could have given ifaefi Ihould have bee* by the 2» It is by virtue of the covenant of grace that eleel are fared. Q^7 With uhom was the covenant of grace made ? . A As the' covenant of works was made with the firft A- dam,and all his pofterity; \o the covenant of grace was made with Chrifl, the fecund Ad*m 8 and in him with all the elect as his feed, which are the Ifrael of Goi, Oil, iii, 16. Now to Abraham and to bis feed were the promifes made, (that is not the promife of making all nations biefTed) he faith not unto feeda.as of many.but as of ore, to thy,feed which Is Chrift, Heb, viii, to. This is the covenant that I will make with the houfe of Ifrael. Q 8 Was it the fame covenant whiclv was made with Chrift and the eled ? A No, for there was a covenant which God made with Chrift as mediator, and the reprefentative of the elect which was the foundation of all that grace which was af- terwards promifed in that covenant of grace which he made with themfeives in and through Chrift. Q_9 What was the covenant which God made with Chrift as the head and reprefentative of the elect ? A God did covenant and promife to Chrift as the re- prefentative of the elect, that upon condition he would fubmit to the penalty which the fins of the elect ;j ; j*. ferve and undertake in all things the office of a nedut>r t he mould be fuccefsful, fo as to juftify and fave them Ifa. Hii, 10, 11. When thou (halt make his foul an offering for fin he (hall fee his feed and the plf afure of the Lord (haJJ profper in his hand. And by his knowledge (hail my right* teous fervant jafli£y many. Q^ 10. Was this a covenant of grace which God made with Chrift, when it required perfect obedience ? A It was a covenant of grace in the reference to the\e* lect, whom Ciuift did reprefent, fince hereby the obedi- ence was accepted at the hands of their reprefentative which the covenant of works required of themfeives 2 Tim, i 9 ). Who hath faved us according to his own purpofc aad grace, which was jiven us ia Chrift before the world, C (A ) Q^_t i What are the promifes of the covenant o^" grace which God hath made with the eleet through Chrifl ? A. The promises of the covenant of grace which God hath made with the elect lb rough Chrift are either more general, or more particular, i. More generally, God hafh promised to the elect, through Chrifl:, That he will be to them aGod.and thevihal! be to him a people. FTeb,viii. io. Thefe two promifes are fo general an comprehenfive, that they inc'u ;e ail the reft : the promifivh- 1 he will be to them a God, doth include his fnecial favour and affection, to- gether with all the ej^pre (lions of it, in taking ca?e of them, and making provifion of all temporal and fpiritual good things for them bete, and giving them eternal life nd happinefs in the other world. The promife that they fliall be to him a people, doih include the riving them all thefe gifts and qualifications th^t are rcqu.fi te to that eftateand relaticn. 2. More rly, God in the covenant of gra^e hath promt fed to the elect though Chrift, i. Il- lumination, that he will teach them' the knowledge of hirrifeifj and that more fully and clearly than they had or could be taught one by another. Heb viii 1 i. They fhail not teach every man his neighbour, and every man his bro- ther, laying, Know the Lord, for 11 (hall know me, from the leaft to the greateft. 2 Ren iflion, that he will forgive their fins v» t ?. Fo? I will be merciful to their onright- teoufneiS, and their fins and iniquities I wi'l remember no more. 3. Sarctificaiion ver, 10 I will put my laws into their mind, and write them in their heart. I here are alfo other promifes of fanctifi cation which belong to this cove- nant, ttzek, xxxvi. 25, 26, 27. I will fpnnkle clean water upon you, and ye fhail be clean : a new heart alfo will I give you, and a new fpirit will I put within you. And I will t-ke the flony heart out of your flefh, and I will give you an heart of flefh : and i will pur my fpirit wi-htn you, and caufe ycu to walk in my llatutes ; and ye mall keep my judgments and do them. (^ i 2. What is the condition of the covenant of grace ? A The condition of the covenant of grace, whereby the elect have an actual intereft in the things promifed, is faith ; by which thev have an intereft in Ch»ift. John, iii, ( 55 ) Q^rg Why is the covenant with the elect called the covenant of grace A Becaufe not only the thing? pramifed to the cleft are grace, or the free gifts of God, which they do not in the lead deferve ; bur. al(e becaofe faith (the condition of this cov^oans whereby the promifes are made theirs is God's gifts and work wrought in them by his Spirit which in his covenant he promifed unto then, Eph, ii 8. By grace ye are faved through faith, and that not of yourfelves, it 13 the gift of God, Col, ii, 12. You are raifea thro' faith of the operation of God. Q 14 Was the covenant which God made with the children of Ifrael of old, a covenant of woiks, or a cove- nant of grace ? A The covenant which God maie of old with the children of Ifrael was not a covenant of work e f bu< the fame covenant of grace, as te the fubflance of it which is made known in the go r pel. For, 1 It was impoffibie that any of the fallen children of Adam mould bejuftifled and faved by the covenant of works. Gal, ii. 16. By the works of the law (hall no flem be juftified. 2. The children of Ifrael had the fame mediator of the covenant and re- deemer, which the people of Go I have now, namely, the Lord Jefus Chrift, who w^s typified by Mofes, and by the facrifxes under the law. 3 They had the fame promife* of rem i ft on and falvation 4 They had the fame condition of 'aith required to enable them to look to, and lay hold on Ch;ift held forth to to them in types and figures, Q_ 5. Wherein doth the difpenfation of the covenant of grace under the gofpe! differ from the difpenfation of it uxder the law ? A The difpenfation oft ! ie covenant of grace under the pofp 1 doth difTer from the difpenfation of it under the - t Fn regard of the eifinefs of the covenant under the gofpeJ . un.:c-r the uw it was burdeafome, and cere- I are called a yoke of bondage. Gal, v, 1. which yoke is now removed. 2 Id riSfctioa under the gofpel: not yet come, but was held forth * n r yj . and dark fludows, and the promifes, efpeciaily pfcieroai life \retc more obfeure^ bat now the ( ft ) fhadows are fled, Ohrtt the CubrUnce being nav; :??^>e» and life ard immortality is brought more dearly ?o 1'ght* by the gof^eJ, 2- Tim i, 1© g In regard of the pe and efficacy Thefe were a weaknefs in the legal difper.fa. lion, and a dtfar.uailing of it, Heb, vll, >£. un the gofrel, there is a more powerful influence of the Spirit, which isprorrifed more plentifully. Ads ii, 17. i. In re- gard of the^extent oftti The legal difpenfation was con* fined to the nation of the jews • whereas the gcipel y is he called Jefus ? A Because he is the Saviour of his people. Matt i, 6- Thou /halt call his name Jafus, for he (hall lave his people from theii fins, <^4 Why is he called Cbrift ? A Becaufe he if anointed by the Father unto hi? office with the Holy Ghoft, which was given to him whnfrut meafute, Acts x, 58. God anointed Jefus of Nazareth with the holy Ghoft, ^nd srirh power. John lii, 3^ God giveth out the fpirit by mesfure unto him. Qj How doth the Lord jefus Chrift redeem t be t feet of God? A The Lord v Jefm Chrift doth redeem ifcr eleel of I By pur chafe, paying the price of his blood for thefti r» Peti, -.8,19. Ye were not redeemed with corruptibh t'.ings as filver and gold ; but with the blood o\ Jefus CI a lamb, without bfemifh and without fpot, » Tim ii 6- gave hiinfclf a vanfom. 2. By c*»$ueft, reftaiag theai, ( 57 ) thro 1 hit Almighty power out of the fnare of the devfl, wh§ before led them captive Eph, iv, 8 He 'eJ capti* caotive. Col, ii, 15. And having fpoiled principal powers, he made a (hew of the fame tpen'y, triumphing over them. (^o Whofe Son is the Lord Jefus Chrift ? A The Lord Jefus Chrift is the eternal Son of God, Qjr How doth the Lord Jefus Chrift differ from other fons of God. A 1 Angels are called the fons of God ; but they are the fons of God^by the creation, Job xxxviii 7, All the for? of God mouted for joy 2 Saints are caHcd fons of God by adoption and regeneration, Gal iv, 5. That we might receive the adoption of fons t John iv, 7. Every one that loveth is born of God. 3 . The Lord Jefus Chriifc is the natural fon of God by eternal generation. Heb i, $> Unto which of the angels faid he at any time, Inoj art my Son. this day have I begotten thee> Q^8 What did Chrift the eternal fen of God become, that he might redeem the elect ? A Chrift that he miirht redeem the elect, ber g eternal Son of God, became man, John i, C4. And ths Word was made flefh, and dwelt amon^ us, «nd we bell his glory, the glory of the only begotten Son of the Father, full of grace and truth, Gal, ix, 7. When the fuloetf time was come, God fent forth hs So* made of woman Sec. Q_9 How was it neceffary, in ord°r to the redemption of the elect, that Chrift mould become man ? A It was neceffary, in order to the redemption of the elect, that Obriit mould bee be capable of fuffering d oil as Gcc was mcapable of: without which I could h^ve been no re mi ill on or falvation* Heb. ix 22. Without needing of blood there is no rem ffion, :, Tha Blight be their high pric'K to it m unto G Heb, i\ i6, 17 For ve:ly"he took not u ot angels hut the feed of n^s ithehvr :, J hi n td be m de E be a to Go J, to make reconciJation ;t necefl\ry :h.- t oe God. as will as man ? i ( S« ) ^ Ycs/necmfe if 1 e harl not been God as well as man 1/ He copld not have born up under, nor have got loofe from the weight of wrat^ which was laid upon him for the fins nf men i. His fifferings would have been but of fotte extent, and fo ecu Id not have made fath faction to God's in*rntte j office, which was offended by 6a. CI i • How is Chrifl God and man ? A Chrifl is God and rmn by an hypoflatical or perfonal union both his natures, divine and human, remaining dKHrcl wlthouf compofi ion or confufion, in ene and the f^ perfon Q 12 Will this union of the divine and human natures in C rill never bedifTo!ved ? \ No, for -he was and continuetk to be God and mao, in v*o dffttt)& natures amd one perlon for ever. Heb, vii, 24 B^uie he continueth ever, he hath an unchangeable pnVhood. 3- May the properties o r divine nature, be a- f~ »red to the human nature, or the properties or the Hu- nan nature be afcrif ed to the divine nature of Chrifl? A Though it be mpn per to afcribe the properties of the ore nature to ihe other nature i yet by virture of th?s rea* union of both natures in one perfon there is a cohi- irmmcation of the properties of each nature to the perlon Of Chrifl. Queff. 22 How did Cl rift being the Son of God, be- come man? A»f K hnf) beirg the Son of God became man, by ta« k : ng to hirofelf a true body and a realonabe ft ul,being con- ceived by the power of the holy Ghoil, in the womb of the virgin Maiy and bo«ncf her, yet without fin. Q 3 Was 't a voluntary acl in Chnit the bee of God to bee me man ? A Yer. lee ute he teok on him the human nature, thai he might I e tKreby Men 10 be our redeemer Hebj N x t 7 in t.u rt (♦fferings *nd famines fo* fin thou hiS bad no Icvfure : t I en laid l,L'o i come Hcb. ii, i6. lie t( ok or, Hf in in? feed of'Ab ahan. Q War Chuff the ben of God a real man, like unto o\\ z> men \ A Limit the Sen oi God was a teal man, taking to ( *0 ) Jnmfelf the two effential parts of rmn. I. He h*4 a re- al body of fleih, and blood, and bones> aot a p!»a.v icil b)dv, which is a body only in appearance, Luke iv 30, Behold my hands and a y feet handle me and fee, for a fptrit hath not fl fh and bones as ye fee me have 2 He had a real rational ioul, and his divine nature did not fupply the place of the foul, Ifa, Iviii, \2, Thou (halt make his fool an offering for fin, Matt, xxiv, 38. My foul is exceelin^ lbrrow r ul even unto death . Q^3 Was the birth of Chrift like unto the birth of o- ther men ? A No for Chrilt was horn of a virg : n nam?; J the Mary, Ifa vii, 14, Behold a virgin ihall conceive and r a fon. M-tt. i, 24, /$.< And jofeph took '.in:o bifn Ma / his wife, and knew her not rill (he bad brought forth firft born (on ; and called his name Jefsra Q^ 4 Ho v could Chrilt be Sorn of a virgin ? ^ it was a miracul us conception by the power of t'.e Holy Ghoft in the womb of the virgin Mary. Luke, i, 35. And Mary faid to the angel, Ho* (hall this be, feein j 1 know not a man ? And the angel fiid uno her, i • Holy Ghoft (hall come upon thee, nnd die power of Higheft (hail over (hadow thee : therefore aJfo the h tiling which (hall be born oftheeffiali be called the Son of God. Q^ 5 Was Chrift b^rn in fin like unto other mzn ? A No, for however Chrilt took upon him the n of man and ra?ny human infirmities; vet he a\i<$ perfect -ty free from fin 1 ul infirmi? es, Heb, iv ijr. We hawaot hi high-prie't which cannot be touched w ,g $i on: infirnrre*, bat was in all poin-s tern li we i»e yet without fin. Qjueft 23 What office* doth Chrifl execute as d deemer ? Anf Chrifl as our redeemer exc*nrr>h the a prophet, of a pried, and of a king both in his humdation and exaha Q_! What is it to execute A To execute an office, 13 to do o< per or u w h eth to the office. Q^ 3 How many office* do h Chrilt deemer ? A T*k^-» .-A -1 ~n: /~»i. :n ,.■ . 1, ... ( io ) deemer, |. The office of a prophet. AAs iii, 23, Mofes truely fgid nnso the fathers, A prophet fhajl the Lord your God raife up unto ycu of your brethren. like unto me, him fluii ye heat in all wfoever hefh&ll lay unto you. 2c The tffi e uf a prieih Hcb, v 6, Thou art a pried for ever af?e« the order of Melchfzeaeck. 3. The office of a kin?, Pfal ii« $• Yet have I fet my king upon my holy hill of Zion. Q^3 In what efktes doth Chrift execute thefe offices ? A 1 Chrift doth e:;ecuie thefe office-, in his efiate of humiUtipn here on earth. 2. Chrift doth execute thefe iffi e in his efta?e of exaltation now he is id heaven, Q^eft 24 How do:h Cbjift ex cute the office of a pro- phet ? Aof Chrift executeth the office of a prophet, in revealing onto us by his vtoid and Spirit, the will of God for eur fal- vation, Q^ 1 What doth Chrift reveal to us as a prophet ? A Chrifl as a prophet doth reveal unto us the will of Gcd for our fa f vat ion.' Q^i What is meant by the will of God which Chrift <3o*h reveal ? A By the will of God which Chrift doth reveal is meant the whole counfel of God or whatever God would have ws to know, believe and do in order unto falvation. Q_3 Whereby doth Chrift reveal unto us the will of God for cur f?.lvau»n ? A Gh rid doth reveal unto as the will of God for oar falvation. 1. By his word, John xx, $i« Thefe things are written that ye might believe that Jefus is the Chrift the Son of Gudj and that believing ,e might have life through bis name bis Spirit, John xiv, 26. The comforter which is the holy Ghoft, whom the Father will fend in my name he fhali teach you all thing*. ' Q^ 4 ,Which is the v/ord of Chrift, whereby he doth reveal to us the will of God ? A The whole book of the fcripture. of the Old, efpe- cially ths New Teftament, .is the word of Chrift, Col, iii 16 Lee the word of Chrift dweli in you richly. CL5. How ats the whok fcriptures the word of Chrift, when but a Jaui! part of them was fpokeja by his own mouth ? - A The whole Cz ip'ures are the word of C\m!\ for as h as the prophets and apoftlos, and other penmen of the fcrio*ures, urrot ir own word, but the word h they had from the Spirit of Chrift, 1 i n. Of which (a!v. /ophets have enquired, fearching what, or what manner of time the Spirit of drift, which was in them did Ggnify when it (edified before hand the fafFeringsof Chrift, &c Q^6 Is the word of Chrift, without his Sp'rit fuffi:ient to teach u> the will of G»d for our falvation ? A Thr word without the Sprnt of Cbrifl is fufficient to teach us the will of God for our fdvaticn. becaufe ii is by the Spirit of Chrift only that we are enabled to difcern and receive the things which are ne:*ftVy to fa f vatton, i Cor ii 1 4. The natural man receiveth not the things of the Spirit of God^ for they are fooliftioefs anu hm ; neither can he know them, becaufe they are fpiritually de- cerned ? Q^i Is the Spirit of Chrift without his word, fufficient to te^cii us the will of God for our falvation. A Chrift Ky his Spirit, without his word, could teach us the will of God ; but ke doth not, neither hath promifed now to dc it fince the whole will of God ncctflary to oar falvation is revealed in his word: th« word of Chrift. without his Spirit, cannot the Spirit of Chrift, without his word, will not teach us the will of God for .ur al- vation Queft, 25 How doth Chrift execute the offi:e of a pried ? Anf Chrift executeth the office of a prieft, in his once of- fering up to himfelf a facritice to fatisfy divine justice, and reconcile us to God ; and in making continual inierceffion for u«. Q^ r What is the firft pirt of Chrift's preftiy office ? A The nrft part of Chdfts prieftly office is 1*3 ofFciing up facniice to God for u«, Heb ; viii 3 Every high-priert is ordained to offer gifts and facritices : wherefjte it 1 oeceflity that this man have fome vhat to offer, Q^2 What is a facrifice ? A A facrifice is a holy offering rendered to God, by 9 prieft of Gods appointment. ( 6* ) A Ye«, for he «vas called and appointed by God to this office, rieb, v, 4 5, 6 No man taketh this honour to him- felf, but he that was called of God as was Aaron : foaled Chrift glorified not himfelf to be made an high-prieft» but he that faid, thoa art a pried for ever, after the order of Melchifcdeck. Q^ 4 What facrifice did Chrift offer to God for us ? A Chrifi did off r unto God for us the facnfice of him- felt ix 26 Bui now once in the end of the world hath he appeared to put away (in Wy the facrifiee of himfelf. Q^ Did drift offer the facrifice of himfelf often ? A Na, bat he offered the facrifice of himfelf once only this being Sufficient for our fins Heb ix, 2 1 Chrift was one 8 offered to be^r the fins of many. QJ> Wherefore was it that Chrift did offer the facrifice of himfelf unto Gorl for us ? A Chrift did offer the facrifice of himfelf unto God for us, 1 That hertbv he might fatisfy Gods juftice for us. 2. And that hereby he might reconcile us, unto God. Q_7 How doth it appear that Chrift did fatisfy God's juftice by the acriQce of himfelf ? A c Becaufe Cbrifl's facrifice of himfelf was of fuffi- cient worth to fatisfy God's juftice, infinitely offended by our fins, being the facrifice of him, who, is God. was of in- finite dignity 2 Becaufe this facrifice of Chrift was ac- cepted bv God in the behalf of finneas Eph, v, 2. Chrift hath loved us, and hath given himfelf for us an offering and facrifice to God foi a fweet fmelling favour. 3. It doth fuither appear, becaufe Chrift in his death, who was cur facrifice, did bear our fins or the punifhment due for our fins ; and wherefore did he bear them but for the fatis- faction of God's juftice i 1 Pet, ii, 24. Who his own felf bear our fins in his own body on the tree, And he is faid to give his life a rar.fom for many, Matt, xx, 28* which ranfom was God's fatis fa (51 ion. Q 8 What is the consequent of the fatiifaction Chrift hath given to God by the facrifice of himfelf? A The confequent of Chrifts fatisfaclion by this facrifice is our reconciiation unto God Eph, ii, 16 That he might recci-cile both unto God in one body, by the crsfs. Q^9 What is the fecond part of Chrift'* prleflly office ? A The iecond part of Chuft's priejilly office is hk ( «5 ) making intermiflion forus.Ifa. liii, 12. He bear the fias of many, and made interceffion for the tranfgrerTr*, Q i# What doth Christ for us in h's interceffion ' A Chrift in his intei'eflion doth pray unto, and plead with God as our advocate, that thro* the merit of his death we might be actually reconciled, our perfoas accepted, our fins pardoned^cur conferences quieted, our prayers anfwered and at lad our fouls faved. 1 John, ii 1. If any man fin, we have an advocate with the father even Je r us Cluiil *he righteous John xiv, 14. If ye afk any thing in my name, I will do it. Q^ii. Where doth Chrift make interceffion *br us ? A Chrift doth make interceffion (jt us at the right hand of God in heaven Rom, viii, 34. It is Chrift that died, yea, rather that is rifen again, who is even at the right hand of God, who alfo maketh interceffion for us, Q 1 2 Doth Chrift make interceffion for us only for a time ? A Chrift maketh interceffion for us continually and for ever, Heb, vii, 27, He is able to fave them to the uttmoft that come unto God by him, feeing he ever liveth ta make inte«xeffion for them. Q^i3 Wherein doth Chrift's prieftly office differ frora the prieftly office under the ceremonial law ? A 1 The priefts under the law were priefts after the order of Aaron; but Chrift is a prieft after ihe order of Mel- chezedeck, without father as man, without mother as God, Ice Heb, vii. from v, 1, to, v, 20, 2. The priefts under the law were fioful, but Chrift is holy, and perfectly free from fin. Heb vii. 26. Such an high prieft became us, who is ho)y,harm!e s, undefiled, ftperate from finners. 3. The priefts undei the law were many, becaufe mortal : but Chrift is the one Gi.-jy high prieft of his order, and abidetfi con inually, Heb vii, 23, 24. They truely were many pnefti becaufe ii ey were n ^ fuffered to continue by reafoa of death ; but this man continueth ever. 4. The prieft* under the law were cenftc attd and fettle 1 in their office without an oath, but Chrift with an oath, Heb vii, 2V tor thefe prieiis were made with an oath, by him that fa-v unto, him Ihe Loid fware. and will BOt repent, thou are*, pmft tor ever. &c. 5. The priefthood under the law was ( <*4 ) chsngeable, but Chriefl's pnefthood i* unchangeable, Fleb, vii, 12, 24. For the prieOhood being changed there muft be of neceffity a change alfo of the law; bu\ this m:n hath an unchangeable prte^bcod. (u The prn fts under the law offered up many Sacrifices and thofe of bulls and gqa and the blood of others ; but Chrirt offered up but once one facrifice, acd that the facrilice of himfelf, and his own blood, Heb, ix 25 Nor yet that he (hould offer himfelf ofien a:- the high pried eniertth into the holy place every year with the blood of others. Chap, x 1 2 He offered one Sacrifice for fin* for ever 7. The priefts under the law offered facrifice for themfelves, for their own fins a? well as for the fins of the people ; but Chrift offered facrilice only for others, being himfelf without fin, Heb, vii, 27. Who needeth not daily, as thofe high priefts, to offer up facrifice firft for his own fins and then for the people. 8« The factifices which the prieft under the law did offer were types of Ch 15(1*8 facrifice, not being fufri:ien* in themfejvei to take away fin* no* accepted by God any further tl Chrift v a .. tyed in them: but Chrift's facrilice of himfelf was the thing typified, and is tfficatious in itfelf for remiflion, and for itfelf accepted. Heb x, |. 1 he law having a ihadow of good things to come can never by thefe facrihees make the comers neffecl : verfe 4. For it was not poffiblc that iKe bior d of bulls and goats (hould t?.ke away fin, v.rfe 14 Ch'jft by one offering hath perfected for them thai ore fanclified 9. The priefts under the law appeared in the behalf of the people before God in the temple the holy pi ace mad* wi hl-^nds ; but Chrift appealed before God in heaven for us. Heb, rx 24. Chrift is not entered int> ihe holy place made with h: : - are the figure* of the true, but into hpftn itfeif now to appear in ihe preience of God for us, to, Tie p?e(h under * he er Q_5 How doth Chrift rule his people ? A Chrift doth rule his people, 1, By giving them laws, unto which they are to conform their hearts snri lives, Ifa, xxxiii, 22, The L©rd is our law giver, the Lord isojr 1 King. 2. By annexing or adding to his laws tbrea f /iing$ ; of punifhing the difobedient, and promifes of 1 1 the obedient. Rev, ii, 23 1 will kill her children m\\\ I death and, all the churches (lull know that I am b* vkifd$ fearcheth the rines and heart ; mid I will g^ve to every one ofyouaccordingto your woiks. 3 By appointing churc'i officers, not only for cJeclaWog and publishing his laws, ;mt alio fotvthe execution of tone threatnings* who having ihfl key of dlfci[iine,aswell as the key of the.doclri, to them, are to rule under him in the chare 1, and power of binding and Jocfin^ of fures ana relaxing or t. king t . .» k hut with the Spirit of the living God ; not in table* of fiohe, but in flelilv tables of the heart, Q6 How doth Chrif defend fats people ? A Chrift do»h defend h's people, By hiding them undei his wings, Matth, xxhi 3 . How often v;ru!d i have gathered thy children topether,as a hen gathereih her chick- ens nndei bet w-ng* r P al xci 4 Me (hall cover thee with l) ; s fes'he's and under his wing- (hall m part that they hare not do- minion < v r ! is people • bn» ihen he d*th ccnpleatiy ccn- uft reign, till he hath put air enemie* under his feet. Q^eft 2* Wherein did ChrifV* humilation con it ft ? Anl Chnft's humilation confffted in his being bori^ and that in a low c< ndiion, made under the law under- going the niifeiies^oi this liic, the^wiah of God, and the '( 67 ) turfed d-ath of the crofs ; in being buried, and continuing under the power of death for a time Q_' In what things did Oh ift humble himf 1 ? A Chrift humbled himfelf, i. In ni* birth, 2- In his life. 3 In his de^'h. Q^2 H > v d : d Chriit humble himfelf in his birth ? A Chrift humbled rvm'elf in his birth, in that h- behij the eternal Son of God. ia time bee vas bom not of a g'eat princefs. but of a m a ftately place, btar in the liable o f an inn ; and mitead o£ a cradle, wa? laid in a manger, Luke, i, 4S iie hath re- garded the 'o* eftate of his handmaid. Luke 'i. 7 An I (he brought forih her firfl born Son, ani wrapped h:m in fwa 1- ling clo'hes, and laid him in a merger, becaufc there was no room for him in the inn. Q^ How did Chrift bumble him/elf in bis fife ? A Chriit did humble bimfelf in his life, in that 1. He fubje&ed himfelf to the law, Gal, iv, 4, God tent forth Ins Son, made of a woman, ma *e under the la v, 2. He con- && d with the temptations of the devil, Matt, iv. 1 Th?n was Jefus led up of the fpirit in?o the mrildc n*f$ to be tempted of the devil, 3. He en^uied the en raii<5li;>ns, reproaches, and indignities of wicked men, Heb Ktii, 3. Confiier him who endured fuch contradiction of tinners againft himfelf, Mat, x 2c : It they have called the mailer of the houfe Beelzebub, how much more ihe n of his houf- hold ? 4 He underwent the (ialtfs infirmities of the fV h, I fuch as wearinefs, hunger, thirlt and the liki in regard of ! hi* body, and grief and forro.v in regard or his f ! iv 6. Jefus being wearied with his j u-ney, fit oa the j Mat, iv, 2 When he had faded fortvdays and for , 1, be was afterwatds an hungred. Ifa, lift, 3 rie was a maa of forrows, and well acquainted with grief. Q^4 Ho v h, even the death of the crofs, Gal tii 13. Chrift wss made a curfe for us ; as it is written curfe: is every one that hangeth on a tree, 2 f He together with the pain of his body on the crois, endured the wrath oi God, due for, man's fin, in his foul, Mat, xxvii 46* About the nintn hour Jefus cried cut with a loud voice, Mv Go*}, my God, why haft thou forfaken me ? Q 7 Flow did Chrift humble himfelf in regard of t tequents of his death ? A Chrift humbleth himfelf in regard of the confequents ©f his death, in that; 1. He was buried Mat, xxvii, $9, £0. And when Jufeph had taken the body, he wrapped it in a clean linen cloth and laid it in his own new tomb, 2 9 He continued under the power of death for a time namely, until the third day, Mat. xiv, 40. As Jonah was three days and three nights in the whale's belly, fo mall die Son ©f man be three days and three nipj ts in the heart of the earth. Q 3 What do?h ChVtft*^ hrjmilatio'n affure us of? & Chfift's humilstion doih affure us of our redemption, through the merits of his fufferings, Eph, i. 7 In whom we hicve redemption through his blood, even the forgivenefs of li^s. (£;. », Pet, iv i for as much as C ht 1 iial us, arm yi.urfelves likewife with the H Qj Irs Chnft'* exaltation ? Anf ChriitV exaltation contifts in liis rifing agiin from the oead en thl thud day, in afcending up into heaven, and fitting at the rigi t band o r G^d the Father, and in coming to judge the worli ar the h'ft day. Q i What is the firft part of Clr-ift's exaliat'. A The firft pirt of Curift's exaltation is his refurre&ion from the dead Q_2 flov do you prove that Chrift rofe again from the dead. ? A By the many witneiTes which faw htm, and converfed with him after his refurreclon I Car xv, $, 6. He was feer of Cephas, then of the t veive ; after he was feen ot above five hundred brethren at once 2 Becaafe other. wife out faith would be in vain, the gu'lt cf fin would ftill remain upon us. and there would be no hopes of us. 1 Cor. xv. 17. If Cbnft be not raifed, your faith is in vain, ye are yet in your fins. Q 3 By whom was Chrift raifed from the dead ? A Ch rift was raifed from the dead by his own. power and Spirit, whereby he was declared to be the Son orXjcd, John x, 17, 18. I lay down my felf, that I might take it fcgain : I have power to lay it down, and I have po'ver t& takeitagnin, Rom i, 4. Declared 10 be the Son of God with p© ver, according to the fpitit of holinefs, by the refurreftion from the dead Q^4 How ioon did Chrift rife after his death ? A Chrift rofe again from the dead on the third day, 1 Cor, xv. 4. He was buried, and rofe again the third day, ac-? cording to the scripture*. Q^5 Did Chrift rife again with the fame body which Was buried ? A Chrift did rife again with th r f. me body, for he bore the print of the nails in his hands and his feet, F.nd of the fpear in his fide, John xx, 27. Reach hither thy finger, and behold my hands, and reach hither thy hand; and ifciuft it into my fide- ( ™ ) QjS Was not Chrift's body corrupted in the grave like the body of others ? A No for God did not fuffer him to f?e corruption Acts xiii 37 He whom God railed, faw no corruption, Q^7 Was not Chrift 's body mortal after his refu? rec- kon ? A No ; for then his body did put on immortality, [Rom vi 9. Chrift being raifed from the deaf, dieth no more, death hath no more dominion over him] Q 8 What doth the resurrection o» Ch ift teach us ? A The refurredrion o* Chrift dotS teach us »o walk in newnefs of life, Rom. vi 4. Like as Ch ft was r?«ife< from the dead by the glory of his Father ; even fo we alio mould walk in newnefs of life. CL9 What doth the refurretfidn of Chrift a flu e us ©f? A The refurredion of Chrift doth afTure us that our bodies (hall be raifed again from the de^d on the lait day, £1 Cor xv 20. Now is Chrift raifed from the dead, and become the 61 &l fruits of them that fl pi ] a, ; Unti- the day in which he was taktn up after he had gipen commandment unto the apoflles whom he had chofen to whom he fhewed himfeif alive afrer his pailioa by many infalJiaSle proofs, being feen of them for* tydays.] Q_i3 Wherefore did Chrift afcend into heaven ? A thrift afcended into heaven, 1 That his perfon (God man) might be glorified theie with that glory, which as ( 71 ) God) he had with the Father before the world, John xvr, 5. And now O Father, glorify thou me with thine own felf ? with that glory which 1 had wi t h thee before the world was 2 That he might (as head of the church; take pof- feffion of heaven for all his members, Heb, vi, 20, Whither the fore* runner is for us entered (^14 Wkat doth thrift's afcenfion into heaven teach us? A Chri/t's afcenfion into heaven doth teach us to fet oar affVctions on things above, where Chriit is, Col, iii, 2. Set your ^flections on things above not 00 thing? on the earth. Q^if What is^he third part of Cuift's exaltation r* A The third part of Thrift's exaltation is his fitting at the right hand of God the Father. Q_i6 What is meant by Child's (kting at the right hand •f Gad ? A By GhrifPs fitting at the* right hand of God is meant his being exalted unto the higheli honour, and power, and favour in heaven. Q^ 17 What doth Chrift do for his people which are on the earth, a? the right hand of God in heaven ? A Chrift at the right hand of God in he*ven, 1. Doth make continual intercefftan for his people Rom, viii, 34. Who is even at the right hand of God, who alfo maketh kuerccfEon for us, 2. He is preparing a place in heaven for. them. John xiv, 2, In my Fathers houfe there are mauy manfions : F go to prepare a place for you, Q_ 1 8 What is tht fourth part of Ch rift's exaltati* on ? A The fourth part of ChnfTs exaltation is his coming ta judge the world, Mat xxv, 31, 32 Sec When the Son of man fhall come in his g'ory *nd all his boFy angels with. him, then Ihall he fit upon the throne of his glory anJ be- fore him flwll he be gathered ail nation?. &c. Q_(9 When is it that Chriit will come to judge the world ? A Chriil will come to judge the world at the lad day t when the .11 be at aD end, and all things fhall be diflblved, 2 Pet, iii, to But the day of the Lord will come, in which the heaven fluilpafs away wuh a great noife, and ( .-- the elements /hall nuh with fervent hiat^ the earth alfo, and the works that are therein, (hall b> Q^20 In what gloiy will judge the wor-d at the bft day ? A Chrift will come to judge ihe world with his own g^ory, and the father**, and the holy angels. Luke, ix, 2, £, Hs /hall come in his c^vn glory, and in his Father's, and of the holy angels Q^2i How will Chrifi judge the world at this h*s glori- ous apnearance ? A Chrift wis] judge the world at his glorious appearance in right eon fnefv rendering to every one according u> his de- ferts, Acts xvi«, 3 1 He hath appointed a (lay, in ihe which he will judge the world in rigbttoufnefi, s 9 Cor, v, 10. We rnuft all appear before the judgment feat ofChrift, thai every one rnsy receive the things done in hi? body, according to that he hath done, whether it be pood or bad. Queft 29 How arc we made partakers of the redemption purchafed by Chrifi ? Anf We -are made pafiafeen of the redemption purcha- fed Hy Chrift, by effeciu *i application of it to us by hi* holy Spirit Qjl By WhoT. was a/at redemption purchafed ? A Our redemption was purchafed far us by the blood of Chrift Heb he *2 By lis own blood he entered into the holy plae ternal redemption For us. Q_2.By whom is cur redemption allied ? A Our redemption is applied by the holy Spirit in his effectual opperation upon ui [Tit, ii 5. Not by works of righteoufrel: which we bn according to his mercy he fa?ed us, by the v ^n, and renewing of t1>e holy Ghoft <* «• o *» afbaodanijj through Jefus C . : syioui ] Que ft %o How tloih th€ >■ to us the redemp- tion -purchafed by C Anf The Spirit appt'fc h t<* at the 1 patc^afed by Chrift. by working fahh if* lis, a e tell of the apoflles, Men and bre- thren, vhat fh^il we do. Q 5 Wie»eby dcth the Spirit convince us of our fia and mi'ery. A r l he Spirit corvinceth ns of out fin 2nd mtfcry hy the law, ^nd the thrtasenirgs thereof, Rom iii, 20 By the law h >he J-' nowedg'- of tin Gal, i;i. 10 Cu.fed is evey one that a ntinuith not in all th;ng$ which are written in the book of the law, to do them. Q.6 What knowledge of Chrift doth the Spirit en- Iignttn our minus wnhal, after the conviction of our fin and mifery ? A The Spirit doih inhghtea our minds, after couvidUoa ( 7$ ) of our fin and miferv, with the knowledge, i That drift only can fave, and that he is all fajficienf to d> it, Aclf iv, r2 Neither is there fa! Vat ion in any oiler for there is none other name under heaven given amongft men, where- by we muff be faved Heb v i, 25 - Wherefore he is aMe to fave them to the uttermotf that come unto God by him. 2 That Chuff is willing ro fave all th it come unto hma, John vi, 37. Hn thar con-rh un;o me, [ will in no ways cafl out. - 3 fhit Chrift ruth undertaken to lave us. ani is faith r ul to perform it, Heb i 16 1 hat he mi^ht be a merciful high p r ieft in things pertaining to God to make recmcilanon for the fins of *he people. Q_ Wherebv doth the Spirit enlighten us wah the knowledge of Chrift ? A The Spirit doth inii^hten us with the knowledge of Chrift, by the difcoveries of drill in the gofyel, opening our eyes to difcern him their d fcovered, Acls xx i, 17, 18. To whom I fend thee to open their eyes, and to turn them from darknefs unto lirht &c. Q 8 What 1$ the work of the Spirit of God in oar ef- fectual calling upon our wilh ? A r he working of the Spirit of God in our effectual calling, upon our wills is to renew them Q^o What is it for our wills to be renewed ? A Our wills are rene ved wb-n the Spirit do*h put new inclinations a^d difpofitions in*o them, Fzek xxxvi 26, A new heart will i give yoa, and a new fpirit will I put vithin you ; an i I will take out the heart of ftone out of your flcm, and 1 will give you 3n hsari of flefh. Q^ 10 Are not we able to renew our wills, and to turn from f\^ unco Cbtifl of oudeUes ? A No, it is »he tlmightv p-v/er of the Spirit of Go$\ tha» doth pertuade and enable us to embrace Jefus Chrift by faith* Eph, i, 19. 2 d. Ana whit is the exceeding preat- nefs of his power to ui ward who belitve according to the working of ttoe mighty power, which he wrought in Chrift, when he raifed htrx from the dtid* Queit 32 What benefits do they which are efTectaally called partake of in this hre ? s» T Anf They that are effectually called do in this life par- take of judication, adoption, and fandification, and the rt i* ) etfal benefits which in this life do either accompany or 'orn them, Qj<*f! 3; What is jnftificHtien ? Anf ju'lificitioe? is an ac*l of God's free grase, wherein Yt pardonetfe ail ou>' fins and accepteth us as righteous in hi* fight, on ? y for ita rigfefecmfneis of Chi lit imputed to us, and received by r»'*h alone Q^ i W berth* doth out jirftificetiefl confift ? A Chu j^lh cation doth co- fict in rwo ihings. i. In the pardon oi our 6ni« J 2. in the acceptation of us as right- eous* C^; Who is the author of oc-r juftification ? A God is the author of oui juftiftcatfdfi, vvhofe act it is Rom vi>f, 13. Who (hail iay any thing to the charge of God's e(e<51 ? It is God that juftifierh <3L 3 Doth God jultify, us ireely, or becaufe of feme merit in our* elves ? A God doth juilify us by an act of free grace. Rom, iii : 24 Being juitiiied freely by his grace. Q^4 Through whefe righteoufneis is it that we are jufti- A We are juOified through the righteoufnefs of Chrift. Run iii 24 Being jufti fed freely by his grace, through the redemption which U in Chrift. Q 5 How is the righteoufnefs of Chrifi made ours ? A The righteoufnefs of Chrift is made outs by imputa- tion, Rom, iv, 6 David defended the bleffednefs of the man* unto whom the Lord imputeth righteoulnefs without works. QJ> What is it for the righteoufnefs of Chrift to be im- puted to us ? A The righteoufnefs of Chrift is imputed to us, when, though it be fubjeclively in Chrift, or the righteoufnefs whu.h he wrought, yet by Gcd it is accounted ours, as if we wrought it ourfelves in our own perfons. Qj What is that righteoufnefs of Chrift which is im- pute:; to us /or out judication ? A The righteoufnefs of Chrift which is imputed to us for our juftification, is his whole obedience to the Jaw in cur ftead, and that both his paffive obedience in ail his fufferings, efp -dally in his death, whereby we have the pardon of ail o«r fins, Eph, i, ;. In whom we have redemp- ( 77 ) tion thro^-h his Mood, the forg'vtn?fi of fios ; and his scl i we a-e accep.edas righteous in G 19. For as by one man's difobedi- eoce many w<. 