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THE 
 
 ASSEMBLY'S 
 
 SHORTER CATECHISM 
 
 EXPLAINED, 
 
 BY WAY OF QUESTION AND ANSWER. 
 IN TWO PARTS. 
 
 PART I. OF WHAT MAN IS TO BELIEVE CONCERNING GOD. 
 
 PART II. OF WHAT DUTY GOD REQUIRES OF MAN. 
 
 By JAMES FISHER, 
 
 AND OTHER MINISTERS OF THE GOSPEL. 
 
 Hold fast the form of sound words."— 2 Tim. i. 13. 
 
 THE TWENTY-SECOND EDITION. 
 
 
 EDINBURGH: 
 OLIVER & BOYD, TWEEDDALE COURT. 
 
 LONDON : SIMPKIN, MARSHALL, & CO. 
 MDCCCXLIX. 
 
Printed by Oliver & Boyd, 
 Tweeddale Court, High Street, Edinburgh. 
 
PREFACE TO THE FIRST EDITION. 
 
 The Shorter Catechism, composed by the Assembly of Di- 
 vines at Westminster, with assistance of Commissioners 
 from the Church of Scotland, being approved by the Gen- 
 eral Assembly of the said church 1648, and ratified by 
 the estates of Parliament in the year following, is above 
 any recommendation of ours, having its praises already in 
 all the Churches of Christ, abroad and at home, among 
 whom it has been justly admired as a masterpiece of its 
 kind, both for the fulness of its matter, and the compen- 
 dious and perspicuous manner in which it is expressed. 
 
 Although it is only a human composure, yet being "a 
 form of sound words," agreeable unto and founded on the 
 Word of God, it ought to be held fast, and earnestly con- 
 tended for, by all the lovers of truth, in opposition to the 
 contrary errors that are revived and raging in our day ; 
 and in order hereto, it ought to be considered, that a divine 
 faith is clue to the words of the Holy Ghost supporting it, 
 as the evident proofs thereof. 
 
 Nothing tends more to the advantage and well-being of 
 the church than sound standards of doctrine, worship, and 
 government, established by ecclesiastic and civil authority 
 as ours are ; because, as they are a strong bulwark against 
 contrary errors and opinions, so they tend to preserve truth 
 in its purity, and the professors of it in unity and harmony 
 among themselves. On the other hand, there, is nothing 
 more galling to the adversaries of truth, than such public 
 standards, because they are a very severe check and curb 
 upon their unbounded and licentious liberty, being directly 
 levelled against their erroneous schemes, and plainly dis- 
 covering the harmonious chain of scripture-truth in oppo- 
 sition unto them. 
 
 The divine warrant for such composures is abundantly 
 clear from 2 Tim. i. 13, where we read of the " form of 
 sound words," wherein Paul instructed Timothy ; and in 
 Heb. v. 12, of " the first principles of the oracles of God;" 
 and chap. vi. 1, of " the principles of the doctrines of Christ." 
 Besides, there are several summaries, or compendious sys- 
 tems of divine truth, recorded in scripture ; such as Exod. 
 xx. 2— 18; Matth.vi.9— 14; 1 Tim. iii. 16; andTit.ii.il 
 
4 PREFACE. 
 
 — 15 ; with many others, which are the exemplars, or pat- 
 terns, upon which the Christian churches, both in ancient 
 and later times, have deduced, from the pure fountain of 
 the Word, the principal articles of their holy religion, as a 
 test and standard of orthodoxy amongst them. 
 
 The Shorter Catechism sets forth the principles of Chris- 
 tianity in the most excellent method and order. It would 
 be tedious to give a particular analysis, or division, of the 
 several heads of divinity, according to the order of the Ca- 
 techism ; but, in general, the method thereof may be taken 
 up under these four comprehensive articles, namely, the 
 cfiief end, the only rule, the glorious object, and the great 
 subject of the Christian religion. 
 
 I. The chief end of the Christian religion, which is the 
 glorifying of God, and the enjoying him for ever. Quest. 1. 
 
 II. We have the only rule of the Christian religion de- 
 scribed, 1st, In its matter, which is the word of God, con- 
 tained in the scriptures of the Old and New Testament. 
 Quest. 2. 2dly, In its principal parts; which are, first, 
 what man is to believe concerning God, and then the duty 
 which God requires of man. Quest. 3. 
 
 III. The glorious object of the Christian religion, which 
 is God, considered, 1st, Essentially, in his spiritual nature, 
 infinite perfections, and in his most perfect unity and sim- 
 plicity. Quest. 4, 5. 2dly, Relatively or personally, in the 
 three distinct persons of the Godhead, and in the consub- 
 stantiality and absolute equality of these persons. Quest. 
 6. 3dly, Efficiently, in his acts and operations, which are 
 either immanent and essential, such as, his decrees; or, 
 transient and external, such as, his works of creation and 
 providence, wherein he executes his decrees. Quest. 7 — 12. 
 
 IV. The great subject of the Christian religion, which is 
 man ; considered, 1st, In his state of innocency, where the 
 covenant of works is opened. Quest. 12. 2dly, In his 
 state of nature, together with the sinfulness and misery of 
 that state. Quest. 13 — 20. 3dly, In his state of grace, or 
 begun recovery; where the Catechism treats, (1.) Of the 
 nature of the covenant of grace. Quest. 20. (2.) Of the 
 Mediator of the covenant ; who is described, in his person, 
 offices, humiliation, exaltation, and in the application of his 
 purchased redemption by the Holy Spirit. Quest. 21 — 32. 
 (3.) Of the benefits of the covenant; in this life, at death, 
 at the resurrection, and through all eternity. Quest. 32 — 
 39. (4.) Of the duties, whereby we evidence our cove- 
 nant-relation and gratitude to God, in the Ten Command- 
 ments, as connected with their Preface. Quest. 39 — 82. 
 
PREFACE. O 
 
 (5.) Of man's utter inability to obey the law in this life. 
 Quest. 82. (6.) Of the aggravation and desert of sin. 
 Quest. 83, 84. (7-) Of the means whereby our salvation 
 is carried on, and perfected at death ; the eternal means, 
 faith and repentance; the external means, the Word, sa- 
 craments, and prayer. Quest. 85, to the end. 
 
 The First Part of this catechetical Treatise ends with 
 Quest. 38. What benefits do believers receive from Christ 
 at the resurrection ? containing the doctrines we are to be- 
 lieve concerning God. The Second Part respects the duty 
 which God requires of man. 
 
 The materials of the following Catechism are collected 
 by several ministers; and it was recommended to three of 
 their number to revise what should be done by so many 
 hands, that there might be a uniformity of style and me- 
 thod, and that repetitions might be prevented as much as 
 possible. It has pleased the Lord to take home to himself 
 one* of these three, who assisted in composing and revis- 
 ing of this First Part ; but though he be dead, he yet 
 speaketh, and will be spoken of, for his excellent works 
 (which have already, or may hereafter see the light), by 
 all those who shall have any relish or taste for sound doc- 
 trine and experimental godliness. Whatever loss the 
 Second Part of this Catechism may sustain by the removal 
 of such an able and skilful hand, the other two make not 
 the least doubt but the Lord would carry on this work 
 with as great or greater advantage, though they were laid in 
 the grave likewise. 
 
 Meantime, that what is here presented to public view may 
 be blessed of God, for the edification of souls, is, in the name 
 of our brethren, the earnest prayer of 
 
 EBENEZER ERSKINE. 
 JAMES FISHER. 
 
 February, 1753. 
 
 * The Rev. Mr Ralph Erskine of Dunfermline. 
 
ADVERTISEMENT TO THE THIRD EDITION. 
 
 The words of the Shorter Catechism being devised with 
 the greatest judgment, and with a peculiar view, both 
 for establishing scripture-truth, and likewise for refuting 
 contrary errors, they are therefore, in this Edition, particu- 
 larly taken notice of; and to distinguish them they are put 
 in Italics, that the Reader may the more easily discern how 
 they are explained in this Treatise. 
 
 As the Confession of Faith, and Larger Catechism, are 
 granted to be the best interpreters of the Shorter, the lat- 
 ter is carefully explained by the former, and several of the 
 following questions and answers framed from these standards, 
 as will easily appear by the quotations taken from them, 
 and the references made unto them on the margin. 
 
 In this Edition, almost every answer is confirmed by the 
 scriptures ; many are added, where they were formerly 
 awanting, and severals exchanged for those that are more 
 apposite. In the former impressions, the scripture proofs 
 were mostly subjoined to the end of the answer; but now 
 each scripture is immediately annexed to that part of the 
 answer it is designed to confirm, that it may be consulted 
 with greater certainty, and less trouble, by those who in- 
 cline to bring every position here advanced to the unerr- 
 ing rule and standard of the Word. Some of the longer 
 answers are divided into two or more, for sake of the 
 memory; and some additional questions are interspersed 
 through the whole, for illustration. A short Index is like- 
 wise annexed, of the most material things in both Parts. 
 
 I have employed my spare time for several months, in 
 studying to make this Edition as correct and useful to the 
 Public as I could ; and now I leave it in the hands of the 
 God of Truth, that he may use it for the purposes of his own 
 glory, in edifying the body of Christ, till they all come, in 
 the unity of the faith, and of the knowledge of the Son of 
 God, unto a perfect man, unto the measure of the stature of 
 the fulness of Christ. 
 
 JAMES FISHER. 
 
THE 
 
 SHORTER CATECHISM 
 
 EXPLAINED. 
 
 1. Q. What is the chief end of man ? 
 A. Man's chief end is to glorify God, and to enjoy 
 him for ever. 
 
 Q. 1. What is meant by man's chief end? 
 
 A. That which ought to be man's chief aim and design ; 
 and that which he should seek after as his chief happiness. 
 
 Q. 2. What ought to be man's chief aim and design ? 
 
 A. The glory of God, 1 Chron. xvi. 28, 29. " Give unto 
 the Lord, ye kindreds of the people, — give unto the Lord 
 the glory due unto his name." 
 
 Q. 3. What should he seek after as his chief happiness ? 
 
 A. The enjoyment of God, Isa. xxvi. 8. — " The desire of 
 our soul is to thy name, and the remembrance of thee." 
 
 Q. 4. What connexion is there betwixt the glorifying God, 
 and the enjoying of him ? 
 
 A. They are connected by rich and sovereign grace, per- 
 suading and enabling the sinner to embrace Jesus Christ as 
 the only way to God and glory, Eph. ii. 8. — " By grace are 
 ye saved, through faith ; and that not of yourselves : it is the 
 gift of God." John xiv. 6. — " I (says Christ) am the way ; 
 no man cometh unto the Father but by me." 
 
 Q. 5. Does the chief end exclude subordinate ends ? 
 
 A. No; for, in aiming principally at the glory of God, 
 men may use the supports of natural life for refreshing their 
 bodies, 1 Cor. v. 31, and be diligent in their particular callings, 
 that they mav provide for themselves and their families, 1 
 Thess. iv. 11,12. 1 Tim. v. 8. 
 
 Q. 6. Why ought the glory of God to be the chief end and 
 design of man ? 
 
 A. Because it is God's chief end in man's creation, preser- 
 vation, redemption, and regeneration, Prov. xvi. 4. — " The 
 Lord hath made all things for himself;" and therefore it 
 ought to be man's chief end likewise, 1 Cor. vi. 19, 20. — 
 " Ye are not your own ; for ye are bought with a price ; 
 therefore glorify God in your body, and in your spirit, which 
 are God's." 
 
 Q. 7. How manifold is the glory of God ? 
 
 A. Twofold, his essential and declarative glory. 
 
8 Of Man's Chief End. 
 
 Q. 8. What is God's essential glory ? 
 A. It is what he is absolutely in himself, Exod. iii. 14. — 
 
 " I AM THAT I AM." 
 
 Q. 9. What is his declarative glory ? 
 
 A. His showing or making known his glory to, in, and by 
 the creatures, Isa. xliv. 23 ; 2 Thess. i. 10. 
 
 Q. 10. Can any creature whatsoever add any thing to 
 God's essential glory ? 
 
 A. No ; for his essential glory is infinite, eternal, and un- 
 changeable, Job xxxv. 7. 
 
 Q. 11. Do not the heavens, and the earth and all inferior 
 creatures glorify God ? 
 
 A. Yes ; in a passive way all his works praise him, Psal. 
 xix. 1, and cxlv. 10. 
 
 Q. ] 2. How ought man to glorify God ? 
 
 A. Man being endued with a reasonable soul, ought to 
 glorify God in an active way, Psal. lxiii. 4, by declaring his 
 praise, Psal. ciii. 1, 2, and essaying to give him the glory due 
 to his name, Psal. xcvi. 7. 
 
 Q. 13. How was man to glorify God in a state of inno- 
 cence ? 
 
 A. By a perfect, personal, and perpetual obedience to his 
 law, Gen. i. 27, and by giving him the glory of all his works, 
 chap. ii. 19. 
 
 Q. 14. Has man answered his chief end ? 
 
 A. No ; for " all have sinned, and come short of the 
 glory of God," Rom. ii. 23. 
 
 Q. 15. Has God then lost his end in making man ? 
 
 A. No ; for God will glorify his justice and power upon 
 some, and his grace and mercy upon others of Adam's fa- 
 mily, Rom. ix. 22, 23. 
 
 Q. 16. Was ever God glorified by a perfect obedience since 
 Adam's fall ? 
 
 A. Never, until Christ, the second Adam, appeared as a 
 new covenant-head, Isa. xlii. 21, and xlix. 3. 
 
 Q. 17. How did Christ, the second Adam, glorify God as 
 our surety and representative on earth ? 
 
 A. By finishing the work the Father gave him to do, 
 John xvii. 4. 
 
 Q. 18. What was the work the Father gave him to do? 
 
 A. It was to assume a holy human nature, Luke i. 35, to 
 yield a perfect sinless obedience to the whole law, Matth. iii. 
 15, and to give a complete satisfaction to justice for man's 
 sin, by his meritorious sufferings and death, Luke xxiv. 26. 
 
 Q. 19. How does Christ glorify God in heaven ? 
 
 A. By appearing in the presence of God for us, Heb. ix. 
 24, and applying, by the power of his Spirit, that redemp- 
 
Of Man's Chief End., 9 
 
 tion which he purchased by the price of his blood on earth, 
 Tit. iii. 5,6. 
 
 Q. 20. When is it that a sinner begins uprightly to aim 
 at the glory of God ? 
 
 A. When, through a faith of God's operation, he believes 
 in Christ, Acts viii. 37, 39. — " The eunuch answered and 
 said, I believe that Jesus Christ is the Son of God. — And 
 he went on his way rejoicing." 
 
 Q. 21. Can no man glorify God acceptably, unless he 
 first believe in Christ ? 
 
 A. No ; for " without faith it is impossible to please 
 him," Heb. xi. 6, and " whatsoever is not of faith is sin," 
 Rom. xiv. 23. 
 
 Q. 22. How is it that faith in Christ glorifies God ? 
 
 A. As it sets to its seal to the record of God, John iii. 33, 
 and unites us to Christ, from whom only our fruit is found, 
 Hos. xiv. 8. 
 
 Q. 23. Is not God glorified by the good works of believers ? 
 
 A. Yes ; " Flerein (says Christ) is my Father glorified, 
 that ye bear much fruit," John xv. 8. 
 
 Q. 24. What are these fruits brought forth by believers 
 whereby God is glorified ? 
 
 A. They may be summed up in faith working by love, 
 Gal. v. 6, or, their aiming, in the strength of Christ, at uni- 
 versal obedience to the law, as the rule of duty, Phil. iv. 13. 
 " I can do all things through Christ which strengthened 
 me." 
 
 Q. 25. How should we glorify God in eating and drinking ? 
 
 A. By taking a right to the supports of natural life, 
 through the second Adam, the heir of all things, who has 
 purchased a covenant-right to temporal as well as spiritual 
 mercies for his people, 1 Cor. iii. 21, 22, 23, and thankfully 
 acknowledging God for the same, 1 Tim. iv. 4, 5. 
 
 Q. 26. How must we glorify God in our religious wor- 
 ship and other acts of obedience? 
 
 A. By doing all that we do in the name of the Lord Jesus, 
 Col. iii. 17, worshipping God in the spirit, rejoicing in Christ 
 Jesus, and having no confidence in the flesh, Phil. iii. 3. 
 
 Q. 27- What is it, next to the glory of God, we should 
 aim at? 
 
 A. Next unto God's glory, we should aim at the enjoy- 
 ment of him, Psal. Ixxiii. 25, 26. 
 Q. 28. Why should we aim at the enjoyment of God ? 
 
 A. Because he is the chief good of the rational creature, 
 Psal. cxvi. 7, and nothing else, besides him, is either suit- 
 able to the nature or satisfying to the desires of the im- 
 mortal soul, Psal. cxliv. 15. 
 
 a2 
 
10 Of Man's Chief End. 
 
 Q. 29. How may a finite creature enjoy an infinite God ? 
 
 A. By taking and rejoicing in him, as its everlasting and 
 up-making portion, Psal. xvi. 5, 6, and xlviii. 14. 
 
 Q. 30. Did our first parents, in a state of innocence, en- 
 joy God ? 
 
 A. Yes ; there was perfect friendship and fellowship be- 
 tween God and them: for " God made man upright," Eccl. 
 vii. 29. 
 
 Q. 31. What broke that blessed friendship and fellowship? 
 
 A. Sin : " Our iniquities have separated between us and 
 our God, and our sins have hid his face from us," Isa. lix. 2. 
 
 Q. 32. Can a sinner, in a natural state, enjoy God, or 
 have any fellowship with him ? 
 
 A. No; "For what communion hath light with dark- 
 ness? and what concord hath Christ with Belial?" 2 Cor. 
 vi. 14, 15. 
 
 Q. 33. How may a lost sinner recover the enjoyment of 
 God, and fellowship with him ? 
 
 A. As we lost it by our fall in the first Adam, so it can 
 only be recovered by union with a second Adam, Rom. v. 
 18, 19: for there is no coming to God but by him, John 
 xiv. 6. 
 
 Q. 34. When is it that a sinner begins to enjoy God ? 
 
 A. When, having received Christ by faith, he rests upon 
 him, and upon God in him, for righteousness and strength, 
 Isa. xlv. 24 ; and out of his fulness receives, and grace for 
 grace, John i. 16. 
 
 Q. 35. What are the external means by or in which we 
 are to seek after the enjoyment of God ? 
 
 A. In all the ordinances of his worship, public, private, 
 and secret, such as the Word read and heard, the sacraments, 
 prayer, meditation, fasting, thanksgiving, and the like. 
 
 Q. 36. Are the saints of God admitted to enjoy him in 
 these ? 
 
 A. Yes ; they are the trysting-places where his name is 
 recorded, and to which he has promised to come and bless 
 them, Exod. xx. 24. — " In all places where I record my 
 name I will come unto thee, and I will bless thee." 
 
 Q. 37- What scripture evidence have we of their enjoying 
 God in the duties and ordinances of his appointment ? 
 
 A. We find them much employed in religious duties, 
 Song iii. 1 , 2, 3, and expressing the utmost regard for the 
 ordinances of his grace, Psal. Jxxxiv. 1, 2. 
 
 Q. 38. What satisfaction has the soul in the enjovment of 
 God? 
 
 A. Unspeakably more gladness than when corn, wine, and 
 all earthly comforts do most abound, Psal. iv. 7- 
 
Of Man's Chief End. 11 
 
 Q. 39. Is there any difference betwixt the enjoyment of 
 God in this life and that which the saints shall obtain in 
 the life to come ? 
 
 A. Not an essential, but a gradual difference, as to the 
 manner and measure of it. 
 
 Q. 40. What is the difference as to the manner of the 
 enjoyment here and hereafter ? 
 
 A. Here the enjoyment is mediate by the intervention 
 of means ; hereafter it will be immediate without any use 
 of these means. — "Now we see through a glass darkly; 
 but then Face to Face," 1 Cor. xiii. 12. 
 
 Q. 41. What is the difference as to the measure of the 
 enjoyment in this life and that which is to come? 
 
 A. In this life the enjoyment is only partial ; in that 
 which is to come, it will be full and complete, 1 John iii. 2 : 
 here the enjoyment is only in the seed, or first fruits; there 
 it will be in the full harvest, Psal. cxxvi. 5, 6. 
 
 Q. 42. Is the partial enjoyment of God in grace here a sure 
 pledge of the full enjoyment of him in glory hereafter ? 
 
 A. It is both the pledge and earnest thereof, Eph. i. 13, 
 14. Psal. Ixxxiv. 11. 
 
 Q. 43. Doth the gracious soul, in that state, fully receive 
 its chief end ? 
 
 A. Yes ; in regard that then it shall be brimful of God, 
 and celebrate his praises with high and uninterrupted hal- 
 lelujahs through all eternity, Psal. xvi. 11. Isa. xxxv. 10. 
 
 Q. 44. Why is the glorifying God made the leading part 
 of man's chief end, and set before the enjoyment of him ? 
 
 A. Because, as God's design in glorifying himself was 
 the reason and foundation of his design in making man 
 happy in the enjoyment of him, Rom. xi. 36, so he has 
 made our aiming at his glory, as our chief end, to be the 
 very way and means of our attaining to that enjoyment, 
 Psal. 1. 23. 
 
 Q. 45. Whether is our happiness, in the enjoyment of 
 God, to be our chief end ? 
 
 A. No; but the glory of God itself, Isa. xlii. 8, in our 
 aiming at which chiefly, we cannot miss the enjoyment of 
 him, Psal. xci. 14, 15. 
 
 Q. 46. Is not our delighting in the glory of God to be 
 reckoned our chief end ? 
 
 A. No ; we must set the glory of God above our delight 
 therein, otherwise our delight is not chiefly in God, but in 
 ourselves, Isa. ii. 11. Our subjective delighting in the 
 glory of God belongs to the enjoyment of him whose glory 
 is above the heavens, and infinitely above our delight there- 
 in, Psal. cxiii. 4. 
 
12 Of the Holy Scriptures. 
 
 Q. 47- Whom does God dignify with the enjoyment of 
 himself, in time and for ever ? 
 
 A. These whom he helps actively to glorify and honour 
 him ; for he has said, " Them that honour me, I will hon- 
 our," 1 Sam. ii. 30. 
 
 Q. 48. Does any thing so much secure our happy enjoy- 
 ment of God, as the concern that the glory of God has therein ? 
 
 A. No ; for as God cannot but reach the great end of his 
 own glory, so, when he hath promised us eternal life in Christ, 
 before the world began, Tit. i. 2, we cannot come short of it, 
 because it stands upon the honour of his faithfulness to make 
 it good, Heb. x. 23. — " He is faithful that promised." 
 
 Q. 49. How does it appear that the enjoyment of God, 
 which is connected with the glorifying of him, shall be for 
 ever? 
 
 A. Because he who is the object enjoyed is the everlasting 
 God, Isa. xl. 28, and the enjoyment of him is not transitory, 
 like the passing enjoyments of time, but the eternal enjoy- 
 ment of the eternal God, Psal. xlviii. 14. 
 
 2. Q. What rule hath God given to direct us how we 
 may glorify and enjoy him ? 
 
 A. The word of God, which is contained in the 
 scriptures of the Old and New Testament, is the only 
 rule to direct us how we may glorify and enjoy him. 
 
 Q. 1 . What necessity is there of a rule to direct us how to 
 glorify and enjoy God ? 
 
 A. It is necessary, because, since God will be glorified by 
 the reasonable creature, nothing can be a perfect rule for 
 that end, but his own revealed will, Rom. xii. 2. 
 
 Q. 2. Can man, by any wisdom or power of his own, ever 
 attain to the glorifying of God, and the enjoyment of him, 
 which he has come short of, by his fall in the first Adam ? 
 
 A. No ; his wisdom and knowledge in the things of God, 
 are become folly and ignorance, Job xi. 12, and his power to 
 do good is turned into utter impotency, John vi. 44. 
 
 Q. 3. Where has God revealed the way how man may 
 recover and attain the end of his creation ? 
 
 A. In the word of God, which is contained in the scrip- 
 tures of the Old and New Testament, John v. 39, " Search 
 the scriptures." 
 
 Q. 4. How do you know the scriptures of the Old and 
 New Testament to be the word of God ? 
 
 A. By the print of God that is evidently to be seen upon 
 them ; for as none works like God, Isa. xliii. 13, so none 
 speaks like him, John vii. 46. 
 
Of the Holy Scriptures. 13 
 
 Q. 5. What do you understand by the print or impress of 
 God that is so discernible in the scriptures ? 
 
 A. That majesty, holiness, light, life, and efficacy, which 
 shine in the word itself, Rom. i. 16; Psal. xix. 7- 
 
 Q. 6. What may be said of those who do not see that 
 print of God in the word, though they read it ? 
 
 A. It may be said, " The god of this world hath blinded 
 the minds of them that believe not," 2 Cor. iv. 4. 
 
 Q. 7. Since all men are spiritually blind by nature, is it 
 not in vain for them to read the scriptures? 
 
 A. No ; it is the will of God that they should read and 
 search the scriptures, John v. 39, and the entrance of his word 
 gives light and sight to them that are blind, Psal. cxix. 130. 
 
 Q. 8. What should a man do that the Bible may not re- 
 main a sealed book unto him ? 
 
 A. Whenever he looks into the word of God, he should 
 look up to God, the author of it, saying, "Open thou mine 
 eyes, that I may behold wondrous things out of thy law," 
 Psal. cxix. 18. — " O send out thy light and thy truth, 
 let them lead me," Psal. xliii. 3. 
 
 Q. 9. By what arguments may we persuade men that are 
 infidels to receive the scriptures as the word of God ? 
 
 A. We may deal with them by rational arguments drawn 
 from their antiquity; the heavenliness of the matter; the 
 majesty of the style ; the harmony of all the parts, though 
 written in different ages; the exact accomplishment of pro- 
 phecies ; the sublimity of the mysteries and matters con- 
 tained in the word; the efficacy and power of it, in the 
 conviction and conversion of multitudes ; the scope of the 
 whole to guide men to attain their chief end; the glory of 
 God in their own salvation ; and the many miracles wrought 
 for the confirmation of the truth of the doctrines contained 
 in them.* 
 
 Q. 10. Can these, or the like rational arguments, ever 
 produce a divine faith? 
 
 A. No ; for rational argument can only produce a mere 
 rational faith, founded on reason ; but a divine and saving 
 faith rests wholly upon the divine testimony inherent in the 
 word itself; or upon a " Thus saith the Lord." 
 
 Q. 11. How is this inherent testimony discovered? 
 
 A. By the same Spirit of God that dictated the word, 2 
 Pet. i. 21, he being an Interpreter, one among a thousand, 
 John xvi. 13. 
 
 Q. 12. What is it that will fully persuade and assure a 
 person that the scriptures are indeed the word of God ? 
 
 * See Confession of Faith, chap. i. § 5. 
 
14 Of the Holy Scriptures. 
 
 A. " The spirit of God bearing witness by, and with the 
 scriptures in the heart of man, is alone able fully to per- 
 suade it, that they are the very word of God, John xvi. 13, 
 14; 1 John ii. 27."* 
 
 Q. 13. Whether does the authority of the scripture, for 
 which it ought to be believed, and obeyed, depend upon the 
 testimony of the church or wholly upon God ? 
 
 A. " Wholly upon God (who is truth itself) the author 
 thereof; and therefore it is to be received, because it is the 
 word of God, 1 John v. 9; 1 Thess. ii. 13."+ 
 
 Q. 14. Why cannot the authority of the scriptures de- 
 pend upon the church ? 
 
 A. Because the true church of Christ depends, in its very 
 being, on the scriptures ; and therefore the scriptures cannot 
 depend upon it, as to their authority, Eph. ii. 20, 22. 
 
 Q. 15. Are not the light of nature, and the works of crea- 
 tion and providence, sufficient to direct us how we may 
 glorify and enjoy God ? 
 
 A. These "do so far manifest the goodness, wisdom, and 
 power of God, as to leave men inexcusable, Rom. ii. 14, 15, 
 and i. 19, 20, yet are they not sufficient to give that know- 
 ledge of God, and of his will, which is necessary unto sal- 
 vation, 1 Cor. ii. 13, 14."f 
 
 Q. 16. What makes a farther revelation than nature's 
 light necessary? 
 
 A. The glory of the Divine perfections, particularly his 
 mercy, grace, love, and faithfulness, Psal. lxxxv. 8, 10, 11, 
 the gross ignorance and degeneracy of mankind, 1 Cor. i. 20, 
 21, the sublimeness of the things revealed, which otherwise 
 had never been known by men or angels, John i. 18: it is 
 also necessary for trying the spirits and doctrines of men, and 
 for unmasking the impostures of the devil, 1 John iv. 1, 2, 3. 
 Q. 17. How doth it appear that the scriptures are not an 
 imposition upon mankind? 
 
 A. If the penmen of the scriptures had inclined to de- 
 ceive they would have accommodated themselves to the 
 dispositions of the people with whom they conversed, and 
 connived at their lusts ; but, on the contrary, we find they 
 faithfully exposed the errors and vices of men, and impar- 
 tially set themselves against every thing that corrupt nature 
 is fond of; and that though they were laid open to the 
 greatest hardships and sufferings for so doing, Acts v. 29, 
 30, 31—40, 41. 
 
 Q. 18. What is the meaning of the word scriptures? 
 A. It signifies writings; and the word of God is em- 
 
 * Larger Catechism, quest. 4. + Confession, chap. i. § 4. 
 
 % Confession, chap. i. § 1. 
 
Of the Holy Scriptures. 15 
 
 phatically so called, because God has therein written to us 
 the great things of his law and covenant, Hos. viii. 12. 
 
 Q. 19. Why was the word of God committed to writing? 
 
 A. " For the better preserving and propagating of the 
 truth ; and for the more sure establishment and comfort of 
 the church, against the corruption of the flesh, and the 
 malice of Satan and the world," Luke i. 3, 4; Prow xxii. 
 20, 21.* 
 
 Q. 20. How was the will of God made known to the 
 church, before it was committed to writing? 
 
 A. By immediate revelations, Gen. ii. 16, 17, and iii. 15 ; 
 by frequent appearances of the Son of God, delighting, be- 
 forehand, to try on the human likeness, Gen. xviii. 2, com- 
 pared with ver. 3, Judges xiii. 11, compared with ver. 18, 
 19; by the ministry of the holy angels, Gen. xix. 1, 15, 
 Heb. ii. 2, and of the patriarchs, Jude, ver. 14, 15, Heb. xi. 7- 
 
 Q. 21. Why are the Scriptures of the Old and New Tes- 
 tament called the word of God? 
 
 A. Because " all scripture is given by inspiration of 
 God," 2 Tim. iii. 16, being immediately indited by the 
 Holy Ghost, 2 Pet. i. 21. 
 
 Q. 22. Why are they commonly called the Bible ? 
 
 A. The word Bible signifying a book, the holy scrip- 
 tures are so called by way of eminence, because they are 
 incomparably the best of all books, as containing the in- 
 variable grounds of faith in Christ for life eternal : John 
 xx. 31, "These are written that ye might believe that 
 Jesus is the Christ the Son of God, and that believing ye 
 might have life through his name." 
 
 Q. 23. Why are the holy scriptures called a Testament ? 
 
 A. Because they are the last will of the glorious Testa- 
 tor, first typically, and then actually confirmed by his death, 
 concerning the vast legacies therein bequeathed to his spir- 
 itual seed : Heb. ix. 16, " Where a testament is, there must 
 also of necessity be the death of the testator." 
 
 Q. 24. Why are the writings of Moses and the prophets 
 called the Old Testament? 
 
 A. Because the will of the testator, Christ, was vailed, le- 
 gally dispensed, and typically sealed by the blood of sacrificed 
 beasts ; upon which account it is called comparatively faulty, 
 Heb. vii. 7, 8, and was therefore to vanish away, ver. 13. 
 
 Q. 25. To whom were the oracles of God, under the Old 
 Testament, committed? 
 
 A. To the church of the Jews: Rom. iii. 1, 2, "What 
 
 advantage hath the Jew ? Much every way : chiefly 
 
 because unto them were committed the oracles of God." 
 * Confession, chap. i. § 1. 
 
16 Of the Holy Scriptures. 
 
 Q. 26. Why are the Scriptures from Matthew to the end 
 of the Revelation, called the New Testament 1 ? 
 
 A. Because they contain the most clear and full revela- 
 tion, and actual ratification of the covenant of promise, by 
 the death of Christ the Testator, who is also the living 
 executor of his own Testament : Rev. i. 18, " I am he that 
 liveth, and was dead; and behold I am alive for evermore," 
 John xiv. 19. — " Because I live ye shall live also." 
 
 Q. 27. Will this New-Testament dispensation of the 
 grace of God ever undergo any other alteration ? 
 
 A. Xo ; it will remain new and unalterable, till the second 
 coming of the Lord Jesus, Matth. xxvi. 29. 
 
 Q. 28. Do the scriptures of the Old Testament continue to 
 be a rule of faith and practice to us who live under the New? 
 A. Yes ; because they are the record of God concerning 
 Christ, as well as the scriptures of the New Testament ; for 
 all the prophets prophesied of him ; to him they did all bear 
 witness, Acts x. 43, and Christ commands all to search 
 them, because eternal life is to be found in them, and they 
 testify of him, John v. 39. 
 
 Q. 29. How could the Old Testament be of force, when 
 it was not confirmed by the death of the Testator? 
 
 A. The death of Christ, the Testator, was typified in all the 
 expiatory sacrifices of that dispensation ; hence is he called, 
 " The Lamb slain from the foundation of the world," Rev. 
 xiii. 8. 
 
 Q. 30. Is not that typical dispensation now quite abol- 
 ished under the New Testament? 
 
 A. Yes ; for it was promised that the Messiah should cause 
 the sacrifice and the oblation to cease; and accordingly Christ 
 
 being come, " Neither by the blood of goats and calves, 
 
 but by his own blood, he entered in once into the holy place, 
 having obtained eternal redemption for us," Heb. ix. 11, 12. 
 Q. 31. Why was that ceremonial dispensation abolished? 
 A. Because it was only a shadow of good things to come, 
 and not the very image of the things ; that is, not the very 
 things themselves, Heb. x. 1. 
 
 Q. 32. Wherein doth the New Testament excel the Old? 
 A. Amongst other things, it excels it, in respect of evi- 
 dence, worship, extent, gifts, and duration. 
 
 Q. 33. Wherein does the New Testament excel the Old 
 in respect of evidence? 
 
 A. The Old Testament speaks of a Messiah to come, but 
 the New presents him as already come, John i. 29, 41, the 
 Old was dark and cloudy, but the New clear and perspicu- 
 ous, 2 Cor. iii. 18. 
 
 Q. 34. How does it excel in respect of worship ? 
 
Of the Holy Scriptures. 17 
 
 A. The worship of the Old Testament was a yoke of 
 bondage; but the worship of the New is free, spiritual, 
 and easy, Gal. v. 1. 
 
 Q. 35. How does the New Testament excel in respect of 
 extent? 
 
 A. The Old was confined to the Jews, Psal. cxlvii. 19, 
 20, and a few proselytes among the Gentiles, Exod. xii. 48, 
 but the New extends to all the world, Mark xvi. 15, and 
 its converts are vastly more numerous than under the old 
 dispensation, Rev. vii. 9. 
 
 Q. 36. How does it excel in respect of gifts ? 
 
 A. The gifts of the Spirit are more plentiful, and more ef- 
 ficacious under the New, than under the Old, Acts ii. 17, 18. 
 
 Q. 37- How does the New Testament excel in respect 
 of duration ? 
 
 A. The dispensation of the Old Testament, by types and 
 sacrifices, was only for a time, Heb. viii. 13; but the dis- 
 pensation of the New is to continue unalterable to the end 
 of the world, Matth. xxviii. 20. 
 
 Q. 38. Why are the scriptures said to be the only rule to 
 direct us how we may glorify and enjoy God ? 
 
 A. Because none but God, the author of the scriptures, 
 could by them show the way how he himself is to be glori- 
 fied and enjoved by fallen sinners of mankind, Mich. vi. 6, 
 9, Matth. xi. 25, 28. 
 
 Q. 39. Although the light of nature, or natural reason, 
 should not be the only rule, yet may it not be admitted as 
 a sufficient rule to direct us how to glorify and enjoy God? 
 
 A. By no means ; because of its utter incapacity to give 
 the smallest discovery of Christ, the Mediator of the New 
 Covenant, 1 Cor. ii. 14, who is the only way of salvation 
 for lost sinners of Adam's family, John xiv. 6. 
 
 Q. 40. Is it enough to assert, that the word of God is the 
 principal rule to direct us ? 
 
 A. No ; because this would leave room for us to conceive 
 of another rule beside the scriptures, which, though it might 
 not be called the principal one, yet might be in itself abun- 
 dantly good and sufficient for directing sinners to their 
 chief end ; which is false, and contrary to scripture, Luke 
 xvi. 29, 31 ; Isa. viii. 20; Acts iv. 12. 
 
 Q. 41. Wherein consists the perfection of the scriptures ? 
 
 A. It consists in this, " That the whole council of God 
 concerning all things necessary for his own glory, man's sal- 
 vation, faith, and life, is either expressly set down in scripture, 
 or by good and necessary consequence may be deduced 
 from scripture, 2 Tim. iii. 15, 16, 17; Gal. i. 8, 9."* 
 * Confession, chap. i. § 6. 
 
18 Of the Holy Scriptures. 
 
 Q. 42. Are plain and necessary scripture consequences to be 
 admitted as a part of the rule, as well as express scriptures ? 
 
 A. Yes ; as is evident from the instance of our Lord in 
 proving the doctrine of the resurrection against the Saddu- 
 cees, Matth. xxii. 31, 32. — "As touching the resurrection 
 of the dead, have ye not read that which was spoken to 
 you by God, saying, I am the God of Abraham, the God 
 of Isaac, and the God of Jacob ? God is not the God of the 
 dead, but of the living." 
 
 Q. 43. Are the scriptures a clear and perspicuous rule ? 
 
 A. All things necessary to be known, believed, and 
 observed for salvation, are so clearly laid down in one place 
 of scripture or other, that every one in the due use of or- 
 dinarv means may attain to a sufficient understanding of 
 thera," Psal. cxix. 105, 130* 
 
 Q. 44. Are human and unwritten traditions, how ancient 
 soever, to be admitted as a part of the rule? 
 
 A. No; all human traditions are to be examined by the 
 scriptures; and if they speak not according to this word, 
 it is because there is no light in them, Isa. viii. 20. 
 
 Q. 45. Can the heathens, by all the helps they have, 
 without revelation, attain to such a knowledge of God, and 
 his will, as is necessary to salvation ? 
 
 A. By no means ; for they are declared to be " without 
 God, and without hope in the world," Eph. ii. 12; and 
 " where there is no vision, the people perish," Prov. xxix. 18, 
 there being " no other name under heaven, given among 
 men, whereby we must be saved," but that of Jesus, Acts iv. 12. 
 
 Q. 46. Is the light within men, or the Spirit without the 
 word, which is pretended to by Quakers, and other enthu- 
 siasts, to be used as any rule for our direction ? 
 
 A. No ; because whatever light or spirit is pretended to 
 without the word, it is but darkness, delusion, and a spirit 
 of error, 1 John iv. 1, (3. 
 
 Q. 4J. In what language were the scriptures originally 
 written ? 
 
 A. The Old Testament was written originally in Hebrew, 
 and the New Testament in Greek. 
 
 Q. 48. Why ought the scriptures to be translated into 
 the vulgar language of every nation where they come? 
 
 A. Because sinners of mankind have a right unto, and 
 interest in the scriptures, Prov. viii. 4, and are commanded, 
 in the fear of God, to read and search them, John v. 39. 
 
 Q. 49. Who is the supreme judge, in whose sentence we 
 are to rest, in determining all controversies of religion, and 
 examining the decrees and doctrines of men ? 
 * Confession, chap. i. § 7. 
 
Of the llohj Scriptures. 19 
 
 A. " No other but the Holy Spirit speaking in the 
 scripture, Matth. xxii. 29 ; Acts xxviii. 25."* 
 
 Q. 50. Why are the books called the Apocrypha to be 
 rejected as no part of the canon of scripture ? 
 
 A. Because they were not written in the original lan- 
 guage of the Old Testament ; nor acknowledged for scrip- 
 tare by the Jews, to whom the oracles of God were com- 
 mitted ; and have nothing of that impress of majesty, holi- 
 ness, and efficacy, which shines so conspicuously in the 
 scriptures of the Old and New Testament; and because 
 they were written after Malachi, whose book is called the 
 end of the prophets ; and do contain many false things, 
 contradictory, and heretical. 
 
 Q. 51. Wherein consists the incomparable excellence 
 and usefulness of the scriptures ? 
 
 A. They are the well-furnished dispensatory of all sove- 
 reign remedies, Psal. cvii. 20, the rich magazine of all true 
 comfort, Rom. xv. 4, the complete armoury of all spiritual 
 weapons, Eph. vi. 13 — 18, and the unerring compass to 
 guide to the haven of glory, 1 Pet. i. 19. 
 
 3. Q. What do the scriptures principally teach ? 
 
 A. The scriptures principally teach, what man is to 
 believe concerning God, and what duty God requires of 
 man. 
 
 Q. 1 . What is it to believe what the scriptures teach ? 
 
 A. It is to assent and give credit to the truths thereof, 
 because of the authority of God, whose word the scriptures 
 are, John iii. 33. " He that hath received his testimony, 
 hath set to his seal that God is true." 
 
 Q. 2. Are we to believe nothing in point of faith, and 
 do nothing in point of duty, but what we are taught in the 
 scripture ? 
 
 A. No; because the scripture is the only book in the 
 world of divine authority; and the revealed will and com- 
 mand of God therein being so exceeding broad, nothing is 
 incumbent on us to believe and do, but what is either di- 
 rectly or consequentially prescribed therein, Isa. viii. 20. 
 
 Q. 3. Why are the scriptures said principal/i/ to teach 
 matters of faith and practice ? 
 
 A. Because though all things revealed in the scripture 
 be equally true, yet every thing therein is not equally ne- 
 cessary to salvation, 1 Cor. vii. 12, 13. 
 
 Q.4. What is the order of doctrine laid down in this question? 
 
 A. Faith or believing is made the foundation of duty or 
 * Confession, chap. i. § 10. 
 
20 Of the Scope of the Scriptures. 
 
 obedience ; and not our obedience, or duty, the foundation 
 of our faith, Tit. iii. 8. 
 
 Q. 5. Why are the things to be believed set before the 
 things to be practised? 
 
 A. To distinguish between the order of things in the 
 covenant of grace, from what they were in innocency, un- 
 der the covenant of works, Gal. iii. 12. 
 
 Q. 6. What was the order of things in the covenant of works ? 
 
 A. Doing, or perfect obedience to the law, was the foun- 
 dation of the promised privilege of life ; " The man which 
 doth those things shall live by them," Rom. x. 5. 
 
 Q. 7- Is this order inverted in the covenant of grace, or 
 gospel-revelation ? 
 
 A. Yes ; the promise is to be believed, and the promised 
 privilege, namely, life, must be freely received; and upon 
 this follows our obedience to the law, from gratitude and 
 love, Jer. xxxi. 18, 19. 
 
 Q. 8. How doth it appear that this is the order of gos- 
 pel-doctrine ? 
 
 A. Because this is the order that God laid, in delivering 
 the law at Mount Sinai, the foundation of faith is first laid 
 in these words of the preface, " I am the Lord thy God," 
 &c. which is the sum and substance of the covenant of 
 grace; and then follow the Ten Commandments, which 
 are, as it were, grafted upon this grant of sovereign grace 
 and love, Exod. xx. 18. 
 
 Q. 9. Is this the order of doctrine laid down in the 
 standards of the church of Scotland ? 
 
 A. Yes ; as appears from the answer to that question in 
 the Shorter Catechism, " What does the preface to the Ten 
 Commandments teach us ?" The answer is, " That, be- 
 cause God is the Lord, and our God, and Redeemer; 
 therefore we are bound to keep all his commandments."* 
 
 Q. 10. Are we then to keep the commandments, that 
 God may become our God ? 
 
 A. No ; for this were to slide into a covenant of works, 
 but we are to keep them, " because he is our God," according 
 to the tenor of the covenant of grace, Psal. xlv. 11, in metre, 
 " Because he is thy Lord, do thou him worship reverently." 
 
 Q. 11. Why do men naturally think that upon their 
 doing so and so, God will be their God? 
 
 A. Because of the natural bias of the heart of man to the 
 order in the covenant of works, " Do, and live," Rom. ix. 
 32, and chap. x. 3. 
 
 Q. 12. Does not this order make void the law, or weaken 
 our obligation to the duties thereof? 
 * See also Confession, chap. xvi. § 2. Larger Catechism, quest. 101, 104. 
 
Of the Scope of the Scriptures. 21 
 
 A. By no means; but rather establishes the law, and 
 settles our obligation to duty upon its proper foundation, 
 Rom. iii. 31. " Do we then make void the law through 
 faith ? God forbid ; yea, we establish the law." 
 
 Q. 13. How is this order of doctrine further evinced ? 
 
 A. From the method of doctrine observed by the apostle 
 Paul, who tells us, that all true gospel-obedience is the 
 obedience of faith, Rom xvi. 26. And accordingly, in his 
 epistles, he first lays down the doctrine of faith to be be- 
 lieved ; and upon that foundation proceeds to inculcate the 
 duties that are to be practised. 
 
 Q. 14. Does gospel-obedience interest us in God, as our 
 God? 
 
 A. No ; but it is a fruit and evidence of our interest in 
 him, 1 John ii. 3, 5. 
 
 Q. 15. Is there any danger of inverting this order, and of 
 making duty done by us the foundation of believing the 
 Lord to be our God ? 
 
 A. There is exceeding great danger; for it is the very 
 soul of Popery. By inverting this order they were led back ' 
 to a covenant of works, and the doctrine of the merit of good 
 works, which is the foundation of the whole Antichristian 
 superstructure. 
 
 Q. 16. But do not we find frequently in scripture a re- 
 ward promised to good works, Psal. xix. 11, " In keeping 
 of thy commandments there is great reward ;" Psal. lviii. 11, 
 " Verily there is a reward to the righteous" ? 
 
 A. True; but this is a reward of grace, not of debt; the 
 man that is rewarded must be a believer in Christ, whose 
 person is first accepted, through his union to Christ by faith, 
 and the imputation of his righteousness, before any of his 
 works or duties can be accepted, Eph. i. 6; Gen. iv. 4. 
 
 Q. 17. What may be said of the works of a man that has 
 no faith ? 
 
 A. They are dead works, and so cannot please a living 
 God. An evil tree cannot bring forth good fruit, Matth. 
 vii. 18; and without Christ, and union with him, we can 
 do nothing, John xv. 4, 5. 
 
 Q. 18. What is to be thought of those who inculcate mo- 
 ral duties, without discovering the necessity of the new birth, 
 and union with Christ by faith, as the spring of all accept- 
 able obedience ? 
 
 A. They are foolish builders, laying their foundation on 
 the sand, perverting the gospel of Christ; against whom the 
 apostle denounces an awful doom, Gal. i. 9. " If any man 
 preach any other gospel to you than that ye have received, 
 let him be accursed." 
 
22 Of the Nature and Perfections 
 
 4. Q. What is God ? 
 
 A. God is a Spirit, infinite, eternal, and unchange- 
 able in his being, wisdom, power, holiness, justice, good- 
 ness, and truth. 
 
 Of the Nature and Perfections of God in general, 
 
 Q. 1. What is the first fundamental truth to be believed, 
 and upon which all other truths do depend ? 
 
 A. That God is ; or, that there is a God, Heb. xi. 6. " He 
 that cometh unto God, must believe that he is." 
 
 Q. 2. Is this fundamental truth known by the light of 
 natural reason ? 
 
 A. Yes; as the apostle declareth, Rom. i. 20. " The in- 
 visible things of God, from the creation of the world, are 
 clearly seen, being understood by the things that are made, 
 even his eternal power and Godhead." 
 
 Q. 3. In what volumes has God discovered the knowledge 
 of himself to all mankind ? 
 
 A. In the great volumes of creation and providence, which 
 he opens to all the world. 
 
 Q. 4. What says the volume of creation as to the being of 
 a God? 
 
 A. All creatures in general, and every creature in particu- 
 lar, say that God made us, and not we ourselves, Psal. c. 3. 
 
 Q. 5. What says the volume of providence ? 
 
 A. It says that the same God who gave us our being, 
 upholds us therein; and governs us to the end for which he 
 made us, Heb. i. 3. 
 
 Q. 6. Is not every man's own being a convincing evidence 
 that there is a God ? 
 
 A. Yes ; for in him we live, move, and have our being. 
 No man can have any hand in his own formation in the 
 womb, Psal. cxxxix. 15, 16, nor can he add a cubit unto his 
 stature, or make one hair of his head either white or black, 
 Matth. vi. 27, and v. 36. 
 
 Q. 7. Though the works of creation and providence de- 
 clare that God is, can they also tell us what God is? 
 
 A. They afford us some dark glimpses of his eternal 
 power, wisdom, greatness, and goodness ; but it is only 
 by and through the scriptures of truth, set home on the 
 soul by his Spirit, that we can attain the saving knowledge 
 of God, and of his perfections, John v. 39; 2 Pet. i. 19; 
 Rom. xv. 4. 
 
 Q. 8. Who is it that reveals God to the sons of men in 
 the world? 
 
 A. Christ the eternal Son of God : " No man hath seen 
 
Of God in General. 23 
 
 God at any time, the only-begotten Son, which is in the 
 bosom of the father, he hath declared him," John i. 18. 
 
 Q. 9. What account of himself has God given us in the 
 scriptures ? 
 
 A. There are three short, but comprehensive descriptions 
 which he has given of himself there. 1. That God is light, 
 1 John i. 5. 2. That God is love, 1 John iv. 8, 16. 3. That 
 God is a Spirit, John iv. 24. 
 
 Q. 10. Why is God said to be light ? 
 
 A. Because of his infinite purity and omniscience, Hab. 
 i. 13, Heb. iv. 13, and because he is the fountain and father 
 of all light, whether material, natural, gracious, or glorious, 
 James i. 17- 
 
 Q. 11. Why is God said to be love ? 
 
 A. Because, according to the manifestation he has made 
 of himself in Christ, love is the reigning excellency of his 
 nature, which gives a dye or tincture to all his other per- 
 fections, in their egress, or exercise about the salvation of 
 mankind sinners, John iii. 16; 1 John iv. 8, 9, 10. 
 
 Q. 12. Why is he said to be a Spirit ? 
 
 A. Because he is necessarily and essentially a living in- 
 telligent substance ; incorruptible, incorporeal, without flesh 
 or bones, or bodily parts, Luke xxiv. 39. 
 
 Q. 13. How far doth God transcend all created spirits? 
 
 A. He is as infinitely above the being of all created spirits 
 as he is above the conception of all intelligent creatures, 
 Job xxxvii. 23. " Touching the Almighty, we cannot find 
 him out." 
 
 Q. 14. Since God is a most simple and pure Spirit, why 
 are bodily parts, such as eyes, ears, hands, face, and the like, 
 ascribed unto him in scripture ? 
 
 A. Such figurative expressions ought not to be under- 
 stood in their literal sense, but according to the true scope 
 and intent of them : which is, to set forth some acts and 
 perfections of the divine nature, whereunto these mem- 
 bers of the body bear some faint resemblance: thus, when 
 eyes and ears are ascribed to God, they signify his omni- 
 science ; hands are designed to denote his power ; and his 
 face the manifestation of his favour; and in this light, other 
 metaphors of like nature, when applied to God, ought to be 
 explained. 
 
 Q. 15. Is it lawful to form any external image of God with 
 the hand, or any internal imaginary idea of him in the fancy? 
 
 A. It is absolutely unlawful and idolatrous, condemned in 
 the second commandment, and other scriptures,, Deut. iv. 12, 
 15; Rom. i. 23. Man cannot form an imaginary idea of his 
 own soul or spirit, far less of him who is the Father of spirits. 
 
24 Of the Nature and Perfections 
 
 Q. 16. What may we learn from God's being a Spirit? 
 
 A. To worship him in spirit and in truth, John iv. 24. 
 
 Q. 17. What is it to worship him in spirit and in truth ? 
 
 A. It is to worship him from a real and saving knowledge of 
 what he is in Christ to lost sinners of mankind, John xvii. 3. 
 
 Q. 18. Is it possible for man to attain the real and saving 
 knowledge of God ? 
 
 A. Although neither men nor angels can have a compre- 
 hensive knowledge of God, Job xi. 7, 8, 9, yet, besides the 
 speculative and merely rational knowledge of him, which 
 men have, and may have much of, by the light of nature, a 
 saving and satisfying knowledge of him is attainable, and is 
 promised in the word, Jer. xxiv. 7- " I will give them 
 a heart to know me, that I am the Lord. " And John vi. 
 45, " It is written in the prophets, They shall be all taught 
 of God." 
 
 Q.t9. Wherein consists the saving knowledge of God ? 
 
 A. It is like the " white stone" and " new name," which 
 no man knows but he that receives it, Rev. ii. 17 ; and he 
 that attains it cannot make language of it, but silently ad- 
 mires what he cannot comprehend : only, there is no saving 
 knowledge of God, but in and through Christ the Saviour, 
 2 Cor. iv. 6. 
 
 Q. 20. What is the language of the soul that sees God and 
 knows him savingly in Christ ? 
 
 A. It is like that of Moses, Exod. xv. 11, " Who is like 
 unto thee, O Lord ! — who is like unto thee, glorious in holi- 
 ness, fearful in praises, doing wonders? Or that of the 
 Psalmist, Psal. xlviii. 14, " This God is our God for ever 
 and ever ; he will be our guide even unto death." 
 
 Q. 21. What are the rays of divine glory in the face of 
 Jesus Christ, whereby we come to know God savingly ? 
 
 A. They are the attributes and perfections of nature, 
 whereby he is pleased to manifest himself; such as, that he 
 is infinite, eternal, and unchangeable in his being, wisdom, 
 power, holiness, justice, goodness, and truth. 
 
 Q. 22. Are these attributes of God distinct things from 
 God himself, or the divine essence ? 
 
 A. By no means ; for, whatever is in God, is God him- 
 self; and therefore the infinity of all perfection is insepar- 
 able from the divine essence. 
 
 Q. 23. Are the divine attributes separable from one an- 
 other, so as that which is infinite should not be eternal, and 
 that which is infinite and eternal, should not be unchange- 
 able, and so of the rest ? 
 
 A. All perfections whatsoever being inseparable from God, 
 they must also be inseparable from one another ; for though 
 
Of God in General. 25 
 
 we, through weakness, must think and speak of them se- 
 parately, yet all of them taken together are, properly speak- 
 ing, but the one infinite perfection of the divine nature, 
 which cannot be separated therefrom, without granting 
 that God is not infinitely perfect, which would be the 
 height of blasphemy to suppose. 
 
 Q. 24. Why are the perfections of God called his attributes? 
 
 A. Because they are attributed or ascribed unto him, as 
 the essential properties of his nature, 1 Chron. xxix. 11. 
 
 Q. 25. How are the attributes of God commonly divided ? 
 
 A. Into incommunicable and communicable. 
 
 Q. 2(J. What are the incommunicable attributes of God, 
 mentioned in the answer? 
 
 A. His infinity, eternity, and unchangeableness. 
 
 Q. 27- Why called incommunicable ? 
 
 A. Because there is not the least resemblance of them to 
 be found among the creatures. 
 
 Q. 28. What are the attributes that are called communi- 
 cable ? 
 
 A. They are, — being, wisdom, power, holiness, justice, 
 goodness, and truth. 
 
 Q. 29. Why called communicable? 
 
 A. Because there is some faint resemblance or similitude 
 of them to be found among the creatures, namely, angels 
 and saints : hence they are proposed in scripture for our 
 imitation, Psal. xi. 6. IC The righteous Lord loveth righte- 
 ousness," 1 Pet. i. 16. " Be ye holy, for I am holy." 
 
 Q. 30. Can these communicable attributes be ascribed to 
 any creature, as they are in God ? 
 
 A. No; for they are in God infinitely, eternally, and un- 
 changeably ; he is infinite, eternal, and unchangeable in 
 his being ; infinite, eternal, and unchangeable in his wis- 
 dom, and so on of the rest, which would be blasphemy to 
 affirm of any creature: hence it is said, Matth. xix. I'], 
 " There is none good but one, that is God." None infinite- 
 ly, eternally, and unchangeably good, but he only. 
 Of God's Infinity. 
 
 Q. 1. What is it for God to be infinite? 
 
 A. It is to be absolutely without all bounds or limits in 
 his being and perfections, Job xi. 7, 8, 9. 
 
 Q. 2. What does the infinity of God imply in it? 
 
 A. His incomprehensibleness, immensity, and omnipre- 
 sence. 
 
 Q. 3. What is it for God to be incomprehensible? 
 
 A. It is infinitely to transcend the most enlarged capa- 
 city of men or angels, as to his being and perfections, Psal. 
 cxlv. 3 : Job xxxvi. 26. 
 
26 Of God's Infinity. 
 
 Q. 4. What is the immensity of God ? 
 
 A. As it includes his omnipresence, it is that perfection 
 of his nature whereby he is every where present with all 
 and every one of his creatures ; and infinitely exceeds all 
 their limits and boundaries, 1 Kings viii. 27- 
 
 Q. 5. What is the difference betwixt the omnipresence 
 and immensity of God ? 
 
 A. The omnipresence of God is included in his immen- 
 sity, and though not separable therefrom, yet may be con- 
 ceived as having a respect to created substances, with every 
 one of which he is intimately present ; whereas his immen- 
 sity extends infinitely beyond the boundaries of all created 
 substance, 2 Chron. vi. 18. 
 
 Q. 6. Is God every where present only as to his know- 
 ledge and power? 
 
 A. He is every where present also as to his essence or 
 being, as is evident from Jer. xxiii. 23, 24. 
 
 Q. 7- How may this be evinced also from reason ? 
 
 A. Reason teacheth us, that no creature can subsist by 
 itself, without the presence of God to uphold it in its be- 
 ing and operation, Acts xvii. 28. " In him we live, and 
 move, and have our being." 
 
 Q. 8. How is God present with the Church here on 
 earth ? 
 
 A. He is present with the Church visible, by the ordi- 
 nances and symbols of his institution, Exod. xx. 24, and 
 with the church invisible, or believers, by the inhabitation 
 and operation of his Holy Spirit, Ezek. xxxvi. 27. 
 
 Q. 9. How is he present in heaven ? 
 
 A. By the most bright and immediate displays of his 
 glory; all the inhabitants of the upper sanctuary seeing 
 him as he is, and enjoying him without interruption for 
 ever, 1 John iii. 2; Psal. xvi. 11. 
 
 Q. 10. How is he present in hell ? 
 
 A. In a way of tremendous power and justice, uphold- 
 ing the damned in their being, that they may lie under 
 the stroke of his vindictive wrath for evermore, Psal. xc. 
 11 ; Matth. xxv. 4(3. 
 
 Q. 11. What may we learn from God's omnipresence? 
 
 A. That no affliction or temptation can befall the saints 
 without his knowledge and sympathy, Isa. xliii. 2. 
 
 Of God's Eternity. 
 
 Q. 1. What is the difference betwixt time and eternity? 
 
 A. Time hath a continual succession, the former time 
 passeth away, and another succeeds ; but eternity is an 
 infinite immutable duration. 
 
Of God's Eternity. 27 
 
 Q. 2. What is it for God to be eternal? 
 
 A. It is that perfection of his nature whereby lie continu- 
 ally exists, without all beginning, end, or succession of time. 
 
 Q. 3. How do you prove that God is without beginning? 
 
 A. From Psal. xc. 2. " Before the mountains were brought 
 forth, or ever thou hadst formed the earth and the world, even 
 from everlasting to everlasting thou art God :" that is, since 
 thou didst exist before the mountains were brought forth, 
 or before the beginning of time, thou art absolutely eternal. 
 
 Q. 4. How do you prove that God is without end ? 
 
 A. From Psal.'eii. 12, 2/. " Thou, O Lord, shalt endure 
 for ever, — and thy years shall have no end :" for that which 
 had no beginning of duration, can never have an end of it, 
 but must always necessarily exist. 
 
 Q. 5. How do you prove that he is without succession of 
 time? 
 
 A. From Psal. xc. 4. "A thousand years are in thy sight 
 but as yesterday, when it is past:" and 2 Pet. iii. 8. " One 
 day is with the Lord as a thousand years, and a thousand 
 years as one day." He doth not only always remain in be- 
 ing, but is always the same in that being, Psal. cii. 2J. 
 
 Q. (1 What is the difference betwixt God's eternity and 
 the eternity of angels, and the souls of men ? 
 
 A. God's eternity is essential, absolute, and independent, 
 without beginning, as well as without end ; but the eternity 
 of angels, and the souls of men, is quite of another nature ; 
 for as they had a beginning, so their duration admits of a 
 succession, as long as time lasts : and though they shall 
 never have an end, yet this eternity of theirs is not neces- 
 sary and essential to their nature, but flows from the will 
 and power of God ; who, if he pleased, could bring them 
 to an end, as well as he gave them a beginning. 
 
 Q. 7- What use should the wicked make of God's eternity ? 
 
 A. It should be matter of the greatest terror to them, 
 while they continue in their wickedness ; for, in this case, 
 God will be their eternal foe, and will punish them with 
 everlasting destruction, 2 Thess. i. 9. 
 
 Q. 8. What use should the godly, or believers in Christ, 
 make of it? 
 
 A. They should improve it as matter of unspeakable 
 comfort; because their God being the eternal God, he will 
 therefore be the strength of their heart, and their portion 
 for ever, Psal. lxxiii. 26. 
 
 Of God's Unchangeableness. 
 Q. 1. What do you understand by God's being unchange- 
 able? 
 
28 Of God's Unchangeableness. 
 
 A. His most perfect constancy, whereby he is infinitely 
 free of any actual or possible change, but is always the same. 
 
 Q. 2. How is God's unchangeableness proved from scrip- 
 ture ? 
 
 A. From Mai. iii. 6. " I am the Lord, I change not;" 
 and James i. 17. " The Father of lights, with whom is 
 no variableness, neither shadow of turning." 
 
 Q. 3. How may it be proved from reason ? 
 
 A. Reason teaches, that if God did change, it behoved 
 either to be to the better, or to the worse; neither of which 
 is consistent with his absolute perfection, Matth. v. 48. 
 
 Q. 4. Can any creature be unchangeable in its nature? 
 
 A. No ; because every creature depends upon God for 
 being and operation, Acts xvii. 28. 
 
 Q. 5. Are not holy angels, and glorified saints, unchange- 
 able ? 
 
 A. They are in a state of unchangeable happiness, Eph. 
 i. 10; but this is owing to sovereign grace, and not to their 
 own natures, Rom. vi. 23. 
 
 Q. (>. Did creation make any change in God ? 
 
 A. It made a change in the creature from nothing to be- 
 ing ; but none in God, because his will and power to create 
 were the same from eternity. 
 
 Q. 7- How is God unchangeable, when he is sometimes 
 said in scripture to repent, as in Gen. vi. 6 ; Jonah iii. 10 ? 
 
 A. When in these or the like places he is said to repent, 
 it imports only an alteration of his way, or outward con- 
 duct, according to his infallible foresight, but no change 
 of his mind or will, Job xxiii. 13. 
 
 Q. 8. What may we learn from God's unchangeableness? 
 
 A. That he will accomplish his promise, Micah vii. 20 ; 
 rest in his love, Zeph. iii. 17; and finish the good work 
 which he hath begun in the soul, Phil. i. 6. 
 
 Q. 9. Wherein is God infinite, eternal, and unchangeable? 
 
 A. In his being, wisdom, power, holiness, justice, good- 
 ness, and truth ? 
 
 Of God's Being. 
 
 Q. 1. What is understood by God's being'? 
 
 A. It is what is usually called his essence. 
 
 Q. 2. What is the divine essence ? 
 
 A. It is the glorious and transcendent nature of God, 
 whereby he is what he is, infinitely blessed in himself, and 
 comprehended by none but himself. 
 
 Q. 3. What is the highest perfection of being? 
 
 A. That to which nothing can be added, and from which 
 nothing can be taken, and is independent on all things 
 else, Job xxxv. 6, 7, 8. 
 
Of God's Being. 29 
 
 Q. 4. Can being itself, or being in a proper and strict 
 sense, be attributed to any, but to God only ? 
 
 A. No ; for though the heavens and the earth, angels 
 and men, have a being, yet there is no infinite, eternal, and 
 unchangeable being, but God only. It is God alone that 
 can say, I am, Exod. iii. 14. 
 
 Q. 5. What is the import of that name, I am ? 
 
 A. It is of the same import with the name Jehovah : as 
 if he had said, I am being itself, the author and fountain of 
 all beings, in heaven or earth. 
 
 Q. 6. What are all other beings, in comparison with the 
 being of God ? 
 
 A. All other beings are but created, contingent, and 
 shadowy beings, if compared with his, who spoke them into 
 beings, Psal. xxxiii. 6, 9. 
 
 Q. 7« What says God concerning those that are taken up 
 with created beings, without ever reflecting upon the su- 
 preme, infinite, and eternal Being? 
 
 A. That they are brutish among the people ; fools des- 
 titute of wisdom, Psal. xciv. 8, more brutish than the ox 
 that knoweth his owner, Isa. i. 3. 
 
 Q. 8. Are not all created beings, with their perfections, 
 originally in God, and from him? 
 
 A. Yes ; as is evident from the unanswerable reasoning 
 of the Spirit of God, Psal. xciv. 9, 10, " He that planted the 
 ear, shall not he hear ? He that formed the eye, shall not he 
 see ? He that teacheth man knowledge, shall not he know ?" 
 
 Q. 9. What may we learn from God's being? 
 
 A. That as he gave being to all the creatures, so he will 
 give being to all his promises, in their full accomplishment, 
 Exod. vi. 3. 
 
 Of God's Wisdom. 
 
 Q. 1. Is not omniscience, or infinite knowledge and under- 
 standing, inseparably connected with infinite wisdom ? 
 
 A. Yes ; " For the Lord is a God of knowledge, and by 
 him actions are weighed," 1 Sam. ii. 3. 
 
 Q. 2. What is God's omniscience ? 
 
 A. It is that perfection of his nature, whereby he knows all 
 things most perfectly in himself, by one eternal act, Acts 
 xv. 18. 
 
 Q. 3. How do you prove from scripture that he knows 
 all things ? 
 
 A. From 1 John iii. 20. " God is greater than our heart, 
 and knoweth all things." 
 
 Q. 4. How doth God's omniscience appear from reason ? 
 
 A. He who made all things, cannot but know and com- 
 prehend his own workmanship, Psal. xciv. 9. 
 
30 Of God's Wisdom. 
 
 Q. 5. How doth it appear that he hath a perfect know, 
 ledge of intelligent creatures? 
 
 A. If he did not perfectly know them, and their actions, he 
 could not be their supreme governor and judge, Heb. iv. 13. 
 
 Q. 6. What is the object of the divine knowledge or om- 
 niscience? 
 
 A. God himself, Matth. xi. 27, and all other things what- 
 soever, John xxi. 17. 
 
 Q. 7- How is it evident that God has a most perfect 
 knowledge of himself, and his own glorious excellencies? 
 
 A. Because otherwise his understanding would not be 
 infinite, as it is asserted to be, Psal. cxlvii. 5, in regard all 
 other objects, beside himself, are but finite. 
 
 Q. 8. Is the knowledge of God absolutely independent 
 upon the creature? 
 
 A. It is so independent of the creature, "as nothing is to 
 him contingent or uncertain, Acts xv. J8; Ezek. xi. 0."* 
 
 Q. 9. How doth it appear that God has a certain and in- 
 fallible knowledge of contingent actions, or of such things 
 as seem casual and accidental to us? 
 
 A. It appears from this that future events, which de- 
 pend upon the freedom of man's will, or upon second causes, 
 are expressly foretold in scripture, and therefore certainly 
 foreknown by God ; such as, Joseph's preferment, and 
 Israel's oppression in Egypt ; Ahab's death, though by an 
 arrow shot at a venture ; Caesar's decree, that all the world 
 should be taxed, bringing about Christ's birth at Bethle- 
 hem ; and many other instances. 
 
 Q. 10. How doth God know things that are only possible? 
 
 A. He knows them in his power, which could easily 
 bring them to pass, if he had so decreed, Matth. xix. 26. 
 
 Q. 11. ■ How doth he know things future, or such as ac- 
 tually come to pass in time? 
 
 A. He knows them, not only in his power, as able to ef- 
 fect them, but in his will, as determining their futurition, 
 or after existence, Gen. xvii. 21. 
 
 Q. 12. Is God's knowledge of things general or particu- 
 lar? 
 
 A. It is a particular knowledge of every individual crea- 
 ture, and of every circumstance about it, Psal. exxxix. 2 ; 
 Matth. x. 29, 30. 
 
 Q. J 3. Is there any succession in his knowledge, or doth 
 he know one thing before another ? 
 
 A. As there is no succession in his essence, so there is none 
 in his knowledge: he knows all things eternally, infallibly, 
 and immutably, by one single act of his infinite under- 
 * Confession of Faith, chap. ii. § 2. 
 
Of God's Wisdom. 31 
 
 standing: Heb. iv. 13. " All things are naked and opened 
 unto the eyes of him with whom we have to do." 
 
 Q. 14. What conception may we have of the difference 
 betwixt the infinite knowledge and wisdom of God? 
 
 A. His infinite knowledge comprehends all things in hea- 
 ven and earth by one intuitive glance of his infinite mind ; 
 but his infinite wisdom directs all these things to the pro- 
 per ends, for which he gave them their being, Rom. xi. 36. 
 
 Q. Jo. How doth the wisdom of God appear in the work 
 of creation ? 
 
 A. It appears in the excellent order, beauty, and har- 
 mony, that is to be seen in all the parts of the creation, 
 Psal. xix. 1,7; in the subserviency of one thing to another, 
 Hos. ii. 21, 22 ; and the tendency of the whole to manifest 
 the glory of God, Rev. iv. 11; and calculated also for the 
 good of man as his peculiar favourite, Psal. cxv. 16. 
 
 Q. 16. How does the wisdom of God appear in the work 
 of providence ? 
 
 A. In adjusting the whole of his administrations accord- 
 ing to the plan laid in his infinite mind from eternity ; or 
 his most judicious and regular putting his counsels into 
 execution, Psal. xxxiii. 10, 11. 
 
 Q. 17- How doth the wisdom of God shine in the work 
 of redemption ? 
 
 A. In making an honourable egress and vent for his 
 mercy and love to sinners of mankind, in the way of satis- 
 fying his justice to the full, by the obedience and death of 
 the blessed Surety, Rom. v. 21. 
 
 Q. 18. What encouragement ought we to take from the 
 wisdom of God ? 
 
 A. That he will make all things work together for our good, 
 Rom. viii.28,and that no plot can be so deeply laid for our ruin 
 but his wisdom can easily frustrate anddisappoint it, Job. v. 13. 
 
 Of God's Power. 
 
 Q. 1. What is the power of God ? 
 
 A. It is that essential perfection of his nature, whereby 
 he can do whatsoever he pleases, in heaven and earth, in 
 the seas, and all deep places, Psal. cxxxv. 6. 
 
 Q. 2. What is the object of divine power, or whereunto 
 doth it extend ? 
 
 A. To all things possible, though limited, by his will, — to 
 those things only which he hath decreed to be done, Matth. 
 xxvi. 53, 54. 
 
 Q. 3. Is it any impeachment of God's omnipotence that 
 he cannot lie, — cannot deny himself? 
 
 A. By no means ; for, on the contrary, God is therefore 
 
32 Of God's Power. 
 
 omnipotent, because it is impossible for him to do evil, or 
 depart from the infinite rectitude of his own will: 1 Sam. 
 xv. 29. " The strength of Israel will not lie." 
 
 Q. 4. Wherein doth God manifest his infinite power? 
 
 A. In creation, providence, and redemption. 
 
 Q. 5. How is the power of God manifested in creation ? 
 
 A. In calling "those things that be not, as though they 
 were," Rom. iv. 17, without the assistance and instrument- 
 ality of any whosoever, Isa. xliv. 24. 
 
 Q. 6. How is it displayed in the conduct of providence ? 
 
 A. In upholding and preserving all his creatures from sink- 
 ing into their original nothing, Heb. i. 3, and particularly in 
 protecting and defending his church, in midst of all the dan- 
 gers and enemies with which it is surrounded, Matth. xvi. 18. 
 
 Q. 7- How is the power of God illustrated in the glori- 
 ous work of redemption ? 
 
 A. By laying the chief corner-stone thereof in the union 
 of the human nature unto the person of the Son of God ; 
 supporting him under the inconceivable load of divine 
 wrath, for our sins ; and spoiling principalities and powers 
 in that very nature which Satan had vanquished at first : 
 hence is he called "the power of God," 1 Cor. i. 24 ; " the 
 arm of the Lord," Isa. liii. 1 ; and " the man of his right 
 hand," Psal. Ixxx. 17. 
 
 Q. 8. How is the power of God denied or abused by men ? 
 
 A. By limiting it, as Israel did, Psa!. lxxviii. 19 ; by 
 trusting more to an arm of flesh than to the arm of God, 
 Jer. xvii. 5 ; and by fearing the wrath of man more than the 
 displeasure of God, Isa. li. 12, 13. 
 
 Q. 9. What improvement may faith make of the power 
 of a promising God ? 
 
 A. It can fasten thereupon, for the performance of his gra- 
 cious word, Rom. iv. 20, 21 j for resisting and conquering 
 sin, Satan, and the world, saying, " If God be for us, who can 
 be against us?" Rom. viii. 31 ; and for the practice of any 
 commanded duty, however difficult, saying, " I can do all 
 things through Christ which strengtheneth me," Phil. iv. 13. 
 
 Of God's Holiness. 
 
 Q. 1. What is the holiness of God ? 
 
 A. It is that essential rectitude or integrity of his na- 
 ture, whereby he infinitely delights in his own purity, and 
 in every thing agreeable to his will, Hab. i. 13, and hath a 
 perfect hatred and abhorrence of every thing contrary 
 thereunto, Jer. xliv. 4. 
 
 Q. 2. Is God necessarily holy? 
 
 A. Holiness is as necessary to him as his being : he is as 
 
Of God's Holiness. 33 
 
 necessarily holy, as he is necessarily God : " Who shall not 
 Pear thee, O Lord ? — for thou only art holy," Rev. xv. 4. 
 
 Q. 3. What peculiar honour doth God put upon his own 
 holiness? 
 
 A. He singles it out as the attribute to swear by, for the 
 accomplishment of his promises and threatenings, Psal. 
 Ixxxix. 35. " Once have I sworn by my holiness, that I 
 will not lie unto David." 
 
 Q. 4. Are finite creatures able to behold the brightness 
 of God's holiness ? 
 
 A. No; for when the angels themselves view his infinite 
 holiness, as manifested in Christ, they are represented as 
 covering their faces with their wings, Isa. vi. 2. 
 
 Q. 5. How are sinners of mankind made partakers of his 
 holiness ? 
 
 A. By regenerating grace, and spiritual ingraftment into 
 the second Adam, John xv. 4, 5 ; by faith's improvement 
 of the great and precious promises, 2 Pet. i. 4; and by be- 
 holding the glory of this attribute, as it shines in the per- 
 son and sufferings of the Son of God, presented to our 
 view in the glass of the gospel revelation, 2 Cor. v. 21. 
 
 Q. 6. Doth every thing pertaining to God bear a stamp 
 and impress of his holiness? 
 
 A. Yes; he is " holy in all his works," Psal. cxlv. 17; 
 his word is holy, Rom. i. 2 ; his covenant or promise is holy, 
 Psal. cv. 42 ; his Sabbath is holy, Isa. lviii. 13 ; his people 
 are holy, chap. Ixii. 12; his ministering spirits are the holy 
 angels, Rev. xiv. 10; and the place where he dwells is the 
 high and holy place, Isa. Ivii. 15. 
 
 Q. 7« Wherein did the holiness of God appear in the 
 creation of man ? 
 
 A. In making him upright, Eccl. vii. 29 ; after his own 
 image, Gen. i. 27 ; and writing a law upon his heart, which 
 was the transcript of this holiness, Rom. vii. 12. 
 
 Q. 8. How hath God discovered his holiness in his pro- 
 vidential procedure? 
 
 A. In not sparing the angels who sinned ; and in the 
 visible and remarkable judgments which he has inflicted 
 upon notorious offenders in this life, 2 Pet. ii. 4, 5, 6. 
 
 Q. 9. What was the highest display of God's holiness 
 and detestation of sin? 
 
 A. His hiding his face from his own beloved Son, as 
 bearing our iniquity, Matth. xxvii. 46'. 
 
 Q. 10. What is the great opposite of the holiness of 
 God? 
 
 A. Sin ; therefore called that abominable thing which 
 God hates, Jer. xliv. 4. 
 
 b2 
 
34 Of God's Holiness. 
 
 Q. 11. How doth God hate sin? 
 
 A. He hates it necessarily, and with a perfect hatred, 
 Psal. v. 4,5,6. 
 
 Q. 12. Since God thus hates sin, how doth his permission 
 thereof consist with his holiness ? 
 
 A. It fully consists therewith, because his permission of sin 
 hath no influence upon the commission thereof, which entirely 
 flows from the free will of the sinner, James i. 13, 14. Besides, 
 God thereby takes occasion to give a brighter display of his 
 holiness and detestation of sin, than though Adam had con- 
 tinued in innocency ; when he spared not his own Son, but 
 gave him unto death on account of it, Rom. viii. 32. 
 
 Q. 13. What improvement ought we to make of the holi- 
 ness of God ? 
 
 A. To give thanks at the remembrance of his holiness, 
 Psal. xxx. 4; to proclaim the glory thereof, Exod. xv. 1 1 ; and 
 to study holiness in all manner of conversation, 1 Pet. i. ]5. 
 
 Q. 14. How may we know if we have suitable impres- 
 sions of God's holiness ? 
 
 A. If we stand in awe to offend him, Gen. xxxix. 9, and 
 have an habitual desire after more conformity unto him, 1 
 John iii. 3. 
 
 Of God's Justice. 
 
 Q. 1. What is the justice of God? 
 
 A. It is that essential attribute of his nature, whereby he 
 is infinitely righteous, and equal in himself, and in all his 
 ways towards his creatures, Deut. xxxii. 4. 
 
 Q. 2. How may the justice of God be considered ? 
 
 A. Either as it relates to himself, or to rational creatures. 
 
 Q. 3. What is God's justice as it relates to himself? 
 
 A. It is his making his own glory the fixed and invariable 
 rule of the whole of his procedure, Isa. xlii. 4. 
 
 Q. 4. What is God's justice in relation to rational creatures? 
 
 A. It is his righteous government of them, according to their 
 nature and the law he hath given them, Rom. ii. 12, 14, 15. 
 
 Q. 5. How is it usually distinguished ? 
 
 A. Into legislative and distributive justice. 
 
 Q. 6. What is legislative justice ? 
 
 A. It is his giving most holy, just, and good laws to ra- 
 tional creatures, commanding and forbidding them what is 
 fit for them to do or forbear, Isa. xxxiii. 22. 
 
 Q. 7- Hath man a power to give obedience to these laws ? 
 
 A. He once had power, but by the fall hath lost it, Rom. 
 iii. 23. 
 
 Q. 8. How doth it consist with the justice of God to de- 
 mand that obedience which man hath not power to give ? 
 
Of God' a justice. 35 
 
 A. God cannot lose his right to demand obedience to his 
 laws, though man hath lost his power to give it ; especially 
 as man's inability was contracted by his own voluntary 
 apostasy and rebellion, Eccl. vii. 29. " Lo ! this only have 
 I found, that God hath made man upright : but they have 
 sought out many inventions." 
 
 Q. 9. What is God's distributive justice? 
 
 A. It is his constant will to render to rational creatures 
 their due, according to law, without respect of persons, Job 
 xxxiv. 11; 1 Pet. i. 17- 
 
 Q. 10. What are the laws according to which God will 
 distribute justice among men ? 
 
 A. They are two ; the law of works, and the law of faith. 
 
 Q. 1 1. Where are they mentioned ? 
 
 A. In Rom. iii. 27. " Where is boasting then ? It is exclud- 
 ed. By what law ? of works ? Nay ; but by the law of faith." 
 
 Q. 12. What is understood by the law of works, and the 
 law of faith? 
 
 A. By the law of works is understood the covenant of 
 works ; and by the law of faith the covenant of grace. 
 
 Q. 13. What is due to the sinner in justice, according to 
 the law of works ? 
 
 A. Death and the curse ; which include all wo and misery 
 in time and through eternity, Rom. vi. 23; Gal. iii. 10. 
 
 Q. 14. W T hat is the sinner's due according to the law of 
 faith ? 
 
 A. Acquittance and acceptance, on account of the surety- 
 righteousness imputed to him, and apprehended by faith, 
 Rom. iii. 24, and viii. 1. 
 
 Q. 15. Is God just in dealing thus with the ungodly sin- 
 ner, who believes in Christ ? 
 
 A. Yes ; his righteousness is declared in so doing, Rom. 
 iii. 25, 26. " Whom God hath set forth for a propitiation, 
 through faith in his blood, to declare his righteousness, — 
 that he might be just, and the justifier of him which be- 
 lieveth in Jesus." 
 
 Q. 16. Doth God reward the sincere, though imperfect, 
 obedience of his people to the law, as a rule of life ? 
 
 A. In keeping of his commandments there is indeed great 
 reward, Psal. xix. 11 ; but then this reward is entirely of 
 free grace, and not of debt, Rom. iv. 4, 5 ; it is not on ac- 
 count of any worth in their obedience, Psal. cxv. 1, but only 
 on account of what Christ hath merited, by his obedience to 
 the death, 1 Pet. ii. 3. 
 
 Q. 17. How is this kind of justice called? 
 
 A. Remunerative or rewarding justice, Psal. lviii. 11. 
 " Verily there is a reward for the righteous." 
 
36 Of God's Justice. 
 
 Q. 18. Is not God's taking vengeance on transgressors a 
 righteous act of justice? 
 
 A. Yes; for every transgression and disobedience receives 
 a just recompense of reward, Heb. ii. 2. " It is a righteous 
 thing to recompense tribulation to them that trouble you/' 
 2 Thess. i. 6. Hence, says the same apostle, Rom. iii. 5, ti, 
 " Is God unrighteous who taketh vengeance? God forbid ; 
 for then how shall God judge the world ? " 
 
 Q. 19. How is this justice of God called ? 
 
 A. Vindictive or punishing justice, Acts xxviii. 4. 
 
 Q. 20. What is vindictive justice? 
 
 A. It is God's inflicting the punishment upon sin which 
 is threatened in the law, Gen. ii. 17 ; Ezek. xviii. 4. 
 
 Q. 21. Could God of his own free will have pardoned sin, 
 without a satisfaction to his justice ? 
 
 A. No; for he hath declared, that in " forgiving iniquity, 
 transgression, and sin, he will by no means clear the guilt}'," 
 namely, without a satisfaction, Exod. xxxiv. 7. 
 
 Q. 22. How do you prove that vindictive, or punishing 
 justice, is essential to God? 
 
 A. From the infinite holiness of God, who cannot but 
 hate, and consequently punish sin, Hab. i. 12, 13 ; from his 
 faithfulness in the threatening, Gen. ii. 17; Psal. xcv. 11 : 
 from the remarkable judgments that have been inflicted on 
 sinners in this life, Jude, ver. 5, 7; and from the sufferings 
 and death of God's only begotten Son, whom he would 
 surely have spared, if there had been any other possible 
 way of pardoning sin but through his satisfaction, Matth. 
 xxvi. 42; 2 Cor. v. 21. 
 
 Q. 23. What improvement ought we to make of the jus- 
 tice of God, as glorified by the satisfactory death of his own 
 Son? 
 
 A. To plead the perfect and full satisfaction thereof by 
 the Surety, as the honourable channel in which we expect 
 all mercy and grace to flow plentifully unto us, as the 
 Psalmist did, Psal. xxv. 11. " For thy name's sake, O Lord, 
 pardon mine iniquity, for it is great." 
 
 Of God's Goodness. 
 
 Q. 1. What is the rjoodn ess of God? 
 
 A. It is that essential property of his nature whereby he 
 is infinitely good in himself, and the author and fountain of 
 all good to others, Psal. cxix. 68. 
 
 Q. 2. How may the goodness of God be distinguished ? 
 
 A. Into his absolute and relative goodness. 
 
 Q. 3. What is his absolute goodness? 
 
 A. It is the essential goodness of his nature, without con- 
 
Of God's Goodness. 37 
 
 sidering it in relation to the creatures, Matth. xix. 17. 
 w There is none good but one, that is God." 
 
 Q. 4. What is his relative goodness ? 
 
 A. It is the relation that his goodness bears unto the crea- 
 tures, both in the propensity of his nature to do them good, 
 Exod. xxxiii. 19, and in the actual manifestation and com- 
 munication of the blessings of his bounty unto them, in 
 creation, providence, and redemption, chap, xxxiv. 6, 7- 
 
 Q. 5. How is the goodness of God manifested in the work 
 of creation in general ? 
 
 A. In giving being to his creatures, when he stood in no 
 need of them, being infinitely happy in himself though no 
 creature had ever been made, Psal. xvi. 2, and in making 
 all things very good, Gen. i. 31. 
 
 Q. 6. How is the goodness of God displayed in the crea- 
 tion of man in particular? 
 
 A. In making him after his own image, furnishing the 
 world with such a variety of creatures for his use, giving 
 him dominion over them, Gen. i. 27, 28, and in entering 
 into covenant with him, chap. ii. 16, 17- 
 
 Q. 7» How is the goodness of God manifested in his pro- 
 vidence? 
 
 A. In preserving his creatures, and making bountiful 
 provision for them, Psal. cxlv. 9, 15, 16. 
 
 Q. 8. How is this goodness distinguished ? 
 
 A. Into common and special goodness. 
 
 Q. 9. What is his common goodness? 
 
 A. His dispensing the good things of this life promiscu- 
 ously among-his creatures, Matth. v. 45. " He maketh his 
 sun to rise on the evil and on the good, and sendeth rain on 
 the just and on the unjust." 
 
 Q. 10. Is God good even to the wicked who are his ene- 
 mies ? 
 
 A. Yes ; for he not only provides for them, " filling their 
 hearts with food and gladness," Acts xiv. 17, but exercises 
 long-suffering patience towards them, Neh. ix. 17, and af- 
 fords such of them as are within the visible church the means 
 of salvation, Acts xiii. 26. 
 
 Q. 11. What is the special goodness of God? 
 
 A. It is his distinguishing love to a certain number of 
 mankind lost, manifested in their redemption through Christ, 
 Rev. v. 9. 
 
 Q. 12. Wherein doth the goodness of God appear in the 
 work of redemption ? 
 
 A. Both in the contrivance and execution thereof. 
 , Q. 13. How doth the goodness of God appear in the con- 
 trivance of redemption ? 
 
 A. In remembering us in our low estate, Psal. cxxxvi. 32; 
 
38 Of God- s Goodness. 
 
 laying our help on his own Son, the mighty One, Psal. 
 Ixxxix. 19; and in setting him up as a new-covenant head 
 from everlasting, Prov. viii. 23. 
 
 Q. 14. How doth it appear in the execution of our re- 
 demption ? 
 
 A. In sending his Son to assume our nature, and therein 
 to fulfil all righteousness for us, John iii. 16; Jer. xxiii. 6, 
 and, on the foundation of that righteousness, giving us grace 
 and glory, and every good thing, from a cup of cold water to 
 a seat with him on his throne, Psal. lxxxiv. 11 ; Rev. iii. 21. 
 
 Q. 15. What are the streams in which the special good- 
 ness of God doth flow out ? 
 
 A. In the streams of love, grace, and mercy, according 
 to his name, Exod. xxxiv. 6. " The Lord, the Lord God, 
 merciful and gracious," &c. 
 
 Q. 16. What is the difference betwixt the love, grace, 
 and mercy of God ? 
 
 A. They are much the same, only love considers the sinner 
 simply as God's creature; grace views him as ill deserving; 
 and mercy, through a satisfaction, respects him as in misery. 
 
 Q. 17. Who are the objects of God's special goodness ? 
 
 A. His chosen ones, Psal. cvi. 4, 5. " O visit me with 
 thy salvation, that I may see the good of thy chosen." 
 
 Q. 18. Can this special goodness of God be expressed in 
 words ? 
 
 A. No; for " eye hath not seen, nor ear heard, neither 
 have entered into the heart of man, the things which God 
 hath prepared for them that love him," 1 Cor. ii. 9 ; and 
 Psal. xxxi. 19. " Oh ! how great is thy goodness which thou 
 hast laid up for them that fear thee." 
 
 Q. 19. Where is this goodness of God laid up? 
 
 A. It is laid up in Christ, who hath received the gifts of 
 God's goodness for men, Psal. lxviii. 18. " When he ascended 
 up on high, he — gave gifts unto men," Eph.iv. 8, and therefore 
 God hath " made him most blessed for ever," Psal. xxi. 6. 
 
 Q. 20. How is this goodness laid out and brought near to us? 
 
 A. It is laid out in the exceeding great and precious pro- 
 mises, 2 Pet. i. 4, and brought near in the full, free, and 
 generous offer of the gospel, Mark xvi. 15. 
 
 Q. 21. How are we savingly interested in all this goodness ? 
 
 A. By faith, receiving and resting upon Christ alone for 
 salvation, as he is freely offered in the gospel, John i. 12 ; 
 1 Cor. iii. 22, 23. 
 
 Q. 22. What are the properties of this goodness ? 
 
 A. It is seasonable goodness, Heb. iv. 16, it is soul-satisfying, 
 Psal. cvii. 7, and it is immutable and everlasting, Psal. Iii. 1. 
 
 Q. 23. What improvement ought we to make of the good- 
 ness of God ? 
 
Of God's Goodness. 39 
 
 A. We ought to " praise the Lord for his goodness, and 
 for Iiis wonderful works to the children of men/' Psal. cvii. 8 ; 
 to be influenced to repentance from the consideration of his 
 goodness, Rom. ii.4; and to imitate God therein, Heb. xiii. 1(1 
 
 Of God's Truth. 
 
 Q. 1. What is the truth of God ? 
 
 A. It is that essential perfection of his nature, whereby 
 he cannot but fulfil and accomplish whatever he hath spoken, 
 or do as he has said, Numb, xxiii. 19. 
 
 Q. 2. What is it that this perfection of God has a special 
 relation unto? 
 
 A. To the revelation of his will in his word : hence the 
 whole scripture is infallible truth; " one jot, or one tittle, 
 shall in no wise pass therefrom, till all be fulfilled," Matth. 
 v. 18. " For the word of the Lord endureth for ever," 
 1 Pet. i. 25. 
 
 Q. 3. What is God's truth, as respecting his word, com- 
 monly called ? 
 
 A. His faithfulness or veracity, Heb. x. 23. " He is 
 faithful that promised." 
 
 Q. 4. To what is the truth and faithfulness of God opposed ? 
 
 A. To all change of mind, Job xxiii. 13. " He is in one 
 mind, and who can turn him ?" and to all lying and dissi- 
 mulation, Heb. vii. 18. " It is impossible for God to lie." 
 
 Q. 5. Can there be any inconsistency in his words ? 
 
 A. No ; for truth always hangs with itself, and he " keep- 
 eth truth for ever," Psal. cxlvi. 6. 
 
 Q. 6. Can he possibly forget what he has said? 
 
 A. No, surely ; " for he will ever be mindful of his cove- 
 nant," Psal. cxi. 5. 
 
 Q. 7- Wherein is the truth and faithfulness of God ma- 
 nifested ? 
 
 A. In the exact accomplishment of his promises, Josh, 
 xxiii. 14, and certain execution of his threatenings, Zech. i. (J. 
 
 Q. 8. How do we give God the honour of his truth and 
 faithfulness? 
 
 A. By faith, which sets to the seal that God is true, John 
 iii. 33, and judges him faithful who hath promised, Heb.xi.l 1. 
 
 Q. 9. By what sin is this attribute of God most disho- 
 noured ? 
 
 A. By the sin of unbelief, which makes God a liar, because 
 it believes not " the record that God gave of his Son," 1 John 
 v. 10. 
 
 Q. 10. What record doth God give of his Son ? 
 
 A. " This is the record, that God hath given to us eternal 
 life, and this life is in his Son," 1 John v. 11. 
 
40 Of God's Truth. 
 
 Q. 11. To whom is this record given? 
 A. To all the hearers of the gospel, as a ground of faith, 
 Mark xvi. 15. " Go ye into all the world, and preach the 
 gospel to every creature." Acts ii. 39. " The promise is 
 unto you, and to your children, and to all that are afar off, 
 even as many as the Lord our God shall call." 
 
 Q. 12. How doth it appear that this record is given as a 
 ground of faith to all the hearers of the gospel ? 
 
 A. If it were not so, it were impossible that unbelievers, 
 under the gospel, could make God a liar ; " for if they have 
 no concern in this record, and are not bound to believe it 
 with application to themselves, their rejecting of it could not 
 be their sin," because, " where no law is, there is no trans- 
 gression," Rom. iv. 15. 
 
 Q. J 3. If the record, or promise of a God of truth, be made 
 to every one of the hearers of the gospel, is he not, in that 
 case, obliged to fulfil it to every one ? 
 
 A. By no means ; because the unbeliever wilfully rejects 
 the promise, and will have no benefit by it, Psal. Ixxxi. 10, 13. 
 
 Q. 14. By what example, in scripture, may this be illus- 
 trated ? 
 
 A. By the example of the promise of Canaan, made inde- 
 finitely to all Israel who came out of Egypt, Exod. vi. 6, 8, 
 yet many of them c: could not enter in because of unbelief," 
 Heb. iii. 19 ; even so, the promise of eternal life is made to all 
 the hearers of the gospel, yet many of them come short of it, 
 because " the word preached doth not profit them, not being 
 mixed with faith in them that hear it," Heb. iv. 1, 2. 
 
 Q. 15. What then is the deplorable case of unbelievers 
 under the gospel? 
 
 A. They are " condemned already," and " the wrath of 
 God abideth on them," John iii. 18, 36. 
 
 Q. 16. What improvement ought we to make of the truth 
 and faithfulness of God ? 
 
 A. We ought to choose the way of truth, Psal. cxix. 30 ; 
 walk in it, 3 John, ver. 4; bear witness for it before the 
 world, Heb. x. 23 ; to praise God for his truth, Psal. 
 cxxxviii. 2; and trust him on his word, without staggering 
 at the promise through unbelief, Rom. iv. 20. 
 
 5. Q. Are there more gods than one ? 
 
 A. There is but one only, the living and true God. 
 
 Q. I. How doth it appear from scripture, that there is but 
 one God only ? 
 
 A. From Deut. vi. 4. ' f Hear, O Israel, the Lord our God 
 is one Lord," Isa. xlv. 22. " I am God, and there is none else." 
 
Of the Unity of God. 4 1 
 
 Q. 2. How doth reason demonstrate this truth, that there 
 is but one God ? 
 
 A. Reason says, that there is but one first cause and ulti- 
 mate end of all things ; and that there cannot be two or 
 more infinite, eternal, and unchangeable beings. 
 
 Q. 3. Why is God's omnipotence commonly adduced to 
 prove that he can be but one only ? 
 
 A. Because he could not be omnipotent, or almighty, if 
 any other could oppose or resist him, Job ix. 12. 
 
 Q. 4. How may it be proved from hisgovernmentof the world? 
 
 A. There could not be a uniform governing of all things 
 in the world, to one certain end, if the infinitely wise Go- 
 vernor, who is at the helm, were not one only. 
 
 Q. 5. How are some of the divine perfections expressed in 
 scripture, for proving the unity of the essence ? 
 
 A. They are expressed in the abstract ; for instance, God 
 is said to be light, 1 John i. 5 ; to be love, chap. iv. 8 ; to be 
 strength, 1 Sam. xv. 29 ; all which, and the like abstract 
 properties, plainly denote that God is one only. 
 
 Q. 6. Is God compounded of the several perfections of his 
 nature, as the Socinians speak ? 
 
 A. By no means ; for all the several attributes of God 
 are but the one infinite perfection of his most simple and 
 uncompounded nature ; which infinite perfection, because of 
 our weakness, is described by parts, according to the several 
 objects about which it is conversant. 
 
 Q. 7- Are the vast variety of the divine decrees an}' ar- 
 gument against the divine unity ? 
 
 A. No ; because the decrees are various, only with respect 
 to the different objects and effects to which they extend, but 
 not with respect to the act of the divine will, which is but one. 
 
 Q. 8. Are there not severals in scripture who are called 
 gods ? 
 
 A. Yes ; angels, magistrates, and the idols of the Heathen 
 nations. 
 
 Q. 9. Why are angels called gods ? Psal. xcvii. 7. 
 
 A. Because of the excellency of their nature, power, and 
 wisdom, Psal. ciii. 20. 
 
 Q. 10. Why are magistrates so called ? Exod. xxii. 28. 
 
 A. Because they are God's deputies for government and 
 justice among men, Rom. xiii. 4. 
 
 Q. 11. Why are the idols of the Heathen nations called 
 gods? 1 Chron. v. 27. 
 
 A. Because ignorant and brutish persons have honoured 
 them as such ; but there is no reason at all to be " afraid 
 of them, for they cannot do evil, neither is it in them to do 
 good," Jer. x. 5. 
 
42 Of the Unity of God. 
 
 Q. 12. Why is Satan called the god of this world? 2Cor.iv.4. 
 
 A. Because he reigns and rules over the greatest part of the 
 world, as his servants and slaves ; for he is " the spirit that 
 now worketh in the children of disobedience/' Eph. ii. 2. 
 
 Q. 13. Why are covetous men called idolaters ? Eph. v. 4. 
 
 A. Because the world has that room in their hearts which 
 God should have. 
 
 Q. 14. What may we learn from God's being one only? 
 
 A. To beware of mistaken notions of him, as if he were 
 partly in heaven, and partly on earth ; for he is so much one 
 that he is wholly every where present, Jer. xxiii. 24. 
 
 Q. 1 5. Why is this one only God said to be the living God ? 
 
 A. Because he has life essentially in himself, John v. 26, 
 and is the author and giver of that life that is in any living 
 creature, Acts xvii. 28, and likewise in opposition to dead 
 and dumb idols, Psal. cxv. 4, 5, 6, 7- 
 
 Q. 16. Why is he called the true God ? 
 
 A. In opposition to all false and imaginary gods, Jer. x. 
 10, 11. 
 
 Q. 17. Why are living and true put together in the answer ? 
 
 A. Because they are inseparably conjoined in the infinitely 
 perfect nature of God. He who is the living God is the only 
 true God; and the true God, the only living God, 1 Thess. i. 9. 
 
 Q. 18. What may we learn from his being the living God ? 
 
 A. To present our bodies a living sacrifice, holy, accept- 
 able to God, which is our reasonable service, Rom. xii. 1. 
 
 Q. 19. What may we learn from his being the only true God? 
 
 A. To worship him in spirit and in truth, John iv. 24, be- 
 cause he desires truth in the inward parts, Psal. Ii. 6; and 
 likewise to beware of setting up an idol, or regarding any ini- 
 quity in our hearts, otherwise he will not hear us.Psal. lxvi.18. 
 
 6. Q. How many persons are there in the Godhead? 
 [ A. There are threepersonsin the Godhead, the Father, 
 the Son, and the Holy Ghost ; and these three are one 
 God, the same in substance, equal in power and glory. 
 
 Q. 1. Whence is it, that this article of our holy religion 
 has been much opposed by adversaries, in every period of the 
 church ? 
 
 A. The devil and his instruments have warmly opposed it, 
 because they know it is the primary object of our faith and 
 worship ; it not being enough for us to know what God is, as 
 to his essential attributes, without knowing who he is, as to his 
 personality, according as he has revealed himself in his word, 
 to be Father, Son, and Holy Ghost, 1 John ii. 23. " Whoso- 
 ever denieth the Son, the same hath not the Father." 
 
Of the Holy Trinity. 43 
 
 Q. 2. Is this doctrine of the Trinity then a fundamental 
 article, upon a belief whereof our salvation depends? 
 
 A. Beyond all doubt it is ; because without the know- 
 ledge and belief of the Trinity of persons, wejxould- -remain 
 ignorant of the love of the Father, the merit of the Son, and 
 the^ancTnyrng influences of the Holy Ghost, in the purchase 
 and application of redemption ; without which there could 
 be no salvation : John xvii. 3. " This is life eternal, that 
 they might know thee the only true God, and Jesus Christ 
 whom thou hast sent/' 
 
 Q. 3. Can the Trinity of persons be proven from the Old 
 Testament ? 
 
 A. Yes ; not onjy from the history of man's creation, 
 where God speaks of himself in the plural number, "Let 
 us make man," Gen. i. 26, but likewise from such passages 
 as expressly restrict this plurality to three persons ; such as, 
 Psal. xxxiii. 6, " By the word of the Lord, or Jehovah, were 
 the heavens made ; and all the host of them by the breath 
 or spirit of his mouth." Where there is mention made of 
 Jehovah, the Word, and the Spirit, as concurring in the 
 creation of all things : accordingly we are told that all 
 things were made by the Word, John i. 3, and that the 
 Spirit garnished the heavens, Job xxvi. 13. The same truth 
 is also evident from Isa. lxiii. 7» 9, 10, where we read of 
 the loving-kindness of Jehovah ; of the Angel of his pre- 
 sence saving them ; and of their vexing his Holy Spirit, — 
 a plain discovery of a Trinity of persons. 
 
 Q. 4. What is the meaning of the word Trinity, so com- 
 monly used in expressing this doctrine? 
 
 A. It signifies the same with Tri-unity, or, thrge_in-one ; 
 that is, three distinct persons, in one and the same indivi- 
 dual or numerical* essence, 1 John v. 7- 
 
 Q. 5. Is not a Trinity of persons, in the divine essence, 
 an unsearchable mystery? 
 
 A. Yes ; and so is every perfection of God, which infi- 
 nitely transcends our thoughts and finite capacities, Col. ii. 
 2 ; Job xi. 6, 7- 
 
 Q. 6. Is it not unreasonable to require a belief of what 
 we cannot understand ? 
 
 A. It is not at all unreasonable in matters that are en- 
 tirely supernatural ; but, on the contrary, it is the highest 
 reason we should believe what God says of himself, and of 
 the manner of his own subsistence, John xx. 31 ; besides, 
 it is the peculiar office of faith to subject our reason to di- 
 vine revelation,, Heb. xi. 1. 
 
 Q. 7- How hath God revealed this mystery in his word ? 
 
 A. He hath therein told us, that ff there are three that 
 
 . e. Particular. 
 
44 Of the Holy Trinity. 
 
 bear record in heaven, the Father, the Word, and the Holy 
 Ghost, and these three are one," 1 John v. t, or as our Con- 
 fession expresseth it, chap ii. § 3, "In the unity of the God- 
 head there be three persons, of one substance, power, and 
 eternity ; God the Father, God the Son, and God the Holy 
 Ghost," Matth. iii. 16, 17, and xxviii. 19 ; 2 Cor. xiii. 14. 
 
 Q. tf. What is meant by the word Godhead? 
 
 A. The divine nature or essence, Rom. i. 20, compared 
 with Gal. iv. 8. 
 
 Q. 9. What is meant by a person in the Godhead? 
 
 A. A complete, intelligent, and individual subsistence, 
 which is neither a part of, nor sustained by any other; but 
 is distinguished by an incommunicable property in the same 
 undivided essence. 
 
 Q. 10. Has each person then a distinct nature or essence 
 of his own ? 
 
 A. No ; but the same divine nature, or essence, is com- 
 mou to all the three glorious persons, 1 John v. 7- These 
 three are one ;" not only united in will and affection, but in 
 ! one and the same common nature or essence : it being the 
 transcendent and incommunicable property of the divine 
 nature to reside in more persons than one. 
 
 Q. 11. What was the heresy of the Sabellians and Trithe- 
 ists, in opposition to this fundamental doctrine of the Trinity ? 
 
 A. The Sabellians maintained, that there is but one per- 
 son in the Trinity under three different names; the Tri- 
 theists, that the three persons are three Gods. 
 
 Q. 12. Is the word person, as applied to this mystery, 
 made use of in scripture? 
 
 A. Yes ; for the Son is said to be the express image of his 
 Father's person, Heb. i. 3. 
 
 Q. 13. How do you prove that there are three persons in 
 the Godhead? 
 
 A. From the institution of baptism, Matth. xxviii. 19 ; 
 from the apostolical blessing, 2 Cor. xiii. 14 ; from John's 
 salutation to the seven churches, Rev. i. 4, 5 ; and from the 
 baptism of Christ, Matth. iii. 16, 17, where the Father is ma- 
 nifested by a voice from heaven ; the Son, by his bodily ap- 
 pearance upon earth ; and the Holy Ghost, by his lighting 
 on him in the shape of a dove. 
 
 Q. 14. How is it further evident that they are three dis- 
 tinct persons ? 
 
 A. From the distinct capacities in which they are repre- 
 sented to act ; for in the work of redemption, we find in 
 scripture the Father ordaining, the Son purchasing, and the 
 Holy Ghost applying it, 1 Pet. i. 2. 
 
 Q. la. How are the persons in the Godhead distinguished 
 from each other ? 
 
Of the Holy Trinity. 45 
 
 A. By their personal properties, which are incommuni- 
 cable to each other. 
 
 Q. J 6. What is the personal property of the Father? 
 
 A. To beget the Son, and that from all eternity, Psal. ii. 7- 
 
 Q. 1 7. What is the personal property of the Son ? 
 
 A. To be eternally begotten of the Father, John i. 14. 
 " We beheld his glory, the glory as of the only begotten of 
 the Father." 
 
 Q. 18. What is the personal property of the Holy Ghost? 
 
 A. To proceed eternally from the Father and the Son, 
 John xv. 26. "When the Comforter is come, whom I will 
 send unto you from the Father, even the Spirit of truth, 
 which proceedeth from the Father, he shall testify of me." 
 
 Q. 19. How doth it appear that the Holy Ghost proceed- 
 eth from the Son, as well as from the Father, when it is not 
 expressly affirmed that he doth so in tlie above. text? 
 
 A. Because he is called " the Spirit of the Son," Gal. iv. 
 6 ; " the Spirit of Christ," Rom. viii. 9 : the Spirit is said to 
 receive all things from Christ, John xvi. 34, 15 ; to be sent 
 by him, John xv. 26; and the Father is said to send him in 
 Christ's name, John xiv. 26 ; from all which it may be safely 
 gathered, that he proceedeth from the Son, as well as from 
 the Father. 
 
 Q. 20. W 7 hat is the difference betwixt a personal and an 
 essentia] property? 
 
 A. A personal property is peculiar to one of the persons 
 only, but an essential property is common to them all. 
 
 Q. 21. Why are the personal properties called incommu- 
 nicable ? 
 
 A. Because each of them is so proper to one of the persons 
 in theTrinity,thatitcannot be affirmed of anyof theothertwo. 
 
 Q. 22. Is it the divine essence that begets, is begotten, or 
 proceeds ? 
 
 A. No ; for these are not essential, but personal acts. It is 
 the Father who begets the Son ; the Son who is begotten 
 of the Father; and the Holy Ghost who proceeds from both. 
 
 Q. 23. Are the terms, necessary existence, supreme Deity, and 
 the title of the only true God, essential or personal properties ? 
 
 A. They are essential properties of the divine nature, and 
 so common to all the persons of the adorable Trinity, who 
 have all the same essence, wholly, equally, and eternally. 
 
 Q. 24. May the above terms be taken, or are they by sound 
 authors taken, in a sense that includes the personal property 
 of the Father, and so not belonging to the Son and Holy Ghost? 
 
 A. They may not be, and never are, by sound authors, 
 taken in that sense ; for this w T ould be to make the Son and 
 Holy Ghost inferior to, and dependent upon the Father for 
 being or existence, which is the very soul of Arianism. 
 
46 Of the Holy Trinity. 
 
 Q. 25. Doth not the Father, being called the first ; the 
 Son, the second ; and the Holy Ghost, the third person in 
 the Godhead, imply an inequality, or preference of one 
 person to another ? 
 
 A. These are only terms of mere order, and imply no pre- 
 ference or priority, either of nature, excellency, or duration ; 
 and therefore we find in scripture, that sometimes the Son 
 is named before the Father, as in 2 Cor. xiii. 14 ; Gal. i. 1 ; 
 and sometimes the Spirit before the Son, as in Rev. i. 4, 5. 
 
 Q. 26. Are not each of these glorious persons truly and 
 properly God? 
 
 A. Each of these persons is God, in the true and proper 
 sense of the word ; though none of them can be called the 
 Deity exclusively of the rest ; in regard the Deity, being the 
 same with the Divine nature, or essence, is common to them all. 
 
 Q. 27. But does not our Lord say, that the Father is the 
 " only true God," John xvii. 3. " This is life eternal, that 
 they might know thee the only true God? " 
 
 A. Our Lord does not say that the Father only is the 
 true God, exclusive of the other persons of the Trinity; 
 but that he is the only true God (as each of the other per- 
 sons is) in opposition to idols, or gods, falsely so called. 
 
 Q. 28. How doth it appear that the Father is God ? 
 
 A. From his being expressly so called every where in scrip- 
 ture, particularly 1 Cor. viii. 6, and xv. 24 ; Gal. i. 1, 3, &c. 
 
 Q. 29. Is it proper to say, that the Father is the fountain 
 of the Deity ? 
 
 A. The expression is dangerous, and now used by ad- 
 versaries in an unsound sense, to exclude self-existence and 
 independency from the Son and Holy Ghost, and therefore 
 to be avoided. 
 
 Q. 30. How doth it appear from scripture, that Christ, 
 the Son, is truly and properly the supreme God, equal with 
 the Father ? 
 
 A. From the same names, attributes, work, and worship 
 ascribed to him in scripture, as are ascribed unto the Fa- 
 ther, and in as full and ample a sense.* 
 
 Q. 31. What are the names ascribed to Christ that prove 
 him to be equal with the Father ? 
 
 A. He is expressly called " God," John i. 1 ; '* the great 
 God," Tit. ii. 13; "'the mighty God," Isa. ix. 6; " the true 
 God," 1 John v. 20 ; " the only wise God," Jude, ver. 25 ; and 
 Jehovah, which is a name never ascribed to any in scripture 
 but the living and true God, Jer. xxiii. 6; Psal. lxxxiii. 18. 
 
 Q. 32. What are the divine attributes ascribed unto 
 Christ, that prove him to be the supreme God ? 
 
 A. Eternity, in the strict and proper sense of the word, 
 * Larger Catechism, Quest. 11. 
 
Of the Holy Trinity. 47 
 
 Mu\ v. 2 ; unchangeableness, Heb. xiii. 8 ; omniscience, 
 John xxi. 17; omnipotence, for he calls himself "the Al- 
 mighty," Rev. i. 8 ; omnipresence, "Lo !" says he, " I am 
 with you alway, even unto the end of the world," Matth. 
 xxviii. 20; and supremacy, Rom. ix. 5. 
 
 Q. 33. What are these works which manifest Christ to be 
 the true God ? 
 
 A. The creating and preserving of all things, Col. i. 16, 
 17; the obtaining eternal redemption for us, Heb. ix. 12 ; the 
 working of miracles by his own power, Mark v. 41 ; the for- 
 giving of sins. Mark ii. 5 ; the raising of the dead at the last 
 day, John v. 28, 29; and his judging the world, Rom. xiv. 10. 
 
 Q. 34. What is that worship ascribed unto Christ which 
 proves him to be the supreme God ? 
 
 A. The same divine worship and adoration that is given 
 unto the Father, John v. 23; we are commanded to be 
 lieve in him equally with the Father, John xiv. 1 ; and we 
 are baptized in his name, as well as in the name of the Fa- 
 ther, Matth. xxviii. 19. 
 
 Q. 35. In what sense does Christ say, John xiv. 28, 
 " My Father is greater than I ? " 
 
 A. He does not speak in that place of his nature as God, 
 but of his office as Mediator, in which respect he is the Fa- 
 ther's servant, Isa. xlii. 1. 
 
 Q. ?6. How do you prove the supreme Deity of the Holy 
 Ghost? 
 
 A. From the same arguments whereby the Deity of the 
 Son was proved; for, (1.) He is expressly called God, Acts 
 v. 3, 4. (2.) Attributes, which are peculiar only to God, 
 are ascribed unto him, Heb. ix. 14 ; 1 Cor. ii. 10; Luke ii. 
 26; Psal. cxxxix. 7« (3.) Works, which can be accom- 
 plished by none but God, are performed by him, Psal. 
 xxxiii. 6 ; Job xxiv. 13 ; Luke i. 35; 2 Peter i. 21 ; John 
 xv i. 13 ; Rom. xv. 16. (4.) The same divine worship is 
 paid to him as to the Father and Son, Matth. xxviii. 19 ; 
 2 Cor. xiii. 14. 
 
 Q. 37. Could the Trinity of persons, in the unity of es- 
 sence, have been discovered by the light of nature ? 
 
 A. By no means ; for then it would be no mystery, seeing 
 divine mysteries are such secrets as the wisdom of man could 
 never have found out, Matth. xi. 27; 1 Cor. ii. 9, 10, 14. 
 
 Q. 38. Is it lawful to explain this mystery by natural si- 
 militudes? 
 
 A. No ; for there is no similitude amongst all the crea- 
 tures, that has the remotest resemblance to this adorable 
 mystery of the three-one God. By making similes or com- 
 parisons of this kind, men have become vain in their ima- 
 
48 Of the Holy Trinity. 
 
 filiations, and their foolish minds have been darkened, 
 Rom. i. 21 — 26; and, therefore, as this doctrine is entirely 
 a matter of faith, it becomes us to adore it, without prying 
 curiously into what is not revealed. 
 
 Q. 39. Doth the asserting of three persons in the God. 
 head, with distinct personal properties, infer any separation, 
 or division, in the divine essence ? 
 
 A. No ; for the persons in the Godhead are not separated, 
 but distinguished from one another by their personal pro- 
 perties. As the unity of the essence doth not confound the 
 persons, so neither doth the distinction of persons imply any 
 division of the essence, 1 John v. 7- 
 
 Q. 40. Can any worship God aright, without the faith of 
 this mystery of the Trinity ? 
 
 A. No ; * for he that cometh to God must believe that 
 he is," Heb. xi. 6 ; namely, that he is God, Father, Son, and 
 Holy Ghost. 
 
 Q. 41. How is our worship to be directed to this three- 
 one God ? 
 
 A. We are to worship the Father, in Christ the Son, by 
 the Spirit; and thus when we pray, we are to ask the Fa- 
 ther, in the name of the Son, by the Holy Ghost, Eph. ii. 
 18, and v. 20. 
 
 Q. 42. Will not this mystery be more fully known and 
 displayed in heaven ? 
 
 A. Yes ; for, says Christ, " At that day ye shall know 
 that I am in my Father," John xiv. 20. See also 1 Cor. 
 xiii. 12 ; 1 John iii. 2. 
 
 Q. 43. What comfortable instruction may we learn from 
 the doctrine of the Trinity ? 
 
 A. That the gift of eternal life, in the promise and offer 
 of the gospel, to sinners of mankind, is attested by the 
 three famous witnesses in heaven, who are above all excep- 
 tion, 1 John v. 7, 11 ; an d consequently that a portion, infi- 
 nitely rich, is ensured by the covenant of grace to all them 
 that believe, w r hen it makes over all the three persons to 
 them as their God, Jer. xxxi. 33. 
 
 Q. 44. What is the duty of the judicatures of the church, 
 with reference to Arians, Socinians, and Deists, wiio deny 
 this fundamental doctrine of the Trinity ? 
 
 A. It is their duty, "after the first and second admoni- 
 tion," to f - reject" them as heretics, Tit. iii. 10. 
 
 7. Q. What are the decrees of God ? 
 
 A. The decrees of God are his eternal purpose, ac- 
 cording to the counsel of his will, whereby, for his own 
 glory, he hath fore-ordained whatsoever comes to pass. 
 
Of the Divine Decrees. 49 
 
 Q. 1. What doth the word counsel, as ascribed unto God 
 import? 
 
 A. Not the receiving the knowledge of things from an- 
 other, or in the way of study and advisement, as among 
 men ; but the eternity, wisdom, and immutability of his 
 determination, Psal. xxxiii. 11 ; Prov. xix. 21. 
 
 Q. 2. Doth the scripture speak expressly of God's de- 
 crees ? 
 
 A. Yes ; in many places, as Isa. x. 22 ; Jer. v. 22, &c. 
 
 Q. 3. Whether, by the decrees of God, are we to under- 
 stand the things decreed, or the act decreeing ? 
 
 A. The act decreeing, or decerning. 
 
 Q. 4. Is the decreeing act of God one simple act only ? 
 
 A. Yes ; because of the perfect oneness or simplicity of 
 his nature, on account whereof he could not but decree all 
 things at once ; because all things are naked and opened 
 unto his omniscient eye, Heb. iv. 13, and because of his im- 
 mutability, Mai. iii. 6. 
 
 Q. 5. Why then do we speak of the divine decrees as 
 various or many ? 
 
 A. Because of the many objects which the decreeing act 
 of God doth respect : the things decreed are many, but the 
 act decreeing is but one only. 
 
 Q. 6. What are the properties of the divine decrees? 
 
 A. That they are eternal, most wise, absolute, and un- 
 changeable. 
 
 Q. 7- How do ye prove the decrees of God to be eternal ? 
 
 A. The decrees of election, and pjublisJung the gospel, are 
 eternal, as is evident from Eph. i. 4, and 1 Cor. ii. 7, and 
 therefore all other decrees must be eternal likewise, because 
 he decreed all things at once by one simple act, Acts xv. 18. 
 
 Q. 8. Wherein does the wisdom of God's decrees appear ? 
 
 A. In the beautiful order wherein they are executed, 
 Mark vii. 37. " He hath done all things well." 
 
 Q. 9. Why are the divine decrees said to be absolute? 
 
 A. Because they depend upon no condition without God 
 himself, but entirely and solely upon his own sovereign will 
 and pleasure, Eph. i. 11. 
 
 Q. 10. Are there not certain means whereby the decrees 
 of God are executed ? 
 
 A. Yes ; but these means are decreed as well as the end, 
 2 Thess. ii. 13. 
 
 Q. 11. How doth it appear from scripture, that the means 
 and the end are connected in the decree ? 
 
 A. From the preservation of Paul, and those who were with 
 him in the ship: God had decreed to preserve them all, Acts 
 xxvii.24,yet lawful means were to be used; the shipmen must 
 
 c 
 
50 Of the Divine Decrees. 
 
 not get leave to flee out of the ship, otherwise the rest can- 
 not be saved, as Paul tells the centurion and the soldiers, 
 ver. 31. 
 
 Q. 12. What is the difference betwixt the means of exe- 
 cution, and decreeing conditionally? 
 
 A. The means of execution are stated in the decree ; but 
 to decree a thing conditionally, is to decree it upon an un- 
 certain event, which may or may never take place. 
 
 Q. 13. What is the absurdity of conditional decrees? 
 
 A. They make the will of God, which is the first cause, to 
 depend upon the will of the creature ; and they plainly 
 suppose, that either Gcd is ignorant of the event, or inca- 
 pable to accomplish it, or that he hath determined nothing 
 certainly about it; all which are blasphemously absurd. 
 
 Q. 14. Are all the decrees of God then unchangeable? 
 
 A. Yes; " from all eternity, he hath, for his own glory, 
 unchangeably fore-ordained whatsoever comes to pass in 
 time,"" Eph. i. 11. 
 
 Q. 15. How do you prove the decrees of God to be un- 
 changeable ? 
 
 A. From scripture and from reason. 
 
 Q. 16*. How is it proven from scripture? 
 
 A. Job xxiii. 13. " He is in one mind, and who can turn 
 him ?" Isa. xlvi. 10. " My counsel shall stand, and I will 
 do all my pleasure." 
 
 Q. 17- How do you prove from reason, that the divine 
 decrees are unchangeable? 
 
 A. From this one argument, — That there is in God no 
 defect of wisdom, power, or faithfulness, from whence any 
 change of his will may flow, as is the case among men, when 
 they alter their resolutions. 
 
 Q. 18. Doth the immutability of God's decree destroy the 
 liberty of man's will, or the contingency of second causes ? 
 
 A. No; there is thereby no " violence offered to the will 
 of the creatures, nor is the liberty or contingency of second 
 causes taken away, but rather established/'t Matth. xviii. 
 12; Acts ii. 23. 
 
 Q. 19. Whence is it, that the absolute or unchangeable 
 decree does net take away the liberty of the will ? 
 
 A. Because God, in the execution of his decree, does not 
 change the nature of things, but suffers rational agents to act 
 freely and voluntarily, as being under no more constraint or 
 compulsion, than though there had been no such decree. 
 Q. 20. How is this made clear from scripture ? 
 A. By the instance of Pilate and the Jews, when they cru- 
 cified the Lord of glory : what they did was with full freedom 
 * Larger Catechism, quest. 12. + Confession, chap. iii. § 1. 
 
Of the Divine Decrees. 51 
 
 of their will, and yet they did nothing but what God's " hand 
 and counsel determined before to be done," Acts iv. 27, 28. 
 
 Q. 21. Doth any thing come to pass in time, but what 
 was decreed from eternity? 
 
 A. No ; for the very reason why any thing comes to pass in 
 time, is because God decreed it, Eph. i. 11 ; Acts xv. 18. 
 
 Q. 22. Are tilings that are casual or accidental, positively 
 decreed ? 
 
 A. Yes; as is evident from the instances of Joseph's ad- 
 vancement in Egypt, and the not breaking a bone of Christ, 
 and many others. 
 
 Q. 23. What has the decree of God fixed with respect to 
 man's continuance in this world ? 
 
 A. It has immovably fixed the precise moment of every one's 
 life and death, with every particular circumstance thereof. 
 
 Q. 24. How may it be proved, that the precise moment 
 of every one's death is unalterably fixed in the decree? 
 
 A. From express scripture-testimony, Job xiv. 5 ; Psal. 
 xxxix. 4 ; from the reason given why the Jews could not 
 lay hands on Christ, namely,, " because his hour was not 
 yet come," John vii. 30 ; and from God's numbering the 
 hairs of our head, Matth. x. 30, much more the days and 
 moments of our life. 
 
 Q. 25. Were there not fifteen years added to Hezekiah's 
 days, after the prophet said to him, " Set thine house in 
 order; for thou shall die and not live," Isa. xxxviii. 1, 5 ? 
 
 A. The sentence of death by the prophet, was not an in- 
 timation of the decree of God, that Hezekiah w r as presently 
 to die ; but of the nature of his disease, which, according to 
 the ordinary course of second causes, was mortal, if the power 
 of God had not miraculously interposed. 
 
 Q. 26. How does the decree of God extend to things 
 naturally and morally good ? 
 
 A. Effectively, because God is the author and efficient of 
 all good, Phil. ii. 13. 
 
 Q. 27- How does it extend to things morally evil ? 
 
 A. Permissively and directively only, Acts xiv. 16. 
 
 Q. 28. Is the permissive decree a bare inactive permitting 
 of evil ? 
 
 A. No; it determines the event of the evil permitted, and 
 overrules it to a good end ; contrary to the intention both of 
 the work and worker. 
 
 Q. 29. What scripture example is there hereof? 
 
 A. God permits Joseph's brethren to sell him into Egypt, 
 and Potiphar to throw him unjustly into prison, and yet over- 
 rules both these evils, and makes them means, contrary to the 
 intention both of the work and the workers, for executing the 
 
52 Of the Divine Decrees. 
 
 decree of his advancement to the greatest honour, Gen. xlv. 
 5, 6, 7, 8, and 1. 20. " Ye thought evil against me (says 
 Joseph to his brethfen), but God meant it unto good." 
 
 Q. 30. How can the decree of God be permissive and ef- 
 ficacious at the same time ? 
 
 A. It is permissive with respect to the sinfulness of the 
 action as a moral evil ; and efficacious with respect to the 
 matter of it as a natural act. 
 
 Q. 31. How do you prove that God cannot be the author 
 of sin ? 
 
 A. From the contrariety of it to his holy nature and law, 
 and the indignation he has manifested against it, in what 
 Christ suffered on account of it ; for he can never be the 
 author of that whereof he is the avenger. 
 
 Q. 32. What is the great end of all God's decrees ? 
 
 A. His own glory, Prov. xvi. 4, iC The Lord hath made all 
 things for himself;" and particularly the glory of his mercy 
 and justice, Rom. ix. 22, 23, and next to his own glory, the 
 good of the elect, both here and hereafter, Rom. viii. 28. 
 
 Q. 33. Who are the special objects of God's decree ? 
 
 A. Angels and men. 
 
 Q. 34. What is God's decree concerning angels and men 
 commonly called ? 
 
 A. His predestinating of them. 
 
 Q. 35. What is meant by predestination ? 
 
 A. It is God's unchangeable purpose or decree, concerning 
 the last end and eternal state of angels and men, 1 Tim. v. 
 21 ; Jude, ver. 6; Exod. xxxiii. 19 ; Rom. ix. 11, 13, 18. 
 
 Q. 36. Is the precise number of angels and men, thus 
 predestinated, particularly and unchangeably designed ? 
 
 A. Yes ; " their number is so certain and definite, that it 
 cannot be either increased or diminished,"* 2 Tim. ii. 19 ; 
 John xiii. 18. 
 
 Q. 37- How is the decree of predestination usually divided? 
 
 A. Into the decrees of election and reprobation. 
 
 Q. 38. What is God's decree of election, as it respects 
 men ? 
 
 A. It is his choosing a certain number of mankind into 
 Christ, unto eternal life, and the means thereof, to the praise 
 of his glorious grace, Eph. i. 4; 2 Thess. ii. 13, 14. 
 
 Q. 39. Was it the foresight of faith, or good works, or 
 perseverance in either of them, or any other thing whatsoever 
 in the creature, that moved God to make choice of some men, 
 and not of others ? 
 
 A. By no means; but his mere free grace and love, Eph. 
 i. 6, 12. 
 
 * Confession, chap. iii. § 4. 
 
Of the Divine Decrees. 53 
 
 Q. 40. What is God's decree of reprobation, as it respects 
 men ? 
 
 A. It is his passing by, and ordaining all the rest of 
 mankind, whom he hath not chosen, to dishonour and wrath, 
 to be for their sin inflicted, to the praise of the glory of his 
 justice, Rom. ix. 17, 18, 22; 1 Pet. ii. 8. 
 
 Q. 41. Since God hath appointed the elect unto glory, 
 hath he not also foreordained all the means thereunto ? 
 
 A. Yes ; for " they who are elected, being fallen in Adam, 
 are redeemed by Christ,"* 1 Thess. v. 9, 10 ; and free grace 
 reigns, through his righteousness, unto their eternal life, 
 Rom. v. 21. 
 
 Q. 42. Do the decrees of election and reprobation import 
 any partiality, or injustice, in God ? 
 
 A. No more than a potter is esteemed partial or unjust, 
 in making out of the same lump, one vessel to honour, and 
 another to dishonour, Rom. ix. 20, 21. 
 
 Q. 43. Whether is sin in the reprobate the cause of their 
 damnation, or of their reprobation? 
 
 A. Their sin is indeed the cause of their damnation, Rom. 
 vi. 23. " The wages of sin is death :" but the sovereign will 
 and pleasure of God is the cause of their reprobation, Matth. 
 xi. 25, 2(i ; Rom. ix. 18. 
 
 Q. 44. Are the secret decrees of God, concerning the 
 eternal state of men, the rule of faith and practice ? 
 
 A. No; but the revealed will of God only, Deut. xxix. 29. 
 
 Q. 45. Doth not this doctrine of particular election and 
 reprobation limit the general call of the gospel? 
 
 A. No ; for Christ's commission is to " go into all the world, 
 and preach the gospel to every creature," Mark xvi. 15 ; not 
 as they are elect and reprobate, but as they are lost sinners 
 of Adam's family, Matth. ix. 13; therefore all that hear the 
 gospel have an equal warrant to believe, 1 John iii. 23. 
 
 Q. 46. Hath it a tendency to make men careless in the 
 use of the means of salvation ? 
 
 A. No ; Because God hath chosen us to salvation through 
 sanctification of the Spirit and belief of the truth, 2 Thess. 
 ii. 13. 
 
 Q. 47- Ought we then to improve the means of salvation, 
 without regard to the decree ? 
 
 A. We ought no more to regard the decree, in the matter 
 of believing to the salvation of our souls, than in eating, 
 drinking, buying, selling, or any other common action of 
 life ; because " the secret things belong unto the Lord our 
 God, but those things which are revealed belong unto us, 
 and to our children for ever," Deut. xxix. 29. 
 * Confession, chap. iii. § 6. 
 
54 Of the Divine Decrees. 
 
 Q. 48. What improvement ought we to make of the doc- 
 trine of absolute election ? 
 
 A. We ought thereby to be encouraged to believe in 
 Christ; considering that electing love pitches on the chief 
 of sinners, Ezek. xvi. 6; that it flows not from, nor is founded 
 upon, any condition to be performed by men, Rom. ix. 11 : 
 •and that it contains in it all things pertaining to life and 
 godliness, 2 Pet. i. 3. 
 
 8. Q. How doth God execute his decrees ? 
 A. God executeth his decrees in the works of creation 
 and providence. 
 
 Q. 1. What is it for God to execute his decrees ? 
 
 A. It is to bring them to pass ; or give an actual being in 
 time, to what he purposed from eternity, Isa. xlvi. 10. 
 
 Q. 2. Doth not God leave the execution of his decrees to 
 second causes ? 
 
 A. Whatever use God may make of second causes, in the 
 execution of his decrees, yet they are all but tools in his over- 
 ruling hand, to bring about his glorious designs ; they are 
 his servants, and must do all his pleasure, Acts iv. 27, 28. 
 
 Q. 3. What difference is there between the decree and 
 the execution thereof? 
 
 A. The decree is an immanent or inherent act in God, 
 and is nothing else but God decreeing ; but the execution is 
 a transient or passing act of his infinite power, bringing the 
 thing decreed into an actual existence, 2 Pet. i. 3. 
 
 Q. 4. Is there an exact harmony, or correspondence, be- 
 tween God's decree and the execution thereof? 
 
 A. When the thing decreed is brought actually into being, 
 it exactly corresponds unto the idea or platform of it in the in- 
 finite mind of God, Psal.cxxxix. 10, as the tabernacle of Moses 
 answered the pattern given of it in the mount, Exod. xxv. 40. 
 
 Q. 5. Can none of the decrees of God be defeated, or fail 
 of execution? 
 
 A. By no means ; " the counsel of the Lord shall stand, 
 and he will do all his pleasure," Isa. xlvi. 10; " who hath 
 resisted his will ?" Rom. ix. 19. " None can stay his hand, 
 or say unto him, What dost thou?" Dan. iv. 35. 
 
 Q. 6. What are the works of God, wherein his decrees are 
 executed ? 
 
 A. They are the ?vorks of creation and providence. 
 
 Q. 7- To which of these works of God doth redemption 
 belong ? 
 
 A. To the providence of God, as the most glorious part 
 thereof towards men. 
 
Of the Execution of Gods Decrees. 55 
 
 Q. 8. What then is the first external work of God ? 
 
 A. It is creation : which is therefore called i( The be- 
 ginning of his ways/' Prov. viii. 22. 
 
 Q. 9. What is the difference betwixt God's executing 
 the work of creation, and that of providence? 
 
 A. He executed the work of creation entirely without 
 means, by the word of his power; but he executes the 
 work of providence, for ordinary, in the use of them. 
 
 Q. 1 0. What may we learn from God's executing his decrees ? 
 
 A. That all his promises shall be punctually accomplished, 
 and not one of them fall to the ground, Mark xiii. 31. 
 
 9. Q. What is the work of creation ? 
 
 A. The work of creation is, God's making all things 
 of nothing, by the word of his power, in the space of six 
 days, and all very good. 
 
 Q. 1. How do you know the world had a beginning? 
 
 A. The light of nature teaches, that there must be a first 
 cause ; besides, " through faith we understand that the 
 worlds were framed by the word of God," Heb. xi. 3. 
 
 Q. 2. Might not this world have existed from eternity? 
 
 A. No; it is impossible: this supposition is not only 
 contrary to scripture, but to common sense and reason, 
 which tell us, that what is created, and hath a duration by 
 succession of time, must have had a beginning. 
 
 Q. 3. From whom did this world receive its being and 
 beginning ? 
 
 A. Prom God only, who is being itself, and gives being 
 unto all things, Neb. ix. 6. 
 
 Q. 4. What is it for God to create? 
 
 A. It is his making all things of nothing. 
 
 Q. 5. When did God create this world ? 
 
 A. In the beginning of time, Gen. i. 1. 
 
 Q. 6. Was there any pre-existent matter out of which 
 God created the world ? 
 
 A. No ; for by his powerful word he called " those things 
 which be not, as though they were," Rom. iv. 17; "so that 
 things which are seen, were not made of things which do 
 appear," that is, of any pre-existent matter, Heb. xi. 3. 
 
 Q. 7. In what time did God create all things ? 
 
 A. In the space of six days, Exod. xx. 11. 
 
 Q. 8. Could he not have created all things in a moment 
 of time ? 
 
 A. Yes ; but he saw it more for his own glory, and the 
 good of mankind, to set them an example of working six 
 days, and resting the seventh. 
 
56 Of Creation in General. 
 
 Q. 9. On which of the six days is it reckoned that the 
 angels were created ? 
 
 A. It is probable they were created upon the first day, as 
 would seem from Job xxxviii. 4, 7. " Where wast thou when 
 I laid the foundations of the earth — when the morning-stars 
 sang together, and all the sons of God shouted for joy?" 
 
 Q. 10. Can creating power be imparted unto any creature ? 
 
 A. No; it implies a contradiction for a creature to create, 
 because this would vest a finite creature with infinite power, 
 Isa. xlv. 12. 
 
 Q. 11. Is it not then a clear proof of the Supreme Deity of 
 the Son of God, that all things were made by him? 
 
 A. No doubt it is ; for none but he, who is truly and 
 properly God, can command things that are not into being, 
 Isa. xliv. 24. 
 
 Q. 12. Is creation a work common to all the persons of 
 the Trinity ? 
 
 A. Yes; for all the external works of God are common 
 to each person ; every one of the three adorable persons be- 
 ing the same in substance, equal in power and glory, 1 John 
 v. 7- " Those three are one." 
 
 Q. 13. For what end did God make all things? 
 
 A. He made all things for himself, or for the display of 
 his matchless excellencies, Prow xvi. 4. 
 
 Q. 14. What are these excellencies or perfections of God, 
 which are more especially displayed in the work of creation ? 
 
 A. His infinite power, extensive goodness, and manifold 
 wisdom, Rom. i. 20. 
 
 Q. 15. How does the infinite power of God shine forth 
 in creating the world ? 
 
 A. In bringing all things of a sudden out of nothing by 
 his bare word, Psal. xxxiii. 6. 
 
 Q. 16. What was that bare word? 
 
 A. Let such a thing be, Gen. i. 3. 
 
 Q. 1 7- How is his manifold wisdom displayed in this work ? 
 
 A. In the vast variety of creatures, great and small, which 
 he has made ; the order and harmony of them all ; and their 
 subserviency one to another, Psal. civ. 24. 
 
 Q. 18. Why is it said that he made all things very good? 
 
 A. Because God, upon a survey of his works, declared 
 them to be so, Gen. i. 31. "God saw all that he had made, 
 and, behold, it was very good." 
 
 Q. 19. Wherein consists the goodness of the creatures of 
 God? 
 
 A. In the perfection of their nature, their being fit to 
 answer the end of their creation ; and their usefulness to 
 man, being both profitable and pleasant to him. 
 
Of Creation in General. 57 
 
 Q. 20. Are not many creatures hurtful unto man ? 
 A. They were not so at their first creation, and while man 
 continued in his allegiance to God; but, through his sinning 
 against God, he has brought a curse on himself, and the whole 
 creation, Gen. iii. 17- "Cursed is the ground for thy sake." 
 Q. 21. Is not God said to create evil, Isa. xlv. 7 ? 
 A. Not the evil of sin, but of punishment, as a just Judge, 
 Rom. iii. 5, 6; Amos iii. 6. 
 Q. 22. How then came sin and death into the world ? 
 A. Man is the parent of sin, and sin opened the door to 
 death : " By one man sin entered into the world, and death 
 by sin," Rom. v. 12. 
 
 Q. 23. Upon what day did God rest from creating the 
 world ? 
 
 A. Upon the seventh day, Gen. ii. 2, 3, which was there- 
 fore appointed to be the weekly Sabbath, till the resurrec- 
 tion of Christ. 
 
 Q. 24. Doth this resting on the seventh day, say that he 
 was weary with working? 
 
 A. No; "The everlasting God, the Creator of the ends 
 of the earth, fainteth not, neither is weary," Isa. xl. 28. 
 Q. 25. What then is meant by his resting? 
 A. It is spoken after the manner of men, and the meaning 
 is, that God ceased to create any other sorts of creatures 
 than he had already made. 
 
 Q. 26. Is not the same power that created all things ex- 
 erted in sustaining them in their being? 
 
 A. Yes ; for he, by whom the worlds were made, is said 
 to uphold all things by the word of his power, Heb. i. 2, 3. 
 Q. 27. Do not the scriptures speak of a new creation, as 
 well as of the old ? 
 
 A. Yes ; the Spirit of God, in scripture, speaks of a new 
 world of grace, under the name of new heavens and a new 
 earth, Isa. Ixvi. 22; Rev. xxi. 1. 
 
 Q. 28. What is to be understood by this new creation, 
 or new world of grace ? 
 
 A. The true church of Christ, particularly under the New 
 Testament, not excluding the church triumphant in heaven. 
 Q. 29. By whom is this new world created ? 
 A. By the same God that made the old world : " Behold, 
 
 1 create new heavens, and a new earth," Isa. lxv. 17. 
 
 Q. 30. Who are the inhabitants of this new world ? 
 
 A. Thev are all new creatures, taken out of the old world, 
 
 2 Cor. v. 17. 
 
 Q. 31. How came they out of this material, into that 
 spiritual world ? 
 
 A. By the new birth : for, except a man be born again, he 
 
 c2 
 
58 Of Creation in General. 
 
 cannot enter into it, John iii. 3; flesh and blood, or corrupted 
 nature, continuing such, cannot inherit it, 1 Cor. xv. 50. 
 
 Q. 32. Is there any difference of nations, sexes, or per- 
 sons, in this new world ? 
 
 A. No; for "there is neither Greek nor Jew, circumci- 
 sion nor uncircumcision, Barbarian, Scythian, bond nor 
 free ; but Christ is all, and in all," Col. iii. 11. 
 
 Q. 33. By what door do men enter into this new world of 
 grace ? 
 
 A. Christ says, " I am the door; by me if any man 
 enter in, he shall be saved, and shall go in and out, and 
 find pasture," John x. 9, and chap. xiv. 6. " I am the way, 
 — no man cometh unto the Father but by me." 
 
 Q. 34. Wherein lies the happiness of the inhabitants of 
 this new world of grace? 
 
 A. None so happy as they, because they dwell in God, 
 and God dwells in them as in a temple, 1 Cor. iii. 16; and 
 walks in them as in his garden of pleasure, 2 Cor. vi. \6; 
 and at death they are transported, by the ministry of angels, 
 to the world of glory above, Luke xvi. 22. 
 
 Q. 35. What may we learn from the doctrineof the creation? 
 A. That we ought to contemplate God in all his creatures, 
 Psal. xix. 1 1, acknowledge him as the rightful proprietor and 
 sovereign disposer of them all, 1 Chron. xxix. 11, and believe 
 that the same almighty power of God, which was put forth in 
 creating afl things, shall be exerted in defence and support of 
 his church and people, in the time of their need, Psal. exxi. 2. 
 
 10. Q. How did God create man ? 
 
 A. God created man, male and female, after his own 
 image, in knowledge, righteousness, and holiness, with 
 dominion over the creatures. 
 
 Q. 1. Upon which day of creation was man made? 
 
 A. Upon the sixth clay, Gen. i. 26, and 31, compared. 
 
 Q. 2. Why was the creation of man delayed, or put off, 
 to the sixth day ? 
 
 A. To discover the great regard God had to man's hap- 
 piness and welfare, in that he would first plenish the great 
 house of the creation for him, before he brought him into 
 it, Psal. viii. 6, 7, 8. 
 
 Q. 3. W'as there any more solemnity observed in the crea- 
 tion of man, than in making the rest of the creatures? 
 
 A. Yes ; for as to the rest of the creatures, he just com- 
 manded them into being ; but when man is to be created, 
 a council of the Trinity is held about his formation, Gen. 
 i. 26. " Let us make man." 
 
Of the Creation of Man. 59 
 
 Q. 4. Why so much solemnity about man's formation, 
 beyond other creatures? 
 
 A. Because man was to be God's viceroy in this lower 
 world, the only image of his Creator in his moral perfec- 
 tions ; and it was the purpose of God, though not revealed, 
 that the second person of the Godhead was to become man. 
 
 Q. 5. What is it that constitutes the human nature, or 
 nature of man ? 
 
 A. A true body and reasonable soul united together. 
 
 Q. 6. Whereof was the body of man formed ? 
 
 A. Of the dust of the ground, Gen. ii. 7; hence God is 
 resembled unto a potter, and man unto the clay, and a pot- 
 sherd, Isa. Ixiv. 8, and xlv. 9. 
 
 Q. 7. What should this teach us? 
 
 A. To remember we are dust, Eccl. iii. 20; to admire 
 the condescension of the Son of God in coming into our 
 tribe, and assuming a human body, 1 Tim. iii. 16 ; to con- 
 sider that we are in God's hand, as the clay is in the hand 
 of the potter, Jer. xviii. 6, and that, in this our fallen state, 
 we are to return to the dust again, Gen. iii. 19. 
 
 Q. 8. How was the first woman formed ? 
 
 A. Of a rib taken from the man's side, Gen. ii. 21, 22. 
 
 Q. 9. Whereof was this a figure? 
 
 A. Of Christ and the church, Eph. v. 31, 32. 
 
 Q. 10. In what respect was the formation of the woman 
 a figure of these ? 
 
 A. Inasmuch as the church was, as it were, taken out 
 of the pierced side of Christ, when the Lord God caused 
 the deep sleep of death to fall upon him : first, typically, in 
 the sacrifices; and then actually, in his decease which he 
 accomplished at Jerusalem. 
 
 Q. 11. Why was marriage instituted of God before the 
 fall? 
 
 A. To show that it belongs to the law of nature ; and 
 that mankind, as such, have a title thereunto, Heb. xiii. 4. 
 t( lilarriage is honourable in all." 
 
 Q. 12. What is the other part of man's nature ? 
 
 A. A reasonable soul. 
 
 Q. 13. How was the soul of man made ? 
 
 A. God breathed into his nostrils the breath of life, and 
 he became a living soul, Gen. ii. 7- 
 
 Q. 14. Why is the creation of the soul of man thus ex- 
 pressed ? 
 
 A. To show, that as the Lord is " the God of the spirits of 
 all flesh," Numb, xxvii. 16, who creates them immediately, 
 and by himself, without the intervention of second causes, 
 Zech. xii. 1, so he has an absolute dominion over them, and 
 can call them back to himself when he pleases, Eccl. xii. 7- 
 
60 Of the Creation of Man. 
 
 Q. 15. Wherein doth the soul of man differ from the body ? 
 
 A. The body is a corporeal, but the soul a spiritual and 
 immaterial substance. 
 
 Q. 16. Wherein doth the soul of man differ from the 
 spirit or life of a beast ? 
 
 A. The spirit or life of a beast goeth downward to the 
 earth, and perisheth at its death, Eccl. iii. 21 ; but the soul 
 of man, being rational and immortal, " returns to God who 
 gave it," Eccl. xii. 7- 
 
 Q. 17. How do you prove the immortality of the soul of 
 man ? 
 
 A. (1.) From the great price paid for the redemption of 
 the soul, which had ceased for ever, without a ransom of 
 infinite value, Psal. xlix. 8. (2.) From the promises of 
 eternal life, and the threatenings of eternal death, Mark 
 xvi. 16. (3.) Christ tells us, that they who kill the body, 
 cannot kill the soul, Matth. x. 28. (4.) Christ and his 
 dying saints commit their spirits, or souls, into the hand of 
 God, Psal. xxxi. 5 ; Luke xxiii. 46; Acts vii. 59, and the 
 soul of the thief went to paradise with the soul of Christ 
 that day they died, Luke xxiii. 43. In a word, if the soul 
 perished with the body, the saints of God would be of all 
 men the most miserable, 1 Cor. xv. 19. 
 
 Q. 18. What should this teach us? 
 
 A. To be more concerned for the salvation of our souls 
 than for all things in the world ; " For," says Christ, " what 
 is a man profited, if he gain the whole world and lose his 
 own soul ?" Matth. xvi. 26. 
 
 Q. J 9. Why did God create man male and female? 
 
 A. For the propagation of mankind, Gen. i. 28, and mu- 
 tual helpfulness to each other, chap. ii. 18. 
 
 Q. 20. Why were both the man and the woman called 
 Adam, Gen. v. 2 ? 
 
 A. To intimate that their original was of the earth; that 
 they were both of the same nature; that the promises and 
 threatenings concerned them both equally, Rom. v. 12, and 
 to teach us that, notwithstanding hereof, the man was the 
 representing head of the covenant, 1 Cor. xv. 22. 
 
 Q. 21. After whose image did God create man ? 
 
 A. After his own image, Gen. i. 26, 27. 
 
 Q. 22. Did this image of God lie in any outward shape 
 of man's body ? 
 
 A. By no means; for God is a pure Spirit, without all 
 bodily parts, John iv. 24. 
 
 Q. 23. What then was the proper seat thereof? 
 
 A. The soul of man was the painting-table on which 
 this image of God was expressed and delineated, Gen. ii. 
 7 ; James iii. 9. 
 
Of the Creation of Man. 61 
 
 Q. 24. Wherein did the soul of man bear a likeness to God ? 
 
 A. In its spiritual and immortal nature; and in the facul- 
 ties of understanding and willing with which it was endued. 
 
 Q. 25. Wherein did the image of God, which was drawn 
 on man's soul, chiefly consist ? 
 
 A. " In knowledge, righteousness, and holiness," Col. iii. 
 10; Eph. iv. 24. 
 
 Q. 26. What knowledge was man endowed with at his 
 creation ? 
 
 A. A perfect knowledge of God, of his will, and works, 
 so far as was necessary to render him happy, and fit for 
 universal obedience. 
 
 Q. 27. What righteousness had man at his creation? 
 
 A. Not an imputed, but an inherent righteousness ; which 
 consisted in a perfect conformity of all the powers and facul- 
 ties of his soul to the pure nature of God, and the moral law 
 written upon his heart, Eccl. vii. 29. 
 
 Q. 28. Wherein consisted his holiness ? 
 
 A. In the lustre and beauty of his perfect knowledge and 
 inherent righteousness, shining both in his heart and life. 
 
 Q. 29. Was the will of man, in a state of innocency, ab- 
 solutely indifferent to good and evil? 
 
 A. No; God sent man's will only towards good; yet it 
 was moveable to evil, and that only by man himself, to 
 whom God gave a sufficient power to stand in his integrity, 
 if he had pleased, Eccl. vii. 29. 
 
 Q. 30. What was the necessary consequence of this image 
 of God, drawn upon our first parents? 
 
 A. The immortality of the whole man, and dominion 
 over the creatures. 
 
 Q. 31. Would they have been immortal if they had not 
 sinned ? 
 
 A. Yes; for it was only in case of sin that death was 
 threatened, Gen. ii. 17. 
 
 Q. 32. How could their bodies have been immortal, when 
 made of the dust? 
 
 A. The perfect purity or holiness of their souls would 
 have preserved their bodies from sickness, death, and cor- 
 ruption, Rom. v. 12, and vi. 23. 
 
 Q. 33. Wherein did man's dominion over the creatures 
 consist? 
 
 A. In his princely power over the inferior creatures; 
 whereby he could rule and use them as he pleased, for God's 
 glory and his own good, without any injustice, Gen. i. 28, 
 and ii. 19, 20. 
 
 Q. 34. Where did God put the man when he had formed 
 him after his own image? 
 
62 Of the Creation of Man. 
 
 A. In the garden of Eden ; a place eminent for pleasant- 
 ness, where nothing was wanting, either for necessity or 
 delight, Gen. ii. 8, 9. 
 
 Q. 35. What may we learn from the holy and happy 
 state in which man was created ? 
 
 A. The unspeakable difference betwixt man's former and 
 present condition : formerly, in a state of innocency, man's 
 understanding was a lamp of light, his will lay straight 
 with the will of God, and his affections were pure and holy, 
 free from all disorder and distemper; but now, the very 
 reverse : so that we may say, " How is the gold become 
 dim! how is the most fine gold changed!" Lam. iv. 1. 
 " The crown is fallen from our head ; wo unto us that we 
 have sinned ! " chap. v. 16. 
 
 11. Q. What are God's works of providence ? 
 
 A. God's works of providence are, his most holy, wise, 
 and powerful preserving and governing all his creatures, 
 and all their actions. 
 
 Q. ]. How doth it appear that there is a providence ? 
 
 A. From scripture, and by reason. 
 
 Q. 2. How doth the scripture evidence that there is a 
 providence ? 
 
 A. It tells us, that the Lord preserveth man and beast, 
 Psal. xxxiv. 6 ; that he gives " rain from heaven, and fruit- 
 ful seasons, filling our hearts with food and gladness," Acts 
 xiv. 17; " thathegiveth to all life, and breath, and all things," 
 Acts xvii. 25. 
 
 Q. 3. How may providence be proved by reason ? 
 
 A. The admirable order and harmony among such a vast 
 variety of creatures in the world, continuing for so many 
 ages, notwithstanding of their different and opposite natures ; 
 the accomplishment of future events, exactly according to 
 the predictions of them long beforehand ; the revolutions of 
 kingdoms ; the orderly returns of seedtime and harvest ; and 
 the preservation of a church on earth, against the fury of 
 hell and wicked men: all these plainly evince to the rational 
 world, that there is a providence. 
 
 Q. 4. Can providence be denied without denying the 
 being of God ? 
 
 A. No; for the same arguments that prove the one, prove 
 the other ; to deny that God governs the world, is to deny 
 that God is, Isa. xli. 24. 
 
 Q. 5. What is the object of God's providence, or to what 
 does it extend ? 
 
 A. To all his creatures, and their actions. 
 
 Q. 6. What is God's providence towards the angels ? 
 
Of Providence. 63 
 
 A. He permitted some of them to fall wilfully and irre- 
 coverably into sin and damnation, Jude, ver. 6, and esta- 
 blished the rest in holiness and happiness, 1 Tim. v. 21. 
 
 Q. 7- Are the smallest and meanest of the creatures the 
 objects of God's providence, as well as the greatest and most 
 considerable ? 
 
 A. God's providence disdains not the meanest worm, more 
 
 than the mightiest prince ; he counts the hairs of our head, 
 
 Matth. x. 30, as well as the number of the stars, Psal. cxlvii. 4. 
 
 Q. 8. Does it reflect any dishonour upon the providence 
 
 of God, to take care of the meanest creatures ? 
 
 A. It can reflect no dishonour upon divine providence, to 
 preserve what infinite wisdom saw meet to create, be it ever 
 so mean in our view, Neh. ix. 6. 
 
 Q. 9. Does providence extend to all the actions of the 
 creatures, as well as unto the creatures themselves? 
 
 A. Yes ; otherwise the creatures would be independent 
 in their actions; and God would not be in all things the, 
 first cause, Gen. xlv. 7- 
 
 Q. 10. Are casual or contingent actions subject to divine 
 providence ? 
 
 A. What is casual to us is ordained by God : nothing can 
 be more casual than a lot, " yet the whole disposing thereof 
 is of the Lord," Prov. xvi. 33. 
 
 Q. 1 J. Are voluntary or free actions subject to it likewise ? 
 A. Yes; for though " there are many devices in a man's 
 heart, nevertheless the counsel of the Lord, that shall stand," 
 Prov. xix. 21. 
 
 Q. 12. How is the providence of God conversant about 
 good actions ? 
 
 A. Not by compelling, but sweetly inclining and deter- 
 mining the will, both to the action, and the right manner of 
 performing it, Phil. ii. 13. " It is God who worketh in you 
 both to will and to do, of his good pleasure." 
 
 Q. 13. How is it conversant about sinful actions? 
 A. In permitting them to be done, Acts xiv. 16, and in 
 limiting and directing them to good and holy ends, contrary 
 both to the nature of sin and the intention of the sinner, 2 
 Kings xix. 28. 
 
 Q. 14. What scripture-instance may be given of God's 
 overruling the sinful actions of men to holy ends? 
 
 A. The worst action that ever was committed, the cruci- 
 fying the Lord of glory, was ordered and directed by God, 
 for bringing about the greatest mercy, the redemption of a 
 lost world, Acts ii. 23, and iv. 28. 
 
 Q. 15. What are the works of providence about the crea- 
 tures and their actions ? 
 
64 Of Providence. 
 
 A. They are two; God's preserving them, and his gov- 
 erning them. 
 
 Q. 16. What is God's preserving work of providence ? 
 A. It is his upholding all the creatures in their being 
 and operation by the same power whereby he made them 
 at first, Heb. i. 3, — " upholding all things by the word of 
 his power." 
 
 Q. 17- What would be the consequence of God's with- 
 holding from the creatures his preserving providence? 
 
 A. They would presentlv sink into their original nothing, 
 Psal. civ. 29. 
 Q. 18. What is God's governing work of providence ? 
 A. His directing and leading all his creatures to the 
 proper ends which he has prescribed and appointed, Prov. 
 xvi. 9. " A man's heart deviseth his way, but the Lord 
 directeth his steps." 
 
 Q. 19. How do you prove that God governs, as well as 
 preserves, his creatures ? 
 
 A. From their dependence upon him for operation, as 
 well as for being: for in him they live and move, as well 
 as have their being, Acts xvii. 28 ; and it is expressly said, 
 that God " ruleth by his power for ever," Psal. Ixvi. j. 
 
 Q. 20. Does God's governing providence include in it his 
 immediate concourse with every action of the creature? 
 
 A. Yes ; God not only efficaciously concurs in produc- 
 ing the action, as to the matter of it; but likewise prede- 
 termines the creature to such or such an action, and not 
 to another, Isa. x. 6, 7> shutting up all other ways of act- 
 ing, and leaving that only open which he had determined 
 to be done, Ezek. xxi. 21, 22. 
 
 Q. 21. How can God concur with the sinful actions of 
 men without sin, whereof he cannot be the author? 
 
 A. Although God not only preserves and supports the 
 faculties wherewith a man sinneth, but likewise previously, 
 immediately, and efficaciously concurs to the substance, 
 matter, or entity of the action ; yet he by no means con- 
 curs to the sinfulness or wickedness of the act, Isa. x. 6, 7- 
 
 Q. 22. Wherein doth the sinfulness of an action properly 
 consist ? 
 
 A. Not in the matter of the action, but in the form of it; 
 that is, not in the action itself, considered as an act, but in 
 the deficiency or swerving of that act from the rule of the 
 law, 1 John iii. 4. "Sin is the transgression of the law." 
 
 Q. 23. How may the difference betwixt the matter and 
 form of an action be illustrated by an example? 
 
 A. In the stoning of Achan and Naboth ; the matter of 
 the action was the same, namely, the throwing of stones ; 
 
Of Providence. 65 
 
 but the form of the action, in point of conformity or dis- 
 conformity to the law, was vastly different: the stoning of 
 Achan, condemned by God and all Israel, was an act of just 
 punishment, agreeable to the law, but the stoning of Na- 
 both, an innocent man, was an act of unjust murder, quite 
 contrary to the law, Exod. xx. 13. 
 
 Q. 24. From whence then doth the sinfulness or vicious- 
 ness of actions proceed ? 
 
 A. Although the power of acting be from God, yet the 
 viciousness or malignity of the action is entirely from the 
 inherent corruption of our own natures, James i. 13, 14. 
 
 Q. 25. Doth not God present the object which is the oc- 
 casion of sinning ? 
 
 A. Sin doth not arise from the object which God in his 
 providence presents to us, but from our own inward de- 
 pravity, called " the corruption that is in the world through 
 lust," 2 Pet. i. 4. God delivered Christ to the Jews; he 
 presented him to them ; but neither infused that malice 
 into them, whereby they crucified him, nor did excite it, 
 but it was entirely of themselves, Acts ii. 23. 
 
 Q. 26. What are the properties of God's providence ? 
 
 A. It is most holy, wise, and powerful. 
 
 Q. 27- Why is the providence of God called most holy ? 
 
 A. Because of the infinite holiness and purity that shines 
 in all his administrations, Psal. cxlv. 17- 
 
 Q. 28. Wherein doth the holiness of God's providence 
 appear ? 
 
 A. In bringing glory to his mercy and justice out of sin. 
 
 Q. 29. How doth he bring glory to his mercy out of sin ? 
 
 A. In making the worst of sinners become the choicest of 
 saints, as in the instance of Paul, 1 Tim. i. 12, 13, and others. 
 
 Q. 30. How doth he bring glory to his justice out of sin ? 
 
 A. By the judgments which he executes upon sinners, 
 even in this life, Psal. ix. 16. 
 
 Q. 31. Why is the providence of God said to be wise? 
 
 A. Because it makes all things subservient to the end 
 which God had fixed for himself, Rom. viii. 28. 
 
 Q. 32. How is the wisdom of providence manifested? 
 
 A. In the exact harmony of all the motions thereof with 
 the word, Hos. xiv. 9. 
 
 Q. 33. Why is God's providence called powerful? 
 
 A. Because it cannot be resisted, Dan. iv. 35. " He 
 doth according to his will in the army of heaven, and 
 among the inhabitants of the earth : none can stay his hand, 
 or say unto him, What dost thou ?" 
 
 Q. 34. How does the power of providence discover itself? 
 
 A. In bringing about great events by small and con- 
 
66 0/ Providence. 
 
 tern ptible-1 ike means ; thus, he makes worm Jacob to thrash 
 the mountains, Isa. xli. 15, and by the foolishness of preach- 
 ing saves them that believe, 1 Cor. i. 21. 
 
 Q. 35. How is the providence of God usually distin- 
 guished ? 
 
 A. Into ordinary and extraordinary, common and special. 
 
 Q. 36. What is the ordinary providence of God ? 
 
 A. It is his observing the order of things which he ap- 
 pointed from the beginning, Hos. ii. 21, 22. 
 
 Q. 37. What is the extraordinary providence of God ? 
 
 A. It is his going beyond, or contrary to, the natural or- 
 der of things; and such events are called miraculous. 
 
 Q. 38. What is a miracle ? 
 
 A. It is such an astonishing and surprising effect, con- 
 trary to the ordinary course of nature, as surpasses the 
 power of all created beings, and can be produced by divine 
 omnipotence only ; such as, dividing the waters of the Red 
 Sea and Jordan, making the sun to stand still, raising the 
 dead, giving eyesight to the born-blind, curing all man- 
 ner of diseases by a word, and the like. 
 
 Q. 39. What is common providence ? 
 
 A. It is that which is exercised about all the creatures in 
 general, Acts xvii. 28, called God's natural government. 
 
 Q. 40. What is special providence ? 
 
 A. It is that which is exercised about rational creatures in 
 particular, Deut. xxx. 16, 17, 18, called his moral government. 
 
 Q. 41. What are the special providences which God ex- 
 ercises about his church and people? 
 
 A. His " eyes run to and fro throughout the whole earth, 
 to show himself strong in behalf of them whose heart is 
 perfect towards him," 2 Chron. xvi. 9, and he makes all 
 things work together for their good, Rom. viii. 28. 
 
 Q. 42. Are not all the dispensations of providence, pros- 
 perous or adverse, to be carefully observed ? 
 
 A. Yes ; for, " whoso is wise, and will observe these 
 things, even they shall understand the loving-kindness of 
 the Lord," Psal. cvii. 43. 
 
 Q. 43. How are the providences of God to be observed ? 
 
 A. With humility and reverence, under a sense of our 
 weakness to penetrate into them, Rom. xi. 34, and with 
 gratitude and thankfulness, because there is always some 
 mixture of mercy with judgment in this life, Psal. ci. 1. 
 
 Q. 44. Is it not dangerous to overlook the operations of 
 divine providence ? 
 
 A. Yes ; for it is said, Psal. xxviii. 5, " Because they re- 
 gard not the works of the Lord, nor the operation of his 
 hands, he shall destroy them, and not build them up." 
 
Of Providence. 67 
 
 Q. 45. Are not some dispensations of providence very 
 dark and mysterious ? 
 
 A. Yes ; his ways are many times in the sea, and his 
 paths in the great waters, and his footsteps are not known, 
 Psal. Ixxvii. 19. 
 
 Q. 46. Wherein doth the mystery of providence appear ? 
 
 A. In the mysterious track, and mysterious outward ap- 
 pearance thereof. 
 
 Q. 47. How is providence mysterious in the track of it ? 
 
 A. In attaining its end by contrary-like means ; such as, 
 making Joseph's imprisonment the step to his being second 
 in the kingdom, and the casting of Daniel into the lions' 
 den, the path to his higher preferment. 
 
 Q. 48. Wherein is providence mysterious in the outward 
 appearance of it ? 
 
 A. In that "all things come alike unto all ;" there being 
 " one event to the righteous and to the wicked;" and no 
 man knowing love or hatred, by all that is before him in 
 this life, Eccl. ix. 1, 2. 
 
 Q. 49. How do you prove that love or hatred cannot be 
 known by the outward dispensations of providence in this life? 
 
 A. From the parable of the rich man and Lazarus ; the 
 rich man, in his lifetime, received good things, and Lazarus 
 evil things ; and yet, after death, Lazarus is comforted, and 
 the other tormented, Luke xvi. J 9 — 27. 
 
 Q. 50. Is this seemingly unequal appearance of provi- 
 dence in this life any reflection upon the wisdom and righte- 
 ousness thereof? 
 
 A. No ; for though good men may be sometimes put to 
 a stand by the outward prosperity of the wicked, and the 
 straits and wants of the godly, as Jeremiah was, chap. xii. 
 1, "Wherefore doth the way of the wicked prosper? 
 wherefore are all they happy who deal very treacherous- 
 ly?" yet, if the enjoyments of the one, and wants of the 
 other, are laid in the balance, it will be found, that "a 
 little that a righteous man hath, is better than the riches of 
 many wicked," Psal. xxxvii. 16. 
 
 Q. 51. What is our duty when providence seems to run 
 cross to the promise? 
 
 A. It is to believe the promise, and that providence is 
 running in a direct line to the accomplishment thereof, 
 though we cannot see it at the time, as Abraham did, " who 
 against hope believed in hope, and staggered not at the 
 promise of God through unbelief," Rom. iv. 18, 20. 
 
 Q. 52. Will not dark providences be opened to the saints 
 some time or other? 
 
 A. Yes; for, says Christ, "What I do thou knowest not 
 now, but thou shalt know hereafter," John xiii. 7- 
 
68 Of Providence. 
 
 Q. 53. When will the mystery of providence be opened 
 to the saints ? 
 
 A. It shall be fully unveiled at the end of the day, when 
 the mystery thereof shall be finished, and all the labyrinths, 
 wherein the saints were led, fully un winded, Rev. x. 6, 7- 
 
 Q. 54. What will be the language of the saints, when the 
 whole mystery of providence shall be explained ? 
 
 A. They will say, " He hath done all things well," Mark 
 vii. 37- " Not one thing hath failed of all the good things 
 which the Lord — spake; — all are come to pass, — no one 
 thing hath failed thereof," Josh, xxiii. 1-4. 
 
 Q. 55. What improvement ought we to make of this 
 doctrine of providence ? 
 
 A. To commit our way unto the Lord, " to trust also in 
 him, and he shall bring it to pass," Psal. xxxvii. 5. 
 
 12. Q. What special act of providence did God exer- 
 cise towards man in the estate wherein he was created? 
 
 A. When God had created man, he entered into a 
 covenant of life with him, upon condition of perfect obe- 
 dience ; forbidding him to eat of the tree of knowledge 
 of good and evil, upon the pain of death. 
 
 Q. 1. Was there any thing special in God's government 
 of man when he was created, above the other creatures ? 
 
 A. Yes ; for God gave man a moral law, which the other 
 creatures, not endued with reason, were not capable of, Job 
 xxxv. 10, 11, "None saith, W 7 here is God my maker? — 
 who teacheth us more than the beasts of the earth, and 
 maketh us wiser than the fowls of heaven." 
 
 Q. 2. What call you a moral law ? 
 
 A. A moral law signifies a law of right manners, or good 
 and suitable behaviour towards God and man, and adapted 
 to man's rational nature, Rom. vii. 12. 
 
 Q. 3. How was this law first given unto man ? 
 
 A. It was written upon the table of his heart, the mo- 
 ment that God created him in his own image, Gen. i. 27. 
 
 Q. 4. What do you understand by God's writing the 
 law upon the table of his heart ? 
 
 A. God's inlaying a principle of obedience in his heart, 
 disposing him to obey out of love to God, and a singular 
 regard to his authority, Eccl. vii. 29. 
 
 Q. 5. What was the peculiar favour which God mani- 
 fested to man in a state of innocency, besides writing the 
 law upon his heart ? 
 
 A. The reducing that law into the form of a covenant, 
 whereby man became confederate with heaven. 
 
 Q. 6. What is a covenant ? 
 
Of the Covenant of Works. 69 
 
 A. A mutual free compact and agreement betwixt two 
 parties, upon express terms or conditions. 
 
 Q. 7- How many covenants are there relating to the life 
 and happiness of man ? 
 
 A. Two ; the covenant of works, and the covenant of 
 grace, Gal. iv. 24. " These are the two covenants." 
 
 Q. 8. Which of these was the covenant which God entered 
 into with man when he was created ? 
 
 A. The covenant of works, or of life. 
 
 Q. 9. Why called a covenant of works ? 
 
 A. From the condition of it. 
 
 Q. 10. Why called a covenant of life? 
 
 A. From the promise of it. 
 
 Q. 11. How doth it appear that God entered into a cove- 
 nant with man in innocency ? 
 
 A. From the condition and penalty that were in the first 
 covenant, Gen. ii. 16, 17, and from express mention in 
 scripture of Adam's breach of that covenant, Hos. vi. 7- 
 4f But they like men (margin, like Adam) have trans- 
 gressed the covenant." 
 
 Q. 12. How doth it appear that Adam gave that consent 
 which was necessary in a mutual covenant ? 
 
 A. His silent acquiescence in the will of his sovereign 
 Creator implied a consent; and his consent could not be 
 withheld by a creature made after the image of God, in 
 knowledge, righteousness, and holiness. 
 
 Q. 13. What was the condition of the covenant of works? 
 
 A. Perfect obedience to the whole law of God, in heart 
 and life. 
 
 Q. 14. What was the sum of that law which was the rule 
 of man's covenant-obedience ? 
 
 A. That man believe whatsoever God shall reveal, and 
 do whatsoever he shall command, Rom. x. 5, and, in testi- 
 mony thereof, not to eat of the tree of knowledge of good and 
 evil, Gen. ii. 17- 
 
 Q. 15. Was this prohibition of not eating of the tree of 
 knowledge of good and evil a moral or positive precept ? 
 
 A. It was a positive precept, founded in the sovereign 
 will of God. 
 
 Q. 16. Was it then a thing in itself indifferent, to eat, or 
 not to eat, of that tree ? 
 
 A. There could be no moral evil in eating of that tree 
 more than any other, antecedent to the command of God 
 forbidding it ; but after that, it was no more indifferent, 
 but highly sinful to do so. 
 
 Q. 17- Why did God extend the rule and matter of 
 man's covenant-obedience to a thing in itself indifferent ? 
 
70 Of the Covenant of Works. 
 
 A. That man's obedience might turn upon the precise 
 point of the will of God, which is the plainest evidence of 
 true obedience, Psal. xl. 8. 
 
 Q. 18. Did man's life and death hang only upon this po- 
 sitive precept about the forbidden fruit? 
 
 A. Not upon this only, but likewise on the whole law, 
 Gal. iii. 10. " Cursed is every one that continueth not in all 
 things written in the book of the law to do them." 
 
 Q. 19. Was there any mercy or favour in restricting man 
 from eating of this tree ? 
 
 A. Much every way; for this restriction taught him, 
 that though he was lord of the creatures, yet he was God's 
 subject : it was a beacon set up before him, to beware of 
 sin j and it pointed him away from the creatures to God 
 himself for happiness. 
 
 Q. 20. What was the penalty in case of disobedience? 
 
 A. It was the pain of death: — "In the day that thou 
 eatest thereof thou shalt surely die," Gen. ii. 1J. 
 
 Q. 21. What kind of death was this which was threaten- 
 ed upon disobedience ? 
 
 A. It was death, temporal, spiritual, and eternal. 
 
 Q. 22. Did Adam die a temporal or a natural death that 
 day he sinned ? 
 
 A. No ; but he became a dead man in law, and his body 
 got its death-wound, and became mortal, Rom. v. 12. 
 
 Q. 23. Why was the immediate execution of natural 
 death suspended? 
 
 A. Because of his posterity then in his loins, and because 
 of another covenant that was prepared, Job xxxiii. 24. 
 
 Q. 24. What was the spiritual death threatened ? 
 
 A. The loss of his original righteousness, and the favour 
 of God, Gen. iii. 8, 10, 24. 
 
 Q. 25. What is meant by eternal death ? 
 
 A. The enduring of the wrath of God, in soul and body, 
 in a state of separation from him for ever, Matth. xxv. 46. 
 
 Q. 26. What was the promise in this covenant, in case of 
 obedience? 
 
 A. It was life. 
 
 Q. 27- How does it appear that life was promised, when 
 the promise thereof is not expressly mentioned ? 
 
 A. The promise of life is included in the threatening of 
 death, " In the day that thou eatest thereof, thou shalt 
 surely die;" which necessarily implies, if thou dost not eat 
 thereof, thou shalt surely live, Gal. iii. 12. 
 
 Q. 28. What kind of life was it that was promised unto 
 man in the covenant of works? 
 
 A. The continuance of his natural life, consisting in the 
 
Of th e Covenant of Wo rks. 7 1 
 
 union of his soul and body ; the continuance also of his 
 spiritual life, consisting in the favour of God, Lev. xviii. 5, 
 and his entering upon eternal life in heaven, after he had 
 passed through the time of his trial upon earth, Rom. vii. 10. 
 
 Q. 29. How do you prove that eternal life in heaven was 
 included in the promise of this covenant ? 
 
 A. From eternal death in hell being included in the 
 threatening of it, as the natural wages of sin; and from 
 Christ himself expounding the promise of the covenant of 
 works, of eternal life, Matth. xix, 16, when one puts the 
 question to him, " What shall I do that I may inherit eter- 
 nal life?" he answers, ver. 17, "If thou wilt enter into 
 life (namely, eternal life, by doing), keep the command- 
 ments." 
 
 Q. 30. Was there any proportion betwixt Adam's obe- 
 dience, though sinless, and the life that was promised ? 
 
 A. There can be no proportion betwixt the obedience of 
 a finite creature, however perfect, and the enjoyment of 
 the infinite God, Job xxii. 2, 3. " Can a man be profitable 
 to God? Is it any pleasure to the Almighty that thou 
 art righteous ? or is it any gain to him that thou makest 
 thy way perfect?" 
 
 Q. 31. Why could not Adam's perfect obedience be me- 
 ritorious of eternal life ? 
 
 A. Because perfect obedience was no more than what he 
 was bound unto, by virtue of his natural dependence on 
 God, as a reasonable creature made after his image. 
 
 Q. 32. Could he have claimed the reward as a debt, in 
 case he had continued in his obedience ? 
 
 A. He could have claimed it only as a pactional debt, in 
 virtue of the covenant promise, whereby God became debtor 
 to his own faithfulness, but not in virtue of any intrinsic 
 merit of his obedience, Luke xvii. 10. 
 
 Q. 33. What then was the grace and condescension of 
 God that shined in the covenant of works ? 
 
 A. In that he entered into a covenant at all with his own 
 creatures ; and promised eternal life as a reward of his 
 work, though he had nothing to work with, but what he 
 received from God, 1 Cor. iv. 7- 
 
 Q. 34. Did the covenant of works oblige man to seek life 
 upon the account of his obedience ? 
 
 A. It left man to expect it upon his obedience, but did not 
 oblige him to seek it on that score ; but only upon the ac- 
 count of the faithfulness of God in his promise, graciously 
 annexing life to man's sinless obedience, Matth. xix. 16. 
 
 Q. 35. Did the covenant of works oblige man to make 
 his own life and happiness the chief end of his obedience ? 
 
72 Of the Covenant of Works. 
 
 A. By no means ; the promise of life was an encourage- 
 ment to his obedience, but the glory of God was to be the 
 chief end therein ; to which any view of his own happiness 
 was to be subordinate, otherwise his obedience had not been 
 perfect. 
 
 Q. 36. Was the covenant of works a law as well as a 
 covenant? 
 
 A. Yes ; it was both the one and the other. 
 
 Q. 37- In what respect was it a law ? 
 
 A. As it was not between equals, but enjoined by the 
 sovereign Lawgiver. 
 
 Q. 38. In what respect was it a covenant ? 
 
 A. As it contained a promise of reward, graciously an- 
 nexed to the precept, Gal. iii. 12. 
 
 Q. 39. Is this covenant abrogated or still in force ? 
 
 A. It was never abrogated, but is still binding upon all 
 that are under it, Matth. v. 18, and xix. 17- 
 
 Q. 40. Did not man's sin abrogate this covenant ? 
 
 A. No ; his sin bound him under the curse of it, Gal. iii. i 0. 
 
 Q. 41. Did not Christ's doing and dying abrogate this 
 covenant of works ? 
 
 A. No ; it fulfilled both the precept and penalty thereof, 
 Rom. x. 4. 
 
 Q. 42. Does not the law of faith abrogate the law of works? 
 
 A. No; " Do we make void the law through faith ? God 
 forbid ; yea, we establish the law," Rom. iii. 31. 
 
 Q. 43. Are sinners that live under the Gospel dispensa- 
 tion, under the same obligation to obedience as the condition 
 of life that Adam was under ? 
 
 A. While they remain in unbelief, rejecting the surety 
 of the " better testament," they keep themselves under an 
 obligation to do the same law, and so are under the curse of 
 it, Gal. v. 3, 4. 
 
 Q. 44. What may we learn from this doctrine? 
 
 A. It teacheth us that eternal death comes by the breach 
 of the covenant of works in the first Adam ; and that eter- 
 nal life comes only by the fulfilling of the same covenant by 
 the second Adam, Rom. v. 19. 
 
 13. Q. Did our first parents continue in the estate 
 wherein they were created ? 
 
 A. Our first parents being left to the freedom of their 
 own will, fell from the estate wherein they were created 
 by sinning against God. 
 
 Q. 1. What mean you by the estate wherein man was 
 created ? 
 
Of Adam's Fall 73 
 
 A. His state of innocency, wherein he had been standing 
 under God, as his great Lord Creator. 
 
 Q. 2. What standing had he under God in a state of 
 innocency ? 
 
 A. Perfect conformity to him ; intimate fellowship and 
 communion with him ; and an ample dominion over all the 
 work of his hands, in this lower world, the tree of know- 
 ledge of good and evil only excepted. 
 
 Q. 3. By what charter did man hold this estate of his 
 great Creator ? 
 
 A. By the charter of the covenant of works. 
 
 Q, 4. What remarkable and significant circumstances 
 appertained to this charter ? 
 
 A. The tree of knowledge of good and evil, and the tree 
 of life. 
 
 Q. 5. What did the tree of knowledge of good and evil 
 signify? 
 
 A. It signified, that as Adam knew much of his Crea- 
 tor's goodness by what he had done for him, so he was to 
 know much of his displeasure and indignation, if he tasted 
 the fruit of that tree. 
 
 Q. 6. What did the tree of life signify to man ? 
 
 A. That upon his fulfilling the condition of the covenant, 
 by a course of obedience, he was to live for ever. 
 
 Q. 7- What understand you by the course of obedience 
 which Adam had to go through, in order to found his cove- 
 nant-title to eternal life? 
 
 A. A continuance in perfect obedience, during the time 
 which God had appointed for his state of probation. 
 
 Q. 8. When was a state of probation only applicable to 
 man ? 
 
 A. It was only applicable to man while in innocency, 
 before the breach of the covenant of works; and by no 
 means applicable to man in any other state since the fall. 
 
 Q. 9. Why is it that man, since the fall, can justly be 
 said to be in a state of probation in this world ? 
 
 A. Because the covenant of works being broken, all the 
 children of men are either in a natural state, in the first 
 Adam, or in a gracious state in the second ; and consequently 
 under a dispensation either of divine justice or mercy. 
 
 Q. 10. Are not men to have rewards given them accord- 
 ing to their good or evil works, and consequently may be 
 said to be in a state of probation as well as Adam was r 
 
 A. The consequence will not hold ; because these re- 
 wards are of another kind than could have taken place un- 
 der the covenant of works, though it had been fulfilled ; 
 for now they are either rewards of impartial justice for 
 
 D 
 
74 Of Adam's Fall 
 
 evil works, the wages of sin being death ; or rewards of free 
 mercy to the doing persons, not for their good works, but 
 according to them, 2 Cor. v. 10. 
 
 Q. 11. What is it for God to dispense rewards of free mercy 
 to his people, not for their good works, but according to them ? 
 
 A. It is to bestow these rewards, not on account of any 
 worth or merit that is in their good works, in themselves 
 considered ; but as they are evidences of union with Christ, 
 in whom their persons and performances are accepted, and 
 through whom the rewards of grace are freely conferred; 
 for " the gift of God is eternal life, through Jesus Christ, our 
 Lord," Rom. vi. 23. 
 
 Q. 12. Is there any danger in asserting that men are now 
 in a state of probation as Adam was ? 
 
 A. No ; because though they cannot now be in that state, 
 yet God still deals with them as rational creatures, under a 
 moral government, and capable of rewards, whether of jus- 
 tice or mercy, of debt or grace, according to their state and 
 works: hence men are judged at the great day according 
 to their state, as sheep or goats separated from one another, 
 and then according to their works, Matth. xxv. 32, 46. 
 
 Q. 13. What then is the dangerous consequence of asserting, 
 that fallen man is still in a state of probation in this life ? 
 
 A. This dangerous consequence would follow, that man- 
 kind are hereby supposed to be still under a covenant of 
 works that can justify the doer; or under a law that can 
 give life, besides the law of faith, mentioned Rom. iii. 27, 
 which is false ; " for if there had been a law given, which 
 could have given life, verily righteousness should have been 
 by the law," Gal. iii. 21. 
 
 *Q. 14. What improvement ought we to make of this 
 doctrine about the state of probation ? 
 
 A. To be restless in the use of all appointed means till we 
 get in to Christ ; that in the way of believing, and walking in 
 him, we may share of the " sure reward," promised through 
 grace, " to him that soweth righteousness," Prov. xi. 18. 
 
 Q. 15. How did our first parents fall from the estate 
 wherein they were created ? 
 
 A. By sinning against God, Gen. iii. 6, 7- 
 
 Q. Id. Were they not sufficiently furnished with every 
 thing necessary for yielding perfect obedience to the will of 
 God? 
 
 A. Yes ; for they had perfect knowledge in their under- 
 standing, freedom and inclination to good in their will, and 
 spotless holiness in their hearts and affections, Eccl. vii. 29. 
 " God made man upright." 
 
 Q. 17. How then did man's sin and apostasy come about ? 
 
Of Adam's Fall 7"> 
 
 A. Though he was a perfect, yet he was but a mutable 
 creature, left to the freedom of his own will, which was sub- 
 ject to change. 
 
 Q. 18. Wherein did the freedom of man's will, in a state 
 of innocency, consist ? 
 
 A. In a perfect liberty and "power to will and to do 
 that which is good and well pleasing to God ;" but yet mu- 
 tably, so as that he might fall from it, Eccl. vii. 29 ; Gen. 
 ii. 16, 17, and iii. 6.* 
 
 Q. 19. Why did not God make man immutable ? 
 
 A. Because immutability, or unchangeableness of nature, 
 is the essential property of God alone, Mai. iii. 6 ; " I am 
 the Lord, I change not," James i. 17- 
 
 Q. 20. Are not elect angels and saints made immutably 
 good ? 
 
 A. The elect angels are confirmed in a state of immutable 
 happiness ; and the saints, in virtue of union with Christ, 
 are fixed in an unchangeable state of grace here, and glory 
 hereafter ; but the unchangeable state of the one and the 
 other is not owing to any thing in their own natures, but to 
 the free love and favour of God, Eph. i. 10. 
 
 Q. 21. What freedom of will has man since the fall unto 
 any spiritual good ? 
 
 A. He " has wholly lost all freedom and ability of will 
 to any spiritual good accompanying salvation," so as that 
 he can neither " convert himself, nor prepare himself there- 
 unto," John vi. 44, 66. t 
 
 Q. 22. What freedom of will have they who are regene- 
 rated ? 
 
 A. They are enabled, by grace alone, freely to will and to 
 do that which is spiritually good, Rom. vi. 18 ; yet so as that, 
 by reason of remaining corruption, they do not perfectly and 
 only that which is good, but likewise frequently that which 
 is evil, chap. vii. 15, 19, 21. J 
 
 Q. 23. When is the will of man made perfectly and im- 
 mutably free to that only which is good ? 
 
 A. In the state of glory only, Eph. v. 13 ; 1 John iii. 2. 
 Q. 24. What is it for man to be left to the freedom of his 
 own will ? 
 
 A. It was God's leaving him with a sufficient stock in his 
 hand, without any promise of supernatural aid, or further 
 assistance to improve the stock of grace already received. 
 Q. 25. How was he left to abuse the freedom of his will ? 
 A. God did not incline him to abuse it, but only with- 
 held that further grace, which he was no way obliged to 
 
 * Confession, chap. ix. § 2. *r Ibid. chap. ix. § 3. 
 
 % Ibid. chap. ix. § 4. 
 
76 Of Adam's Fall. 
 
 give, for preventing his will from yielding to the tempta- 
 tion ; and was pleased, according to his wise and holy coun- 
 sel, to permit this abuse, having purposed to order it to his 
 own glory, Rom. xi. 32. 
 
 Q. 26. At whose door then must the fall be laid ? 
 
 A. Only at man's door, who willingly yielded to the 
 temptation of the devil, James i. 14. 
 
 Q. 27« What was the devil's agency in the fall of man ? 
 
 A. He entered into a serpent, and therein, by seducing 
 words, enticed the woman to take and eat the forbidden 
 fruit ; and she gave to her husband, and he did eat like- 
 wise, Gen. iii. 5, 6. 
 
 Q. 28. Why did Satan make use of the serpent, as his 
 instrument to seduce the woman ? 
 
 A. Because " the serpent was more subtle than any beast 
 of the field," Gen. iii. ], and so the most fit tool of any other 
 to serve his subtle and murderous designs, John vii. 44. 
 
 Q. 29. Why was not Eve afraid to entertain converse 
 with a serpent, lest it might be actuated by some evil spirit ? 
 
 A. It is supposed that Adam and Eve knew nothing as 
 yet of the fall of the angels; and sin not having as yet en- 
 tered into this lower world, they were not afraid of hurt 
 from any of the good creatures of God. 
 
 Q. 30. Why was there no confirmatory clause annexed to 
 the covenant of works, to secure man's standing in the estate 
 wherein he was created ? 
 
 A. Because it so pleased God ; and, no doubt, Infinite 
 Wisdom had another scene to open, through the occasion of 
 man's fall, by his breaking the first covenant. 
 
 Q. 31. What was that scene? 
 
 A. A scene of redeeming love and grace, which will be 
 matter of Hallelujahs, or praises to the Lord God and the 
 Lamb for ever and ever, Rev. v. 8. 
 
 Q. 32. Was then the covenant of works a scaffold erected 
 for carrying on a more glorious fabric ? 
 
 A. Yes, it was ; for God had said, and purposed from eter- 
 nity, that mercy should be built up for ever, Psal. Ixxxix. 2. 
 
 Q. 33. What improvement ought we to make of this doc- 
 trine of the fall of Adam ? 
 
 A. To be persuaded that the best of creatures, if left to 
 themselves, cannot be in safety one moment, Psal. xlix. 
 12; that since man could not be his own keeper, much less 
 can he be his own saviour, 2 Cor. iii. 5 ; to see how danger- 
 ous it is to parley with sin and Satan, and how much we 
 need an interest in the second Adam, to get the loss we 
 sustained by the first repaired with advantage ; for he has 
 " restored that which he took not away," Psal. lxix. 4. 
 
Of Sin in General. 77 
 
 14. Q. What is sin 1 
 
 A. Sin is any want of conformity unto, or transgres- 
 sion of the law of God. 
 
 Q. 1. Wherein consisted man's apostasy from God? 
 
 A. In sinning against him, Lam. v. \6. 
 
 Q. 2. How doth it appear that there is such a thing as 
 sin in the world ? 
 
 A. The God of truth declares that all have sinned, Rom. 
 iii. 23 ; the broken law cries for vengeance against trans- 
 gressors, and by it is the knowledge of sin, Gal. iii. 10; 
 Rom. iii. 20 ; conscience, God's deputy in every man's bo- 
 som, tells him he is guilty, Jer. xiv. 7 ; the reign of death, 
 and the groans of the creatures round about us, Rom. viii. 
 22, do all bear testimony that there is such a thing as sin 
 in the world. 
 
 Q. 3. Can there be any sin where there is no law ? 
 
 A. No ; " for where there is no law there is no transgres- 
 sion," Rom. iv. 15. 
 
 Q. 4. Of whose law is sin the transgression? 
 
 A. Of the law of God. 
 
 Q. 5. What understand you by the law of God? 
 
 A. All the precepts or commandments God hath given 
 unto man, as the rule of his obedience. 
 
 Q. 6. Where is this law of God to be found ? 
 
 A. There was a bright and fair copy of it written upon 
 the heart of man in innocency; but that being in a great 
 measure lost by the fall, God has written again to us the 
 great things of his law, in the scriptures of truth, Psal. 
 cxlvii. 19, 20. 
 
 Q. 7- Are all the laws of God mentioned in scripture of 
 binding force now under the New Testament? 
 
 A. No ; the ceremonial law, which was a shadow of good 
 things to come, is now abrogated upon the coming of Christ 
 in the flesh ; and many of the judicial laws, in so far as they 
 had a particular relation to the state of the Jewish nation, are 
 laid aside; but the moral law is perpetually binding on all man- 
 kind, in all ages and periods of the world, Psal. cxix. 160. 
 
 Q. 8. Doth God require a perfect conformity to this law ? 
 
 A. Yes; for there is a curse pronounced against even- 
 one that continueth not in all things written in the book of 
 the law to do them, Gal. iii. 10. 
 
 Q. 9. Why is the nature of sin expressed by a want of 
 conformity to the law ? 
 
 A. To let us know that our very natures since the fall 
 are sinful, Isa. i. 5, 6; that we are now quite destitute of 
 that original righteousness and holiness which we had at 
 
78 Of Sin in General. 
 
 our creation, Gen. vi. 5 ; and that every swerving from the 
 holy law, even in omitting what it commands, is sin, as 
 well as committing what it forbids, Isa. xliii. 22. 
 
 Q. 10. Why is sin called a transgression of the law ? 
 A. Because the law is the boundary of all our actions ; 
 and whenever we sin, we break the boundary and limit 
 that God hath set us, and so are exposed unto the curse of 
 the law, Eccl. x. 8; Gal. iii. 10. 
 
 Q. 11. Doth the law of God extend to the first motions of 
 sin in the heart ? „ 
 
 A. Yes ; for, says the Apostle, Rom. vii. 7, " I had not 
 known lust, except the law had said, Thou shalt not covet." 
 Q. 12. How many kinds of sin are there? 
 A. Two kinds, — original and actual. 
 Q. 13. What do you understand by original sin ? 
 A. The sin of our nature, which is called original sin, 
 because we were " shapen in iniquity," and conceived in 
 sin, Psal. li. 5, and because it was the first sin of man, and 
 is the original and fountain of all actual sin, Matth. xv. 19. 
 Q. 14. What do you understand by actual sin ? 
 A. Every thing that is inconsistent with and contrary to 
 the law, in thought, word, or deed, 1 John iii. 4. 
 Q. 15. How are actual sins divided ? 
 A. Into sins of omission and commission. 
 Q. 16. What is a sin of omission ? 
 
 A. It is a neglecting, or forgetting to do that good which 
 the law commands, James iv. 17- 
 
 Q. 17- What is a sin of commission ? 
 A. It is a doing of what the law of God forbids, Psal. li. 4. 
 Q. 18. Is every sin mortal or deadly? 
 A. Yes; in its own nature, Rom. vi. 16, 21, 23. "The 
 wages of sin is death." 
 
 Q. 19. Are all sins pardonable through grace? 
 A. There is pardon through the blood of Christ for al 
 sins except one, namely, the " sin against the Holy Ghost," 
 Matth. xii. 31, 32 ; Mark iii. 28, 29. 
 
 Q. 20. What is the sin against the Holy Ghost ? 
 A. It is a wilful, malicious, and avowed rejecting of 
 Christ and salvation through him, by a blaspheming apos- 
 tasy, after manifest conviction of the truth of the Gospel- 
 report, and some kind of approbation thereof, by the com- 
 mon influence or operation of the Spirit, Heb. vi. 4, 0, 6, 
 and x. 27; 1 John v. 16; Mark iii. 29, 30. 
 
 Q. 21. Why is this sin called blasphemy against the Holy 
 Ghost, Matth. xii. 31 ? 
 
 A. Because it is an opprobrious and reproachful speak- 
 ing of, and against the testimony of the Holy Ghost, in the 
 
Of Sin in General 7^ 
 
 word, concerning Christ, with a direct intention to dispa- 
 rage his glory, and to disgrace his truth and way ; hence 
 called " a putting him to an open shame," Heb. vi. 6. 
 
 Q. 22. What is the object of this sin against which it is 
 directly levelled ? 
 
 A. It is Christ, and salvation through him, as held out 
 in the Gospel-revelation : for it is a treading under foot the 
 Son of God, and accounting the blood of the covenant, 
 wherewith he was sanctified, an unholy thing, Heb. x. 29. 
 
 Q. 23. What are the acts of this dreadful sin ? 
 
 A. A wilful rejecting and obstinate opposing of the truth 
 of the Gospel ; a spiteful scoffing at Christianity and the 
 professors of it, joined sometimes with a malicious perse- 
 cuting of them ; and all these as fruits and concomitants of 
 a total and final apostasy from the faith. 
 
 Q. 24. What are the aggravations of this sin ? 
 
 A. Its being committed after a person hath "received the 
 knowledge of the truth, and tasted the good word of God, and 
 the powers of the world to come," Heb. vi. 5, and x. 26. 
 
 Q. 25. Why is it said that blasphemy against the Holy 
 Ghost shall not be forgiven unto men, Matth. xii. 31 ? 
 
 A. Not because it is above the virtue of the blood of 
 Jesus to cleanse from it, but because it despises the only 
 sacrifice for sin and means of pardon, there being " no other 
 name under heaven given among men, by which we must 
 be saved," but that of Jesus, Acts iv. 12, who is contemp- 
 tuously rejected by it, Heb. ii. 2, 3. 
 
 Q. 26. How may a person be assured that he is not 
 guilty of this sin ? 
 
 A. He may be well assured that this sin is not charged 
 upon him if he is afraid that he is guilty of it ; or in the 
 least concerned about his unbelief; or has any desire after 
 salvation through Christ ; and is content to be a debtor to 
 the riches of his grace. 
 
 Q. 27. What may we learn from the nature of sin in general? 
 
 A. That it is exceeding sinful, the greatest of all evils, 
 Rom. vii. 13 ; and consequently, that it must be the sorest 
 judgment in the world to be given up to it, Ezek. xxiv. 13; 
 and the greatest mercy to be delivered therefrom, Matth. i. 21. 
 
 15. Q. What was the sin whereby our first parents 
 fell from the estate wherein they were created? 
 
 A. The sin whereby our first parents fell from the 
 estate wherein they were created was their eating the 
 forbidden fruit. 
 
 Q. 1. Why is this fruit called forbidden fruit ? 
 
80 Of the First Sin in Particular. 
 
 A. Because the eating thereof was forbidden, under the 
 severest penalty, Gen. ii. 1 7- " But of the tree of the know, 
 ledge of good and evil thou shalt not eat of it : for in the 
 day that thou eatest thereof thou shalt surely die." 
 
 Q. 2. Why did God forbid the eating of this fruit? 
 
 A. To try the obedience of our first parents, and to mani- 
 fest his dominion over them as Lord of all. 
 
 Q. 3. Were not our first parents guilty of sin before 
 their eating the forbidden fruit ? 
 
 A. Yes ; they were guilty in hearkening to the devil and 
 believing him, before they did actually eat thereof. 
 
 Q. 4. Why then is their eating of it called their first sin ? 
 
 A. Because it was the first sin finished, James i. 15 ; and 
 an express violation of the positive precept, Gen. iii. 11. 
 
 Q. 5. Where was this first sin committed ? 
 
 A. In Paradise, where God had placed the man, and creat- 
 ed the woman, Gen. ii. 8, 22, and iii. (j. 
 
 Q. 6. Was there any aggravation of this sin, arising from 
 the place where it was committed ? 
 
 A. Yes ; for in Paradise our first parents had abundance 
 of other fruit, and of every thing necessary and delightful ; 
 yea, that place being a type of heaven, should have put 
 them on their guard against this and all other sins. 
 
 Q. 7- When did our first parents eat the forbidden fruit ? 
 
 A. It is certain that it was done very soon after they 
 were created, from Psal. xlix. 12, u Man being in honour, 
 abideth not." 
 
 Q. 8. Why did the devil make such haste in tempting 
 man to sin ? 
 
 A. Because he did not know how soon man might be 
 confirmed in a holy and happy state, and in that case im- 
 pregnable against all his temptations. 
 
 Q. 9. How did Satan lay his train for enticing our first 
 parents to eat the forbidden fruit ? 
 
 A. He attacks the woman in the absence of her hus- 
 band ; endeavours to make her doubt of the truth of God's 
 threatening: he presents the object, fruit pleasant to the 
 eye ; he pretends a greater regard and concern for them 
 than God himself; and he labours to persuade them that 
 they should be like God, in the largeness of their know- 
 ledge, upon their eating: all which maybe gathered from 
 Gen. iii. 1 — (>. 
 
 Q. JO. Did the enemy prevail by this stratagem ? 
 
 A. Yes; " The woman — took of the fruit, and did eat, 
 and gave also to her husband with her, and he did eat/' 
 Gen. iii. 6. 
 
 Q. 11. What was the nature of this first sin ? 
 
Of the First Sin in Particular. 81 
 
 A. However light and trivial it may appear in the car- 
 nal eye to eat of a little fruit ; yet, if it is weighed in God's 
 balance, it will be found to be a most heinous sin, and to 
 have many other sins against the law of God in its womb, 
 Hos. vi. 7, " They, like men (margin, like Adam), have 
 transgressed the covenant." 
 
 Q. 12. How doth that appear? 
 
 A. From our first parents being guilty of manifest un- 
 belief, the highest ingratitude, the most intolerable pride 
 and ambition, unaccountable inadvertency, most unnatural 
 rebellion, and most cruel murder, in their eating the forbid- 
 den fruit. 
 
 Q. 13. How is unbelief included in that sin ? 
 A. In their giving more credit to the devil than to God 
 about the truth of the threatening, Gen. ii. 17, and iii. 4. 
 Q. 14. How were they guilty of ingratitude ? 
 A. In contradicting the orders of their bountiful Lord 
 and Creator, who had allowed them the use of all the other 
 trees of the garden besides, Gen. ii. 16. 
 
 Q. 15. What pride and ambition was there in the first sin ? 
 A. In aspiring to equality with God in his inimitable at- 
 tributes, particularly in infinite knowledge, Gen. iii. 5, 6. 
 " Ye shall be as gods, knowing good and evil. And the 
 woman saw that the tree was good, — and a tree to be de- 
 sired to make one wise." 
 
 Q. \Q. What inadvertency were our first parents guilty 
 of about eating the forbidden fruit? 
 
 A. In entering into communication with a creature of 
 any kind, and however much disguised, about violating the 
 express inhibition of their Creator. 
 
 Q. 17- How were they guilty of rebellion in the com- 
 mitting this sin ? 
 
 A. By entering into a confederacy with Satan against 
 God, and thereby choosing him for their god and sove- 
 reign, instead of the true God, who made them and all 
 other creatures besides. 
 
 Q. 18. What murder were they guilty of in eating of 
 this fruit? 
 
 A. They were thereby guilty of their own death, and the 
 death of all their posterity, Rom. v. 12. 
 
 Q. 19. How was this sin of eating the forbidden fruit 
 aggravated ? 
 
 A. In being committed when man had full light in his 
 understanding ; a clear copy of the law in his heart ; when 
 he had no vicious bias in his will, but enjoying perfect li- 
 berty ; and when he had a sufficient stock of grace in his 
 hand, whereby to withstand the tempting enemy ; in being 
 
 d2 
 
82 Of the First Sin in Particular. 
 
 committed after God had made a covenant of life with 
 him, and given him express warning of the danger of eat- 
 ing this fruit. 
 
 Q. 20. What may we learn from our first parents being 
 seduced by Satan to eat the forbidden fruit ? 
 
 A. To resist the first motions of sin in the heart, and 
 the temptations of Satan thereunto, Psal. lxvi. 18; James 
 iv. 7 ; that since man in innocency fell before the tempta- 
 tion, how easy a prey must fallen man be if not kept by 
 the power of God, through faith, unto salvation, Psal. 
 xxxix. 5 ; 1 Pet. i. 5 ; and therefore to be strong only in the 
 Lord, and in the power of his might, Eph. vi. 10. 
 
 16. Q. Did all mankind fall in Adam's first transgres- 
 sion ? 
 
 A. The covenant being made with Adam, not only 
 for himself, but for his posterity, all mankind, descend- 
 ing from him by ordinary generation, sinned in him, and 
 fell with him in his first transgression. 
 
 Q. 1. How many public persons, representing mankind 
 before God, do we read of in scripture ? 
 
 A. Of two; the first and the last Adam, 1 Cor. xv. 45. 
 
 Q. 2. Of what covenant was the first Adam the head? 
 
 A. Of the covenant of works, Gen. ii. 16, 17. 
 
 Q. 3. Of what covenant was the last Adam the head ? 
 
 A. Of the covenant of grace and promise, Psal. lxxxix. 3, 28. 
 
 Q. 4. Whom did the first Adam represent in the cove- 
 nant of works? 
 
 A. He represented all mankind descending from him by 
 ordinary generation, Rom. v. 12, 14. 
 
 Q. 5. Whom did the last Adam represent in the cove- 
 nant of grace ? 
 
 A. All his spiritual seed given him of the Father, John 
 xvii. 6. 
 
 Q. 6. Is there any similitude betwixt the first and the 
 last Adam ? 
 
 A. Yes ; the first Adam was the figure of him that was 
 to come, Rom. v. 14. 
 
 Q. 7- Wherein did that figure, or similitude, consist? 
 
 A. It consisted chiefly in their being, each of them, a re- 
 presenting head of their respective seed, 1 Cor. xv. 22. 
 
 Q. 8. Wherein consist the dissimilitude or disparity be- 
 twixt these two public persons ? 
 
 A. It is infinitely great beyond all conception : the " first 
 Adam was made a living soul ; the last Adam was made a 
 quickening spirit : the first man is of the earth, earthy, a 
 mere man; the second man is the Lord from heaven ; Im- 
 
Of our Fall in Adam. 83 
 
 manuel, God with us," 1 Cor. xv. 45, 47 ; Matth. i. 23 ; 
 the first Adam, in his best estate, was but a mutable crea- 
 ture ; the last Adam, the unchangeable God, Heb. xiii. 8. 
 
 Q. 9. What relation hath the first Adam to all mankind? 
 
 A. A twofold relation ; that of a covenant-head, and of 
 a natural root. 
 
 Q. 10. How doth it appear that he was a covenant-head, 
 or that the covenant of works was made with him, not only 
 for himself but for his posterity ? 
 
 A. From the imputation of his first sin to his posterity, 
 Rom. v. 12; and the sentence of death passed upon ail 
 mankind on that account, ver. 17- 
 
 Q. 11. Was it reasonable that Adam should represent 
 his posterity in the covenant of works ? 
 
 A. Nothing could be more reasonable, seeing he was to be 
 the common parent of all mankind, and was created perfectly 
 holy, with full power to fulfil the condition of the covenant, 
 and thereby to entail happiness upon himself and his posterity. 
 
 Q. 12. What happiness would Adam have entailed upon 
 himself and his posterity if he had stood ? 
 
 A. Eternal life would have become due to him and them 
 by pactional debt. 
 
 Q. 13. Would not the title of every one of his posterity 
 to life in that case have been founded upon their own per- 
 fect and personal obedience? 
 
 A. No; their title to eternal life would have been founded 
 upon the perfect obedience of their covenant-head ; and 
 their own personal obedience would have been the fruit of 
 the promise of the covenant. 
 
 Q. 14. How doth this appear ? 
 
 A. Since Adam's disobedience is imputed to his poste- 
 rity for their condemnation, Rom. v. 18, it necessarily fol- 
 lows, that his obedience would have been imputed to them 
 for their justification and life. 
 
 Q. 15. Why is the first Adam called the natural root of 
 his posterity ? 
 
 A. Because all of them, descending from him by ordi- 
 nary generation, are as so many branches sprung out of him, 
 as their root and stock. 
 
 Q. 16. Did all Adam's natural offspring fall in his first sin ? 
 
 A. Yes ; " death passed upon all men, for that all have 
 sinned," Rom. v. 12. 
 
 Q. 17. How could Adam's posterity, being then unborn, 
 fall in his first sin ? 
 
 A. Because they were considered as in him, 1 Cor. xv. 
 22. " In Adam all die." 
 
 Q. 18. How were they in him when he first sinned? 
 
84 Of our Fall in Adam. 
 
 A. They were in him virtually as a natural root ; and 
 representatively as a eovenant-head. 
 
 Q. 19. Why is it said, all mankind descending from him 
 by ordinary generation, sinned in him, and fell with him 
 in his first transgression ? 
 
 A. That Christ might be expected, who descended, as to 
 his human body, from Adam ; but not by ordinary generation. 
 
 Q. 20. What was there extraordinary in the generation 
 of Christ's body ? 
 
 A. It was conceived in the womb of a virgin, by the 
 power of the Highest overshadowing her, Luke i. 35, on 
 which account she is said to be " found with child of the 
 Holy Ghost," Matth. i. 18. 
 
 Q. 21. What was the reason of this extraordinary gene- 
 ration ? 
 
 A. That the human nature of Christ might not be stain- 
 ed or tainted with original sin, which is conveyed from 
 Adam to his posterity, by the way of ordinary generation : 
 hence what was born of the virgin is called " that holy 
 thing," Luke i. 35. 
 
 Q. 22. Was ever the human nature of Christ represented 
 in the first Adam as a federal head? 
 
 A. By no means ; Christ's human nature was never 
 in Adam as its representative, but he derived it legally, 
 after Adam ceased to be a public person. 
 
 Q. 23. How did he derive it legally ? 
 
 A. In virtue of his being considered as one in law with 
 his spiritual seed, whom he represented as their surety, ac- 
 cording to his undertaking from eternity, Prov. viii. 23, 
 and therefore behoved to assume the same nature with 
 them, Heb. ii. 11, 14. 
 
 Q. 24. Was ever any exempted from Adam's first sin, 
 except Christ ? 
 
 A. No; for all others descended from Adam by ordinary 
 generation, and were represented by him as their covenant- 
 head, and therefore sinned in him, and fell with him in his 
 first transgression, Rom. v. 12 ; 1 Cor. xv. 22. 
 
 Q. 25. What may all this teach us ? 
 
 A. That " as by one man's disobedience, many were 
 made sinners ; so by the obedience of one, shall many be 
 made righteous," Rom. v. 19 ; and that as we have borne 
 the image of the earthy, we shall also bear the image of 
 the heavenly Adam, 1 Cor. xv. 49. 
 
 17. Q. Into what estate did the fall bring mankind ? 
 A. The fall brought mankind into an estate of sin 
 and misery. 
 
Of Mans Estate by the Fall. 85 
 
 Q. 1. Why is man's apostasy from God called the/all? 
 
 A. Because man is not now where God set him at his 
 creation, but is fallen by his iniquity, Hos. xiv. 1. 
 
 Q. '2. Where did God set man at his creation ? 
 
 A. Upon the high pinnacle of holiness and happiness, 
 Eccl. vii. 29. 
 
 Q. 3. Where is he now ? 
 
 A. He is fallen into the depth of sin and misery, called 
 in scripture, an " horrible pit, and miry clay," Psal. xl. 2, 
 and " the pit wherein is no water," Zech. ix. 11. 
 
 Q. 4. Why is man's estate, by the fall, called an estate of 
 sin ¥ 
 
 A. Because he is now under the guilt of sin, Rom. iii. 
 19, which hath dominion over him, chap. vi. 14. 
 
 Q. 5. Why is it called an estate of misery? 
 
 A. Because, according to the penalty of the law, death and 
 the curse involve him into all manner of misery, Rom. v. 12. 
 
 Q. 6. Why is the estate of sin put before the estate of 
 misery ? 
 
 A. Because there could be no misery if there were no sin ; 
 sin being the procuring cause of all misery, Rom. vi. 23. 
 
 Q. 7' How came man into this estate of sin and misery? 
 
 A. By the abuse of his free will : hence mankind-sin- 
 ners are called self-destroyers, Hos. xiii. 9. " O Israel, 
 thou hast destroyed thyself." 
 
 Q. 8. How doth the Spirit of God, in scripture, express 
 man's estate of sin and misery into which he is fallen ? 
 
 A. By a state of darkness, Eph. v. 8 ; a state of distance, 
 Eph. ii. 13 ; a state of condemnation and wrath, John iii. 
 18, 36 ; a state of bondage or captivity, Isaiah xlix. 24, 25 ; 
 and a state of death, both spiritual and legal, Eph. ii. 1. 
 
 Q. 9. Is man in any capacity to help himself out of this 
 sinful and miserable estate? 
 
 A. No more than a new-born infant "cast out in the 
 open field," which, of all creatures^ is the most helpless, 
 Ezek. xvi. 4, 5. 
 
 Q. 10. Hath he a desire and will to be helped out of a 
 state of sin and misery, when help is offered ? 
 
 A. No ; his nature is become enmity against God and 
 the way of salvation proposed in the gospel, Rom. viii. 7 ; 
 Psal. lxxxi. 11; and therefore he rejects the only help of 
 God's appointment, John v. 40. 
 
 Q. 11. What may we learn from this ? 
 
 A. That the whole world being guilty before God, every 
 mouth had been for ever stopped, though he had left all 
 mankind to perish eternally with the fallen angels, with 
 whom they had " a confederacy," Rom. iii. 19, and there- 
 
86 Of the Sinfulness of 
 
 fore to admire the infinite love of God, in sending his only- 
 begotten Son to save us from sin, as the only way of being 
 saved from misery, Heb. ii. 14, 16. 
 
 18. Q. Wherein consists the sinfulness of that estate 
 wbereinto man fell ? 
 
 A. The sinfulness of that estate whereinto man fell, 
 consists in the guilt of Adam's first sin, the want of ori- 
 ginal righteousness, and the corruption of his whole na- 
 ture, which is commonly called original sin, together 
 with all actual transgressions which proceed from it. 
 
 Q. 1. What do you understand by original sin? 
 
 A. The sin we have from our original, that is, when the 
 soul is united to the body, or the human nature completed, 
 Psal. Ii. 5. 
 
 Q. 2. How is original sin usually distinguished ? 
 
 A. Into original sin imputed, and original sin inherent. 
 
 Q. 3. What is original sin imputed? 
 
 A. The guilt of Adam? s first sin. 
 
 Q. 4. What is original sin inherent? 
 
 A. The want of original righteousness, and the corrup- 
 tion of the whole nature. 
 
 Q. 5. What do you understand by the guilt of sin ? 
 
 A. An obligation to punishment on account of sin, Rom. 
 vi. 23. 
 
 Q. 6. How are all mankind guilty of Adam's first sin? 
 
 A. By imputation, Rom. v. 19. "By one man's disobe- 
 dience, many were made sinners." 
 
 Q. 7- Upon what account is Adam's first sin imputed to 
 his posterity? 
 
 A. On account of the legal union betwixt him and them, 
 he being their legal head and representative, and the cove- 
 nant made with him, not for himself only, but for his pos- 
 terity likewise, 1 Cor. xv. 22. " In Adam all die." 
 
 Q. 8. Why was Adam's first sin imputed and none of his 
 after sins ? 
 
 A. Because the covenant being broke by his first sin, his 
 federal headship thereby ceased ; for being then legally 
 dead, and his posterity in him and with him, he stood after- 
 wards but as a single person for himself, and no longer in 
 the capacity of their public representative in that covenant 
 of life which, by that first sin, brought him and them under 
 the sentence of death, Rom v. 12, 13. 
 
 Q. 9. When Adam ceased to be the federal head, by break- 
 ing the covenant of works, did that covenant cease likewise ? 
 
 A. No ; that covenant, though broken, stands binding, so 
 
Man's Estate by the Fall 87 
 
 as the obligation to pay the debt of obedience to the precept, 
 and satisfaction now to the penalty thereof remains upon 
 every one of his posterity, while in a natural state, under 
 the law, as a covenant of works, Gal. iii. 10. 
 
 Q. 10. How doth it appear from scripture, that all Adam's 
 posterity had his first sin imputed unto them ? 
 
 A. From their being said to be made sinners, by one 
 man's disobedience, Rom. v. 19, and to have the judgment, 
 or sentence, by one to condemnation, ver. 16; and surely 
 there can be no condemnation passed by a righteous judge, 
 where there is no crime, Rom. iv. 15. 
 
 Q. 11. Is it not said, Ezek. xviii. 20, u The son shall not 
 bear the iniquity of the father ?" 
 
 A. The prophet is there speaking of particular private 
 parents, not of Adam as a federal head ; he is speaking of 
 adult children, who were preserved from some grosser vio- 
 lations of the law, which their parents were guilty of, and 
 who did not imitate them therein : not of the posterity of 
 Adam in general, as exempting them from his first sin, 
 which the scriptures, quoted in answer to the former ques- 
 tion, plainly proved them chargeable with. 
 
 Q. 12. What is meant by the want of original righteous- 
 ness? 
 
 A. The want of that rectitude and purity of nature, 
 which Adam had in his first creation ; consisting in a per- 
 fect conformity of all the powers and faculties of his soul 
 to the holy nature of God and to the law which was writ- 
 ten on his heart, Eccl. vii. 29. 
 
 Q. 13. How doth it appear that all mankind are now des- 
 titute of this original righteousness ? 
 
 A. From the express testimony of God, that, among all 
 Adam's race, there is none righteous, no not one ; and that 
 by the deeds of the law there shall no flesh be justified in his 
 sight, Rom. iii. 10, 11, 12, 20. 
 
 Q. 14. What follows upon this want of original righteous- 
 ness ? 
 
 A. That all mankind are naked before God ; and that 
 their fig-leaf coverings will stand them in no stead before 
 his omniscient eye, nor answer the demands of his holy 
 law, Rom. iii. 17 ; Isa. Ixiv. 6. 
 
 Q. 15. Doth the law of God demand original righteous- 
 ness from mankind-sinners, though they now want it ? 
 
 A. Yes; their want of it can never derogate from the 
 right of the law to demand it, because God endued man 
 with this part of his image at his creation ; and his want of 
 it was owing to his own voluntary apostasy from God. 
 
 Q. 10. Under what penalty doth the law demand this 
 original righteousness ? 
 
88 Of the Sinfulness of 
 
 A. Under the penalty of death and the curse, Rom. vi. 
 
 23; Gal. iii. 10. 
 
 Q. 17. Is there no help for a sinner in this deplorable state ? 
 
 A. None in heaven or in earth, but in Christ, the last 
 
 Adam, the Lord our righteousness, Jer. xxiii. 6, on whom 
 
 our help is completely laid, Psal. Ixxxix. 19. 
 
 Q. 18. Doth original sin consist in a mere privation or 
 want of righteouness ? 
 
 A. It consists also in the corruption of the whole nature, 
 Tit. i. 15; Rom. iii. 10—19. 
 
 Q. 19. What is meant by the corrupt ion of therchole nature f 
 
 A. The universal depravation both of soul and body, in all 
 the faculties of the one and members of the other, Isa. i. 5, 6. 
 
 Q. 20. How doth this corruption of the whole nature 
 appear ? 
 
 A. In an utter impotency, and bitter enmity to what is 
 spiritually good, Rom. viii. J, and in the strongest inclina- 
 tion and bias to what is evil, and to that only and conti- 
 nually, Gen. vi. 5. 
 
 Q. 21. How may we be certain that our whole nature is 
 corrupted ? 
 
 A. From the word of God, and from experience and ob- 
 servation. 
 
 Q. 22. How doth the word of God assure us of the uni- 
 versal corruption of our nature ? 
 
 A. It tells us that the image after which man was at first 
 made, and the image after which he is now begotten, are 
 quite opposite the one to the other; Adam was at first 
 made in the likeness of God, but, having fallen, he begat a 
 son in his own likeness, after his own image, Gen. v. 
 1, 3. The scripture assures us, that "none can bring a 
 clean thing out of an unclean," Job xiv. 4 ; that we are 
 shapen in iniquity, and that in sin did our mothers conceive 
 us, Psal. Ji. 5; that "that which is born of the flesh, is 
 flesh," John iii. <>, and that we are by "nature children 
 of wrath," Eph. ii. 3. 
 
 Q. 23. How may we know the corruption of our nature 
 by the experience and observation of things without us? 
 
 A. The flood of miseries which overflow the world ; the 
 manifold gross outbreakings of sin therein ; and the ne- 
 cessity of human laws, fenced with penalties, are clear out- 
 ward evidences of the corruption of our nature. 
 
 Q. 24. What inward evidences may every one of us ex- 
 perience within ourselves, of the corruption of our natures ? 
 
 A. Each of us may sadly experience a natural disposition 
 to hearken to the instruction that causeth us to err, Prov. 
 xix. 27 ; a caring for the concerns of the body more than those 
 of the soul, Matth. xvi. 26; a discontentment with some 
 
Man's Natural State. 89 
 
 one thing or other in our lot in a present world, 2 Kings 
 vi. 33 ; an aversion from being debtors to free grace, and 
 an inclination to rest upon something in ourselves, as the 
 ground of our hope, Rom. x. 3 ; every one of which may 
 be an evidence to ourselves that our nature is wholly cor- 
 rupted. 
 
 Q. 25. How is the corruption of nature propagated since 
 the fall ? 
 
 A. By natural generation, Job xv. 14. " What is man, 
 that he should be clean ? and he that is born of a woman, 
 that he should be righteous?" 
 
 Q. 26. How can this corruption be propagated to the soul, 
 seeing it is created immediately by God, and not generated 
 with the body ? 
 
 A. As the creating and infusing of the soul are precisely 
 at one and the same time, so the very moment the soul is 
 united unto the body, we become children of fallen Adam, 
 not only as our natural, but as our federal head, Rom. v. 19. 
 
 Q. 27- What is the consequence of becoming the children 
 of fallen Adam, as our federal head ? 
 
 A. The consequence is, that the moment we are so, his 
 first sin is imputed to us, and thereby we become legally 
 and spiritually dead, under the curse; not only wanting 
 original righteousness, but having our whole nature cor- 
 rupted and depraved, 1 Cor. xv. 22. " In Adam all die." 
 
 Q. 28. Since then the soul of every one is a part of that 
 person which is cursed in Adam, does God, in the creating 
 thereof, infuse any sin or impurity therein ? 
 
 A. By no means ; but only, as a righteous Judge in 
 creating the soul, he denies or withholds that original 
 righteousness which it once had in Adam ; and this he 
 does as a just punishment of Adam's first sin. 
 
 Q. 29. What follows upon God's withholding original 
 righteousness from the soul in its creation ? 
 
 A. The soul being united to the body in the moment of 
 its creation, the universal corruption of the whole man 
 follows as naturally upon that union as darkness follows 
 upon the setting of the sun. 
 
 Q. 30. Can it follow then from this doctrine, that God 
 is the author of sin ? 
 
 A. So far from it, that on the contrary it evidently fol- 
 lows, that our state, both of sin and misery, is the bitter 
 fruit of our own voluntary apostasy in the first Adam, as 
 our covenant-head, having sinned in him, and fallen with 
 him, in his first transgression. 
 
 Q. 31. Doth the holiness of the parents prevent the pro- 
 pagation of original corruption to their children ? 
 
90 Of the Sinfulness of 
 
 A. By no means ; the saints are holy but in part, and 
 that by grace, not by nature : wherefore, as after the purest 
 grain is sown we reap corn with the chaff; so the holiest 
 parents beget unholy children, and cannot communicate 
 their grace to them, as they do their nature, Gen. v. 3. 
 
 Q. 32. Hath this poison of corruption run through the 
 whole man ? 
 
 A. Yes ; " The whole hea<J is sick, and the whole heart 
 is faint : from the sole of the foot to the head there is no 
 soundness in it," &c, Isa. i. 5, 6. 
 
 Q. 33. Wherewith is the understanding corrupted ? 
 
 A. With darkness and blindness, so that we cannot 
 know and receive the things of the Spirit of God, 1 Cor. 
 ii. 14. 
 
 Q. 34. Wherewith is the will corrupted ? 
 
 A. With enmity and rebellion against God ; with oppo- 
 sition to his law and gospel ; with aversion from the chiefest 
 good ; and inclination to all evil, Rom. viii. 7. 
 
 Q. 35. How are the affections corrupted ? 
 
 A. By being displaced and disordered, set upon trifling 
 vanities and sinful pleasures, instead of God the supreme 
 good, Psal. v. 2, 6 ; Isa. lv. 2. 
 
 Q. 36. How is the conscience corrupted ? 
 
 A. By not discharging its office faithfully according to 
 the law, in accusing or excusing, but many times calling 
 " evil good, and good evil," &c, Isa. v. 20. 
 
 Q. 37« How is the memory corrupted ? 
 
 A. It is like the riddle, or sieve, that lets through the 
 pure grain, and keeps the refuse ; it retains what is vain 
 and unprofitable, and forgets what is spiritual and truly 
 advantageous, Psal. cvi. 13, 21. 
 
 Q. 38. How is the body corrupted ? 
 
 A. All the members of it are become instruments, or 
 weapons " of unrighteousness unto sin," Rom. vi. 13. 
 
 Q. 39. Is original sin of its own nature damning? 
 
 A. Beyond all doubt it is ; because it is a state of sin 
 and spiritual uncleanness we are born in, Psal. Ii. 5. And 
 u there shall in no wise enter into the heavenly Jeru- 
 salem any thing that defileth," Rev. xxi. 27. The blood 
 of Christ is necessary to cleanse from it, as well as from 
 actual sin ; for Christ is " the Lamb of God, which taketh 
 away the sin of the world," both original and actual, John 
 i. 29. 
 
 Q. 40. How may we know the being of original sin, an- 
 tecedent to the commission of any actual transgression ? 
 
 A. From the sore troubles and distresses which infants 
 are liable to, and from death passing upon them before they 
 
Man's Natural Slate. 91 
 
 are capable of sinning " after the similitude of Adam's trans- 
 gression ;" that is, of committing actual sin, Rom. v. 14. 
 
 Q. 41. What do you understand by actual transgression 
 or sin ? 
 
 A. Every deviation from the law of God in our actions, 
 whether internal or external. 
 
 Q. 42. How may actual sin be distinguished from original? 
 
 A. As the act is distinguished from the habit ; or a fault 
 of the person from a fault of the nature. 
 
 Q. 43. Is omission of what is required an actual sin as 
 well as the commission of what is forbidden ? 
 
 A. Yes ; because all omissions are either accompanied 
 with some act of the will consenting, directly or indirectly, 
 thereunto ; or flow from some antecedent act, which is 
 either the cause, occasion, or impediment of the duty omit- 
 ted ; as excess in eating and drinking is frequently the 
 cause or occasion of omitting the public or private duties 
 of God's worship. 
 
 Q. 44. From whence do all actual transgressions flow ? 
 
 A. They all proceed from original sin, or the corruption 
 of nature, as impure streams from a corrupt fountain, Eph. 
 ii. 3 ; James iii. 11. 
 
 Q. 45. What may we learn from the doctrine of original sin ? 
 
 A. That it is no wonder the grave opens its devouring 
 mouth for us as soon as we come into the world, seeing we 
 are all, in a spiritual sense, dead-born, Eph. ii. 1 ; that as 
 every thing acts agreeably to its own nature, so corrupt 
 man acts corruptly, Matth. vii. 17, 18; and consequently 
 we may learn the necessity of regeneration, and ingraftment 
 in a second Adam, without which it is impossible we can 
 enter into the kingdom of heaven, John iii. 3. 
 
 19. Q. What is the misery of that estate wherein to 
 man fell ? 
 
 A. All mankind, by their fall, lost communion with 
 God, are under his wrath and curse, and so made liable 
 to all the miseries of this life, to death itself, and to the 
 pains of hell for ever. 
 
 Q. 1. What are the branches of man's misery, expressed 
 in this answer, as the effects of the fall ? 
 
 A. They are these three ; the happiness man hath lost ; 
 the evil he lies presently under; and the future misery and 
 punishment he is liable unto. 
 
 Q. 2. Is the loss which man has sustained by the fall great 
 and grievous ? 
 
 A. Yes ; it is so great that we have all reason to cry out 
 
92 Of the Misery of 
 
 with the church, "Wo unto us that we have sinned !" Lam. 
 v. 16. " How is the gold become dim ! how is the most 
 fine gold changed !*' chap. iv. 1. 
 
 Q. 3. What is that great loss which man has sustained by 
 the fall ? 
 
 A. He has lost all that good that was promised him in the 
 covenant of works, upon condition of his perfect obedience. 
 
 Q. 4. What was the good promised ? 
 
 A. Life in its full latitude and extent ; or all the happi- 
 ness man was capable of, either in this world or that which 
 is to come. 
 
 Q. 5. What was man's chief happiness in that state where, 
 in he was created ? 
 
 A. His chief happiness lay in his enjoyment of fellowship 
 and communion with God. 
 
 Q. 6. Wherein did that fellowship and communion consist? 
 
 A. In the most agreeable intimacy and familiarity that 
 man had with God, in the uninterrupted enjoyment of his 
 gracious presence. 
 
 Q. 7- How doth it appear that man hath tost this by the fall ? 
 
 A. It appears from his being without God in the world, 
 Eph. ii. 12, and alienated from the life of God, chap. iv. 18. 
 
 Q. 8. Did this breach of fellowship between God and 
 man immediately follow upon the first sin ? 
 
 A. Yes ; for we find that our first parents immediately 
 essayed to run from the presence of God, and to hide them- 
 selves from him among the trees of the garden, Gen. iii. 8. 
 
 Q. 9. Upon what footing had man fellowship with God 
 before the fall ? 
 
 A. Upon a law-footing, namely, his continuing in his 
 integrity of nature, and yielding perfect obedience to the 
 holy law. 
 
 Q. 10. Is that door of access to God, and fellowship with 
 him, condemned and shut against all mankind? 
 
 A. Yes ; because " all have sinned, and come short of the 
 glory of God," Rom. iii. 23 ; the broken law, and its curse, 
 stand as an insuperable bar in our way to God and glory, 
 upon the footing of the first covenant, Gal. iii. 10. 
 
 Q. 1 1. What is the second branch of man's misery ? 
 
 A. His being under the wrath and curse of God. 
 
 Q. 12. What is it to be under the wrath of God ? ' 
 
 A. It is to be under his anger, in the sad and dismal ef- 
 fects of it, whether in a more visible or more secret way, 
 Psal. xi. 6, and 1. 21. 
 
 Q. 13. What is it to be under his curse ? 
 
 A. It is to be under the sentence of his law, denouncing 
 all evil upon the transgressor, Gal. iii. 10. 
 
Man's Natural State. 93 
 
 Q. 14. How doth it appear that man is now under the 
 wrath and curse of God ? 
 
 A. From these passages of scripture where God is said to 
 be angry with the wicked every day, Psal. vii. 1] ; that his 
 wrath is revealed from heaven against all unrighteousness 
 and ungodliness of men, Rom. i. 18 ; that he who believes 
 not is condemned already, and the wrath of God abideth on 
 him, John iii. 18, 36. 
 
 Q. 15. Is the wrath of an infinite God tolerable by a 
 finite creature ? 
 
 A. Oh ! no; "Who shall dwell with devouring fire ! who 
 shall dwell with everlasting burnings!" Isa. xxxiii. 14. "Who 
 knows the power of his anger?" Psal. xc. 11. "It makes 
 the whole creation groan," Rom. viii. 22, and when it light- 
 ed upon the Son of God for our iniquities, it crushed his 
 human body down to the dust of death, and melted his soul 
 like wax in the midst of his bowels, Psal. xxii. 14, 15. 
 
 Q. 16. Can any man hide himself from the presence of 
 an angry God ? 
 
 A. No ; there is no flying from the presence of that God 
 who is every where, Psal. cxxxix. 7 — 13. 
 
 Q. 17- What is the third branch of man's misery by the fall ? 
 
 A. He is liable to all the miseries of this life, to death it- 
 self, and to the pains of hell for ever. 
 
 Q. 18. What are these miseries which man is liable to in 
 this life ? 
 
 A. They are such as extend both to his soul and body. 
 
 Q. 19. What are these soul-miseries and maladies that 
 sin has entailed upon us? 
 
 A. The precious soul is quite defaced, deformed, and de- 
 based from its original beauty and excellency, being stricken 
 with "blindness of mind, Eph. iv. 18; hardness of heart, 
 Rom. ii. 5 ; a reprobate sense, Rom. i. 28 ; strong delusions, 
 2 Thess. ii. 10; a horror of conscience, Isa. xxxiii. 14; vile 
 affections, Rom. i. 26;"* and thraldom and bondage of Sa- 
 tan, Eph. ii. 2. 
 
 Q. 20. Is there no medicine against these soul-maladies 
 and miseries? 
 
 A. Yes ; there is " balm in Gilead, and a physician 
 there," Jer. viii. 22, who is " able to save to the uttermost," 
 Heb. vii. 25; and who says, "Look unto me and be ye 
 saved, all the ends of the earth," Isa. xlv. 22. 
 
 Q. 21. What are these external miseries we are liable to 
 in this life ? 
 
 A. They are either more public, such as sword, famine, pes- 
 tilence, desolation by fire and water, captivity, persecution, and 
 * Larger Catechism, quest. 28. 
 
94 Of the Misery of 
 
 the like, Ezek. v. 17 ; or more private and personal, such as, 
 diseases of all sorts, reproach and calumny, toil and labour, 
 poverty and crosses of all kinds, Deut. xxviii. 17, &c. 
 
 Q. 22. Do not all these external miseries come alike unto 
 all, both godly and wicked ? 
 
 A. Yes, as to the external conduct of providence, Eccl. 
 ix. 2 ; but to the godly they are only fatherly chastise- 
 ments, and work together for their good, Rom. viii. 28; 
 whereas to the wicked they come in a way of vindictive 
 anger, and are but the beginnings of sorrows, unless the 
 goodness of God do lead them to repentance, Rom. ii. 5. 
 
 Q. 23. Has sin any other retinue attending it than what 
 has been already mentioned ? 
 
 A. Yes ; for like the pale horse, Rev. vi. 8, it has death, 
 and then hell, following after it. 
 
 Q. 24. What death is here intended? 
 
 A. A corporeal or bodily death, which lies in the separa- 
 tion of soul and body. 
 
 Q. 25. Is sin the cause of death ? 
 
 A. It is both the cause of death, Rom. v. 12, and the sting 
 of it, 1 Cor. xv. 55, 56. 
 
 Q. 26. Is the connexion between sin and death inseparable? 
 
 A. Yes ; they are inseparable by the appointment of the 
 righteous God, who hath said, "The soul that sinneth shall 
 die," Ezek. xviii. 4 ; and " It is appointed unto men once 
 to die," Heb. ix. 27- 
 
 Q. 27- How did this appointment of heaven hold in the 
 case of Enoch and Elias ? 
 
 ^.. They underwent what was equivalent to death in 
 their translation to heaven ; it fared with them as with the 
 saints that shall be alive at Christ's second coming, concern- 
 ing whom it is said, "We shall not all sleep, but we shall 
 be changed," 1 Cor. xv. 51. 
 
 Q. 28. What is the difference between the death of be- 
 lievers and the death of the wicked? 
 
 A. To the wicked it comes standing under a covenant of 
 works, but to believers as standing under a covenant of 
 grace : to the one, in the hand of Christ, saying, Death is 
 yours ; to the other, in the hand of Satan, as God's execu- 
 tioner, having the power of death : to the one without, but 
 to the other as armed with a fearful sting ; to the one as 
 an everlasting and irreparable loss ; to the other as eternal 
 and unspeakable gain : to the one as a conqueror, dragging 
 the sinner to the prison of hell ; to the other as a vanquish- 
 ed enemy, paving the way to heaven and glory. 
 
 Q. 29. What will be the believer's language when he 
 views death approaching in this light ? 
 
Man's Natural State. 95 
 
 A. Faith will cry out, "O death ! where is thy sting?" 
 1 Cor. xv. 55. 
 
 Q. 30. What will be the language of the wicked when 
 they see death approaching as the king of terrors ? 
 
 A. It will be like that of Ahab to Elijah, 1 Kings xxi. 20, 
 " Hast thou found me, O mine enemy?" 
 
 Q. 31. What misery has sin made us liable to after 
 death ? 
 
 A. To the pains of hell for ever. 
 
 Q. 32. What do you understand by hell? 
 
 A. A state and place of torment, prepared for the devil 
 and his angels, Matth. xxv. 41. 
 
 Q. 33. If it was prepared for the devil and his angels, 
 what concern have any of mankind with it ? 
 
 A. Though it was prepared for the devil and his angels, 
 yet the wicked of the world shall be turned into it also, and 
 the nations that forget God, Psal. ix. 17. 
 
 Q. 34. Why must the wicked and ungodly world be 
 turned into hell, with the devil and his angels ? 
 
 A. Because they served and obeyed the devil as their 
 god, and were in a confederacy with him against the living 
 and true God, Isa. xxviii. 15 ; Eph. ii. 2. 
 
 Q. 35. How manifold are the punishments of the damned 
 in hell ? 
 
 A. Twofold ; the punishment of loss, and the punishment 
 of sense. 
 
 Q. 36. What loss shall the damned in hell sustain ? 
 
 A. They shall lose God, the chief good, Matth. xxv. 41 ; 
 they shall lose the vision and fruition of the glorious Ini- 
 manuel, Matth. vii. 23 ; they shall lose their own souls, 
 Matth. xvi. 26, and all the pleasures of sin and sense, where- 
 in they placed their happiness in this w r orld, Luke xvi. 25. 
 
 Q. 37. What will be the punishment of sense which the 
 wicked shall suffer in hell ? 
 
 A. It is set forth in scripture by their being shut up in 
 utter darkness, Matth. viii. 12 ; in a lake of fire and brim- 
 stone, Rev. xx. 10 ; where the smoke of their torment shall 
 ascend up for ever, Rev. xiv. 11 ; which is called the second 
 death, chap. xxi. 8, the worm that never dies, and the fire 
 that shall never be quenched, Mark ix. 44. 
 
 Q. 38. How do you prove from scripture, that the pains 
 of hell shall be for ever or everlasting ? 
 
 A. The wicked are said to be " cast into everlasting fire," 
 Matth. xviii. 8 ; " to go away into everlasting punishment," 
 Matth. xxv. 46 ; to be " punished with everlasting destruc- 
 tion," 2 Thess. i. 9; to have the "mist of darkness reserved 
 for them for ever," 2 Pet. ii. 17; to be " tormented day and 
 
96 Of the Misery of 
 
 night for ever and ever," Rev. xx. 10, and several other ex- 
 pressions of the like nature. 
 
 Q. 39. Is eternity of punishment essential to the threaten- 
 ing or penal sanction of the law ? 
 
 A. No ; else there never had been a satisfaction for sin. 
 
 Q. 40. Whence then arises the eternity of punishment? 
 
 A. From the nature of the creature, which, being finite, 
 can never be capable to endure the uttermost of infinite wrath, 
 Psal. xc. 11. (i Who knoweth the power of thine anger?" 
 
 Q. 41. How can it consist with the justice of God to in- 
 flict eternal punishment for temporal sinning? 
 
 A. Because sin, objectively considered, is an infinite evil, 
 as being committed against an infinitely holy God ; and there- 
 fore nothing can expiate it but a satisfaction of infinite worth, 
 which mere creatures can never yield, 1 Pet. i. 18, 19. 
 
 Q. 42. What sort of sinners shall undergo the most dread- 
 ful degree of punishment in hell ? 
 
 A. The despisers of Christ and the gospel : it will be 
 more tolerable for Sodom and Gomorrah, for Tyre and Si- 
 don, who never heard of Christ, than for Chorazin, Beth- 
 saida, and Capernaum, and other cities, nations, and per- 
 sons, unto whom Christ and his great salvation have been 
 offered, and yet rejected through unbelief, Matth. xi. 21 — 
 25 ; Heb. ii.*3. 
 
 Q. 43. What should all this teach us ? 
 
 A. That however sin be sweet in the mouth, it will be 
 bitter in the belly, even lamentation, mourning, and wo, 
 in the latter end, Ezek. ii. 10; it should teach us to fly from 
 the wrath to come, to the horns of the New-Testament altar, 
 the satisfaction and intercession of Christ ; there being no 
 name whereby we can be saved from sin and wrath but 
 the name of Jesus only, Acts iv. 12. 
 
 20. Q. Did God leave all mankind to perish in the 
 estate of sin and misery ? 
 
 A. God having out of his mere good pleasure, from 
 all eternity, elected some to everlasting life, did enter 
 into a covenant of Grace, to deliver them out of the es- 
 tate of sin and misery, and to bring them into an estate 
 of salvation by a Redeemer. 
 
 Q. 1. What became of the angels that fell, by their sin- 
 ning against God ? 
 
 A. God left them without remedy in that state of sin and 
 misery into which they plunged themselves ; and hath 
 " delivered them into chains of darkness, to be reserved 
 unto judgment," 2 Pet. ii. 4. 
 
Of the Covenant of Grace. 97 
 
 Q. 2^ When man joined with the devil in a conspiracy 
 against God, did God treat him the same way? 
 
 A. No ; lie had a purpose of grace and love towards some 
 of Adam's* race, and therefore, immediately after the fall, 
 declares his fixed intention of assuming the human nature 
 in the person of the Son, that therein he might redeem lost 
 man, and bruise the head of the old serpent that had ruined 
 him, Gen. iii. 15. 
 
 Q. 3. When did God's purpose of grace and love, towards 
 any of Adam's family, commence or begin ? 
 
 A. It never had a beginning; for he loved them from 
 everlasting, Jer. xxxi. 3; Eph. i. 4. 
 
 Q. 4. Can any reason be given why God has elected 
 fallen man, rather than fallen angels, and why he elected 
 some of Adam's race, and not others of them ? 
 
 A. It is dangerous to dive into the reasons of holy and 
 adorable Sovereignty ; it becomes us to acquiesce in this, 
 that God did it out of his mere good pleasure, Eph. i. 5 ; 
 Matth. xi. 6. 
 
 Q. 5. To what happiness did God ordain his elect from 
 among men ? 
 
 A. He ordained them to everlasting life, Acts xiii. 48. 
 " As many as were ordained to eternal life believed." 
 
 Q. 6. Did God make choice of any to eternal life, because 
 of their foreseen faith and holiness ? 
 
 A. No ; because faith and holiness are the fruits and 
 effects of election, and therefore can never be the cause 
 thereof, Eph. i. 4, 5, 6. 
 
 Q. 7- Is Christ the^ cause of election ? 
 
 A. Norfttie free love of God sent Christ to redeem the 
 elect, and therefore he could not be the cause of electing 
 love, John iii. 16. 
 
 Q. 8. Did not Christ procure God's love to an elect world ? 
 
 A. No ; the Father himself loved them, John xvi. 27- 
 
 Q. 9. If Christ is not the cause of election, why are the 
 elect said to be chosen in him ? 
 
 A. Because, in one and the same decree of election, the 
 love of God lighted both upon the head, and upon the mem- 
 bers considered as in him, Eph. i. 4. 
 
 Q. 10. By whom is it that God brings any of Adam's 
 race unto eternal life? 
 
 A. By a Redeemer, Rom. xi. 26. 
 
 Q. 11. How are sinners of mankind to be viewed in rela- 
 tion to a Redeemer ? 
 
 A. As lawful captives, Isa. xlix. 24. 
 
 Q. 12. What is it to redeem the lawful captives ? 
 
 A. It is to pay down a sufficient ransom to offended justice 
 
 E 
 
 
/ 
 
 98 Of the Covenant of Grace. 
 
 for their deliverance, and to rescue them by mere force and 
 
 power out of the hands of Satan, Isa. xlix. 25. 
 
 Q. 13. What ransom is laid down to offended justice for 
 their deliverance ? 
 
 A. Nothing less than the precious blood of Christ, or his 
 obedience unto the death, 1 Pet. i. 19. 
 
 Q. 14. What right and title has the Redeemer to take 
 the captives by force out of the hands of Satan ? 
 
 A. The demands of law and justice being satisfied, he has 
 a lawful right, both by donation and purchase, to rescue 
 his captives out of the hands of Satan by his divine power, 
 John xvii. 2. 
 
 Q. 15. Why did the Redeemer, in dealing with justice, lay 
 down a price; but in dealing with Satan, act by way of power ? 
 
 A. Because God being the creditor, had a right to demand 
 a price, but Satan being only the jailor, has no law-right to 
 detain the prisoner after the creditor is satisfied ; and yet re- 
 fusing to quit hold of his captives, the Redeemer's power 
 must be put forth for their deliverance, Luke xi. 22. 
 
 Q. 16. Was there a covenant-transaction entered into for 
 their deliverance by price and power? 
 
 A. Yes, Psal. Ixxxix. 3, " I have made a covenant with 
 my Chosen." 
 
 Q. 17- How is that covenant called? 
 
 A. A covenant of grace. 
 
 Q. 18. Why called a covenant of grace? 
 
 A. Because it is a covenant of eternal life and salvation 
 to sinners, to be given them in a way of free grace and 
 mercy, Jer. xxxi. 33, 34. 
 
 Q. 19. Are not heaven and earth both concerned in this 
 covenant ? 
 
 A. Yes ; because? it is a covenant of peace betwixt them, 
 Isa. liv. 9, 10. 
 
 Q. 20. Who is the party-contractor on heaven's side ? 
 
 A. It is God himself, the proposer of the covenant, and 
 the offended party, Psal. Ixxxix. 3. 
 
 Q. 21. Whether is it God essentially considered, or as in 
 the person of the Father, that is the party-contractor on 
 heaven's side ? 
 
 A. God essentially considered is the party-contractor on 
 heaven's side, in the person of the Father. 
 
 Q. 22. Who is the party-contractor on man's side ? 
 A. It is Christ, the Chosen of God, as he is called, Luke 
 xxiii. 35. 
 
 Q. 23. Wherein consists the making of this covenant ? 
 A. In the mutual agreement betwixt God and his chosen 
 One. 
 
Of the Covenant of Grace. 99 
 
 Q. 24. When was this covenant made ? 
 A. From all eternity, or before the world began, Tit. i. 2. 
 Q. 25. With whom was the covenant of grace made ? 
 A. " With Christ as the second (or last) Adam, and in 
 him with all the elect as his seed," Gal. iii. 16.* 
 
 Q. 26. Why is Christ called the last Adam, J Cor. xv.45 ? 
 A. Because, as the first Adam was the federal head of all 
 his natural offspring, in the covenant of works, so Christ is 
 the last Adam, because he was the federal head of his spirit- 
 ual seed in the covenant of grace ; the last covenant that 
 ever will be made about man's eternal happiness. 
 
 Q. 27- How was the covenant of grace made with Christ 
 as the second or last Adam ? 
 
 A. The Father purposed that a remnant of lost mankind 
 should be the members of Christ's body, and gave them to 
 him for that end ; and Christ, standing as a second Adam, 
 accepted the gift, John xvii. 6 ; as also, the Father pro- 
 posed to him, as the last Adam, the covenant of grace in 
 the full tenor, condition, and promises thereof, to which 
 he consented : and thus the covenant of rich grace was 
 concluded between them, Zech. vi. 13. " The council of 
 peace shall be between them both." 
 
 Q. 28. How are we to conceive of the covenant of grace, 
 in respect of order and being? 
 
 A. Although the covenant of grace was the second cove- 
 nant, in respect of order and manifestation to the world, yet 
 it was first in respect of being, because it was actually made 
 with Christ from eternity, Tit. i. 2. 
 
 Q. 29. How do you prove, from scripture, that there was 
 such a covenant made with Christ? 
 
 A. From Isa. xlii. 6; "1 will give thee for a covenant of 
 the people;" and Heb. viii. 6, where Christ is called "the 
 Mediator of a better covenant;" and from Heb. xiii. 20, 
 where we read of " the blood of the everlasting covenant." 
 Q. 30. What was theancient usage in making of covenants? 
 A. It was to cut a beast in twain, and to pass between 
 the parts of it, Jer. xxxiv. 18. 
 
 Q. 31. What doth this usage import, as applied to God's 
 making a covenant with his chosen ? 
 
 A. It imports, that it was a " covenant by sacrifice," 
 Psal. I. 5. 
 
 Q. 32. What was the sacrifice in this covenant? 
 A. It was Christ himself, the party-contractor on man's 
 side, Heb. ix. 26. 
 
 Q. 33. What was the sword that cut this sacrifice asunder? 
 A. It was divine justice, Zech. xiii. 7- 
 
 * Larger Catechism, quest. 31. 
 
100 Of the Covenant of Grace. 
 
 Q. 34. How is Christ, the party-contractor on man's side, 
 to be considered in this covenant ? 
 
 A. He is to be considered as the head and representative 
 of his spiritual seed, Isa. lix. 21. 
 
 Q. 35. How doth it appear that Christ is the head and re- 
 presentative of his spiritual seed in this covenant ? 
 
 A. From his making of the promises originally to him; 
 and from his being the surety of the covenant. 
 
 Q. 36. When were the promises made unto him ? 
 
 A. Before the world began ; which, in scripture-style, 
 is the same as from eternity, Tit. i. 2. " In hope of eter- 
 nal life, which God, who cannot lie, promised before the 
 world began." And there was none before the world be. 
 gan, to whom the promise of eternal life could be made 
 personally, but to Christ, as the head and representative of 
 his seed. 
 
 Q. 37. How do you prove, from scripture, that Christ 
 was surety for his spiritual seed in this covenant? 
 
 A. From Heb. vii. 22. " By so much was Jesus made a 
 surety of a better testament." 
 
 Q. 38. In what sense was he surety for them? 
 
 A. He was their surety in a way of satisfaction for all 
 their debt of obedience and punishment, by taking it wholly 
 on himself, as for persons utterly insolvent. 
 
 Q. 39. How is Christ's being the surety of the covenant 
 an evidence of its being made with him as the representative 
 of his seed ? 
 
 A. Because, by his being surety for them, be became 
 one with them in the eye of the law : hence is Christ said, 
 not only to be made sin for us, but we are said to be " made 
 the righteousness of God in him," 2 Cor. v. 21. 
 
 Q. i0. Why was the covenant of grace made with Christ 
 as the head and representative of his spiritual seed? 
 
 A. That the love of God, and the covenant of grace, 
 might be of the same eternal date ; for as the love of God 
 is an " everlasting love," Jer. xxxi. 3, so the covenant of 
 grace is an " everlasting covenant," Heb. xiii. 20. 
 
 Q. 41. Who is the party represented and contracted for 
 in the covenant of grace ? 
 
 A. The elect of mankind. 
 
 Q. 42. What understand you by the elect of mankind ? 
 
 A. A certain number of mankind, chosen from eternity, 
 to everlasting life. 
 
 Q. 43. How doth it appear that the elect were the party 
 represented and contracted for? 
 
 A. Because the party with whom the covenant was made, 
 is called God's Chosen, Psal. Ixxxix. 3. " I have made a co- 
 
Of the Covenant of Grace. 1 1 
 
 venant with my Chosen ;" that is, with Christ, as contract- 
 ing for all the chosen, or elect of God. 
 
 Q. 44. Why are the elect called Christ'sseed,Psal.lxxxix. 4? 
 
 A. Because he begets them with the word of truth, James 
 i. 18; and they are born again to him in their regeneration, 
 John iii. 3. 
 
 Q. 45. Why is Christ said to take on him " the seed of 
 Abraham," Heb. ii. 16, and not rather the seed of Adam ? 
 
 A. To show that it was the elect only that he represent- 
 ed ; inasmuch as the seed of Abraham are but a part of 
 Adam's seed, which includes all mankind. 
 
 Q. 46. How are the elect of God to be considered in this 
 covenant and federal representation? 
 
 A. They are to be considered as lost sinners, and as utterly 
 unable to help themselves in whole or in part, Hos. xiii. 9; 
 and yet withal as given to Christ by the Father, as objects 
 of eternal, sovereign, and free love, John xvii. 6, 9. 
 
 Q. 47- Wherein does thefreedom of thiselectinglove appear? 
 
 A. In pitching upon objects altogether unlovely, Ezek. 
 xvi. 6. 
 
 Q. 48. Wherein does the sovereignty of it appear? 
 
 A. In pitching on some such unlovely objects, and passing 
 by others in the same condition, Rom. ix. 21. 
 
 Q. 49. Was it any disparagement to the federal representa- 
 tion of the second Adam, that he represented only some of man- 
 kind, whereas the first Adam represented the whole of his race? 
 
 A. No; because it was unspeakably more for Christ to 
 undertake and contract for one sinner, than for Adam to 
 contract for a whole righteous world. 
 
 Q. 50. Is what is called by some divines the covenant of 
 redemption a distinct covenant from the covenant of grace ? 
 
 A. Although Christ alone engaged from eternity to pay 
 the price of our redemption, on which account the cove- 
 nant is wholly of free grace to us ; yet there is no warrant 
 from scripture to suppose a covenant of redemption dis- 
 tinct from the covenant of grace. 
 
 Q. 51. How many covenants are there for life and hap- 
 piness to man in scripture reckoning? 
 
 A. There are but two in number; whereof the covenant 
 of works is one, and consequently the covenant of grace 
 must be the other. 
 
 Q. 52. How do you prove, from scripture, that there are 
 but two covenants, whereof the covenant of works is one ? 
 
 A. From Gal. iv. 24, where it is said, " These are the two 
 covenants, the one from Mount Sinai, which gendereth to 
 bondage." 
 
 Q. 53. How doth it appear that the one from Mount Sinai, 
 which gendereth to bondage, is the covenant of works ? 
 
102 Of the Covenant of Grace. 
 
 A. Because the generating of bond- children excluded 
 from the inheritance, Gal. iv. 30, is a distinguished charac- 
 ter of the covenant of works, which cannot agree to the 
 covenant of grace under any dispensation thereof. 
 
 Q. 54. Was then the covenant at Mount Sinai a cove- 
 nant of works ? 
 
 A. The covenant of works was only repeated at Mount 
 Sinai, together with the covenant of grace ; to show to all 
 Israel, that the clearing of both the principal and penalty 
 of the covenant of works was laid on Christ, as the condi- 
 tion of the covenant of grace. 
 
 Q. 55. Does the scripture make mention of the blood of 
 any more covenants but one? 
 
 A. The scripture makes mention of the blood of the co- 
 venant, in the singular number, four several times, namely, 
 Exod. xxiv. 8; Zech. ix. 11; Heb. x. 29; and xiii. 20; 
 but nowhere speaks of the blood of the covenants in the 
 plural number. 
 
 Q. 5G. What is the native consequence of the scripture's 
 mentioning the blood of the covenant, in the singular num- 
 ber, and not the blood of the covenants, in the plural 
 number? 
 
 A. The consequence is, that the covenant, the blood 
 whereof the scripture mentions, and upon which our sal- 
 vation depends, is but one covenant and not two. 
 
 Q. 57- What is the received doctrine in our standards 
 upon this head ? 
 
 A. Our standards make no distinction between a cove- 
 nant of redemption and a covenent of grace.'* 
 
 Q. 58. Is the covenant of grace conditional, or absolutely 
 free ? 
 
 A. It was strictly conditional to the Surety, Isa. xlix. 3, 
 but is absolutely free to the sinner, Jer. xxxi. 33, 34. 
 
 Q. 59. What is the proper condition of the covenant of 
 grace ? 
 
 A. It is Christ, as representative and Surety, his " fulfil- 
 ling all righteousness," owing unto God by his spiritual seed, 
 in virtue of the broken covenant of works, Matth. iii. 15. 
 
 Q. 60. Wherein consists that righteousness which Christ 
 had to fulfil, as the condition of the covenant of grace? 
 
 A. In the holiness of his human nature, perfect conformity 
 to the law in his life, and satisfaction for sin in his death. 
 
 Q. 6\. Why was holiness of nature necessary as a con- 
 ditionary article of the covenant? 
 
 * For proof of this, See Larger Catechism, quest. 31. " With whom was 
 the covenant of grace made 1 A. The covenant of grace was made with 
 Christ as the second Adam, and in him with all the elect as his seed," 
 Isa. liii. 10, 11 ; Rom. v. 15, to the end ; Gal. iii. 10". 
 
Of the Covenant of Grace. 103 
 
 A. Because nothing being so opposite to God as an unholy 
 nature, and yet the elect having their natures wholly cor- 
 rupted, it was therefore necessary that Christ, their repre- 
 sentative, should have a human nature perfectly pure and 
 holy, fully answering, for them, the holiness and perfection 
 of nature required by the law, Heb. vii. 26. 
 
 Q. 62. Why was righteousness of life, or perfect conformity 
 to the law, necessary as a conditionary article of the covenant ? 
 
 A. Because Adam, as a public head, having failed in his 
 obedience, there could be no entering into life for biro, or 
 any of his natural seed, without keeping the command- 
 ments by the Surety, Matth. xix. 17. " If thou wilt enter 
 into life, keep the commandments." 
 
 Q. 63. Has Christ fulfilled this part of the condition ? 
 
 A. Yes ; for " he became obedient unto death," Phil. it 8. 
 
 Q. 64. Was satisfaction for sin any part of the condition 
 of Adam's covenant ? 
 
 A. No ; holiness of nature, and righteousness of life, were 
 the sole conditions of it. 
 
 Q. 65. How then came satisfaction for sin to be a condi- 
 tionary article in the new covenant ? 
 
 A. Because the covenant of works being broken, and the 
 penalty thereof incurred, — the holiness, justice, and veracity 
 of God insisted that, without shedding blood, there could be 
 no remission, Heb. ix. 22. 
 
 Q. 66. What was the conditionary article of the covenant 
 relative to satisfaction for sin ? 
 
 A. That all the sins of an elect world, being summed up 
 as so many breaches of the law, or covenant of works, Christ, 
 as a public person, should satisfy fully and completely for 
 them all, Isa. liii. 5, 6. 
 
 Q. 67. How was he to make this satisfaction ? 
 
 A. By suffering, Luke xxiv. 26. " Ought not Christ to 
 have suffered these things?" 
 
 Q. 68. What was it that he had to suffer ? 
 
 A. The very same punishment the elect should have un- 
 dergone for the breach of the covenant of works ; and that 
 is, death in its full latitude and extent, Gen. ii. 17, com- 
 pared with 2 Cor. v. 14. 
 
 Q. 69. What is that death in the full latitude and extent 
 thereof which Christ had to endure in a way of satisfaction 
 for sin ? 
 
 A. It was both the curse, or sentence, of the broken law, 
 binding him over, as the Surety, to suffer all that revenging 
 wrath which sin deserved ; and likewise the actual execu- 
 tion of this sentence upon him to the uttermost, for the full 
 satisfaction of justice, Gal. iii. 10; Ezek. xviii. 4. 
 
104 Of the Covenant of Grace. 
 
 Q. 70. Hath Christ fulfilled this part of the condition ? 
 
 A. Yes ; he was " made a curse for us/' Gal. iii. 13, 
 "and hath given himself for us, an offering and a sacrifice 
 to God for a sweet-smelling savour/' Eph. v. J 2. 
 
 Q. 71. How doth it appear that this righteousness of 
 Christ is the condition of the covenant of grace ? 
 
 A. Because his fulfilling all righteousness is the only 
 ground of a sinner's right and title to eternal life, Rom. v. 
 21, and the sole foundation of his plea before God, Phil, 
 iii. 8, 9. 
 
 Q. 72. Why may not faith, or believing, be the condition 
 of the covenant of grace ? 
 
 A. Because faith is promised in the covenant itself, Zech. 
 xii. 10, and therefore cannot be the condition thereof. 
 
 Q. 73. May not faith be the condition, when the scrip- 
 ture saith, that Abraham's faith " was counted unto him 
 for righteousness," Rom. iv. .3 ? 
 
 A. It was the object which Abraham's faith terminated 
 upon, namely, Christ and his righteousness, and not his 
 faith itself, or his act of believing, that was counted to him 
 for righteousness. 
 
 Q. 74. What place then has faith in the covenant ? 
 
 A. It has the place of an instrument and gift, and is neces- 
 sary as such, savingly to interest us in Christ,* John i. 12; 
 and to determine us to acquiesce in his fulfilling the condi- 
 tion of the covenant for us, Isa. xlv. 24. 
 
 Q. 75. What may we learn from the conditionary part of 
 the covenant, as fulfilled by Christ? 
 
 A. That the redemption of the soul is precious, being ran- 
 somed at no less a sum than the holy birth, righteous life, 
 and satisfactory death of the Son of God, 1 Pet. i. 19; and 
 that the law is so far from being made void through faith, 
 that it is established thereby, Rom. iii. 31. 
 
 Q. 76. Seeing in every covenant there is a promise, what 
 are the promises of the covenant of grace ? 
 
 A. They are such as have either their direct and imme- 
 diate effect upon Christ himself, as the head, or such as 
 have their direct and immediate effect on the elect, compre- 
 hended with him in the covenant. 
 
 Q. 77- What are these promises that have their direct 
 and immediate effect on Christ himself, as the head of the 
 covenant ? 
 
 A. The promise of assistance in his work, Psal. Ixxxix. 
 21 ; of the acceptance thereof, Isa. xlii. 21 ; and of a glorious 
 reward to be conferred on him, as the proper merit of his 
 work done, Isa. Iii. 13. 
 
 * See Larger Catechi?m, ans. to quest. 32. 
 
Of the Covenant of Grace. 105 
 
 Q. 78. What are the promises that have their direct and 
 immediate effect upon the elect? 
 
 A. They are all the promises pertaining to life and godli- 
 ness ; the promises of grace and glory, and of every good 
 thing, which may all be comprehended in this one, to wit, 
 the promise of eternal life, mentioned Tit. i. 2 ; " In hope of 
 eternal life, which God, that cannot lie, hath promised be- 
 fore the world began;" and 1 John ii. 25; "This is the 
 promise that he hath promised us, even eternal life." 
 Q. 79« What is meant by the promise of eternal life ? 
 A. It comprehends in it all true happiness, and the ever- 
 lastingness thereof. 
 
 Q. 80. How is it evident that all true and eternal happi- 
 ness is comprehended in the meaning of the promises of 
 eternal life? 
 
 A. Inasmuch as the death threatened in the covenant of 
 works comprehended all misery in this world, and in the 
 world to come, so the life promised in the covenant of 
 grace must needs comprehend all happiness in time and 
 eternity, with all the means by which it is compassed, Rom. 
 vi. 23. 
 Q. 81. To whom was this promise of eternal life made? 
 A. To Christ primarily, and to the elect secondarily, in 
 and through him ; as is evident from Tit. i. 2, compared 
 with 1 John ii. 25. 
 
 Q. 82. To whom are the promises of the covenant in- 
 dorsed or directed ? 
 
 A. To all who hear the gospel, with their seed, Acts ii. 
 39. " The promise is to you and to your children." 
 
 Q. 83. What right to the promises have all the hearers of 
 the gospel by this general indorsement of them ? 
 
 A. A right of access to the promises, and all the good that 
 is in them, so as to be rendered inexcusable if they believe 
 not, John iii. 18. 
 
 Q. 84. What right doth faith, or believing, give unto tie 
 promises ? 
 
 A. A right of possession, in virtue of union with Christ, 
 in whom all the promises are "yea, and amen," John iii. 
 36. " He that believeth — hath everlasting life." 
 
 Q. 85. What may we learn from the promissory part of 
 the covenant ? 
 
 A. That all the benefits thereof are the free gifts of grace, 
 running in the channel of the obedience and death of Christ, 
 and are in him perfectly sure to the elect seed, Isa. lv. 3. 
 
 Q. 86. Was there any penalty in the covenant of grace, 
 as there was in the covenant of works ? 
 
 A. Although there was a penalty in the covenant of 
 
 e 2 
 
106 Of the Covenant of Grace. 
 
 works, because Adam, with whom it was made, was a fal- 
 lible creature ; yet there could be none in the covenant of 
 £race, because Christ, the party contracting on man's side, 
 was absolutely infallible, and could not fail, Isa. xiii. 4. 
 
 Q. 87. Are not the elect, the party contracted for, fallible, 
 even after they are brought to believe? 
 
 A. It is certain that believers are fallible, in respect of 
 their actions, as long as they are in this world, Eccl. vii. 
 20 ; but not in respect of their state, Job xvii. 9 ; they can 
 no more fall from their state of grace than the saints in 
 heaven can, John xiii. 1. 
 
 Q. 88. Can fatherly chastisements be called a penalty in 
 the covenant of grace, with respect unto believers? 
 
 A. No ; because they are not vindictive, but medicinal, 
 and do really belong to the promissory part of the cove- 
 nant, as is evident from Psal. lxxxix. 30, 35 ; Isa. xxvii. 9 ; 
 Heb. xii. 6, 7- 
 
 Q. 89. What security have believers against any proper 
 penalty in this covenant? 
 
 A. They have the security of Christ's performing the 
 condition of it for them, and his doing so legally sustained 
 in their favours, 2 Cor. v. 21. 
 
 Q. 90. On whom is the administration of the covenant of 
 grace devolved ? 
 
 A. On Christ the second Adam alone, and that as a re- 
 ward of his work, Isa. xlix. 8. 
 
 Q. 91. What do you understand by the administration of 
 the covenant ? 
 
 A. The entire management of it, whereby it maybe render- 
 ed effectual to the end for which it was made, Psal. lxxxix. 28. 
 Q. 92. Who are the objects of this administration ? 
 A. Sinners of mankind indefinitely, or any of the family 
 of Adam without exception, John iii. 14, 15. 
 
 Q. 93. How doth he administer the covenant to sinners 
 of mankind indefinitely? 
 
 A. In the general offer of the gospel, which is " good tidings 
 to all people," Luke ii. 10; and wherein all, without excep- 
 tion, are declared welcome, Prov. viii. 4; Mark xvi. 15. 
 
 Q. 94. What is the foundation of the unlimited adminis- 
 tration of the covenant in the gospel-offer ? 
 
 A. It is not founded on election, but on the intrinsic 
 sufficiency on Christ's obedience and death, for the salva- 
 tion of all, John i. 29. 
 
 Q. 95. For what end does he thus administer the cove- 
 nant to sinners of mankind ? 
 
 A. To deliver them out of the estate of sin and misery, and 
 tobringthem into an estate of salvation, Gal. iii. 21, 22. 
 
Of the Covenant of Grace. 107 
 
 Q. 96. How doth he bring them into an estate of salvation ? 
 
 A. By bringing them personally and savingly into the 
 "bond of the covenant/' Ezek. xx. 37, in the day of his 
 power, when " one shall say, I am the Lord's, — and an- 
 other subscribe with his hand unto the Lord." Isa. xliv. 5. 
 
 Q. 97- How long will he continue to be the administra- 
 tor of the covenant ? 
 
 A. As he dispenses all the blessings of the covenant here, 
 John iii. 35, so he will complete the happiness of the saints 
 in the other world, by a perfect accomplishment of all the 
 promises thereof unto them, Eph. v. 27. 
 
 Q. 98. How r doth it appear that he will be the adminis- 
 trator of the covenant through eternity? 
 
 A. Because he is to remain the eternal bond of union, 
 Heb. vii. 25, and mean of communication, betwixt God and 
 the saints for ever, Rev. vii. 17. 
 
 Q. 99. What is the first and fundamental act of his ad- 
 ministration ? 
 
 A. It is his disponing the all things, which he hath in 
 his hand as the appointed trustee of the covenant, unto 
 poor sinners, by way of a testament, Luke xxii. 29. " I 
 appoint (or dispone) unto you a kingdom, as my Father 
 hath appointed unto me." 
 
 Q. 100. What is the difference between a federal and a 
 testamentary disposition ? 
 
 A. A federal disposition is made upon an onerous cause, 
 or proper condition ; but a testamentary disposition is a 
 deed, or conveyance, of grace and bounty, without all con- 
 ditions, properly so called. 
 
 Q. 101. How is this applied to the Fathers disposition 
 and Christ's? 
 
 A. The Father's federal disposition of all covenant-bene- 
 fits to Christ was on condition of his making " his soul an 
 offering for sin," Isa. liii. 10; but Christ's testamentary dis- 
 position to sinners, who have nothing, is " without money, 
 and without price," chap. lv. 1. 
 
 Q. 102. Is Christ's testament of the same date with the 
 covenant that was made with him ? 
 
 A. The covenant of grace was made with him from eterni- 
 ty ; but it is obvious that his commencing testator of this 
 covenant, being an act of his administration thereof, could 
 not take place till the covenant of works was broken. 
 
 Q. 103. At what time then did he make his testament? 
 
 A. That very day wherein Adam fell, in the first pro- 
 mise, Gen. iii. 15. 
 
 Q. 104. How could his testament be of force (according 
 to Heb. ix. 17) so long time before his actual death ? 
 
108 Of the Covenant of Grace. 
 
 A. He died typically in all the sacrifices of the Old Tes- 
 tament, hence called " the Lamb slain from the foundation 
 of the world," Rev. xiii. 8. 
 
 Q. 105. Who are the legatees, or parties, in whose favour 
 the testament was made ? 
 
 A. Since Christ is authorized by the Father to adminis- 
 ter, the covenant to mankind-sinners indefinitely, John vi. 
 37, none of these can be accepted out of his testament, as 
 to the external revelation and exhibition of it, any more 
 than they are out of his administration, Rev. xxii. 17. 
 
 Q. 10t>. Who is the executor of his testament ? 
 
 A. Although, in testaments among men, the testator and 
 executor are always different persons, because the testator 
 dying, cannot live again to see his will executed, yet here the 
 testator, who was dead, is alive for evermore, as the executor 
 of his own testament, by his spirit, Rev. i. 18; Rom. iv. 25. 
 
 Q. 107. What are the legacies left in his testament ? 
 
 A. They are all the benefits of the covenant, even him- 
 self, and all things in and with him, Rom. viii. 32; 
 Rev. xxi. 7. 
 
 Q. 108. By what means is it that sinners are possessed 
 of these rich legacies ? 
 
 A. By faith or believing in the Lord Jesus Christ, Acts 
 xvi. 31. 
 
 Q. 109. Why is believing on Christ the appointed mean 
 of instating sinners in the covenant, and legacies thereof? 
 
 A. Because hereby the grace of the covenant is preserved 
 entire " to the end the promise might be sure to all the 
 seed," Rom. iv. 16. 
 
 Q. 110. How may persons know if they are savingly and 
 personally within the covenant of grace? 
 
 A. If they have found themselves unable to dwell any 
 longer within the boundaries of the covenant of works, and 
 "have fled for refuge" from that covenant, "to lay hold 
 upon the hope set before them," Heb. vi. 18. 
 
 Q. 111. Wherein do the covenant of works and grace 
 differ from one another ? 
 
 A. They differ in their nature, parties-contractors, pro- 
 perties, conditions, promises, the order of obedience, in 
 their end and design, the manner of their administration, 
 and in their effects. 
 
 Q. 112. Wherein do these two covenants of works and 
 grace differ in their nature ? 
 
 A. The covenant of works was a covenant of friendship, and 
 supposed the parties to be in perfect amity; but the covenant of 
 grace is a covenant of reconciliation, and supposes man to be 
 at variance with God, and enmity against him, 2 Cor. v. 19. 
 
Of the Covenant of Grace. 109 
 
 Q. 113. Wherein do they differ as to the parties-contractors? 
 
 A. In the covenant of works, the parties-contractors were 
 God, and innocent Adam, representing all his natural seed ; 
 but in the covenant of grace the parties are God and 
 Christ the second Adam, representing all his spiritual 
 seed, Psal. lxxxix. 3, 4. 
 
 Q. 114. How do they differ in their properties ? 
 
 A. The covenant of works, as standing with the first 
 Adam, was but shortlived ; but the covenant of grace, 
 which stands fast with the second Adam, is an everlasting 
 covenant, Heb. xiii. 20 ; the covenant of works denounced 
 nothing but wrath and curses upon the transgressor; but 
 the covenant of grace is full of blessings to the sinner in 
 Christ, Eph. i. 3. 
 
 Q. 1 15. Wherein do they differ in their conditions? 
 
 A. The condition of the covenant of works was only the 
 perfect obedience of a mere man, bearing no proportion to 
 the life promised ; but the condition of the covenant of 
 grace is the perfect righteousness of God-man, which is 
 fully adequate to the promised reward, Jer. xxiii. 6. 
 
 Q. 116. How do they differ in their promises? 
 
 A. The promise of the covenant of works was strictly 
 conditional ; but the promises of the covenant of grace, as 
 respecting us, are absolutely free, Jer. xxxi. 33, 34. 
 
 Q. 117. Wherein do they differ in the order of obedience ? 
 
 A. In the covenant of works, duty or obedience was the 
 foundation of privilege : acceptance first began at the work, 
 and then went to the person, if the work was perfectly 
 right : but in the covenant of grace, this order is quite in- 
 verted ; for therein privilege is the foundation of duty ; and 
 acceptance first begins at the person, and then goes on to the 
 work, because flowing from a principle of faith, Gen. iv. 4, 
 compared with Heb. xi. 4. 
 
 Q. 118. How do they differ in their end and design ? 
 
 A. The end of the covenant of works was to show man 
 what he was to do towards God ; but the end of the cove- 
 nant of grace is to show man what God is to do for him, 
 and in him, Isa. xxvi. 12. 
 
 Q. 119. How do they differ in the manner of their admi- 
 nistration ? 
 
 A. The covenant of works was dispensed by God absolutely 
 considered ; but the covenant of grace is dispensed by a Medi- 
 ator, who is himself the all of the covenant, Isa. xlii. 6. 
 
 Q. 120. Wherein do these twocovenants differ in their effects? 
 
 A. The covenant of works wounds and terrifies a guilty 
 sinner, but the covenant of grace heals and comforts a 
 wounded soul, Isa. xlii. 3 ; the covenant of works shuts up 
 
110 Of the Covenant of Grace. 
 
 to hell and wrath, but the covenant of grace casts open a 
 
 door of escape, John x. 9, and xiv. 6. 
 
 Q. 121. What may we learn from this whole doctrine of 
 the covenant of grace ? 
 
 A. That it is our duty to believe, that Jesus Christ is 
 the Saviour of the world, and our Saviour in particular, by 
 his Father's appointment, and his own offer ; and that by 
 the same appointment and offer, his righteousness, which is 
 the condition of the covenant, and eternal life, which is the 
 promise thereof, are ours in respect of right thereto, so as 
 that we may lawfully and warrantably take possession of 
 the same, and use them as our own, to all the intents and 
 purposes of salvation, John iv. 42. " We know that this is 
 indeed the Christ, the Saviour of the World." Luke i. 47. 
 " My spirit hath rejoiced in God My Saviour." 
 
 21. Q. "Who is the Redeemer of God's elect? 
 
 A. The only Redeemer of God's elect is the Lord 
 Jesus Christ, who, being the eternal Son of God, became 
 man, and so was, and continueth to be God and man, in 
 two distinct natures, and one person, for ever. 
 
 Q. 1 . What is the greatest wonder that ever the world saw ? 
 
 A. The incarnation of the son of God, John i. 14; Jer. 
 xxxi. 22. 
 
 Q. 2. What makes this the greatest wonder? 
 
 A. Because thereby two natures, infinitely distant, are 
 united in one person; hence called a "great mystery," 1 
 Tim. iii. 16. 
 
 Q. 3. Was this great event foretold before it came about? 
 
 A. Yes ; God spake of it " by the mouth of his holy pro- 
 phets, which have been since the world began," Luke i. 70. 
 
 Q. 4. By what names did they speak of his coming? 
 
 A. By a variety of names, such as Shiloh, Gen. xlix. 10; 
 Messiah, Dan. ix. 25; Immanuel, Isa. vii. 14; the Branch, 
 Zech. vi. 12; the Messenger of the covenant, Mai. iii. 1, and 
 several others. 
 
 Q. 5. Is he now actually come into the world ? 
 
 A. Yes, long ago ; and it " is a faithful saying, and worthy 
 of all acceptation, that Christ Jesus came into the world," 1 
 Tim. i. 15, — "not to condemn the world, but that the world 
 through him might be saved," John iii. 17. 
 
 Q. 6. How do you prove, that our Lord Jesus Christ is 
 the true promised Messiah ? 
 
 A. By this one argument, that all things which were 
 written in the law of Moses, and in the prophets, and in the 
 Psalms concerning the Messiah, are literally fulfilled in 
 Jesus of Nazareth, Luke xxiv. 44. 
 
Of the only Redeemer. Ill 
 
 Q. 7- How dotli this appear ? 
 
 A. By comparing every prophecy and promise concerning 
 him in the Old Testament, with the exact accomplishment 
 thereof in the New, Acts iii. 18. 
 
 Q. 8. What silencing questions may be put to the Jews 
 who deny that the Messiah is yet come in the flesh ? 
 
 A. They may be asked, Where is the sceptre of civil 
 government, which was not to depart from Judah until 
 Shiloh came, according to Gen. xlix. 10? Where is the 
 second temple, into which the Messiah was to come, and to 
 make the glory of it greater than the glory of the former, 
 by his personal appearance therein, according to Hag. ii. 
 9 ? Where is the sacrifice and oblation now offered ? Has 
 it not long ago ceased, according to Dan. ix. 27 ? And 
 where is the family of David, out of which Christ was to 
 spring, according to Isa. xi. 1 ? is it not now quite extinct? 
 They are utterly incapable of answering any of these. 
 
 Q. 9. W^hat doth the title of a Redeemer suppose with 
 reference to the redeemed ? 
 
 A. Bondage and captivity to sin, Satan, the world, death, 
 and hell, through the breach of the first covenant, hence 
 called lawful captives, Isa. xlix. 24. 
 
 Q. 10. Are all mankind, the elect of God as well as 
 others, under this bondage and captivity by nature ? 
 A. Yes; as is evident from Eph. ii. 1, 2, 3. 
 Q. 11. Why is Christ called the only Redeemer of God's 
 elect ? 
 
 A. Because there was none capable of the vast undertak- 
 ing but himself, Isa. Ixiii. 5. 
 
 Q. 12. How doth Christ redeem the elect from their spirit- 
 ual bondage and captivity ? 
 
 A. By price and power; or by ransom, 1 Pet. i. 19; and 
 conquest, Isa. xlix. 25. 
 
 Q. 13. What ransom or price did he lay down ? 
 A. His own life, Matth. xx. 28. " The Son of man came 
 — to give his life a ransom for many." 
 
 Q. 14. How doth Christ redeem by power or conquest? 
 A. When, by his word and Spirit, he looses the bonds of 
 the captives, and " says to the prisoners, Go forth ; and to 
 them that sit in darkness, Show yourselves," Isa. xlix. 9 ; 
 and thus spoils " principalities and powers," Col. ii. 15. 
 Q. 15. Why is the Redeemer called Lord? 
 A. Because as God, whose name alone is Jehovah, he 
 is most high over all the earth, Psal. lxxxiii. 18; and as 
 Mediator, all power in heaven and earth is given unto him, 
 Matth. xxviii. 18. 
 
 Q. 16. Why is he called Jesus? 
 
112 Of the only Redeemer. 
 
 A. Because he saves his people from their sins, Matth. i. 21 . 
 Q. 17. Why is he called Christ? 
 
 A. Christ in the Greek, and Messiah in the Hebrew lan- 
 guage, signify one and the same thing, John i. 41 ; to wit, 
 the Anointed, Acts x. 38 ; which implies his designation 
 unto his mediatory office, and his being fuliy qualified for it. 
 Q. 18. Whereupon is Christ's sufficiency for the great 
 work of our redemption founded ? 
 
 A. Upon the infinite dignity of his person, as being the 
 eternal Son of God, 1 John v. 20. 
 
 Q. 19. Is Christ the Son of God by nature, or only by office ? 
 A. Christ is the eternal Son of God by nature ; his Son- 
 ship is equally natural and necessary with the Paternity of 
 the Father, Matth. xxviii. 19; 2 John ver. 3. 
 