1 by the obedience of one (hall m»nv be made rtgfc e .is ] Q^8 vVheieby do we receive and apply this righreoufnefs •fChrtft* A We receive and apply this righteoufnefs of Chrift by faith [Rom ii? 22 Even the righteoufneis of God, which is by faith of Jefus Cu, ill unto all, and upon all that believe ] Q_9 Are we jufrfied by faith only, and not by werks at teaft in part ? A We are juftified only by faith, and neither in whole nor in part by works, Gal ii, 16 Knowing that a man is not juftified by the works of the law, but by the faith of Jefus Chrift ; even we have believed in Jefus Chriit, thai we might be juftified by thefaiih of Chriit. Q_io How is it then faid, [Jam, ii, 24. Ye fee then v that by works a man is juftilied, and not by faith on- 1,?] A 1 The apoftle Paul doth plainly and pofuively affirm, and by many arguments prove justification by faith wihout works, in his epiftles to the Romans and to the Galatian- ; and be fure the apoftle, James, being infpjred by the fame Spirit in writing his epiftle, doth nit really contrail this doctrine. 2. The apoftle James doth not in this chapter treat the juftifkation of our faith In the fight of God, but of the juftification of our faith in the light of men : and thus he doth affert, that judication is by works, vert* i8> I wi'l (hew thee my faith by my works, Faith jiitiiiel mr perfoos, but works juftify our faith, and declare us to be jufli6ed before men, who cannot fee nor knoweur faith but by cur works. Q_u How do we prove that we are not juftified by works ? A 1 Becaufe the whole world is gniity of fin, and thefe that are guilty of fin cannot have a perfect riglne- oufnefs of works, and thofe that have not a perfect righte- oufnefs, cannot be juftified in the fight of GoJ. Thus the apoftle conyinceth both Jew and Gentile of fin ia the ( ?3 ) firft and fecond chapters to the Romans, and this, that (as chap, iii, 29) every mouth may be ftopt, and tht whole worl \ may become guilty before God ; and therefore ir.- ferreth ver, 2 3. By the deeds of the law no fl fh living mail be jifti fieri, 2 Becaufe if we were justified by works, the reward would be of debt, and n>r of grace, Rora. iv, 4, Now to him that.worketh -is the reward reckoned not of grace but of debt. Bu. he reward is not or debt, but grace and they that are juftified are not juftified as righte- ous. wi h arighteoufnek o works, but as ungodly ; veife 5. He juftiruth the urgooly. 3. Becaufe Abraham, the father of the faithful 1 hough he had a rigbteou' ">efs of works yea works wrought in faith, vet he wa? no^ juftified by hi* works ; and if b were -ju-'iified without his works, fo are ail ethers that are juittfied juftified without works, Rom, iv 1. For if Abraham wt-e juftified. by works, he hath whereof to glory. But \hrarum had not whereof to gloiify before God, ihetefocre being fuch a thing as j unification, and juliification cannot be by works, as hath been proved, and there being no other way of judication but by faith it rouft be by faith. 3, The righteoufnefs ofChrift is perfect and fufficient for our j unification ; and by faith his righte- ©ufneib is received and made ours in the account of God ; there fore we are ju ified by faith, 4. Justification by faith doth give God all the glorv, and excluded all boafting in man; therefore it is by faith, Rom, iii, 37. Where is bo afting then it is excluded, By what law ; by the law of works ? nay, but by law of faith, $. Abiaham was juftified Ly faith, and all others are juftified the fame way. C^ 3 How doth fai«b juftify ? A Faith do>b not iu ii y as a work in us, but as an in- ftrument winch appiietb the per feci nghteoufntls ofChrift without us whereby we are juftified CL14 May we be julhfied by faith in Chrift's rightefneff ( 79 ) oufnefs without us,*lthough we have no righteonfnefs with- in us ? A We are juflifled only by faith in ChrifT rig'neoufnefs without us ; but this juftification if alvays accampained with fanclrfication, in which a righteouinef- is wrought within us, without our justification cannot be true. By the fame faith whereby our perfont are juflified our hearts alfo are purified, A&s. xv, 9. Purifying their heart by faith Queft 34 What is adoption ? Anf Adoption is an act of God'* free grace whereby we are received inro the number, and have a right unto all the privileges ef the fons of Gad. Q_( How many ways may we be faid to be the children of God ? A We are children of God, l* By regeneration, 2. By adoption, whereby we differ, 1. From Chrift who is God'i Son by eternal generation ; 2 » From the angels, who are God's fons by creation. 0^2 What is it for men to adopt children ? A Men adopt children when they uke ttran^erj, or fuch as are none of their own children, into their families, and account them their children, and accordingly do take care for them as if they were their own* Q^g What is it for God to adopt children ? A God doth adopt children when he taketh them which are (trangers, and by nature children of v/raih, into Ibis family, and receiveth them into the number, and giveth hem a right to ail the privileges ef the fons and dau j of God [£ph, ii, 7 An I were by nature the children of iwrath even as ethers. Eph, ii c$. Now therefore ye are no more (Ir^npers, and foieigners, but fellow citizens with houfho'J of God, 2. Cor, vi, 18 And I wi.i 0=: a Father umo you, and ye fliatl be my Tons ved daugh ers faith the Lord almighty.] 0^4 la r any motive in any of the children of men, 1 duce • SoJ to adopt ihera, as there is in thofe that are idopted by men ? A There is neither beauty, nor any lovely qnalifioation lor any thing in the lea i: to move and ncline God to adopt my wh^m be doih adcot j but it is an, aft only of his free grace ( §0 ) and Jove, i John in, t. Behold what manner of love is frits the Father hath bedewed on us, that we mould be called the fons of God, Qs Are all the children of men th> adopted children of God ? A No, only fuch perfons are adopted as do believe in Chrifl, [John i, ta. As many as receive* h him, to them he gave power to become the fons of God even t<* them that beheve on hh name, Gal, iii, 3^. For ye are all the children of Gcd by the faith in Jefus Chrifh] Q^6 What are vhofe privileges which the adopted child- res of God have a right unto ? A The privileges which the adopted children of have a right unto, are, 1. God's fatherly protectho of then* from temporal and fpiritual evils, Pfai, exxi, 7. The Lord mail defend them from all evil, 3. God's fa- ftferly pro* ill on ©fall needful things both for their foul an i bo- dy, Pfal xxxjv, 10. They that feek the Lord (hall not want any good thing, 3. God's fatherly correction of them Heb, xxij 6. For whom he levetb chafteneth, and fcourgtth every fon whom he reeeiveth 4. God's andier.ee and return to their prayer?. 1 John v, 14, 1 5 And this is the confidence which we have in him, that if we a Ik any thing according to his will, he hearerh us ; and if We know that he heareth us, whatever we a(k. we know thai we have the I ions we defired of him, 5 A fure title to the inherit-' i of the kingdom of heaven Rom viii, ij, It child- ren, then heirs, heirs cf God, and joint heirs with Chrift. Quell, 35 What is fan cli filiation ? Anf Sanclification is the wcrk of God's free pace where- by we are renewed in the whole man, after the image of J God, and are enabled more and mere to die flu o fu>, %ak\ live unto righieoulncfs.. Q_t Wherein doth faticl fication differ from jud.ficaiioii and adoption ? ^ Sanelification doth differ 'from juflification and adop- tion, in that, i. Ju(l ficaicn and adoption are *cls off God without us; fanctification is a work of God's within usi jju j^tfiificaucQ tnd adopt on to nr*ke only a relative change; far.clihca^ or. Uoth make in us a real change, j. Juiiii aaonj and adoption are pcrfeS; at fiat ; facctific^iior* i$ warned! on by degrees to pexfe&ivOj ( 8i ) Q^2 Whofe work is the work of fancl" fi cation \ A i Though we be the fubjecls of falsification, yet we are not the authors and efficient caufes of our fanclifl cation ; we can defile ourfelves* but we cannot cleaafe and renew ourfelves, 2, Sanclification is the work of God which it wrought by his Spirit. 2 TheiTii, 13 God hath from the beginning chofen you to falvation, through fan&ification of the Spirit Q_ 3. Is there no defert of the grace of fan&ifica- tion in any of the children of m?n before they are fancli- fied? A No ,• for all the children of men are by nature wholly polluted with fin, and it is wholiy of Go Vs free grace that any of them are fanclfied Q_4 Wherein doth our fanctification confifl ? A Our fan&ifi cation doth confi I in our renovation, after the image of God in knowledge; rignteoufnefs and holinefs Col, iii, i«. Put on the new man which is renewed in knowledge, after the image of him that created htm Eph ii, 24. Av! that ye put on the new mm, which after God is created in righteoufnefs and true holinefs. Q^t What is the fubject of our fandtification ? A The fubjecl of our fancl: fication is our whole man* underftanding. will, confcience, memory, affections, which are ali renewed and changed in regard of heir qualifica- tions, and all the members of our body, which are chan- ged in regard of their ufe, being made imtrumsats of righ- teoufnefs. Qj7 Wherein is our fa r.clih can'an begun ? A Our fancl fi cation is begun in our regeneration and effectual calling, wherein our minds are hrir enlightened and our wills renewed, and the habits of all grace *re in fu fed. Q^'? How is our fanclifl cat ion carried on ? A Our fan&ification is carried on by degrees, as Gad . doth blefs his providence, efpecially in his ordinances, j through them to communicate further menfures of his Spi- rit and grace. QJS Wherein is our fanclihcation perftel ? A Qur iancl fieation is perfeel in our glorification when M ( t* ) when \vf fMJ be mzJe pc ? >&!y free from fin, and felly corr orro A There are three fo^rs of hentfirs which do belong un- to thofe which are ju^ fled, adopted and fanctfied ; name* ly, i Benefis in th s hfe 2* Benefits at death. 3. Be- Detfi at ib rtfuirecli n Q^2 What are the b* refits which belong to juilifled, •• dopttd a« d farcified perfcns in tht? ? i r e ? A The b?v fi s which belong c j uftified perfons in this. Hfe are he e £vc 1 Aflurjnce o r Goi's iove> 2 Pe*ce of corfcienc. 3 joy in the Holy Ghoff 4 Increafe of grauc 5. PeKcrrance in ^racs o the end Rom v, i, 2, >- B« ing ju ?, ifie i y ratth virt hwve r.tace wirh God thrrugh. the Lord |t us C hi ft, bj whom alfo we have accefs by fa:?b> into this gnice wherein w< Oand and rejoice in the ope of the glory of God an«n.ce therein ;o 'he end. Q^9 Do all truly juilified, adopted and fan&ified perfons fci create in grace ? A i All truely juftified, adopted and fan&lfhd perfons do not at all times actually inccafe in £race, for fome of them may at fome times be under declining and decays of grace, 2. They are always of a growing dlfpolkion, and (, «4 ) , defirous to grow in graei; and at fome time or other they grow ; msny times they do grow, when they do not per- ceive themfelves to grow but fear that they do decline Q^to Do aH trjaefy jrifrified, adopted and fanft'fied per- fGns perfevere in ^race to the en i ? A All truely juft fied, adopted and fanclified perfonsdo perfe vere in j?race to the end, and fha*l allured ly attain the heavenly inheritance. Q_ ii. How do vou prove this ? A « From God's everlafUng, unchangeable love, and his faith fnlnefs in his pfomifes of perfeveraiice, as well as of heaven, which hft hath made unto them, 2. From their union and relation to Chiift and his undertaking for them 2 From the conftant abode and indwelling of the fpirit of Cod in them. 4 From the nature of grace, which is an abiding feed, which can never be )? power, and therefore can raife all the dead ; and infinitely true and in bi> word hath revealed that he will raife all the dead ; then there (halt be a genera! refimedion : but God is infinitely powerful anr* can 'a^e all the dead, and infinitely true, and in hi* word hah revealed, that he will raife all the dead- therefore there fh'.ll be a general resurrec- tion. The giound of tbe Saducees error, who denied the re fur reel? on, was their ignorance inrhefe two gear founda- tions of this doctrine, namely, the power of God, an^ the (cripture Mark xii 2 a Do ye not therefore err, bec*ufe ye know not the fcriprure nor the power of God ? Q_i 1 Shall the dead he raffed with the fame bodies which they had when alive before ? A The dead (kail be raifed with the fame bodies, Job xix 26 ^nd though after my skin, worms deftroy this body* yet in my flefli (hall I fee God. QL12 How do you prove thtt the dead (hall be raifed with the fame body ? A Becaufe. if the deai were net raifed with the fame body, it could in n > proper fenfe be called a refurrecl'.on, but a new creation, 2 Becaufe the fift body was an in- strument of righteoufnefs or fin, and therefore (hall (hare in the reward or punifhment. 0^13 Will not the bodies, when they are raifed, differ from what they are now ? A The bodies which fhall be raifeH will not differ from ^vhat they are now in regard of their fiibftance and effence but they will exceedingly differ in regard of their qua- lifies. Q_M Wherein do unbelievers differ from bel'evers at their death ? A The bodies of believers are at the'r death (hut up in the prifou of th •* grave ; and the fouls of unbelievers are (hat down in the union of hell, where they are filled with horror and arguifh in the company of devils and other dam- ned fpirhs, ana there referred in chaftr of darkaefs until the judgment of the great day, j Pet iii, 19. By which alfo we went and preached unto 'he fpirits in perfon, which fpmetimei were dtfobedienr, 1 Pet, ii, 4. God fpared not the angels that finned, but caftrhtm down to heiiand delivered them into chains of darkest*, to be referved unto judgment* ( 88 ) Que ft 38 What benefits do believers receive from Chr'ft at the refurreclion ? Anf At the refurreclior^believers being raiTed up in glory* iii ail be openly ask now] edge an -3 acquitted in the cay of judgment, and made perfectly bleiTed in the full enjoyment of God to all eternity Q_i How many ways may the benefits which believer* receive from Chrift at the refurreclion be confidered ? A The benefits which believers receive from Chrift at the refurreclion may be confidered in three refpecls : 1 In refpeelof their refurreclion itfeif* 2. In refpecl of the day of judgment after their refurreclion, 3. In refpecl of hea- ven after the day of judgment. Qa What is the benefits of believers in refpecl of their refurreclicn itfeif ? A The benefits- of believers in refpecl of their refurrec tion itfeif, h that they (hall be raifed in glory. Q^3 What glorv doth this refer unto ? A It doth refer unto the glory which (hall be put upoa the bodies of believe s at ?heir refurreclion which were vile bodies, both whiJft they were purified in the grave, ♦ and wr : !ft alive before, as they were inftruments ol fin, and fubjecl to difeafes and death, Philip iii, 2 t. Who mall change our vile body, Q_4 What is thai glory which (hall be put upon the bodies of believers at the refurreclion A The bodies of believers at the refurreclion (hall be made meil heahbfuj flrong fpiritu&I, incorruptible ia mortal, mod beautiful and glorious, like unto Chrift's mod glorious body, Philip, iii, n. Who fhaH change our vile body, that it may be fafhioned like unto hU glorious body, ac- cording to the working whereby he is able to fubdue all things to himfeif, [* Cor, *vi, 42, 43, 44* $$, 54 So a Kb is the refurreclion irom the dead ; it is fown in corruption* it is raided in incorru prion j iris (own in idhonour, it is laifed in gio> y ; it is fown in weakness, it is raifed in power : it is fown a natural ht>dy it U raifed a fpiritoal body, This corruptible rauft part on incorruptible, and thfi mor- tal raoft part on immortality: fo when this corruptible malt have put on incorrupt ion, and ihii niorul j^ut on immortality, then PaaJl be brought 10 pafs ihe faying that ( 8f ) it written, Death is ("wallowed in vi-fTo^y. Q^ t; What benefits (hall believers have after their re- furre^ion at the day of judgement ? A At the da? «f judgement, r. Believers (hall be ga- thered together from all the corners of the earth by the angels, Matth, xxiv 31. And he fha'1 fend his angels with a gr* t found of a trumpet, and they Cha'! gather together the elect from the four winds from one end of heaven to another, 2 Believers (hall be a)! caugfu up together in ihc cloud? , to meet the Lord Jefus, who will come down with a fhout from heaven, ( TbefT, iv. >6, 17. For the Lord himfelf ihall defcend from heaven with a Ihout, with the ▼oice of the arch angel, and with the trnmp of God ; and the dead in Chrift H\all rife firft th?o we which are alive. and remain, fhall be caught up together with them in the clouds, to meet the Lord in the a'r 3, Believers (hall he placed jon the right hand of Jefus Cbrift, Mat xxv, 33. And he (hall fet his (heep on his right hand, 4 Believer* fhall be openly acknowleged by Chriftto be his and acquitted from falfe afperfions which have been cafl upon them, and from the real guilt of all fins which have been commuted by them, becaufe of their intereft in Chrift and his righte- oufnefs, Mat, x 32. Whofoever fhall confers me before men, him will I alfo coafefs before my Father which ism heaven, Rom, viii, 33, 24 Who lial) lay any thing to tiw charge of God's elect ? it is God ?hat judifictii : who is He that condemneth ? it is Chriftthit died 5. Believers fhall be entertained and invited by Ch rift to take poiTefllon of the glorious inheritance prepared for them Mn, xxv, 14, Then fhall the king fay to them on the right hand. Come ye bleffed of my Father, inheiit the kingdom prepared for you from T he foundation of the woild, 6- Relievers fhall fit with Chrift as afftflors, in judgment of the wicked angels, and wicked men, 1. Cor vi, 2, 3 Do ye know i hat the faints (hall judge the world ? Know ye nor that we (hill judge angels. Q^9 What benefits (hall believers receive after the #f judgment in heaven ? A Believers in heaven fhall be rrnde perfectly bleffed in tiSeir full enjoymene of God to all eternity. O 7 Whereiu will confili the perfect b'eflednefs of be- ( 9® ) A TheperfeclhlefFednefs of beliver* in heaven will cois* lift, i In their per feci immunity, or fr* edom from ftl! evil, and that both of fin and mifery , Eph, v, 27 That he might prefent it to himfeH a glorious church 00? having fpot or wrink'ej or any fuch thing, hut that it fhould be holy and without blemffii, Rev xxii, 4 .^nd God fhali wipe away all te*rs from thtir eves : and there (hall be no mo^e death, neither (arrow, nor crying, neither (hall there be any more pain, 2- In their full enjoyment of God, the chiefelt good Q^ & Whai doth the full e njoyment of God in heaven irmly I A F he full enjoyment of ^o \ which believers (hall have in heaven doth iaiply^ 1 1 hat tbey dull have the glorious prefer ce of God with them, R a xxi, 3 Behold, the ta* bernacle of Go^ is with men, and he will dwell with them, 2 ' ha* h« y fb*U have the immediate and beatifical vifion of h s face. Key xxn 4 And they (hall fee his face, and hi< n*n t fhaii be in «heir foreheads, 1 Cor x»ii, 12 For we fee through a g!*fs d klv hut then face to race, 1 Joha Hi, 2 We flv ! ) f htm as he is. a That they (hall have both a fuli pcUafin and tenie of God's love u»to them, and perfect I v< in their hearts toward* him which do 11 that will iweeten thehappinefs of heave O in hill enj.#\ mert of G»d there ? A Th t which will tweeen the happinefs of believers in their full e j yrrent of God in heaven will be the eier* my there* J that it wil be without any interruption and withcu any end, 1 J'btf, v, 17. And io (hail we ever be With ihe Lord. Q 1 Wherein will r'iff r the condition of unbelievers,. f he wicked wodd from that ot believers, at the laft day i A The condition of unbelievers, and all the wicked wor d will be mifera^le beyond expreflion, at the lad dar 01 judgment : for, 1 Their bodies (hall rife anl come foith like prifoners out of ihe graves and ; whauoever ( 9i ) ftrength and immortality (ha I be put upon them> will be only to make them cipable ol e-ern^l torments an 1 mifery 2. They (lull wth horror and diead ul ftuieki^gs fee Chrift come in flaming fire to nke vengeance ui)on them, R^.v i, 7. Behold he cometh in the clouds, and every eye (hall r ee him, asd they allu which pierced h»m, and all kindreds of the oarth (hill wail becauf* of bin, [i Hief i, 7, 8. The Lord Jefus mall be revealed from he ven vi^h his mighty angels, in fLniing fire, taking vengaoce on them that know not God, and obey not the go f pel,] 3. They (h 1 1 (land before the throne and judgment *eat of Chrift ; where the books wli be opened wherein all their fins are recorded ae- C*rdiag to which they (hail be judged and fentenced to evtrlafting punifhment. Rev xx, u, 12 And 1 faw a great white thioRe, and him tnat (at on it, from whofe face the earth and heavens fled away, and there was no place found for them, And 1 (aw the ctead, fraa'il and great, (land bc- fcrre God ; and the books *ere opened; ;>nd the deaa were ju «g*d out of thofe things which were written in the books, according to their works, Ma th xxv 41. Then (hall he fay unto them on the ieft hand. Depart horn me. ye curfed into everhfting fire prepared f ;r the devil «nd his angels, 4. They (hall then be driven avay from the prefene-: of God, into htll where they (hall be puniuSed with ex;r mity of anguifh and torment in foul a d bo I , and dio of the Gentde, Rev, xiv 1 1 And the fraoke o> their torment afcendeth up for ever and ever, and the/ have no reft day nor nieht Queft 39 What is the 3uty which God requireth of man ? Anf The duty which G^d requireth ©f man is obedience to his revealeci wilL Q_t Upon what account is obedience unto God the du- ty of nun ? A Obedience unto God is the duty of man becaufe God is his creator and benefactor, and fupreme fovevegn lord and king. Qa Is there any ether lord over the eonfeience. who ( 92 ) csf» require obedience of man for their owa fake chiefly be (ides God ? A God is the only rule of the c«nfcience ; and though we sre to obey ma^iftrateSj and parents, and maflers, >et we are chiefly to do this becaufie God requireth us fo to do ; and if they commanded us to dc any thing which Gcd doth forbid, we are to refufe obedience, being to obey God rather than any man in the world, Ato him mnfl be guided, is his revealed will. Q 4 Ha?h God any other will than that which he hath revealed ? A God hath a fecret will of his council concerning all things which come to pafs ; and this cannot be known, as to rnpft things* before hand, and therefore is no mle for cBer.ienee. Q^j; What is the difference between God's fecret will and God's revealed will I A God's fecret will is concerning all things that arc done and fhall be done, arid doth extend even unto finful actioas, which he doth will to permit, and determine, and direct, beyond man's will and intention, to his own glory, But God's revealed will concerning thofe things wkich may and ought to be done, and doth extend only to thofe ihings which are duiy v and which in tbcmf elves do tend to Gods glory ; and this revealed will is the rule $f man's o- bedience., Q 6 Where is the revealed will of God to be found ? A The revealed will of God is to be found in the icrip- ture. where the whole duty of man to God is made known [Mic.vi, 8- He hath fhewed thee O man, what is good, and what doth the Lord require of thee, but to do juttly, and to love mercy, and to walk humbly with thy God ?J Queft 4* What did God at firft reveal to man for the iu!eof his obedence? A»f The rule which God at firft revealed to man for his obedience was the raatil law. ( n ) Q^ i Are there any other laws which God hath given Uftto n A The Lord [ s c : >er o^fnive law* to the peo: the : > bo. fuch M the eei • but thofe laws were not in- tend; ..'• ^ i [analog mic o; o^e^i-nce tor iii nation* in ail ages. Mid tk^retoro were>after a time, abrogated or difanul- ed and the not yielding obtdience to them by us, at thi* time, is no Iin. Q^3 Doth the mortal law continue to be a rule of obe- dience in the days of the gofpel ? A At the morui law was at hrft revealed that it might be a rule of man's obedience, fo it doth continue fo to be uuto all men i» every nation unto the end of the world. Q 2 How can the mortal law be a rule of obedience unto the rleuhen and infidel world who are without the light of the fcriprures to make it known URto them ? A Though without the light of the fcriptures there cannot be fo clear a difcovery of the mortal law, yet by the light of nature it is made known unto all nations in feme meafure fufficient to leave the very Heathen without excufe for their ditabedience, Rom, ii, 14, 15. For when the Gentiles which have not the law, do by nature the things contained in the law. thefe having not the law, are a law unto themfelves ; which fhew the work of the law wriiten in their hearts. (^ 4 Can any man attain life by obedience unto the mor- al law. A If any man could yield perfetf obedience unto the moral law, he might attain life thereby -, but ail being p,uilty of fin, perfedt obedience is impoffible, and life thereby is unnatainable ; therefore the law was not given unto man after his fall that it might give life, Gal, iii, it. The law is not of faith, but the man that doth them (hall live in them Ron, iii, 19. Now we know that what things foever the law faith, it faith unto them who are under the law, that every mouth may be ftoped, and all the world mny become guilty before God, Gal, iii, 21. 22. If there had been a tew given, which could have given life, verily righteoufnefs mould have been by the law ; but the ieripturc hath con- cluded all under iin. ( 94 ) A The law was given ro be a fchool matter to bring men onto Chrift, that they might attain life by faith in him. Gal, Hi 24 Wheref©re »he Jaw was our which all guilty (loners do !y under. Ga! iii, co Curfed is every one that continue- h not in all things which are written in the book of the law. to do them, 3. By awaking the conf- ciences of the guilty begett ; nc bondage and fear in them ; the spirit working with the law, as a fpint of bondage, doth fhew them the danger or future wrath, becaufe of their difobedience, GJ, iv, 24 The'e arc the two covenants f the one from arount Sinai which gendereth to bondage. Aiid fhus men are brrught unto a fi^ht of their need of Chrift, and iiis perfect 'righteouinefs without which there can be no liieand faJfration Q_ When men are brought and by faith joined unto Chrilt, doth the moral law ceafe to be of any further ufe unto them ? A L hough be'ievers, thr ugh their imereft in Chrift, are delievere 4 *rom the curfe and condemnation, tHe rigor and ; rritation of the n,orai law, which, whilft ©u< of Chrift, they were under \ yet the mora! aw is itill of fingular ufe unto believe A t; provoke them unto thankfulnels for Chrift who bath fulfilled, the law <* their (lead ; and to be a ruje according to which, hey ought to endeavour as much as may be, to order their heart* an lives howevei in this life perfection ol obedience 'her? unto is unattainable, Rom, vii, >. But now we are delivered trooi the law, that being dead wherein we were held V, 12. The law is holy and the commardment. is holy juft and good, Tit ii t i 1,12 The grace of Gtd that brir.geth folfatioftjhftth appeared unto all men , teaching us, that denying ungodltnels and worldly lulls, we ftiould live foberly, rightcoufly and goodly in this frefent world. Qudt 41, Wherein is the moral law fummarly compre* ( 9i ) An!" The moral law '19 fummurily comprehended is the ten commandraeuts Q^ What is it for the moral law to be fummarily com- prehended in the ten commandments ? A The moral law is fummarily comprehended in the ten commandments, in that the (urn and chief beads of law are therein contained. Qj2 Is there then any thing more included as comman- ded or forbidden in the moral law, than what is expreffed in the ten commandments ? A The moral law being fpiritual and very large, doth reach both the whole inward man, and all the outward converfation; and therefore the ten general heads in the com- mandments do include many particular members and bran- ches, i. Whatever fin is forbidden in any one percept, the contrary duty is commanded ; and all (ins of the fame kind aifo are forbidden ; and not only the outward a&, together with the words and ge flu res tending thereunto, butalfothe inward affe&ions to (in together wuh all the caafes,means f occ (ions appearances and whatever may be a provocation unto it, either in ouifelves or others, Mat,v, 21, 22 27,2$. Ye have heard that it was faid by them of eld times, Fhou fhali not kill : and whatfoever (hall kill, (hail be in danger of the judgment - but I fay unto vou that whofoever is angry with his brother withou a caufe (hail be in danger , of the judgment, and whafoeve (hall fay unto his brotnerv Racha, lhall be in danger of the c >uncil but whofeever (h .11 fay unto his brother, Thou fool, (hall be in danger of hell-fire. Ye have heard that it hath tDeen faid by them of old time, thou (halt not commit aduhry : but 1 fay unto you, that whofoever looketh on a woman to lu(t atter her hath committed aduhry with her already in bis hem. 2* Whatever duty is commanded, the contrary is forbiden ; and aii duties of the lame kind are included, together with all fuitable affe&ioni thereunto ; as alio the uiing all mean* appouned fur help quickening and furtherance therein ; and our endeavours in our paces to help and further others* in their obedience. Qudt 42 What is the fum of the ten commandments ? AnfTbe fun* of the ten commandments, is To love the Lord our God with all eur heart with all our foul, with ( 9* ) all our ftrength, and with all our mind iad our -ne% hour as ourfelves, Qj Ln how many tabks weie the Ken oomuiandments at firft written ? A The ten commandments were at firft wtitten by God himfelf in rhe mount, and given unto Mofes, in two tables of (lone. Deut x, r, 2, 4 At that time the Lord (aid unjo *ne, Hew the two tables of flone, like unt# the fit ft, and come up unto me in the mount, and I will write on th« tables the words which were in the firfr tables which thou brakefl : and he wrote the tables, according to the fift writing, the ten commandments Qj2 What is the com prch en five duty of the ten com- mandment* written in thefe tables ? A The comprehend ve duty of ths ten commands, is love Q 3 What is the fum of the firft table of the law ? A The fum of the firft table of the law, which bath a more immediate reference unto God ? is to love the Lord our God with all our heart and with all our foul, and with all our (trench, and with all our mind, Marks xii, 30. And thou (halt love the Lord thy God with all thine heart, and with all thy foul and with all thy mind* and with all thy Itrength, This is the firft commandment, Q^4 What is it to love the Lord with all the heart and with all the foul, and with all the niind, and with all the fti ength ? A To love the Lord with all the heart, and with all the the foul, and with all the mind, and with all the flrength, doth imply the fupremacy, ardency, and activity of our love, whereby we chufe the Lord, cleave to him, and de- light in him as our chief good, and employ all the faculties and power of foul and body in obedience, out of love, Q 5 What is the fum of the fecond table of the law ? A The fum of the fecond t^bre of the law, which hath a reference unto men, is to love our neighbour as ourfelves. Mark, x»i, 3 1. The fecond is like, namely this, Thou {halt lovt thy neif hbout as thyfelfc Q^6 Who is our neighbour ? A Every man is eur neighbour, and therefore we are bfur-d to bear a general aftVclion unto all. Q Qj7 What if it to love our neighbour as ourfelves ? A To love our neighbour as ourfelves,. is to love our neighbour w'ih the fame truth and conftancy of love as we do ourfelves. C^eft 43 What is the preface to the ten command- ments ? Anf The preface to the ten commandments is in thefe words ; " I am the Lord thy God, which have brought " thee out of the land of Egypt, out of the houfe of bon- "dage." Queft 44 What doth the preface to the ten eommand* ments teach us ? Anf The preface to the ten commandments teacheth us, That becaufe God is the Lord, and our God and re- deemer, therefore we are bound to keep all his command- ments, Q^i How many reafons or arguments are there in the preface to oblige and perfuade us to keep all God's com* mand ments ? A v rhere is injthe preface three reafons or arguments to oblige and perfuade us to keep all God's commandment* : 1. Becaufe God is the Lord ; I am the Lord, 2. Becadfe God is our God : I am the Lord thy God 3 , Becaufe God is our redeemer; which brought :hee out of*he.landof Egypt out of the houfe of bondige. Qj How can God be faid to bring his people out of the land of Egypt, out of the houfe of ' n a e bow ? A As God brought his people of old out of the earthiy Egypt, and the bondage of men ; fo he doth now bring his people oat of Spiritual Egypt, and the bondage they are in unto the devil and their own luff?. Q^3 How are we bound and obliged to keep God's com* mandments, as he is the Lord ? A We are bound and obliged to keep God's command- ments, as he is the Lord, becaufe he mriHments. as he i? rur God 5 A We are bound and obliged to keep God'? command- ments, as he is our God becaufe as our Go i he hath taken us into cot' nam, and brought us into a fpecial relation to himlrii, and hereby laid a greater obligation u^on us to do him fervice, ["Dew xi i. Thou (halt love the Lord thy God *nd keep his charge, and ft^tutes, andhi* judgment!, and his commandments alway ] ^ Q fy How are we bound and obliged to keep God'a com- mand i erts. as he it our redeemer ? A We are bound and obliged to keep God*s command- ments, as he is our redeemer* Becauie God hath redeemed us for this end, that, beirg free from the flavery of fin and Satan, we might be encouraged and enabled to yield obed- ience unto him £1 Cor, vi, 19, 20. Ye are not your own, foi ye are bought with a price ; therefore glorify God in your body, and in your fpiriti which are G d's, Luke f f 74 ?5 That we, being delivered out of the hands of our enemier might ferve him without fear, in holinefs and rip! teouf efs before him all the days of our lives. J QueJt, 45. Which is the hrfi commandment ? An! The firft commandment is, Si Thou (halt have ffr Other god? before Me " Quelt 46 What is required in the fiift commmand- ment ? A The fi ft commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worfhip and glorify him accordingly. w ought we to worfhip and glorify God ? A We 'uoh to worfhip and glorify God as the only right o jecl of Jivine worfhip and honour 1. In our minds, fay taking mediating, remembering, and highh eileeuiing of" him, [Mai, iii, '6. A book o*" remembrance was writ- ten before him, for them that thought on his nam^ P Hps by calling upon Mm, and fp >k- ing well of his name- [Phil iv, 6 in every thing, \,y pra- yer and fupplicatim, with tbankfgiving, let your requels be made known unto God, PiaS cxlv • , My momh mall fpeak the pnife^ of the Lord ] ; In our 1 ves ; by yielding all obedience unto him, being zeelous for his glory, ere u! to pleafe him, fearful of offending him, and by walking hum- bly before him, [Jcr, vii, 29 This thing I commanded them Obey my voice, and walk ye in all rise ways that I commanded. John ii, 17 The lea] of thy henfe hath ea en me up, Coiofi, 10 Walk worthy of the Lord un- to all plestfwg, Geo xxxiv, 9. How can I do this great ) 100 ) vnckednefs and fin againft GFod ? Mlc. vi, 8. Walk hum- bl v with thy God ] Queft 37 What is forbidden in the firft command- ment ? AnfThe firft commandment forbiddeth the deneying or nor. war {hipping &nd glorifying the true God, as God, and on- God. w ! th? pviog that wo r (hip and glory to any other, winch is iue to him alone Qj What are the- chief fins forbidden in the firft com- mandments ? A The chief fins forbidden in the firft commandment are, i, At feci fa 2, Prophanenefs, 3, Idolatry. Q^5 What is atheifm ? A Atheifm is the deneyingj cr not having a God, [Pfa! xiv, i. Tie fool hath f&iii in his heart, there is no God, E;;h, l\, 12. At that time ye were without Shrift, having no hope and without God in the world.] Q_3 What is the prophanenefs in this commandraeat fos bidden ? A The prophanenefs forbidden in this commandment, is the not worftipping and glorifying the true God, as God, and pur God. Q 4 Wherein doth this prohanenefs, in regard of God's wo 1 (hip and honour appear ? A Prophanenefs, in regard of Gods worfhip and honour, doth appear i« When perfons do not know God, o-r have mifapprehenfions ot him, Jer, iv, 22. My people is foolift*. they have not known me, Pfalm 1, 21, Thou thoughteft I was altogether fuch an one as thyfelf 2» When perfons are forgetful of God, Jerem n, 32 My people have for- gotten me days without number, 3, When perfons hate God, or love themfeives or any thing elfe more than God, defire creatures more than God tru(l in arms of fiefh more than GocL delight in objects of fen ie more than God, when perfons fet any affection upon any thing in the world more thsr God, and take off the heart in whole, or in part from Geo, Horn viii, 7. The carnal mind is enmity againft God 1 JdjKn iii ic. Love not the world > nor the things in the W; ; J ,• if any man love the world, the love of the Father is not in him, Col, iii, 2. Set y©ur affections on things above, cot dq things on earth 4, When perfons omit ©r neglect 10 ( >•' ) give tMt worm'p ?nd glory whtdh is due unto God, either with the irwaH o rfa. teiii, 22. Bat thou haft not ca^ed up i me O Jtaob Scz. Qf What is that idoltrry which is forbidden in the firfl commandm< A The idolatry which is forbidden in the fi:ft eom.uand- mem, i* the giving that worfhtp and glory unto any other which i$ doe unto God alone, [Rorn, i, 25 Who changfid the truth of God into a lie, 2nd worshipped and ferved the creature more than the creator, who is b!eiTed for e- ver] Q 6 How many ways may perfons be guilty of the i dolatiy forbidden in this commandment ? A Perforo may be guilty of the idolatry forbidden in this commandment, 1. By having and worfhipping otber gods be fides the true God, with the outward man ; as when perfor.s worfhip the heathenifh gods or angels, or faints. 2. By giving that honour and refpect to r.ny thing in the world which is due onlv un*o God, with the inward man- which is heart idolatiry, Col, iii, 5. And coveioufnefs, which is idolatry. Queft 48 What are we efpecully taught by thefe words, [Before mej in the firft commandment ? Anf Thete word [Before me] in the firft commandment teach us, that God who feeth all things, taketh notice df, and is much difpofed with the fin of having any other god Q_3 How doth it appear that God feeth all things ? A ft doth appear that God feeth all things becaufe God is every where prefent, and infinite in undemanding, Jer xxiii 23. Can a man hide himfelf in fecret places, and i mall not fee him faith the Lord, Do not 1 fill both heaven and earth? Pfal clxvii, 5. His understanding U infinite. Qj2 Why doth God take fuch notice of, and is fo dif- pleafed wi'h the fin of having any other god r* \ Becaufe the fin of heaving any other god is a ^reat affront unto the h >;y and jealous eye of God, who will not give his glory to another Pfalm, lx ; v, ?o, at. If vie ,«tve ftretched out our hands unto a ftrange God, (hall not he fearch this out ? lfa xlii, 8. I am the JLord, that is my V ( I©3 > name and my glory will I not give to another, neither my pratfe to graven images. Queft 49 Which is the fecond commandment ? Anf, The fecond commandment is, " r h u (halt not 11 make unto thee any graven image, or the likenefs of any u thing that is in heaven abov-, or that i* in the earth be- * neath. or that iu in the water under the earth ; thou fhalt " not bow down thyfelf to them, nor (erve them ; for I the " Lord thy God am a jealous God vifiting the iniquities " of the fathers upon the children unt© the third and i- , whereby we aofpfalms, P aldxix, lt Pniife yeihe Lord- fing unto the Lord a new fang, and his pi aife in the congre- gation of faints, Jam, v } 13. Is any merry ? let him (tog pfaims, $* Adminiftration and receiving of the facietnent, both of baptifm. and the Lord's fupper, £\lat xxviii. 