 Q. 20. What would be the danger of asserting that Christ 
 is called the Son of God, only with respect to his mediatory 
 office ? 
 
 A. This would make his personality depend upon the 
 divine will and good pleasure, as it is certain his mediatory 
 office did, John iii. 16, and consequently he would not be 
 the self-existent God. 
 
 Q. 21. Might not the Sonship of Christ be the result of 
 the divine will, though his personality is not so? 
 
 A. No; because his Sonship is his proper personality: 
 and therefore to make his Sonship the result of the divine 
 will is to overturn the personal properties of the Father and 
 Son, and consequently to deny both, 1 John ii. 23. 
 
 Q. 22. How do you prove from scripture, that Christ's 
 Sonship is distinguished from his office ? 
 
 A. From John vii. 29, where Christ, speaking of his Fa- 
 ther, says, " I know him, for I am from him, and he hath 
 sent me :" W T here it is evident, that his being from the 
 Father, as to his eternal generation, is distinguished from 
 his being sent by him, as to his office. 
 
 Q. 23. What did this glorious person, the eternal Son of 
 God, become, that he might be our Redeemer ? 
 A. He became Man, John i. 14; Gal. iv. 4. 
 Q. 24. When he became man, did he cease to be God ? 
 A. No; but he became Immanuel, God-man, Matth. i. 23. 
 Q. 25. What is the import of the name Immanuel? 
 A. It imports that God is in our nature ; and that a God 
 in our nature is not against us, but a God with us, and for 
 us, to save us from the hands of all our enemies, Luke i. 71. 
 Q. 20. What moved God to become man in the person of 
 the Son ? 
 
 A. Nothing but matchless and undeserved grace and love, 
 1 John iv. 10. 
 
Of the only Redeemer. 113 
 
 Q. 27. How many natures hath Christ ? 
 
 A. Two ; namely, the nature of God, and the nature of 
 man, 1 Tim. iii. 10. 
 
 Q. 28. Why are they called two distinct natures? 
 
 A. In opposition to the error of the Eutyehians of old, 
 who maintained that the two natures were mixed or blended 
 together, so as to make but one nature. 
 
 Q. 2i). Why is he said to have but one person ? 
 
 A. In opposition to the error of the Nestorians, who 
 maintained, that each nature was a person ; or that he had 
 two persons. 
 
 Q. 30. How doth it appear that the two natures of God 
 and man are united in the person of the Son ? 
 
 A. From Isa. ix. 6 ; " Unto us a child is born, — and his 
 name shall be called, — the mighty God." It neither being 
 possible nor true, that he who is the child born, could be 
 the mighty God, but by the union of the divine and human 
 natures in one person, Rom. ix. 5 ; 1 Tim. iii. 6. 
 
 Q. 31. Will ever the union betwixt the two natures be 
 dissolved ? 
 
 A. By no means ; for he continues to be our Kinsman, 
 Priest, and Representative, in both natures for ever, Heb. 
 vii. 24, 25. 
 
 Q. 32. Does not each nature, notwithstanding of this 
 union, still retain its own essential properties ? 
 
 A. Yes ; the divine nature is not made finite, subject to 
 suffering or change ; nor is the human nature rendered 
 omniscient, omnipresent, and omnipotent, as the Lutherans, 
 contrary to scripture and reason, do affirm. 
 
 Q. 33. Are not the acts and works of either of the two 
 natures, to be ascribed to the person of Christ ? 
 
 A. Yes; because all he did and suffered, or continues to do, 
 as Mediator, must be considered as personal acts, and from 
 thence they derive their value and efficacy, Acts xx. 28. 
 
 Q. 34. Why is the union of the two natures called an hy- 
 postatical or personal union ? 
 
 A. Because the human nature is united unto, and sub- 
 sists in the person of the Son of God, Luke i. 35. 
 
 Q. 35. What is the difference between the hypostatical 
 union, and the union that takes place among the persons of 
 the adorable Trinity ? 
 
 A. The union that takes place among the persons of the 
 adorable Trinity, is a union of three persons in one and the 
 same numerical nature and essence ; but the hypostatical is 
 a union of two natures in one person. 
 
 Q. 36. What is the difference between the hypostatical union, 
 and the union that takes place betwixt the soul and body ? 
 
114 Of the only Redeemer. 
 
 A. Death dissolves the union that is betwixt the soul and 
 the body ; but though the soul was separated from the body of 
 Christ, when it was in the grave, yet both soul and body were 
 even then united to the person of the Son as much as ever. 
 
 Q. 37. What is the difference betwixt the hypostatical union 
 and the mystical union that is betwixt Christ and believers? 
 
 A. Both natures in the hypostatical union are still but one 
 person ; whereas, though believers be said to be in Christ, 
 and Christ in them, yet they are not one person with him. 
 
 Q. 38. Why is it requisite that our Redeemer should be man? 
 
 A. That being our kinsman and blood-relation, the right of 
 redemption might devolve upon him ; and that he might be 
 capable of obeying and suffering in our own nature, Heb.ii. 14.* 
 
 Q. 39. Why wasitrequisite thatourMediatorshouldbeGo^ 
 
 A. That his obedience and sufferings in our nature and 
 
 room might be of infinite value for our redemption, Acts 
 
 xx. 28 ; and that the human nature might be supported 
 
 i under the infinite load of divine wrath, which he had to 
 
 bear for our sins, Rom. i. 4.t 
 
 Q. 40. " Why was it requisite that the Mediator should 
 be God and man in one person ?" 
 
 A. " That the proper works of each nature might be 
 accepted of God for us, and relied on by us, as the works of 
 the whole person," Heb. ix. 14; 1 Pet. ii. 6.J 
 
 Q. 41. What may we learn from the indissolvable union 
 
 of the two natures in the person of Christ ? 
 
 ^ A. That this union shall be an everlasting security for the 
 
 i perpetuity of the "union betwixt Christ and believers: that 
 
 the one shall never be dissolved more than the other; for he 
 
 ; hath said, " Because I live, ye shall live also," John. xiv. 19. 
 
 22. Q. How did Christ, being the Son of God, be- 
 
 come man 
 
 A. Christ, the Son of God, became man, by taking to 
 himself a true body and a reasonable soul, being con- 
 ceived by the power of the Holy Ghost, in the womb of 
 the virgin Mary, and born of her, yet without sin. 
 
 Q. 1 . Did Christ assume the person of a man ? 
 
 A. No ; he assumed the human nature, but not a human 
 person, Heb. ii. 16. 
 
 Q. 2. Had ever the human nature of Christ a distinct 
 personality of its own? 
 
 A. No ; it never subsisted one moment by itself, Luke i. 35. 
 
 Q. 3. What is the reason that the human nature of 
 Christ never subsisted by itself? 
 * Larger Catechism, quest. 39. + Ibid, quest. 38. X Ibid, quest. 40. 
 
Of Christ's Incarnation. 1 1 5 
 
 A. Because it was formed and assumed at once; for the 
 same moment wherein the soul was united to the body, both 
 soul and body subsisted in the person of the Son of God. 
 
 Q. 4. How came the human nature to subsist in the per- 
 son of the Son ? 
 
 A. The whole Trinity adapted and fitted the human na- 
 ture to him ; but the assumption thereof, into a personal 
 subsistence with himself, was the peculiar act of the Son, 
 Heb. ii. 14, 16. 
 
 Q. 5. Since the human nature of Christ has no person- 
 ality of its own, is it not more imperfect than in other men, 
 when all other men are human persons? 
 
 A. The human nature of Christ is so far from being im- 
 perfect by the want of a personality of its own, that it is 
 unspeakably more perfect and excellent than in all other 
 men ; because to subsist in God, or in a divine person, is in- 
 comparably more noble and excellent than to subsist by itself. 
 (J. 6. Wherein lies the matchless and peculiar dignity of 
 the human nature of Christ? 
 
 A. That it subsists in the second person of the Godhead, 
 by a personal and indissolvable union. 
 
 Q. 7- What is the difference between the human nature 
 and a human person ? 
 
 A. A human person subsists by itself; but the human 
 nature subsists in a person. 
 
 Q. 8. When Christ became man, did he become another 
 person than he was before ? 
 
 A. No ; there was no change in his person ; for he as- 
 sumed our nature unto his former personality, which he had 
 from eternity. 
 
 Q. 9. What is the reason that the assumption of the hu- 
 man nature made no change in the divine person of the Son? 
 A. Because the human nature was assumed by Christ 
 without a human personality. 
 
 Q. 10. Whether is it more proper to say, that the human 
 nature subsists in the divine nature, or in the divine person 
 of Christ? 
 
 A. It is most proper to say, that it subsists in the divine 
 person of Christ, because the natures are distinct, but the 
 person is one ; and it was the divine nature only, as it ter- 
 minates in the second person, which assumed the human 
 nature into personal union. 
 
 Q. 11. Can we not say, in a consistency with truth, that 
 the man Christ Jesus is God ? 
 
 A. To be sure we may : because, in this case, we speak 
 only of the person, which includes the human nature. 
 
 Q. 12. But can we say, in consistency with truth, that 
 Christ Jesus, as man, is God ? 
 
316 Of Christ's Incarnation. 
 
 A. No; because in this case, we speak only of the human 
 nature; which does not include his divine person. 
 
 Q. 13. What is the human nature, or wherein does it 
 consist ? 
 
 A. It consists in a true body and a reasonable soul, of 
 which, the first Adam, and every man and woman descend- 
 ing from him are possessed. 
 
 Q. 14. Had our Redeemer always a true body and a rea- 
 sonable soul, subsisting in his divine person ? 
 
 A. Xo ; until he came in the fulness of time, and then he 
 took unto himself a true body and a reasonable soul. 
 
 Q. 15. How clo you prove that he took this human nature 
 to himself? 
 
 A. From Heb. ii. 14, 16. " Verily, he took not on him the 
 nature of angels, but he took on him the seed of Abraham." 
 
 Q. 16. Why is Christ said to take to himself a true body ? 
 
 A. To show that he had real flesh and bones as we have, 
 Lukexxiv. 39 ; and that it was not only the mere shape and 
 appearance of a human body as some ancient heretics alleged. 
 
 Q. 17. How doth it appear that he had a true and real 
 body as other men have ? 
 
 A. He is called Man, and the Son of Man, Psal. Ixxx. 17 ; 
 he was conceived and born, Matth. i. 20, 2.5 ; he was subject 
 to hunger, thirst, and weariness, like other men; he was 
 crucified, dead, and buried, and rose again : none of which 
 could be affirmed of him, if he had not had a true body. 
 
 Q. 18. Had not he a reasonable soul, as well as a true body? 
 
 A. Yes ; otherwise he had wanted the principal constituent 
 part of the human nature; accordingly we read, that his "soul 
 was exceeding sorrowful, even unto death," Matth. xxvi. 38. 
 
 Q. 19. Why was not the human body created immediately 
 out of nothing, or out of the dust of the earth, as Adam's 
 body was ? 
 
 A. Because in that case, though he would have had a true 
 body, yet it would have been akin to us, bone of our bone, 
 and flesh of our flesh. 
 
 Q. 20. Did Christ bring his human nature from heaven 
 with him ? 
 
 A. No; for he was the seed of the woman, Gen. iii. 15. 
 
 Q. 21. How then is it said, 1 Cor. xv. 47, " The first man is of 
 the earth, earthy; the second man is the Lord from heaven?" 
 
 A. The plain meaning is, the first man had his first ori- 
 ginal from the earth ; but the second man, as to his divine 
 nature, is the eternal, independent, and sovereign Lord of 
 heaven and earth, equally with the Father ; and as to his 
 human nature, there was a more glorious concurrence of the 
 adorable Trinity, in the formation of it, than in the making 
 of the first Adam. 
 
Of Ch rist's Incarnation . 1 1 7 
 
 Q. 22. What was the peculiar agency of each person of 
 the adorable Trinity in this wonderful work? 
 
 A. The Father prepares a body, or human nature, for 
 him, Heb. x. 5 ; the Holy Ghost forms it, by his overshadow- 
 ing power, out of the substance of the virgin, Luke i. 35 ; and 
 the Son assumes the entire human nature to himself, Heb. 
 ii. 14, 16. 
 
 Q. 23. Why was Christ born of a virgin ? 
 
 A. That the human nature might be found again in its 
 primitive purity ; and presented to God as spotless as it was 
 in its first creation, free from the contagion of original sin, 
 which is conveyed to all Adam's posterity by natural gene- 
 ration. 
 
 Q. 24. Was it necessary that Christ should be conceived 
 and born without sin ? 
 
 A. It was absolutely necessary; both because the human 
 nature was to subsist in union with the person of the Son of 
 God ; and likewise because it was to be a sacrifice for sin, and 
 therefore behoved to be iC without blemish," Heb. vii. 26. 
 
 Q. 25. What benefit or advantage accrues to us by the 
 spotless holiness of the human nature of Christ? 
 
 A. The spotless holiness of his human nature is imputed 
 to us as a part of his righteousness, 1 Cor. i. 30 ; and it is a 
 sure earnest of our perfect sanctification at last, Col. ii. 9, 10. 
 
 Q. 2b*. Was not the virgin Marg, the mother of our Lord, 
 a sinner as well as others ? 
 
 A. Yes ; for she descended from Adam by ordinary ge- 
 neration ; Christ rebuked her for going beyond her sphere, 
 John ii. 4 ; and she needed a Saviour as much as others ; 
 and believed in him for salvation from sin, Luke i. 47. 
 
 Q. 27. What necessarily follows upon the union of the 
 two natures? 
 
 A. A communication of the properties of each nature to 
 the whole person. 
 
 Q. 28. How doth the scripture apply this communication 
 of properties to his person ? 
 
 A. By ascribing that to his person which properly belongs 
 to one of his natures. 
 
 Q. 29. How is this illustrated in scripture ? 
 
 A. It is illustrated thus: though it was only the human 
 nature that suffered, yet God is said to purchase his church 
 with his own blood, Acts xx. 28; and tfiouglf it was only 
 the human nature that ascended to heaven, yet, by reason 
 of the personal union, God is said to go up with a shout, 
 Psal. xlvii. 5. 
 
 Q. 30. Can an imaginary idea of Christ, as man, be any 
 way helpful to the faith of his being God-man ? 
 
 A. It is so far from being any way helpful, that it is 
 
118 Of Ch rist's In ca m ation . 
 
 every way hurtful, because it is a diverting the mind from 
 
 the object of faith to an object of sense ; by the means 
 
 whereof we cannot believe any truth whatsoever, divine or 
 
 human : all faith being founded solely and entirely upon a 
 
 testimony. 
 
 Q. 31. How then is the person of Christ, God-man, to be 
 conceived ? 
 
 A. It can be conceived no other way than by faith and 
 spiritual understanding ; or by the spirit of wisdom and re- 
 velation in the knowledge of him, Eph. i. 17. 
 
 Q. 32. What improvement ought we to make of Christ's 
 incarnation ? 
 
 A. To claim him as our own, in virtue of his wearing 
 our nature, saying, "Unto us a child is born, unto us a Son 
 is given," Isa. ix. 6; or, which is the same thing, to follow 
 the practice of Ruth, in lying down at the feet of our blessed 
 Boaz, saying, " Spread thy skirt over me ;" that is, take me, 
 a poor bankrupt sinner, into a marriage-relation with thee, 
 " for thou art my near kinsman," Ruth iii. 9. 
 
 23. Q. What offices doth Christ execute as our Re- 
 deemer I 
 
 A. Christ, as our Redeemer, exccuteth the offices of 
 a prophet, of a priest, and of a king, both in his estate of 
 humiliation and exaltation. 
 
 Q. 1. What is the general office of Christ which respects 
 
 the whole of his undertaking, and runs through the whole of 
 
 the covenant made with him ? 
 
 t A. It is his being the only Mediator between God and 
 
 I man, 1 Tim. ii. 5. " There is ol7e~Gbcf, and one Mediator 
 
 Ibetween God and man, the man Christ Jesus." 
 
 Q. 2. What doth the office of a Mediator between God 
 and man suppose? 
 
 A. It supposes a breach between them, occasioned by sin 
 on man's part, Isa. lix. 2. 
 
 Q. 3. Could a mere verbal intercession make up this 
 breach ? 
 
 A. By no means ; nothing less than a full reparation for 
 all the damages which sin had done to the honour of God, 
 and his law, could do it away, Isa. liii. 10. 
 
 Q. 4. Was none but Christ fit lor being Mediator in this 
 respect ? 
 
 A. None else; because there was no other who stood re- 
 lated to the two families of heaven and earth, which were at 
 variance, in such a manner as he did. 
 
 Q. 5. How stood he related to these two families ? 
 
 A. By being from eternity, God equal with the Father, 
 
Of Christ's Offices in General. 119 
 
 he stood naturally and essentially related to heaven, John 
 x. 30; and by consenting to become man, he stood volun- 
 tarily and freely related to earth, Phil. ii. 6, 7- 
 
 Q. 6. What are the branches of Christ's mediatory office, or 
 the particular offices included therein ? 
 
 A. They are three, namely, his office of a prophet, Deut. 
 xvii. 15 ; of a priest, Psal. ex. 4; and of a kitig, Psal. ii. 6. 
 
 Q. 7- Have each of these offices the same relation to the 
 covenant whereof he is mediator ? 
 
 A. His priestly office, as to the sacrificing part of it, 
 respecting the condition of the covenant, belongs to the 
 making of it; but his prophetical and kingly offices, with 
 the intercessory part of his priestly office, respecting the 
 promises of the covenant, belong to the administration 
 thereof. 
 
 Q. 8. What respect have these offices to our misery by sin? 
 
 A. The prophetical office respects our ignorance, the 
 priestly office our guilt, and the kingly office our pollution 
 or defilement. 
 
 Q. 9. What is Christ made of God to us, in virtue of 
 these offices for the removal of these miseries ? 
 
 A. As a prophet he is made of God to us wisdom ; as a 
 priest, righteousness ; and as a king, sanctification : and as 
 vested with all these offices, he is made of God to us com- 
 plete redemption, 1 Cor. i. 30. 
 
 Q. 10. Was he ordained or appointed unto these offices ? 
 
 A. Yes ; from all eternity, 1 Pet. i. 20. " Who verily 
 was fore-ordained before the foundation of the world." 
 
 Q. 11. What were the necessary consequences of this 
 eternal designation ? 
 
 A. His mission and call. 
 
 Q. 12. Wherein consisted his mission? 
 
 A. In his being promised, Isa. vii. 14, and typified under 
 the Old Testament, John iii. 14; and in his being actually 
 sent, in the fulness of time, to assume our nature, and finish 
 the work which was given him to do, Gal. iv. 4, 5. 
 
 Q. 13. Was he formally called unto his mediatory office? 
 
 A. Yes ; he did not take " this honour unto himself, but 
 was called of God, as was Aaron," Heb. v. 4, 5. 
 Q. 14. Of what parts did his call consist ? 
 A. Of his unction and inauguration. 
 Q. 15. What do you understand by his unction ? 
 
 A. The consecrating of him to all his mediatory offices, 
 John x. 36 ; and the giving of the Spirit, with all his gifts 
 and graces, without measure unto him, for his being fully 
 furnished for the execution of these offices, John iii. 34. 
 
 Q. 16. In which nature was Christ anointed with the 
 Spirit ? 
 
120 Of Christ's Offices in General 
 
 A. The person of Christ was anointed in the human na- 
 ture, which was the immediate receptacle of all gifts and 
 graces, Psal. lxviii. 18. " Thou hast received gifts for men :" 
 margin, in the man; that is, in the human nature. 
 
 Q. 17. When was he inaugurated into his mediatory of- 
 fices ? 
 
 A. Although in virtue of his assuming the human nature, 
 he was born to the execution of them, yet he was not solemnly 
 installed into the public exercise of these offices till his 
 baptism. 
 
 Q. 18. What was the solemnity of his inauguration or 
 instalment at that time ? 
 
 A. " The heavens were opened, the Spirit of God de- 
 scended like a dove, and lighted upon him : and lo, a voice 
 from heaven, saying, This is my beloved Son, in whom I 
 am well pleased," Matth. iii. 16, 17. 
 
 Q. 19. Why was Christ vested with this threefold office ? 
 
 A. The nature of our salvation required that it should be 
 revealed by him as a Prophet, purchased by him as a Priest, 
 and applied by him as a King. 
 
 Q. 20. Did ever all these offices centre in any one per- 
 son but Christ alone ? 
 
 A. No ; for in order to set forth the vast importance of 
 these offices, as united in the person of Christ, none of those 
 who were typical of him under the Old Testament were ever 
 clothed with all the three : this honour was reserved for 
 himself, as his peculiar dignity and prerogative, Johnxiv. 6. 
 " I am the way, and the truth, and the life ;" that is, the 
 way in my death, as a Priest ; the truth in my word, as 
 a Prophet ; and the life in my Spirit, as a King. 
 
 Q. 21. In what estates doth Christ execute all these of- 
 fices ? 
 
 A. Both in his estate of humiliation on earth, and in his 
 •\/ estate of exaltation in heaven. 
 
 Q. 22. What do you understand by Christ's executing of 
 his offices ? 
 
 A. His doing or fulfilling what was incumbent upon him, 
 in virtue of each of these offices, Matth. iii. 15. 
 
 Q. 23. Are the offices of Christ the proper fountain from 
 whence the promises do flow ? 
 
 A. No ; the proper fountain and spring of all the pro- 
 mises, is the sovereign will and good pleasure of God ; 
 hence is the sovereign will of God set in the front of all the 
 promises, " I will put my law in their inward parts ; I 
 will be their God: I will forgive their iniquity; and I 
 will remember their sin no more," Jer. xxxi. 33, 34. " I 
 will take away the stony heart out of your flesh ; and I 
 will give you an heart of flesh," &c, Ezek. xxxvi. 26, 27- 
 
Of Christ's Offices in General 121 
 
 Q. 24. What connexion then have the promises with the 
 offices of Christ ? 
 
 A. They are revealed to us hy Christ, as a Prophet, Heb. 
 i. 2; confirmed by his blood as a Priest, Heb. ix. 16; and 
 effectually applied by his power as a King, Psal. ex. 3. 
 
 Q. 25. Is the order in which the offices of Christ are here 
 laid down the very order in which they are executed ? 
 
 A. Yes; for it is the order laid down in scripture, 1 Cor. i. 30. 
 
 Q. 20. By whom is this order inverted ? 
 
 A. By the Arminians and other legalists, who make 
 Christ's kingly office the first which he executes in the ap- 
 plication of redemption. 
 
 Q. 27. How do they make Christ's kingly office the first 
 which he executes? 
 
 A. By alleging that Christ, as a king, has, in the gospel, 
 given out a new preceptive law of faith and repentance, by 
 obedience whereunto we come to be entitled unto Christ 
 and his righteousness. 
 
 Q. 28. What is the danger of this scheme of doctrine ? 
 
 A. It is a confounding of law and gospel, and a bringing 
 of works into the matter and cause of a sinner's justification 
 before God, contrary to Rom. v. 19, and Gal. ii. 16. 
 
 Q. 29. When faith closes with Christ, does it not close 
 with him in all his offices ? 
 
 A. Yes ; for Christ is never divided : we must have him 
 wholly, or none of him, John viii. 24. 
 
 Q. 30. Which of his offices doth faith act upon for justifi- 
 cation ? 
 
 A. Upon his priestly office only ; for the great thing a 
 guilty sinner wants is righteousness, to answer the charge of 
 the law ; and the enlightened sinner sees that Christ, in his 
 priestly office, " is the end of the law for righteousness," 
 Rom. x. 4. 
 
 Q. 31. What may we learn for encouragement from Christ's 
 being clothed with this threefold office ? 
 
 A. That since all these offices have a relation to us, we 
 may warrantably employ him in every one of them ; that 
 in like manner as he is made over of God unto us, so we 
 may actually have him for our " wisdom, righteousness, 
 sanctification, and redemption," 1 Cor. i. 30. 
 
 24. Q. How doth Christ execute the office of a Pro- 
 phet ? 
 
 A. Christ executeth the office of a Prophet, in re- 
 vealing to us, by his word and Spirit, the will of God 
 for our salvation. 
 
122 Of Christ as a Prophet. 
 
 Q. 1. Is Christ expressly called a Prophet in scripture? 
 
 A. Yes, Acts iii. 22, where Peter applies the words of 
 Moses to him, cc A prophet shall the Lord your God raise 
 up unto you," &c. 
 
 Q. 2. Why does he bear this name ? 
 
 A. Because he has made a full revelation of the whole 
 counsel of God, concerning the salvation of lost sinners of 
 mankind, Job. xv. 15. 
 
 Q. 3. By what other names is Christ described, with re- 
 lation to his office ? 
 
 A. By the names of an Apostle, Heb. iii. 1 ; of a Witness, 
 Isa. lv. 4 ; and of an Interpreter, Job xxxiii. 23. 
 
 Q. 4. Why is he called an Apostle ? 
 
 A. Because, he is a great Ambassador of Heaven, sent 
 to declare the will of God unto men, John iii. 34 ; hence 
 called " the Messenger of the covenant," Mai. iii. 1. 
 
 Q. 5. Why called a Witness? 
 
 A. Because, being a son of Adam, Luke iii. 38, he was 
 the more fit to attest the will of God unto men ; and being 
 the eternal Son of God, was therefore liable to no error or 
 mistake in his testimony : hence called " the Amen, the 
 faithful and true Witness," Rev. iii. 14. 
 
 Q. 6. Why is he called an Interpreter? 
 
 A. Because the mystery of godliness lies so far beyond 
 the reach of our natural understanding, that we could never 
 take it up in a saving manner, unless iC the Son of God gave 
 us an understanding that we may know him that is true," 
 1 John v. 20. 
 
 Q. 7» What was the necessity of his bearing this office of 
 a Prophet ? 
 
 A. Because there could be no knowledge of the things 
 of the Spirit of God, without a revelation of them, 1 Cor. 
 ii. 14 ; and there could be no revelation of these things but 
 through Christ, John i. 18. 
 
 Q. 8. By what meansdoth Christ reveal to us the will of God? 
 
 A. He reveals it to us outwardly by his word, and in- 
 wardly by his Spirit, 1 Pet. i. 11, 12. 
 
 Q. 9. To whom doth he reveal the will of God outwardly 
 in his word ? 
 
 A. To his church ; which, on this account, is called " the 
 valley of vision," Isa. xxii. 1. 
 
 Q. 10. Did he reveal the will of God to his church under 
 the Old Testament? 
 
 A. Yes ; for the Spirit of Christ was in the Old Testament 
 prophets, 1 Pet. i. 11 ; he is said in the days of Noah to 
 have preached unto the spirits now in prison, 1 Pet. iii. 19; 
 and to have spoken with Moses in Mount Sinai, Acts vii. 38. 
 
Of Christ as a Prophet. 1 23 
 
 Q. 11. Does he continue to be the prophet and teacher of 
 the church still under the New Testament? 
 
 A. Yes; and therefore said to speak from heaven, in his 
 word and ordinances, Heb. xii. 25. "See that ye refuse 
 not him that speaketh; for if they escaped not who refused 
 him that spake on earth, much more shall not we escape, if 
 we turn away from him that speaketh from heaven." 
 
 Q. 12. In what manner did he reveal the will of God un- 
 der both Testaments ? 
 
 A. Both immediately in his own person, and mediately 
 by the intervention of others. 
 
 Q. 13. How did he reveal the will of God immediately 
 in his own person ? 
 
 A. By voices, visions, dreams, and divers other manners un- 
 der the Old Testament, Heb. i. 1 ; and by his own personal 
 ministry, while here on earth, under the New, Heb. ii. 3. 
 
 Q. 14. How doth he reveal the will of God mediately, or 
 by the intervention of others ? 
 
 A. By inspiring the prophets under the Old Testament, 
 and his apostles under the New, to speak and write " as 
 they were moved by the Holy Ghost," 2 Pet. i. 21 ; and by 
 commissioning ordinary pastors to teach all things whatso- 
 ever he has commanded ; and in so doing, promising to be 
 with them " alway, even unto the end of the world," Matth. 
 xxviii. 20. 
 
 Q. 15. Wherein doth Christ excel all other prophets and 
 teachers whatsoever, whether ordinary or extraordinary ? 
 
 A. They were all commissioned by him, as the original 
 Prophet, Eph. iv. 11 ; none of them had ever any gifts or 
 furniture but what they received from him, John xx, 22 ; 
 and none of them could ever teach with such authority, 
 power, and efficacy, as he doth, John vii. 46. 
 
 Q. 16. What will become of those who will not hear this 
 Prophet ? 
 
 A. They "shall be destroyed from among the people," 
 Acts iii. 23. 
 
 Q. 17. May not a people enjoy a faithful ministry, have 
 the word purely preached unto them, and yet not profit 
 thereby ? 
 
 A. No doubt they may ; as was the case of many of the 
 Jews in Isaiah's time, Isa. liii. 1 ; and of Chorazin and 
 Bethsaida under the ministry of Christ himself, Matth. xi. 21. 
 
 Q. 18. What is the reason why the word purely preach- 
 ed doth not profit ? 
 
 A. Because "it is not mixed with faith in them that 
 hear it," Heb. iv. 2. 
 
 Q. 19. What commonly follows upon people's not pro- 
 fiting by the word preached ? 
 
#124 Of Christ as a Prophet. 
 
 A. The word of the Lord slays them, Hos. vi. 5, and proves 
 the savour of death unto death unto them, 2 Cor. ii. 16. 
 
 Q. 20. Seeing the external dispensation of the word has 
 so little influence upon the generality, what else is necessary 
 to make it effectual ? 
 
 A. The inward teaching of Christ by his Spirit, John vi. 
 63, and xiv. 26. 
 
 Q. 21. How doth this great Prophet teach inwardly by 
 his Spirit? 
 
 A. He opens the understanding, and makes the entrance 
 of his words to give such light, Psal. cxix. 130, as the soul 
 is made to see a divine beauty and glory in the gospel-me- 
 thod of salvation, 1 Cor. ii. 10, 11, 12; and powerfully in- 
 clined to fall in therewith, 1 Tim. i. 35. 
 
 Q. 22. Doth Christ, as a Prophet, make all welcome to 
 come and be taught by him ? 
 
 A. Yes ; for, in the outward dispensation of the gospel, 
 he casts open the door to every man and woman, saying, 
 " Come unto me, — and learn of me, for I am meek and 
 lowly in heart," Matth. xi. 28, 29. 
 
 Q. 23. At what schools doth Christ, as a Prophet, train 
 up his disciples ? 
 
 A. At the school of law, the school of the gospel, and the 
 school of affliction. 
 
 Q. 2 k What doth he teach them at the school of the law ? 
 
 A. The nature and the desert of sin ; that thereby they 
 are " without Christ, — having no hope, and without God 
 in the world," Eph. ii. 12. 
 
 Q. 25. What doth he teach them at the school of the gospel ? 
 
 A. That he himself is the great doer of all for them, and 
 in them, Mark x. b\, and that their business is to " take 
 the cup of salvation, and call upon the name of the Lord," 
 Psal. cxvi. 13. 
 
 Q. 26. What doth he teach them at the school of affliction ? 
 
 A. To justify God, Ezra ix. 13; to set their affections 
 on things above, 2 Cor. iv. 17, 18; and to pray that their 
 affliction may be rather sanctified than removed without be- 
 ing so, Isa. xxvii. 9. 
 
 Q. 27- How many persons know if they have profited un- 
 der this great Prophet and Teacher ? 
 
 A. They will follow on to know him more and more, 
 Hos. vi. 3 ; they will delight in his company, Psal. xxvii. 
 4 ; grieve at his absence, Job xxiii. 3 ; and hide his word 
 in their heart, Psal. cxix. 11. 
 
 25. Q. How doth Christ execute the office of a Priest? 
 
 A . Christ executeth the office of a Priest, in his once 
 
 offering up of himself a sacrifice to satisfy divine justice 
 
Of Christ as a Priest. 1 25 
 
 and reconcile ns to God, and in making continual inter- 
 cession for us. 
 
 Q. 1. What do you understand by a Priest? 
 
 A. A Priest is a public person, who, uf the name of the 
 guilty, deals with an offended God for reconciliation by sa- 
 crifice, which he offereth to God upon an altar, being thereto 
 called of God, that he may be accepted, Heb. v. 1, 4. 
 
 Q. 2. What was the great thing which the priesthood 
 under the law, especially the office of high-priest, did typify 
 and point at ? 
 
 A. It was Christ's becoming an high-priest to appear be- 
 fore God, in the name of sinners, to make atonement and re- 
 conciliation for them, Heb. viii. 1, 2, 3. 
 
 Q. 3. Of whom was the high-priest a representative, 
 when bearing the names of the children of Israel upon his 
 shoulders, and on the breast-plate ? Exod. xxviii. 12, 29. 
 
 A. He was representative of all Israel; and so an illus- 
 trious type of Christ, as the representative of a whole elect 
 world, Isa. xlix. 3 
 
 Q. 4. Were not the ordinary priests, as well as the high- 
 priest, types of Christ? 
 
 A. Yes ; because, though the high-priest was a more 
 eminent type of him, yet the apostle, Heb. x. 11, 12, com- 
 pares every priest, who offered sacrifices, with Christ, as a 
 type with the antitype. 
 
 Q. 5. Wherein did Christ excel the priests after the order 
 of Aaron ? 
 
 A. In his person, manner of instalment, and in the effi- 
 cacy and perfection of his sacrifice. 
 
 Q. 6. How doth he excel them in his person ? 
 
 A. They were but mere men, — he, the true God and eternal 
 life, 1 John v. 20 ; they were sinful men, — he " is holy, harm- 
 less, undefiled, and separate from sinners," Heb. vii. 26. 
 
 Q. 7- How did he excel them in the manner of his in- 
 stalment? 
 
 A. Those priests were made without an oath ; but this 
 with an oath, by him that said unto him, " The Lord sware, 
 and will not repent, Thou art a priest for ever after the or- 
 der of Melchisedec," Heb. vii. 21. 
 
 Q. 8. Why was Christ made a priest with the solemnity 
 of an oath ? 
 
 A. Because, as the weight of the salvation of sinners lay 
 upon his call to this office, so his Father's solemn investing 
 of him therein by an oath, gave him access to offer himself 
 effectually, even in such sort as thereby to fulfil the condi- 
 tion of the covenant, and to purchase eternal life for them, 
 Heb. ix. 12. 
 
1 26 Of Ch rist as a Priest. 
 
 Q. 9. Wherein did Christ excel the Aaronieal priests in 
 the efficacy and perfection of his sacrifice ? 
 
 A. " It is not possible that the blood of bulls and of goats 
 should take away sins : — But this Man, after he had offered 
 one sacrifice for sins, for ever sat down on the right hand of 
 God," Heb. x. 4, 12. 
 
 Q. 10. After what order was Christ a priest ? 
 
 A. After the order of Melchisedec, Psal. ex. 4. 
 
 Q. ]1. What was the order of Melchisedec ? 
 
 A. That being " made like unto the Son, he abideth a 
 priest continually/' Heb. vii. 3. 
 
 Q. 12. How could Melchisedec abide a priest continually, 
 when he surely died like other men ? 
 
 A. The meaning is, he came not unto his office by suc- 
 cession to any who went before him, and none succeeded 
 him after his death. 
 
 Q. 13. Why then is Christ called a priest after the order 
 of Melchisedec ? 
 
 A. Because not succeeding unto, or being succeeded by 
 any other in his office, but " continuing ever, hath an un- 
 changeable priesthood ; being made a priest, not after the 
 law of a carnal commandment, but after the power of an 
 endless life," Heb. vii. 24, 16. 
 
 Q. 14. What are the parts of Christ's priestly office? 
 
 A. His satisfaction on earth, Heb. xiii. 12; and his in- 
 tercession ni heaven, 1 John ii. 1. 
 
 Q. 15. Why behoved his satisfaction to be made upon 
 earth ? 
 
 A. Because this earth being the theatre of rebellion, 
 where God's law was violated, and his authority trampled 
 upon, it was meet that satisfaction should be made where 
 the offence was committed : hence, says Christ, John xvii. 
 4, " I have glorified thee on the earth." 
 
 Q. 16. How did Christ make satisfaction on the earth? 
 
 A. By sacrifice, 1 Cor. v. 7- " Even Christ our passover 
 is sacrificed for us." 
 
 Q. 17- What was the sacrifice which he offered? 
 
 A. It was Himself, Heb. ix. 26. " He appeared, to put 
 away sin by the sacrifice of himself." 
 
 Q. 18. What was essentially necessary to every sacrifice? 
 
 A. The shedding of blood unto death, Heb. ix. 22. 
 " Without shedding of blood is no remission." 
 
 Q. 19. Which of the two natures was the sacrifice? 
 
 A. The human nature, soul and body, Isa. liii. 10 ; Heb. 
 x. 10; which were actually separated by death, John xix. 
 30. 
 
 Q. 20. What was necessary to "the acceptance of every 
 slain sacrifice? 
 
Of Christ as a Priest. 1 27 
 
 A. That it be offered on such an altar as should sanctify the 
 gift to its necessary value and designed effect, Matth. xxiii. 
 19. " Whether is greater, the gift or the altar that sancti- 
 fieth the gift?" 
 
 Q. 21. What was the altar on which the sacrifice of the 
 human nature was offered? 
 
 A. It was the divine nature. 
 
 Q. 22. How did this altar sanctify the gift ? 
 
 A. It gave an infinite value and efficacy thereunto, because 
 of the personal union, Heb. ix. 14. 
 
 Q. 23. Was Christ a sacrifice only while on the cross ? 
 
 A. The sacrifice was laid on the altar, in the first mo- 
 ment of liis incarnation, Heb. x. 5 ; continued thereon 
 through the whole of his life, Isa. liii. 3 ; and completed on 
 the cross, and in the grave, John xix. 30; Isa. liii. 9. 
 
 Q. 24. Was there a necessity for a priest to offer this sacrifice? 
 
 A. Yes, surely; because, a priest and sacrifice being inse- 
 parable, without a priest there could be no sacrifice at all to 
 be accepted, and consequently no removal of sin, Heb. viii. 3. 
 
 Q. 25. Who was the priest ? 
 
 A. As Christ himself was both the sacrifice and the altar, 
 none else but himself could be the priest, Heb. v. 5. 
 
 Q. 26. Did Christ truly and properly offer himself a sa- 
 crifice, not for our good only, but in our room and stead ? 
 
 A. Yes ; as is evident from all those Scriptures where Christ 
 is said to have borne our sins, 1 Pet. ii. 24 ; to have died for us, 
 Rom. v. 6 ; and to have redeemed us by his blood, Rev. v. 9. 
 
 Q. 27- How often did Christ offer up himself a sacrifice ? 
 
 A. Once only, Heb. ix. 23. " Christ was once offered to 
 bear the sins of many." 
 
 Q. 28. Why could not this sacrifice be repeated ? 
 
 A. Because, as once dying was the penalty of the law, so 
 once suffering unto death was the complete payment of it, in 
 regard of the infinite dignity of the sufferer, Heb. ix. 27, 28. 
 
 Q. 29. For what end did Christ once offer up himself a 
 sacrifice ? 
 
 A. To satisfy divine justice, 1 Pet. iii. 18. 
 
 Q. 30. Was satisfaction to justice absolutely necessary ? 
 
 A. Yes; since God freely purposed to save some of man- 
 kind, it was absolutely necessary that it should be done in 
 a consistency with the honour of justice, Exod. xxxiv. 7- 
 
 Q. 31. What did the honour of justice require as a satis- 
 faction ? 
 
 A. That the curse of the broken law be fully executed 
 either upon the sinners themselves, Ezek. xviii. 4, or upon a 
 sufficient substitute, Psal. lxxxix. 19. 
 
 Q. 32. What would have been the effect of executing the 
 curse upon the sinners themselves ? 
 
128 Of Christ as a Priest. 
 
 A. The fire of divine wrath would have burnt continually 
 upon them, and yet no satisfaction to revenging justice, Isa. 
 xxxiii. 14. 
 
 Q. 33. Why would not revenging justice be ever satisfied ? 
 
 A. Because they were not only finite creatures, whose most 
 exquisite sufferings could never be a sufficient compensation 
 for the injured honour of an infinite God, but they were 
 sinful creatures likewise, who would still have remained 
 sinful, even under their eternal sufferings, Rev. xiv. 11. 
 
 Q. 34. How could satisfaction be demanded from Christ, 
 who was perfectly holy and innocent ? 
 
 A. He voluntarily substituted himself in the room of sinners, 
 Psal. xl. 7 ; their sins were imputed unto him, Isa. liii. 5, 6 ; 
 he had full power to dispose of his own life, John x. 18 ; and 
 therefore it was most just to exact the full payment of him. 
 
 Q. 35. Has Christ fully and perfectly satisfied divine 
 justice? 
 
 A. Yes ; his offering and sacrifice to God was for a sweet- 
 smelling savour, Eph. v. 2, or a savour of rest, as it is said 
 of Noah's typical sacrifice, Gen. v. 21, marg. 
 
 Q. 36*. Why is his sacrifice said to be for a sweet-smelling 
 savour, or savour of rest ? 
 
 A. Because it quite overcame the abominable savour 
 arising from sin, and gave the avenging justice and wrath of 
 God the calmest and profoundest rest. 
 
 Q. 37. How do you prove that Christ has perfectly satis- 
 fied the justice of God ? 
 
 A. He said, " It is finished," John xix. 30, and evidenced 
 that it really was so by his resurrection from the dead, Rom. i.4. 
 
 Q. 38. For whom did Christ satisfy justice? 
 
 A. For the elect only, John x. 15, and not for all man- 
 kind, Eph. v. 25. 
 
 Q. 39. How is it evident that Christ satisfied for the elect 
 only, and not for all mankind ? 
 
 A. From the satisfaction and intercession of Christ being 
 of equal extent, so that the one reaches no farther than the 
 other ; and he expressly affirms that he intercedes for the 
 elect only, and not for the whole world of mankind, John 
 xvii. 9. " I pray not for the world, but for them which 
 thou hast given me." 
 
 Q. 40. What is the blessed effect and consequence of 
 Christ's perfectly satisfying the justice of God? 
 
 A. It is the reconciling us unto God, Rom. v. 10. 
 
 Q. 41. How doth the satisfaction of Christ reconcile us 
 to God? 
 
 A. It discovers the love of God, in providing such a ran- 
 som for us ; and this love, apprehended by faith, slays the 
 natural enmity against God, 1 John iv. 10, 19. 
 
 i-y 
 
Of Christ as a Priest. 1 29 
 
 Q. 42. When is it that the elect are actually reconciled to God? 
 
 A. When in a day of power they are determined to come 
 to " Jesus the Mediator of the new covenant, and to the 
 blood of sprinkling," Heb. xii. 24. 
 
 Q. 43. Why is the blood of Jesus called the blood of 
 sprinkling ? 
 
 A. To distinguish between the shedding of his blood and 
 the application thereof, Exod. xxiv. 8 ; and to point out the 
 necessity of the one as well as the other for reconcilialion 
 and pardon, Ezek. xxxvi. 25. 
 
 Q. 44. How may we know if we are reconciled to God ? 
 
 A. If we are dead to the law as a covenant, Rom. vii. 4, 
 and are content to be everlasting debtors to rich and sove- 
 reign grace, Psal. ex v. 1. 
 
 Q. 45. What may we learn from the first part of Christ's 
 priestly office, his satisfaction for sin ? 
 
 A. The exceeding sinfulness of sin, Rom. vii. 13; the 
 infinite love of God, John iii. 16 ; and the necessity of an 
 interest in this satisfaction, Heb. x. 29. 
 
 Q. 46. What is the second part of Christ's priestly office? 
 
 A. It is his making continual intercession for us, Heb. 
 vii. 25. 
 
 Q. 47- Had Christ's intercession any place in the making 
 of the new covenant ? 
 
 A. No ; the love and grace of God made the motion for a 
 new covenant freely, Psal. lxxxix. 3, 20. 
 
 Q. 48. Could the breach between God and sinners be 
 made up by a simple intercession ? 
 
 A. No; justice could not be satisfied with pleading, but 
 by paying a ransom, Heb. ix. 22. 
 
 Q. 49. To what part of the covenant then doth Christ's 
 intercession belong ? 
 
 A. As his sacrificing natively took its place in the making 
 of the covenant, and fulfilling the condition thereof; so his 
 intercession in the administration of the covenant and ful- 
 filling the promises of it, Rom. viii. 34. 
 
 Q. 50. What occasion was there for an intercessor or ad- 
 vocate with the Father, when the Father himself loveth us ? 
 John xvi. 27. 
 
 A. That through Christ's obedience unto death, as the hon- 
 ourable channel thereof, his spiritual seed might have the 
 blessed fruits and effects of the Father's everlasting love flow- 
 ing into their souls in every time of need, Heb. iv. 14, 16. 
 
 Q. 51. What is the nature of Christ's intercession? 
 
 A. It is his willing that the merit of his sacrifice be ap- 
 plied to all those in whose room and stead he died, accord- 
 ing to the method laid down in the covenant in their favours, 
 
 f2 
 
1 30 Of Christ as a Priest. 
 
 John xvii. 24. " Father, I will, that they whom thou hast 
 given me be with me where I am," &e. 
 
 Q. 52. Who then are the objects of his intercession ? 
 
 A. These only whom he, as second Adam, represented in 
 the eternal transaction, John xvii. 9. 
 
 Q. 53. Is his intercession always prevalent on their behalf? 
 
 A. Yes, surely ; for so he himself testifies, saying unto his 
 Father, John xi. 42, " I knew that thou nearest me always." 
 
 Q. 54. What is the first fruit of Christ's intercession with 
 respect to the elect ? 
 
 A. His effectually procuring the actual inbringing of them 
 into a covenant state of peace and favour with God, at the 
 time appointed, John xvii. 20, 21. 
 
 Q. 55. Whence is it that the intercession of Christ obtains 
 peace between heaven and earth ? 
 
 A. Because he purcJHS?^ ft f° r them by the blood of his 
 sacrifice, Col. i. 20, and it was promised to him on that score, 
 Isa. liv. 13. 
 
 Q. 56. What does he by his intercession, in consequence 
 of their being brought into a covenant-state ? 
 
 A. He appears for them ; and in their names takes possession 
 of heaven ; and all the other blessings they have a right unto 
 in virtue of that covenant-state, Eph. ii. 6 ; Heb. vi. 20. 
 
 Q. 57- Having brought the elect into a state of peace, does 
 he leave it to themselves to maintain it? 
 
 A. No ; if that were the case, it would soon be at an end; 
 but by his intercession he always prevents a rupture betwixt 
 Heaven and them, Luke xxii. 32. " I have prayed for thee, 
 that thy faith fail not." 
 
 Q. 58. How doth he maintain the peace between Heaven 
 and them ? 
 
 A. Upon the ground of his satisfaction for them he an- 
 swers all accusations against them, and takes up all emerging 
 differences between them and their covenanted God, 1 John 
 ii. 1, 2. 
 
 Q. 59. Are not the saints on earth, being sinful, unfit to 
 come into the presence of the King? 
 
 A. Yes; but the glorious Advocate introduceth them, 
 procuring them access by his interest in the court : " for 
 through him we have an access, by one Spirit, unto the 
 Father," Eph. ii. 18. 
 
 Q. 60. How are their prayers acceptable to God, when there 
 are so many blemishes attending them? 
 
 A. Their prayers made in faith, though smelling rank of 
 the remains of corruption, yet being perfumed with the in- 
 cense of his merit, are accepted in heaven, and have gracious 
 returns made them, Rev. viii. 3. 
 
Of Christ as a Priest. 131 
 
 Q. 61. What is the last fruit of Christ's intercession, on be- 
 half of his elect, brought into a state of grace on this earth ? 
 
 A. The obtaining their admittance into heaven in the due 
 time, and continuing their state of perfect happiness there 
 for ever and ever, John xvii. 24. 
 
 Q. 62. Is not Christ a Priest for ever, according to Psal. 
 ex. 4 ? 
 
 A. He is not a sacrificing priest for ever, having " by one 
 offering perfected for ever them that are sanctified/' Heb. x. 
 14; but he is an interceding Priest for ever, Heb. vii. 27; 
 " He ever liveth to make intercession." 
 
 Q. 63. What will be the subject of his intercession for 
 ever in behalf of the saints in heaven ? 
 
 A. The everlasting continuation of their happy state, 
 John xvii. 21, 22. 
 
 Q. 64. What is the ground of his eternally willing the 
 everlasting continuation of their happy state ? 
 
 A. He doth it on the ground of the eternal redemption 
 obtained for them, by the sacrificing of himself on this earth, 
 Heb. ix. 12. 
 
 Q. 65. What then is the everlasting security that the 
 saints in heaven have, for the uninterrupted continuation of 
 their happiness ? 
 
 A. That the infinite merit of Christ's sacrifice will be 
 eternally presented before God in heaven itself, where in 
 their nature he continually appears in the presence of God 
 for them, Heb. ix. 24. 
 
 Q. 66. How will the happiness, issuing from the merit of 
 Christ's sacrifice, be communicated by him unto the saints 
 in heaven ? 
 
 A. It will be communicated unto them by him as their 
 Prophet and their King. 
 
 Q. 6J. Will not these offices be laid aside in heaven ? 
 
 A. No ; for as he is " a Priest for ever," Psal. ex, 4, so " of 
 his kingdom there shall be no end," Luke i. 33 ; " and the 
 Lamb will be the light of the heavenly city," Rev. xxi. 23. 
 
 Q. 68. How will the saints' communion with God in 
 heaven be for ever maintained ? 
 
 A. It will be still in and through the Mediator, in a man- 
 ner agreeable to their state of perfection, Rev. vii. 17. " The 
 Lamb, which is in the midst of the throne, shall feed them, 
 and shall lead them to living fountains of waters." 
 
 Q. 69. What is the difference betwixt the intercession of 
 Christ, and the intercession of the Spirit, mentioned Rom. 
 viii. 26 ? 
 
 A. Christ intercedes without us, by presenting the merit 
 of his oblation for us, Heb. xii. 24; but the Spirit inter- 
 
132 Of Christ as a Priest. 
 
 cedes within us, by bringing the promise to our remembrance, 
 John xiv. 26, and enabling us to importune a faithful God 
 to do as he has said, and not to let him go except he bless us, 
 Gen. xxxii. 26. 
 
 Q. 70. Are there any other intercessors for us in heaven 
 besides Christ ? 
 
 A. None at all ; for there is but " one Mediator between 
 God and men, the man Christ Jesus," 1 Tim. ii. 5. He who 
 is the only advocate with the Father is " Jesus Christ the 
 righteous," 1 John ii. 1. 
 
 Q. 71 • ^ a .Y we not a pply to saints or angels to intercede 
 for us, as the Papists do ? 
 
 A. By no means ; this would be gross idolatry ; besides, 
 they have no merit to plead upon, Rev. xxii. 9, nor do they 
 know our cases and wants, Isa. Ixiii. 16. 
 
 Q. 72. What may we learn from Christ's intercession? 
 
 A. That though the believer has nothing to pay for ma- 
 naging his cause at the court of heaven, yet it is impossible 
 it can miscarry, seeing the Advocate is faithfulness itself, 
 Rev. iii. 14, and pleads for nothing but what he has merited 
 by his blood, John xvii. 4. 
 
 26. Q. How dotli Christ execute the office of a King? 
 
 A. Christ executeth the office of a King, in subduing 
 us to himself, in ruling and defending us, and in restrain- 
 ing and conquering all his and our enemies. 
 
 Q. 1. How doth it appear that Christ is a King ? 
 
 A. From his Father's testimony, Psal. ii. 6, and his own, 
 John xviii. 36, concerning this matter. 
 
 Q. 2. When was he ordained or appointed to his kingdom? 
 
 A. He " was set up from everlasting," Prov. viii. 23. 
 
 Q. 3. When was he publicly proclaimed ? 
 
 A. At his birth, Matth. ii. 2, and at his death, John xix. 
 19. 
 
 Q. 4. Did he not actually exercise his kingly power before 
 that time? 
 
 A. Yes ; he commenced the exercise of his kingly power 
 ever after the first promise of his bruising the head of the 
 serpent, Gen. iii. 15. 
 
 Q. 5. When was he solemnly inaugurated into his kingly 
 office ? 
 
 A. When he ascended, and " sat down on the right hand 
 of the Majesty on high," Heb. i. 3. 
 
 Q. 6. Where stands the throne of this great Potentate? 
 
 A. His throne of glory is in heaven, Rev. vii. 17; his 
 throne of grace in the church, Heb. iv. 16; and his throne 
 
Of Christ as a King. 133 
 
 of judgment is to be erected in the aerial heavens at his 
 second coming, 1 Thess. iv. ] J. 
 
 Q. 7- What sceptre doth he sway ? 
 
 A. He hath a twofold sceptre ; one whereby he gathers 
 and governs his subjects, Psal. ex. 2 ; another whereby he 
 dashes his enemies in pieces like a potter's vessel, Psal. ii. 9. 
 
 Q. 8. What is that sceptre whereby Christ gathers and 
 governs his subjects ? 
 
 A. It is the gospel of the grace of God, accompanied with 
 the power of his Spirit, called therefore "the rod of his 
 strength," Psal. ex. 2. 
 
 Q. 9. What is that rod of iron whereby he dashes his 
 enemies in pieces ? 
 
 A. It is the power of his anger, which no finite creature 
 can know the uttermost of, Psal. xc. 11. 
 
 Q. 10. What armies doth this King command and lead? 
 
 A. His name is the Lord of hosts, and all the armies in 
 heaven, whether saints or angels, follow him as upon white 
 horses, Rev. xix. 14. 
 
 Q. 11. What other armies doth he command? 
 
 A. The devils in hell are the executioners of his wrath against 
 the wicked of the world, who will not have him to rule over 
 them ; yea, he can levy armies of lice, frogs, caterpillars, 
 locusts, to avenge his quarrel, as in the plagues of Egypt. 
 
 Q. 12. What tribute is paid to this mighty King? 
 
 A. He has the continual tribute of praise, honour, and 
 glory paid him, by saints in the church-militant, Psal. Ixxv. 
 1, and by both saints and angels in the church-triumphant, 
 Rev. v. 9, 13. 
 
 Q. 13. Doth he levy a tribute also from among his enemies ? 
 
 A. Yes ; for the wrath of man shall praise him on this 
 earth, Psal. Ixxvi. 10, • and he will erect monuments of praise 
 to his justice in their eternal destruction hereafter, Rom. 
 ix. 22. 
 
 Q. 14. Who are the ambassadors of this King? 
 
 A. He has sometimes employed angels upon- some parti- 
 cular embassies, Luke ii. 10 ; but because these are ready 
 to terrify sinners of mankind, therefore, for ordinary, he 
 employs men of the same mould with themselves, even 
 ministers of the gospel, wiiom he commissions and calls to 
 that office, 2 Cor. v. 18, 19. 
 
 Q. 15. May any man intrude himself into the office of an 
 ambassador of Christ ? 
 
 A. Xo man may lawfully " take this honour unto himself, 
 but he that is called of God, as was Aaron," Heb. v. 4. 
 
 Q. 16. What shall we think then of those who intrude 
 themselves, or are intruded into the ministry without a 
 scriptural call ? 
 
134 Of Christ as a King. 
 
 A. Christ declares them to be thieves and robbers, or, at 
 best, but hirelings, John x. 8 — 12; that they shall not pro- 
 fit the people at all, because he never sent them, Jer. xxiii. 
 32; and that the leaders, and they that are led by them, 
 shall "both fall into the ditch," Matth. xv. 14. 
 
 Q. 17- How manifold is Christ's kingdom? 
 
 A. It is twofold ; his essential and his mediatorial kingdom. 
 
 Q. 18. What is his essential kingdom? 
 
 A. It is that absolute and supreme power which he hath 
 over all the creatures in heaven and earth, essentially and 
 naturally, as God equal with the Father, Psal. ciii. 19. 
 " His kingdom ruleth over all." 
 
 Q. 19. What is his mediatorial kingdom ? 
 
 A. It is that sovereign power and authority in and over 
 the church which is given him as Mediator, Eph. i. 22. 
 
 Q. 20. What is the nature of his mediatorial kingdom ? 
 
 A. It is entirely "spiritual, and not of this world," John 
 xviii. 36. 
 
 Q. 21. Doth the civil magistrate then hold his office of 
 Christ as Mediator? 
 
 A. Xo ; but of him as God Creator, otherwise all civil 
 magistrates, Heathen as well as Christian, would be church- 
 officers ; which would be grossly Erastian. 
 
 Q. 22. What are the acts of Christ's kingly power? 
 
 A. They are such as have either a respect to his elect 
 people, John i. 49 ; or such as have a respect to his and 
 their enemies, Psal. ex. 2. 
 
 Q. 23. What are the acts of his kingly administration 
 which have a respect to his elect people ? 
 
 A. They are his subduing them to himself, Acts xv. 14 ; 
 his ruling them, Isa. xxxiii. 22 ; and his defending them, 
 Isa. xxxi. 2. 
 
 Q. 24. How doth Christ subdue his elect people to himself? 
 
 A. By the power of his Spirit so managing the word, that 
 he conquers their natural aversion and obstinacy, Psal. ex. 
 3; and makes them willing to embrace a Saviour, and a 
 great one, as freely offered in the gospel, Isa. xliv. 5. 
 
 Q. 25. In what condition doth he find his elect ones, 
 when he comes to subdue them to himself? 
 
 A. He finds them " prisoners and lawful captives," Isa. 
 Ixi. 1. 
 
 Q. 26. How doth he loose their bonds ? 
 . A. By his Spirit, applying to them the whole of his sa- 
 tisfaction, whereby all demands of law and justice are an- 
 swered to the full, John xvi. 8 — 12. 
 
 Q. 27. What is the consequence of answering the demands 
 of law and justice, by the Spirit's applying the satisfaction 
 of Christ ? 
 
Of Christ as a King, 1 35 
 
 A. The law being satisfied, the strength of sin is broken, and 
 
 therefore the sting of deatli is taken away, 1 Cor. xv. 56, 57- 
 
 Q. 28. What follows upon taking away the sting of death ? 
 
 A. Satan loseth his power over them ; and that being lost, 
 the present evil world, which is his kingdom, can hold them 
 no longer, Gal. i. 4. 
 
 Q. 29. What comes of them when they are separated 
 from the world that lies in wickedness ? 
 
 A. The very moment they are delivered from the "power 
 of darkness, they are translated into the kingdom of God's 
 dear Son," Col. i. 13. 
 
 Q. 30. Are they not in the world after this happy change? 
 
 A. Though they be in the world, yet they are not of it, 
 but true and lively members of Christ's invisible kingdom, 
 and therefore the objects of the world's hatred, John xv. 19. 
 
 Q. 31. When Christ as a king hath subdued sinners to 
 himself, what other part of his royal office doth he exercise 
 over them ? 
 
 A. He rules and governs them : hence called the et Ruler 
 in Israel," Micah v. 2. 
 
 Q. 32. Doth the rule and government of Christ dissolve 
 the subjection of his people from the powers of the earth ? 
 
 A. By no means; he paid tribute himself, Matth. xvii. 27; 
 and hath strictly commanded that every soul be subject to the 
 higher powers, because " there is no power but of God ; and 
 the powers that be are ordained of God," Rom. xiii. 1. 
 
 Q. 33. In what things are the subjects of Christ's kingdom 
 to obey the powers of the earth ? 
 
 A. In every thing that is not forbidden by the law of 
 God : but when the commands of men are opposite to the 
 commands of God, in that case God ought always to be 
 obeyed " rather than men," Acts v. 29. 
 
 Q. 34. How doth this glorious King rule his subjects? 
 
 A. By giving them the laws, Psal. cxlvii. 19, and minister- 
 ing to them the discipline of his kingdom, Heb. xii. 16. 
 
 Q. 35. What are the laws of Christ's kingdom ? 
 
 A. They are no other but the laws of the Ten Command- 
 ments, originally given to Adam in his creation, and after- 
 wards published from Mount Sinai, Exod. xx. 3 — 18. 
 
 Q. 36. How doth Christ sweeten his law to his subjects ? 
 
 A. Having fulfilled it as a covenant, he gives it out to 
 his true and kindly subjects as a rule of life, to be obeyed in 
 the strength of that grace which is secured in the promise, 
 Ezek. xxxvi. 27- 
 
 Q. 37. Doth he annex any rewards to the obedience of 
 his true subjects? 
 
 A. Yes ; in keeping of his commandments n there is great 
 reward." Psal. xix. 11. 
 
136 Of Christ as a King. 
 
 Q. 38. What are these rewards ? 
 
 A. His special comforts and love-tokens, which he be- 
 stows for exciting to that holy and tender walk, which is 
 the fruit of faith, John xiv. 21. 
 
 Q. 39. Why are these comforts called rewards ? 
 A. Because they are given to a working saint, as a farther 
 privilege on the back of duty, Rev. iii. 10. 
 
 Q. 40. Is it the order of the new covenant, that duty 
 should go before privilege? 
 
 A. No, the matter stands thus: the leading privilege is 
 the quickening Spirit, then follows duty ; and duty, per- 
 formed in faith, is followed with further privilege, till pri- 
 vilege and duty come both to perfection in heaven, not to be 
 distinguished any more, 1 John iii. 2. 
 
 Q. 41. What is the discipline of Christ's kingdom ? 
 A. Fatherly chastisement, which, being necessary for the 
 welfare of his true subjects, is secured for them in the pro- 
 mise, Psal. Ixxxix. 30 — 35. 
 
 Q. 42. To what promise of the covenant doth fatherly 
 chastisement belong ? 
 
 A. To the promise of sanctification, being an appointed 
 mean for advancing holiness in them, Heb. xii. 10; Isa. 
 xxvii. 9. 
 
 Q. 43. What other act of kingly power doth Christ exer- 
 cise about his subjects besides subduing them to himself, 
 and ruling of them ? 
 
 A. He defends them likewise, Psal. Ixxxix. 18. " The 
 Lord is our defence." 
 Q. 44. Against whom doth he defend them ? 
 A. Against all their enemies ; sin, Satan, the world, and 
 death, Luke i. 71 ; 1 John iv. 4; Hos. xiii. 14. 
 Q. 45. Who are their worst enemies ? 
 A. The remains of corruption within them, which are not 
 expelled during this life, but left for their exercise and trial, 
 Gal. v. 17- 
 
 Q. 46. How doth he defend them against these inward 
 foes ? 
 
 A. By keeping alive in them the spark of holy fire, in the 
 midst of an ocean of corruption, and causing it to make head 
 against the same, until it quite dry it up, Rom. vii. 24, 25. 
 Q. 47. What are the acts of Christ's kingly office, with 
 respect unto his people's enemies ? 
 
 A. They are his restraining and conquering of them, 1 
 Cor. xv. 25. " He must reign till he hath put all his ene- 
 mies under his feet." 
 
 Q. 48. Whence is it that this glorious King and his sub- 
 jects have the same enemies ? 
 
 A. He and they make up that one body whereof he is head, 
 
Of Christ as a King. 137 
 
 and they are the members, 1 Cor. xii. 12; and therefore 
 they cannot but have common friends and foes, Zech. ii. 8. 
 
 Q. 49. What is it for Christ to restrain his and his peo- 
 ple's enemies ? 
 
 A. It is to overrule and disappoint their wicked purposes, 
 Tsa. xxxvi. 29 ; to set limits to their wrath, and to bring a 
 revenue of glory to himself out of the same, Psal. Ixxvi. 10. 
 
 Q. 50. What restraints doth he put upon them ? 
 
 A. He bounds them by his power, as to the kind, degree, 
 and continuance of all their enterprises and attacks upon 
 his people, Job i. 12, and ii. 0. 
 
 Q. 51. What is it for Christ to conquer all his and his 
 people's enemies ? 
 
 A. It is his taking away their power, that they cannot 
 hurt the least of his little ones with respect to their spiritual 
 state, Luke xi. 22. 
 
 Q. 52. How did he conquer them ? 
 
 A. He hath already conquered them in his own person, 
 as the head of the new covenant, by the victory he obtained 
 over them iu his death, Col. ii. \5 ; and he conquers them 
 daily in his members, when he enables them by faith to put 
 their feet upon the neck of their vanquished foes, Rom. xvi. 
 20. 
 
 Q. 53. What may we learn from Christ's executing his 
 kingly office ? 
 
 A. That though believers, while in this world, are in the 
 midst of their enemies, " as lambs among wolves," Luke x. 
 3, yet by this mighty king, as the breaker, going up before 
 them, Micah ii. 13, they shall be " more than conquerors 
 through him that loved them/' Rom. viii. 37- 
 
 27. Q. Wherein did Christ's humiliation consist ? 
 
 A. Christ's humiliation conisisted in his being born, 
 and that in a low condition, made under the law, under- 
 going the miseries of this life, the wrath, of God, and 
 the cursed death of the cross ; in being buried, and 
 continuing under the power of death for a time. 
 
 Q. 1. What do you understand by Christ's humiliation 
 in general? 
 
 A. His condescending to have that glory, which he had 
 with the Father " before the world was," John xvii. 5, vailed 
 for a time, by his coming to this lower world, to be ' ' a man 
 of sorrows, and acquainted with grief," Isa. liii. 3. 
 
 Q. 2. Was Christ's humiliation entirely voluntary? 
 
 A. It was voluntary in the highest degree ; for from eter- 
 nity he rejoiced "in the habitable part of the earth, and 
 his delights were with the sons of men," Prov. viii. 31. 
 
138 Of Christ's Humiliation. 
 
 Q. 3. What was the spring and source of Christ's hu- 
 miliation ? 
 
 A. Nothing but his own and his Father's undeserved 
 love to lost mankind, Rom. v. 6 ; 1 John iv. 10. 
 
 Q. 4. What are the several steps of Christ's humiliation 
 mentioned in the answer? 
 
 A. They are such as respect "his conception and birth, 
 his life, his death, and" what passed upon him "after his 
 death until his resurrection."* 
 
 Q. 5. "How did Christ humble himself in his concep- 
 tion and birth ?" 
 
 A. " In that, being from all eternity the Son of God, in 
 the bosom of the Father, he was pleased, in the fulness 
 of time, to become the Son of man, made of a woman, and 
 to be born of her," in a very low condition, John i. 14, 18; 
 Gal. iv. 4.t 
 
 Q. 6. What was the low condition wherein he was born ? 
 
 A. He was born of a poor woman, though of royal de- 
 scent ; in Bethlehem, an obscure village; and there "laid 
 in a manger, because there was no room for them in the 
 inn," Luke ii. 4, 5, 7- 
 
 Q. 7« Why is the pedigree and descent of Christ, ac- 
 cording to the flesh, so particularly described by the evan- 
 gelists ? 
 
 A. To evidence the faithfulness of God in his promise to 
 Abraham, Gen. xxii. 18, and David, Psal. cxxxii. 11, that 
 the Messiah should spring out of their seed. 
 
 Q. 8. Why was Christ born in such a low condition ? 
 
 A. He stooped so low, that he might lift up sinners of 
 mankind out of the horrible pit and miry clay into which 
 they were plunged, Psal. xl. 2. 
 
 Q. 9. What improvement ought we to make of the in- 
 carnation and birth of Christ, in such circumstances of more 
 than ordinary abasement ? 
 
 A. To admire " the grace of our Lord Jesus Christ, that 
 though he was rich, yet for our sakes he became poor, 
 that we through his poverty might be rich," 2 Cor. viii. 9; 
 and, by faith, to claim a relation to him as our kinsman, 
 saying, " Unto us a Child is born, unto us a Son is given," 
 Isa. ix. 6. 
 
 Q. 10. How did Christ humble himself in this life ? 
 
 A. In his being made under the law, undergoing the mi- 
 series of this life, and the wrath of God. 
 
 Q. 11. What law was Christ made under as our surety? 
 
 A. Although he gave obedience to all divine institutions, 
 ceremonial and political, yet it was the moral law, properly, 
 he was made under as our surety, Gal. iv. 4, 5. 
 
 * Larger Catechism, quest. 46. + Ibid, quest. 47. 
 
Of Christ } s Hum illation . 1 39 
 
 Q. 12. How doth it appear it was the moral law he was 
 made under? 
 
 A. Because this was the law given to Adam in his crea- 
 tion, and afterwards vested with the form of a covenant of 
 works, when he was placed in paradise ; by the breach of 
 which law, as a covenant, all mankind are brought under 
 the curse, Gal. iii. 10. 
 
 Q. 13. Whether was Christ made under the moral law 
 as a covenant of works, or as a rule of life only ? 
 
 A. He was made under it as a covenant of works, de- 
 manding perfect obedience as a condition of life, and full 
 satisfaction because of man's transgression. 
 
 Q. 14. How do you prove this ? 
 
 A. From Gal. iv. 4, 5. " God sent forth his Son, made 
 under the law, to redeem them that were under the law ;" 
 where it is obvious, that Christ behoved to be made under 
 the law, in the very same sense in which his spiritual seed, 
 whom he came to redeem, were under it ; and they being 
 all under it as a covenant, he behoved to be made under it 
 as a covenant likewise, that he might redeem them from 
 the curse thereof, Gal. iii. 13. 
 
 Q. 15. What would be the absurdity of affirming that 
 Christ was made under the law as a rule and not as a co- 
 venant ? 
 
 A. It would make the apostle's meaning, in the fore-cited 
 Gal. iv. 4, 5, to be as if he had said, Christ was made under 
 the law, as a rule to redeem them that were under the law 
 as a rule, from all subjection and obedience to it ; which 
 is the very soul of Antinomianism, and quite contrary to 
 the great end of Christ's coming to the world, which was 
 not to destroy the law, but to fulfil it, Matth. v. 17- 
 
 Q. 16. Why is Christ's being made under the law men- 
 tioned as a part of his humiliation ? 
 
 A. Because it was most amazing condescension in the 
 great Lord and Lawgiver of heaven and earth to become 
 subject to his own law, and that for this very end, that he 
 might fulfil it in the room of those who were the transgres- 
 sors of it, and had incurred its penalty, Matth. iii. 15. 
 
 Q. 17- What may we learn from Christ's being made 
 under the law ? 
 
 A. The misery of sinners out of Christ, who have to an- 
 swer to God in their own persons for their debt both of obe- 
 dience and punishment, Eph. ii. 12 ; and the happiness of 
 believers, who have all their debt cleared, by Christ's being 
 made under the law in their room, Rom. viii. 1. 
 
 Q. 18. What were the miseries of this life which Christ 
 underwent in his estate of humiliation ? 
 
140 Of Christ's Humiliation. 
 
 A. Together with our nature, he took on the sinless infir- 
 mities thereof, such as hunger, thirst, weariness, grief, and 
 the like, Rom. viii. 3 ; he submitted to poverty and want, 
 Matth. viii. 20; and endured likewise the assaults and tempt- 
 ations of Satan, Heb. iv. 15 ; together with the contradiction, 
 reproach, and persecution of a wicked world, Heb. xii. 3. 
 
 Q. 19. Why did he undergo all these ? 
 
 A. That he might take the sting out of all the afflictions 
 of his people, Rom. viii. 28, and sympathize with them in 
 their troubles, Isa. Ixiii. 9. 
 
 Q. 20. Were these the greatest miseries he underwent 
 in this life? 
 
 A. No ; he underwent the wrath of God also, Psal. cxvi. 3. 
 
 Q. 21. What was it for him to undergo the wrath of God ? 
 
 A. It was to undergo the utmost effects of God's holy 
 and righteous displeasure against sin, Psal. xc. 11. 
 
 Q. 22. What was it that made the human nature of Christ 
 capable of supporting under the utmost effects of the wrath 
 of God ? 
 
 A. The union thereof with his divine person, whereby 
 it was impossible it could sink under the w r eight, Isa. 1. 7- 
 
 Q. 23. How could Christ undergo the wrath of God, 
 seeing he did always the things that please him ? 
 
 A. He underwent it only as the surety for his elect seed, 
 on account of their sins which were imputed to him, Isa. 
 liii. 6. "The Lord laid on him the iniquity of us all." 
 
 Q. 24. How did it appear that he underwent the wrath 
 of God ? 
 
 A. It appeared chiefly in his agony in the garden, when 
 he said " My soul is exceeding sorrowful, even unto death," 
 Matth. xxvi. 38 ; at which time " his sweat was, as it 
 were, great drops of blood, falling down to the ground," 
 Luke xxii. 44; and again on the cross, when he "cried, 
 with a loud voice, My God, my God, why hast thou for- 
 saken me?" Matth. xxvii. 46. 
 
 Q. 25. Was he not the object of his Father's delight, 
 even when undergoing his wrath on account of our sins ? 
 
 A. Yes, surely ; for though the sin of the world, which 
 he was bearing, was the object of God's infinite hatred, yet 
 the glorious person bearing it was even then the object of 
 his infinite love, Isa. liii. 10. " It pleased the Lord to bruise 
 him." 
 
 Q. 26. What may we learn from Christ's undergoing the 
 miseries of this life, and the wrath of God ? 
 
 A. " That we must, through much tribulation, enter into 
 the kingdom of God," Acts xiv. 22, and that he is " paci- 
 fied toward us, for all that we have done," Ezek. xvi. 63. 
 
Of Christ's Humiliation. 141 
 
 Q. 2/. How did Christ humble himself in his death ? 
 
 A. In his undergoing the cursed death of the cross, Phil, 
 ii. 8. 
 
 Q. 28. Why is the death of the cross called a cursed 
 death ? 
 
 A. Because God, in testimony of his anger against break- 
 ing the first covenant by eating the fruit of the forbidden 
 tree, had said, " Cursed is every one that hangeth on a 
 tree/' Gal. iii. 13. 
 
 Q. 29. What evidences are there that Christ was made a 
 curse for us in his death ? 
 
 A. Inasmuch as there was no pity, no sparing in his death : 
 God spared him not, Rom. viii. 32; and wicked men were 
 let loose upon him like dogs and bulls, Psal. xxii. 12, 16. 
 
 Q. 30. How doth the Scripture set forth the exquisite 
 agony of his death ? 
 
 A. It tells us, that they pierced his hands and his feet ; 
 that he was poured out like water; that all his bones were 
 out of joint ; his heart, like wax, melted in the midst of his 
 bowels ; his strength dried up like a potsherd ; and his 
 tongue made to cleave to his jaws, Psal. xxii. 14, 15. 
 
 Q. 31. How was Christ's death on the cross typified un- 
 der the Old Testament ? 
 
 A. By the brazen serpent lifted up in the wilderness. 
 " For as Moses lifted up the serpent in the wilderness, even 
 so must the son of man be lifted up," John iii. 14. 
 
 Q. b2. Were the soul and body of Christ actually sepa- 
 rated by death on the cross ? 
 
 A. Yes; for when he "had cried with a loud voice, he 
 said, Father, into thy hands I commend my spirit; and 
 having said thus, he gave up the ghost," Luke xxiii. 46. 
 
 Q. 33. Were either soul or body separated from his di- 
 vine person ? 
 
 A. No; it is impossible they could, because the union 
 of the human nature to his divine person is absolutely in- 
 violable, " Jesus being the same, yesterday, and to-day, 
 and for ever," Heb. xiii. 8. 
 
 Q. 34. What may we learn from Christ's dying the 
 cursed death of the cross ? 
 
 A. That " he hath redeemed us from the curse of the 
 law, being made a curse for us," Gal. iii. 13. 
 
 Q. 35. How did Christ humble himself in what passed 
 upon him after his death ? 
 
 A. In being buried, and continuing under the power of 
 death for a time, 1 Cor. xv. 4. 
 
 Q. 36. What respect was paid unto the dead body of 
 Christ before its burial ? 
 
142 Of Christ's Humiliation. 
 
 A. "Joseph of Arimathea bought fine linen/' Mark xv. 
 46; and "Nicodemus brought a mixture of myrrh and 
 aloes, and they took the body of Jesus, and wound it in 
 linen clothes, with the spices, as the manner of the Jews is 
 to bury," John xix. 38, 40. 
 
 Q. 37. Where did they bury hi in ? 
 
 A. In a new " sepulchre, wherein was never man yet 
 laid/' John xix. 41. 
 
 Q. 38. Why was it so ordered in providence, that he 
 should be laid in a new sepulchre ? 
 
 A. That none might have it to say, that it was another, 
 and not he, that rose from the dead, Acts iv. 10. 
 
 Q. 39. What do you understand by these words in the 
 creed, He descended into hell ? 
 
 A. Nothing else but his descending into the grave, to be 
 under the power of death, as its prisoner, Psal. xvi. 10. 
 
 Q. 40. What was it that gave death and power dominion 
 over Christ? 
 
 A. His being " made sin for us," 2 Cor. v. 21. 
 
 Q. 41. Were death and the grave able to maintain their 
 dominion over him ? 
 
 A. No; because of the complete payment of all demands 
 which he had made as a surety, Rom. vi. 9. 
 
 Q. 42. How long time did he continue under the power of 
 death ? 
 
 A. Till he rose on the third day, 1 Cor. xv. 4. 
 
 Q. 43. Why did he continue so long under the pow r er of 
 death ? 
 
 A. To show that he was really dead, this being necessary 
 to be believed, 1 Cor. xv. 3. 
 
 Q. 44. What sign, or type,, was there of his continuing so 
 long in the grave ? 
 
 A. The sign of the prophet Jonas, Matth. xii. 40. "As 
 Jonas was three days and three nights in the whale's belly, 
 so shall the Son of man be three days and three nights in 
 the heart of the earth." 
 
 Q. 45. Did he see corruption in the grave like other men ? 
 
 A. No; being God's Holy One, absolutely free of sin, 
 his body could see no corruption, Psal. xvi. 10. 
 
 Q. 46. What may we learn from Christ's being buried, 
 and continuing under the power of death for a time ? 
 
 A. That the grave being the " place where the Lord 
 lay," Matth. xxviii. 6, it cannot but be sweet to a dying 
 saint to think that he is to lie down in the same bed, and 
 that in like manner, " as Jesus died and rose again, even 
 so them also which sleep in Jesus will God bring with him/' 
 2 Thess. iv. 14. 
 
Of Christ's Exaltation. J 43 
 
 28. Q. Wherein consistetli Christ's exaltation ? 
 
 A. Christ's exaltation consistetli in his rising again 
 
 from the dead on the third day, in ascending up into 
 
 heaven, in sitting at the right hand of God the Father, 
 
 and in coming to judge the world at the last day. 
 
 Q. 1. What do you understand hy Christ's exaltation? 
 
 A. Not the conferring of any new glory upon his divine 
 person, which is absolutely unchangeable ; but a manifesta- 
 tion, in the human nature (which had eclipsed for a while), 
 of the same glory, of which he was eternally possessed, as 
 the Son of God, John xvii. 5, " And now, O Father, glori- 
 fy thou me with thine own self, with the glory which I had 
 with thee before the world was." 
 
 Q. 2. Why doth Christ's exaltation follow immediately 
 upon the back of his humiliation ? 
 
 A. Because it is the proper reward thereof, Phil. ii. 8, 9. 
 " He humbled himself, and became obedient unto death, 
 even the death of the cross ; wherefore, God also hath high- 
 ly exalted him." 
 
 Q. 3. What is the consequence of Christ's exaltation with 
 respect to himself? 
 
 A. That the ignominy of the cross is thereby fully wiped 
 off, Heb. xii. 2. 
 
 Q. 4. What is the design thereof with respect unto us ? 
 
 A. " God raised him up from the dead, and gave him glory, 
 that our faith and hope might be in God," 1 Pet. i. 21. 
 
 Q. 5. What are the several steps of Christ's exaltation 
 mentioned in the answer? 
 
 A. They are, his rising again from the dead, his ascend- 
 ing up into heaven, his sitting at the right hand of God, 
 and his coming to judge the world at the last day. 
 
 Q. 6. What is the first step of Christ's exaltation ? 
 
 A. His rising again from the dead on the third day, 
 1 Cor. xv. 4. 
 
 Q. 7- Which day of the week did the third day fall upon ? 
 
 A. Upon the first day of the week, which is ever since 
 called the Lord's day, Rev. i. 10, and is to be observed to 
 the end of the world as the Christian Sabbath, Acts xx. 7. 
 
 Q. 8. How can the day of Christ's resurrection be called the 
 third day, when he was not two full days in the grave before ? 
 
 A. It is usual in Scripture to denominate the whole day 
 from the remarkable event that happens in any hour of it : 
 thus Christ being crucified and buried on the evening be- 
 fore the Jewish Sabbath, and rising early in the morning 
 after it, is said to rise again " the third day according to 
 the Scriptures," 1 Cor. xv. 4. 
 
144 Of Christ 's Exaltation. 
 
 Q. 9. How may the truth of Christ's resurrection be de- 
 monstrated ? 
 
 A. From its being prefigured and foretold, and from its 
 being attested by unquestionable witnesses and infallible 
 proofs, Acts i. 3. 
 
 Q. 10. How was the resurrection of Christ prefigured? 
 A. By Abraham's receiving Isaac from the dead, as a 
 figure or representation thereof, Heb. xi. 19. 
 
 Q. 11. Was his resurrection foretold in the Scriptures of 
 the Old Testament ? 
 
 A. The Apostle Paul expressly affirms that it was, Acts 
 xiii. 32 — 38. " The promise," says he, ' f which was made 
 unto the fathers, God hath fulfilled the same unto us their 
 children, in that he hath raised up Jesus again ; as it is also 
 written in the second Psalm, Thou art my Son, this day 
 have I begotten thee ; — and that he raised him up from the 
 dead, — he said on this wise, I will give you the sure mer- 
 cies of David (Isa. Iv. 3). Wherefore he saith in another 
 Psalm, Thou shalt not suffer thine holy one to see corrup- 
 tion," Psal. xvi. 10. 
 
 Q. 12. Did not Christ foretell his own resurrection before 
 he died ? 
 
 A. Yes ; for he said, " Destroy this temple, and in three 
 days I will raise it up, meaning the temple of his body," 
 John ii. 19, 21 ; and trysted his disciples, before his death, 
 to meet him in Galilee, after his resurrection, Matth. xxvi. 
 32. " After I am risen I will go before you unto Galilee." 
 Q. 13. By whom was the resurrection of Christ attested ? 
 A. By angels, by the disciples, and many others who saw 
 him alive after he was risen. 
 
 Q. 1 . What testimony do the angels give unto his resur- 
 rection ? 
 
 A. They tell the women who came to the sepulchre, " He 
 is not here, for he is risen, as he said," Matth. xxviii. 6. 
 
 Q. 15. How did the disciples attest the truth of his re- 
 surrection ? 
 
 A. They unanimously declare that " God raised him up 
 the third day, and showed him openly, not to all the people, 
 but unto the witnesses chosen before of God, even to us," 
 says Peter, " who did eat and drink with him after he rose 
 from the dead," Acts x. 40, 41. 
 
 Q. 16. Did Christ confirm the truth of his resurrection 
 by frequent bodily appearances after it ? 
 
 " A. Yes ; for on the very day he rose " he appeared first to 
 Mary Magdalene," Mark xvi. 9 ; then he appeared to her in 
 company with the other Mary, Matth. xxviii. 1, 9 ; after- 
 wards he showed himself to the two disciples going to Em- 
 
Of Christ's Exaltation. 1 45 
 
 maus, Luke xxiv. 13, 15 ; then to Simon Peter alone, ver. 
 34 ; and " the same day at evening, being the first day of 
 the week," he appeared to all the disciples, except Thomas, 
 John xx. 19, 24; eight days thereafter he appeared to all 
 the apostles, when Thomas was with them, ver. 26. " After 
 all these things Jesus showed himself again to his disciples 
 at the sea of Tiberias," John xxi. 1 ; then we read of his 
 appearing to the eleven disciples on a mountain in Galilee, 
 Matth. xxviii. 16; at which time, it is probable, he was seen 
 of the five hundred brethren at once, mentioned 1 Cor. xv. 
 6 ; after that he was seen of James, ver. 7 ; and, lastly, on 
 the day of his ascension he appeared to all the disciples on 
 Mount Olivet, Acts i. 9, 12. 
 
 Q. 17. For how long time did Christ show himself alive 
 to his disciples after his resurrection ? 
 
 A. Forty days, Acts i. 3. 
 
 Q. 18. Why did he continue so long with them ? 
 
 A. That they might be fully convinced of the truth of his 
 resurrection, by his appearing frequently in their presence, 
 and conversing familiarly with them, Acts x. 40, 41 ; and 
 that they might be instructed in the nature of his kingdom, 
 and government thereof, chap. i. 3. 
 
 Q. 19. How may we be sure, that the testimony of the 
 disciples who were witnesses of the resurrection of Christ 
 may be depended upon as an infallible proof thereof? 
 
 A. Because they testified of his resurrection, as a thing 
 which they had certain and personal knowledge of, and pro- 
 claimed it in a most public and open manner, in the very place 
 where that remarkable event happened, Acts iii. 15; and that 
 under all the outward disadvantages of being imprisoned, 
 beaten, Acts v. 18, 40, and persecuted unto death itself, for 
 publishing and defending such a doctrine, Acts xii. 2, 3. 
 
 Q. 20. By whose power did Christ rise from the dead ? 
 
 A, Although the resurrection of Christ be frequently as- 
 cribed to the Father, as in Eph. i. 20, yet in opposition to 
 the Socinians, and other enemies of the Deity of Christ, it 
 is to be maintained, that he rose also by his own divine 
 power, as is evident from Rom. i. 4. 
 
 Q. 21. How may it further appear that he rose by his 
 own divine power ? 
 
 A. He expressly affirms, that he would raise up the temple 
 of his body on the third day, John ii. 19; and that he had 
 power to lay down his life, and to take it again, chap. x. 18. 
 
 Q. 22. In what capacity did he rise from the dead ? 
 
 A. In the capacity of a public person, representing all 
 his spiritual seed, and as having their discharge in his hand, 
 Rom. iv. 25. 
 
 G 
 
146 Of Christ's Exaltation. 
 
 Q. 23. What was the necessity of Christ's resurrection ? 
 
 A. It was necessary in respect of God, in respect of Christ 
 himself, and in respect of us. 
 
 Q. 24. Why was it necessary in respect of God ? 
 
 A. Because, since he is the God and Father of our Lord 
 Jesus Christ, it was necessary that he should not be the God 
 of a dead but of a living Redeemer; for he " is not the God 
 of the dead, but of the living," Matth. xxii. 32. 
 
 Q. 25. Why was the resurrection of Christ necessary in 
 respect of himself ? 
 
 A. Because, having fully paid the debt for which he was 
 incarcerated, justice required that he should " be taken from 
 prison, and from judgment," Isa. liii. 8; and that, since he 
 purchased a kingdom by his death, he should rise again to 
 possess it, Rom. xiv. 9. 
 
 Q. 26. Why was it necessary in respect of us ? 
 
 A. Because "if Christ be not risen, our faith is vain, and 
 we are yet in our sins," 1 Cor. xv. \j. 
 
 Q. 27- Did Christ rise with the self-same body in which 
 he suffered ? 
 
 A. Yes : for, says he to Thomas, "Reach hither thy fin- 
 ger, and behold my hands; and reach hither thy hand, and 
 thrust it into my side; and be not faithless, but believing," 
 John xx. 27. 
 
 Q. 28. What remarkable circumstances accompanied the 
 resurrection of Christ ? 
 
 A. It was accompanied with a great earthquake, the at- 
 tendance of angels, and such terror upon the keepers, that they 
 " did shake and became as dead men," Matth. xxviii. 2, 4. 
 
 Q. 29. What pitiful shift did the high priests and elders 
 take to smother the truth of his resurrection ? 
 
 A. They bribed the solders to say, " His disciples came by 
 nightandstolehim away while we slept," Matth.xxviii.12,13. 
 
 Q. 30. How doth the falsehood of this ill-made story ap- 
 pear at first sight ? 
 
 A. From this, that it is not to be supposed the whole com- 
 pany of soldiers, who guarded the sepulchre, would be all 
 asleep at once, especially considering the great earthquake 
 that accompanied the rolling away the stone, and the seve- 
 rity of the Roman military discipline in like cases, Acts xii. 
 18 ; and if they were really asleep, how could they know 
 that the disciples came and stole him away ? 
 
 Q. 31. What doth the doctrine of Christ's resurrection 
 teach us? 
 
 A. That he must needs be a " God of peace, who brought 
 again from the dead our Lord Jesus," Heb. xiii. 20; that death 
 and the grave are unstinged and vanquished, 1 Cor. xv. 55 ; 
 
Of Ch rist's Exaltation . 1 47 
 
 and that his resurrection is a certain pledge and earnest of 
 the resurrection of his members at the last day, he having 
 " become the first fruits of them that slept," ver. 20. 
 
 Q. 32. What is the second step of Christ's exaltation ? 
 
 A. His ascending up into heaven, Psal. lxviii. 18. 
 
 Q. 33. Does not Christ's ascending into heaven presup- 
 pose his descending thence ? 
 
 A. Yes ; for so argues the apostle, " Nov/ that he ascend- 
 ed, what is it but that he also descended first into the lower 
 parts of the earth ?" Eph. iv. 9. 
 
 Q. 34. Did Christ, when he is said to descend, bring a 
 human nature from heaven with him ? 
 
 A. By no means ; for the human nature was made of a 
 woman, on this earth, by the overshadowing power of the 
 Holy Ghost, Luke i. 35; but his descending signifies his 
 amazing condescension, in assuming our nature into personal 
 union with himself, Phil. ii. 6, 7- 
 
 Q. 35. How is the ascension of Christ expressed in Scrip- 
 ture ? 
 
 A. By his going away, John xvi. 7; his being "received 
 up into heaven," Mark xvi. 19; and his having "entered 
 in once into the holy place," Heb. ix. 12. 
 
 Q. 36. As to which of his two natures is he properly said 
 to ascend ? 
 
 A. Although Christ ascended personally into heaven, yet 
 ascension is properly attributed unto his human nature, in re- 
 gard the divine nature is every where present, John iii. 13. 
 
 Q. 37- From what part of the earth did Christ ascend 
 unto heaven ? 
 
 A. He ascended from Mount Olivet, which was nigh to 
 Bethany, Luke xxiv. 50, compared with Acts i. 12. 
 
 Q. 38. What is considerable in this circumstance, that 
 he ascended from Mount Olivet ? 
 
 A. In the Mount of Olives was the place where his "soul 
 was exceeding sorrowful even unto death ;" and where he 
 was in such an agony, that " his sweat was, as it were, 
 great drops of blood falling down to the ground," Luke 
 xxii. 39, 44 j and therefore, in that very place, his heart is 
 made glad, by a triumphant ascension into that fulness of 
 joy, and those pleasures for evermore, that are at God's 
 right hand, Psal. xvi. 11. 
 
 Q. 39. W T hether did Christ ascend, or to what place ? 
 
 A. He ascended up into heaven, Acts i. 10, 11. 
 
 Q. 40. When did Christ ascend into heaven ? 
 
 A. When forty days after his resurrection were elapsed, 
 Acts i. 3. 
 
 Q. 41. Who were the witnesses of his ascension ? 
 
 A. The eleven disciples were eye-witnesses thereof; for 
 
148 Of Christ's Exaltation. 
 
 " while they beheld, he was taken up, and a cloud received 
 
 him out of their sight," Acts i. 9. 
 
 Q. 42. What was he doing at his parting with them ? 
 
 A. He was blessing them, Luke xxiv. 51. " And it came 
 to pass, while he blessed them, he was parted from them, 
 and carried up into heaven." 
 
 Q. 43. What was his parting word ? 
 
 A. " Lo ! I am with you alvvay, even unto the end of 
 the world," Matth. xxviii. 20. 
 
 Q. 44. In what capacity did Christ ascend ? 
 
 A. In a public capacity, as representing his whole mys- 
 tical body ; hence he is called the Forerunner, who " is, for 
 us, entered within the vail," Heb. vi. 20. 
 
 Q. 45. With what solemnity did he ascend ? 
 
 A. With the solemnity of a glorious triumph ; for, hav- 
 ing vanquished sin, Satan, hell, and death, he " ascended 
 up on high, leading captivity captive," Eph. iv. 8. 
 
 Q. 46. Who went in his retinue ? 
 
 A. Thousands of angels, sounding forth his praise, as a 
 victorious conqueror, Psal. lxviii. 17- 
 
 Q. 47- What evidence did he give from heaven of the 
 reality of his ascension ? 
 
 A. The extraordinary effusion of the Holy Ghost on the 
 day of Pentecost, within a few days after it, Acts ii. 1 — 3. 
 
 Q. 48. Why was this remarkable down-pouring of the 
 Spirit delayed till after Christ's ascension ? 
 
 A. That he might evidence his bounty and liberality, 
 upon his instalment into the kingdom, by giving " gifts 
 unto men," Eph. iv. 8. 
 
 Q. 49. For what end did Christ ascend up into heaven? 
 
 A. That he migh t take possession of the many mansions there, 
 and prepare them for his people, by carrying in the merit 
 of his oblation thither, John xvi. 2, 3 ; and likewise that he 
 might make continual intercession for them, Heb. vii. 25. 
 
 Q. 50. What doth the ascension of Christ teach us ? 
 
 A. That he has brought in an everlasting righteousness, 
 because he has gone to his Father, John xvi. 10 ; and to be- 
 lieve that he will come again to receive us to himself, that 
 where he is, there we may be also, chap. xiv. 3. 
 
 Q. 51. What is the third step of Christ's exaltation ? 
 
 A. His sitting at the right hand of God the Father, Eph. 
 i. 20. 
 
 Q. 52. What is meant by the right hand in Scripture? 
 
 A. The place of the greatest honour and dignity, 1 Kings 
 ii. 19. 
 
 Q. 53. What is meant by sitting f 
 
 A. It implies rest and quietness, Micah iv. 4. " They shall 
 sit, every man under his vine and under his fig-tree, and none 
 
Of Christ s Exaltation. 1 49 
 
 shall make them afraid ;" and likewise power and authority, 
 Zech. vi. 33. " He shall sit and rule upon his throne." 
 
 Q. 54. What then are we to understand by Christ's sit- 
 ting at the right hand of God the Father ? 
 
 A. The quiet and peaceable possession of that matchless 
 dignity, and fulness of power, wherewith he is vested, as 
 the glorious King and Head of his church, Eph. i. 21, 22. 
 
 Q. 55. For what end doth he sit at the right hand of the 
 Father ? 
 
 A. That he may represent his people there, and make his 
 enemies his footstool. 
 
 Q. 56. How doth it appear that he represents his people 
 at the right hand of God ? 
 
 A. Because they are said to sit together in heavenly places 
 in Christ Jesus, which only can be meant of their sitting re- 
 presentatively in him, as their glorious head, Eph. ii. 6. 
 
 Q. 57- How are the enemies of Christ made his footstool ? 
 
 A. By the triumphant victory which is obtained over 
 them, Psal. Ixxii. 9 ; and the extremity of shame, horror, 
 and confusion, with which they shall be covered, Psal. 
 cxxxii. 18. 
 
 Q. 58. When shall his enemies be made his footstool ? 
 
 A. He has already triumphed over them in his cross, Col. 
 ii. 15 ; but he will make his final conquest conspicuous to 
 the whole world at the last day, Rev. xx. 10 — 14. 
 
 Q. 59. How long will Christ sit at the right hand of God 
 the Father ? 
 
 A. For ever and ever, Psal. xlv. 6. "Thy throne, O 
 God, is for ever and ever." 
 
 Q. 60. Will Christ's mediatory power and authority, at 
 the right hand of God, be the same in the church-triumph- 
 ant in heaven, as it is in the church-militant on earth ? 
 
 A. It will be the same as to the essence or substance of 
 it, but different as to the manner of its administration. 
 
 0*^61. Wherein consists the essence of Christ's medi- 
 atory power and authority in heaven ? 
 
 A. In the relation wherein he stands to the members of 
 his body : he will continue for ever to be the King, Head, 
 and Husband of the church-triumphant, the fountain of all 
 blessing and happiness unto them, and the bond of their 
 perpetual fellowship and communion with God, Psal. xlviii. 
 14; Hos. ii. 19; Rev. vii. 17. 
 
 Q. 62. What is the difference betwixt the manner of the 
 administration of his mediatory power here and hereafter ? 
 
 A. The administration of his kingdom on this earth is, by 
 the ministry of the word, the dispensation of the sacraments, 
 and the exercise of ecclesiastical government and discipline : 
 
1 50 Of Christ's Exaltation. 
 
 but in heaven there will be no use for any of these, Rev. 
 xxi. 22. "I saw no temple therein ; for the Lord God Al- 
 mighty, and the Lamb, are the temple of it." 
 
 Q. 63. What is meant then by Christ's delivering up the 
 kingdom to God, even the Father? 1 Cor. xv. 24. 
 
 A. The meaning is, Christ having completed the salva- 
 tion of his church, will present all and everyone of them 
 to the Father, " not having spot or wrinkle, or any such 
 thing," Eph. v. 27, saving, " Behold ! I, and the children 
 which God hath given me," Heb. ii. 13. 
 
 Q. 64. What is meant by Christ's putting down all rule 
 and all authority, and power, in the above-cited? 1 Cor. 
 xv. 24. 
 
 A. The meaning is, he will have no occasion to exercise 
 his power and authority in such sort as he did before, in 
 regard there will be no more elect to save, and no more 
 enemies to conquer, Rev. xix. 8 — 20. 
 
 Q. 65. In what sense will the Son also himself be subject to 
 him that put all things under him, as it is said, ver. 28? 
 
 A. The Son as Mediator, being the Father's servant in 
 the great work of redemption, Isa. xlii. 1, shall then be 
 " subject to him that put all things under him," in so far 
 as, having finished his mediatorial service, in bringing all 
 the elect to glory, he will render up his commission, as his 
 Father's delegate, not to be executed any more in the for- 
 mer manner as ruling over his church in the midst of his 
 enemies; " for he must reign till he hath put all his enemies 
 under his feet," 1 Cor. xv. 25. 
 
 Q. 6G. In what respect is it said, that God shall then be 
 all in all? 
 
 A. In regard the glory of the three-one God, Father, Son, 
 and Holy Ghost, will then be most clearly displayed, and no 
 more a seeing " through a glass darkly, but face to face," 1 
 Cor. xiii. 12; and a seeing him as he is, 1 John iii. 2. 
 
 Q. 67- What may we learn from Christ's sitting at the 
 right hand of God ? 
 
 A. That we ought to seek the things that are above, 
 where Christ is; and to "set our affections on things 
 above, not on things on the earth," Col. iii. 1, 2. 
 
 Q. 68. What is the fourth step of Christ's exaltation ? 
 
 A. His coming to judge the world at the last day, Rev. i. 
 7; John xii. 48. 
 
 Q. 69. How do you prove that there will be a general 
 judgment? 
 
 A. The Scripture expressly asserts it; and the justice 
 and goodness of God necessarily require it. 
 
 Q. 70. Where is it expressly asserted in Scripture ? 
 
Of Christ's Exaltation. 151 
 
 A. In many places, particularly Acts xvii. 31. " He hath 
 appointed a day in which lie will judge the world in righte- 
 ousness, by that man whom he hath ordained/' &c. See 
 also 2 Cor.* v. 10; Jude, ver. 6; Rev. xx. 11, 12, 13. 
 
 Q. 71- Why do the justice and goodness of God require 
 that there be a judgment? 
 
 A. Because they necessarily require that it be well with the 
 righteous, and ill with the wicked ; that every man be reward- 
 ed according to his works, which, not being done in this life, 
 there must be a judgment to come. t( Seeing it is a righteous 
 thing with God to recompense tribulation to them that trouble 
 you ; and to you who are troubled rest with us, when the 
 Lord Jesus shall be revealed from heaven," 2 Thess. i. 6, 7« 
 
 Q. 72. Who is to be the Judge ? 
 
 A. The Son of man, the man Christ Jesus, Matth. xxv. 
 31 ; Rom. xiv. 10. 
 
 Q. 73. How will Christ, as God-man, be Judge, when it 
 is said (Psal. 1. 6) that God is Judge himself? 
 
 A. The three-one God, Father, Son, and Holy Ghost, is 
 Judge, in respect of judiciary authority, dominion, and power; 
 but Christ, as God-man Mediator, is the Judge in respect of 
 dispensation, and special exercise of that power, John v. 22. 
 " The Father — hath committed all judgment unto the Son." 
 
 Q. 7-1. Why is the judgment of the world committed to 
 Christ as Mediator ? 
 
 A. Because it is a part of that exaltation, which is con- 
 ferred upon him in consequence of his voluntary humiliation, 
 Phil. ii. 8, 9, 10. 
 
 Q. 75. When will Christ come to judge the world ? 
 
 A. At the last day, John vi. 39, 40. 
 
 Q. 76. Why is it called the last day ? 
 
 A. Because after it time shall be no more ; there will be 
 no more a succession of days and nights, but one perpetual 
 day of light, comfort, and joy to the righteous, Rev. xxi. 
 23; and one perpetual night of outer darkness, misery, and 
 wo unto the wicked, Matth. xxv. 30. 
 
 Q. 77- In what manner will Christ come to judge the 
 world ? 
 
 A. In a most splendid and glorious manner ; for he will 
 come "in the clouds of heaven, with power and great 
 glory," Matth. xxiv. 30; — "in the glory of his Father, with 
 the holy angels," Mark viii. 38. 
 
 Q. 78. Will the world be looking for him when he will 
 come to judgment? 
 
 A. No ; his coming will be a mighty surprise to the 
 world ; for " the day of the Lord will come as a thief in the 
 night," 2 Pet. iii. 10. See also Luke xvi. 26, 31. 
 
152 Of Christ's Exaltation. 
 
 Q. 79. What is the difference betwixt his first and second 
 coming ? 
 
 A. In his first coming he was made sin for us, though he 
 knew no sin, 2 Cor. v. 21 ; but " he shall appear the second 
 time without sin unto salvation," Heb. ix. 28. 
 
 Q. 80. Is the precise time of his second coming known to 
 men or angels ? 
 
 A. No ; it is fixed in the counsel of God, but not revealed 
 to us, Mark xiii. 32. 
 
 Q. 81. What will be the forerunners of his second coming ? 
 
 A. The preaching of the gospel unto all nations, Matth. 
 xxiv. 14 ; the downfal of Antichrist, Rev. xviii. 21 ; the con- 
 version of the Jews, Rev. xvi. 12 ; and yet after all a general 
 decay of religion, and great security, Luke xviii. 8. 
 
 Q. 82. What are the qualities of the Judge? 
 
 A. He will be a visible Judge, " every eye shall see him," 
 Rev. i. 7 ; an omniscient Judge, "all things will be naked 
 and open unto his eyes," Heb. iv. 13; a most just and 
 righteous Judge, 2 Tim. iv. 8; and an omnipotent Judge, 
 able to put his sentence into execution, Rev. vi. 17. 
 
 Q. 83. Who are the parties that shall compear? 
 
 A. All mankind, called all nations, Matth. xxv. 32 ; and 
 likewise "the angels which kept not their first estate," 
 Jude, ver. 6. 
 
 Q. 84. What summons will be given to the parties ? 
 
 A. " The voice of the archangel, and the trump of God," 
 2 Thess. iv. 16. 
 
 Q. 85. Will any of them be able to sit the summons ? 
 
 A. By no means ; "all shall stand before the judgment- 
 seat of Christ ; and everv one shall give account of himself 
 to God," Rom. xiv. 10, 12. 
 
 Q. 86. Where will be his throne of judgment? 
 
 A. In the clouds, or aerial heavens ; for we read of being 
 "caught up in the clouds, to meet the Lord in the air," 1 
 Thess. iv. 17. 
 
 Q. 87- By whom shall all mankind, great and small, be 
 gathered unto the bar of the Judge? 
 
 A. By the angels, who shall gather together all the elect, 
 Mark xiii. 27 ; and likewise the reprobate, Matth. xiii. 41. 
 
 Q. 88. Will the elect and reprobate stand together in one 
 assembly to be judged ? 
 
 A. No ; they shall be " separated one from another, as a 
 shepherd divideth his sheep from the goats," Matth. xxv. 32. 
 
 Q. 89. How will they be sorted and separated, the one 
 from the other ? 
 
 A. The elect, who are called the sheep, being " caught 
 up together in the clouds, to meet the Lord in the air" (1 
 
Of Christ's Exaltation. 153 
 
 Thess. iv. 17), shall be set on his right hand, and the re- 
 probate, being the goats, are left on the earth, Matth. xxiv. 
 40, upon the Judge's left hand, Matth. xxv. 33. 
 Q. 90. What kind of separation will this be? 
 A. It will be a total and final separation, never to meet, 
 or be mixed with one another any more, Matth. xxv. 46. 
 
 Q. 91. Will any man be a mere spectator of these two 
 opposite companies ? 
 
 A. No, surely; every man and woman must take their 
 place in one of the two, and shall share with the company, 
 whatever hand it be upon, Matth. xxv. 33. 
 
 Q. 92. What will be the subject-matter of the trial ? 
 A. Men's works, " for God shall bring every work into 
 judgment," &c, Eccl. xii. 14; their words, "every idle word 
 that men speak, they shall give account thereof in the day of 
 judgment," Matth. xii. 36 ; and their thoughts, for he " will 
 make manifest the counsels of the heart," 1 Cor. iv. 5. 
 
 Q. 93. Why are books said to be opened at this solemn 
 trial ? Rev. xx. 12. 
 
 A. Not to prevent mistakes in any point of law or fact, 
 for the Judge has an infallible knowledge of all things; but 
 to show that his proceeding is most accurate, just, and well- 
 grounded in every step of it, Gen. xvii. 25. 
 
 Q. 94. What are these books that shall be opened, and men 
 judged out of these things which are written in the books? 
 
 A. The book of God's remembrance, Mai. iii. 16 ; the book 
 of conscience, Rom. ii. 15; the book of the law, Gal. iii. 10; 
 and the book of life, Rev. xx. 12. 
 
 Q. 95. What is the book of God's remembrance ? 
 A. It is the same with his omniscience, whereby he 
 knows exactly every man's state, thoughts, words, and 
 deeds, whether good or bad, John xxi. 17- u Lord, thou 
 knowest all things." 
 Q. 96. What will this book serve for ? 
 A. It will serve for a libel against the ungodly, but with 
 respect to the saints, it will be a memorial of all the good 
 ever they have done, Matth. xxv. 35 — 41. 
 
 Q. 97. What kind of a book is that of conscience ? 
 A. It is just a double of God's book of remembrance, so 
 far as it relates to one's own state and case, Rom. ii. 15. 
 Q. 98. What is the book of the law ? 
 A. It is the standard and rule of right and wrong, Rom. 
 vii. 7; and likewise of the sentence that shall be passed 
 upon those that are under it, Gal. iii. 10. 
 Q. 99. Why will this book be opened ? 
 A. That all on the left hand may read their sentence 
 therein before it be pronounced, Ezek. xviii. 4. 
 
 g 2 
 
154 Of Christ's Exaltation. 
 
 Q. 100. By what law will the Heathens be judged ? 
 A. By the natural law, or light of nature, which bears, 
 " that they which commit such things (as they shall be 
 convicted of) are worthy of death," Rom. i. 32. 
 
 Q. 101. By what law shall Jews and Christians be 
 judged ? 
 
 A. By the written law, Rom. ii. 12. " As many as have 
 sinned in the law [i. e. under the written law) shall be 
 judged by the (written) law." 
 
 Q. ]02. Whether will Christians or Heathens be most 
 inexcusable? 
 
 A. It is beyond all doubt, that it will be more tolerable 
 for Tyre and Sidon, and other Heathen countries, at the 
 day of judgment than for those who enjoy the light of the 
 gospel, and despised it, Matth. xi. 22, 24. 
 
 Q. 103. Will the book of the law be opened for the sen- 
 tence of the saints ? 
 
 A. No ; for being in this life brought under a new cove- 
 nant, they are no more " under the law, but under grace," 
 Rom. vi. 14, and therefore another book must be opened 
 for their sentence. 
 
 Q. 104. What is that other book out of which the saints 
 shall be judged? 
 
 A. It is the book of life, Rev. xx. 12. 
 Q. 10;"). What is registered in this book ? 
 A. The names of all the elect, Luke x. 20. "Your names 
 are written in heaven," Rev. iii. 5. " I will not blot out his 
 name out of the book of life." 
 
 Q. 106. Why is it called the book of life ? 
 A. Because it contains God's gracious and unchangeable 
 purpose, to bring all the elect to salvation, or eternal life, 
 " through sanctification of the Spirit and belief of the truth," 
 2 Thess. ii. 13. 
 
 Q. 107- In whose hands is this book lodged? 
 A. In the hands of the ^Mediator Christ Jesus, Deut. 
 xxx iii. 3. " All his saints are in thy hand." 
 
 Q. 108. What is the ground of the saints' absolviture ac- 
 cording to this book ? 
 
 A. The book of life being opened, it will be known to all 
 who are elected, and who not : Christ will, as it were, read 
 out every man and woman's name recorded in this book, 
 Rev. iii. 5. "I will confess his name before my Father, 
 and before his angels." 
 
 Q. 109. Whether will the cause of the righteous or the 
 wicked be first discussed ? 
 
 A. As " the dead in Christ shall rise first" (1 Thess. iv. 
 16), so it appears from Matth. xxv. 34, and 41, compared, 
 
 
Of Christ's Exaltation. 155 
 
 that the judgment of the saints, on the right hand, will have 
 the preference. 
 
 Q. 110. What is the blessed sentence that shall be pro- 
 nounced upon the saints ? 
 
 A. " Come, ye blessed of my Father, inherit the kingdom 
 prepared for vou from the foundation of the world," Matth. 
 xxv. 34. 
 
 Q. 1H. For what reason will this sentence be pronounced 
 first ? 
 
 A. Because the saints are to sit in judgment, as Christ's 
 assessors, against wicked men and apostate angels, 1 Cor. vi. 
 3,4. 
 
 Q. 112. Upon what footing or foundation will this sen- 
 tence pass ? 
 
 A. Upon the footing of free grace alone, reigning through 
 the imputed righteousness of the Surety unto eternal life, 
 Rom. v. 21. 
 
 Q. 113, Is it not said, Rev. xx. 13, that they are judged 
 every man according to their works ? 
 
 A. The sentence passes upon the saints, according to 
 their works, as flowing from a heart renewed and sancti- 
 fied, but not for their works, nor for their faith neither, as if 
 eternal life were any way merited by them, Gal. iii. 18 ; for 
 the kingdom is said to be prepared for them : they inherit 
 it as children, Rom. viii. 17; but do not procure it to them- 
 selves, as servants do their wages, Cob iv. 1. 
 
 Q. 1 14. Are not good works mentioned as the ground of 
 the sentence, Matth. xxv. 35, 36 : " I was an hungered, and 
 ye gave me meat ?" &c. 
 
 A. These good works are mentioned, not as grounds of 
 their sentence, but as evidences of their union with Christ, 
 and of their right and title to heaven in him, John xv. 5, 8; 
 even as the apostle says, in another case, of the unbelieving 
 Jews, 1 Cor. x. 5. " With many of them God was not well 
 pleased, for they were overthrown in the wilderness : " their 
 overthrow in the wilderness was not the ground of God's 
 displeasure with them, but the evidence of it. 
 
 Q. 115. Will there be any mention made of the sins of 
 the righteous ? 
 
 A. No ; " In that time the iniquity of Israel shall be 
 sought for, and there shall be none ; and the sins of Judah, 
 and they shall not be found," Jer. 1. 20. " Who shall lay 
 any thing to the charge of God's elect? It is God that 
 justifieth," &c, Rom. viii. 33,34. 
 
 Q. 116. What will follow upon the saints receiving their 
 sentence of absolution ? 
 
 A. They "shall judge the world," 1 Cor. vi. 2. 
 
156 Of Christ's Exaltation. 
 
 Q. 117. In what way and manner shall they judge the 
 world ? 
 
 A. As assessors to Christ the judge, consenting to his 
 judgment as just, Rev. xix. 2 ; and saying Amen to the doom 
 pronounced against all the ungodly, Psal. cxlix. 6, 7, 8, 9. 
 
 Q. 118. What will be the sentence of damnation that shall 
 pass upon the ungodly ? 
 
 A. " Depart from me, ye cursed, into everlasting fire, 
 prepared for the devil and his angels," Matth. xxv. 41. 
 
 Q. 119. How is the misery of the wicked aggravated by 
 the pronouncing of this sentence ? 
 
 A. Inasmuch as they are damned by him who came to 
 save sinners, Heb. ii. 3; and must undergo the wrath of the 
 Lamb, from which they can make no escape, Rev. vi. 16, 1 7. 
 
 Q. 120. Is there any injury or wrong done them by this 
 sentence ? 
 
 A. By no means; for, says our Lord, "I was an hunger- 
 ed, and ye gave me no meat," &c, Matth. xxv. 42, 43. 
 
 Q. 121. Are these evils no more than evidences of their 
 cursed state ? 
 
 A. They are not only evidences of their ungodly state, but 
 they are the proper causes and grounds of their condemnation : 
 for though good works do not merit salvation, yet evil works 
 merit damnation, Rom. vi. 23, " The wages of sin is death." 
 
 Q. 122. Why are sins of omission only mentioned in the 
 above passage ? 
 
 A. To show, that if men shall be condemned for sins of 
 omission, James ii. 13, much more of those of commission, 
 Rom. ii. 23, 24. 
 
 Q. 123. What will follow upon the sentence of condem- 
 nation against the wicked ? 
 
 A. The immediate execution thereof, without the least 
 reprieve or delay, Matth. xxii. 13. 
 
 Q. 124. Will the devils also be judged ? 
 
 A. Yes; they are "reserved unto the judgment of the 
 great day," Jude, ver. 6. 
 
 Q. 125. How can they be said to be reserved unto the 
 judgment of that day, when they are condemned already ? 
 
 A. Though from the first moment of their sinning they 
 were actually under the wrath of God, and ever since carry 
 their hell about with them, yet their final sentence to far- 
 ther judgment is reserved for that day, 2 Pet. ii. 4. 
 
 Q. 126. What is the final sentence, or farther judgment, 
 unto which they are reserved ? 
 
 A. It will be a most dreadful addition and accession to 
 their present torments, not only by the holy triumph which 
 the saints shall have over them, as vile, vanquished, and 
 
Of Christ's Exaltation. 357 
 
 contemptible enemies ; but likewise by the eternal restraint 
 that shall be laid upon them from hurting the elect any 
 more ; and that by their being shut up and closely con- 
 fined to the prison of hell, under the utmost extremity of 
 anguish and horror, for ever and ever, Rev. xx. 10. 
 
 Q. 12/. Who will keep the field on that day ? 
 
 A. Christ, and his glorious company ; they shall see the 
 backs of all their enemies, for the damned shall go off 
 first ; as seems to be intimated in the order mentioned, 
 Matth. xxv. 46. " These shall go away into everlasting pu- 
 nishment, but the righteous into life eternal." 
 
 Q. 128. What improvement ought we to make of Christ's 
 coming to judge the world at the last day ? 
 
 A. To be diligent, that we be " found of him in peace at 
 that day," 2 Pet. iii. 14 ; by closing with him in the offer of 
 the gospel now : to be looking for, and hasting unto the 
 coming of the day of God," ver. 12; and having "our 
 loins girded about, and our lights burning," Luke xii. 35, 
 that so, when he comes, whether at death, or judgment, 
 we may be able to say with joy, " Lo ! this is our God, we 
 have waited for him," Isa. xxv. 9. 
 
 29. Q. How are we made partakers of the redemption 
 purchased by Christ ? 
 
 A. We are made partakers of the redemption pur- 
 chased by Christ by the effectual application of it to us 
 by his Holy Spirit. 
 
 Q. 1. What do you understand by redemption in this 
 answer ? 
 
 A. The whole of that salvation which is revealed and 
 exhibited in the gospel, Psal. cxxx. 7? 8. 
 
 Q. 2. Why is redemption said to be purchased ? 
 
 A. Because having brought ourselves into a state of 
 bondage and servitude, Gal. iv. 20, we could not be ran- 
 somed but at a great price, 1 Cor. vi. 20. 
 
 Q. 3. What was the price of our redemption ? 
 
 A. The precious blood of Christ, 1 Pet. i. 19. 
 
 Q. 4. What is it to be partakers of this redemption ? 
 
 A. It is to have a share therein, or to be entered upon 
 the begun possession of it, 1 Cor. x. 17- 
 
 Q. 5. Can we make ourselves partakers of redemption ? 
 
 A. No; we must be made partakers thereof, Heb. iii. 
 14. " We are made partakers of Christ," &c. 
 
 Q. 6. Why cannot we make ourselves partakers of it? 
 
 A. Because we are altogether without strength, Rom. v. 
 (J : and utterly averse to all spiritual good, John v. 40. 
 
158 Of the Application 
 
 Q. 7« How then are we made partakers of redemption ? 
 
 A. By the application of it to us. 
 
 Q. 8. What is meant by the application of redemption 
 to us? 
 
 A. The conferring of all the benefits of it upon us, and 
 making them our own by way of free gift, John x. 28. " I 
 give unto them eternal life." 
 
 Q. 9. How was the application of redemption typified 
 under the Old Testament ? 
 
 A. By sprinkling the blood of the sacrifice upon the 
 people, Exod. xxiv. 8. 
 
 Q. 10. Does not the application of redemption presup- 
 pose the purchase thereof? 
 
 A. Yes ; it could never be applied, if it were not first 
 purchased, Job xxxiii. 24. 
 
 Q. 11. How then could it be applied to the Old Testa- 
 ment saints, when it was not then actually purchased ? 
 
 A. It was applied upon the credit of the bond which the 
 Surety gave from eternity, of making a meritorious pur- 
 chase in the fulness of time, Prov. viii. 23, 31. 
 
 Q. 12. Can the purchase of redemption avail us, if it is 
 not applied? 
 
 A. No more than meat can feed, clothes warm, or me- 
 dicines heal us, if they are not used, John i. 12. 
 
 Q. 13. When may the application of redemption be said 
 to be effectual ? 
 
 A. When it produces the saving effects for which it is 
 designed. 
 
 Q. 14. What are these saving effects ? 
 
 A. The opening of the eyes of sinners, and turning them 
 "from darkness to light, and from the power of Satan to 
 God," Acts xxvi. 18. 
 
 Q. 15. If the application of redemption be effectual, 
 what need is there of any after endeavours to grow in grace 
 and holiness ? 
 
 A. The giving us all things that pertain to life and god- 
 liness is the greatest encouragement and excitement to add 
 to our faith, virtue, &c. ; that is, to use all suitable endea- 
 vours, in the strength of grace, after spiritual growth, 2 
 Pet. i. 3, 5. 
 
 Q. 16. Is there any application of redemption that is not 
 effectual ? 
 
 A. Yes ; there is an outward application thereof in bap- 
 tism, which is not of itself effectual, as is evident in the 
 instance of Simon Magus, who was baptized and yet re- 
 mained in the " gall of bitterness, and in the bond of ini- 
 quity," Acts viii. 13, 23. 
 
Of Redemption. 1 59 
 
 Q. 17. By whom is the redemption purchased by Christ 
 effectually applied ? 
 
 A. By his Holy Spirit, Tit. iii. 5, 6. 
 Q. 18. Why is the application of redemption ascribed 
 unto the Spirit ? 
 
 A. To show that each of the three persons in the adorable 
 Trinity is equally hearty and cordial in the work of man's 
 redemption ; the Father in ordaining, the Son in pur- 
 chasing, and the Spirit in applying it, John vi. 57 — 63. 
 Q. 19. Why is the Spirit in this work called the Holy Spirit? 
 A. Because, as he is essentially holy, Psal. li. 11 ; so he 
 is holy in all his works and operations, Rom. xv. 16. 
 
 Q. 20. Why is redemption said to be applied by the 
 Spirit of Christ, or His Holy Spirit? 
 
 A. Because the Spirit is sent for this work more imme- 
 diately by Christ, and through his mediation, John xiv. 
 16 ; as the leading fruit of his purchase, John xvi. J. 
 
 Q. 21. What is the difference betwixt the purchase of re- 
 demption and the application of it? 
 
 A. The purchase of redemption is a work done without 
 us, Isa. lxiii. 3 ; but the application of it takes place within 
 us, Rom. viii. 16. 
 
 Q. 22. To whom is redemption effectually applied by the 
 Spirit? 
 
 A. " To all those for whom Christ has purchased it," John 
 x. 15, 10,* and to none else. 
 
 Q. 23. Can they who have never heard the gospel, and 
 so know not Jesus Christ, nor believe in him, be saved by 
 their living according to the light of nature? 
 
 A. " They — cannot be saved, John viii. 24 : be they ever 
 so diligent to frame their lives according to the light of na- 
 ture, 1 Cor. 20, 21 ; or the laws of that religion which they 
 profess, John iv. 22 ; neither is there salvation in any other 
 but Christ alone, Acts iv. 12; who is the Saviour only of 
 his body, the church, Eph. v. 23." f 
 
 Q. 24. What means doth the Spirit make use of in the 
 application of redemption? 
 
 A. The Spirit of God makes use of the reading, 2 Tim. 
 iii. 15, 16 ; but especially the preaching of the word for this 
 end, Rom. x. 17. 
 
 Q. 25. Are these means effectual of themselves ? 
 A. No; without the power and efficacy of the Spirit accom- 
 panying them, 1 Thess. i. 5. 
 
 Q. 26. What is incumbent on us, in a way of duty, that 
 the redemption purchased by Christ may be effectually ap- 
 plied unto us ? 
 
 * Larger Catechism, quest. 59. f Ibid, quest. 60. 
 
1 60 Of Union with Christ. 
 
 A. To search for the knowledge of Christ "as for hid 
 treasure/' Prov. ii. 4; and to pray for the Spirit to testify of 
 Christ, John xv. 26, in the faith of his own promise. " He 
 shall glorify me ; for he shall receive of mine, and shall 
 show it unto you," chap. xvi. 14. 
 
 30. Q. How doth the Spirit apply to us the redemp- 
 tion purchased by Christ ? 
 
 A. The Spirit applieth to us the redemption pur- 
 chased by Christ, by working faith in us, and thereby 
 uniting us to Christ, in our effectual calling. 
 
 Q. 1. What is the special work of the Spirit in the ap- 
 plication of redemption ? 
 
 A. It is the uniting us to Christ, Rom. viii. 9, 11. 
 Q. 2. Can we have no share in the redemption purchased 
 by Christ without union to his person ? 
 
 A. No ; because all purchased blessings are lodged in his 
 person, John iii. 35 ; and go along therewith, 1 John v. 12. 
 
 Q. 3. What is it to be united to his person ? 
 
 A. It is to be joined unto, or made one with him, 1 Cor. 
 vi. 17. 
 
 Q. 4. Is it then a personal union ? 
 
 A. No ; it is indeed a union of persons, but not a per- 
 sonal union : believers make not one person with Christ, but 
 one body mystical, whereof he is the head, 1 Cor. xii. 12, 27- 
 
 Q. 5. How can we be united to Christ, seeing he is in 
 heaven and we on earth ? 
 
 A. Although the human nature of Christ be in heaven, 
 yet his person is every where, Matth. xxviii. 20. 
 
 Q. 6. Where can he be found on earth, in order to our 
 being united unto him ? 
 
 A. In the word, which is nigh to us, and Christ therein, 
 Rom. x. 8, 9. 
 
 'Q. 7- By what means are we united to Christ as brought 
 nigh in the word ? 
 
 A. By the means of faith or believing, Eph. iii. 17. 
 "That Christ may dwell in your hearts by faith." 
 
 Q. 8. Is it the indispensable duty of all who hear the 
 word to believe on Christ, or come to him by faith ? 
 
 A. Yes, surely ; for " this is his commandment, that we 
 should believe on the name of his Son Jesus Christ," 1 
 John iii. 23. 
 
 Q. 9. Are any that hear the word able to believe of them- 
 selves ? 
 
 A. No ; faith is "not of ourselves, it is the gift of God," 
 Eph. ii. 8. 
 
Of Union with Christ 161 
 
 Q. 10. How then come we by faith ? 
 
 A. By the Spirit's working it in us, and therefore called 
 " the Spirit of faith," 2 Cor. iv. 13, because he is the prin- 
 cipal efficient cause thereof. 
 
 Q. 11. Why can no less a worker than the Spirit of God 
 work this faith ? 
 
 A. Because it is a work that requires Almighty power, 
 even the same power " which was wrought in Christ when 
 he was raised from the dead," Eph. i. ] 9, 20. 
 
 Q. 12. What is the end or design of the Spirit in working 
 faith in us ? 
 
 A. It is the uniting us to Christ, Eph. iii. 17« 
 
 Q. 13. To whom are sinners united before union with 
 Christ ? 
 
 A. To the first Adam, Rom. v. 12. 
 
 Q. 14. By what bond are they united to the first Adam ? 
 
 A. By the bond of the covenant of works, whereby 
 Adam, who was the natural root of his posterity, became 
 their moral root also, bearing them as their representative 
 in that covenant, Rom. v. 19. 
 
 Q. 15. How is this union dissolved ? 
 
 A. By being " married to another, even to him who is 
 raised from the dead," Rom. vii. 4. 
 
 Q. 16. Is Christ united to us before we be united to him ? 
 
 A. The union is mutual, but it begins first on his side, 1 
 John iv. 19. 
 
 Q. 17. How does it begin first on his side ? 
 
 A. By unition, which is before union. 
 
 Q. 18. What understand you by unition? 
 
 A. It is the Spirit of Christ uniting himself first to us 
 according to the promise. "I will put my Spirit within 
 you," Ezek. xxxvi. 27. 
 
 Q. 19. How does the Spirit of Christ unite himself first 
 unto us ? 
 
 A. By coming into the soul at the happy moment ap- 
 pointed for the spiritual marriage with Christ, and quick- 
 ening it, so that it is no more morally dead but alive, hav- 
 ing new spiritual powers put into it, Eph. ii. 5 ; " even 
 when we were dead in sins he hath quickened us." 
 
 Q. 20. Whether is the Spirit of Christ, upon his first en- 
 trance, actively or passively received ? 
 
 A. The soul, morally dead in sin, can be no more but a 
 mere passive recipient, Ezek. xxxvii. 14. " And I shall 
 put my Spirit in you, and ye shall live." 
 
 Q. 21. What is the immediate effect of quickening the 
 dead soul by the Spirit of Christ passively received ? 
 
 A. The immediate effect thereof is actually believing. 
 
162 Of Union with Christ. 
 
 Christ being come in by his Spirit, the dead soul is thereby 
 quickened, and the immediate effect thereof is, the embracing 
 him by faith, whereby the union is completed, John v. 25. 
 
 Q. 22. What are the nature and properties of this union ? 
 
 A. It is a spiritual, mysterious, real, intimate, and indis- 
 solvable union. 
 
 Q. 23. In what respect is it a spiritual union ? 
 
 A. Inasmuch as the one Spirit of God dwells in the head 
 and in the members, Rom. viii. 9. 
 
 Q. 24. Why is it called mystical or mysterious ? Eph. v. 32. 
 
 A. Because it is full of mysteries : Christ in the believer, 
 John xvii. 23 ; living in him, Gal. ii. 20 ; walking in him, 
 2 Cor. vi. 16; and the believer " dwelling in God," 1 John 
 iv. 16 ; " putting on Christ," Gal. iii. 27 ; " eating his flesh, 
 and drinking his blood," John vi. 56. 
 
 Q. 25. Why is it called a real union ? 
 
 A. Because believers are as really united to Christ as the 
 members of the natural body are to their head ; " for we are 
 members of his body, of hisflesh,and of his bones," Eph. v. 30. 
 
 Q. 26. How intimate is this union ? 
 
 A. It is so intimate, that believers are said to be one in the 
 Father and the Son, as the Father is in Christ, and Christ in 
 the Father, John xvii. 21. "That they all may be one, as 
 thou, Father, art in me, and I in thee : that they also may 
 be one in us." 
 
 Q. 27. Can this union ever be dissolved ? 
 
 A. By no means; "neither death nor life, &c. shall be 
 able to separate us from the love of God which is in Christ 
 Jesus our Lord," Rom. viii. 38, 39. 
 
 Q. 28. Is it a legal un ion that is betwixt Christ and believers ? 
 
 A. Though it is not a mere legal union, yet it is a union 
 sustained in law, in so far as that upon that union taking 
 place, what Christ did and suffered for them is reckoned 
 in law as if they had done and suffered it themselves ; hence 
 they are said to be " crucified with Christ," Gal. ii. 20 ; to 
 be "buried with him," Col. ii. 12; and to be "raised up 
 together," Eph. ii. 6. 
 
 Q. 29. What are the bonds of this union ? 
 
 A. The Spirit on Christ's part, 1 John iii. 24; and faith 
 on ours, Eph. iii. 17. 
 
 Q. 30. Whether is it the Spirit on Christ's part, or faith 
 on ours, that unites the sinner to Christ ? 
 
 A. They both concur in their order : Christ first appre- 
 hends the sinner by his Spirit, 1 Cor. xii. 13; and the sinner 
 thus apprehended, apprehends Christ by faith, Phil. iii. 12. 
 
 Q. 31. How may persons know if they are apprehended 
 of Christ ? 
 
Of Un ion with Ch rist. 1 63 
 
 A. If lie has engaged their love and esteem, and dissolved 
 the regard they had to other things that come in competition 
 with him, 1 Pet. ii. 7- 
 
 Q. 32. Are the bonds of this union inviolable? 
 
 A. Yes ; " I gave unto them," says Christ, " eternal life, 
 and they shall never perish, neither shall any pluck them 
 out of my hand," John x. 28. 
 
 Q. 33. What makes the Spirit an inviolable bond of union ? 
 
 A. Because he never departs from that soul where he 
 enters, but abides there for ever, John xiv. 16. 
 
 Q. 34. How can faith be an inviolable bond of union, 
 when it is subject to failing ? 
 
 A. Although the actings of faith may sometimes fail, yet 
 the habit thereof never shall, nor the exercise neither in time 
 of need, and that because of the prevalency of Christ's inter- 
 cession, Luke xxii. 32. " I have prayed for thee, that thy 
 faith fail not." 
 
 Q. 35. Are the bodies of the saints united to Christ, at 
 the same time that their souls are ? 
 
 A. Yes ; their bodies are made members of Christ, and 
 temples of the Holy Ghost which is in them, 1 Cor. vi. 
 15, 19. 
 
 Q. 36. Whether is it sinners or saints that are united to 
 Christ ? 
 
 A. In the very moment of the union sinners are made 
 saints, 1 Cor. vi. 1]. 
 
 Q. 37- Whereunto is this union compared in Scripture ? 
 
 A. Unto the union between husband and wife, Rom. vii. 
 4 ; head and members, Col. i. 18; root and branches, John 
 xv. 5 ; foundation and superstructure, 1 Pet. ii. 5, 6. 
 
 Q. 38. What are believers entitled unto by their union 
 with Christ? 
 
 A. To himself and all the blessings of his purchase, 1 Cor. 
 iii. 22, 23. 
 
 Q. 39. When does the Spirit work faith in us, and there- 
 by unite us to Christ? 
 
 A. He does it in our effectual calling, 1 Cor. i. 9.* 
 
 Q. 40. What improvement ought both saints and sinners 
 to make of the doctrine of union with Christ? 
 
 A. Saints ought to evidence that Christ is in them, by 
 endeavouring that his image shine forth in their conversa- 
 tion, studying to " walk worthy of the Lord unto all pleas- 
 ing," Col. i. 10 ; and Sinners ought to seek after this hap- 
 py relation to Christ, while he is yet standing at their door, 
 and knocking, Rev. iii. 20 ; and while the gates of the city 
 of refuge are not yet closed, Zech. ix. 12. 
 
 * Larger Catechism, quest. 66. 
 
1 64 Of Effectual Calling. 
 
 31. Q. What is effectual calling ? 
 
 A. Effectual calling is the work of God's Spirit, where- 
 by, convincing us of our sin and misery, enlightening 
 our minds in the knowledge of Christ, and renewing our 
 wills, he doth persuade and enable us to embrace Jesus 
 Christ, freely offered to us in the gospel. 
 
 Q. 1. Why is effectual calling termed a work ? 
 
 A. Because it is effected by various operations or workings 
 of the Spirit of God upon the soul, called therefore " the 
 seven Spirits which are before his throne," Rev. i. 4. 
 
 Q. 2. Why is it called a work of God's Spirit ? 
 
 A. Because it relates to the application of redemption, 
 which is the special work of God's spirit, John xvi. 14. He 
 (says Christ of the Spirit) " shall receive of mine, and shall 
 show it unto you." 
 
 Q. 3. How manifold is the divine calling f 
 
 A. Twofold ; outward, by the word ; and inward, bv the 
 Spirit. 
 
 Q. 4. What is the outward call by the word ? 
 
 A. It is the free and unlimited invitation given, in the 
 dispensation of the gospel, to all the hearers of it, to re- 
 ceive Christ and salvation with him, Isa. lv. 1 ; Rev. 
 xxii. 17. 
 
 Q. 5. What is the inward call by the Spirit? 
 
 A. It is the Spirit's accompanying the outward call with 
 power and efficacy upon the soul, John vi. 45. 
 
 Q. 6. Which of these is effectual in bringing sinners to 
 Christ? 
 
 A. The inward call by the Spirit ; for " it is the spirit 
 that quickeneth," John vi. 63 ; the outward call by the word 
 is of itself ineffectual : " for many are called, but few are 
 chosen," Matth. xxii. 14. 
 
 Q. 7- What do you mean by few are chosen ? 
 
 A. That few are determined effectually to embrace the 
 call, and therefore termed a little flock, Luke xii. 32. 
 
 Q. 8. What is the main or leading work of the Spirit in 
 effectual calling ? 
 
 A. It is that whereby he doth persuade and enable us to 
 embrace Jesus Christ freely offered to us in the gospel, Phil, 
 ii. 13. 
 
 Q. 9. What is it to embrace Christ ? 
 
 A. It is to clasp him in the arms of faith with compla- 
 cency and delight, as Simeon did, Luke ii. 28. 
 
 Q. 10. Where is it that faith embraces him? 
 
 A. In the promises of the gospel, Heb. xi. 13. 
 
 Q. 11. What is the gospel? 
 
Of Effectual Calling. 1 65 
 
 A. It is good news, or glad tidings of life and salvation to 
 lost sinners of mankind through a " Saviour, which is Christ 
 the Lord," Luke ii. 10, 11. 
 
 Q. 12. What warrant has faith to embrace him in the 
 promise of the gospel ? 
 
 A. His father's gift, John iii. 16; and his own offer of 
 himself therein, Isa. xlv. 22. 
 
 Q. 13. Can there be an embracing, or receiving, without 
 a previous giving ? 
 
 A. " A man can receive (marg. take unto himself) no- 
 thing, except it be given him from heaven," John iii. 27. 
 
 Q. 14. What is the faith of the gospel-offer ? 
 
 A. It is a believing that Jesus Christ, with his righteousness 
 and all his salvation, is, by himself, offered to sinners, and to 
 each of them in particular, Prov. viii. 4; John viii. 37- 
 
 Q. 15. When is the word of the gospel-offer savingly be- 
 lieved? 
 
 A. When it is powerfully applied by the Holy Spirit 
 unto the soul in particular, as the word and voice of Christ 
 himself, and not of men, 1 Thess. i. 5, 13. 
 
 Q. 16. How can we believe it is the voice of Christ him- 
 self in the offer, when Christ is now in heaven, and we hear 
 no voice from thence ? 
 
 A. The voice of Christ, sounding in his written word, is 
 more sure than a voice from heaven itself, 2 Pet. i. 18, 19 ; 
 and it is this voice of Christ in the word that is the stated 
 ground of faith, Rom. i. 16, 17- 
 
 Q. 17. How is Christ offered in the gospel ? 
 
 A. Freely as well as fully, Rev. xxii. 17. 
 
 Q. 18. To whom is he offered ? 
 
 A. To us sinners of mankind, as such, Prov. viii. 4. 
 
 Q. 19. Have we any natural inclination to embrace the 
 gospel-offer ? 
 
 A. No ; the Spirit doth persuade us thereunto, 2 Cor. v. 1 1 . 
 
 Q. 20. Will moral persuasion, or arguments taken from 
 the promises and threatenings of the word, persuade any to 
 embrace Christ ? 
 
 A. No ; the enticing words of man's wisdom will not do : 
 nothing less will be sufficient than the demonstration of the 
 Spirit, that so our faith may not " stand in the wisdom of 
 men, but in the power of God," 1 Cor. ii. 4, 5. 
 
 Q. 21. Have we any ability of our own to believe in 
 Christ, or to embrace him ? 
 
 A. No ; the Spirit of faith doth enable us thereunto, 2 
 Cor. iv. 13. 
 
 Q. 22. By what means doth the Spirit persuade and en- 
 able us to embrace Christ ? 
 
1 66 Of Effectual Calling. 
 
 A. By convincing us of our sin and misery, enlightening 
 our minds in the knowledge of Christ, and renewing our 
 wills. 
 
 Q 23. What is the object of the convincing work of the 
 Spirit, or what doth he convince us of? 
 