19* Go therefore, and teach ali nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghoft, ! Corinth, xi, 23,24, 25, For I ha?e received of the Lord, that which alfo I dtlivere-J unto you, that the Lord jefus, ; the fame night wherein he was brayed, took bread ; and j when he hath given thanks, he br«ke it, and faid, Take, eat : this is my body which is. broken for you ; this 60 in rcrn- 1 ernbrance of me, After the fame manner alfo he took the i cup when he hadfufped, fry-rig This cup is the new tell- ami nt in my blood; t hi* do a^ often as ye drink it, in rera- j membrane* of me.] 6 Fading Luke v, 35. Butthedays will come when the bridegroom dial) be taken away from them, and then (hall they fafrin ihofe days- 7 IoftrucYmg of children and houfh ;id in the !,t^ and ways of the Lord, Genef xvi, 19. For I kno v him thai he will command his children and his houfhold after him and they (hall keep the way of theLotd Deut vi 6, . And the/e words which I command" thee this d*y fti ill be in thine heart, and thou mail teach them deligeuilj uoio thy chiidien, Eph. vi, 4. Ao 17. If thy brother trefp?.fs againft thee go and tell him of his faul between him and thee alone : if he will cot hea* thf.^ vke with the one or two more ; and if he ne- glect to he*r them, tell it unto the church ; but if he ne- gltel to hear the church, let him be unto thee as a heathen man and a publican - Q_4 What doth God require in the fecofid command- ment, in refer nee to his etdmances and means of worftiip? A God. in the fccoRcl commandment, doth require, in reference to his ordinances and means of wermip, 1. The receiving of them 2, Observing of them 3 The keep- ing of them pure and inure Q^5 What ti it to receive Goc's ordinances ? A 'he receiving cf God's ordinances impUeth an appro* vi»g of them with the mind, and embracement of them with the m)}. Q^6 What is it to obferve Gods ordinances ? A J he obicrving Gods ordinances implieth a doing what is required in them a making ufe of them, and at- tending upon God in theni Q^7 What is u to keep pure and inure God's ordi- nances ? A The keeping pure and intire Gods ordinances im- plieth a doing what In us lieth to preferve the ordinances , from corruption, nor fuffering any thing to be added to them, ox taken away from them, Dcut vii, 32. What ( ioj r thing foever 1 command you, obferve to do it ; thou dutt Dot add thereunto, nor diminish from it. QJ* How doth it apptar that the receiving, obfe rv r ng and keeping pure and intire all fuch religious wor.'bip ana or- dinance! as God hath appointed, is required in the feci nd commandment, when it doth only forbid. Thou fhair not make any graven image, &c. A God's forbidding the making any graven image, and worfliipping it doth clearly imply, I. That God rnuft be wor&ipped by fome mean, 2. That it it a fin to worfhip God by graven images, j. That by confequence it is afia to worfhip God by the means which he hath not appointed 4. That therefore is a duty to worfhip God by the mean* which he hath appointed, which being hi« ordinances . they mud be received, obferved, and kept pare and satire. Queft {i What is forbidden In the ftcood commond- aent ? Anf The fecond commandment forbiddeth the worfhip* ping of God by images, or any o:her way not appointed in lis word. Qjl What is the firft great (in forbidden in the fecond commandment ? A The ftrft great (in forbidden in the (ecocd command* mtnt is the fin of idolatry. Qjj How doth the idolatry forbidden in the firft Com- mandment differ from the idolatry forbidden in the fecoad commandment ? A The idolatry forbidden in the firft commandment hath a refpeel onto the objetf, when we give th*t wer* (hip and honour which is due only to God unro another • the idolatry forbidden in the fteond commandment h2th a refpecl unto the means, when we worfhip God by 1- magos. Q^J How-many ways may perfons be £uiity of idolatry in their worshipping cf God by imager r A Perfons are guilty of idolatry in word rf God by images, 1. When they wotfhip feigned or fal e ?o\i (aj ;preherdirg,them tc be true) by images and icor.-frnu- \i*m, fuch was the tJ^ihen idolatry, in wo?fh?pping Ju- piter, Jono, Apollo, Diana, and othci feigned gods aad ( i©6 ) goelrVfles. by their images in their idolatrous temples, 2. When 1 hey wrfh'p the true God in or bv any images or reprefentation of him whether it be by any thing in heaven, or the earth. or the waters, a* in the commandment ; " Thou •* (halt not make to thyfelf any graven image, or rhe •' Jikenefs of any thing that is in heaven above, or earth beneath, or water under the earth,thou (hilt not bow dowo to them and ferve them, " Deut, iv 15 *6- Take ye foeed therefoie to yourfelves ; for ye fawno manner of fimilitude in the day that thr Lord fpake unto you in Horeb, left ye corrupt yourfehres and make vou a graven image, Exod 6 xxxii 8. They have made them a molt an calf, and have worihipped it, and facnficed thereunto, and (aid, Thefcbe thy gods, O Ifrael which bi ought thee up rut of the land ©f Fgvpt. 3, When they have in their worfhip carnal ima» ginations and rep»e f entation* of God in their minds, as if he were an old man fitting in heaven, or the 1 ke Q 4 Why may we not make ufe of images tor a help 10 our wc rfhip of God ? A No, 1, Becrufe God hath abfolutely forbidden it, 2. Becaufe images ate not a real help, but a hinderancc of devotion, they tending to leffen God in our efteem, who, being the Iiv»ng God and \u k trlativeiy excellent, and in> finittly remove- above all his creatures cannot, without great rtile&ion of difhonour upon him be represented by a dead image. Q $ is a net lawful to have images- or p'ctures of Gad by us, fo we do not wo'fhip them nor God by them ? A The images or pictures of God are an abomiaa'ion, and utterW unlawful, becaufe they, do debate Gcd, and may be a caufe of idolatrous wcrflrp. Q^6 It is not l^w
    rld are ye fubjfcl unto ordinances, (touch not, tafte not handle EOt, which all are to periili with rhe ufing) after the com- mandments and doctrines of men ? which things have indeed a (hew of wifdom in will worfhip Q^9 May nothing be added in the wot (hip of God but what is prefevibed in the word of God ? A Nothing may be added in the worfhip of God, as parts of wo r fhip, but what is prefcribed or appointed in the word of God; becaufe without divine infti ration ir is but vaia worfhip, neither plealingto God, nor profiuMe unto them that worfhip, Marth xv, 2 But in vain do they worfhip Die, teaching for doctrine*, the com nan Iniem of men. Q^io Are not flgnificant ceremonies allowable, that the dult minds of men may be qu»ckned unto the more devo- tion ? A 1 The ceremonies which God himfelf did appoint under the law are noc lawful, much lefs the ceremonies of men's appointment, which are parts of worfhip, 2' Sig- nificant teaching ceremonies, were they appointed by God. would be the parts of true worfhip; therefore fuch fignifi- cant teaching ceremonies, were t^ey appointed by God are farts of falfe woifhip. or of worfhip fo fat coirupted as they are ufed. 3, The fignificartcy o, K teaching the ceremonies without Gjds inftuution, which carrieth with it God's bleffing 11 infigniheant, and ineffectual to convoy and con- fer any grace. Q^ 1 May not the church, by virtue of that command, I Co', xiv 40. Ler all things be done decently and in or- der, appoint ceremonies for decency and order's lake ? ( iftft ) A The church may and ought, by virtue of that com* mand. fee that there he ne. tsndecency and diforder in the worfhip of God ; that is they may order that things ap- pointed by God 10 be done decently, and in order, in refe- rence to conveniency of time and place, and the 1 ke, which the vord cf God doth virtually include* in appointing worflrp itfelf, wh'ch, without fuch circuniftancet, cannot be performed ; brat here i- no liberty given unto the church to introduce and appoint ney part? of worfhip, at h'goifi* cant teaching ceremonies are proved to be v neither may fuch things be called decent in God's worfhip which the idolatrous church of Rome ufc without tny warrant from th* word of Gr>d Q^ f i What is the idolatry and fuperflition of the church of Rome, in the worfhip of Qr.d ? A The idolatry and fuperflition of the church of Rome in the worfhip of *God, is, their idolatrous kneeling at the faercimem, aflerting that the bread is turned unto a real body of Chriftj their idolatrous worshipping of Ch rift by the crucifix: their idolatrous pi(5larf»s and images of God, V'l they bow before 5 their idolatrous bowing at altars, and towards the Eaft; their idolatries praying to angels and faints, efpically to the virgin Mary ; their ofTeriDg up the unbloody facrifice of the hoft; their iuperftiticus rafting! and obtaining from flefh in Lent , their fupcrftitioas holy days; their fuptrfinious pritfts furplice t their adding cream, oil, and fpittle to the water, aid figntng with the crofs in baptifm 5 their baptising of bells: their praying upon beads ; and many more fupertiitious cuftorns,for which there is not the Jeaft command in the fcripture. Q^i3 How may we further offend and fin agaiaft the fecond commandment? A We offend and fin againfl the fecond cammandmeftt, net only by idolatry and fuperftition, but alfo when we are not zealous for pure worfhip, according to God's inftitati- on, nor endeavouring what in us lyeth, in our places, the reformation of worfh/p, according to the pattern in the word as a If©, when we difufe and neglect, efpecially when we cdntemn aad oppofe any of thefe ordinances which God hath appointed to be the means of worfhip, John ii, 17. The zsal of thy houfc talk eaten mc «p, Hcb &, *$• Not ( *°9 ) forfak'ng t 1 c a fTe. T.Ming of wrfelvei together as the manner of Tom- 1 i«. Muxci, c^. Wo unto yjii fccibes and Phari- fees hypocrites : For you (hut up the kingdom of h-aven againft men : for ye either go in yourfelves, neither fufTer ye them thai are entering to go in, i Tisefii, 16. For- bidding us to fpeak unto the Gentiles, that they may be faved, hlliwg up their fin alway, A<5ls xiii, 44, 45. 46. And the next fabbath day came almoft the whole city to- gether f hear the word of God : but when the Jews faw the multitude, tbty were filled with envy and fpake againft thofe things which were fpoken by Paui contradicting aad Wafphcming Then Paul and Barnabas waxed bold, and faid, It was neceffary that the word of God fhculd firft hare been fpoken unto you ; but feeing ye put it from you, and judge yourfelves unworthy of everlaiting iife,lo,we turn to the Gentiles Queft 52 What are the reafons annexed to the fecond Dommand ment ? Anf The reafons anaxed to the fecond commandment, are God's fovereignty over us, his propriety in us, and the zeal he hath to his own worihip. Q^ 1 What is the firft reafon annexed unto the fecond commandment ? A The firft reafon anaxed unto the feeond commandment, it God's fovereignty over us, in thefe words, I the Lord. Q2, What is the force of this firft reafon i A The force of this firft reafon, is, becaufe God is the great fovcreign king over us, and hath the fole or only au- thority to make laws for the way of his worfhip ; there- fore we ought, by virtue of our allegiances, as we are htf fubjefts, to obferve his laws and ordinances, and to wor- /hip him no other way than he hath appointed in his word, Pfal xcv, 2, J» Let us come before his prcfence with thank- fgiving, and make a joyful noife unto him with pfalms ; for the Lord is a great God, and a great king above all gods. 0^3 What is the feeond reafon annexed unto this fe- cond commandment ? A The fecond reafon annexed unto this,fecond command- ment, is God's properity in us, in thefe word's Thy God; I the Lord thy God. 0^4 What is the force of this fecond reafon ? A The force tf this fecond reafoa. it that becaufe are ( ir# ) ireleng unto the Lord, therefore we ought to keep elofe unto him and hi« appointment, and take heed efpec ally of idolatry and fuperftition, which do incline the heart from him. Pfal xcv, 6,7. O come, let crs wor(hip and bow down : let us kneel before the Lord our God, Pfal cvi. 19. 21. They made a calf in Horeh, and wo r (hipped the moI« tan image ; they forgat God their Saviour Q^5 What is the third r< afon annexed to the fecond com* mandment ? A The ?ea! which God hath to his own worfhip, is hit jealoufy, whereby out of love to hit own worfhip and irt- flitution*, he is highly offended with thofe that turn afide from them unto their own inventions : I the Lord thy God am a jealous God, Exod, xxxiv 14. Thou (halt worfhip 00 other Cod : for the Lord, whofe name i* Zealous, it a jealous God. Q^6 Wherein doth this seal and jealotsfy of God for his own worfhip fhew itfelf ? A The zeal and jealoufy of God for hit owa worfhip doth fhew itfelf 1, In hit accounting the breakers of thit cammandmem thofe that hate him, and threatening to punifh them unto the third and fourth generation ; 1 the Lord am a jealous God, vifiting the iniquity of the fathert upon the children, unto the third and fourth generation of them that hate me %. In hi efleem ng the keepers of this commandment fuch as love him, and promifiog mercies unto thoufandsof them ; Shewing mercy anto thoufands of them that love me, and keep my commandn.ents Q How can God in juft.ce viut the iniquity of the fa- thers upon their children i A \ If thildren do not walk in the fteps of the fame fins with their parents God do*h not punifh them for their fins, Ezek xvni, 14, 17* It he beget a fon that feeth all his father's 6ns which he hath < one, and confidercth, and doth not fuch like, he Hull not die for the iniquity of hit father, he fhall furely live. 2 II God doth vifit the iniquity of the fathers upon their childien, it is when, the children arc giilty of the fame iniquity, and fo fill up the meafure ; and the pun fo- ment of them is moft equal and righteous, Ezek, xviii, 35. Is not my way equ I ? are not your ways unequal ? Que ft 53 Which it tfee third commandment ? ( XII ) Anf The third commandment is, •' Thou (halt net * take the name of the Lord thy God in vain, for the 11 Lord will not hold him guiltlefs that take th his name in " vain." Queft 54 What is required in the 'hird commandment? Anf The third commandment requireth the holy and re- veroed ufe of God's names, titles, attributes ordinances, words, and works. Q_i What are we to underftand by the name of God, which we are forbidden in this command to take in vain ? A The name of God, which we are forbidden in this commandment to take in vain, is to be taken generally and comprehensive for any things whereby God makes hirn- felf known, Q 2 By what is it that God doth make himfelf known ? A God doth make himfelf known, i. By his names taken particu ( arly, which he hah given unto himfelf in fcripturc fuch as God, Lord 1 am, Jehovah, and the like, Deut vi, 4. Hear f O Ifrael.the Lord our God is one Lord, Exod iii, g. And they (hail fay unto me, what is his namef what fhall I fay unto them ? And God faid unto Mofes, I AM THAT 1 AM Tfaoa (halt fay I AM, hath lent me unto you, Exod vi, 3, I appeared uoto Abraham by the name of God Almighty, but by the name of JEHOVAH was I not known, 2. By his titles, fuch as the Lord of hofls, holy One of Kraei the God of Abraham ifaac and Jacob, Creator Preferver of men, the Kmg of kings, and the Lord of lords, the King of nations, the kng of fair.u* the God and Father of our Lord Jefus Ch'riit, the Father of mercies, the God of falvatioc the bearer «f prayer, and the like I fa 1,9. Except 'he Lord of hoitrhad left unto us a very fmall remnant, ifa, Ix, 14 The Zion of the holy One of lirael, Exod, iii, 6 lam the God of Abraham, the God of ifrael, and the God of Jacob, Mai, xl, 28. The Lord the creator of the ends of the earth, Job, vii, 20. What fha'i I do unto thee, thou preferver of men ? 1 Tim vi, 15. The blefied and the only potentate, the King of kings, and the Lord of ioids, jr. x 7. Who would not fear thee, O King of nations ? Rev xv, 3 Juft and true are *ky waji, thou king of i-ints, a Cor, i, 3. Bieffed be God* ( 1X2 ) even the Father of our Lord Jefus Chrift, the Father of mercies, Pfallxviii, 20 He that is our God, is the Gcd of our falvation, Pfalm, Ixv. 2. O thou that heareth peayers, onto thee (hall a!! flefh come, 3, By hi* attributes, which are his perfeclions and properties, whereby be diftinguiih- cth himfelf from his creatures, fuch as omnipoteney* eter- nity, invifibility, infinite wifdom cemprehenfive holinefs, ua- changeablenefs, merciful a efs, lcve» and the like. Rev. xix 4. The Lord God omnipotent reigneth, 1 Tim i, 17. Now u&to the king eternal, immortal, invifibJe , the only wife God, be honour and glory, Pfalm cxlvii, c Great ii our Lord, and ef great power, hi3 underftauding is infinite, Jer xxiiiv 23. Can any hide himfelf in fecret places that I (ha*i not fee him ? faith the Lord. Do not 1 fill both heaven and earth ? Pfalm xcix, 9. I am the Lord, I change not Pfalm cxlu, 8. The Lord gracious, and full of compaffion 1 John iv 8 God is love, 4. By his ordinances* prayer, hearing the facrament, Pfal Ixxvii, 1$. Thy way* O God, is in the faccluarry $. By his word, law and gofpel, Pfal xix, 1 The heavens declare the glory ef God, and the firmament fheweth his handy work, Pfal ix, 19. The Lord is kiown by the judgements which heexecuteth, Acts xiv 17. He left not himfelf without a witnefs, in that he did good, and give us rain and fruitful fcafons. Q^3 What doth the third commandment require 10 re- ference unto thefe things whereby God doth make himfelf known ? A The third commandment doth require, in reference unto thefe things whereby God doth make himfelf known, 1, The ufe of them. 2, The holy and reversed ufe of them that we fliould ufe them with holy ends, defigoing the glory of God ; and in a Kerned manner, as is fuiublc unro the majefiy of God who maketh rumfeif known by them, Pfal xcii 2. Give unto the Lord the glory due ua« to his name, Revel xv, 3, 4 Great and marvelous arc thy works, Lord God almighty ; who (hall not fear thee, and glorify thy name ? Q^4 How mould our holinefs and reverence Ihew itfelf toward thofe things ? A Our holinefs and reverence Ibonid mew itfelf, 1 In reference unto God's names, title? and attributes, ia Qtr ( "J ) koly and revearned thoughts, and meditating of them h at to admire, fear, love, defire, and delight in God ; and in our holy and reverend mentioning of them with our tonguet. 2. In reference unto God's ordinances, in our holy and reversed making ufe of them, waiting upon and feek- ing after God in them. 3, In reference unto God's word, in our holy and reverend minding the majetly »nd authori- ty of God therein, fo as to yield ready obedience thereunto. 4. In reference unto God's works and creation, in our holy and revemed contemplation of Gods infinite power, and wifjom, and greatnefs therein manifefted ; and in reference unto God'* works of providence, in our holy and reveend eying, following and complying with Gods defigns in all his providental difpenfations. bleffing and praifmg him far all his mercies, fubrnitting unio, and patiently bearing s Corrections and any fort of afflictions Q^ 5 When mould we efpeciaiiy holily and reverently make ufe of thofe things whereby God maketh -himfelf known ? A At all times, but efpecially when we are called to the duties of his immediate worfhip. we fhould be holy any reverend in the ufe of thefe things, fanctifying the name of God in them, Q^7 What is the'difference between the worfhip of God required in this third commandment, and that which is re- quired in the firft and fecond commandment ? A The firft commandment harh a refpect unto the ob- ject of God's worfhip, the fecond commandment hath a refpf ct unto »he means of worH>ip : but this third com- mandment hath a refpect unto tie manner of worfhip, re- quiring that it be performed with humility arvl holy fear, with fiacerity, fervency, and *Il_ kind of holy affect ions. God forgive me. God fave me and the like without minding what they fay, cr having any awe of God upon them, whilft they are fpeaking of him, Pfalm cxxxix, 20 Thine ene» raves take thy name in vain. 3, When perfons do fwear by the name of God, and that either vainly and wickedly, mingling their ordinary fpeech with hideous oaths, priding themfclves in their invention of new oaths,and emphatically pronouncing of them • or when perfons being called to fwear lawfully before a magiftrate, or the like, they do fwear falfl^, Mat* v A 34 33 But 1 fay unto you, Swear not at all: but let your communication be yea yea; nay nay; for whatfocver is more than thefe cometh of evil. Zech, v. 4 it ma'l fntef iiito the houfe of him that fweareth fa My ky my nam' a When perfons do curie either themfelves •r ether 5 in the name of the Lord either jeftfogly, rafhly, or maliciot fl 1. Sam xvii, 43 And Philiftine curfed David by h s gods, Mat, xxvi 27. 7 hen began he to curfe and to fwear, frying, I know not the man 5, When per- fnns Mafpheme the name of the Lord, by fpeaking againft any of thofe names, titles or attributes; whereby he hath irude him r elf known, or by afcribing any thing unto him which i« unwoirhy of him, 2 Kirgs xix, 22 Whom fcfft thou reproached, and hi fphem d ? and againft whom h ft thou exalted thy voice, and lift up thine eyes on high ? €V' r agait.ft *he holy one o! lfrael, fames i 13 Let no man- lay wlifen he is tempted I aqi rem Deed o> God i for God eauin^t be: tempted with evil, neither tempreth heany man.' 4 W^en perfons uie the name of the Lord in any charms /\<5fv xisu *a, i6 Then certain of the Vagi bend Jews, exorciftt, tooi upon them to call over -hem which had evil fpirits, ir the name of the Lord Jefus, &c And the man in ub<*n> the fvii pirii was. Ifcpt upon them, and overcame them, fo the) fkd oui of tha ( . hcu«c, n«ked and woaadtct ( "5 ) Q_ 2 How are God's ordinances profaned and aba- ted .> A Gods ordinances are profaned and abufed. i, When peiion^ are irreverent in their attendances u,jon them, in regard of the outward gefture cf their bodie* laughing, taikin^fleeping orany other way nnjdecently behaving theni- feives in the time of prayer, preaching; filing, receiving the facrament or any other part of God* * worfhip [Eccl v, i Keep thy foc>t when thou go'-ft to *be ho\*fe of God, i Cor xv, *,o Let ail things he done decent 'y and in order,] >. When perfons under ordinances are flight and formal, as to the inward frame of their minds ; when their mindi are roving and wandering and their hearts are dead and dull, very unbefeeming the majefty of God, whom in his ordinances they wait up©n, who, being a fpiri', d»es chiefly look to the Jpirituai pait ^f his feivice 4 [John iv 24. God is a fpiri, and they that worfhip him, mutt wor- ship him in foirit and in truth, [ 3. And chiefly Perfoos profane aod abufe God's ordinance* when they make a profeflion of religion, and attend upon ordinances, that they may be accounied religious by men, without any fill- cere endeavours to approve the heart unto God ; making ufe of religion only as a ~Ioak for covetoifnefs or malicioui- nefs, or voluptuoufners. [2 Tim, ill £. Having a form of godlinefs, but denying the power thereof Mat, xxiii, 14. Wo unto you fcribes, P arifeeSj hypocrites ; fer ye devaur widows houfes, and for a pretence make long prayers, there- fore ye (hall receive the greater damnation. J Q_3 How is God's word profaned and aoufed ? A Gad's word is profaned and abufed. 1. W-en per- fons think or ipe^k flighti&gly, efpecially when they per- vert the word of God, or any part thereof, into profane jefls : [Jesem xxiii, 33, 56 ^nd when the people, or prophet, Ihal' afk thee faying, What is the burden of the Lord i Thau (halt fay What otinien ? I wiH even forfake you, faith the Lord. And the burden of the Lord fhall ye mention no more, for ye have perverted the words of the living $God,[2.When perfons wreft the word of Go j un- to falfe doctrinesj perverfeiy difpation again-* the found and wholfome doctrine therein continued, [2 Pet, :ii, 16, {q which arc lome things Hard to be ucdeifUnd, which thej ( I!« ) that are onlearre? a»rj urfhble wreft, as they d* alfc the ether fcripturei, unio iht'r own deftrudtion, i Tim, vi 9 3> 4s 5. If any man reach 6t he wife, and crmfem not to u-bclefome words the woida of onr Lord Jefus, and the doctrine which is according to godlinefs ; h* i< -proud know- ing nothing, but doting aboil! quefUetfs and ft rifts of words, thereof cometh e%vy, ftr : fe railings, evil furmifings. per- verfe difppiingi of men of corrupt rrinds, ane? defiitute of the truth ] 3, When perfons rnii«f'p!y the word of God • the thi^aien ngs un?9 the righteous* to make them fad; the promifes to the kicked, to encourage them in their wicked ways. Ezek xiii, 22* With lies ye have made the heart of the righteous fad, whom I have not made fad, and flrenpthened the hands of the wicked, that he fhculd not return from his wicked way, by promifing him life.] (^ 4 How ate God's works profaned and abufed ? A God's works are profaned and abufed. x When performs pamper their flefh,' gratify their luPs, and are in- temperate in their uft of God's creatures, [Rom, xiii, 13, 14, Let us walk honeftly, as in the day, not in rioting ?. d-drunkenrrefs, not in chambering and wantonnefs, not in ftrife and envy But put ye on the Lord Jefus Chrift, and make noprovifion for the flefh to fulfill the lufts there- of.] 2* When in profperity perfons ate forgetful of God, unthankful for mercies, and indulge themfeive, the more to fin, becaufe of God's patience and bounty, Hof, xiii, 6* They were filled, and their hearts wore exalted, there- fore they have forgotten me, Rom ii, 4, 5. Or defpifeft thou the riches of his goodnefs and forbearance ; but after thy hardnefs and impenitent heart, treafureft up to thy felf wrath, &c,] 3. When in adverfity perfons murmur, are impatient, when they are incorrigible, and grow more hardened in their fins, [1, Corinth x. 10. Neither murmur ye as fomc of them murmured and were deftroyed of the deftroyer, Jer v, 3. Thou haft flriken them, but they have not grieved ; thou haft confumed them, but ^hey have refufed to receive correction ; they have made their faces harder than a rock, they have refufed to return, 3 Quctt 56 What is the rcafen anatxed to the third com*; ma&timcnt i ( U7 ) Anf The reafon annexed to tile third commandment. is, that however ^he breakers of this commandment may eC cape puniliTient from men yet the Lord our God will not fbffer th^m to efcape his righteous judgment* Q^i Whence is it that fach as profane God's name do efcape punifhmen'i from men ? A Such as profane God'* name for the mod part do ef- cape punifhment from nen, i, Becaufe no laws of men do or can reach profanations of God's name. 2 Becaufe fuch laws as do reach blafphemy, perjury, fwearing, and the ii Ice grofTer profanation? of Gods name, are not executed by many in authority, who oftentimes being pro- fane and wicked perfons themselves are more ready to fmnifh them that hallow God's name than thofethat pro- fane it, Q^ 2 How doth it appear that fuch as profane God's name (hall not efcape God's righteous juc^gment ? A Such as profane God's name i'hail not efcape God's righteous judgment, becaufe God is righteous and he will not hold tUeiTi guiltlefs- Q_3 When aoth the Lord punifh them that profane his name ? A ( Sometimes God doth punifh them in this, life and that with dreadful temporal plagues, [Deut xxviii* 58 $ 9 If thou wilt not obferve to do all thefe wards that thou mayeft fear this glorious and fearful name, THE LORD THY GOD, then the Lord will make thy plagues wordcrfuh] 7 Be fure if fuch efcape here, they mail not efcape eternal wrath and vengance hereafter, [Rom ii, 5. Thou treafureft up to thyfeif wrath againft the day of wrath and revelation *f the righteous judgment of G~d ] Queft 57 Which is the fourth commandment i Anf the fourth commandment is, " Remember the «' fabbth day to keep it holy : fix days malt thou labour 11 and do all thy works but the fevesthday is .lie f jbath 11 Qi the Lord thy God : in it thou (halt not do any ffork, 41 thou nor thy (on nor thy daughter, thy man fervant 11 nor thy maid fervant, not thy caule, nor the ftr^nger 4 * that is withim thy gates : for in fix days the Lord mide "heaven and earth, the tea and all that in them is and ( 1x8 ) " reded the feventh day ; wherefore the Lord bleflcd the «« fabbath day, and hallewed it." Qu< (\ ;8 What is requited in the fourth command* mem ? Anf The fourth commandment requireth the keeping holy to Go) fuch fer times a? he hath appointed in his word exprcily one whole day in the feven, to be a hoJy fabbath to himfeif. Q^ What is the differerce between the worfhip re- quired in this fourth comimrdmcfn and the worfhip re- quire H in the flrft fecond ^nd third ? A i he firft commandment hath a refp^ct unto the ob- °y& of worfhip • the feeond commandment hae kept, whatfoever pre- tence there be of devotion towards God when there is no precept or example It filch practice in the holy fcripture. Q_4 What fet tinie hath God appointed in the word to be kept ho!y to himfeif r* A God hath appointed in his wo^d one holy day in fe- ven to be kept a holy fabbath to himfeif, Dsut v, 1 2 Keep the fabbath day to Sanctify it, as the Lord thy God hath commanded thee ] Q 5 What are we to underfhnd by one whole day in feven which is to be kept holy to the Lord ? A By one whole div in feven, we are not to underftand only the whole artifical day, inm un rifiag »o fun fet- ting nor from day brake in the morning until the evening or night ; but the whole natural day, confiding of twenty four hou r « Q,6 When doth this holy day, or fabbath begin in the ( no ) the evening before er that morning from midnight ? A Tn the evening before, by virtue of that word, [Re- member to keep holy the feventh dayj we ought to begin to prepare for the fabbath ; bat the fabbath itfelf doth not begin until the evening is fpent, and midnight thereof over, and the morning after twelve of the clock beginneth. Q^7 Doth not fhe frripture require us to begin the fab- bath in the evening when it is faid, [Gen t, 5 The even- ing and the morning were the firft day ; and, Lev xxiii, 32- From evening until evening ye (hall celebrate your fab- bath ?] A It doth not follow that the evening of the firft day was before the morning, though it be firft fpaken of: no more than that Shem and Hame were elder than Japheth, becaufe they are reckoned up in order before him [Gen, x 1. The fons of Noah, Shem> Ham and Japeth,] And yet v, at. Japheth is called the elder brother But Mofes reckoning up the works of Goi on the fa ft day retires back from the evening to the morning, and faith, they both make up *he firft day. Surel/. in the account of all rations, and in fcripiure ccount too. the morning is be- fore tbe evening. [John xx ro. The fame day at evening being the nrft day of the week, came Jefus, &c J where the evening ollcwing this day, and not the evening hefore the day, is called the evening of the fame day 2% That place in I iv t cu* concerning the celebration oi the fabbath from evening to evening, hath a reference only unto a cere- monial fabbath or dav of atonement, on the tenth day of the feventh month, where the Ifralites were to afficl heir fouls • but it hath not a reference unto the weekly fabbath. Q_8 H >w do \ou prove by the fcripi*re ; that the week- ly 1 «»' buh doth beg : n in the morning? A That the weekly fabbath is »o begin in the morning, is evident, t, By [Ex xvi, 23 This is that whic i the 1 d hath faid To morrow is the reft of the holy fab- bath unto the Lord ] If .he fabbath had begun in the e- fening Mo'e 1 • w -,u\d have faid Fhis evening doth begin the reft of the fabbath : but be faith, To morrow is the reft of the iabbaih 2. Moft evidently it doth appear, that the foboa'h doth, begin tn the morning, and not sn the €• TtniLg, by [Mar xxvMi 4 1 In the end of the fabbaib aa ( 1*0 ) as it began to dawn, toward* the fnft day of the week, came Mary Magdalene and the o ; her Mary to fee the fe* pulcbre.] If the end of the Jewifti- fabbath were net in the evening, when it began to grow dark towards the night, but when it began to dawn towards the firft day of the week, which muft needs be towards the morning, and in no rational fenfe can be interpreted of the evening ; that the fabbath did a!fo begin in the morning, and no*, in the evening; for the beginning and ending mud needs be about the fame time But the former is evident from this place, concerning the Jewifh fabbath's ending ; and therefore consequently concerning its beginning, g, Further it is alfo faid in this place, that the fcrft day, which is tie Chriftain fabbath, did begin towards the dawning, as it grew on towards light, and not as it grew cd towards da?k- nefs j therefore the Chriftain fabbath doth betfin in the morning. 4. Moreover, the refurreclion of Chrift, in commemoration of which the Chriftain fabbath is obferved, was not in the evening, but early in the morning, [Mark xvi, 9, Now Jefus was rat fen early the ftrft day ot the weekj j therefore the fabbath is to begin in the morning 9. If the fabbath did begin in the evening before it would end in the evening after and it would be lawful for men to work in their callings, or go to their relations en the evening of the fabbath, which (urely will be very unfuitable after the holy employment of that day Q9 Is this fourth commandment concerning the keep- ing the fabbath, ceremonial er moral ? A Though the commandment which the Lord laid npon the Ifraelites, for the observation or oher fabbath s, were ceremofciaU.arK- abrogated, and not to be ttbfeiveu by Chriftians ; yet this fourth commandment coacemtng the weekly fabbath, was moral. ?.nd binding upon all nations, and that through * jl. generations ? Q io How doth it appear that the fcurth coaimar.c'ment was moral, and not ceremonial ? A The mortality of the fourth commandment doth ap- pear. 1, From the time of the fabbath's firft inUiunion, which was in paradife, in the (la'e ©f innoeeocy, before there was any ceitmony, 2 From ill 'he argumenrs nude ufe of to back it, which are perpevual, and cot ceremonial ( m ) 5. Becaufe it is placed in the midft of the decalogue, et ten commandments, and all the other nine are mora!, and threfore this too : and with the reft, it was written by God on tables of llone, which fheweth the perpetuity of it. 4. Becaufe the Gentiles were required to obferve this, the Granger as .well as others ; but they were not under the ceremonial^ Jaw 5. From the teftimony of Cluift, [Mar, xxiv 10. Pray that your flight may not be in the winter, nor on the fab bath day ] This flight was to be at the de- finition of Jerufalem, in Vefpahan's time when all cere- monies were abolifhed • and yet then oar Saviour Speaks of the fabbath in force, which would aggravate their grief, if they iliould be forced to brake it. Queft $9 Which day of the feven hath God appointed t§ be the weekly fabbath ? Anf From the beginning-of the world to the refurre&ion of Chrift, God appointed the feventh day of the week to be the weekly fabbath, and the fir/t day of the week ev«f fince, to continue to the end of the world, which is the Chriftain fabbath. Queft lis the feventh day cf the week always u be kept as holy, and the weekly (abbath unto the Lord ? A A feventh day in number is always to be kept as holy and the weekly fabbath ; the feventh part of our time being God's due, and by virtue of this commandment to be feparated fram common ufe, and employed in his worfliip, and move immediate fervice every week ; but the (eventh Hay in order from the creation h net neceiTary al- ways to be obfttved as a fabbath ; it bei^g in the power of God, who appointed the fevemh in ord^r, to alter that order at his pleafure 0^2 Which day of the feven did God at ilrft appoint to be the weekly ibbbath ? A God did at hr/t appoint the feventh day in order to be the weekly fabbath • ■ fix days fibalt tbou labour *nd M do all which thou haft to do, but the feventh is the Lb* " bath of the Lord thy God, in it tbon ihait not do mf M work, &c" Q^3 Wherefore did God appoint tie feventh d*.y at firft to. he the w.-:Uy fabbath I A God did at firit appoint »kc feventh he R ) 122 ) weekly rabhbttr, becaufe it was the day of his reft from his w rk or creation, that thereon rtien might reft from their wotks. *nd remember his; " For in fix days the Lord * ; made heaven and earth the fea, and all that in them is, M an! refled or the feventh day, &c V Q 4 When did God firft appoint the feventh day to be the i bbath ? A God did appoint the feventh day to be fabbath im- mediately afrei the firft creation [Gen ii, 3. dnd God bltffed 'he feventh day and, fancl fied it ] Ct5 Was the ftventh day obferved as the weekly fabbath* beh»re God wrote the commandment for its obfervation oa tables of fione on the mount, which he delivered unto Mufes ? A ft is more than probable, that this feventh day was obferved all along by the true worfhtppers of God, as the other precepts of the law were observed/though no mention made thereof in the fliprt hifierv of the affairs of fome th ufand yea»s; for Adrtn who lived until! the days of Methuselah, no doubt did teach his children this precept, which he had from God in paradife ; and Methufelah, who lived till the days of Shem furely did deliever it down to pcfWay all the days of the old world • and Shem who Irvrd till Abraham's time and is fuppofed to be Melchife- dec in all probability did deliver his precept (ucceffively unto him in the new woild ; ard a Abraham with eafa mi^hr, fo without queflion he did *e*ch it with other pre- ceo s to his child fn and they nught it to one ano'her, until the time of Moles ; and Moies fpeaketh to the Ifrae- lite of the fabbath to be kept holy to the Lord oh the monow, hxod, xvi 23 as a thing well known unto them, and of pracltce amongft them, which was iGiuetime belore the Lord gave the law upon mount Sinai. Qj> Ho v long WAi the ieventli day to be obferved as the weekly fabbath ? A The feventh da* was to be obferved as the weekly fabnath from the beginning of the world unto the refurrec- tio t Chuft. Q^v What day is to be obferved fer the weekly f.hbatbj from the refu>r'6tion r>f Chrift ? A The finfc day of the week, from the refurreflioi^ of ( 123 ) cf Chrnt, is to be obferved by Chriftains unto the end of the world for their u eekly fabbath. Q 8 How could the feventh day, fabbath be'ng changd from the laft of fcven nnto the firft of (even, when we do not read exprefly of any repeal in the fctipture •( the lift of fcven ? A i It is one day of feven vhich God haih appointed to *o be 'he fabbath; and in the coTimandivnt the L >rd 's DAY ] [here is reafon to believe that the Lord's d*y here fpoken cf wa the firft day of the YUeek btcaufe it is a certain determinate day, and it is fpoken of as a <1ay which was well known amongft Chriftaim by hat name ; and the firft day of the week being the clay of the Lord's reiumclion, and wherein Chriftains did afc to affemble themfelve* together upon, had the only reafon for fuch denomination. There is alfo reafon to believe, that the Lord did put hU own name upon this day, becaufe none bad ( "4 ) authority to put his name upon any day but hltufelf • and theapofile calling it the Lord's day, by the infpiriation of the Spirit no doubt but it was the Lord's will h mould be fo called ; and by confeqaeoce, it Was bis will th^t this day (hould be ufed and obferved, as a holy day unto bimfclf. As the fecond facrament is c.il?ed the Lord's fupper, be- cause it was appointed by the Lord ; fo the firfi; day of the week is called the Lord's day, because it is appointed by the Lord : and ibis da,y being appointed, no other is to be fcbfei v^d now ^cv rhe Crmftain fabbath j. The appointment of the ferft day oi the week to be the fabbath, may be inferred from [i Cor xvi, i, 2. Now as concerning the collection for the &j&ts, as I have given order unto the churches of Galatia, even fo do ye : upon the rift day of the week let every one of you :ay by him in ftore, as the Lord hath prefpcted him ] The apoftle having given order from the Lord 10 the churches of Galatia,. and of Corinth, and by confequence the other churches of the Gentiles, for col- lections on the fir ft day of the week, as God hath profpered them on other days ; we may infer, this being a fabbath day's work, that he had alfo from the Lord given order for the obferyation of this firfl day, as the weekly fabbath 4 We read of the dn^ples being affembled together on the flrft day of the week and that Jefus then came amongft them, John xx 19. and that eight days after they met again, which was another firft day, and Jefus came to them, v. 26* Moreover, that it was the prectice of Chrift's diiciples to meet together to worfhip the Lord, to hear the word and brake bread, or receive the facrament of the Lord's (upper, on the fitft day of the week, [Acts xx, ?, And upon the firft day of the week> when the difciples were come together to brake bread Paul preached unto them- &c J Paul had been with them.feven days, as v> 6 and yet we read of no folemo meeting, but on the hrft day of the week, the htt of the (even wherein he abode with them it was not on the old fabbath, the Jaft day of the Week, that the iolcmn afferably for worfhip was held, but the fir ft day^which, had it been the fabbath of new appoint- ment, and of ncaflary obfervation to Chriftains, would have been moil inconvenient for Paul to have fpent in re- jigious cxereifes unto mid-night, when the next morning ( <*$ ) he was to take his journey: all which being confidered together practice of Chriftains from the apoftle's days, it may he evident unto them that defire cot to cavil, that tht fi,-fl day of the week is appointed by the Lord to be the Chriftain fabbath Queft 60 How is the fabbath to be fandtified ? Anf Ti*s fabbath h to be fancYified by an holy refting all that day, even from fuch wordly employments and recreation? as are lawful en other days> and fpending the whole time in the public *nd private exercifes of God's worfhip. except (o much as is to be taken up in i.he works of neceffitv and mercy. Q^i What is it to fa notify the fabbath ? A The fabbath is anctified by God in his appointing it to be holy ; the fabbath is fanclified by man in his obferving and keeping it as holy • w Remember the fabbath to keep " it holy." Q^2 How are we to obferve and keep the fabbath as holy? A We are t© obferve and keep the fabbath as holy, partly by a holy refting partly in holy exercifes, on that day. Q 3 What are we to reft from on the ftbbath day ? A We are on the fabbath day to reft, not only from thofe things which are in themfelves finful, which we are bound to *eft from en every day of the week, but alfo we are to reft from thofe wordly employments and recreatioas which on the other fix days of the week are lawful and our Cl duty : Six days (halt thou labour and do all thy work ; " but the leventh day is the fabbath of the Lord thy God, * in it thou (halt not do any work, &c." Q^4 May not fuch works be done in our particu- lar calling on the fabbath day, as cannot fo feafonably and advantagecufly be done on the other days of the week ? A There are fome works in our particular callings which may feem to be moft feafonable and stftamagescit on the fabbath day, and yet it is our duty to reft from them, and wholly te forbear them; fuch as, I. Killing or beafts on the fabbath to prepare meat for the Monday market. 2, flowing, (owing gathering in of corn, making hay ( I** ) while the fun- dunes and the weather bed ferveth, on the fabbath day. 3 Selling of fruit or os her wares on the fabbath day, when there may be mofl cufiorn for them, 4. Sel'inc or buying of fifh on the fabbath, which in hot weather might flink if kept fill Monday Thefe acid the like wordly employments we are to forbear ^y virtue .of this commandment they being our own works ; and what- ever lofes we may feen to fobftain by fuch forbearance, be Aire it is not comparable unto the iofs of God'* favour, and the wounding of our conference; an j the lofs or our fouls for ever, which wiil be the fruit of living in the breach of God's law And if fuch work* as thefe muft be forborn on the fabbath much more fuch wo^ks of cur calling as may be done on the weekday as welll a* on the fabbath [Neh, xiii, 1$ 16 17, iS In thofe days f,w I in Judah iome treading wine-prefTes : as dfo wine -rapes, and figs, and all manner of burdens, wetch they brougnt into Jerufalera on the fabbath day* an 1 l teftifi-d agatnft them in the day wherein they (old victuals There dwelt men of Tyre alfo fhetein.which bought fifh, and a 1 manner of ware, and fold on the fabbath unto the children of Judah, and in Jernfaleni. Then 1 1 contended with the nobles, of Judah. and faid unto them, What evil thing is this that ye do, and profane the fabbath day ? did not your fa* ther thus ? and did not our God bring ail this evil upon us, and upon this city r* yet ye bring more wiath upon ifrael, by profaning the fabbath.] Q_5 May we not lawfully recreate ourfelves upon the fabbath day, eipecially fince the day is appointed to be a day of reft from our toiling labour in the wtek ? A 1 We may and ought to recreate our ni-nds on the fabbath day in the worfhip of God, we bring bound to call and make in this refpect the fibbath our delight 2 But we ought to forbear recreating our minds with carnal de- light either by works or deeds which wt may do on other days ; atid much more ought we to forbt.ar recreating our bodies by fports and paitimes, though *ifter the public ex- cel dies of God's worfhip be over, [Ha Iviii 13, .4 If thou turn away thy foot from the fabbath from doing tny pleafure on my holy day, aud call the iabjaiu a aeligiu* ( 121 ) the holy of the Lord, honourable, and malt honour him; not doing thine own ways, nor finding thine own pleafure, nor fpeaking thine own words- then (halt thou delight thyfelfin the Lord and, I will caufe thee to ride upon the hip.h places of the earth, and feed thee with he heritage of Jacob thy father ; for the mouth of the Lord hath fpokcn it Q^6 Though matters and governor* of families are bound themfclvcs to reft upon the fibbath day yet may they not command their children and fervants to wotk, or permit then to play, and take their recrea- tion ? A Indeed the commandment is principally directed to rr.iiters and governors of families ; but with all, fo as it c l enjoin them to do what in them lyeth, to hinder their children and fervants from the profanation of the day by lervile working or bodily recreations, and to put them upon the obfcrvation of this day of reft ; " In it thou " (halt not do any work thou nor thy fon nor thy • 4 daughter, nor thy man-fervant, nor thy maid-fervant* " &c." Q^7 May not children or fervants lawfully work or play upon the fahbath day, if they be commanded hereunto by there parents or matter f ? A Though it be the fin of the parents or matters to command their children or fervants to work, or any o- ther way to brake the fibbath ; yet it is the duty of children and fervants to (ETobey them, whatever tem- poral 1-ofs they fufiain by it, they being hound to o- bey the God in heaven rather than any man upon the. earth QJJ Is it lawful to drtC$ meat on the fabbath day ? will of the Lord that the chii dren id neither ga*):er BOf drefs the manna that fall from heaven on ths fabbaih di»y, there being fo much fer?ik work to be dare abort* it before it was fit to- be eateu namuy, the grinding ot it in the mills, or beat- ting it in morurs, end then baking it ; which ferviie work is (till unlawful cnieTs in cafe,- of great neceiTity : and altha* fires urene fo-. bidden to be kindled in their habitation*, dxju&Vj j. That is, to foibear worcly tmjloyraciu*. ( 128 ) as the works forbidden in the former vtrfe were, and the inttance i? a fpecial of the general) ; yet the fcripuires doth no where forbid the dreiling meat at all for ordinary food, nor the kindling of fires for fuch ufe : but the law- fulnefs of dreliicg meat may be colle&ed from the fcrip- ture, in at much as our Saviour himfelf wan prefent at a feaft on the fabbath day, Luke xiv, i. where no doubt meat was dreffed for fo many gurfta as were there bidden : and when we ate allowed to provide food for our carila on the fsbbath furely we may lawfully drefs meat for our- feives. Qo What works doth God allow us to do on the fab- bath day bcfidesthofe which he doth principally command us ? A The works which God doth allow us to do on the fabbath day, befides what he doth principally command us, are works of neceffity and mercy, fuch as eating, drink- ing, defending ourftlve? from enemies, quenching the fire of houfes, vifiting the fick> relieving the poor, feeding of cattle, and the like ; in all which employments we ought not to have a reference chiefly to ourfclves, or any tempo- ral dv.intage, but to be as fpiritual as may be in them, [' ii, i, 2, 3 At that time Jefus went on the fabbath dav ! ugh the cor^ and his difciples were an hungred, and h*gan to pluck the ears of corn, and to eat: but when the Pharifees faw it, they faid unto him, Behold thy difcplesdo that which is not lawful to do on the fabbath day : but he faid unto them Have ye not read what David d f d ? &c And verie ?. If ye had known what this mean- tthi I will have mercy and not Sacrifice, ye would not have condemned the guiltlefs. And verfe, 10, it, 12. They faid unto him, Is it lawful ?o heal on the fabba».h day ' t find he f^id unto them, What man mall there be amoegft you that Avail have one fhtep. and if it ftiall rail into a pit on the fabbath day, will not he lay hold or* it, and lift it out ? how much more then is a man better than a fhtcp ? W ere fore it is lawful to do Jell on the fab- bath day, Luke xii, 14 15, 16 Ami the ruler of the fyragogues anfweiod with indignation, becauft that Jdus had healed on the fabbath day i the Lord then anfwercd him and faid> Thou hypocrite, doth not each one 0/ your ( 129 ) on the fabbath day locfe his ox. or hia aft from the QafI and lead him away to the watering ? and tngiK not this woman being a daughter of Abraham, whom Satan hath baund lo, thefe eighten years, be loofed from this bond on the fabbath day ?] - Q^ 10 What are the holy exercifes or the works which we are principally commanded to do on the fabbath, day ? A The holy exercifes which we are to be employed in or the work? which we are principally commanded to do on the fabbath day, are the public and private ex-rcifes, efpeciaily the publick exercifes of God's worihip, fach as hearing the word prayer receiving the facramear, fingiag of pfalms in the public affembl es of God's pecpie, [[(a, lxvi, 23. And it (hall come to pafs that from one fabbath unto another, mall all rlefh come to wor/hip before me, faith the Lord, Luke iv, 19. And hr came to Nazaretn, where he hath been brought up ; and, as h ; s cmftoia wife, re went into the fynagoguei on tht fabbath fr\y and flood up for to read, Acls xx, 7, And upon the firft day of the week, when th*» difciples eame together to break bread* Paul preached unto them, Pfal, xcii, title, A pfalai or fong for the fabbath day ] Q^n How are we to perform thefe public exercifes of God's worihip on the fabbath d^y > A We are to perform thefe publie exerci r es of God's worfhip on the fabbath day, 1 With fm--:erity, having a (ingle refpeft onto the honour and glory of God, vhofe day the fabbath i«, [Ifa iviii, (3 Lf thou call the ffej tha holy of the Lord, honoura'b'e, and fhal" honour hirrf] 2. With reverence, and that both of b:dj and mind £Eccl T, 1. Keep thy foot when thou goeft into the Lonfe of God Ifa lxvi, 2 To this man will i look, even to ht:n thac is poor, and of a contrite fpirit, and tremble h at my word.] 3. Wrh deligeace and attention [ .5, 14 ,And on the fabbaih day we went out ol tie c ; y by a liver G where pvayer was wont to be made, and Lydia, wb (hipped God. heard us whofe heart the Lord opened, that (he attended unto the th ngs 1 e fpoiea 4 V and ferver of fpirit, [Rom, xii, n Fervent" in fjpiric feiving rhd Lord J 5 With dehgaf 4Qd jjy, [lia a ( *3* ) Iviii T3 If thou call the fabbath a delight.] Qj 2 What are we to do by way of preparation for the pub i fxercifes of God's worfhip on the fabbath day ? A By way of preparation for the public exercifes of Gcd's worfli'p on the fabbath day, we are, i. To remern- b r before (be dav come, ro keep it holy, fo as to fmfh cu? worr-ly bufinefs and employments on the week days, and timely to brake off from them on Saturday evening* and to take pains, to get our hearts in a readinefs for the holy duties of the fabbath, 2 In- the morning of the fab- bath, we muit begin the day with God, in holy mediu* tion upon the works of God's creation, and efpecially up« on the works of redemption, which were compleated by Chrifts refurreclion upon this day : we mud read the fcnp- ture, and fome other good books, as we have time for the better fitting us for our more public and folemn worfhip •. efpecially we muft pray in fecret, and in our fsmhes for God's pre fence in his ordinances and that God would affift his nrnifters, who are his mouth to us and ours to him * an^ ublc exercifes of God's worfhip are over the wo k o» the la" ba>b is noi over, but we moft retire to- our families (not ft^k eu- p ! ta'uie in the fields, or in vain con n*nv) and there iep*ai over what we have heard cate- chife *nd inflri?& children and fervan>s, fing pfaims pray wkh r>ur families and whilff we moderately mske ofe of any crea ui*f re reih ent, we rruft: difcourle of the things of God ; we ough> al o d's worfh'.p, an ■ th thai we may (ell corn and ihe iaobath, that we n*ay fei forth wheat? Mai, i, jg. Ye laid alfo, What a Wearinels is it ? an 1 ye have InufFed at it iajth the Lord of hoftj j and ye have Drought that ( I3a ) that wVich is torn, and the lame, and the fick : thus ye bn ught an offering, mould I accept this at your hand* ? CL3 What fins of commiffion ate forbidden in this fourth commandment ? A The fins of comrnifiion forbidden in this fourth com- mandment are the profaning the fabbath day, 1 By idienef* : when ue fpeod the day, either in whole or in part, idly neither working in oar callings, nor em- ploying ourfeives in the duues of Gcd's woifhsp, but loiter awa} that p : e;.icu$ time in our hotife? or the fields, either in vain and idle thoughts, or in vain and idle difcoarfe, or the like. 2 By doing that which is ia itfelfmore grofiy finful ; as if, inftead of goteg into the houfe of God to wcrdiip, we fhould go to the tavern or a*e houfe on the fabbath day* and be drunk ; or go to a hafe houfe, or to any houfe to be wanton and unclean ; or if on the fabbath day, inftead of hallowing an:' praifing God's name, and playing to him, we flic aid fwear by hts name in our ordinary difcourfe, or take his name in vain ; if, inftead of wotfhppingGod with his people, we mould perfecute God's people for worfhip- ping him., or rail at them, or feoff and deride them, becaufe of the holinefs which is in them. * 3 By unneceflarv thoughts and contrivances about wor- 0% affairs ; unneceflary works and difcourfes about earthly employments, unneceflary works in our particular callings, or by carnal pleafurts and recreations which are lawful on other days : thus thinking our own thoughts, fpeaking our own words, doing our own work*, and finding our own pleafures, forbidden, Ifa Ivii, 13. Not doing thine own ways, nor finding thine own pleafure, nor fpeaking thine own words. QJ*2 What are the reafons annexed to the fourth com- mandment ? Ani the reafons asnexed to the fourth commandment are. God's allowing us fix days of the week for our own employment?, his challenging a fpecial propriety in the feventh his own example.* and his bleffing the fabbath day. q 1 How many reafons are there annexed unto the fourth commatfdm.ent,! ( '33. ) A 'Thertzre fourreafont annexed unto the fourth com- mandment, the more erTcau/Iiy to induce and p^rfuade tis . ti-m of the fabbath day. Q_2 Whv is ilie liiit reafon ? A The fefl reafon annexed unto the fourth command- ment is God\ allowing us fix days for own employments, when he might have taken more^time for him'eif he hath taken bu one day in feven, and albweth us the other fix, which 15 f efficient for the work of our particular callings, and any kind of needful recreation* : M Sxdays (halt thou " labour, and do all which thou haft to do, " Q^3 What is the feeond reafon ? A The fecord reafon annexed unto the fourth command- ment is, God's challenging a fpeciai propriety in the feventh day : the feventh day or fabbah being the Lard's which he hath fsn&fied and fet apart from common ufe, 10 be em- ployed in his worfhip. it is thift and facrilege, to alienate this day in whole or in part to our own ufe from any fur- ther than he hath given us allowance; " But the ieventh i€ day in the fabbath of the Lord thy God." Q 4 What is the third reafon ? A The third reafon aanexed to the fourth command- ment is God's own example, in retting himfelf from his works of creation on the feventh day, and therefore he would have us aHb to reft from the works of our particular calling and fanc~tify a fabbath in imration ot him s For M in fix days the Lord made heaven and earth, the fea, and €i all that is in them, is and retted the feventh day," Q^5 What is the fourth reafon ? A The fourth reafon annexed to the fourth command- ment is God's blefEng of the fabbath day, by virtue whereof we may hope for his prefence with ill in the duties of the day, and to receive bleffings from him upon ourfelves : • c Wherefore the Lord oleiled the febbath day, and hal- lc lowed it." Queft 63 Which is the fifth commandment ? Anf The fifth commandment is, ,$ Honour thy father u and thy mother, that thy days may be long upon the *' land, which the Lord thy God giveth thee" Q^ft 64 What is required in the fifth commandment I ( »34 ): Anf The fifth cemmandment re^uireth the preferring the honour and performing the duties belonqirg to every one in their feveral places and relation*, as fuperiors, in- feriors, or equals. Q i Whai is the fubjecl of the fi r th commandment or who are the perfons of whom the duties of this command- ment are required ? A 1 he fubjtct of' the fifth commandment, or the per* fons of whom the duties of this cospm^nctment are ?equi- red, are relations efpecially children, and a!! inferiors, in reference to their parents and fupedors ; and inclufivcly, fuperiors in reference to their inferiors, and tquals alfo in reference one to another Q^2 Whom are we to under ftand by inferiors ? A By interiors we are to underftand, not only children, but alfo wife* fervants, people, fu j erior*? A By fuperiors, under the n3me of father and mother, we are to unc'eriiand, not only parents, but alfo hu(b ds, matters minilUis, magistrates; the .,er age, and Beed fo require, let him do what he will, he fiar»ea* are the duties of fervants to their matters ? A 1 lu, aimtsfcf lcrvaats to their mailers ate, 1. H&* ( «39 ) ©our of their matters in heart, fpeech and bf heavour, [Vial i, 6 A fervant honoureth his matter i Tim. vi i Let as many fervants as are under the yoke, count their own nuf- teri worthy of all honour.] 2 Service of them with diligence, willlngnefs, fear, and out of obedience unto Chrift. [Eph, v t. 7. Servants, be obedient unto them that are your matters according to the fkfh, with fea* and uesibling, in fioglenefs of heart, as unto Chrift ; not with eye fervice, as men pleafers, but as the fervants of Chrift doing the will of G^d from the heart; with good will, doing fervice as to the Lord,, and not to men,] 3 Faithfulnefs to them in their eft^te, and any truth committed to them t with endeavours to pleafe them well in all thir/rs, [Tit, ii, 9, 10. Exhort fervants to pleafe their own matters well in all things, fhiwing all good fi- delity, that they may adorn the doclrine of God our favioizr in all things] 4 Meckn>is and patience under reproof and ftrokes, and that not only when they do defer ve them but alfo when tney are innocent, [1 Pet, ii, i3, 19. Seivanis, be fbbjecl to your matters with all fea;, not only to the good and gentle, but alfo to the froward ; for this is thank- worthy, if a man for Confcieiice towards God, endure grief iuffrring wrongfully : for what glory is it, if, when ye be buffeted for your faults, ye (hail take it patiently ? Bat if when ye do well, and fuffer for it yc taks it patiently, this is acceptable with God ] Q^iO What are the duties of matters to their fervants A The duties of matters to their fervants, are, 1. VVif dom and gentlenefs in their guldence a.»d government of their fervants, and acceptance of their (jiligence and wii- Jingnef* in their fervice : not t; for every fau't, re- membring that they alio are fervants to Chrift, and have many fault, to be covered, [£ph> vi, 9. And ye mafic. s, do the fame things unto rhe*u, iorbearina (ur moderating) tbreatning, knowing that y ;ur roaftejys in heave,}, a.J there is no refpect of perfons with him.] 2 Provificn of convenient and fuiHcient food for th: [Piov xxvii, 27* Thou flult huve enough for liyf foe ( MO ) for the food of thy houfhold, and for the maintenance of thy maid en ? ] 3 Payment of their wapes in full, and at the promifed time [Col, iv, i Mafters give unto your fervants that which is jufl and equal Deut xxiv : 14 15. Thou (halt not oppefs an hired fervant at his day malt thou give him his hire ; for he is poor and fetteth hi? heart UDon it. left he cry againft thee to the Lord and it be fin to thee ] 4 Reproof of them for fin, and correction of them with more th.n words, for fome faults, [ Prov xxix 19. A fervant will not be corrected by words ; for tho' he under- Aand, he will not anfwer [ 5 inihuclion cf them in the ways of God. worshipping God with them, allowance of time every day for worship- ping God by themfelves : reftraining them ai much as they can from every fin, especially from external breach of the fabbath; exhortation and perfaaiion of them unto the o- bedknee and fervice of the Lord, and therein to be both examples unto, and companions with them, Gen xvi, 19. I know him that he will command bis houfhold, and they ftii'l keep the ways of God, jofh, xxiv, 15. As forme and my houfe. we will ferve the Lord, Acls x, 2 A dev- out man and one that feareth God, with all his houfe.] C^ ii What are the duties of the people to their mini- fters ? A The duties of people to their minifters, are, 1 High eftimatian of them, and endeared love to them, for their work's fake, 1 Thef v> ia> *J. And we befeech you, brethren, to knew them which labour amongft you, and are over you so the Lord, and to edeem them very highly in love, for their wotk's fake. Galat iv, 14, 15. Ye received me as an angel of God> even as Chrifl Jefus; for 1 bear you record, that If it had been poffible, you would have plucked out your own eyes, and given them to sue] 2 Diligent attendance apon the word preached, and o- ther ordinances adminiftred by th*m, [Luke K, 19. He that heareth you heareth me ] 3 Meek and patient mfFering the word of reproof, and ready obedience unto the word of command, which min- ( Mi ) flcrs mall from **>* fcripturesmake knnwn unto them, to- gether with fubmiffi m unto the difcipline entrufted with them by the f n i, 21. Receive with meekaefs the engrafted ::> Heb, xiii 1?. Obey them that have the rule over you, and fubmit yourfelves, for they watch for your 0>uls ] 4 Communicating to them of your temporals, [1 Cor, ix 14 The Lord hath ordained that they that preach the gofpel, fhould live of the gofpel, Galvi, 6 Let him ihat is taught in the word comnuisicate unto him that teacheth in a]) good things.] ^ Prayer for them, [Rom xv, 13. Now I befeech you, brethren, for the Lord Jefus Chrirt's fa^e, and for the love of the fpirit. that ye drive together with me in your prayers to God for me, i Thei v 15. Brethren, pray for us] 6 Shutting their ear against repioaches and (landers, be- lieving nothing without proof and Handing up in their defence againfl an ungodly world and many falfe brethren, and rot:en hearted hypocrites, who are made ufe of by the devil to caft dirt upon them, that thereby people receiving perjudices againft them, might be kept either from hearing of them, or recei?ing benefit by their doers, [i Pet ii, 14 Go- vernors are for the punifliment of evil doers, and for the praife of them that do well. Q^ 15 What are the duties of the younger aod inferior in gifts and graces, to the aged arid fuperior ? A The duties of the younger and inferior in gifts and giaces, to the elder and fuperior are, 1 To rife up before th m, and give place to them, with reverence and refpecl, £Lev xix, 32. Thou fhalt rife up before the ho?ry head, and honour the face of the old man, and fear thy God ] 2 Humble fubm ilion to them, fo as to follow their wife counfels, [1 Pet v, 5. Likewife ye younger fubmtt your- felves upon the elder.] 3 Imitation of ihem in their graces and holy conver- fation [1 Cor xi, 1. Be ye alfo followers of me, even as I alfo sm of Chrift ] Q^ 16 Wha arc he duties of the aged and fa perior in gifts and graces, unto the younger an I inferior ? A The duties oh the ag-d an<1 fuperioi in g»fts and gra- ces, unto the younger and inferior, are, to adorn their old age, and (hew forth the po i-er c f their grace in a holy and exemplary convention, [Tit ii 2. That the^ged men be fober grave temporate, found in faith, in charity in pa* tience : the aged women likewife, that they be in beha- j Tiour as becometh bolirefs, teachers of good things. ( »M ) Q if What arc the duties of equals one to another? A The duties of equals one to another, are, I. To live in peace with, and fincere love to one another, perferring each other in honour [ i Thef iii i 3, Be at peace amohgft yourfelves Rom, xii, 9, 10 Let love be without diffimu- lation. Be kindly affectioned one to another ; with brothe- ly love, in honour prefering one another. 2 To be pitiful courteous and affable, and ready to pro- mote one anothers good, and to rejoice therein, [1 Pet iii 8. Love as brethren; be pitiful, be courteous, 1 Cor x 24 Lerno man feek his own,but every man another's wealth Rom xii 15. Rejoice with them that do rejoice.] Queft 6$ What is forbidden in the fifth commandment I A The fifth commandment fcrbiddeth the neglecting of, or doing any thing againfl the honour and duty which be> longeth to every one in their feveral places and relations. Q^i How many ways may we fin againfl: the fifth com- mandment ? A We may fin againft the fifth commandment twe ways. 1 By neglecting of the duties therein prefcribed. 2 By doing any thing againfl: she honour which belong- ed! unto every one in their feveral places and relations. Q_2 What are the fir.s of children againfl their parents ? A The fins o r children againft their parents are, T Irreverence towards them, and any ways difhonouring of them, either in fpeech or beheavour, Deut xxvii, 16. Curfed be he that fetteth light by his father or his mother ; and all the people (hall fay, Amen, Prov xx, 20. Whofo curfeth his father or his mother, his lamp (hall be put oat in ebfeure darknefs ] 2 Difobedience to their commands Prov, xxx, 17. The eye that mockeih, at his father, and difpifeth to obey his mother, the ravens of the valleys (hall pick it out* and the young eagels (hall cat it 3 Unteachablenefs and refufal of their inftruction, [Pror viii 33. Hear inftruction and be wife, refufeit 3 r.ot Prov, 11, 12, 1$ And thou mourn at the laft, and fay> Hovr have I haied inftruction, and have not obeyed the voice of my teachers ?.| ( 145 ) 4 Stubbornn^fs and incorrigiblenefs under their reproofs and cef regions, [j Sam, ii ai, 2?. And he faid, Why do ye fuch things ? I hear of your evil dealings ; notwith- standing they hearkened not unto ibe voice of their father] 5 Waftefulneis of their fubftance, unthan* faints for their care and favours, or any ways unkindnefi to them, efpecinlly when they arc aged and in difttefs, Prov, xii f 1 6 He that wafteth his father, and crnfeth aw-y his mo- ther is a fon that caufe?h ftame and bringeth reoroaeh, Prtv, xxili 27- Defpife not thy mother when the is old ] 6 Difpofid of themfelves unto callings, or in ma*rir ^es, without their cen Tim iv 8 If any provide not for his own, he is worfe than an infid 1 ] 4 Cruchy towards them and unreasonable provoking •f them unto anger, [Eph vi, 4. Ye h h rs, provoke not four Children to wrath, Col iii, 21 Fath r$, provoke not your children to wrath, left they be difc«u^aged,] 5 Encouragement of them, eic!>er by their commandi or example, in ail doing, ©t difcoura£erhents of tkem, either by their prohibition, or frowns and (fifpleafare, in well doing. v ( M< ) 6 Opnofition of that wh : ch ib really for their good, cJthe- in reference unto their calling; or marriage. Q 4 What are the fins of wives againft their hu£ bar A The fns of w'ves agairfr 'heir hufb^nd« are c W^nt of that due reverence aod honjur and endear ed !ove,whicb they fhould have for the»r hufb nds above all others. [2 Sam v", 16 And Michal faw David dancing before the Lord, and ihe defpifed him in her hem, 2 Infidelity ia brea^nT the marriage covenant, or revealing any fecrett ccmmitted hv their hufbnds unto them, Prov ii 16, i; a To deheve; tf-ec from the Orange woman, who forfaketh t'e guire f her youth, and (orget'eth ihe covenant of her Gt >d, 3 Pr'de and pro'ufivc 'pending and wafting of their elites in cofUv cl*hs beyond their decree, or any other way. [1 Pet iii, Whofe adornnp, le^ it not be that outward as ar ;nin^ or p'aHn^ the hair, and wearing of grid, or put- tug on o f apprel] 4 Unfuijecl*on unto, and imperiou£ gii f > over their I ;ufb nd* a* 1 they were their foat, to be corrmanded by them, and not their hrad to rule over hem; and th«s accompa^ed with forwardnefs, ard a ccnunuous if i>i* chPu hirvp tb< ir hufbnd* with their evil fpeechea ar< : darrours. |"Pr* v x x 3 Hie contentior.s of a wife are a continual dtop. irg ] 5. Evil fu mifes, and iuJpiciouj o »i ei» luifbands without reafon, unkind behaviour to- varH >hefn whatloeVer kindnef$ they receive from them, fooJIAi Speaking of hei* f^ul'j before otheis, to the»r pro- Vocaiioi , inf'ca > f l<)7< . an d meek admonitions, when they are alone, to do their amendment. 6 Deafning their ear unio the long counfels and faith- ful upJO'fs of their hufb n's for their fouls good, grow- ing rh* worfe in. n^ nut the better there, y. Q 3 W ! at a*e the fin- of huftands againft their wives ? A. The Urn of hpfbands againfl: their wives are, I* Want of at erckamg love and kindnefs which is due U> iheir wive? : biner fpetches ; unkind and unreasonable je. ! ufies ; revilings, and >*ge at the»r advice elpt/iaJy when it is lovmp and meek, and for the real gotd of th£ body, 01 e/h-i< m name : or (bul [Coi ii. 9 fjufbands Icv.s your wives, aud be not bitter againfi diem.J 2^ Ua-r ( M7 V feithfulne r f unto their wives»and that cither in reference unto their bodies by ar*ultery,or in reference unto the'r ouh by neglect of fuch advice, reproof, or inffru&ion, as n^y be for their fouls good, efpedah'v by dr,iw : ng them unto fin to their foul* ruin, [Ma! n. 14. fh-j Lord hath been a witoefs between thee and ?! thy yooth, agaiqft whom thou halt dealt treacherotilv ,- yet i* ihe thy com- panion, and the wife of thy coven,, x &$ If* 16. Then the men which knew that their wives had b: inc^nfc unto her gods e word which thou hafl fpokcn unto us in, the name of the Lord, we will not harken tar/o thee ] Qjk What areth? fi s of fervants agtiaft their matters? A 'he fins of [rtheit mailers, are, r Dilobedicnce unto their Uwiol and fit commands, or unwilling obeience, or eye fervice of them only, ncgl ting their bufinefs whv*n [2 Tim, iv 3, 4. For the time will come, when 'hey will not endure fecond doctrine, but after their ownluft (hall heap up to themfelves teachers having itch- ing ears ; and they (hall turn away their care from the with, && 0\dil be tarfttd wte fables* Mark iv, 5. He ( »49 )■ looked a^v rieved for the h&dntfk o£ their hearts t Car it. 4. Our r>f much affection and a«- guifh of heart 1 ^ro ott with many teagr^ J I RcT i r. r from them, de&ial of required fiab- miffionan ence unto them, with holding due main- tenance from then!, or any ways neg^fted the duties re» owed of people io their roraifters* Q^9 What are the ! 1 againft their people? A The fins of irinifi nft their people aie. 1. Want of fincere ™4 tendti li>ft to their foils, feeking more to receive gain from tkem than to do any good unto them, [? Cor x?i 14 1 feck ist yours, bui you, Ifa ivi, >o His watchmen are bind, they are greedy dogs who can never have enough ; they look every one far his gain from his quarter?] 2 Negligent h their pa t and ftudie* for them and in their preaching the and exhorting, and do&nne : neglect nJt the gift that is it thee, which was given thee by prophecf with the laying en of the hands of the presbytery.] } TJawatchfubefs over thenij unprofitableness of their difcourfe amongft them, unfuirablenefs of converfation unto their doctrine an J pro* fefton.unteaching that by their lives which they teach in their pulpits. 4, Corrupting the word they preach, and infecting #he minds of their people with erroneous opinions, [2 Cor ii« 17 We are not as many which corrupt the word of God] QjQ What are the fins of fubjects againft their magi- strates ? A The fins of fubjects againft their magiftrates, are 1. Rebellion againft them, and any treafonable feeking their overthrow and ruin- [Prov xvii, 11. An evil man feekeih only rebellion, therefore a cruel meiTenger (hall be Cent a* gainft him 2- Unfuhjection and difobedience unto their gt>oJ and righteous Jaws, [Rom xtii, $. Wherefore ye muft needs be fubject, or only for wrath, bu! alfa for con- ference fake. ]« Neglecting of prayer for them, and, in* fiead thereof, fpeaking evil of them. [2 Pet ii, 10. Pre fumptuons are they, felf willed ; they are not afraid to ipeak evil of dimities} 4. Refiling fpeechei unto them. ( 150 ) and irreverent beheavour before them [Exod, xxii, 28 Thou (halt not revile the gods, nor cuife tne rater of thy people, 2 Sam xxiv, 20. And Araruah w*r>t oat and bowed himfelf before the king;] 5. Den'ul of their jaft due, or any ways defrauding them, [Rom xiii,8. O e no man ?ny thing,] Q^ 1 1 What are the fins of magiftrates againft their ftrb- jefts ? A The fins of magiftrates againft their fubjedb, are, i Making laws which are contrary unto the law* of God t [Dan vi, 71. Haft thou not figned a decree, that ev« ry mm that mall afk a petition of any god or man wi'hin thirty days* fave of thee, O king, (ball betcaft into the den of lions ?] Oppreflion, tyranny, and cruelty in their govern m?nt, [ProT, xxyiii. 15, *6. Asa roaring lion, and ran- ging bear, fo is a wicked ruler ever the poor people, The prince that wanteth undo (landing is aKo a great oppreffbr but he that hateth covetoufnefsfhall prolong his days ] 3. Seeking their own intereft, rathe*", than the intceft of the commonwealth 4 Difc$untcnance and dricomagement of the good and righteou , together with encouragement srnd perferment of the wicked and unrighteous c, Unlub- jccYton to the laws of God themfeJve* and, >y t'reir vil example, encouraging other* to 00 the k^. [P/al xii, 8, The' wicked walk on every Rcc when she vilefl mtn are exalted.] Qj2 What are the fint of the younger and we ker in gifts and grace, againft them \hich *re *g d and ftronger ? The fins of the younger arid weaker in gifts ane graces, againft them which are ged and Itrong r art, 1 ft proud coneeitednels of wifd^m and worth in h mfe?ves be\ond theirs elders and betters, v gether with a del; >fi >g of t hem in their hearts, and judging or them for making ufe of their known liberty, [i Fim t ii, 6 Not a novice, left being lifted up with pride, he fall into the condtmnanon of \he devil, Rom xiv 3 Let not him that eatefh not, judge him that eateth.] 2. A rude and indecent taking place of them or any ways irreverent carriage towards them, [Luke xi* 8 9 Sit not down n the high*. ft room s left a more honour- able than thou be biude* *nd he fay, Give this man place] ( '5' ) 3. A mafterly fpirit and (tiff will which will not yield to their wifecounfels and advice for; their good. Q^ 3 What are the fins of the aged and ftronger in gifts and graces agalnft »ne younger and weaker ? A The fins of the aged and (tronger in gifts and graces agaiaft the younger and weaker, are, i Giving them evil examples of unholinefs, covetoufnefs, unrighteoumefs, in- temperance, or any wiekednefs, 2, Contemptuous carriage towards them, or not giving due encoutagement to good beginnings. 3. Not bearing with their weaknefs, and defpifing of them becaufe 0? theit Infirmities, [Rom. x*, I. We then that are ftrongought to bear with the infirmi- ties of the weak and not to pieafe curfdves, -Rom xiv, 3. let not him that eateth, difpife him that eate h nor ] Q_ 14 What are the fins of equals one againd an- other ? A The fins of equals one agamft another, are, 1 Ha- tred, envy malice inordinate anger toward, and evi! fpea- king, either to or of one another* and any way injuring, defaming aud di/honounng each otl^r, [£ph iv, 31, 32, Let ail bitternefs, and wrath, and anger, and clamour, and evil fpeaking, be put away from you* with all malice : and be kind one to another tender hearted forgiving one ano- ther. J 2. Inftead of provoking one another unto love and good works, enticing one another, or yielding unto one another's enticements unto fin, [deb x, 24. Let us con- fidef one another, to provoke unto love and good w;jrks, Prov i, 10. My fon, if finners entice thee, corifent 1 n Jt.] 3. A p ivate contracted felfi h fpirit, which kecpeth the 11 from any cordial and de iigen* Peeking of one another'* god, unlefs their own private carnal intereft be promoted thereby, [1 C >r x 24 Let no man feek his own bu' every ttian another's wealth.] Quell 60 What Med to the fifth com- mandment ? reafon annexed to the fifth commandment it, ; as tar as it (hsll ferve own good) to all fuch as keep ithis coflnnaadment« ( *5* ) $J What is the promife ijtfelF which is annealed for the encouragement of thofe that keep this fifth comtri^ad- ment ? A The promife itfe'f which is annexed for the encou- ragement of them that keep this commandment, is the promife of long life ; ana rhfs is the ftrft particular com- mandment with promife M Honour thy father and thy •' mother, that thy days may be long in the land which cne c «Lordth? God gtveth tuee* ' [Eoh, vi, £ Honour Thy father and thv mother (whirb U the Jfiril: commandment with pro* tfe ") Q^t How is the nfth command ment the firft command- rnent with promife, wh?n there is a promife of God's fhe\«* ing mercy unto thcKifands annexed unto the fecond com- ment ? A The promife of God's (hewing rmrcy unto thou- faads annexed unto the fecond commandment, hath not a refpecl unto that commandment only but it made to thofe that love God, and wUfc that, keep all his other commandments x whereas this promife of long life h par- ticularly applied unto the keepers of this fifth commaod- meat. Q g What is included in this promife of long life ? A This promife of long life doth include, not only the continuance of life for a long time which may be fo ac- compained with roifeues that death may be more desirable, but alfo it included? the Wefltng and profperity of life, [_Eph ii 5 3 HofcOtiir thy father and thy mother, that it may be well with ih^e, and that thou may ft Jive long upon the earth el O 4 Do all thofe then that honour their parents live long and prfrfpef upo*( the earth ? A i Many that honour their panents and are faithful in all relative duties do nowa»t*in long life and profpe.