 A. Of our sin and misery, Acts ii. 37- 
 
 Q. 24. What sin doth the Spirit convince us of? 
 
 A. Both of original and actual sin, Mark vii. 21, particu- 
 larly of unbelief, John xvi. 9. 
 
 Q. 25. What is the misery he convinces us of? 
 
 A. Of the misery of losing communion with God, 2 Cor. 
 v. 14, 15 ; and being under his wrath and curse in time, and 
 through eternity, Isa. xxxiii. 14. 
 
 Q. 26. How doth the Spirit convince of sin and misery? 
 
 A. By the law, Rom. iii. 20. " By the law is the know- 
 ledge of sin." 
 
 Q. 27. What knowledge of sin have we by the law ? 
 
 A. By the precept of the law we have the knowledge of 
 the evil nature of sin, Rom. vii. 7 ; and by the threatening, 
 the knowledge of the guilt and desert of it, Gal. iii. 10. 
 
 Q. 28. In what capacity doth the Spirit convince of sin 
 by the law ? 
 
 A. As a spirit of bondage working fear, Rom. viii. 15. 
 
 Q. 29. Have all had an equal measure of this kind of con- 
 viction, who have been persuaded to embrace Christ? 
 
 A. No ; some have had more and some less, as in the in- 
 stances of Paul and Lydia, Acts ix. 6, 9, compared with 
 chap. xvi. 14. 
 
 Q. 30. What measure of conviction by the law is requisite 
 for such as are come to full ripeness of age ? 
 
 A. Such a measure as to let them see, that they are sin- 
 ners by nature, both in heart and life ; that they are lost and 
 undone under the curse of the law, and wrath of God ; and 
 that they are utterly incapable to recover themselves, as 
 being legally and spiritually dead, Rom. vii. 9. 
 
 Q. 31. Why is such a measure as this of legal conviction 
 requisite in the adult ? 
 
 A. Because otherwise they would never see the need they 
 stand in of Christ as a Saviour, either from sin or wrath, 
 Matth. ix. 12, 13. 
 
 Q. 32. Is this measure of conviction necessary as a condi- 
 tion of our welcome to Christ, or as a qualification fitting us 
 to believe on him ? 
 
 A. No ; but only as a motive to excite us to make use of 
 our privilege of free access unto him, Hos. xiv. 1. " O Israel, 
 return unto the Lord thy God, for thou hast fallen by thine 
 iniquity!" 
 
Of Effectual Calling. 167 
 
 Q. 33. Have not some been under deep legal convictions, 
 and yet never effectually called ? 
 
 A. Yes ; Judas went to hell under a load of this kind of 
 conviction, Matth. xxvii. 3, 4, 5. 
 
 Q.34. Is not the enlightening our minds in the knowledge of 
 Christ a mean of persuading and enabling us to embrace him? 
 
 A. Yes ; for " how can they believe in him of whom they 
 have not heard?" Rom. x. 14. 
 
 Q. 35. What is the subject of the Spirit's enlightening ? 
 
 A. Our minds or understandings, which are the eyes of 
 the soul, Eph. i. 18 ; ie the eyes of your understanding being 
 enlightened," &c. 
 
 Q. 36. What is the object of this enlightening, or that 
 wherein we are enlightened ? 
 
 A. It is in the knowledge of Christ, Phil. iii. 8. 
 
 Q. 37- Who is the author of saving illumination in the 
 knowledge of Christ ? 
 
 A. The Holy Spirit, who is therefore called " the Spirit 
 of wisdom and revelation in the knowledge of him," Eph. 
 i. 17. 
 
 Q. 38. What case is the mind in before it be enlightened 
 by the Spirit ? 
 
 A. In gross darkness and ignorance as to " the things of 
 the Spirit of God," 1 Cor. ii. 14 ; Eph. v. 8. 
 
 Q. 39. What is it in Christ that the Spirit enlightens the 
 mind in the knowledge of? 
 
 A. In the knowledge of his person, righteousness, offices, 
 fulness, &c. ; John xv. 26, says Christ of the Spirit, u He 
 shall testify of me." 
 
 Q. 40. What are the distinguishing properties of saving 
 illumination ? 
 
 A. It is of an humbling, Job xlii. 5, 6_, sanctifying, John 
 xviii. 17, transforming, 2 Cor. iii. 18, and growing nature, 
 Hos. vi. 3. 
 
 Q. 41. What is the necessity of this illumination, in order 
 to the embracing of Christ ? 
 
 A. Because without it there can be no discerning of his 
 matchless excellency, inexhaustible sufficiency, and univer- 
 sal suitableness, the saving knowledge of which is necessary 
 to the comfortable embracing of him, Psal. ix. 10. " They 
 that know thy name will put their trust in thee." 
 
 Q. 42. By what means doth the Spirit enlighten the mind 
 in the knowledge of Christ ? 
 
 A. By means of the gospel,Ulom. x. 17. 
 
 Q. 43. Doth not the renewing our wills accompany the 
 illumination of our minds ? 
 
 A. Yes ; when the Lord shall send the rod of his strength 
 
168 Of Effectual Calling, 
 
 out of Zion, there shall be a " willing people in the day of 
 his power," Psal. ex. 2, 3. 
 
 Q. 44. Wherein consists the renovation of the will ? 
 
 A. In working a new inclination or propensity therein 
 to good, and a fixed aversion to that which is evil, Ezek. 
 xxxvi. 26. 
 
 Q. 45. Doth the Spirit use any violence, or compulsion, 
 upon the will in the renovation thereof? 
 
 A. No; he makes us willing in the day of his power,Psal.cx.3. 
 
 Q. 46. What is the natural disposition of the will before 
 it be renewed ? 
 
 A. It is wicked and rebellious, full of enmity against 
 Christ, and the way of salvation through him, John v. 40. 
 
 Q. 47- Can any man change, or renew, his own will ? 
 
 A. No more than the Ethiopian " can change his skin, or 
 the leopard his spots," Jer. xiii. 23. 
 
 Q. 48. What necessity is there for renewing the will, in 
 order to the embracing of Christ ? 
 
 A. Because, till this be done, the natural ill-will that is in 
 sinners against Christ, in all his offices, will be retained, 
 2 Cor. v. 17. 
 
 Q. 49. Wherein appears the ill-will which sinners bear 
 unto Christ as a prophet? 
 
 A. In the conceit of their own wisdom, Prov. i. 22 ; and 
 slighting the means of instruction, chap. xxvi. 12. 
 
 Q.50. How do they manifest theiraversionto him as aPriest? 
 
 A. In going about to establish their own righteousness, 
 and refusing to " submit themselves unto the righteousness 
 of God," Rom. x. 3. 
 
 Q. 51. How do they manifest their opposition to him as 
 a King? 
 
 A. In their hatred of holiness, love to sin, and saying upon 
 the matter concerning him, " We will not have this man to 
 reign over us," Luke xix. 14. 
 
 Q. 52. Who are the only persons that are effectually called ? 
 
 A. All the elect, and they only, Acts xiii. 48. " As many 
 as were ordained to eternal life, believed."* 
 
 Q. 53. What may we learn from the doctrine of effectual 
 calling ? 
 
 A. That " the gifts and calling of God are without repent- 
 ance," Rom. xi. 29 ; that " all things work together for good, 
 — to them that are the called according to his purpose," Rom. 
 viii. 28 ; and that it is our duty to " walk worthy of God, who 
 hath called us unto his kingdom and glory," 1 Thess. ii. 12. 
 32. Q. What benefits do they that are effectually 
 called partake of in this life ? 
 
 * Larger Catechism, quest. 68. 
 
Of Benefits in this Life. 169 
 
 A. They that are effectually called do in this life par- 
 take of justification, adoption, sanctification, and the 
 several benefits which, in this life, do either accompany 
 or flow from them. 
 
 Q. 1. "What special benefits do the members of the invisible 
 church (or such as are effectually called) enjoy by Christ ?" 
 
 A. They " enjoy union and communion with him in grace 
 and glory," Eph. ii. 5, 6.* 
 
 Q. 2. "What is the communion in grace which the mem- 
 bers of the invisible church have with Christ ?" 
 
 A. It " is their partaking of the virtue of his mediation, in 
 their justification, adoption, sanctification, and whatever else 
 in this life manifests their union with him," 1 Cor. i. 30. t 
 
 Q. 3. How are all these benefits connected with effectual 
 calling ? 
 
 A. By a connexion established in the eternal purpose and 
 counsel of God, wherein all these blessings or benefits were 
 sweetly linked together, Rom. viii. 30. " Whom he did pre- 
 destinate, them he also called; and whom he called, them he 
 also justified ; and whom he justified, them he also glorified." 
 
 Q. 4. What is the connexion betwixt effectual calling and 
 justification ? 
 
 A. In effectual calling, sinners, being united to Christ by 
 faith, have thereby communion with him in his righteous- 
 ness for justification, Phil. iii. 9. 
 
 Q. 5. How is adoption connected with effectual calling? 
 
 A. In virtue of the union which takes place in effectual 
 calling, believers stand related to Christ, as having a new 
 kind of interest in God as his Father, and consequently their 
 Father in him, according to John xx. 17, "I ascend to my 
 Father and your Father;" and Eph. i. 3, "Blessed be the 
 God and Father of our Lord Jesus Christ." 
 
 Q. 6. What is the blessed effect of this new kind of inter- 
 est which Christ, as the head of the body, hath in God as 
 his Father ? 
 
 A. That, by the Spirit of adoption, we may call God our 
 Father, in the right of Jesus Christ, our elder brother, Rom. 
 viii. J 5. " Ye have received the Spirit of adoption, whereby 
 we cry, Abba, Father." 
 
 Q. 7- How is effectual calling connected with sanctifica- 
 tion ? 
 
 A. In virtue of the union which takes place in effectual 
 calling, believers are related to Christ as the Lord their 
 strength, their quickening and influencing head, " who of 
 God is made unto them sanctification," 1 Cor. i. 30. 
 
 * Larger Catechism, quest. 65. + Ibid, quest. 69. 
 
170 Of Justification. 
 
 Q. 8. What is the connexion betwixt effectual calling 
 and a blessed death? 
 
 A. In effectual calling, believers are united to Christ, by 
 a union that cannot be dissolved by death, Rom. viii. 38, 39. 
 
 Q. 9. What is the connexion betwixt effectual calling and 
 a happy resurrection ? 
 
 A. In effectual calling, sinners are united to Christ, as a 
 living and exalted head, and therefore their happy resur- 
 rection is absolutely secured in him, because he ie is risen 
 from the dead, and become the first fruits of them that slept/' 
 1 Cor. xv. 20. . 
 
 Q. 10. What improvement should we make of this sweet 
 connexion that is betwixt all these benefits whereof the ef- 
 fectually called are partakers ? 
 
 A. We ought, through grace, in the use of all the means 
 and ordinances of God's appointment, to give all diligence 
 to make our calling and election sure ; that having the know- 
 ledge of our justification, and adoption by our sanctification, 
 we may have the comfortable prospect of a happy death and 
 glorious resurrection, 2 Pet. i. 10, 11. 
 
 33. Q. What is justification ? 
 
 A. Justification is an act of God's free grace, wherein 
 he pardoneth all our sins, and accepteth us as righteous 
 in his sight, only for the righteousness of Christ, im- 
 puted to us, and received by faith alone. 
 
 Q. 1. From whence is the word justification borrowed? 
 
 A. Being a law-word, it is borrowed from courts of jus- 
 tice among men, when a person arraigned is pronounced 
 righteous, and in court openly absolved. 
 
 Q. 2. How doth it appear that justification denotes an act 
 of jurisdiction, and not an inward change upon the soul? 
 
 A. From its being opposed to condemnation, which all 
 own to consist, not in the infusing of wickedness into a 
 person, but in passing sentence upon him, according to the 
 demerit of his crime, Psal. cix. 7- 
 
 Q. 3. What is it then to justify a person ? 
 
 A. It is not to make him righteous, but to declare him to 
 be so upon a law ground, and trial of a judge, Isa. xliii.9 — 26. 
 
 Q. 4. Who is the author, or efficient cause, of our justi- 
 fication ? 
 
 A. It is God himself; for " it is God that justifieth," 
 Rom. viii. 33. 
 
 Q. 5. Whether is it God essentially or personally con- 
 sidered ? 
 
 A. God essentially considered, in the person of the Father, 
 
Of Justification. 1 7 1 
 
 is the justifier, in respect of judiciary power and authority, 
 Rom. iii. 2(3, and our Lord Jesus Christ, in respect of the 
 dispensation or exercise of that power, Acts v. 31. 
 
 Q. (). In what respect is the Spirit said to justify? 1 Cor. 
 vi. 11. 
 
 A. As the applier of the blood or righteousness of Christ, 
 whereby we are justified, Tit. iii. 5. 
 
 Q. 7. In what state is a sinner before justification ? 
 
 A. In a state of sin and guilt, Rom. iii. 19, and conse- 
 quently in a state of wrath and condemnation. Gal. iii. 10. 
 
 Q. 8. How can God justify the ungodly? 
 
 A. Every elect sinner, however ungodly in himself, yet, 
 upon union with Christ, has communion with him in his 
 righteousness, and on this account he is justified, Isa. xlv. 
 25. te In the Lord shall all the seed of Israel be justified." 
 
 Q. 9. Why have elect sinners communion with Christ in 
 his righteousness upon their union with him ? 
 
 A. Because their sins having been imputed unto him from 
 eternity, he became legally one with them, transferring their 
 debt on himself, and undertaking to pay the same, Isa. liii. 
 (>; wherefore, upon union with him by faith, his perfect 
 satisfaction is imputed to them, as if they had made it them- 
 selves, 2 Cor. v. 21. 
 
 Q. 10. Why is justification called an act? 
 
 A. Because, like the sentence of a judge, it is completed 
 at once, and not carried on gradually like a work of time, 
 Deut. xxv. 1. 
 
 Q. 11. What is the moving cause of justification, or what 
 kind of an act is it ? 
 
 A. It is an act of God's free grace, Rom. iii. 24. " Being 
 justified freely by this grace, through the redemption that is 
 in Jesus Christ." 
 
 Q. 12. How can free grace be the moving cause of our 
 justification, when it is through the redemption that is in 
 Jesus Christ ? 
 
 J A. Because the redemption that is in Christ is the channel 
 through which justifying grace runs freely unto us, Eph. i. 7. 
 
 Q. 13. What are constituent parts of justification? 
 
 A. They are two ; that wherein he pardoneth all our sins, 
 Rom iv. 7; and that wherein he accepteth us as righteous in 
 his sight, Eph. i. 6. 
 
 Q. 14. What is the pardon of sin? 
 
 A. It is God's absolving the sinner from the condemnation of 
 the law, on account of Christ's satisfaction for sin, Rom. viii. 1 . 
 
 Q. 35. Why is the pardon of sin set before the accepting 
 us as righteous in the answer ? 
 
 A. Because, till the sentence of the broken law be dissolved 
 
1 72 Of Justification. 
 
 by pardon, it is impossible that our persons can be accepted, 
 or any blessing of the covenant conferred upon us, Heb. 
 viii. 10 — 13, where, after a great many other promised 
 blessings, it is added, ver. 12, "For I will be merciful to 
 their unrighteousness," &c, intimating that the pardon of 
 sin led the way to the other covenant-blessings. 
 
 Q. 16. What is it in sin that pardon removes? 
 
 A. The guilt of it, which is a person's actual obligation, 
 or liableness to eternal wrath on the account thereof, Eph. 
 ii. 3. 
 
 Q. 17- Can the guilt of sin ever recur upon a pardoned 
 person ? 
 
 A. No; the obligation to punishment being once taken 
 off, can never recur again ; because " there is no condem- 
 nation to them that are in Christ Jesus, Rom. viii. 1. 
 
 Q. 18. Will after-sinning revoke a former pardon ? 
 
 A. No ; after-sinning may provoke the Lord to withdraw 
 the sense of former pardon, but can never revoke the pardon 
 itself, because " the gifts and calling of God are without 
 repentance," Rom. xi. 29. 
 
 Q. 19. What sins are pardoned in justification? 
 
 A. All our sins whatsoever, Psal. ciii. 3. " Who forgiveth 
 all thine iniquities." 
 
 Q. 20. How are sins past and present pardoned ? ■ 
 
 A. By a formal remission of them, Psal. xxxii. 5. " Thou 
 forgavest the iniquity of my sin." 
 
 Q. 21. How are sins to come pardoned ? 
 
 A. By securing a not-imputing of them, as to the guilt 
 of eternal wrath, Rom. iv. 3. " Blessed is the man to whom 
 the Lord will not impute sin." 
 
 Q. 22. If a not-imputing of eternal wrath as to future 
 sins be secured, why do the saints pray for the pardon of 
 them when committed ? 
 
 A. Because the guilt or liableness to fatherly anger is 
 contracted by the commission of them ; and therefore they 
 pray for the removal of that guilt, Psal. Ii. 12. "Restore 
 unto me the joy of thy salvation." 
 
 Q. 23. Is repentance a condition of pardon ? 
 
 A. No; because this would be to bring in works into 
 the matter of our justification before God, quite contrary 
 to Scripture, which tells us, " that a man is not justified 
 by the works of the law, but by the faith of Jesus Christ," 
 Gal. ii. 16. 
 
 Q. 24. How do you prove that repentance hath not the 
 same interest with faith in our justification? 
 
 A. From this, that in Scripture we are frequently said to be 
 justified by faith, but never said to be justified by repentance. 
 
Of Justification. 1 73 
 
 Q. 25. Is it not affirmed in our Confession, that "repent- 
 ance is of such necessity to all sinners, that none may expect 
 pardon without it?"' :: " 
 
 A. The meaning is, that repentance is such an inseparable 
 concomitant of pardon, that no pardoned person continues to 
 be impenitent, 2 Sam. xii. 13; Matth. xxvi. 75. 
 
 Q. 2t>. If none can expect pardon without expecting re- 
 pentance along with it, will it not therefore follow, that re- 
 pentance is a condition of pardon ? 
 
 A. Not at all ; for if repentance cannot so much as have the 
 least instrumentality in pardon, it can never be the condition 
 thereof, nor have the smallest casual influence thereupon.t 
 
 Q. 27. How doth it appear that repentance hath not the 
 least instrumentality in pardon ? 
 
 A. It appears evidently from this, that faith is the sole in- 
 strument of receiving Christ and his righteousness ; without 
 receiving of which there can be no pardon, John viii. 24. 
 " If ye believe not that I am he, ye shall die in your sins." 
 Q. 28. Doth God any more in justification than freely to 
 pardon all our sins ? 
 
 A. Yes ; he likewise accepteth us as righteous in his sight, 
 Eph. i. 6. 
 
 Q. 29. Why is the accepting us as righteous joined with 
 pardon in justification ? 
 
 A. Because, though among men a criminal may be par- 
 doned, and neither declared righteous, nor received into 
 favour, yet it is not so with God, for whom he forgives he 
 both accounteth their persons righteous in his sight, and re- 
 ceives them into perpetual favour, Rom. v. 8, 9, 10. 
 
 Q. 30. How can a holy and righteous God, whose judg- 
 ment is according to truth, accept sinners as righteous with- 
 out a perfect righteousness ? 
 
 A. He accepts them as righteous only for the righteousness 
 of Christ, which is perfect, and becomes truly theirs through 
 faith, Jer. xxiii. 6; Isa. xlv. 24. 
 
 Q. 31. By what right doth the surety-righteousness become 
 theirs ? 
 
 A. By the right of a free gift received, and the right of 
 communion with Christ. 
 
 Q. 32. How doth it become theirs by the right of a gift 
 received ? 
 
 A. Inasmuch as Christ's righteousness being made over in 
 the gospel as God's gift to sinners, it is by faith actually 
 claimed and received ; hence called the gift of righteous- 
 ness, Rom. v. 17. 
 
 * Chap. xv. § 3. 
 
 t Chap. xv. § 3. " Repentance" is " not to he rested in, as any satis- 
 faction for sin, or any cause of the pardon thereof." 
 
1 74 Of Justification. 
 
 Q. 33. How doth Christ's surety-righteousness become 
 theirs by right of communion with him? 
 
 A. Inasmuch as sinners, being united to him by faith, 
 have thereby communion or a common interest with him in 
 his righteousness, Phil. iii. 9. 
 
 Q. 34. When is it then that, according to truth, God ac- 
 cepts us as righteous in his sight? 
 
 A. When Christ's surety-righteousness is actually reck- 
 oned ours, and we made the righteousness of God in him, 
 2 Cor. v. 21 ; upon this account precisely, and no other, are 
 we accepted of God as "righteous; the righteousness of 
 GOD being upon all them that believe," Rom. iii. 22. 
 
 Q. 35. What is the matter of our justification, or that for 
 which we are justified ? 
 
 A. The Righteousness of Christ only : hence is he called 
 " The Lord our righteousness," Jer. xxiii. 6. 
 
 Q. 36. Wherein doth the righteousness of Christ consist ? 
 
 A. In the holiness of his human nature, his righteous life, 
 and satisfactory death.* 
 
 Q. 37. Can law or justice reach the person who is under 
 the covering of the surety-righteousness? 
 
 A. By no means ; for ." who shall lay any thing to the 
 charge of God's elect ? — It is Christ that died, yea, rather, 
 that is risen again," Rom. viii. 33, 34. 
 
 Q. 38. Is the righteousness of Christ meritorious of our 
 justification ? 
 
 A. Yes ; because of the infinite dignity of his person ; for, 
 though he " took upon him the form of a servant, yet being 
 in the form of God, thought it not robbery to be equal with 
 God," Phil. ii. 6, % 
 
 Q. 39. How is the righteousness of Christ commonly 
 divided ? 
 
 A. Into his active and passive obedience. 
 
 Q. 40. What is his active obedience ? 
 
 A. The holiness of^nTs" nature, and righteousness of his 
 life, in full and perfect conformity to the whole law, with- 
 out the least failure, either of parts or degrees of obedience, 
 unto the end, Matth. v. 17, 18. 
 
 Q. 41. What is his passive obedience? 
 
 A. His satisfaction for sin, by enduring the infinite exe- 
 cution of the curse upon him in his death, Gal. iii. 13; to 
 the full compensation of all the injuries done to the honour 
 of an infinite God by all the sins of an elect world, Eph. v. 2. 
 
 Q. 42. Why doth his satisfactory death get the name of 
 obedience, Phil. ii. 8, as well as his righteous life? 
 
 A. Because his sufferings and death were entirely voluntary, 
 
 * See these explained on quest. 20, intituled, Of the Covenant of Grace. 
 
Of Justification. 1 75 
 
 and in most profound submission to the commandment which 
 he had received of his father, John x. 18. 
 
 Q. 43. What is the formal cause of our justification, or 
 that whereby Christ's righteousness is made ours? 
 
 A. It is its being imputed to us, Rom. iv. 6. 
 
 Q. 44. What is it to impute Christ's righteousness unto us ? 
 
 A. It is God's accounting or reckoning it unto us, as if we 
 had obeyed the law, and satisfied justice in our own persons, 
 and dealing with us accordingly, Rom. viii. 4; 2 Cor. v. 21. 
 
 Q. 45. Upon what ground or foundation is Christ's righte- 
 ousness imputed to us? 
 
 A. Upon the ground of his representing us from eternity, 
 and our union with him in time, Isa. liii. 5. 
 
 Q. 46. What necessity is there for the imputation of 
 Christ's passive obedience ? 
 
 A. Because, without the imputation thereof, we could 
 have no legal security from eternal death, Rom. v. 9. 
 
 Q. 47. What necessity is there for the imputation of his 
 active obedience ? 
 
 A. Because without the imputation thereof, we could have 
 no legal title to eternal life, Rom. vi. 23. 
 
 Q. 48. If Christ, as man, gave obedience to the law for 
 himself, how can his active obedience be imputed to us ? 
 
 A. Though the human nature, abstractedly considered, be 
 a creature, yet never subsisting by itself, but in the person 
 of the Son of God, the acts of obedience performed therein 
 were never the acts of a mere man, but of him who is God- 
 man, Mediator ; and consequently acts of obedience, not for 
 himself, but for us, Gal. iv. 4, 5. 
 
 Q. 49. If Christ's active obedience be imputed to us, are 
 we not loosed from any obligation to give obedience to the 
 law in our own persons ? 
 
 A. We are only loosed from an obligation to yield obe- 
 dience to the law as a covenant of works, but not loosed 
 from obedience thereunto as a rule of life, Gal. ii. 19. 
 
 Q. 50. Whether is the righteousness of Christ itself im- 
 puted to us, or only in its effects ? 
 
 A. As the guilt itself of Adam's first sin is imputed to all 
 his posterity, whereby judgment comes upon all men to con- 
 demnation, so the righteousness of Christ itself is imputed to 
 all his spiritual seed, whereby the free gift comes upon them 
 all unto justification of life, Rom. v. 18. 
 
 Q. 51. What is the difference betwixt the imputation of 
 our sins to Christ, and the imputation of his righteousness 
 to us ? 
 
 A. Our sins were imputed to Christ as our surety only for 
 a time, that he might take them away ; but his righteousness 
 
i 76 Of Justification. 
 
 is imputed to us to abide with us for ever, hence called an 
 " everlasting righteousness/' Dan. ix. 24. 
 
 Q. 52. Why are we said to be pardoned and accepted only 
 for the righteousness of Christ ? 
 
 A. Because a sinner can have no other plea before God for 
 pardon and acceptance, but Christ's fulfilling all righteous- 
 ness, as the only condition of the covenant, Isa. xlv. 24. 
 
 Q. 53. What is the instrumental cause of our justification ? 
 
 A. It is twofold ; namely, external and internal. 
 
 Q. 54. What is the external instrumental cause? 
 
 A. The Gospel ; because therein is the righteousness of 
 God revealed, and brought near to us as a free gift, Rom. i. 
 17, and v. 17, and x. 8. 
 
 Q. 55. What is the internal instrumental cause of our 
 justification ? 
 
 A. It is faith, Rom. x. 10. 
 
 Q. 56. Why is faith the instrument of our justification ? 
 
 A. To show that our justification is wholly of grace, it be- 
 ing the nature of faith to take the gift of righteousness freely, 
 without money and without price; therefore it is of faith 
 that it might be by grace, Rom. iv. 16. 
 
 Q. 57- What then is the instrumentality of faith in our 
 justification ? 
 
 A. It is no more than to be the hand that receives and 
 applies the righteousness of Christ, whereby we are justi- 
 fied.* 
 
 Q. 58. Is the grace of faith, or any act thereof, imputed to 
 a sinner for justification ? 
 
 A. No ; for, " to him that worketh not, but believeth on 
 him that justifieth the ungodly, his faith is counted for 
 righteousness," Rom. iv. 5. 
 
 Q. 59. What is the difference between saving faith and 
 justifying faith ? 
 
 A. Saving faith receives and rests upon Christ in all his 
 offices, as if God made unto us wisdom, and righteousness, 
 and sanctification, and redemption ; but justifying faith re- 
 ceives and rests upon him, more particularly in his priestly 
 office, for pardon and acceptance on account of his meritorious 
 righteousness, Phil. iii. 9. " And be found in him, not 
 having mine own righteousness, which is of the law, but 
 that which is through the faith of Christ, the righteousness 
 which is of God by faith." 
 
 * Larger Catechism, quest. 73. " Faith justifies a sinner in the sight 
 of God, not because of those other graces which do always accompany it, 
 or of good works that are the fruits of it, Gal. iii. 11 ; nor as if the grace 
 of faith, or any act thereof, were imputed to him for his justification, 
 Rom. iv. 5, but only as it is an instrument by which he receiveth and 
 applieth Christ and his righteousness," John i. 12. 
 
Of Justification . 177 
 
 Q. 60. Why is the righteousness of Christ said to be re- 
 ceived by faith alone ? 
 
 A. That works may be wholly excluded from having any 
 share in our justification, less or more, Rom. iii. 28. " There- 
 fore we conclude that a man is justified by faith without the 
 deeds of the law." 
 
 Q. 61. If good works have no influence upon our justifi- 
 cation, of what use are they to be justified? 
 
 A. Though they cannot justify us before God, yet they 
 are good " evidences" of our justification, being " the fruits 
 of a true and lively faith," James ii. 18; "they adorn the 
 profession of the gospel, Tit. ii. 11, 12, stop the mouths 
 of adversaries, 1 Pet. ii. 15, and glorify God," John xv. 
 
 a* 
 
 Q. 62. If faith's receiving of Christ's righteousness justi- 
 fy us, doth not faith justify as a work ? 
 
 A. It is not properly the receiving, or any other act of 
 faith, that justifies us, but the "righteousness of Christ 
 received," Rom. iii. 22; even as it is not the hand that 
 nourisheth us, but the food which we take thereby. 
 
 Q. 63. If we are justified by faith alone, why is it said, 
 James ii. 24, " That by works a man is justified, and not 
 by faith only ? " 
 
 A. This is to be understood of justifying or evidencing 
 the reality of our faith before men, and not of justifying our 
 persons before God. 
 
 Q. 64. When is it that God justifies the ungodly ? 
 
 A. " Though from eternity God decreed to justify all the 
 elect," yet "they are not" actually "justified, until the 
 Holy Spirit doth in due time apply Christ," and his righte- 
 ousness, " unto them," Tit. iii. 5, 6, 7-+ 
 
 Q. 65. How were believers under the Old Testament 
 justified ? 
 
 A. " Their justification was, in all respects, the same with 
 the justification of believers under the New Testament,'' 
 Gal. iii. 9 ; Heb. xiii. 8. J 
 
 Q. 66. What may we learn from this important doctrine 
 of justification ? 
 
 A. That all ground of pride and boasting is taken away 
 from the creature, Rom. iii. 27; that faith itself, by laying 
 hold upon the surety-righteousness without us, is nothing 
 else but a solemn declaration of our poverty and nakedness, 
 and that therefore it is our duty to glory only in Christ 
 Jesus, saying, " Surely— in the Lord have we righteousness 
 and strength," Isa. xlv. 24. 
 
 * Confession, chap. xvi. § 2. 
 
 t Ibid. chap. xi. § 4. J Ibid. § 6. 
 
 H2 
 
178 Of Adoption. 
 
 34. Q. What is adoption ? 
 
 A. Adoption is an act of God's free grace, whereby 
 we are received into the number, and have a right to all 
 the privileges of the sons of God. 
 
 Q. 1. What doth the word adoption signify among: men ? 
 A. It signifies the taking of a stranger into a family, and 
 dealing with him as if he were a child or heir. 
 
 Q. 2. What is the difference between adoption, as it is an 
 act of God, and as it is a deed of men ? 
 
 A. Men generally adopt but one into their family, and 
 they do it on account of some amiable properties, or quali- 
 fications, they discern in the adopted ; but God adopts 
 many into his family, and that, not upon the account of any 
 thing commendable in them, but merely out of his own free 
 and unmerited love, Eph. i. 5. 
 
 Q. 3. How many kinds of adoption doth the Scripture 
 speak of? 
 
 A. Two kinds ; namely, general and special. 
 
 Q. 4. What is meant by general adoption ? 
 
 A. It is the erecting of a certain indefinite number of 
 mankind into a visible church, and entitling them to all the 
 privileges thereof, Rom. ix. 4. 
 
 Q. 5. What is the outward seal or badge of this general 
 adoption ? 
 
 A. It is baptism, which comes in the room of circumcision 
 under the Old Testament, Eph. iv. 5. 
 
 Q. 6. What is to be understood by special adoption ? 
 
 A. It is a sovereign and free translation of a sinner of man- 
 kind from the family of hell, or Satan, into the family of 
 heaven, or household of God, Eph. ii. 19 ; with an investi- 
 ture into all the privileges of the sons of God, 1 John iii. 1. 
 
 Q. 7- By whose act and authority is this translation ac- 
 complished? 
 
 A. By the act and authority of God, Father, Son, and 
 Holy Ghost. 
 
 Q. 8. What is the act of the Father in this matter? 
 
 A. He hath "predestinated us unto the adoption of chil- 
 dren to himself, according to the good pleasure of his will," 
 Eph. i. 5. 
 
 Q. 9. What is the act of the Son in this special adoption? 
 
 A. In consequence of his purchasing the sinner by the 
 price of his blood he actually gives the power, right, or 
 privilege, to become a child of God, in the day of believing, 
 John i. 12. 
 
 Q. 10. What is the act of the Holy Ghost ? 
 
Of Adoption. 179 
 
 A. He comes in Christ's name, takes possession of the 
 person, and dwells in him, as a Spirit of adoption, teaching 
 him to cry, " Abba, Father," Rom. viii. 15. 
 
 Q. 11. Why is this translation into the family of God 
 called an act ? 
 
 A. Because it is done at once, Jer. iii. 19. 
 
 Q. 12. Why called an act of God's free grace ? 
 
 A. Because the adoption of any of mankind into the 
 household of God flows entirely from his own free love and 
 favour, Eph. i. 5 ; they being all of them " wretched, mi- 
 serable, poor, blind, and naked," Rev. iii. 17- 
 
 Q. 13. What is the difference between good angels being 
 called the sons of God, Job xxxviii. 7, and believers " their 
 being so called ? " 1 John iii. 1. 
 
 A. Good angels are called the sons of God, because they were 
 created immediately by him ; but believers are so called, be- 
 cause they are adopted by him into his family, Rom. viii. 15. 
 
 Q. 14. Why are we said, in adoption, to be received into 
 the number of the sons of God ? 
 
 A. Because the family of God from among men, consist of 
 a certain definite number of mankind, which can neither be 
 augmented nor diminished, John xvii. 2, 9, 12, and vi. 39. 
 
 Q. 15. By what means, or instruments, doth God receive 
 any of mankind into his family? 
 
 A. By the means and instrumentality of faith, Gal. iii. 26. 
 " Ye are all the children of God by faith in Christ Jesus." 
 
 Q. 16. What connexion is there between faith in Christ 
 Jesus and our being the children of God? 
 
 A. Faith unites us to Christ, and acquiesces in the re- 
 demption purchased by him, as the meritorious cause of 
 our adoption, Gal. iv. 4, 5. " God sent forth his Son, — to 
 redeem them that were under the law, that we might re- 
 ceive the adoption of sons." 
 
 Q. 17- Since adoption is an act of translation from the 
 family of Satan to the family of God, to whom is it intimated ? 
 
 A. To the angels in heaven, and sometimes to the adopt- 
 ed themselves. 
 
 Q. IB. How is it intimated to the angels in heaven? 
 
 A. It is probable that it is intimated to them by imme- 
 diate revelation, Luke, xv. 10. " There is joy in the pre- 
 sence of the angels of God over one sinner that repenteth." 
 
 Q. 19. How is it intimated to the adopted themselves ? 
 
 A. By the " Spirit itself bearing witness with their spirit 
 that they are the children of God," Rom. viii. 16. 
 
 Q. 20. Is there any intimation hereof made unto Satan ? 
 
 A. No ; but he cannot miss to know when he is " spoiled 
 of his goods, and the lawful captive delivered," Mark ix. 26. 
 
180 Of Adoption. 
 
 Q. 21. When sinners of mankind are adopted and enroll- 
 ed into the family of heaven, is their name changed ? 
 
 A. Yes ; as the wife's name is sunk unto her husband's, 
 so the former name of the adopted is sunk unto Christ's 
 new name, Rev. iii. 12. " I will write upon him my new 
 name." 
 
 Q. 22. What was the former and what is the present 
 name of the adopted children of God ? 
 
 A. Their former name was strangers and foreigners; their 
 present name is fellow- citizens with the saints, and of the 
 household of God, Eph. ii. 19 ; their former name was guilty 
 and condemned ; their present name is, the Lord our righte- 
 ousness, Jer. xxxiii. 16; their former name was, that they 
 were without Christ, having no hope, and without God in 
 the world, Eph. ii. 12; their present name is, Jehovah- 
 Shamma, the Lord is there, Ezek. xlviii. 35. 
 
 Q. 23. Why is Christ's name put upon them called his 
 new name ? 
 
 A. Because it is a name that shall never wax old, or vanish 
 away, Heb. viii. 13. 
 
 Q. 24. Whence come they by this new name ? 
 A. When Christ gives them the white stone of pardon, he, 
 at the same time, gives them, in that stone, the new name 
 of being the sons of God ; which name no man knoweth, 
 saving he that receiveth it, Rev. ii. 17. 
 
 Q. 25. What are ihe privileges which the sons of God are 
 invested with ? 
 
 A. Among others, they are invested with great dignity, 
 glorious liberty, a title to the whole inheritance, boldness 
 of access to God as a Father, and his fatherly chastisement, 
 or correction.* 
 
 Q. 26. What is the great dignity or honour to which they 
 are advanced ? 
 
 A. To the dignity of being kings and priests unto God, 
 Rev. i. 6 ; or a royal priesthood, i. Pet. ii. 9 ; to feast on 
 Christ their passover, sacrificed for them, 1 Cor. v. 7. 
 
 Q. 27. Wherein consists the glorious liberty of the chil- 
 dren of God, mentioned Rom. viii. 21 ? 
 
 A. Not only in a freedom from the guilt and dominion 
 of sin, the curse of the law, the tyranny of Satan, and sting 
 of death, John viii. 36 ; but in a filial and reverential obe- 
 dience, flowing from a principle of faith and love inlaid in 
 the soul, Gal. v. 6. 
 Q. 28. Whereupon is their title to the inheritance founded ? 
 A. Upon their being Christ's, and heirs according to the 
 promise, Gal. iii. 29. 
 
 * Confession of Faith, chap. xii. 
 
Of Adoption. 181 
 
 Q. 29. What is the inheritance which the adopted chil- 
 dren of God are heirs of according to the promise ? 
 
 A. They are heirs "of the righteousness which is hy 
 faith/' Heb. xi. 7 ; " heirs of the grace of life," 1 Pet. iii. 7 ; 
 Heb. i. 14; and,, which comprehends all, they are "heirs of 
 God, and joint heirs with Christ/' Rom. viii. 17. 
 
 Q. 30. What doth their boldness of access to God as their 
 Father include in it? 
 
 A. A firm persuasion of the power, love, and faithfulness 
 of a promising God, Rom. iv. 20, 21, and an assured ex- 
 pectation of success at his hand, 1 John v. 14. 
 
 Q. 31. "What are the grounds of this boldness ? 
 
 A. The righteousness of Christ apprehended by faith, 
 Psal. Ixxxiv. 9, and his prevalent intercession within the 
 vail, 1 John ii. 1. 
 
 Q. 32. Whence is it that God chastises his adopted children ? 
 
 A. Because he loves them, Heb. xii. 6. " Whom the Lord 
 loveth he chasteneth." 
 
 Q. 33. Wherewith doth he chastise them ? 
 
 A. Sometimes with the rod of outward affliction, of va- 
 rious kinds, Psal. xxxiv. 19, and sometimes with the rod of 
 desertion, Psal. xxx. 7- 
 
 Q. 34. For what end doth he thus chastise them ? 
 
 A. For their profit, that they may be " partakers of his 
 holiness," Heb. xii. 10. 
 
 Q. 35. How ought the children to behave under the chas- 
 tisement of their Father ? 
 
 A. They ought neither to " despise the chastening of 
 the Lord, nor faint when they are rebuked of him," Heb. 
 xii. 10. 
 
 Q. 36. What are the marks or evidences of the adopted 
 children of God ? 
 
 A. They will resemble their Father, 1 John iii. 2 ; they 
 know their Father's voice, John x. 4 ; affect their Father's 
 company, Rom. viii. 15 ; are deeply concerned for his absence, 
 Job xxxiii. 3 ; and out of love to him that begat, they have 
 great love to all them that are " begotten of him/' 1 John 
 v. 1. 
 
 35. Q. What is sanctification ? 
 
 A. Sanctification is the work of God's free grace, 
 whereby we are renewed in the whole man, after the 
 image of God, and are enabled more and more to die 
 unto sin and live unto righteousness. 
 
 Q. 1. What is it for one to be sanctified? 
 
 A. It is to be made a saint, or a holy person, set apart for 
 a holy use, 1 Thess. v. 23. 
 
1 82 Of Sanctification . 
 
 Q. 2. Can any sinner sanctify himself? 
 
 A. No; we can defile, but cannot purify ourselves, Jobxiv.4. 
 
 Q. 3. Whose work is it to sanctify ? 
 
 A. It is the special work of the Spirit of God, 2 Thess. ii. 13. 
 
 Q. 4. Do any of mankind-sinners deserve that God should 
 sanctify them ? 
 
 A. No ; there are none of them that can deserve any 
 thing at the hand of God, but to be left to perish eternally 
 in their sin and pollution, because " they are altogether 
 become filthy ; there is none of them that doth good, no 
 not one," Psal. xiv. 3. 
 
 Q. 5. What moves God to sanctify a sinner? 
 
 A. His own free grace and good pleasure, Phil. ii. 13. 
 
 Q. 6. Are not justification, adoption, and sanctification 
 linked inseparably together? 
 
 A. Yes ; they that are justified are adopted; and they that 
 are justified and adopted are sanctified and glorified, Rom. 
 viii. 30. 
 
 Q. 7- In what respects are justification and sanctification 
 inseparably joined and linked together? 
 
 A. In the decree of God, Rom. viii. 30; in the promise of 
 God, Psal. ex. 3 ; in the end of Christ's death, Tit. ii. 14 ; in 
 the offices of Christ, 1 Cor. i. 30 ; in the gospel-call and 
 offer, 2 Tim. i. 9; 1 Thess. iv. 7; and in the experience of 
 all believers, Phil. iii. 8, 12. 
 
 Q. 8. Though they be inseparably linked together, are 
 they not carefully to be distinguished? 
 
 A. Yes ; for the confounding of justification and sanctifi- 
 cation lays the foundation of many errors, both in princi- 
 ple and practice: and the want of a clear uptaking of the 
 difference between these two contributes to encumber the 
 believer in his exercise, and to make him go with a bowed- 
 down back ; whereas the distinct knowledge hereof would 
 free him from that bondage, John viii. 32. 
 
 Q. 9. Wherein do justification and sanctification differ? 
 
 A. They differ in many respects, particularly in their 
 matter, kind, form, properties, subjects, order, extent, in- 
 gredients, evidence; in their relation to the law, their re- 
 lation to Christ's offices, and their use to believers. 
 
 Q. 10. Wherein do they differ in their matter? 
 
 A. The matter of justification is the righteousness of 
 Christ; but the matter of sanctification is the fulness of 
 Christ communicated, or grace imparted from him, out of 
 whose fulness we receive, " and grace for grace," John i. 16. 
 
 Q. 11. How do they differ as to their kind? 
 
 A. Justification makes a relative, sanctification a real 
 change ; the first changes a man's state, the other changes 
 his heart and life, Ezek. xxxvi. 26. 
 
Of Sanctification. 1 03 
 
 Q. 12. How do they differ as to their form or manner of 
 conveyance ? 
 
 A. Justification is brought about by the imputation of 
 Christ's righteousness to us; sanctification, by the implanta- 
 tion of his grace in us. 
 
 Q. 13. How do they differ in their properties? 
 A. Justification is complete and perfect at first ; but 
 sanctification is carried on gradually, from less to more, till 
 the soul be ripe for glory; the righteousness of justification 
 is strictly and properly meritorious, being the righteousness 
 of God, whereby the law is not only fulfilled, but magnified; 
 but the righteousness of sanctification is not so, being only 
 the righteousness of a sinful creature, imperfect in degrees: 
 justification is equal in all believers, but they are not all 
 equally sanctified : hence in God's family there are little 
 children, 1 John ii. 12; and in his garden, trees of different 
 tallness or height, Psal. cxii. ]2, compared with Zech. 
 i. 8. 
 
 Q. 14. How do they differ in their subjects ? 
 A. Christ himself, and not the believer, is the subject of 
 our justifying righteousness ; it is inherently in him, who 
 wrought it out perfectly for us ; but the believer himself is 
 the subject of the righteousness of sanctification ; it is im- 
 planted in him as a new nature ; whereas his justifying 
 righteousness is not in him as a nature, but on him a robe ; 
 and hence it is said to be upon " all them that believe," 
 Rom. iii. 22. 
 
 Q. 15. How do they differ in their order? 
 A. Although as to time they go hand in hand together; 
 yet, as to the order of nature, justification goes before 
 sanctification, as the cause before the effect, or as fire is 
 before light and heat. 
 
 Q. 16. How do they differ as to their extent? 
 A. Justification, although it respect the whole person, yet 
 it immediately terminates upon conscience, God's deputy, 
 purging it from dead works, and pacifying it with the 
 sprinkling of the blood of Christ; nothing giving true 
 peace to conscience but that which gave full satisfaction 
 to justice; but by sanctification we are renewed in the 
 whole man, Eph. iv. 23, 24. 
 
 Q. 17- How do they differ as to their ingredients? 
 A. The main ingredient in justification is the grace and 
 love of God towards us, manifested in pardoning and ac- 
 cepting us in Christ ; whereas the main ingredient in sancti- 
 fication is our gratitude and love to God flowing from his 
 love to us, and appearing in our obedience and keeping 
 his commandments, by virtue of his " Spirit put within us, 
 and causing us to walk in his statutes," Ezek. xxxvi. 27. 
 
1 84 Of Sanctification. 
 
 Q. 18. How do they differ as to evidence ? 
 A. Justification is evidenced by our sanctification ; for 
 none can warrantably conclude they are justified by the 
 righteousness of Christ, if they be not students of true holi- 
 ness, and groaning under a body of sin and death : but sanc- 
 tification cannot be evidenced by our justification; which, 
 being the hidden root of holiness under ground, doth not 
 appear except in the lively actings of justifying faith, and 
 other graces, which are internal branches of sanctification, 
 sometimes inwardly discerned by the believer, and some- 
 times outwardly discovered to others by works, James ii. 18. 
 Q. 19. How do they differ in their relation to the law? 
 A. Justification has relation to the law as a covenant, and 
 frees the soul from it, Rom. vii. 4; sanctification respects 
 the law as a rule, and makes the soul breathe after con- 
 formity to it, and to delight in it after the inward man, 
 Rom. vii. 22; hence justification is a judicial sentence, ab- 
 solving us from law-debt ; sanctification a spiritual change, 
 fitting us for law-duty. 
 
 Q. 20. How do they differ in their relation to the offices 
 of Christ ? 
 
 A. Justification springs from and is grounded upon the 
 priestly office of Christ, whereby he satisfied law and jus- 
 tice as our surety ; but sanctification proceeds from his king- 
 ly office, whereby he subdues us to his obedience, and writes 
 his law in our hearts, Jer. xxxi. 33. 
 
 Q. 21. How do they differ in their use to believers? 
 A. Justification gives a title to heaven and eternal life ; 
 sanctification gives a meetness for it; justification is God's 
 act, pronouncing our persons righteous in Christ, and taking 
 away the guilt of sin ; sanctification is the Spirit's work, 
 cleansing our nature, and taking away the filth of sin : by 
 the former, we are instated into the favour of God ; and by 
 the latter adorned with the image of God. 
 
 Q. 22. How may the work of sanctification be distinguished r 
 A. Into habitual and actual sanctification. 
 Q. 23. What call you habitual sanctification ? 
 A. It is that whereby we are renewed in the whole man 
 after the image of God, and so a renovation of the nature, 
 Eph. iv. 24. 
 
 Q. 24. Can any have a sanctified life, who have not a 
 renewed nature? 
 
 A. No; for a corrupt tree cannot bring forth good fruit, 
 lUatth. vii. 18. 
 
 Q. 25. What is to be understood by the whole man that 
 must be renewed ? 
 
 A. Both soul and body; in all the powers of the one, 
 and members of the other, 2 Cor. vii. 1 ; 1 Thess. v. 23. 
 
Of Sanctification. 185 
 
 Q. 26. What is the difference between the renewing of 
 the whole man in sanctification, and the renewing men- 
 tioned in effectual calling ? 
 
 A. The renovation in effectual calling is only begun ; but 
 this of sanctification is carried on by degrees, till it be per- 
 fected in glory, Phil. i. 6 ; there the seed of grace is sown ; 
 and here it is watered, in order to growth : there the habit 
 is implanted, John i. 13 ; here it is strengthened for exercise, 
 Eph. ii. 10. 
 
 Q. 27. After whose image is the whole man renewed ? 
 
 A. After the image of God; consisting in knowledge, 
 righteousness, and holiness, Col. iii. 10; Eph. iv. 24. 
 
 Q. 28. Whose image do we bear before we are renewed 
 in the whole man ? 
 
 A. The image of the first Adam, after the fall, having his 
 nature corrupted, Gen. v. 3. 
 
 Q. 29. Can any be renewed in the whole man without 
 being united to the second Adam ? 
 
 A. No ; for we are not sanctified, but by faith uniting 
 us to Christ, Acts xv. 9, and xxvi. 18 ; 1 Cor. i. 2, "Sanc- 
 tified in Christ Jesus." 
 
 Q. 30. Though the believer be renewed in the whole man, 
 yet is any part of the new creature wholly renewed ? 
 
 A. The two contrary principles of grace and corruption 
 are in the sanctified ; being together in such sort, that in 
 every particular part where the one is, the other is there 
 also beside it; for what we have of this gracious work of 
 sanctification upon us while here is but in part; it is not 
 perfect, 1 Cor. xiii. 9, 10. 
 
 Q. 31. What is the tendency of habitual sanctification ? 
 
 A. The tendency ofit is unto actual sanctification, Eph. ii. 10. 
 
 Q. 32. Wherein consists actual sanctification ? 
 
 A. In being enabled more and more to die unto sin and 
 live unto righteousness, Rom. vi. 4, 6. 
 
 Q. 33. Wherein doth habitual sanctification differ from 
 actual ? 
 
 A. The first points at the renovation of our nature, the 
 second at the renovation of our life ; the first at the habit, 
 the second at the exercise of grace working inwardly in the 
 heart, and outwardly in the walk, Eph. ii. 10. 
 
 Q. 34. What are the parts of actual sanctification, and 
 how commonly called ? 
 
 A. Mortification ; or a dying unto sin, and vivification, 
 or a living unto righteousness. 
 
 Q. 35. Can any die to sin and live to righteousness with- 
 out being enabled by grace ? 
 
 A. No ; " we are not sufficient of ourselves to think any 
 thing as of ourselves, but our sufficiency is of God,"2 Cor. iii. 5. 
 
] 86 Of Sanctification. 
 
 The strength of habitual grace will not be sufficient without 
 actual assistance. 
 
 Q. 36. How doth the grace of God enable us to die unto 
 sin and live unto righteousness ? 
 
 A. It enables us more and more (1 Thess. iv. 1), or by 
 little and little, from time to time: for " the path of the just 
 is as the shining light, that shineth more and more unto the 
 perfect day," Prov. iv. 18 ; and " they go from strength to 
 strength," Psal. lxxxiv. 7- 
 
 Q. 37- Doth the work of actual sanctification go on con- 
 stantly without interruption ? 
 
 A. The sanctified person is subject to backsliding and de- 
 ca y ; y et God never altogether takes his hand from the good 
 work he has begun, but makes good use of backslidings for 
 further progress in it, Hos. xiv. 4, 7- 
 
 Q. 38. Why is not actual sanctification perfected in this 
 life, but still a remainder of corruption left in God's people ? 
 
 A. To make them know, from experience, the strength 
 of sin, the necessity of mortifying grace, and of the abun- 
 dance of pardoning grace, 2 Cor. xii. J, 8, 9 ; and to keep 
 them exercised in prayer and humiliation, in the faith and 
 hope of deliverance from a body of sin and death, through 
 Christ, Rom. vii. 24, 25. 
 
 Q. 39. What is it to die unto sin ? 
 
 A. To have the power of sin, in our nature, so far de- 
 stroyed as not to obey it, but to hate in heart, and abstain 
 from it in life, Rom. vi. 6. 
 
 Q. 40. What is it to live unto righteousness ? 
 
 A. To have our nature so quickened by the power of grace, 
 as to love and obey the commands of righteousness in our 
 life, Rom. vi. 13. 
 
 Q. 41. From whence is it that this death unto sin and 
 life unto righteousness do spring ? 
 
 A. They spring from the virtue that is in the death and 
 resurrection of Christ, to render his mystical members con- 
 formable to him in them: " That like as Christ was raised 
 up from the dead by the glory of the Father, even so we 
 also should walk in newness of life ; for if we have been 
 planted together in the likeness of his death, we shall be 
 also in the likeness of his resurrection," Rom. vi. 4, 5. 
 
 Q. 42. Why hath the death and resurrection of Christ 
 such a conforming virtue ? 
 
 A. Because he died and rose again as a public person, Eph. 
 ii. 5, 6; and merited this conformation or fashioning of his 
 mystical members to his image, Phil. iii. 10. 
 
 Q. 43. Wherein consists the excellency of sanctification ? 
 
 A. It is the end and design of our election, Eph. i. 4 ; of our 
 
Of Sanetiftcation. ] 87 
 
 effectual calling, 2 Tim. i. 9; of our justification and de- 
 liverance from the law as a covenant, Rom. vi. 14; and of 
 our adoption, Eph. i. 4, 5 ; it is the end both of mercies 
 and crosses, Rom. ii. 4 ; Isa. xxvii. 9 ; and, in a word, it is. 
 the end and design of all the precepts of the law, the pro- 
 mises of the gospel, and the operations of the Spirit of God. 
 
 Q. 44. Whence ariseth the necessity of holiness or sane- 
 tiftcation ? 
 
 A. From the holy nature and will of God ; for " it is 
 written, Be ye holy, for I am holy," 1 Pet. i. 16 ; and (( this 
 is the will of God, even our sanctification," 1 Thess. iv. 3 ; 
 and from the death of Christ, " who gave himself for us, 
 that he might redeem us from all iniquity, and purify to him- 
 self a peculiar people, zealous of good works," Tit. ii. 14. 
 
 Q. 45. For what good end and use is sanetiftcation neces- 
 
 sarv 
 
 A. Not for justification before God, but for evidencing 
 our justification and faith, James ii. IS. It is necessary 
 for glorifying God, Matth. v. 6; and showing forth his 
 praise, 1 Pet. ii. 19; for adorning the "doctrine of God 
 our Saviour," Tit. ii. 10; for proving our union to Christ, 
 John xv. 5, 6; for promoting inward peace and rejoicing, 
 Psal. cxix. 165; 2 Cor. i. 12; for maintaining fellowship 
 and communion with God, John xiv. 21, 23; for mak- 
 ing us meet for heaven, because " without holiness no man 
 shall see God," Heb. xii. 14; for making us useful to men 
 on earth, Tit. iii. 8; and for stopping the mouth of calumny 
 when we are reproached as evil-doers, 1 Pet. iii. 16. 
 
 Q. 46. What is the meritorious cause of our sanctification ? 
 
 A. The blood of Christ, Heb. xiii. 12. " Wherefore Jesus 
 also, that he might sanctify the people with his own blood, 
 suffered without the gate." 
 
 Q. 4J. Whence flows the sanctifying or purifying virtue 
 of the blood of Christ? 
 
 A. From the atoning virtue thereof, Heb. ix. 14. 
 
 Q. 48. W r hat is the instrumental cause of our sanctification? 
 
 A. The faith of the operation of God, Acts xv. 9. 
 
 Q. 49. What is the regulating or directing cause ? 
 
 A. The law of God, Isa. viii. 20. 
 
 Q. 50. What is the exemplary cause thereof? 
 
 A. The copy that Christ hath cast us by his obedience and 
 sufferings, in so far as imitable by us, 1 Pet. ii. 21, 22. 
 
 Q. 51. What are the marks of sanctification ? 
 
 A. A heart-respect to all God's commandments, and lov- 
 ing them because they are holy ; a hatred of sin, and avoid- 
 ing of all appearance of evil ; a spirit of watchfulness and 
 warfare 'against sin ; a delight in doing good; a conversa- 
 tion becoming the gospel ; and an habitual improvement of 
 
1 88 Of Sanctification. 
 
 the blood of Christ, by faith and prayer, for cleansing from 
 the filth of sin, and of the precious promises for that end, 
 2 Cor. vii. 1 ; 1 Pet. i. 4. 
 
 Q. 52. What are the chief motives and inducements to 
 sanctification ? 
 
 A. The will of God commanding, 1 Pet. i. 15 ; the love 
 of Christ constraining, 2 Cor. v. 14; the dignity of resem- 
 bling God thereby, Lev. xix. 2 ; and the indignity of resem- 
 bling the devil by the want thereof, John viii. 44. 
 
 Q. 53. What should we do to be sanctified ? 
 
 A. We should fly to Christ by faith, touching the hem 
 of his garment for healing and purification, for we are 
 sanctified in Christ Jesus, I Cor. i. 2 ; we should pray for 
 the Spirit of sanctification, through whom only the deeds 
 of the body can be mortified, Rom. viii. 13; we should as- 
 sociate with saints, for "he that walketh with the wise 
 shall be wise," Prov. xiii. 20; association begets assimila- 
 tion ; we should make a right use of God's word and rod, 
 Sabbaths and sacraments. 
 
 3G. Q. What are the benefits which in this life do ac- 
 company or flow from justification, adoption, and sanc- 
 tification 1 
 
 A. The benefits which in this life do accompany or 
 flow from justification, adoption, and sanctification, are 
 assurance of God's love, peace of conscience, joy in the 
 Holy Ghost, increase of grace, and perseverance therein 
 to the end. 
 
 Of Assurance. 
 
 Q. 1. Are not justification, adoption, and sanctification, 
 pregnant with many blessings ? 
 
 A. Yes ; their name may well be called Gad (Gen. xxx. 
 11), for troops of blessings attend them ; some in this life, 
 some at death, and the best of all in the life to come. 
 
 Q. 2. What are the benefits which do flow from them in 
 this life ? 
 
 A. There are five of them mentioned in the answer, name- 
 ly, " assurance of God's love," Rom. v. 5 ; " peace of con- 
 science," Rom. v. 1; "joy in the Holy Ghost," Rom. xiv. 
 17; " increase of grace," Prov. iv. 18 ; and "perseverance 
 therein to the end," 1 Pet. i. 5. 
 
 Q. 3. Which of these benefits flow from a sight and sense 
 of justification, adoption, and sanctification? 
 
 A. Assurance of God's love, peace of conscience, and joy 
 in the Holy Ghost. 
 
 Q. 4. Which of them belong to the being of a justified, 
 adopted, and sanctified state ? 
 
Of Assurance. 189 
 
 A. Increase of grace, and perseverance therein to the end. 
 
 Q. 5. Do all justified, adopted, and sanctified persons en- 
 joy assurance of God's love, peace of conscience, and joy in 
 the Holy Ghost, at all times ? 
 
 A. Though they have them radically in their justification, 
 adoption, and sanctification, yet they have not always the 
 sensible possession of them, but are frequently filled with 
 doubts and fears about their gracious state, Job xxiii. 8, 9 ; 
 Isa. xlix. 14. 
 
 Q. 6. Whence is it that they who have assurance, peace, 
 and joy, in the root, have not always the sensible possession 
 of these benefits ? 
 
 A. This flows sometimes from a sovereign cause in God, 
 to keep down a spirit of pride after special manifestations, 
 2 Cor. xii. 7; and sometimes from a sinful cause in believers ; 
 such as, untenderness in their walk, Isa. lix. 2; resting 
 upon a manifestation, Luke ix. 33, 34; or quenching the 
 kindly motions and operations of the Spirit, Eph. iv. 30. 
 
 Q. 7- Whether is it the assurance of sense, or the assur- 
 ance of faith that is mentioned in this answer ? 
 
 A. It is the assurance of sense, or the sensible assurance 
 of God's love. 
 
 Q. 8. What is the difference betwixt the assurance of faith 
 and the assurance of sense ? 
 
 A. The object of the assurance of faith, is Christ in the 
 promise, James ii. 23; but the object of the assurance of 
 sense is Christ formed in the soul, 2 Tim. ii. 12 ; or, which 
 is the same thing, the assurance of faith is grounded on the 
 infallible word of God, who cannot lie: but the assurance 
 of sense upon the person's present experience of the com- 
 munications of divine love. 
 
 Q. 9. How may assurance of God's love be said to accom- 
 pany or flow from justification ? 
 
 A. In so far as therein we see his love to us in pardoning 
 our sins and receiving us into his favour, Psal. ciii. 3, 4. 
 
 Q. 10. How may it be said to accompany or flow from 
 adoption ? 
 
 A. In so far as therein we see his love to us in bringing 
 us into his family, and pitying us, " like as a father pitieth 
 his children," Psal. ciii. 13. 
 
 Q. 11. How may it be said to accompany or flow from 
 sanctification ? 
 
 A. In so far as therein we see his love to us in killing our 
 corruptions and quickening his graces, Rom. v. 11, 14. 
 
 Q. 12. How do you prove that the sensible assurance of 
 God's love is attainable ? 
 
 A. From the command to give diligence to attain it, 2 
 Pet. i. 10 ; and from its being actually attained by many of 
 
190 Of Assurance. 
 
 the saints ; such as Job, chap. xix. 25, 26 ; David, Psal. 
 
 lxxiii. 26; Paul, 2 Tim. iv. 7, 8 ; and many others. 
 
 Q. 13. How are the saints brought unto this privilege? 
 
 A. Sometimes by a track of holy and self-denied diligence 
 in the way of commanded duty, Isa. xxxii. 17, and some- 
 times by the Spirit itself bearing witness with their spirits 
 that they are the children of God, Rom. viii. 15. 
 
 Q. 14. What may afford comfort to a believer, when at 
 any time he loses this assurance ? 
 
 A. That the covenant stands fast with Christ, Psal. Ixxxix. 
 28 ; that the love of God is invariably the same, Zeph. iii. 
 17, and that he will in his own time return with wonted 
 loving-kindness, Isa. liv. 7, 8. 
 
 Q. 15. What is incumbent on believers for recovering the 
 assurance of God's love, when they have lost the present 
 sense of it ? 
 
 A. To be humbled for sin, as the procuring cause of the 
 Lord's departure, Psal. xl. 12 ; to justify God, and condemn 
 themselves, Dan. ix. 7, 8, and to wait, in the exercise of 
 prayer and fasting, for the returns of his love, Isa. viii. 17. 
 
 Q. 16. Of what advantage to believers is the assurance of 
 God's love ? 
 
 A. It animates to the practice of every commanded duty, 
 Psal. cxix. 32 ; it supports under all trials and afflictions, 
 Psal. xxiii. 4 ; and it fills the soul with the love of God, 
 " because he first loved us," 1 John iv. 19. 
 
 Q. 17. How may we know if we have the well-grounded 
 assurance of God's love ? 
 
 A. If it flow from faith acted on Christ in the promise, 
 Eph. i. 13 ; if it fill the soul with an humble and holy wonder- 
 ing at the condescending goodness of God, 2 Sam. vii. 18 ; 
 and if it beget ardent desires after nearer conformity to God 
 here and the full enjoyment of him hereafter, 1 John iii. 2, 3. 
 
 Q. 18. What is the difference betwixt a true assurance of 
 God's love and a false and presumptuous confidence? 
 
 A. True assurance makes a man more humble and self- 
 denied, Gal. ii. 19, 20, but presumptuous confidence puffs 
 up with spiritual pride and self-conceit, 2 Kings x. 15, 16; 
 the one excites to the practice of every commanded duty, 
 Psal. cxix. 32, but the other encourages sloth and indolence, 
 Luke xi. 21 ; the man who has true assurance wants to be 
 searched and tried as to the reality thereof, Psal. xxvi. 1,2; 
 but they who are stuffed with presumptuous confidence hate 
 the light, " neither come to the light, lest their deeds should 
 be reproved," John iii. 20. 
 
 Of Peace of Conscience. 
 Q. 1. What is peace of conscience F 
 
Of Peace of Conscience. 191 
 
 A. It is the inward quiet and tranquillity of the mind, 
 arising from the faith of being justified before God, Rom. v. 1. 
 
 Q. 2. Why is peace of conscience said to accompany or 
 flow from justification, adoption, and sanctification ? 
 
 A. Because none can have true peace of conscience who 
 are not justified, adopted, and sanctified, there being ei no 
 peace to the wicked," Isa. lvii. 21. 
 
 Q. 3. When may we be said to have that peace of con- 
 science which flows from justification? 
 
 A. When the conscience, being sprinkled with the blood 
 of Christ, is set free from the fear of vindictive wrath, Heb. 
 x. 22. 
 
 Q. 4. When have we that peace which flows from adoption ? 
 
 A. When we have soul-quiet and composure, through the 
 faith of God's being our friend and father in Christ, Jer. iii. 
 4, 19. 
 
 Q. 5. When have we that peace which accompanies or flows 
 from sanctification ? 
 
 A. When we have the Spirit of God shining on us, in the 
 exercise of grace, and assisting us in the performance of 
 duty, Psal. cxxxviii. 3. 
 
 Q. 6. Whether is the peace of sanctification, or that of 
 justification, most stable and permanent ? 
 
 A. The peace of sanctification, having many imperfections 
 cleaving to it, is more fluctuating and unstable than the peace 
 of justification, which is grounded upon a righteousness that 
 is everlasting, and always the same, Isa. xlv. 54, 55. 
 
 Q. 7* Have all believers peace in their consciences at all 
 times ? 
 
 A. They have ground of peace, being in a state of peace ; 
 but have not always the sense of it, Job vi. 4. 
 
 Q. 8. What is it that hinders or mars the sense of peace 
 in those who are in a state of peace ? 
 
 A. Their not improving the promises by faith for pro- 
 moting their sanctification, Isa. xl.27, 28; their sitting down 
 upon present or former attainments, Psal. xxx. 6, 7> and 
 their giving way to the temptations of Satan, who is an ene- 
 my both to their grace and comfort, Isa. liv. 11. 
 
 Q. 9. What are the marks of true peace of conscience, 
 which distinguish it from carnal security? 
 
 A. A stated warfare against all known sin, Psal. cxix. 
 104, and a sincere endeavour to please God, ver. 165, with 
 a constant fear of offending him, Gen. xxxix. 9. 
 
 Of Joy in the Holy Ghost. 
 Q. 1. What is joy in the Holy Ghost? 
 A. It is that inward elevation and enlargement of soul which 
 
192 Of Joy in the Holy Ghost. 
 
 flows from the lively exercise of faith, feasting on Christ in 
 the promise, 1 Pet. i. 8. " Believing, ye rejoice," &c. 
 
 Q. 2. Why is this joy said to be in the Holy Ghost ? 
 
 A. Because the Holy Ghost is the author of it, as person- 
 ally inhabiting or residing in the believer, John xiv. 16, 17- 
 
 Q. 3. What is the matter or ground of this joy ? 
 
 A. God in Christ as the everlasting portion of the believ- 
 ing soul, Psal. xvi. 5, 6. 
 
 Q. 4. What are the properties of it ? 
 
 A. It is a hidden joy, Prov. xiv. 10; it is permanent, John 
 xvi. 22, and it is unspeakable, 1 Pet. i. 8. 
 
 Q. 5. What are the peculiar seasons of this joy? 
 
 A. The time of special manifestations after a dark night 
 of desertion, Isa. liv. 7, 8 : the time of tribulation for Christ's 
 sake, Acts xvi. 25 ; the time of God's remarkable appear- 
 ance for his church, Exod. xv. 1 ; and sometimes in and 
 about the time of death, Psal. xxiii. 4. 
 
 Q. 6. When may believers be said to have that joy in 
 the Holy Ghost which accompanies or flows from justifi- 
 cation ? 
 
 A. When they have " boldness to enter into the holiest 
 by the blood of Jesus," Heb. x. 19. 
 
 Q. 7- When may they be said to have that joy which flows 
 from adoption ? 
 
 A. When " the Spirit itself beareth witness with their 
 spirit that they are the children of God," and enables them 
 to "cry, Abba, Father," Rom. vii. 15, 16. 
 
 Q. 8. When may they be said to have the joy that flows 
 from sanctification ? 
 
 A. When they have the testimony of their conscience 
 bearing witness to their sincerity, and to the uprightness 
 of their aims and endeavours in all the duties of religion, 
 2 Cor. i. 12. " For our rejoicing in this, the testimony of 
 our conscience, that in simplicity and godly sincerity, not 
 with fleshly wisdom, but by the grace of God, we have had 
 our conversation in the world." 
 
 Q. 9. What are the signs and evidences of joy in the 
 Holy Ghost, which distinguish it from that joy which tem- 
 porary believers, or hypocrites, may have sometimes in the 
 word) Matth. xiii. 20. 
 
 A. Joy in the Holy Ghost hath an enlivening, Neh. viii. 
 10, enlarging, Psal. xiv. 1, humbling, Job xliii. 5, 6, and 
 sanctifying influence upon the soul, 2 Cor. iii. 18 ; whereas 
 the joy of hypocrites hath no such effects. 
 
 Of Increase of Grace. 
 Q. 1. What do you understand by increase of grace? 
 
Of Increase of Grace. 1 93 
 
 A. The gradual advances which the saints are helped to 
 make, in the exercise of grace and experimental godliness, 
 Psal. xcii. 12, 13. 
 
 Q. 2. Whereunto is the increase of grace compared in 
 Scripture ? 
 
 A. Unto " the shining light, that shineth more and more 
 unto the perfect day," Prov. iv. 18. 
 
 Q. 3. What is the spring or cause of the believer's growth ? 
 
 A. Union with Christ, John xv. 4, and participation of 
 vital influences from him, Col. ii. 19. 
 
 Q. 4. Why is it so ordered, that believers shall grow in 
 grace ? 
 
 A. Because there is a particular stature, at which every 
 member of the mystical body is appointed to arrive, even ' * the 
 measure of the stature of the fulness of Christ," Eph. iv. 13. 
 
 Q. 5. How doth growth in grace flow from justification ? 
 
 A. Inasmuch as the justified person is delivered from 
 a legal incapacity to grow, Psal. cxvi. 16, and is made free 
 and unfettered for the service of God, Gal. v. 1. 
 
 Q. 6. How doth it flow from adoption ? 
 
 A. Inasmuch as " the sincere milk of the word is de- 
 sired by the new-born babes, that they may grow thereby," 
 1 Pet. ii. 2. 
 
 Q. 7- How doth it flow from sanctification ? 
 
 A. Inasmuch as the image of God, drawn upon the soul, 
 is, in sanctification, carried on to a nearer conformity, till 
 we shall be perfectly like him, when we shall see him as he 
 is, 1 John iii. 2. 
 
 Q. 8. Do believers grow in grace at all times ? 
 
 A. They have a principle of growth, the seed of God re- 
 maining in them, 1 John iii. 9, but they do not grow at all 
 times ; they have their winters, Song ii. 11, wherein the 
 influences of grace necessary for growth are ceased, chap. 
 v. 2. 
 
 Q. 9. Whence is it that the believer's growth ceases at 
 any time? 
 
 A. Faith being like the pipe that receiveth the oil from 
 the bowl to each lamp in the candlestick, Zech. iv. 2, if that 
 pipe be stopt, or the saint's faith lie dormant and inactive, 
 then all the rest of the graces will also languish and decay, 
 Psal. xxvii. 13. 
 
 Q. 10. How is growth in grace revived after the languish- 
 ings and decays thereof? 
 
 A. The pipe of faith remaining still at the fountain, a 
 bond of union betwixt Christ and the soul, the Lord Jesus 
 clears this mean of conveyance, and then the influences for 
 growth flow, and the believer's graces look fresh and green 
 
 i 
 
J 94 Of Increase of Grace. 
 
 again, Hos. xiv. 7. " They that dwell under his shadow shall 
 
 return, they shall revive as the corn, and grow as the vine." 
 
 Q. 11. Since the tares have their growth as well as the 
 wheat, Matth. xiii. 26, how shall we distinguish betwixt the 
 growth of hypocrites and the growth of the true Christian ? 
 
 A. The distinction lies in the nature of the growth : the 
 growth of the true Christian is regular and proportionable 
 in all the parts of the new man; it is a "growing up into 
 him in all things which is the head," Eph. iv. 15, whereas 
 hypocrites, when they get more knowledge into their heads, 
 and no more holiness into their hearts, may be more taken 
 up with the externals of religion than formerly, and yet as 
 great strangers to the power of godliness as ever, 2 Tim. 
 iii. 5. 
 
 Q. 12. What are the several ways in which believers grow 
 at once ? 
 
 A. They grow inwardly and outwardly, upward and 
 downward, Isa. xxxvii. 31. 
 
 Q. 33. How do believers grow inwardly? 
 
 A. By uniting more closely to Christ, and cleaving more 
 firmly unto him as the head of influences, which is the 
 spring of all other true Christian growth, Eph. iv. 15. 
 
 Q. 14. How do they grow outwardly? 
 
 A. By being fruitful in good works in their life and con- 
 versation, Tit. iii. 8. 
 
 Q. 15. How do they grow upward ? 
 
 A. In heavenly-mindedness and contempt of the world, 
 Phil. iii. 20. " Our conversation is in heaven." 
 
 Q. 16. How do they grow downward ? 
 
 A. In humility and self-abasement : the branches of the 
 largest growth in Christ are, in their own eyes, " less than 
 the least of all saints," Eph. iii. 8; yea, "the chief of sin- 
 ners," 1 Tim. i. \5; they see that they can do nothing, 2 
 Cor. iii. 5 ; that they deserve nothing, Gen. xxxii. 10; and 
 that they are nothing, 2 Cor. xii. 11. 
 
 Q. 17. May not Christians mistake their case, by measur- 
 ing their growth in one of these ways, exclusively of the rest 
 of them ? 
 
 A. Yes ; if, for instance, they measure it upwards, and 
 not all downwards ; for, though a Christian may want the 
 sweet consolations and flashes of affection which sometimes 
 he has had, yet, if he be growing in humility, self-denial, 
 and a sense of needy dependence on the Lord Jesus, he is 
 a growing Christian, Hos. xiv. 5. " I will be as the dew 
 unto Israel : he shall — cast forth his roots as Lebanon." 
 
 Q. 18. When believers cannot perceive their growth, how 
 may they know if they have true grace at all, however weak? 
 
Of Perseverance. 1 95 
 
 A. If they have any measure of self-loathing on account 
 
 of sin, Ezek. xxxvi. 31 ; if they have a desire of grace, Neh. 
 
 i. 11 ; if they prize Christ above all things, Phil. iii. 8; and 
 
 if they love his members for his sake, 1 John v. 1. 
 
 Of Perseverance. 
 
 Q. 1. What is meant by perseverance in grace ? 
 A. A continuing still in a state of grace, and the habitual 
 practice of godliness to the end, John x. 28. 
 
 Q. 2. Can none who are justified, adopted, and sanctified, 
 fall totally and finally from grace? 
 
 A. No; they can neither fall totally from all grace, nor 
 finally without recovery; for those that thou gavest me, says 
 Christ, " I have kept, and none of them is lost," John xvii. 12. 
 
 Q. 3. How is the perseverance of the saints infallibly se- 
 cured ? 
 
 A. By the immutability of electing love, Jer. xxxi. 3 ; by 
 an indissolvable union with Christ, Rom. viii. 38, 39 j by 
 the merit of his purchase, 1 Pet. i. 18, 19 ; by the pre- 
 valency of his intercession, Luke xxii. 32 ; by the inhabita- 
 tion of the Spirit, John xiv. 16 ; and by the power of a 
 promising God, 1 Pet. i. 5. 
 
 Q. 4. What promise, among others, have believers for 
 their perseverance in grace to the end ? 
 
 A. They have that remarkable promise in Jer. xxxii. 40. 
 i( I will not turn away from them to do them good, but I will 
 put my fear in their hearts, and they shall not depart from me." 
 
 Q. 5. What security have believers by this promise ? 
 
 A. They are secured on every side, both that God will 
 never cast them off, and that they shall never desert him. 
 
 Q. 6. What is the ground in law upon which believers are 
 secured that God will never cast them off, and that they 
 shall never desert him ? 
 
 A. Christ's perseverance in obedience unto the law for 
 them till the condition of the covenant was perfectly ful- 
 filled, Phil. ii. 8, whereby their perseverance was purchased 
 and infallibly secured, Tit. ii. 14. 
 
 Q. 7* Do all who make a zealous profession of religion 
 persevere therein ? 
 
 A. No : many of them fall away afterwards, John vi. 66. 
 
 Q. 8. What may we conclude about those who fall totally 
 and finally from their profession ? 
 
 A. That they never were in reality what they professed 
 themselves to be, 1 John ii. 19. " They went out from us, 
 but they were not of us : for if they had been of us, they 
 would no doubt have continued with us; but they went out, 
 that they might be made manifest that they were not all of us." 
 
196 Of Perseverance. 
 
 Q. 9. What are the chief branches of the promise of per- 
 severance ? 
 
 A. A promise of the continued influence of grace, Isa. 
 xxvii. 3, and a promise of continued pardon for the siris of 
 the believer's daily walk, Jer. xxxiii. 8. 
 
 Q. JO. Why is a promise of the continued influences of 
 grace necessary ? 
 
 A. Because the stock of inherent grace would soon fail ; 
 of itself it would wither away, and die out, if it were not 
 fed, John xv. 16. 
 
 Q. 11. Why is a promise of continued pardon necessary to 
 the perseverance of saints already justified? 
 
 A. Not as if there were any need of new pardons with 
 respect unto their state, because none of their sins can bring 
 them any more under the guilt of eternal wrath, Rom. viii. 
 1 ; but only with respect to the sins of their daily walk, 
 which bring them under the guilt of fatherly anger, Psal. 
 Jxxxix. 30, 31, 32. 
 
 Q. 12. How is the pardon of the sins of the daily walk 
 granted unto believers ? 
 
 A. Upon their renewed actings of faith in Jesus Christ, 
 and of repentance towards God ; yet not for their believing 
 and repenting, but for Christ's sake, 1 John ii. 1, 2 ; even as 
 the first pardon is given, chap. i. 7- 
 
 Q. 13. Doth repentance then go before the pardon of sin? 
 
 A. Although repentance doth not go before, but follows 
 after the pardon of sin in justification, yet not only faith, 
 but repentance also, goes before the pardons given to those 
 who are already justified, 1 John i. 9. "If we confess our 
 sins, he is faithful and just to forgive us our sins." 
 
 Q. 14. How doth the perseverance of the saints flow from 
 their justification? 
 
 A. Inasmuch as they who are once justified and accepted 
 in the beloved are always so ; " for the gifts and calling of 
 God are without repentance," Rom. xi. 29. 
 
 Q. 15. How doth their perseverance flow from adoption ? 
 
 A. Inasmuch as he who adopted them as his children is 
 their everlasting Father, Isa. ix. 6; and therefore they shall 
 abide in his house for ever, John viii. 35. 
 
 Q. 16. How doth it flow from their sanctification ? 
 
 A. Inasmuch as the sanctifying Spirit is given them to 
 abide with them for ever, John xiv. 1 6, and to be in them 
 " a well of water springing up into everlasting life," chap, 
 iv. 14. 
 
 Q. 17- What improvement should be made of this con- 
 nexion of the benefits and blessings that accompany and 
 flow from justification, adoption, and sanctification? 
 
Of Benefits at Death. 197 
 
 A. It should excite us to have a desire after the saving 
 knowledge of the truth as it is in Jesus, in whom all the 
 lines of divine truth do meet, as in their centre, Eph. iv. 21 ; 
 and to admire the infinite goodness and wisdom of God, 
 who has so linked all the blessings of the covenant into one 
 another, that they who are possessed of one are possessed 
 of all, 1 Cor. iii. 22, 23. 
 
 37. Q. What benefits do believers receive from Christ 
 at death ? 
 
 A. The souls of believers are at their death made 
 perfect in holiness, and do immediately pass into glory ; 
 and their bodies, being still united to Christ, do rest in 
 their graves till the resurrection. 
 
 Q. 1. Why are the persons spoken of in the answer called 
 believers ? 
 
 A. Because they have been enabled, by grace, to credit 
 the truth of God in his promise, and to embrace the good 
 that is therein, Heb. xi. 13. 
 
 Q. 2. What is the difference betwixt believers and others 
 in their death ? 
 
 A. Believers die in virtue of the promise of the covenant 
 of grace, wherein death is made over to them unstinged, as 
 a part of Christ's legacy, 1 Cor. iii. 22 ; whereas all others 
 die in virtue of the threatening of the covenant of works, 
 Gen. ii. 17, having the sting of death sticking fast both in 
 their souls and bodies. 
 
 Q. 3. What is the sting of death ? 
 
 A. The sting of death is sin, 1 Cor. xv. 56 ; and the curse 
 as the inseparable companion of sin, Gal. iii. 10. 
 
 Q. 4. What security in law have believers against the 
 sting of death ? 
 
 A. Christ's receiving it into his soul and body, as their 
 surety, that they might be delivered from it : wherefore 
 the promise of victory over death made to him, Isa. xxv. 8, 
 secures the disarming of it to them, 1 Cor. xv. 57- 
 
 Q. 5. How manifold are these benefits which believers 
 receive from Christ at their death ? 
 
 A. They are twofold, such as respect their souls, and 
 such as respect their bodies. 
 
 Q. 6. How doth it appear that the souls of believers exist 
 in a state of separation from their bodies ? 
 
 A. From the Lord's calling himself the God of Abraham, 
 the God of Isaac, and the God of Jacob, long after their 
 death, as an evidence that their souls were living, " for God 
 is not the God of yie dead, but of the living," Matth. xxii. 
 
1 98 Of Benefits at Death. 
 
 32 ; and from the death of believers being called a departure, 
 
 2 Tim. iv. 6; intimating that the soul upon its separation 
 "departs only from the earthly house of this tabernacle" 
 unto "an house not made with hands, eternal in the heavens," 
 2 Cor. v. 1. 
 
 Q. 7- Are the souls of men absolutely and independently 
 immortal? 
 
 A. No ; God only is so, 1 Tim. vi. 16, " Who only hath 
 immortality." 
 
 Q. 8. In what sense then are souls immortal ? 
 
 A. In that as to their natural constitution they are incor- 
 ruptible, having no inward principle of corruption, but re- 
 maining in a state of activity after the death of the body, 
 Heb. xii. 23. " The spirits of just men made perfect." 
 
 Q. 9. How do you prove the immortality of the soul from 
 the nature of it? 
 
 A. In its nature it is a spiritual, immaterial, or incorporeal 
 substance ; and therefore, where there is no composition of 
 parts, there can be no dissolution of them, Luke xxiv. 39. 
 "A spirit hath not flesh and bones." 
 
 Q. 10. How are we sure that the soul shall never be an- 
 nihilated? 
 
 A. From the promise of everlasting happiness to the 
 righteous, and the threatening of everlasting misery to the 
 wicked, Matth. xxv. 46. " These shall go away into ever- 
 lasting punishment, but the righteous into life eternal." 
 
 Q. 11. What are the benefits which are conferred upon the 
 souls of believers upon their separation from their bodies ? 
 
 A. They are made perfect in holiness, and do immediately 
 pass into glory, Heb. xii. 23 ; Phil. i. 23. 
 
 Q. 12. How doth it appear that the souls of believers are 
 not made perfect in holiness while united to their bodies in 
 this life? 
 
 A. From the remains of corruption and indwelling sin, 
 which cleave to the best of the saints of God while in an 
 embodied state, Rom. vii. 23, 24. 
 
 Q. 13. Wherein consists that perfect holiness which is con- 
 ferred upon the souls of believers at their separation ? 
 
 A. Not only in a perfect freedom from all sin as to the 
 very being of it, Rev. xxi. 4, but in a perfect likeness and 
 conformity to God, 1 John iii. 2. 
 
 Q. 14. What comfort may a believer have in the prospect 
 of the separation of his soul from his body ? 
 
 A. That as sin made its first entrance into him at the 
 union of his soul and body, so it shall be for ever cast out 
 at their separation; in which respect, among many others, 
 "death is great gain," Phil. i. 21. 
 
Of Benefits at Death. 1 09 
 
 Q. 15. Why must the souls of believers be perfectly holy 
 at their separation ? 
 
 A. Because nothing that defileth can enter within the 
 gates of the heavenly Jerusalem, Rev. xxi. 27. 
 
 Q. l(j. What is the necessary concomitant of the soul's 
 perfect holiness ? 
 
 A. Perfect and uninterrupted communion with God, 1 
 John iii. 2. 
 
 Q. 17- Where is this perfect and uninterrupted commu- 
 nion to be enjoyed ? 
 
 A. In glory, 1 Cor. xiii. 12. 
 
 Q. 18. When do the souls of the saints pass into glory? 
 
 A. As they are made perfect in holiness immediately 
 upon their separation, so they do likewise immediately pass 
 into glory. 
 
 Q. 1 9. Why is it said in the answer that they pass imme- 
 diately into glory ? 
 
 A. To show that the fiction of a middle state betwixt 
 heaven and hell, invented by the Papists, hath no manner 
 of warrant or foundation in Scripture. 
 
 Q. 20. How do you prove from Scripture that the souls 
 of believers pass immediately into glory upon their separa- 
 tion from their bodies ? 
 
 A. The soul of that certain beggar named Lazarus was 
 immediately, upon its separation, " carried by the angels 
 into Abraham's bosom," Luke xvi. 22; in like manner the 
 soul of the thief upon the cross was immediately glorified ; 
 for, says Christ to him, " To-day shalt thou be with me in 
 paradise;" Luke xxiii. 43; and Stephen, among his last 
 words, prays, " Lord Jesus, receive my spirit," Acts vii. 
 59 ; plainly intimating, that he firmly believed his soul 
 would be with Christ in glory, immediately upon the back 
 of death. 
 
 Q. 21. What is that glory which the souls of believers do 
 immediately pass into? 
 
 A. " Eye hath not seen, nor ear heard, neither have en- 
 tered into the heart of man the things which God hath pre- 
 pared for them that love him," 1 Cor. ii. 9. However, since 
 naked discoveries of the heavenly glory, divested of earthly 
 resemblances, would be too bright for our weak eyes, such 
 is the condescension of God, that he hath been pleased to 
 represent to us heaven's happiness under similitudes taken 
 from earthly things, glorious in the eyes of men. 
 
 Q. 22. What are the similitudes whereby this glory, which 
 the souls of believers immediately pass into, is held forth in 
 Scripture? 
 
 A. It is compared to a kingdom, Luke xii. 32 ; to an 
 
200 Of Benefits at Death . 
 
 "house not made with hands/' 2 Cor. v. 1; to " an inherit- 
 ance incorruptible," 1 Pet. i. 4; and to a better country, 
 Heb. xi. 16. 
 
 Q. 23. Why is the heavenly glory compared to a kingdom? 
 
 A. Because of the fulness of all spiritual and eternal good, 
 which the saints are there possessed of; and the glorious 
 dignity to which they are advanced, Rev. i. 6. " And hath 
 made us kings and priests unto God and his Father." 
 
 Q. 24. Why is it called an house not made with hands ? 
 
 A. To signify the unspeakable excellency of the heavenly 
 mansions above the most stately palaces built by the hands 
 of men. 
 
 Q. 25. Why is it said to be an incorruptible inheritance ? 
 
 A. To intimate that the happiness of the saints will be of 
 an unfading nature for ever, 1 Pet. v. 4. " Ye shall receive 
 a crown of glory that fadeth not away." 
 
 Q. 26. Why is it called a better country? 
 
 A. To show that there is no comparison betwixt "the 
 things which are seen, and are temporal, and the things 
 which are not seen, and are eternal," 2 Cor. iv. 18. 
 
 Q. 27. What benefits do believers receive from Christ at 
 death with respect to their bodies ? 
 
 A. Their bodies being still united to Christ, do rest in their 
 graves till the resurrection, Isa. lvii. 2 ; Job xix. 26. 
 
 Q. 28. How doth it appear that the bodies of believers in 
 their graves do remain still united to Christ ? 
 
 A. The union was with the person of believers, whereof 
 their bodies are a part ; and this union being indissolvable, 
 it must still subsist with their bodies in the grave as well 
 as with their souls in heaven, Isa. xxvi. 19. 
 
 Q. 29. How may believers be assured of this from the 
 union betwixt the natures in the person of Christ ? 
 
 A. Because, as at the death of Christ, though his soul 
 was separated from his body, yet neither the one nor the 
 other was separated from his divine person, but remained 
 as firmly united thereunto as ever; so neither soul nor 
 body of the believer shall be separated from Christ by their 
 separation from one another at death, but both of them remain 
 indissolvably united to him for ever, Rom. viii. 38, 39. 
 
 Q. 30. What is the difference of the grave to the righteous 
 and to the wicked ? 
 
 A. To the one the grave is a resting-place, but to the 
 other it is a prison-house, where they are kept in close 
 custody for the judgment of the great day, Dan. xii. 2. 
 
 Q. 31. Why are the bodies of the saints said to rest in 
 their graves ? 
 
 A. Because their graves are like beds of ease, where their 
 
Of Benefits at Death. 201 
 
 bodies lie in safety, till they be awakened in the morning of 
 the resurrection, Isa. Ivii. 2. 
 
 Q. 32. How is their resting in the grave expressed in 
 Scripture ? 
 
 A. By " sleeping in Jesus," J Thess. iv. 14; intimating 
 that they sleep in union with Jesus, and that his Spirit keeps 
 possession of every pile of their dust, which he will quicken 
 and rebuild as his temple at the last day, Rom. viii. 11. 
 
 Q. 33. How long will they rest in their graves ? 
 
 A. Till the resurrection of all the dead at the great day, 
 John v. 29. 
 
 Q. 34. How may believers be assured of receiving these 
 promised benefits from Christ at their death? 
 
 A. They may be assured of them upon this ground, that 
 the promises of these benefits to them are all grafted upon 
 the promises made to him as their glorious head " before the 
 world began," 2 Tim. i. 9; Tit. i. 2. 
 
 Q. 35. Upon what promise made to Christ is the promise 
 of disarming death to the dying believer grafted ? Hos. xiii. 
 14. " O death ! I will be thy plagues." 
 
 A. It is grafted upon the promise made to him of a com- 
 plete victory over death, Isa. xxv. 8. " He will swallow up 
 death in victory." 
 
 Q. 36. Upon what ground may believers be assured that 
 their souls at death shall immediately pass into glory ? 
 
 A. The promise of transporting their souls into heaven 
 immediately upon their separation from their bodies (Luke 
 xxiii. 43; u Jesus said unto him, Verily I say unto thee, 
 To-day shalt thou be with me in paradise,") is granted up- 
 on the promise made to Christ, that when he should make 
 his soul an offering for sin, he should see his seed, Isa. liii. 10. 
 
 Q. 37. Upon what promise made to Christ is the promise 
 of destroying death to the dead believer grafted ? Hos. xiii. 
 14. " O grave ! I will be thy destruction." 
 
 A. It is grafted upon the promise made to him of the re- 
 surrection of his mystical members, Isa. xxvi. 19. " Thy dead 
 men shall live, together with my dead body shall they arise." 
 
 38. Q. What benefit do believers receive from Christ 
 at the resurrection ? 
 
 A. At the resurrection believers, being raised up in 
 glory, shall be openly acknowledged, and acquitted in 
 the day of judgment, and made perfectly blessed in the 
 full enjoying of God to all eternity. 
 
 Q. 1. Will not all others of mankind be raised as well as 
 believers ? 
 
 i2 
 
202 Of Benefits at the Resurrection. 
 
 A. Yes ; " There shall be a resurrection of the dead, both 
 of the just and unjust/' Acts xxiv. 15. 
 
 Q. 2. How do you prove that there will be a general re- 
 surrection of the dead ? 
 
 A. From the power of God which can raise them, and 
 from the Scriptures which affirm that he will do it: by 
 which two arguments our Lord proves the doctrine of the 
 resurrection against the Saddueees, Matth. xxii. 29. " Jesus 
 answered and said unto them, Ye do err, not knowing the 
 Scriptures, nor the power of God." 
 
 Q. 3. How doth it appear that God can raise the dead? 
 
 A. Since his power was able to speak the world into being 
 out of nothing, surely the same power can as easily raise up 
 the dead bodies of men out of their former dust, and put 
 them into order after their dissolution, Rom. iv. 17- 
 
 Q. 4. What Scripture instances hath God given of his 
 power in raising the dead ? 
 
 A. In the Old Testament, the son of the widow of Sarepta 
 was raised when he was but newly dead, 1 Kings xvii. 22 ; 
 the Shunammite's son, when he had lain dead a considerable 
 time, 2 Kings iv. 35; and the man cast into the sepulchre 
 of Elisha, when they were burying him, chap. xiii. 21; in 
 the New Testament, the daughter of Jairus, Mark v. 41; 
 and Dorcas, Acts ix. 40; were both raised to life when lately 
 dead ; the widow's son in Nain when they were carrying 
 him out to bury him, Luke vii. 12, 15; and Lazarus when 
 stinking in the grave, John xi. 39, 44. 
 
 Q. 5. How can the dust of men's bodies be distinguished 
 and separated when the ashes of many generations are min- 
 gled together ? 
 
 A. With men it is impossible, but not with God ; for who- 
 soever believes an infinite understanding, Psal. cxlvii. 5, must 
 needs own, that no mass of dust can be so jumbled together 
 but God perfectly comprehends and infallibly knows how 
 the most minute particle, and every one of them, is to be 
 matched ; and therefore knows where the particles of each 
 body are, and how to separate them from one another. 
 
 Q. 6. How is it evident from the Scriptures that God will 
 raise the dead ? 
 
 A. From several passages therein, which expressly affirm 
 that he will do so, such as Dan. xii. 2. " And many of them 
 that sleep in the dust of the earth shall awake ; some to ever- 
 lasting life, and some to shame and everlasting contempt ;" 
 John v. 28, 29. " All that are in their graves shall hear his 
 voice, and shall come forth; they that have done good unto 
 the resurrection of life, and they that have done evil unto 
 
Of Benefits at the Resurrection. 20.M 
 
 the resurrection of damnation." See also Job xix. 26, 27; 
 Acts xxiv. 15. 
 
 Q. 7- How did our Lord prove the resurrection against 
 the Sadducees, who held only the five books of Moses as most 
 authentic ? 
 
 A. From Exod. iii. 6 ; " I am the God of Abraham, and 
 the God of Isaac, and the God of Jacob." From whence he 
 argues, Luke xx. 37, 38, " Now that the dead are raised, 
 even Moses showed at the bush, when he calleth the Lord 
 the God of Abraham, and the God of Isaac, and the God of 
 Jacob ; for he is not the God of the dead, but of the living." 
 
 Q. 8. What is the force of this argument for proving the 
 resurrection ? 
 
 A. It amounts to this : He is the God of their persons, 
 and not the God of their souls only; and therefore, though 
 their souls in a separate state love, worship, and praise him, 
 yet their bodies must also be raised out of the dust, and be 
 restored to life, by the soul's resuming its possession, that 
 they may, as living persons, or men having soul and body 
 united, love, serve, and adore him, and have the full enjoy- 
 ment of all the blessings contained in his being their God, 
 Heb. xi. 16. 
 
 Q. 9. Will the self-same body that dies be raised again? 
 
 A. Yes ; it will be the same body, or substance, that will 
 be raised, though endued with other qualities. The very 
 notion of a resurrection implies so much ; since nothing can 
 be said to rise again but that which falls. 
 
 Q. 10. How do you prove from Scripture, that the self- 
 same body that dies shall be raised again ? 
 
 A. Death, in Scripture language, is a sleep, and the re- 
 surrection an awakening out of that sleep, Job xiv. 12, which 
 shows the body rising up to be the self-same that died ; and 
 the apostle tells us, that it is " this mortal which must put 
 on immortality," 1 Cor. xv. 53, and that Christ shall " change 
 our vile body, that it may be fashioned like unto his glori- 
 ous body," Phil. iii. 21. 
 
 Q. 11. How do you prove this from the equity of the Di- 
 vine procedure ? 
 
 A. Though the glorifying of the bodies of the saints cannot, 
 in a strict sense, be said to be the reward of their services or 
 sufferings on earth, yet it is not agreeable to the manner of the 
 Divine dispensation, that one body serve him, and another be 
 glorified; that one fight, and another receive the crown. 
 
 Q. 12. Will the same bodies of the wicked, which are laid 
 in the dust, be also raised again? 
 
 A. Yes ; that the same body which sinned may suffer : 
 it being unsuitable that one body be the instrument of sin 
 here, and another suffer in hell for that sin. 
 
204 Of Benefits at the Resurrection. 
 
 Q. 13. By what means will the dead be raised ? 
 
 A. " The Lord Jesus himself shall descend from heaven 
 with a shout, with the voice of the archangel, and with the 
 trump of God/' 1 Thess. iv. 16. And at his alarming voice, 
 which shall be heard all the world over, the scattered dust 
 of all the dead shall be gathered together, dust to his dust; 
 and likewise every soul shall come again to its own body, 
 never more to be separated. 
 
 Q. 14. In what order will they be raised ? 
 
 A. u The dead in Christ shall rise first," 2 Thess. iv. 16. 
 
 Q. 15. What will become of those who shall be found alive 
 at the second coming of Christ ? 
 
 A. They shall not die and soon thereafter be raised again ; 
 but they shall be changed in some such manner as Christ's 
 body was on the mount when transfigured ; and they shall 
 become like these bodies of the saints which are raised out of 
 their graves, 1 Cor. xv. 5 1 . 
 
 Q. 16. In what time will the dead be raised, and the liv- 
 ing changed ? 
 
 A. " In a moment, in the twinkling of an eye, at the last 
 trump," 1 Cor. xv. 52. 
 
 Q. 17. What will be the difference betwixt the resurrec- 
 tion of the godly and that of the wicked? 
 
 A. The godly shall be raised by virtue of the Spirit of 
 Christ, the blessed bond of their union with him, Rom. viii. 
 11 ; and they shall come forth out of their f * graves with un- 
 speakable joy, Isa. xxvi. 19. " Awake and sing, ye that 
 dwell in the dust:" but the wicked shall be raised by the 
 power of Christ, as a just Judge ; and they shall come forth 
 with unspeakable horror and consternation, as so many male- 
 factors, " to be punished with everlasting destruction from 
 the presence of the Lord, and from the glorv of his power," 
 2 Thess. i. 9. 
 
 Q. 18. In what state and condition will the bodies of be- 
 lievers be raised ? 
 
 A. They shall be raised up in glory, 1 Cor. xv. 43. 
 
 Q. 19. What is meant by the glory in which they shall 
 be raised ? 
 
 A. That they shall be incorruptible, glorious, powerful, 
 and spiritual bodies, 1 Cor. xv. 42 — 44. " It is sown in cor- 
 ruption, it is raised in incorruption ; it is sown in dishonour, 
 it is raised in glory; it is sown in weakness, it is raised in 
 power ; it is sown a natural body, it is raised a spiritual body." 
 
 Q. 20. What do you understand by the bodies of believers 
 being raised incorruptible ? 
 
 A. That they shall leave all the seeds of corruption behind 
 them in the grave, and be for ever incapable of any pain, 
 sickness, or death ; that they shall have an everlasting youth 
 
Of Benefits at the Resurrection. 205 
 
 and vigour, no more subject to the decays which age pro- 
 duced in this life, Isa. xxxii. 24. 
 
 Q. 21. Why are their bodies said to be glorious ? 
 
 A. Because they shall be finished like unto Christ's glo- 
 rious body, Phil. iii. 21 ; not only beautiful, comely, and 
 well proportioned, but full of splendour and brightness : 
 for they shall " shine forth as the sun in the kingdom of 
 their Father," Matth. xiii. 43. 
 
 Q. 22. Why are they said to be powerful or strong bodies? 
 
 A. Because they shall be able to bear up, under an "ex- 
 ceeding and eternal weight of glory," 2 Cor. iv. 1 7 ; and shall 
 not rest night nor day, but be, without intermission, for ever 
 employed, in the heavenly temple, to sing and proclaim the 
 praises of God, Rev. iv. 8 ; weariness being a weakness in- 
 competent to an immortal body. 
 
 Q. 23. In what respect will they be spiritual bodies ? 
 
 A. Not in respect of their being changed into spirits (for 
 they shall still retain the essential properties of bodies), but 
 in respect of their spirit-like qualities and endowments : 
 they shall be nimble and active, and of a most refined con- 
 stitution, for " they shall hunger no more, neither thirst any 
 more, and they shall never sleep," but " serve him day and 
 night in his temple," Rev. vi. 15, 16. 
 
 Q. 24. What will follow immediately upon the resurrec- 
 tion of the dead ? 
 
 A. The day of judgment, Rev. xx. 13. 
 
 Q. 25. What kind of a day will the day of judgment be ? 
 
 A. It will be a day of wrath and vengeance to the wicked, 
 2 Thess. i. 8, 9 ; but a day of complete redemption to the 
 godly, Luke xxi. 28. 
 
 Q. 26. What will be the privilege of believers in the day 
 of judgment? 
 
 A. They shall be openly acknowledged and acquitted, 
 Matth. xxv. 23. 
 
 Q. 27- What is it to be acknowledged by Christ in that 
 day? 
 
 A. It is to be owned by him, as the blessed of his Father, 
 for whom the kingdom of heaven is prepared, Matth. xxv. 
 34. "Then shall the King say to them on his right hand, 
 Come, ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world." 
 
 Q. 28. What is it for believers to be acquitted in the day 
 of judgment ? 
 
 A. It is not only to be vindicated from all calumny and 
 false aspersions cast upon them here, 1 Cor. iv. 5 ; but to 
 have all their sins declaratively pardoned, Acts iii. 19. 
 
 Q. 29. What is the difference between the acquitting of 
 
206 Of Benefits at the Resurrection. 
 
 believers, when they are justified in this life, and the doing 
 
 of it in the day of judgment ? 
 
 A. In this life, believers are acquitted secretly out of the 
 sight of the world, and frequently without any intimation 
 thereof unto themselves : but then the acquitment shall be 
 pronounced in the most solemn and public manner. 
 
 Q. 30. Is not this what is meant by their being openly 
 acknowledged and acquitted ? 
 
 A. Yes ; for it shall be done before God, angels, and men, 
 Rev. iii. 5 ; Matth. xxv. 34—41. 
 
 Q. 31. Why will it be done so openly ? 
 
 A. For the greater honour and comfort of the saints and 
 the greater shame and confusion of their enemies, Isa. lxvi. 
 5. " Your brethren that hated you, that cast you out for 
 my name's sake, said, Let the Lord be glorified ; but he 
 shall appear to your joy, and they shall be ashamed." 
 
 Q. 32. On what account shall they be acquitted in that day ? 
 
 A. On the very same account they are justified here, 
 namely, for Christ's righteousness' sake, imputed to them, 
 and received by faith alone, Rom. iii. 24. 
 
 Q. 33. What benefits shall believers receive after the day 
 of judgment in heaven ? 
 
 A. They shall be made perfectly blessed in the full enjoy- 
 7Ji ent of God to all eternity, 1 Thess. iv. 17. " So shall we 
 ever be with the Lord." 
 
 Q. 34. What is it to be perfectly blessed ? 
 
 A. It is to be entirely free of all misery, and fully pos- 
 sessed of all happiness, Rev. xxi. 4, 7« 
 
 Q. 35. Wherein doth the highest pitch of happiness consist ? 
 
 A. In the full enjoy ing of God, the chiefest good, Psal. 
 Ixxiii. 25. 
 
 Q. 36. In what way and manner will God be fully enjoy- 
 ed in heaven ? 
 
 A. By such a perfect knowledge of him as shall have no 
 measure set to it but what arises from the finite capacity of 
 the creature, 1 Cor. xiii. 12 ; for otherwise a creature's com- 
 prehensive knowledge of an infinite Being is impossible, 
 Job xi. 7- 
 
 Q. 37. How many ways will God be perfectly and satis- 
 fyingly known ? 
 
 A. Two ways ; the one is by sight, which will satisfy the 
 understanding ; and the other is by experience, which will 
 satisfy the will. 
 
 Q. 38. What is it that will give the greatest satisfaction 
 to the bodily eyes in heaven ? 
 
 A. A beholding that glorious and blessed body which is 
 united to the person of the Son of God, Job xix. 27. 
 
Of Benefits at the Resurrection. 207 
 
 Q. 39. Will not the glory of the man Christ Jesus be un- 
 speakably superior to the glory of all the saints ? 
 
 A. Yes, surely; for though the saints shall shine forth as 
 the sun, yet not they, but the Lamb, shall be the light of 
 the heavenly city, Rev. xxi. 23. 
 
 Q. 40. What is it that will make the glory of the human 
 nature of Christ shine with a peculiar lustre in the eyes of 
 the saints? 
 
 A. It is the indissolvable subsistence of that nature in the 
 person of the Son, as the everlasting bond of union betwixt 
 God and them, John xv. 23. " I in them and thou in me, 
 that they may be made perfect in one." 
 
 Q. 41. Is not the blissful sight of God in heaven something 
 else than the sight of that glory which we will see with our 
 bodily eyes, in the man Christ, or in the saints, or any other 
 splendour and refulgence from the Godhead whatsoever? 
 
 A. Yes; for no created thing can be our chief good and 
 happiness, nor fully satisfy our souls ; and as these things 
 are somewhat different from God himself, so the Scriptures 
 assure us that we shall see God, Matth. v. 8, and see him 
 as he is, 1 John iii. 2. 
 
 Q. 42. How will the saints see God, Father, Son, and 
 Holy Ghost in heaven ? 
 
 A. Not with their bodily eyes, in respect of which God 
 is invisible, 1 Tim. i. 17 ; but with the eye of the under- 
 standing, being blessed with the most perfect, full, and clear 
 knowledge of God and Divine things which the creature is 
 capable of, 1 Cor. xiii. 12. 
 
 Q. 43. What is the difference between believers seeing 
 God here and their seeing of him then ? 
 
 A. Here they have only a sight, as it were, of his back- 
 parts ; but there they shall see his face, Rev. xxii. 4; it is 
 but a passing view they can have of him here, but there 
 they shall eternally, without interruption, feed the eyes of 
 their souls upon him, Psal. xvii. 15. " As for me I will be- 
 hold thy face in righteousness : I shall be satisfied, when I 
 awake, with thy likeness." 
 
 Q. 44. What will the eyes of their souls be eternally fed 
 upon ? 
 
 A. They will be for ever contemplating his infinite love, 
 his unchangeable truths, and wonderful works, with the ut- 
 most complacency and delight, Psal. xvi. 11. "In thy 
 presence is fulness of joy, at thy right hand there are plea- 
 sures for evermore." 
 
 Q. 45. How will the saints in heaven contemplate the in- 
 finite love of God towards them ? 
 
 A. They shall be admitted to look into his heart, and there 
 
208 Of Benefits at the Resurrection. 
 
 have a clear, distinct, and assured view of the love he bore 
 to them from eternity and will bear to them for evermore ; 
 for he hath said, " I have loved thee with an everlasting 
 love," Jer. xxxi. 3. " Enter thou into the joy of thy Lord," 
 Matth. xxv. 23. 
 
 Q. 40. How will they contemplate God's unchangeable 
 truths ? 
 
 A. The light of glory will be a complete commentary on 
 the Bible, and will disclose the whole treasure hid in that 
 field, Psal. xxxvi. 9. " In thy light shall we see light." 
 
 Q. 47- Will there be any occasion for written or printed 
 Bibles in heaven ? 
 
 A. By no means ; for the unchangeable truths of God, 
 recorded in that holy book, will be indelibly stamped upon 
 the minds of the redeemed company, as the subject of their 
 everlasting song, Isa. lix. 21. "My words shall not depart 
 — out of the mouth of thy seed's seed, saith the Lord, — 
 from henceforth and for ever," 1 Pet. i. 26. " The word of 
 the Lord endureth for ever." 
 
 Q. 48. What uptaking will they have of the wonderful 
 works of God, particularly of creation ? 
 
 A. Their knowledge of all the creatures will then be 
 brought to perfection, and they will see, that in wisdom he 
 hath made them all, Psal. cxlv. 24. 
 
 Q. 49. What views will they have of adorable provi- 
 dence ? 
 
 A. They will see the chequered web of providence spread 
 out at its full length ; and that there was a need-be for all 
 the trials and troubles they met with in time, 1 Pet. i. 6. 
 
 Q. 50. How will the saints in heaven contemplate the 
 glorious work of redemption ? 
 
 A. It will be the matter of their eternal admiration ; they 
 shall for ever wonder and praise, praise and wonder, at the 
 mysteries of wisdom and love, goodness and holiness, mercy 
 and justice, that shine through the whole of that glorious 
 device, Rev. i. 5, 6. 
 
 Q. 51. What is the experimental knowledge whereby the 
 saints shall enjoy God in heaven ? 
 
 A. It is the participation of the Divine goodness in full 
 measure, accompanied with a most lively sensation thereof 
 in the innermost part of their souls, Rev. vii. 17. "The 
 Lamb shall lead them to living fountains of water," which 
 are no other but God himself, the fountain of living waters, 
 who will fully and freely communicate himself to them. 
 
 Q. 52. In what respect will the communication of God to 
 the experience of the saints in heaven be full ? 
 A. Inasmuch as they shall not be stinted to any measure, 
 
Of Benefits at the Resurrection. 209 
 
 but the enjoyment shall go as far as their most enlarged 
 capacities can reach, Psal. lxxxi. 10. 
 
 Q. 53. Will the capacities of the saints above be of equal 
 size ? 
 
 A. As there will be different degrees of glory (the saints 
 id heaven being compared to stars, which are of different 
 magnitudes, Dan. xii. 3), so some capacities will contain 
 more, and others less, yet all shall be filled, and have what 
 they can hold, Psal. xvi. 11. 
 
 Q. 54. Wherein will consist the freedom of God's commu- 
 nicating himself to the experience of the saints in heaven? 
 
 A. In the unrestrained familiarity which he will there 
 allow them with himself; he shall walk in them, 2 Cor. vi. 
 16; his fulness shall ever stand open to them, there being 
 no vail betwixt him and them to be drawn aside, for they 
 shall see him face to face, 1 Cor. xiii. 12. 
 
 Q. 55. What will be the result of the free communication 
 and full participation of the Divine goodness in the upper 
 sanctuary ? 
 
 A. Perfect likeness to God, and unspeakable joy : hence, 
 says the Psalmist, " I shall be satisfied when I awake with 
 thy likeness — In thy presence is fulness of joy," Psal. xvii. 
 15, and xvi. 11. 
 
 Q. 56. Why will perfect likeness to God follow upon the 
 beatific vision of him ? 
 
 A. Because the seeing of God in all his matchless excel- 
 lencies, no more through a glass darkly, but face to face, 
 cannot but be attended with a swallowing up of all the im- 
 perfections of the saints, into a glorious transformation to 
 his blessed image, 1 John iii. 2. " We shall be like him, for 
 we shall see him as he is." 
 
 Q. 57- Why is the communication and participation of 
 God in heaven accompanied with unspeakable joy ? 
 
 A. Because of the undoubted certainty and full assurance 
 which the saints have of the eternal duration of the same ; 
 the enjoyment of God being always fresh and new to them 
 through the ages of eternity; for they shall drink of living 
 fountains of waters continually springing up in abundance, 
 Rev. vii. 17. 
 
 Q. 58. Why will the saints in heaven have an undoubted 
 certainty of their full enjoying of God to all eternity ? 
 
 A. Because the everlasting God himself will be their " eter- 
 nal life and happiness," 1 John v. 20. " This is the true God, 
 and eternal life," Isa. lx. 19. " The Lord shall be unto thee 
 an everlasting light, and thy God thy glory." Hence it is 
 said of heaven, that the glory of God doth lighten it ; and 
 that " the Lamb is the light thereof," Rev. xxi. 23. 
 
210 Of Benefits at the Resurrection. 
 
 Q. 59. What improvement ought we to make of these 
 benefits which believers receive from Christ at the resur- 
 rection ? 
 
 A. We should " be diligent that we may be found of him 
 in peace, without spot, and blameless," 2 Pet. iii. 14; and 
 occupy the talents he hath given us until he come, Luke 
 xix. 13 ; we should judge ourselves that we may not be 
 judged, 1 Cor. xi. 31 ; and because "the end of all things 
 is at hand," we should " therefore be sober, and watch unto 
 prayer," 1 Pet. iv. 7 ; yea, we should " hope to the end, 
 for the grace that is to be brought unto us, at the revelation 
 of Jesus Christ," chap. i. 13. 
 
 END OF PART FIRST. 
 
PREFACE. 
 
 Tins second part of the Assembly's Shorter Catechism ex- 
 plained, through various impediments, was not published till 
 about seven years after the first, which is the reason why 
 there is an edition more of the first than of the second part. 
 
 In the preface to the first part of this work, subscribed 
 by the Reverend Mr Ebenezer Erskine and me, the use- 
 fulness of sound standards of public authority, together 
 with the Divine warrant for such composures, is briefly set 
 forth ; as likewise a short account of the method which the 
 Westminster Assembly most judiciously observe in this 
 compendious and almost incomparable system of divinity, 
 The Shorter Catechism. 
 
 Both these eminent lights, the Reverend Messrs Ebenezer 
 and Ralph Erskine, who assisted in composing and revising 
 the first part of this Catechism, are some years ago removed 
 to the upper sanctuary by death ; the first soon after,* and 
 the second a little before the publishing of it :t so that the 
 charge of this second part was, by a renewed recommen- 
 dation of my brethren, laid upon me. They indeed pro- 
 mised to afford me materials, which some of them did, and 
 I made all the use of them I could. 
 
 This performance, such as it is, was never judicially 
 read and approved by any of our judicatories (though 
 several of my brethren had opportunity to peruse the most 
 part of it before the whole was cast off); therefore any 
 imperfection or weakness that may be found herein is 
 not to be imputed to the body of ministers, with whom I 
 am in Providence connected, but to myself only. 
 
 As to mistakes in divinity, I dare not say there are none ; 
 but if there are, I may be confident to affirm there were 
 none designed. 
 
 * The Reverend Mr Ebenezer Erskine, minister of the Gospel, first at 
 Portmoak, and then at Stirling, died June 2, 1754, in the 74th year of his 
 age and 51st of his ministry. There were what amounted to four octavo 
 volumes of excellent sermons published in his own lifetime, and a fifth 
 after his death. 
 
 f The Reverend Mr Ralph Erskine, minister of the Gospel at Dun- 
 fermline, died November 6, 1752, in the 68th year of his age and 42d of 
 his ministry in that place. 
 
 He published several polemical treatises on various subjects ; but his 
 practical works, both in prose and verse, are now collected into two large 
 folio volumes ; to which is prefixed a preface, giving a short account of 
 the author. 
 
212 PREFACE. 
 
 In this edition there are several questions added which 
 were not in the former ; particularly on the ceremonial law, 
 which was the typical gospel of the Jews ; and others are 
 altered and corrected in the plainest way I could devise. 
 
 The words of the Shorter Catechism, from which the ex- 
 plicatory questions are formed, are put in Italics, as is done 
 in the first part, to distinguish them from quotations out of 
 the Confession and Larger Catechism, whereof there are 
 several in both parts of this treatise ; and the Scripture- 
 proofs are now ranged in such an order as the reader may 
 see, at first view, the branch of the answer each of them is 
 designed to confirm. 
 
 It has been acknowledged, in all ages, that the catecheti- 
 cal way of instructing is the most speedy and successful 
 method of conveying the knowledge of Divine things ; be- 
 cause thereby the truths of God are brought level to the 
 weakest capacity, being separately proposed one after an- 
 other, with plain and distinct answers to each. If people, 
 then, would be at the pains carefully to peruse, particularly 
 on Sabbath evenings, the helps that have been offered for 
 understanding their Catechism, they should soon have the 
 experience of attaining some tolerable insight into the lead- 
 ing principles of the Christian religion ; and by that means 
 hear the word preached with more spiritual benefit to their 
 own souls ; and likewise be capable to distinguish truth 
 from error in many of the practical books that are among 
 their hands ; for the first principles of the oracles of God 
 ought to be learned in the first place, and when the know- 
 ledge of these is once attained, a patent door will be open to 
 farther improvements ; whereas, if the foundation is not 
 laid, it is needless to dream of carrying up the fabric. And, 
 indeed, herein lies the fatal mistake of the most part of 
 people, that though they can scarce repeat, far less under- 
 stand their Catechism, yet they imagine that they may read 
 any other Divine subject that comes into their hands, with 
 advantage ; while, on the contrary, the understanding of 
 their Catechism, in the first place, would be the most effec- 
 tual and successful mean for their profiting by what they 
 might read or hear during the whole remainder of their 
 life. 
 
 JAMES FISHER. 
 
 Glasgow, May 3, 1765. 
 
THE 
 
 SHORTER CATECHISM 
 
 EXPLAINED. 
 
 PART SECOND. 
 
 39. Q. What is the duty which God requireth of man? 
 A. The duty which God requireth of man is obedience 
 to his revealed will. 
 
 Q. 1. Why are the principles of faith in the Shorter Ca- 
 techism treated of before duties of obedience? 
 
 A. To show that man's duty cannot be rightly performed 
 unless it flow from a belief of these principles as the root and 
 spring of it, Heb. xi. 6. 
 
 Q. 2. What do you understand by man's duty f 
 
 A. That which he oweth to God out of love and gratitude, 
 Luke xvii. 10. 
 
 Q. 3. What is it that man thus oweth to God ? 
 
 A. Constant and universal obedience, 1 Sam. xv. 22. 
 
 Q. 4. From whence doth our obligation of obedience to 
 God arise ? 
 
 A. From his universal supremacy and sovereign autho- 
 rity over us as rational creatures, Lev. xviii. 5, who depend 
 entirely upon him for our " life and breath, and all things," 
 Acts xvii. 25. 
 
 Q. 5. What motive or excitement have Christians above 
 others unto the duties of obedience? 
 
 A. They have the revelation of God's free love, mercy, 
 and grace in Christ, bringing salvation unto them, which 
 should teach them to " live soberly, righteously, and godly 
 in this present world," Tit. ii. 11, 12. 
 
 Q. 6. What is the only rule and measure of our obedience ? 
 
 A. The revealed will of God, Isa. viii. 20. 
 
 Q. 7- Why is our obedience limited to God's revealed 
 will ? 
 
 A. Because it is necessary that God should signify to us 
 in what instances he will be obeyed, and the manner how 
 our obedience is to be performed ; otherwise it would rather 
 be a fulfilling of our own will than his, Micah vi. 8. 
 
 Q. 8. Where hath God revealed his will as the rule and 
 measure of our obedience ? 
 
 A. In the Scriptures of the Old and New Testament, 2 
 Tim. iii. 16. 
 
214 Of Man's Duty to God. 
 
 Q. 9. What is the difference between God's secret and re- 
 vealed will ? 
 
 A. His secret will is reserved to himself as the rule of his 
 own procedure; but his revealed will is made known to us 
 as the rule of our faith and obedience, Deut. xxix. 29. " The 
 secret things belong unto the Lord our God: but those 
 things which are revealed belong unto us and to our children 
 for ever, that we may do all the words of this law." 
 
 Q. 10. Is it not agreeable to the revealed will of God that 
 we give obedience to the just commands of our lawful su- 
 periors ? 
 
 A. Yes ; for thus we are commanded, 1 Pet. ii. 13. " Sub- 
 mit yourselves to every ordinance of man for the Lord's sake." 
 
 Q. 11. What is the difference betwixt the obedience we 
 should yield to God, and that which we should give to our 
 lawful superiors ? 
 
 A. We should obey God for himself, or out of regard to 
 his own authority, as the very ground and reason of our obe- 
 dience; but we should obey our superiors only in the Lord, 
 or as their commands are agreeable to his will, Eph. vi. 1. 
 " Children, obey your parents in the Lord, for this is right." 
 
 Q. 12. What is our duty when the commands of superiors 
 lie across to the commands of God? 
 
 A. In that case we ought, without the least hesitation, " to 
 obey God rather than men," Acts v. 29; Dan. iii. 18. 
 
 Q. 13. Why ought God to be obeyed rather than men 
 when their commands are opposite? 
 
 A. Because " God alone is the Lord of the conscience, 
 James iv. J2; and hath left it free from the doctrines and 
 commandments of men, which are in any thing contrary to 
 his word," Acts iv. 19.* 
 
 Q. 14. What is the nature of that obedience which is ac- 
 ceptable to God ? 
 
 A. It is such as flows from a vital union with Christ and 
 faith in him as the principle of it, John xv. 4, 5 ; is perform- 
 ed in a due manner, Psal. v. 7; and aims at the glory of 
 God as the highest and ultimate end thereof, 1 Cor. x. 3J. 
 
 Q. 15. What encouragement doth God give us to essay a 
 universal obedience to his revealed will ? 
 
 A. That he requires nothing of us in point of duty, but 
 what he promises strength and furniture for the perform- 
 ance of, Ezek. xxxvi. 27- " I will — cause you to walk in 
 my statutes, and ye shall keep my judgments and do them." 
 
 40. Q. What did God at first reveal to man for the 
 rule of his obedience ? 
 
 * Confession of Faith, chap. xx. § 2. 
 
Of the Moral Law. 2 1 5 
 
 A. The rule which God at first revealed to man for 
 his obedience was the moral law. 
 
 Q. 1. How are the laws of God distinguished ? 
 
 A. Into natural and positive. 
 
 Q. 2. What is the law of God natural, or the law of nature? 
 
 A. It is that necessary unalterable rule of right and wrong, 
 founded in the infinitely holy and just nature of God, and 
 whereunto men, as reasonable creatures, cannot but be in- 
 dispensably bound, Rom. ii. 14, 15. 
 
 Q. 3. What do you understand by positive laws ? 
 
 A. Such institutions as depend only upon the sovereign 
 will and pleasure of God, and which he might not have en- 
 joined, and yet his nature remain the same; such as the 
 command about not eating the forbidden fruit, and all the 
 ceremonial precepts under the old dispensation. 
 
 Q. 4. Where were the dictates of the law of nature ori- 
 ginally inscribed ? 
 
 A. A fair copy of them was originally written upon the 
 heart or mind of man at his first creation ; because he was 
 made after the image of God, Gen. i. 27. 
 
 Q. 5. Whether do these dictates become just and reason- 
 able because they are commanded ? or, are they command- 
 ed because they are just and reasonable in their own nature 
 before ? 
 
 A. They are commanded, because they are just and reason- 
 able in their own nature, antecedently to any divine precept 
 about them, being founded in the very holiness and wisdom 
 of God, Psal. cxi. 7, 8. 
 
 Q. 6. Did the dictates of the law of nature undergo any 
 change or alteration in the mind of man after the fall? 
 
 A. The law of nature being the natural instinct of the 
 reasonable creature, implanted in the soul by God himself, 
 it can never be totally erased or obliterated, as to its com- 
 mon and general principles, and immediate conclusions 
 flowing from them; though, with reference to such native 
 consequences as are more remote, it is mightily corrupted, 
 and even altered and perverted, by the vicious and depraved 
 nature of man, Rom. i. 21, 32. 
 
 Q. 7« What are the common and general principles of the 
 law of nature, which are engraven, in some measure, upon 
 the minds of men, even where they have no written law ? 
 
 A. They are such as these; that God is to be worshipped : 
 parents to be honoured : none are to be injured : that we 
 should not do to others what we would not wish them to do 
 to us ; and the like. 
 
 Q. 8. How do you prove that these and the like principles 
 
216 Of the Moral Law. 
 
 are still ingrained in man's nature even where there is no 
 written law ? 
 
 A. From Rom. ii. 14. " The Gentiles which have not the 
 law (namely the written law) do by nature the things con- 
 tained in the law." 
 
 Q. 9. How doth it appear from men's own consciences 
 that they have innate principles of right and wrong im- 
 planted in their natures ? 
 
 A. From their consciences excusing or accusing them, as 
 they commit actions manifestly agreeable or disagreeable to 
 these innate or inbred principles, Rom. ii. 15. 
 
 Q. 10. What are the horrid though native consequences 
 of denying innate principles of right and wrong? 
 
 A. The denying hereof saps the foundation of all religion, 
 natural and revealed ; subverts all difference betwixt moral 
 good and evil ; and consequently opens a wide door to gross 
 and downright Atheism. 
 
 Q. 11. Is there any difference betwixt the law of nature 
 and the moral law ? 
 
 A. Although the same duties which are contained in the 
 law of nature are prescribed also in the moral law, yet there 
 is this difference, that in the law of nature there is nothing 
 but what is moral ; but in the moral law there is something 
 also that is positive, namely, the means of worship, and 
 circumscribing the particular day for the observation of the 
 Sabbath. 
 
 Q. 12. What is the meaning of the word moral, when 
 applied to the law? 
 
 A. Though the word literally has a respect to the manners 
 of men, yet, when applied to the law, it signifies that which 
 is perpetually binding, in opposition to that which is binding 
 only for a time. 
 
 Q. 13. Was there any express revelation of the moral law 
 made to Adam in innocency? 
 
 A. He needed no express revelation thereof, because it 
 
 was interwoven with his very nature, in his creation after 
 
 the image of God, Eccl. vii. 9. " God made man upright." 
 
 Q. 14. Why then is it said in the answer, that the moral 
 
 law was the rule which God at first revealed to ma?i ? 
 
 A. Because it was so distinctly written in his heart, and 
 impressed in his nature, that it was equal to an express re- 
 velation ? 
 
 Q. 15. Is the moral law to be viewed only as the rule of 
 our obedience ? 
 
 A. It must be viewed also as the reason thereof. We must 
 not only do what is commanded in the law, and avoid what is 
 forbidden therein ; but we must also do good, for this very 
 
Of the Moral Law. 217 
 
 reason, that God requires it ; and avoid evil, because he 
 forbids it, Lev. xviii. 4, 5 ; " I am the Lord your God, ye 
 shall therefore keep my statutes and my judgments." 
 
 Q. 16. Are the precepts of the moral law of immutable ob- 
 ligation, so as that in no case they can be dispensed with ? 
 
 A. With respect to God, these precepts which do not flow 
 absolutely and immediately from his own nature, may, in 
 certain particular cases, be altered or changed, provided it 
 be done by his express appointment : but with respect to 
 man, all the precepts of the moral law are of immutable 
 obligation, and none of them can be dispensed with by him 
 at any rate, Matth. v. 18. 
 
 Q. 17- Did not God dispense with the law against man- 
 slaughter, when he commanded Abraham to offer his only 
 son Isaac for a burnt-offering upon one of the mountains 
 in the land of Moriah, which he was to tell him of? Gen. 
 xxii. 2. 
 
 A. Though Abraham, it would seem, looked upon this 
 mysterious command of his sovereign Lord to be peremp- 
 tory, inasmuch as he immediately took journey with his 
 son, to put the divine orders into execution ; yet in the 
 issue it proved only to be probatory, to discover to Abraham 
 himself the reality of his faith, and the submissiveness of 
 his obedience to God, as flowing therefrom, ver. 12, \6, 17. 
 
 Q. 18. Would Abraham have been guilty of murder had 
 he been permitted to sacrifice his son on this occasion ? 
 
 A. No ; because he had the warrant of the most unques- 
 tionable authority, even the authority of the Lord, the Crea- 
 tor of the ends of the earth, for so doing, ver. 2. 
 
 Q. 19. Is the moral law a perfect rule of life and manners ? 
 
 A. It is so perfect that nothing can be superadded there- 
 unto, or corrected therein, Psal. xix. 7* " The law of the 
 Lord is perfect." 
 
 Q. 20. Did Christ supply any defects of the law, or cor- 
 rect any mistakes therein ? 
 
 A. No ; he acted the part of an interpreter, and defender 
 of the law, but not of a new lawgiver, as is evident from his 
 explaining the law, and vindicating it, Matth. chapters v. vi. 
 and vii., from the corrupt glosses that were put thereupon. 
 
 Q. 21. Did not Christ say, John xiii. 34, " A new com- 
 mandment I give unto you, that ye love one another ?" 
 
 A. This commandment was not new as to the substance 
 of it, for it is the sum of the second table of the law, Matth. 
 xxii. 39, and therefore called an " old commandment, which 
 he had from the beginning," 1 John ii. 7; 2 John, ver. 5 ; 
 but it is called new, because it was enforced with the new 
 motive and example of Christ's unparalleled love to us, 
 
 K 
 
218 Of the Moral Law. 
 
 imported in the words immediately following, * As I have 
 loved you, that ye also love one another." 
 
 Q. 22. Is the moral law abrogated under the New Testa- 
 ment ? 
 
 A. By no means; for "Christ came not to destroy the 
 law, but to fulfil it," Matth. v. 17. 
 
 Q. 23. Can righteousness and life be attained by the 
 moral law since the fall ? 
 
 A. No ; " for b}' the works of the law shall no flesh be 
 justified," Gal. ii. \6. 
 
 Q. 24. Of what use then is the law unto men, since 
 righteousness and life cannot be attained by it? 
 
 A. It is, notwithstanding, of manifold use, both to unre- 
 generate sinners, and to saints ; for the " law is good, if a 
 man use it lawfully," 1 Tim. i. 8 ; that is, in a suitableness 
 to the state wherein he is as a believer or unbeliever. 
 
 Q. 25. Of what use is the law to unbelievers, or to unre- 
 generate sinners? 
 
 A. It is of use to discover to them their utter impotence 
 and inability to attain justification and salvation by the 
 works thereof; and thus it is a schoolmaster to bring them 
 to Christ, that they may be justified by faith, Gal. iii. 24.* 
 
 Q. 26. How is the law a schoolmaster to bring sinners to 
 Christ? 
 
 A. By requiring spotless holiness of nature; perfect, per- 
 sonal, and perpetual obedience in this life, and full satisfac- 
 tion for sin ; which none of mankind being capable of, they 
 are thereby shut up to see the need they stand in of Christ, 
 who hath done all these things for them. " For Christ is 
 the end of the law for righteousness, to every one that be- 
 lieveth," Rom. x. 4. 
 
 Q. 27. Has the law this effect upon all the unregenerate ? 
 
 A. No ; the most part of them remain deaf to the dictates 
 of the law, both as to their sin and danger, and are therefore 
 rendered inexcusable, Rom. i. 20. 
 
 Q. 28. Of what use is the law to the regenerate, or to be- 
 lievers ? 
 
 A. It is of use to excite them to express their gratitude 
 and thankfulness to Christ for his fulfilling it as a covenant, 
 Rom. viii. 3, 4, by their studying conformity thereto, both 
 in their hearts and lives, as the rule of their obedience, 
 Rom. vii. 22, and xii. 2.t 
 
 Q. 29. How can the moral law be the rule of obedience 
 to believers, when it is said of them, Rom. vi. 14, that they 
 are not under the law ? 
 
 A. Though they are not under the law as a covenant of 
 
 * See Larger Catechism, quest. 96. f Ibid, quest. 97. 
 
Of the Moral Law. 219 
 
 works, to be either justified or condemned thereby, yet they 
 are under it as a rule of duty, and account it their happiness 
 and privilege to be so, 1 Cor. ix. 21. 
 
 Q. 30. What may we learn from the nature of the moral 
 law in general ? 
 
 A. That God having so clearly pointed out his own nature, 
 and in a manner expressed his very image tiierein, Lev. ix. 
 2, we ought to loath and abhor ourselves, for our want of 
 conformity thereunto, and our transgressing thereof times 
 without number, Psal. xl. 12, and fly to the Lord Jesus, that 
 by his righteousness imputed, the righteousness of the law 
 may be fulfilled in us, Rom. viii. 3, 4. 
 
 Q. 31. What other laws did God give the Jews besides 
 the moral law ? 
 
 A. He gave them also the ceremonial and judicial 
 laws. 
 
 Q. 32. What was the ceremonial law ? 
 
 A. It was a system of positive precepts, about the external 
 worship of God in the Old Testament church, chiefly design- 
 ed to typify Christ as then to come, and to lead them to the 
 knowledge of the way of salvation through him, Heb. x. 1. 
 
 Q. 33. What were the principal ceremonies about which 
 this law was conversant ? 
 
 A. They were such as respected sacred persons, places, 
 and things. 
 
 Q. 34. Who was the chief sacred person among the Jews ? 
 
 A. The high-priest, who was ordained for men in things 
 pertaining to God, Heb. v. 1. 
 
 Q. 35. In what respect was he a type of Christ ? 
 
 A. His being consecrated with a plentiful effusion of the 
 holy anointing oil, typified the unmeasurable communica- 
 tion of the Spirit unto Christ, Psal. cxxxiii. ; 2 John iii. 34 ; 
 and his bearing the names of the children of Israel upon his 
 shoulder, and in the breastplate, signified that Christ is the 
 representative of all his spiritual seed, and hath their con- 
 cerns continually at heart, Isa. xlix. 3, 16. 
 
 Q. 36. Were not the other ordinary priests of Aaron's 
 family types of Christ likewise ? 
 
 A. Yes ; for inasmuch as they daily offered up sacrifices 
 according to the law, Heb. x. 11, they were typical of him, 
 who " now once in the end of the world hath appeared to 
 put away sin by the sacrifice of himself," chap. ix. 26. 
 
 Q. 37- What were the sacred places under the old dispen- 
 sation ? 
 
 A. The tabernacle and temple. 
 
 Q. 38. What was the tabernacle ? 
 
 A. It was a moveable and portable tent, secured from the 
 
220 Of the Ceremonial Law. 
 
 injuries of the weather, by several coverings ; the whole 
 planned by God himself, and executed by Moses in the 
 wilderness, precisely according to the pattern showed him 
 in the mount, Heb. viii. 5. 
 Q. 39. How was it enclosed ? 
 
 A. By a large or spacious court, open above, but hung 
 round with curtains of fine-twined linen, five cubits, or seven 
 feet and a half high, Exod. xxvii. 18. 
 
 Q. 40. When and where was the temple built? 
 A. It was built by Solomon at Jerusalem, in Mount Mo- 
 riah, four hundred and eighty years after the children of Is- 
 rael came out of Egypt, and consequently about the same 
 number of years after the tabernacle was set up in the wil- 
 derness, 1 Kings vi. 1, compared with 2 Chron. iii. 1. 
 
 Q. 41. Was the plan of the temple the contrivance of hu- 
 man skill ? 
 
 A. No ; like the tabernacle, it was devised by God him- 
 self ; for David gave to Solomon his son the pattern of the 
 whole of it, as he had it by the Spirit, 1. Chron. xxviii. 11, 
 12. And after enumerating several particular parts of the 
 model, "All this," said David, "the Lord made me under- 
 stand in writing by his hand upon me, even all the works 
 of this pattern," ver. 19. 
 
 Q. 42. What did the tabernacle and temple typify ? 
 A. Amongst other things they both of them typified the 
 human nature of Christ, which was assumed into union with 
 his Divine person, John ii. 19, 21. 
 
 Q. 43. How many apartments were there in these sacred 
 places ? 
 
 A. Besides the large outward court, to which any of all 
 Israel had access, who were not ceremonially unclean, there 
 were, both in the tabernacle and temple, two sacred apart- 
 ments ; the first called the holy, and the second the most 
 holy place, separated by an embroidered vail of cunning 
 work, Exod. xxvi. 31 — 34. 
 
 Q. 44. What did these several apartments signify ? 
 A. The outward court might signify the church visible, 
 consisting in a mixture of saints and sinners ; the holy place, 
 the church invisible on earth, made up only of the true mem- 
 bers of Christ's mystical body ; and the holiest of all repre- 
 sented heaven itself, or the church-triumphant in glory. 
 
 Q. 45. What were the sacred things in the outward court, 
 which was before the tabernacle ? 
 
 A. They were these three ; the laver, the sacrifices, and 
 the altar on which they were offered. 
 Q. 46. What was the laver ? 
 A. It was a brazen vessel for holding water, made of the 
 
Of the Ceremonial Law. 221 
 
 looking-glasses, or polished pieces of brass, gifted by the 
 (< women who assembled at the door of the tabernacle of the 
 congregation," Exod. xxxviii. 8. 
 
 Q. 47. Where was it situated ? 
 
 A. " Between the tabernacle of the congregation and the 
 altar," Exod. xxx. 18. 
 
 Q. 48. Why was it placed there ? 
 
 A. That Aaron and his sons might wash their hands and 
 their feet thereat when they went into the tabernacle, or 
 when they came near to the altar to minister, under no less 
 penalty than death, ver. 19 — 21. 
 
 Q. 49. Why was this ordinance of the priest's washing 
 at the laver enjoined under such a severe penalty ? 
 
 A. To point out the absolute necessity of the application 
 of the blood and Spirit of Christ unto the soul, as that with- 
 out which there can be no escaping of eternal death, 1 John 
 i. 7> compared with Rom. vi. 23. 
 
 Q. 50. What was the subject-matter of the sacrifices ? 
 
 A. Such of the clean beasts and fowls, specified by God 
 himself, as were free of any blemish or imperfection what- 
 soever, Lev. xxii. 20. 
 
 Q. 51. What was signified by the sacrifices being without 
 blemish ? 
 
 A. The spotless holiness and purity of the human nature 
 of Christ which was sacrificed for us, 1 Pet. i. 19. 
 
 Q. 52. What were the instructive ceremonies that were 
 used in expiatory sacrifices or burnt-offerings ? 
 
 A. The sins of the offerers were to be typically laid upon 
 the head of the sacrifices, Lev. i. 4 ; next it was to be slain 
 by blood-shedding, ver. 5 ; and then it was to be consumed 
 wholly, or in part, with fire upon the altar, ver. 9. 
 