\»y in the world, and that by virtue of this promife ; tljhd thofe that do otherwifc are, many of them cu: orTin thfir youth, or in the Briida of their dsys. and bring the curfe of poverty and want upoft themfelves whilft they live : yet wiibal we may obferve, that temporal promifes and judg- ments were fulfilled mere in the latter, formerly in the Old 1 efiament times ; than in the falter gofpel days, wherein I »5! > they ire often exchanged into fpirittt*?* 2, This promife is to be underflood wiih this exc ' » far as it may ferve for God 9 ? ^lory» and the r»v go »d >f tbofe that kept this commandment % « and often* ; me« God if glorified, and they are benefited, when they are ex reifcd with afH&ion ft and God fees it beft: to take fame of ihem hvne in their youth or ftrength of their years tc himfelf to hide the i> from the miferies that befai them that futvive, and inftead of Jong life on earth, he gives them eternal life in heaven, [Pfal cxix, 7 j. It is good for me that I have oeen effifted that I might learn thy (lattices Ifalxvii, r. The righteous periiheth, and merciful men are taken away f om the evil to come, 1 John ii, 25. This is the promife that he hath promifed us, even eternal li*e ] Queft 6? Which is the fixth commandment ; Anf The fixth commandment is, " Thou (halt net « kill/ 1 Queft 68 What is required w the fixth commandment? Anf The fixth commandment required! ell lawful endeavours to preferve our own life, and the life of others Q^i Wha doth the fixth commandment refpeel ? A The iixth commandment doth refpecl our own and •thers life Q 2 What doth thejych commandment require in re- ference to life, it we Ihould certainly lofe our life for owning and ackno-lejging them ? A The denial of Cmift and his truths is-" an unlawful mean for the prefervition of our life, and therefore not to beufed ; and the favinjj our life tl is way is the way to lo e our iife, and our fouls forever [M t x, 33 Wl ftud deny me before men, turn ai'o wil; I & ny before my Father which is in heaven, Mat xvi. 33 Whofotver ad II fave his hfe ihall lofeit, What i a ma iuii giiu tne wh:h world, and lofe his ( »54 ) Q 4 May we not in any cafe endeavour the fsving of our life b\ a lie, ar Ifoac did at Gerar, when he faid his wilt was his fi'er, left the men ©f the place mould kill h?m f or his wife's fak^ ? Gen xxvi, 8. rv i The apoGie doth anfwer this cafe. Rom iii, g,. .** We be flanderoufiy reported, that we fay. Let us do e- 44 vii th^t good may come, whofe damnation is jufl " 2. Therefore the lie of Ifaac for prefervation of his life was his fin, and cfTenfive to God and ao raoie to be approved thaa the frdultejy of D.vid which the fctipture doth record, not f r imitation but for caution, Q_i May we defend our life againft an enemy that doth afluir uf on th? Jabbath d**y, though we entermit the duties of God's woi (hip hereby ? A Though fins ought never to be committed, whatever good might come thereby, negative precepts binding to all times, yet pcfiuve precepis binding always, but not to a*! times, dutie may be intermitted at feme time without fin, and God doth difpenfe with his worfhip on his day, when it is neceffaiy we fliould be employed ot-herwife in the de- fence of ©ur life againtt a public enemy. Q^6 What are the lawral endeavours which we ought to u r e for the prefervation of our life ? A The lawful endeavours which we ought to ufe fcr the prefervation of our life, are. i. Defence of ourfelves with arm? and weapons, againft the voilence of thive* and cut throats, that feek to murder us, [Luke xxii, 36 He that hath bo (word, let him fell bis garment and buy mt-J 2 Defence of oufelve* with cloths and in houfes againit the v oilenceof the wea her and cold, [Prov xxxi, 21 She is not afiaid of the fnow for her houfhold ; for all her bouftold are clothed with fcarlet ] 3 The nourifh ng and relre(h«ng our bodies in a fober anc moderate ufe of meat, drink, an fl ep, [rlph v> 26 For no man hateth his own fl (h. but n ui fheth nd chenfhetb it, » Tim v, 23 Drink ru longe wate» but ufe a little wine for thy f'lomacrTs fake a d thine ofren infitmities, John xi t 2- If he fleep ha fltaD do well J 4 The exercifioj? our bodies with labour and moderate lecreaiions. [Eccl v, 1 1 The fl ep of a la botiring man is fweet, Eccl iii, i, 4 To every thtog there is 4 italoa, aua time to wvery purpofe under the iun j & ( IJ5 ) *xme to weep, and a time to laugh ; a time to mourn, ard st time to dance ] 5 The uie of phyfic for the removal of ficknefs and the recovery of health, [Marr ix, 12 They that are whole need not the phyfician, bat thev qre G k ] 6. Patience, pe^ceablenefs onumemenr, eh a iu'neV a.d the moderate exnilarating our fpirits with Go \ gifti ef- pecially rejoicing in the River, and ufi g ! g v.d mean*; to get an k-c r our mind anr! hem in a g. A temper., which doth much tend to the prefe.vation Ot our health, and a good tempter a J (o in our body, [Prov, xvr 2 2 A merry heart doth good like a medicine, but a br ken fjpirit dneih the b nes.J Q 7 What doth the fixth commandment require in re ference UBM the life of otheis ? A The ilxth commandment doth require in reference unto the life of others, ill lawful endeavotrs to prefuve Others liffc Q^8 May no lie be marie ufe of. to preferve the life of O hers, efpecial'y if they be god's people, and their life be unjuftly fought by God's enemies, as Rbab by a he faved the lives of the IfraJues in her houft, for which (he is recorded with commendation' and berfrlf and houfe were faved when all the city befides were deQroved ? A 1 No he mull be ufed upon this or any account the lofs of ihe lives of the moil: right eoas no* being (o evil as the kail evil of (in, 2. Rahab was commended and fpared for her fa'th, and becauf- of the promife which the Ifraeii- te? had made unto her, not bec^.ufe of her lie, which wa$ h r fin ; which fir), without a pardon, would have beet* punifhed in hell, [tfeb x?, 3 1. 'By f-uth the harlot Rahub perifhed not with them that believed not, when (he had 1 received the fpies with peace. J Q_9 How may and ought we to endeavour the prefer* vation ot other live* ? A 1 Such as are magistrates, juJges, and have power in their hand, ought to defend the innocent when opprefT- ed, wronged, and in danger of Lfinj their livilehood, ef- pecially when in danger of deaih, [Pulm Ixxxii, 3, 4, Pefend the poor and fatheilefs ; deliver the p or and needy rid tiera out of the hand of the wicked, [Pi ov, xxiv, 1 1 , la, It thou forbear to deliver them that are drawn to deata t ( U« ) arc* i^cfe that sre ready to be (lain ; if thou fayeft, Behold we know it net; doth nor he that pouodereth the heart confider it ? and fhail he not render to every man according to hi* works i J 2 All ought (0 diflribute neaffaries of life according to their ability uau Inch as are poor and in want, [Jamet ii, 15 >6 H a brother or filter be naked' and defiitute of* daily food, and one oFycu fay onto them Depart in peace be ye warmed, be ye filled ; notwithftanding you give them j thofe things which are needful to the body ; what h \t profit ?] 3. AH ought to for be r ail wrongs, and stud do'nfi any irjury ucto any perfon, and to forgive fu'oh fojuries as are done unto us, returning good for evi', [Phil iij 15. Be blamelef* and harmlefs, the children of God without rebuke, Col iii, 13 Forgive one another, if any man have a quarrel aguinft any, Rom xii,^. Be not overcome o/ev I, but overcome evil with gooci^f Queft 69 What h forbidden in the fixth command- Anf the fixth commardm/m forbiddeth he taking away of our pwj5 tffe or the he of our neighbour unjuftly, and whatsoever tendeth thereunto Q i Whom doth ihe fixth commandment forr^d us to kill I A The fixth commandment forbiddeth us to kill either ourfelves or others. Q 2 How are we forbidden te kill ourfelves or others ? A We are forbidden to kill ourfelvei or others, either clifcclely, by taking away cu> own or others life ; or indi- reclely, by doing any thing that tendeth thereunto Q 3 Is it unlawful tapon any account to kill ourfelves, as uhen hereby we (hall prevent others from putting us to death wkh torture and difgrace, as Cato, and other heathens who flew themfelves ; and Saul, who fell upon his own iword, that he might not be (lain and abufed by the uncir- cumctfed Philiftines ? A i It is unlawful in any cafe to kill ourfelves, A#s xvi 27 28 And the keeper of the prifon drew out his fword and would have tilled himfelf; but Paul cried with z loud voice, Do tbyftlf ne harm] 2, AUfcough the heathen counted it a ( 117 > virtue^nd thena.t of a brave n-ro»caI fpirir in fome cafes , to kill themfcv s, yet :Ue law of God alloweth no fuch t: but accoumeih fuch perfom felf murderers. 3, Ir was Saul's fin to die in that act of felf rnu-der ; and we ought rather to fubniit ourfelves to any abufts and lorure of a. the rs which is their fin ihan to bv violent hands up n our- felves, and fo die in a fin which there is no time nor place for repenting of afterward* Q 4 Is it peflible for them that kill themfelves to he faved when trure can be no repenting afterward for this fin ? A 1 Jt is poffibJe for fome to give themfelves their deaths wound and yet repent before they die, and be fared, although this is very rare 2, It is poflible that fome who are children of God, may in a frenzy (Satan taking advantage to injet temptations hereunto) kill them- felves, tJftUyet through habitual faith and repentance attain falvation. Q^ 5 Is it lawful in any cafe to kill owners ? A Is it lawful -to kill others. 1. In the execution of the juft fentenct of the public law.*, efpecially on fuch as have been murderers, [Num xxxiv, 30, Whofo killeth any perfon, the murder (hall be put to death] 2. In lawful war [Jer xlviii, 10 Curfed is he that keepeth back his fword from blood] 3, in oeceflaiy felf defence, [Exod xxli 2. If a thiet" be bound breaking up, and be (mil ten that ha die, there (hall no blood be (hed for birr*] Q^6 is it lawful to fight and kill another in a duel ? A i It is, unlawful to fjgh a p/iv-ue duel, except a man be fet upon by another, and he caanot avoid it ; then it is lawful for a man in his own defence, to fight and flay his enemy that aflaulieth him. 2, I* is lawful to fight a pub ic duel, if a iingle enemy at the head oi an army do make a challenge, and it may be the means* to prevent the effufion of more biood, as David did wejj to fight with and kill Goliah 0^7 May we cot be guilty of the murder of ourfelves or others any other way than by direftiy taking away our own or others lives i ( lit ) A We may be guilty of the murder of ourfelves or o» thers indire&iy by doing r.ny thin^ that tendeth to take away our own or others lives : As, i. By negledliog or with-holding the lawful and ncceffay means o f the preser- vation of life, fuch as meat, drink, deep, cloths phyfick, needful recreations, and the 1 ke : wh:.n we forbear to make ufe'of the nece/Tary prefervation of life ourfelves, either through a pinching humour, or Satan's temptations, that we have no right to them, and hereby h (ten our end, we are guilty of felf murder : wh n we deny the neceffaries of life to others in extreme want through cove.ouinefs and want of piety, we art guilty of their murder. 2. By ex- cefs in eating, drinking, carping care,' envy immoderate fo- ro'w, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed cifttmpers in our bodies : thefe ten 0. to ieif murder, [Luke xxi, 34. Take hsed left your heatts b* overcharged with forfeiting and drunkennefe, and the cares of thu lite, Prov Xiv, $8* Envy is the rottentfs of the bones, Ch*p, xvii, 22, & broken fpirit drieth the bone?] 3, By hatred, fin- ful anger, malice, bitter fpeeches, or pr.fficn ; efpeciaDy by (hiking, wounding, and any ways hurting the bodies of o* thets : this tendeth to the taking aw?y the iives of others, and is murder in God's account. [, John id, 15 Whofo- ever hatteih his brother, is a murderer, Matth v 21, 22. Ye have heard that it was raid by irum oi old time, Thou flialt not kill; and whefovver fhall kill, (hall be in danger of the judgment. But 1 fay unto you. That whofoever is angry Writh his brother without * cable, mail be in canger of the judgment : and whomever (hall fay, Thou fool, mall be in danger o( hell fire. Gj\ v, 15. If ye bitt and devour cne another, take heed ye be not cor fumed one of another, Frov xxii 18, There is that fpeaketh like the piercing of a Avoid, Ezek xii 7. In the micft of thee have they dealt by opp:effion : in thee have they vexed the fatherlef* and the widow ] Quel* -;o Which is the feventh commandment ? An( The feventh commandment is. Thou (halt no com- '« mite aduhry " Queft 7 1, What is required in the feventh command- •nent ? ( 159 ) Anf The feventh commandment requireth the prefer- ▼ation of oik own and our neighbour** chaflity in heart fpeech and behaviour. Q^f What do(h the feventh commandment refpecl: ? A The feventh commandment doth refpecl our own and others chsftity* Q a What doth the feventh commandment require in re- ference to our own and others chaflity ? A The feventh comimn>?'ment doth require in reference to our own and others chaftity, the prelervation thereof, in keeping of ourfelves unpolluted, and doing what in us lyeth to prevent the defilements of others, [i Thef iv 3, 4. For this is the will of God, even your fan edification, that ye mould abftain from fornication ; that every one known how to poffefs his vefTel in fan&ification and hon- our. Q^3 Wherein are we bound by this commandment to preferve our own and our neighbours chaflity ? A We are bound by this commandment \o preferve our own and our neighbour's chaflity. 1, In heart; by fuch love unto, anddefire after, and delight in one anothers com- pany as is pure and chafte ; and that whether we be men, as to the company of women, or woman as to the com- pany of men, [1 Pet i, 22. See that ye Io?e one «cother with a pure heart, fervently.] 2» In fpeech ; by fuch Jif- courfe one with another as is unrorrupt, and may tend to one another's edification and fanclification, Eph iv, 29. Let no corrupt communication proceed out of your mou:b 9 but that which is good to the u?e of edifying, that it may minifter grace unto the hearers] 3, In beheaviour ; by fuch converfation and actions as ate modeft and chaOe, [i Pet iii, i, 2 That if any obey not the word they alfo j may without the wcrd be won by the conversation of the wivet, while they beheld thtir chafte conversion coupled with fear.] Qa WhereVy may we preferve our chaflity ? A We ma our chaflity, 1. By watchfulnefe; and that 1, Over cur hen is and fpirits, to oppofe unclean- neft in the fcrft d< fi.es of it, and inclinations of heart to i? f aud lifings of it in the thoughts, [Prov, iv, 23* Keep tbj ( ISO ) heart with all deligence, Mai, ii, i6. Therefore take besri to your fpirit.^ 2 Over our fettles ; our eyes, to turn therrj away from fuch objects as mav provoke luff, [Job xxxi, 1 I mndc a covenant with mme eyes, why then mould £ think upon a maid ?] Our ears, to (hut them a-gainft all laf- civions difcourfe: we muft ws?ch a'fo againft all fuch touches and wanton dalliances, us mav be an incentive to unchafte deilres, and take heed of all light and lewd company, 5113d watch to avoid all occafions, and refill temptations [Prov. xxxi, 27, 29. She eateth not the bread of idleners : many aau hrers have done Tirtuoufly, but thou excelled hem ail r "en xxxiv, U 2* And Dinah went out to ferine daughters of -the land : and Shechem took her ard lay with her, and d flted her ] 3. By tem- perance in eating and drink ; ng, ; xcefs in either of which doth pamper the body, and ex it unto luft [jerem v, 8. They were a* fed horfes in the morning, every one neigh- ing after his neighbour's wife, Prov xii, 31,. 33. Lock Dot upon the wine when it is reo, when it giveth its coul- oor in the giafs. &c Fhine eyes (hall behold ftrange wo- men.] 4 By abfPnence* and keeping under the body, when theie if need, with frequent fadings, [1 Cor ix, 37. But I keep under my body, and bring it unto fubjeclion, left that by any, mean? when I heve preached to others, I my felf (hr.uld be a caft a-.ay ] 5 By the fear of God and awful apprehenfion of his prefence and all feeing eye [Prov v 20, 2 1 And why wilt thou, my fon, be ravrtVd with a (trange woman, and em- brace ihe bofom of a (If anger I For the ways of man ar« before the eyes of ^he Lordotic be ponderetb alibis goings] 6 By faith in Jefus-Chrifl, and thereby drawing virtue from him for the purifying of the hean>and die crucifying of ( i6i ) the fleihly luft«. [And he dead, (he is at liberty to be married to whom (he will t only ia the Lord ] Q^ 5 Why muit we p'eferve our chaftxty ? A We mud preferve our challity, 1 Becaufe we arc m^n and women and nor beads, who are und r no law : it is luitable to the parcipJes of r^afbn and law of G d wr^ten upon the hear?, as well as the f xprefs command uf the word, to keep ourfclves ehaOje and cisan. 2 Becaufe we are Chriftaias an ? nor heatherts, who havs cot knowledge or fear of God [i TheiTi?, 5 Not in '^e lull of cor; cu pi fence, eve 1 as the G$ t Its who know i-ot God Eph iv 7« 19 This i fa? the; of ore »ftd reftifj n the Lord, that ye hence f orth walk not as other Gentile* w Ik, who being pan feeling have ;:iven themfelves over untolafciv!ou(nefs $ to work a'l un clean nefs with greedinel J 3. Becaufe we are *ruz beiitver* our bodies as*- mem en *>f Chrdx,and temples of the holy Gho ou own, asd therefore cughi to be kept clean and no>y [1 (&i *v X ( « mandmant ? A The fins forbidden in the feventh commandment, is all unchaftity and uncleannef* [Eph v ? 3 Fornication and all uncleannefs let it not be once named amongft you/] Qj2 Wbeiein is all unchaftity and uncle 21 Come let us take our fil ! tJ love un'il ?he rooming, and folace ourfelves with loves wth much fair fpeech fhe caufed him to yield, with the flattering of her lipsfht. forced him ] 3 in aclions ft and h. j t both in the acts of unchafiity and uncleannefs fofelt and whatever actions do rend thereunto. Q 3 Wha are the acts of unchaftity and uncleannefs- which ate forbidden ? A The a#s of unchaftity and unclemnefs which are for- bidden are either fuch as are without marriage, or in thole th? are named tj 4 A",at are the acts of unchaftity and uncleanneff tvxihoiat marriage forbidden? ( r*3 ) A The »£te of unchaftityand uncleannefs without mar- riage forbidden* are, I. Sel' pollution, and a'l !afc;\ ous ipilling of man's own feed, rG-n xxxviii. 9. And Onan knew that the feed jhouln not be his, and he fpiile" it 00 rhe ground] 2 Fornication and adultry. [Gal v,9 Now the works or the flefh are manifeft, which are thefe, a tery, foraication, uncleannefs, laciviounefs Le.vit xmij, 20 Thou malt not ly carnally wi h thy neighbour's vvife, to^ cfile ihyfelf with her ] 3, Inceft, [Levu xviii, 6. None of you (hall approach unto "any that is near of k\n to hi n, to uncover their ntkedneft : Irn ihe LoH ] 4 Rape, and all forcing of any unto the fin of uncleannefs [Deut xxii 25 If a man find a betrothed dam'el in Uie fieH, and man force h:r, and ly with her th w - aian mail die j 5 io domy, [Levi« xvui ;2. Thou bait not 1^ with martkind as with wcmar kind it i* an a omina'ion ] 6 Bu^gry, £Leyit xviii, 21 Thou fhalt not !y with any bead to & thyleif therew.ih . it is confufien 3 Q^6 What are the acts oi uochafti'y and uocic^rif.ets forbidden between thoie thai are married i* A The acls oi uncruftity and uncleannefs forbidden tween thofe that arc married are all unfe ionable and im- moderate ufe o the marriage bel 3 £t,ev xvn, 19. T ftiait not approach unto a ^cman, to uncover her n.ked- nefv as long as die 15 put a part for her unciearine' \ r i .7 vii, 5. Defraud ye not one another, except it be with con* fent for a time, chat ye may give yourtelfei to falling and prayer ] Q_6 What are thefc affection, forbidden which do tend to uncnaliity and uncleannefs 1 A The actions forbidden which do tend to unchaftity and uncleannefs are, x. Drunkennefs, [Gen xix 33, And they made their father drink wine that night, and ihs firft born went in and lay with her father] 2- Gluttony and idlenefs, [Ezek xvi. 47, 50. Behold this was the in- iquity ot thy fifiet Sooom priue, foineis oi bread, an j a- biiuaa nee of idlenefs was in her ; and (he committed abo- mination before me ] 3- Wanton gehures and attires flfa iii, 16 The Daughters of Zion walk with ftretched forth necks, and wanton eyes, walking ^nd mincicg a&thev go, Pvqv viii, ,o> 13. There met him a waiiua with the ( »*4 ) attire o r an harlot, fo (he caught him pnd kiiTed him,] 4. F*eqienting light. and 1< wo company reading afcnrioai bo ks beholding nnchafte piclures, or doing any thint Which rnay pn voke Ju(t. Q^7 Wheietcre ought all to forbear all unchafthy and unci eai nefs, especially the gioffer adte of fornication and Stdul'Tr ? M ought t© r ©r!>car unchaftity and uncleannefs, e- fprcirfLiy tin grc&f a&$ or iormcation and adultry, 1. Beeau'e fornicauon and adult ry is a fin every offer five and uifhonourable unio G d [2 Sam xi 4 27. And Da- vid (cur rne/ftnf>ers and took her : and (he came in into him and h Jay with her ; bu> the ihing that David had done d p< aferj 1 he Lord.] 2, Becaufe (oraication and adultry is very pernicious and hurtful unto themfelves that are |*uilty fo it, 1, It is a fin againfl their own body, which defilHi it-, and oftentimes wafted and confumed ir, [1 Or *i 18 Flee fornication ; every fin which a man doth is wit 1 out the body: but he that cornmitteth fornication, J] n th againft hi own body. P«ov v. 8 1 1 Remove thy Way far from her, left thou mourn at laft, when thy flefh thy buoy are confumed ] 2 It is a fin againft their foul which uo blind the mind, wafte the confcience, and ir the iiTue doth bring deftruction upon the foul Hof, tv, a , Whoredom and wine taketh away the heart (that is, the understanding^ Pro* vi, 32 Whcfo cornmitteth a» duirry with a women, lacketh une'erftandirg ; he that doth it dtOioyeih his own ioul J 3 It Weundethr and blotteth trenaue, fProv vt 33. Whofo cornmitteth adultry, a v and -nd difiiorour mall he get and his reproach fhall n* vipedauay. 4 j.t waheth the eftate andiub/lance, QProt v, io. Lefi Grangers be filled with thy wealth, and thy labours be in the houfe of a (hanger, Ptov v«, 26 For by means of a whorifh woman a man ft brought to a piece of bread 5. It bringeth many to an untimely end, Pi >v 5 Vi, 26. The adulters will hunt for the precious life, Prov vii, 26 She hath cad down many wounded, yea, many ftrongfi men have been (lain by her. 6 Because fornication and adultry is ei,jutious to others ; the pauy with whom vincleannels is committed is involvedin the fame guilt ; and if the patty be married it is an injury to the other married relation. ( 1<$ ) Queft U Which 15 the eighth commandment ? Atif The eighth comrmndment is, " Thou fhalt not "ileal." Quefl 74 What is reqmred in the eight command- ment ? Anf the e : ght commandment reqnireth the lawful pro- curing and mothering the wealth and outward edate of ourielves and o hers. Q^i What do-h the eight commandment refpecl ? A The eight commandment doth reflect the wealth and outwatd eftate of ourfeives and others Q^4 Whit doth the eight commandment require in reference unto aur own »nd others wealth and- outward eftate ? A The eight commandment require in reference unto our own and others wealth and ontward eftate, the procur* asd preferVation thereof. Q 3 May we ufe any means for the procuring and pre* ferving of our own and others wt-ahh and outward eftate? A We mu!f ute none but lawful means for the procu- ring or preferving of our own and oihers wealth and out- ward eftate Q^4 How may and ought we to endeavour the procure- ment and prefervationoi iuurown wealth andout ward eftate > A We may and ought to endeavour the procurement and p r eferva ion of our own wealth and outward eftate, I. By making choice of a lawful and fit calling for us ; and therein to abide with God, [Gen Mj 15 & n & the Lo d God rook rl e man, ndpu* him in to the garden of Eden, todreis it. and keep it, Gen iv 2 And Abel was a keep- per of fheep but Caia Wc-.s a ti'ler of grourd 1 Cor vii 20, 24 Let every man abide in the fame calling wherein he was called Brethren let every man wherein he is called, therein abide *nh God.] i. By a moderate care in our callings, to provoke fuch things of this world's good things for ourfeives, as are honeft and decent, a r d ufeful for us, rPiovxxxi, 16. She confidered a field 2nd buyeth it, wirh the fruit of tar hend*, fhe planteth a viLeyard, Rom xii 17. Provide things honed in the fight of all men. 3, By prudence ard discretion in the managing of the affair* of our calJings to the belt advantage^ [Putl cxii, 5. A good ( 166 V man fheweth Favour and Jendetb, he will guide his affairs with difcretion, Prov ii, n. Difcretion fha'I preterve thee, and understanding fhall keep th^e ] 4. By frugality in decent fparing unnecedary expences, wafting nothmg, and deneying ourfe'ves the extravagant and coOly cravmgs of our own caroa! defires and appetites [P*ov xxi 70. The e is a treaftue to be d- fired, and oi! in the dwelling of the wife ; but a fooli 'b man fptnderfo 't up, John vi, 12. When they wete filled, he faid unto his ^fciples, Gather up the fragments that remain, that nothing be < ft Tit, ii, 12. Teaching us, that deneyjng ungodh'nels and wordly luils we (houid live foberiy. &c J 5 $j diligence and labonoufnefsiq our callings. [Piov x, 14 <"he hand of the diligert maketh-rieh : Prov, x ii, 11. Wealth rotten by vanry (hail be diminished, but he thar gathered by labour (hall ihcreafe, Eph iv, 28, Let them that ftoic, Oeal i\^ more, but ra.herlfrt him labour, woiktrg .t h hi? hands the ihing which is £ood that he may have r detained from us. Q 5 Is it lawful in the fight oi God to make ufe of the law of men to recover or defend that which is cur own, when it is laid b) our Savicur, M*y v 40, "If any man will fue thee at Lw, and take away |hj coat, let him r^ave thy cloak alio: " and by the apoftie, 1 Cor vi, '/, .'« Now ( i«7 ) therefore there is utterly a fault amonpft you, becaufe \v. A i Neither of thefe placed of fcripture do abfolutely forbid the making u r e of the law at all, or at any time, for ht defence or recove-y of our right 2 That of our Saviour -oth forbid contention, and ra- ther than »o uphold it » to part with fome of our right, fuch as a coat, or a cloak, or any fuch fmaller goods which with- out much perjudice we nrght fpafe : but it doth not hence follffw, if another Riould wrong u* in a greater matter, an ; feek to undo us, that we ought to let him take all h we have in the world, without feekmg our right by taws undrr which we live for if this were (p, all fin- ceh thte, then thou fhaJi relive him ; yea, though he be si f! ranger or fojourner, that he may Jive wish thee. Gal vi, 10, As we have opportunity, let us do good unto all men, especially un o them tl at arc 0/ the houfncld of faith, Rom x-i, 13 Diililtutirg to the r.ecefiuies of the fa ; nts, Matth v. 42. Cive to him that aflceth of thee, and from hira that would borrow of thee turn not thou away. Jamesii 15. If a brother or fi(Ui he naked or deftitute of daily food, and One of you fay, Depart in pe^ce, be ye warmed and fiJkd, notwuh/larding ye give them not thefe thing* which are ncedfil to the body whas cloth it profit 1 John iii 17. Wholo hath lh r s world's goods, and fecth his b;other hath reed, ar.d fhu:tethup bis bowels c( compafEon frorq him; bc.w dwclleth the leve cf God in him r] Q 8 What is our dm? t^rwarefs all, in re r erence unto their wealth and outward el-ate ? A Our du f y towards all in refer enre unto the wealth ard outward efiaie, is kinclnefs and ju$ice : Q9 Wherein (hcuid oui k^ndnefs fliew itfelf in referen- ce unto the we;;hh ard outward eftste of others ? O Our kindnefs in reference un-o the wealth and out- uatd eilate of others, fhould (hew itfjf in cur readinefs »mo any effices of love which may promote and further it, Gal vi> 10. Let us do good unto all men, Rom xvi. i, a. reommend umo you Phebe.©ur filter, that ye receive ( !6 9 ) her !a the Lord as becometh fa ; .ns, and ihit ye aflil he* in whatfoever bufinefs (he hath need of yiu ] Q^io What is the ru'e of j'.iftice ro Se .ibferve-J IH rat ference unto the wealrh and outward eftai* of others ? A The rul* o f juflice to be obfifirved in re r e-c ore "r,r<> the wealth ard outwa d eftate afothtri, is To J - to other? as it is fit. and we w >ul : hat crhtrt fhoalH d vita us Mann, *4t, 12 Therefore all thing h i'1'^v ye would that men iliould do unto von d* ye even o Ho to thrift, (r>r this is the la" and the piou-*ets, Q it Wherein muft we fhew •«* juftica in our deal injis with other* ? A We irult (hew our juftice in our dealing- with others^ I. In our muli air 1 fioctrity in all eu roncem*. rh oi thers (Pfai xv. 2. H that walketh uprghtly, and vorlt» eth righteoumefs. and f eaketh the 'ruth : n his heart a Cor i* 12 For our rejo:c»no is this that in fitaplid'tf a»»d godly fincerity, not with fl fhly wif'ov bui by the gra e of God. we had cur conversation to the world.) 2, In our faith^lncfs to fulfil all our Lawful c^vemntggnd promi^* and to difcharge whatever trofl is committed unto u* t ^P to xv, 4. He that fweareth to bii own hurt, arid c^ange'h not I Cor iv, 2 It is required offtewmh that a man be found faithful ) 3, in our buying and felling, giving a juft price for thofe things that we buy, anc taking a reafonable rate for fuch things as we fell (Levit xxv, 14 If thou frll I ought unto thy neighbour, or buyeft ought of thy oeighb j owr's hand, ye (hall not opprefs one another) 4 In paying I every one his due r ^Rom xiti, 7 8 Render therefore to all rh:it their <'ues tribute to whom tribute is due curtail i to whom cuflom ; owe no man any thing but love on* a- Mother Prov iii 23 Withhold not good from thelb to whom it is due, when it is in the powe ot thine han^ to do it : fay not to thy neighbour Go and o- me a^ai~ for to morrow I will give, when thou haft it by thee.) 5 In raftering the pledge which is left with OS, or goods of 6> liters which are found by us or a^y 'king th«fc t* ill g ttefc by fteahhor fraud. (T.tvvi 4 He fh 1! r< ftore that which he took violently away, or the things which he ha T h decet- fuliy gotten or that which was dei'vered unto hi n to k <*p, *r the lofl thing uhich heftxrod, Ez.kxviiij ? Hath note* L ( 17® ) ppi-efTs** any but hath reftorcd to the debitor bis pledge^, &&. Lwke xix 8 If I bave taken away any thing from any man by falie sccufation, I reftore bim fourfold,) Quefl 75. What is forbidden in the eighth command- ment ? Anf The eighth commandment forbiddeth ivhatfoever doth, or may unjuftly hinder our own, or our neighbour*^ wealth and outward eftate. Q t What doth the eighth commandment forbid, as ac hindrance of our own wealth and outward eftate ? A The eighth commandment forbiddeth, as an hinde- rarce of our own wealth and outward eftate, r. Prodigality and lavifh fpendirg of our f'ubftance in gluttony drunken- sefs, lewd company gam ng and »he Jike, [Luke xv 13.. Avd not many Hays after the younger fon gathered allto- gther, and trok his journey into a far country, and there- wafted his fubftance with riotous living Prov, xxiii, 2 C* Thft drunkard and the glut on (hall come to poverty, Prov a:x ; . s^. H?. that loverh ple^urt fhail not be a poor man* be that lovetb wine and oyl fh^ll not be rich Prov^viii, 19. He kRajr t cdjr weth after vain ;eifons fhal! have poverty en- oup!^ ] % Imprudence in venturing o«r all upon great un* certantiev rafh engaging in Oiretifhip or any ways iadifcreet management o* our callings to our de- triment. [Prr xwiii, 22 He that halteth to be rich hath- an fevil eye, and confidereth boi that poverty ihall comer upon him Prov xxii 26, 27 Be not thou one of them that fluke handSj or of them that be furenes for debts : if r-hou haft nothing to pay why fhculd he take away thy bed from under thee 3 3 (dienefs* and fl .thfnl negfecV ofthe^uties ©f *>ur rnicular callings, [Prov, xxi'i, %\ m Drowlmefs fhail cloth a man with rags, Prov xxiv\ 3©» 31 34, 34. I went by thr field of the flothful, and by the ▼ineyard ef the man void of onderfhnding lo, it was all overgrown wi h thorns, and n* ttles had covered the f^ce thereof, and the Oo>e wall thereof wa* broken down Yet a little fleep a little 11 imber, a hnimen" forbiddeth in the exceTt f in reference unto our own wealth and outward etUre, i Co- vetcU'V.eis in getting an eftate with caiking cares, inordi- nate dtfires to Uc rich, or with immoderate labour, fo as to wafte the body, an.1 to rx lad" time for religious du y* £Heb xiii, $4 Let ycur «.onv^rfation be without cnetouf- nefs, and be content with tu;h ihin^s as ye rWe, 1 Cor, viii, 32 i woul'i have you vithout carefulqefs. Luke KXi f 34. Take heed kit at any time >our hearts be overcharg e«| with forfeiting and /d:unknefs . and he cares of »his lifo 1 Tim, vi, 19 1.0. They that will be rich fall into a temp- tation and a fnire, and into many tooliih and hurtful j uiU, which drown men into deltrucl oa and perdition ; for the love of money is the root of all evd, which while forae coveed after, they have erred trom the faith, and pierced ihemtelves thorow with many forrows, Ecd iv 8, There is one alone, and nor a fecond, yea, he hath neither cpild nor brother, yet is there no end of all his labour, neither is his eye fatisfied with riches, neither faith he for whom de I labour or bereave my foul of good ?] 2 CovetcufneG its keeping what we have gotten of the good things «n the world without a hea« rt to make ufe of them, LEccl vi, u 2* There is an evil under the fun, and it is coram jq a- rinongft men ; a man to whom G06 hath given riches and wealthy fe> that he wanteh nothing for his fcjll, 0/ aliaJbat he de ! ireth e* Goi giveth him nor powder to -eat toti but a ftrange eateh it ; this is vanity, an3&n evil dlfeafe.J 2. Unlawful contracts, fuch as fimony in the Ode of a iy things, the gifts cl the holy GhtAl pardons of fin and difpenfations unto it, church living and tke charge!of ouis £ idls viii, 10 Thy money perifh with thee becaufe tttat thou hail thought rhat the gift of God may be purchtfed with money Bribery in the (ale of public juftice, Eccl* xxui, 5 And thou (halt take no g'\h" ; foi the gift blind r eth the wife, and perverteth the words of the righteous, Ifai, i, 23 Thy princes .are rebellious, and companion* of thieves ; every one loveth giits, and folio vetji after *e- vaida ; ihey juoge not the fatherlefs nckkei doih thecaiife ( 171 ) ©f the vldow come unto them ] 4. Unlawful, arts, for- tune tell ng -, figuRs*r.ai! ng, ^nd making ufe of any unwar* rantablt ways for »heg*-ttin« of money, [Jfai, x ! v;i, »o, 1^ "Hiou halt 'rufhH m thv wickednefi : Jet now the a* Ircologers, the ft*r ['.zcr, the mcn'hlv prognofticators ft rid Hpard frv? thee \€t? xx, roj Many of them aifo th ulM runou- arts, brouph- ruir books tepether and burnt hem before all men, v 24 A Certain man named Demetru? a filver fm ; th which ma e fi!*er fhrinei foi Dialta, h/ ought ne fmall gam to the craft nen. ^9 What doth the eighth commandment forbid in re- ference untc others which are in want ? A >! e eighth commandment forbiddcth in reference Goto s^hers which are in want, a withhoWiug relief from them and flopping the ear againit their cry, (Prov xxi, %i Whofo ei .poor man of one of thy brethren thou malt not harden thine heart, nor (hut thine hand from thy poor bro* tber ) Q^4 What flsth the eighth commandment forbid in re fererce unto ^11 men ? A Tht eighth wnmandment forbiddeth in reference onto all meo« any kind o c iajuilire and unrighteoufnefs, in any of our dealings with them-, fucb as, 1 Defrauding ©then in out baying, when we difcoramend that which we know to be gvod, or take an advantage r>f others ignorance ©ft^e worth ©f > heir commoditit$,or their n-ceffity o+ felling them fo as to give t great under rate from tbem, (Prov, 3cx 4. ft is naught, it is naught (faith the buyer) : but %hen he is gone his way, he boafleth, Levit xxv, 14 If thou buyeft ought of thy neighbour, ye fhal! not opprefs, 2, Defrauding others in felling , *hen wepraife ;ha* which wc fdl f and againft our confeience fay it is excellent good, though we know it to be ftark nought ; and when we ake an unreafonable price for 011 comnandiiiei ; or when we co £e them in the /ale of goods by falfe weights and meafares (f t h. fl iv 6 That no mango bey nd or defraud his brother in any matter, becaufe the Lord is the avenger of all fu u Deut, xxv\ 13, 14. *$ Thru fhal not have in. thy bag divert weights, a great and a fmall ; but iboa fhaJt (halt have a refpeft and ja1 weight are' jufl mea- fu re (halt thou ruve, Piov xi, I. A falfe biian.e is an abomination unto the l] Especially the eighth comm^u^m^nr. doth direc"rJy >otb«d dealing one from another. Tkoujbatl not Jieal [Levit x'x ii Ye (hall aot ileal, neither ceai talfiy. neither lie one to another.] QS What dealing doth the eighth commandment for- bid ? A The eighth commandment doth forbid a!! dealing, either within the family or without the family. Q^6 What itea-ing wi.hin thy family doth the eighth eommandment forbid ? A The eighth commagdment doth forbid within (he family, i. Servants dealing and purloining, as alf© sny ways wafting and wronging their malters in their goods rr eftates [Tit i, 9, 10. Exhort fervants to be obedient to their own mailers : not purloining, but (hewing all good fi. delity, Luke xvi s 2 A certain rich man which had a (rew- ard, and the fame was accufed to him that he had wafted hi* goods ] 9, Children* dealing and robbing tbthr parents £Prov, xxviii, 24 Whofo robbeth his farther or his mother, and faith, It is no tranfg!ein*on 5 the lame if -he companion ©f a deftroyer, Prov. xix, 26 He that waileth his father, 1 is a fon that caufeth fhame j Qjp What (reeling without the family dorh the eighth, commandment forbid ? A 1 he eighth commandment doth forbid without the family all there both public and private Q8 What is the public theft which the eighth command- ment doth forbid ? A The public theft which the eighth commandment doth forbid, is, 1. Sacrilege: which is, when any do ei- ther violently or fraudulently take away or aihemte arry thing that hath been dedicated to facred u(a j or when fa- cred perfons without juft caufe. i+z token off ftom their employments, [Horn ii, 82. Thou that abbmeft idols ( '74 ) doft thou commit ftcrilfge ? Pro? x< 2*. It is a iiure to a men to devout V at which is hoi v. MaJ i i 8 o Will a man rob God ? yet ye have robbed me : but ye fav, W'-ere- in ha^e we robbed thee ? Io 'ythes a ad offerings. Ye are curfed with aeurfe* for ye have rohbedime, evtn ihK whole nation ] 2 Robbinp public treasures or any ways wrong- ing and defrauding the commonwealth by taking au ay its juft libertifs and privileges, or by doing a public deten-ent for private advantage fake : pmongil which public robber- ies may be numbered, inclofures, ing?offings, foreuVtbngs, monopolies and the like. Qj? What is private theft which the eighth command- ment doth forbid without the family? A The private theft which the eighth commandment doth forbid without the family, is, 1 Man- dealing, or woman- Healing, or dealing of children thai they may be lent or fold for fl ves, [ 1 T.m, i, 9, o The law is not ptadfi for a righteous man, but tor the lawJefs and difobedient, for n uiderers, Tor man flayers, for whore .mongers t r i»en dealers, for liars, for perjured perfon* Exod xxt (6. He that (iealeih a man, and leileth him, (hall fureiy be put to death"] 2 Robbery, either by land or fea, either of money, cattle, or any goods, [Jtadg, ix, 2$ And the men of Shtchem fet lyers m wait in the top of the mountains, and they robbed all that came along «hat way by them, John xv 40 Now Barabas was a robber, John, v, 5 The robber fwallowed pp their fubftance J Ci_ 10 What further i& there inclufively forbidden in the eighth commandment ? A There is further inclufively forbidden in the eighth commandment. 