 Q. 53. What was signified by charging the sins of the of- 
 ferers upon the head of the sacrifice ? 
 
 A. That the sins of an elect world were laid on Christ to 
 be expiated by him, Isa. liii. 6. 
 
 Q. 54. What was typified by shedding the blood of the 
 sacrifice unto death ? 
 
 A. That the blood of Christ was to be " shed for many, 
 for the remission of sins," Matth. xxvi. 28. 
 
 Q. 55. What was signified by consuming the sacrifice 
 with fire upon the altar? 
 
 A. That the whole of that infinite wrath which was due 
 to sinners, and would have been consuming them for ever, 
 was poured out upon the glorious Surety, and endured by 
 him, Isa. liii. 10. 
 
 Q. 56. Upon what altar were the sacrifices offered and 
 consumed ? 
 
222 Of the Ceremonial haw. 
 
 A. Upon the brazen altar, or altar of burnt-offering, 
 which was placed without before the door of the tabernacle 
 of the congregation, Exod. xl. 6, intimating that the sacrifice 
 of Christ was to be perfected on this earth, John xix. 30. 
 
 Q. 57- What was typified by this altar? 
 
 A. As the altar sanctifieth the gift, Matth. xxiii. 19, so 
 this altar typified the Divine nature of Christ, as giving in- 
 finite worth and value to the sacrifice of the human nature, 
 because of the personal union, Heb. ix. 14. 
 
 Q. 58. From whence came the fire originally which was 
 kept burning on the altar of the burnt-offering ? 
 
 A. It came originally and immediately from God himself; 
 for when Moses was dedicating the tabernacle in the wil- 
 derness, " there came a fire out from before the Lord, and 
 consumed upon the altar the burnt-offering and the fat," 
 Lev. ix. 24. And afterwards, at the dedication of Solomon's 
 temple, " when he had made an end of praying, the fire 
 came down from heaven, and consumed the burnt-offering 
 and the sacrifices," 2 Chron. vii. 1. 
 
 Q. 59. What was signified by this fire coming immediately 
 from before the Lord or from heaven ? 
 
 A. It signified God's acceptance of and acquiescence in 
 the obedience unto death of his own eternal Son, typified by 
 all these expiatory sacrifices, Isa. xlii. 21. 
 
 Q. CO. Why was the fire never to go out, but to be kept 
 ever burning upon the altar ? Lev. vi. 13. 
 
 A. To show that it was not possible that the blood of 
 bulls and of goats should take away sin, Heb. x. 4 ; and 
 therefore to teach the people under that dispensation to look 
 to the atoning blood of the Messiah, as that only which could 
 quench the flame of divine wrath against sin, and be " an 
 offering and a sacrifice to God for a sweet- smelling savour," 
 Eph. v. 2, in which he might eternally rest. 
 
 Q. 61. What were the sacred things in the holy place 
 called the first tabernacle ? Heb. ix. 2. 
 
 A. They were the candlestick, the table with the show- 
 bread, and the altar of incense. 
 
 Q. 62. What was typified by the candlestick ? 
 
 A. That all true spiritual light is conveyed unto the church 
 only from Christ, John i. 9, 18, and that as the branches were 
 supplied with oil from the body of the candlestick, so all the 
 members are supplied out of the fulness of Christ ; " for God 
 giveth not the Spirit by measure unto him," chap. iii. 34. 
 
 Q. 63. What was meant by the show-bread which was 
 always set forth upon the table? Exod. xxv. 30. 
 
 A. That in Christ, who is the bread of life, there is food 
 continually for starving sinners of mankind, John vi. 35, 
 
Of the Ceremonial Law. 223 
 
 and that we can never come wrong at any time to him for 
 supply, " because in him dwelleth all the fulness of the 
 Godhead bodily/' Col. ii. 6. 
 
 Q. 64. What was typified by the altar of incense, which 
 was placed immediately before the vail ? Exod. xxx. 6. 
 
 A. The incense which was continually burnt upon this 
 altar every morning and evening, Exod. xxx. 7; 8 (after 
 the sacrifices were offered without, upon the altar of burnt- 
 offering), typified the prevalent intercession of Christ, found- 
 ed upon his meritorious oblation, 1 John ii. 1, 2. 
 
 Q. 65. What were the sacred and significant things con- 
 tained in the most holy place, or holiest of all, as it is called ? 
 Heb. ix. 3. 
 
 A. The apostle to the Hebrews says, that " the taber- 
 nacle, which is called the holiest of all, had the golden censer, 
 and the ark of the covenant, overlaid round about with gold, 
 wherein was the golden pot that had manna, and Aaron's rod 
 that budded, and the tables of the covenant, and over it the 
 cherubims of glory shadowing the mercy-seat," Heb. ix. 4, 5. 
 
 Q. 6Q. Did the golden censer, like other sacred utensils in 
 the most holy place, remain perpetually therein ? 
 
 A. No; it remained no longer than the high-priest conti- 
 nued within the vail, sprinkling the blood of the sin-offering 
 " upon the mercy-seat and before it," Lev. xvi. 14 ; during 
 which time the cloud of incense, kindled with coals of fire 
 from the altar of burnt- offering, covered the mercy-seat, ver. 
 12, 13; and then, when the high-priest retired from the 
 most holy place, he carried off the golden censer with him 
 to the altar of incense, where it lay till there was next occa- 
 sion for it. 
 
 Q. 67- Why then was the holiest of all said to have the 
 golden censer ? 
 
 A. Because the principal use of it was to carry in burning 
 incense to the most holy place, along with the blood of the 
 sacrifice, on the great day of atonement, once every year, 
 Lev. xvi. 12, 13. 
 
 Q. 68. What was typified by this cloud of incense carried 
 in by the high-priest, to the most holy place, along with the 
 blood of the sacrifice, once a-year ? 
 
 A. The infallible prevalency of Christ's intercession, be- 
 cause of the infinite merit of his satisfaction, Heb. vii. 25. 
 
 Q. 69. What was the most eminent pledge of the Divine 
 Presence in this most holy place? 
 
 A. The ark, with the mercy-seat that covered it, Exod. 
 xxv. 21, 22. " Thou shalt put the mercy-seat above upon 
 the ark, — and there will I meet with thee, and I will com- 
 mune with thee." 
 
 Q. 70. What was put within the ark ? 
 
224 Of the Ceremonial Law. 
 
 A. Nothing but the two tables of stone, on which the 
 Ten Commandments were written with the finger of God 
 at Mount Sinai ; 1 Kings viii. 9. " There was nothing in 
 the ark, save the two tables of stone, which Moses put 
 there at Horeb." 
 
 Q. 71- Were not the golden pot that had manna and 
 Aaron's rod that budded put within the ark, as it would 
 seem from Heb. ix. 4 ? 
 
 A. No : it is expressly said, that both these were appoint- 
 ed to be laid up before the testimony, not in it, Exod. 
 xvi. 34, and Numb. xvii. 10. 
 
 Q. 72. What did the golden pot that had manna signify ? 
 
 A. The inexhaustible provision of all the spiritual bless- 
 ings laid up in Christ for the members of his mystical body, 
 John vi. 54, 55. 
 
 Q. 73. What was typified by Aaron's rod that budded ? 
 
 A. The fixed choice that God had made of Christ unto 
 the office of priesthood, he being called of God thereunto, as 
 was Aaron, Heb. v. 4. 
 
 Q. 74. For what end was the ark of the covenant properly 
 made ? 
 
 A. It was for holding the two tables of the law, which 
 are called the testimony; Exod. xxv. 16, says God to Moses, 
 " Thou shalt put into the ark the testimony that I shall 
 give thee." 
 
 Q. 15. Why were the tables of the law called the two 
 tables of testimony? Exod. xxxi. 18. 
 
 A. Because they testified the will of God to mankind, as 
 the unerring rule of duty, Isa. viii. 20. 
 
 Q. 76. Why were these tables put into the ark ? 
 
 A. To signify that the law, which was broken by the first 
 Adam, was put up, as fulfilled in the second, Isa. xliii. 21 ; 
 " that there might be no condemnation to them which are 
 in Christ Jesus," Rom. viii. 1 . 
 
 Q. 77« Why were these tables called the tables of the cov- 
 enant, and the ark wherein they were contained the ark of 
 the covenant ? Heb. ix. 4. 
 
 A. Because ten commandments, written on these tables, 
 were the matter of the covenant of works made with Adam, 
 as the head of his posterity, Rom. x. 5, and the fulfilment 
 of them, both in point of doing and suffering, was the con- 
 dition of the covenant of grace made with Christ, as the 
 representative of his spiritual seed, Matth. iii. 15. 
 
 Q. 78. What was the mercy-seat ? 
 
 A. It was a plate of solid gold, exactly fitted to the 
 breadth and length of the ark, Exod. xxv. ver. 10 and 17, 
 compared so as to be a lid, or covering, to the tables of the 
 covenant, which were within it, ver. 21. 
 
Of the Ceremonial Lair. 225 
 
 Q. 79- Why was it called the mercy-seat? 
 A. To intimate, that God is propitious and merciful to 
 sinners only through the meritorious satisfaction of Christ, 
 Rom. v. 21. 
 
 Q. 80. What was signified by its being a lid, or covering, 
 to the tables of the covenant ? 
 
 A. That the broken law was so hid or covered by the 
 glorious Surety, who answered all its demand, Rom. viii. 
 33, 35, that it could accuse none before God, who had " fled 
 for refuge to lay hold upon the hope set before them/' Heb. 
 vi. 18. 
 
 Q. 81. What was it that peculiarly belonged to the mercy- 
 seat ? 
 
 A. The cherubims of glory shadowing it, Heb. ix. 5. 
 
 Q. 82. What was represented by these cherubims ? 
 
 A. They represented the ministry and service of the holy 
 angels to Christ and his Church, Heb. i. 34. 
 
 Q. 83. Why called cherubims of glory ? 
 
 A. Because God manifested his glory from between them, 
 Exod. xxv. 22, and gave gracious answers with respect to 
 his church and people, Numb. vii. 89. 
 
 Q. 84. How did they shadow the mercy-seat ? 
 
 A. By stretching forth and spreading their wings over it, 
 intimating their readiness to fly upon Christ's errand on all 
 occasions, Psal. civ. 4. 
 
 Q. 85. In what posture were the faces of these cherubims ? 
 
 A. They looked one to another, and toward the mercy- 
 seat, Exod. xxv. 20. 
 
 Q. 86. What did this posture of their faces signify? 
 
 A. Their looking one to another signified their perfect 
 harmony in serving the interests of Christ's kingdom, Ezek. 
 i. 20; and their looking toward the mercy-seat signified 
 their desire to dive, with the most profound veneration and 
 wonder, into the adorable mystery of redeeming love; 1 Pet. 
 i. 12. " Which things the angels desire to look into." 
 
 Q. 87- Who was allowed to enter into this most holy place ? 
 
 A. None but the high-priest alone, without any one to 
 attend or assist him, Lev. xvi. 17. And herein he was an 
 eminent type of Christ, who had the whole work of re- 
 demption laid upon his shoulders : " And of the people 
 there was none with him," Isa. lxiii. 3. 
 
 Q. 88. When did the high-priest enter into the holiest of all ? 
 
 A. Only once every year, namely, on the great day of 
 atonement, which was appointed to be a solemn anniversary 
 fast under that cermonial dispensation, Lev. xvi. 29, 30. 
 
 Q. 89. In what manner did the high-priest enter within 
 the vail ? 
 
 k2 
 
226 Of the Ceremonial Law. 
 
 A. He was expressly required to carry along with him 
 the blood of the sacrifice, slain without the tabernacle, at 
 the altar of burnt-offering, and the golden censer full of 
 burning incense ; without both which he might by no means 
 enter within the most holy place, Lev. xvi. 12 — 16. 
 
 Q. 90. What was typified by this solemnity? 
 A. It typified the perpetual efficacy of the blood of Christ 
 in heaven, for all the blessings and benefits for which it was 
 shed on earth, Heb. xii. 24. 
 
 Q. 91. Is the ceremonial law, or any part thereof, obli- 
 gatory now, under the New Testament ? 
 
 A. Although the Divine truths, couched and signified 
 under the ceremonies of God's own institution be unchange- 
 ably the same, yet the observation of the ceremonies them- 
 selves is abrogated by the death and satisfaction of Christ, 
 where they had their full accomplishment, John i. 17« 
 
 Q. 92. How do you prove that the ceremonial law was 
 abolished by the death and satisfaction of Christ? 
 
 A. From the utter destruction for many ages bygone of the 
 temple at Jerusalem, where only it was lawful to offer sacri- 
 fices; which adorable Providence would never have permitted, 
 if these ceremonial institutions had been to subsist after the 
 death of Christ, of whom it was foretold that he should cause 
 the sacrifice and the oblation to cease, Dan. ix. 27. See also 
 Jer. iii. 16. " In those days, saith the Lord, they shall say 
 no more, The ark of the covenant of the Lord ; neither shall 
 it come to mind, neither shall they remember it, neither 
 shall they visit it, neither shall that be done any more." 
 
 Q. 93. What may we learn from the whole of this typical 
 dispensation ? 
 
 A. That as the ceremonial law was a shadow of good things 
 to come, Heb. x. 1, so it is a perpetual evidence of the faith- 
 fulness and power of God in the full accomplishment of all 
 the blessings that were prefigured thereby, John i. 17- 
 
 Q. 94. What was the judicial law? 
 
 A. It was that body of laws given by God for the govern- 
 ment of the Jews, partly founded in the law of nature, and 
 partly respecting them as they were a nation distinct from 
 all others. 
 
 Q. 95. What were these laws which respected them as a 
 people distinct from all others ? 
 
 A. They were such as concerned the redemption of their 
 mortgaged estates, Lev. xxv. 13; the resting of their land 
 every seventh year, Exod. xxiii. 11 ; the appointing cities of 
 refuge for the manslayer, Numb. xxxv. 15; the appearing 
 of their males before the Lord at Jerusalem three times in 
 the year, Deut. xvi. 16, and the like. 
 
Of the Ten Commandments. 227 
 
 Q. 96. Whether is this law abrogated, or is it still of bind- 
 ing force? 
 
 A. In so far as it respects the peculiar constitution of the 
 Jewish nation it is entirely abrogated ; but in so far as it eon- 
 tains any statute founded on the law of nature, common to 
 all nations, it is still of binding force. 
 
 41. Q. Where is the moral law summarily compre- 
 hended ? 
 
 A. The moral law is summarily comprehended in the 
 Ten Commandments. 
 
 Q. 1. What is it to be summarily comprehended? 
 
 A. It is to be briefly summed up in such few and well- 
 chosen words as take in a great deal more than what is ex- 
 pressed, Rom. iii. 9. 
 
 Q. 2. Where is the moral law thus briefly summed up ? 
 
 A. In the Ten Commandments, Deut. x. 4. 
 
 Q. 3. Where is the law more largely and fully set forth ? 
 
 A. In the whole Scriptures of the Old and New Testa- 
 ment, Psal. cxix. 105. 
 
 Q. 4. By whom were the Ten Commandments first pro- 
 nounced and promulgated ? 
 
 A. By God himself; Exod. xx. 1. " God spake all these 
 words." 
 
 Q. 5. Whether was it God essentially considered, or God con- 
 sidered as in the person of the Son, who spake these words ? 
 
 A. It was the three-one God considered as in the person 
 of the Son who was the speaker of them, as is evident from 
 Acts vii. 37, 38 ; where the Prophet whom the Lord was to 
 raise up unto the Jews, of their brethren, like unto Moses, is 
 expressly called " the Angel which spake to him in Mount 
 Sinai." See also Heb. xii. 25, 26. 
 
 Q. 6. What was the peculiar work of God about these 
 words, after he had spoken them with an audible voice, in 
 the hearing of all Israel ? 
 
 A. He wrote, or engraved them with his own finger on two 
 tables of stone, Deut. ix. 10. 
 
 Q. 7- Were each of these tables written on both sides ? 
 
 A. It is said expressly that they were, Exod. xxxii. 15. 
 " The tables were written on both their sides ; on the one 
 side, and on the other were they written." 
 
 Q. 8. What did this signify? 
 
 A. The tables being full of writ on both sides, signified that 
 nothing was to be added to the words of the law, or taken away 
 from them, Deut. iv. 2 ; and likewise that the whole man, 
 soul, spirit, and body, must be sanctified wholly, 1 Thess. v.23. 
 
228 Of the Ten Commandments. 
 
 Q. 9. How oft were the Commandments written on tables 
 of stone? 
 
 A. The first being broke by Moses on occasion of the 
 idolatry of Israel, Exod. xxxii. 19, the Lord condescended 
 to write on other two tables the very same words that were 
 in the former ones, chap, xxxiv. 1. 
 
 Q. 10. Was there any difference betwixt the first two tables 
 and the second ? 
 
 A. The first two, which were entirely the work of God 
 (the polishing as well as the engraving), were broke beneath 
 the mount, Exod. xxxi. 16, 19; but the second, which were 
 hewed by Moses, the typical mediator, were put into the 
 ark, Deut. x. 3, 5. 
 
 Q. 11. What was the spiritual mystery which was repre- 
 sented thereby ? 
 
 A. That though the covenant of works, made with the first 
 Adam, was broken and violated by him, yet it was fulfilled 
 in every respect by Christ the true Mediator, who u restored 
 that which he took not away," Psal. Ixix. 4. 
 
 Q. 12. Why were the Ten Commandments written on 
 tables of stone? 
 
 A. To imitate the perpetuity and everlasting obligation 
 of the moral law, Psal. cxi. 8. 
 
 Q. 13. What was signified by their being written with 
 the finger of God ? 
 
 A. That it is the work of God alone to put his laws into 
 the mind of sinners, and to " write them in their hearts," 
 Heb. viii. 10. 
 
 Q. 14. Where was the law of the Ten Commandments 
 thus expressly revealed ? 
 
 A. At Mount Sinai, which is also called Horeb, Deut. v. 2. 
 
 Q. 15. In what form was the law of the Ten Command- 
 ments given out at Mount Sinai? 
 
 A. In the form of a covenant, Deut. v. 2. " The Lord 
 our God made a covenant with us in Horeb." Accordingly 
 the Ten Commandments are called the words of the cove- 
 nant, Exod. xxxiv. 28; and the tables of stone are termed 
 the tables of the covenant, Deut. ix. 9. 
 
 Q. 16. Whether was the Sinai transaction in the form of 
 the covenant of works, or in the form of the covenant of 
 grace ? 
 
 A. There was a repetition of both those covenants on that 
 solemn occasion. 
 
 Q. 17. In what order were these two covenants repeated 
 on Mount Sinai ? 
 
 A. The covenant of grace was first promulgated, and then 
 the covenant of works was displayed, as subservient thereunto. 
 
Of the Ten Conwiandments. 229 
 
 Q. 18. How doth it appear that the covenant of grace 
 was first promulgated ? 
 
 A. From these words in the preface, prefixed to the Com- 
 mands, I am the Lord thy God, spoken to a select people, 
 the natural seed of Abraham, as typical of his whole spiritual 
 seed, Gal. iii. 16, 17. 
 
 Q. 19. How are the Ten Commandments to be viewed as 
 they stand annexed to this promulgation of the covenant of 
 grace on Mount Sinai? 
 
 A. They are to be viewed as the law of Christ, or as a 
 rule of life, given by Christ the Mediator unto his spiritual 
 seed, in virtue of his having engaged to fulfil the law as a 
 covenant in their room, Rom. vii. 4. 
 
 Q. 20. How doth it appear that the covenant of works 
 was likewise displayed on Mount Sinai? 
 
 A. From the thunderings and lightnings, and the voice 
 of the living God speaking (the words of the Ten Command- 
 ments) out of the midst of the fire, Exod. xx. 18 ; Deut. v. 
 22, 26. 
 
 Q. 21. What was signified by the thunderings and light- 
 nings, and thevoiceof God speaking out of the midst of the fire? 
 
 A. These awful emblems represented that infinite aveng- 
 ing wrath, which was due to all Adam's family, for the 
 breach of the covenant of works, whereby the whole of God's 
 holy law was violated and infringed, Gal. iii. 10. 
 
 Q. 22. Why did God make a display of the covenant of 
 works in such an awful and tremendous manner? 
 
 A. That sinners of mankind might be deterred from the 
 remotest thought of attempting obedience to the law as a 
 condition of life; and be persuaded to fly to and acquiesce 
 in the undertaking of Christ, who engaged his heart to ap- 
 proach unto God, as surety in the room of an elect world, 
 Jer. xxx. 21. 
 
 Q. 23. If both covenants of grace and works were exhib- 
 ited on Mount Sinai, were not the Israelites, in that case, 
 under both these covenants at one and the same time ? 
 
 A. They could not be under both covenants in the same 
 respects at the same time; and therefore they must be con- 
 sidered, either as believers or unbelievers, both as to their 
 outward church-state and inward soul-frame. 
 
 Q. 24. In what respects were the believing Israelites, in 
 the Sinaitic transaction, under both covenants ? 
 
 A. They were internally and really under the covenant of 
 grace, as all believers are, Rom. vi. 14; and only externally 
 under the above awful display of the covenant of works, as it 
 was subordinate and subservient to that of grace, in pointing 
 out the necessity of the surety-righteousness, Gal. iii. 24. 
 
230 Of the Ten Commandments, 
 
 Q. 25. In what respects were unbelievers among them 
 under these two covenants of works and grace ? 
 
 A. They were only externally, and by profession, in re- 
 spect of their visible church-state, under the covenant of 
 grace, Rom. ix. 4 ; but internally and really, in respect of 
 the state of their souls before the Lord, they were under the 
 covenant of works, chap. iv. 14, 15. 
 
 Q. 26. Which of the two covenants was the principal part 
 of the Sinai transaction ? 
 
 A. The covenant of grace was, both in itself and in God's 
 intention, the principal part thereof; nevertheless the cove- 
 nant of works was the most conspicuous part of it, and lay 
 most obvious to the view of the people ; for they saw " the 
 thunderings and the lightnings, and the noise of the trum- 
 pet, and the mountain smoking," Exod. xx. 18. " And so 
 terrible was the sight, that Moses said, I exceedingly fear 
 and quake," Heb. xii. 21. 
 
 Q. 27. What effect had this tremendous display of the 
 covenant of works upon the Israelites ? 
 
 A. Intended to beat them off, in some measure, from that 
 self-confidence which they had expressed before the publi- 
 cation of the law, Exod. xix. 8; and to discover the neces- 
 sity of a Mediator, and of faith in him, as the sole founda- 
 tion of all acceptable obedience, Rom. xvi. 25, 26. 
 
 Q. 28. How doth it appear that it had this effect ? 
 
 A. From their own words to Moses, after the terrible sight 
 which they saw, Deut. v. 27. " Speak thou unto us all that 
 the Lord our God shall speak unto thee, and we will hear, 
 that is, believe, and do." On which account the Lord com- 
 mends them, ver. 28. M They have well said all that they 
 have spoken : O that there were such an heart in them ! " 
 
 Q. 29. In what respect had they said well in what they 
 had spoken ? 
 
 A. Inasmuch as they had made faith, or believing, the 
 source and spring of acceptable doing, for whatsoever is not 
 of faith is sin, Rom. xiv. 23. 
 
 Q. 30. How many commandments are commonly allotted 
 to each of the two tables of the law? 
 
 A. Four to the first table, containing our duty to God ; 
 six to the second, containing our duty to man. 
 
 Q. 31. How are the precepts which are naturally moral 
 distinguished from those which are positively so? 
 
 A. The precepts which are naturally moral have in them 
 an innate rectitude and holiness, which is inseparable from 
 them : but the precepts which are positively moral have their 
 rectitude, not from their own nature, but from the positive 
 command of God. 
 
Of the Ten Commandments. 231 
 
 Q. 32. What example may be given for the illustration 
 hereof? 
 
 A. The Fourth Commandment, as it appoints God to be 
 worshipped, is naturally moral, founded in the very nature 
 of God ; but, as it enjoins that he be worshipped on such a 
 particular day of the week, it is positively moral, founded 
 only in the will of God. 
 
 Q. 33. What is the difference betwixt the commands that 
 are expressed In affirmative and those that are expressed in 
 negative terms ? 
 
 A. " What God forbids is at no time to be done, Rom. 
 iii. 8; what he commands is always our duty, Deut. iv. 8, 
 9 ; and yet every particular duty is not to be done at all 
 times/' Matth. xii. 7-* 
 
 Q. 34. Why are negative precepts binding at all times ? 
 
 A. Because what is forbidden is at all times sinful ; and 
 never to be done on any pretext whatsoever, Gen. xxxix. 9. 
 
 Q. 35. What are the peculiar properties of the law of the 
 Ten Commandments? 
 
 A. That it is perfect, Psal. xix. 7 ; spiritual, Rom. vii. 14 ; 
 and exceeding broad, or most extensive, Psal. cxix. 96. 
 
 Q. 36. What rule is to be observed for the right under- 
 standing of the perfection of the law ? 
 
 A. " That it binds every one to full conformity in the 
 whole man unto the righteousness thereof, and to entire 
 obedience for ever ; so as to require the utmost perfection in 
 every duty, and to forbid the least degree of every sin, 
 Matth. v. 21, to the end;" James ii. lO.t 
 
 Q. 37. What rule is to be observed for understanding the 
 spirituality of the law? 
 
 A. That it reacheth to the thoughts and motions of the heart, 
 as well as to the words and actions of the life, Deut. vi. h.% 
 
 Q. 38. What rule is to be observed for the right under- 
 standing of the breadth or extent of the law ? 
 
 A. That as where a duty is commanded, the contrary sin 
 is forbidden, Isa. lvii. 13, and where a sin is forbidden, the 
 contrary duty is commanded, Eph. iv. 28 ; so when any 
 duty is commanded, all the causes and means of it are com- 
 manded also, Heb. x. 24, 25 ; and»when any sin is forbid- 
 den, all occasions and temptations thereunto are forbidden 
 likewise, Gal. v. 26.§ 
 
 42. Q. What is the sum of the Ten Commandments! 
 
 A. The sum of the Ten Commandments is, To love 
 
 the Lord our God with all our heart, with all our soul, 
 
 * Larger Catechism, quest. 99, rule 5. f Ibid, rule 1. t Ibid, rule 2. 
 § Ibid, quest. 99, rules 4, 6. 
 
232 Of the Sum of the Ten Commandments. 
 
 and with all our strength, and with all our mind, and 
 
 our neighbour as ourselves. 
 
 Q. 1. How is the sum of the Ten Commandments divided 
 in this answer ? 
 
 A. Into the sum of the Four Commandments in the first 
 table, which contain our duty to God ; and into the sum of 
 the Six Commandments in the second table, which contain 
 our duty to man. 
 
 Q. 2. What is the sum of the Four Commandments in the 
 first table, which contain our duty to God ? 
 
 A. It is to love the Lord our God with all our heart, with 
 all our soul, with all our strength, and with all our mind, 
 Luke x. 27- 
 
 Q. 3. Why is this called the First and Great Command- 
 ment ? Matth. xxii. 38. 
 
 A. Because the duties of the first table have a more direct 
 relation to God, as being the immediate object of them ; or 
 because love to our neighbour should flow from love to God, 
 as the proper fountain and principle of it, 1 John v. 1. 
 
 Q. 4. What is meant by the sum of the Commandments? 
 
 A. The comprehensive duty of the law, which includes all 
 other duties in the bosom of it, Rom. xiii. 9. 
 
 Q. 5. What is the comprehensive duty of the law ? 
 
 A. It is love ; for " love is the fulfilling of the law," 
 Rom. xiii. 10. 
 
 Q. 6. What is the nature of that love which is the com- 
 prehensive duty of the law ? 
 
 A. It is such as flows from faith, as the source and foun- 
 tain of it; for faith worketh by love, Gal. v. 6. 
 
 Q. 7- What ought to be the supreme object of our love? 
 
 A. The Lord our Jehovah himself, as he is our God, 
 Deut. xxx. 6. 
 
 Q. 8. How many ways may the Lord be said to be our 
 God? 
 
 A. Two ways ; either by external revelation and offer, or 
 by special property and possession. 
 
 Q. 9. To whom doth he make the external revelation and 
 offer of himself as their God ? 
 
 A. To all such of mankind without exception as have the 
 word of this salvation sent unto them, Prov. viii. 4 ; Heb. 
 viii. 10. 
 
 Q. 10. When is he our God by special property and possession? 
 
 A. When by faith we are united to Christ, TCor. iii. 23 ; 
 in whom mercy and truth are met together, righteousness 
 and peace have kissed each other, Psal. lxxxv. 10. 
 
 Q. 11. What is it to love the Lord our God with all our 
 heart ? 
 
Of the Sum of the Ten Commandments. 233 
 
 A. It is to love him unfeignedly, without hypocrisy or dis- 
 simulation, Rom. xii. 9. 
 
 Q. 12. What is it to love him with all our soul and 
 mind? 
 
 A. It is to have an intelligent, cordial, and affectionate 
 love to God, expressed in all the duties wherein any power 
 or faculty of the soul can be exercised, Isa. xxvi. 8, 9. 
 
 Q. 13. What is it to love the Lord our God with all our 
 strength ? 
 
 A. It is to love nothing so much as God, Matth. x. 37, 
 and nothing but in subordination to him, Luke xiv. 26. 
 
 Q. 14. How may we know if we have such a supreme 
 love to the Lord our God? 
 
 A. If we love him purely for himself and his own match. 
 less excellency, as shining in the face of Jesus, Song i. 3 ; 
 if we account all things but loss in comparison of him, Phil, 
 iii. 8 ; and if we centre in him as the only resting-place of 
 our souls for ever, Psal. Ixxiii. 25, 26. 
 
 Q. 15. What is the sum of the Six Commandments in the 
 second table which contain our duty to man ? 
 
 A. It is to love our neighbour as ourselves, Matth. xxii. 
 39. " The second is like unto it, Thou shalt love thy neigh- 
 bour as thyself." 
 
 Q. 16. Why is the sum of the second table said to be like 
 unto the sum of the first ? 
 
 A. Because the duties of the second table are said to be 
 enjoined by the same authority with those of the first, 
 James ii. 10. 
 
 Q. 17- In which of the two tables is the lawful love of 
 ourselves contained, seeing it is not expressly mentioned in 
 either of them ? 
 
 A. It is fairly implied and supposed in both tables, particu- 
 larly in the second, where love to ourselves is made the exam- 
 ple and pattern, according to which we should love others, 
 Luke x. 27- " Thou shalt love — thy neighbour as thyself." 
 
 Q. 18. What is lawful self-love? 
 
 A. It is an aiming at our own happiness, in subordination 
 to the glory of God, which ought to be our chief and ultimate 
 end, 1 Cor. x. 31. 
 
 Q. 19. Whom are we to understand by our neighbour f 
 
 A. All of mankind unto whom we have any way access 
 to be useful, either as to their temporal or spiritual good, 
 Luke x. 36, 37- 
 
 Q. 20. What is it to love our neighbour as ourselves ? 
 
 A. It is to love him as truly and sincerely as we do our- 
 selves, Eph. v. 29. " No man ever hated his own flesh, but 
 nourisheth and cherisheth it." 
 
234 Of the Sum of the Ten Commandments. 
 
 Q. 21. Should our love to our neighbour be as great as it 
 is to ourselves ? 
 
 A. It is not required that it be as great in degree, but 
 only that it be as sincere and free of hypocrisy as it is to 
 ourselves, Rom. xii. 9. 
 
 Q. 22. What is the rule according to which our love to our 
 neighbour should be regulated? 
 
 A. That we do to others what we would have them do to 
 us, Matth. vii. 12. 
 
 Q. 23. How is this rule to be explained for preventing the 
 abuse of it? 
 
 A. That we do as we would be done to, from a well-in- 
 formed judgment ; and by such as place themselves in the 
 same relations and in the same circumstances with us. 
 
 Q. 24. Why are we enjoined to esteem others better than 
 ourselves ? Phil. ii. 3. 
 
 A. Because the more of the grace of God we have in our 
 hearts we will the more clearly see that we ourselves are the 
 chief of sinners, 1 Tim. i. 14, 15, and have the seed of all 
 sin in us, which would soon spring up into the worst of 
 actions if not restrained, Rom. vii. 23. 
 
 Q. 25. What is the difference betwixt the love we should 
 have to all in general, and the love we should have to the 
 saints in particular ? 
 
 A. We should love all men in general, with a love of be- 
 nevolence, and likewise of beneficence, according to our 
 ability, Gal. vi. 10; but we should love the saints with a 
 love of complacency and delight, Psal. xvi. 3. 
 
 Q. 26. How ought our love to extend itself to our ene- 
 mies ? 
 
 A. By forgiving them, and praying for them, Matth. v. 
 44; Acts vii. 60. 
 
 Q. 27. What may we learn from the sum of the Com- 
 mandments ? 
 
 A. That charity or love, which is the end of the com- 
 mandment, ought to flow from " a pure heart, and a good 
 conscience, and faith unfeigned," 1 Tim. i. 5. 
 
 43. Q. What is the preface to the Ten Commandments? 
 A. The preface to the Ten Commandments is in these 
 
 words, I am the Lord thy God, which have brought thee 
 out of the land of Egypt, out of the house of bondage. 
 
 44. Q. What doth the preface to the Ten Command- 
 ments teach us ? 
 
 A. The preface to the Ten Commandments teacheth us, 
 That because God is the Lord and our God, and Re- 
 
Of the Preface to the Commandments. 235 
 
 deemer, therefore we are bound to keep all his command- 
 ments. 
 
 Q. 1. What is a preface $ 
 
 A. It is something spoken before, or a preparatory intro- 
 duction to a following discourse. 
 
 Q. 2. Whether are these words, / am the Lord thy God, 
 &c, to be understood as a preface to all the commandments, 
 or to the first only ? 
 
 A. They are to be understood as a preface to them all, 
 though they stand immediately connected with the first, as 
 being the ground of the particular applicatory faith in a 
 redeeming God, which is therein enjoined. 
 
 Q. 3. Why are the above words prefixed as a preface to 
 all the Commandments? 
 
 A. Because they are designed as so many reasons and 
 arguments to enforce our obedience unto them. 
 
 Q. 4. Why did God give reasons to enforce obedience to 
 his commands when his will is the supreme law? 
 
 A. To manifest his amazing condescension in dealing with us 
 in a suitableness to our natures as rational creatures, Hos. xi. 4. 
 
 Q. 5. How many reasons or arguments are there in this 
 preface, where God enforces obedience to his law ? 
 
 A. Three ; the first is, because he is the lord, or jeho- 
 vah; the second, because he is our god; and the third, 
 because he is our redeemer. 
 
 Q. 6. Which of these three is the formal reason of obedience? 
 
 A. The first, namely, God's essential greatness, as he is 
 Jehovah, " the Most High over all the earth," Psal. Ixxxiii. 
 18 ; though, at the same time, his relative goodness as our 
 God, and the deliverance he hath accomplished as our Re- 
 deemer, are invincible arguments and motives thereunto, 
 Lev. xix. 36, 37- 
 
 Q. 7- What is the strength of the first argument for obe- 
 dience, taken from God's being The Lord f 
 
 A. The strength of it lies in this, that because God is Je- 
 hovah, " the eternal, immutable, and almighty God, hav- 
 ing his being in and of himself, and giving being to all his 
 words and works,"* therefore all obedience and subjection is 
 due to him, Lev. xx. 8. 
 
 Q. 8. Wherein lies the strength of the second argument 
 for obedience to God's law, taken from his being our God? 
 
 A. It lies in this, That because he makes himself over to sin- 
 ners of mankind byanew-covenantgrantin the word of Divine 
 revelation, therefore this ought to sweeten all his commands, 
 and powerfully excite us to the obedience of them, Lev. xx. 7- 
 * Larger Catechism, quest. 101. 
 
236 Of the Preface to the Commandments. 
 
 Q. 9. What doth God make over to us in the word, when 
 he makes a grant of himself therein to be our God ? 
 
 A. He makes over to us whatever he is, Hos. xiii. 4, and 
 whatever he hath, Psal. Ixxxiv. 11, as God, to be ours freely 
 and eternally. 
 
 Q. 10. What doth he make over to us when he makes a 
 grant of what he is ? 
 
 A. He makes over to us both what he is essentially and 
 what he is personally. 
 
 Q. 11. What doth he make over to us when he makes a 
 grant of what he is essentially? 
 
 A. All his glorious attributes and excellencies to be 
 ours, Exod. xxxiv. 6; his infinity, to be the extent of our 
 inheritance, Rev. xxi. 7; bis eternity, to be the date of 
 our happiness, John xiv. 19; his unchangeableness, to be 
 the rock of our rest, Mai. iii. 6; his wisdom, to direct us, 
 Psal. lxxiii. 24; his power, to protect us, 2 Chron. xvi. 9; 
 his holiness, to sanctify us, Ezek. xvi. 14 ; his justice, to 
 absolve us, Rom. iii. 26; his goodness, to reward us in the 
 way of grace, not of debt, 1 John ii. 25 ; and his truth, to 
 secure us in the accomplishment of all his promises, Heb. 
 x. 23. 
 
 Q. 12. What doth he make over to us when he makes a 
 grant of what he is personally ? 
 
 A. He makes over himself, in the person of the Father, 
 to be our God and Father in Christ, 1 Pet. i. 3; in the 
 person of the Son to be our Redeemer and Saviour, Isa. 
 xlviii. 17 ; and in the person of the Holy Ghost, to be our 
 Sanctifier and Comforter, John xiv. 16. 
 
 Q. 13. What is it that he makes over to us when he 
 makes a grant of whatever he hath? 
 
 A. As he hath all the good things we can possibly need 
 in time, or through eternity, so he makes them all freely 
 over to us in the promise, " All things are yours," 1 Cor. 
 iii. 21 ; for instance, he hath life, for the quickening of us 
 who are dead in trespasses and sins, Eph. ii. 1 ; righteous- 
 ness, for the justifying us who are guilty, Isa. xiv. 25 ; 
 and redemption, for delivering us who are lawful captives, 
 chap. xlix. 24, 25. In a word, ff Eye hath not seen nor 
 ear heard, neither have entered into the heart of man, the 
 things which God hath prepared for them that love him," 
 1 Cor. ii. 9. 
 
 Q. 14. Is this grant that God makes of himself to us in 
 the Word to be our God, no more than a mere argument or 
 motive to enforce our obedience ? 
 
 A. It also strengthens us and enables us thereunto, Ezek. 
 xxxvi. 27, 28. 
 
Of the Preface to the Commandments. 237 
 
 Q. 15. How doth the revelation of God's being our God 
 strengthen and enable us to obedience? 
 
 A. Inasmuch as, by the revelation hereof, the Holy Ghost 
 is conveyed, as the immediate efficient of holiness, Gal. iii. 
 2 ; and faith is wrought in the soul as the spring and foun- 
 tain thereof, chap. v. 6. 
 
 Q. 16. Why doth God front his law with this grant of 
 himself as the Lord our God ? 
 
 A. Because it is comprehensive of all the promises of the 
 covenant, and of the blessings that are wrapt up in them, 
 and therefore the best encouragement to the obedience of 
 faith ; for, because he is our God, he will give us " one 
 heart, and one way; he will not turn away from us to do 
 us good, but will put his fear in our hearts, that we shall 
 not depart from him," Jer. xxxii. 38 — 40. 
 
 Q. 17. Why doth God make this declaration of his grace 
 in the present time, I am, and not in the future, I will be 
 thy God? 
 
 A. To show that God's covenant of promise is always a 
 solid ground and foundation for the present actings of faith 
 in every case and circumstance wherein we can be situated, 
 James ii. 23. 
 
 Q. 18. Why doth God, in this grant, address the sinner 
 in the singular number, I am thy God? 
 
 A. Because he wants that every individual sinner, to whom 
 the revelation of his grace doth come, should believe it, with 
 a particular applicatory faith, Zech. xiii. 9. " I will say, It 
 is my people ; and they shall say, The Lord is my God." 
 
 Q. 19. How may we know, if ever we have by faith re- 
 ceived the offer and grant that God makes of himself in the 
 word ? 
 
 A. By our love and esteem of him, Exod. xv. 2 ; by our 
 reposing entire trust and confidence in him, Psal. xviii. 2 ; 
 by our likeness and conformity to him, 1 John iii. 3 ; and 
 by our longing after the full fruition and enjoyment of him, 
 Psal. Ixxiii. 25. 
 
 Q. 20. What is the third argument in the preface for 
 enforcing our obedience ? 
 
 A. It is in these words : — Which have brought thee out of 
 the land of Egypt, out of the house of bondage. 
 
 Q. 21. How are these words explained in our Catechism? 
 
 A. Of our spiritual redemption by Jesus Christ ; for the 
 preface to the Ten Commandments teacheth us, That because 
 God is the Lord, and our God and Redeemer, therefore 
 we are bound to keep all his commandments. 
 
 Q. 22. Wherein lies the strength of this argument for 
 enforcing our obedience to the commands of God ? 
 
238 Of the Preface to the Commandments. 
 
 A. It lies in this, That as he brought Israel of old out of 
 their bondage in Egypt, so he delivereth us out of our spirit- 
 ual thraldom ; and therefore we should " serve him without 
 fear, in holiness and righteousness before him, all the days 
 of our life," Luke i. 74, 75. 
 
 Q. 23. In what respects did the deliverance of Israel out 
 of Egypt resemble our spiritual redemption by Christ? 
 
 A. The Israelites were made to serve the Egyptians 
 with rigour, Exod. i. 14; so sinners by nature are under 
 the most cruel bondage and servitude to sin and Satan, 
 2 Pet. ii. 19; the Israelites were not able of themselves to 
 shake off the Egyptian yoke, Exod. ii. 23; no more are 
 sinners of mankind capable to extricate themselves from 
 a state of spiritual slavery in which they are naturally en- 
 thralled, Rom. v. 6; the Israelites were brought out of 
 Egypt " with a strong hand and a stretched-out arm," 
 Psal. cxxxvi. 12; so are we out of our spiritual thraldom, 
 by the mighty power of God allenarly, Psal. ex. 2, 3; the 
 Egyptians were destroyed when Israel was delivered, Exod. 
 xiv. 28 ; so principalities and powers were spoiled, Col. ii. 
 15 ; transgression finished, Dan. ix. 24; and death unsting- 
 ed, 1 Cor. xv. 55 ; when our redemption was accomplished, 
 ver. 5J. 
 
 Q. 24. Seeing the deliverance of Israel, which was typical 
 of our spiritual deliverance, was brought about by Divine 
 power without the payment of a price, will it follow that 
 our spiritual redemption was without a price also ? 
 
 A. By no means, unless the similitude betwixt the type 
 and the antetype did hold in every respect, which it cannot 
 possibly do : for though there be a resemblance betwixt them 
 in some things, yet there is always a disparity in others, as 
 might be made evident in every one of the Scripture types 
 and metaphors whereunto Divine things are compared ; for 
 instance, Jonah was alive in the whale's belly, whereas 
 Christ was actually dead in the grave. 
 
 Q. 25. Since God brought all the Israelites, without ex- 
 ception, out of Egypt, doth it from thence follow, that 
 Christ redeemed all mankind from their spiritual bondage ? 
 
 A. No ; because the Israelites did not typify and represent 
 all mankind, but the elect only, Psal. exxxv. 4. 
 
 Q. 26. How do you prove that the elect only, and not all 
 mankind, were redeemed by Christ ? 4 
 
 A. From the Father's gift of them to him from eternity, 
 John xvii. 6; from his representing them in his death, John 
 x. 11; and from his intercession within the vail for them 
 only, John xvii. 9. " I pray for them : I pray not for the 
 world, but for them which thou hast given me." 
 
Of the Preface to the Commandments. 239 
 
 Q. 27. Are the purchase and intercession of Christ pre- 
 cisely of the same extent ? 
 
 A. Surely they are; for his intercession being founded 
 on his purchase, and consisting in a presenting the merit 
 thereof before the throne, Heb. ix. 24, it clearly follows, 
 that the one be no more extensive than the other, xvii. 24. 
 " Father, I will that they also whom thou hast given me 
 be with me where I am." 
 
 Q. 28. How then are these Scriptures to be explained, 
 which seem to speak of a universal purchase of all mankind; 
 such as, that Christ died for all, 2 Cor. v. 15 ; that he tasted 
 death for every man, Heb. ii. 9 ; that he is the propitiation 
 for the sins of the world, 1 John ii. 2, and the like ? 
 
 A. They are to be explained in a limited sense, of some 
 only, and not of every individual of mankind ; as the like 
 general terms are undoubtedly to be understood in other 
 places of Scripture; such as Col. i. 6, and Rev. xiii. 3; for 
 if it is alleged that the above Scripture-expressions prove 
 a universal purchase, it may be said, with the same parity 
 of reason, that they prove a universal application thereof, 
 which few will assert. 
 
 Q. 29. Doth not the universal offer of Christ prove the uni- 
 versal redemption of all, at least, within the visible church ? 
 
 A. No ; it only proves the unquestionable duty of all to be- 
 lieve upon the call and command of God, 1 John iii. 23, and 
 the infinite intrinsic worth of the satisfaction of Christ for the 
 salvation of all, if it had been so designed, chap. iv. 14. 
 
 Q. 30. Doth the redemption purchased by Christ bring 
 any benefit or advantage to the reprobate world ? 
 
 A. It is owing thereunto that the gospel is sent among them, 
 John iv. 4 ; that temporal judgments are shortened, Mark 
 xiii. 20 ; and it is on account of the elect who are to spring 
 of them that they are preserved for a while in this world, Rom. 
 xi. 30 ; but then these or the like benefits are not to be consid- 
 ered as the fruit of Christ's purchase to the reprobate them- 
 selves, but to the elect only, who are living among them, 2 
 Cor. iv. 15 ; or who are to descend from them, Isa. vi. 13. 
 
 Q. 31. Wherein consists the spiritual bondage we are na- 
 turally under, and redeemed from by Christ? 
 
 A. It consists on our being under the wrath of God, John 
 iii. 18; the guilt, power, and pollution of sin, Rom. viii. 7; 
 the tyranny of Satan, Eph. ii. 2 ; the snares and temptations 
 of the world, 1 John ii. 16 ; and in our liableness to the pains 
 of hell for ever, Matth. xxv. 46. 
 
 Q. 32. What right had Christ to be our Redeemer from 
 this state of spiritual bondage? 
 
 A. He had a right of property, and a right of propinquity. 
 
240 Of the Duties required 
 
 Q. 33. How had he a right of property ? 
 
 A. As he is God, he is the original owner, Rom. ix. 21 ; 
 and as he is Mediator, he has the elect gifted unto him by 
 his Father, John xvii. 6. 
 
 Q. 34. How hath he a right of propinquity ? 
 
 A. He hath it by the legal union which subsisted betwixt 
 him and us from eternity, in virtue of his being made a surety 
 of a better testament, Heb. vii. 22 ; and by the assumption 
 of our nature in time, whereby he became our kinsman, 
 and "is not ashamed to call us brethren," Heb. ii. 11, 12. 
 
 Q. 35. What doth God's delivering Israel out of the land 
 of Egypt teach us with respect to his church and people in 
 general ? 
 
 A. It teacheth us, that as affliction is the lot of the Lord's 
 people in this present evil world, so deliverance therefrom 
 is secured in due time ; Psalm xxxiv. 19, " Many are the 
 afflictions of the righteous, but the Lord delivereth him out 
 of them all." 
 
 Q. 36. What is the difference betwixt the afflictions of the 
 godly and those of the wicked ? 
 
 A. The afflictions of the godly are the chastisements of a 
 gracious Father, flowing from love, and designed for their 
 profit, Heb. xii. 6, 10; but the afflictions of the wicked are 
 punishments of an avenging judge, flowing from wrath, 
 and designed for their ruin and destruction, Eccles. v. 17- 
 
 Q. 37. What improvement ought we to make of our 
 spiritual redemption ? 
 
 A. It should excite us to " stand fast in the liberty where- 
 with Christ hath made us free, and not be entangled again 
 with the yoke of bondage," Gal. v. 1 ; to ascribe all the 
 praise of our spiritual liberty to our glorious Deliverer, Rev. 
 i. 5, 6; and to testify our gratitude and thankfulness to 
 him, by a conversation becoming the gospel, Phil. i. 27- 
 
 45. Q. Which is the first Commandment ? 
 
 A. The first Commandment is, Thou shalt have no 
 other gods before me. 
 
 46. Q. What is required in the first Commandment ? 
 A. The first Commandment requireth us to know and 
 
 acknowledge God to be the only true God, and our God. 
 and to worship and glorify him accordingly. 
 
 Q. 1. Why are most parts of the commands of the law 
 delivered in negative terms ? 
 
 A. Because negative precepts are of the strictest obliga- 
 tion, binding always, and at all times. 
 
in the First Commandment. 241 
 
 Q. 2. Why is the First Commandment, in particular, so 
 expressed ? 
 
 A. Because of the perpetual propensity of our natures, 
 since the fall, to depart from the living God through "an 
 evil heart of unbelief," Heb. iii. 12. 
 
 Q. 3. Why is this Commandment set in the front of all 
 the rest ? 
 
 A. To teach us, that the having Jehovah to be our God 
 is the leading and fundamental duty of the law, Exod. xv. 
 2 ; which sweetly and powerfully influences obedience to all 
 the other commands of it, Psal. cxviii. 28. 
 
 Q. 4. What influences has obedience to the first, upon 
 obedience to the other precepts of the law ? 
 
 A. As obedience to the First Commandment is to believe 
 that God is our God, upon the gift of himself to us, in these 
 words, / am the Lord thy God ; so, without believing this, 
 it is impossible we can do any thing else that will please 
 him, Heb. xi. 6; for "whatsoever is not of faith is sin," 
 Rom. xiv. 23. 
 
 Q. 5. Why do this, and other commands, run in the second 
 person singular, thou, and not in the plural, you or ye ? 
 
 A. To signify that God would have us to take his com- 
 mandments as spoken to each of us in particular as if we 
 were mentioned by name. 
 
 Q. 6. What is the connexion betwixt the preface and the 
 First Commandment? * 
 
 A. The preface reveals and exhibits the object of faith, 
 and the First Commandment enjoins the duty of believing 
 on that object ; the one makes a grant of grace, and the 
 other warrants us to lay hold on it 
 
 Q. 7- Are the preface and First Commandment of equal 
 extent ? 
 
 A. Yes ; every one to whom the promise in the preface 
 is revealed is obliged by the command to believe it with 
 application, John iii. 18. 
 
 Q. 8. Can the obligation of the law be in the least weak- 
 ened by the grace of the gospel, published in the preface ? 
 
 A. So far from it, that it is impossible for any man to 
 share of the grace of the gospel, published in the preface, 
 but in a way of believing enjoined in the First Command- 
 ment of the law, Rom. iii. 31. "Do we make void the law 
 through faith ? God forbid." 
 
 Q. 9. What are the chief duties required in the First 
 Commandment as thus connected with the preface ? 
 
 A. To know and acknowledge God to be the only true God, 
 and our God, and to worship and glorify him accordingly. 
 
 Q. 10. What knowledge of God doth the First Com- 
 mandment require ? l 
 
242 Of the Duties required 
 
 A. It requires us to know that God is, and that he is 
 such a God as he hath manifested himself to be in his word, 
 Heb. xi. 6. 
 
 Q. .11. What hath God manifested himself to be in his 
 word ? 
 
 A. He hath manifested himself to be u the Lord, the Lord 
 God merciful and gracious, long-suffering, and abundant in 
 goodness and truth, keeping mercy for thousands, forgiving 
 iniquity, transgression, and sin, and that he will by no means 
 clear the guilty," namely, without a satisfaction, Exod. xxxiv. 
 6, 7; or > he hath manifested himself to be " in Christ, re- 
 conciling the world to himself," 2 Cor. v. 19. 
 
 Q. 12. What is it to know God as he is in Christ? 
 
 A. It is to know that he is well pleased for Christ's right- 
 eousness' sake, because he has magnified the law, and made 
 it honourable, Isa. xliii. 21. 
 
 Q. 13. How is the knowledge of God usually distin- 
 guished ? 
 
 A. Into speculative or common, and practical or saving 
 knowledge. 
 
 Q. 14. What is the speculative or common knowledge of 
 God? 
 
 A. It is only a floating knowledge of him in the head, 
 without any saving influence or efficacy upon the heart and 
 practice, as is to be found in ungodly persons or hypocrites, 
 who may " profess that they know God, but in works they 
 deny him," Tit. i. 16. 
 
 Q. 15. What is it to have a saving and practical know- 
 ledge of him ? 
 
 A. It is to have such a lively apprehension of his relation 
 to us as our God in Christ as is accompanied with an habitual 
 conformity to his will, in heart and life, 1 John ii. 3, 4. 
 
 Q. 16. What are the evidences of true saving knowledge ? 
 
 A. If it is an experimental, Col. i. 6, interesting, Psal. xli. 
 11, sanctifying, 2 Pet. i. 8, an humbling knowledge, Job 
 xl. 4, 5. 
 
 Q. 17- What is it to acknowledge God? 
 
 A. It is to own, avouch, and confess him both in secret 
 and before the world, Rom. x. 10. "With the mouth con- 
 fession is made unto salvation." 
 
 Q. 18. Why are the knowing and acknowledging of God 
 joined together? 
 
 A. Because wherever the saving knowledge of God is 
 implanted in the heart, there will be always some evidences 
 thereof, either to ourselves or others, discovered in the life, 
 Dan. xi. 32. " The people that do know their God shall be 
 strong and do exploits." 
 
 Q. 19. What should we know and acknowledge God to be ? 
 
in the First Commandment. 243 
 
 A. We should know and acknowledge him to be the only 
 true God and our God. 
 
 Q. 20. What is it to know and acknowledge God to be 
 the only true God ? 
 
 A. It is to believe and profess, that he alone, and none 
 else, is possessed of all infinite perfection; and that the per- 
 fections of the Divine nature are most eminently displayed 
 and manifested in the person of Christ, our only Saviour 
 and Redeemer, Hos. xiii. 4. "Thou shalt know no God but 
 me ; for there is no Saviour besides me." 
 
 Q. 21. What is it to know and acknowledge God to be 
 our God? 
 
 A. It is to profess our relation to him as his people, upon 
 the faith of the grant that he makes of himself to us as ours, 
 in the word, Deut. xxvi. 17, 18; Psal. xlviii. 14. 
 
 Q. 22. Can we know and acknowledge God to be our God 
 (as required in this commandment) unless webelievein Christ? 
 
 A. No; for " no man cometh unto the Father but by me," 
 says Christ. " He that hath seen me hath seen the Father," 
 John xiv. 6, 9. 
 
 Q. 23. Is not faith or believing in Christ a gospel -precept 
 only, and not required in the law ? 
 
 A. By no means ; for in the gospel strictly and properly 
 taken, as it is contradistinct from the law, there can be no 
 precept ; because the gospel, in this strict sense, is nothing 
 else than a promise, or glad tidings of a Saviour, with grace, 
 mercy, and salvation in him, for lost sinners of Adam's fa- 
 mily, according to the following scriptures : Gen. iii. 15 ; 
 Isa. lxi. 1—3; Luke ii. 10, 11. 
 
 Q. 24. Since faith and repentance are duties consequential 
 to the entrance of sin and the revelation of the gospel, must 
 they not therefore be new precepts, not given to Adam in 
 innocence ? 
 
 A. Though there was no occasion for the exercise of these 
 duties in an innocent state, yet Adam being bound by the 
 law of creation (particularly the Ten Commandments, given 
 him in the form of a covenant of works), to believe what- 
 ever God should reveal, and obey whatever he should com- 
 mand ; no sooner was the gospel-revelation made, than the 
 same very law, which bound him while in innocence to 
 believe in God-creator, obliged him, when fallen, to believe 
 in God-redeemer, now revealed and made known to him ; 
 and likewise to turn from sin to God, Rom. iii. 31. 
 
 Q. 25. Whence is it that the obligation of the law is so 
 extensive as to bind to the belief of whatever God shall re- 
 veal ? 
 
 A. This arises from the absolute perfection of the law, 
 which, being a complete rule of all obedience, cannot but 
 
244 Of the Duties required 
 
 fasten the duty the same moment that the object is revealed, 
 
 Psal. cxix. 96. " Thy commandment is exceeding broad." 
 
 Q. 26. What is the absurdity of making faith and repent- 
 ance new gospel-precepts ? 
 
 A. The absurdity is, that hereby another righteousness 
 is introduced in our own persons, than the righteousness of 
 Christ, as the immediate ground of our pardon and accept- 
 ance before God. 
 
 Q. 27. How doth this absurdity necessarily follow from 
 the foresaid doctrine? 
 
 A. If Christ, as our Surety, has fulfilled the precept, and 
 endured the penalty of the moral law, according to Gal. iv. 4, 
 5, then it cannot but follow that this law of faith and repent- 
 ance, not being fulfilled by him, must be fulfilled by ourselves 
 in our own persons, as our righteousness before God ; and thus 
 another ground of justification is established, besides the 
 surety-righteousness, contrary to Gal. ii. 16, and iii. 21. 
 
 Q. 28. What is the doctrine of our Larger Catechism on 
 this head? 
 
 A. That "believing and trusting" in God (which is the 
 same with faith), "being careful in all things to please him, 
 and sorrowful when in any thing he is offended " (which is 
 the same with repentance), are among "the duties required 
 in the First Commandment," and that "unbelief, — distrust, 
 — incorrigibleness," and "hardness of heart," or impenitency 
 (according to Rom. ii. 5, there quoted), are among the "sins 
 forbidden" therein.* 
 
 Q. 29. What doth God require of us in this Command- 
 ment as the evidence of our knowing and acknowledging 
 him to be the only true God and our God ? 
 
 A. That we worship and glorify him accordingly, Matth. 
 iv. 10. " Thou shalt worship the Lord thy God, and him 
 only shalt thou serve." 
 
 Q. 30. What is it to worship God ? 
 
 A. It is to make him the supreme object of our esteem, Psal. 
 lxxi. 19, desire, Psal. lxxiii. 25, and delight, Psal. cxlii. 5 ; 
 and that, not only in our secret devotions, but likewise when 
 joining with others in any religious exercise, Psal. cxi. 1. 
 
 Q. 31. What is it to glorify him ? 
 
 A. It is to ascribe all possible glory and perfection to him, 
 Exod. xv. 11, and in all our actions to aim at the advance- 
 ment of his honour and glory in the world, 1 Cor. x. 31. 
 
 Q. 32. What is imported in our being required to worship 
 and glorify him accordingly ? 
 
 A. It imports, that since God commands us to know and 
 acknowledge him, not only to be the true God, but our own 
 God, in virtue of the covenant-grant he makes of himself in 
 * Larger Catechism, quest. 104, 105. 
 
in the First Commandment. 245 
 
 the word, it becomes us, in all our actions, religious and civil, 
 to behave towards him as standing in such a near and inti- 
 mate relation unto us, Psal. xlv. 11 ; 1 Cor. vi. 20. 
 
 Q. 33. Can we glorify God aright unless we acknowledge 
 him to be our God in Christ? 
 
 A. No ; for unless we acknowledge a God in Christ, as our 
 God, we make him a liar, in saying, 1 am the Lord thy God, 
 and rebel against his authority in the First Commandment, 
 which is, " Thou shalt have no other gods before me." 
 
 Q. 34. Is believing the promise then the foundation of all 
 acceptable worship and obedience ? 
 
 A. Yes; for all true obedience is "the obedience of 
 faith," Rom. vi. 26 ; and " without faith it is impossible to 
 please God," Heb. xi. 6. 
 
 Q. 35. In what manner are we required to worship and 
 glorify God? 
 
 A. Both inwardly in our hearts, John iv. 24, and out- 
 wardly in our lives, Matth. v. 16. 
 
 Q. 36. How are we to worship God inwardly in our hearts ? 
 
 A. By a trusting, Isa. xxvi. 4, hoping, Psal. cxxx. 5, and 
 delighting in him, Psal. xxxvii. 4 ; by thinking and medi- 
 tating upon him, Mai. iii. 16; Psal. Ixiii. ; devoting our- 
 selves to him, Isa. xliv. 5 ; and by being filled with grief 
 when he is offended by ourselves or others, Psal. xxxvii i. 
 18, and cxix. 136. 
 
 Q. 37. How are we to worship and glorify him outwardly 
 in our lives ? 
 
 A. By praying to him, and praising him with our lips, 
 Psal. cxlii. 1, and cxlv. 21 ; by being zealous for his glory, 
 Psal. Ixix. 9; careful to please, Col. i. 10; and by walking 
 humbly before him, Mic. vi. 8. 
 
 Q. 38. What improvement ought we to make of the co- 
 venant-grant in the preface, / am the Lord thy God ; and 
 the precept enjoining the belief thereof, Thou shalt have no 
 other gods before me f 
 
 A. That it is the duty of every one of us, without waiting 
 till we find gracious qualifications wrought in us, instantly to 
 lay a claim to God in Christ as our God, Psal. xcv. 7 ; this 
 being what he requires in the first place as the foundation 
 of all other acts of obedience, 2 Chron. xx. 20. 
 
 Q. 39. If it is an external federal relation to the visible 
 church which God asserts in the preface, when he says, I am 
 the Lord thy God, how can the First Commandment war- 
 rant the faith of a special relation ? 
 
 A. As the Command always warrants a particular appli- 
 cation of every general promise, so the external federal re- 
 lation which God bears to the visible church becomes a spe- 
 
246 Of the Sins forbidden 
 
 eial one the moment that the promise is believed with a 
 
 particular applicatory faith, Jer. iii. 22. 
 
 47. Q. What is forbidden in the First Commandment/ 
 
 A. The First Commandment forbiddeth the denying 
 
 or not worshipping and glorifying the true God as God 
 
 and our God, and the giving of that worship and glory 
 
 to any other which is due to him alone. 
 
 Q. ]. To what general heads may the sins forbidden in 
 this Commandment be reduced ? 
 
 A. To these two, Atheism and idolatry. 
 
 Q. 2. What is Atheism ? 
 
 A. It is the denying or not having a God. 
 
 Q. 3. How is Atheism commonly distinguished ? 
 
 A. Into speculative and practical. 
 
 Q. 4. How is speculative Atheism again subdivided 
 
 A. Into that which is directly and into that which is in- 
 terpretatively such. 
 
 Q. 5. What is direct speculative Atheism? 
 
 A. It is a fixed persuasion in the heart and an open pro- 
 fession with the mouth that there is no God. 
 
 Q. 6. What is speculative Atheism interpretatively or by 
 necessary consequence ? 
 
 A. It is the rejecting of any of those truths which are 
 necessarily connected with the being of a God, such as the 
 denying of providence, or any of the essential perfections of 
 God ; because from thence it would necessarily follow that 
 there is no God. 
 
 Q. 7- Why would it necessarily follow, from the denying 
 of providence, or any of the divine perfections, that there is 
 no God ? 
 
 A. Because as it is impossible to conceive that there is a 
 God without conceiving at the same time that he preserves 
 and governs the world, Isa. Ixi. 23 ; so it is impossible to 
 conceive his being or existence without conceiving him to 
 be possessed of all infinite perfection, 1 John i. 5. 
 
 Q. 8. Can there be such a person among men as a direct 
 speculative Atheist ? 
 
 A. No ; there can be none of mankind who have at all 
 times such a fixed and constant persuasion that there is no 
 God, as at no time whatsoever to have the least fear or 
 doubt of the contrary, Dan. v. 6, 9. 
 
 Q. 9. How doth it appear that there can be no such per- 
 son as a downright speculative Atheist ? 
 
 A. From universal experience, which attests, that the know, 
 ledge and impression of the being of a God is so natural to man 
 
in the First Commandment. 24f 
 
 that he can no more divest himself thereof at all times, than 
 he can strip himself of his reason, or shake off his own ex- 
 istence, Rom. i. 19. " That which may be known of God is 
 manifest in them ; for God hath showed it unto them ;" i. e. 
 ingrained it in their natures. 
 
 Q. 10. Would it not seem that there may be a downright 
 speculative Atheist from Psal. xiv. 1. "The fool hath said 
 in his heart, There is no God ? " 
 
 A. The words do not import a fixed and permanent per- 
 suasion, but rather a secret wish : accordingly the expres- 
 sion is not, the fool hath believed, or is persuaded in his 
 heart, but hath said, that is, would fain have harboured 
 such a secret desire. 
 
 Q. 11. Why would wicked men wish there was no God? 
 
 A. To be free of any check or restraint upon their lusts, 
 but that they may " work all uncleanness with greediness," 
 Eph. iv. 19. 
 
 Q. 12. Who are they that are interpretatively Atheists? 
 
 A. Not only they who deny the providence of God, or 
 any essential attribute of his nature, but likewise all Deists 
 who reject supernatural revelation ; and all openly wicked 
 and profane persons, who live as if there were no God, Psal. 
 x. 4, 11, 13. 
 
 Q. 13. Whether is it speculative or practical Atheism that 
 is chiefly levelled against in this Commandment ? 
 
 A. Both, but especially practical Atheism, as being uni- 
 versally prevalent, Rom. iii. 11. 
 
 Q. 14. What is practical Atheism ? 
 
 A. It is a denying of God in our practice, Tit. i. 16. "They 
 profess that they know God, but in works they deny him." 
 
 Q. 15. How doth practical Atheism evidence itself? 
 
 A. In omitting the duties required in this Commandment ; 
 namely, not knowing and acknowledging God to be what 
 he really is; and neglecting to worship and glorify him ac- 
 cordingly. 
 
 Q. 16. Who are guilty of not knowing God? 
 
 A. Not only the heathens, who walk contrary to nature's 
 light, Rom. i. 21, but likewise Christians, who, being pri- 
 vileged with the means of knowing God, as in Christ, do 
 yet slight and neglect the same, John xv. 22. u If I had not 
 come and spoken unto them, they had not had sin ; but 
 now they have no cloak for their sin." 
 
 Q. 17. Who are they that are guilty of not acknowledg- 
 ing God ? 
 
 A. They who rush upon the actions of life without asking 
 his counsel about them, Josh. ix. 14. " The men took of their 
 victuals, and asked not counsel at the mouth of the Lord." 
 
248 Of the Sins forbidden 
 
 Q. 18. Who are guilty of not worshipping God? 
 
 A. They who live in the habitual neglect of the public, 
 private, and secret exercises of his worship, Isa. xliii. 22. 
 " Thou hast not called upon me, O Jacob ! Thou hast been 
 weary of me, O Israel !" 
 
 Q. 19. Who are guilty of not glorifying him ? 
 
 A. They who set up themselves as their own rule, Psal. 
 xii. 4, and make themselves their own end and happiness 
 in opposition to God, Phil. ii. 21. 
 
 Q. 20. When are men chargeable with this piece of practical 
 Atheism, namely, of setting up themselves as their own rule? 
 
 A. When they perform any action, religious or civil, more 
 because it is agreeable to self, than as it is pleasing to God, 
 Zech. vii. 5, 6 ; when they envy the gifts and prosperity of 
 others, Psal. lxxiii. 3; and when they would model or frame 
 God himself according to their own fancy, imagining him to 
 be " altogether such a one as themselves," Psal. 1. 21. 
 
 Q. 21. When do men make themselves their own end and 
 happiness in opposition to God ? 
 
 A. When they ascribe the glory of what they have or do 
 to themselves, and not unto God, Dan. iv. 30 ; when they 
 are more troubled for what disgraces themselves than what 
 dishonours God, 1 Sam. xv. 30 ; and when they prefer the 
 pleasures and profits of this world to the glorifying and en- 
 joying of God, Matth. xix. 22. 
 
 Q. 22. When may we be said to worship the true God, 
 and yet not as God ? 
 
 A When we draw nigh unto him with the mouth, and 
 honour him with the lips, but our hearts are far from him, 
 Matth. xv. 8. 
 
 Q. 23. When are we guilty of not worshipping and glori- 
 fying him as our God? 
 
 A. When, in the course or tenor of our behaviour and 
 deportment towards him, we want the habitual exercise 
 of the faith of our federal relation unto him, Psal. lxxxi. 
 10, 11. 
 
 Q. 24. May not the saints themselves be chargeable with 
 some degree of practical Atheism ? 
 
 A. No doubt they may, when they entertain unbecoming 
 thoughts of God in their mind, or speak unadvisedly to him 
 with their lips. Thus Job is censured by Elihu for charg- 
 ing God with injustice, chap, xxxiii. 10, 11, and Jonah 
 speaks most rashly to God, when he says, " I do well to be 
 angry, even unto death," chap. iv. 9. 
 
 Q. 25. How may a person know when blasphemous 
 thoughts and atheistical expressions are not inconsistent 
 with a state of grace ? 
 
in the First Commandment. 249 
 
 A. When a blasphemous thought is so far from being in- 
 dulged, that it is treated with abhorrence, and when an 
 atheistical expression (uttered through surprise, and the 
 hurry and violence of temptation) is deeply regretted and 
 lamented, Psal. Ixxiii. 21, 22. 
 
 Q. 2(j. What is the other general and comprehensive sin 
 forbidden in this Commandment? 
 
 A. Idolatry. 
 
 Q. 27. What is idolatry ? 
 
 A. It is the giving that worship and glory to any other 
 which is due to God alone. 
 
 Q. 28. How is idolatry commonly distinguished ? 
 
 A. Into that which is gross and external, and that which 
 is more refined and internal. 
 
 Q. 29. What is the idolatry which is gross and external ? 
 
 A. It is an ascribing the ordinary signs of worship, or 
 religious homage, to any person or things besides the true 
 God, Lev. xx vi. 1. 
 
 Q. 30. Who are they that are guilty of this grosser kind 
 of idolatry ? 
 
 A. Heathens and Papists. 
 
 Q. 31. What was the nature of the idolatry of the Heathens? 
 
 A. They made gods of the sun, moon, and stars, and al- 
 most of every other creature ; yea, of devils themselves, as 
 the apostle witnesseth, 1 Cor. x. 20; but that which was 
 most frequent among them was their making images or 
 idols in the shape of some sort of living creatures, or of a 
 mixture of them, and then worshipping them as if they were 
 gods, Psal. cxxxv. 15 — 19. 
 
 Q. 32. How did Heathenish idolatry take its rise in the 
 world ? 
 
 A. By men becoming vain in their imaginations, whereby 
 they " changed the glory of the incorruptible God into an 
 image made like to corruptible man, and to birds and four- 
 footed beasts and creeping things," Rom. i. 21, 23. 
 
 Q. 33. How doth it appear that the Papists are guilty of 
 this grosser kind of idolatry ? 
 
 A. By their bowing to images and altars ; giving divine 
 honour to the consecrated bread in the sacrament; adoring the 
 crucifix ; praying to angels ; and invocating the saints, espe- 
 cially the Virgin Mary, whom they supplicate much more fre- 
 quently than they do Christ himself. By all which it appears 
 that Popish idolatry succeeds in the room of the Heathenish; 
 and is more inexcusable than it, because the Papists have the 
 benefit of Divine revelation, which the Heathens have not. 
 
 Q. 34. How do you prove that the paying religious homage 
 to such things by the Church of Rome is gross idolatry ? 
 
 l2 
 
250 Of the Sins forbidden 
 
 A. From the nature of idolatry itself; the very essence 
 whereof consists in giving Divine worship and honour to 
 any creature whatsoever, whether in heaven or earth ; for 
 " it is written, Thou shalt worship the Lord thy God, and 
 him only shalt thou serve," Matth. iv. 10. 
 
 Q. 35. What is the idolatry which is more refined and 
 internal ? 
 
 A. It is a setting up of idols in the heart, Ezek. xv. 4, 
 or a giving that room in our esteem and affection to any 
 thing else which God alone ought to possess, Luke xiv. 26.* 
 
 Q. 36. To whom is this kind of idolatry incident? 
 
 A. To all mankind naturally; and even believers them- 
 selves are cautioned and warned against it, 1 John v. 21. 
 " Little children, keep yourselves from idols." 
 
 Q. 37. What are these idols which have a seat in every 
 man and woman's heart by nature ? 
 
 A. Among many others there are these two, which are 
 worshipped and served by the generality, even of the visible 
 church, namely, self and the world. 
 
 Q. 38. How doth it appear that self is an idol which 
 naturally reigns in the heart of every one? 
 
 A. From the very first lesson in the school of Christian- 
 ity, which is to be denied to self, Matth xvi. 24. " Then 
 said Jesus unto his disciples, If any man will come after me, 
 let him deny himself." 
 
 Q. 39. What is it for a man to deny himself? 
 
 A. It is to give up with his self-wisdom, his self-will, and 
 his self-righteousness. 
 
 Q. 40. When do we give up with the idol of self-wisdom ? 
 
 A. When we are made to see our own depraved reason to 
 be but folly when compared with the wisdom of God re- 
 vealed in his word ; " for the wisdom of this world is fool- 
 ishness with God," 1 Cor. iii. 19. 
 
 Q. 41. When is the idol of self-will dethroned? 
 
 A. When God's will or precept becomes the sole rule of our 
 heart and life, Psal. cxix. 105; and his will of providence 
 is cheerfully acquiesced in, as the best for us, Rom. viii. 28. 
 
 Q. 42. When do we part with the idol of self-righteous- 
 ness ? 
 
 A. When we submit to the righteousness of God ; or 
 found our plea for eternal life wholly and entirely upon the 
 meritorious obedience and satisfaction of Christ, as our 
 Surety, in our room and stead, Phil. iii. 8, 9. 
 
 Q. 43. How doth it appear that the world is an idol 
 seated in every man's heart by nature ? 
 
 A. From the habitual turn of our thoughts and affections 
 to things temporal, Matth. vi. 31 ; the eager pursuit of them, 
 
in the First Commandment. 251 
 
 and ardent desire after them, in preference to those that are 
 spiritual and eternal, ehap. xvi. 26. 
 
 Q. 44. What are the things of this world which we natu- 
 rally incline to idolize? 
 
 A. Some make an idol of their worldly riches, making 
 gold their hope, and saying to fine gold, <c Thou art my 
 confidence," Job. xxvi. 24 ; some of their worldly pleasures, 
 " being lovers of pleasure more than lovers of God," 2 Tim. 
 iii. 4; some make an idol of their worldly credit and repu- 
 tation, receiving honour one of another, and not seeking 
 "the honour that cometh from God only," John v. 44; 
 some of their worldly relations, bestowing more of their love 
 upon them than upon God, Matth. x. 37 ; and some make 
 an idol of their worldly helps and confidences, trusting more 
 to these than to God, Isa. xxxi. 1; Jer. xvii. 5. 
 
 Q. 45. What is the verdict of the Spirit of God concern- 
 ing those who make the world their idol ? 
 
 A. It is this, " that if any man love the world, the love 
 of the Father is not in him," 1 John ii. 15. 
 
 Q. 46. How may Satan be said to be even idolized by 
 those who profess to bear him an implacable hatred? 
 
 A. When his suggestions are regarded more than the dic- 
 tates of the Spirit of God in his word, Isa. xl. 27, and xlix. 14. 
 
 Q. 47. How may the suggestions of Satan be distinguish- 
 ed from the dictates of the Spirit of God ? 
 
 A. The tendency of all Satan's suggestions is to set up in 
 the soul some one thing or other in Christ's room, 2 Cor. iv. 4; 
 but the dictates of the Spirit of God are wholly calculated for 
 giving Christ in all things the pre-eminence, John xvi. 14. 
 
 Q. 48. Why is Satan called the god of this world, 2 Cor. 
 iv. 4? 
 
 A. Because he is " the spirit that worketh in the children 
 of disobedience," Eph. ii. 2; till " the prey be taken from 
 the mighty, and the lawful captive delivered," Isa. xlix. 
 24, 25. 
 
 Q. 49. Who are they that explicitly acknowledge the devil 
 as their god ? 
 
 A. They are such as use sorcery, divination, witchcraft, 
 charming, and other diabolical arts and practices, condemn- 
 ed in Deut. xviii. 10 — 12. 
 
 Q. 50. Was Joseph's cup an instrument of divination, or 
 did he himself use this unlawful art when he says, Gen. xliv. 
 15, " Wot ye not that sucli a man as I can certainly divine ?" 
 
 A. By no means; for the word translated divine is, on 
 the margin, rendered make trial, or inquiry, and so the mean- 
 ing is, Know ye not that such a man as I, who am so diligent 
 and industrious in other matters, would soon miss the cup 
 
252 Of these Words before me, 
 
 wherein I usually drink, and make inquiry after the person 
 
 who had stolen it? 
 
 Q. 51. What improvement ought we to make of the First 
 Commandment as it stands connected with the preface? 
 
 A. That as God warrants and commands us to believe in 
 him as our God and Redeemer, Psal. xlv. 11 ; so it is out- 
 duty to carry along with us the faith of this relation in all 
 our approaches unto his presence, Heb. xi. 6. 
 
 48. Q. What are we specially taught by these words 
 before me in the First Commandment ? 
 
 A. These words before me in the First Command- 
 ment teach us, That God, who seeth all things, taketh 
 notice of, and is much displeased with the sin of having 
 any other god. 
 
 Q. 1. What is the strength of the argument couched in 
 these words before me ? 
 
 A. That the sin of having any other god is commit- 
 ted in the presence of him " who seeth all things," Heb. 
 iv. 13. 
 
 Q. 2. What is it for God to see all things ? 
 
 A. It is to have a most intimate, perfect, and compre- 
 hensive knowledge of them, Psal. cxlvii. 5. " His under- 
 standing is infinite." 
 
 Q. 3. Wherein consists the infinity of God's knowledge? 
 
 A. Not so much in the perfect and comprehensive know- 
 ledge of the creatures, which are finite, as in the perfect and 
 comprehensive knowledge of himself and his own excellen- 
 cies and perfections, which are infinite, 1 Cor. ii. 11. 
 
 Q. 4. How is it that God seeth or knoweth all things ? 
 
 A. He sees all things at once in his own essence, dis- 
 tinctly, infallibly, and immutably, 1 John i. 5. 
 
 Q. 5. How do you prove that God hath such a compre- 
 hensive sight and knowledge of all things? 
 
 A. Because otherwise he could not be the Creator, Go- 
 vernor, and Judge of the world, 1 Cor. iv. 5. 
 
 Q. 6. In what light doth God see or know evil actions ? 
 
 A. As they are opposite to his nature, Jer. xliv. 4, and 
 contrary to his law, 1 John iii. 4, which is the sole and un- 
 erring standard of all rectitude, Rom. vii. 12. 
 
 Q. 7- What is that sin which strikes more immediately 
 and directly against the authority of God in this Command- 
 ment? 
 
 A. It is the sin of having any other god. 
 
 Q. 8. What is it to have another god ? 
 
 A. It is to have our minds, wills, and affections carried out 
 
in the First Commandment. 253 
 
 after other objects as much or more than after God himself, 
 Isa. xlvi. 9, compared with Ezek. xiv. 4. 
 
 Q. 9. What notice doth God take of this sin ? 
 
 A. He threatens to resent it with the highest marks of 
 displeasure, and that even in this life, as well as in the world 
 to come, Deut. xxix. 24 — 29. 
 
 Q. 10. Why is God so much displeased with the sin of 
 having any other God ? 
 
 A. Because it sets up a rival or competitor in his room, 
 and that in his very sight and presence, Jer. xxxii. 30. 
 
 Q. 11. What influence ought the presence of an all-seeing 
 God to have upon us in all our actions ? 
 
 A. The consideration thereof ought to quicken and ani- 
 mate us to every duty, Gen. v. 22, 24 ; and scare and deter 
 us from every sin, as being an aifronting of him to his 
 face, who is our witness, and ere long will be our judge, 
 Gen. xxxix. 9. 
 
 49. Q. Which is the Second Commandment ? 
 
 A. The Second Commandment is, Thou shalt not 
 make unto thee any graven image, or any likeness of 
 any thing that is in heaven above, or that is in the earth 
 beneath, or that is in the water under the earth. Thou 
 shalt not bow down thyself to them, nor serve them : 
 for I the Lord thy God am a jealous God, visiting the 
 iniquity of the fathers upon the children, unto the third 
 and fourth generation of them that hate me, and show- 
 ing mercy unto thousands of them that love me and keep 
 my commandments. 
 
 50. Q. What is required in the Second Commandment? 
 
 A. The Second Commandment requireth the receiv- 
 ing, observing, and keeping pure and entire all such re- 
 ligious worship and ordinances as God hath appointed in 
 his word. 
 
 Q. 1. What is the opinion of the Papists about this Com- 
 mandment ? 
 
 A. They allege that it is not a distinct precept from the 
 first, but only an appendix or supplement thereto, by way 
 of illustration. 
 
 Q. 2. What is their practice in consequence of this opinion ? 
 
 A. They constantly leave it out in their mass-books and 
 other liturgies of their church, lest the people should observe 
 the manifest contrariety of their image-worship to what is 
 here so expressly forbidden. 
 
254 Of the Duties required 
 
 Q. 3. Wherein then doth the Second Commandment 
 differ from the First? 
 
 A. The First Commandment respects the object, and 
 requires that we worship the true God for our God, and no 
 other; the Second respects the means of worship, and re- 
 quires that the true God be worshipped in such a way only, 
 and by such ordinances as he hath appointed in his word, in 
 opposition to all human inventions. 
 
 Q. 4. What is meant by religious worship ? 
 
 A. That homage and respect we owe to a gracious God, as 
 a God of infinite perfection, whereby we profess subjection to 
 and confidence in him, as our God in Christ, for the supply of 
 all our wants, and ascribe the praise and glory that is due to 
 him as our chief good and only happiness, Psal. xcv. 6, 7. 
 
 Q. 5. What are those religious ordinances which God hath 
 appointed in his word? 
 
 A. They are " prayer and thanksgiving in the name of 
 Christ ; the reading, preaching, and hearing of the word ; 
 the administration and receiving of the sacraments ; church- 
 government and discipline; the ministry and maintenance 
 thereof; religious fasting; swearing by the name of God, 
 and vowing to him."* 
 
 Q. 6. Is prayer a moral duty founded on the law of nature? 
 
 A. Surely it is; the necessary dependence of the rational 
 creature upon its Creator plainly proves it to be so. Hence 
 we find the very Heathens practising it when reduced to 
 straits, Jonah i. 14. 
 
 Q. 7- How doth it appear to be an instituted means of 
 worship? 
 
 A. From a variety of Scripture-texts enjoining the prac- 
 tice of it in all cases and circumstances, Psal. 1. 15; Phil, 
 iv. 6; 1 Thess. v. 17. 
 
 Q. 8. What is acceptable in prayer ? 
 
 A. It is an asking in Christ's name what God has pro- 
 mised to give, John xiv. 13, with a full persuasion that he 
 doth hear and will answer, Mark xi. 24 ; James i. 6. 
 
 Q. 9. How manifold is religious thanksgiving? 
 
 A. Twofold, stated and occasional. 
 
 Q. 10. What is stated thanksgiving? 
 
 A. It is r.ot only the thankful acknowledgment of mercies 
 daily received, which is a branch of prayer, but likewise the 
 singing the praises of God with the voice, which is a stated 
 act of worship, distinct from prayer, though ejaculatory 
 prayer ought always to be joined with it, Psal. lvii. 7. 
 
 Q. 11. How do you prove that singing with the voice is a 
 stated act of worship appointed under the New Testament? 
 * Larger Catechism, quest. 108. 
 
in the Second Commandment. 255 
 
 A. From the example of Christ and his apostles, who, 
 after the first supper, sang a hymn (or psalm, as on the 
 margin), Matth. xxvi. 30; and from the injunction laid 
 upon all Christians to be employed in this exercise as a 
 stated duty, Eph. v. 18, 19; James v. 13. 
 
 Q. 12. What should be the subject-matter of our praises 
 to God ? 
 
 A. The psalms, hymns, and spiritual songs, which are 
 dictated by the Spirit of God in Scripture, and not any hu- 
 man composure whatsoever, Eph. v. 19. 
 
 Q. 13. In what manner should these be sung? 
 
 A. " With grace in our hearts to the Lord," Col. iii. 16. 
 
 Q. 14. What is it to sing with grace in our hearts to the 
 Lord ? 
 
 A. It is to have our hearts going along with our voice in 
 suitable acts of faith and elevated affections, Psal. Ivii. 7. 
 
 Q. 15. Are not the Psalms of David, as we sing them in 
 our language, of human composure ? 
 
 A. The translation in metre is human, but the sense and 
 meaning is the same with the original. 
 
 Q. 16. What is occasional thanksgiving? 
 
 A. It is the setting some time apart for giving thanks to 
 God for some remarkable mercy and deliverance respecting 
 either churches and nations in general, Neh. xii. 27, or 
 ourselves and families in particular, Eph. v. 20. 
 
 Q. 17. How ought this duty to be gone about? 
 
 A. With an humble sense of our utter un worthiness of 
 the least of all God's favours, 2 Sam. vii. 18. 
 
 Q. 18. Are reading, hearing, and preaching of the word 
 acts of worship ? 
 
 A. Although they are not acts of such immediate worship 
 as prayer and praise, wherein God is immediately addressed, 
 yet, being the instituted and ordinary means of salvation, they 
 ought to be practised and attended with that reverence and 
 regard which is due to the great God our Saviour, who is 
 present in them, Matth. xxviii. 20 ; Acts x. 33. 
 
 Q. 19. How are the administration and receiving of the 
 sacraments acts of worship ? 
 
 A. As therein, by the sensible signs of Divine appoint- 
 ment, Christ and his benefits are represented, sealed, and 
 applied to believers, Gal. iii. 26 ; 1 Cor. xi. 26. 
 
 Q. 20. In what sense are church-government and discipline 
 to be ranked among the ordinances of Divine worship ? 
 
 A. In as far as they are exercised in the name of the 
 Lord Jesus, the alone head of his church, according to the 
 rule of his word by church -judicatories lawfully constituted, 
 Matth. xviii. 20. 
 
256 Of the Duties required 
 
 Q. 21. Why is the ministry and maintenance thereof 
 placed among religious ordinances ? 
 
 A. Because a standing ministry in the church till the end 
 of time is of express Divine institution, Eph. iv. 11 — 13, so 
 the suitable and comfortable maintenance thereof is as ex- 
 pressly appointed, not only in the Old Testament, Numb, 
 xviii. 21, 24, but likewise in the New, 1 Cor. ix. 13, 14. 
 " Do ye not know that they which minister about holy 
 things live of the things of the temple, and they which wait 
 at the altar are partakers with the altar? Even so hath the 
 Lord ordained, that they which preach the gospel should 
 live of the gospel." 
 
 Q. 22. What is religious fasting ? 
 
 A. " A religious fast requires total abstinence, not only 
 from all food (unless bodily weakness do manifestly dis- 
 able from holding out till the fast be ended), but also from 
 all worldly labour, discourses, and thoughts, and from all 
 bodily delights,"* Josh. vii. 6; Judg. xx. 26. 
 
 Q. 23. Whether is bodily fasting or bare abstinence from 
 food any part of religious worship? 
 
 A. Not properly in itself; but as it is a mean of Divine 
 appointment for fitting and disposing us for more spiritual 
 and solemn exercises. 
 
 Q. 24. How doth fasting appear to be a mean of Divine 
 appointment? 
 
 A. From the practice of the saints under the Old Testa- 
 ment, Esth. iv. 16 ; Dan. x. 2, 3 ; from the testimony of 
 Christ, Matth. vi. 17, 18, and xvii. 21 ; and the example of 
 his apostles under the New, Acts xiii. 3, and xiv. 23. 
 
 Q. 25. What are those spiritual and solemn exercises 
 which fasting is designed to dispose us for ? 
 
 A. Deep humiliation of soul before the Lord on ac- 
 count of sin, Ezra ix. 6; free confession thereof, Dan. ix. 
 20; and turning therefrom, Joel ii. 12; as the genuine 
 fruits of our taking hold of God's covenant, Jer. 1. 4, 5 ; 
 together with an importunate requesting of our gracious 
 God for that which is the particular occasion of the fast, 
 Psal. xxxv. 13. 
 
 Q. 26. Whether is religious fasting an occasional or a 
 stated duty? 
 
 A. It is merely occasional and extraordinary, to be gone 
 about only as the call of providence may require and direct. 
 Q. 27- What are the occurrences in providence which are 
 a call to this extraordinary duty? 
 
 A. " When some great and notable judgments are either 
 
 * Directory for the Public Worship of God, in the article concerning 
 Public Solemn Fasting. 
 
iti the Second Commandment. 257 
 
 inflicted upon a people," Dan. ix. 3, 12 — 14, " or apparently 
 imminent," 2 Chron. xx. 2,3, 4; "or by some extraordinary 
 provocations notoriously deserved," 1 Sam. vii. 3, 6; "as 
 also when some special blessing is to be sought and obtain- 
 ed,"* ver. 5, 8, 10. 
 
 Q. 28. Is swearing by the name of God an act of imme- 
 diate and instituted worship ? 
 
 A. Undoubtedly it is; and that either when we devote 
 ourselves to God in a covenant of duties, Deut. vi. 13, or 
 declare the truth upon oath when called thereto ; because 
 in both cases the name of God is solemnly interposed and 
 invocated, Jer. iv. 2. 
 
 Q. 29. To whom are vows to be made ? 
 
 A. To God alone, as the only party and witness in the 
 making and performing of them, Psal. lxxvi. 11. "Vow 
 and pay unto the Lord your God." 
 
 Q. 30. What should be the subject-matter of our vows 
 unto God ? 
 
 A. Nothing but what may tend either to promote the 
 practice of commanded duty, Psal. cxix. 57, or prevent the 
 commission of any sin to which we are more than ordinarily 
 inclined and addicted, ver. 106. 
 
 Q. 31. What doth this Commandment require with re- 
 spect to all these ordinances and parts of worship which 
 God has appointed in his word? 
 
 A. The receiving and observing them, and keeping them 
 pure and entire. 
 
 Q. 32. What is it to receive God's ordinances ? 
 
 A. It is to approve of and embrace them, as bearing the 
 stamp of his authority upon them, Psal. Ixxxiv. 1, 2. 
 
 Q. 33. What is it to observe them ? 
 
 A. It is to set about the practice of them or to be actually 
 employed in them, Psal. Iv. 17, and cxix. 164; Luke 
 ii. 37. 
 
 Q. 34. What is it to keep the ordinances of God pure ? 
 
 A. It is to contribute our utmost endeavour to preserve 
 them from all mixture of human invention, Deut. xii. 32. 
 
 Q. 35. What is it to keep them entire ? 
 
 A. It is, in the exercise of faith, to attend upon each of 
 them in their proper season, so as that one duty may not 
 justle out another, Luke i. 6. 
 
 Q. 36. What doth God require of us in this command 
 with reference to all false worship ? 
 
 A. He requires " the disapproving, detesting, opposing all 
 false worship, Psal. xvi. 4; and according to each one's place 
 
 * Directory for the Public Worship of God, in the article concerning 
 Public Solemn Fasting. 
 
258 Of the Sins forbidden 
 
 calling, removing it, and all monuments of idolatry/' Deut. 
 vii. 5.* 
 
 51. Q. What is forbidden in the Second Command- 
 ment ? 
 
 A. The Second Commandment forbiddeth the wor- 
 shipping of God by images, or any other way not ap- 
 pointed in his word. 
 
 Q. 1. What are the leading sins forbidden in this Com- 
 mandment ? 
 
 A. Idolatry and will-worship. 
 
 Q. 2. What is the idolatry here condemned ? 
 
 A. The worshipping of God by images, Thou shalt not 
 make unto thee any graven image, &c. 
 
 Q. 3. What is an image ? 
 
 A. It is a statue, picture, or likeness of any creature what- 
 soever. 
 
 Q. 4. Is it lawful to have images or pictures of mere crea- 
 tures ? 
 
 A. Yes ; providing they be only for ornament ; or the 
 design be merely historical, to transmit the memory of per- 
 sons and their actions to posterity. 
 
 Q. 5. Can any image or representation be made of God ? 
 
 A. No ; it is absolutely impossible, he being an infinite, 
 incomprehensible Spirit, Isa. xl. 18, " To whom will ye 
 liken God ? or what likeness will ye compare unto him ? 
 If we cannot delineate our own souls, much less the infinite 
 God," Acts xvii. 29. " We ought not to think that the God- 
 head is like unto gold, or silver, or stone, graven by art and 
 man's device." 
 
 Q. 6. What judgment should we form of those who have de- 
 vised images of God, or of the persons of the adorable Trinity ? 
 
 A. We should adjudge their practice to be both unlawful 
 and abominable. 
 
 Q. 7« Why unlawful ? 
 
 A. Because directly contrary to the express letter of the 
 law in this Commandment, and many other scriptures, such 
 as Jer. x. 14, 15; Hos. xiii. 2 ; and particularly Deut. iv. 
 15 — 19, and 23. " Take ye, therefore, good heed unto your- 
 selves (for ye saw no manner of similitude on the day that 
 the Lord spake unto you in Horeb out of the midst of the fire), 
 lest ye corrupt yourselves, and make you a graven image, the 
 similitude of any figure, the likeness of male or female," &c. 
 
 Q. 8. How is it abominable ? 
 
 A. As it is a debasing the Creator of heaven and earth to 
 * Larger Catechism, quest. 108. 
 
in the Second Commandment. 259 
 
 the rank of his own creatures, and a practical denying of all 
 his infinite perfections, Psal. I. 21. 
 
 Q. 9. May we not have a picture of Christ who has a true 
 body? 
 
 A. By no means; because, though he has a true body 
 and a reasonable soul, John i. 14, yet his human nature 
 subsists in his Divine person, which no picture can represent, 
 Psal. xlv. 2. 
 
 Q. 10. Why then ought all pictures of Christ to be abo- 
 minated by Christians ? 
 
 A. Because they are downright lies, representing no more 
 than the picture of a mere man ; whereas the M true Christ 
 is God-man ; Immanuel, God with us," 1 Tim. iii. 46; 
 Matth. i. 23. 
 
 Q. 11. Is it lawful to form any inward representation of 
 God, or of Christ, upon our fancy, bearing a resemblance to 
 any creature whatsoever? 
 
 A. By no means, because this is the very inlet unto gross 
 outward idolatry; for, when once the Heathen "became 
 vain in their imaginations, they presently changed the glory 
 of the uncorruptible God into an image made like corrupt- 
 ible man, and to birds, and four-footed beasts, and creeping 
 things," Rom. i. 21, 23. 
 
 Q. 12. What is it to worship God by images, according to 
 the idolatrous practice of the Papists ? 
 
 A. It is either to make use of images as pretended helps 
 to devotion, or to worship God before the images of saints as 
 intercessors with him. 
 
 Q. 13. Can any feigned image of God or of Christ be help- 
 ful in devotion ? 
 
 A. No ; it is the Spirit only who helpeth our infirmities in 
 all acts of spiritual devotion, Rom. viii. 26. And that faith 
 which is necessary for acceptance in duty fixes upon the 
 word of the living God as its sole foundation, and not upon 
 dead images, Luke xvi. 31. 
 
 Q. 14. Will it excuse the Papists from the charge of ido- 
 latry, that they pretend to worship the true God before 
 images, or by them, as means of worship, and not the very 
 images themselves ? 
 
 A. Not at all ; because this is a mean of worship express- 
 ly forbidden in this Commandment, which prohibits all 
 bowing down before images upon whatever pretext it be. 
 " Thou shalt not bow down thyself to them, nor serve them." 
 
 Q. 15. Do they worship images who bow down before them, 
 even though it be the true God they intend to worship by them ? 
 
 A. In Scripture reckoning they do, Isa. ii. 8, 9. " Their 
 land is full of idols : they worship the work of their own 
 
"260 Of the Sins forbidden 
 
 hands. The mean man boweth down, and the great man 
 humbleth himself." 
 
 Q. 16. Was it the ultimate intention of the Israelites in 
 the wilderness to pay Divine worship to the golden calf itself, 
 or to Jehovah, by it and before it ? 
 
 A. It was undoubtedly their ultimate intention to worship 
 Jehovah, the true God, before that image ; as appears from 
 Exod. xxxiii. 5. " When Aaron saw it, he built an altar be- 
 fore it, and said, To-morrow is a feast to the Lord" (or 
 Jehovah, as it is in the original). And yet because they 
 did this so directly contrary to the very letter of this Com- 
 mandment, they are charged with worshipping the image 
 itself, ver. 8. " They have made them a golden calf, and 
 have worshipped it," &c. 
 
 Q. 17. Do not they who honour the picture of a prince 
 honour the prince himself? 
 
 A. If the prince forbid the making of this picture, it is 
 a contempt of this authority to have it. God has strictly 
 prohibited all images on religious accounts, and therefore it is 
 impious to have or use them for these ends, Lev. xxvi. 
 
 i, sa 
 
 Q. 18. May images be worshipped at all upon their own 
 account ? 
 
 A. No ; because they are the work of man's hands, far 
 inferior in dignity to man himself, Isa. xlv. 9 — 18. 
 
 Q. 19. May they be worshipped on account of their ori- 
 ginals, or those whom they are designed to represent ? 
 
 A. No ; whether they be designed to represent God or the 
 saints. 
 
 Q. 20. Why may they not be worshipped, as they are de- 
 signed to represent God ? 
 
 A. Because he never put his name in them, but declares 
 his greatest hatred and detestation of them, Jer. xliv. 2 — 9. 
 
 Q. 21. Why may they not be worshipped, as they are de- 
 signed to represent eminent saints ? 
 
 A. Because saints, however eminent, are but mere crea- 
 tures, and therefore cannot be the objects of worship, either 
 in themselves, or by their images, Acts xiv. 14, 15. 
 
 Q. 22. Can saints in heaven be intercessors for sinners on 
 earth ? 
 
 A. No; because intercession being founded on satisfac- 
 tion, none but Christ can be the intercessor, in regard none 
 but he is the propitiation for our sins, 1 John ii. 1, 2. 
 
 Q. 23. Is it lawful to have images or pictures in churches, 
 though not for worship, yet for instruction and raising the 
 affections, as the Lutherans plead ? 
 
 A. No ; because God has expressly prohibited not only the 
 
in the Second Commandment. 261 
 
 worshipping, but the making of any image whatsoever on 
 a religious account : and the setting them up in churches, 
 cannot but have a native tendency to beget a sacred vene- 
 ration for them, and therefore ought to be abstained from, as 
 having at least an " appearance of evil," 1 Thess. v. 22. 
 
 Q. 24. May they not be placed in churches for beauty 
 and ornament ? 
 
 A. No ; the proper ornament of churches is the sound 
 preaching of the gospel, and the pure dispensation of the 
 sacraments, and other ordinances of Divine institution. 
 
 Q. 25. Were not the images of the cherubims placed in the 
 tabernacle and temple by the command of God himself? 
 
 A. Yes ; but out of all hazard of any abuse, being placed 
 in the holy of holies, where none of the people ever came, 
 they were instituted by God himself, which images are not; 
 and they belonged to the typical and ceremonial worship, 
 which is now quite abolished. 
 
 Q. 26. Are our forefathers to be blamed for pulling down 
 altars, images, and other monuments of idolatry, from places 
 of public worship at the Reformation ? 
 
 A. No ; they had Scripture-precept and warrant for 
 what they did, Numb, xxxiii. 52, and Deut. vii. 5. " Ye 
 shall destroy their altars, and break down their images, and 
 cut down their groves, and burn their graven images with 
 fire." 
 
 Q. 27- What do you understand by will-worship, the 
 other leading sin forbidden in this Commandment? 
 
 A. It is the worshipping God any other way not appoint- 
 ed in his word. 
 
 Q. 28. Should there be an express appointment in the 
 word for every part of Divine worship we set about ? 
 
 A. Undoubtedly there should, otherwise we are guilty of 
 innovating upon the worship of God, and prescribing rules 
 to the Almighty, which is both displeasing to him and un- 
 profitable to ourselves, Matth. xv. 9. 
 
 Q. 29. Who are they that are guilty of innovating upon 
 the worship of God ? 
 
 A. All they who presumptuously annex their own super- 
 stitious inventions to the Divine institutions, under pretence 
 of their being teaching significant ceremonies, as they of the 
 Popish and Episcopal persuasion do. 
 
 Q. 30. What are these significant ceremonies which they 
 add to the instituted ordinances of God's worship ? 
 
 A. The sign of the cross in baptism, kneeling at receiving 
 the sacrament of the Supper, erecting altars in churches, and 
 bowing at the name of Jesus, are a few of many. 
 
 Q. 31. Why may not such ceremonies be used, when they 
 
262 Of the Reasons annexed 
 
 are designed for exciting devotion and beautifying the 
 worship of God? 
 
 A. Because God has expressly forbidden the least adding 
 unto or abating from the order and directions he himself 
 has given in his word concerning his own worship, Deut. 
 xii. SO — 32, "What things soever I command you, ob- 
 serve to do it; thou shalt not add thereunto, nor diminish 
 from it." 
 
 Q. 32. Were there not significant ceremonies in the Jew- 
 ish worship under the Old Testament? 
 
 A. Yes; but they were of express Divine appointment, 
 and by the same appointment abolished in the death and re- 
 surrection of Christ, Heb. ix. 1 — 15. 
 
 Q. 33. May not significant ceremonies be founded on, 1 Cor. 
 xiv. 40. "Let all things be done decently and in order?" 
 
 A. No; because that text speaks only of the decent and 
 orderly observation of the ordinances of God already insti- 
 tuted, and not in the least of any thing new to be added as 
 a part of worship. 
 
 Q. 34. Is reading of sermons or discourses from the pulpit 
 an ordinance of God appointed in his word ? 
 
 A. So far from it, that we find the contrary practised by 
 our Lord while he was here upon earth, Luke iv. 16, 23; 
 where, after reading his text out of the prophet Esaias, it is 
 said, he closed the book, and " began to say unto them, 
 This day is this scripture fulfilled in your ears," &c. 
 
 Q. 35. How may we be further guilty of a breach of this 
 Commandment than by idolatry and will- worship? 
 
 A. When we either neglect, Heb. x. 25 ; contemn, Matth. 
 xxii. 5; hinder, chap, xxiii. 13; or oppose the worship and 
 ordinances which God hath appointed in his word, 1 Thess. 
 ii. 16; or tolerate those who publish and maintain erroneous 
 opinions or practices, Rev. ii. 14, 15, 20. 
 
 Q. 36. W r hat is the doctrine of our Confession concerning 
 the tolerating of those who publish and maintain erroneous 
 opinions or practices ? 
 
 A. That " for their publishing of such opinions, or main- 
 taining of such practices, as are contrary to the light of na- 
 ture, or to the known principles of Christianity, whether 
 concerning faith, worship, or conversation, or to the power 
 of godliness, they may lawfully be called to account, and 
 proceeded against by the censures of the church, and by the 
 power of the civil magistrates."* 
 
 52. Q. What are the reasons annexed to the Second 
 Commandment ? 
 
 * See Confession, chap. xx. § 4, and the scriptures there quoted. 
 
to the Second Commandment. 263 
 
 A. The reasons annexed to the Second Commandment 
 are, God's sovereignty over us, his propriety in us, and 
 the zeal he hath to his own worship. 
 
 Q. 1. Why doth our Catechism make mention of reasons 
 annexed to this and the three following Commandments? 
 
 A. Because God himself has been pleased to subjoin to 
 each of these precepts the reasons, arguments, or motives that 
 should influence our obedience unto them. 
 
 Q. 2. How many reasons are there annexed to this Second 
 Commandment? 
 
 A. Three, contained in these words, t( I, the Lord thy 
 God, am a jealous God." 
 
 Q. 3. Which is the first of these reasons ? 
 
 A. It is God's sovereignty over us in these words, I the 
 Lord, or I Jehovah. 
 
 Q. 4. What do you understand by God's sovereignty over 
 us? 
 
 A. It is his absolute supreme power, or right of dominion 
 over us, as his creatures, Rom. ix. 20, 21, whereby he can 
 dispose of, ver. 22, 23, and prescribe to us as seemeth him 
 good, Deut. vi. 17. 
 
 Q. 5. Wherein lies the strength of this first reason for 
 worshipping God by means of his own appointment? 
 
 A. It lies in this, That being our sovereign Lord, it must 
 be his sole prerogative to prescribe to us the means of his 
 own worship; and of consequence, that it must be our duty 
 to make his pleasure herein both the rule and reason of our 
 punctual observance of what he enjoins, Psal. xcv. 2, 3. 
 
 Q. 6. What is the second reason annexed to this Com- 
 mandment ? 
 
 A. It is his propriety in us, in these words, thy God. 
 
 Q. 7- What other propriety has God in us than by right 
 of creation ? 
 
 A. He has a propriety likewise by right of redemption, 
 intimated in the preface to the Commands, " I am the Lord 
 thy God, which have brought thee out of the land of 
 Egypt, out of the house of bondage," Exod. xx. 2. 
 
 Q. 8. Whether is it his propriety by right of creation, or 
 by right of redemption, that constitutes the federal relation 
 betwixt him and us ? 
 
 A. It is his propriety by right of redemption, Isa. xliii. 
 1. "I have redeemed thee, I have called thee by thy 
 name, thou art mine." 
 
 Q. 9. What influence should his propriety in us, as his 
 people, have upon our receiving and observing the ordi- 
 nances of his worship ? 
 
264 Of the Reasons annexed 
 
 A. If we are his people we are ransomed by the blood of 
 his only begotten Son, and so under the strongest ties of 
 duty and gratitude to cleave to the precise manner of wor- 
 ship prescribed in his word, rejecting all other modes and 
 forms thereof whatsoever, Josh. xxiv. 24. 
 
 Q. 10. What is the third reason annexed to this Com- 
 mandment ? 
 
 A. It is the zeal he hath to his own worship in these words, 
 
 — I AM A JEALOUS GOD. 
 
 Q. 11. In what sense is God said to be a jealous God? 
 
 A. Jealousy is ascribed unto him (after the manner of 
 men), to denote that he puts no confidence in his creatures, 
 Deut. v. 29 ; that he has his eye upon them, and is highly of- 
 fended when they slight him, and bestow that love upon any 
 other which is due to him alone, chap, xxxii. \5 — 26. 
 
 Q. 12. What is it for God to have zeal for his own wor- 
 ship ? 
 
 A. It is to have such a regard for the ordinances of his 
 own institution, as highly to resent or revenge any addition 
 unto or alteration of them, whereof there is an awful instance 
 in Nadab and Abihu, who offered strange fire before the 
 Lord, Lev. x. 1 — 4. 
 
 Q. 13. Wherein doth God manifest his zeal for his worship? 
 
 A. Both by way of threatening and by way of promise. 
 
 Q. 14. What doth God threaten as a testimony of his zeal 
 for his worship ? 
 
 A. To visit " the iniquity of the fathers upon the children 
 to the third and fourth generation of them that hate" him. 
 
 Q. 15. What is it to visit the iniquity of the fathers upon 
 the children? 
 
 A. It is to inflict punishment upon the children for the 
 faults and offences of their fathers. 
 
 Q. 16. Are there any scripture examples of God's doing so ? 
 
 A. As to temporal punishment there are, — Seven of Saul's 
 sons were hanged before the Lord, for his offence in slaying 
 the Gibeonites, 1 Sam. xxi. 8, 9 ; and for the sins of Jero- 
 boam, his whole house was utterly extinguished, 1 Kings 
 xv. 29, 30. 
 
 Q. 17- Is this thought just and equal among men ? 
 
 A. Yes ; as appears by the common practice of disinherit- 
 ing the children of traitors and rebels for the treasonable 
 practices of their fathers, in order to create a greater detesta- 
 tion of these crimes in others. 
 
 Q. 18. Whether are temporal judgments only, or spiritual 
 and eternal plagues also, intended in this threatening? 
 
 A. Spiritual and eternal plagues are also intended, Matth. 
 xxv. 41. 
 
to the Second Commandment. 265 
 
 Q. 19. How doth it appear that spiritual and eternal 
 judgments are at all intended in this threatening? 
 
 A. It appears from this, that the punishment threatened 
 should bear some proportion to the mercy promised ; so as 
 that, if the mercy promised be of a spiritual and eternal na- 
 ture, the judgments threatened must be of the same kind. 
 
 Q. 20. How doth the Scripture illustrate this? 
 
 A. By the issue of the final sentence at the great day, 
 which is, that the wicked " go away into everlasting punish- 
 ment, but the righteous into life eternal," Matth. xxv. 46. 
 
 Q. 21. How doth it consist with the justice of God to in- 
 flict spiritual and eternal judgments upon children for the 
 sins of their parents ? 
 
 A. It is abundantly consistent therewith, because the chil- 
 dren punished with spiritual and eternal judgments are 
 only such as have served themselves heirs to their fathers' 
 sins, either by copying them, Jer. xxxi. 29, 30, or not dis- 
 approving of and mourning for them; by which means 
 their fathers' sins become their own, Psal. xlix. 13. 
 
 Q. 22. How can the visiting the iniquity of the fathers 
 upon the children be reconciled with Ezek. xviii. 20, " The 
 son shall not bear the iniquity of the father?" 
 
 A. This passage in Ezekiel is to be understood of the son 
 who doth not tread in the steps of his wicked father, as is 
 evident from ver. 14, 17, " If he beget a son that seeth all 
 his father's sins, — and doth not such like, — he shall not die 
 for the iniquity of his father, he shall surely live;" whereas 
 the threatening in this Commandment respects wicked chil- 
 dren, who copy after the example of their graceless parents ; 
 as Nadab the son of Jeroboam did, who walked in the way 
 of his father, and in his sin wherewith he made Israel to sin, 
 ] Kings xv. 26. 
 
 Q. 23. How doth it appear from the threatening itself 
 that this is the meaning? 
 
 A. Because the children on whom God visits the iniquity 
 of their fathers are expressly said to be the third and fourth 
 generation of them that hate him. 
 
 Q. 24. Why doth God threaten to visit the iniquity of the 
 fathers upon the children to the third and fourth generation 
 only of them that hate him, and not to all succeeding gen- 
 erations of such children ? 
 
 A. Not but that the haters of God to all generations shall 
 meet with deserved punishment, but the threatening is limit- 
 ed to the third and fourth generation, for a greater judg- 
 ment upon wicked parents, some of whom may live to see 
 their posterity of these generations, and to read their own 
 sin in the punishment of their offspring whom they have 
 
266 Of the Reasons annexed 
 
 seduced ; as Zedekiah, for his wickedness, saw his sons and 
 
 the princes of Judah slain before his eyes, Jer. Hi. 3, 10. 
 
 Q. 25. What if such wicked parents shall die before they 
 see their third and fourth generations? 
 
 A. In that case, if their consciences are not quite seared, 
 they will die under the dread and fear of the judgments 
 here threatened befalling their children, Hos. ii. 4; as well 
 as of the fiery indignation which shall devour themselves, 
 Heb. x. 27. 
 
 Q. 26. May not God sometimes visit the iniquity of the 
 breakers of this Commandment upon their godly children ? 
 
 A. He will never visit the iniquities of the fathers upon 
 their godly children with spiritual and eternal judgments, 
 though sometimes he may do it with temporal strokes ; as 
 no doubt many that were godly were carried captive to 
 Babylon for the sins of their fathers, Lam. v. 7 ; which, 
 nevertheless, was for their real good, Jer. xxiv. 5. 
 
 Q. 27. What may we learn from this threatening of visit- 
 ing the iniquity of the fathers upon the children ? 
 
 A. That as nothing can be more cruel than for parents to 
 cast a bad example before their children, Jer. ix. 14, 15, so 
 the example of forefathers will not vindicate their posterity 
 in the way of sin, particularly in the practice of any corrupt 
 or false worship, Ezek. xx. 18, 21. 
 
 Q. 28. What is it, on the other hand, that God promises 
 as an evidence of his zeal for his worship ? 
 
 A. To show mercy to thousands of them that love him 
 and keep his commandments. 
 
 Q. 29. Who are they that truly love God ? 
 
 A. They who, from a faith of his own operation, have 
 complacency and delight in him as their own God and por- 
 tion, Psal. v. 11. 
 
 Q. 30. What is it to keep his commandments? 
 
 A. It is to essay a uniform and self-denied obedience to 
 the law as a rule, because Christ has fulfilled it as a cove- 
 nant, Rom. vii. 4. 
 
 Q. 31. What mercy doth God show to them that love him 
 and keep his commandments ? 
 
 A. He shows strengthening, Psal. xciv. 18, comforting, 
 Psal. xxxi. 7, directing, Exod. xv. 13, and persevering mercy 
 unto them, 2 Sam. vii. 15. 
 
 Q. 32. Doth God show mercy to children because they 
 are the offspring of godly parents ? 
 
 A. No ; but merely because so it pleaseth him, Rom. ix. 
 15. " I will have mercy on whom I will have mercy." 
 
 Q. 33. What benefit then have the children of godly pa- 
 rents beyond others ? 
 
to the Second Commandment. 267 
 
 A. They have the privilege of a religious education, Gen. ' 
 
 xviii. 19; are the children of many prayers, Job i. 5 ; and 
 
 may plead the promise, " I will be a God to thee, and to 
 
 thy seed after thee," Gen. xvii. 7« 
 
 Q. 34. Why doth the threatening run only to the third 
 
 and fourth generation of them that hate him, and yet the 
 
 promise to thousands of them that love him ? 
 
 A. To show that God has far greater pleasure in the 
 
 egress of mercy, than in the venting of wrath, Ezek. xxxiii. 
 
 11 ; and likewise for an encouragement both to parents and 
 
 children to aim at " walking in all the commandments and 
 
 ordinances of the Lord blameless," Luke i. 6. 
 
 53. Q. Which is the Third Commandment? 
 
 A. The Third Commandment is, Thou shalt not take 
 the name of the Lord thy God in vain ; for the Lord 
 will not hold him guiltless that taketh his name in vain. 
 
 54. Q. What is required in the Third Commandment? 
 A. The Third Commandment reqnireth the holy and 
 
 reverent use of God's names, titles, attributes, ordinances, 
 word, and works. 
 
 Q. 1. What doth this Commandment require in general ? 
 
 A. That the instituted means of God's worship be used in 
 a right manner, becoming the majesty of him with whom 
 we have to do, Psal. v. 7. 
 
 Q. 2. What is the duty directly opposite to the sin of tak- 
 ing God's name in vain ? 
 
 A. It is the sanctifying of his name, Isa. viii. 13. " Sanc- 
 tify the Lord of hosts himself, and let him be your fear and 
 your dread." 
 
 Q. 3. What do you understand by the name of God? 
 
 A. Every thing whereby he is pleased to make himself 
 known. 
 
 Q. 4. Whereby doth God make himself known ? 
 
 A. By his names, titles, attributes, ordinances, word, and 
 works. 
 
 Q. 5. Does God need any name to distinguish and differ- 
 ence him from others ? 
 
 A. No; because he is a most singular being, quite well 
 distinguished from all others by the infinity and absolute 
 perfection of his nature, Isa. xliv. 6. 
 
 Q. 6. Why then are names ascribed unto him in Scrip- 
 ture ? 
 
 A. That some knowledge of his nature and perfections 
 may be conveyed unto us, Acts ix. 15. 
 
268 Of the Duties required 
 
 Q. 7- What are the names whereby he conveys the know- 
 ledge of himself unto us ? 
 
 A. He conveys the knowledge of his absolute, eternal, 
 and immutable essence by the names of Jehovah, Exod. vi. 
 3 ; Jah, Psal. Ixviii. 4 ; and I am, Exod. iii. 14 ; the know- 
 ledge of his excellency and sovereignty by the names God 
 and Lord, Deut. vi. 4; and the knowledge of the essential 
 relation of the three divine persons among themselves by 
 the names of Father, Son, and Holy Ghost, Matth. 
 xxviii. 19. 
 
 Q. 8. Is there any difference betwixt God's names and 
 his titles? 
 
 A. His names set forth what he is in himself, his titles 
 what he is unto others. 
 
 Q. 9. How are God's titles commonly distinguished ? 
 
 A. Into these that belong to him as the God of nature, and 
 these that are ascribed unto him as the God of grace. 
 
 Q. 10. What are the titles that belong to him as the God 
 of nature ? 
 
 A. They are such as these, The Creator of the ends of the 
 earth, Isa. xl. 28; the Preserver of men, Job. vii. 20; King 
 of nations, Jer. x. 7 ; and Lord of hosts, Isa. i. 9. 
 
 Q. 11. What are the titles that are ascribed unto him as 
 the God of grace ? 
 
 A. They are these following among others : — The God of 
 Abraham, Isaac, and of Jacob, Exod. iii. 6 ; the Holy One of 
 Israel, xlviii. 17 ; King of saints, Rev. xv. 3 ; the Father of 
 mercies, 2 Cor. i. 3 ; the Hearer of prayer, Psal. Ixv. 2 ; 
 and the God of salvation, Psal. Ixviii. 20. 
 
 Q. 12. Which is the most common and ordinary title as- 
 cribed to God under the New Testament ? 
 
 A. It is the infinitely amiable and encouraging title of 
 being the God and Father of our Lord Jesus Christ, Eph. i. 
 3 ; 1 Pet. i. 3. 
 
 Q. 13. What comfortable views may we take of God, as 
 he is the God and Father of our Lord Jesus Christ ? 
 
 A. In this light we may view him as a reconciled God, 
 2 Cor. v. 19; a pardoning and accepting God through 
 Christ, Eph. i. 6, 7 ; and as our God and Father in him, 
 John xx. 17- "I ascend unto my Father and your Father, 
 and to my God and your God." 
 
 Q. 14. What is to be understood by God's attributes?* 
 
 A. The perfections and excellencies which are ascribed 
 unto him as the essential properties of his nature. 
 
 Q. 15. What are God's ordinances? 
 
 A. The reading, preaching, and hearing of the word ; the 
 * See the Divine attributes explained on the 4th question, What is God ! 
 
in the Third Commandment. 269 
 
 administration of the sacraments ; prayer and praise ; religi- 
 ous fasting and thanksgiving.* 
 
 Q. 16. What are the ordinances wherein the name of 
 God is more immediately interposed? 
 
 A. The name of God is more immediately interposed in 
 oaths, vows, and lots. 
 
 Q. 17- What is an oath ? 
 
 A. It is an act of religious worship, wherein God is so- 
 lemnly invocated, or called upon as a witness for the con- 
 firmation of some matter in doubt. 
 
 Q. 18. W 7 hy is it said to be an act of religious worship ? 
 
 A. Because there is or ought to be in every formal oath, a 
 solemn invocation of the name of God, Deut. vi. 13. " Thou 
 shalt fear the Lord thy God, — and shalt swear by his name." 
 
 Q. 19. What is imported in calling upon God as a witness 
 in an oath ? 
 
 A. It imports that we acknowledge him to be the infallible 
 searcher of our hearts, the powerful avenger of all perjury and 
 falsehood, and at the same time to be infinitely superior to 
 us; " for men verily swear by the greater," Heb. vi. 16. 
 
 Q. 20. In what cases should an oath be required ? 
 
 A. Only in cases that are doubtful, when the truth of 
 things cannot be known with certainty any other way. 
 
 Q. 21. What is the end of an oath in a lawful judicature ? 
 
 A. It is for confirmation of the truth formerly doubtful, 
 and for terminating strife and contradiction among men : 
 " An oath for confirmation is to them an end of all strife." 
 Heb. vi. 16. 
 
 Q. 22. What are the necessary qualifications of a lawful 
 oath? 
 
 A. That we swear in truth, in judgment, and in right- 
 eousness, Jer. vi. 2. 
 
 Q. 23. What is it to swear in truth ? 
 
 A. It is to take special care that what is sworn be strictly 
 agreeable to truth, and that there be an exact agreement 
 between the sentiments of our minds and the words of our 
 mouth, without the least equivocation or mental reservation. 
 
 Q. 24. What is it to equivocate or dissemble in an oath ? 
 
 A. It is to have an inward reserved meaning and sense of 
 words contrary to the common and ordinary acceptation of 
 them, and that with a design to deceive. 
 
 Q. 25. Wherein consists the evil and sinfulness of this 
 practice ? 
 
 A. It destroys the nature and end of an oath, which is to 
 bring forth nothing but the truth ; it opens a wide door to 
 
 * See all these explained on question 50, What is required in the Second 
 Commandment ? 
 
2/0 Of the Duties required 
 
 all falsehood and lying, contrary to Eph. iv. 25. Cf Where- 
 fore putting away lying, speak every man the truth with his 
 neighbour;" and it unhinges the firmest bonds of society, 
 that none can put confidence in another. 
 
 Q. 26. What is it to swear in judgment? 
 
 A. It is to swear with knowledge and deliberation ; se- 
 riously pondering in our mind what it is we are about to 
 swear, and the solemn appeal we make unto God in the 
 oath, together with the dangerous risk we run if we swear 
 either falsely or ignorantly. 
 
 Q. 27- W T hat is it to swear in righteousness? 
 
 A. It is to give our oath only in things lawful, or such as 
 are consistent with piety towards God and equity towards 
 man ; and likewise to give it upon a lawful occasion. 
 
 Q. 28. When is a civil oath taken upon a lawful occa- 
 sion ? 
 
 A. When it is required by a lawful magistrate for the 
 ending of strife and debate, and the impartial administra- 
 tion of justice. 
 
 Q. 29. How do you prove that it is warrantable for 
 Christians under the New Testament to declare the truth 
 upon oath, when called thereunto ? 
 
 A. From this, that an oath being no part of the ceremo- 
 nial law, there can no reason be given why it was lawful to 
 swear under the Old Testament, which will not hold in the 
 like circumstances now, especially as there are approved 
 examples of the use of an oath under the New Testament, 
 2 Cor. i. 23 ; Rev. x. 6 ; Heb. vi. 16. 
 
 Q. 30. Doth not our Lord say, Matth. v. 34, " Swear not 
 at all ;" and the apostle James, chap. v. 12, " Above all 
 things, swear not?" 
 
 A. These texts do manifestly discharge profane swearing 
 in ordinary conversation, and not lawful swearing in judg- 
 ment when called thereto, as appears from the injunction 
 subjoined in both places, " Let your communication be Yea, 
 yea ; Nay, nay." 
 
 Q. 31. What is the ordinary outward form or sign in 
 Scripture of appealing to God in an oath ? 
 
 A. It is the lifting up of the hand, as appears from Gen. 
 xiv. 22; Dan. xii. 7 ; Rev. x. 5, 6. 
 
 Q. 32. What are we to think of that mode of swearing by 
 touching and kissing the gospel ? 
 
 A. It is evidently superstitious, if not idolatrous, borrow- 
 ed by the Papists from the Heathens, who worshipped their 
 idols in this manner, Job xxxi. 27; Hos. xiii. 2. 
 
 Q. 33. How are oaths commonly distinguished as to their 
 kinds ? 
 
in the Third Commandment. 2/1 
 
 A. Into assertory and promissory oaths. 
 
 Q. 34. What is an assertory oath ? 
 
 A. It is an invoking God as a witness to the truth of 
 what we declare about things past or present. 
 
 Q. 35. Why called assertory ? 
 
 A. Because the party swearing, without any promise for 
 the future, only asserts the things to have been or to be at 
 present, as he then sweareth. 
 
 Q. 36. What is the chief use of assertory oaths ? 
 
 A. It is to determine suits and processes in human courts 
 about matters of fact. 
 
 Q. 37. What is a promissory oath ? 
 
 A. It is the invoking God as a witness to the performing of 
 a thing for the time to come, either absolutely or conditionally. 
 
 Q. 38. Why called promissory ? 
 
 A. Because the party swearing promiseth or engageth to 
 do something hereafter. 
 
 Q. 39. What should- be the subject-matter of assertory 
 oaths ? 
 
 A. Such things as are both true and weighty, and which 
 we know to be so. 
 
 Q. 40. What should be the subject-matter of promissory 
 oaths ? 
 
 A. Such things as, to our knowledge, are lawful, possible, 
 and in our power to perform. 
 
 Q. 41. How may promissory oaths be subdivided? 
 
 A. Into civil and religious. 
 
 Q. 42. What has a civil promissory oath a respect unto? 
 
 A. Unto contracts and engagements among men, whether 
 of a more private or public nature. 
 
 Q. 43. May not the supreme magistrate require an alle- 
 giance of his subjects, or an oath of fidelity to obey his just 
 and lawful commands ? 
 
 A. It appears evidently from Scripture that he may, 
 Eccles. viii. 2 ; " I counsel thee to keep the king's command- 
 ment, and that in regard of the oath of God," 1 Chron. 
 xxix. 24. 
 
 Q. 44. What has a religious promissory oath a respect unto? 
 
 A. It respects the duties and services we owe more im- 
 mediately to God and the interests of religion.* 
 
 Q. 45. Wherein lies the obligation of an oath? 
 
 A. In the strong tie or bond that the party swearing comes 
 under to the performance of some duty engaged unto. 
 
 Q. 46. How manifold is the obligation of a promissory oath? 
 
 A. Twofold ; one unto the person to whom the oath is 
 
 * Of religious promissory oaths, see afterwards on this same question 
 under the head of Vows. 
 
272 Of the Duties required 
 
 made as a party ; the other to God, by whom the oath is 
 
 made as a witness and revenger. 
 
 Q. 47. What is the difference betwixt the obligation of a 
 promise and the obligation of an oath ? 
 
 A. A man is bound to perform his promise as well as his 
 oath; but an oath being an immediate invocation of the 
 name of God as a witness and judge, it is on this account of 
 a stronger obligation, and the breach of it a more heinous 
 sin than the breach of a simple promise. 
 
 Q. 48. Doth not all obligation to duty respect a future 
 time wherein it is to be performed ? 
 
 A. It necessarily doth so in the nature of the thing, al- 
 though, in some cases, the time of performance may be very 
 short after the obligation is contracted. 
 
 Q. 49. What obligation doth a person come under in an 
 assertory oath which respects the time past or present? 
 
 A. He comes under an obligation to declare the truth, and 
 nothing but the truth, in what he is about to say ; or that 
 his words shall exactly agree with his mind. 
 
 Q. 50. What obligations doth a person come under in a 
 promissory oath, which respects the time to come? 
 
 A. He comes under an obligation to endeavour, as far as 
 in him lieth, to fulfil that which he hath sworn, or to per- 
 form all he hath promised by oath, Numb. xxx. 2. "If a 
 man vow a vow unto the Lord, or swear an oath to bind his 
 soul with a bond, he shall not break his word, he shall do 
 according to all that proceedeth out of his mouth." 
 
 Q. 51. Is an oath about a thing lawful and possible obli- 
 gatory, even though it be extorted by force or fear? 
 
 A. Undoubtedly it is, because of the reverence due to 
 God, by whom the oath is made as a witness and judge ; 
 Lev. xix. 12. " Ye shall not swear by my name falsely, 
 neither shalt thou profane the name of thy God, I am the 
 Lord," Matth. v. 38. " Thou shalt not forswear thyself, but 
 shalt perform unto the Lord thine oaths." 
 
 Q. 52. Is a person bound to pay such a sum to a robber 
 as he has promised by his oath for the ransom of his life ? 
 
 A. He is certainly bound to pay it, because of two penal 
 evils he voluntarily made choice of the least, to part with 
 his money rather than his life ; accordingly the righteous 
 man " sweareth to his own hurt, and changeth not," Psal. 
 xv. 4. 
 
 Q. 53. Is an oath which is lawful as to the matter of it, 
 though sinful as to the manner, and even obtained by deceit 
 or rashly made, binding and obligatory upon the person who 
 has sworn it? 
 
 A. Yes ; as is evident from the instance of the Gibeonites, 
 
in the Third Commandment 273 
 
 who deceived Israel into league with them by oath, and yet 
 their oath was binding, Josh. ix. 14 — 20. 
 
 Q. 54. Are oaths and contracts to be kept with heathens 
 and heretics ? 
 
 A. No doubt they should, as well as with others ; Zede- 
 kiah, king of Judah, was severely punished for his breach of 
 oath to the king of Babylon, 2 Chron. xxxvi. 13; Ezek. 
 xvii. 16. Besides, if infidelity and heresy do not nullify the 
 marriage-oaths, neither ought they to make void any other 
 lawful contract. 
 
 Q. 55. What is a vow ? 
 
 A. It is a voluntary and deliberate engagement to God 
 only as a party, and that about matters of a sacred or reli- 
 gious concern, Psal. cxxxii. 2 — 6. 
 
 Q. 56. What is the difference betwixt an oath and a 
 vow ? 
 
 A. In an oath man is generally the party, and God is 
 brought in as the witness ; but in a vow God himself is al- 
 ways the sole party, besides his being a witness, Psal. 1. 14; 
 Isa. xix. 21. 
 
 Q. 57- What is the subject-matter of vows ? 
 A. Only things religious, or such as relate immediately 
 to the glory of God, and the salvation of our souls. 
 Q. 58. How ought vows to be entered into ? 
 A. In the exercise of faith, or in the strength of the grace 
 that is in Christ Jesus, John xv. 5 ; without which there 
 can be no performance, Phil. iv. 13. 
 
 Q. 59. How many kinds of vows are there ? 
 A. Two, personal and social. 
 Q. 60. What is a personal vow? 
 
 A. It is the act of an individual, or single person, taking 
 hold of God's covenant of grace, or acquiescing therein as 
 made with Christ, who is the all of it ; and thereupon en- 
 gaging to be the Lord's, and to essay the practice of all duty 
 in his strength, Isa. xliv. 5 ; " One shall say, I am the 
 Lord's," Psal. cxix. 106. "I have sworn and will perform 
 it, that I will keep thy righteous judgments."* 
 Q. 61. What is a social vow? 
 
 A. It is the joint concurrence of several individuals in the 
 same exercise as in a personal one, openly avouching the 
 Lord to be their God, Deut. xxvi. 17; where Moses, speak- 
 ing of all Israel, says, " Thou hast avouched the Lord this 
 day to be thy God, to walk in his ways," &c. 
 
 * This is what is commonly called PERSONAL COVENANTING.— 
 Whoever wants to be instructed in the true nature and right manner of 
 setting about this necessary duty, let them carefully peruse Mr BOSTON'S 
 Memorial concerning personal and family fasting, subjoined to his View 
 of the Covenant of Grace, chap. 11, § iii. direct. 8. 
 
 M 2 
 
274 Of the Duties required 
 
 Q. 62. When doth such a social vow commonly get the 
 name of a National Covenant ? 
 
 A. When the representatives of a nation, or the better 
 part of them, concur in a covenant of duties, as ingrafted 
 upon the covenant of grace, Jer. 1. 4, 5. " The children of 
 Israel shall come, they and the children of Judah together, 
 — saying, Come, and let us join ourselves to the Lord in a 
 perpetual covenant that shall not be forgotten." See also 
 Neh. ix. 38, and x. 1, 30. 
 
 Q. 63. How do you prove that national covenanting is a 
 warrantable duty under the New Testament? 
 
 A. From its being promised in the Old Testament that 
 this shall be a duty performed under the New, Isa. xix. 21. 
 " The Egyptians shall know the Lord in that day, and 
 — they shall vow a vow unto the Lord, and shall perform 
 it." Besides, if it was a moral duty upon special occasions, 
 under the Old Testament (as appears from 2 Chron. xv. 
 12, and xxxiv. 31, 32 ; Neh. ix. 38), it must remain to be 
 the same, upon the like occasions, still ; because Christ came 
 not to destroy the law or the prophets, but to fulfil them, 
 Matth. v. 17. 
 
 Q. 64. Is our obligation to moral duties increased by our 
 vowing or engaging to perform them ? 
 
 A. Although it is impossible that our obligation to moral 
 duty can be increased by any deed of ours beyond what it is 
 already by the law of God, which is of the highest authority, 
 yet, by reason of our own voluntary and superadded engage- 
 ment, this obligation from the law may make a deeper impres- 
 sion than before, Psal. xliv. 17, 18; and our sin receive a 
 higher aggravation, if we either omit the duty engaged unto, 
 or commit the evil opposite to it, Deut. xxiii. 21_, 22. 
 
 Q. 65. What is a lot or lotting? 
 
 A. It is a laying aside the use of all means, or second 
 causes, and appealing directly to God, that he may, by his 
 immediate providence, give a present decision about any 
 matter in question. " For the lot is cast into the lap; but 
 the whole disposing thereof is of the Lord," Prov. xvi. 33. 
 
 Q. 66. Why are lots said to be an appeal to God ? 
 
 A. Because, by casting of lots between two or more per- 
 sons, or things, we put him to it, or require him immediately 
 to declare his mind by the event, which way the decision 
 shall go, Acts i. 24, 26*. " Show whether of these two thou 
 hast chosen. And the lot fell on Matthias." 
 
 Q. 67- In what cases may a decision be put upon the ca- 
 sual event of a lot ? 
 
 A. Only in cases of great weight and absolute necessitv, 
 Josh. vii. 13, 14. 
 
in the Third Commandment. 275 
 
 Q. 68. Why should a lot be used only in a case of great 
 weight and moment ? 
 
 A. Because a lot being a material or implicit invoking 
 of God to give a decision, it would be a wicked profana- 
 tion of his name to call him to determine in trifles, or things 
 of little or no value. 
 
 Q. 69. Why should it be used only in cases of absolute 
 necessity ? 
 
 A. Because where human prudence can determine, it 
 would be a tempting of God to require his decision. 
 
 Q. 70. What then is the end of lots ? 
 
 A. It is the same as of oaths, to determine finally in mo- 
 mentous controversies, that which can be decided no other 
 way, Prov. xviii. 18. " The lot causeth contention to cease, 
 and parteth between the mighty." 
 
 Q. 71. In what manner ought lots to be used? 
 
 A. In a most reverent manner, as in the presence of God, 
 who pronounceth the sentence, and in whose decision all 
 parties ought cheerfully to acquiesce, Acts i. 24, 26. " And 
 they prayed — and gave forth their lots." 
 
 Q. 72. What is the word wherein the name of God is de- 
 clared? 
 
 A. The Scriptures of the Old and New Testament. 
 
 Q. 73. What is meant by God's works in this answer? 
 
 A. His works of creation and providence; which last 
 includes redemption. 
 
 Q. 74. What doth this commandment require with re- 
 ference to God's names, titles, attributes, ordinances, word, 
 and works ? 
 
 A. The holy and reverent use of them. 
 
 Q. 75- What is it to make a holy and reverent use of these ? 
 
 A. It is in all our meditations, speeches, and writings, to 
 have the most profound respect and regard for every thing 
 whereby God manifests his name and glory, Deut. xxviii. 58. 
 
 Q. 76. When do we essay to make a reverent use of 
 God's names, titles, and attributes ? 
 
 A. When we view them as in Christ, and in this light 
 draw virtue from them for the increase of our faith and 
 holiness, Exod. xxiii. 20, 21. " Obey his voice, — for my 
 name is in him." 
 
 Q. 77« When do we endeavour a holy and reverent use 
 of the ordinances ? 
 
 A. When we view God as present in them, Matth. xxviii. 
 20, and attend or perform them with a single eye to his 
 glory, Psal. Ixxxvi. 9. 
 
 Q. 78. When do we use the word in a holy and reverent 
 manner ? 
 
 A. When we search and believe the Scriptures, as testifying 
 
276 Of the Sins forbidden 
 
 of Christ, John v. 39; and are directed by them as a lamp 
 
 unto our feet, and a light unto our path, Psal. cxix. 105. 
 
 Q. 79. When do we essay to make a holy and reverent 
 use of the works of God ? 
 
 A. When we are enabled to make suitable improvement 
 of the bright displays he has made of his glorious excellen- 
 cies, in creation, providence, and redemption, so as to walk 
 humbly and thankfully before him, Rev. xv. 3, 4. " Great 
 and marvellous are thy works, Lord God Almighty; just 
 and true are thy ways, thou King of saints. Who shall not 
 fear thee, O Lord, and glorify thy name, for thou only art 
 holy?" 
 
 55. Q. What is forbidden in the Third Command- 
 ment ? 
 
 A. The Third Commandment forbiddeth all profan- 
 ing or abusing of any thing whereby God maketh him- 
 self known. 
 
 Q. 1. What do you understand by profaning or abusing 
 of any thing whereby God maketh himself known ? 
 
 A. It is the using of his names, titles, attributes, ordi- 
 nances, word, and works, in a rash, irreverent, and unbe- 
 coming manner. 
 
 Q. 2. How are God's names, titles, and attributes pro- 
 faned or abused by men ? 
 
 A. Many ways, particularly "by blasphemy, perjury, 
 sinful cursings, oaths, vows, and lots."* 
 
 Q. 3. What is blasphemy ? 
 
 A. It is speaking in a reproachful, reviling, and under- 
 valuing manner of God, Isa. xxxvi. 20; of his word, Acts 
 xiii. 45 ; or of any of his providential dispensations, Ezek. 
 xviii. 25. 
 
 Q. 4. What is the aggravation of this sin ? 
 
 A. It is an atheistical contempt of the most high God, — 
 the greatest affront that can be done him by his creatures, 
 Exod. v. 2. 
 
 Q. 5. May not persons be guilty of blasphemy in their 
 hearts, though never uttered in words ? 
 
 A. Undoubtedly they may, either when atheistical thoughts 
 of him are harboured, Psal. xiv. 1 ; or disparaging and unbe- 
 coming conceptions of him entertained, Psal. x. 11, and!. 21. 
 
 Q. 6. What was the punishment of blasphemy at the 
 hand of man by the law of God ? 
 
 A. It was death, Lev. xxiv. 16. " He that blasphemeth 
 the name of the Lord, he shall surely be put to death." 
 
 Q. 7- What is perjury? 
 
 * Larger Catechism, quest. 113. 
 
in the Third Commandment. 277 
 
 A. It is a breach or violation of any solemn oath or vow 
 we have entered into or come under,, Matth. v. 33. " Thou 
 shalt not forswear thyself." 
 
 Q. 8. When are persons guilty of perjury in assertory oaths? 
 
 A. When they assert such a thing upon oath to be true 
 which yet they know to be false; like the witnesses against 
 Naboth, 1 Kings xxi. 13; or even when they are doubtful 
 and uncertain about the truth of what they are swearing, 
 like the witnesses against Christ, whose witnessing did "not 
 agree together/' Mark xiv. 58, 59. 
 
 Q. 9. When are persons guilty of perjury in promissory 
 oaths ? 
 
 A. When they promise upon oath what they have no 
 mind to perform ; or, when without any insuperable im- 
 pediment laid in their way, or any just and relevant excuse, 
 they fail in the performance, as in the perjury of Zedekiah, 
 king of Judah, who broke his oath to the king of Babylon, 
 Ezek. xvii. J 6. 
 
 Q. 10. Is a person guilty of perjury if he swears to do a 
 thing impossible or unlawful ? 
 
 A. Surely he is ; for if he swear to a thing impossible, he 
 swears to a manifest lie ; if he swears to do a thing unlawful, 
 he is doubly perjured, both in making such an oath and in 
 fulfilling it, as was the case with Herod, Matth. xiv. 9, 10. 
 
 Q. 11. What is the aggravation of the sin of perjury? 
 
 A. It not only breaks all bonds of society among men, but 
 impeaches the omniscience of God himself, calling him to 
 attest what conscience knows to be an untruth ; and there- 
 fore God threatens that his " curse shall enter into the house 
 of him that sweareth falsely, — and shall consume it, with 
 the timber thereof and the stones thereof," Zech. v. 3, 4. 
 
 Q. 12. How is God's name profaned by sinful cursings? 
 
 A. When God's wrath and vengeance is imprecated upon 
 ourselves or others ; or when the devil is any manner of way 
 invocated for harm. 
 
 Q. 13. What do wicked persons wish for when they im- 
 precate the wrath and vengeance of God upon themselves ? 
 
 A. They do in effect pray that God would hasten their 
 everlasting destruction, and that their damnation may not 
 " slumber," but be speedily inflicted, 2 Pet. ii. 3. 
 
 Q. 14. Do the devils themselves venture to wish for this ? 
 
 A. No ; they believe that there is further wrath abiding 
 them at the judgment of the great day; and they u tremble" 
 at the forethoughts of it, James ii. 19; Jude, ver. 6. 
 
 Q. 15. What is the evil of imprecating Divine vengeance 
 upon others ? 
 
 A. It is a piece of the most profane, presumptuous, and 
 
278 Of the Sins forbidden 
 
 impudent freedom with the Majesty of heaven, as if he were 
 bound to empty the vials of his wrath upon our fellow- 
 creatures at our pleasure, and that in order to gratify our 
 passionate revenue upon them, 2 Sam. xvi. 5> 8. 
 
 Q. 16. Is it not a most horrid and abominable wickedness 
 to call or invoke the devil to take ourselves or others ? 
 
 A. Be sure it is; for it is a putting the devil in God's 
 stead, or an employing of him to do God's work for him, 
 even when he is delaying to do it himself, which is no less 
 than devil-worship, and we ought not to " have fellowship 
 with devils," 1 Cor. x. 20. 
 
 Q. 17- How is the name of God abused by sinful oaths ? 
 
 A. When men take unlawful oaths that may be imposed 
 upon them ; and when, in their ordinary conversation, they 
 swear by God, or by any thing whereby he maketh himself 
 known, contrary toMatth. v. 37- "Let your communication 
 be Yea, yea ; Xay, nay ; for whatsoever is more than these 
 cometh of evil :" or of the evil one. 
 
 Q. 18. Wherein lies the heinousness of swearing in com- 
 mon discourse? 
 
 A. It is a most Heaven-daring wickedness, even an in- 
 sulting of the great God our Maker to his face; a crime 
 which we dare not, without danger, be guilty of against 
 our fellow-creatures: and, after all, there is neither pleasure 
 nor profit attending it. 
 
 Q. 19. Is it a taking of God's name in vain, to swear by 
 the creatures; such as, by heaven, by our life, soul, con- 
 science, or the like? 
 
 A. Yes ; because swearing by any of the creatures is inter- 
 pretatively a swearinu by God, the Creator and Preserver of 
 all things.. Matth. xxiii. 22. " He that shall swear by heaven, 
 sweareth by the throne of God, andby him that sitteth thereon." 
 
 Q. 20. Did not Joseph, who was a good man, swear once 
 and again, " by the life of Pharaoh r" Gen. xlii. 15, 16. 
 
 A. The goodness of the man did not excuse the sinfulness 
 of the action : we are not to " do evil that good may come," 
 Rom. iii. 8; for though it may be alleged that to say, :i By 
 the life of Pharaoh," is no more than to say, " As sure as 
 Pharaoh lives ;" yet the words themselves, being in the form 
 of an unlawful oath, which, it would seem, was commonly 
 used by the Egyptians, they ought not for this reason to 
 have been uttered. 
 
 Q. 21. Is swearing by faith, or troth, a formal profaning 
 of God's name ? 
 
 A. No doubt it is ; for when a person swears in this man- 
 ner, he tacitly invokes God to bear witness that he is speaking 
 faithfully and truly, and to punish him if he is doing other- 
 
in the Third Commandment. 279 
 
 wise; which in ordinary conversation is undoubtedly sinful, 
 and a falling " into condemnation," James v. 12. 
 
 Q. 22. Will a habit or custom of swearing in common 
 discourse be an excuse for it? 
 
 A. By no means, any more than a habit or custom of kill- 
 ing men can be an excuse for wilful murder. 
 
 Q. 23. How is the name of God profaned by sinful vows ? 
 A. Either when we solemnly enter into a resolution to 
 do what is absolutely unlawful, as Jezebel did, 1 Kings xix. 
 2, or when we come under engagements to duty, and against 
 sin in our own strength, without a due dependence on the 
 grace of God, as the greater part of the Israelites did, Deut. 
 v. 27, 29, or when we vow and are not resolved to perform, 
 as Johanan and his confederates did, Jer. xlii. 5, compared 
 with ver. 20. * 
 
 Q. 24. When is the name of God profaned or abused by lots? 
 A. When God is appealed unto by way of diversion, as 
 in playing at cards and dice, where the great God is most 
 presumptuously invoked to determine who shall be the 
 gainer. Lots are also unlawful when there is an appeal by 
 them to God in matters of small moment, which might 
 be otherwise easily decided; this being too like the practice 
 of the soldiers, who, after they had crucified Christ, did 
 " cast lots for his vesture/' John xix. 23, 24. 
 
 Q. 25. How do men profane the name of God in their 
 outward walk? 
 
 A. By making profession of religion in hypocrisy, and 
 backsliding from it, Heb. vi. 6, or by committing such enor- 
 mities and immoralities as reflect dishonour thereupon, and 
 make the name of God to be evil spoken of, Rom. ii. 24. 
 Q. 26. How are the ordinances of God profaned and abused? 
 A. Either when they are quite neglected, Acts vii. 42, 
 43, or when they are attended and gone about in a formal, 
 superficial, and customary manner, without seeking to meet 
 with God in them, or to have spiritual food and nourishment 
 to our souls by them, Isa. xxix. 13, 14. 
 
 Q. 27. How is the word profaned and abused ? 
 A. " By misinterpreting, misapplying, or perverting any 
 part of it to profane jest, curious and unprofitable questions, 
 vain janglings, or the maintaining of false doctrines ; abusing 
 it, — or any thing contained under the name of God, to charms, 
 — or any way opposing God's truth, grace, and ways."* 
 Q. 28. How are the works of God abused ? 
 A. When " the creatures" are prostitute to "sinful lusts 
 and practices ;" and when there is a murmuring and quar- 
 relling at God's providences.^ 
 
 * Larger Catechism, quest. 113. f Ibid. 
 
280 Of the Reason annexed 
 
 56. Q. What is the reason annexed to the Third Com- 
 mandment ? 
 
 A. The reason annexed to the Third Commandment 
 is, That however the breakers of this Commandment may 
 escape punishment from men, yet the Lord oar God will 
 not suffer them to escape his righteous judgment. 
 
 Q. 1. Are there any arguments against taking God's name 
 in vain, couched in the preceptive part itself of this Com- 
 mandment ? 
 
 A. Yes; he whose name we are discharged to take in 
 vain, is the Lord our God. " Thou shalt not take the 
 name of the Lord thy God in vain." 
 
 Q. 2. What is the force of the argument taken from his 
 being the Lord, or Jehovah ? 
 
 A. That his infinite essential glory and excellency should 
 fill us with the greatest reverence and humility, when we 
 think or speak of any thing by which he makes himself 
 known, Psal. lxxxiii. 18. 
 
 Q. 3. What is the force of the argument taken from his 
 being our God ? 
 
 A. That his making himself over to us in the covenant 
 of promise, as our reconciled God and Father in Christ, 
 should lay us under the strongest obligation to a holy and 
 reverent use of his name, Exod. xv. 2. 
 
 Q. 4. What is the particular reason expressly subjoined 
 or annexed to this Commandment? 
 
 A. It is in these words by way of threatening, " For the 
 Lord will not hold him guiltless that taketh his name in 
 vain." 
 
 Q. 5. What is the import of the threatening, " The Lord 
 will not hold him guiltless?" 
 
 A. It imports that he will surely hold him guilty in 
 a peculiar manner, who presumes to profane or abuse his 
 name, so as that Divine vengeance shall be infallibly cer- 
 tain against him, Zech. v. 3. 
 
 Q. 6. In what light doth the Scripture represent them 
 who take God's name in vain ? 
 
 A. It represents them as his open and avowed enemies, 
 Psal. cxxxix. 29. " Thine enemies take thy name in vain." 
 Q. 7- How doth it appear that Divine vengeance is in- 
 fallibly certain against the profaners of God's name ? 
 
 A. It appears from the very terms of the threatening, " The 
 Lord will not hold him guiltless;" that is as sure as there 
 will be a judgment-seat before which sinners must appear, 
 so sure it is that this sin shall then be taken particular no- 
 tice of as a main article of the indictment, Mai. iii. 5. 
 
to the Third Commandment. 281 
 
 Q. 8. Why do the breakers of this Commandment escape 
 punishment from men ? 
 
 A. Because many of these to whom the administration of 
 justice is committed, being themselves guilty, do therefore 
 show no concern for vindicating the honour of God's name 
 in punishing the profaners of it. 
 
 Q. 9. Why will not the Lord our God suffer them to escape 
 his righteous judgment ? 
 
 A. Because if Heathens are highly punishable for this 
 crime, as contrary to one of the first dictates of nature's 
 light, Rom. i. 32, much more among Christians, the mani- 
 festation of God's name in Christ being the greatest blessing, 
 John xv. 22, their profaning or abusing of it must be the 
 greatest sin, Amos iii. 2. 
 
 57. Q. Which is the Fourth Commandment ? 
 
 A. The Fourth Commandment is, Remember the 
 Sabbath-day to keep it holy. Six days shalt thou labour, 
 and do all thy work : But the seventh day is the Sab- 
 bath of the Lord thy God : in it thou shalt not do any 
 work, thou, nor thy son, nor thy daughter, thy man- 
 servant, nor thy maid-servant, nor thy cattle, nor thy 
 stranger that is within thy gates : For in six days the 
 Lord made heaven and earth, the sea, and all that in 
 them is, and rested the seventh day : wherefore the Lord 
 blessed the Sabbath-day, and hallowed it. 
 
 58. Q. What is required in the Fourth Command- 
 ment ? 
 
 A. The Fourth Commandment requireth the keeping 
 holy to God such set times as he hath appointed in his 
 word; expressly one whole day in seven, to be a holy 
 Sabbath to himself. 
 
 Q. 1. What about the worship of God hath this Com- 
 mand a reference unto ? 
 
 A. It refers to the special time of God's worship. 
 
 Q. 2. Is the time of God's worship left arbitrary to the 
 will of man ? 
 
 A. No ; we are to keep holy to God such set times as he 
 hath appointed in his word. 
 
 Q. 3. Why should such set times be kept holy and no other ? 
 
 A. Because God is the sovereign Lord of our time, and 
 has the sole power and authority to direct how it should 
 be improved. 
 
 Q. 4. What is meant by the set times mentioned in the an- 
 swer ? 
 
282 Of the Duties required 
 
 A. The stated feasts and holy convocations for religious 
 worship instituted under the ceremonial law, which the 
 church of the Jews was obliged to observe during that dis- 
 pensation, Lev. xxiii. 
 
 Q. 5. Is there any warrant for anniversary or stated holy 
 days now under the New Testament ? 
 
 A. No ; these under the Old being abrogated by the death 
 and resurrection of Christ, there is neither precept nor ex- 
 ample in Scripture for any of the yearly holidays observed 
 by Papists and others ; on the contrary, all such days are 
 condemned in bulk, Gal. iv. 10; Col. ii. 16, 17- 
 
 Q. 6. What crimes doth the observation of them import ? 
 
 A. The observation of them imports no less than an im- 
 peachment of the institutions of God concerning his wor- 
 ship, as if they were imperfect, and an encroachment upon 
 the liberty wherewith Christ hath made his church and 
 people free, Col. ii. 20. 
 
 Q. 7- What is the special and stated time which God has 
 expressly appointed in his word to be kept holy ? 
 
 A. One whole day in seven to be a holy Sabbath to him- 
 self. 
 
 Q. 8. What is meant by a whole day ? 
 
 A. A whole natural day, consisting of tw r enty-four hours. 
 
 Q. 9. What do you understand by one whole day in 
 seven ? 
 
 A. A seventh part of our weekly time ; or one complete 
 day, either after or before six days' labour. 
 
 Q. 10. When should we begin and end this day ? 
 
 A. We should measure it just as we do other days, from 
 midnight to midnight, without alienating any part of it to 
 our own works. 
 
 Q. 11. Are not sleeping and eating on the Sabbath-day 
 our own works ? 
 
 A. If these refreshments of nature are in moderation, and 
 to the glory of God on the Sabbath, they are not properly 
 our own works, because they are necessary to strengthen 
 our bodies for religious exercises. 
 
 Q. 12. What is the signification of the word Sabbath f 
 
 A. It is a Hebrew word, signifying rest, as it is inter- 
 preted, Heb. iv. 9. " There remaineth therefore a rest 
 [margin, keeping of a Sabbath] to the people of God." 
 
 Q. 13. Is Sunday a proper or fit name for this day? 
 
 A. Although it cannot in charity be supposed that many 
 who use this term have any knowledge of it, or pay the 
 smallest regard unto the idolatrous rise of this name, or the 
 names assigned to the other days of the week, yet it were 
 to be wished that all Christians would call this holy day by 
 one or other of its Scripture designations. 
 
in the Fourth Commandment. 283 
 
 Q. 14. May it not continue to be called Sabbath now as 
 well as under the Old Testament ? 
 
 A. Yes ; in regard our Lord himself calls it by this name, 
 Matth. xxiv. 20. " Pray ye that your flight be not in 
 winter, neither on the Sabbath-day." 
 
 Q. \5. But is not our Lord speaking there of the Jewish 
 and not of the Christian Sabbath ? 
 
 A. He is speaking of the Christian Sabbath only; for he 
 is speaking of the flight which should happen at the de- 
 struction of Jersualem, which did not take place till about 
 forty years after the Jewish Sabbath was abolished, and the 
 Christian Sabbath come in its room. 
 
 Q. 16. Why is it called a holy Sabbath ? 
 
 A. Because it was consecrated and set apart by God him- 
 self for his own worship and service. 
 
 Q. 17- Is there any other day holy but the Sabbath alone ? 
 
 A. Other days may be occasionally employed in the wor- 
 ship of God, according to providential calls thereunto, yet 
 there is no other day morally and perpetually holy but the 
 Sabbath only. 
 
 Q. 18. Is the Sabbath instrumentally, or is the time itself 
 of the Sabbath an instrument and means (as the word and 
 sacraments are) of conveying spiritual grace ? 
 
 A. Not at all ; for the time of the Sabbath is only a holy 
 season, wherein God is pleased to bless his people more 
 ordinarily than at other times, John xx. 19 — 24, still reserv- 
 ing to himself the prerogative of communicating his grace at 
 other times likewise, as he shall see meet, chap. xxi. 15 — 18. 
 
 Q. 19. Whether is the Fourth Commandment founded on 
 the light of nature or upon positive institution ? 
 
 A. It is founded partly on both. 
 
 Q. 20. What part of this Commandment is it that is 
 founded entirely on nature's light, or is what they call 
 moral-natural ? 
 
 A. The substance of it, namely, that as God is to be wor- 
 shipped, so some stated time should be set apart for that end. 
 
 Q. 21. What part of it is founded on positive institution, 
 or is what they call moral-positive ? 
 
 A. That one proportion of time should be observed for 
 God's worship and service rather than another, namely, 
 that it should be a seventh rather than a third, fourth, fifth, 
 or sixth part of our weekly time. 
 
 Q. 22. Why do you call this a positive institution ? 
 
 A. Because the observing of one day in seven for a Sab- 
 bath flows from the sovereign will of God appointing it, 
 and could never have been observed more than any other 
 part of time merely by the force of nature's light. 
 
284 Of the Duties required 
 
 Q. 23. Why do you call it MORAL-positive ? 
 
 A. Because though the law appointing the precise time 
 of the Sabbath be positive, yet the reason of the law (plainly 
 implied in the law itself, namely, that Divine Wisdom saw 
 it most equal and meet that man having six, God should 
 have a seventh day to himself) is moral. 
 
 Q. 24. Wherein then consists the morality of the Fourth 
 Commandment ? 
 
 A. In keeping holy to God any seventh day he shall be 
 pleased to appoint. 
 
 Q. 25. What is to be meant by the seventh day men- 
 tioned in the Commandment ? 
 
 A. Not only the seventh in order from the creation, but 
 any other seventh part of our weekly time as God shall de- 
 termine. 
 
 Q. 26. How doth this appear from the words of the Com- 
 mand itself? 
 
 A. In the beginning of the Commandment it is not said, 
 Remember the seventh day (namely, in order from the 
 creation), but, " Remember the Sabbath-day to keep it 
 holy/' Just so in the end of the Command the words are 
 not, The Lord blesseth the seventh day, but, " The Lord 
 blessed the Sabbath-day and hallowed it." 
 
 Q. 27. How do you prove the observation of one whole 
 day in seven for a holy Sabbath to the Lord to be of a moral 
 and perpetual obligation ? 
 
 A. From the time of the first institution of the Sabbath, 
 from its being placed in the decalogue or summary of 
 moral precepts, and from there being nothing originally 
 ceremonial, or typical, in the scope or substance thereof. 
 
 Q. 28. When was the Sabbath first instituted ? 
 
 A. The will of God that some stated time should be set 
 apart for his worship was written with the rest of the Com- 
 mandments upon man's heart at his first creation, and God's 
 resting from all his works on the first seventh day, his bless- 
 ing and sanctifying thereof (Gen. ii. 1 — 3), were suffi- 
 cient evidences of the will of God to mankind that they 
 should observe every seventh day thereafter till God should 
 be pleased to alter it. 
 
 Q. 29. How is the morality of the Sabbath evinced from 
 
 the FIRST INSTITUTION of it ? 
 
 A. Being instituted while Adam was in innocency, and 
 consequently before all types and ceremonies respecting an 
 atonement for sin, and being appointed him upon a moral 
 ground, without any particular reference to an innocent 
 state more than any other, it must therefore be of perpe- 
 tual obligation. 
 
in the Fourth Commandment. 285 
 
 Q. 30. What was the moral ground upon which the Sab- 
 bath was appointed unto Adam ? 
 
 A. It was this, that infinite wisdom saw it meet for God's 
 glory, and needful for man's good, that man have one day in 
 the week for more immediate and special converse with God. 
 
 Q. 31. What need was there for Adam in innocence, being 
 perfectly holy, to have one day by another for more imme- 
 diate converse with God? 
 
 A. That herein he might be like unto God, who set him 
 an example of holy working six days, and of a holy resting 
 on the seventh. 
 
 Q. 32. Could Adam's mind be equally intense upon the 
 immediate worship of God, when about his ordinary employ- 
 ment in dressing the garden, as on a day set apart for that 
 purpose ? 
 
 A. No ; for though there could be no interruption of his 
 happiness and fellowship with God when dressing the gar- 
 den, as he was a perfect creature, yet, being at the same time 
 a finite creature, his mind, while he was about that employ- 
 ment, could not be so intense upon the immediate worship- 
 ping of God as it would be on a day set apart for that pur- 
 pose; therefore it was fit he should have such a day, that 
 therein he might have uninterrupted freedom in the imme- 
 diate contemplation and enjoyment of his Maker, without 
 any avocation from worldly things. 
 
 Q. 33. What may be inferred from this for the morality 
 of the Sabbath ? 
 
 A. That if Adam in innocence needed a Sabbath for the 
 more immediate service and solemn worship of God, much 
 more do we, who are sinful creatures, and so immersed in 
 worldly cares, need such a day. 
 
 Q. 34. Did the religious observation of the Sabbath take 
 place immediately upon the back of the creation, or not till 
 the publishing of the law at Mount Sinai ? 
 
 A. It took place at and from the first seventh day after 
 the creation : for God's blessing and sanctifying of the Sab- 
 bath is related as a thing actually done at that time, and not 
 as a thing to be done upwards of two thousand years there- 
 after, Gen. ii. 3. 
 
 Q. 35. How can the observation of the Sabbath be said to 
 take place immediately after the creation, when the Scripture 
 is wholly silent about the observation of it till the time of Moses? 
 
 A. It might as well be argued, that the Sabbath was not 
 observed after Moses' time, during the government of the 
 Judges (which, according to Acts xiii. 20, was " about the 
 space of four hundred and fifty years"), there being no mention 
 of the church's observing a Sabbath during the whole of that 
 
286 Of the Duties required 
 
 long period, and yet it cannot be supposed that so many godly 
 men as the Judges were would suffer the observation of the 
 Sabbath to go into entire desuetude. 
 
 Q. 36. Is there any evidence from Scripture that the Is- 
 raelites knew the observation of the Sabbath to be a moral 
 duty, before the publishing of the law from Mount Sinai ? 
 
 A. Yes ; for when the manna was first given them, before 
 they came to Mount Sinai, Moses speaks of the Sabbath as 
 a day well known to them, Exod. xvi. 23. " To-morrow is 
 the rest of the holy Sabbath unto the Lord." 
 
 Q. 37. How may the morality of the Sabbath be demon- 
 strated from its situation in the Decalogue, or Ten Com- 
 mandments ? 
 
 A. It is placed in the midst of moral precepts, and must 
 therefore be of the same nature and kind with them. It 
 has the same dignity and honour put upon it that the other 
 nine Commandments have ; for it was with them proclaim- 
 ed from the mouth of God in the hearing of all Israel; 
 twice written upon tables of stone by the finger of God, and 
 with them lodged within the ark ; none of which privileges 
 were conferred upon the ceremonial law ; and consequently 
 the Fourth Commandment must be of the same perpetual 
 obligation with the other moral precepts, James ii. 10. 
 
 Q. 38. Was there any thing typical of Christ in the ori- 
 ginal institution of the Sabbath ? 
 
 A. It is impossible there could ; for Adam in innocence 
 being under a covenant of works had no need of Christ, or 
 the revelation of him by types ; no, not to confirm him in 
 the covenant, Gal. iii. J 2. 
 
 Q. 39. What would have been the consequence if the 
 Sabbath had been originally and essentially typical ? 
 
 A. If so, then it should have been abolished upon the 
 death of Christ, and no more remembrance of it than of the 
 new moons and jubilees, which is indeed what they who argue 
 against the morality of the Sabbath seem mightily to want. 
 
 Q. 40. Were not the Israelites commanded to keep the 
 Sabbath-day in memory of their deliverance out of Egypt, 
 which was typical of our redemption by Christ? 
 
 A. Yes ; their deliverance out of Egypt was annexed at 
 Mount Sinai, as a superadded ground for the observation 
 of that particular seventh day, which God appointed to be 
 kept immediately after the creation, Deut. v. 15. For 
 which reason this particular seventh day was abolished 
 at the resurrection of Christ; but still the seventh part 
 of weekly time, fixed by God at the beginning as the 
 substance of this Commandment, remained unchangeably 
 moral. 
 
in the Fourth Commandment. 287 
 
 Q. 41. Will it follow that the substance of this Command- 
 ment is ceremonial because it is said of Christ, Matth. xii. 8, 
 " That he is Lord even of the Sabbath-day ? " 
 
 A. By no means ; the very contrary will follow, namely, 
 that such a seventh part of weekly time as is now observed 
 is moral, because he who is Lord of the Sabbath hath ap- 
 pointed it to be so; and consequently has power to order 
 the work of it for his own service. 
 
 Q. 42. Is it any argument against the morality of the 
 Sabbath that it was made for man and not man for the Sab- 
 bath ? 
 
 A. No; but rather an argument for it; for the meaning 
 is, that resting on the Sabbath was appointed for man's 
 good, that it might be a means to a farther and better end, 
 even the true sanctification thereof, in the exercise of the 
 duties of piety and mercy required thereon. 
 
 59. Q. Which day of the seven hath God appointed 
 to be the weekly Sabbath ? 
 
 A. From the beginning of the world to the resurrec- 
 tion of Christ God appointed the seventh day of the 
 week to be the weekly Sabbath ; and the first da}' of 
 the week ever since to continue to the end of the world, 
 which is the Christian Sabbath. 
 
 Q. 1. When did God appoint the seventh day of the week 
 to be the weekly Sabbath ? 
 
 A. From the beginning of the world, Gen. ii. 2, 3. 
 
 Q. 2. Why is it said to be from the beginning of the 
 world when it was not done till after man was created on 
 the sixth day ? 
 
 A. Because the world, as to its perfection of parts, did not 
 properly begin till the creation was completely finished, 
 which was not till man was made, who was to " have do- 
 minion — over all the earth," Gen. i. 26. 
 
 Q. 3. How long was this seventh or last day of the week 
 appointed to be the weekly Sabbath ? 
 
 A. Till the resurrection of Christ, Matth. xxviii. 1. 
 
 Q. 4. Which day of the week did God appoint for the 
 Sabbath ever since that time ? 
 
 A. The first day of the week, Acts xx. 7- 
 
 Q. 5. For how long time is the first day of the week ap- 
 pointed to be the weekly Sabbath ? 
 
 A. To the end of the world. 
 
 Q. 6. How are we sure that it is appointed to continue to 
 the end of the world ? 
 
 A. Because the canon of Scripture is concluded, and there- 
 
288 Of the Change 
 
 fore no new revelations and institutions to be expected, 
 Rev. xxii. 18, 19. 
 
 Q. 7- Why is the first day of the week called the Christian 
 Sabbath f 
 
 A. Because it was instituted by Christ, and uniformly 
 observed by Christians ever since his resurrection. 
 
 Q. 8. Are not all Divine institutions observed in virtue of 
 some moral precept ? 
 
 A. Yes ; otherwise the law of the Lord would not be per- 
 fect as it is declared to be, Psal. xix. J. 
 
 Q. 9. In virtue of what moral precept has the first day of 
 the week been observed by Christians? 
 
 A. In virtue of the Fourth Commandment, even as the 
 means of worship instituted under the New Testament have 
 been observed in virtue of the Second. 
 
 Q. 10. How can the first day of the week be observed in 
 virtue of the Fourth Commandment when it is not therein 
 particularly mentioned ? 
 
 A. The morality of the Sabbath doth not lie in observing 
 the seventh day in order from the creation, but in observing 
 such a seventh day as is determined and appointed by God, 
 which may be either the first or last of the seven days, as he 
 shall see meet. 
 
 Q. 11. Under what name or designation is the Christian 
 Sabbath foretold under the Old Testament ? 
 
 A. Under the name of the eighth day, Ezek. xliii. 27- 
 " And when these days are expired, it shall be that upon 
 the eighth day, and so forward, the priests shall make your 
 burnt-offerings upon the altar, and your peace-offerings ; and 
 I will accept you, saith the Lord." 
 
 Q. 12. Why called the eighth day? 
 
 A. Because the first day of the week now is the eighth 
 in order from the creation. 
 
 Q. 13. What is the efficient cause of the change of the 
 Sabbath ? 
 
 A. The sovereign will and pleasure of him who is " Lord 
 of the Sabbath," Mark ii. 28. 
 
 Q. 14. What is the moving cause hereof? 
 
 A. The resurrection of Christ from the dead, which was 
 " early on the first day of the week," Mark xvi. 9. 
 
 Q. 15. Why is the day of Christ's resurrection appointed 
 to be the Sabbath ? 
 
 A. Because his resurrection was a demonstrative evidence 
 that he had completely finished the glorious work of redemp- 
 tion, Rom. i. 4, and therefore it was his resting day, Heb. 
 iv. 10. " He that has entered into his rest, he also hath 
 ceased from his own works, as God did from his." 
 
of the Sabbath. 289 
 
 Q. 16. Why might not the day of Christ's incarnation, or 
 the day of his passion, have been consecrated to be our Sab- 
 bath-days ? 
 
 A. Because they were both of them days of Christ's labour 
 and sorrow, which he had to go through before he came to 
 his rest, Luke xxiv. 26. In his incarnation and birth he 
 entered upon his work, Gal. iv. 4, 5. In his passion he was 
 under the sorest part of his labour, even the exquisite and 
 unspeakable agonies of his soul, Matth. xxvi. 38. 
 
 Q. 17. Why might not the day of his ascension have been 
 made the Sabbath as well as the day of his resurrection ? 
 
 A. Because on the day of his ascension he entered only 
 into his place of rest, the third heavens ; whereas he had 
 entered before into his state of rest on the day of his re- 
 surrection ; and the place is but a circumstance when com- 
 pared with the state. 
 
 Q. 18. Why did God change his day of rest ? 
 
 A. Because his rest in the work of Creation was marred 
 and spoiled by man's sin, Gen. vi. 6 ; whereas his rest in the 
 work of redemption entered into at the resurrection of Christ 
 is that wherein he will have eternal and unchangeable plea- 
 sure, John xvii. 23. Besides, redemption is a far greater 
 and more excellent work than even that of creation. 
 
 Q. 19. How may the change of the Sabbath from the last 
 to the first day of the week be evinced from Scripture ? 
 
 A. If our Lord Jesus, after his resurrection, met ordi- 
 narily with his disciples on the first day of the week ; if, 
 after his ascension, he poured out his spirit in an extraor- 
 dinary manner on that day ; if, by the example and prac- 
 tice of the apostles and primitive Christians, recorded in the 
 New Testament, the first day of the week was honoured 
 above any other for the public exercises of God's worship ; 
 if, by apostolic precept, the observation of this day rather 
 than any other was enjoined for Sabbath. services ; and if 
 this day is peculiarly dignified with the title of the Lord's 
 day, then it must undoubtedly be the Christian Sabbath by 
 Divine institution. 
 
 Q. 20. How doth it appear that our Lord, after his resur- 
 rection, met ordinarily with his disciples on the first day of 
 the week ? 
 
 A. From two instances of it expressly recorded, John xx. 
 19, 26, where it is affirmed, that he met with them on the 
 evening of the same day wherein he arose from the dead, 
 " being the first day of the week ;" and that Thomas was 
 not with them when Jesus came, ver. 24. Likewise, on that 
 same day eight days he appeared to them again, when they 
 "were within, and Thomas with them," ver. 26. From 
 
 N 
 
290 Of the Change 
 
 whence it would seem, that he met with them ordinarily on 
 that day during his forty days' abode on the earth after his 
 resurrection. 
 
 Q. 21. How is it evident that Christ after his ascension 
 poured out his Spirit in an extraordinary manner on this day? 
 
 A. From Acts ii. 1 — 5. " And when the day of Pente- 
 cost was fully come, they were all with one accord in one 
 place ; and suddenly there came a sound from heaven, and 
 they were all filled with the Holy Ghost," &c. 
 
 Q. 22. What was the day of Pentecost ? 
 
 A. It was the fiftieth day after the passover, when the " new 
 meat-offering" was brought unto the Lord, Numb.xxviii.26. 
 
 Q. 23. How do you prove that this was the first day of 
 the week ? 
 
 A. From Lev. xxiii. 16, where it is said, that " the mor- 
 row after the seventh Sabbath is the fiftieth day" (or Pen- 
 tecost). And it is certain that the morrow after the Jewish 
 Sabbath must be the first day of the week. 
 
 Q. 24. How doth it appear from the example and practice 
 of the apostles and primitive Christians, that the first day 
 of the week was honoured above any other for the public 
 exercises of God's worship? 
 
 A. From Acts xx. 7- " And on the first day of the week, 
 when the disciples came together to break bread, Paul preach- 
 ed unto them ; M where it is obvious that the disciples met or- 
 dinarily upon the first day of the week for hearing the word 
 and celebrating the Sacrament of the Supper : for it is not said 
 the apostle called them, but that they "came together to break 
 bread ;" and Paul on that occasion preached unto them. 
 
 Q. 25. How may it be proved from the context that the 
 disciples met ordinarily for the public exercises of God's 
 worship on the first day of the week? 
 
 A. That they did so may be proved from this, that " Paul 
 abode with them seven days," as is evident from ver. 6 ; and 
 yet upon none of the seven did they meet for communicat- 
 ing or breaking of bread, but on the first day of the week 
 only: which plainly says, that they held it for the Christian 
 Sabbath, and not the seventh or last day, which is not so 
 much as mentioned. 
 
 Q. 26. But do we not read, Acts xiii. 14, that Paul preach- 
 ed in a synagogue on the Sabbath-day ; which certainly be- 
 hoved to be the Jewish Sabbath, or last day of the week ? 
 
 A. He only preached occasionally on the Jewish Sabbath, 
 as the fittest time, when the Jews were assembled together, 
 to dispense gospel-truth among them, but did not honour 
 this day as a stated time for public worship. 
 
 Q. 27. What apostolic precept is there for the observation 
 
of the Sabbath. 291 
 
 of the first day of the week rather than any other for Sab- 
 bath services? 
 
 A. It is in 1 Cor. xvi. 1,2. " Now, concerning the col- 
 lection for the saints, as I have given order to the churches 
 of Galatia, even so do ye. Upon the first day of the week 
 let every one of you lay by him in store, as God hath pros- 
 pered him." 
 
 Q. 28. What is the argument from this text to prove an 
 apostolic precept for observing the first day of the week as 
 the Christian Sabbath ? 
 
 A. It may run thus: That if collections for the poor are 
 expressly commanded to be made on the first day of the 
 week, it* plainly follows that Christians must meet together 
 on that day for this and other Sabbath services. 
 
 Q. 29. But may not this be a temporary precept, binding 
 for a time upon the church of Corinth only? 
 
 A. As the words of the text expressly affirm that it was 
 binding also upon the churches of Galatia, so the apostle 
 directs his epistle, not to the church of Corinth only, but to 
 " all that in every place call upon the name of Jesus 
 Christ," chap. i. 2, and consequently it must be binding 
 upon all the churches to the end of the world. 
 
 Q. 30. In what place of the New Testament is there men- 
 tion made of a day dignified with the title of the Lord's day ? 
 
 A. In Rev. i. 10. " I was in the Spirit," says John,, "on 
 the Lord's day." 
 
 Q. 31. How may it be proved that what is here called the 
 Lord's day is the first day of the week ? 
 
 A. By these two arguments, That no other day of the 
 week but the first can justly be called the Lord's day ; and 
 that the first day of the week is so called in virtue of Christ's 
 sanctifying it for his own honour and service above any 
 other day. 
 
 Q. 32. Why can no other day of the week but the first be 
 justly called the Lord's day? 
 
 A. Because there is no action or work of Christ (save 
 healing on the Sabbath) mentioned or recorded as done 
 upon any one day of the week by another, except that of 
 his resurrection, which is unanimously affirmed by the 
 evangelists to be on the first day of the week. 
 
 Q. 33. How doth it appear that the first day of the week 
 is called the Lord's day in virtue of his sanctifying it for his 
 own honour and service ? 
 
 A. As the seventh-day Sabbath was called the Sabbath 
 of the Lord, because instituted by him as God-creator, so 
 the first day of the week is called the Lord's day, because 
 instituted by him as God- redeemer; or as the sacrament of 
 
292 Of Sanctifying 
 
 bread and wine is called the Lord's Table, and the Lord's 
 Supper (1 Cor. x. 21, and xi. 20), because it is an ordinance 
 of his institution, so the first day of the week is called the 
 Lord's day for the very same reason. 
 
 Q. 34. Would the apostles have observed and recommend- 
 ed the first day of the week for the Christian Sabbath, if 
 they had not been particularly instructed herein by Christ 
 himself? 
 
 A. No, surely ; for after his passion he spoke of the things 
 pertaining to the kingdom of God, Acts i. 3 ; whereof the 
 change of the Sabbath from the last to the first day of the 
 week was none of the least ; and it is certain that the apostles 
 delivered nothing to the churches as the rule of faith or prac- 
 tice but what they received of the Lord, 1 Cor. xi. 23. 
 
 60. Q. How is the Sabbath to be sanctified ? 
 
 A. The Sabbath is to be sanctified by a holy resting 
 on that day, even from such worldly employments and 
 recreations as are lawful on other days ; and spending 
 the whole time in the public and private exercises of 
 God's worship, except so much as is to be taken up in 
 the works of necessity and mercy. 
 
 Q. 1. In what sense is the Sabbath said to be sanctified? 
 
 A. As it is dedicated by God for man's sake and use, that 
 he may keep it holy to God. 
 
 Q. 2. In what manner should he keep it holy to God? 
 
 A. By a holy resting and by holy exercises. 
 
 Q. 3. What should we rest from on the Sabbath ? 
 
 A. Even from such worldly employments and recreations 
 as are lawful on other days, or, which is the same thing, 
 from all servile work, Neh. xiii. 15 — 23. 
 
 Q. 4. What is it that makes a work servile ? 
 
 A. If it is done for our worldly gain, profit, and liveli- 
 hood, or, if by prudent management, it might have been 
 done the week before, or if it be of such a kind as may be 
 delayed till after the Sabbath, Exod. xxxiv. 21. "Six days 
 thou shalt work, but on the seventh thou shalt rest ; in* 
 earing-time and in harvest thou shalt rest." 
 
 Q. 5. Why doth God enjoin rest on the Sabbath so per- 
 emptorily, and particularly in the time of ploughing and 
 harvest ? 
 
 A. Because in these seasons men are most keenly set upon 
 their labour, and may be in the greatest hazard of grudging 
 the time of the Sabbath for rest. 
 
 Q. 6. If the weather is unseasonable through the week, do 
 
 * Ploughing-time or seed-time. 
 
the Sabbath. 293 
 
 not reaping and in -gathering in that ease become works of 
 necessity on the Sabbath ? 
 
 A. By no means; because any unseasonableness of the 
 weather that may happen, being common and general, pro- 
 ceeds only from the course of God's ordinary providence, 
 which we ought not to distrust, in regard of his promise, 
 that " while the earth remaineth, seed-time and harvest — 
 shall not cease," Gen. viii. 22. 
 
 Q. 7. If a field of corn is in hazard of being carried away 
 by the unexpected inundation of a river, is it lawful to en- 
 deavour the preservation of it upon the Sabbath? 
 
 A. Yes; because the dispensation is extraordinary, the 
 case not common nor general, and the damage likewise, in 
 an ordinary way, irrecoverable. 
 
 Q. 8. Are Christians under the New Testament obliged 
 to as strict an abstinence from worldly labour as the Jews 
 were under the Old ? 
 
 A. Yes, surely ; for moral duties being of unchangeable 
 obligation, Christians must be bound to as strict a perform- 
 ance of them now as the Jews were then, Psal. xix. 9. 
 
 Q. 9. Were not the Jews prohibited to dress meat on the 
 Sabbath? Exod. xvi. 23. 
 
 A. They were prohibited such servile work as was requisite 
 in preparing manna for food, such as the grinding of it in 
 mills, beating it in mortars, and baking it in pans, Numb, 
 xi. 8; but not all dressing of meat for the comfortable nour- 
 ishment of their bodies no more than we. 
 
 Q. 10. How doth it appear that they were allowed to dress 
 meat on the Sabbath for the comfortable nourishment of their 
 bodies ? 
 
 A. From our Lord's being present at a meal on the Sab- 
 bath-day, to which there were several guests bidden, and 
 consequently meat behoved to be prepared and dressed for 
 their entertainment, Luke xiv. 1, 7« 
 
 Q. 1 1. Were not the Jews forbidden to kindle fire in their 
 habitations upon the Sabbath-day ? Exod. xxxv. 3. 
 
 A. Yes ; for any servile work, though it were even mak- 
 ing materials for the tabernacle (which is the work spoken 
 of through the following part of that chapter) ; but they 
 were not forbidden to kindle fires for works of necessity or 
 mercy any more than Christians are. 
 
 Q. 12. Were they not ordered to abide every man in his 
 place, and not to go out of his place, ofi the seventh dav ? 
 Exod. xvi. 29. 
 
 A. The prohibition only respects their going abroad about 
 the unnecessary and servile work of gathering manna upon 
 the Sabbath ; otherwise they were allowed to go out about 
 
294 Of Sanctifying 
 
 works of necessity and mercy ; and it appears from Acts i. 12, 
 
 that they were allowed to travel a Sabbath-day's journey. 
 
 Q. 13. What was a Sabbath-day's journey? 
 
 A. Whatever was the tradition of the Pharisees about it, 
 it appears to have been the distance of their respective 
 dwellings from the place where they ordinarily attended 
 public ordinances, 2 Kings iv. 23. 
 
 Q. 14. Are we not to rest on the Lord's day from lawful 
 recreations as well as from lawful worldly employments ? 
 
 A. Yes; because we are expressly required, on this holy 
 day, to abstain from doing our own ways, finding our own 
 pleasure, and speaking our own words, Isa. lviii. 13. 
 
 Q. 15. What are these recreations that " are lawful other 
 days ? " 
 
 A. Innocent pastimes, visiting friends, walking in the 
 fields, talking of the news or common affairs, and the like. 
 
 Q. 16. Why are these recreations unlawful on the Lord's 
 day ? 
 
 A. Because they tend to divert the mind from the duties 
 of the Sabbath as much, if not more, than worldly employ- 
 ments. 
 
 Q. 17- Is not the Sabbath a festival or feast-day, and 
 consequently may not our conversation thereon be cheerful 
 and diverting? 
 
 A. It is indeed properly a feast-day, but of a spiritual, 
 not of a carnal nature ; we may refresh our bodies mode- 
 rately, but not sumptuously ; and our conversation ought to 
 turn wholly upon spiritual and heavenly subjects, or such 
 as have a tendency thereunto, after the example of our 
 Lord, Luke xiv. 1 — 25. 
 
 Q. 18. What should be the principal end of our six days' 
 labour ? 
 
 A. That it be so managed as no way to discompose or 
 unfit us for a holy resting on the Sabbath, or meeting with 
 God on his own day. 
 
 Q. h). What is a holy resting? 
 
 A. Not only an abstaining from our own work or labour, 
 but an entering by faith (in the use of appointed means) 
 into the presence and enjoyment of a God in Christ, as the 
 only rest of our souls, Heb. iv. 3 ; and having no work of 
 our own to mind or do, we may be wholly taken up with 
 the works of God. 
 
 Q. 20. Why called a holy resting ? 
 
 A. Because we should rest from worldly labour in order 
 to be employed in the holy exercises which the Lord re- 
 quires on this day ; otherwise, as to bare cessation, our cat- 
 tle rest from outward labour as well as we. 
 
the Sabbath. 295 
 
 Q. 21. What are the holy exercises in which we ought 
 to be employed on the Lord's day? 
 
 A. hi the public and private exercises of God's worship. 
 
 Q. 22. What are the public exercises of God's worship 
 wherein we should be employed? 
 
 A. Hearing the word preached, Rom. x. 17; joining in 
 public prayers and praises, Luke xxiv. 53 ; and partaking 
 of the sacraments, Acts xx. 7- 
 
 Q. 23. What is included under the private exercises of 
 God's worship? 
 
 A. Family and secret duties. 
 
 Q. 24. What are the duties incumbent on us in a family 
 capacity on the Lord's day ? 
 
 A. Family- worship and family catechising, together with 
 Christian conference, as there is occasion, Lev. xxiii. 3. It 
 is the Sabbath of the Lord in all your dwellings or private 
 families, and therefore God is to be worshipped in them on 
 that day. 
 
 Q. 25. What is family worship ? 
 
 A. It is the daily joining of all that are united in a domes- 
 tic relation, or who are dwelling together in the same house 
 and family, in singing God's praises, Acts ii. 47 ; reading 
 his word, Deut. vi. 7 ; and praying unto him, Jer. x. 25. 
 
 Q. 26. How do you prove family-worship to be a duty 
 daily incumbent upon those who have families? 
 
 A. From Scripture-precept and from Scripture-example. 
 
 Q. 27- How is family-worship evinced from Scripture- 
 precept ? 
 
 A. Besides that this Commandment enjoins every master of 
 a family to sanctify the Sabbath within his gates, that is, to 
 worship God in his family ; there are also other Scriptures in- 
 culcating the same thing by necessary consequence, such as, 
 Eph. vi. 18, " Praying always with all prayer and suppli- 
 cation;" 1 Tim. ii. 18, "I will therefore that men pray 
 every where." If with all prayer, then sure with family- 
 prayer ; if every where, then certainly in our families. 
 
 Q. 28. What are the examples of family- worship recorded 
 in Scripture for our imitation ? 
 
 A. Amongst others there are the examples of Abraham, 
 Gen. xviii. 19 ; of Joshua, chap. xxiv. 15 ; " As for me and 
 my house we will serve the Lord;" of David, 2 Sam. vi. 
 20 ; of Cornelius, Acts x. 2 ; and to crown all, the example 
 of our blessed Lord, whom we find singing psalms, Matth. 
 xxvi. 30; and praying with his disciples, who were his fa- 
 mily, Luke ix. 18. 
 
 Q. 29. What should be the subject-matter of family-cate- 
 chising ? 
 
296 Of Sanctifying 
 
 A. What they have been hearing through the day, toge- 
 ther with the principles of our religion, as laid out in the 
 Shorter Catechism, with the helps that are published upon 
 the same, which masters of families ought to use for their 
 assistance in this work. 
 
 Q. 30. What are the proper seasons of Christian confer- 
 ence on the Sabbath ? 
 
 A. At meals, and in the interval of duties ; our speech 
 should be always, but especially on the " Lord's day, sea- 
 soned with salt," Col. iv. 6. 
 
 Q. 31. What are the secret duties in which we ought to 
 be exercised on the Lord's day ? 
 
 A. Secret prayer, reading the Scriptures, and other soul- 
 edifying books, meditation upon Divine subjects, and self- 
 examination. 
 
 Q. 32. With what frame and disposition of soul ought the 
 public and private exercises of God's worship to be gone 
 about ? 
 
 A. With a spiritual frame and disposition, Rev. i. 10. ** I 
 was in the spirit on the Lord's day." 
 
 Q. 33. What is it to be " in the Spirit on the Lord's 
 day?" 
 
 A. It is not only to have the actual inhabitation of the 
 Spirit, which is the privilege of believers " every day," 
 Ezek. xxxvi. 27; but to have the influences and operations 
 of the Spirit "more liberally let out," Luke iv. 31, 32; and 
 the graces thereof in a " more lively exercise" than at other 
 times, Acts ii. 41. 
 
 Q. 34. What moral argument have we from the ceremo- 
 nial law for offering a greater plenty of spiritual sacrifices to 
 God on the Sabbath than upon other days ? 
 
 A. The daily sacrifice, or continual burnt-offering, was to 
 be doubled on the Sabbath, Numb, xxviii. 9 ; intimating, 
 that they were bound to double their devotions on that day, 
 which was consecrated to God, to be spent in his service. 
 
 Q. 35. How much of the Sabbath is to be spent in public 
 and private exercises of God's worship ? 
 
 A. The whole of it, from the ordinary time of rising on 
 other days to the ordinary time of going to rest, " except so 
 much as is to be taken up in the works of necessity and mercy." 
 
 Q. 36. What is to be understood by works of necessity ? 
 
 A. Such as could not be foreseen, nor provided against 
 the day before, nor delayed till the day after the Sabbath. 
 
 Q. 37. What instances may be given of such works of ne- 
 cessity on the Lord's day ? 
 
 A. Flying from and defending ourselves against an enemy, 
 quenching of fire, accidentally or wilfully kindled ; standing 
 
the Sabbath. 297 
 
 by the helm, or working a ship at sea (providing they do 
 not weigh anchor, or hoist sail from harbours or firths, on 
 the Lord's day), and the like. 
 
 Q. 38. What are the works of mercy which may be done 
 on the Sabbath ? 
 
 A. The moderate refreshment of our bodies, Luke vi. 1 • 
 visiting the sick, preparing and administering remedies 
 unto them, Luke xiii. 16; feeding our cattle, ver. 15, and 
 preserving their lives, if in danger, chap. xiv. 5 ; and mak- 
 ing collections for the poor, 1 Cor. xvi. 2. 
 
 Q. 39. What cautions are requisite about works of ne- 
 cessity and mercy? 
 
 A. That these works be real, and not pretended; that 
 we spend as little time about them as possible; and that 
 we endeavour to attain a holy frame of spirit while about 
 them. 
 
 Q. 40. How doth it appear that works of necessity and 
 mercy are lawful on the Lord's day ? 
 
 A. Because though God rested from his work of creation 
 on the seventh day, yet he did not rest thereon from pre- 
 serving what he had made. 
 
 Q. 41. " Why is the charge of keeping the Sabbath more 
 specially directed to governors of families and other supe- 
 riors?" 
 
 A. " — Because they are bound not only to keep it them- 
 selves, but to see that it be observed by all those that are 
 under their charge, and because they are prone ofttimes to 
 hinder them by employments of their own."* 
 
 Q. 42. Ought not magistrates to punish those who are 
 guilty of the open and presumptuous breach of the Sabbath? 
 
 A. Undoubtedly they should; and they have the exam- 
 ple of Nehemiah for a precedent, worthy of their imitation 
 in this matter. 
 
 Q. 43. What is the most effectual way for the civil ma- 
 gistrate to suppress Sabbath-profanation ? 
 
 A. To be impartial in the execution of the laws against 
 Sabbath-breaking, especially upon those who are of a more 
 eminent rank and station, because they ought to be exem- 
 plary to others, Neh. xiii. 17. "Then I contended with 
 the nobles of Judah, and said unto them, What evil thing 
 is this that ye do, and profane the Sabbath-day ?" 
 
 Q. 44. " Why is the word remember set in the begin- 
 ning of the Fourth Commandment?" 
 
 A. " — Partly because we are very ready to forget it; 
 and partly because in keeping it we are helped better to 
 keep all the rest of the Commandments." t 
 
 * Larger Catechism, quest. 118. f Ibid, quest. 121. 
 
 n2 
 
298 Of the Sim forbidden 
 
 61. Q. What is forbidden in the Fourth Command- 
 ment ? 
 
 A. The Fourth Commandment forbiddeth the omis- 
 sion, or careless performance of the duties required, 
 and the profaning the day by idleness, or doing that 
 which is in itself sinful, or by unnecessary thoughts, 
 words, or works, about our worldly employments or 
 recreations. 
 
 Q. 1. How are the sins ranked that are forbidden in this 
 Commandment? 
 
 A. They are ranked into sins of omission and sins of 
 commission.* 
 
 Q. 2. What are the sins of omission here forbidden ? 
 
 A. Both the total neglect of the duties required, and the 
 neglect of the careful performance of them, when essayed. 
 
 Q. 3. What is the total neglect of the duties required on 
 the Sabbath an evidence of? 
 
 A. It is a plain evidence of the neglect of all religious 
 duties through the week, and consequently an evidence of 
 Atheism, profaneness, and apostasy. 
 
 Q. 4. When are persons guilty of the careless perform- 
 ancc of the duties required on the Sabbath ? 
 
 A. When they go about them in a partial, formal, and 
 lifeless way, Matth. xv. 8. 
 
 Q. 5. What is it to go about duties in a partial way ? 
 
 A. It is to perform some of them and omit others equally 
 necessary ; such as attending the public and neglecting the 
 private exercises of God's worship, or the contrary. 
 
 Q. 6. What is formality in duty? 
 
 A. It is the bare outward performance thereof, without 
 regarding the manner in which it ought to be done, or the 
 vital principle from whence it should flow, 2 Tim. iii. 5. 
 
 Q. 7- What are the ordinary causes of the dead and life- 
 less performance of religious duties? 
 
 A. Wandering thoughts, weariness, and drowsiness, are 
 among none of the least. 
 
 Q. 8. What is the best antidote against wandering 
 thoughts? 
 
 A. Faith in exercise; for this will fix the attention to 
 what we are presently engaged in, whether hearing, pray- 
 ing, or praising, Psal. lvii. 7- 
 
 Q. 9. Whence arises weariness in duty ? 
 
 A. From the natural bias of the heart and affections to 
 worldly things rather than religious exercises, Amos viii. 5. 
 
 * See both these explained, Part I. on the head " Of Sin in General." 
 
in the Fourth Commandment. 299 
 
 " When will the new moon be gone, that we may sell corn ? 
 and the Sabbath, that we may set forth wheat?" 
 
 Q. 10. What is the evil of drowsiness, particularly in 
 hearing the word, or joining in prayer and praise ? 
 
 A. If it be voluntary and customary, it is a manifest 
 contempt of the word and presence of the great God, and 
 paying less regard to him than we even do to our fellow- 
 creatures. 
 
 Q. 11. What are the sins of commission forbidden in 
 this Commandment? 
 
 A. The profaning the day by idleness, or doing that which 
 is in itself sinful, or by unnecessary thoughts, words, or 
 works, or about our worldly employments and recreations. 
 
 Q. 12. What is the idleness here prohibited? 
 
 A. It is a loitering away the Sabbath in a slothful, indo- 
 lent, and inactive manner, without any real benefit or ad- 
 vantage either to soul or body, Matth. xx. 3. 
 
 Q. 13. Why is there a prohibition of doing that which is 
 in itself sinful on the Lord's day, when it is unlawful on 
 every other day ? 
 
 A. Because whatever the sinful action be, there is a 
 greater aggravation of guilt in committing it on the Sab- 
 bath, which ought to be kept holy to God, than upon any 
 other day, Jer. xvii. 27. 
 
 Q. 14. What are these thoughts, words, or works, that 
 are here called unnecessary ? 
 
 A. They are such as are about our worldly employments or 
 recreations ; or they are such thoughts, words, or works, 
 as are not inevitably used about the works of necessity and 
 mercy, which are lawful on this day. 
 
 Q. 15. Why is the day said to be profaned by the sins 
 here forbidden ? 
 
 A. Because these sins are each of them the reverse of 
 that holiness which should shine in all our duties, public 
 and private, on the Lord's day, Isa. lvii. 13, 14. 
 
 62. Q. What are the reasons annexed to the Fourth 
 Commandment ? 
 
 A. The reasons annexed to the Fourth Command- 
 ment are, God's allowing us six days of the week for 
 our own employments, his challenging a special pro- 
 priety in the seventh, his own example, and his blessing 
 the Sabbath-day. 
 
 Q. 1. How many reasons are there annexed to this Com- 
 mandment? 
 
 A. Four, which are more than any of the rest. 
 
300 Of the Reasons annexed 
 
 Q. 2. Why are more reasons annexed to this Command 
 than to any of the rest ? 
 
 A. Because of the proneness of men to break it ; and 
 likewise that the violation thereof may be rendered the 
 more inexcusable. 
 
 Q. 3. Which is the first reason ? 
 
 A. It is God's allowing us six days of the week for our 
 own employments ; in these words, Six days shall thou la- 
 dour and do all thy work. 
 
 Q. 4. Wherein lies the strength of this reason ? 
 
 A. It lies in this, that it would be most highly un- 
 reasonable and ungrateful to grudge a seventh part of our 
 time in the more immediate service and worship of God, 
 when he has been so liberal as to allow us six parts thereof 
 for our own secular and worldly affairs. 
 
 Q. 5. What similar instance of ingratitude may be given 
 for the illustration hereof? 
 
 A. The sin of our first parents in refusing to abstain from 
 one tree, when they were allowed the free use of all the 
 rest of the garden, Gen. iii. 2, 3, 6. 
 
 Q. 6. Is working six days in our own employment a pre- 
 cept properly belonging to this Commandment? 
 
 A. No ; it is properly a branch of the Eighth Com- 
 mandment, but is brought in here occasionally to en- 
 force the sacred observation of a seventh day, when God 
 has been so bountiful as to allow us six for our own occa- 
 sions. 
 
 Q. 7- Which is the second reason annexed to this Com- 
 mandment ? 
 
 A. It is his challenging a special propriety in the seventh ; 
 in these words, " But the seventh day is the Sabbath of 
 the Lord thy God." 
 
 Q. 8. What is the force of this reason ? 
 
 A. The force of it is this : — as that gracious God, who 
 makes a grant of himself unto us in the covenant of pro- 
 mise, claims this day as his own, so it is our greatest pri- 
 vilege or happiness to have access unto and communion 
 with him thereon, Isa. lviii. 14. 
 
 Q. 9. Wherein lies the privilege or happiness of com- 
 munion with God on his own day ? 
 
 A. In having a foretaste in grace here of what shall be 
 more fully enjoyed in glory hereafter, 1 Cor. xiii. 12. 
 
 Q. 10. Which is the third reason ? 
 
 A. It is his own example, in these words, " For in six 
 days the Lord made heaven and earth, the sea, and all that 
 in them is, and rested the seventh day." 
 
 Q. 11. Could not God have made heaven and earth, the 
 
to the Fourth Commandment. 301 
 
 sea, and all that in them is, in less time than the space of 
 six days ? 
 
 A. No doubt ; he could have made all things in the same 
 beauty and perfection wherein ever they appeared in an 
 instant of time, if he had pleased. 
 
 Q. 12. Why then did he take six days? 
 
 A. To fix the morality of six days for worldly labour, 
 and of a seventh for holy rest; and both these by his own 
 example. 
 
 Q. 13. But doth not the example of God's resting the 
 seventh day oblige us still to observe the seventh day in 
 order from the creation as a Sabbath ? 
 
 A. No ; because though moral examples bind always to 
 the kind of the action, yet not always to every particular 
 circumstance thereof. 
 
 Q. 14. What is the kind of the action which God's ex- 
 ample binds us unto? 
 
 A. It is to observe one day in seven for holy resting, 
 either the last or first, as he shall appoint. 
 
 Q. 15. How can God's example of resting on the seventh 
 day be an argument for our resting on the first? 
 
 A. Though the observation of a particular day in seven 
 be mutable, yet the duty of observing a seventh part of 
 weekly time is moral, both by God's precept and example. 
 
 Q. 16. Which is the fourth reason annexed to this Com- 
 mandment? 
 
 A. It is his blessing the Sabbath-day, in these w r ords, 
 " Wherefore the Lord blessed the Sabbath-day, and hal- 
 lowed it." 
 
 Q. 1 7. In what sense may the Sabbath be said to be blessed? 
 
 A. Not only by God's consecrating the day itself to a holy 
 use, but by his blessing it to the true observers of it, and 
 by his blessing them in it. 
 
 Q. 18. How doth God bless the Sabbath to the true ob- 
 servers of it ? 
 
 A. By ordering it so in his providence, that the religious 
 observation of the Sabbath shall be no detriment unto, but 
 rather a furtherance of their lawful employments through 
 the week, even as the profaning of it draws a train of all 
 miseries and woes after it, Neh. xiii. 18. 
 
 Q. 19. How doth he bless them in it or upon it ? 
 
 A. By making it the happy season of a more plenteous 
 communication of all spiritual blessings unto them, Isa. 
 Iviii. 14. 
 
 Q. 20. What doth the illative particle wherefore teach 
 us? 
 
 A. That God's resting on the Sabbath was the great rea- 
 
302 Of the Duties required 
 
 son of his setting it apart to be a day of holy rest unto us,, 
 that we might contemplate the works of God, both of crea- 
 tion and redemption, thereupon. 
 
 63. Q. Which is the Fifth Commandment ? 
 
 A. The Fifth Commandment is, Honour thy father 
 and thy mother, that thy days may be long upon the 
 land which the Lord thy God giveth thee. 
 
 64. Q. What is required in the Fifth Commandment ? 
 
 A. The Fifth Commandment requireth the preserv- 
 ing the honour and performing the duties belonging to 
 every one in their several places and relations, as supe- 
 riors, inferiors, or equals. 
 
 Q. 1. "Who are meant by father and mother in the Fifth 
 Commandment ?" 
 
 A. " Not only earthly parents, but all superiors in age 
 and gifts ; and especially such as, by God's ordinance, are 
 over us in place and authority, whether in family, church, 
 or commonwealth/'* 
 
 Q. 2. "Why are superiors styled father and mother?" 
 
 A. a To teach them, in all duties towards their inferiors, 
 like natural parents, to express love and tenderness to them, 
 according to their several relations ; and to work inferiors 
 to a greater willingness and cheerfulness in performing their 
 duties to their superiors as to their parents."t 
 
 Q. 3. " What is the general scope of the Fifth Command- 
 ment?" 
 
 A. It is "the performance of those duties we mutually 
 owe in our several relations.''^ 
 
 Q. 4. What are the relations wherein we stand to each 
 other ? 
 
 A. All mankind stand related to each other either as su- 
 periors, inferiors, or equals. 
 
 Q. 5. Who are our superiors ? 
 
 A. All that are above us in office, place, or dignity. 
 
 Q. 6. Who are meant by inferiors ? 
 
 A. Such as are subject to others, or below them in station 
 and gifts. 
 
 Q. 7- Whom do you understand by equals ? 
 
 A. Such as are of like age and condition in the world. 
 
 Q. 8. What is the general duty required in this Com- 
 mandment? 
 
 A. It is honour : " Honour thy father and thy mother." 
 
 Q. 9. What is meant by the honour here required ? 
 
 A. All inward regard and esteem, manifested by outward 
 * Larger Catechism, quest. 124. f Ibid, quest. 125. J Ibid, quest. 126. 
 
in the Fifth Commandment. 303 
 
 tokens of respect, Rom. xii. 10; reverence, chap. xiii. 7; 
 and obedience, Heb. xiii. 17- 
 
 Q. 10. What is the rule and measure of that obedience and 
 submission which is due from inferiors to their superiors? 
 
 A. The law of God ; for, when any thing is enjoined con- 
 trary thereunto, the fixed rule is, " To obey God rather 
 than men," Acts iv. 19, and v. 29. 
 
 Q. 11. What is it that procures honour from one person 
 to another? 
 
 A. It is something of eminence, excellency, or worth, that 
 is discernible in them, Acts x. 24. 
 
 Q. 12. Are there not different degrees of external honour 
 due to some beyond others? 
 
 A. Yes ; according to the different offices and stations 
 wherein God places them in the world, 1 Tim. v. 1,2. 
 
 Q. 13. What is that degree of honour which the meanest 
 and lowest part of mankind are entitled unto from the great- 
 est and highest? 
 
 A. It is to be esteemed and regarded by them in propor- 
 tion as they are necessary and useful, Eph. vi. 9. 
 
 Q. 14. Why are we commanded to honour all men? 1 
 Pet. ii. 17- 
 
 A. Because there are few or none in whom we may not 
 observe some gift or other in which they are superior to us, 
 if we were to judge ourselves humbly and impartially, Phil. 
 ii. 3. 
 
 Q. 15. Are men to be honoured according to their riches ? 
 A. No ; but according as they employ their riches in 
 some measure for the good of others, either in the church 
 or commonwealth, 1 Tim. vi. 17, 18. 
 
 , Q. 16. What are the several relations wherein duties are 
 mutually to be performed, according to this Commandment? 
 A. They are such as subsist between parents and children, 
 magistrates and subjects, ministers and people, husbands and 
 wives, masters and servants, and likewise between those who 
 have a greater or lesser degree of gifts and graces. 
 
 Q. 1 7- Who are they that have the first and natural right 
 to honour and respect ? 
 
 A. Natural parents, fathers and mothers. 
 Q. 18. Is equal honour and regard due from children to 
 their mother as to their father ? 
 
 A. Yes, surely; and therefore, to prevent any difference 
 in respect of esteem, reverence, and obedience, she is named 
 before the father, in Lev. xix. 3. " Ye shall fear every man 
 his mother and father." 
 
 Q. 19. What are the duties of parents to their children ? 
 A. To train them up for God, Pro v. xxii. 6; in the know- 
 
304 Of the Duties required 
 
 ledge and profession of the true religion, Deut. vi. 7; to 
 teach them by example as well as by precept, Psal. ci. 2, 3; 
 to be careful in applying suitable and seasonable correction 
 to their faults, Prov. xiii. 24, and xix. 18, and xxiii. 13, 14; 
 to provide for them according to ability, 2 Cor. xii. 14; 
 and to be earnest in prayer to God for a blessing upon them, 
 Gen. xlviii. 15, 16. 
 
 Q. 20. What are the duties of children to their parents ? 
 A. To love them dearly, Gen. xlvi. 29; to esteem and 
 think highly of them in their minds, Lev. xix. 3; Mai. i. 6; 
 to hearken to their counsels, Prov. ix. 1 ; and obey their law- 
 ful commands, Eph. vi. 1; to submit patiently to their cor- 
 rections, Heb. xii. 9; and to succour and relieve them in 
 case of poverty and want, Gen. xlvii. 12, especially in old 
 age, Ruth iv. 15. 
 
 Q. 21. May children dispose of themselves in marriage 
 without the knowledge or consent of their parents ? 
 
 A. No ; as appears from the charge given by Abraham 
 concerning his son Isaac, Gen. xxiv. 3, 4, and that of Isaac to 
 Jacob, chap, xxviii. 1, 2; but if children shall dispose of 
 themselves without the knowledge and consent of their 
 parents, they act contrar}' to the honour, deference, and 
 gratitude they owe to them, as Esau did, Gen. xxvi. 34, 35. 
 Q. 22. What are the duties of magistrates towards their 
 subjects ? 
 
 A. To establish good laws, 2 Kings xviii. 4; and see them 
 impartially executed, Rom. xiii. 3, 4; to protect their sub- 
 jects in their religion, lives, and liberties, 1 Pet. ii. 14; and 
 to be nursing- fathers to the church, Isa. xlix. 23. 
 
 Q. 23. What is the duty of the magistrate with reference 
 to the church of Christ? 
 
 A. Although he "may not assume to himself the admin- 
 istration of word and sacraments, or the power of the keys 
 of the kingdom of heaven, yet he hath authority, and it is 
 his duty to take order, that unity and peace be preserved in 
 the church, — that the truth of God be kept pure and entire, 
 — that all blasphemies and heresies be suppressed, — all cor- 
 ruptions and abuses in worship and discipline prevented 
 and reformed, — and all the ordinances of God duly settled, 
 administered, and observed."* 
 
 Q. 24. What are the duties of subjects towards their ma- 
 gistrates ? 
 
 A. To honour and reverence them, 2 Sam. ix. 6; to obey 
 their just laws, Rom. xiii. 7; to pray for them, 1 Tim. ii. 
 1, 2; and to support and defend their persons and authority, 
 1 Sam. xxvi. 15, 16; Esther vi. 2. 
 
 * Confession, chap, xxiii. § 3, with the Scriptures there quoted. 
 
in the Fifth Commandment. 305 
 
 Q. 25. Are subjects bound to be obsequious to the lawful 
 commands of magistrates who are of a different religion from 
 them ? 
 
 A. " Infidelity, or difference in religion, doth not make 
 void the magistrate's just and legal authority, nor free the 
 people from their due obedience to him."* 
 
 Q. 26. What are the duties of ministers to their people? 
 
 A. Diligently to study, 1 Tim. iv. 15, and faithfully to 
 preach the gospel, 2 Tim. iv. 2, not shunning to declare unto 
 them all the counsel of God, Acts xx. 27 ; to evidence their 
 own belief of their doctrine by a holy and exemplary walk, 
 1 Tim. iv. 12; to watch for their souls, as they that must 
 give an account, Heb. xiii. 17; and to pray much for them, 
 Rom. i. 9. All which duties require their ordinary residence 
 among them, 1 Pet. v. 2. 
 
 Q. 27- What are the duties of people to their ministers ? 
 
 A. To esteem them very highly in love for their work's 
 sake, ] Thess. v. ]3; to strive together in their prayers to 
 God for them, Rev. xv. 30, that they may be enabled to give 
 them their portion of meat in due season, Luke xii. 42; to 
 attend diligently upon the ordinances dispensed by them, 
 Heb. x. 25 ; to defend their character and doctrine against 
 unjust calumnies and reproaches, 1 Tim. v. 19; and to make 
 a competent and comfortable provision for them, Gal. vi. 6. 
 
 Q. 28. What are the duties mutually incumbent upon 
 husband and wife? 
 
 A. The most tender and affectionate love on both sides, 
 Eph. v. 28 — 33; the strictest fidelity to the marriage-bed 
 and covenant, Matth. v. 28; and the promoting the temporal 
 and spiritual welfare of each other, 1 Tim. v. 8 ; 1 Pet. 
 iii. 7- 
 
 Q. 29. What are the duties of masters to their servants? 
 
 A. To be meek and gentle towards them, forbearing 
 threatening, Eph. vi. 9 ; to instruct them in the principles of 
 religion, Gen. xviii. 19 ; to see to their external observation 
 of the Sabbath, Exod. xx. 10; and to pay them punctually 
 their wages, Deut. xxiv. 15. 
 
 Q. 30. What are the duties of servants to their masters ? 
 
 A. To be diligent and faithful in their masters' work, 
 " not with eye-service as men-pleasers, but with good-will, 
 doing service as to the Lord, and not to men," Eph. vi. 6, 7; 
 to " obey in all things their masters according to the flesh," 
 Col. iii. 22 ; and " to please them well in all things, not 
 answering again," Tit. ii. 9. 
 
 Q. 31. Are masters and servants on earth subject to one 
 common Lord and Master in heaven ? 
 
 * Confession, chap, xxiii. § 4, with the Scriptures quoted to prove this 
 article. 
 
306 Of what is forbidden 
 
 A. Yes ; and therefore they ought to behave towards one 
 another as in his sight ; for there is no " respect of persons 
 with him/' Eph. vi. 9. 
 
 Q. 32. What are the duties of those, who have a larger 
 measure of gifts and graces conferred upon them, towards 
 such as have a lesser share of the same ? 
 
 A. To be exemplary in humility and self-denial, Gen. 
 xxxii. 10 ; as having nothing but what they have received, 
 1 Cor. iv. 7; to be communicative of what the Lord has 
 freely given them, Matth. x. 8; and improve their talents 
 for the benefit of themselves and others, chap. xxv. 16. 
 
 Q. 33. What are the duties of such as are weaker in gifts 
 and graces towards those that are stronger? 
 
 A. To be followers of them in so far as they are of Christ, 
 1 Cor. xi. 1 ; to be willing to learn from their experience, 
 Heb. vi. 12; and to " covet earnestly the best gifts," 1 Cor. 
 xii. 31. 
 
 Q. 34. What is the duty of the younger towards the aged ? 
 
 A. To honour and respect them, especially if " the hoary 
 head be found in the way of righteousness," Prov. xvi. 31 ; 
 " Thou shalt rise up before the hoary head, and honour the 
 face of the old man, Lev. xix. 32. 
 
 Q. 35. What are the duties of equals to one another? 
 
 A. To provoke each other " unto love and good works," 
 Heb. x. 24 ; to ?' be kindly affectionate one to another, in 
 honour preferring one another," Rom. xii. 10. 
 
 Q. 36. What is the fruit and consequence of the consci- 
 entious performance of these relative duties ? 
 
 A. Hereby outward peace and concord will be better 
 maintained between man and man, 1 Pet. iii. 10, U ; and 
 likewise the members of Christ's body will be knit more 
 closely to one another in love, 1 John iv. 7. 
 
 65. Q. What is forbidden in the Fifth Commandment? 
 
 A. The Fifth Commandment forbiddeth the neglect- 
 ing of or doing any thing against the honour and duty 
 which belongeth to every one in their several places and 
 relations. 
 
 Q. 1. What is it to neglect the honour and duty which be- 
 longeth to every one in their several places and relations ? 
 
 A. It is not only to omit the performance of such relative 
 duties altogether, out, even when they are performed, to do 
 them without any regard to the command and authority of 
 God enjoining them, Isa. xxix. 13. 
 
 Q. 2. What is it to do any tiling against the honour and 
 duty which belongeth to every one ? 
 
in the Fifth Commandment. 307 
 
 A. It is to commit those sins which are the very opposite 
 of the relative duties incumbent on us, Rom. ii. 22. 
 
 Q. 3. What are the sins of inferiors against their su- 
 periors ? 
 
 A. " Envying at, contempt of, and rebellion against their 
 persons and places, in their lawful counsels, commands, and 
 corrections." * 
 
 Q. 4. What are the sins of superiors ? 
 
 A. " — Commanding things unlawful, or not in the power 
 of inferiors to perform ; counselling, encouraging, or favour- 
 ing them in that which is evil," and " dissuading, discour- 
 aging, or discountenancing them in that which is good."-J- 
 
 Q. 5. What are the sins of equals ? 
 
 A. " Envying the gifts, grieving at the advancement or 
 prosperity one of another, and usurping pre-eminence one 
 over another." J 
 
 Q. 6. What punishment did the law of Moses inflict upon 
 children for smiting or cursing their parents ? 
 
 A. Death, Exod. xxi. 15. " He that smiteth his father 
 or his mother shall surely be put to death." And ver. 17, 
 " He that curseth his father or his mother shall surely be 
 put to DEATH." 
 
 Q. 7- Why was such a severe punishment inflicted for 
 these crimes ? 
 
 A. Because either beating or cursing of parents are sins 
 directly opposite to the light and law of nature, and preg- 
 nant evidences not only of the worst kind of ingratitude, but 
 of incurable disobedience, and therefore the equity of this 
 punishment seems to be approved by our Lord under the 
 New Testament, Matth. xv. 4. 
 
 66. Q. What is the reason annexed to the Fifth Com- 
 mandment ? 
 
 A. The reason annexed to the Fifth Commandment 
 is a promise of long life and prosperity (as far as it shall 
 serve for God's glory and their own good) to all such as 
 keep this Commandment. 
 
 Q. 1. Whether doth the promise annexed to this Com- 
 mandment respect temporal or spiritual good ? 
 
 A. It respects temporal good, to show that " godliness is 
 profitable unto all things, having the promise of the life that 
 now is," as well as "of that which is to come," 1 Tim. iv. 8. 
 
 Q. 2. What is the temporal good here promised? 
 
 * See Larger Catechism, quest. 128, with the Scriptures quoted, 
 f Larger Catechism, quest. 130. % Ibid, quest. 132. 
 
308 Of the Reason annexed 
 
 A. It is long life ; in these words, " That thy days may 
 be long upon the land which the Lord thy God giveth thee." 
 
 Q. 3. Is it long life merely that is promised without any 
 thing else ? 
 
 A. No; it is long life and prosperity, or the blessings and 
 comforts of life, without which long life would be a grievous 
 burden, Rev. ix. 6. 
 
 Q. 4. Hath not this promise a particular reference to obe- 
 dient children among the Jews, their living long in the land 
 of Judea, which God gave unto them? 
 
 A. Any reference it had unto them is not exclusive of a 
 reference or relation to children that shall honour their pa- 
 rents in any other part of the earth to the end of the world, 
 for so all the apostles explain it; Eph. vi. 2, 3, "Honour thy 
 father and thy mother, — that it may be well with thee, and 
 that thou mayest live long on the earth." 
 
 Q. 5. What is the difference between the promise of long 
 life in this Commandment and the promise of mercy in the 
 Second ? 
 
 A. The promise of showing mercy in the Second Com- 
 mandment extends to all such as love God and keep his Com- 
 mandments in general ; but the promise of long life here ex- 
 tends only to the keepers of this Commandment in particular. 
 
 Q. 6. Hath this promise always a literal accomplishment, 
 or do godly and obedient children always live long on earth ? 
 
 A. If any of them are removed by death in their younger 
 years, it is either to take them " away from the evil to come," 
 Isa. lviii. ], or to transplant them so much sooner " to a 
 better country, that is, an heavenly," Heb. xi. 16. 
 
 Q. 7- What are the things which tend to make a long life 
 a happy and comfortable one ? 
 
 A. They are these three, among others, — growth in grace 
 and holiness in proportion to our advancing in years, Psal. 
 xcii. 13, 14 ; retaining the entire exercise of reason, and some 
 vigour of body in old age, Deut. xxxiv. 7 ', and continuing 
 useful to others in our generation to the end, Josh. xxiv. 25, 
 compared with ver. 29. 
 
 Q. 8. Why is the Fifth Commandment called the First 
 Commandment with promise? Eph. vi. 2. 
 
 A. Because it is the First Commandment of the Second 
 Table, and the only Commandment in it that hath an ex- 
 press promise annexed unto it. 
 
 Q. 9. Why is there a special and express promise annexed 
 to this Commandment when it is so strongly enforced by the 
 light of nature ? 
 
 A. To show the great regard that God has to the lawful 
 authority of parents, Deut. xxi. 18 — 22, and to engage chil- 
 
to the Fifth Commandment. 309 
 
 dren to behave dutifully and obsequiously towards them, 
 Prov. iv. 10. 
 
 Q. 10. Whether is the promise of long life in this Cora, 
 mandment absolute or limited ? 
 
 A. It is limited, and that in the most comfortable man- 
 ner. 
 
 Q. 11. What is the comfortable limitation ? 
 
 A. Loner life with prosperity is promised as far as it shalt 
 serve for God's glory and their own good. 
 
 Q. 12. Could any wish for long life and prosperity upon 
 other terms ? 
 
 A. No child of God will desire any temporal blessings 
 but as it is for God's glory and their good, Prov. xxx. 8. 
 
 Q. 13. What advantage have the godly with respect to 
 temporal blessings above the wicked ? 
 
 A. They are warranted by promise, which the wicked 
 are not, to expect as many temporal good things as are 
 needful and necessary for them, Psal.xxxiv. 10; Isa. xxxiii. 
 16 ; and God's blessing upon what they enjoy, however 
 small their portion of temporal comforts may be, Psal. 
 xxxvii. 16. "A little that a righteous man hath is better 
 than the riches of many wicked." 
 
 67. Q. Which is the Sixth Commandment ? 
 
 A. The Sixth Commandment is, Thou shalt not kill. 
 
 68. Q. What is required in the Sixth Commandment ? 
 A. The Sixth Commandment requireth all lawful en- 
 deavours to preserve our own life and the life of others. 
 
 Q. 1. What doth this Commandment chiefly respect ? 
 
 A. The life of man, which is the nearest and most valu- 
 able of all his temporal concerns, Job ii. 4. " Skin for skin ; 
 yea, all that a man hath will he give for his life." 
 
 Q. 2. What makes the life of man valuable ? 
 
 A. His being " made in the image of God," Gen. ix. 6. 
 
 Q. 3. What doth this Commandment require with refer- 
 ence to man's life ? 
 
 A. All lawful endeavours to preserve it in ourselves and 
 others. 
 
 Q. 4. What lawful endeavours should we use for the 
 preservation of our own life ? 
 
 A. The "just defence thereof against violence ; a sober 
 use of meat, drink, physic, sleep, labour, and recreation."* 
 
 Q. 5. By what means should we endeavour to preserve 
 the life of others ? 
 
 * Larger Catechism, quest. 135. 
 
310 Of the Duties required 
 
 A. " By resisting all thoughts and purposes, subduing all 
 passions, and avoiding all occasions, temptations, and prac- 
 tices, which tend to the unjust taking away the life of any." * 
 
 Q. 6. Why are we restricted by the answer to lawful en- 
 deavours f 
 
 A. To caution and guard us against the unlawful means 
 which some have used for the preservation of their lives. 
 
 Q. 7- What are the unlawful means which some have 
 used for this end? 
 
 A. Denying the truth, 1 Tim. i. 19, 20, and lying, Gen. 
 xii. 12, 13. 
 
 Q. 8. What will be the consequence of denying the truth 
 for preserving of natural life ? 
 
 A. The losing of a better life than that which we intend 
 thereby to preserve, Matth. xvi. 25, 26. 
 
 Q. 9. May not a lie be told at a time for preserving life, 
 especially if the preservation thereof be for the public good ? 
 
 A. At no time and on no occasion whatsoever are we to 
 " do evil that good may come," Rom. iii. 8. 
 
 Q. 10. Are we restricted by this Commandment to the 
 preservation of bodily life only ? 
 
 A. No ; we are also required to consult the welfare of 
 our own souls and the souls of others. 
 
 Q.ll. What is required of us for the welfareof our own soul? 
 
 A. A careful avoiding of all sin, Prov. ix. 19, and a dili- 
 gent use of all the means of grace, 1 Pet. ii. 2. 
 
 Q. 12. What is required of us for promoting the welfare 
 of the souls of others ? 
 
 A. That we be communicative of our knowledge and ex- 
 periences unto them as occasion offers, Psal. Ixvi. 16; that 
 we pray for them, James v. 16 ; and that we set an ex- 
 ample of holy walking before them, Matth. v. 16. 
 
 Q. 13. What are those Christian virtues or graces which 
 this Commandment requires in order to the preservation of life? 
 
 A. It requires for this end, " love, compassion, meekness, 
 gentleness, kindness, — and comforting and succouring the 
 distressed." t 
 
 Q. 14. Why should we bear a love to mankind in general ? 
 
 A. Because they are partakers of the same nature, and pos- 
 sessed of the same rational faculties with us, Acts xvii. 26, 28. 
 
 Q. 15. How doth love contribute to the preservation of life ? 
 
 A. It covers all those infirmities, and buries all those 
 quarrels which tend to raise strife and variance among men, 
 Prov. x. 12. 
 
 Q. 16. What influence hath compassion upon the duty 
 here required ? 
 
 * Larger Catechism, quest. 135. + Ibid. 
 
in the Sixth Commandment. 311 
 
 A. It affects us so deeply with the calamities and miseries 
 of our fellow-creatures, that it inclines us to relieve them 
 according to ability, Luke x. 33, 34. 
 
 Q. 17- How doth meekness tend to preserve life? 
 
 A. As it governs our passions, Prov. xiv. 29, and prevents 
 our being easily disturbed at the unkind and unmannerly 
 treatment of others, Col. iii. 13. 
 
 Q. 18. How doth gentleness contribute to the duty here 
 mentioned ? 
 
 A. As it excites to an affable and courteous behaviour to- 
 wards all we are conversant with, 1 Pet. iii. 8, and disposes 
 us to put the most favourable construction upon any of 
 their actions that may appear doubtful, 1 Cor. xiii. 5. 
 
 Q. 19. What influence has kindness upon preserving life? 
 
 A. As it stirs up to the performance of all good offices in our 
 power, both to the souls and bodies of men, Rom. xiii. 10, 12. 
 
 Q. 20. What should engage us to comfort and succour the 
 distressed ? 
 
 A. A desire to honour the Lord with our substance, Prov. 
 iii. 9, and to lend unto him, who will surely pay us again, 
 chap. xix. 17. 
 
 69. Q. What is forbidden in the Sixth Command- 
 ment ? 
 
 A. The Sixth Commandment forbiddetli the taking 
 away of our own life or the life of our neighbour un- 
 justly, and whatsoever tendeth thereunto. 
 
 Q. 1. Doth this precept, Thou shalt not kill, prohibit the 
 killing of beasts ? 
 
 A. No ; God made a grant of them to man for food, and 
 other uses, Gen. xi. 3, and iii. 21. Nevertheless, the exer- 
 cising cruelty upon beasts, as Balaam did, Numb. xxii. 29, 
 is very unbecoming all sober men, for " a righteous man 
 regardeth the life of his beast," Prov. xii. 10. 
 
 Q. 2. Were not the Jews prohibited to seethe a kid in his 
 mother's milk, Deut. xiv. 21, and to kill the dam when they 
 took the young, chap. xxii. 0, 7 ? 
 
 A. As the doing either of those was an evidence of the sa- 
 vage disposition and temper of some men, so the reason of 
 the prohibition was to curb and restrain all cruelty to the 
 brute creatures, in order to prevent any inlet to the horrid 
 sin of murder, or the barbarous usage of one another. 
 
 Q. 3. What are the general sins here forbidden ? 
 
 A. The taking away of our own life, or the life of our 
 neighbour unjustly, or whatsoever hath a tendency to either 
 of the two. 
 
312 Of the Sins forbidden 
 
 Q. 4. Is it lawful, in any case, to take away our own life ? 
 
 A. No ; it is absolutely unlawful, in any case whatever, to 
 desert our station, or leave the world, without the permission 
 and allowance of the sovereign Lord of our life, Job xiv. 14. 
 
 Q. 5. Is there any instance in Scripture of a good man 
 being suffered to lay violent hands upon himself? 
 
 A. No ; any instances the Scripture gives of self-murder 
 are in men of the most infamous character, such as Saul, 
 Ahitophel, Judas, and others of the like stamp. 
 
 Q. 6. Was not Samson (who was a good man, Heb. xi. 
 32,) guilty of this heinous crime ? Judg. xvi. 30. 
 
 A. When Samson pulled down the house upon himself, 
 and upon all the lords of the Philistines, with about three 
 thousand men and women that were therein, he did not 
 intend his own death, any farther than as an inevitable con- 
 sequence of destroying so many of the church's enemies, 
 to which he was called and strengthened in an extraordi- 
 nary manner by God as the Lord of life and death, whom he 
 also supplicated for this extraordinary strength, Judg. xvi. 
 28. And herein he was an eminent type of Christ, who, 
 " through death, did destroy him that had the power of 
 death, that is, the devil," Heb. ii. 14. 
 
 Q.7- What are the aggravations of the crime of self-murder? 
 
 A. It is directly opposite to the natural principle of self- 
 preservation implanted in us, Job ii. 4 ; it argues the high- 
 est impatience, and rooted discontent with our lot in a pre- 
 sent world, ver. 19; it is an impious invasion of the pre- 
 rogative of God, as the sole author and disposer of life, 1 
 Sam. ii. 6, and a most daring and presumptuous rushing 
 upon death, and an awful eternity, chap. xxxi. 4, 5. 
 
 Q. 8. What is meant in the answer, by taking away the 
 life of our neighbour unjustly ? 
 
 A. The taking it away at any rate, "except in case of 
 public justice, lawful war, or necessary defence."* 
 
 Q. 9. What is it to take away life in case of public justice? 
 
 A. It is to inflict capital punishment upon notorious crim- 
 inals by a lawful magistrate, who is the ordinance of God 
 for that purpose, Rom. xiii. 2, 4. 
 
 Q. 10. What warrant has the civil magistrate to take away 
 the life of a wilful murderer? 
 
 A. The express command of God, Gen. ix. 6. " Whoso 
 sheddeth man's blood, by man shall his blood be shed." 
 
 Q. 11. Is it lawful for a magistrate to spare, pardon, or 
 reprieve a convicted murderer ? 
 
 A. It is expressly forbidden as a land-defiling sin, Numb, 
 xxxv. 3J, 33. " Ye shall take no satisfaction for the life of a 
 * Larger Catechism, quest. 136. 
 
in the Sixth Commandment. 313 
 
 murderer, which is guilty of death ; but he shall surely be 
 put to death. For blood defileth the land, and the land 
 cannot be cleansed of the blood that is shed therein, but by 
 the blood of him that shed it." 
 
 Q. 12. What other crimes are punishable with death by 
 the laws of God and man ? 
 
 A. Among several others there are these following : De- 
 liberate blasphemy, Lev. xxiv. 16; notour adultery, Lev. 
 xx. 10; incest, ver. 11, 12; sodomy, ver. 13; bestiality, 
 ver. 15 ; and witchcraft. 
 
 Q. 13. Is it warrantable in a Christian magistrate to re- 
 peal or disable penal laws against witchcraft ? 
 
 A. By no means ; for God has expressly said, " Thou 
 shalt not suffer a witch to live," Exod. xxii. 18. 
 
 Q. 14. Is it lawful to wage war under the New Testament ? 
 
 A. Yes ; as appears from John the Baptist's prescribing 
 rules for a military life, Luke iii. 14 ; and Christ's commend- 
 ing the faith of the Centurion, and finding no fault with his 
 office, Matth. viii. 10. 
 
 Q. 15. What makes war lawful, and the shedding of 
 blood therein warrantable ? 
 
 A. When it is undertaken in defence of civil or religious 
 liberties after all habile means have been rejected for ob- 
 taining redress of the unjust invasions made upon them, 
 Judg. xi. 12—34. 
 
 Q. 16. When is the killing of another to be sustained as 
 done in necessary defence? 
 
 A. When there is no way of flying from the aggressor 
 (which is rather to be chosen, if it can be done with safety), 
 but we must either lose our own life or take away his, 
 Exod. xxii. 2. 
 
 Q. 17. What if one kill another at unawares, or unwill- 
 ingly? 
 
 A. If it is not through any culpable neglect, or careless 
 oversight, it is not reputed murder, either by the law of 
 God or man ; and therefore cities of refuge were of old ap- 
 pointed for such, Josh. xx. 9* 
 
 Q. 18. How are men lavish and prodigal of their lives on 
 points of honour ? 
 
 A. By duelling. 
 
 Q. 19. What is a duel? 
 
 A. It is a combat or fight between two private persons, 
 upon a challenge given and accepted, wherein each party 
 aims at the life or maiming of the other. 
 
 Q. 20. Wherein lies the sinfulness of such a practice? 
 
 A. It flows from passion, pride, and insatiable revenge, as 
 the springs thereof; and is a bold invasion of God's right 
 
 o 
 
314 Of the Sins forbidden 
 
 of vengeance, together with a desperate contempt of death, 
 judgment, and eternity, Rom. xii. 19. 
 
 Q. 21. Did not David fight a duel with Goliath ? 
 
 A. No ; he fought by a peculiar Divine impulse, under 
 the shadow of lawful authority for the public good, and not 
 from any private or personal revenge, 1 Sam. xvii. 37 — 53. 
 
 Q. 22. Who was the first murderer of souls? 
 
 A. The devil, who is therefore called a murderer from 
 the beginning, John viii. 44. 
 
 Q. 23. Who was the first murderer of the body ? 
 
 A. Cain, who slew his brother, Gen. iv. 8. 
 
 Q. 24. Wherefore did he slay him ? 
 
 A. Because his own works were evil and his brother's 
 righteous, 1 John iii. 12. 
 
 Q. 25. Why was he not put to death ? 
 
 A. Because God set a peculiar mark of his displeasure 
 upon him, Gen. iv. 15 (worse, in some sort, than natural 
 death), by protracting his miserable life to be a fugitive and 
 vagabond in the earth, and a visible monument of an in- 
 tolerable load of guilt and hopeless despair, ver. 11, 12. 
 
 Q. 26. What is the dismal effect of this sin upon mur- 
 derers themselves, even though they escape capital punish- 
 ment from men ? 
 
 A. God frequently gives them up to the terror of a guilty 
 conscience, which is their continual tormentor, Gen. iv. 13, 
 14. 
 
 Q. 27. How has God testified his displeasure against this 
 sin ? 
 
 A. Ordinarily by shortening the lives of murderers, Psal. 
 Iv. 23. " Bloody and deceitful men shall not live out half 
 their day." And sometimes by transmitting temporal 
 judgments to their posterity, as Saul's murder of the Gibe- 
 onites was punished in the death of seven of his sons, 2 Sam. 
 xxi. 6, 8, 9. 
 • Q. 28. How may murder be aggravated ? 
 
 A. If it is committed under the pretence of religion, as 
 Jezebel murdered Naboth, 1 Kings xxi. 9, 10, and as the 
 Papists perpetrate their massacres ; or, if it is done under 
 the disguise and mask of friendship, as Joab killed Amasa, 
 2 Sam. xx. 9, 10 ; or, which is unspeakably worse, as Ju- 
 das betrayed our Lord, Matth. xxvi. 48, 49. 
 
 Q. 29. Doth this Command forbid only the taking away 
 of our own life and the life of our neighbour unjustly? 
 
 A. It forbids also whatever tendeth thereunto. 
 
 Q. 30. What are those things which tend to the taking 
 away of our own life ? 
 
 A. " Neglecting or withdrawing the lawful and necessary 
 
in the Sixth Commandment. 315 
 
 means of preserving it ; all excessive passions, distracting 
 cares, and immoderate use of meat, drink, labour, and re- 
 creations." * 
 
 Q. 31. How may we be guilty before God of taking away 
 the life of our neighbour though we do not actually imbrue 
 our hands in his blood ? 
 
 A. We may be guilty this way in our hearts, with our 
 tongues, and by our actions. 
 
 Q. 32. How may we be guilty of murder in our hearts ? 
 A. By harbouring " sinful anger, hatred, envy, and a de- 
 sire of revenge." t 
 
 Q. 33. May there be anger which is not sinful ? 
 A. Yes ; when there is a detestation of the sin, and yet 
 no dislike of the person ; in which sense the apostle says, 
 " Be ye angry, and sin not," Eph. iv. 26. 
 Q. 34. What is the hazard of sinful anger? 
 A. " Whosoever is angry with his brother without a cause 
 shall be in danger of the judgment," Matth. v. 22. 
 Q. 35. What is it to be in danger of the judgment? 
 A. It is to be in danger of eternal punishment in the other 
 world for the breach of this Commandment, if rich and sove- 
 reign grace prevent it not, Prov. xix. 19. 
 
 Q. 36. How doth hatred tend to take away the life of our 
 neighbour ? 
 
 A. It hath such a tendency thereunto, that whosoever 
 hateth his brother is accounted a murderer, 1 John iii. 15. 
 Q. 37- What tendency hath envy to the taking away of life? 
 A. As it is grieved at the good of another, or takes a 
 secret pleasure in his death, Prov. xxvii. 4. 
 
 Q. 38. How doth desire of revenge tend to take away life ? 
 A. As it is accompanied with an inward habitual impreca- 
 tion of some visible or remarkable judgment upon the person 
 who is the object of it, quite contrary to the command of 
 God, Rom. xii. 19. " Avenge not yourselves: for it is writ- 
 ten, Vengeance is mine: I will repay, saith the Lord." 
 
 Q. 39. How may we be guilty of what tendeth to take 
 away the life of our neighbour with our tongues? 
 
 A. By bitter and provoking words, Prov. xii. 18, or threat- 
 ening, reviling, and deriding speeches, Matth. v. 22. 
 
 Q. 40. How may we be guilty this way by our actions? 
 A. By oppression, Ezek. xviii. 18, quarrelling, Gal. v. 15, 
 striking or wounding, Numb. xxxv. 21, and the like. 
 Q. 41. What may we learn from this Commandment? 
 A. That however innocent we may be of the actual blood- 
 shedding of others, yet we are still chargeable with the worst 
 kind of murder, even that of our own souls, while we will not 
 
 * See Larger Catechism, quest. 136, with the Scriptures quoted. + Ibid. 
 
316 Of the Duties required 
 
 come to Christ that we might have life, John v. 40, he be- 
 ing the only living and true way, chap. xiv. 6, " and no 
 other name under heaven given among men whereby we 
 must be saved," Acts iv. 12. 
 
 70. Q. Which is the Seventh Commandment ? 
 
 A. The Seventh Commandment is, Thou shalt not 
 commit adultery. 
 
 71. Q. What is required in the Seventh Command- 
 ment ? 
 
 A. The Seventh Commandment requireth the pre- 
 servation of our own and our neighbour's chastity in 
 heart, speech, and behaviour. 
 
 Q. 1. What is chastity? 
 
 A. It is an abhorrence of all uncleanness, whether in the 
 body or in the mind and affections, Job. xxxi. 1. 
 
 Q. 2. What doth this Commandment require with refer- 
 ence to such chastity ? 
 
 A. The preservation of it both in ourselves and in our 
 neighbours. 
 
 Q. 3. What is the best means for preserving our own and 
 our neighbour's chastity ? 
 
 A. The nourishing in our minds and consciences a con- 
 tinual regard, reverence, and awe of the Divine Majesty, 
 and a fear of displeasing him, Prov. v. 20, 21. 
 
 Q. 4. What influence will this have upon the preservation 
 of chastity ? 
 
 A. It will make us boldly resist all assaults or attacks 
 that may be made upon it, as in the instance of Joseph ; 
 when solicited by his master's wife to lie with her, he re- 
 fused, and said, " How can I do this great wickedness, and 
 sin against God ? " Gen. xxxix. 7 — 9. 
 
 Q. 5. Wherein are we to preserve our own and our neigh- 
 bour's chastity? 
 
 A. In heart, speech, and behaviour. 
 
 Q. 6. How ought we in heart to preserve our own chas- 
 tity? 
 
 A. By resisting the very first emotions of lust in the soul, 
 Prov. iv. 23 ; by repelling all wanton imaginations, Matth. 
 v. 28; and by essaying both these in the way of praying to 
 God, that he would turn away our hearts and eyes from be- 
 holding vanity, Psal. cxix. 37. 
 
 Q. 7- How ought we to preserve our neighbour's chastity 
 in our heart? 
 
 A. Not only by an ardent wishing the preservation thereof, 
 
in the Seventh Commandment. 31 7 
 
 but by loving one another with a pure heart fervently, 1 
 Pet. i. 22. 
 
 Q. 8. How ought we to preserve our own and our neigh- 
 bour's chastity in our speech ? 
 
 A. " By letting no corrupt communication proceed out 
 of our mouth, but that which is good, to the use of edify- 
 ing, that it mav minister grace unto the hearers," Eph. iv. 
 29. 
 
 Q. 9. How should we do this in our behaviour ? 
 
 A. By such a uniform modesty in our conduct and de- 
 portment as may evidence that every one of us doth possess 
 his vessel, that is, his body, in sanctification and honour, 1 
 Thess. iv. 4. 
 
 Q. 10. Why should we be so careful to preserve our 
 chastity ? 
 
 A. Because we should study to have our bodies to be the 
 temples of the Holy Ghost, and therefore should keep them 
 free from those pollutions which are so provoking to a holy 
 God, 1 Cor. vi. 19. 
 
 Q. 11. What is the ordinary mean of Divine appointment 
 for the preservation of chastity ? 
 
 A. Lawful wedlock or marriage, 1 Cor. vii. 2. " Never- 
 theless, to avoid fornication, let every man have his own 
 wife, and let every woman have her own husband." 
 
 Q. 12. When was marriage first instituted? 
 
 A. Before the fall, in paradise, Gen. ii. 24. 
 
 Q. 13. For what end was it instituted? 
 
 A. " For the mutual help of husband and wife, Gen. ii. 
 18; for the increase of mankind with a legitimate issue, and 
 of the church with a holy seed, Mai. ii. 15 ; and for prevent- 
 ing uncleanness," 1 Cor. vii. 2.* 
 
 Q. 14. What is necessary to constitute marriage ? 
 
 A. The voluntary and mutual consent of both parties, 
 Gen. xxiv. 58, 67- 
 
 Q. 15. Who may lawfully marry ? 
 
 A. " All sorts of people who are able with judgment to 
 give their consent," Heb. xiii. 4. " Marriage is honourable 
 in all." + 
 
 Q. 16. What is the duty of Christians with reference to 
 marriage ? 
 
 A. " It is to marry only in the Lord," 1 Cor. vii. 39. 
 
 Q. 17. What is the native import of marrying only in the 
 Lord? 
 
 A. It plainly imports, that " such as profess the true re- 
 formed religion should not marry with infidels, Papists, or 
 other idolaters; neither should such as are godly be un- 
 * Confession of Faith, chap. xxiv. § 2. f Ibid. § 3. 
 
318 Of the Duties required 
 
 equally yoked, by marrying with such as are notoriously 
 
 wicked in their life, or maintain damnable heresies."* 
 
 Q. 18. What is an incestuous marriage ? 
 
 A. It is that which is within the degrees of consanguinity 
 or affinity forbidden in the word, Lev. xviii. 6 — 18. 
 
 Q. 19. What is the meaning of the words consanguinity 
 and affinity? 
 
 A. Consanguinity is a relation by blood, being betwixt 
 persons descended from the same family; Affinity is an 
 alliance by marriage between persons who were not by blood 
 before. 
 
 Q. 20. What is the general rule for preventing incestuous 
 marriages? 
 
 A. " The man may not marry any of his wife's kindred 
 nearer in blood than he may of his own ; nor the woman 
 of her husband's kindred nearer in blood than of her 
 own/'t 
 
 Q. 21. Is it proper to call marriage a holy state? 
 
 A. No ; because they who are without the visible church, 
 such as Heathens, Turks, and Jews, may marry as well as 
 the professed members thereof, Heb. xiii. 4. 
 
 Q. 22. Was marriage instituted to " signify the mystical 
 union that is between Christ and his church," as the book of 
 Common Prayer affirms? 
 
 A. No ; because this borders too near upon making mar- 
 riage a sacrament, as the Papists do ; inasmuch as an out- 
 ward visible sign of Divine institution, and a spiritual ben- 
 efit signified thereby, would make it partake of the nature of 
 a sacrament. 
 
 Q. 23. Doth not the apostle make it a significant sign 
 when he says, " Husbands love your wives, even as Christ 
 loved the church ?" Eph. v. 25. 
 
 A. He exhorts husbands to have such a love to their 
 wives as may bear a faint resemblance in some respects to 
 the love of Christ ; but does not make the one a sign signi- 
 ficant of the other. 
 
 Q. 24. Is not marriage called a great mystery ? ver. 32. 
 A. It is not marriage that is called a great mystery, but 
 the union that is between Christ and the members of his 
 mystical body, as will appear by reading the whole verse, 
 " This is a great mystery; but I speak concerning Christ 
 and the Church." 
 
 72. Q. What is forbidden in the Seventh Command- 
 ment ? 
 
 * Confession of Faith, chap. xxiv. § 3, with the Scripture proofs. 
 + Ibid. § 4. 
 
in the Seventh Commandment. 319 
 
 A. The Seventh Commandment forbiddeth all un- 
 chaste thoughts, words, and actions. 
 
 Q. 1. What is forbidden in this Commandment under the 
 name of adultery ? 
 
 A. All sorts of unchastity or uncleanness of what kind or 
 in what manner soever committed, Eph. v. 3. 
 
 Q. 2. In what respects may persons be guilty of unchas- 
 tity or uncleanness ? 
 
 A. They may be guilty this way in their thoughts, words, 
 and actions. 
 
 Q. 3. When are persons chargeable before God with un- 
 chaste thoughts ? 
 
 A. When lustful desires are entertained and gratified in 
 the mind, and as it were acted in the imagination, Pro v. vi. 
 18; Matth. v. 28. 
 
 Q. 4. What are the usual incentives to unchaste thoughts? 
 
 A. " Lascivious songs, books, pictures, dancings, stage- 
 plays," and the like.* 
 
 Q. 5. What influence have stage-plays upon fomenting 
 unchaste thoughts ? 
 
 A. They are generally stuffed with such amorous adven- 
 tures, many of them of a most criminal nature, that they 
 have a native tendency to debauch and defile the mind. If 
 " no corrupt communication" is to " proceed out of our 
 mouth," according to Eph. iv. 29, neither ought we to listen 
 to it with our ears, as is done by those who attend the pro- 
 fane diversions of the stage. 
 
 Q. 6. What is meant by unchaste words ? 
 
 A. AH filthy, obscene, or smutty discourse, than which 
 nothing can be more grating and disagreeable to modest ears, 
 Eph. v. 4. 
 
 Q. 7- What are the unchaste actions that are forbidden 
 in this Commandment ? 
 
 A. Besides several others that ought not to be named 
 among Heathens, far less Christians, there are these follow- 
 ing: — Polygamy, unjust divorce, fornication, and adultery, 
 properly so called. 
 
 Q. 8. What is polygamy ? 
 
 A. It is the having more wives or husbands than one at 
 the same time, Mai. ii. 14. 
 
 Q. 9. Is this a sin contrary to the law of nature? 
 
 A. Yes ; for it is contrary to the first institution of mar- 
 riage, God having created but one woman as an help meet 
 for man, Gen. ii. 22 — 25, compared with Matth. xix. 5, 6. 
 
 Q. 10. Is it a sin prohibited in Scripture? 
 
 * Larger Catechism, quest. 139. 
 
320 Of the Sins forbidden 
 
 A. Yes ; Lev. xviii. 18. " Thou shalt not take a wife to her 
 sister to vex her — in her lifetime." 
 
 Q. 1 1 . What is the meaning of taking a wife to her sister ? 
 
 A. The meaning is (according to the marginal reading), 
 " Thou shalt not take one wife to another;" that is, thou 
 shalt not have more wives than one at a time. 
 
 Q. 12. But may not this be a prohibition of incest, namely, 
 of marrying the wife's sister? 
 
 A. No; because it is said, Thou shalt not do it " in her 
 lifetime ;" whereas it would be incestuous in a man to marry 
 his sister-in-law after his wife's death, as well as to do it in 
 her lifetime ; so that the meaning is, Thou shalt not take 
 another wife to her whom thou hast married, by which 
 means they would become sisters. 
 
 Q. 13. Who was the first polygamist we read of in Scrip- 
 ture ? 
 
 A. Lamech, of the posteritv of Cain, who had two wives, 
 Gen. iv. 19. 
 
 Q. 14. Were not severals of the godly likewise guilty in this 
 matter, as Abraham, Jacob, David, Solomon, and others ? 
 
 A. Yes ; but though these and other bad actions of good 
 men be recorded in Scripture, they are not approved of, nor 
 proposed for our imitation, but rather set up as beacons to 
 prevent our making shipwreck on the same rocks. 
 
 Q. 15. Has not God even testified his displeasure at the 
 sin of polygamy in the godly, though we do not read of his 
 reproving them for it in express words ? 
 
 A. Yes ; he has testified his displeasure in the course of his 
 providence, by the emulations, quarrels, and disturbances 
 that were hereby occasioned in their families, as in the in- 
 stances of Sarah and Hagar in Abraham's family, Gen. xxi. 
 10, 11, of Leah and Rachel in Jacob's, Gen. xxx. 1, 15, and 
 of Hannah and Peninnah in Elkanah's family, 1 Sam. i. 6. 
 
 Q. 16. Does not God seem to approve of polygamy when 
 he says to David, " I gave thee thy master's wives into thy 
 bosom ?" 2 Sam. xii. 8. 
 
 A. It being the custom of these times for succeeding kings 
 to take possession of all that belonged to their predecessors, 
 the meaning is, " I have made thee king in room of Saul, 
 and have given thee the property of all that appertained to 
 him ;" but we do not read of David's taking any of Saul's 
 wives into his bed. 
 
 Q. 17. What is an unjust divorce ? 
 
 A. It is the prosecuting and obtaining a dissolution of 
 marriage upon other grounds than such as are warranted in 
 the word of God and by right reason. 
 
 Q. 18. What are the grounds upon which a divorce may be 
 
in the Seventh Commandment. 321 
 
 sued for and obtained according to the word of God and 
 right reason ? 
 
 A. "Although the corruption of man be such as is apt to 
 study arguments unduly to put asunder those whom God 
 had joined together in marriage, yet nothing but adultery, 
 or such wilful desertion as can no way be remedied by the 
 church or civil magistrate, is cause sufficient of dissolving 
 the bond of marriage/'* Matth. xix. 8, 9; 1 Cor. vii. 15. 
 
 Q. 19. Did not Moses suffer the Israelites to put away 
 their wives upon slighter grounds than that of adultery, as 
 may be alleged from Deut. xxiv. 1 ? 
 
 A. Moses in the text cited gives no positive command 
 about divorces in such cases, but only, in order to restrain 
 the licentious freedom of the Israelites, in turning off their 
 wives at their own hand upon every trivial occasion, he 
 enjoins that none put away his wife but upon a legal process, 
 or a bill of divorce obtained in the ordinary course of law, 
 which is the true meaning of the phrase. 
 
 Q. 20. Why then doth our Lord tell the Pharisees, Matth. 
 xix. 8, " Moses, because of the hardness of your hearts, 
 suffered you to put away your wives ?" 
 
 A. The meaning is, Moses, because of the wicked and 
 malicious disposition of the Jews, and in order to prevent 
 a greater evil, namely, the ill usage or even killing of their 
 hated wives (if they could not be separated from them), 
 permitted processes of divorce to be legally commenced. 
 
 Q. 21. Why is it added, " But from the beginning it was 
 not so?" 
 
 A. Because, according to the original institution of mar- 
 riage, nothing could dissolve it but the death of one of the 
 parties, Matth. xix. 6. " Wherefore they are no more twain, 
 but one flesh. What, therefore, God hath joined together 
 let no man put asunder." 
 
 Q. 22. Is it lawful to marry after a divorce is obtained ? 
 A. " It is lawful for the innocent party to sue out a di- 
 vorce, and after the divorce to marry another, as if the of- 
 fending party were dead."f 
 
 Q. 23. Is the innocent party obliged from Matth. v. 32, 
 to sue for a divorce ? 
 
 A. No ; divorces are not enjoined as a precept, but al- 
 lowed as a privilege, which the innocent party may claim 
 or not as they please. 
 
 Q. 24. What if the adultery be on both sides ? 
 A. In that case the right of divorce seems to be taken 
 away from each of them. 
 
 Q. 25. What is fornication ? 
 
 * Confession of Faith, chap. xxiv. § 6. f Ibid. § 5. 
 
 o2 
 
322 Of the Sins forbidden 
 
 A. It is uncleanness committed between a man and wo- 
 man, both of them being unmarried, as it would seem She- 
 chem and Dinah were then guilty this way, Gen. xxxiv. 2. 
 Q. 26. Was this esteemed a sin among the Heathens ? 
 A. No ; they made light of it (as too many professed 
 Christians have always done) ; hence the synod at Jerusa- 
 lem enjoined the converted Gentiles to " abstain from for- 
 nication," Acts xv. 29. 
 
 Q. 27. Wherein lies the evil of this sin ? 
 
 A. It denies the body, 1 Cor. vi. 18; stupifies the con- 
 science, Hos. iv. 11; and exposes to eternal wrath and dam- 
 nation, 1 Cor. vi. 9. 
 
 Q. 28. What is adultery, properly so called ? 
 
 A. It is uncleanness committed betwixt a man and a 
 woman, either both, or one of them at least, in a married 
 relation. 
 
 Q. 29. What is it commonly called when both the guilty 
 persons are married ? 
 
 A. It is called double adultery, as was the case between 
 David and Bathsheba, 2 Sam. xi. 3, 4. 
 
 Q. 30. Whether are the consequences to families worse 
 when the man is married and the woman free, or when the 
 woman is married and the man free? 
 
 A. The consequences to families seem to be worse when 
 the woman is married, because hereby a man's offspring is 
 corrupted, and his inheritance alienated to a spurious issue. 
 
 Q. 31. What are the aggravations of this heinous sin? 
 
 A. It is a breach of the marriage-oath, Mai. ii. 14, an in- 
 volving of two at once in the same guilt, 1 Cor. iv. 16, and 
 it is a crime committed after obtaining the remedy which 
 God has provided against it, chap. vii. 2. 
 
 Q. 32. What are the fatal effects of adultery in this life ? 
 
 A. It consumes the body, Prov. v. 11; wastes a man's 
 estate, bringing him "to a piece of bread/' chap. vi. 26; 
 and it leaves an indelible blot upon his name, " His reproach 
 shall not be wiped way," ver. 33. 
 
 Q. 33. What will be the effect thereof in the life to come? 
 
 A. Eternal wrath and damnation, if rich mercy and grace 
 prevent it not, Eph. v. 5. 
 
 Q. 34. How doth God testify his abhorrence of this 
 sin? 
 
 A. By declaring that he will reserve the punishment 
 thereof in his own hand, to be inflicted in a very peculiar 
 manner upon such as are guilty of it, Heb. xiii. 4. " Whore- 
 mongers and adulterers God will judge." 
 
 Q. 35. What are the usual incentives to this and other 
 acts of uncleanness? 
 
in the Seventh Commandment. 323 
 
 A. Drunkenness, Gen. xix. 33, " fulness of bread, and 
 abundance of idleness," Ezek. xvi. 49. 
 
 Q. 36. What is the evil of idleness? 
 
 A. It is a deliberate wasting of precious time, to the mani- 
 fest detriment both of soul and body, Eccles. x. J 8, and is a 
 fit season for temptations to lust, Prov. vii. 7> 8. 
 
 Q. 37. Wherein consists the evil of gluttony? 
 
 A. It indisposeth for all duty, both religious and civil, Prov. 
 xxiii. 21, and is a making a god of our belly, Phil. iii. 19. 
 
 Q. 38. What is the evil of drunkenness? 
 
 A. It deforms the image of God in the soul, by divesting 
 a man of the right use of his reason, and leaves him defence- 
 less against all temptations, Prov. xxiii. 29, 30. 
 
 Q. 39. What are proper remedies against lust and all the 
 incentives to it? 
 
 A. A serious reflecting upon the all-seeing eye of an in- 
 finitely holy God, Gen. xxxix. 19; a walking "in the 
 Spirit," whereby we shall be preserved from fulfilling 
 '! the lusts of the flesh," Gal. v. 16; keeping a strict watch 
 over our hearts, Prov. iv. 23; studying to shun all occa- 
 sions of this sin by the external senses, Job xxxi. 1; and 
 fervent prayer to God to be kept from it, and all tempta- 
 tions to it, Psal. xix. 37- 
 
 73. Q. Which is the Eighth Commandment ? 
 
 A. The Eighth Commandment is, Thou shalt not 
 steal. 
 
 74. Q. What is required in the Eighth Commandment? 
 A. The Eighth Commandment requires the lawful 
 
 procuring and furthering the wealth and outward estate 
 of ourselves and others. 
 
 Q. 1. What is the subject-matter of this Commandment ? 
 
 A. The wealth and outward estate of ourselves and 
 others. 
 
 Q. 2. What doth it require with reference to these ? 
 
 A. The procuring and furthering of them. 
 
 Q. 3. In what manner doth it enjoin us to procure and 
 further them ? 
 
 A. Only in a lawful manner, for it requires the lawful 
 procuring and furthering of them. 
 
 Q. 4. Whose wealth is it we should procure and further ? 
 
 A. Our own wealth and that of others. 
 
 Q. 5. By what lawful means should we procure and fur- 
 ther our own wealth ? 
 
 A. By labour and industry in some honest calling, Eph. 
 v. 28. 
 
324 Of the Duties required 
 
 Q. 6. What is included in the labour and industry we 
 should exercise in our respective stations and callings? 
 
 A. Frugality in managing the affairs of our calling, and 
 a moderate endeavour to recover our own when wrongfully 
 detained from us. 
 
 Q. 7- What is to be understood by frugality in managing 
 the affairs of our calling ? 
 
 A. Prudence and moderation in our expenses, so as to be 
 sure always to spend within our incomes, Prov. xxxi. 16. 
 
 Q. 8. Is it warrantable to go to law for recovering our 
 own when wrongfully detained? 
 
 A. Yes, surely, provided other means have been previ- 
 ously tried without success. 
 
 Q. 9. How do you prove that it is warrantable for Chris- 
 tians to go to the law with one another when necessitated 
 thereunto ? 
 
 A. From the lawfulness of magistracy, which is the ordi- 
 nance of God, Rom. xiii. 2 ; " For the punishment of evil- 
 doers, and for the praise of them that do well," 1 Pet. ii. 14. 
 
 Q. 10. Doth not our Lord find fault with this method, when 
 he says, "If any man will sue thee at the law, and take away 
 thy coat, let him have thy cloak also ?" Matth. v. 40. 
 
 A. The meaning is, that we should rather part with a 
 little of our right than run ourselves into unnecessary 
 charges at law, perhaps vastly beyond the value of what we 
 are seeking to regain, and thereby discover a contentious 
 and quarrelsome spirit, unbecoming Christianity. 
 
 Q. 11. Doth not the apostle also blame Christians for this 
 practice when he says, " Ye go to law one with another; 
 why do ye not rather take wrong?" 1 Cor. vi. 7- 
 
 A. The apostle is there speaking of bringing pleas unne- 
 cessarily before Heathen magistrates ; and his meaning is, 
 that Christians should make up differences among them- 
 selves by submitting to arbitration, or even by suffering 
 some wrong, rather than by vexatious lawsuits (especially 
 about lesser matters), bringing a scandal upon the religion 
 which they profess. 
 
 Q. 12. How is the necessity of labouring in an honest 
 calling enforced in Scripture ? 
 
 A. From the necessity of eating ; the apostle argues from 
 the natural necessity of the one to the moral necessity of the 
 other, 2 Thess. iii. 10. " This we commanded you, that if 
 any would not work neither should he eat." 
 
 Q. 13. Can we procure and further our wealth and out- 
 ward estate merely by our own labour and industry? 
 
 A. Our own industry is necessary, but without the Lord's 
 blessing thereupon it will not be successful ; " for it is the 
 blessing of the Lord that maketh rich," Prov. x. 22. 
 
in the Eighth Commandment. 325 
 
 Q. 14. What ends should we propose to ourselves in 
 endeavouring to further or increase our own outward 
 estate ? 
 
 A. That we may honour the Lord with our substance, 
 Prov. iii. 9; live comfortably ourselves, Eccl. v. 19; and 
 be useful to others, Eph. iv. 28. 
 
 Q. 15. By what means should we procure and further 
 tin 1 wealth and outward estate of others ? 
 
 A. By exercising justice and righteousness towards all, 
 Psal. xv. 2 ; and by relieving the wants and necessities of 
 those who stand in need of our charity, 1 John iii. 17- 
 
 Q. 16. What is the rule and standard of that justice and 
 righteousness we should exercise towards all men ? 
 
 A. That we so deal with others as we would have them 
 to deal with us if we were in their place or condition ; or 
 that we would never do that to another, which, if we were 
 in that other's place or circumstances, we would reckon to 
 be unjust, Matth. vii. 12. 
 
 Q. 17. In what cases is this rule to be particularly ap- 
 plied, according to the scope of this Commandment? 
 
 A. In all contracts, or matters of traffic and commerce 
 between man and man ; and likewise in making satisfac- 
 tion for injuries. 
 
 Q. 18. How is it to be applied in contracts, or matters of 
 traffic between man and man ? 
 
 A. It is to be applied thus : that in buying and selling 
 there be always a just proportion between the price and 
 the thing sold ; or that the sale be according to the worth 
 or value of the goods, without taking the advantage of igno- 
 rance or poverty on either side, Gen. xxiii. 15, 16. 
 
 Q. 19. How may the worth and value of goods be 
 known ? 
 
 A. By this general maxim, That every thing is worth as 
 much as it may be currently sold for. 
 
 Q. 20. May not the price of the same commodity vary 
 and change at different times? 
 
 A. Yes ; according to the plenty or scarcity of the com- 
 modity at the time of sale. 
 
 Q. 21. What satisfaction should be made to others for 
 taking or detaining what belongs to them, or any manner 
 of way defrauding them ? 
 
 A. No other satisfaction is agreeable to God's will or 
 precept, or will gain the approbation of men, but restitu- 
 tion, if the injuring party is ever capable to make it, Lev. 
 vi. 2 — 6 ; 1 Sam. xii. 3. 
 
 Q. 22. What if the person to whom the restitution should 
 be made, or his nearest of kin, cannot be found ? 
 
326 Of the Sins forbidden 
 
 A. In that case, what has been unjustly detained ought 
 to be given to the poor, or to some pious use, Numb. v. 8. 
 
 Q. 23. Is relieving the necessities of the poor a duty re- 
 quired in this Commandment? 
 
 A. Yes ; because it is a furthering the outward estate of 
 our neighbour who is in want. 
 
 Q. 24. Why should we relieve the necessities of the poor ? 
 
 A. Because " he that hath pity upon the poor lendeth to 
 the Lord, and that which he hath given will he pay him 
 again," Prov. xix. 17. 
 
 Q. 25. Who are the proper objects of charity ? 
 
 A. All who are in real poverty and want, and who are 
 not able to work, especially those " who are of the house- 
 hold of faith," Gal. vi. 10. 
 
 Q. 26. How should our acts of charity be managed? 
 
 A. They should be conducted with prudence, namely, as 
 our own circumstances will permit and the necessity of the 
 object requires, 1 John iii. 17. 
 
 Q. 27. When should we perform acts of charity ? 
 
 A. Presently, if the necessities of those whom we are 
 bound to relieve call for present assistance, Prov. iii. 28. 
 
 Q. 28. What should we shun or avoid in our acts of charity ? 
 
 A. All ostentation, or a desire to be seen " of men," and 
 commended by them, Matth. vi. 2 — 5. 
 
 75. Q. What is forbidden in the Eighth Command- 
 ment ? 
 
 A. The Eighth Commandment forbiddeth whatsoever 
 doth or may unjustly hinder our own or our neighbour's 
 wealth or outward estate. 
 
 Q. 1. What doth the forbidding of theft necessarily 
 suppose? 
 
 A. That there are distinct rights and properties among men 
 which cannot be justly invaded or encroached upon, Lev. vi. 4. 
 
 Q. 2. What would be the necessary consequences of a 
 community of goods among men ? 
 
 A. It would destroy traffic and commerce, abolish all 
 acts of charity, encourage sloth and idleness, and if there 
 were no right and property there could be no encroachment 
 upon it by theft or stealing. 
 
 Q. 3. From whom are we forbid to steal ? 
 
 A. Both from ourselves and others. 
 
 Q. 4. How may we be said to steal from ourselves ? 
 
 A. By idleness, niggardliness, and prodigality. 
 
 Q. 5. How do we steal from ourselves orimpair our own 
 estates by idleness ? 
 
in the Eighth Commandment. 327 
 
 A. When we either live without a lawful calling, Prov. 
 xix. 15, or neglect it if we have any, chap, xviii. 9. 
 
 Q. 6. How may a person be said to steal from himself by 
 niggardliness? 
 
 A. When he defrauds himself of the due use and com- 
 fort of that estate which God hath given him, Eccl. vi. 2. 
 
 Q. 7- How do persons, on the other hand, steal from 
 themselves by prodigality? 
 
 A. By being lavish and profuse in spending above their 
 income, Prov. xxiii. 20, 21. 
 
 Q. 8. What is the sin which is more directly pointed at 
 in this Commandment? 
 
 A. It is stealing from others, or laying hands upon and 
 taking away unjustly that which is the right and property 
 of another. 
 
 Q. 9. How many ways may persons be said to steal from 
 others, or unjustly hinder their neighbour's wealth or out- 
 ward estate ? 
 
 A. Several ways ; particularly by theft, robbery, reset- 
 ting, defrauding, monopolizing, and taking unlawful usurv. 
 Q. 10. What is theft? 
 
 A. It is the taking away clandestinely or privily from 
 another that which is his, Lev. xix. 11. 
 
 Q. 11. How is theft commonly distinguished ? 
 A. Into private and public. 
 Q. 12. What is private theft ? 
 
 A. It is the taking away less or more of any private person's 
 property without their knowledge or consent, Obad. ver. 5. 
 Q. 13. Against whom is public theft committed ? 
 A. Both against the church and commonwealth. 
 Q. 14. How is public theft called as committed against 
 the church ? 
 A. Either simony or sacrilege. 
 Q. 15. What is simony ? 
 
 A. It is the buying and selling of ecclesiastical places and 
 offices for money or other good deeds ; so called from the wick- 
 ed practice of Simon Magus, who offered the apostles money, 
 saying, " Give me also this power that on whomsoever I lay 
 hands he may receive the Holy Ghost," Acts viii. 18, 19. 
 Q. 16. What is sacrilege? 
 
 A. It is the taking away or alienating of any thing which 
 hath been dedicated to a sacred use, Prov. xx. 25 ; Mai. 
 iii. 8. 
 
 Q. 17. Why are these called public thefts when for the 
 most part they are privately committed ? 
 
 A. Because they very much affect the public interest and 
 welfare of the church, in regard nothing has a greater ten- 
 
328 Of the Sins forbidden 
 
 dency to her ruin than simoniacal compacts and sacrilegious 
 usurpations. 
 
 Q. 18. Wherein consist public thefts as committed against 
 the commonwealth ? 
 
 A. In embezzling the current coin, or doing detriment to 
 the public for private advantage, Rom. xiii. 7; Phil. ii. 4. 
 Q. 19. What is robbery or rapine ? 
 
 A. It is taking away the goods of another by violence and 
 open force, Job xx. 19. 
 
 Q. 20. Wherein lies the aggravation of this crime ? 
 A. In its being an avowed pillaging or plundering of our 
 neighbour, and for ordinary accompanied with a threatening 
 to take away his life if he adventures to make the least 
 resistance, Judg. ix. 25. 
 
 Q. 21. What is the evil of resetting of what is taken 
 away, whether by stealth or violence ? 
 
 A. It is a manifest encouraging of and partaking with 
 thieves and robbers in their sin, Psal. 1. 10, and conse- 
 quently a coming under the same guilt and condemnation 
 with them, Prov. xxix. 24. 
 
 Q. 22. How do men commonly defraud one another? 
 A. In buying, selling, and borrowing. 
 Q. 23. How do they defraud in buying ? 
 A. By depreciating and vilifying what they intend to buy, 
 that they may have it cheaper than the value, Prov. xx. 14. 
 Q. 24. How do they defraud one another in selling? 
 A. By taking an unreasonable price, 1 Thess. iv. 16; or 
 cheating bv false weights and measures, Deut. xxv. 13 — 
 15. 
 
 Q. 25. How do they defraud in borrowing? 
 A. When they borrow or take on what they know they 
 can never be able, in the ordinary course of providence, to 
 pay, Psal. xxxvii. 21. 
 
 Q. 26. If a man's creditors compound with him for less than 
 he is owing, is he therefore discharged of the whole debt ? 
 
 A. Though his creditors, for fear of losing all, may com- 
 pound and discharge for a part, so as that there can be no 
 action in law for the remainder, yet, in the court of conscience 
 and before God, he is bound, if ever he is able, to pay every 
 farthing; and, if he is an honest man, he will never reckon 
 his substance his own till he do it, Rom. xiii. 8. 
 Q. 27. How may servants defraud their masters ? 
 A. By wasting their masters' goods which they may have 
 among their hands, and not working faithfully for their 
 wages, Tit. ii. 9, 10. 
 
 Q. 28. How may masters defraud their servants ? 
 
 A. Bv detaining from or tricking them out of their wages, 
 
in the Eighth Commandment. 329 
 
 Lev. xix. 13; or by exacting of them too rigorous labour, 
 Exod. v. <). 
 
 Q. 29. What is it to monopolize? 
 
 A. It is to engross commodities, in order to enhance the 
 price of them. 
 
 Q. 30. What is the worst kind of monopolizing or fore- 
 stalling? 
 
 A. It is the buying up of corns and provisions in large 
 quantities, in order to exact a higher price for them after- 
 wards. 
 
 Q. 31. Wherein consists the evil of this sin? 
 
 A. They who are guilty of it enrich themselves upon the 
 spoils of others, Ezek. xxii. 29, they " grind the faces of the 
 poor," Isa. iii. 15, and bring upon themselves the curse of 
 the people, Prov. xi. 26. " He that withholdeth corn, the 
 people shall curse him, but blessing shall be upon the head 
 of him that selleth it. 
 
 Q. 32. What is it to take usury according to the proper 
 signification of the word ? 
 
 A. It is to gain profit or interest for the loan of money. 
 
 Q. 33. What kind of usury is lawful ? 
 
 A. That which is moderate, easy, and no way oppressive, 
 Deut. xxiii. 20, compared with Exod. xxii. 21. 
 
 Q. 34. How do you prove that moderate usury is lawful ? 
 
 A. From the very light of nature, which teaches, that 
 since the borrower proposes to gain by the loan, the lender 
 should have a reasonable share of his profit as a recompense 
 for the use of his money, which he might otherwise have 
 disposed of to his own advantage, 2 Cor. viii. 13. 
 
 Q. 35. What is the usury condemned in Scripture and by 
 right reason? 
 
 A. It is the exacting of more interest or gain for the loan 
 of money than is settled by universal consent and the laws 
 of the land, Prov. xxviii. 8. " He that by usury and unjust 
 gain increaseth his substance shall gather it for him that 
 will pity the poor." 
 
 Q. 36. How do you prove from Scripture that moderate 
 usury or common interest is not oppression in itself? 
 
 A. From the express command laid upon the Israelites 
 not to " oppress a stranger," Exod. xxiii. 9, and yet their 
 being allowed to take usury from him, Deut. xxiii. 20, 
 which they would not have been permitted to do if there 
 had been an intrinsic evil in the thing itself. 
 
 Q. 37. Is it warrantable to take interest from the poor ? 
 
 A. By no means; for if such as are honest and in needy cir- 
 cumstances shall borrow a small sum towards a livelihood, 
 and repay it in due time, it is all that can be expected of 
 
330 Of the Duties required 
 
 them ; and therefore the demanding of any profit or interest, 
 or even taking any of their necessaries of life in pledge for 
 the sum, seems to be plainly contrary to the law of charity, 
 Exod. xxii. 25 — 28; Psal. xv. 5. 
 
 Q. 38. Were not the Israelites discharged to take usury 
 from their brethren, whether poor or rich, Deut. xxiii. 19. 
 " Thou shalt not lend upon usury to thy brother?" 
 
 A. This text is to be restricted to their proper brethren, 
 as it is explained, Exod. xxii. 25, and Lev. xxv. 25, 36; or, 
 if it respects the Israelites indifferently, then it is one of the 
 judicial laws peculiar to that people, and of no binding force 
 now. 
 
 Q. 39. What is the spring of all these different ways where- 
 by men defraud and injureone another in their outward estate? 
 
 A. Covetousness, Luke xii. 15 ; or an inordinate prizing 
 and affecting of worldly goods, Psal. lxii. 10. 
 
 Q. 40. What should scare and deter every one from such 
 wicked practices ? 
 
 A. The consideration of the curse that shall enter into the 
 house of the thief, Zech.v. 3,4; and of the vengeance that shall 
 light upon such as go beyond and defraud their neighbour, 
 " for the Lord is the avenger of all such," 1 Thess. iv. 6. 
 
 76. Q. Which is the Ninth Commandment ? 
 
 A. The Ninth Commandment is, Thou shalt not bear 
 false witness against thy neighbour. 
 
 77. Q. What is required in the Ninth Commandment ? 
 
 A. The Ninth Commandment requireth the main- 
 taining and promoting of truth between man and man, 
 and of our own and our neighbour's good name, espe- 
 cially in witness-bearing. 
 
 Q. 1. Wherein doth the Ninth Commandment differ from 
 the three preceding ones ? 
 
 A. The Three Commands immediately preceding have a 
 respect unto the injuries that may be done to ourselves or 
 others by deeds or actions ; but the Ninth has a reference 
 to wrongs done by words. 
 
 Q. 2. What is the general duty required in this Com- 
 mandment ? 
 
 A. It is the maintaining and promoting of truth between 
 man and man. 
 
 Q. 3. What is the truth between man and man we are 
 required to maintain and promote ? 
 
 A. It is the strict veracity of our words or speeches in what- 
 ever we assert or deny, whether in our ordinary conversation, 
 
in the Ninth Commandment. 331 
 
 or in our oaths, promises, bargains, and contracts, Zech. viii. 
 16. " Speak ye every man the truth to his neighbour." 
 
 Q. 4. Wherein consists the strict veracity that ought to be 
 in our words or speeches ? 
 
 A. In uttering things as they really are in themselves 
 according to our uptaking of them ; that is, that there be an 
 exact agreement and harmony between our thoughts, words, 
 and the things themselves, Psal. xv. 1,2. " Who shall dwell 
 in thy holy hill? He that — speaketh truth in his heart." 
 
 Q. 5. Why will God have nothing but strict truth to be 
 uttered ? 
 
 A. Because he is "a God of truth, and without iniquity, 
 just and right is he," Deut. xxxii. 4. 
 
 Q. 6. Is it lawful at any time to conceal part of the truth ? 
 
 A. Yes ; when neither the glory of God nor our own or our 
 neighbour's good requires that the whole of it be told ; only 
 no untruth must be said in concealing of it, 1 Sam. xvi. 2, 5. 
 
 Q. 7« What is the chief end for which the tongue or gift 
 of speech is conferred upon us? 
 
 A. That thereby we may glorify God by praying to, 
 Psal. 1. 15, and praising him, ver. 23; and by contending 
 earnestly for, Jude, ver. 3, and confessing his truth, Rom. 
 x. 10; hence is the tongue called our glory, Psal. xxx. 12. 
 " To the end that my glory [that is, my tongue, as on the 
 margin] may sing praise unto thee, and not be silent." 
 
 Q. 8. What is the subordinate end thereof? 
 
 A. The edification and profit of our fellow- creatures, Eph. 
 iv. 29, "Let no corrupt communication proceed out of your 
 mouth, but that which is good, to the use of edifying ;" 
 margin, " to edify profitably," in opposition to the insipid 
 and vain talk which is in the mouths of most men. 
 
 Q. 9. What is the particular duty required in the Ninth 
 Commandment? 
 
 A. That we maintain and promote our own and our neigh- 
 bour's good name, especially in witness -bearing. 
 
 Q. 10. What is a good name? 
 
 A. It is the having of reputation and esteem, especially 
 among the sober and religious, Psal. xvi. 3, and ci, 6. 
 
 Q. 11. How may a good name be obtained? 
 
 A. By being useful in the world in the several stations 
 and relations wherein adorable Providence has placed us, 
 Psal. cxii. 9. 
 
 Q. 12. Is self-condemnation a fit mean to obtain a good 
 name ? 
 
 A. No; for ordinarily it is the highway to procure scorn 
 and contempt, 2 Cor. x. 12. 
 
 Q. 13. Doth not the apostle commend himself, when he 
 
332 Of the Duties required 
 
 says, "In nothing am I behind the very ehiefest apostles?" 
 2 Cor. xii. U. 
 
 A. He only magnifies and exalts his office, and at the same 
 time lessens and disparages himself; for albeit he says, " In 
 nothing am I behind the very ehiefest apostles," yet he imme- 
 diately subjoins, " though I be nothing;" and 1 Cor. xv. 9, 
 " I am the least of the apostles, who am not meet to be called 
 an apostle, because I persecuted the church of God." 
 
 Q. 14. May we not commend the grace of God in us ? 
 
 A. To be sure we may; for whatever is spoken to the 
 commendation of free grace is for the debasement of self, 
 1 Cor. xv. 10, " By the grace of God I am what I am." 
 
 Q. 15. How ought we, to maintain and promote our own 
 good name ? 
 
 A. Not only by a blameless walk and conversation before 
 the world, Phil. ii. 15, but likewise by vindicating our- 
 selves from the calumnies and aspersions that may be in- 
 juriously cast upon us, Acts xxiv. 12, 13. 
 
 Q. \6. With what frame of spirit ought the lawful vin- 
 dication of ourselves to be managed ? 
 
 A. With moderation, meekness, and readiness to forgive 
 those who have reproached and injured us, Col. iii. 12, 13. 
 
 Q. 17- Who ought in a special manner to maintain and 
 promote their own good name ? 
 
 A. This is especially incumbent on professors of religion, 
 Matth. v. 16; and such as are in public trust, Tit. ii. 7, 8. 
 
 Q. 18. Why should professors be careful to maintain their 
 good name ? 
 
 A. Because the loss thereof tends to reflect dishonour on 
 religion, whereby the enemies thereof take occasion to blas- 
 pheme, 2 Sam. xii. 14. 
 
 Q. 19. What is the advantage of a good name? 
 
 A. A good name procures mutual love unto and confi- 
 dence in one another, and consequently tends to promote 
 the interest both of sacred and civil society ; on which ac- 
 count " a good name" is said to be " better than precious 
 ointment," Eccl. vii. 1 ; and " rather to be chosen than 
 great riches," Pro v. xxii. 1. 
 
 Q. 20. What doth this Command require in reference to 
 our neighbour's good name f 
 
 A. The maintaining and promoting it, " as we would do 
 our own," Phil. ii. 4; and that both in his presence and in 
 his absence. 
 
 Q. 21. How should we behave in the presence of our neigh- 
 bour, for maintaining and promoting of his good name ? 
 
 A. When we observe any thing faulty in him, which de- 
 serves present notice, we should reprove it with meekness and 
 
in the Ninth Commandment. 333 
 
 love, Lev. xix. 17; and what is really commendable we 
 should prudently encourage and applaud, Rom. i. 8. 
 