1. All partaking with thives in receiving flolen goods, or other ways £Prov, i, 14. Caft in thy lot amorgft us let us all have o.qe poi ie, Prov xx x, 24, Whofo is a partener with a thief, hatteth his own foul Pfal 1, 18. When thou fa weft a chid, then hou counfentedft with himj 2. Detaining that which is ftrayed or loft, Deut xxii, 1, 3. Ihou (halt not lee thy broik<-i s ox or ftucp gu adray, and hide thy felt from them, thou (halt in any caute bring them again to thy brother: in bke mauner (halt thou do with lit* raiment, aruj with all lofl things of k hy rrothet's Which thou taft found/] 3* Fa'fhocci and ujiuitbfulneft ( '7J ) foithfn'nefs in eur promifes and in regard of any thing com }r to rur rru^. John xii, 6. This he faid not that ^e cared for 'he ooor. but becaufe he was a thief and had »He ha£ j>nd hare what was but therein J 4. Rigorous requ' ,: ne whir if owing to ns, without comp?(Iion or for- bearance fM-it xviii, 28, 2Q 30 But tke fame fervant wen* o»t. and found one of his fellow fervants, which owed him an hundred pence ; and he hid hards on him, an^ took ^im by the throat, faying. Pay me that thos owed. And his fellow fervant fell down at his feet andi befought him, faying have pa'ience with me, and 1 will pay thee all And he would not, but went and caft him into prifon, rill he mould pay the debt ] 5. Cruel keep- ing the pledge when it is the means of our neighbour's it* ving [Exod, xxii, 26, 27. Ifthou at all take thy neighbour*! raiment to pledge, thou fhah deliver it unto him, by that the fun goeth down. For that is his covering only; it is hi* raiment for his fkin, wherein he fhall fleep ; and it fliall come to pafs when he crieth unto me, that I hear, fof I am gracious.] 6 All with holding that which is due, e« fpeciallv the wages and hire of fervants and labourers. [Pfal xxxvii 21 The wicked borroweth, and paveth not again, Lev xix 13 The wages of him that is hired fhall not abide with the all night QntiH the morning.] 7. Re» movirg ancient land- marks, or any otherways feeking to defraud others of the jnfl title which they hive to their e- ftates [Prov xii 28. Remove not * he antient land mark, I which thy fathers have fet ] 8 Ex'ortion, and op- prefficn, efpecially of the poor and afft cled [Prov xxii f 1 2^, 2}* Rob not the poor, becaufr he is poor, neither op- prefs the afflicled in the gate : for the Lord will plead their , caufe. and fpeil the fnu! of them 'hat fpoiferh them. A- mos rii, /j, 5 6, 7 Hear this, O ye that fwallow up the needy even to make the poor of the land to fall 5 falsifying the biiaocts by deceit, to buy the poor for filvef, and the needy for a pair of flioes and fell the refuge of the wheat, the Lord hath fworn by the excellency of Jjcoh Surely 1 will ever forget afiy of Uieir works] 6. Ufury, and taking incuafe merely for loan [Exod xxii, 2C, If thou lend money roany of my people 'hat is poor by tbee, thou flult not be unto h'm aa an ufurcr, neither (halt thou lay < if* ) vtpon h r m ufurry. Ezex, x^iii, S. He that fcath not given forth upon ufiuv, neither hath taken any increafe.] Q^n Why mould we fo hear all .partner of theft, and endeavours to cmlch ourfdves by the wronging of o- thers ? A We ou^ht tc forbear ail mantser of theft, and endeavours to enrich ourftlves by the wronging of others, becaufe it i* the exprefs prohibition or God, writen in the word, anri moft agreeable to the law of nature written upon the heart : as alfo becaijCt that rches goi by theft and wr^ng are accom joined wm.U God s carfe ; and, if not here, be fure Gad's vengeance will overtake fuch perfons as ar* guil* y of theft an^ unrighteoufnei's in the o- ther world. [Zech. v, 5,4. This is the curfe that goerh forth over the fcae of the whole earth, fer every one that ftealeth fh&il he cut offGn ihh fide : and it fhall enter into the houfe of the thief, and (hall confume it, with the tim- ber thereof and the (Jones thereof. Jer, xvii, ti. As the parti idge fitter h on eggs, and hatched them cut : fo he th,£t getteih riches and not by right, ftnll leave them in the mrdft of his days, and at his snd mail be a fool. fames v, f > 3 Go to now ye rich men, weep and howf, for your rmfenes that (hall come upon you : ye have heaped treafure together for thelaft days ] Qj2. How may we be kept from the fins forbidden in eighth commandment ? A We may be kept from the fins forbidden in the eight commandment, by mortified affections to the world, through Chrifl's death *nd Spirit ; by raifed affections to the things above ; by a love of ju!'rice, by praver, by faith in God J ? promises, and fpecia! providence, in making all neelful providence. w'thcut * his fin, for his. Quell 7 > What is the ninth commandment ? nnf The ninth commandment is " Thou fhult not '« bear falfe witnefs again ll thy ifieiflhbllar.* Queft 77 Wh t is required in the math comraand- rr.ent ? Anf The nmth commandment reqVireth the maotain- J ing and promoting oftiuth between man *nd man and of 1 our own and our neighbours good name, elpecialiy in I *itoefi bearing* ( m ( Q » Wherein doth this ninth commandment ^ifTerfrortl the fixth feven v h and eighth commit' ieni > A T'his nimh c unmandroent, doth differ f.-om the (i*th» feveuth, and eighth commandment, in that t ,- mandment doth refpecl our own a* d our neigh- ou '. the fev^mh commandment do.h re r p^*fl our owb n ' neighbour's chait-ty ; the ei^hr ,.om Baadft*e if dpck re fpecl our o^n and ou* aeighhntpr*a Wt ilrh • J {Ine ; but this nmth comm-M. , t atb eq vo and our neighbour'' good name. Q_2 What i m<>re g era! y r q : J d if) I I i n- ©addment ? A The ninth cofnmMttmcd Aoth more g iween man and man ? A We oa^ht to mantain and promote truth V-rvee«i manandman, by fpeaking the very f rtnh to ar i o -.e another, and that from the heart [Zech viii, i6- aretheth ; n^s ti^at ye (hill do Speak ye every mar a truth to his nei^h^our, execute the judgment of truth aud peace in your gates. E|>h # iv 25- Wherefore putting a- way lyiog, ?peak every man truth with his neighbour ; for we are members of one another. Pfalm xv 1 %. Lord, who fhali abide in thy tabernacle ? who (hall dwell in thy holy bill ? He that walketh uprightly, and werkcth righ- : teoufnefs, and fpeaketh the truth in His heart] I Q_4 What doth the ninth comm -ndment more parri- cu'arly require in reference unto our own and -others good ' A Tne ntnh commandment dph moe particular) tequ'ie in reference un-.oour own and others g >" ndmt, the mainta ; ning and promoting thereof, eipeciaHy in vvit- cefs bearing. Q_$ How ought we to maintain aud promote our own ' good name ? • A We ought to maintain an I promote our oud g >od p?me by deferring it, and by defending it Q^r How may we deferve a $ dent, doing always thofe things which be praife worthy* and ©f eood report [i Pet iii, 1516 Sanctify the Lord G/d mycur hearts ; having a good conrcience,that where- as* they {pake evil of you a> of evil doers, they may be a* fhamed th.it falfly accufe your good converfation in Chrilt. Phil ii ic. That ye may be blamclefs, and hsrmltfs, the Tons of God, without rebuke in the mid ft of a crooked and perverfe nation, arnongft whom ye (hine as lights in the world, Eccl viii, 1 A ran's wifdommaketh his face ta flimc, Coliii, \2 Put one therefore (as the elect of God* holy and beloved) bowels of mercies, kindmft, hnmblo liefs o£ mind mecknffs. long- luff: ring. Phil iv, 8 9* Finally. breth»en whatever things are true, whatsoever thing* are honell whadoevef things are juft, vvbatfoever things are pure, whatfeever things are lovely, whatfoever things are ot good report if there be any virtue, and if thtrt he any praife, think on thtfe things Thofe things wh : ch ye have both learned and received, and heard, arc; feen in me, do; and the God of peace (hall be with yen] Qjs How may we oefend our good n*me ? A We may defend oui good name 1 By clearing out* felv. c { rom tht falfe, iperiions and vindicating our inno- etne agairftthe (alic accusations of our acvcifiiies : [Acts xxiv, 10, ^j 12 3 I dothe rro»e chearfully arfwtrfor n .1 ha thou mayf) imdeiftaod that there a.e yet Lut ?•■•■ \ » ays fince I wtnt up to Jerufalcro ; aftd tht y ntither found me in the temple difputing with any man neither rai ret up thi p<©i Ic; neither in .he fysigogues, nor in the cii Neither car they prove iht tfyfig* whereof 1 hey no**/ accufe me. J 2. By fycakmg icmethiogs ia cumraenaatioa ( *9 ) of ourfelves when there is need onfy.. and tfiat very Sparing- ly.mcdeflly, humbly, and anwiHing!^, always a K u ing our- felves, and giving God all the glory *or any thing in our- fe!ve> which is praise worthy- [ f Cor xii, i i. I am be- come a fool in g'orving ve hare compelled m* 3 . For [ ought to have been commended of you i for in nothing am I behind the very chafed *p Ifftr.thotigfi I henothkg, I Cor xv i^. By the grace of G- d I am what I ^m, and his grace, which wa~ beftowed upon me was not in vain; but 1 laboured more abundantly fhan hey all ; yet not I, but the grace of God which was with me. Qjo Who ought efpecially to mantain apd promote their good name ? A \\\ ought tomantam and promo:e their g«od name; ^fpecially all believer: and profcfforsot religion, chiefly mx« ^iflrates, and fueh un*owhom a pubhc trutfc is committed, and minifters, un 1 o whom is committed the charge of fouls jTi ii, 7 8, 9 10 In ali things fhe^ving thyfeif a pauera o good works, that he that is of the contrary part may he afhamed having no evil thin*? to fay of vou Ex 3rt Tervants to be obedient unto their own makers, thai hey may adorn the doc"hine of God, and our Saviour, in ali things.] Q^to Why ought all to maintain and promote their <8\vn jzood name ? A AH ought to promote and maintain their ov/r gooi name, t. Becaufe it is for the glory of God, which is the du»y of aH principally t< aim 11 an I to efirg their tionouronly in f uhordinanon thereunto, [\fat v, 1 6~ ycur lighr fo fhine before men that they may fee \ gooj works, and glorify your Father which w n. 1 Pt ii, 12. Having your c onverfati^n honeit amoagft the Genti'es, that whereas vhey fpp ak againft you doers, they may, by your good works which *hey fnail be- h Id glorify God in the Jay of vifiration ] 2. Becau'e a good name is precious and rendereth men tie more u to one another, caufing muiual love unto the confidence in t>ne another, wherebv their mutual concerr.men'S and id. vantage.', both evil and fpirituat, are exceedingly promote! £Ecc! vi 1 \ good r ter than prec went, Piov xxti, i A good name is rather to-be chutea ( i8o ) than great riches; and loving favour rather than filver and gold] Q i i What doth the ninth commandment require of us in iHrence unto the goor? name of our neighbours ? i The ninh commandment recjuireth of us in refe- rence unto the good name of cur neighbour, manraining ard promoting thereof as our own, and that both in e- gftrd of ^urrelves and in repaid of others- Q^ ? How ought we to maintain and promote our Uophl ui'^ good name in rf^ard oi oqrfelves ? e Ufht to maintain ^nd promote our neighbours good Dime in regard of ou 'elves, [, By looking unto, am having a Ouee*'e m of he worth anri the good thongs w'r cj i r rhen» (Philip ii, 4, look not every mzn on b i ov o things, bir every man alio on the rhingt of other?, I I ff i $: EfUeki them very hjphly in iove for their wo k* • ke) 7, By liking, an- 1 ving, a^o 1 defining, aud g » if v> thanks to God lor theo $eo n «nv and fame, (Rom i \ >! i nk QMy God thn ngh J {us Cb»ift 'or you atl/'hat joe faith is ^okenof throughout »he whek world ) 3 By a cv receiving a good report concerning *hem and e- loicing h re>n (3 Join g verfe, I rejoiced greatly when ; hr thren came aid teflified of the truni that U in thee, ev at thou walkeft in the truth, 1 Cor, xiii, h Rejoiceth 1 5t in iniquity hut rejoiceth in the truth J4 By deafning the ear ^gainft and di < uuraging tale-bearers, backbitiers, flandererSj who fpeak evil or their neighbours

    bearrecord, and ye know thar our record is t-ue, 1 Cor i, 4 5,7. 1 thank my Go ^ a'ways <»a your behalf, r o^ the g«ace of God which is given you by Jefus Chrift, that in every rhing ye are enriched by h'm, in ail utterance, and in ?l\ knowledge : (o that ve co.m be- hind in no gift, waiting for the coming of our Lord Jefus Chrift Rom x expofe them unto difg'-ace, and in the fpitit of metknefs en: ; e- vounng to lekore them when they are overtaken and fal Jen into (in, (1 Pit iv 8, Charity iha'J cover the mul- titude of fins. Mat i, 16, Jofeph being a juit man, and rot willing 'o make her a public cxan-pie, was minder, to put her away privately Gal vi, 1. Brethren, if a man be overtaken in a fsult, ye which aie fj,irituai reflore /u h an one in the fpirk of meekneft, considering thyfeif, lelt thou alio be tempted,) 4 By reproving \hem be ore o- thers only where there is need, and that with a -rtfpeft Unto their condition, and reme ml>rance of what is praife w.irtl.y in them, ^Mat xviii. • £, 16 (f thy brother flail trelpafs againft ihee, go and tell him his fault » etween thee and him alone ; bat if h^ will not hear ihte, then rake Vith th«e oce or two mere, &c* Revel, ii 2 4 * k&ow thy ( i«5 ) work* and thy labour, and thy patience, &c Neverthlefs I have fomewhat agamft thee &c) Queft jg. What is forbidden in the ninth command ment ? Anf The ninth commandment forbiddeth whatfoever is pet judical to tiuh, orinjuries to our own cr our ntigli boui's good name Q^ i What is more generally forbidden in the ninth commandment ? A In this ninth commandment is moie generall for- bidden two things ; t. Whatfoever is p rjudical to truth 2- Whatfoevei is injurious to our own or our neig: feours good name. Qi What is forbidden in this ninth commandment as prejudice! unto tiuih ? A The ninth commandment forbiddeth, as puju'*al to tuv.h all falit-hood and lying whatfoever, whtthe. it be lies to make miichief as foiie aecufstions of others or lfes to make gain, as f&lfifving of our word, and over-reaching our neighbours for advantage to ourfelves : or In s to make wcader-, as in the inventing of ftrange or fal't news r lies to mske fport as in lyinp jel'h ; or lies to make excule, as in all lies for the covering of our own or oherr fau fs. (Col, iii 9. Lie not one to another feeing »hat ye have put of the old man with his deeds, R v xxi s All Pari fhal! have their part in the lake which burnetii with fire and brin ftione.) Q 3 What dblli the ninth commandment forbid as in- juriu* unto our own good naitft ? A Thenimh commandment forbiddeih as irju ic us un* to our own good n me, t The doing any Uu which is jufily of evil report and may, prtjudiie our rtfptitation a rnorg men ; fuch as commuting audtry theh ffaufj and any kind of bafenefs, and wiekednefs, which is not only difhoncurable unto Gcd. but difloncurable unto ourh Ives (Pro? vi, 32, 3a. Whofo coinrmveih adultery with a U'cman-lackf.th undejrftamjitojj; a wound anr' d (h nou fhaU he get and his reproach (hall no be wiped away > a rn ii 24* go Nay. my 15 n?, for \ is r o pood report rha. I hear : now the LorU iVuh, te it far from me } for them ( '8 3 ) tna* honour me, T w 11 honour, and they that difpife me, ft, a ' ly efteenied ) ? All boafting an 1 vaio-glory, and t at whcthpr we boa(t of a falfe jifr, or tho'e gifts whi ly have, wheiebywe reallv deSafe, and ren- der cui elves contemptible in he eyes o l God and of the more judicious Chrffians, (i C» r xiii 5, sr Cha-ity vaunteth not itfelf, is oat pufF-d up, behaved] not ufelf unfeemely. Prcv xxiv t j. Whofo boafleth himfelfofa falfe gift, is like c'ouds ani wind without »ain, Matth xxiii 12 Whofoever (hail exa't htmfeff, (lull be abafed, and he that (hall humb'e him fell (hall be exalted) 4, Bear- ing falfe witnefs agaiftft ourielvesL in accufing ourfelves in that wherein we are not guilty and by denying the gifts and graces wlvch God hath given us, endeavouring to leflen our efteem. that hereby we nvght be numbred a- moogf. thofe from whom we arc through grace redeemed (Col ii 18. Let no man beguile yop of \cur reward, ia a voluntary humility) 4 UncecefTary and imprudent diG- fcovery of our real infirmities, un:o the fcorn of the wick* ed and ungodly. Q^4 What doth the ninth commandment forbid, ai injurious unto the good name of our neighbour, A The ninth commmandment doth forbid, as injurious onto the good name of our neighbours, 1 Perjury or falfe fwearing, and falfe accufation, or any ways bearing . falfe wittnefs ourfelves, or fuborniog others to bear falfe wittnefs sgainft our neighbour, (Zech viii, i;« Let none of you imagine evil in your hearts againft your neighbour, and love no falfe oaths ; for all thefe are things that 1 hate faith the Lord, 2 Tim, iii, 1 2 3. This knov tlfo that in the lad day? perilicus times (hall come. For men (hall be lovers of their uwn felves, covetous, boafters pro d, blafphemers, difobedient to parents, unthankful unholy, without : natural, affection, truce-breakers, falfe accuiers, incontinent, fierce, defpifen of thole that are good, P ( al, :x? 11. Falfe witnefles did ri e up. they laid to n| rge thirgs that L knew cot. P< ov xix, A falfe wit^i- flied, and he that fpeaketh lies (hall ■ n t t c. r e, Acts vi . i 3, And they brought him to the ecu et qp fAle wittefTes which faith this man cea- leih not 10 fpeak bla'.piumous words, &c; 2, Judging* evil ffteafcmg, an;-? nktli cenfutibg of o«ur neighbours for doub'ful orfmailer matters efp^ciaily when We are g^iJ ? y of vhe lame or greater Faults oiHe'ves, (A&s xxviii, 4. And they faid, No doubt thr man is a murdrer, whom, though he harh e r caped the fea, yet vengeance furTereth not to live, Mat vii r, 3. judge not that ye he not judged: and why behol left th" Queft 80 What is required in the tenth command- ( 81 ) AnfThe tenih en- ; q niretb full can'ertr* men* w ; b o r o* n c n * ] ; i i ight j nd charity la frame of fpiri oward u , and hi that i> his. Q^i Whi^ afl fhowed umo *hy fertant Dan ix 8* O Lord, to u c hebnerh cor-ufi r o fc becauTe.we have finned Bgainff rhee ] r % By loofcfngYo others better than -.ur~ fel-.e? wh©hay< been lower iattft we'd and more affi e"U ed h n we ha<>e ' e n Our v aviour bad not where to lay Hf ! r ad an rhdfe of tfhom the world wa- not worthy certain dwrlling place n the world, and many of tft..i r ~ d c ( • » t u t e Vfflicled and tormented. 6 By labouring fo iuch the n,ot o a bunt) in Spiritual rches, the lels Wt have cf tern* oral; and, if we have no early inherit- ance ro feciire our right unto, and living by faith upon ou he venly inheritance Hereby the pooref* lornetimes bee me t* e richefl. and thufe that have moli outward trouble h ve moll inward joy. [James it, 5 Hath not Cm j i holfti rhe poo' of this world, rich in faiih, and heirs :h he hath promifed to them that love bim 1 ioeflii 6 Having received the word in much a* ^o ( 0*' )| ffl'ctioB, with Joy of the ~-~Vly Ghofh 7 Ry confidert how we brought lotbing into the worl n car-v no'hing with us out of it. [Job i 2f. Nak.-d came I nut of my mothers womb and n^ked mail I return timber I Tim vi, 7, 8. For we brought nothing into this world, and it is certain we can carry nothing out : an 1 having food ani raiment, let us he therewith content ] 8 By going to Chriff, to teach us the kffon of univerfal content- ment, and fetching ftrength from rism to exercrfethis A^ce in every condition J P'jil iv 1 1, 1213 Not true 1 fpeafc in refp-:cT f want, tor I hive learned in whatfoeyer ftnte I am, therewith to be content : I kno v both how t<> abafe^, and I know ho'V/to abound : every where :t mo- therly love : rejoice vith them that re] with them that weep Heb x< 1 5. Remember tl are hi bonds, as* bound 'vith «htm and them which fuTerad- vc fit.', as being vourfelves aifo in the body, J 2 ha a ready difpofirion, and habitual indit-a ion unto thefe affec- tions towards our neighbour Q, 7 Ho v may vre attain fuch kffjftions and difpofitiom towards our neighbour i A We may attain fuch affections anddifpofiiions tow'ards our neighSohf, \ By getting the law of God written up* oa our hearts, whereby we are wrought mi^ 1 ( t 8 8 ) the law, an^ to an inclination to do it. [ff?b viii, 10. I toil) put m lawsjnto their mind, and wntt th*m in iheir hearts.] ? By getting oar ; ff cli n$ chieflv fet upon God, > fich w ill incline un l o any right dfftclions one to- wards ?n ^e i Jchn v i Every one that love h him t) t tyeg levetfi him alio tha is begotten of him ] 3. By fa'th m Jefm 6krilt, which worked) the heart bo? h to a true love to God s and one towards another Gal v 6» Put faith which work :h b\ love j 4 By looking umo, and followingthe example o*"Je r us Chriir, [Eh v 2 And v-aJk in love as Chrift aifo hath loved us, ahd gave him felf for us ] Queftg? What is forbidden in the tenth command- ment ? Anf The temh commandment forbiddeth all difcontent- ment with our own eff ate, envying or grieving it the good of our neighbour, and all inordinate motion* and affect ions to any thing that is his, Q,i What are the fins forbidden in the tenth command- ment ? A The fin* forbidden in the temb commandment are, J, Ad difcont'-.ntment w* h our ovn eftaie. 2 All envy- ing at the goodof cur neighbour 3 All inordinate motions and a.tf< cfion?. towards an- thing thai is his. Q 2 Wherein doth ciif contentment with our own eftate flieu itfejfl A Dsfconten-ment with on*' own eflate doth (hew it felf in out n-n liking : 01 not beng well pjeafed with our own piefent condition : in out murmuring and *: pining ; ir ( our vexing and fretting in t nr qt;a?rel'»ng a >d complaining oro- condition, and taking no reir no* quiet therein, [i Kings xxi 3 4 And N both faid unto Achab, The Lord forbid th ir.g aiidt all m lice, and all guile, and hypocrisy, anH er»v>rs and evd-9« ) g Bv cordial love and charity towards our neighbour, [f Cor xiii 4 Chatty fuffereth long and k kind, charity envieth rot.] a. Bv »he in^well ; g of the Spirit, through whom alone this fin can be Horrified and fubdued. [Rom viii f } If ye through the Spirit do mortify the deeds of the body, ye mall live ] A The third fin which the tenth c'omrnandment doth forbid, is all inordinate motions and affections towards any thing that is our neighbour's [Col iii 5. Mortify therefore your members which are upon the earth, fornication, un- cleannefs, inordinate affections, evil con cu pi fee nee, and covetotsfnefs, which is idolatry.] Q to What fpecial inordinate motion aiad affection is forbidden in this commandment ? A The fpecial inordinate motion and affection which is forbidden in this commandment, is, coveting that which is cur neighbour's, either his houfe or wife, or man-fervant or maid-fervant, or ox or afs, or any thing that is his. Q 1 1 Why cught we not to covet any thing which is l our neighbour's ? A We ought not to covet any thing which is our neigh- bour's, 1 Becaufe Goi hath directly forbidden it. 2 Be- puJe it is both uncharitablentf- and injuftice towards our neighbour to covet any h>g that is his 3 Becaufe we lofethe comfor o r thar which is our own, by coveting and inordinately defirinc that' which is another's. (^ 1 ? Doth this tenth commandment forbid only the aclua' covering *hat which is another's ? A. The temth commandment doth not only forbid the ■P ua ' v *f r hat which is anod^r's, bu* a!fo all ha- bitual inclinations hereunto, and ;*l! tho^e inordinate moti- ons of the fpirir this way, which do precede the confent of the wll, which is pat >f original fin, with which human e is univeifally polutedan d delved *t 82. Is any man able perfectly to keep the com- ot God ? Anf Nj mere man fines the fall is abfe in this life per- fectlv to ke^p tne commandments of God, but doth dairy break them in choughs "ord 3 ad Q i What is it perfectly to keep the commandments of God? A To keep perfectly the commandments of God is, to keep all the commandments of Cod, and at ail times, without the lead breach of them in regard of difpofition, inclination thought, affection, word or converfauon. Q 2 Was ever any man able perfectly to keep the commandments of God ? A Before the fall, the firft man Adam was able perfect- ly to k?ep God's commandments, he having power given unto him in the firft creation, to fulfil the condition of the firft covenant of works, which required perfect obedience; but fince the fall, no mere mm is able to do this. Q 3 Was not the Lord Jefus Chrift able perfectly to keep the commandments of God ? A The Lord Jefus Chrift was both able and alfo did perfectly k kep the commandments of CJod fincerely, but not perfectly 1 [2 Cor i 1 2. Kor our re- joicing is this* the ttftimrnyof cur cenf« ience, tlut in fim- plicity and godly fir.ccrity we have had our conveifatton ( m ) fn this world. Pfalm cxxx. 3. If thou, Lore*, flioul Jft mark iniquity, Lord, who fhaii ftend ? ] Q^6 Do not ftints attain p: ere in trrs li r e ? A 1 All faints ourjht to endeavour after perfecTon, and that they may attain higher and hiarrr degrees there- of. [Matth v 48. Be ye therefore pe»fe£r, a* you Fa her which is in heaven is per f eft ] 2, No faints on earth ever did attain abfolute perfe&ion, fo as to obey God in all things at all times without any fin. Q 7 How do you prove that no faints ever did attain perfection in this life ? A that no faints did ever attain perfection in thi? life may be proved, * Becaufe the heft of faints in this \i e, are renewed but in part, and h«ve remainders o f flefh *nd corruption, which doth rebel and war gg^infl: the fpi»i:, and renewed part in them [Gal v r 7 For the fl fli luftertt againft the fpirit, and the fp rit againft the flefh, snd thefe are contrary the one to the other, fo tbm ye cannot Jo the things that ye would ] 2 Because the fcriprure tele h lis cxprefl/ that nonearewi'houtfinj and thatfuch jre ver< of themfelves and make God a i ; ar, that affim he contrary. Ecclefvii 20 For there is no* aju'r maa upon 1 the earth that doth good and finneth not t Kings vhi, 46, For there is no man t) at finneth not, Jam^ iii 4 2. Forin many thing we offend all. r John i«, 10 U we fay, vt have no fin we cecelve our fe Ives, and the tru h 'n not in u*-, we fay we have not finned, we rmke h ; m a Mar, land his word is nst in us ] 3 Becaafa ?he fcriptWe h 'recorded the fins of the moir ho ! y men that e?e* l : ved ; lAbraham's diffimulation of S^rah [Gen xxvi 7. And he jfciid. She is my fitter 1 for he beared to ray Stoert my tfife] (Jacob'? He to his father [Gen xxvii 2^ A.nH he faid, mil thru my very fon Ef»ii I Ard he bid I a m ] r>f-pV* nrearing by the : ife of Pharoah [■ >en xH-i *j'. By r!ie f jWfe of Pharoah ye (hall no? go hence except your yonn- geft brother come hither] MoTes's undvifed fp*cch, [Pfalm cvt 33 They provoked hi fpirit, fo tfiat he fp-ke 'onadvifcdly with his lips ] The fcriprure recorder) N^lfi druckentfr Lot's inctft, David's mirdcf and idalcrft Cc ( '94 ) Job's anrl Jeremiah's impatience, and curfing their Mrth dav Peter'? denial of his rafter with oath? and curfes, and Hs diffiVnuianon afterwards before the jews ; Paul and Barnab;fs contention* . And if fuch perfons as ihefe who we*e filled with the holy Ghoft, and had as gnat a meafure of grace as any which we read of, either in the fennture? or any hlftory, were not perfect without fin we may fafely conclude, that no faints in this life have ever attain^ d unto ahfolute perfection Q 8 Doth, not the fcripture tell us I John iii g. ?•' Whofoeveris bom of God doth not commit fin for his •* (qc6 rem ineth in him and he cannot fin, becaufe he is " born of oi ? rI A nd if the faints are without fin in their lift , ar* they not perfect. A Firfr, If the fenfe bf this place mould be, that fuch as are born or Goo do not commit fin at all, then no regen- er re perfons which are born of God would ever be found committing fin : but the fcripture doth record the fins of nv nv regelate per om as hath been fh own, and experi- er c doth evidence the fame, that (uch as are born of God commi' fin ; and therefore tl»at cannot be the meaning of the olioe> that iudi as are born of G®d do not commit fi I all Secondly. Such a* are born of God do not com- mi fin; ? t a is, i. Thev do bo? commi fin with the full con fen of their wdl, whio^ is in part renewed and which, (q fa la? it n renewed dothoppo e fin, though fometimes it m^y be ^vet-powered by the (hength and violence of t&nptation 2 They do not live in a courfe of fin as the. ^regenerate do 3. They do no commit fin, unto death, a; (John v i7, 18 Ail unrighteouinef? is fin, and there is a fin unto tiea»h ; we know that whofoever is born of G d (inneth net ] that i< no.' unto death. Q^9 Doth nor God himfelf tefHfy concerning Job that, he tovajs perfect man ? Job i 8 n Had thou confidered •' my !e van job that there is none like him upon the- • 4 earth a peuect man V* Doih not Htaekiab. alio p:ead hi perfection with the Lord when- he was fick ? 2 Kings. | xx : Remember row that I have walked before ihee *> with a iptrfeS heart. " \nd doth n^t Paul alfo affert hirnf* if and other Chriftians to be perfect I Philip iii 15. 11 X-eiUitheieiore, as many as be peritct, be thus minded*** ( 195 ) And how then is perfeclion unattainable by the faints in this life ? \ i Thii perfeclion which is afcribed un f o f he faints in the fcripture, is not to be underftood of abfoK»:e per- feclion and freedom from all fin, for the reafon* ahcaly criv r, which prove the contrary; but v is to be under- ftood of fincerity which is evangelical perfeclion or, at the 1 of comparative oerfeflUn no an abfohite feclion. 2 Thus we are to unHerftan '. the perfection which God tertifieth of Job, [tla i rbou confidered my fervant Job, that there is none like him in the ear 1 a pc roan ?) that is n perfeel a He is, a perfeel and up i t man ; his pe feclion Gid confift in his uprightoefs 1 ceriry ; and rha' Job was not abfolutel-. perfecl do pear rrom his fin a little after his curling his >ir - ay, (Job iii g, Let the day perifh wherein I was born after he is charged with fin (Job xxxiv • riemu npii- eth his words again A God ) 3 So a fo Hezefciah** perfect- ion* which he pleadeth, was no more than his lire (Remember L have walketh before thee in tru.h and a perfect heart ) An J the fcripture doth note h Cm a fittle aftet, which is a clear evidence that he w folutely perfecl, (2 Chron xxxii 25. But iez kiik re i- derc.h not again according to he benefits done u ito h ,■], For his heart was lifted up ; therefore wrath was upon hirA and upon JuHah and Jerufa'em. 4 In the (ame Where the apoftle Paul doth affert him: elf and Chriftainsto be pet feci; he doth acknowledge that he -.vas cot p^ reel » Philip iii 12 13 Not a houg'j 1 h rea Lj atta.ned, either were already perfecl but [ I after iFthai I may apprehend that tor which alio I an apprehended of Chirift Jefas : a ethren. I count not to hve app^eherded, &c, v therefore the perreclioa, Which he hdd attained, which he fteaketh offer ^5 be underflood of abfolute perlecl.on. It is evident there lore thai no faints do attain abioiute perfection in this liftf and fuch as do pretend unio it i< is Through t ance of themfelves and of God. and the extent c: God*i laws. ^ro Do all the children of men i .f,- n . elves, break the commandment* of God in tlm til ( I9«. )] A The faints themfelvcs, and much mor? fuoh as arc nc faints do daily break the commandment* o« C I, in thought vo»n at : - ty d (Ger viii 2i. The imagination of mans, he n ■ il from his youth. James iii 8. The tongue c i no man tame, it is ail unruly evil full ©f deadly poi on John til 19. Men L ved darknefs lather than Lght, •becaufe then deeds w-.-re evil ) Q./- 1 Are all thoughts < f fin breaches of God's om« r^andments wh n they are without evil words or actions ? i\ thoughts of fin are breaches of God's command*- meets, without evil wo'd* or actions, when they are ac* com pained with ev?J inclinations, dcfiic and affections, (Mat v 28, W hofoever looketh apon a woman to luft atier her, hath committed a^ultry alreadv with her in hi? hean, Matth xv 19 Out of the heart ptoceedeh evil thoughts, murders, adulteries, fornication, thefts, falfe Vviineu, bJafohenHes."] Q^ f2 May not the faiots in this life be kept from' fin- fu) thoughts words and actions 1 A 1 The faints in this iife cannot be wholly free from all finful thoughts, words and actions, becaufe all even the belt of faints, through remaining corruption* are fubject to daily infirmities snu defects. 2 The aims in this life may be kept from all grefs fins of thoughts, word? and deeds, and they are kept from the teignirg power of any lin. Q Hjw an the faints kept from grots fins, and the regrmng powej of any fin ? A The fain's arc kept from grofs fins, and the regining power of any fin, 1 , By the reign of Chrift in their hearts. 2, The mort Sicatici of fin in the roet of it thro' the Spnit 3 By watchfulnefs againft fin in the thoughts. 4 . By avoiding cccafions of fin, and refilling temprauons un?o it. Quell $3. Are all tranfgrefflons of the law equally hei- nous ? Anf Some fins in thcmfelvis, and by reafon of leveral aggravations, aie more heim us in the fight of God than others. Q_i What is it for fins to be heinous ? ( '97 ) A. Sins are heinous as they are grltveus and offenfive unu God, Q_2 Are net all fins hcinoui unto God ? A. \ll fins are hcincus unto God, but all fins are not e« qy lly hcinou; ; than for others againft the iecond table of the law, and for finful works than ior finful thoughts. 3 b.ns againft the gofpel are more Lei» nous of themfelves than fins againft the iaw ; fins againft the gofpel being committed againlt the greatefl light that fver cid fhire upon men and die greateft love an J graceof God that cvti w s mown unto men - f and therefore the pu* ciihment of golpcHicners will be greater than the pumih- ( 198 ) ment of the tnoft notoriously wicked heathen!. £Matt xi. 20, 3i, 22, 23% 24 Then he began to upbraid t c ties wherein moft of his mighty works were done becauft they repented not Wo unto thee Chorazm, wo un o thee B-th- faida : it fhal! be more tolerah'e for Tyre *nd Sidon at the day of judgment than for \ou And thou Capern um, which art exalted to heaven (halt be brought down to hell; it fha'l be more to'eiable for the land or; Sodom in tfec day of judgment than for thee j Q^S What are the aggravations which render fome fins niore heinous than others r A The aggravations which render fome fins more *er« nous than others, are the ciictimflance win :h loatten i them. QJ) What is the firft aggrafattoin of fin ? A. The flr£t aggravation of fin is from the perfons offending; thus the fin* of mapiitratcs, mm Iters , rents, the aged, and all governor 1 , are more heinous in the 1 ms kind, than the fame fin* of fabje&s. people, children, the younger, and thofe which are una 1 government Decaufe of the ill example *nd ill itfluence of the fins the one bey®nd the other. [1 Kings xiv 16 And ht fhaH g 4 ve Ifrae! up, becauieof the fins of Jcoooam, who d;. fin, nd who made Ilrael to fin. M*cah iii 5. Tru p ophets m.kc my people to err.] Thus the fins alfo of proieiTors and God's people are more heinous than the fins o; the wicked and ungodly in the fame kind, beeau.e the name of God is hereby more blafphemed and the wicked a e hereby more hardened in their fins. [Rom it 24, *<, Thou tnat makeil: thy hoa(l of the taw, through b eak ng toe law diftionoureft thou God ? for the name of Goo is imiphem- ed among the Genules through you. Q^ What is the fecond aggravation of fin ? A The fecond aggravation of fin is from the place : thus fins committed in a land of light tre mo» e heinous than the lame fins committed in a place of oarknefs 1U xxvi. 10 In the land ot upright rie^ he w jj deal urjui jy, *nd v will not behold the g j ir y v,f ihe Lord ] f bus iins com , mitted in a place of great deliverance and mercies, are more heinous than the tame (ins commrted in ai>othe. ptace. [Tfalm cvi 7. They rernc hered no the multitude 01 his fmerciei, but provoked him at the lea, even the Red>iea.J ( *99 ) Thus alfo fincc committed in a public place, whereby other may b enticed and defiled, are more heinous than the Umr fins committe I in fecret places. [2 Sam, xvi, 22 They fpread Abfalom a tent upon the top of the houfe, and Abfalom went in to his father's concubines in the fight o<"allIfrael] Q^8 What it the third aggravation of fia ? A Tha third aggravation of fin is from the time. Thus fins committed on the fabbath-day are more heinous than the fame fins committed on the week day ; drunken- nefs or adultry is heinous and abominable on any day in .the fight of God, but drunkenefs or adultery, or any o- ther fuch fins, are more heinous before God on the fab- bath-day Thus fins commuted in or after the time of troub'e and affliction are more heinous than the fame fins committed at another time. [2 Chron xxviit, 22. In the time of his diftrefs did he trefpafs yet more againft the Lord ; this is- that king Achaz, Ifa i, 5. Why mould ye be (Iricken any more ? ye will revolt more and more. J Thus fins comrjitted after repentance and engagements ; to be the Lord's are more heinous than the fame fins com- mitted before repentance aad fuch engagements ; fo alfo fins committed after admonitions and cenfurts are more heinous than the fame fins committed before fuch admon- ition and cenfures 0^9 What is the fourth aggravation of fin. A The fourth aggravation of fin is from the manner : thus fins againftknowJedoe are more heinous than fins thro' ignorance, fins through wilhulneis and preemption are more heinous than fins through weaknefj and infirmity • fins through cufrom, and with deliberation are more heinou3 than fins through fudden p^iBon, and thehurry of tempta- tions : ii,.$ wiih delight and greedinefs are more heinous • than fin* communed with regret and backwardnefs ; fins 1 committed imprudently, and with boafting are more hei- bcus than the fame fins committed with fharae and blufh • tng; fins often repe.tvd, and long continued, are mora w than fir.s but occe or ieldom committed, and which are broken of by repemance. ♦■,; Queft 84. What doth every fin deferve ? I . An r Bvuy fm defefveth God's wrath acd curfe, both ti n this life, and that which is to come.} ( 205 } Q i What is meant by God's wrath and curfe, which every fin doth deferve : A By God's wrath and curfe, which eTery fin doth deferve, is meant, all thofe punishments which Goi in his wrath hath threatened to ii Aid upon finners for their fins - Q_ 2 What are thofe pumfhmems which God hath in hi* wrath threatened to inflitf upon finners for their fins ? A The punifhments which God in his wrath hath threat- r.cd to inflift upon finners lor their fins are either in thil life, fuch as all temporal and fpirumi judgments here* or in the life which is to come fuch as the pun^fhments of he!! : of both which fee before ia the explication of the 19 th anfwer. Q_3 Doth every fin defeive God's wrathand curfe both an this life and that which h to come ? A Every fin doth deferve God's wrath and curfe, both in this life and that which is to come, becaufe every fia is committed againft an infinitely holy and rghteous God, and his juftice doth require infinite fatisfaclion : and if fome finners do efcape fame temporal punifhments, they cannot efcape the eternal punifhment of hell, which is the onlv fatisfying punifhn ent, unless they have an intereft in the fatisfac^ion made by Chrift, Gal iii, 10. Curfed is averv one that continued! not in all things that are written in ?he book of the law to do them. Mat xxv 41. Then (hall he fay unto them on the hh hand, Depart from me, ye curfe J into everlading lire prepared for the devil and his angels J QueH: 35 What do?h God require of us that we may cfczpe his wrath and curie due to us for fia ? Anf To efcape the wrath an£ curfe of God due to us for ih God requ-^reih of us faith in Jems ChriO, repentance unto life; with *.he deli g e n t u -e of all outward mean9 wh-rreby Cbrift' communica cth unto us the benefits of redemption Q_i How many things doth God require of us to e* fcape his wrath and curfe due to us for (in I A God rtquireth tlreeihings of us that we may efcape his wrath and curfe due to us for fin ; v Faith in Jefus ( 501 ) Ch'W- 2 Repentance unto lie ;• The d -I'gent uTe of all outward nvan thereby Chad com:nu ncateth to ut the benefits of redemption. Qi Why doth Goi require of us faithifi Te r U3 Chriftg that we may efcape his Wrath and coVfe ? A 1 God requiseth o r us faith in Je r js Chnft 'o efcape hi* wrath and curfe, fcfcftfe by ^aith in Je- r us Chrift ve have an intreft in JeifusChrin anJ his imputed righteouf- nefs, and the pronife he iiath mide of renifiinn and fal- va'ion unto us. [Phi! iii 9. And be found in hi tl hoc having mine own righteoufnefs, but th it which is through the faifh ©f Cbrifr, 'he rlghreournefs which is >f God by faith Ac"b x 43. To him ^ire all the prophets wit w pefs that through hi* sane, whofoever believe™ on h ,nt (hail receive remiffion of fins. Eph ii 8# By grace ye are faved through faith] Qj. Why doth God require of us repentance unto life, that we may efcape his wrath and Curfe ? A God requireth of us repentance unto life that we may efcape his wrath and curfe, becaufe the promife of forg'venefs o f fin is made to repentance, as a comcomitant of faith ; and it is not for God's honour to pardon and fave any that go on ftill in their trefpafTes [ \ ar not 0* youcfelves, it is the gift of God Gol ii, 12 Y011 afe rWe- wi h him th< ,U£h the f ai'h of operation of God J Q^3 How doth God wof faith in the fouls of men ? A Go ' r'oth work this grace of fa:tb in the fouls of mer, or'di'nariH by hearing of the word preached [Rom, x i~ So then fai h coh eth by hearing, ami heating by the word of God. 1 Cor xv n So we preach gnd fo ye he! eve ] Q 4 What is the o'jeel of this grace of faith ? 'A The ohjedfc of th'fs trace of faith is the Lord Jefus Ch'ift. a«d his r glre< ufne«? and t>e prnmres which are mrdethtoupb him in the covenant of grace. [John iii ig* He that bclieveth or h m is not condetajp(ed, Rum i, r;. Ppi lutein is the ugbteouuefs o> God tevealed from faith to faith a^ it is vmiten, The juft (ball live by fath. Gal,- iii 2? The fcriptu e hatb condiJed all under fin that the mpmife by faith ol Je'us Chrift might be given 10 "thtni. that bell- ve ] Q- 5 What is rfe*Tubjeci:of faith in J. fu- Chrift ? A 1 The fuy«jft of de^Qrm&aiion, or ilit ^edons in ( 203 ) whom alone t^iis grace of faith is to be found, qre the cn'y- ( r itus i f. According to the faith of Goi's cleft* A els xii> 48 And a* many as were ordained unto en life believed ) 2 The fubje&s of inh f; lie parts of the foal ir which aifh k placed and io'h inhere, i 1y the m ndand tmHerft^odtng, but a^fo the wiil and hem. (Heb xi xi Thefe all died in f *aitn, nor having received promifes, hut having feen them af «r off and were foaded ot them, and embraced them ) rhe perftiafion of the truth of the promifes is the act of rhe un.^er the embracement of the things pronii ed is the will (Rom x to. With the heatt man believeth uaio 1 teoufnef*, Q^6 What are the acts of faith in Jefir C iri.l ? A The acts of faith in Jefus Clmit. are, I. Receiving of Jefus Chrifl (John i 12 Asm received him to them g»ve he po of r iod, even to them that beheveon his nam .) 2- A reflinp unonChriffc alone for lalvatjcn s f his plie-' hi all thnfe fcript'ores which (peak oi g ia Chrift and believing on his name Q^ 7 How is Jefus Chrifr to be received by faith ? A Jefus Chat: is to be received by faith as he is cfT^ed to us in the gofpel. Q 8 How is (efus Chrifl: offered tn u* in tl c rt ffetas Chrifl is ofY as in the gofpel; as pr.e.i\ 9 prophet, and king; and fa we n;u:t« eceive him, if we would be laved by him. Q 9 When dcth tie foul red np n C-hiift for falv; I The foul doth red "pon Chrift fac ; being convinced of its, left condition by reaf< nd its own inability together wiih all c-e .tore- to recover it out of this eftate, and having a perluafion of ChriftN ability and v, 3 fiWe, it let go all hold on the creatures, and rign eoufnefs ; and fo lay hold him, and put confidence tn him, and in him alone raion Queft °j What is repentance unto lift > Aof Repentance unt ) tile is a lav-oj grace, whzxeby * ( 20 4 ) firmer, cut of a true fenfe of his fin. and apprehenfioo of iht. mercy of God in Chrilt doth with grief and hatred of his fin, turn from it unto God, with full purpofe of, and endeavour after new obedience. Q_i Why is repentance called repentance unto life ? A Repentance is called repentance unto life, becaufe it is a fav'np grace, and a neceflary means for the attaining 1'fe sod falvation; and «hat it might he dillinguimed frcm. the farrow of the world, which worketh death (Acls xi 18. Then hath God alfo unto the Gentiles grarted repen- tance unto life Ezek xvii 21 If the wicked will rurn from a'l his (ins, &c. he (hail furely live 2 Cor vii. to. For godly forrow worketh repentance unto falvation not to be repented of: but the forrow of the world worketh death *] Q 2 Can any repent of their fins by the power of nature ? h None cqn repent of their fins by the power of nature, becaufe the hearts of all men and women by nature are like a ftone, infenGble of fin, and inflexible unto God's will ; therefore there is need of the Spirit of God to work this grace in the heart, */faidi he hath promifed to do in the new covenant. (Ezek xxxvi 26, 27 A new heart alfo will [ give you, and a new fpirit will I put within you, and i will take away the heart of (lone out of your flefh, and will g>ve you an heart o<" flefli ; and I will put my Spirit within vou, and caufe you to walk n my ftatutes, and ye (hall keep my judgments and do them. J Q^3- Wherein doth repentance unto life conflft ? A. Repentance unto life doth chiefly confiil in two tilings ; 1, In turning from fin, and forfaking ol it. (Ezek xviii 30 Repent and turn yourielves from all your tranfgreflicns, fo iniquity mail not be your ruin Prav. 3cxi 13. He that covereth his fin9 (hall not profper, but whofo ccnfefLth and forfaketh them, fhall find mercy.) 3. In turning unto God (Ifa Iv 7. Let the wicked for- lake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon ) Q 4 What is re^uifite «nto the turning fram fin ia re- pentance ? ( "5 ) A It is requ'fite unto turning from fin in repentance, that ihere be «, A truo fi.ht of fin. j An appreheufion of the mercy of God in Chriih 3. A grief for fin. 4 \ hatred oi ^n. Q^c Wherein doth the true fenfe of fin confift which is reqmfite in repentance ? A The ♦rue fenfe of fin which is requifitc in repentance, doth cor fiit in fuch an inward feeling of our miferable and loft efta»e. by reaion of the wrath and curie of God and that eternal vengeance of hel ; whieh, for our fins we are exj;o r ed unto, as putteth us into great perplexity and trcu le of fpirit ; To that our confeiences being hereby pricked and wounded, can find no quiet, and take no reft in 'hts condition [A 3 They that be whole need not a pnyfician, but they that are fick .- I am not come to call the righteous, but finners to repentance.] QJ7 What apprehtnfions of God's mercies are requifitc in true repentance ? A There is requite in true repentance, that we have apprehenfions of God's mercies as he is both flow to anger, and of great kiodteis, as he is moft ready to forgive, and mod ready to be pacified unto repen»ing finners. [Exod xxxiv 6, 7 4nr* the L« rd puffed by b< fore him, and pro- claimed The LORD The LORD GOD, mercifui and gracious, long (ufre ing and abundant m goodnels and truth keeping mercy unto thonlands, forgiving iniquity, tranfgreflion and fir- Rom ii a Or defpileft thcu the riches of his goodrels, and iorbeaiance, anc long-fiiffering, not knowing that the gooooefa of God leade.h thee to re- pentance.J QJ Can we apprehend pardoning mercy in God only through Chrift , J ( 206 ) A We can truly apprehend pardoning mercy in God only through Chriii, bccaufe God is fo infinirel ju.'i and jealous, and a confuming fire unto finners out rjf Christ, and he is reconcileable to finners oily thr ugh his S m, who hath gtven fatisfaclion unto his juftice for fin. [2 Cor v 18 All things are of God, who hath reconciled u . un. to himself by Jefus Chiift.] Q^9 What need s there of the apprebenfions of God's mercy in Chrift. in order to cur repemanc ? A I here is need of the apprehenfi -V< of God's mercy in ChrilHn order to our repentance, becaufe wahour the apprehenfions of this mercy of G d and willmgnets hro* his Son to b* reconcile * u*to u upon convcY^n or and contrition for (in, we mail either call offom tiouble, and run more eagery unto 'he eommiflioo of fin than 'efore; or if we cannot calt off our trouble we fhail fink onder tormenting defpair ; a«d be in danger of making away our- felves, as Judas did whereas the apprehenfion of Go/s mercy inChri(ti3 anencouragement to us to fo? fake our fins, and turn to him, and a means teatfeel our hearts witn kindly and godly forrow for fia, Qto Wherein doth true grief for fin confift? A True grief for fin doth confi r in our mourning and farrowing tor fin, nor only as it is like tv> bring rtjiri Uf >n ourfelves, but chiefly as it hath brought difhonour upon God's name ; not only as it hath wounded oui cotifcieg es, but chi fly as it hath wounded ou. Saviour : not only as without repentance it is i ke to ditnn our fouls, bu Ho as it hah dt baled and denied our foul&i LPfaim xxxv 11 1 S t I will declare my iniquity, I will be 10* ty tor my fin, P iim li 3, 4. 1 acknowledge my tran g< ffio «s, and «ny fin 1 e- yei before me : agamit thee thte only have I fin» ed nd done this evi 1 in thy fighr . 7cch xii »©. They .; 'I look upon me whom they I «ve pierc.d and tl ev (hall mourn. lla Jxiv 5, We have fiot.ed, we an all as an uncitan toing, and all our righteouintffes are as filthy rags J Q 1 i May we net truly grieve lor fin, though we do not weep for it ? A 1 If we can readily weep for om er things, and can- not veep for fin the truth of our gner s vej .. q na Me. 2, There may be true and gteat griei ioi fins without teart, ( -JO* > in \hf>m *hat are of a f*ry ronrttution, and are not pr^ne to wee] opoi ^ny account; and as there may be in f om? manv lean in the eve, *herr tNere is no grief in the heart, fo in othe»-* 'here may He much grief in the heart, where thee are no tear* in »he eye. Q 12. Why is grief for fin need r ul in rfpentance ? A Grief for fin is needful in repentance, because it fur* ther works the heart into a wiliingnefs to leave fin ; becaufe God doth require it, and hath promifed mercy unto fucb as mourn for fin. [James iv 9 Be affl c"ted, mourn, and weep : let your laughter be turned to mon r ning, and vo'ir joy unto heavinefs. Jer xxxi j8 *9, 20 I have furely beard Ephraim bemoaning himfeifthus fhou ha^t chafri- fed me and I was chaftifed, as a * ullock unaccnftomed to tae yoke : turn thou me, .and f mail be turned, for thou art ihe Lcrd my God. Surely after that I was inflrufted I frrote upor ray thigh ; I was afhamed, yea, even confoun- ded, becaufe I did bear the rep? each of my youth. It Ephraim my dear fon ? is he a pleafant child ? my howeli are troubled for him, I will fuiciy have mercy upon h.1% Ui'h the Lord ] Q^i3 What is haired of fin which is rtquifhe unto true repentance r A Hatred cf fin, which i* alfo req^ifire unto true repeo- * tance, is an inward de*:p loth-r^j and abhorrency of fin> as the mo ft odious thing in the world, which is accompanied with a # loihing of ourfelves as bting r en ered by fin moll !o hfome ard abominable in the eyes oi: Goc*. (Ez^k, vi 31 Then {hail ye r erne -Fiber \our own evil ways, and y ur doings which have not betn ; i^od and i'haii lohe in your own light, for you. iniquities and aoa* o.is Q^ r 4 Why is hatred of fin needful unto true repen* tance ? •r (! o r fin is needful unto true repentance, becaufe n of the heart will more engag- us againft fin, d ; and when prief for fa | 9 wuch fpent, ipons into ou bai ds to (Lbl a- : turning from fin which is part oi I ( s°3 ) A The tmning from (in which is paft of true tep? ntsnee, do*h confift in two thing*, i % In a turning from all grofs fins, in regard of our coarfe 3rd convention. 2, In a turning from all other fins, in regard of our hearts and affections. Q^f6. Do fuch as truly repent of fin ntvtr return again onto the practice of the fame fins which they have repent- ed of ? A Such as have truly repented of fin do never return unto the practice of it, fo as to live in a courfc of fin as th-f 7 did before ; and where any after repentance do return un- to a courfe of fin, it is m* evident fign that their repent aa^e was not of the right kind. 2 Some that have truly repent- ed of their fins, althouph they may he overtaken and fur. prifed by temptations, fo as to fall into the commiffion of the fame fins which they have repented of, yet they do not ly in them, but get up again, and v/ith bitter grief bewail them and return again unto the Lord. Q <7. Wherein doth turning to the Lord (the other part of true repentance) corfift ? A. Turning to the Lord doth confift, 1* In making application of ourfelves unto him, for the pardon of iin t and his mercy, (Pfalm li i\ Have mercy upon me, O God, according to thy loving kindnefi; according to the multi- tude of thy tender mercies, blot out my tranfgreflions ) 2, In t ur making choice of kirn for our God and chief good, (Jer iii 22. Behold we come unto thee, tor thou art the Lord our God. Zech xiii 9, They (hall call on my name, and I will hear them : I will far, It is my people, and they fhall fay, The Lord is my God) 7 In our deliver- ing up enrfeives unto his obedience, (Pfal cxix $j. I thought on my ways, and turned ny feet unto thy testi- monies,) Q_i<* What is that obedience which we muft deliver ourfelves tip unto in our returning to the Lord ? A The obedience which we mulr deliver up ourfelves unto, in our returning to rhe Lord, is the new obedience of thegoipel. . An them all, that with puRpofe of hoar* un.o the Lord ] 2. When we are Jei ^ent tirOQre after it, that we may conflan-ly waft in the ways 6 i obedience whhout offence either to God or man [Luke :i 6 And they were both righteous before God, liking in all the commandments and ordinances of the Lord,oUme* lefs. \<5te xxiv if> And herein do [ exerci'e myftlf to nave alwavs a confeience void of o&ence, toward God and toward man.] Q^2i Do all that truly repent fully perform new obe« | die nee ? A None that truly repent do here in this life perform new obedience fully, without --my failure and defect ; but they deJigenrly endesvour to do it ; and wherein they fall J ftion. it is tlc'u grief and troubU, [Pfaim Hf&viii > /. For I am ready to halt, and my iorroovsis continual y fo e me ] QtfeU S^ What are the ou»wa rd mean? where y C ft \ commun-catet! umo us the benefits o I Anf The outward and ordinary meaiit, wh ere communicat-ih unto us the benefits of redemption his ordinances ; efp-ciaily the words, [ j prayer ; all which are niaVeffe&a d to the el.ct I v.tion f Q i What doth comprehend all the outward a neapi wheseby Chrii cowKAuo ca'eth tout demption ? A I he ordinance? cf the J.o.d do con: Ee ( 2lO > outward and o\ binary means whereby Thrift commum> ca'ethto us the benefits of redrmption. O ?*What is meant by the ordinances of the Lord ? A By the ord'nances of the Lord is meant thofc means of trace ard falvation which are of the Lord's inftitution, which he ha*h appointed and commanded in his word, and r»^ other [Mat xxviji 20 Teaching to-obferve ail things what oever I haye commanded you» Cor xi I, 2 S 2 3* B >e followers of me, even as I alio am of Chrill. Now I pratfe you brethren that ye keep the ordinances as I delivered unto you For I have received of the Lord that which alfo 1 delivered unco you. J p 3 May we Dot make ufe of any ordinances, which are of mens appointment only in order to falvation ? A We ought no- to make ufe of any ordinances, which are of man's at pointment only, in order unto falvption* becaufe this is will wor(hip> which is both vain and offcn«=> fie: and we cannot groundedly expecl the bleflings 0^ the Lo d upon, or to receive any true benefit by any ordinan- ces but by thofe alone which art of his own appointment o -v [Col »i o 2* . Wny are we fubjeel to the or- din *nces after the comm ndments and doctrines of men ? which things have a fhew of wifdom in will-worfhip, &c» M ■ h xv 9 Hutir van they de woifhip me, teaching for doclrnes the commandment' of men."] Q^4 Why are he ordinance? called the ordinary means wh'-«*hv Chrift comaiunicateth to u> the benefits of re* dtmpion ? A * h« Ordinance? are called the ordinary means where- by Omit, c mmunicateth to u* the benefit; of redemption, beraufe the Lord hath not wholly limited and boun himfT f unto his ordinance* : for he can A he ordinance or appointmenr of the Lord in refe- rence unro the word, that it may be effectual unto falva- tion is, i Thai we read the word [Deut xvii, o rie ihall read therein all the days of his life* tha' he may learn to fear tie Lord his God. to keep all the words of this la »% and thpfe {iatute* to da thtm John v 59, Sear h the fcripiures for in them ye think ye have ete nal life and they a e thev that terrify of me ] 2. That we hea> the y%ornd or the fpirit, and o* the j i ts.and <*f the iv. arrow, aid * a di'ctrner ol th= thoughts and intents of the hearr Acts ii 37. Nov when th. y v this, th'-y wete pricked ,n their hearts ) ?. To con- ver. thfcm kmi j-. n them umo Ght ft and rrs peo- p ;• -J^'alm xtv 7 Tr,e -a^ of the Lord is perfect, cop- \ rcc i- ve«.. his uordjwere baptifed; and thr f rt ine , ! ay there were ado'e 1 un o ti.tm ^'ou' three thonfjnr? fouls. *\&s iv, 4. liowDc H man of hem that heard the word believed. ; nd xbi number of the men were abou fire thouiand ) 2dly« In re-ere* ce umo thofe '.hat are convtttec, the word is effectual to falvarion, as i if a means of buihiihg the^ up in | oi •> tU and convert unto taxation. (Act- xx 32, And nr *v brethren, L commend you un>o God, and to the bl hi ^r^ce, who h is « b't to build }OU up and to g: t you n inheuran e *mcni> tlv.ie hat ate fanct fkd. t th v. 1 2 t; Uid he ^ave fome paftors and teach* e : r ti e perfecting of the Tints, tor ..he work oi the sv ~dhy, tO f the tailing o» the ody of (thrift till v*e m\ come in ihe unity 0! He faith, a> of the knowledge of the Son c Go', un o a rer ect man, uiv.o the meaiurt of the ftavure ;i.e .une's of Ci«rj(f ) Q 3, how doti the word build up the faints in holi- fe*& ? h Ihe ttord doth build u r the f int* in holinefe, as i' is a !Tieao% io work them rati a greatei conformity ume the image oi Goo, and to caofe an increafe of cveiy |tace in t ni (2 Gtfrai 8 We all with open face bd^lding as in a j iafs the glory of the Lord, are that ged into the (| e irr ge fr-m glory to gTory. 1 Pet 11 2 A* new-boin babes dci re tl e fincere miik of the word, th;>t ye may gtow thereby ) 2. A'> it e perfect, throughly fun unto even good jttQik ) 3, As r is a mean of pu down ft or the fuul ani mo e and ni >re U:>ju- ng all thojgh s and affection unto the o- it (2 Cor x 4, 5 For imaginations, very high >hiDg -hat ex heth irfelf agamit tke ledge of Cioi. and bringing in:o cap.ivity everj thought unto the obedience o. Cortft.) 4 \$ it ii a me.. ftreng hen the faints againft the tempation of ike -devil, and the corruptions of their o'vn hearts, {Eph vi 13, 17. Take to vou 'he whole armcur of God, that ye may be able to P.and in the evil day Take the fw.rd of the £pi* rit, which is 1 he word of God, Mativ 10. Get mee hence, Satan, for it it written Tjiofl fa*l worfnip the Lord thy God, &c Pfahn cxix 9, Wherewith fh.,11 a young man cle^nfe his way ? by taktag heed thereto according ta thy word ) c, Ar it is a means to eftablifh the faints ia the truths a« d ways of God, and to (treagthen them again(t error and fediioo (Rom x?i 25 Now to {irm thai is of power to eftVJiih you according to my gofpei, and the preaching of Jefu* Chn(f, &c b ph iv 14. That we oe no mote children tofTcd to and fro and earned about with every wind of do&rifl£ by t'ie fl'ght oi men, and cunmag cr-a t uefs wtm by they ly in wait to deceive.) Q^4. Iicw doth the word build up the faints in com- fort > A The v/ord doth build up the faints in comfort, 1, As it doth reveal and hold forth the chiefeil groups or com- fort, fuch as the promdes of pardon acd eternal life, (lia, xl 1 2. Comtort ye, comfort ye my people, (aith your G d ; fpe. k comfortably unto Jcrufalem, ami cry muo ner, that her warfare is accomplished, that her fins are par- doned. 1 John ii 25. Thu is the pri.i.ife that he hath promifed, even eternal life ] 2 . As it is the rntans of conveying to the icul the moil fwcet and tt&tutef* able joy of the HoJy Ghoih (1 fluff i, 6, 4nd ye became followers of us, and of tke Lord, having re- ( 2I 4 ) ceived the word in much affliction, with joy sf the Holy Ghoft.) Q 5, Is the word effectual unto falvation by any virtue or power in itfelf ? A The word is not effectual unto Taxation by any vir- tue or power in itfelf, but by the operation of the Spirit of God in and by the word. (2 Ooriii 6, Who hath alio made us able minifteis of the New Teftamem, no* of the latter, but of the Spirit; for the latter kilieth but the fpi- rit giveth life,) to hear all things that »« con manritd theeof God) 2, that ve examine curfe'ves, o iind ou< and lay afide whaler ma\ hudertl e laving operation of the wcrd ol Go< ii>on us, (Pialm xxvi 6, I will w fh rniose han < '^n innncc ly men in tiiv^rs ages, that yet the whole was U an 1 they wrote nothing but as they were »nfpired eft, [1 Theff ii 13. We thank God, be- I cau'e wheu ye received the word of God which ye recei- ( ai<5 ) vci of us, ve received h not as th? word of men, btir fas it is in truth) 'he Word of- God. Tim iii t 6 All /cri f nure is given by inflation of God 2 Pet i sr. For the pro* phecv rame rot in ol i time by the iw (fo far as it is not yet fulfilled) wh ; ch rrtoft certainly will be ; c- fpecially prophecy concerning the confummation of all things and the general judgment of the world by Chrift, at the lad day, 3 A believing afientunto the truth and excellency of all fcripture doclrine as that which is moft high and moll worthy of the understanding ; efpecially the doctrine ol the Trinity, and Chrift's incarnation, and the way of man's redemption. 4. A believing aiTtnt unto the truth and rigbteoufrsefs of all fcripture precepts ; as alfo to the perfecticn of the fcripture rule for all things* which concern our practice 6 A fiduica! application of all fcrip- ture prcmiies, io far as they Have a general reference un- toall believers, as moft firm, true, precious, and fuch as contain in them whatever is really for our good and hap- pinefs s both in this and the other world. Q7 What is that love which is required in reading and hearing the word of God ? \ A The love which is required in reading and hearing the word of God, is love of the word, becaufc it is the word or God. [Pfalm cfcik 159, 16?. Cq'ttfidtf ho v I love thy precept. My foui hath kept thy teitimonies, and I love them exceedingly.] Q^g Vv herein rfiOuld cur love to she word of God (hew itfclf ? A Our love to the word of God fliould fliew itfelf, I. In our prizing of the word of God above things which are mod nee fT.;ry ard rr cious in the world [job, ( *n ) 3ti!f u. T have efteerrird the werds of hi* mowh we m-ph my neceffary food, Pfalm cx>'x 72 TTielaw ' notuh is better to me than thoufands of gold an J fi [ij Our earner defires a r ter the word, fPfa!m ex x ro :; r« M* foul breaketh for the iooging it ha^h amo tb; j l nsents at ail times. I opened my mouih, and panted fof I longed tor thy commitments] 3, In our delighting ourfelve* in the word, [Pfa!m cx^x 24 1 11, J fav T y teftimonies are my delight and my counfe'Iors. Thy tefti- monies have 1 taken as an heritage for ev< r, for they are the rejoicing of my heart* I rejoice at thy word as ong that findeth great fpcil ] Q^o . What is required afer the reading and hearing of the word, that it may become effectual unto falva- tios ? A There is required after the reading and hearing of the word, that it may become effectual unto falvation, X, That we lay it up in our hearts, making our hearts and memories florehoufes of this heavenly treafure, [Pfalrn cxix 11 Thy word have 1 hid in my heart, that 1 might not fin againft thee.] 2, Thu we praclife it in oar lives , being ready to obey and do whatfoever we read or hear out of the word to be our doty f James 1,2225 Be ye doer* of the word, and dot hearers only, deceiving your rj felve*. Whofo looketh into the per fed Lw of liberty, and contimie'h »herein, be being not a forger'ui hearer, bur a doer of the word, this truo flu II be blcfieo' in his d^-d ] Queft 91. How doth the fact a meets become efif ctuu! means of falvation ? ^nf The facraments become effectual means of folvati- on, not from any virtue in hem, 01 in him th»»- d tfi adminifter them ; but only by the bieffing of Chrtftf and the working of his Spirit in them tha f by faith receive them. Q^i, How oega'ively are the facraments not efT clual means of falvation ? A The facraments negatively, t, ^re no' er?< Cor xi 27 Whofoevcr fhall eat this bread, anc drink this cup o* the Lord unworthily, fhall be guilty of the body and blood of he Lord ] 2. The facramems are noi effectual means cf faivation through the intention of, or by any virtue in him that ddth a ^'minifter them, there being no power in the mod holy minirters themfelves to give grace, sftd to bring faivation unto any by their administration of the 'acrament or any othei ordinance. [ 1 Cor iii 7. So then neither is he that planteth any thing, neither he that wa« tereth, but God that giveth the increafe.] Q 2 How pofitively art the facraments effectual mean* of faivation ? A The facramems pofitively ate effectual means of fai- vation, 1, By the bleffing and prefence of Chrift, which doth accompany the facramems and other or dinance* of hi* own inflinjtion. [Mat xviii 20 Where two or three are gathered together in my name, there am I in the midft of ?bem. Mat xxviit so, J eacning them to obferve all thine? v! atotver 1 have commanded you ; and lo I am v" b \ou ?lway unto the end of the world ] 2, By the working of ih< Spirit, (tru effect and evidence of Chrift'* bleffing and pretVnce) whereby Chrill doth put life, and vinu* and efficacy in r o hi facramems and ordinances* wit* ru, which «hey would be wholly 6e*d and altogether mtmVclual. ( Cor xii 13 For by one fpirit we are all ba tized into one body*, whether we be Jews or Gentiles, w\e»her wt be bond or free ; and have been ail made to. drink into one fpirit 2 Q 3 In whom doth the Spirit by the facraments work effectual! unto fdlvation ? A Tl e Spirit by the facraments dcth not work tff equal- ly rr.ro rhe fatoatiQQ of* all that receive them, but of ail that by faith receive therp. Quell i, 2 What i« a facrament ?■ Aid A facrttment is an holy ordinance, inflituttd bj ( 2I 9 ) Chrift, wherein by fenfible figos Chrift and the benefits on the rev covanant are reprefented, fealed, and appheJ un- to be'ieve 1 s Q t vVhat is the proper Unification of the word fa« cramerr ? A The proper fi^n ficatien of the word facra-nent, as it wa< of old nied, is a military oath whereby the general did oblige himfrlf to be (aiihfal unto his foldicn and he foldi'ers did engage the.nfelves to be faithful unto their ge- neral. Q^2 Whv are any of Chrift's ordmances called facn« roents when we do not find »he word facrarnent ufedin any place of the holv fcripure ? i Although th' word facrament be not ufed in t ! ie (criprure any more toan the *or i Trinity ; yet beciufe things fignified bv the facrameot and Trinity aid oc ler words are in the fcriptures, before we may lawfully make ufe of fuch words Q^ ^ What is the thing (igniSed by the word facra- ment > A The thing fignified by the word facrament. is, a feal of the covenant of grace, whereby as the Lord do : A\ o- imfelf to ful'il the promife of the covenant unto uig iD ur receiving of this feal we ob'ige ourielves to be the Lord's- and to b* true and faithful unto him. 0^4 vVhoiV. ordinances is the facrament which we are to mak ale of : \ T e ia~rament which we are to to make ufe of is an ordinance not of man's iuftjrution an 1 app intme an holy ordinance of ChrifVs in (ti tut ion an 1 appoint meat^ who bang the only king of the church, h«th 2 ! one atiiori-. ty to appoint holy ordinances and facraments Q^S How many parts are there in a la ra nent ? •\ There are two parts ia a facTaiitrnt, k The out- ward fenfible iigns 2. The diings Gg n'tied by the figr.-,., v^6 How do the fenfible figns and the things lignitied in a facrament differ ? A The feniible iigns and the things fign!h*d 'n a facra- ment do differ, as the fenfible fi hi. are an object of the qnderftanding and the faith being repiifcntcd ward fijjns. ( 220 ) Q^7 What kind of figns are the fenfible figns in a fa* Cramebt t A i The Anfible figns in a facranent are dot natural figns, as the dawn of the morning is a fign of the approach- ing day or a* a -moke is a fign o f fire ; but they are ar- bitary (]gn- .-, and by the appointment not of men, but of Jefu« Cfirifl, 2 They are not bare fignifying or reprefenting fi?ns, but withal, exhibiting convey ng and applying figns : as a Zeal unto a bond or laffc will and teftament doih both fignify the will of him whofe bond or lad will and tefta- ment it is and dath aifo exhibit and convey, conform and apply a right urno the things r>romi?ed *nd engaged there- in ; when the minifters doth give u, every man-child among you (hall b ^icumcifrd ] 2 To feal areprdentsd, and she hand of the foul to receive the things tea'-ed ^ud exhibited io th^ facrament, ( 321 ) Qacf?93- What are ihe facramenis of the new Tefta- mentr Anf The facraments of the New Tcftament, are bap* t'fm a«vi the Lord's fupper. Qj Were there ever any other facements ufed in the church befides thofe of the New Tcftament ? A Formerly, under the Old reJtament, there were o- ther facraments o^ <\\z amongft the Jews, and not thcfe of* he New Teflament. Q_2 What wereihe orilnary facraments of common ufe amongft the Jeus under the Old TefUment i A The ordinary facraments of common ufe amongft the Jews under the Old Teflament were ctrcurn ifion and the pafloever : which fince the coming o: ChriiL are abro* gated and aboiifhed, and are no more to be afed in the qhurch under the gofpel. Qj> What are the facraments ihen ef the New Te- frament which are to be ufed in the church under the gofpel? A The only facraments «f the New Teftament which are to be ufed Jn the chu:ch un ier the gofpel, are baptilm, and the Lord s (upper; baptifm, which is to be received but once mitead of circumdfion, for initiation ; and die Lord's fupper which is to be received bat once initead of the pafTo;;ver, fo. nutrition. Q 4 What is the doctrine of the Papiils concerning the number of the lacraments of the New Tcdaiuent? A The doctrine of the Papifts concerning the number of the faoaments, is, that there are facrements under the New Teiiamen^ ; unto baptifm and the Lord's fupper they aid confirmation. pennanc\o dina:ion,marriag j . mi extreme urclim •. which though fome of them are to be ufed. namely, marriage and ordination, yet nune of them in 'heir fuperilitkus way ; none of them have the ftamp yi divine infttiUtion to be ufed as facranents ; Bone of them are feats or the covenant of grace : and therefore they ate co facraments, bm Pupim additions, whereby they would ft era to make amends for their taking away the fecund commandment cut of the decalogue, as contrary to their image u.ormip ; whereas, both fuch as add, and fuc'i as take away from God's laws and ijaltitutiofls, are under a ( 522 J feverer courfe than any of the anathemas and curfes of the Popifh council's. [Rev xxii 18 If any man add to *h fe things God (hall add unto him the plagues that are writ- ten in this book ; and if any man (hall take awav from the words of the book of thi.- prophecy, God fhdi take away his part out of the book of iife.] Queft 94 What is baptifm ? Ani Baptifm is a facs-ament, wherein the walking with water in the name of the Father and of the Son, and of the holy Ghoft, doth fignify and feal our ingrafting into Chrift, and partaking of the benefits of the covenant of grace, and our engagement to be the JLo'ds. Q I. What is the ou»ward fign or element in baptifm? A The outward fign or element in baptilm it water, and that pure water • fo tha the addition hertunivi or oil, fait, and fpittle, by the Papifts in bapt>*m, is an ibomi- oable profanation of the ordinance. [4cls x 4?. Can any man forbid wa'er that they (hould not be bapufed-' Heb x 22- Our bodies warned with pure water.] Q^2 What is the thin^ fynifted by water in baptifm ? A The thing (ignitied by water in baptifm is the bloody of our Lord jefus Chnft. Qj$ What is he outward action in baptifm ? A The outward action in baptifm is warning of the body with water which is all thai the word baptizing doth figni fy, and which may be fitly done by pouring .. r upon ihe face to reprefeot Chrifl't blood poured out for us or oy fp irkling water upon the face., to reprefen- he Ufood of fprinkiing with which the heart is fprinki> J. [rieb x 2 Having our hearts Iprinkled from an evil confeiene s, and our bodies warned with pure water ] Q_4 Is it not oeceffary to dip or plunge the body into the water in baptifm when the fcnptme telleth us of feveral that went down into the water when hey were baptized, and we are to be bur ed with Chriflian baptifm, and therefore plunged and covered with water in bapiJm, as Chrift was covered with earth in the grave? A It is not neceffary that the body mould fee dipped or plunger aU over inbap«tfw; f r, 1 When sverc- I < f ome that went dawn inio the water wneo they were baptized* we ( 253 ) do not read that they were dipped and plunged over head anc 4 ens the\ might Ke baptized by pouring or fprinkling the • at r upon their face- ; yea in fome places where the fcrip ure t'!!eth u« perfons were haptized, travellers tell us they were but ankle deep, in which it was inipuffible they could bepluoped all over: and JEnon, where it is faid there was much water the original worus do not fignify deep wa- ters, but many (beams, which are known to be (hallow, and cot fit to plunge the body into 2 I hough fome went down into the water when they were baptized, yet the fcrip- ture doth not fay that all did fo; but mo(t probably water was brought into the houfe when the Jailor and all hishouf- hold w'eie baptifed in the night. and not that he fuffered the apoftks (then prifoners) to go forth, and that he with them fbould go out with ail his houfhcld, and leave all the other piifoncrs alonCi to feek fome river to be baptized and plun- ged into. 3. The burying with C! rift by baptifm doth fignify the burying of fin in the foul by the baptifm of the Spirit, and not the burying of the bo Jy, and covering it all over in the baptifm of water. 4, There is a baptizing or warning, as was faid, in pouring or fprinkiing water on the , body ; and as our Saviour told Peter, when he would have been warned ail over by him, that the warning of the feet was fufBcient ■ fo the waffling of the face is iuflicient, ef. pecially for infant*, who in Gur colder climates cannot be plunged in a river without manifeft hazard of their lives, which none can prove by (cripture to be neccflary. Q^5 What doth the waffiiag of the body with water reprefent asd fignify r A The wafhing of the bo J y v*hh water in bap'ifm doth r^preitnt and fignify the wafting of the foul from fin by the blood of Je r us Chi iff. ^Rev i, 5, That loved us, and waffl- ed us f»om on fin? io his own blood.) QJ) In whofe name are perfons to be baptized ? A Persons arc to be baptized in the name of the Father, and of the Son and of the Holy Ghoft, [Matth xxviit, 19 Go therefore and teach sll nations, baptizing them in the name oi the Father, and of the Son, and of 'the Holy Gi> uit unto him [Johb xv i$» I am the vine, ye are the branches. Rora xi 17. Thou being a wild olive tree wert grafted in amongft them, and with them partakeft of the root and fatnefs of the olive tree. J Q^io, What are the benefits of the covenant of grace, wh ch by baptifm we are made partakers of * A The benefits of the covenant of grace which by bap- tifm we are made partakers of, are, 1, Admifibn iato the vifible dutch [Mat xxviii 19 Go teach all nations bap- tizing them &c] 2 Remiffion of fins by Chritt's biood. [ els ii 38 He bap'ized every one of you in the Raffle of Jeius Chrift for the remiilion or fio*.] % Regeneration anH fanclification by Ch tilt's Spirit. [ Titus iii 5. Accor- ding to his mercy he faved us, by the warning of regenera- tion and renewing of the Holy Ghoft ] 4 Adoption, to- gether with our union umo Chrift [4ial iii 26, 27. For ye fire rhe children of God by faith in Jefus Chrift ;,for as many of you as have been baptized into Chrift have put on Chrift."} 3, Refurrfdlion jo everUiting life, £* Cor xv» 29. If the dead life not at all, why ate they baptized for the dead? Rom vi 4. 5. We are burkd with him by bap ( "5 ) ttHn unto death, fee. If we ba «e S?«n planted tdgetSef ?n the Lkenefs of his death, we (hall be alfo in ch^ I of his refurredl J Q ii What is fealed and i n ^ur pa • Sy be*- g baptized in the name of the F*th~r, Sc» Gholf ? A By our being baptised in the name, of the Pat^fJ Son, and Holy Gh©^, is dealer! and engaged on on that we will be the Lord's: and that, i Wholly and body, wih all our powers faculti-*, rtemberf, ire r r? be employed by him a* i r of righteoa fnefs and cew obedience : and, 2 Only the Lor l*i ; and therefor* we engage to renounce t^e fervice of the d^vil and the £e(h and the world and to fight under Chrifl's banner againft thefe enemies of 'the Lord and «f our fouls, [Root ▼i 6, kf, 12 T3. We are buried with him by baptilm in- to death, that like as Chrift was raifed from the dead by the glory of the Father, even fo we alfo fhou'd valk in oewnefs of life Reckon ye yourfelves to be ded indeed unro fin, but alive unto God. Let not fin therefore rei?n, that ye fhould obey it in the lufts thereof; neither yield you«- members asinftruments of unrighteoufnefs unto fin ; but yield yourfelves unto God as thofe that are alive f.o n the dead, and your members as instruments of righteout- nefs unto God,] Qi.eft 9 j To whom is baptifrn to be adminifi red ? Ani Bap if*> \< not to be adminiflred to any that are ont of the vifi At church, till they pro r efs *hei»" faith in Ch'tft, and ob- .'ience to bim bar the infants of luch a< are members o' he vili de church are to be hap»izei Q^ 1 (s baptifrn to admici -Ired unto all .? A Baptifrn is not to be ad niftt&red u to a 1 '- nor to ->ny that die out of the vifile chttrch ; becftufe th y ei g .-uc of the covenant, have 00 right unto the feals or the cove- nant [£ph ii 12 At that time ve vet* h ift f beingalien's from tie common wealth ot Ifrael ani ftr^ifc- g "ts from the covenant of p.imife, having no bo^e, ani Without G woild j Q^4 May not heathens and infi el. be btftited ? A Heathens and infidfls, which zri wit oat 'he church wh l(t :hry coui !s, ought but if ufOn the preaching of t!-e gjffe ! uutothtm, tkey re* G o f 726 ) . ft m ?.r:d be*'eve and mate prof ffion of their faith* J>nd re- fob tt '■• knce> they arc hereby V' r tuaU> within the h, and the < ht to this ordinance of baptifm,, and H ought not to be denied tmto them, Markxviij . 6. And he faid, Go ye unto all the world, and preach the gofpel unto every creature. He that believeth s and is bap tiafd fhsH be faved, &c Q 3 May not infants be baptized ? A No infants of heathens and infidels wbi lft fuch, may be baptized, becaufe both parents and children are out of the covenant. 