 Q. 22. How should we maintain and promote the good 
 name of others in their absence ? 
 
 A. By commending what is praiseworthy in them, 3 John 
 ver. 12 ; vindicating their character when unjustly attacked, 
 Prov. xxv. 23 ; and by covering their infirmities and blem- 
 ishes as far as can be done in a consistency with truth and 
 the credit of religion, 1 Pet. iv. 8. 
 
 Q. 23. Why is the word especially subjoined to wit- 
 ness-bearing ? 
 
 A. Because, as we should give testimony to truth on all 
 occasions, so in a special manner when called by lawful 
 authority to declare the matter of fact upon oath, Jer. iv. 2. 
 
 Q. 24. What special obligation lies upon us to declare the 
 true matter of fact between man and man, when called 
 thereto upon oath ? 
 
 A. In an oath God is appealed unto, that we shall declare 
 nothing but the truth, as we shall answer to him at the great 
 day ; and therefore our doing otherwise, either out of hatred 
 or favour, is a laying ourselves open to his immediate wrath 
 and displeasure, according to Mai. iii. 5. " I will be a 
 swift witness — against false swearers, — saith the Lord of 
 hosts." 
 
 78. Q. What is forbidden in the Ninth Commandment? 
 
 A. The Ninth Commandment forbiddeth whatsoever 
 is prejudicial to truth, or injurious to our own or our 
 neighbour's good name. 
 
 Q. 1. What doth this Command forbid in general? 
 
 A. Whatsoever is prejudicial to truth. 
 
 Q. 2. What are we to understand by that which is preju- 
 dicial to truth ? 
 
 A. All falsehood and lying of whatever kind, James ii. 
 14. " Lie not against the truth." 
 
 Q. 3. What is the formal nature and notion of a lie ? 
 
 A. It is voluntarily to speak and utter that which we 
 know to be false, as the old prophet at Bethel did to the 
 man of God, 1 Kings xiii. 18. 
 
 Q. 4. How is a lie aggravated ? 
 
 A. When it is uttered with a design to deceive, and to 
 harm others thereby, like the devil, when he said, " Ye 
 shall not surely die, — Ye shall be as gods, knowing good 
 and evil," Gen. iii. 4, 5. 
 
 Q. 5. May not persons utter an untruth, or what is false, 
 and yet not be guilty of a lie ? 
 
334 Of the Sins forbidden 
 
 A. Yes ; and that either through ignorance or misinfor- 
 mation. 
 
 Q. 6. When may they be said to utter what is false through 
 ignorance, and yet not be guilty of lying? 
 
 A. When they speak rashly, according to their present 
 conceptions of things, without due examination, as the bar- 
 barians did, when they " saw the venomous beast hang on 
 Paul's hand ; they said among themselves, No doubt this 
 man is a murderer," &c. Acts xxviii. 4. 
 
 Q. 7. When may we utter what is false through misinfor- 
 mation, and not be guilty of a lie? 
 
 A. When we speak according to the report we have had 
 from others, without any suspicion of being imposed upon, 
 as Jacob did, when, by the imposition of his sons (who had 
 sold Joseph into Egypt, and dipped his coat in the blood 
 of a kid), he said, " It is my son's coat ; an evil beast hath 
 devoured him : Joseph is without doubt rent in pieces," 
 Gen. xxxvii. 33. 
 
 Q. 8. How many sorts of lies are there? 
 
 A. They are commonly ranked into three sorts, namely, 
 ludicrous, pernicious, and officious lies. 
 
 Q. 9. What is a ludicrous or jocose lie? 
 
 A. It is when persons relate things they know to be false, 
 with a design to make jest or diversion to others. 
 
 Q. 10. What is it to be guilty of a pernicious lie? 
 
 A. It is to contrive or spread some malicious report we 
 know or suspect to be false, on purpose to bring about some 
 hurt or damage to another, as Ziba did against Mephibo- 
 sheth, 2 Sam. xvi. 3. 
 
 Q. 11. What is the aggravation of a pernicious lie? 
 
 A. It is the very worst sort of lying, being both a con- 
 tempt of the omniscient God, who is witness to the false- 
 hood, and a deliberate intention to do injury to our neigh- 
 bour, though in our conscience we believe him innocent of 
 what we lay to his charge. 
 
 Q. 12. What is it for a person to make an officious lie? 
 
 A. It is to tell a downright untruth for their own or their 
 neighbour's safety and security in time of danger, as Rahab 
 did, who hid the spies in the roof of her house, and yet al- 
 leged they were gone out of the city, and that she knew not 
 where they went, Josh. ii. 4, 5, 6. 
 
 Q. 13. Doth not the apostle ascribe this action of hers to 
 her faith, when he says, Heb. xi. 31, " By faith Rahab the 
 harlot perished not with them that believed not, when she 
 had received the spies with peace ?" 
 
 A. No ; what he ascribes to her faith is, her having re- 
 ceived the spies with peace; that is, her having consulted 
 
in the Ninth Commandment. 335 
 
 their safety and preservation with the greatest care and dili- 
 gence, but not the lie she invented in order to conceal them. 
 Her protecting the spies is commended, but not the manner 
 in which she did it. 
 
 Q. 14. Who are they that plead in favour of officious lies ? 
 
 A. The Papists, Socinians, and most part of our modern 
 moralists. 
 
 Q. 15. What arguments do they allege in defence of this 
 sort of lying ? 
 
 A. That it has been practised by saints in Scripture, and 
 that it is so far from being hurtful to any, that it has been 
 beneficial to some in certain cases. 
 
 Q. 16. What answer is to be given to the practice of the 
 saints in this matter? 
 
 A. That their sinful failures in this and other instances 
 are not recorded in Scripture for imitation, but for caution 
 and warning that we fall not into the same snares. 
 
 Q. 1J. How do you answer the other argument for offi- 
 cious lying, " That it is so far from being hurtful to any, 
 that it has been beneficial and advantageous to some, in cer- 
 tain cases, particularly in saving the life of a dear friend, or 
 useful member of society, which might otherwise have been 
 manifestly endangered?" 
 
 A. It is answered thus, that in no case we are to do evil 
 that good may come, Rom. iii. 8. If we are not to speak 
 wickedly for God, nor talk deceitfully for him, according 
 to Job. xiii. 7? neither are we to do so, though it were for 
 the benefit of all mankind, or the best among them. 
 
 Q. 1 8. How do yon prove lying to be sinful, or unlawful 
 in itself? 
 
 A. From this, that lying of all sorts, without exception, is 
 condemned in Scripture, as hateful and abominable to God, 
 Prov. vi. 17, 19, and xii. 22 ; Col. iii. 9. 
 
 Q. 19. Who is the author and father of lies? 
 
 A. The devil, John viii. 44. " When he speaketh a lie 
 he speaketh of his own, for he is a liar, and the father of it." 
 
 Q. 20. How doth God testify his displeasure against lying 
 of all kinds? 
 
 A. By declaring that " he who speaketh lies shall per- 
 ish," Prov. xix. 9 ; accordingly it is said, that " all liars 
 shall have their part in the lake which burnetii with fire 
 and brimstone," Rev. xxi. 8. 
 
 Q. 21. What is more particularly forbidden in this Com- 
 mandment according to the answer? 
 
 A. Whatsoever is injurious to our own and our neigh- 
 bour's good name. 
 
 Q. 22. How may we injure our own good name? 
 
336 Of the Sins forbidden 
 
 A. By a vainglorious commendation of ourselves, Prov. ii. 
 15 ; by a despising of others who ought justly to be esteem- 
 ed, chap, xxiii. 9; or by doing any thing scandalous and 
 offensive in the eye of the world, 1 Sam. ii. 17, 30. 
 
 Q. 23. Wherein may we be injurious to our neighbour's 
 good name ? 
 
 A. By flattering him to his face, Prov. xxviii. 4; by de- 
 faming him behind his back, Psal. 1. 20 ; or by bearing false 
 witness against him in public judicature, Ezek. xxii. 9. 
 
 Q. 24. What is the evil of nattering our neighbour to his 
 face ? 
 
 A. It tends to foster and foment his pride, and thereby 
 to bring on his ruin, Prov. xxvi. 28. " A flattering mouth 
 worketh ruin." 
 
 Q. 25. What is the evil of defaming him behind his back? 
 
 A. Nothing can be more devilish and malicious than to 
 fix calumny and reproach upon one when he is not present 
 to vindicate and defend himself: hence the same original 
 word, which is rendered slander, 1 Tim. iii. 11, is used also 
 to signify the devil, 1 Pet. v. 8. 
 
 Q. 26. Who are they that may be guilty of bearing false 
 witness against their neighbour in public judicature? 
 
 A. The pursuer, defender, witness, advocate, and judge, 
 may each of them be guilty this way. 
 
 Q. 27- How may the pursuer be guilty ? 
 
 A. In making an unjust demand upon the defender, Acts 
 xxiv. 5 ; or laying to his charge what he believes him to be 
 innocent of, chap. xxv. 7. 
 
 Q. 28. How is the defender, upon the other hand, charge- 
 able with guilt in this matter ? 
 
 A. By artful and dilatory evasions, whereby the pursuer is 
 put to needless trouble and charge in the obtaining of justice. 
 
 Q. 29. How may witnesses, in public judicature, be in- 
 jurious to their neighbour's good name? 
 
 A. Not only by the heinous sin of bearing testimony to a 
 downright falsehood, but likewise by denying, mincing, or 
 keeping back of the truth, or any part thereof. 
 
 Q. 30. When are advocates or attorneys guilty this way ? 
 
 A. When they take in hand to plead and maintain a bad 
 cause, looking on it as a part of their profession to be as 
 warm and zealous in defending what is wrong as what is 
 just and right. 
 
 Q. 31. How may the judge be guilty of bearing false 
 witness? 
 
 A. By a rash, partial, and iniquitous sentence, and there- 
 by perverting justice and injuring the innocent, like Pilate, 
 .Matth. xxviii. 24, 26. 
 
in the Ninth Commandment, 337 
 
 Q. 32. What is the evil of injuring our neighbour in his 
 good name ? 
 
 A. It robs him of a most valuable treasure ; for, if once 
 his good name or character is sunk, his further usefulness 
 in the world is in all appearance irrevocably gone. 
 
 Q. 33. What should scare and deter us from the sins of 
 the tongue forbidden in this Commandment ? 
 
 A. That we are to answer, in the last and great day, for 
 our words as well as our actions, Matth. xii. 36, 37- " Every 
 idle word that men shall speak, they shall give account 
 thereof in the day of judgment; for by thy words thou 
 shalt be justified, and by thy words thou shalt be con- 
 demned." 
 
 79. Q. Which is the Tenth Commandment ? 
 
 A. The Tenth Commandment is, Thou shalt not 
 covet thy neighbour's house, thou shalt not covet thy 
 neighbour's wife, nor his man-servant, nor his maid- 
 servant, nor his ox, nor his ass, nor any thing that is 
 thy neighbour's. 
 
 80. Q. What is required in the Tenth Commandment? 
 
 A. The Tenth Commandment requireth full con- 
 tentment with our own condition, with a right and char- 
 itable frame of spirit toward our neighbour and all that 
 is his. 
 
 Q. 1. What is the practice of the Papists with reference 
 to the Tenth Commandment ? 
 
 A. In regard they strike out the Second Commandment, 
 because contrary to their image- worship ; therefore, in order 
 to keep up the number ten, they split this into two, mak- 
 ing these words, " Thou shalt not covet thy neighbour's 
 house," to be the ninth ; and, " Thou shalt not covet thy 
 neighbour's wife," &c. to be the tenth. 
 
 Q. 2. How are they confuted? 
 
 A. By the words of this Commandment (as they are here 
 inserted from Exod. xx. 17) being transposed into a dif- 
 ferent order in Deut. v. 21, where desiring our neighbour's 
 wife is put before coveting of his house ; which is a plain 
 evidence that what the Papists make two is but one undi- 
 vided precept; otherwise what, according to them, is the 
 ninth in the one place will be the tenth in the other. 
 
 Q. 3. What is the general duty required in this Com- 
 mandment ? 
 
 A. It is an inward disposition and inclination of the whole 
 soul to perform all the duties contained in the law, particu- 
 
 p 
 
338 Of the Duties required 
 
 larly in the second table, which this Commandment more 
 immediately respects ; and that out of love to God and a 
 desire to please him, Psal. cxix. 5, 47. 
 
 Q. 4, How do you prove this to be the general duty re- 
 quired ? 
 
 A. From the general sin forbidden, namely, coveting, 
 which includes the motion or stirring of corruption against 
 all the commands of the law, because of their holiness and 
 contrariety to depraved nature, Rom. vii. 7, 8. 
 
 Q. 5. What inward disposition of soul doth this Com- 
 mandment require with reference to ourselves in particular? 
 
 A. It requires, with reference to ourselves, full content- 
 ment with our own condition, 1 Tim. vi. 6. 
 
 Q. 6. What do you understand by full contentment with 
 our own condition ? 
 
 A. A cheerful acquiescence in the lot which God in his 
 holy and wise providence is pleased to carve out for us in 
 this world, Heb. xiii. 5. " Be content with such things as 
 ye have." 
 
 Q. 7- Is full contentment with our own condition attain- 
 able in this life ? 
 
 A. Though the perfection of no grace is attainable in this 
 life, yet a great measure and eminent degrees of grace, par- 
 ticularly this of contentment, may be and has been attained 
 by the saints in this world, Phil. iv. 11. "I have learned 
 in whatsoever state I am therewith to be content." 
 
 Q. 8. Is contentment in a prosperous condition an easy 
 attainment ? 
 
 A. No ; without grace it cannot be attained, because na- 
 turally our ambitious and covetous desires increase in pro- 
 portion to our riches, as is evident in the instance of Ahab, 
 whom a kingdom could not satisfy without Naboth's vine- 
 yard, 1 Kings xxi. 4. 
 
 Q. 9. How is true contentment attained under prosperous 
 circumstances ? 
 
 A. By looking above all time-enjoyments, as transitory 
 and vain, unto God himself, as our chief good and eternal 
 inheritance, Psal. Ixii. 10, and xvi. 5, 6. 
 
 Q. 10. Is contentment required likewise under cross dis- 
 pensations of Providence, such as poverty, reproach, bodily 
 afflictions, and loss of near relations ? 
 
 A. Though it be a grievous sin to be stupidly insensible 
 and unconcerned under these or the like circumstances, Hos. 
 vii. 9; yet a contentment of submission, or such as is without 
 repining and murmuring, is undoubtedly required under the 
 sorest troubles that can befall us in this life, Lam. iii. 39. 
 " Wherefore doth a living man complain?" 
 
in the Tenth Commandment. 339 
 
 Q. 11. What ground of contentment have we under out- 
 ward poverty and want ? 
 
 A. That though we be poor of this world, yet we may be 
 "rich in faith, and heirs of the kingdom," James ii. 5. 
 
 Q. 12. Why should we bear reproach without murmuring? 
 
 A. Because whatever reproach is cast on us for Christ's 
 sake, he will wipe it clean off at his second appearance, Luke 
 xxii. 28, 29 ; Matth. xxv. 34. 
 
 Q. 13. What reason of contentment have we under bodily 
 afflictions. 
 
 A. That they are but of a short duration, 2 Cor. iv. 17; 
 mixed with mercy, Lam. iii. 32 ; consistent with love, John 
 xi. 3; and designed for "our profit, that we might be par- 
 takers of his holiness," Heb. xii. 10. 
 
 Q. 14. What should content and comfort us under the 
 loss of near and dear relations ? 
 
 A. That the Lord Jesus, who stands in every amiable 
 relation to us, is always to the fore, being " the same yes- 
 terday, to-day, and for ever," Heb. xiii. 8. 
 
 Q. 15. Are we required to be content under Divine deser- 
 tion, or the want of the sense of the love of God ? 
 
 A. Though we have no reason to quarrel with God for 
 withdrawing the light of his countenance, which we never 
 deserved, yet it is impossible for any gracious soul to be 
 easy and content under the hidings of his face, but must 
 needs earnestly long for and ardently breathe after the re- 
 turns of his love, as is evident from the example and prac- 
 tice of the saints in the following texts, Job xxiii. 3, and 
 xxix. 2, 3; Psal. xiii. 1, and xlii. 1, 2, and lxxxiv. 2. 
 
 Q. 16. What inward frame or disposition of soul doth the 
 Tenth Commandment require with reference to our neigh- 
 bour ? 
 
 A. It requires a right and charitable frame of spirit to- 
 ward him and all that is his, Rom. xii. 15. 
 
 Q. 17. When may we be said to have this right and char- 
 itable frame of spirit here required? 
 
 A. When our inward motions and affections are influenced 
 by grace to sway and determine us to promote and rejoice 
 in the welfare of our neighbour, both as to his spiritual and 
 temporal concerns, 1 Cor. xiii. 4 — 8. 
 
 Q. 18. When may it be evident to ourselves, that we have 
 a right and charitable frame of spirit towards those that ex- 
 cel us in gifts and graces? 
 
 A. When under an humbling sense of our own defects we 
 are thankful for the honour that is brought to God by the 
 shining of his gifts or graces in others, Gal. i. 23, 24. 
 
 Q. 19. What should induce us to a right and charitable 
 
340 Of the Sins forbidden 
 
 frame of spirit toward those that are in more prosperous 
 circumstances than ourselves, or whose condition in the 
 world is better than our own ? 
 
 A. The considering that a flourishing condition in the 
 world is not always the best, Psal. xxxviii. 16 ; that, if we 
 enjoy communion with God, it is infinitely preferable to all 
 outward prosperity without it, Psal. xvi. 5, 6. 
 
 Q. 20. How may such a right and charitable frame of 
 spirit be attained ? 
 
 A. Only by the implantation of faith, as the root of this 
 and all other motions of the soul that are acceptable to 
 God, Heb. xi. 6 ; Rom. xiv. 23. 
 
 81. Q. What is forbidden in the Tenth Command- 
 ment? 
 
 A. The Tenth Commandment forbiddeth all discon- 
 tentment with our own estate, envying or grieving at 
 the good of our neighbour, and all inordinate motions 
 and affections to any thing that is his. 
 
 Q. 1. What is the leading sin forbidden in this Com- 
 mandment ? 
 
 A. It is covetousness : Thou shalt not covet 
 
 Q. 2. What is covetousness ? 
 
 A. It is an excessive and irregular desire of those worldly 
 goods which we have not, Prov. i. 19, and which God in 
 his providence does not see meet that we should have, Psal. 
 lxxv. 6, 7- 
 
 Q. 3. How doth the excess of an avaricious mind disco- 
 ver itself? 
 
 A. By such an insatiable thirst after worldly gain as can 
 never be satisfied, Prov. xxx. 15. 
 
 Q. 4. Wherein consists the irregularity of covetousness ? 
 
 A. In the desire of worldly goods which are in the pos- 
 session of our neighbour, and even sometimes as they are his, 
 1 Kings xxi. 2. 
 
 Q. 5. How doth the covetousness of the heart discover 
 itself? 
 
 A. By discontetitnient with our own estate, and envying or 
 grieving at the good of our fieighbour. 
 
 Q. 6. What is discontentment with our own estate ? 
 
 A. It is to murmur and fret at our present condition in the 
 world, as being worse than we think should fall to our share, 
 or than w r e are expecting and looking for, 2 Kings vi. 33. 
 
 Q. 7- What is the aggravation of this sin ? 
 
 A. It argues an unwillingness to beat God's disposal, Psal. 
 xii. 4; an esteeming ourselves more competent judges than 
 
in the Tenth Commandment. 341 
 
 he of what is best for us, 1 Kings i. 5 ; and it is in effect a 
 usurping the throne of God, and taking his government 
 into our own hands, Exod. v. 2. 
 
 Q. 8. What are the proper remedies against it ? 
 
 A. The only sovereign remedy is to give Christ the pre- 
 eminence in our hearts, Psal. lxxiii. 25 ; for then we will un- 
 dervalue all time-things in comparison of him, Psal. Ixxvi. 4. 
 
 Q. 9. What is envying or grieving at the good of our 
 neighbour ? 
 
 A. It is to repine and grudge at his prosperous circum- 
 stances, Neh. ii. 10; or any superior endowment or privi- 
 lege he is possessed of above ourselves, Psal. cxii. 9, 10. 
 
 Q. 10. What is the evil of this sin ? 
 
 A. It wastes and consumes the body, Prov. xiv. 30. 
 " Envy is the rottenness of the bones," and it is fertile ' ' of 
 confusion and every evil work," James iii. 16. 
 
 Q. 11. What is the source or spring of covetousness ? 
 
 A. The inordinate motions and affections that are in our 
 souls. 
 
 Q. 12. What do you understand by the inordinate motions 
 and affections here forbidden ? 
 
 A. Not only the unlawful purposes, intentions, and de- 
 sires, that are actually formed in the heart, but even the 
 first risings and stirrings of corruption in the soul, which 
 are antecedent to the consent of the will, Gen. vi. 5. 
 
 Q. 13. Are not the vicious lusts and desires that are formed 
 and consented to in the heart forbidden in other Command- 
 ments of the second table as well as in this ? 
 
 A. Yes ; as appears from our Saviour's exposition of the 
 Seventh Commandment, Matth. v. 28. " But I say unto you, 
 Whosoever looketh on a woman to lust after her, hath com- 
 mitted adultery with her already in his heart." 
 
 Q. 14. How then is this Commandment distinguished 
 from others, which forbid heart-sins equally with it ? 
 
 A. This Commandment leveleth particularly at the root of 
 all sin, namely, habitual lust, or corruption of nature, together 
 with the very first motions or stirring thereof, and especially 
 as these are contrary to the love of our neighbour; whereas 
 other Commandments chiefly respect such secret and heart- 
 sins as are actuallycommitted, though not known to the world. 
 
 Q. 15. How doth it appear that this Commandment level- 
 eth particularly at habitual lust, or the root of all sin ? 
 
 A. Because, since other Commandments chiefly forbid 
 heart-sins actually formed, this Commandment must forbid 
 the very rise of them, or the least bias and inclination to 
 evil, otherwise it would not be distinct from the rest, nor 
 would the law be absolutely perfect. 
 
342 Of the Sins forbidden 
 
 Q. 16. Doth not the apostle James distinguish between 
 lust and sin, chap. i. 15; "When lust hath conceived, it 
 bringeth forth sin ;" and will it not from thence follow, 
 that lust, or corruption of nature, is not properly sin; and 
 consequently not forbidden in this Commandment? 
 
 A. The apostle distinguishes between lust and sin, no 
 otherwise than betwixt a corrupt principle and the act which 
 it produces ; both which are hateful to God and contrary to 
 his law. 
 
 Q. 17. If lust or corruption of nature cannot be remedied 
 or extirpated by any prescription in the Divine law, why is 
 it at all prohibited? 
 
 A. It is nevertheless prohibited, both because contrary to 
 the nature of God, and as a mean to reprove and humble us 
 for it, Rom. vii. 9. 
 
 Q. 18. What is the difference betwixt human and Divine 
 laws on this head? 
 
 A. Human laws respect only overt or open acts of sin, 
 but Divine laws respect likewise the internal inclination and 
 disposition which persons have to commit it, Psal. lxvi. 18. 
 
 Q. 19. What is the opinion of the Papists concerning the 
 prohibition of habitual lusts? 
 
 A. They pretend that the law of God only respects the 
 corruption of our actions, but not the habit or principle 
 from whence they proceed. 
 
 Q. 20. How are they refuted ? 
 
 A. From the spirituality of the law, which extends to the 
 motions of the heart, as well as the actions of the life, Rom. 
 vii. 14, 23. 
 
 Q. 21. If the first motions of corruption are not enter- 
 tained, but presently curbed and restrained, why are they 
 prohibited as sinful ? 
 
 A. Because however soon they are curbed or restrained, 
 yet having once a being in the soul, they cannot but leave 
 a stain and pollution behind them, contrary to the holiness 
 and purity required in the law, James i. 14. 
 
 Q. 22. Who are they that are sensible of these inordinate 
 motions and affections of the heart, and are humbled for 
 the same ? 
 
 A. None properly but the regenerate, as is evident from 
 the instance of the apostle, who says of himself after his 
 conversion, " I had not known lust except the law had said, 
 Thou shalt not covet," Rom. vii. 7- 
 
 Q. 23. What is the apostle's meaning in these words ? 
 
 A. It is as if he had said, I had not known this strong pro- 
 pensity that is in my heart to all manner of sin, even before it 
 be consented unto or deliberately committed, unless the Spirit 
 
in the Tenth Commandment. 343 
 
 of God had discovered it unto me in this precept of the law 
 forbidding the same. 
 
 Q. 24. How doth this propensity to sin evidence itself? 
 
 A. In that no sooner is the object presented than presently 
 there is an inordinate motion and affection of the heart after 
 it. The combustible matter within catches fire at the very 
 first spark of temptation, Josh. vii. 21. 
 
 Q. 25. What may we learn from the general scope of this 
 and all the other Commandments ? 
 
 A. That though we could forbear the evil and do the 
 good contained in every Commandment, it would not be 
 sufficient except we did it for the Lord's sake, out of love to 
 him and regard to his authoritv, Ezek. xx. 19. 
 
 *©* 
 
 82. Q. Is any man able perfectly to keep the Com- 
 mandments of God. 1 
 
 A. No mere man since the fall is able, in this life, 
 perfectly to keep the Commandments of God, but doth 
 daily break them in thought, word, and deed. 
 
 Q. 1. What is it perfectly to keep the Commandments of 
 God? 
 
 A. It is, from a nature perfectly holy, to yield constant 
 and uninterrupted obedience unto them both in heart and 
 life, Matth. xxii. 37, 39. 
 
 Q. 2. Was ever any man in this world able to keep the 
 Commandments of God in this manner? 
 
 A. Yes ; Adam, before the fall, was able to give perfect obe- 
 dience to them all, Eccl. vii. 29. " God made man upright." 
 
 Q. 3. Whether was Adam's ability to keep the Command- 
 ments of God concreated with him, or was it a superadded 
 gift? 
 
 A. It was concreated with him, as being made after the 
 image of God, Gen. i. 27. 
 
 Q. 4. Was none since the fall able to keep them perfectly ? 
 
 A. No mere man was ever able to do it since that time, 
 Rom. iii. 9, 10. 
 
 Q. 5. What do you understand by a mere man ? 
 
 A. One who is no more than a man ; and all Adam's fa- 
 mily descending from him by ordinary generation are but 
 mere men, Acts xvii. 26. 
 
 Q. 6. Why is the limitation of no mere man inserted in 
 the answer ? 
 
 A. That Christ might be excepted, who is infinitely more 
 than a man, being Immanuel, " God with us," Matth. i. 23. 
 
 Q. 7- Why should he be excepted? 
 
 A. Because he not only yielded perfect obedience to the 
 
344 Of Man's Inability 
 
 law in our nature, but an obedience meritorious of life for 
 
 all his spiritual seed, Matth. iii. 15 ; Rom. v. 17, 19. 
 
 Q. 8. Do not the saints in this life keep the Command- 
 ments of God perfectly ? 
 
 A. No ; " for there is not a just man upon earth that 
 doeth good and sinneth not," Eccl. vii. 20. 
 
 Q. 9. Will they ever be capable of doing it ? 
 
 A. Yes ; when they come to heaven, where they are made 
 perfect, Heb. xii. 23; and where "the former things are 
 passed away," Rev. xxi. 4. 
 
 Q. 10. Why are they not able perfectly to keep them in 
 this life ? 
 
 A. Because of the remains of corruption cleaving to every 
 one of them while in this world, Rom. vii. 23; and from 
 which they long to be delivered, ver. 24. 
 
 Q. 11. But may not grace received in this life enable them 
 to keep the Commandments of God perfectly? 
 
 A. There is no promise of any such grace, nor would it 
 be consistent with the gradual nature of spiritual growth, 
 in regard the saints do not arrive at their full stature till 
 they come to glory, 1 Thess. iii. 13. 
 
 Q. 12. How doth it appear from Scripture that the saints 
 cannot attain perfection in this life? 
 
 A. The Scripture expressly affirms, that "in many things 
 they offend all," James iii. 2. And it records the failings 
 and infirmities of the most eminent of them that ever lived, 
 such as Abraham, Gen. xx. 2; Moses, Psal. cvi. 33; David, 
 2 Sam. xi. 4, 15; Peter, Matth. xxvi. 72, 74; and many 
 others. 
 
 Q. 13. Do not the saints themselves ingenuously acknow- 
 ledge that they cannot attain perfection while here? 
 
 A. Yes ; Job ix. 20, " If I say I am perfect, it shall also 
 prove me perverse;" Paul likewise, Phil. iii. 12. "Not as 
 though I had already attained or were already perfect." 
 
 Q. 14. But is it not said that Noah, Gen. vi. 9, Hezekiah, 
 Isa. xxxviii. 3, and Job i. 8, were each of them perfect ? 
 
 A. The perfection ascribed to them is only comparative; 
 that is, they were more holy and circumspect than many 
 others ; but it cannot be understood of absolute perfection, 
 in regard their sins and blemishes stand also upon record ; 
 Noah, for drunkenness, Gen. ix. 21 ; Hezekiah, for ingra- 
 titude, 2 Chron. xxxii. 25 ; and Job, for some degrees of 
 impatience under the rod, chap. iii. 
 
 Q. 15. If the saints cannot attain perfection in this life, 
 why is it said " that they do not commit sin?" 1 John iii. 
 9, " Whosoever is born of God doth not commit sin." 
 
 A. The meaning is, that they do not take pleasure and de- 
 
to keep the Law perfectly. 345 
 
 light in sin, nor make a trade of it, as unregenerate persons 
 do, who are therefore called " the workers of iniquity," 
 Psal. cxxv. 5. 
 
 Q. 16. Is not the perfection of sincerity attainable by the 
 saints? 
 
 A. They may attain to a very high and eminent degree of 
 sincerity in this w r orld, Psal. xviii. 23; 2 Cor. i. 12 ; but the 
 absolute perfection of this or any other grace is not to be ex- 
 pected by them till they come to heaven, 1 Cor. xiii. 12. 
 
 Q. 17. Will they not be accepted upon such sincerity as they 
 can attain to, though shortof the perfection required in the law? 
 
 A. Their acceptance before God is not founded on their 
 sincerity, or any other branch of their sanetification, but 
 solely on their justification, whereby u the righteousness of 
 the law" is fulfilled in them, in virtue of the surety-righte- 
 ousness imputed unto them, Rom. viii. 4; and thus they 
 are " accepted in the Beloved," Eph. i. 6. 
 
 Q. 18. Since none of mankind is able in this life perfectly 
 to keep the Commandments of God, how often doth the an- 
 swer say that they break them ? 
 
 A. It says that they break them daily or continually, 
 Gen. vi. 5. 
 
 Q. 19. Wherein do they daily break them? 
 
 A. They do it in thought, word, and deed. 
 
 Q. 20. Is there any other possible way of breaking the 
 Commandments of God ? 
 
 A. No ; there is no other possible way of breaking them (as 
 to actual transgression) than either in our thoughts, words, or 
 deeds ; and our doing so in all these respects shows the justice 
 of that charge which the Lord has against every one of us, Jer. 
 iii. 5. " Behold thou hast done evil things as thou couldst." 
 
 Q. 21. How do we break the Commandments of God in 
 
 OUr THOUGHTS ? 
 
 A. When our thoughts are sinfully employed either with 
 reference to God, ourselves, or our neighbours. 
 
 Q. 22. When are our thoughts sinfully employed about God? 
 
 A. When they are entertaining unworthy and unbecom- 
 ing notions and conceptions of him, Psal. 1. 21, and xciv. 
 7 ; such as reflect dishonour upon his perfections and pro- 
 vidence, Zeph. i. 12; or such as are inconsistent with the 
 discovery he has made of himself, as being " in Christ re- 
 conciling the world to himself," 2 Cor. v. 19. 
 
 Q. 23. When are our thoughts sinfully exercised about 
 ourselves ? 
 
 A. When they are gratifying our pride, Obad. ver. 3, 
 ambition, Isa. xiv. 13, 14, and self-applause, Rom. xii. 3. 
 
 Q. 24. When are they sinfully employed about our neigh- 
 bours ? p 2 
 
346 Of Sin in Us Aggravations. 
 
 A. When they are meditating and indulging envy, Gen. 
 iv. 15, reproach, Jer. xx. 10, or revenge against them, Gen. 
 xxvii. 41. 
 
 Q. 25. What is the aggravating evil and malignity of sin- 
 ful thoughts? 
 
 A. The evil and malignity of them consists in this, that 
 they are the immediate source and spring from whence all 
 our sinful words and deeds do flow, " for out of the abund- 
 ance of the heart the mouth speaketh," Matth. xii. 34. 
 
 Q. 26. What is the proper remedy and antidote against 
 sinful thoughts? 
 
 A. The Spirit's taking the things of Christ, and showing 
 them unto us, John xvi. 14; whereby they will become 
 the subject-matter of our meditation and highest esteem, 
 " for where the treasure is, there will the heart be also," 
 Matth. vi. 21. 
 
 Q. 27. How do men break the Commandments of God 
 by their words ? 
 
 A. When, besides idle and unprofitable words, Matth. 
 xii. 36, they utter such as are more directly dishonouring 
 to God, Psal. Ixxiii. 9, 11, and hurtful and prejudicial to 
 themselves and others, Psal. cxl. 3. 
 
 Q. 28. How do they break them by their deeds ? 
 
 A. When these sins are committed, which have been con- 
 ceived in the thought and uttered by the tongue, being in- 
 conceivably more than can be condescended upon, " for in- 
 numerable evils have compassed us about/' Psal. xl. 12. 
 
 Q. 29. What may we learn from man's inability to keep 
 the Commandments perfectly in this life ? 
 
 A. That we must be wholly beholden to the free grace of 
 God for salvation and eternal life, Tit. iii. 5 ; and not to any 
 thing in ourselves, who are at best but " unprofitable ser- 
 vants," Luke xvii. 10. 
 
 83. Q. Are all transgressions of the law equally 
 heinous I 
 
 A. Some sins in themselves, and by reason of several 
 aggravations, are more heinous in the sight of God than 
 others. 
 
 Q. 1. What do you understand by some sins being more 
 heinous than others ? 
 
 A. That they are more abominable, hateful, and offensive 
 to God than others are, Ezek. viii. 6, 13, 15. 
 
 Q. 2. Are not all sins hateful and offensive to God ? 
 
 A. Yes; but not equally so, Matth. vii. 3; " Why be- 
 holdest thou the mote that is in thy brother's eye, but con- 
 siderest not the beam that is in thine own ? " 
 
Of Sin in its Aggravations. 347 
 
 Q. 3. How doth it appear that all sins are not equally of- 
 fensive to God ? 
 
 A. From the different degrees of punishment that shall be 
 inflicted in the other world, Matth. xi. 22. " But I say unto 
 you, It shall be more tolerable for Tyre and Sidon in the 
 day of judgment than for you." See also Luke xii. 47, 48. 
 
 Q. 4. In whose sight are some sins more heinous than 
 others ? 
 
 A. In the sight of God, who is the best judge of the hei- 
 nousness of sins, Job xxxvi. 9. 
 
 Q. 5. In what respects are some sins more heinous in the 
 sight of God than others ? 
 
 A. Some are more heinous in themselves, and some are so 
 by reason of several aggravations. 
 
 Q. 6. What is it for sins to be heinous in themselves ? 
 
 A. It is to be heinous in their own nature, though no other 
 aggravating circumstances should attend them. 
 
 Q. 7- How are these sins, that are in their own nature 
 more heinous than others, commonly ranked? 
 
 A. Sins committed more immediately against God, or the 
 first table of his law, are more heinous in their own nature 
 than sins committed more immediately against man, or any 
 precept of the second table. Likewise, some sins against 
 the second table are more heinous in themselves than other 
 sins against the said table. 
 
 Q. 8. What examples are usually given of both these ? 
 
 A. Blasphemy against God is more heinous in its own 
 nature than defaming or speaking evil of our neighbour, 
 1 Sam. ii. 25 ; and adultery is more heinous than theft, 
 Prov. vi. 30, to the end of the chapter. 
 
 Q. 9. " What are those aggravations that make some sins 
 more heinous than others ? " 
 
 A. " Sins receive their aggravation, 1. From the persons 
 offending ; 2. From the parties offended ; 3. From the na- 
 ture and quality of the offence; 4. From the circumstances 
 of time and place."* 
 
 Q. 10. How may the persons offending be viewed? 
 
 A. They may be viewed either as to their age, gifts, or office. 
 
 Q. 1 1 . What aggravation arises from the ages of the per- 
 sons offending ? 
 
 A. If persons are advanced in years, whereby they may 
 be supposed to have more experience, their sins are more 
 highly aggravated than if committed by children, or such 
 as are raw and inexperienced, Job xxxii. 7. 
 
 Q. 12. How are sins aggravated from the gifts of the per- 
 sons offending ? 
 
 * Larger Catechism, quest. 151. 
 
348 Of Sin in its Aggravations. 
 
 A. If the offenders have been eminent for their profession, 
 2 Sam. xii. 14, or have had a larger measure of gifts, 
 1 Kings xi. 9, or grace, James iv. 17, conferred upon them, 
 their sins will be proportionably aggravated beyond others 
 who have not been so privileged. 
 
 Q. 13. How are sins aggravated from the office or station 
 in which persons offending may be placed ? 
 
 A. If the persons who give the offence be in an eminent 
 station in the world, or vested with any office in the church, 
 Jer. xxiii. 11, 14; or in the state, 1 Kings xiv. 16; their 
 sins cannot but be of a deeper tincture and dye, because 
 their example is more likely to be followed by others, Jer. 
 xxiii. 14. 
 
 Q. 14. How do sins receive their aggravation from the 
 parties offended ? 
 
 A. If committed " immediately against God, his attributes 
 and worship ; against Christ, and his grace ; against the 
 Holy Spirit, his witness and working; against superiors, 
 and such as we stand especially related and engaged unto ; 
 against any of the saints, particularly weak brethren ; — and 
 the common good of all or many."* 
 
 Q. 15. On what account is sin aggravated, as being commit- 
 ted immediately against God, his attributes and worship ? 
 
 A. Inasmuch as it is a doing evil in his sight, Psal. li. 4; 
 is a despising of " the riches of his goodness," Rom. ii. 4 ; 
 and an undervaluing his ordinances, Mai. i. 8; and the 
 glory he has stamped upon them, ver. 14. 
 
 Q. 16. Wherein consists the heinousness of sin, as being 
 against Christ and his grace? 
 
 A. In its being a slighting and contemning the only re- 
 medy which infinite wisdom has provided for our malady, 
 Acts iv. 12; and surely there can be no escaping if we 
 ''neglect so great salvation," Heb. ii. 3. 
 
 Q. 17. How is sin aggravated by its being committed 
 against the Holy Spirit, his witness and working ? 
 
 A. Inasmuch as it is a rejecting his testimony without us 
 in the word, John xv. 26 ; and a quenching his motions and 
 operations within us, 1 Thess. v. 19. 
 
 Q. 18. What aggravation doth sin receive, as being com- 
 mitted against superiors, and such as we stand especially 
 related and engaged unto ? 
 
 A. In so far as sin is committed against any of these, it 
 is a violation of the most sacred bonds, both of nature, Prov. 
 xxx. 17; and gratitude, Psal. Iv. 12, 13. 
 
 Q. 19. How is it aggravated as being committed against 
 the saints, particularly weak brethren ? 
 
 * Larger Catechism, quest. 151, § 2. 
 
Of Sin in its Aggravations. 349 
 
 A. As being committed against the saints, it is a contempt 
 of the image of God in them, Luke x. 16, and as against 
 weak brethren, it is laying a stumbling-block before them, 
 whereby they may be ensnared and fall, 1 Cor. viii. 12. 
 
 Q. 20. Who are they that sin against the common good 
 of all men, or many of them ? 
 
 A. They are such as do what in them lies to hinder the 
 propagation of the gospel where it is not, and to mar the 
 success of it where it is, 1 Thess. ii. 15, 16, there being no- 
 thing that tends more to the common good of all men than 
 the word of his salvation being sent among them, Acts xiii. 
 26. 
 
 Q. 21. What is the aggravation of this sin? 
 
 A. It makes those who are guilty of it bear the nearest 
 resemblance they can unto the devil, who aims at nothing 
 more than the ruin and destruction of mankind, 1 Pet. v. 8. 
 
 Q. 22. How are sins aggravated from the nature and 
 quality of the offence ? 
 
 A. They are much aggravated " if the offence be against 
 the express letter of the law ; break many Commandments ; 
 — if it break forth in words and actions; — admit of no re- 
 paration ; — if against conviction of conscience ; — if done 
 deliberately, — obstinately, and with delight." * 
 
 Q. 23. Why is the offence said to be aggravated from 
 being committed against the express letter of the law? 
 
 A. Because in this case there can remain no manner of 
 doubt about the sinfulness of the action; and therefore it 
 must be a sinning with the greatest boldness and pre- 
 sumption, Rom. i. 32. 
 
 Q. 24. What aggravation is there in breaking many Com- 
 mandments at once ? 
 
 A. The sin hereby becomes a complicated offence, con- 
 taining many crimes in the bosom of it; like David's sin in 
 the matter of Uriah, 2 Sam. xii. 9. 
 
 Q. 25. How is sin aggravated by breaking forth in words 
 and actions ? 
 
 A. Sinful words and actions reflect a more public dis- 
 honour on God, Matth. v. 22, and do greater injury to men, 
 Mic. ii. 1, than if they were latent only in the thought. 
 
 Q. 26. What aggravation is there in those sins which ad- 
 mit of no reparation ? 
 
 A. Their admitting of no reparation cannot miss to aggra- 
 vate them in the very nature of things ; thus murder or adul- 
 tery cannot but be more heinous than theft, because there may 
 be restitution of one kind or other for theft, Lev. vi. 4, 5, but 
 nothing can compensate the taking away the life of another, 
 * See more particulars on this head, Larger Catechism, quest. 151, § 3. 
 
350 Of Sin in its Aggravations. 
 
 Numb. xxxv. 31 ; or the violation of the marriage-bed and 
 covenant, Prov. vi. 35. 
 
 Q. 27. What is the aggravation of sinning against con- 
 viction of conscience ? 
 
 A. This kind of sinning is an offering of violence to our- 
 selves, contrary to the checks of that judge and reprover 
 which every one has in his own breast, Rom. i. 32. 
 
 Q. 28. What is the evil of sinning deliberately, obsti- 
 nately, and with delight? 
 
 A. It argues a giving a kind of defiance to the Almighty, 
 Exod. v. 2, a rooted hatred of him, Rom. viii. J, and a 
 strong evidence of judicial blindness and hardness of heart, 
 Zech. vii. 11, 12. 
 
 Q. 29. What aggravation do sins receive from the cir- 
 cumstance of time ? 
 
 A. They are more heinous if committed on the Lord's day, 
 Jer. xvii. 27, or on days occasionally set apart for fasting or 
 thanksgiving, Isa. xxii. 12, 13, than at other times. 
 
 Q. 30. How are sins aggravated from the circumstance 
 of the place in which they are committed ? 
 
 A. An offence is more heinous if it is done in a land of 
 gospel-light, Isa. xxvi. 10; or if it is committed "in pub- 
 lic, or in the presence of others who are thereby likely to be 
 provoked or defiled," 2 Sam. xvi. 22.* 
 
 Q. 31. What improvement should we make of this doc- 
 trine of sin in its aggravation ? 
 
 A. To be more humbled and abased before the Lord, under 
 a sense of our sins thus aggravated, Ezra ix. 6; and likewise 
 so much the more to admire the riches of pardoning mercy 
 as extended to the very chief of sinners, 1 Tim. i. 13, 15. 
 
 84. Q. What doth every sin deserve ? 
 A. Every sin deserveth God's wrath and curse, both 
 in this life and that which is to come. 
 
 Q. 1. What do you understand by the desert or demerit 
 of sin ? 
 
 A. It is that in the nature of sin which of itself deserves 
 all that wrath and curse which God in his infinite justice 
 has entailed upon it, Gal. iii. 10. 
 
 Q. 2. What is it in the nature of sin which of itself de- 
 serves this wrath and curse? 
 
 A. It is the opposition and contrariety thereof to the holi- 
 ness of God expressed in his law, Hat), i. 13, which is the 
 very thing that constitutes the enormity or heinousness of 
 it, Jer. xliv. 4. 
 
 * Larger Catechism, quest. 151, § 4. 
 
Of the Desert of Sin. 35 1 
 
 Q. 3. Can wrath be ascribed unto God, as it is a passion ? 
 A. No ; for all passions, properly speaking, are inconsist- 
 ent with God's absolute unchangeableness, Mai. iii. 6, and 
 independency, Acts xiv. 15. 
 
 Q. 4. What then is to be understood by God's wrath ? 
 A. That most pure and undisturbed act of his will which 
 produces most dreadful effects against the sinner, Isa. 
 xxxiii. 14. 
 
 Q. 5. What are those dreadful effects which the wrath of 
 God produces against the sinner ? 
 
 A. All the miseries of this life, death itself, and the pains 
 of hell for ever.* 
 
 Q. 6. Is the desert of sin separable from the nature of it ? 
 A. No ; because sin, being the very opposite of God's 
 holy nature and righteous law, cannot but deserve his 
 wrath and curse, Rom. vi. 23. 
 
 Q. 7- If every sin deserves God's wrath and curse, must 
 not the sins of believers deserve the same likewise? 
 
 A. Whatever be the desert of their sin their persons can 
 never be exposed or liable to God's vindictive wrath, either 
 in this life or that which is to come, Zeph. iii. 17; Hos. 
 xiii. 14. 
 
 Q. 8. Why cannot the persons of believers be liable to 
 the wrath and curse of God ? 
 
 A. Because of their union with Christ, Rom. viii. 1, who 
 has fulfilled all righteousness for them, ver. 33, 34 ; or an- 
 swered all the demands of law and justice in their room and 
 stead, chap. iv. 25. 
 
 Q. 9. What do the Papists mean by venial sins? 
 A. Such sins as are in their own nature so small and 
 trivial that they do not deserve eternal punishment. 
 Q. 10. Are there any sins in this sense venial ? 
 A. By no means; for the least sin, being committed 
 against a God of infinite perfection, must on that account 
 be objectively infinite, and consequently deserve an infi- 
 nite punishment, 2 Thess. i. 9. 
 
 Q. 11. May not smaller offences be atoned for by human 
 satisfactions or penances ? 
 
 A. w Even the least sin — cannot be expiated, but by the 
 blood of Christ," Heb. ix. 22; 1 Pet. i. 18, 19.t 
 Q. 12. What may we learn from the desert of sin? 
 A. The amazing love of God in transferring the guilt and 
 punishment of sin upon the glorious Surety, making " him to 
 
 * All which see explained, Part I. on the Misery of Man's Natural 
 State. 
 
 •j* Larger Catechism, quest. 152. See the necessity of a satisfaction 
 proved, Part I. on Christ's Priestly Office. 
 
352 Of the Means of 
 
 be sin for us, who knew no sin, that we might be made the 
 
 righteousness of God in him/' 2 Cor. v. 21. 
 
 85. Q. What doth God require of us, that we may 
 escape his wrath and curse due to us for sin ? 
 
 A. To escape the wrath and curse of God due to us 
 for sin, God requireth of us faith in Jesus Christ, re- 
 pentance unto life, with the diligent use of all the out- 
 ward means whereby Christ communicateth to us the 
 benefits of redemption. 
 
 Q. ] . What weighty argument (or motive, amongst many 
 others) doth the Scripture afford for essaying the practice 
 of what God requireth of us? 
 
 A. That though we are enjoined to " work out our 
 own salvation with fear and trembling," yet we are at 
 the same time assured that " it is God which worketh in 
 us both to will and to do of his good pleasure," Phil. ii. 
 J 2, 13. 
 
 Q. 2. Does God require any thing of us in point of duty 
 without promising suitable furniture for the performance 
 thereof ? 
 
 A. No ; for he has said, " I will cause you to walk in 
 ray statutes, and ye shall keep my judgments, and do them," 
 Ezek. xxxvi. 27* 
 
 Q. 3. Can we escape the wrath and curse of God due to 
 us for sin by any thing we can do of ourselves ? 
 
 A. No, surely; for "all our righteousnesses are as filthy 
 rags," Isa. lxiv. 6, "and by the works of the law shall no 
 flesh be justified," Gal. ii. 16. 
 
 Q. 4. Why then doth the answer say, " that to escape 
 the wrath and curse of God due to us for sin," God requir- 
 eth of us faith in Jesus Christ, repentance unto life, and a 
 diligent use of all the outward means ? 
 
 A. Because though these duties, as performed by us, can 
 neither give a title to nor possession of eternal life, yet God 
 appoints and requires them, both as they are means of con- 
 veying and improving the salvation purchased, 1 Cor. i. 
 21 ; and likewise as they are evidences of our interest 
 therein when conveyed, John vi. 47. 
 
 Q. .5. Why doth God require faith in Jesus Christ as the 
 sovereign means for escaping his wrath and curse? 
 
 A. Because there is salvation in no other ; " there being 
 none other name under heaven, given among men, whereby 
 we must be saved," Acts iv. 12. 
 
 Q. 6. What encouragement have we to essay believing 
 in Jesus Christ ? 
 
Salvation in General. 353 
 
 A. There cannot be a greater encouragement than this, 
 that " faith is the gift of God," Eph. ii. 8; and accordingly 
 the promise runs, " I will say, It is my people, and they 
 shall say, The Lord is my God," Zech. xiii. 9. 
 
 Q. 7- Why is repentance unto life required ? 
 
 A. Because it is the inseparable fruit and effect of faith, 
 or believing, Zech. xii. 10. " They shall look upon me whom 
 they have pierced, and they shall mourn for him." 
 
 Q. 8. What encouragement have sinners of mankind, 
 privileged with gospel-light, to look for, or expect this bless- 
 ing of repentance unto life which God requires of them ? 
 
 A. They are warranted to expect it on this ground, that 
 as Christ has " received gifts for men," Psal. lxviii. 18 ; so 
 " him hath God exalted with his right hand to be a Prince 
 and a Saviour, for to give repentance to Israel," Acts 
 v. 31. 
 
 Q. 9. Why doth God require of us the diligent use of all 
 the outward means whereby Christ communicateth to us the 
 benefits of redemption ? 
 
 A. Because a neglect or contempt of the means of Divine 
 appointment, for communicating the benefits of redemption, 
 is in the sight of God the same thing as a neglect or con- 
 tempt of these inestimable benefits themselves, Luke x. 16. 
 " He that despiseth you, despiseth me ; and he that de- 
 spiseth me, despiseth him that sent me." 
 
 Q. 10. Can our believing, repenting, and diligent using of 
 means, as they are acts of ours, be the procuring cause of our 
 escaping wrath, or founding our title to life and salvation ? 
 
 A. No ; for n by the deeds of the law there shall no flesh 
 be justified in his sight," Rom. iii. 20. Our security from 
 wrath and title to heaven are founded on the imputation of 
 the surety-righteousness alone, Isa. xlv. 25. 
 
 Q. 11. What would be the consequence of making our 
 faith, repentance, and good works, the procuring cause of 
 our escaping the wrath and curse of God due to us for sin ? 
 
 A. This would be a setting aside the satisfaction of Christ, 
 and making a saviour of our duties, than which nothing 
 could nail us more effectually down under the curse, Gal. 
 iii. 10. " As many as are of the works of the law are under 
 the curse." 
 
 Q. 12. Have unbelieving and impenitent sinners any war- 
 rant to conclude that they have escaped the wrath and curse 
 of God due to them for sin ? 
 
 A. No, surely ; " for he that believeth not is condemned 
 already," John iii. 18 ; and our Lord says, " Except ye re- 
 pent, ye shall all likewise perish," Luke xiii. 3. 
 
 Q. 13. Is our escaping the wrath and curse of God suspended 
 
354 Of the Means of 
 
 upon the condition of our faith, repentance, and diligent use 
 of the outward means ? 
 
 A. No ; for if any promised blessing were suspended 
 upon the condition of our personal obedience, it would be 
 the very form of the covenant of works, Rom. x. 5. " Moses 
 describeth the righteousness which is of the law, That the 
 man which doth these things shall live by them." 
 
 Q. 14. When do carnal and unregenerate men turn the 
 dispensation of the covenant of grace into the form of the 
 covenant of works ? 
 
 A. When they separate the duties of faith, repentance, and 
 the diligent use of the means, from the promises of the cove- 
 nant, and hope to make themselves accepted with God by 
 their personal performance of these duties, Rom. x. 3. 
 
 Q. 15. What connexion have faith, repentance, and the 
 use of outward means, with salvation ? 
 
 A. They have the connexion of appointed means pre- 
 scribed by God himself, which by his blessing are subser- 
 vient for such a valuable end; being themselves a part of 
 salvation, and evidences thereof, 2 Thess. ii. 13. 
 
 Q. 16. How are the means of salvation usually distinguish- 
 ed ? 
 
 A. Into internal and external. 
 
 Q. 1 7« What are the internal means ? 
 
 A. Faith and repentance, with the other graces that ac- 
 company or flow from them. 
 
 Q. 18. Why called internal or inward? 
 
 A. Because they are wrought in the hearts of the elect 
 by the spirit of God, as the fruits and effects of Christ's 
 purchase and mediation, Zech. xii. 10. 
 
 Q. 19. What are the external or outward means ? 
 
 A. They are the ordinances of Divine institution and ap- 
 pointment, such as the word, sacraments, and prayer. 
 
 Q.20. How is faith in Jesus Christ connected with salvation? 
 
 A. As it is the hand that receives Christ and his righteous- 
 ness, as the all of our salvation, Psal. lxviii. 31 ; John i. 12. 
 
 Q. 21. How is repentance unto life connected with salva- 
 tion ? 
 
 A. As it consists in that godly sorrow for sin, flowing 
 from faith, which is both the exercise and ornament (in 
 some measure) of all the travellers Zionward, while in 
 this world, Jer. 1. 4; 2 Cor. vii. 11. 
 
 Q. 22. How is the diligent use of outward means con- 
 nected with salvation ? 
 
 A. As it is by them that Christ communicates unto us the 
 benefits of redemption, Prov. ii. 1 — 16. 
 
 Q. 23. Could he not communicate the benefits of redemp- 
 tion without the outward means ? 
 
Salvation in General. 355 
 
 A. Whatever he could do, yet his ordinary method is to 
 honour his own ordinances, as the means of communicating 
 these benefits to us, which we are not to expect, but in the 
 use of them, Prov. viii. 34 ; Rom. x. 17- 
 
 Q. 24. What use doth God require us to make of the 
 outward means ? 
 
 A. He requires us to make a diligent use of them. 
 
 Q. 25. What is a diligent use of the outward means ? 
 
 A. It is an embracing every opportunity offered, in pro- 
 vidence, for attending upon God in them, looking earnest- 
 ly for his blessing upon them, by which only they will be 
 efficacious for our spiritual benefit, 1 Cor. iii. 6, 7- 
 
 86. Q. What is faith in Jesus Christ ? 
 
 A. Faith in Jesus Christ is a saving grace, whereby 
 we receive and rest upon him alone for salvation, as he 
 is offered to us in the gospel. 
 
 Q. 1. What are the several kinds of faith mentioned in 
 Scripture ? 
 
 A. They are these four : historical, temporary, the faith 
 of miracles, and saving faith. 
 
 Q. 2. What is historical faith ? 
 
 A. It is a bare assent to the truth of what is revealed in the 
 w 7 ord, without any real affection or regard to the things 
 revealed therein. Such a faith as this may be found in de- 
 vils, James ii. 19, and in wicked men, Acts viii. 13. 
 
 Q. 3. Why called historical ? 
 
 A. Not merely because it believes only the histories of the 
 Bible, but because it assents to the truths revealed therein, 
 as being little or no way concerned in them, or without any 
 particular application of them to the soul, Acts xxviii. 28. 
 
 Q. 4. What is temporary faith ? 
 
 A. It is such as, together with an assent to the truth of 
 Divine revelation, is also accompanied with some slight 
 and transient motion upon the affections, which may en- 
 dure for a while, and then evanishes, Matth. xiii. 20, 21. 
 
 Q. 5. Has this kind of faith any influence upon the prac- 
 tice ? 
 
 A. It may be for a time accompanied with an external 
 reformation from some grosser sins, 2 Pet. ii. 20. 
 
 Q. 6. What is the faith of miracles ? 
 
 A. It is that peculiar gift whereby a person believes that, 
 by the power of God, something shall be effected by him which 
 is quite above the power of all natural causes, 1 Cor. xiii. 2. 
 
 Q. 7- On what occasion has God bestowed this faith 
 upon any ? 
 
356 Of Faith in Jesus Christ. 
 
 A. For the confirmation of some extraordinary mission, 
 or of some important article of revealed religion, as the 
 miracles of Moses under the Old Testament, and of the 
 apostles under the new. 
 
 Q. 8. Was not the faith of miracles, in the days of our 
 Saviour and his apostles, conferred upon some who were 
 not in a state of salvation ? 
 
 A. Yes; both the extraordinary gift of the faith of 
 miracles, and the ordinary and common gifts of the Spirit, 
 were conferred upon some, who. we are assured, will be 
 utterly rejected of God, Matth. vii. 22, 23. " Many will 
 say unto me in that day, Lord, Lord, have we not prophe- 
 sied in thy name ? and in thy name have cast out devils ? 
 and in thy name done many wonderful works ? and then 
 will I profess unto them, I never knew you; depart from 
 me, ye that work iniquity." 
 
 Q. 9. What is saving and justifying faith ? 
 
 A. It is that faith in Jesus Christ which is described in 
 the answer, " whereby we receive and rest upon him alone 
 for salvation," &c. 
 
 Q. 10. Why is this faith described in the answer called a 
 Grace ? 
 
 A. Because it is the gift of God freely bestowed upon 
 the sinner, Eph. ii. 8, who has no antecedent worth, value, 
 or £ood qualification whereof he can boast, 1 Cor. iv. 7« 
 
 Q. 11. Why a saving grace ? 
 
 A. Because wherever true faith is, there salvation is al- 
 ready begun, which shall certainly be consummated nTctue 
 time, John iii. 36. 
 
 Q. 12. Where is the connexion established betwixt faith 
 and salvation ? 
 
 A. Faith being the gifted hand that is stretched out to re- 
 ceive Christ in the promise, Psal. lxviii. 31, cannot but be in- 
 separably connected with salvation, because Christ, whom 
 faith receives, is the all of our salvation, Col. iii. 11 ; hence 
 is that promise, Mark xvi. 16, " He that believeth — shall 
 ,be saved." 
 
 Q. 13. Why is it called faith in Jesus Christ? 
 
 A. Because Christ is the main or principal object of sav- 
 ing faith, Acts xvi. 31. 
 
 Q. 14. Why do vou call him the main or principal object 
 of faith ? 
 
 A. Because nothing can fill the eye or hand of faith but 
 Christ only, or God in him, Psal. lxxiii. 25. 
 
 Q. 15. How is faith in Jesus Christ denominated in the 
 answer ? 
 
 A. It is called a receiving, John i. 12, and resting on him, 
 Psal. xxxvii. J. 
 
Of Faith in Jesus Christ. 357 
 
 Q. 16. Are there not other denominations of faith in 
 Christ, of the same Divine authority with those mentioned? 
 
 A. Yes ; such as eating, drinking, flying, entering, and 
 many others. 
 
 Q. 17. From whence are these various denominations of 
 faith derived ? 
 
 A. From the different views wherein Christ is represented 
 in the word. 
 
 Q. 18. How may the above denominations of faith be ap- 
 plied to the different views wherein Christ is represented in 
 the word ? 
 
 ' A. When the flesh, and blood of Christ (or his incarnation 
 and satisfaction) are exhibited as meat indeed and drink 
 indeed, faith, in a suitableness hereunto, is called an eating 
 and a drinking of the same, John vi. 55, 56 ; when Christ 
 is held forth as a refuge, faith is a flying to him for safety, 
 Heb. vi. 18 ; and when he is represented as a door, faith is 
 an entering in by him, John x. 9. 
 
 Q. 19. Why is faith in the answer expressed by receiving? 
 
 A. Because Christ, the glorious object of it, is revealed 
 in Scripture under the notion of a gift, 2 Cor. ix. 15; pre- 
 sented to such as are quite poor and have nothing of their 
 own, Rev. iii. 17, 18. 
 
 Q. 20. Can there be a receiving of Christ without a pre- 
 vious giving of him ? 
 
 A. No ; there may indeed be a giving where there is no 
 receiving, because the gift may be refused ; but there can 
 be no such thing as a receiving of Christ without a giving of 
 him before ; for a man can receive nothing, except it be given 
 him from heaven, John iii. 27. 
 
 Q. 21. Why is faith called a resting on Christ ? 
 
 A. Because he is revealed in the word as a firm founda- 
 tion, Isa. xxviii. 16, on which we may lay the weight of our 
 everlasting concerns with the greatest confidence and satis- 
 faction, Psal. cxvi. 7- 
 
 Q. 22. What other Scripture-expression is resting on 
 Christ equivalent unto ? 
 
 A. It is the same with trusting in him, Isa. xxvi. 4, or 
 relying on his righteousness and fulness, as laid out in the 
 word, for our unanswerable plea and inexhaustible treasure, 
 chap. xlv. 24. 
 
 Q. 23. For what end do we receive Christ and rest upon 
 him ? 
 
 A. For salvation, Acts xv. 11. 
 
 Q. 24. What is the salvation we receive and rest upon 
 Christ for ? 
 
 A. It is salvation from sin, Matth. i. 21, as well as from 
 wrath, 1 Thess. i. 10, consisting in a life of holiness here, as 
 
358 Of Faith in Jesus Christ. 
 
 well as of happiness hereafter. It is salvation begun in this 
 
 life and consummated in glory, Rev. iii. 21. 
 
 Q. 25. Why are we said to receive and rest upon Christ 
 alone for this salvation ? 
 
 A. To exclude every thing else but Christ himself and his 
 righteousness, as the ground of our confidence before God 
 and title to eternal life, Acts iv. 12. 
 
 Q. 26. What else do men ordinarily rest upon for salvation ? 
 
 A. Upon the general mercy of God, the works of the law, 
 
 or a mixture of their own works with the righteousness of 
 
 Christ. 
 
 Q. 27- Who are they that rest on the general mercy of God? 
 
 A. They who never saw the necessity of a satisfaction to 
 
 law and justice in order to the honourable egress of mercy, 
 
 according to Exod. xxxiv. 7« 
 
 Q. 28. Who are they who rest on the works of the law as 
 the ground of their confidence? 
 
 A. Such as have never been convinced that the demands 
 of the law are utterly above their reach, Gal. iii. 12. 
 
 Q. 29. Who are they that are for blending or mixing their 
 own works with the righteousness of Christ as the ground of 
 their hope ? 
 
 A. Such as foolishly imagine they can supply what is de- 
 fective in their own obedience by what Christ has done for 
 them, Rom. ix. 31, 32. 
 
 Q. 30. Whereunto doth our Lord resemble this practice ? 
 A. To the putting "a piece of new cloth unto an old gar- 
 ment," whereby " the rent is made worse," Matth. ix. 16. 
 
 Q. 31. Are not the very expressions of receiving and rest- 
 ing on Christ designed to exclude the works of the law from 
 being any part of the ground of our hope of salvation ? 
 
 A. Yes: for when a poor man receives his alms, or a 
 weary man sits down and rests himself, none of them can, 
 in any propriety of speech, be said to work. 
 
 Q. 32. Upon what warrant do we receive and rest upon 
 him for salvation ? 
 
 A. Upon the warrant of his being offered. 
 Q. 33. To whom is he offered ? 
 
 A. He is offered to us, men and women of Adam's family, 
 in contradistinction to the angels that fell, Heb. ii. 16. 
 Q. 34. Where is this offer made ? 
 A. In the gospel. 
 
 Q. 35. What is the gospel as containing this offer? 
 A. It is good tidings, Luke ii. 10, or the promise of eternal 
 life, 1 John ii. 25, to sinners of mankind as such, through 
 Jesus Christ our Lord, Prov. viii. 4. 
 
 Q. 36. Though the offer of Christ to us be last mentioned 
 in the answer, yet is it not the first thing to be believed ? 
 
Of Faith in Jesus Christ. 359 
 
 A. Surely it is ; for unless one believe that Christ is of- 
 fered to him as a Saviour, he will never receive and rest 
 upon him for salvation, Rom. x. 14. 
 
 Q. 37- Who offers Christ to us in the gospel ? 
 
 A. God, essentially considered in the person of the Father, 
 makes the original or authentic gospel-offer of him, John vi. 
 32. " My Father giveth you the true bread from heaven." 
 
 Q. 38. In what form or tenor doth this authentic offer 
 run ? 
 
 A. In the form of a deed of gift or grant, wherein he 
 makes over his Son Jesus Christ unto mankind lost, that 
 whosoever of them all shall receive this gift shall not perish, 
 but have eternal life. 
 
 Q. 39. In what text of Scripture (among others) is this 
 grant or authentic gospel-offer contained ? 
 
 A. It is expressed in so many words, John iii. 16. " God 
 so loved the world that he gave his only-begotten Son, that 
 whosoever believeth in him should not perish, but have 
 everlasting life." 
 
 Q. 40. Who are they that offer Christ to sinners in sub- 
 ordination to God ? 
 
 A. Ministers of the gospel, who have a commission from 
 him so to do, 2 Cor. v. 19, 20. 
 
 Q. 41. What is the ministerial offer? 
 
 A. It is the publishing or proclaiming of Heaven's gift or 
 grant to sinners of mankind without exception, as the found- 
 ation of their faith or warrant to believe, 1 John v. 11. 
 
 Q. 42. What would be the consequence if there were any 
 exception in the authentic gospel-offer? 
 
 A. The consequence would be, that no ministerial offer of 
 Christ could be made to the party excepted more than to the 
 fallen angels. 
 
 Q. 43. Doth the universality of Heaven's grant and of the 
 ministerial offer founded thereon infer a universal redemp- 
 tion as to purchase? 
 
 A. By no means; it only infers a universal warrant to 
 believe. 
 
 Q. 44. How do you prove that it infers a universal war- 
 rant to believe ? 
 
 A. From this, that if there were not such a gift and grant 
 of Christ as warranted all to receive him, the unbelieving 
 world could not be condemned for rejecting him, as we find 
 they are, John iii. 18. " He that believeth not is condemned 
 already." 
 
 Q. 45. Is there any analogy or proportion betwixt our re- 
 ceiving and resting on Christ and the offer that is made of 
 him in the gospel ? 
 
360 Of Faith in Jesus Christ. 
 
 A. Yes; we receive and rest upon him as he is offered there- 
 in, 1 Cor. xv. 11. " So we preach and so ye believed." 
 Q. 46. How is he offered in the gospel ? 
 A. He is offered freely, wholly, and particularly. 
 
 Q. 47- How do you prove that he is offered and should be 
 received freely ? 
 
 A. From Isa. lv. 1. u . Ho, every one that thirsteth, come 
 ye to the waters, and he that hath no money : come ye, buy 
 and eat ; yea, come, buy wine and milk without money, and 
 without price." Rev. xxii. 17, " Whosoever will, let him 
 take the water of life freely." 
 
 Q. 48. Why is Christ to be received freely ? 
 
 A. Because God, out of his sovereign and matchless love, 
 makes a free gift of him to mankind-sinners, John iii. 16, as 
 being infinitely above all price, Job xxviii. 13 — 24. 
 
 Q. 49. What are these things which the proud and legal 
 hearts of sinners bring as a price for Christ, who is absolutely 
 inestimable ? 
 
 A. Their duties, their good qualifications, their honest 
 aims, their sincere endeavours, and the like. 
 
 Q. 50. Why do they presume to bring such things as 
 these ? 
 
 A. Because they know not that they are " wretched, and 
 miserable, and poor, and blind, and naked," Rev. iii. 17. 
 
 Q. 51. What is it to receive Christ wholly? 
 
 A. It is to receive him in his person, as vested with all 
 his relative offices of prophet, priest, and king. 
 
 Q. 52. Why must he be received wholly ? 
 
 A. Because there is nothing of Christ we can possibly 
 want : standing in absolute need of him as a prophet for in- 
 struction ; as a priest for righteousness; and as a king for 
 sanctification, 1 Cor. i. 30. 
 
 Q. 53. What is it for a person to receive Christ particu- 
 larly ? 
 
 A. It is to be verily persuaded that Christ is his, upon the 
 grant and offer of him in the word, to him in particular, 
 John vii. 37, and ix. 36. 
 
 Q. 54. Is it not sufficient that a man believe that the grant 
 and offer of Christ is to sinners of mankind in general ? 
 
 A. No ; there can be no benefit by a belief of the general 
 offer, without a particular application, or appropriation there- 
 of to the person himself, 1 Tim. i. 15. 
 
 Q. 55. How is this illustrated by an example? 
 
 A. It is commonly illustrated thus : If a king makes a pro- 
 clamation of pardon and indemnity to all the rebels within his 
 kingdom, it is plain that every individual rebel must either 
 believe the pardon of his own crime of rebellion in particu- 
 
Of Faith in Jesus Christ. 361 
 
 lar, or else reject the king's proclamation of grace, and con- 
 tinue in his rebellious practices : there is no midst. 
 
 Q. 56. Is not believing that an indemnity is offered to 
 rebels in general a midst betwixt the two? 
 
 A. No; because loyal subjects, who need no pardon, may 
 believe that a general indemnity is offered to rebels ; and 
 this even rebels themselves may believe, who yet may reject 
 the benefit of that indemnity, and continue in their rebel- 
 lion, John v. 40. 
 
 Q. 57- Is a belief and persuasion of the mercy of God in 
 Christ, and of Christ's ability and willingness to save all 
 that come to him, all that is necessary to justifying faith? 
 
 A. No; because there being no appropriation, or parti- 
 cular application in this persuasion, it can be no more than 
 sudr a faith as devils and reprobates may have, or such as 
 Papists and Arminians may subscribe unto, in a consistency 
 with their other errors and heresies. 
 
 Q. 58. What is that ap propriating persuasion Jn the na- 
 ture of faith which is necessary tolmswer th*e call and offer 
 01 tne gospel ?" " * 
 
 Ar-It is not a persuasion that Christ is mine in possession, 
 or that I am already in a state of grace, but a persuasion 
 that Christ is mine in the gift of God and offer of the gospel, 
 ZechT xiii. 9, " I will say, It is my people, and they shall 
 say, The Lord is my God :" and therefore I appropriate to 
 myself the common salvation, Acts xv. 11 ; or what did lie 
 before me in common, in the gospel-offer, I take home to 
 my own soul in particular, Gal. ii. 20, " Who loved me, 
 and gave himself forme;" believing that I shall have life 
 and salvation by Christ : and that whatever he did for the 
 redemption of sinners he did it for me. 
 
 Q. 59. Why is an appropriating persuasion (or a man's 
 being persuaded that Christ is his in particular), necessary to 
 the nature of saving and justifying faith ? 
 
 A. Because nothing can relieve the sinner from the curse 
 of the law, accusing and condemning him in particular, but 
 faith's application of an offered Saviour, as "made a curse" 
 for him in particular, to deliver him from that "law-curse," 
 Gal. iii. 10, 13. 
 
 Q. 60. How do you prove that a particular application of 
 Christ is the effectual relief from the curse of the law, de- 
 nounced against the sinner in particular? 
 
 A. From this, that the free gift is as full unto justification 
 as the offence, through the law, was unto condemnation ; for, 
 "as by the offence of one, judgment came upon all men to 
 condemnation, even so, by the righteousness of one, the free 
 gift came upon all men to justification of life," Rom. v. 18. 
 
 Q 
 
362 Of Faith in Jesus Christ. 
 
 Q. 61. Since an appropriating persuasion is necessary to 
 the nature of faith, whether has every one that has true 
 faith always an assurance of his being in a gracious state ? 
 
 A. No ; for though a believer be persuaded that Christ 
 is his in the promise and offer of the gospel, yet, through 
 the prevalency of remaining corruption, he may frequently 
 doubt of his being in a state of grace, or of his present title 
 to eternal life, Isa. xlix. 14. 
 
 Q. 62. Is doubting then in the nature of faith, because it 
 is incident to the believer? 
 
 A. Doubting can no more be said to be in the nature of 
 faith, because through the prevalence of unbelief and corrup- 
 tion it sometimes takes place in the believer, than darkness 
 can be said to be in the nature of the sun, because it is some- 
 times eclipsed ; for faith and doubting are in their own nature 
 opposite, Matth. xxi. 21. " If ye have faith and doubt not." 
 
 Q. 63. Have all true believers the same measure of saving 
 faith ? 
 
 A. No; some are but " of little faith," Matth. xiv. 31 ; 
 whereas others are " strong in faith, giving glory to God," 
 Rom. iv. 20. Howbeit the lowest measure of true and sav- 
 ing faith is infallibly connected with glory, Matth. xii. 20. 
 
 Q. 64. What are the evidences of a strong faith ? 
 
 A. Trusting to the bare word of a faithful and powerful 
 God, even when the outward course of Providence seems to 
 run against the performance of the promise, Rom. iv. 19; a 
 fixed resolution to wait on the Lord for the promised good 
 which we want, even after seeming repulses and refusals, 
 Matth. xv. 22 — 29; and a sedate reposing ourselves on an un- 
 changeable God, under all the vicissitudes of time,Psal. cxii. 7« 
 
 Q. 65. How may the weakness of faith be discerned ? 
 
 A. The more easily a person can suspect the love and favour 
 of God, Isa. xl. 27, the more impatient under delays of an- 
 swering requests, chap, xxxviii. 14; and the more addicted 
 to a life of sense, John xx. 25, the weaker is the faith. 
 
 Q. 66. How may the truth and reality of saving faith be 
 known, though it be in the weakest and lowest degree? 
 
 A. If we bear an inward enmity at all sin becauseoffensive to 
 God, Psal. li. 4 ; if we can say that it is the desire of our souls 
 to love Christ above all things, John xxi. 17, and to be eter- 
 nal debtors to free grace, reigning through his righteousness, 
 Rom. v. 20, 21, then we may warrantably conclude, that our 
 faith, however weak, yet is of a saving nature. 
 
 Q. 67- What is true faith opposed to in Scripture? 
 
 A. It is opposed to a staggering at the promise, Rom. iv. 
 20 ; to wavering, James i. 6 ; to doubting, Matth. xxi. 21 ; 
 and, in a word, to " unbelief," Mark ix. 24. 
 
Of Faith in Jesus Christ. 363 
 
 Q. 68. Who are they who will not be charged with the 
 sin of unbelief? 
 
 A. The Heathen world, who are not privileged with the 
 light of gospel-revelation, Rom. x. 14. "How shall they 
 believe in him of whom they have not heard ?" 
 
 Q. 69. What is the evil of this sin in those who are fa- 
 voured with gospel-light? 
 
 A. It makes God a liar, 1 John v. 10; treads "under 
 foot the Son of God," and doth " despite unto the Spirit of 
 grace," Heb. x. 29. 
 
 Q. 70. What is the proper seat of faith ? 
 A. The heart; "for with the heart man believeth 
 unto righteousness," Rom. x. 10; though faith be radically 
 in the understanding, yet it operates upon the will, which 
 embraces the object with particular application, Heb. xi. 13. 
 Q. 71. Is knowledge necessary to saving faith? 
 A. It is so necessary that there can be no saving faith 
 without it, 1 John iv. 16. "We have known and believed 
 he love that God hath to us." 
 
 Q. 72. What is the difference between the knowledge of 
 faith and speculative knowledge? 
 
 A. The knowledge of faith is humbling, 1 Cor. viii. 2 ; 
 transforming, Actsxxvi. 18; affectionate, 1 John iv. 8; and 
 progressive, Hos. vi. 3; whereas common or speculative 
 knowledge has none of these properties nor effects. 
 
 Q. 73. Wherein consists the harmony or agreeableness 
 betwixt faith, love, and hope? 
 
 A. By faith we get a sight of an unseen good, and believe 
 it, Heb. xi. 27 ; by Jove we desire and seek after it, Isa. xxvi. 
 8 ; and by hope we confidently expect and patiently wait 
 for it, Rom. viii. 25. 
 
 Q. 74. How does faith view and consider its objects ? 
 A. It views them as certain, suitable, and invisible. 
 Q. 75. Why doth it consider them as certain ? 
 A. Because of the unquestionable veracity of God who 
 reveals them, John vi. 69. " We believe and are sure that 
 thou art that Christ, the Son of the living God." 
 Q. 7& Why does it consider them as suitable ? 
 A. Because they are exactly adapted to the state and 
 circumstance of the soul, whatever it is, 1 Cor. i. 30 ; 
 1 Tim. i. 15. 
 
 Q. 77- Why does faith view its objects as invisible? 
 A. Because it acts and goes forth toward them upon the 
 bare testimony of God, not only without the concurrence 
 of sense and carnal reason, John xx. 29, but ofttimes over 
 the belly of them, Rom. iv. 18, 19. 
 
 Q. 78. Is faith any part of our justifying righteousness ? 
 
364 Of Repentance unto Life. 
 
 A. No ; we acknowledge no other righteousness for par- 
 don and acceptance but the righteousness of Christ alone, 
 Phil. iii. 9. 
 
 Q. 79. Why then are we said to be "justified by faith ?" 
 Rom. v. 1. 
 
 A. Because it is faith which lays hold upon and receives 
 that righteousness whereby we are justified, Rom. iii. 22. 
 
 Q. 80. Is not faith necessary to interest us in Christ and 
 the benefits of his purchase? 
 
 A. Yes ; for though the indorsement of the promise to 
 us gives us a right of access, Acts ii. 39, yet it is faith that 
 gives the right of possession, John vi. 47- " He that be- 
 lieveth on me hath everlasting life." 
 
 87. Q. What is repentance unto life 1 
 
 A. Repentance unto life is a saving grace, whereby 
 a sinner, out of a true sense of his sin, and apprehension 
 of the mercy of God in Christ, doth, with grief and ha- 
 tred of his sin, turn from it unto God, with full purpose 
 of and endeavour after new obedience. 
 
 Q. 1. Why is the repentance described in the answer 
 called repentance unto life 9 Acts xi. 18. 
 
 A. Because, being a saving grace, it is inseparably con- 
 nected with salvation, whereof it is a part; and likewise 
 to distinguish it from the "sorrow of the world/' which 
 " worketh death," 2 Cor. vii. 10. 
 
 Q. 2. What is meant by the sorrow of the world working 
 death ? 
 
 A. The meaning is, that the legal sorrow or horror of con- 
 science which the men of the world may have from a dread 
 of God as a vindictive judge, ready to pour out the vials of 
 his wrath and vengeance upon them, without any uptaking 
 of his mercy through Christ, is nothing else but the begin- 
 ning of eternal death and inconceivable misery, as was the 
 case with Cain, Judas, and others. 
 
 Q. 3. Whether is repentance a transient action or an 
 abiding principle ? 
 
 A. It is an abiding principle, continually disposing the 
 person to mourn for sin, and to turn from it all the days of 
 his life, Isa. xxxviii. 14, 15. 
 
 Q. 4. Is repentance then to be considered as a thing 
 that is over with the first days of one's religion ? 
 
 A. No ; but it is to be viewed as a permanent grace, an 
 habitual frame of soul, inclining those who are privileged 
 with it to mourn daily for sin, till " God shall wipe away 
 all tears from their eyes " in heaven, Rev. xxi. 4. 
 
Of Repentance unto Life. 365 
 
 Q. 5. Who is the proper subject of repentance ? 
 
 A. None but a sinner can be the subject capable of it ; 
 for just or righteous persons " need no repentance/' Luke 
 xv. 7. 
 
 Q. 6. By whom is it wrought in the heart of a sinner? 
 
 A. " By the Spirit of God,"* Zech. xii. 10. 
 
 Q. 7- What is the instrument or means whereby the 
 Spirit works this grace? 
 
 A. " The word of God/'-j- Acts xi. 18, 20, 21. 
 
 Q. 8. What is the instrumentality of the word, in the 
 hand of the Spirit, for working repentance? 
 
 A. In the word there is a display of the holiness of the Di- 
 vine nature and law, to which we ought to be conformable, 
 Lev. xix. 2 ; the word also discovers the necessity of union 
 with Christ, and the imputation of his righteousness, as the 
 foundation of true holiness, 1 Cor. i. 30; together with the 
 inevitable ruin of all who go on in their trespasses, Psal. 
 lxviii. 21 ; and all these powerfully set home by the Spirit 
 upon the conscience of the sinner, whereupon he is (t in- 
 structed, and smites upon his thigh," Jer. xxxi. 19. 
 
 Q. 9. What is meant by the sinner's smiting upon his thigh? 
 
 A. It imports a true sense of sin, because a real inward 
 concern upon the mind is usually manifested by that outward 
 motion of the body, namely, a smiting upon the thigh. 
 
 Q. 10. Wherein consists a true sense of sin? 
 
 A. In a " sight and sense, not only of the danger, but 
 also of the filthiness and odiousness of sin,"^; Ezek. xxxvi. 
 31, as contrary to the holiness of God, and consequently 
 as highly offensive unto him, Psal. li. 4. 
 
 Q. 11. How is a true sense of sin begotten in the soul ? 
 
 A. By faith ; or an apprehension of the mercy of God in 
 Christ. 
 
 Q. 12. May there not be a sense of sin without this ap- 
 prehension of the mercy of God in Christ ? 
 
 A. Yes ; but not a true sense : there may be a sense of 
 sin as hurtful to the person, Gen. iv. 13, but not as hateful 
 to God, Hab. i. 13. 
 
 Q. 13. Why is the mercy of God said to be apprehended 
 in Christ 1 ? 
 
 A. Because, though God be essentially merciful, yet his 
 mercy can have no egress towards any sinner of mankind, 
 in a consistency with the honour of his justice and holiness, 
 but through the obedience and satisfaction of Christ, Exod. 
 xxxiv. 6, 7. 
 
 Q. 14. What is it to apprehend the mercy of God in 
 Christ ? 
 
 • See Larger Catechism, quest. 76. + Ibid. X Ibid- 
 
366 Of Repentance unto Life. 
 
 A. It is the same with faith, or believing ; it being by faith 
 only that we can lay hold upon his mercy, Psal. xiii. 5. 
 
 Q. 15. Is it from faith then that repentance flows, as the 
 proper source of it ? 
 
 A. Yes ; for though faith and repentance are graces given 
 together, and at once, in respect of time, yet in the order of 
 nature the acting of faith goes before the exercise of repent- 
 ance, Zech. xii. 10. 
 
 Q. 16. How doth it appear from Scripture that faith goes 
 before repentance in the order of nature? 
 
 A. The Scriptures set forth the blessed object of faith and 
 the promises of rich grace as powerful motives and induce- 
 ments to repentance, Jer. iii. 14; Joel ii. 13; whereby it is 
 evident that it must be by a believing application of this 
 glorious object, brought nigh in the promise, that a sinner 
 is enabled to the lively exercise of true repentance, Acts xi. 
 21. "And a great number believed and turned unto the 
 Lord." 
 
 Q. 1 7- How may the precedency of faith be evinced from 
 the nature of repentance itself? 
 
 A. Repentance is a turning from sin unto God ; but there 
 can be no turning to God but through Christ, John xiv. 6 ; 
 and no coming to Christ but by faith, chap. vi. 35. 
 
 Q. 18. Is not repentance placed before faith in Scripture, 
 Mark i. 15. " Repent ye, and believe the gospel ?" 
 
 A. The reason is, — Repentance being the end, and faith 
 the means to that end, — though the end be first in one's in- 
 tention, yet the means are first in practice. Thus in the 
 text quoted, Christ commands sinners to repent; but then, 
 in order to their repenting, he commands them to believe 
 the gospel as the only way thereunto. 
 
 Q. 19. How are we sure that where repentance is named 
 before faith in Scripture, it is to be understood of repentance 
 as the end, and of faith as the only way and means thereunto ? 
 
 A. From Acts xx. 21 ; " Testifying — repentance toward 
 God, and faith toward our Lord Jesus Christ;" — where it 
 is obvious, that if "faith toward our Lord Jesus Christ" is 
 not the " means of repentance toward God," that funda- 
 mental truth would be destroyed, that " Christ is the only 
 way to the Father," as he himself affirms, John xiv. 6. 
 '.' No man cometh unto the Father but by me." 
 
 Q. 20. Is repentance to be separated from faith ? 
 
 A. No ; though these graces are to be distinguished, yet 
 they are never to be separated from one another, being con- 
 joined in the same promise, Zech. xii. 10. " They shall look 
 upon me whom they have pierced, and they shall mourn 
 for him." 
 
. Of Repentance unto Life. 36y 
 
 Q. 21. What is the evil of maintaining that none but true 
 penitents have a warrant to embrace Christ by faith ? 
 
 A. It sets sinners upon spinning repentance out of their 
 own bowels, that they may fetch it with them as a price in 
 their hand to Christ, instead of coming to him by faith, to 
 obtain it from him as his gift, Acts v. 31. 
 
 Q. 22. What are the constituent parts or ingredients of 
 true repentance, as flowing from faith ? 
 
 A. Grief and hatred of sin, turning from it unto God, 
 with full purpose of and endeavour after new obedience. 
 
 Q. 23. What is that grief which is an ingredient of true 
 repentance ? 
 
 A. It is a real, inward, and abiding sorrow for sin, as of- 
 fensive and dishonouring to a holy and gracious God, Job 
 xl. 4, 5. 
 
 Q. 24. What is that hatred of sin which accompanies true 
 repentance ? 
 
 A. It is not only a loathing and abhorring of our sin, but 
 of ourselves on account of it, Isa. vi. 5. 
 
 Q. 25. What are the qualities of this hatred ? 
 
 A. It is universal against all sin, Psal. cxix. 104; and 
 irreconcilable to any known sin, Psal. ci. 3. 
 
 Q. 2(j. What is the formal nature of evangelical repentance, 
 or that which properly completes it ? 
 
 A. It is when a sinner doth, with grief and hatred of his 
 sin, turn from it unto God. 
 
 Q. 27. What is the term from which the sinner turns in 
 repentance ? 
 
 A. He turns from sin, in regard a continuance in the 
 practice of sin is inconsistent with repentance, Ezek. xiv. 6. 
 " Repent and turn — from your idols, and turn away your 
 faces from all your abominations." 
 
 Q. 28. How can penitents be said to turn from sin, when 
 it remains in them, and they are daily offending while in 
 this life? 
 
 A. Though they cannot shake themselves loose of the being 
 and remains of sin, yet they turn from it, not only in their life 
 and conversation, but likewise in their heart and affection. 
 
 Q. 29. How do they evidence that they turn from it in 
 their life and conversation? 
 
 A. By resisting the outbreakings of sin and all tempta- 
 tions thereunto, Psal. xviii. 23; by watching against all 
 occasions of it, Prov. iv. 14, 15 ; and endeavouring to "have 
 always a conscience void of offence toward God and toward 
 men," Acts xxiv. 16. 
 
 Q. 30. How do they manifest their turning from sin in 
 heart and affection ? 
 
 A. Inasmuch as, though sin cleaves to them, they do 
 
368 Of Repentance unto Life. 
 
 not cleave to it as formerly, but hate and loathe it, Psal. 
 cxix. 104, 113. 
 
 Q. 31. What is the term to which the sinner turns in 
 repentance ? 
 
 A. He turns unto God, Hos. vi. 1. " Come and let us re- 
 turn unto the Lord." 
 
 Q. 32. Do not many turn from one sin to another, and 
 never to God ? 
 
 A. Yes ; " They return, but not to the Most High," Hos. 
 vii. 16. 
 
 Q. 33. What is the true cause of the sinner's turning to 
 God? 
 
 A. It is his being turned unto God first, Jer. xxxi. 19. 
 "Surely, after that I was turned, I repented." 
 
 Q. 34. How is the sinner turned unto God first ? 
 
 A. By the Spirit's working faitli in him, whereby he re- 
 ceives and rests on Christ for salvation, whereof remission 
 of sin and repentance are a part, Acts v. 31. 
 
 Q. 35. Wherein doth the sinner's turning to God con- 
 sist ? 
 
 A. It consists in his turning to the loving of God as his 
 Lord and Master, Isa. xxvi. 13; and to his duty to him as 
 such, Acts ix. 6. 
 
 Q. 36. How doth the returning sinner express his love to 
 God as his Lord and Master ? 
 
 A. By a voluntary choice of him as his only Lord, Hos. 
 ii. 7; a nd by looking upon his service as the greatest free- 
 dom and happiness, Psal. Ixxxiv. 4. 
 
 Q. 37- How doth he testify his returning to his duty to 
 God as his Lord and Master ? 
 
 A. By a full purpose of and endeavour after new obedience. 
 
 Q. 38. What is the nature of this purpose of duty to God 
 which the true penitent enters into? 
 
 A. It is a purpose or resolution to return to the practice 
 of every known duty, Psal. cxix. 106, and to spirituality 
 therein, Phil. iii. 3. 
 
 Q. 39. Why called a full purpose ? 
 
 A. Because it is not only a resolution of what a person will 
 do hereafter, but a resolution which is immediately put in 
 execution without delay, Psal. cxix. 60. " I made haste, 
 and delayed not to keep thy commandments:" like the pro- 
 digal, who says, l< I will arise, and go to my Father;" and 
 immediately u he arose and went," Luke xv. 18, 20. 
 
 Q. 40. What is the inseparable concomitant of this full 
 purpose in all true penitents? 
 
 A. An endeavour after new obedience. 
 
 Q. 41. Why is a full purpose of new obedience connected 
 with an endeavour after it? 
 
Of Repentance unto Life. 369 
 
 A. Because purposes without endeavours are but like 
 blossoms without fruit, which can never prove one to be a 
 true penitent, Matth. xxi. 30. 
 
 Q. 42. Why called an endeavour after new obedience? 
 A. Because though the penitent is sensible he cannot per- 
 form this kind of obedience in his own strength, yet he 
 aims at it, and at no less than perfection therein, Phil. iii. 
 14. "I press toward the mark, for the prize of the high 
 calling of God in Christ Jesus." 
 
 Q. 43. Why is the obedience which the true penitent pur- 
 poses and endeavours after called new obedience ? 
 
 A. Because it is such an obedience as flows from a new 
 principle, is influenced by new motives, performed in a new 
 manner, and is aimed at a new end. 
 
 Q. 44. What is the new principle from which this obe- 
 dience flows ? 
 
 A. A principle of faith, Rom. xiv. 23, and a principle of 
 love, John xiv. 15. 
 
 Q. 45. What are the new motives whereby this new obe- 
 dience is influenced ? 
 
 A. The " grace of God," Tit. ii. 11, 12, and the " love of 
 Christ," 2 Cor. v. 14, 15. 
 
 Q. 46. What are the motives whereby men in a natural 
 state are influenced to duties ? 
 
 A. The dictates of a natural conscience, Rom. ii. 15, their 
 
 own interest and reputation, Matth. vi. 5, a mercenary hope 
 
 of heaven, Mic. vi. 6, 7> or a slavish fear of hell, Isa. xxxiii. 14. 
 
 Q. 47- What is the new manner in which new obedience 
 
 is performed ? 
 
 A. It is performed in the strength of Christ, Phil. iv. 13, 
 or in a dependence on the furniture secured in the promise, 
 2 Cor. xii. 9 ; it is done with delight, Isa. Ixiv. 5, and with 
 the whole heart, Psal. cxix. 69. 
 Q. 48. What is the new end at which it aims ? 
 A. The glory of God is the ultimate end thereof, 1 Cor. x. 31. 
 Q. 49. What is the difference betwixt legal and gospel re- 
 pentance ? 
 
 A. Legal repentance flows from a dread of God's wrath, 
 Matth. xxvii. 3 — 6, but gospel-repentance from the faith of 
 his mercy, Psal. cxxx. 4 ; in legal repentance, the sinner is 
 taken up mostly with the fatal consequences of sin, Isa. 
 xlix. 9 — 12; in gospel-repentance, he is chiefly affected 
 with the evil nature of it, as contrary to the holy nature and 
 law of God, Luke xv. 21. 
 
 Q. 50. What are the motives that should engage us to 
 repentance ? 
 
 A. The command of God, Acts xvii. 30, the sufferings of 
 
 Q2 
 
370 Of Repentance unto Life. 
 
 Christ, Zech. xii. 10, and the certain danger of impenitency, 
 Luke xiii. 5. 
 
 Q. 51. What are the evidences of true repentance? 
 A. The very same that are mentioned by the apostle, 2 
 Cor. vii. 11. " For behold this self-same thing that ye sor- 
 rowed after a godly sort, what carefulness it wrought in 
 you ; yea, what clearing of yourselves ; yea, what indigna- 
 tion ; yea, what fear ; yea, what vehement desire ; yea, 
 what zeal ; yea, what revenge." 
 
 Q. 52. What is that carefulness which is a mark of the 
 true penitent ? 
 
 A. It is carefulness about the one thing needful, that 
 good part which shall not be taken away, Luke x. 42. 
 
 Q. 53. Upon what ground will the true penitent clear 
 himself? 
 
 A. Only upon the ground of the surety-righteousness 
 imputed unto him, Isa. xlv. 24. 
 
 Q. 54. What is the principal object of his indignation ? 
 A. It is sin, as striking immediately against God, Psal. 
 li. 4, compared with Psal. cxix. 104. 
 
 Q. 55. What is that fear which is an evidence of true re- 
 pentance ? 
 
 A. It is a filial and reverential fear of God, or a standing 
 in awe to offend him, Gen. xxxix. 9. 
 
 Q. 56. What is that vehement desire which a true peni- 
 tent is privileged with ? 
 
 A. It is an earnest and ardent desire after conformity to 
 God, and fellowship with him, Psal. xxvii. 4. 
 
 Q. 5J. What kind of zeal is it that is evidential of gos- 
 pel-repentance ? 
 
 A. It is zeal for the glory of God and the interest of 
 Christ in the world, Psal. cxxxvii. 5, 6. 
 
 Q. 58. What is that revenge which is competent to a true 
 penitent ? 
 
 A. It is such a revenge against sin as aims at the utter 
 ruin and extirpation thereof, Rom. vii. 24. 
 
 Q. 59. In what respects is repentance necessary ? 
 A. It is necessary in respect of the command of God, Acts 
 xvii. £0; and as evidential of the reality of faith, whereof 
 it is the native fruit and effect, Zech. xii. 10. 
 
 Q. 60. May not this duty be delayed or put off for a while ? 
 A. No; because of the uncertainty of time, Luke xii. 19,20, 
 and of the continuance of the Spirit's striving, Gen. vi. 3. 
 
 Q. 61. When should the Lord's people apply to him for 
 the exercise of this grace of repentance in a more special 
 and particular manner ? 
 
 A. After great falls, 2 Sam. xii. 13 ; when under sore trials 
 
Of Christ's Ordinances in General. 371 
 
 or deep affliction, 2 Sam. xv. 26', 30 ; and when they are 
 to ask of God some singular favour or mercy, Dan. ix. 8, 
 compared with ver. 18, 19. 
 
 Q. 62. By what means may the lively exercise of repent- 
 ance be attained ? 
 
 A. By looking on it as in the gift of Christ, Acts v. 31 ; 
 and by viewing our sins as laid on him who was pierced for 
 them, Zech. xii. 10 ; together with searching and trying our 
 ways, Lam. iii. 40. 
 
 88. Q. What are the outward means whereby Christ 
 communicateth to us the benefits of redemption ? 
 
 A. The outward and ordinary means whereby Christ 
 communicateth to us the benefits of redemption are his 
 ordinances, especially the word, sacraments, and prayer ; 
 all which are made effectual to the elect for salvation. 
 
 Q. 1. What do you understand by the benefits of redemp- 
 tion ? 
 
 A. All the blessings of Christ's purchase, which may be 
 summed up in grace here and glory hereafter, Psal. lxxxiv. 11. 
 
 Q. 2. \V 'ho communicateth these benefits or blessings to us ? 
 
 A. Christ himself, who has them wholly at his disposal, 
 Luke xxii. 29. " I appoint (or dispone) unto you a king- 
 dom." 
 
 Q. 3. How comes Christ to have the disposal of them 
 wholly in his hands ? 
 
 A. By his Father's gift, John iii. 35. " The Father loveth 
 the Son, and hath given all things into his hand;" and by 
 his own purchase of them, hence called a " purchased pos- 
 session," Eph. i. 14. 
 
 Q. 4. What is it for Christ to communicate the benefits 
 of redemption ? 
 
 A. It is not to give away the property of them from him- 
 self, but to make us " sharers with him" in them all ; that 
 is, to make us " heirs of God, and joint-heirs with Christ," 
 Rom. viii. 17- 
 
 Q. 5. Whether doth Christ communicate them in a mediate 
 or immediate way ? 
 
 A. In a mediate way, through the intervention of ordi- 
 nances, Eph. vi. 11 — 14. 
 
 Q. 6. What are the ordinances whereby Christ commu- 
 nicateth to us the benefits of redemption ? 
 
 A. They are " prayer and thanksgiving in the name of 
 Christ; the reading, preaching, and hearing of the word; 
 the administration and receiving the sacraments ; church- 
 government and discipline ; the ministry and maintenance 
 
372 Of Christ's Ordinances in General. 
 
 thereof; religious fasting, swearing by the name of God, and 
 vowing unto him." * 
 
 Q. 7- Why are these called his ordinances ? 
 
 A. Because they are all of them instituted and prescribed 
 by him in the word, as the alone King and Head of his 
 church, to be observed therein unto the end of the world, 
 Matth. xxviii. 20. 
 
 Q. 8. Have we any reason to expect that the benefits of 
 redemption will be communicated by ordinances of man's 
 invention and appointment? 
 
 A. No ; for all such ordinances as have no higher sanction 
 than the commandments of men are declared to be in vain, 
 Matth. xv. 9 ; they are condemned as will-worship, Col. ii. 
 23; and the observers of them severely threatened, Mic.vi. 16. 
 
 Q. 9. Why is it said, especially the word, sacraments, and 
 prayer ? 
 
 A. Because, though the other ordinances above mention- 
 ed are not to be excluded, as being all of them useful in 
 their own place, yet the word, sacraments, and prayer, are 
 the chief or principal outward means for communicating the 
 benefits of redemption, Acts ii. 42. 
 
 Q. 10. What is the special usefulness of the word for 
 communicating the benefits of redemption ? 
 
 A. In the word these benefits are exhibited and offered 
 to sinners of mankind as the ground of their faith, that be- 
 lieving, they may be possessed of them all, John xx. 31. 
 
 Q. 11. What is the special usefulness of the sacraments 
 for communicating these benefits ? 
 
 A. The sacraments represent to our senses, 1 Cor. x. 16, 
 what the word doth to our faith, and are designed for the 
 confirmation thereof, Rom. iv. 11. 
 
 Q. 12. What is the special usefulness of prayer for the 
 above purpose ? 
 
 A. The prayer of faith fetches home to the soul all the good 
 that is wrapped up both in the word and in the sacraments, 
 Mark xi. 24. M What things soever ye desire when ye pray, 
 believe that ye receive them, and ye shall have them." 
 
 Q. 13. Why are the word, sacraments, and prayer, called 
 means whereby Christ communicateth to us the benefits of 
 redemption ? 
 
 A. Because he is pleased to begin and carry on the work of 
 grace in the soul by and under these ordinances, Acts ii.41, 42. 
 
 Q. 14. Why called the outward means ? 
 
 A. To distinguish them from faith, repentance, and other 
 inward means, and particularly to distinguish them from the 
 
 * Larger Catechism, quest. 108. See them all explained, on the Duties 
 required in the Second Commandment. 
 
Of Christ's Ordinances in General. 373 
 
 inward and powerful influences of the Holy Spirit, which 
 are necessary to accompany the outward means in order to 
 salvation, Zech. iv. 6. 
 
 Q. 15. Why called ordinary means? 
 
 A. Because" they are the stated and ordinary way and 
 method whereby Christ communicates the benefits of re- 
 demption to sinners of mankind, Rom. x. 14 — 18; Ezek. 
 xxxvii. 28. 
 
 Q. 16. Are there any extraordinary means, without the 
 word, whereby Christ communicateth the benefits of re- 
 demption to adult persons? 
 
 A. No ; for whatever providences God may make use of 
 when he is beginning or carrying on his work of grace in 
 the soul, Acts ix. 3 — 7, yet these dispensations are always 
 to be considered in a subserviency to the word, chap. xvi. 
 25 — 33, or as occasions of the Spirit's working in concur- 
 rence therewith, 2 Pet. i. 18, 19. 
 
 Q. 17- Are the ordinances of themselves effectual for 
 communicating the benefits of redemption ? 
 
 A. No ; they are made effectual, Rom. i. 16. 
 
 Q. 18. To whom are they made effectual ? 
 
 A. To the elect only, Acts xiii. 48. 
 
 Q. 19. For what end are they made effectual to the elect? 
 
 A. For salvation, Heb. x. 39. 
 
 Q. 20. What is meant by salvation ? 
 
 A. Not only a begun deliverance from all sin and misery, 
 and a begun possession of all happiness and blessedness in 
 this life, John iii. 15 ; but likewise a total freedom from the 
 one, and a full and uninterrupted enjoyment of the other in 
 the life to come, Rev. xxi. 4. 
 
 Q. 21. If the ordinances are made effectual to the elect 
 only for salvation, why have others in the visible church the 
 benefit of them ? 
 
 A. To show the infinite intrinsic sufficiency of the satis- 
 faction of Christ, 1 John iv. 14; and, at the same time, to 
 render those who slight such valuable privileges the more 
 inexcusable, John xv. 22. 
 
 Q. 22. What may we learn from Christ's instituting his or- 
 dinances to be the outward and ordinary means of salvation ? 
 
 A. We may from thence learn the difference betwixt the 
 church-militant, which sees but through a glass darkly, and 
 the church-triumphant, which sees "face to face," 1 Cor. 
 xiii. 12. 
 
 89. Q. How is the word made effectual to salvation ? 
 A. The Spirit of God maketh the reading, but espe- 
 cially the preaching of the word, an effectual means of 
 
374 Of the Word in Particular, 
 
 convincing and converting sinners, and of building them 
 
 up in holiness and comfort, through faith, unto salvation. 
 
 Q. ]. What is meant by the word in this answer? 
 
 A. The whole of Divine revelation, contained in the Scrip, 
 tures of the Old and New Testament. 
 
 Q. 2. What hath God appointed with reference to his 
 word that it may be effectual to salvation ? 
 
 A. He hath appointed the reading, John v. 39, " but espe- 
 cially the preaching thereof," 2 Tim. iv. 2. 
 
 Q. 3. " Is the word of God to be read by all ?" 
 
 A. " Although all are not permitted to read the word 
 publicly to the congregation, Deut. xxxi. 9, 11 ; yet all sorts 
 of people are bound to read it apart by themselves, chap, 
 xvii. 19, and with their families, chap. vi. 7'"* 
 
 Q. 4. What is the meaning of these words in our Larger 
 Catechism, " All are not permitted to read the word pub- 
 licly to the congregation ?" 
 
 A. The meaning is not, as if there were an order of men 
 appointed by Christ to be readers in the church, distinct 
 from ministers, but only that none ought to read publicly 
 to the congregation, except those whose office it is, not only 
 to read the word of God, but to explain it to the edification 
 of others, Neh. viii. 8. " So they read in the book, in the 
 law of God distinctly, and gave the sense, and caused them 
 (namely, the people) to understand the reading." 
 
 Q. 5. Why is the reading of the Scriptures apart by our- 
 selves necessary for every one ? 
 
 A. Because the Scriptures are a sword for defence, Eph. 
 vi. 17; a lamp for direction, Psal. cxix. 105 ; and food for 
 nourishment, Jer. xv. 16; in all which respects they are 
 necessary for every Christian travelling Zionward, 2 Tim. 
 iii. 16, 17. 
 
 Q. 6. May not the reading of the Scriptures in our fami- 
 lies supersede the reading of them apart by ourselves? 
 
 A. No ; the doing of the one ought by no means to justle 
 out the other. 
 
 Q. 7- What is essentially requisite in order to capacitate 
 the unlearned to read the Scriptures ? 
 
 A. That they be " translated out of the original into vul- 
 gar languages,"t 1 Cor. xiv. 11. 
 
 Q. 8. How is the word of God to be read ? 
 
 A. " The holy Scriptures are to be read with a high and 
 reverent esteem of them, Neh. viii. 5, with a firm persuasion 
 that they are the very word of God, 2 Pet. i. 21, and that he 
 only can enable us to understand them, Luke xxiv. 4o."J 
 
 * Larger Catechism, quest. 156. f Ibid. £ Ibid, quest. 157. 
 
as made effectual to Salvation. 375 
 
 Q. 9. Why should we read the Scriptures with a high 
 and reverent esteem of thorn ? 
 
 A. Because they are dictated by the Holy Ghost, and " are 
 able to make us wise unto salvation," 2 Tim. iii. 15. 
 
 Q. 10. Why should we read them with a firm persuasion 
 that they are the very word of God ? 
 
 A. Because, without this, we can never build our hope upon 
 them, as containing the words of eternal life, 1 Thess. ii. 13. 
 Q. 11. Why should we read them with a persuasion that 
 God only can enable us to understand them ? 
 
 A. Because without this we cannot exercise a dependence 
 upon him for that spiritual and eternal illumination, which 
 is necessary to a saving and experimental knowledge of 
 them, 1 Cor. ii. 10. 
 
 Q. 12. " By whom is the word of God to be preached ?" 
 A. " Only by such as are sufficiently gifted, Mai. ii. 7; 
 and also duly approved and called to that office, Rom. x. 15, 
 1 Tim. iv. 14."* 
 
 Q. 13. Who are they that are sufficiently gifted ? 
 A. They are such as are not only of a blameless moral 
 walk, and " have a good report of them that are without," 1 
 Tim. iii. 7? hut likewise such as have a competent stock of 
 human literature, Tit. i. 9, and are, in the judgment of char- 
 ity, reputed to be pious and religious men, 2 Tim. i. 5. 
 
 Q. 14. What is it to be duly approved and called to that 
 office ? 
 
 A. It is not only to be approved by the presbytery, who 
 have the sole power of trying the ministerial qualifications, 
 and of ordination to that office, 1 Tim. iv. 14, but likewise to 
 have the call and consent of the people, who are to be under 
 the pastoral inspection and charge, Acts i. 23, and xiv. 23. 
 
 Q. 15. " How is the word of God to be preached by those 
 that are called thereunto ?" 
 
 A. they are to preach sound doctrine diligently, — " plain- 
 ly, — faithfully, — wisely, — zealously, — and sincerely."t 
 Q. 16. What are we to understand by sound doctrine? 
 A. The whole system of Divine truth contained in the holy 
 Scriptures, or evidently deducible therefrom, particularly 
 whatever has the greatest tendency to depreciate self, and 
 to exalt Christ, who ought to be the main and leading sub- 
 ject of all gospel-preaching, 2 Cor. iv. 5. 
 
 Q. 17- What is it to preach sound doctrine diligently? 
 A. It is to be instant " in season and out of season,"J 
 2 Tim. iv. 2, embracing every opportunity of doing good to 
 souls, and watching for them, " as they that must give an 
 account," Heb. xiii. 17- 
 
 * Larger Catechism, quest. 158. f Ibid, quest. 159. X Ibid. 
 
376 Of the Word in Particular, 
 
 Q. J 8. What is it to preach plainly? 
 A. It is to essay it, " not in enticing words of men's wis- 
 dom, but in demonstration of the Spirit, and of power,"* 
 1 Cor. ii. 4. 
 Q. 19. What is it to preach the word faithfully? 
 A. It is a " making known the whole counsel of God (or 
 at least a not shunning to do so),"t Acts xx. 27. 
 
 Q. 20. When may ministers be said to preach wisely? 
 A. When in studying or preaching they are wholly taken 
 up in " applying themselves to the necessities and capacities 
 of the hearers," J Luke xii. 42 ; 1 Cor. iii. 2. 
 
 Q. 21. When do they preach the word zealously? 
 A. When they do it "with fervent love to God and the 
 souls of his people, "§ 2 Cor. v. 14, and xii. 15. 
 Q. 22. How is the word preached sincerely ? 
 A. When there is an " aiming at God's glory," and his 
 people's " conversion, edification, and salvation,"|| 1 Thess. 
 ii. 4; 1 Cor. ix. 22; 1 Tim. iv. 16. 
 
 Q. 23. Who is it that makes the reading and preaching of 
 the word effectual to salvation ? 
 
 A. (The Spirit of Gon), 1 Cor. ii. 11. "The things of 
 God knoweth no man but the Spirit of God." 
 Q. 24. How doth he make them effectual ? 
 A. By accompanying them with his Divine power upon 
 the soul, Rom. i. 16. 
 
 Q. 25. What is it that the Spirit of God makes the read- 
 ing and preaching of the word an effectual means of? 
 
 A. He makes them an effectual means of convincing and 
 converting sinners, and of building them up in holiness and 
 comfort, through faith, unto salvation. 
 
 Q. 26. Whether doth the Spirit make more frequent and 
 ordinary use of the reading or of the preaching of the word 
 for these valuable ends? 
 
 A. He makes more frequent and ordinary use of the 
 preaching of the word ; and therefore there is an especially 
 prefixed to it in the answer. 
 
 Q. 27- How do you prove that the preaching of the word 
 is honoured as the most ordinary mean ? 
 
 A. From express Scripture-testimony to this purpose, 
 Acts iv. 4. " Many of them which heard the word believed ;" 
 chap. xi. 20, 21. " And some of them — spake unto the 
 Grecians, preaching the Lord Jesus. And the hand of the 
 Lord was with them : and a great number believed and 
 turned unto the Lord."1I 
 Q. 28. May not people be more edified in reading good 
 
 * Larger Catechism, quest. 159. + Ibid. % Ibid. § Ibid. || Ibid. 
 ■ft See Acts ii. 37, and vi. 7. 
 
as made effectual to Salvation. 377 
 
 sermons at home than in hearing from the pulpit such as are 
 not, perhaps, so well digested? 
 
 A. If they are in health, and not necessarily detained 
 from the public ordinances, they have no ground to expect 
 any real and saving benefit to their souls in the neglect of 
 hearing the word preached, because it pleases God, by " the 
 foolishness of preaching, to save them that believe," 1 Cor. i. 
 21 ; and w faith cometh by hearing," Rom. x. 17. 
 
 Q. 29. What use doth the Spirit make of the reading, but 
 especially of the preaching of the word, with reference to 
 sinners in a natural state? 
 
 A. He makes use thereof as an effectual means of convin- 
 cing and converting them, 1 Cor. xiv. 24; Acts xxvi. 18. 
 
 Q. 30. What doth the Spirit convince sinners of by the 
 word ? 
 
 A. Of their sin and misery.* 
 
 Q. 31. Whether is it by the word of the law or the word 
 of the gospel that the Spirit convinces of sin ? 
 
 A. It is ordinarily by the word of the law, Rem. iii. 20. 
 " By the law is the knowledge of sin." 
 
 Q. 32. What of sin doth the Spirit convince sinners by 
 the law ? 
 
 A. Both of the nature and desert of sin. 
 
 Q. 33. Wherein consists the nature of sin ? 
 
 A. In the want of conformity unto and transgression of 
 the law of God.t 
 
 Q. 34. What is the desert of sin? 
 
 A. The wrath and curse of God, both in this life and that 
 which is to come. % 
 
 Q. 35. How doth the Spirit convince men effectually by 
 the word that they are sinners? 
 
 A. By convincing them therefrom that they are unbe- 
 lievers, John xvi. 8, 9. " He (the Spirit) will reprove (or 
 convince) the world of sin, because they believe not in me/' 
 saith our Lord. 
 
 Q. 36. What influence has a conviction of unbelief upon 
 convincing a person that he is indeed a sinner? 
 
 A. Were once a person convinced that unbelief is a reject- 
 ing of the only method of salvation, devised in infinite wis- 
 dom, or a treating of God's unspeakable gift, offered in the 
 word, with the utmost contempt, he could not but conclude 
 himself, on account thereof, to be the greatest of sinners, and 
 that he deserves the sorest of punishments, Heb. x. 29. 
 
 Q. 37- How doth the Spirit make the word an effectual 
 means of converting sinners ? 
 
 A. By making use of it " to open their eyes, and to turn 
 
 * See Part I. on Effectual Calling. f See Part I. on Siu in General. 
 J See above, on the Desert of Sin. 
 
378 Of the Word in Particular, 
 
 them from darkness to light, and from the power of Satan to 
 God/' Acts xxvi. 18. 
 
 Q. 38. Do all convictions of sin issue in conversion ? 
 
 A. Far from it; many may be very deeply convinced of 
 sin by the law, and yet never have a thorough change wrought 
 upon their heart,as in the instances of Cain, Judas, and others. 
 
 Q. 39. What is conversion ? 
 
 A. It is the spiritual motion of the whole man toward a 
 God in Christ as the immediate effect of the real and super- 
 natural change that is wrought in regeneration, Jer. iii. 22. 
 
 Q. 40. Is there any difference between conversion and re- 
 generation ? 
 
 A. They are as inseparably conjoined as the effect is to its 
 cause. Regeneration, or the formation of the new creature 
 (wherein we are wholly passive), is the cause; and conver- 
 sion, or the motion of the soul to God, is the effect which in- 
 fallibly follows thereupon, Hos. vi. 2. 
 
 Q. 41. Cannot man be the author of his own conversion ? 
 
 A. No ; he can neither prepare himself for it, nor co-ope- 
 rate with God therein. 
 
 Q. 42. Why can he not prepare himself for it? 
 
 A. Because " the carnal mind is enmity against God" aye 
 and until regeneration takes place in the soul, Rom. viii. 7, 8. 
 
 Q. 43. Why cannot man co-operate with God in this work ? 
 
 A. Because there can be no acting without a principle of 
 action. Regeneration being the infusing of spiritual life into 
 the soul, it is impossible the creature can co-operate or con- 
 cur with God therein, any more than Lazarus in the grave 
 could concur in his own resurrection, till the powerful voice 
 of Christ infused life and strength in him. 
 
 Q. 44. What would be the consequence if man could co- 
 operate with God in regeneration ? 
 
 A. The consequence would be, that God would not be so 
 much the author of grace as he is of nature, nor have such a 
 revenue of glory from the one as from the other. 
 
 Q.45. How are regeneration and conversion denominated in 
 Scripture to prove that God only can be the author of them ? 
 
 A. They are called a "creation," Eph. ii. 10, and a '.* re- 
 surrection," chap. v. 14. 
 
 Q. 46. Why called a creation ? 
 
 A. Because there is nothing in the heart of man out of 
 which the new creature can be formed. " Every imagina- 
 tion of the thoughts of his heart being only evil continually," 
 Gen. vi. 5. 
 
 Q. 47- Why called a resurrection ? 
 
 A. Because it is God only " who quickeneth the dead, 
 and calleth the things which be not as though they were," 
 Rom. iv. 17. 
 
as made effectual to Salvation. 379 
 
 Q. 48. What influence has the word upon the conversion 
 of sinners? 
 
 A. It has no physical or natural influence of itself, but 
 only as it is an instituted mean in the hand of the Spirit of 
 God for that end, John vi. 63. 
 
 Q. 49. What is the efficacy of the word in the work of 
 conversion compared unto in Scripture? 
 
 A. It is compared to a fire, to a hammer, Jer.xxiii. 29, to 
 rain, Deut. xxxii. 2, and to light, Psal. cxix. 105. 
 
 Q. 50. Why compared to fire? 
 
 A. Because, as fire purifies the metal, separating the dross, 
 so the word in the hand of the Spirit purifies the heart, 
 purging away the dross of sin and corruption that is there, 
 Isa. iv. 4. 
 
 Q. 51. Why compared to a hammer? 
 
 A. In regard that as a hammer " breaketh the rock in 
 pieces," Jer. xxiii. 29, and thereby fits it for the building, so 
 the Spirit of God, by the word, breaks the hard heart of 
 man, and fits it for being built on the foundation God has 
 laid in Zion, Prov. xvi. 1. 
 
 Q. 52. Why compared to rain ? 
 
 A. Because, as the rain falls irresistibly, so there is no 
 withstanding the efficacy of the word in the hand of the 
 Spirit, Isa. Iv. 11. 
 
 Q. 53. Why compared to light? 
 
 A. Because, as light discovers things that were indiscern- 
 ible in the dark, so the Spirit by the word discovers the 
 latent wickedness of the heart, 1 Cor. xiv. 25, and the match- 
 less glory and excellency of Christ, as Immanuel, " God 
 with us," John xvi. 14. 
 
 Q. 54. What use doth the Spirit make of the reading, but 
 especially the preaching of the word, with reference to saints 
 who are brought into a state of grace ? 
 
 A. He makes use thereof as an effectual means of build- 
 ing them up in holiness and comfort, through faith, unto 
 salvation, Acts xx. 32; Rom. xv. 4. 
 
 Q. 55. Is holiness necessary in order to our justification 
 before God? 
 
 A. It is necessary in the justified, but not in order to their 
 justification, because this would found their justification upon 
 works, contrary to Rom. iii. 20. " By the deeds of the law 
 shall no flesh be justified in his sight."* 
 
 Q. 56. Is it necessary as the ground of our title to 
 heaven ? 
 
 A. It is necessary to clear our title, but our title itself can 
 be founded only in our union with Christ, and the imputa- 
 * See Part I. on Sanctification, quest. 45. 
 
380 Of the Manner of Reading 
 
 tion of his righteousness, 1 Cor. iii. 22, 23, " All are yours, 
 and ye are Christ's," compared with Rom. viii. 30. " Whom 
 he justified, them he also glorified." 
 
 Q. 57- Why are the saints said to be built up in holiness? 
 
 A. Because the work of sanctification, like a building, is gra- 
 dually carried on towards perfection at death, Prov. iv. 18. 
 
 Q. 58. How doth the Spirit make the reading and preach- 
 ing of the word an effectual mean of building up the saints 
 in holiness? 
 
 A. By giving them, in the glass of the word, such clear 
 and repeated discoveries of the glory of Christ, as thereby 
 they are more and more transformed into the same image 
 with him, 2 Cor. iii. 18. 
 
 Q. 59. How doth he, by means of these ordinances, build 
 them up in comfort ? 
 
 A. By conveying with power unto their souls the great 
 and precious promises which contain all the grounds of real 
 and lasting comfort, Gal. iii. 29, and iv. 28. 
 
 Q. 60. Through what instrument is it that the Spirit 
 makes these means effectual for building up the saints in 
 holiness and comfort? 
 
 A. It is through faith, 1 Thess. ii. 13. 
 
 Q. 61. What instrumentality has faith in the hand of the 
 Spirit for building up the saints in holiness and comfort ? 
 
 A. It rests upon God's faithful word for the promoting of 
 both, Psal. cxxxviii. 8. "The Lord will perfect that which 
 concerneth me." 
 
 Q. 62. Unto what end does the Spirit, by means of the 
 word, build them up in holiness and comfort through faith ? 
 
 A. It is unto their complete and eternal salvation, Rom. i. 16. 
 
 Q. 63. What may we learn from the Spirit's making the 
 means effectual to salvation ? 
 
 A. That as no special blessing can be expected from God 
 in the wilful neglect of the ordinances, Prov. xxviii. 9; so 
 we may sit all our days under a pure dispensation of the 
 gospel, without reaping any spiritual profit, unless Divine 
 supernatural agency concur, 1 Cor. iii. 6. 
 
 90. Q. How is the word to be read and heard that it 
 may become effectual to salvation? 
 
 A. That the word may become effectual to salvation 
 we must attend thereunto with diligence, preparation, 
 and prayer ; receive it with faith and love ; lay it up in 
 our hearts, and practise it in our lives. 
 
 Q. 1. What hath God enjoined us in order to our reading 
 and hearing his word in a right manner ? 
 
and Hearing the Word. 381 
 
 A. That we attend thereunto, that we receive it, and that 
 we lay it up in our hearts and practise it in our lives. 
 
 Q. 2. What is it to attend unto the reading and hearing 
 of the word ? 
 
 A. It is to make the reading and hearing thereof the 
 main business of our life; to have it mostly at heart, be- 
 cause the word contains " that good part which shall not be 
 taken away," Luke x. 42. 
 
 Q. 3. How ought we to attend or set about the reading 
 and hearing of the word ? 
 
 A. With diligence, preparation, and prayer. 
 
 Q. 4. What do you understand by attending the word 
 with diligence ? 
 
 A. A careful observing and embracing every seasonable 
 opportunity that may offer in providence for reading and 
 hearing the same, Prov. viii. 34. 
 
 Q. 5. What preparation should we make for reading and 
 hearing the word ? 
 
 A. We should consider that the word has the authority of 
 God stamped upon it, 2 Tim. iii. 16 ; that it is himself who 
 speaketh to us therein, Heb. xii. 25; that it is his ordinance 
 for our salvation, John v. 39 ; and will be the savour either 
 of life or death unto us, 2 Cor. ii. 16. 
 
 Q. 6. Why is prayer requisite for reading and hearing 
 the word in a right manner? 
 
 A. Because as it is God alone, and none else, who can 
 dispose our hearts for the right performance of those religi- 
 ous exercises, so he ought always to be addressed and sup- 
 plicated for that end, Psal. cxix. 18. 
 
 Q. 7- What should we pray for when setting about the 
 reading and hearing of the word ? 
 
 A. That it may be " the power of God unto our salvation," 
 Rom. i. 16; or an effectual means in his hand for con- 
 vincing, converting, and edifying of our souls, John 
 vi. 63. 
 
 Q. 8. What is our immediate duty when we are actually 
 engaged in reading or hearing the word ? 
 
 A. Our immediate duty in that case is to receive it. 
 
 Q. 9. What is it to receive the word ? 
 
 A. It is with all readiness of mind to take it in as the 
 dictates of the Holy Ghost to our souls, Acts xvii. 11. 
 
 Q. 10. Why is the right improvement of the word in time 
 of reading and hearing thereof called a receiving it ? 
 
 A. Because we can reap no real benefit to our souls by 
 the free offer and exhibition of all the blessings that are 
 brought nigh to us therein, unless we receive them as God's 
 free gift to us, John iii. 27. 
 
 f 
 
382 Of the Manner of Reading 
 
 Q. 11. How are we to receive the word and all the good 
 that is therein ? 
 
 A. With faith and love. 
 
 Q. 12. When is the word received with faith in time of 
 reading and hearing thereof? 
 
 A. When there is an application of it to the soul in par- 
 ticular, in a suitableness to the state and case of the person, 
 and the nature of the word, whether in a way of promise, 
 Lam. iii. 24, or threatening, Psal. cxix. 120. 
 
 Q. 13. How may a person know if he receives the word 
 with faith ? 
 
 A. By the quickening, Psal. cxix. 50, enlightening, ver. 
 130, sanctifying, ver. 9, and strengthening effect of it, Dan. 
 x. 19. 
 
 Q. 14. What is the native consequence of receiving the 
 word with faith ? 
 
 A. A receiving it also with love ; for " faith worketh by 
 love," Gal. v. 6. 
 
 Q. 15. How may our receiving the word with love be 
 discerned ? 
 
 A. When our affections are drawn out to the blessed truths 
 and objects revealed therein, so as to esteem them better 
 unto us than K thousands of gold and silver," Psal. cxix. 
 72, or even than our "necessary food," Job xxiii. 12. 
 
 Q. 16. What improvement ought we to make of the word 
 after reading or hearing of it? 
 
 A. We should lay it up in our hearts and practise it in 
 our lives. 
 
 Q. 17. What do you understand by the heart, where the 
 word should be laid up? 
 
 A. The soul with all its faculties, Prov. xxiii. 26; the un- 
 derstanding to know the word, the will to comply with it, 
 the affections to love it, and the memory to retain it. 
 
 Q. 18. What is implied in laying up the word in our 
 hearts ? 
 
 A. That we account it the most valuable treasure, Psal. 
 cxix. 127; that we want to keep it with the utmost care, 
 ver. 11 ; and that we resolve to use it in all the future exi- 
 gencies of our souls, ver. 24. 
 
 Q. 19. How may we know if the word is really laid up 
 in our hearts ? 
 
 A. By our delighting to meditate upon it, Psal. cxix. 97 ; 
 by the Spirit's. bringing it to our remembrance, John xiv. 
 26; and by our habitual desire of farther conformity and 
 subjection unto it, Psal. cxix. 5. 
 
 Q. 20. For what end should we lay up the word in our hearts? 
 
 A. That we may practise it in our lives. 
 
and Hearing the Word. 303 
 
 Q. 21. What is it to practise the word in our lives? 
 
 A. It is to have a conversation becoming the gospel, 
 Phil. i. 27 ; or to have both the outward and inward man 
 regulated according to the unerring rule of the word, Psal. 
 cxix. 106. 
 
 Q. 22. What doth the right manner of reading and hear- 
 ing the word teach us? 
 
 A. That the bare outward performance of duty will not 
 be acceptable to God unless the heart is engaged therein, 
 Isa. xxix. 13. 
 
 91. Q. How do the sacraments become effectual means 
 of salvation ? 
 
 A. The sacraments become effectual means of salva- 
 tion, not from any virtue in them, or in him that doth 
 administer them, but only by the blessing of Christ, and 
 the working of his Spirit in them that by faith receive 
 them. 
 
 Q. 1. What is meant by effectual means of salvation? 
 
 A. Such means as, by the blessing of God, do fully attain 
 the end for which they are appointed, 1 Thess. ii. 13. 
 
 Q. 2. What is the meaning of these words in the answer, 
 not from any virtue in them ? 
 
 A. The meaning is, that the sacraments have not any vir- 
 tue or efficacy in themselves to confer salvation, being only 
 among the outward and ordinary means of grace, which can 
 have no more efficacy of themselves to confer any saving 
 benefit than the rainbow of itself has to prevent a deluge. 
 
 Q. 3. Who are they who maintain that the sacraments 
 have a virtue or pow r er in themselves to confer grace? 
 
 A. The Papists, who affirm that the sacraments of the 
 Xew Testament are the true, proper, and immediate causes 
 of grace, and that the efficacy of them flows from the sacra^ 
 mental action of receiving the external elements. 
 
 Q. 4. How do you prove that the sacraments have not 
 any innate or intrinsic virtue in themselves to confer grace 
 or salvation ? 
 
 A. From this one argument, that if the sacraments had 
 any such virtue, then grace, or salvation, would be infalli- 
 bly connected with the external use of them ; but it is ob- 
 vious from Scripture, that after Simon Magus was baptized, 
 he remained still "in the gall of bitterness and bond of ini- 
 quity," Acts viii. 13, 23. 
 
 Q. 5. Why is it said in the answer, that the sacraments 
 become effectual means of salvation, not from any virtue in 
 him that doth administer them ¥ 
 
384 Of the Nature of 
 
 A. It is said in opposition to the Papists, who maintain, 
 that the efficacy of the sacraments depends upon the inten- 
 tion of the priest ; so that any benefit by them is conferred 
 or withheld, according to them, just as the secret will of the 
 administrator would have it. 
 
 Q. 6. How is this error refuted ? 
 
 A. If the efficacy of the sacraments depended upon the 
 intention of the administrator, then there could be no cer- 
 tainty about the efficacy of them at all ; because no mortal 
 can be absolutely certain about the intention of another, the 
 secrets of the heart being known to God only, Acts i. 24. 
 
 Q. 7- From whence then have the sacraments their effi- 
 cacy and virtue ? 
 
 A. Only from the blessing of Christ and the working of 
 his Spirit. 
 
 Q. 8. What do you understand by the blessing of Christ ? 
 
 A. That Divine power and life wherewith he is pleased to 
 accompany the sacraments, and other ordinances, and with- 
 out which they would be utterly ineffectual, Rom. i. 16. 
 
 Q. 9. What is the working of the Spirit, which is neces- 
 sary to make the sacraments effectual means of salvation ? 
 
 A. Not only the planting of grace in the soul at first, but 
 the drawing of it out into suitable exercise on all sacramental 
 occasions, Zech. iv. 6. 
 
 Q. 10. Why is the working of the Spirit necessary to the 
 efficacy of the sacraments ? 
 
 A. Because we are utterly impotent of ourselves for any 
 thing that is spiritually good, John xv. 5. 
 
 Q. 11. In whom are the sacraments (by the blessing of 
 Christ and the working of the Spirit) effectual means of 
 salvation ? 
 
 A. In them that by faith receive them. 
 
 Q. 12. What is it to receive the sacraments by faith ? 
 
 A. It is to apply Christ, and the benefits of his purchase, as 
 represented and exhibited to us in them, Luke xxii. 19, 20. 
 
 Q. 13. What may we learn from the necessity of Christ's 
 blessing, and of the Spirit's working, in order to the efficacy 
 of the sacraments ? 
 
 A. It teacheth us, that our whole dependence for the bless- 
 ing, whether upon ourselves, when we partake of the sacra- 
 ment of the Supper, or upon our children when we are spon- 
 sors for them in baptism, should be only on Christ alone, and 
 the saving influences and operations of his Spirit, held forth 
 in the promise, to accompany his own institutions; and there- 
 fore the partaking of these solemn ordinances, dispensed by 
 some ministers, to the slighting of them as dispensed by others 
 equally sound and faithful, though perhaps in our esteem 
 
Sacraments in General 385 
 
 somewhat inferior in outward gifts, says upon the matter, that 
 the efficacy of the sacraments depends somehow upon the 
 administrator, and not upon the blessing of Christ alone, 
 quite contrary to the mind of the Spirit of God, 1 Cor. iii. 
 7- " So then, neither is he that planteth any thing, neither 
 he that watereth, but God that giveth the increase." 
 
 92. Q. What is a sacrament ? 
 
 A. A sacrament is a holy ordinance instituted by 
 Christ, wherein, by sensible signs, Christ, and the ben- 
 efits of the new covenant, are represented, sealed, and 
 applied to believers. 
 
 Q. ] . From whence is the word sacrament derived ? 
 
 A. It is of a Latin original, being anciently used by the 
 Romans, to signify their military oath, or that oath which 
 their soldiers took to be true and faithful to their prince, and 
 that they would not desert his standard. 
 
 Q. 2. How is it used by the church ? 
 
 A. Not only to signify something that is sacred, but like- 
 wise a solemn engagement to be the Lord's. 
 
 Q. 3. What is the general nature of a sacrament ? 
 
 A. It is a holy ordinance instituted by Christ. 
 
 Q. 4. Why is a sacrament called a holy ordinance f 
 
 A. Because it is appointed, not only for holy ends and 
 uses, but likewise for persons federally holy. 
 
 Q. 5. Is it necessary that a sacrament be instituted by 
 Christ? 
 
 A. Yes ; it is essentially necessary that it have his express 
 and immediate warrant and institution, otherwise it does 
 not deserve the name, 1 Cor. xi. 23. " For I have received 
 of the Lord that which also I delivered unto you," &c. 
 
 Q. 6. Why must sacraments be expressly or immediately 
 instituted by Christ? 
 
 A. Because he alone is the head of the church, and has 
 sole power and authority to institute sacraments and other 
 ordinances therein, Eph. i. 22, 23. 
 
 Q. 7» " What are the parts of a sacrament?" 
 
 A. "Two; the one an outward and sensible sign, used 
 according to Christ's own appointment, the other an inward 
 and spiritual grace thereby signified,"* Matth. iii. 11; 1 
 Pet. iii. 21. 
 
 Q. 8. What are the outward signs in sacraments ? 
 
 A. They are the sacramental elements and the sacra- 
 mental actions ; but chiefly the elements, because it is about 
 these that the sacramental actions are exercised. 
 * Larger Catechism, quest. 163. 
 
386 Of the Nature of 
 
 Q. 9. Why called sensible signs ? 
 
 A. Because they are obvious to the outward senses of see- 
 ing, tasting, feeling, &c. 
 
 Q. 10. What kind of signs are sensible signs in a sacrament? 
 
 A. They are not natural, nor merely speculative, but vo- 
 luntary and practical signs. 
 
 Q. 11. Why are they not natural signs ? 
 
 A. Because natural signs always signify the self-same 
 thing, as smoke is always a sign of fire, and the morning 
 light a sign of the approaching sun ; whereas the signs in 
 a sacrament never signify what they represent in that holy 
 ordinance, but when sacramentally used. 
 
 Q. 12. Why are they practical, and not merely specula- 
 tive signs ? 
 
 A. Because they are designed, not only to represent the 
 spiritual grace signified by them, but likewise to seal and 
 apply the same. 
 
 Q. 13. Why are the signs in a sacrament called voluntary 
 signs ? v — -~" 
 
 A. Because they depend entirely upon the Divine institu- 
 tion to make them signs, yet so as there is some analogy or 
 resemblance betwixt the sign and the thing signified. 
 
 Q. 14. When are sacramental signs used according to 
 Christ's own appointment ? 
 
 A. When they are dispensed with the words of institution 
 annexed unto them, Matth. xxviii. 19 ; 1 Cor. xi. 23 — 25. 
 
 Q. 15. What do the words of institution imply or con- 
 tain in them ? 
 
 A. They contain " together with a precept authorizing 
 the use" of them, " a promise of benefit to the worthy re- 
 ceivers,"* Matth. xxviii. 20. 
 
 Q. 16. What is the inward and spiritual grace signified 
 by the sensible signs in a sacrament? 
 
 A. Christ, and the benefits of the new covenant. 
 
 Q. 17- Why is the covenant of grace cal led the new covenant? 
 
 A. Because it is always to remain in its prime and vigour, 
 without the least change or alteration ; for " that which 
 decaveth and waxeth old is ready to vanish away," Heb. 
 viii. 13. 
 
 Q. 18. What are the benefits of the new covenant ? 
 
 A. They are all the blessings contained in the promises 
 thereof, which may be summed up in grace here and glory 
 hereafter^ Psal. lxxxiv. 11. . 
 
 Q. 19. Are Christ and the benefits of the new covenant 
 separable from one another ? 
 
 A. No; for " he that hath the Son hath life," 1 John v. 
 * Confession of Faith, chap, xxvii. § 3. 
 
Sacraments in General. 387 
 
 12 ; whoever hath Christ, hath all things along with him ; 
 " all are yours, and ye are Christ's," 1 Cor. iii. 22, 23. 
 
 Q. 20. What is the intention and design of sensible signs 
 in a sacrament with reference to Christ and the benefits of 
 the new covenant ? 
 
 A. The design of them is, that Christ and his benefits 
 may be rejyx&ented, sealed, and applied by them. 
 
 Q. 21. Why are Christ and his "benefits said to be repre- 
 sented by the signs in a sacrament ? 
 
 A. Because as sacramental signs are of Divine institution, 
 so there is a resemblance or similitude between the signs 
 and the things signified. 
 
 Q. 22. Why are Christ and his benefits said to be sealed 
 by these signs ? 
 
 A. Because, by the sacramental signs, Christ and his ben- 
 efits are confirmed to the believer, even as a seal is a confir- 
 mation of a bond or deed, Rom. iv. 11. 
 
 Q. 23. Why said to be applied ? 
 
 A. Because, by.the right and lawful use of the sacramental 
 signs, Christ and his benefits are really co mmunicated, cojj - 
 veyed, and made over to the wortrTy receiver, 1 Cor. xi. 24. 
 " Take, eat ; this is my body, which is broken for you." 
 
 Q. 24. To whom do the sacramental signs represent, seal, 
 and apply Christ and his benefits? 
 
 A. Not to all who use them, but to believers only. 
 
 Q. 25. Why to believers only ? 
 
 A. Because nothing but true faith can discern and apply 
 the spiritual grace, which is represented and exhibited by 
 sensible signs in the sacrament, Gal. iii. 26, 27. 
 
 Q. 26. Wherein consists the form o f a sacrame nt ? 
 
 A. In " a spir itual rela tion, or sacramental union between 
 
 the sign and the thing signified."* ' 
 
 ~Q. 27- What is the consequence of this sacramental union 
 between the sign and the thing signified? 
 
 A. The consequence is, " that the names and effects of the 
 one are attributed to the other/'t Thus Christ is called 
 " our passover," 1 Cor. v. 7 ; and the " bread in the supper 
 is called Christ's body." — " This is my body," 1 Cor. xi. 24. 
 
 Q. 28. When are the signs and the things signified united 
 in those who partake of the sacraments ? 
 
 A. When, together with the signs (in virtue of Christ's 
 institution), the blessings signified are received by faith, 
 Gal. iii. 27- 
 
 Q. 29. How may this be illustrated by an example ? 
 
 A. A little earth and stone put into a man's hand at ran- 
 dom signify nothing; but when this is done in a regular man- 
 * Confession of Faith, chap, xxvii. § 2. + Ibid. 
 