2, The infant* of Oriftians and believing parent!?, be^ng vifible church member*, may and ought to be foap'-zed. Q j How do you prove that the infants of fuch as are vifible church-men ibers may and otrght A to be baptized ? A » That the infants of fuch as are vifible church member* may and ovg*t to be baptized, may be proved becaufe t^ev are ir covenant, and the promife of the covenant be- longing un*o them this feal of she covenant doth blong to ii em alfo L 4 <£h » 29 The premise is to you. an. d to you? children ~] h is upen the account of the ptomife of the «oven*nt *hat an* have the feal. Hence it was, that not o' >y Abraham, but all his fetd, whilft in their infan- cy received the tA of c'rcumc'fion, becaufe the promise of the covenant wa« mane to ^ oth ; and by the fame reafoa no* onlv be'iev? g paren s but alfo *heir infants aie to re- ceive the *eal of baptifm, the pi m fe beh g made unto ho h [Gen xvii , £ o I will eftablilh my -covenant be- tween me an** von., and thy teed after thee ; Every man* chHd rponf you ftiall be circumcifed 3 Q s Ku* ffo tou pr< ve, that because the infants of the Jews under the law had he p? miie and i>al of the co- venant of grace namely, circumciGon,, whereby they were admitted 10 re vifible church rrenbeis therefore that the. inf . nts ofChririanf u d :ii c v an I ii il renew New Te'i .:a!l believers, and :hat as let the 'aw : and therefore if the iVants u ide ih la w w re included, the infants under t e golpe* are included >o, 2, TSat the privilege of ingots b- church m ber. urder the law doth belong to irifafnn of chridian iq« d' r the gofpel ( .-files the parity of rea r on for i , a;, quality of right unto it) is evident, becaute this priv •was never repealed ?nd take away un ; e- the g O 6 How do you prove that .he pnv being made vtfible church me otters under the gofpel nsv r t k n w \ That the privilege of infants being made v iible chu r ch members was never taken away under the gofpelj is evident, 1, Becaufe if this pr viJege were repealed, ve (bould havefome notice of its repeal in the fcrjpture ; m we have no notice or (ignification of God's will to repeal this p iv le »e t 1 roughout the Whole book of God. 2, Be- caule Chrtft d id r,o o t\Q *o take away or ft rait en the pii- viie; ; ts of the chu ch, bur to enlarge them ; and whocaa upon fenpture grounds imagine thnrt it Was. the w ill of Chri it, that the infanta of the jewUh choreh, ftndi be church members but the infants of the C 1 n (hjuid be fhut out like heathens an, i, (wJels ? 3 the le iptu e is exprefs, th>t he infants of C trs holy [| Cor, vii > 4 Klfe we e your children un.i-.ii, trotfcoW are they* hdly.] ?\s the Jews ar .re a holv nation, becaule by circuTiafion they w re Cblechur.h memhen , ft) the infants &f Chri ./cil a* u.e.n eivev are called holy that is fedeiaHy holy; <«s they are oy baptdm made viiible church mein of hVn of their faith are thty not hereby excluded iLe pnvkge of bap- lifm ? A Toat which our Saviour required of teaching, and an aclual pr< f^ffion of faith before baptifm, is to be unuer flood of -the heathen nations, unto whom he fendethtm apot ties to preach, who, wit! ou this, were not to be bapt zed • butihere is net the (ame ica on concerning ihe infants of Kith who art t' emfelves members of the vlfible church. 2 The infai) s 61 Church member beingincapable of being taught, ami making an aclual proRflion of fauh doth no note exclude them tl-e privilege of bapuim, than their hetn^ incapable of working doth exclude thtm the lib rty pi eating, wbeo the command h e^prefs, 2 Theff lii io, I ( an work not, neither fhall he eat. Notwithftar.riing \v\ ich command, it fan t* being incapable of working. y et they may eat ; and fo m'ams being incapable of profefling faith, may be baptized 3, Infants, though th-v are b e of beirg taught by men, and making an aclual pro'rflion of their faith, yet they are capabh of the giae$ ol t< e covenant by tl-e fecret work of the fpirit, for of Inch is the kir^ocm of heaves: and who wib 'ay that a 1 infants d>ing in their b fancy are damn'd ? a* they muft be, if they be uncapable of the grace of \ he covenam and if they 9\q capable or the grace of tht covenant, they are capable of thu feal of baptifm. (^9. How can infants have right to baptiffd, when we do not find throughout the whole New Teftament, either precept or example for their baptifm ? A 1. The ordinance of baptr.m, as to the fubftance of it, i$ expnfly appointed by our baviour in the New Tdia- rncist, but it is not neediul that the or umftance o; the time of its adminiftration fhould be appointed toowhen the time may be fo clearly deduced by fenptme coii.tq ence, 2 We do not find in the fcripture any precept or ex- &Bij>le ia the very worus, that women fhall partake Qt the ( 229 ) Lord*! fupp»r ; yet we believe that they did partake of the Lv.id in fciip'ure time ; an.1 'hey being church- bdievers capable of the aclua! exercife of gr c uH*ed right unto that (acram~nt. "3. We ha v from uld. or any of them w-re kept unbapt-zed from their iitancy, until they we grown up into years of maturity, and did receive the ordinance of baptifm and why then will any «*o this tfhich they have no icripture-precept nor examole for; $, There h gr*at probabi'ity hat the infant* of belie^ vtrs in f me recorded! pLces of fcripture were baptized in their infancy, where whole houhohis were bap zzi toge- ther : it is not laid, that the infants in fuch houfes were excluded ; and why then Ih uld we exclude infants from the ordinances, whom God huh no where excluded ? Qu^il 4,6. What is the Lord's fuppcr ? Aol The Lord's (upper is a laciament wherein by gi- ving and receiving b*ead and wine according to Cmr 's ap oi at iien'. his death is The wed ior.h and the worthy ivcrs ar? not a'ter a corponl and carnal manner, hut b tarn ma e partakers of his body and blood, with all his> ben-fiiS, to their fpi.itual r cunfhruent and gro.veth in grace Q^ i How many things are moft confiJerable in the Lo;d' fupper i v rhere areeight things mod confideraSIe in theL fupper i The nature of it i The «uth jr of a 4 I he outward elements an J actions 4. fht inuri al myfteries of the things fi^nihei 5 The fubj-cl o- it, or ihe perfons that have tight to receive it 6 The manner how it 13 to be received. 7 The benefit of it 8, Tiie er, as to the nature of it ? A The Lo d's iuppei as to the nature of it, is a I cra- ment and Jc«il of the covenant of giacc wherein the mutual' ( 230 ) obligations both on God's part and on our part, which are made m baptifhi and renewed and coniinned. Q^ 3 Who is the author of the Lord's fuf per ? A The Lord's (upper is a facrament. not of man'? in- vention, hu^ our Lord Jefus Ohrift is the author of it ^nd it s of his appointment and institution [i Co: x* ?.%. For I have received of the Lord, tha which ato deli- vered untoyeir th,n the Lord Jefus took bread, &; i Q^4 When did vhe Lord jefus institute *nd appoint this facrament of his fupper t A The Lord Jefus did inftitute and appoint this iacra- ment of hi- iupper the fame night in whirh he wa> be d £i Cor xi 21- The Lord Jefus the f me night in wh was betrayed took bread.] It was at bight becaufe t was to fucceed and come in the room ot the paflui.ve* . it ^as the fame night in which he was betrayed, tJeeaufe it was to be a commemoration of his death. Q^5 Are not Chriilians bound to receive this facra- ment at night, when our Saviour did firft ?nih'u\e ana ad- Kiin'fter it, and the spofties dit^ firft receive it at i.-gnt ? A We arc no more" bcand hem hi> example to re- ceive this facrament at night, than we aie b UHd to recei- ve it in an upper room, and buf twtlve in a company, which Was the practice in the firft institution. We nave noi he fehie reafon for receiving it at night as the ap> files .ad, who were then to eat the paff~ fei before; ai.d «*li hough the time of seceiving it be an indiffcrert thing yet the npbn (the time when our Saviour gave up he ghoii ) leemetn to be the mofo Suitable time for the receiving of it , efpeciaiy fince at that time both body and mind -ire ordinary m the beft difpofition for receiving it with the grea.eil activity, and the lealt fain nefs and wearineis. Q^6 In what pofture mould the iacramtnt be received? A The table poflure ieeraah to be rhe molt decent, and not to be efttemed ineverent, when Chrift hioueJf wa> prefent and did admindUr it to them Q 7 By whom i the facrament or the Lord's upper to be adminiftred ? A The facrament of the Lord's fupper, as alio ifce O- ther of baptifm is to be ad-niniftred by none bu utte as are the ministers of Jefus Chrill, called and inlUiltd in thif ( 2?l ) office according to the fcn'pture-rule ; fuch asChrift's am- baT« ^ r s < r d n^ne ut fuch have authority to exhibit or applv he broad Teals of the kingdom of heaven, Q^8 What are the outward figns and elements in the Lord' fupper? A The outward figns and elements in the Lord's fupper ire bread and wine. Q c What bread is to he ufed in the Lord* fupper ? A Qrd'Di'v bread is *o be ufed, and not wafers after th^ runner of the Papifts ; and it ismoft decent that it be White bread. Qj What wine is to be ufed in the Lord's (upper ? A \nj kind or" vine may be ufed in the Lord's fupner ; we re-* 1 that Cbrid drank of the fruit of the vine with his difc«i)lf?s, but wha: fort of wine is not f ud • yet it feemeth xnofr fuitable and mod lively to reprefent the blood of Chrift, when the wine is of a red colour, fuch as tent, or claret wine. Q ii, May and ought all that receive the Lord's fup- per receive it in both elements, the bread and wine too ? A All that receive the Lord's fupper may and ought ta receive it in both elements, the bread and alfo the wine; ;This is evident from the directions which the apoflie d nh five unto the Corinthians in general about their receiving thi* facrament, wherein he joins the cup and the bread to- gether, as belonging to all that did receive, i Cor xi ?6, 28 As often as ye eat this bread and drink this cup, ye do fhew the Lord's death till he come Let a man (that is ^nv man, and not the mioiftec .?nly) examine himieif and fo let bin eat of that bread, and drink of that cup. And 1 therefore the pracTce of the Papifts in taking away the cr*p Ifrom the people, is unwarrantable and injurious, Q 1 2* Wbat are ;he outward aclions in this facnmcnt iof the Lord'i fu 1 A The ( in tliis facranent of the Lord's > f, On th 's pa»t, are his blcilinrjr the ele* and iettin;» »h or this facramental ufe, by iread ng the words ofinftituuon.wuh thankfgiving and pray* ers u . his bicflxog ,• his taking the bread and breaking it ; hi* taking the cup and diftributing both the ;bre*d and wine unto the people ia the words of qui Sa-. icur ( 23* ) tthen he fivft did infti «?e this facranvnt. 2. On the part of t 1 e people, the outward aclions a;e their tatting the bread and vine, and eating the one, and drinking the other Q_» 3. What is fignified and reprefented by the bread and wine in this facrament ? A By the hresd and wiae in this facrament U fignifled and repreff nted the body and bided of Chrifr [ 1 Cor xi, 24, 25. T~ke eat, this is my body. This cap h the New Tefhment in my blood J 0^12, I« not the bread in the f&tiritmeftt tranfubfhnti* a'ed and tuned into the real bo.*y of Chrif'f, when our Saviour teileth his difcipl^? exprefly * This i« my body ?* A, The bread in this facrarnent is not tran-ubfiantiated and turned into the real bodv of Chrift, but is only a figa and representation of Ch rift's body. QJ5« How do you prove thn the bread in this facra- rnent is not turned into the real body of Chriit. ? A That the bread in the /acrament is not tu ned into the teal body ©f Chrifr may be proved by divers arguments, Arg 1. It is crident both unto feme and reafon, that the bread after confecration remaineth bread as it was be- fore, 1 ft, It is evident unto frnfe; tht quantity or bignefr of bread reniaineihjhe 'figure ef (read remaineth the locality or place of bread remained, the colour, tafle and fmeflof feaead remaineth 1 and nothing in the world is more evident vntofenfe thantke bread in the facrarnent no alteration in the lead unto the fenfe being nv;de by its confection, adly, It is evident unto rea'on, that the bread cannot be turned into another fubftar.ee, and the accidents not be at all changed or al ered. When our Saviour turned water into wine, the ware*, as it loit its «ubftance 5 lo ai;o it loll its co- lour, tafle, fme!i, and other accidents, and the wine rnaJe of wate» had tie colour, tafle sn. ; fiincll ofwioe,as well as the fubfiance of wire ; Lut in the facrafnem there is no o- ther colour, tafle, figure, or any accident but of bread and therefore in reafoto there i? r,o other fuhfl.nce bo; of bread. In the (Vcrarrent we iruft uther c'o^hc the' body, of Chrift with the accidents of bread, £nd fay that his body is offucb a figure, fafte ar.d colour a.he Bieadis, which would ren- der him ill favoured, ill fhapen, and debafe his lody (fo glorious row n heaTen) joto the UkeBeft ©i bread, which ( 2;; ) Js fuch an *Vured bbfnh?-ny t ? -reffc, if the acci-errs o c brpad cannot bndv, and vet the Tu- ft nee of ChrflPs body corns' into it» room 'h denrs of bread do exift witbcur a fa >j r a i- find and contr>difto r y lo reafo.i We n~rce feofes fuch a colour, ta'le and figure ; it cannot < body of Chid that is fu~h a col mr, ta.'e and figure : an1 i*" there be no other fnbftance in t'e room 'hit hath accidents, hence then it I How*, that ii- is nothing Which hath this colour, taffe and figure ; and that : n the facia- lis m there is a -: no, a f veer nothing, a loaf of nothing, a piece of nothing which is ridicuiou* abfurdity. Nothing is more evir'ert unto reafon, than that the- fub- ftance of the bread remaineth unchanged, whilft the acci- dents remain unchanged. Arg 2. If the bread in this facramerit be turned inrc* the real body of Chrift, then ei(h*r there are fo many bodies of Chrift as there are pieces of bread e^ten in ail fa- craments, or elfe they are ail one and the fame body : t. It cannot be that there mould be fo many bodies of Chrift ' as there a^e pieces of bread eaten in all facraments ; be- cause, ift. Chriff mould then be a monfter wrh many ?K fands, yea, millions of bodies. 2dly, It would Jy to e power of any minifler to make as rmny bodies of Chrift as he pleafed, or -that God fhouM be bound io work a m r- t'le every time -he bread i* confecra ed. jdly, This canVrf no ; coi-fift ,t# ith ChrVs unity 4tMy, None of GhnftV I birtcne, w< uld be the body which i - ^ the Vir in MaY^ and 'hat difcd u rti the civ-' | thee bod'ef ,bn he rne he hath in heaven would be with* eu» a foul, and -o ,V- gether inefficient to fare the or to confer any fpiri;ual Jife or grice by the fee ; Jr, on them in rbis f«cramem ; ther-fo e i- c.mo- b.\ h t there (houid be fo many bodies of Ch rift* as the e -. piece? of bte^d eaten in ai) >r^ramer>t5. Neither en n i. ft and the fame body of Chr be read in mem is tu-ned into ; for t body ;s be and inr fible vifiblt a ' e a and m\ he iacran t oi i . rhat c ic in t e fame bod; of Chrift is piefent in time in he;iv n arid : n rlivr»r«e r»i <**<■ ni »hp A.r»K . ~~,-i *m ( 2?4 ) *fT tha* one and the fame body., which is ctrcumfcrifoei Vo r e p dt, cr elfe it remaineth with them that eat it ; and if fo then Thrift's body in part would be turned into the fub*» fiance of out bories aad if we are wicked, when thefe fame bodies are ra fed, it would be tormented for ever ia hell : part alfo of Chrifl 's body would go in the draught, and be fubjecl 'to corruption: either of which to affirra i« mo f i horridlv blafphemous : Therefore the Papifh tenet of ranfubftantiation is to be abominated by all Chrifl- iaas. Arg 4 If the bread in this facrament were turned in*- to the real body of Chrift, both the nature and end of the facratne. t would be deftroyed ; the nature of the facra- ment is to be a fign, the end of it is to be a remembrance of Chrift : b;th *hich 'uppofe Chrift's body to be abfent, which thi* facrament is a fipn and remembrance of; where- as if the bread were turned into Chrift's body, it would be prefent. Avg 5, It is bread which is eaten in the facrament, and nat the b>dy of Chrift, and fo it is termed by the apoftle;. j Cci xi 7 k At often as^eeat this bread, not this body rift Vtrie "9 Wbo'oeve* fhall eat t bis bread uo* Uf(« thly &c Verfe 28 Let a »r>an examine himfelF, and fo let him eat »f that bread ; and if it be bread which ia taten in tkii facrament, furely the bread is net turned in* to the real body of Chrift. ( 8?5 ) • m to be bioken and crucified upon the crofs for us, and withJ, his giving him in this f^crament unto us, to be our re- ' decmer an^ Cviour. Q^ 20 Whar is reprefented by the actions ©f the peo- ple- in,rece v ng tie bread *nd wine, and teeming upon them ? t\ By the a&io&fl of the people in receiving tht bread and wine, an*! feeding upon .fyem, h reprefented their receiving of Jefu Chrift, given to them by tht Father, and feeding Upon him in the facrament Q 2 i . Do ail that receive this facrament partake really of the ho-.y and bl.od of Chrift, with the benefits of ih'e jiew c< verant ? A ~Nr>v& bur worthy receivers dc -receive and partake rea-iy or the bod/ and blood of Chrift, with the benefits cf lie new covenant Q_2 2 How do worthy receivers really partake of the body and blood o* Chrift, wi h ail hi bet.efis I A Tht worthy ieceiv>*rs do partake really o** the body and blood of Chrili, with all hi ben fit?, 1 Not after a Corpora! and carnal maaoe , and by conjunction ot his real booy and Mood unto their- body, as meat ami d'ink is really joned unto them in their eating and drinking tfecifcof : Bat, 2. It is by faith thatChrifFs boJyand blooc isnot really hut fpiri'ually joined unto their fouls, and the virue and ef- ficacy, the fiuits and benefits of his death are applied by ihern, wheieby ihey receive fpintua) oounfhment and growth in grace [ 1 Cor x 16. ^he cup of bleffing which wt b!efs, is it not the communion of the blood of Chrift ? The bread which we break, u it pot the co.i)munion of the to iy of Chrift >} ( 237 ) Q_23* How rh believers receive fpiritual nourifhment and growth in giac? in and by ihis (acraj ^n: i A Belfcven rcari?e fpiritual noutifl^ient and growth in grace in and by h s facrament, i, Ai they draw virtue Jrom Chrifl's dearh for the crucifying of the flein, for oior- a way fin which doih hinder their fpi* ritual nourifbment^nd growth 2 As the Lord doth con- vey oy his Spirit, Tad ihey <*o receive in this facrament by j*ai?h further fupplies of h'« #raee which, by hi death he h* h purchafed for them, and which in his covenant of I .e ( whereof this facrament is a feai) he hath promiied u r 1 them. O 24. What it the end of this facrament of the Lord's : fupptr ? A The end of this facrament of the Lord's fupper is the mewing forth of ChriO's d< ath.. by the rec- ivinji of which Chrifii-ans do pubhckly own and give teftimeny of their heii^i in and hopes of falvation by a crucified Lord, £1 Cor xi, 26 For as often as ye eat this bread, and drink this cup, ye do fhew the Lords death till he come ] Quell 97. What is required to the worthy receiving of \ the Lord's fupper ? Anf It is required of them that would worthily partake of the Lord's fupptr, iharthey examine them'ejvesoi th?ir knowledge to dilcern the Lord's body and their faith to feed upon nim : of their repentance, love a n d new obedi- ence left coming unworthily, they eat and drink judgment to themfelves. Q^ 1, What is ir to receive the Lord's fupper worthily ? A * o receive th° Lord'* fupper wothily is, not to re* ceive it meritor ; ouflv, as if we were to i>rin;> any merit or worth of our ov n '.hereunto, for fo none can oe worthy of C hrilf , or any of his benefits. 2 V and the drawing forth of our grace unto exercife Q^6 Who are they that come to the Lord's table un» worthily ? A j, Such come to the tabic of the Lord unwertbiiyt ( 239 ) ac have no habitual preparation being in a grace?efs and Chr''(\\e r t ftate ; who having no faith, can neither difem the Lnrd'slbody^o' fpirituaPy feed upon him who being without repentance, love and new obedience, can neither brn^ elorv to the Lord, nor enjoy communion with him bv receiving this facrament. 2* Such alfo cometo the table of thu liear in the morning, in the morn ng will I direct my pray «r unto true, and wd) loffk up ] Q^4 Why are we to direct our praver* only unto God ? A We are to direel our prayers only unto God, r, Be* C2ufe prayer is a part of religious wor'hip, and God is the only object of religious worship [Mat iv 10 Thou (h It worfliip the Lord thy God an i him < nlv 'h It thou ferve ] 2. Beeaufe God only is every whec pre- it to fee his people, and to hear the^r prayers iPu! xxxiv, 1 j. The eyes of the Lord ate upon the fighteou.*, and hit ears are open two their cry ) 3 Be *ufe God ',niy ran *& fwer our prayers, by fulfilling our Je!ires : and giving he things whic ? i we pr *y for, and Hand in need of : Pfai cxiv, 18.19 The Lord ij ngh unto a 1 theni tint Cill upon h"m: he wil! fulfill thedefi-es ofthem that fear bun ; he alfo will hear their cry and fave them-"] Q $ For what things may we pray u r t*o Gc * ? A i» We ojaj nut pi ay fo» the fulfill ipj oJ -any Eafal li defires fjam * v 3* Ye a & and receive net, fcecaufe yc afk ^mifs, that ye may confume it upon your luft.] 2 We m?v and onght to pray unto God only for fuch things as are agreeable unto his will. [1 John v, $4 1$. And this is the confidence that we have in him, that if we afk any thing according to his will, he heareth us ; and if we know that he hears us, we know that we haye the petitions that we defired of him.} Q 6 What are the things agreeable unto God's wh% which we may pray for ? A The things which we may pray for, are not all thing* which are agreeable unto his fecret will ; for thus all thins* which come to p» r s» even the worft of fins wh'ch are cora- riv'ted, are agreeable unto God's fecret counfel and eternal determination : but all things which are agreeable unto God's revealed vi ill in his word we may pray for ; fuch as the pardon of our fins, the fupplies of his g?ace, fpirituai life and ftrength here, eternal life and glory hereafter de- liverance from fpirituai and eternal evils ; aifo whatever temporal good things we (land in need of and ail thefe thinp* which either exprefiy or inclufively he hath promif- ec* in his covenant unto us, Q7 Tn whofe name ought we to pray unto God ? A We ought to pray unto God only in the name of the L rr d Jefus Chri(t fjohnx'vij 14 Wharfoever ynfhaJJ afk in my name, that I will Ho, that the Father may be gl »rifie< in'the Son; if ye afk any thing in my name, I will d*4**3 Qj< What is ir to pray unto God in the name ofChrift? A To pray unto God in the nam? o* Chriii is not ba^elv to mentkn the name ot Chnfl wiih our lip* in the con lufion, o> ary part oh our prayer*, bur it if by raith to irer, ion his name, depending upon Chnir" alone fof admit- tance and acceiVunto fjod in player, for acceptance au- d f ce an^ a gracious 'eturn unto cur prayers L^P n S% 12 in whom we have bo>dnefs, and acceft wiih confi- dence Hy the faith o( him ] 9 Why mu(t we pray unto Ged in the name of CI ri: ? - . W^ mull ptav unto G( d n the name nf Chrift be- caufe God being fo infinitely holy and jealous, fo infinitely ( 243 ) juft and righteous; and we b?ing To unholy an^ finful.andour prayer? atbeft foimperrcc"t,and fo mii.gled wit;, defilement, that neither our per fomwou'd hnd acceptance,norourpray« er« any audience with God, without the narwe and mediati- on of Cbrift, and the mixture of the fweet incen(e or his merits with our prayers to take away the ill faviour of them and the ufing of bisintereft with the Father, upon us account alene. to give an anfwer unto them [Rev vii 3, 4 And another ange! came and flood at the alter, (that is the Lord Jefus Chrift, who is the angel of the covenant) having a golden cenfer, and there wa* given unto him much ince n fe, that he fhould offer it with the prayers of all faints, opon the golden altar which was before the throne : and the 'molce of the incenfe which came wi'h the prayers of all tain s, afcended up before God out of the angel's band* Q^fO May we not make ufe of the name of angels, and the virgin Mary, and others faints in prayer, directing oar p"ayeri un f o them to help us. at leaf! to improve their intreft in heaven for us, as the Papifts do teach and prac* tife? A. 1 It is idolatry to direct our prayers unto any crea- ture, God being the alone object of this an i all other re- ligious worfhip therefore we ought not to diced t.ur pray. crs unto angels, (who have refufed worfhipj much It's ua- to any faints. [Col it ig Let no man beguile you of your reward in voluntary humility and worfhipping or an els, Rev xix i«£ And I fell at h« feet to worftup him ; and fee fa ; d See tbou do it not, I am thy fellow lervant fcc.l 2. There is but one mediator and intercede** in he v- cn torus, namely the Lord Jefus Craritt, and it is an affront to him to make ufe of any angels or faints, as our imercef- for . [i Tim ii 5 There is one God, and one rocdiatQt between God and man, the man Chrift Jefus. 2 John ii, 1 If ny man fin, we have an advocate with the Father, Jefus Orift the rightcMs.] 3 We have neither precept nor example in fcripturc for. nor any promife unto any prayers which we {hall maice either unto, or by either angels or faints. 4. The chiefeft faints m heaven areingnorant of oar con- dition on earth ; neither can they where they -re, hear, much lek give anfwer unto our prayer*, and therefore arc ( 244 )■ ttr.fi* *o be ♦heol^jrflof our player?, or to make particular in t Hon h • uj j~Ua Jxiii itS. DcuNhtr ti >u Art our Fai^ei though \hraham be ignorant of ta* and Ifrae* ac- knowledge o^ not ^ - Thereforf the doclnne and pr?fticc c' iheBapift'* here n «i both unalowa* le and .*bomin*ble, Q_ j Hcv muii e pray unto God, irm our prayers D>ay be acceptable ro him, and anfweed ry h»m ? hat «ur prayer? may be accep'abie unto God and indeed b> hir « e nun* pray, i. With fincerity £Heb K 21. L/» us draw near with a true heart ] 2 With hu» mil ry. [Pfaim x 17. Lord thou hafr heard the dtfires o tfec lurrlej 3 With faith f Jam i 6. Let -him fcik in f ith "j 4. With fervency. [Jam v 6- The ef- feclu I ferrertl prayer of a righteous man availetb much J 5 Withperfeverepce [Luke xviii i Men ought always to pray and not to faint j 6 We mult look afier our grayer and v/ait for a leturn [Mic vii 7 Therefore I #ilj look unto the Lord : I will wait for the God of my |a:vatior my God will hrar me. Q 2 Can we ourielves pray thus acceptably unto God? ft We carrot of cuHdves pray thus acceptably unto God, a about the Spirt of God to htlp our infirmities, and to teach u* both for what and how to rray [R< m viii, 56 27- Liktwav: the Spirit aJfo helpeth our ir-hrmities ; for we know not what we (1 ould pray for as we ought, but the Spi'it HiAeth inier^ffnn foi us with groan.ngs that ti.inot be utttrcd re he that fearcheth the hearts Jr ov eth v h»t is the mind of the Spirit : becaufe he make*h grteictffoi for the faints according to the will of God. J (^ 1 ; Do h God accept and anfwer all the prayers that are ©ffeiee unto him r A Cod ' oth not accept and anfwer the prayers of the tytck q«ds be made known unto God. Qaeff 99. What iiile hath G«d given us for our direc- tion in prayer ? Anf. The whole word of God is of ufe to direct us in prajer; but the fpecial rule of direction is that fof.n of prayer which Chnft taught his ditciples, commonly called, Tne Lord's pra>er. Q^f. What is generally ufeful for our direction in prayer. A The whole word of GodJ* generally ufeful for out ( *4« ) direction, as it containeth plenty of matter for prayer, gtai- deth as to the manner or it t and aboun^eth with variety of expreffions which mod fitly may be ufed in it Q^2 What is the fpeciai rule for direction in prayer ? A The fpeciai rule for direction in prayer is thai rrom of prayer which Chrift taught his difcipies, commonly cal- led The Lord's prayer [Matth vi 9 After this manner therefore pray ye, Our Father which art in heaven, hal- lowed by thy name, &c.j Queft 3. How many parts are there in the Loid's prayer i Anf There are three parts in the Lord's prayer 1 the preface, the petitions and the concluilon. Q^ 88 What doth the preface of the Lord's prayer teach us i Anf The preface to the Lord's prayer, which is * Our Father which art in heaven, teachefh u* to draw near 10 God, with all reverence and confidence as children to a father, *ble a? d ready to help us ; and th*t we ihonid pray with and for others. Q I. What is the preface of the Lord's prayer itfelf ? A The preface of the Lord's prayer itfelf is in thefe words, * Our Father which art in heaven ' * Q 2 What do the words, Our Father, in the preface teach us ? A The words, Our Father, in the preface teach us, i. To draw near unto God wi?h confidence, both of his all- fufficiency, and his readinefs to help us; as alfo with a filial affection of dcllre love, and flelighc, as children to a father [Rom viii 15. For ye have not received the fpirit of bondage again to fear, but ye have received the fpirit of adoption,, whereby we cry Abba., father, fcph iii 20, Him that is able to do exceeding abundantly above all that we afk or think. Matth vii 11 If ye rhen, being evil know how to give goou gifts unto your children hi w much more (hall your Father which is in heaven give good things to ihem that <{k him ?] 2 To pray to God with and for others, he beirg a common rather unto ah his people. [Eph vi 18 Praymg always With all prayer and fupplicationfor all faints. J Q 3. Are w e to pray unto God only for the falnti and fuch as arc his children ? A, We mnft pray unto God, not only for the faints, and hi* child 1 en, but alfo for all men • we mufl pray not only for the children in general, but alfo for the nation wherein we live. formagiftra 'or our friends, but alfo for our enemies [Pfalxxii. 6. Pray for 'he p^ace of Jerufrdem. r Tim ii 1, 2 I ex- hort therefore, that firft of all. fuppiications, prayers, and interceflions, and giving of thanks he made for all men ; for kings and all that ate in authority, that we may lead a quiet and peaceable life, in all go 'linefs and honefly. Mat v 4^. Love your enemies and pray for them that defpitefullv ufe you and perfecuie you ] (^4. What do thefe woids, * Which ait in heaven/ teach us ? A Thefe words, 'Which art in heaven/ teach us to draw near unto God with all holy reverence, hecaufe of our great diftance, God being not only our earthly Father, but our Father which is in heaven. [EccI v z. Be not rafh with thy mouth, and let not thy heart be hafty to utter any thing before God, for God u in heaven and thou upon earth ] Quei'r to 1. What do we pray for in the firft petition ? Anf In the firft petition, which is, ■ Hallowed be thy Dame/ we pray thBt God would enable us and others to glorify him in all that whereby he makes him/elf known, and that he would difpofe all things to his own glory. Qj What is the fecond patt in the Lord's pra/er? A The fecond part in the Lord's prayer, is petitions. Q^7 How many petitions are there in the Lord's pray- er ? A There are fix petitions in the Lord's prayer, Q 3 What is the firli petirion in the Lord's prayer? A The firft petition in the Lord's prayer, is in thefe words, ■ Hallowed be thy name.' Q^a % What is meant by the name of God ? A By the name of God is meant God's titles, attributes, ordinances, words and works, whereby God is pleafed to make biipfelf known See the explication of the 54th anfwer. Q^5« What is it to hallow God's came i ( N8 ) A To hailW God's name, is to kncWy, honour and glorifv God in all things whereby hermketh himfelf known. flfa viii 13. Sanftifv the Lord of hofts-himfelf and let him be your fear and your dread. Ffalm xevi 8 9 Give unto the Lord the ailory due unco his name; worfliip the Lord in the ! eaury of holinefs J Q 6 What do we pray fok in the petition, « Hallowed be thy name ? A In ihe petition Hsllow-d be «hy name, we pray, |« Tha* God would hallow srd glorifv bis own name, by mag- ri ' nr> himXelf in the world, and by difpofing all things for his cwr, f lory [ 1 Sam v:i> 36. Let thy name be mag- nified for e»er. Pfa'm lxxxiv 16, 18. Fill their faces with fhame ; rhat they may feek thy name O Lord: that men tray know, that thou alone, whofe name is JEHOVAH ait the moft high over all the ear*h.] 2 That God would enable us to hallow and glorify his name by confeffing and forfaking cur fins, which rob h/m oi Ms glory; by admiring and adeiinphimin hisg'orious titles and attributes in his infinite excellencies nd perfections ; by believing, loving, and obeying hk words, by obferving and attending upon him in his worfhip and ordinances ; by magnifying him in his works, and making ufe of his creatures for his glory; by fincere, diligent, zealous, and conflan* endeavours to promote his henour arid inteieft in out places and relations ; and that the chief defi^nofour thoughts, words, and aclions, may be the glory of Gcd $ and that he would enable others alfo thus to lullow and glorify his name [P(dm Ixvii 1, 2* 3. God be merciful | Unto us, and blefs us, and caufehis face to fhine upon u* ; that thy way may be known upon earth, and thy faving health among all nations ; let the people praife thee O God, let ail the people pra.fe thee Rom, xi 3N For of him, and through hhn, and to him, are all things, to whom be glory for ever ] Qusft IC2. What do we pray for in the fecond petiti- on ? Anf In the fecond petition, which is, ' Thy kingdom' come, we pray, thai Satan's kingdom may be ddlrcyid,j that the kingdom of grace may be advanced, ouifelvesj and o hers brought into it, and kept in it; and that thej kirgo'om of glory may be haflcned. () i What is meant by the kingdom of* God, which in this petition we are to pray for the coming of I A By th* kingdom of God which in this petition u e are to pray for the coming of, is meant, c The kingdom of God's here ia this world [Luke xvii 2t. The king- dom of God is within you ] 2- The kingdom of God's glory in the other world* [i Co* vi 9 Know ye not that the uaritfhtecus fhall not inherit the kingdom of God ; ] Q_2 What do we requeft in our praying that God's kingdom of grace may come r* A We reqieft in our praving that God'i kingdom of grace may come, 1 That the kingdo:n of Satan, and all the profefTed enemies of Gods kingdom rmy be deftroyed, and that all the power aifo of fin in ourfelves and others* thereby Satan hath dominion, may be fubdued. [Pfairn Ixi 1. Let God arife and let his enemies be fcattered, let them alfo that hate him flee before him. 1- John iii 8. He that cemmitteth fin is of the devil ; for this pu'pofe the Son of God was manifefted, that he might deftroy the works of the devil] 2. In general, that the kingdom of Cod's grace might be advanced in the worid above all o* ther kingdoms. [I fa ii 2 A.nd it mall come to pafs in trfe lafr day's* that the mountain of the Lord's houfe mail be sftabliftiedin the top ofji he mountains, and fha'l be exalted ibove the hils, and all nations (hall nVv into it. J ;. in particular, that ourfelves and others might be brought into this kindgdom of God's grace, by the power and efficacy of God's word and fpirit in our converiion F? X'^eiT i?t» I. Finally, brethren pray, (or us, that the word of t;e Lord may have a free courfe and be glorified, even as t i% with you Acts xxvi 17, 18. The Gentiles to whom t now fend thee, to open their eye?, and to tatn them fn.m darknefs unto light, and from the power of Satan w to God. Rom x 1. Brethren, my hearts defire and prayer to God for Ifrael, is, that they may be feflfed J 4. That ourfelves and others, who are brought already to the king- dom of grace, may be kept in it by ftreng hening and e- ftabJifhing grace [I Pet v 10 The God of ail grace, who- hath called U9 into his eternal glory by Chrift Jefus, after ye have fuffered a while make you perfect (labiifh, ftrengtheB; fettle you ] kk ( 2^0 } Q 2 What do we requeft in praying, that tbs kingdom «:f i J '' glory may come ? * Wt »equeft. in our praying that the kingdom of Go,:'6 plory may come, that this kingdom of glory may be- haftened. which will appear and be manifefted unto the whole world at the fecend coming and appearance of the Lord Jefus to judgment [Rev xxii i8< He which tefti- fieti. thefe things faith, Surely ( eome quickly. Amen, even fo come Lord Jefus ] Qneft 103 Whar do we pray for in the third petition ? An fin the thhd petition, which is • Thy will be done oq earth, as it is in heaven, we pray that God by his grace would make us able and willing to know, obey, and fub- snit to his will in all things, as the angels do in heaven. Q i What is meant by the will of God, which we are to pray that it might be done ? A By the will of God, which we are to pray that it njii.lt he* done, is meant the will of God's precept or that which he is pleafed to requite of u* [Mauh vii2t. Not cvtry cne that f?itb unto me, Lord, Lord, (hall enter in- to 'he kingdom of heaven ; but he that doth the will of m Father which is in heaven ] 2 The will of God's providence, or that which he is pleafed to do with us and gpou Rom i 10. I* 1 might have a profperous journey* by the will of Go<* to come unto you 1 Pet iii, 27- It is better if the will of God be fo, that ye fu{fer for well doing than for evil doing*) Q 2 What do we requefl when we pray that the will of God'? precept be done ? A When we pray that the will of God's precept be done we requeft 1 That ourtelve? and others, who na- tural) v are dark &nd ignoram of his will, imy by his word and Sp* it be enabled to know and underftand it, Eph v 8, < 7. Ye were fomenmes darknefs, but now ye are light in the Lord Be nor unwife : but undemanding what the \v»:i of the Li>5d is Co! i 8, We ceafe not to pray for , y, u aftd ro defire that ye might be defiled with the know* ledge of his will and all wifdem and fpimua) underftand* ing,] 2 1 hat cutfelvesand otbeis, who naturally have ia out hearts an emnity againfl God*?, law, might be incline^ and enabled to obey and do whatever it is the will of Oq& to commamd. [Rom viii 7. The carnal mind is enmity againrt: God ; for iris not fuojecl: unto the law of Sod nei- ther indeed can be Pfalm cxi* 36 Incline p to ^hv tefHmonies P~alm cxli ; i o Tea:h me to I will, for tnou art my G^d, thy Spirit 13 good, Ezek kxxvi 27 I will put my Spirit within yog an i :aafe >ju to -vail; in ^'t a competent portion of the good tiling? ot this'ifej I eant our (ins againft God. whereby "We are indebted unto his juifice, which we can no other- Urifc fatisiy, than by uiulei going eternal punifhment. Q_2 Have all need of forgivenefs, and may any debts be forgiven ? A All being Tinners have need of forgivenefs, and any Uns (excepting the fin agoinfl the Holy Ghoit) may be for- given. Pfalm exxx 4, 5 if thoju, Lord, fhouidit mark iniquity, Lord, who fhailfland ? but there is forgivenefs With thee, that thou may It. be feared. Q^ 2. May we pray unto God for the forgivenefs of our £in- upon the account of our merits ? A We have no citric ia the fight of God, of our own j ( «n ) ar.cf therefore we muft pray that God wou'd freely pardon all our fins of his own mercy and loving kindnefs, Pfa! ii, I IHUve mercy upon rne. O God, according to thy r oving- kindenefs,accor Mn% to ihe multitude of thy tender mercies, blot out my tranfgrcfiions.*] Q 4 M«y we hope by prayer to obtain forgivenefs, of God's mercy, without any merit ? A God beirg infinitely juit, as well as mercrul, we muft bring merit before him that we may obtain firgivenefs of him ; but becaufe we have it not of our own, and he hath provided it for us in his Son, we mult pray for par ion for the merit's fake of Chrift, who hath purchased forgivenefs for us with his blood [Eph i, 7. In whom we have re* demption through his blood, the forgivenefs of fins.] Q 5 What may encourage us to aflc forgivenefs of God? A We may be encouraged to afk forgivenefs from God, when by his grace we are enabled with our hearts to for- give others [Matth vi 14. For if ye forgive men their trefp jfTes, your heavenly Father will forgive you j Quefr 106. What do we pray for in the fixth petition? Anf In the Cxth petition, which is * And lead us not into temptation, but deliver us from evil, p we pray that either God would keep us from keing tempted unto fin, Or fupport and deliver u> when we are tempted. Q 1 What do we recjuett in praying, * Lead us not in- to temptation 9 i A in praying ■ .Lead U3 not into temptation, we reqaeft, that God would keep us from being tempted unto fin. Q a How doth God keep us trora being tempted unto fin ? f\ God keepeth us from being tempted u