388 Of the Nature of Sacraments in General. 
 ner, according to the forms of law, to give a proprietor seisin 
 and infeftment of his lands, from whence these symbols 
 were taken, it is of great availment to corroborate his right; 
 so bread and wine in the sacrament are of small value in 
 themselves, abstractly considered ; yet, when received in 
 faith as the instituted memorials of the death of Christ, 
 whereby his testament was ratified and sealed, the believer's 
 right to all the blessings of his purchase is thereby most 
 comfortably confirmed, 1 Cor. xi. 24. " This is my body, 
 which is broken for you." 
 
 Q. 30. Are the sacraments necessary for the confirmation 
 of the word ? 
 
 A. No ; the word, being of Divine and infallible authority, 
 needs no confirmation without itself; but they are necessary 
 on our account, for helping our infirmity, and confirming 
 and strengthening our faith, Rom. iv. 11. 
 
 Q. 31. What is the difference between the word and the 
 sacraments ? 
 
 A. The word may be profitable to the adult without the 
 sacraments, but the sacraments cannot profit them without 
 the word, Gal. v. 6. 
 
 Q. 32. What is the end of the sacraments? 
 
 A. It is " to represent Christ and his benefits ; and to 
 confirm our interest in him ; as also to put a visible differ- 
 ence between those that belong unto the church and the 
 rest of the world, and solemnly to engage them to the service 
 of God in Christ, according to his word."* 
 
 Q. 33. Who are they that have a right unto the sacraments ? 
 
 A. They " that are within the covenant of grace,"f Rom. 
 xv. 8. 
 
 Q. 34. Who are to be reckoned within the covenant of 
 grace in the sight of men ? 
 
 A. They who " profess their faith in Christ, and obedience 
 to him," AcJ&-ii*J32Li, and " infants descending from pa- 
 rents, either both or but one of them professing faith in 
 Christ and obedience to him, are in that respect within the 
 covenant/';}; Rom. xi. 16. 
 
 Q. 35. What may we learn from the nature of the sacra- 
 ments in general ? 
 
 A. The amazing love of the Lord Jesus, in giving us not 
 only the word as the instrument in the hand of the Spirit, 
 for * begetting faith and all other graces, Eph. i. 13; but 
 likewise the sacraments for strengthening and increasing 
 the same, as well as for cherishing our love and communion 
 one with another, 1 Cor. xii. 13. 
 
 * Confession of Faith, chap, xxvii. § 1. 
 
 f Larger Catechism, quest. 162. X Ibid, quest. 166. 
 
Of the Number of the Sacraments. 389 
 
 93. Q. What are the sacraments of the New Testament? 
 A. The sacraments of the New Testament arc, Bap- 
 tism and the Lord's Supper. 
 
 Q. 1. What were the ordinary sacraments under the Old 
 Testament? 
 
 A. They were two, circumcision and the passover. 
 
 Q. 2. When was circumcision first instituted? 
 
 A. In the ninety-ninth year of Abraham's age, Gen. xvii. 
 :24 ; at which time both he and " all the men of his house 
 — were circumcised witli him," ver. 26, 27. 
 
 Q. 3. At what age were the male children afterwards to 
 be circumcised ? 
 
 A. Precisely on the eighth day after they were born, 
 Gen. xvii. 12. 
 
 Q. 4. What was the spiritual meaning of this sacramental 
 ceremony ? 
 
 A. It signified the impurity and corruption of nature, Jer. 
 iv. 4 ; the necessity of regeneration, or being cut off from the 
 first Adam as a federal head, Rom. ii. 28, 29; and of being 
 implanted in Christ, in order to partake of the benefits of 
 his mediation, chap. viii. 1 ; together with a solemn virtual 
 engagement to be the Lord's, Gen. xvii. 11. 
 
 Q. 5. What was the other sacrament of the Old Testament? 
 
 A. The passover. 
 
 Q. 6. When was it instituted? 
 
 A. At the departure of the children of Israel out of Egypt, 
 Exod. chap. xii. 
 
 Q. 7- Why called the passover ? 
 
 A. Because the destroying angel passed over the houses of 
 the Israelites in the night when he smote the firstborn with 
 death in every house or family of the Egyptians, Exod. xii. 27« 
 
 Q. 8. On what account did the angel pass over the houses 
 of the Israelites ? 
 
 A. Because, according to the express command of God, 
 the blood of the passover-lamb was stricken upon the lintels 
 and side-posts of their doors, as a signal to the destroyer to 
 pass over them, Exod. xii. 22, 23. 
 
 Q. 9. What was meant by striking the blood upon their 
 lintels and door-posts? 
 
 A. It signified that it is only in virtue of the blood or 
 satisfaction of Christ that the curse and sentence of the law 
 (which is the wrath of God) is not executed upon the sin- 
 ner, Rom. v. 9. 
 
 Q. 10. What were the significant ceremonies of Divine 
 institution that were to be observed in this sacrament? 
 
 A. The passover-lamb was to be without blemish, Exod. 
 
390 Of the Number 
 
 xii. 5 ; it was to be slain, ver. 6 ; it was to be roasted with 
 fire, ver. 9 ; and it was to be eaten, and that wholly and en- 
 tirely, ver. 10. 
 
 Q. 11. Why behoved the passover-lamb to be without 
 blemish? 
 
 A. To signify, that though our sins were imputed to Christ, 
 yet he was in himself " holy, harmless, undefiled," Heb. vii. 
 26; and therefore called "a Lamb without blemish, and 
 without spot," 1 Pet. i. 19. 
 
 Q. 12. Why behoved it to be slain, or killed by blood- 
 shedding ? 
 
 A. To denote that the death of Christ was necessary for 
 satisfying justice and reconciling us to God, Luke xxiv. 26. 
 " Ought not Christ to suffer these things ? " 
 
 Q. 13. Why was it to be roasted with fire? 
 
 A. To intimate that Christ's sufferings, as our Surety, 
 were exquisitely and inconceivably great, without the least 
 abatement of any of that wrath which was due to our sins, 
 Isa. liii. 10. " It pleased the Lord to bruise him," Rom. 
 viii. 32. " God spared not his own Son." 
 
 Q. 14. W T hy was it to be eaten wholly and entirely, and 
 none of it to be left? 
 
 A. To signify that Christ was to be wholly applied, in a way 
 of believing, as being " of God made unto us wisdom, and 
 righteousness, and sanctification, and redemption," 1 Cor.i.30. 
 
 Q. 15. Why were all the families of Israel to eat the pass- 
 over at one and the same time? Exod. xii. 8. 
 
 A. To signify that there is enough in Christ to satisfy the 
 need of all his people at once, " for in him dwelleth all the 
 fulness of the Godhead bodily," Col. ii. 9. 
 
 Q. 16. Why was it to be eaten the very same evening 
 wherein it was slain? ver. 6, 8. 
 
 A. To signify that Christ ought to be applied and appro- 
 priated by faith speedily without delay. " Behold, now is 
 the accepted time," 2 Cor. vi. 2. 
 
 Q. 1 7- " How many sacraments hath Christ instituted in 
 his church under the New Testament? 
 
 A. " Under the New Testament Christ hath instituted in 
 his church only two sacraments, baptism and the Lord's 
 supper."* 
 
 Q. 18. How do these two sacraments come in the place of 
 those under the Old Testament ? 
 
 A. Baptism comes in the place of circumcision, and the 
 Lord's supper in the place of the passover. 
 
 Q. 19. Were the sacraments of the Old Testament no more 
 than shadows of that grace which is actually conferred by the 
 sacraments under the New, as the Papists would have it? 
 * Larger Catechism, quest. 164. 
 
of the Sacraments. 391 
 
 A. By no means, for " the sacraments of the Old Testa- 
 ment, in regard of the spiritual things thereby signified and 
 exhibited, were for substance the same with those of the 
 New,"* 1 Cor. x. 1—5. 
 
 Q. 20. Wherein do they differ? 
 
 A. The sacraments of the Old Testament represented 
 Christ as yet to come, whereas those of the New hold him 
 forth as already come, and as having finished the work of 
 our redemption as to the purchase of it, Eph. v. 2. 
 
 Q. 21. Is there any difference between them as to clear- 
 ness and perspicuity ? 
 
 A. The words annexed to the outward signs in the sacra- 
 ments of the New Testament make the things signified ap- 
 pear vastly more plain and perspicuous than in the sacra- 
 ments of the Old. 
 
 Q. 22. What other sacraments do the Papists add to bap- 
 tism and the Lord's supper ? 
 
 A. They boldly adventure to add other five, namely, 
 confirmation, penance, ordination, marriage, and extreme 
 unction. 
 
 Q. 23. How may it appear, in a word, that all these are 
 false and spurious sacraments? 
 
 A. In regard that none of them have sacramental signs of 
 Divine institution, signifying any inward and spiritual grace, 
 and consequently none of them can be appointed seals of 
 God's covenant. 
 
 Q. 24. Who may lawfully dispense the sacraments of the 
 New Testament ? 
 
 A. " Neither of them may be dispensed by any but a 
 minister of the word, lawfully ordained," t 1 Cor. iv. 1. 
 
 94. Q. What is Baptism ? 
 
 A. Baptism is a sacrament, wherein the washing with 
 water in the name of the Father, and of the Son, and of 
 the Holy Ghost, doth signify and seal our ingrafting 
 into Christ, and partaking of the benefits of the cove- 
 nant of grace, and our engagement to be the Lord's. 
 
 Q. 1. What is the proper signification of the word baptism? 
 
 A. It is of a Greek original, and properly signifies a wash- 
 ing, sprinkling, or pouring out, in order to cleansing, Mark 
 i. 8. " I indeed baptize you with water, but he shall bap- 
 tize you with the Holy Ghost;" that is, he shall pour his 
 Spirit upon you, according to the promise, Isa. xliv. 3. " I 
 will pour my Spirit upon thy seed," &c. 
 
 Q. 2. W T ho is the author of baptism ? 
 
 • Confession of Faith, chap, xxvii. § 5. + Ibid. § 4. 
 
/J 
 
 392 Of the Nature of Baptism. 
 
 A. The Lord Jesus Christ, the Mediator and Head of the 
 church. 
 
 Q. 3. When did he institute and appoint it as a sacrament 
 of the New Testament ? 
 
 A. A little before his ascension into heaven, when he gave 
 his apostles that solemn charge, Matth. xxviii. 19, " Go ye 
 therefore and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost." 
 
 Q. 4. Was not baptizing used before that time ? 
 
 A. It was used long before by the Jews in receiving their 
 proselytes, but not by any Divine institution. 
 
 Q. 5. When came baptism to have a Divine warrant and 
 institution ? 
 
 A. When God sent John the Baptist to baptize with 
 water, John i. 33. 
 
 Q. 6. Was there any difference between the baptism of 
 John and the baptism dispensed by the apostles after Christ's 
 ascension ? 
 
 A. There was no essential difference betwixt them, for both 
 of them had the same visible sign, and the same blessings 
 signified thereby. The difference was only circumstantial in 
 respect of time and the objects of administration. 
 
 Q. 7- How did they differ in respect of time? 
 
 A. The baptism of John was dispensed before Christ had 
 finished the work which his Father gave him to do ; but the 
 baptism of the apostles was mostly after Christ had suffered 
 and had entered into his plory. 
 
 Q.8. How did they differ as to the objects of administration? 
 
 A. The baptism of John was confined to Judea only, but 
 the baptism of the apostles extended to all nations to whom 
 the gospel was preached, Matth. xxviii. 19. 
 
 Q. I). Did not Paul rebaptize some disciples at Ephesus 
 who had been before baptized by John ? Acts xix. 4, 5. 
 
 A. No ; he only declares, that they who had heard John 
 preach the doctrine of repentance and faith in Christ, were 
 by John baptized in the name of the Lord Jesus, and so 
 needed not to be rebaptized by any other. 
 
 Q. 10. Why did Christ, who had no need of it, condescend 
 to be baptized by John ? 
 
 A. He gives the reason himself; " It become th us," says 
 he, " to fulfil all righteousness," Matth. iii. 15. 
 
 Q. 11. Did Christ himself baptize any? 
 
 A. No ; " Jesus himself baptized not, but his disciples," 
 John iv. 2. 
 
 Q. 12. Why did not Christ baptize any himself? 
 
 A. That he might commend the ministry of men of like 
 passions with ourselves, and to show that the efficacy of the _ 
 
Of the Nature of Baptism . 393 
 
 ordinance did not depend upon the administrator, but upon 
 the Divine blessing, even as the words spoken by him on 
 earth, when they were efficacious, they were so, not merely 
 as spoken or uttered from his lips, but as accompanied with 
 his own almighty power, Luke v. 17. 
 
 Q. 13. What is the visible sign or outward element in 
 baptism ? 
 
 A. Only water, pure and unmixed, Acts x. 47- 
 
 Q. 14. How is water to be applied to the body in baptism ? 
 
 A. " Dipping of the person into the water is not necessary, 
 but baptism is rightly administered by pouring or sprinkling 
 water upon the person."* 
 
 Q. 15. How doth it appear from Scripture that baptism 
 is rightly administered by pouring or sprinkling water upon 
 the person ? 
 
 A. From repeated instances of the administration of bap- 
 tism by the apostles in this manner, particularly when three 
 thousand were baptized by them, Acts ii. 41, water behov- 
 ed to be sprinkled upon them, in regard the apostles could 
 not have time, in a part only of one day, to take them one 
 by one and plunge them into it. Nor is it probable that 
 the jailor, Acts xvi.33, had such store of water in the night- 
 season as was sufficient for himself and whole family to be 
 dipt into; or that they went abroad in quest of some river 
 for that purpose: it is by far more reasonable to think that 
 in both the above instances they were baptized by sprink- 
 ling. The same may be said of Paul's baptism, Acts ix. 
 18; and of the baptism of Cornelius and his friends, Acts 
 x. 47, 48. 
 
 Q. 16. Why is it most expedient to sprinkle water upon 
 the face in baptism ? 
 
 A. Because the face is the principal part of the body, and 
 the whole person is represented by it, Exod. x. 29. 
 
 Q. 1 7- What is signified by water in baptism ? 
 
 A. The clean^iii^-drtue olthOiBod, Rev. i. 5, and Spirit 
 o f Christ^ Tit. iii. 5. ' * 
 
 Q. 187"WtlaT is the difference between cleansing by the 
 blood and cleansing by the Spirit of Christ? 
 
 A. Th e blood of Christ cleanseth meritori ously. 1 John 
 
 i. 7; thA_ Sjjrit af (ihrist pfficarinnsty FtpT "yyyvi 27- 
 Bv the former the. guilt of s4n is at once taken away in jus- 
 tification; by the latter the blot and stain thereof is gradu- 
 ally carried off in sanctification. >s 
 
 Q. 19. What is signified by sprinkling water upon the body ? 
 
 A. The application of the blood of Christ unto the soul - 
 by the Spirit of God, Tit. iii. 5, 6. 
 
 * Confession of Faith, chap, xxriii. § 3. 
 
 r2 
 
h 
 
 394 Of the Nature of Baptism. 
 
 Q. 20. What is the analogy or resemblance betwixt the 
 sign in baptism and thing signified? 
 
 A. Water makes clean what before was foul and nasty ; 
 so the blood and Spirit of Christ purify from the guilt and 
 pollution of sin, Zech. xiii. 1 ; water is open and free to 
 all ; so Christ and his benefits are freely offered to all the 
 hearers of the gospel, Rev. xxii. 17. 
 
 Q. 21. In whose name are we baptized? 
 
 A. In the name of the Father, and of the Son, and of 
 the Holy Ghost, Matth. xxviii. 19. 
 
 Q. 22. What is it to be baptized in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost? 
 
 A. It is not only to be baptized by the will, command, 
 and authority of the Three-one God, but likewise to be by 
 baptism solemnly dedicated and devoted to the Father, the 
 Son, and the Holy Ghost, as our God and portion for ever, 
 Isa. xliv. 5. 
 
 Q. 23. What is it to be baptized by the command and 
 authority of the Father, Son, and Holy Ghost ? 
 
 A. It intimates, that the Trinity of persons do not only 
 authorize and appoint baptism to be a sacrament of the 
 New Testament, but that they become jointly.^B£aged to 
 make good all the blessings of the covenant signified and 
 sealed by that ordinance, Jer. xxxi. 33. " I will be their 
 God, and they shall be my people." 
 
 Q. 24. What is included in our being by baptism solemnly 
 dedicated and devoted to the Feather, Son, and Holy Ghost, 
 as our God and portion for ever ? 
 
 A. It includes a solemn profession that these three ador- 
 able persons have the sole right to all our religious worship, 
 Psal. v. 7 ; that all our hope of salvation is from them, Psal. 
 Ixii. i. 5 ; and that we should be wholly and for ever the 
 Lord's, Psal. xlviii. J 4. 
 
 Q. 25. Is it necessary that baptism be dispensed in these 
 express words, " In the name of the Father, and of the Son, 
 and of the Holy Ghost ?" 
 
 A. Yes ; because ministers are peremptorily commanded 
 by Christ to baptize in this very form, Matth. xxviii. 19. 
 'f Go ye therefore and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost." 
 Q. 26. Did not the apostles baptize in another form when 
 they baptized in the name of the Lord Jesus ? Acts viii. 16. 
 A. It is not to be supposed that the apostles would alter the 
 form so expressly delivered to them by their glorious Mas- 
 ter; and therefore, when they are said to be baptized " in the 
 name of the Lord Jesus," it is not designed thereby to notify 
 to us in what form of words they were baptized, but only that 
 
Of the Nature of Baptism. 395 
 
 they were baptized by the authority of Christ, who appointed 
 this sacrament, and unto faith in him and communion with 
 him. 
 
 Q. 27. How ought the mentioning of the Holy Trinity to 
 be introduced in baptism ? 
 
 A. It is proper that it be introduced by words in the 
 first person, expressing the present act of administration, 
 and likewise setting forth the authority that a minister, 
 lawfully called, has to dispense this sacrament ; such as, 
 u I baptize thee, in the name,"* &c. 
 
 Q. 28. What are the ends and uses of baptism ? 
 
 A. They are to signi fy and seal our ingrafting in to Christ, 
 andjinrtaking cfrhcFcrufh of the covenant of Grace. 
 
 Q. 29. What is it to signify and seal our ingrafting into 
 Christ? K 
 
 A. It is to signify and seal our union with him, and con- 
 sequently the imputation of his righteousness to us, Gal. ni. 
 27. " As many of you as have been baptized into Christ 
 have put on Christ." 
 
 Q. 30. What are the benefits of the covenant of grace, the 
 partaking whereof is signified and sealed in baptism ? 
 
 A. They are " remission of. sins by the blood of Christ, 
 regeneration by his Spirit, adoption, and resurrection unto 
 everlasting life."t 
 
 Q. 31. What is the consequence of its being signified and 
 sealed to us in baptism, that we partake of such great and 
 glorious benefits ? 
 
 A. The consequence is, that on this account " we enter 
 into an open and professed engagement to be — the Lord's/'J 
 
 Q. 32. What is included in our engagement to be the 
 Lord's? 
 
 A. That we shall be his " wholly and only."§ 
 
 Q. 33. What is it to be his wholly ? 
 
 A. It is to be his, in all that we are, soul, spirit, and 
 body, 1 Cor. vi. 19, 20; and in all that we have, whether 
 gifts, graces, or worldly comforts, 1 Chron. xxix. 14. 
 
 Q. 34. What is it to be the Lord's only ? 
 
 A. It is to be his in opposition to all his rivals and com- 
 petitors, every one of which we profess to renounce in bap- 
 tism, Hos. xiv. 8. 
 
 Q. 35. Who are these rivals and competitors with God 
 whom we profess to renojiace in baptism ? 
 
 A. They are sin, llomTvi. 6 ; Satan, Acts xxvi. 18 ; and 
 the world, John xvii. 14. 
 
 * See the Directory for Public Worship on the head of Baptism, 
 f Larger Catechism, quest. 165. See all these explained, Part I. on 
 Justification, Sanctification, Adoption, and Resurrection. 
 X Larger Catechism, quest. 165. § Ibid. 
 
/- 
 
 396 Of the Nature of Baptism. 
 
 Q. 36. Does baptism make or constitute persons church- 
 members ? 
 
 A. No; they. are supposed to be church. members before 
 they are baptized, and if they are children of professing parents 
 they are born members of the visible church, 1 Cor. vii. 14. 
 
 Q. 37. Why must they be church-members before they 
 are baptized ? 
 
 A. Because the seals of the covenant can never be ap- 
 plied to any but such as are supposed to be in the covenant; 
 nor can the privileges of the church be confirmed to any that 
 are without the church. 
 
 Q. 38. Why then do our Confession,* and Larger Cate- 
 chising say, that " the parties baptized are solemnly ad- 
 mitted into the visible church?" 
 
 A. Because there is a vast difference between making a 
 person a church-member who was none before, and the~scP" 
 lemnity of the admission of one who is already a member. 
 All that our Confession and Catechism affirm is, that by 
 baptism we are solemnly admitted into the visible church ; 
 that is, by baptism we are publicly declared to be church- 
 members before, and have now our membej^hi£_sojj£M2LWf 
 sealed to us thereby. " For by one Spirit we are all bap- 
 tized into one body," 1 Cor. xii. 13. 
 
 Q. 39. Is it warrantable to call the baptizing of any the 
 
 christening of them ? 
 
 A. No; because this is an encouraging of the supersti- 
 tious Popish notion, that baptism makes even those who are 
 born within the visible church to become Christians, and 
 that by the want of it they remain infidels, and are left to 
 uncovenanted mercy. 
 
 Q. 40. What are the extremes about the necessity of bap- 
 tism ? 
 
 A. The Socinians and Quakers deny that it is necessary 
 at all ; on the other hand, the Papists and some others 
 maintain that it is so absolutely necessary that no salvation 
 can be expected without it. 
 
 Q. 41. What is the doctrine of our Confession of Faith on 
 this head? 
 
 A. That " although it be a great sin to contemn or ne- 
 glect this ordinance, yet grace and salvation are not so in- 
 separably annexed unto it as that no person can be regen- 
 erated and saved without it, or that all that are baptized are 
 undoubtedly regenerated."^ 
 
 Q. 42. Wherein consists the greatness of the sin of con- 
 temning and slighting this ordinance? 
 
 A. It consists in despising an express and positive institu- 
 
 * Chap, xxviii. § 3. t Quest. 165. t Chap, xxviii. § 5. 
 
Of the Nature of Baptism. 397 
 
 tion of Christ, appointed to be administered in his church 
 to the end of the world, Matth. xxviii. 19, 20 ; and in slight- 
 ing all the great and glorious benefits and privileges signified 
 and sealed thereby, Luke vii. 30. 
 
 Q. 43. How doth it appear that grace and salvation are 
 not inseparably annexed to baptism ? 
 
 A. From the instance of Abraham, who had " the righte- 
 ousness of faith before he was circumcised," Rom. iv. 11 ; 
 of Cornelius, who " feared God," and was accepted of him 
 before he was baptized, Acts x. 2, 4 ; and from the instance 
 of the " thief on the cross," who was saved without being 
 baptized at all, Luke xxiii. 43. 
 
 Q. 44. How doth the Scriptures evince that all who are 
 baptized are not regenerated and saved ? 
 
 A. From the instance of Simon Magus, who was baptized, 
 and yet after baptism remained " in the gall of bitterness 
 and in the bond of iniquity," Acts viii. 13, 23. 
 
 Q. 45. Whether doth baptism give a right to covenant- 
 blessings, or is it a declarative sign and seal of them only? ^ 
 
 A. It is only jfr jft j jft ™*] v fj Wf 1 art{ * spa1 nf them, as cir- /Vj 
 cumcision was, Rom. iv. 11. (/^^\ 
 
 Q. 46. What then gives a right? *{(\*^ 
 
 A. The promise of the covenant, which is indorsed to the^ ~^~ 
 children as well as to the parents, Acts ii. 39. " The promise 
 is unto you and to your children." 
 
 Q. 47- Whether is baptism designed to make the covenant 
 surer or our faith stronger ? 
 
 A. It is designed only to make our faith stronger; for 
 the sureness of the covenant flows from the faithfulness of 
 GooV.which is inviolable and unchangeable, Psal. Ixxxix. 
 33 ; Isa. liv. 10. 
 
 Q. 48. Wherein consists the efficacy of baptism ? 
 
 A. It consists in sealing and ratifying the right to cove- 
 nant-blessings, which persons have from the promise so in- 
 fallibly that they shall certainly be put in possession of them, 
 Eph. v. 25, 26. For according to the doctrine of our Con- 
 fession, " The grace promised is not only offered but really 
 exhibited and conferred by the Holy Ghost to such (whether 
 of age or infants) as that grace belongeth unto, according 
 to the counsel of God's own will, in his appointed time."* 
 
 Q.49. Isbaptism efficacious at the timeof its administration? 
 
 A. Not always; "the efficacy of baptism is not tied to that 
 moment of time wherein it is administered," t but may take 
 place afterwards, as God in his sovereignty hath fixed it ; 
 " for the wind bloweth where it listeth," John iii. 8. 
 
 Q. 50. What may we learn from the nature of baptism ? 
 * Confession, chap, xxviii. § 6. + Ibid. 
 
398 Of the Subjects of Baptism. 
 
 A. The infinite goodness of God, in appointing an initiat- 
 ing ordinance, irreversibly sealing all the blessings of the 
 covenant to the elect seed, Gen. xvii. 7- 
 
 95. Q. To whom is baptism to be administered ? 
 
 A. Baptism is not to be administered to any that are 
 out of the visible church till they profess their faith in 
 Christ and obedience to him ; but the infants of such as 
 are members of the visible church are to be baptized. 
 
 Q. 1. Who may administer the sacrament of baptism ? 
 
 A. Neither of the two sacraments " may be dispensed by 
 any but by a minister of the word, lawfully ordained." * 
 
 Q. 2. How do you prove that ordination by presbyters is 
 lawful and valid without a diocesan bishop ? 
 
 A. From express scripture-testimony, asserting the va- 
 lidity of ordination to the ministry, by " the laying on of the 
 hands of the Presbytery," 1 Tim. iv. 14. 
 
 Q. 3. Why should ministers lawfully ordained and no 
 other persons whatsoever dispense the sacraments of the 
 New Testament ? 
 
 A. Because they only are the " stewards of the mysteries 
 of God," 1 Cor. iv. 1 ; and have the sole commission and 
 authority from Christ to preach and baptize, Matth. xxviii. 
 19. " Go ye, therefore^ and teach all nations, baptizing 
 them," &c. 
 
 Q. 4. Is public prayer requisite before the administration 
 of baptism ? 
 
 A. It is evident that our Lord, at the first institution of 
 the supper, and his apostles afterwards, according to his 
 example, did pray for the Divine blessing to attend the dis- 
 pensation of that solemn ordinance, 1 Cor. xi. 24 ; and 
 therefore, by a parity of reason, ministers ought to pray and 
 the people to join therein for the same blessing upon the 
 administration of the sacrament of baptism. 
 
 Q. 5. Ought not teaching or preaching of the word to go 
 before baptism ? 
 
 A. Yes ; because our Lord has joined them together, Matth. 
 xxviii. 19. " Go ye, therefore, and teach all nations, bap- 
 tizing them," &c. And accordingly it was the uniform 
 practice of the apostles to preach when they baptized, Acts 
 ii. 38—41, and viii. 35, 38, and xvi. 32, 33. 
 
 Q. 6. Is naming of children necessary at baptism ? 
 A. No; baptism dispensed by sprinkling of water, to- 
 gether with the words of institution, is every way valid 
 and complete, though the person baptized is not named at 
 all. 
 
 * Confession, chap, xxvii. § 4. 
 
Of the Subjects of Baptism. 399 
 
 Q. 7« But was not the naming of children at circumcision 
 an ancient practice among the Jews? Luke i. 59. 
 
 A. It was so ; and the names of children may be publish- 
 ed at baptism still, provided it is not looked upon as essen- 
 tial to that solemn ordinance; for it is the parent and not 
 the minister who gives the name. 
 
 Q. 8. May baptism be administered in private ? 
 
 A. It is more agreeable to the nature of this ordinance, 
 when the Lord gives his people peace and opportunity for 
 their public assemblies, that it be administered wherever 
 the congregation is orderly called together, to wait on the 
 dispensing of the word,* Acts ii. 41. 
 
 Q. 9. What if the child shall be removed by death before 
 such a regular opportunity can be had ? 
 
 A. Then the parents may comfort themselves in this, 
 that they were neither guilty of an unnecessary delay, nor 
 of contemning the ordinance ; and that in these circum- 
 stances the want of it cannot harm the child, 2 Sam. xii. 18, 
 23. 
 
 Q. 10. With what frame and disposition of mind ought 
 this sacrament to be dispensed and witnessed?* 
 
 A. With a firm persuasion that it is an ordinance of God ; 
 with a filial and reverential fear of him on our spirits ; and 
 with gratitude and thankfulness for the inestimable benefits 
 that are signified and sealed therein. 
 
 Q. 1 1 . How often is baptism to be administered to any 
 person ? 
 
 A. But once only, Acts xix. 4, 5. 
 
 Q. ]2. Why but once only? 
 
 A. Because when our ingrafting into Christ (which is, the 
 comprehensive benefit signed and sealed in baptism) doth 
 once take place, it is never repeated, but remaineth firm 
 and Jnviolable for ever, John xvii. 23. 
 
 Q. 13. To whom is baptism not to be administered ? 
 
 A. Baptism is not to be administered to any that are out 
 of the visible church. 
 
 Q. 14. Whom do you understand by those that are out of 
 the visible church ? 
 
 A. All infidels, or such as are Jews or Heathens, and their 
 children. 
 
 Q. 15. Why may not these be baptized? 
 
 A. Because being strangers from the covenant of promise, 
 they can have no right to the seals thereof, Eph. ii. 12. 
 
 Q. 16. May infidels in no event be baptized ? 
 
 A. Yes ; they may so soon as they profess their faith in 
 Christ, and obedience to him. 
 
 Q. 17. What is it to profess faith in Christ? 
 * See Act X. Assembly 1690. 
 
400 Of the Subjects of Baptism. 
 
 A. It is to profess a belief of the whole doctrines of the 
 Christian religion, Acts viii. 37. 
 
 Q. 18. What is it to profess obedience to him 9 
 A. It is to yield an external subjection to all the ordi- 
 nances and institutions of Christ, Acts ii. 46. 
 Q. 19. Whom doth such a profession respect? 
 A. It respects only the adult, or such as are grown up to 
 ripeness of age. 
 
 Q. 20. Have not infants (who can make no such pro- 
 fession) a right to baptism ? 
 
 A. Yes ; the infants of such as are members of the visible 
 church are to be baptized. 
 
 Q. 21. Who are the members of the visible church ? 
 A. They are " all such as profess the true religion, and 
 their children." * 
 
 Q. 22. What are we to understand by the true religion ? 
 A. We are to understand by it the whole of those doc- 
 trines deduced from the Holy Scriptures, which are con- 
 tained in our Confession of Faith, and Catechisms, as agree- 
 ing in the main with the confessions of other reformed 
 churches, 2 Tim. i. 13. " Hold fast the form of sound words." 
 Q. 23. What is it to profess the true religion ? 
 A. It is openly to acknowledge, on all proper occasions, 
 a steadfast adherence to the whole of Divine truth, without 
 espousing or countenancing any opposite error, Psal. cxix. 
 105; Rom. x. 10. 
 
 Q. 24. Is a bare profession of the true religion sufficient? 
 A. No ; for " faith without works is dead," James ii. 26. 
 Q. 25. Upon what ground have the infants of such as are 
 members of the visible church a right to baptism ? 
 
 A. Upon the ground of the grace and goodness of God in 
 the promise, assuming them into the same covenant with 
 their parents, as in the promise made to Abraham, Gen. xvii. 
 7. u I will establish my covenant between me and thee, and 
 thy seed after thee, — to be a God unto thee, and to thy seed 
 after thee." 
 
 Q. 26. But what if this promise of assuming the seed into 
 the same covenant with the parents have a respect only to 
 the natural offspring of Abraham, and to none else? 
 
 A. The apostle Peter plainly affirms, that it is a promise 
 of the covenant of grace extending to the Gentiles as well 
 as to the Jews ; and at the same time, that it is the founda- 
 tion of church-membership, and consequently of baptism, 
 when he says, Acts ii. 38, 39, " Repent and be baptized 
 every one of you, for the promise is unto you, and to your 
 children, and to all that are afar off, even as many"as"Th"e" 
 Lorchour God shall call." 
 
 * Larger Catechism, quest. 62. 
 
Of the Subjects of Baptism. 401 
 
 Q. 27. How doth it appear from this text that the pro- 
 mise of assuming the children into the same covenant with 
 their parents extends to the Gentile nations? 
 
 A. Because the apostle says, that the promise is unto 
 "all that are afar off, even as many as the Lord our God 
 shall call ;" namely, by the external call of the word, which 
 is appointed to be published to " every creature," Mark 
 xvi. 15. 
 
 Q. 28. How doth it appear that this promise is the founda- 
 tion of church-membership and consequently of baptism ? 
 
 A. It appears from this, that the apostle enforces his ex- 
 hortation to repent and be baptized upon the adult persons 
 to whom he is speaking, from this powerful and encouraging 
 motive, that then their children should have a right and title 
 to the privileges of the same covenant of promise, the seal 
 whereof they themselves were to receive in their baptism. 
 " Repent," says he, "and be baptized ; — for the promise is 
 un t qyou and to your chi ldren ." 
 
 Q. 29. What promise doth the apostle here point at? - 
 
 A. He points at the promise made to Abraham, Gen. xvii. \S 
 7. " I will be a God unto thee, and to thy seed after thee." 
 
 Q. 30. What seal was annexed to this promise, or pro- 
 mulgation of the covenant of grace, made to Abraham ? 
 
 A. The seal of circumcision, ver. 10, " This is my covenant, 
 which ye shall keep between me and you ; — Every man-child 
 among you shall be circumcised;" and ver. 12, "He that 
 is eight days old shall be circumcised among you." 
 
 Q. 31. What connexion is there between circumcising 
 the seed of Abraham on the eighth day under the Old 
 Testament and baptizing the children of professing parents 
 under the New? 
 
 A. The connexion is, that though circumcision and baptism 
 be different signs, yet they are both of them seals of the same 
 covenant of grace ; and since the infant seed of Abraham re- 
 ceived the seal of circumcision under the Old Testament, 
 by parity of reason the infant children of professing parents 
 should receive the seal of baptism under the New, especially 
 as baptism is now come in the room of circumcision. 
 
 Q. 32. How do you prove from Scripture that baptism is 
 come in the room of circumcision ? 
 
 A. From Col. ii. 10 — 12. " Ye are complete in him. — 
 In whom also ye are circumcised with the circumcision 
 made without hands : — " Buried with him in baptism, 
 wherein also you are risen with him." 
 
 Q. 33. How doth it appear from this text, that baptism 
 is now come in the room of circumcision ? 
 
 A. From the plain and obvious scope of it, which is to 
 show that there is no need now of that circumcision which 
 

 402 Of the Subjects of Baptism. 
 
 was outward in the flesh, in regard we have all the blessed 
 fruits and effects of Christ's death and resurrection more 
 clearly, and at the same time more extensively represented and 
 sealed in baptism, which is dispensed equally to both sexes. 
 
 Q. 34. What would be the consequence if the infants of 
 professing parents under the New Testament were not ad- 
 mitted to the initiating seal of the covenant as well as the 
 infants of the Jews under the Old ? 
 
 A. The consequence would be, that the privileges of the 
 New Testament church would be more abridged and lessened 
 than those of the Old, whereas they are rather increased and 
 enlarged, Isa. liv. 2, 3. 
 
 Q. 35. How can infants be baptized when they are in- 
 capable of making a profession of their faith, which seems to 
 be required in order to baptism ? Acts viii. 37* 
 
 A. An explicit or formal profession of faith is only required 
 of them that are adult or come to age, when they are to be 
 baptized ; but not of infants now, any more than when they 
 were circumcised of old on the eighth day after their birth. 
 
 Q. 36. Are infants capable of the blessings signified and 
 sealed in baptism ? 
 
 A. Undoubtedly they are; for some of them have been 
 " filled with the Holy Ghost even from their mother's womb," 
 Luke i. 15, and consequently, by grace, capable of regenera- 
 tion, pardon, and eternal life ; wherefore the sign and seal 
 of these blessings ought not to be withheld. 
 
 Q.j 37. How are children of professing parents designed 
 in Scripture ? 
 
 A. If any one of the parents be a visible believer or regular 
 church -member, the children on that account are called holy, 
 1 Cor. vii. 1 4. w The unbelieving husband is sanctified by the 
 wife; and the unbelieving wife is sanctified by the husband, 
 else were your children unclean, but now they are holy." 
 
 Q. 38. What holiness is here meant ? 
 
 A. Federal holiness, or being admitted to church-member- 
 ship together with their believing or professing parent. 
 
 Q. 39. May not this holiness be understood of legitimacy 
 
 or being lawfully begotten? 
 
 A. No ; because marriage being an ordinance of the law of 
 nature, the children of married parents, though both of them 
 infidels, areas lawfully begotten as those of professing Chris- 
 tians. 
 
 Q. 40. Howdoth federal holinessentitlean infant to baptism? 
 
 A. Federal holiness necessarily supposes a being within 
 the covenant, in virtue of the credible profession of the pa- 
 rent, and consequently a right to the initiating seal thereof. 
 
 Q. 41. Is there any express precept in the New Testament 
 for baptizing the infants of visible believers? 
 
Of the Lord's Supper. 403 
 
 A. The privilege of the infant seed of visible church-mem- 
 bers having been settled ever since Abraham's time, and 
 never reversed, there was no need of any more than the gen- 
 eral precept, " Go, teach and baptize," Matth. xxviii. 19. 
 
 Q. 42. Why is there need of no precept more express than 
 this general one? 
 
 A. Because the privilege of infants, their being assumed 
 into the same covenant with their parents, is declared to be 
 continued in New-Testament times, Acts^ ji. 39. " The 
 promise is unto you, and to your children." 
 
 Q. 43. Have we any Scripture-example for infant baptism? 
 
 A. Yes ; the apostles baptized whole households or fami- 
 lies at once, such as the household of Lydia, Acts xvi. 15 ; 
 all the jailor's family, ver. 33 ; and the household of Ste- 
 phanas, 1 Cor. i. 16. 
 
 Q. 44. But there is no mention of their baptizing infants 
 in those families ? 
 
 A. Neither is there mention of their baptizing adult per- 
 sons in them ; only, since they baptized the whole, it is not 
 to be supposed but that there were some infants or young 
 ones among them. 
 
 Q. 45. "How is our baptism to be improved by us?" 
 
 A. " By serious and thankful consideration of the nature 
 of it, and of the ends for which Christ instituted it, — by 
 being humbled for our sinful defilement, or falling short 
 of, and walking contrary to our engagements, — and by en- 
 deavouring to live by faith, to have our conversation in 
 holiness and righteousness, as those that have therein given 
 up their names to Christ, and to walk in brotherly love, as 
 being baptized by the same Spirit into one body."* 
 
 Q. 46. When should we thus improve our baptism ? 
 
 A. " All our life long, especially in time of temptation, and 
 when we are present at the administration of it to others." t 
 
 96. Q. What is the Lord's supper ? 
 
 A. The Lord's supper is a sacrament, wherein by 
 giving and receiving bread and wine, according to Christ's 
 appointment, his death is showed forth ; and the worthy 
 receivers are, not after a corporal and carnal manner, but 
 by faith, made partakers of his body and blood, with all 
 his benefits, to their spiritual nourishment, and growth 
 in grace. 
 
 Q. 1. Why is this sacrament compared to a supper ? 
 
 A. Because it was instituted immediately after eating the 
 passover (Matth. xxvi. 26), which was always at night, 
 Exod. xii. 6, 8. 
 
 * Larger Catechism, quest. 167. f Ibid. 
 
404 Of the Lord's Supper. 
 
 Q. 2. Why is it called the Lord's Supper ? 
 
 A. Because the Lord Jesus was the sole author of it, 1 
 Cor. xi. 23, and it was highly requisite it should be so. 
 
 Q. 3. Why was it highly requisite that the Lord Jesus 
 should be the sole author of this holy ordinance ? 
 
 A. Because all the grace that was held forth therein is 
 treasured up wholly in him, and is conveyed and applied by 
 him unto the soul, John i. 16. 
 
 Q. 4. When did Christ institute and appoint this sacra, 
 ment? 
 
 A. The same night in which he was betrayed, 1 Cor. xi. 23. 
 
 Q. 5. What night was that? 
 
 A. It was the very last night before his death, Matth. 
 xxvi. 47, 48, compared with chap, xxvii. 1, 35, 46, 50. 
 
 Q. 6. What is implied in his instituting this sacrament 
 the same night in which he was betrayed? 
 
 A. It implies his infinite goodness and inviolable attach- 
 ment to mankind lost, whom he represented, that in the 
 immediate prospect of his greatest sufferings and soul-agonies 
 in their stead, he should have their salvation and comfort so 
 much at heart as to leave this memorial and pledge of his dying 
 love among them till he come again, Matth. xxvi. 29. 
 
 Q. 7- Are Christians under any obligation to celebrate this 
 ordinance at night, as our Lord and his disciples did at the 
 first institution of it ? 
 
 A. No ; the substituting this sacrament in the room of 
 the passover (which was eaten immediately before) was the 
 occasion of its being first administered at night, and that 
 particular occasion can never recur again. 
 
 Q. 8. In what posture should the Lord's supper be re- 
 ceived ? 
 
 A. This sacrament being called the Lord's table, 1 Cor. 
 x. 21, a table-posture, which is sitting, seems to be most 
 agreeable to the practice of our Lord and his disciples at 
 the first supper, Matth. xxvi. 20, 26. 
 
 Q. 9. From whence did the practice of kneeling at the 
 sacrament take its rise? 
 
 A. From the church of Rome, who maintain that the con- 
 secrated bread or wafer is changed into the real body of 
 Christ, and therefore to be worshipped. 
 
 Q. 10. What are the outward elements appointed by 
 Christ in this sacrament ? 
 
 A. They are bread and wine, Mark xiv. 22, 23. 
 
 Q. 1 1. What sort of bread and wine is proper to be used ? 
 
 A. Just such as is ordinarily used in entertainments 
 among men. 
 
 Q. 12. Is the sacrament of the supper to be received by 
 every partaker in both elements ? 
 
Of the Lord's Supper. 405 
 
 A. To be sure it ought ; for our Lord gave both elements 
 to his disciples; and the apostle appoints both the elements 
 to be dispensed to communicants, 1 Cor. xi. 28. "Let a 
 man examine himself, and so let him eat of that bread, and 
 drink of that cup." And therefore the withholding of the 
 cup from the people, as is done by the church of Rome, is 
 a piece of sacrilegious impiety. 
 
 Q. 13. What is signified by the bread and the wine ? 
 
 A. The body and blood of Christ, 1 Cor. xi. 24, 25. 
 
 Q. 14. What is to be understood by Christ's body and 
 blood? 
 
 A. His incarnation and satisfaction for the complete accom- 
 plishment of our redemption, John vi. 51. "The bread that I 
 give is my flesh, which I will give for the life of the world." 
 
 Q. 15. What is the analogy or resemblance betwixt the 
 bread and wine, and what is signified and represented by 
 these elements ? 
 
 A. As bread and wine make a sufficient entertainment for 
 the nourishment of the body, so the righteousness and ful- 
 ness of Christ are a full and satisfying feast for the refresh- 
 ment of the soul, John vi. 55. " My flesh is meat indeed, 
 and my blood is drink indeed." 
 
 Q. 16. What are the sacramental actions with reference 
 to these elements ? 
 
 A. They are all of them comprehended in the answer 
 under giving and receiving bread and wine, according to 
 Christ's appointment. 
 
 Q. 17. Whom do these sacramental actions respect? 
 
 A. Some of them respect the administrator, and some the 
 partakers in this holy ordinance. 
 
 Q. 18. W T ho are the administrators of this sacrament ? 
 
 A. Christ himself was the first administrator thereof; and 
 after him ministers of the word, lawfully called and set 
 apart unto that office. 
 
 Q. 19. What were the actions of Christ, the first admin- 
 istrator, which ministers are to imitate and copy after in 
 dispensing this sacrament ? 
 
 A. After his example they take the bread and the cup; they 
 bless these elements ; they break the bread, and give both the 
 bread and the wine to be distributed among thecommunicants. 
 
 Q. 20. What is meant by taking the bread and the cup? 
 
 A. Christ's voluntarily assuming the human nature into 
 union with his Divine person, Heb. ii. 16, that therein he 
 might be a sacrifice of infinite value in our stead, Eph. v. 2. 
 
 Q. 21. What is implied in blessing the elements? 
 
 A. That Christ has appointed the bread and the wine in 
 this sacrament to be the visible signs or symbols of his body 
 
406 Of the Lord's Supper. 
 
 and blood ; and likewise, by his example, has warranted 
 ministers to set apart by solemn prayer so much of these 
 elements as shall be used in this sacrament from a common 
 to a holy use. 
 
 Q. 22. Why is Christ's blessing the elements called his 
 giving thanks ? 1 Cor. xi. 24. 
 
 A. Because so inconceivably great was his love to lost 
 sinners of mankind, that he was thankful he had all their 
 debt to pay, Psal. xl. J, 8 ; and that he was able to do it 
 " to the uttermost," Heb. vii. 25. 
 
 Q. 23. What is to be understood by breaking the bread ? 
 
 A. The most exquisite sufferings of the Son of God, Psal. 
 xxii. 14, 15 ; and the necessity of them, as the channel 
 wherein mercy was to be vented to the sinner, Rom. v. 21. 
 
 Q. 24. What is intimated to us by giving the bread and 
 giving the cup ? Matth. xxvi. 26, 27- 
 
 A. It intimates that Christ is the free gift of God to sin- 
 ners of mankind for salvation and eternal life, John iii. 16. 
 
 Q. 25. What are the sacramental actions of the partakers 
 in this sacrament, included in their receiving of bread and 
 wine ? 
 
 A. They take the bread and the cup ; they eat the bread, 
 and drink a part of the wine in the cup. 
 
 Q. 26. What is imported in their taking the bread and 
 the cup ? 
 
 A. It imports that our receiving of Christ is founded on 
 the gift and grant that is made of him in the word, for " a 
 man can receive nothing except it be given him from 
 heaven," John iii. 27- 
 
 Q. 27. What is included in their eating the bread and 
 drinking the wine ? 
 
 A. It includes that there ought to be an application of 
 Christ to the soul in particular, in virtue of the particular 
 indorsement of the promise to every one that hears the gospel ; 
 " for the promise," says the apostle Peter, " is unto you 
 (that is, unto everv one of vou), and to your children/' Acts 
 ii. 39. 
 
 Q. 28. For what end did Christ institute these sacramental 
 elements and actions ? 
 
 A. That thereby his death might be showed forth, 1 Cor. 
 xi. 26, and the remembrance of it kept up, Luke xxii. 19. 
 
 Q. 29. What is it to show forth the death of Christ ? 
 
 A. It is to profess (by partaking of this sacrament) that 
 we believe his death in our room to have been most accept- 
 able to God, Eph. v. 2 ; and that we acquiesce therein, 
 together with his obedience, as the sole ground of our hope 
 of salvation, Rom. iv. 25. 
 
Of the Lord's Supper. 407 
 
 Q. 30. How doth it appear that his death in our room 
 was most acceptable unto God ? 
 
 A. By his resurrection from the dead, 1 Thess. i. 10, and 
 his entrance into glory, Luke xxiv. 26. 
 
 Q. 31. How may we know if we acquiesce in the obedience 
 and death of Christ as the sole ground of our hope of salvation ? 
 
 A. If we are renouncing all other confidences, Hos. xiv. 
 3; and are convinced that the meritorious obedience " unto 
 death" of the Son of God as our surety is the sole payment 
 of the debt we were owing to law and justice, Jer. xxiii. 6. 
 " This is his name whereby he shall be called, The Lord 
 
 OUR RIGHTEOUSNESS." 
 
 Q. 32. Why has Christ appointed this sacrament to be 
 observed in remembrance of him, Luke xxii. 19, " This do 
 in remembrance of me?" 
 
 A. Because, though his incarnation and satisfaction be 
 the greatest events that ever happened in the world, and 
 the most interesting to us, yet we are apt to forget them, 
 or at least not to have the solid and lively impression of 
 them habitually upon our spirits, Psal. cvi. 13. " They 
 soon forgat his works." 
 
 Q. 33. What is it about the death of Christ we ought to 
 remember in this sacrament ? 
 
 A. The truth of it, the necessity of it, and the sufficiency 
 of it. 
 
 Q. 34. What is it to remember the truth of Christ's death ? 
 
 A. It is, by a true and saving faith, to believe that Christ 
 really did and suffered all these things for us that are re- 
 corded of him in Scripture, 1 Cor. xv. 3, 4. 
 
 Q. 35. What is it to remember the necessity of his death, 
 Luke xxiv. 26, " Ought not Christ to have suffered these 
 things ?" 
 
 A. It is to believe that we had certainly gone "down 
 to the pit," unless God had " found a ransom," or an atone- 
 ment, Job. xxxiii. 24. 
 
 Q. 36. What is it to remember the sufficiency of it ? 
 
 A. It is to believe that it is infinitely valuable, and there- 
 fore could have procured the salvation of thousands of worlds, 
 had it been so ordained, it being the death and blood of him 
 who is the supreme God, Acts xx. 28. " Feed the church 
 of God, which he hath purchased with his own blood." 
 
 Q. 37. In what manner should we show forth and re- 
 member the death of Christ in this sacrament? 
 
 A. We ought to do it fiducially, humbly, mournfully, 
 and thankfully. 
 
 Q. 38. Why ought we to remember his death fiducially ? 
 
 A. Because, as he " was delivered for our offences," Rom. 
 
408 Of (he Lord's Supper. 
 
 iv. 25, so ff God raised him up from the dead, and gave 
 him glory, that our faith and hope might be in God," 1 
 Pet. i. 21. 
 
 Q. 39. Why ought we to remember it humbly? 
 
 A. Because, when we are unworthy of the least of all 
 God's mercies, Gen. xxxii. 10 ; we are much more so of the 
 greatest that can be conferred, John iii. 16. " God so loved 
 the world," Sec. 
 
 Q. 40. Why mournfully ? 
 
 A. Because our sins were the procuring cause of his suf- 
 ferings, Isa. liii. 5, 6. " He was wounded for our trans- 
 gressions, he was bruised for our iniquities. The Lord 
 hath laid on him the iniquities of us all." * 
 
 Q. 41. Why should the death of Christ be remembered 
 thankfully ? 
 
 A. Because his death was in our room, Tit. ii. 14, and 
 was the finishing stroke of the work which his Father gave 
 him to do, John xix. 30. 
 
 Q. 42. How often should the death of Christ be remem- 
 bered by partaking of this sacrament? 
 
 A. The Scripture has not precisely determined how often, 
 but it would appear that it ought frequently to be done. 
 
 Q. 43. How doth it appear that the death of Christ should 
 be frequently remembered in the supper? 
 
 A. From the words of our Lord, 1 Cor. xi. 25, 26. " This 
 do ye, as oft as ye drink it, in remembrance of me ; for 
 as often as ye eat this bread," &c. plainly implying that 
 it ought often to be done. 
 
 Q. 44. When will the death of Christ be remembered 
 perpetually without interruption ? 
 
 A. In heaven, though not in a sacramental way, Rev. xxi. 
 22. " I saw no temple there." 
 
 Q. 45. How may it be proved that it will be perpetually 
 remembered in heaven ? 
 
 A. From the song of the redeemed there, recorded Rev. i. 
 5, 6. " Unto him that loved us, and washed us from our sins 
 in his own blood, to him be glory;" and chap. v. 9 — 14. 
 " And they sung a new song, saying, Thou wast slain, and 
 hast redeemed us to God by thy blood," &c. 
 
 Q. 46. Who are called worthy receivers in the answer ? 
 
 A. None are worthy receivers of this sacrament but true 
 believers, and even they, in order to their partaking wor- 
 thily and comfortably, ought to have grace in exercise as 
 well as in the habit, Song i. 12. 
 
 Q. 47- Why are true believers called worthy receivers? 
 
 A. Not on account of any worthiness in themselves, for they 
 * Margin, " Hath made the iniquities of us all to meet on him." 
 
Of the Lord's Supper. 409 
 
 have nothing of their own whereof they can boast ; but be- 
 cause they are united to Christ, and have all that grace from 
 him which enables them to partake in a suitable and be- 
 coming manner, 2 Cor. iii. 5. 
 
 Q. 48. What are the worthy receivers made partakers of 
 in this sacrament ? 
 
 A. They are made partakers of Christ's body and blood, 
 with all his benefits. 
 
 Q. 49. What is it to be partakers of Christ's body and 
 blood? 
 
 A. It is to be entertained in this sacrament upon all that 
 was transacted upon the person of Christ, as God-man, Me- 
 diator ; this being the only proper and suitable food of the 
 soul, John vi. 51, 53. 
 
 Q. 50. In what respect is it that the worthy receivers are 
 not made partakers of his body and blood ? 
 
 A. They are not made partakers thereof after a corporal 
 and carnal manner. 
 
 Q. 51. Why are these words inserted in the answer, not 
 after a corporal and carnal manner ? 
 
 A. They are inserted in opposition to the Popish doctrine 
 of transubstantiation, " which maintains a change of the sub- 
 stance of bread and wine into the substance of Christ's body 
 and blood, by consecration of a priest." * 
 
 Q. 52. What is the absurdity of this doctrine ? 
 
 A. It is " repugnant, not to Scripture alone, but even to 
 common sense and reason ; overthroweth the nature of the 
 sacrament, and hath been and is the cause of manifold su- 
 perstitions, yea, of gross idolatries." t 
 
 Q. 53. How is it repugnant to Scripture ? 
 
 A. The Scripture expressly affirms that Christ gave the 
 same very bread and cup to his disciples, after consecration, 
 that he had taken into his hands before, Matth. xxvi. 26, 
 27; whereas the doctrine of transubstantiation maintains 
 that the elements, after consecration, are no more the same, 
 having only the form, colour, taste, and smell of bread and 
 wine, wanting the substance of either, being turned into the 
 substance of Christ's body and blood : in opposition where- 
 unto the apostle calls the elements, after consecration, by the 
 same names they had before it, to intimate that there was no 
 change of their substance, 1 Cor. xi. 26 — 28. " As often 
 as ye eat this bread, and drink this cup," &c. 
 
 Q. 54. How is transubstantiation repugnant to common 
 sense and reason ? 
 
 A. Common sense and reason tell us that a body occupies 
 but one place, and cannot be at divers places at one and the 
 * Confession of Faith, chap. xxix. § 6. + Ibid. 
 
 s 
 
410 Of the Lord's Supper. 
 
 same time; whereas they who defend transubstantiation must 
 allow that the body of Christ may be in a thousand places at 
 once, even as many places as there are consecrated wafers. 
 
 Q. 55. How doth transubstantiation overthrow the nature 
 of the sacrament ? 
 
 A. By destroying the spiritual or sacramental relation 
 that is between the sign and the thing signified ; for, if the 
 sign be turned into the thing signified, then all relation 
 and similitude betwixt them ceases. Besides, the sacrament 
 being a commemoration of what was done and suffered in 
 the human nature of Christ, it supposes his body to be ab- 
 sent, whereas transubstantiation supposes it present. 
 
 Q. i6. How is it the cause of manifold superstitions and 
 gross idolatries ? 
 
 A. Inasmuch as strange and surprising effects are as- 
 cribed to the host, or consecrated wafer, even when not 
 used sacramentally ; and the alleged change of the bread 
 and wine into the substance of Christ's body and blood in 
 the sacrament is the very pretence why they pay religious 
 worship and adoration to the elements themselves, which is 
 gross superstition and idolatry. 
 
 Q. 57. What is the difference between the Papists and 
 Lutherans on this head ? 
 
 A. The Papists maintain that the bread and wine lose 
 their own natural substance, and are turned into the sub- 
 stance of Christ's body and blood ; but the Lutherans affirm 
 that the bread and wine retain their own natural substance 
 still, and at the same time that the substance of Christ's 
 body and blood is in, with, or under these elements. 
 Q. 58. Are not both opinions equally absurd ? 
 A. Yes; for transubstantiation supposes that one body 
 may be in many places at the same time, and consubstan- 
 tiation takes it for granted that two bodies may be together 
 in the same very place, or that they may both occupy the 
 same individual space at the same time. 
 
 Q. 59. Is Christ offered up in this sacrament as a sacri- 
 fice for the remission of sins ? 
 
 A. No; there is therein "only a commemoration of that 
 one offering up of himself, by himself, upon the cross, once 
 for all ; and a spiritual oblation of all possible praise unto 
 God for the same."* 
 
 Q. 60. Why doth our Confession say that Christ's once 
 offering up of himself was done by himself ? 
 
 A. In opposition to the unbloody sacrifice of the mass, 
 which is offered up daily by the Popish priests for remission 
 of the sins both of the quick and the dead. 
 * Confession, chap. xxix. § 2. 
 
Of the Lord's Supper. 411 
 
 Q. 61. What doth our Confession of Faith affirm concern- 
 ing this " Popisli sacrifice of the mass/' as they call it ? 
 
 A. It affirms that it is "most abominably injurious to 
 Christ's one only sacrifice, the alone propitiation for all the 
 sins of the elect," * Heb. vii. 27. 
 
 Q. 62. Is not Christ really present in the sacrament of the 
 supper? 
 
 A. He is " as really, and spiritually, present to the faith 
 of believers in that ordinance as the elements themselves 
 are to their outward senses," t 1 Cor. xi. 29. 
 
 Q. 63. If Christ be really present in the sacrament only 
 in a spiritual sense, and not corporally, why doth he say of 
 the bread, rt This is my body ?" 
 
 A. The plain obvious meaning is, " The bread is the sign 
 or symbol of my body ;" so that the words are to be under- 
 stood in the figurative, not in the literal sense. 
 
 Q. 64. How do you prove that these words, " This is my 
 body," are to be understood in the figurative and not in the 
 literal and proper sense ? 
 
 A. From this known rule in all language, That when the 
 strict literal sense involves a manifest absurdity or contra- 
 diction, we must of necessity have recourse to the figurative 
 sense; as when the apostle says, 1 Cor. x. 4, "That rock 
 was Christ," it cannot be understood literally as if that rock, 
 materially considered, was really Christ, but figuratively, 
 that rock signified Christ ; and so of a great many other 
 Scripture-expressions. 
 
 Q. 65. Since the worthy receivers are not made partakers 
 of Christ's body and blood after a corporal and carnal man- 
 ner, how do they partake of the same ? 
 
 A. They partake of his body and blood in this sacrament 
 only by faith. 
 
 Q. 66. What is it for the worthy receivers to partake of 
 his body and blood by faith ? 
 
 A. It is to apply and appropriate himself and his righteous- 
 ness, with all his benefits, to themselves, Psal. xvi. 5, 6. 
 
 Q. 67. What are these benefits which faith in this sacrament 
 applies together with Christ himself? 
 
 A. Among many others there are these three comprehen- 
 sive ones, namely, an ample indemnity of all sin, Mic. vii. 
 19, an unquestionable security for the progress of sanctifica- 
 tion, Job xvii. 9, and an undoubted title to eternal life, John 
 x. 28. 
 Q. 68. Why are these and the like called his benefits ? 
 A. Because he is the purchaser, Tit. ii. 14, proprietor, 
 John iii. 35, and dispenser of them, Eph. iv. 8. 
 
 * Confession, chap. xxix. § 2. f Ibid. § 7. 
 
412 Of the Worthy Receiving 
 
 Q. 69. Why are worthy receivers said to be made par- 
 takers of all his benefits ? 
 
 A. Because where himself is received, all good things go 
 along with him, 1 Cor. iii. 22, 23. " All are yours, and ye 
 are Christ's." 
 
 Q. 70. What is the fruit and effect of their being by faith 
 made partakers of Christ and all his benefits ? 
 
 A. The fruit and effect thereof is, their spiritual nourish- 
 ment and growth in grace. 
 
 Q. 71 • What doth their spiritual nourishment imply in 
 it? 
 
 A. That this sacrament is not a converting but a nourish- 
 ing ordinance. 
 
 Q. 72. What doth their growth in grace imply? 
 
 A. That the worthy receivers are already in a state of 
 grace. 
 
 Q. 73. How may spiritual nourishment and growth in 
 grace be discerned? 
 
 A. If there is a more enlarged desire after the sincere 
 milk of the word, 1 Pet. ii. 2 j if there is more of living by 
 faith and not by sense, 2 Cor. v. 7 ; and if there is more in- 
 ward opposition to sin, Psal. lxvi. 18, and outward tender- 
 ness in the walk, Psal. xxxix. 1. 
 
 97. Q. What is required to the worthy receiving of 
 the Lord's supper ? 
 
 A. It is required of them that would worthily partake 
 of the Lord's supper that they examine themselves of 
 their knowledge to discern the Lord's body, of their 
 faith to feed upon him, of their repentance, love, and 
 new obedience, lest, coming unworthily, they eat and 
 drink judgment to themselves. 
 
 Q. 1. What preparatory duty is here required of those 
 that would partake of the Lord's supper? 
 
 A. It is that they examine themselves, 1 Cor. xi. 28. " But 
 let a man examine himself, and so let him eat of that bread, 
 and drink of that cup." 
 
 Q. 2. What is it for persons to examine themselves ? 
 
 A. It is to make a strict inquiry into and to pass an im- 
 partial judgment upon their spiritual state and frame by 
 the rule of the word, Psal. lxxvii. 6, and cxix. 105. 
 
 Q. 3. What is the best and most successful way of essay- 
 ing this duty? 
 
 A. It is to put it into the hand of the Spirit of God to 
 manage it for us, Psal. cxxxix. 23, 24. u Search me, O God, 
 and knoy^ my heart," &c. 
 
the Lord's Supper. 413 
 
 Q. 4. Why is self-examination necessary before receiving 
 the Lord's supper ? 
 
 A. Because it is peremptorily commanded, in order to 
 discover whether we be in a gracious state, or if we have 
 grace in any measure of exercise ; without either of which 
 there can be no comfortable partaking of this ordinance. 
 " Let a man examine himself, and so let him eat." 
 
 Q. 5. Is this the duty of every man, or of some only ? 
 
 A. It is unquestionably the duty of every man. " Let 
 a man examine himself," that is, every man and woman, 
 without exception, whether they think themselves gracious 
 or graceless. 
 
 Q. 6. Why should a gracious man examine himself? 
 
 A. Because " there is not a just man upon earth, that 
 doeth good and sinneth not," Ecc). vii. 20. 
 
 Q. 7- Why should they who think they are graceless ex- 
 amine themselves ? 
 
 A. Because " they that be whole need not a physician, 
 but they that are sick," Matth. ix. 12. Hereby they come 
 to see more clearly their absolute need of Christ. 
 
 Q. 8. Is self-examination the duty of those only who are 
 to partake for the first time ? 
 
 A. It is the duty of persons every time they adventure 
 upon this ordinance, as the words of the precept evidently 
 bear, " SO let him eat," that is, let none approach this holy 
 table at any time without first essaying this duty. 
 
 Q. 9. Is self-examination to be practised only about the 
 time of a communion ? 
 
 A. It ought to be practised daily or habitually, 2 Cor. 
 xiii. 5 ; and especially in the view of such a solemn approach 
 to the Lord at his table. 
 
 Q. 10. What are those things about which they that 
 would worthily partake of the Lord's supper are required to 
 examine themselves ? 
 
 A. They are required to examine themselves of their 
 knowledge — of their faith — of their repentance, love, and 
 new obedience. 
 
 Q. 11. What are they to try or examine about their know- 
 ledge ? 
 
 A. If they have a competent measure of it, and if the 
 measure they have be of a saving kind. 
 
 Q. 12. What is that competent measure of knowledge 
 which is requisite to the worthy receiving of the Lord's 
 supper ? 
 
 A. That there be some uptaking of the person, offices, 
 and righteousness of Christ ; of the fulness, freedom, and 
 stability of the covenant of grace ; of the nature, use, and 
 
414 Of the Worthy Receiving 
 
 end of the sacrament of the supper ; and likewise of our 
 own manifold sins and wants. 
 
 Q. 13. Why is such a knowledge necessary ? 
 
 A. It is necessary to discern the Lord's body. 
 
 Q. 14. What is it to discern the Lord's body in this sa- 
 crament ? 
 
 A. It is to view the meritorious atonement made by the 
 Son of God in our nature, through the vails of bread and 
 wine, which are designed to signify and represent the same. 
 
 Q. 15. Who are they who are guilty of not discerning the 
 Lord's body ? 
 
 A. They who rest in partaking of the outward elements, 
 without a sol id belief of the mysteries that are wrapt up in them. 
 
 Q. 16. How may we know if the measure of knowledge 
 we have attained be of a saving kind ? 
 
 A. If we think we know nothing yet as we ought to know, 
 1 Cor. viii. 2 ; if we are following on to know the Lord more 
 and more, Hos. vi. 3 ; and if our knowledge influences our 
 practice, John xiii. 17- " If ye know these things, happy 
 are ye if ye do them." 
 
 Q. 17. Why is faith necessary to the worthy partaking of 
 the Lord's supper ? 
 
 A. It is necessary in order to feed upon him. 
 
 Q. 18. What is it to feed upon Christ in the sacrament 
 of the supper ? 
 
 A. It is to receive into our souls, from his fulness, all that 
 spiritual good which is exhibited to us in the promise, John 
 i. 16. 
 
 Q. 19. What is it of Christ that faith feeds upon in the 
 sacrament ? 
 
 A. It feeds upon all these discoveries of him that are made 
 in the word ; such as, his person, offices, mediatorial charac- 
 ters, and relations, John vi. 57- 
 
 Q. 20. How may we know if we have that faith which 
 feeds on Christ in the word and sacrament? 
 
 A. Where this true and saving faith is, it is of an appe- 
 tizing nature, whetting the spiritual appetite after more and 
 more of him, Isa. xxvi. 8, 9; it t purifies the heart, Acts xv. 
 9 ; accounts all things but loss for Christ, Phil. iii. 8 ; and 
 is careful to maintain good works, Tit. iii. 8. 
 
 Q. 21. What is the use of repentance in this sacrament ? 
 
 A. Without repentance there can be no mourning for sin, 
 which is an inseparable concomitant of faith's looking to or 
 improving a crucified saviour in this ordinance, Zech. xii. 
 10. " They shall look upon me whom they have pierced, 
 and they shall mourn for him." 
 
 Q. 22. How may we know if our repentance be genuine 
 or of a right kind ? 
 
the Lord's Supper. 415 
 
 A. It is true and genuine if we are grieved for sin as it is 
 offensive to God, Psa). li. 4 ; if we are forsaking and turning 
 from it both in heart and life, Hos. xiv. 8; and particularly, if 
 we are deeply affected with the sin of unbelief, John xvi. 9. 
 
 Q. 23. What necessity is there for the exercise of the 
 grace of love in partaking of the Lord's supper ? 
 
 A. Without love to Christ there can be no communion 
 with him in this or any other ordinance, John xiv. 21. " He 
 that loveth me, shall be loved of my father, and I will love 
 him, and will manifest myself to him." 
 
 Q. 24. How may we know if our love to Christ be sincere 
 and unfeigned ? 
 
 A. If it puts us upon essaying the most difficult duties he 
 may call us unto, Psal. xxiii. 4 ; if it engages us to put a fa- 
 vourable construction upon the afflicting providences we 
 meet with in our lot, Heb. xii. 10; and if we love his mem- 
 bers out of love to himself, or because they are " begotten of 
 him," 1 John v. 1. 
 
 Q. 25. Why is the obedience required of worthy receivers 
 called new obedience ? 
 
 A. Because it flows from a new principle of faith and love, 
 Gal. v. 6 ; it is performed in a new manner, namely, in the 
 strength of " the grace that is in Christ Jesus," 2Tim. ii. 1; and 
 is directed to a new end, even the glory of God, 1 Cor. x. 31. 
 
 Q. 26. How may we know if our obedience is indeed new 
 obedience ? 
 
 A. If we are conscientiously diligent in the practice of 
 all commanded duty, at the same time look on ourselves 
 as unprofitable servants, Luke xvii. 10, and lean wholly 
 to the surety-righteousness as the sole ground of our accept- 
 ance, Isa. xiv. 24. 
 
 Q. 27- What risk do they run who omit to examine them- 
 selves as to the above graces before they come to the Lord's 
 table ? 
 
 A. They run the risk of coming unworthily. 
 
 Q. 28. What is it to come unworthily ? 
 
 A. It is to come without any real sense or solid uptaking 
 of the need that we stand in of Christ, as " of God made 
 unto us wisdom, righteousness, sanctification, and redemp- 
 tion," 1 Cor. i. 30. 
 
 Q. 29. What danger do they incur who thus come un- 
 worthily? 
 
 A. They eat and drink judgment to themselves, 1 Cor.xi.29. 
 
 Q. 30. In what sense can they who come unworthily be 
 said to eat and drink judgment to themselves ? 
 
 A. In so far as by their eating and drinking unworthily 
 they do that which renders them obnoxious to the righteous 
 judgment of God. 
 
416 Of the Worthy Receiving 
 
 Q. 31. What judgment do they render themselves ob- 
 noxious unto ? 
 
 A. To temporal judgments, or afflictions of various kinds, 
 in a present life; and to eternal judgment, or condemnation 
 (if mercy prevent not), in the life to come, 1 Cor. xi. 30,32. 
 
 Q. 32. " May not one who doubteth of his being in Christ, 
 or of his due preparation, come to the Lord's supper ?" 
 
 A. " If he be duly affected with the apprehension of the 
 want of" an interest in Christ, " and unfeignedly desires to 
 be found in him, and to depart from iniquity;" in that case, 
 " he is to bewail his unbelief, and labour to have his doubts 
 resolved ; and in so doing, he may and ought to come to 
 the Lord's supper, that he may be further strengthened."* 
 
 Q. 33. When may a person be said to be duly affected 
 with the apprehension of the want of an interest in Christ ? 
 
 A. When he is filled with a restless uneasiness, and can 
 take no comfort in any outward enjoyment, while he thinks 
 himself destitute of an interest in him; and, at the same 
 time, is active and diligent in the use of all the ordinary 
 means wherein he is usually to be found, Song iii. 1 — 5. 
 
 Q. 34. " May any who profess the faith and desire to come 
 to the Lord's supper be kept from it ?" 
 
 A. " Such as are found to be ignorant or scandalous, not- 
 withstanding their profession of the faith and desire to come 
 to the Lord's supper, may and ought to be kept from that 
 sacrament by the power which Christ hath left in his Church 
 until they receive instruction and manifest their reforma- 
 tion." + 
 
 Q. 35. Why ought the ignorant to be kept back ? 
 
 A. Because they cannot discern the Lord's body, nor 
 take up the end and design of this sacrament, and there- 
 fore will but eat and drink judgment to themselves, 1 Cor. 
 xi. 29. 
 
 Q. 36. Why ought the scandalous to be kept back from 
 this sacrament ? 
 
 A. Because, by the habitual immorality of their practice, 
 they manifest themselves to be under the dominion of the 
 prince of darkness, and therefore, while in that state, can 
 have no right to the privileges which belong only to the 
 members of Christ's family, 1 Cor. x. 21. 
 
 Q. 37- " What is required of them that receive the sacra- 
 ment of the Lord's supper in the time of the administration 
 of it?" 
 
 A. "It is required of them that they — needfully discern 
 
 the Lord's body, and affectionately meditate on his death 
 
 and sufferings, and thereby stir up themselves to a vigorous 
 
 exercise of their graces, in sorrowing for sin, hungering and 
 
 * Larger Catechism, quest. 172. f Ibid, quest. 173. 
 
the Lord's Supper. 417 
 
 thirsting after Christ, feeding on him by faith, — and in re- 
 newing their covenant with God, and love to all the saints."* 
 Q. 38. What is it for the Lord's people to renew their 
 covenant with him at his table ? 
 
 A. It is to acquiesce anew in the covenant of grace as 
 made with Christ, Isa. xliv. 5 ; and in so doing to surrender 
 themselves to the Lord to be wholly his, trusting that he 
 will keep them by his power w through faith unto salva- 
 tion," 1 Pet. i. 5. 
 
 Q. 39. What is it for them to renew their love to all the 
 saints on that occasion ? 
 
 A. It is to embrace the opportunity of being at the Lord's 
 table, to breathe out the secret and habitual desires of their 
 souls before him, that all the saints as well as themselves 
 may share abundantly out of the fulness of Christ, Psal. xc. 
 14; and that they keep themselves "in the love of God, 
 looking for the mercy of our Lord Jesus Christ unto eternal 
 life," Jude, ver. 21. 
 
 Q. 40. What is the duty of Christians after they have re- 
 ceived the sacrament of the Lord's supper ? 
 
 A. It is " seriously to consider how they have behaved 
 themselves therein and with what success; if they find 
 quickening and comfort, to bless God for it, beg the continu- 
 ance of it, watch against relapses, fulfil their vows, and encour- 
 age themselves to a frequent attendance on that ordinance/'f 
 Q. 41. What is it to fulfil our vows? 
 A. It is to set about the practice of all commanded duty ac- 
 cording to our engagement, Psal. cxvi. 16, 18; and at the 
 same time depend upon the grace and furniture that is in 
 Christ Jesus for the right performance thereof, Phil. iv. 13. 
 
 Q. 42. What if Christians can find no present benefit by 
 their attendance on this ordinance ? 
 
 A. Then they are " more exactly to review their prepara- 
 tion to and carriage at the sacrament; in both which, if 
 they can approve themselves to God and their own con- 
 sciences, they are to wait for the fruit of it in due time." J 
 
 Q. 43. What if they have failed in their preparation to 
 and carriage at the sacrament ? 
 
 A. Then, " they are to be humbled, and attend upon it 
 afterward with more care and diligence."§ 
 
 Q. 44. " Wherein do the sacraments of baptism and the 
 Lord's supper agree ? " 
 
 A. " In that the author of both is God, the spiritual part 
 of both is Christ and his benefit, both are seals of the same 
 covenant, and to be continued in the church of Christ until 
 his second coming." || 
 
 * Larger Catechism, quest. 174. f Ibid, quest. 173. t Ibid. § Ibid 
 U Ibid, quest. 17b'. 
 
 s 2 
 
418 Of the Nature of V ray er. 
 
 Q. 45. Wherein do they differ ? 
 
 A. u In that baptism is to be administered but once, with 
 water, to be a sign and seal of our regeneration and ingraft- 
 ing into Christ, and that even to infants ; whereas the Lord's 
 supper is to be administered often, in the elements of bread 
 and wine, to represent and exhibit Christ as spiritual nour- 
 ishment to the soul, and to confirm our continuance and 
 growth in him, and that only to such as are of years and 
 ability to examine themselves."* 
 
 98. Q. What is prayer ? 
 
 A. Prayer is an offering of our desires to God for 
 things agreeable to his will, in the name of Christ, with 
 confession of our sins, and thankful acknowledgment of 
 his mercies. 
 
 Q. 1. " Are we to pray to God only?" 
 
 A. " God only being to be believed in, and worshipped 
 with religious worship, prayer (which is a special part thereof) 
 is to be made by all to him alone, and to none other." -j- 
 
 Q. 2. Why is prayer to be made by all to God alone, and 
 to none other ? 
 
 A. Because " God only is able to search the hearts, hear 
 the requests, pardon the sins, and fulfil the desires of all."J 
 
 Q. 3. May we not direct our prayers to any of the persons 
 of the adorable Trinity ? 
 
 A. To be sure we may; for the Three-one God being 
 the sole object of religious worship, whichever of the three 
 persons we address, the other two are understood as includ- 
 ed, 2 Cor. xiii. 14. 
 
 Q. 4. Why may we not pray to angels or saints departed ? 
 
 A. Because it would be gross idolatry, they being but 
 mere creatures; nor can they supply the wants nor remove 
 the miseries which sin has brought upon us. 
 
 Q. 5. Do we pray to God to inform him of what he knew 
 not before? 
 
 A. Not at all ; for from eternity he knew all the thoughts 
 that ever should pass through our minds in time, Psal. 
 cxxxix. 2, 4. 
 
 Q. 6. Do we pray to him that we may alter his mind, or 
 incline him to any thing which he was formerly unwilling 
 to grant? 
 
 A. No ; for with him is "no variableness, neither shadow 
 of turning," James i. 17 ; but we pray to him that we may ob- 
 tain what we know and believe he is willing to confer, 1 John 
 v. 14. "This is the confidence that we have in him, that if 
 we ask any thing according to his will, he heareth us." 
 
 * Larger Catechism, quest. 177. t Ibid, quest. 179. + Ibid. 
 
Of the Nature of Prayer. 4 1 9 
 
 Q. 7- What are the several parts of prayer mentioned in 
 this answer? 
 
 A. They are these three : petition, confession, and thanks- 
 giving. 
 
 Q. 8. In which of these doth prayer properly consist ? 
 
 A. In petition, or supplication. 
 
 Q. 9. How doth the answer describe our petitions, or sup- 
 plications? 
 
 A. It describes them to be an offering up of our desires 
 to God. 
 
 Q. 10. Why are our petitions called our desires ? 
 
 A. Because the words of our mouth, without the desires of 
 our heart, are nothing but empty sounds in the ears of God, 
 Isa. xxix. 13. " This people draw near to me with their 
 mouth, — but have removed their heart far from me." 
 
 Q. 11. Why must there be an offering up of our desires 
 to God? 
 
 A. Because prayers are " spiritual sacrifices," 1 Pet. ii. 5, 
 and all sacrifices were appointed to be offered to God only, 
 2 Kings xvii. 35, 36. 
 
 Q. 12. From whence flow the desires of the heart? 
 
 A. From a sense of need : we cannot have any earnest de- 
 sire after that, the want whereof we are noway affected with, 
 for " the full soul loatheth an honeycomb," Prov. xxvii. 7. 
 
 Q. 13. For what things ought we to offer up our desires 
 to God ? 
 
 A. For things agreeable to his will. 
 
 Q. 14. What will of God are we to have our eye upon 
 when we ask any thing from him ? 
 
 A. We are to have our eye, not upon his secret, but upon 
 his revealed will, Deut. xxix. 29. 
 
 Q. 15. How shall we know if what we ask be agreeable to 
 his revealed will ? 
 
 A. If we ask what he has promised we are sure it is agree- 
 able to his revealed will to confer it, because the " promise 
 is to us," Acts ii. 39. 
 
 Q. 16. Are we straitened or narrowed in our requests 
 when we are confined to the promise as the subject-matter 
 of them ? 
 
 A. By no means, for the promise contains infinitely more 
 than we are able to " ask or think," Eph. iii. 20. 
 
 JQ. 17- May we ask temporal mercies at the hand of God ? 
 
 A. Yes ; because they are promised so far as we have any 
 real need of them, Psal. xxxiv. 10; Isa. xxxiii. 16. 
 
 Q. 18. Whether ought temporal or spiritual mercies to 
 have the preference in our requests ? 
 
 A. Spiritual mercies ought to have the preference, Matth. 
 
420 Of the Nature of Fray er. 
 
 vi. 33. " Seek ye first the kingdom of God and his 
 
 righteousness, and all these things shall be added unto 
 
 you." 
 
 Q. 19. What is meant by the " kingdom of God and his 
 righteousness ? " 
 
 A. The work of grace in the soul, and the surety-righte- 
 ousness imputed as the foundation thereof, Rom. viii. 4. 
 
 Q. 20. Why are these to be sought in the first place ? 
 
 A. Because absolutely necessary to salvation, Rom. v. 21. 
 
 Q. 21. In whose name are we to ask things agreeable to 
 God's will ? 
 
 A. In the name of Christ. 
 
 Q. 22. " What is it to pray in the name of Christ? " 
 
 A. It is " in obedience to his command, and in confidence 
 of his promise, to ask mercies for his sake."* 
 
 Q. 23. Is the bare mentioning of Christ's name a praying 
 therein ? 
 
 A. No ; but a " drawing our encouragement to pray, and 
 our boldness, strength, and hope of acceptance in prayer, 
 from Christ and his mediation." t 
 
 Q. 24. " Why are we to pray in the name of Christ? " 
 
 A. Because the " sinfulness of man, and his distance from 
 God by reason thereof, is so great as that we can have no 
 access into his presence without a Mediator.":}: 
 
 Q. 25. Is there any other Mediator but Christ in whose 
 name we may approach unto God ? 
 
 A. No; there being none in heaven or earth appointed to 
 or fit for that glorious work but Christ alone, we are to pray 
 in no other name but his only,"§ Col. iii. 17- 
 
 Q. 26. Can we of ourselves pray in a right manner ? 
 
 A. No; unless the spirit of supplication is poured upon 
 us, Zech. xii. 10, to help our infirmities. " For we know 
 not what to pray for as we ought," Rom. viii. 26. 
 
 Q. 27. " How doth the Spirit help us to pray ? " 
 
 A. By enabling us to understand both for whom, and 
 what, and how prayer is to be made." || 
 
 Q. 28. " For whom are we to pray ? " 
 
 A. For the whole church of Christ upon earth ; for " ma- 
 gistrates, and ministers ; for ourselves, our brethren ; yea, 
 our enemies ; and for all sorts of men living, or that shall 
 live hereafter." IF 
 
 Q. 29. What are we to pray for in behalf of the whole 
 church of Christ upon earth ? 
 
 A. "That they all may be one" in Christ the glorious 
 head, John xvii. 21; and that they may " grow up unto 
 
 * Larger Catechism, quest. 180. f Ibid. J Ibid, quest. 181. 
 
 § Ibid. || Ibid, quest. 182. t Ibid, quest. 183. 
 
Of the Nature of Prayer. 421 
 
 him in all things/' Eph. iv. 15, till they " all come in the 
 unity of the faith, and knowledge of the Son of God, unto a 
 perfect man, unto the measure of the stature of the fulness 
 of Christ," ver. 13. 
 
 Q. 30. What should we pray for with reference to magis- 
 trates ? 
 
 A. That they may not be " a terror to good works, but 
 to the evil," Rom. xiii. 3 ; and that under them we may 
 lead a quiet and peaceable life in all godliness and honesty, 
 
 1 Tim. ii. 2. 
 
 Q. 31. What should we pray for in behalf of ministers? 
 
 A. That they may not shun to declare unto their hearers 
 " all the counsel of God," Acts xx. 27 ; and that they may 
 " watch for their souls, as they that must give an account," 
 Heb. xiii. 17- 
 
 Q. 32. Can we be hearty in praying for others if we ne- 
 glect to pray for ourselves ? 
 
 A. No ; for if we are indifferent about the state of our own 
 souls, it is impossible we can be concerned for others any 
 farther than our interest and affection bind us, Job xxvii. 10. 
 
 Q. 33. Who are our brethren whom we are to pray for ? 
 
 A. They are not only our kindred according to the flesh, 
 but all the members of the visible church; yea, all our 
 fellow-creatures, 1 John iv. 21. 
 
 Q. 34. What are we to pray for in behalf of our enemies ? 
 
 A. That their hearts may be changed, their tempers soften- 
 ed, that, however they have carried towards us, they may be 
 made Christ's friends, and partakers of eternal salvation 
 through him, Matth. v. 44, compared with Luke xxiii. 34. 
 
 Q. 35. If we are to pray for all sorts of men living, how 
 may we pray about the Roman Antichrist ? 
 
 A. Out of the love we should bear to our fellow-creatures, 
 who are under the yoke and dominion of the Roman Anti- 
 christ, we ought to pray no otherwise about him than that 
 the Lord would soon " consume him with the spirit of his 
 mouth, and destroy him with the brightness of his coming," 
 
 2 Thess. ii. 8. 
 
 Q. 36. What do we mean when we pray for those that 
 shall live hereafter ? 
 
 A. We hereby desire that Christ's kingdom and interest 
 may be propagated and advanced in the world until his 
 second coming, Psal. cii. 18; John xvii. 20. 
 
 Q. 37- Whom are we not to pray for ? 
 
 A. We are not to pray " for the dead, 2 Sam. xii. 23 ; 
 nor for those that are known to have sinned the sin unto 
 death,"* 1 John v. 16. 
 
 Q. 38. Why should we not pray for the dead ? 
 * Larger Catechism, quest. 183. 
 
422 Of the Nature of Prayer. 
 
 A. Because at death the state of every man and woman 
 is unalterably fixed, Luke xvi. 22 — 27- 
 
 Q. 39. How may those be known who have sinned the 
 sin unto death ? 
 
 A. By their rejecting the gospel which they once pro- 
 fessed to embrace ; by their malice and envy against Christ 
 and the way of salvation through him ; by their treating the 
 convincing evidences of Christianity, and the peculiar doc- 
 trines thereof, with blasphemy and contempt; and by their 
 rooted hatred of all religion and the professors of it. 
 
 Q. 40. Why are we not to pray for those who are known 
 to have sinned this sin ? 
 
 A. Because the "sin against the Holy Ghost" is declared 
 in Scripture to be unpardonable, Matth. xii. 31, 32, in re- 
 gard it is a wilful and blasphemous opposition to the testi- 
 mony of the Spirit of God concerning Christ, as the only 
 way of salvation, Luke xii. 10.* 
 
 Q. 41. " For what things are we to pray?" 
 A. " For all things tending to the glory of God, the wel- 
 fare of the church, our own or others' good ; but not for any 
 thing that is unlawful."* 
 
 Q. 42. How are we to pray ? " 
 
 A. " We are to pray with understanding, faith, sincerity, 
 fervency, love, and perseverance." J 
 
 Q. 43. What is it to pray with understanding ? 
 A. It is to have some knowledge of God who is the object 
 of prayer, Psal. Ixv. 2 ; of our own necessities, which are 
 the subject-matter thereof, Psal. Ix. 11 ; and of the promises, 
 which are our encouragement therein, Numb. xiv. 17 — 19. 
 Q. 44. What is it to pray in faith? 
 
 A. It is to believe that we receive the promised blessings 
 we ask, because he has said, " What things soever ye desire 
 when ye pray, believe that ye receive them, and ye shall 
 have them," Mark xi. 24. 
 
 Q. 45. What is it to pray with sincerity and fervency ? 
 A. It is to have the heart and affections earnestly intent 
 upon what we are praying for, Psal. xvii. 1. " O Lord, at- 
 tend unto my cry ; give ear unto my prayer, that goeth not 
 out of feigned lips." 
 
 Q. 4(1 What is that love to God which should be exer- 
 cised in prayer ? 
 
 A. It is an ardent desire of his presence, Isa. xxvi. 9, and 
 an unfeigned delight in him, as the most amiable and soul- 
 satisfying object, Psal. Ixxiii. 25. 
 
 * See a farther account of the sin against the Holy Ghost, Part I. on the 
 head of Sin in General, 
 f Larger Catechism, quest. 184. £ Ibid. 185. 
 
Of the Nature of Prayer. 423 
 
 Q. 47. What is it to pray with perseverance ? Eph. vi. 
 18. 
 
 A. It is to continue " instant in prayer/' as the word is 
 rendered, Rom. xii. 12; or to bear up against all discourage- 
 ments, and not to give over, though we have not a speedy 
 answer or return, Matth. xv. 22 — 29. 
 
 Q. 48. Is there any difference betwixt praying with per- 
 severance, and praying always, or without ceasing? 1 Thess. 
 v. 17. 
 
 A. The difference may lie in this, that to pray with per- 
 severance is not to weary of the duty, or desist from it, 
 though we do not immediately obtain what we are praying 
 for; but to pray always, or without ceasing, is to study to 
 maintain a praying frame, Psal. Ixxiii. 23, and not to ne- 
 glect the seasons of prayer as they recur upon us, Psal. lxi. 2. 
 Q. 49. What are the several kinds of prayer pointed at in 
 Scripture ? 
 
 A. They are commonly ranked under these three, namely, 
 secret, private, and public prayer. 
 Q. 50. What is secret prayer ? 
 
 A. It is the retirement of individuals, or single persons, 
 from all company with others for a time, that they may have 
 free and familiar intercourse with God by themselves, Matth. 
 vi. 6. " But thou, when thou prayest, enter into thy closet ; 
 and, when thou hast shut thy door, pray to thy Father which 
 is in secret." 
 
 Q. 51. Is secret prayer incumbent on every Christian ? 
 A. Yes ; because every Christian has his own particular 
 wants to be supplied, Psal. lxx. 5, doubts to be solved, Isa. 
 xxxviii. 14, and difficulties to be removed, 2 Cor. xii. 8, 
 which none but God himself can do, Psal. xxxv. 10. 
 
 Q. 52. May there not be secret prayer even in company 
 with others ? 
 
 A. Yes; there maybe what is ordinarily called ejacu- 
 latory prayer. 
 
 Q. 53. What is ejaculatory prayer ? 
 
 A. It is a secret and sudden lifting up of the soul's desires 
 to God upon any emergency that may occur in providence. 
 Q. 54. How may this kind of prayer be gone about ? 
 A. Either by a simple thought darted up to heaven, as it 
 would seem Nehemiah did, chap. ii. 4 ; or by words uttered 
 in the mind, yet so as the voice cannot be heard, as we read 
 that Hannah did, 1 Sam. i. 13. 
 
 Q. 55. What success have these ejaculatory breathings of 
 soul met with ? 
 
 A. They have met with very quick and happy returns, as 
 in the instance of Moses, who, in the midst of the people's 
 
424 Of 'the Nature of Prayer. 
 
 murmuring at the Red Sea, despatched his desires to heaven 
 in some short ejaculation, to which the Lord gave a present 
 return, Exod. xiv. 15. " Wherefore criest thou unto me ? 
 speak unto the children of Israel that they go forward." 
 And the sons of Reuben, &c. when fighting with the Ha- 
 garites, ] Chron. v. 20. u They cried to God in the battle, 
 and he was entreated of them." 
 
 Q. 56. What is the usefulness of ejaculatory prayer? 
 A. It tends to maintain fellowship with God, without any 
 interruption of our lawful callings, Psal. lxxiii. 23; it is 
 also a mean to repel sudden temptations, 2 Cor. xii. 8, 9; 
 and to dispose the heart for the more solemn performance of 
 the stated duties of prayer and praise in the season of them, 
 Psal. xlii. verses 6th and 8th compared. 
 Q. 57- What is private prayer ? 
 
 A. It is prayer among a few Christians met together for 
 joining in that solemn exercise, Rom. xvi. 5. 
 Q. 58. How is it commonly distinguished ? 
 A. Into family* and social prayer. 
 Q. 59. What is social prayer ? 
 
 A. It is to pray in a fellowship society of Christians out 
 of several families, intermixed with spiritual conference upon 
 soul-edifying subjects, and that at such times as they mu- 
 tually agree upon among themselves, Mai. iii. 16. 
 Q. 60. What is public prayer ? 
 
 A. It is the solemn worshipping of God by the church in 
 her public assemblies, wherein a pastor, or one authorized to 
 preach the gospel, is always the mouth of the people to God, 
 Acts xx. 36. 
 
 Q. 61. What is it to join in private or public prayer 
 where one is the mouth of the rest ? 
 
 A. It is to offer up the desires that come from the mouth 
 of the speaker (for things agreeable to God's will), as if ut- 
 tered by ourselves. 
 
 Q. 62. What is incumbent on those who are the mouth of 
 others in prayer to God ? 
 
 A. They are called to take very special care that their 
 prayers be regulated exactly by the revealed will of God, in 
 which case all present will be encouraged to join in every 
 part of the duty. 
 
 Q. 63. What is requisite for joining in prayer in a right 
 manner ? 
 
 A. It is highly requisite in order hereunto that there be 
 
 close attention without wandering, Acts ii. 42. u And they 
 
 continued steadfastly in prayers;" that there be lively faith 
 
 without doubting, James i. 6; and a series of ejaculation 
 
 * About family-prayer, see on the head of Sanctifying the Sabbath. 
 
Of the Nature of Prayer. 425 
 
 concurring with the words of God that may be spoken, 1 
 Chron. xvi. 36. 
 
 Q. 64. What is the second part of prayer mentioned in 
 the answer ? 
 
 A. It is confession of our sins. 
 
 Q. 65. Why is confession of sin mentioned as a part of 
 prayer ? 
 
 A. Because being sinners, we cannot pray in faith for any 
 promised mercy without acknowledging our unworthiness of 
 it, or that it is infinitely above our desert, Dan. ix. 18. 
 
 Q. 66. What then doth the confession of sin necessarily 
 suppose ? 
 
 A. It supposes guilt, and deserved punishment on ac- 
 count of it, Ezra ix. 13. 
 
 Q. 67- Why is confession of sin necessary in prayer? 
 
 A. Because we cannot be cordial and hearty in asking 
 forgiveness of our sins, unless we are some way affected by 
 a sense of them, Psal. xxv. 11. 
 
 Q. 68. For what end should we confess our sins in prayer ? 
 
 A. That God may be justified, and have the glory of his 
 judgments, as being all of them just and righteous, Psal. li. 
 4 ; and that we may be humbled, and disposed to receive 
 undeserved favours with gratitude, Psal. xxxii. 5. 
 
 Q. 69. In what manner should we confess our sins ? 
 
 A. With grief and hatred of them, Luke xviii. 13 ; and 
 with full purpose (in the strength of grace) to forsake them, 
 Job xxxiv. 32. 
 
 Q. 70. What is the third part of prayer mentioned in 
 the answer ? 
 
 A. It is a thankful acknowledgment of his mercies. 
 
 Q. 71- Are prayer and thanksgiving joined together in 
 Scripture ? 
 
 A. Yes; Psal. cxvi. 17- "I will offer to thee the sacrifice 
 of thanksgiving, and will call upon the name of the Lord." 
 
 Q. 72. What is the subject-matter of thankfulness ? 
 
 A. It is mercies or benefits, whether offered or received. 
 
 Q. 73. Why are the blessings we want called mercies ? 
 
 A. Because, having made ourselves miserable by sin, we 
 are most unworthy and undeserving of them, Gen. xxxii. 10. 
 
 Q. 74. Why called his mercies ? 
 
 A. Because God himself is the author of them, and they 
 are his free gift unto us, 1 Tim. vi. 17. 
 
 Q. 75. What mercies ought we to be thankful for? 
 
 A. Both for temporal and spiritual, common and special 
 mercies, Psal. cxlv. 9. 
 
 Q. 76. What is the best evidence of thankfulness to God 
 for his mercies of any kind ? 
 
426 Of the Nature of Prayer. 
 
 A. It is to be thankful for Christ, his unspeakable gift, 2 
 Cor. ix. 15. 
 
 Q. 77- When ought we to make thankful acknowledg- 
 ment to God for his mercies? 
 
 A. At all times and on all occasions, there being no con- 
 dition of life but what has some mixture of mercy in it, Job 
 xi. 6; Psal. ci. 1. 
 
 Q. 78. Is there ground of thankfulness under afflictions or 
 chastisements ? 
 
 A. " Though no chastening for the present be joyous but 
 grievous," nevertheless it is ground of thankfulness, if " after- 
 ward it yieldeth the peaceable fruit of righteousness, and be 
 for our profit, that we may be partakers of his holiness," Heb. 
 xii. 10, 11. 
 
 Q. 79- Why ought prayer to be joined with a thankful 
 acknowledgment of God's mercies? 
 
 A. That the mercies we receive may be blessed to us in 
 the use of them, and that we may not, by our ingratitude, 
 provoke God to deny us the mercies we may ask for the fu- 
 ture, Isa. i. 15. 
 
 Q. 80. How may we know if our prayers are accepted 
 and heard ? 
 
 A. If we have been helped to enlargement and impor- 
 tunity in prayer, and yet have attained to a holy submission 
 to the will of God as to the particular we are asking, it is a 
 good evidence that he has heard the voice of our supplica- 
 tion, 2 Chron. xx. 12, 17. 
 
 Q. 81. How may we know whether mercies come to us in 
 the course of common providence or as an answer of prayer? 
 
 A. This may be known both from the manner and from 
 the time in which mercies are received. 
 
 Q. 82. How may it appear from the manner in which mer- 
 cies are received that they are in answer to our prayers ? 
 
 A. It may be known by these two signs ; namely, if the 
 mercy is granted speedily and unexpectedly, Isa. lxv. 24 ; 
 and if other mercies are conferred together with and over 
 and above that which we desired, 1 Kings iii. 12, 13. 
 
 Q. 83. How may it be known from the time in which mer- 
 cies are received that they are given in return of prayer ? 
 
 A. If they are granted at the time when we need them 
 most, or at the time when we are most earnest and impor- 
 tunate about them ; as Peter's deliverance from prison was 
 on the very night which Herod had determined should be 
 his last, and likewise when the church was assembled to 
 wrestle in prayer for him, Acts xii. 6, 7> 12. 
 
 Q. 84. Why doth the Lord delay mercies which he de- 
 signs afterward to confer ? 
 
Of Direction in Prayer. 427 
 
 A. He delays granting them that we may be the more 
 
 thankful for them when they come, and in the mean time to 
 
 make us more assiduous and ardent supplicants for them, 
 
 2 Cor. xii. 8, 9. 
 
 99. Q. What rule hath God given for our direction in 
 prayer ? 
 
 A. The whole word of God is of use to direct us in 
 prayer, but the special rule of direction is that form of 
 prayer which Christ taught his disciples, commonly call- 
 ed, The Lord's Prayer. 
 
 Q. I. Why do we need direction in prayer? 
 
 A. Because man is naturally a stranger both to God and 
 himself, being ignorant both of the glorious perfections of 
 God, Rom. iii. ]], and of his own sins and wants, Rev. 
 iii. 17. 
 
 Q. 2. From whence are we to take direction in prayer? 
 
 A. From the whole word of God which is of use to direct 
 us therein. 
 
 Q. 3. Is every part of the word of equal use for our di- 
 rection in prayer? 
 
 A. Though " all things in the Scripture are not alike 
 plain in themselves, nor alike clear unto all,"* yet there is 
 no part of the word from whence an intelligent person, in 
 a due use of the ordinary means, may not gather something 
 that may be proper matter either for petition, confession, 
 or thanksgiving in prayer, 1 John v. 14. 
 
 Q. 4. Of what use in prayer are the sins which we read 
 in Scripture that other churches before us have been guilty of, 
 and the judgments which have been inflicted for the same? 
 
 A. They are of use to direct us to pray that the Lord 
 would keep his church and people in the day wherein we 
 live, from running into the same snares, and thereby expos- 
 ing themselves to the same judgments, 1 Cor. x. 11. 
 
 Q. 5. Of what use in prayer are the doctrines of the word 
 in general ? 
 
 A. They are of use to instruct us in the principles of re- 
 ligion or chain of Divine truth ; without some knowledge 
 whereof it is impossible to pray to the edification either of 
 ourselves or others, Rom. x. 14. 
 
 Q. 6. Of what use is the doctrine of the blessed Trinity 
 
 in particular for our direction in prayer? 
 
 * A. It is of singular use to point out the method in which 
 
 we are to hope for the blessings we pray for, namely, from 
 
 the Father, through Christ, by the Spirit, according to £ph. 
 
 * Confession of Faith, chap. i. § 7. 
 
428 Of Direction in Prayer. 
 
 ii. 18. " Through him (that is, through Christ) we have 
 an access by one Spirit unto the Father." 
 
 Q. 7- Of what use are the offices of Christ for our direc- 
 tion in prayer? 
 
 A. They are of use to direct us to pray, that of God he 
 may be made unto us wisdom, as a prophet; righteousness, 
 as a priest; sanctification, as a king; and complete re- 
 demption, as being all the three in one person, 1 Cor. i. 30. 
 
 Q. 8. Of what use are the promises for this end ? 
 
 A. They contain the very matter of prayer ; and the plead- 
 ing of them by faith is also the right manner in which the 
 duty should be performed, James i. 6. 
 
 Q. 9. What is the special rale of direction for the duty of 
 prayer? 
 
 A. It is that form of prayer which Christ taught his dis- 
 ciples, commonly called the Lord's prayer. 
 
 Q. 10. Why is this called the special rule of direction ? 
 
 A. Because there is not any one portion of Scripture 
 where the petitory part of prayer is so comprehensively and 
 methodically laid down as in the Lord's prayer. 
 
 Q. 11. Could Christ use this prayer for himself? 
 
 A. No ; he could not put up the Fifth petition, u Forgive 
 us our debts," because he had no sins of his own to forgive, 
 being "separate from sinners," Heb. vii. 26. 
 
 Q. 12. Why then is it commonly called the Lord's Prayer? 
 
 A. Because it was dictated by him to his disciples in an- 
 swer to their request, Luke xi. 1. " Lord, teach us to pray, 
 as John also taught his disciples." 
 
 Q. 13. Whether did Christ prescribe this prayer as a form 
 or as a pattern ? 
 
 A. He prescribed it as a pattern, for direction in the 
 duty of prayer, Matth. vi. 9. u After this manner pray ye." 
 
 Q. 14. What is the difference between a form and a pat- 
 tern of prayer ? 
 
 A. A form of prayer is a certain mode of expression, which 
 must be used without the least variation ; whereas a pattern 
 is only a directory as to the matter, leaving to the supplicant 
 himself to clothe his desires with such words as are most 
 adapted to his present circumstances. 
 
 Q. 15. Why then is the Lord's prayer called in the answer, 
 that form of prayer which Christ taught his disciples ? 
 
 A. Because the words of this prayer " may be used as 
 a prayer" to God equally with other Scriptures, so " that 
 it be done with understanding, faith, reverence, and other 
 graces necessary to the right performance of the duty of 
 prayer."* 
 
 * Larger Catechism, quest. 187. 
 
Of Direction in Prayer. 429 
 
 Q. 16. How doth it appear that this prayer is not designed 
 for a form to the precise words whereof Christ's disciples 
 and followers are to be tied strictly down in all after-ages ? 
 
 A. This plainly appears from its not containing expressly 
 all the parts of prayer, and from its not being related by 
 Matthew and Luke in the same manner. 
 
 Q. 17- What are those parts of prayer which are not ex- 
 pressly contained in the Lord's prayer ? 
 
 A. They are the confession of our sins, and the thankful 
 acknowledgment of God's mercies, neither of which are in 
 express terms, but by consequence only, contained in the 
 said prayer. 
 
 Q. 18. From what part of this prayer may confession of 
 sins be deduced ? 
 
 A. From the fifth petition ; for when we pray, " Forgive 
 us our debts," we by consequence confess that we have 
 debts to be forgiven. 
 
 Q. 19. How is a thankful acknowledgment of mercies in- 
 cluded in the Lord's prayer ? 
 
 A. When we pray, " Hallowed be thy name," we of con- 
 sequence make a thankful acknowledgment of all those 
 known instances wherein God's name has been glorified ; 
 and when we pray, " Give us this day our daily bread," 
 we upon the matter acknowledge the bounty of his provi- 
 dence, which has hitherto so kindly supplied our wants. 
 
 Q. 20. How do the evangelists Matthew and Luke differ 
 as to the manner in which they relate this prayer ? 
 
 A. Though there be a perfect harmony betwixt them as 
 to the sense or matter of the prayer, yet there is some dif- 
 ference as to the mode of expression, particularly in the 
 fourth and fifth petitions. 
 
 Q. 21. How do they differ in the fourth petition ? 
 
 A. Matthew has it, ff Give us this day our daily bread." 
 chap. vi. 11; Luke, "Give us day by day our daily bread," 
 chap. xi. 3. 
 
 Q. 22. What is the meaning of " give us this day ?" 
 
 A. It is a petition of what we want at present. 
 
 Q. 23. What is imported in "give us day by day?" 
 
 A. The expression imports, that the wants which need to 
 be supplied will daily recur. 
 
 Q. 24. How do the two evangelists differ as to their man- 
 ner of expressing the fifth petition ? 
 
 A. Matthew says, " Forgive us our debts as we forgive 
 our debtors," chap. vi. 12 ; Luke expresses it, " Forgive 
 us our sins as we forgive every one that is indebted to us," 
 chap. xi. 4. 
 
 Q. 25. How do they differ as to the conclusion? 
 
430 Of Direction in Prayer. 
 
 A. Matthew has it, Luke leaves it out. 
 
 Q. 26. What is the argument from all this against the 
 Lord's prayer being designed for a set form? 
 
 A. The argument is, that if it had been designed for a 
 set form, the two evangelists would have expressed it in the 
 same very words, without the least variation. 
 
 Q. 27. What argument is there from the practice of the 
 apostles against its being a set form ? 
 
 A. That though several prayers of theirs are recorded in 
 the New Testament, yet none of them use the express words 
 of the Lord's prayer. 
 
 Q. 28. Would it not seem that this prayer is commanded 
 to be used as a form, from our Lord's prefixing these words 
 to it, " When ye pray, say Our Father," &c. ? Luke xi. 2. 
 
 A. No more can be intended by this expression in Luke, 
 " When ye pray, say," than what is meant in the parallel 
 place, Matth. vi. 9, " After this manner pray ye," namely, 
 to use the Lord's prayer as a directory, otherwise Luke's 
 form, and not Matthew's, should be followed. 
 
 Q. 29. May none at any rate use set forms, however sound? 
 
 A. If set forms are sound, or agreeable to the will of God, 
 they may be used by children, or such as are weak in know- 
 ledge, till they acquire some insight in the principles of re- 
 ligion, and then they ought to be laid aside, and extempo- 
 rary prayer practised and improved. 
 
 Q. 30. But may not they who are weak in knowledge 
 read sound forms as their prayers to God ? 
 
 A. Xo; they ought to repeat them, because the commit- 
 ting them to memory will tend to imprint the matter of 
 them more deeply on the mind than the bare reading 
 can possibly do ; besides, there is not the least shadow of 
 an example in Scripture for reading prayers to God on 
 any account whatsoever. 
 
 Q. 31. Why is the continued practice of set forms unwar- 
 rantable ? 
 
 A. Because the case and circumstance of the church in 
 general, and every member thereof in particular, are so ex- 
 ceeding various, that it is impossible any set form can cor- 
 respond thereunto. Moreover, the continued practice of a 
 set form, as it is an encouraging of sloth, so it is an over- 
 looking the aid of the Spirit, whose office it is to help our 
 infirmities, when " we know not what we should pray for 
 as we ought," Rom. viii. 26. 
 
 Q. 32. " Of how many parts doth the Lord's prayer consist?" 
 
 A. " The Lord's prayer consists of three parts, — a preface, 
 petitions, and a conclusion."* 
 
 * Larger Catechism, quest. 188. 
 
Of the Preface to the Lord's Prayer. 431 
 
 100. Q. What doth the preface of the Lord's prayer 
 teach us ? 
 
 A. The preface of the Lord's prayer (which is " Our 
 Father which art in heaven") teacheth us to draw near 
 to God with all holy reverence and confidence, as chil- 
 dren to a Father, able and ready to help us ; and that 
 we should pray with and for others. 
 
 Q. 1. In what words is the preface of the Lord's prayer 
 contained ? 
 
 A. It is contained in these words, Our Father which art 
 in heaven. 
 
 Q. 2. What is the end and design of this preface ? 
 
 A. It is to give us a directory how to invocate or address 
 the true object of all religious worship. 
 
 Q. 3. What is it to invocate or address God in prayer? 
 
 A. It is in a believing and reverential manner, to make 
 mention of some of his names, titles, or attributes, in a suit- 
 ableness to the nature of the duty in which we are engaged, 
 as in 1 Kings viii. 23; Dan. ix. 4. 
 
 Q. 4. Whom do we invocate or call upon when we ad- 
 dress the Father ? 
 
 A. We invocate the Three-one God ; because, though 
 each person of the Trinity be the object of worship, 2 Cor. 
 xiii. 14, yet when any one of these adorable persons is ad- 
 dressed, we are, in our minds, to include the other two, in 
 regard the very same Divine nature and essence is in them 
 all, 1 Chron. xxix. 10. 
 
 Q. 5. Why are we directed to address the Three-one 
 God as a Father ? 
 
 A. To teach us that the object of true and acceptable 
 worship is a reconciled God, Psal. exxx. 4. 
 
 Q. 6. In what respect is God called a Father with re- 
 ference to men ? 
 
 A. He is called a Father, with reference to them, either 
 in respect of creation, external covenant-relation, or the 
 grace of adoption. 
 
 Q. 7- To whom is he a Father in respect of creation ? 
 
 A. In this respect he is a Father to all mankind in gen- 
 eral, Mai. ii. 10. 
 
 Q. 8. To whom is he a Father in respect of external cove- 
 nant-relation ? 
 
 A. To all the members of the visible church, or such as 
 profess the true religion, and their children, 2 Cor. vi. 18. 
 
 Q. 9. To whom is he a Father in respect of the grace of 
 adoption ? 
 
432 Of the Preface 
 
 A. To believers only, or such as are " the children of 
 God by faith in Christ Jesus/' Gal. iii. 26. 
 
 Q. 10. May not every one who hears the gospel warrant- 
 ably cry unto God, " My Father/' according to Jer. iii. 4? 
 
 A. No doubt but it is their duty to do so upon the call 
 and command of God ; but none will actually do it in faith 
 but they into whose hearts " God hath sent forth the Spirit 
 of his Son/' Gal. iv. 6. 
 
 Q. 11. What are we taught when we are directed to in- 
 vocate God in prayer by the title of Father? 
 
 A. We are hereby taught to draw near to God — as chil- 
 dren to a Father. 
 
 Q. 12. In what manner should God's children draw near 
 to him as their Father? 
 
 A. With all holy reverence and confidence. 
 
 Q. 13. Why called holy reverence ? 
 
 A. To distinguish it from that dutiful regard and respect 
 which children owe to their parents by the dictates of na- 
 ture's light. 
 
 Q. 14. Wherein consists the nature of this holy reverence ? 
 
 A. It consists in a most profound inward esteem of God 
 as a Father, accompanied with "other child-like disposi- 
 tions/'* becoming that relation, Isa. Ixiv. 9. 
 
 Q. 15. What are these other child-like dispositions which 
 accompany the reverence wherewith God's children approach 
 unto him ? 
 
 A. Among others, there are patience under his rebukes, 
 31 ic. vii. 9, obedience to his commands, Acts ix. 6, and a 
 fervent zeal for his honour and glory, Mai. i. 6. 
 
 Q. 16. What is that confidence which God's children have 
 in him as their Father ? 
 
 A. It is that entire trust they repose in him as able and 
 ready to help them. 
 
 Q. 17- Whence are they persuaded of his ability and readi- 
 ness to help them ? 
 
 A. From his all-sufficiency, Luke xi. 13, and boundless 
 liberality, Psal. lxxxiv. 11, as laid out in the promise for 
 their behoof. 
 
 Q. 18. What help doth he afford them? 
 
 A. Such a help as to do all ; " for it is God that worketh 
 in us, both to will and to do of his good pleasure," Phil. ii. 13. 
 
 Q. 19. Why are we directed toaddressour Father inheaven? 
 
 A. To teach us to draw near to him with " heavenly af- 
 fections, Lam. iii. 41, and due apprehensions of his sove- 
 reign power, majesty, and gracious condescension, Isa. lxiii. 
 15, 16."+ 
 
 * Larger Catechism, quest. 189. t Ibid. 
 
to the Lord's Prayer. 433 
 
 Q. 20. What doth the consideration of his being in heaven 
 more particularly teach us ? 
 
 A. It teacheth us from whence to expect our blessings 
 and benefits, and likewise the manner in which we ought 
 to address God for them. 
 
 Q. 21. From whence are we to expect our blessings ? 
 
 A. " From above," Jam. i. 17, because they are in "hea- 
 venly places," Eph. i. 3. 
 
 Q. 22. Why are our blessings said to be in heavenly 
 places ? 
 
 A. Because their original is from thence, and there will 
 the full enjoyment of them at last be, Psal. xvi. 11. 
 
 Q. 23. What doth the consideration of God's being in 
 heaven teach us with reference to the manner in which we 
 ought to address him for our blessings ? 
 
 A. It teacheth us to be modest, humble, and cautious in 
 our conceptions of and applications to him, as being a God of 
 such inconceivable greatness and glorious majesty, Eccl. v. 
 2. " Be not rash with thy mouth, and let not thine heart 
 be hasty to utter any thing before God ; for God is in heaven, 
 and thou upon earth, therefore let thy words be few." 
 
 Q. 24. Whom doth the relative pronoun our in the pre- 
 face refer unto ? 
 
 A. It refers both to ourselves and others. 
 
 Q. 25. What is the import of it as it refers to ourselves ? 
 
 A. When we are directed to say our Father, it imports 
 the faith and confidence we are warranted to express in him 
 as standing in such an amiable relation." 
 
 Q. 26. Upon what grounds are we warranted to express 
 our faith and confidence in him as standing in the amiable 
 relation of our Father ? 
 
 A. Upon the ground of his being " the God and Father 
 of our Lord Jesus Christ," Eph. i. 3 ; and upon the ground 
 of our new-covenant Head calling him my Father, in the 
 name of all his spiritual seed, Psal. Ixxxix. 26. " He shall 
 cry unto me, Thou art my Father." 
 
 Q. 27. What do these words, our Father, import as they 
 have a respect unto others? 
 
 A. They import that we should pray with and for others. 
 
 Q. 28. What is it to pray with others ? 
 
 A. It is to be the mouth of others to God, or to join with 
 them in family or social worship. 
 
 Q. 29. What is it to pray for others? 
 
 A. It is to express our concern about them, or our sym- 
 pathy with them before God, as sincerely and ingenuously 
 as we would do with reference to ourselves were we in the 
 same circumstances, Psal. xxxv. 13. 
 
 T 
 
434 Of the First Petition. 
 
 Q. 30. Who are these others we should pray for ? 
 
 A. We should pray for " all men," 1 Tim. ii. 1 ; yea, for 
 them which despitefully use us and persecute us, Matth. v. 
 44; but especially for "all saints/' Eph. vi. 18. 
 
 Q.31. Why have all the saints a special claim toour prayers? 
 
 A. Because they are the special favourites of heaven, 
 John xv. 9 ; and therefore the very butt of the keenest re- 
 sentment of hell, 1 Pet. v. 8. 
 
 101. Q. What do we pray for in the First Petition ? 
 
 A. In the First Petition (which is, " Hallowed be 
 thy name "), we pray, That God would enable us and 
 others to glorify him in all that whereby he maketh 
 himself known, and that he would dispose all things to 
 his own glory. 
 
 Q. 1. What is the meaning of the word petition ? 
 
 A. It signifies asking or desiring of any thing. 
 
 Q. 2. How many petitions are there in the Lord's prayer ? 
 
 A. There are six. 
 
 Q 3. In what order are these six petitions ranged ? 
 
 A. The three first bear a more immediate respect unto 
 God, and the three last unto ourselves. 
 
 Q. 4. What are we taught by this order of ranking the 
 petitions ? 
 
 A. Hereby we are taught, first to pray for what concerns 
 the glory of God, as being the highest and most valuable 
 end; and then for what respects our own advantage, as 
 being only subordinate thereunto, Matth. vi. 33. 
 
 Q. 5. Which is the first of these petitions? 
 
 A. It is in these words, Hallowed be thy name. 
 
 Q. (5. What is signified by the name of God in this petition ? 
 
 A. It is explained in the answer to be all that whereby he 
 maketh himself known. 
 
 Q. 7- What is our duty with reference to this name of God ? 
 
 A. It is to pray that it may be hallowed. 
 
 Q. 8. What is the meaning of the word hallowed ? 
 
 A. It is explained in the answer to be the same with glo- 
 rified ; when we pray " Hallowed be thy name," we pray 
 that God himself may be glorified. 
 
 Q. 9. By whom should we pray that God's name may be 
 hallowed or glorified ? 
 
 A. We should pray that his name may be glorified by 
 himself, and likewise that he would enable us and others to 
 glorify him. 
 
 Q. 10. What do we mean when we pray that God's name 
 may be glorified by himself? 
 
Of the First Petition. 435 
 
 A. We mean that he would be pleased daily to demon- 
 strate it more and more to the world to be what it really is, 
 most holy and most glorious, so as to excite that adoration 
 and esteem which is due to him ; for, says he, " I will be 
 sanctified in them that come nigh me, and before all the 
 people will I be glorified," Lev. x. 3. 
 
 Q. 11. Where doth he thus demonstrate the glory of his 
 own name ? 
 
 A. In his word, and by his works, both of creation and pro- 
 vidence, particularly by the glorious device of redemption. 
 
 Q. 12. What do we acknowledge when we pray that God 
 would enable us and others to glorify him ? 
 
 A. We thereby acknowledge " the utter inability and in- 
 disposition that is in ourselves and all men to honour God 
 aright."* 2 Cor. iii. 5. 
 
 Q. 13. What is requisite in order to our honouring God 
 aright ? 
 
 A. In order hereunto, it is requisite that we diligently 
 attend to the several ways whereby God maketh himself 
 known, such as, his attributes, ordinances, word, and works, 
 and see if we are studying to glorify him in all these. 
 
 Q. 14. How do we glorify him in his attributes or perfec- 
 tions ? 
 
 A. When we think or speak of them with becoming rev- 
 erence, and endeavour to exercise suitable acts of faith upon 
 them, such as admiring his wisdom, depending on his power, 
 and trusting to his faithfulness that he will do as he has said. 
 
 Q. 15. How do we glorify him in his ordinances? 
 
 A. When we attend upon them, and improve them for our 
 spiritual nourishment and growth in grace, Psal. Ixxxiv. 10. 
 
 Q. 16. How do we glorify him in his word? 
 
 A. When we believe it as the record of God, John xx. 31. 
 
 Q. 17. How do we glorify him in his work of creation ? 
 
 A. When we take up and admire " his eternal power and 
 Godhead " as shining therein, Rom. i. 20. 
 
 Q. 18. How do we glorify him in his works of providence ? 
 
 A. When we have a grateful sense of his mercies, Gen. 
 xxxii. 10, and tremble at his judgments, Psal. cxix. 120. 
 
 Q. 19. How do we honour him in his glorious device of 
 redemption ? 
 
 A. When we receive and rest upon Christ alone for sal- 
 vation, as he is offered to us in the gospel, Acts xv. 11. 
 
 Q. 20. What do we mean when we pray that God would 
 enable others to glorify him as well as ourselves ? 
 
 A. We thereby in effect pray that the " earth may be full 
 of the knowledge of the Lord, as the waters cover the sea," 
 * Larger Catechism, quest. 190. 
 
436 Of the Second Petition. 
 
 Isa. xi. 9, that so " from the uttermost part of the earth 
 may be heard songs, even glory to the righteous/ 5 chap, 
 xxiv. 16. 
 
 Q. 21. What are those things we should pray God would 
 prevent and remove, that his name may be glorified? 
 
 A. We should pray " that he would prevent and remove 
 Atheism, ignorance, idolatry, and whatever is dishonourable 
 to him."* 
 
 Q. 22. What should we pray God would do, in the course 
 of his providence, for glorifying his own name? 
 
 A. That he would dispose all things to his own glory. 
 
 Q. 23. How doth God dispose all things to his own glory ? 
 
 A. By bringing a revenue of glory to himself, even out of 
 those things that seem most opposite thereunto, Isa. xliii. 20. 
 
 Q. 24. What are those seemingly opposite things out of 
 which God brings a revenue of glory to himself? 
 
 A. Among others, there are persecutions and the falls of 
 believers. 
 
 Q. 25. How doth he bring a revenue of glory to himself 
 out of persecutions ? 
 
 A. Bv overruling them to the furtherance of the gospel. 
 Actsxi.*19— 21. 
 
 Q. 26. How doth he bring glory to himself out of the falls 
 of believers ? 
 
 A. By overruling their falls and miscarriages in such a 
 manner as that thereby they are made more humble, watch- 
 ful, and circumspect for the future, Psal. li. 3. 
 
 102. Q. What do we pray for in the Second Petition .' 
 A. In the Second Petition (which is, " Thy king- 
 dom come "'), we pray, That Satan's kingdom may be 
 destroyed ; and that the kingdom of grace may be ad- 
 vanced, ourselves and others brought into it, and kept in 
 it ; and that the kingdom of glory may be hastened. 
 
 Q. 1. How manifold is God's kingdom in this world? 
 
 A. Twofold ; namely, his general, essential, or provi- 
 dential kingdom, and his special kingdom. 
 
 Q. 2. What is his general kingdom ? 
 
 A. It is the absolute power and sovereignty which he 
 exercises over all things in heaven, earth, and hell, for the 
 purposes of his own glory, Psal. ciii. 19. " His kingdom 
 ruleth over all." 
 
 Q. 3. What is his special kingdom ? 
 
 A. It is the government and care which he exercises in 
 and over his church and people, as a society distinct from 
 * Larger Catechism, quest. 190. 
 
Of the Second Petition. 437 
 
 the rest of the world, Psal. lix. 13. " God ruleth in Jacob 
 unto the ends of the earth." 
 
 Q. 4. Into whose hands is the management of God's 
 special kingdom committed ? 
 
 A. Into the hands of Christ as Mediator, Psal. ii. 6. 
 
 Q. 5. How is this kingdom, as committed into his hands, 
 usually called ? 
 
 A. His mediatory or donative kingdom. 
 
 Q. (). Why called his mediatory kingdom? 
 
 A. Because he holds it as Mediator, Luke xxii. 29. 
 
 Q. 7« Why called his donative kingdom ? 
 
 A. Because it is given him of the Father as a reward of 
 his meritorious obedience and suffering, Matth. xxviii. 18, 
 and to distinguish it from his essential kingdom. 
 
 Q. 8. May his essential kingdom be said to be given him ? 
 
 A. By no means ; because it is natural to him as God 
 equal with the Father, and can no more be given him than 
 his Divine nature and personality can. 
 
 Q. 9. What are we directed to pray for in this petition 
 with reference to God's kingdom in general ? 
 
 A. That it may come : Thy kingdom come. 
 
 Q. 10. In what sense may we pray for the coming of his 
 essential kingdom ? 
 
 A. Only in this sense, that he would more and more 
 demonstrate his supreme power and sovereignty over all 
 things ; and that the same may be more and more acknow- 
 ledged by the children of men, Psal. Ixxxiii. 18. 
 
 Q. 11. Would it be warrantable for us to pray that he would 
 govern the world, or actually exercise his supreme power ? 
 
 A. It would be no more warrantable to pray for this than 
 to pray that he would be an infinite Sovereign, which he 
 cannot but be, and act agreeable to his nature, which he 
 cannot but do. 
 
 Q. 12. Whether is it the coming of God's general or 
 special kingdom that is chiefly intended in the answer ? 
 
 A. It is the coming of his special kingdom of grace here 
 and of glory hereafter. 
 
 Q. 13. Are the kingdoms of grace and glory different 
 kingdoms ? 
 
 A. They are not so much different kingdoms as different 
 states in the same kingdom ; according to the common 
 maxim, " Grace is glory begun, and glory is grace consum- 
 mated, or in perfection." 
 
 Q. 14. How may the kingdom of grace in this world be 
 viewed ? 
 
 A. Either as to outward dispensation or inward operation. 
 
 Q. 15. What is it as to outward dispensation? 
 
438 Of the Second Petition. 
 
 A. It is just the preaching of the gospel, Mark i. 14. 
 " Jesus came — preaching the gospel of the kingdom of God." 
 
 Q. 16. What is it as to inward operation? 
 
 A. It is the work of saving grace in the soul, Luke xvii. 
 21. " Behold, the kingdom of God is within you." 
 
 Q. 17. Why called the kingdom of grace? 
 
 A. Because the gathering of sinners into this kingdom 
 for their salvation is of grace, both as to the means and end, 
 Eph. ii. 8. 
 
 Q. 18. What do we pray for, with reference to the king- 
 dom of grace, when we say, Thy kingdom come f 
 
 A. We do not pray that it may be erected as a new thing 
 in the world, but that it may be advanced therein. 
 
 Q. 19. Why should we not pray that Christ's kingdom of 
 grace may be erected, or set up as a new thing in the world ? 
 
 A. Because this would be in effect to deny that Christ 
 had ever a church upon this earth ; whereas it is most certain 
 that ever since the first promise he has always had a church 
 therein, and will have it unto the end of time, Isa. lix. 21. 
 
 Q. 20. But is it not our duty to pray that the kingdom of 
 grace may be set up in those parts of the world where it is 
 not at present ? 
 
 A. To be sure it is ; for we should pray * That the word 
 of the Lord may have free course, and be glorified," 2 Thess. 
 iii. 1, and that " the earth may be fall of the knowledge of 
 the Lord, as the waters cover the sea," Isa. xi. 9 ; which is 
 the same with praying, " That the kingdom of grace may be 
 advanced." 
 
 Q. 21. What should we pray for as pre-requisite to the 
 advancing of the kingdom of grace? 
 
 A. In order hereunto we should pray That Satan's 
 kingdom mag be destroyed. 
 
 Q. 22. What is the meaning of the name Satan ? 
 
 A. It is a Hebrew word, signifying adversary ; as indeed 
 the devil is an implacable adversary, burning with hatred 
 and enmity, both against God, and therefore called " his 
 enemy," Matth. xiii. 25, and against man, 1 Pet. v. 8. 
 " Your adversary the devil, as a roaring lion, walketh about, 
 seeking whom he may devour." 
 
 Q. 23. What do you understand by Satan's kingdom ¥ 
 
 A. That power and dominion which he usurps over man- 
 kind-sinners, who are by nature lawful captives, Isa. xlix. 
 24, 25. 
 
 Q. 24. If sinners of mankind are by nature lawful captives, 
 how can Satan's dominion over them be said to be usurped ? 
 
 A. Though they be justly delivered into his hands as a 
 jailor, yet he has no right to rule over them as a prince. 
 
Of the Second Petition. 439 
 
 Q. 25. Do they not voluntarily subject themselves to his 
 dominion? 
 
 A. Yes; and this is both their sin and their judgment, 
 John viii. 44. 
 
 Q. 26. What is the principal seat of Satan's kingdom ? 
 
 A. The heart of every man and woman by nature, Eph. 
 ii. 2. 
 
 Q.27. What is the foundation and bulwark of this kingdom? 
 
 A. Sin, both original and actual, Eph. ii. 3. 
 
 Q. 28. What should we pray for with reference to this 
 kingdom of Satan ? 
 
 A. That it may be destroyed. 
 
 Q. 29. Why should we pray for the destruction of this 
 kingdom ? 
 
 A. Because the work of grace cannot take place, nor suc- 
 ceed in the soul, but upon the ruins of Satan's interest in it, 
 Luke xi. 21, 22. 
 
 Q. 30. How then is Satan's kingdom destroyed in the world? 
 
 A. By the advancement of the kingdom of grace therein. 
 
 Q. 31. When may the kingdom of grace be said to be 
 advanced f 
 
 A. When ourselves and others are brought into it and 
 kept in it. 
 
 Q. 32. How are we and others brought into this kingdom? 
 
 A. By the gracious influences of the Spirit of God, ac- 
 companying the dispensation of the gospel with irresistible 
 power, Psal. ex. 2, 3. 
 
 Q. 33. How are we and others kept in it? 
 
 A. By continued emanations of grace out of the fulness 
 of Christ, whereby the principle of grace is quickened, 
 strengthened, and preserved, Hos. xiv. 5. 
 
 Q. 34. What should we pray for as the means of bring- 
 ing into this kingdom ? 
 
 A. We should pray " That the gospel may be propagated 
 throughout the world, the Jews called, the fulness of the 
 Gentiles brought in ; that the ordinances of Christ may be 
 purely dispensed, and made effectual to the converting of 
 those that are yet in their sins."* 
 
 Q. 35. What should we pray for as means of being kept in it? 
 
 A. That the same ordinances may be effectual to the 
 " confirming, comforting, and building up of those that are 
 already converted. "f 
 
 Q. 36. Can any subject of this kingdom ever apostatize 
 from it? 
 
 A. No ; they are kept by the power of God through faith 
 unto salvation, 1 Pet. i. 5. 
 
 * Larger Catechism, quest. 191. t Ibid. 
 
440 Of the Second Petition. 
 
 Q. 37- Why then should we pray to be kept in it ? 
 
 A. Because perseverance, being a promised privilege, 
 should, on that account, be prayed for, Psal. cxix. 28. 
 " Strengthen thou me according to thy word." 
 
 Q. 38. What security have the saints that they shall be 
 kept in this kingdom ? 
 
 A. They have the stability of the promise, Jer. xxxii. 40 ; 
 the efficacy of Christ's obedience to the death in their stead, 
 Eph. v. 25, 27; the prevalency of his intercession, John 
 xvii. 24; and the inhabitation of his Spirit, Rom. viii. 11, 
 for their security in this matter. 
 
 Q. 39. What is the kingdom of glory ? 
 
 A. It is that state of inconceivable happiness and bliss into 
 which the saints shall be brought after death, John xiv. 2, 3. 
 
 Q. 40. Wherein will the glory of this kingdom consist ? 
 
 A. In a perfect conformity unto, and the immediate and 
 uninterrupted vision and fruition of God through all eter- 
 nity, 1 John iii. 2. 
 
 Q. 41. When will the kingdom of glory come in the full 
 manifestation thereof? 
 
 A. At the second coming of Christ to judgment, Matth. 
 xxv. 31, 34. 
 
 Q. 42. What are we to pray for with reference to this 
 kingdom ? 
 
 A. That it may be hastened. 
 
 Q. 43. When we pray that it may be hastened, do we 
 mean that the set time for the second coming of Christ may 
 be anticipated, or come sooner than the moment fixed for it 
 in infinite wisdom ? 
 
 A. No ; we wish it no sooner, but only express our ardent 
 desire to depart and to be with Christ, which is far better 
 than to be here alway, Phil. i. 23. 
 
 Q. 44. Why do the saints so earnestly desire to be with 
 Christ in glory ? 
 
 A. That an eternal period may be put to all their sinning, 
 and to every thing that has a tendency to detract from the 
 glory of his kingdom and the happiness of his subjects : 
 wherefore, as he saith, " Surely I come quickly ;" so they 
 pray, " Amen. Even so, come, Lord Jesus," Rev. xxii. 20. 
 
 103. Q. What do we pray for in the Third Petition ? 
 
 A. In the Third Petition (which is, " Thy will be 
 done on earth, as it is in heaven"), we pray, That God 
 by his grace would make us able and willing to know, 
 obey, and submit to his will in all things, as the angels 
 do in heaven. 
 
Of the Third Petition. 441 
 
 Q. 1. How manifold is the will of God? 
 
 A. Twofold; his will of purpose, or disposing will, and 
 his will of precept, or revealed will. 
 
 Q. 2. What is his will of purpose, or disposing will ? 
 
 A. It is what he himself proposes to be done, as the final 
 determination of the event of things, Isa. xlvi. 10. " My 
 counsel shall stand, and I will do all my pleasure." 
 
 Q. 3. How is this will commonly called? 
 
 A. It is called his will of Providence, because he infallibly 
 brings it about, or accomplishes it, in the course of his 
 adorable providence, Psal. cxxxv. (j. 
 
 Q. 4. What is God's will of precept, or his revealed 
 will ? 
 
 A. It is the rule of our duty, prescribing what he would 
 have us to do or not to do, Matth. xxvi. 39. " O my Father, 
 if it be possible let this cup pass from me: nevertheless, not 
 as I will, but as thou wilt." 
 
 Q. 5. Whether is it God's will of purpose or precept that 
 is meant in this petition ? 
 
 A. Both are included, but chiefly his will of precept. 
 
 Q. 6. When we say, " Thy will be done," what do we 
 pray for with reference to God's will of purpose ? 
 
 A. We pray that God by his grace would make us able 
 and willing to submit thereto, and acquiesce therein so soon 
 as it is discovered or made known unto us, Acts xxi. 14. 
 " And when he would not be persuaded, we ceased, saying, 
 The will of the Lord be done." 
 
 Q. 7. What doth our praying for submission to God's will 
 of purpose or providence necessarily imply in it ? 
 
 A. It implies, that we are " by nature prone to repine and 
 murmur against his providence,"* especially in afflicting 
 dispensations, Numb. xiv. 2. 
 
 Q. 8. When do we submit to afflicting dispensations ? 
 
 A. When we justify God in them, Dan. ix. 7; and ac- 
 knowledge that he " hath punished us less than our iniqui- 
 ties deserve," Ezra ix. 13. 
 
 Q. 9. What do we pray for when we pray that God's will 
 of precept may be done ? 
 
 A. We pray that God by his grace would make us able 
 and willing to know and obey the same. 
 
 Q. 10. Why do we pray that God would make us able 
 and willing to know and obey his revealed will ? 
 
 A. Because "by nature, we and all men are not only 
 utterly unable and unwilling to know and do the will of 
 God, but prone to rebel against his word, and wholly inclined 
 to do the will of the flesh and of the devil." t 
 
 * Larger Catechism, quest. 192. f Ibid. 
 
442 Of the Third Petition. 
 
 Q. 11. Why do we pray that God would make us able and 
 willing by his grace? 
 
 A. Because it is wholly of his free love and sovereign grace 
 that he worketh in us either to will or to do, Phil. ii. 13. 
 " It is God which worketh in you, both to will and to do 
 of his good pleasure." 
 
 Q. 12. What do we pray for when we pray that God 
 would make us able and willing to know his revealed will ? 
 
 A. We pray, that by his Spirit he would take away our 
 natural blindness, and open our understanding, that we may 
 " understand the Scriptures," Luke xxiv. 45. 
 
 Q. 13. What do we pray for when we pray that God 
 would make us able and willing to obey his will ? 
 
 A. We pray that he would remove the weakness, indis- 
 posedness, and perverseness of our hearts, and by his grace 
 incline us to set about and keep up the practice of every 
 commanded duty, in the strength of that furniture which 
 is secured in the promise, Ezek. xxxvi. 27- " I will cause 
 you to walk in my statutes, 2 Cor. xii. 9. And he said 
 unto me, My grace is sufficient for thee, for my strength is 
 made perfect in weakness." 
 
 Q. 14. Why is knowing the will of God mentioned before 
 the obeying of it? 
 
 A. Because there can be no true acceptable obedience but 
 what flows from that saving knowledge which is inseparable 
 from the faith of God's operation, John xiii. 17- " If ye know 
 these things, happy are ye if ye do them." 
 
 Q. 15. Where should we desire that the will of God may 
 be done ? 
 
 A. We should desire that it may be done on earth by all 
 persons, and in all places thereon, Psal. cl. 6. 
 
 Q. 16. In what things should we pray that the will of 
 God may be done on earth ? 
 
 A. We should pray that it may be done in all things, 
 Psal. cxix. 6. 
 
 Q. 17. Why in all things? 
 
 A. Because we may be quite sure that God's will, both 
 of precept and providence, is perfectly, or in every respect, 
 equal and just, Ezek. xviii. 25. 
 
 Q. 18. Whom should we resemble in our obedience ? 
 
 A. The holy angels : we should study to do the will of 
 God as the angels do in heaven. 
 
 Q. 19. Can we know and obey the will of God as perfectly 
 on earth as the angels do in heaven ? 
 
 A. No ; but we should copy after them as to the manner 
 of their obedience. 
 
 Q. 20. What is it to copy after them as to the manner of 
 their obedience ? 
 
Of the Fourth Petition. 443 
 
 A. It is to essay obedience " with the like humility, cheer- 
 fulness, faithfulness, diligence, zeal, sincerity, and constancy, 
 as the angels do in heaven." * 
 
 104. Q. What do we pray for in the Fourth Petition ? 
 
 A. In the Fourth Petition (which is, " Give us this 
 day our daily bread"), we pray, That of God's free gift 
 we may receive a competent portion of the good things 
 of this life, and enjoy his blessing with them. 
 
 Q. 1. What doth our Catechism mean by bread in this 
 Petition ? 
 
 A. It explains it to be the good things of this life. 
 
 Q. 2. What do you understand by the good things of this 
 life? 
 
 A. Not only meat and drink, but clothes to cover us, 
 houses to shelter us, sleep to refresh us, and the like, which 
 are called " things needful to the body," James ii. 16. 
 
 Q. 3. May not spiritual mercies, or food to our souls, be 
 intended by the bread here mentioned? 
 
 A. No ; the petition respects temporal mercies, or the good 
 things of a present life. 
 
 Q. 4. How do you prove that the good things of this 
 life, and not spiritual mercies, are intended in this peti- 
 tion ? 
 
 A. From the completeness and compendiousness of the 
 Lord's prayer: for it cannot be supposed that in a prayer so 
 complete the good things of this life would be quite omitted ; 
 or that, in a prayer so compendious, spiritual mercies would 
 without necessity be repeated in this petition, when the 
 other petitions are so full of them. 
 
 Q. 5. Why are these good things called by the general 
 name of bread? 
 
 A. Because though bread be the most common, yet it is 
 the most useful and necessary support of natural life, and 
 therefore called the staff or stay of bread, Isa. iii. 1. 
 
 Q. 6. Why called daily bread ? 
 
 A. Both because our need of the supports of nature re- 
 curs daily, and likewise to teach us contentment with our 
 present allowance in providence, Phil. iv. 11. 
 
 Q. 7» What quantity of daily bread, or of the good things of 
 this life, may we lawfully pray for? 
 
 A. For a competent portion of them. 
 
 Q. 8. What is meant by a competent portion ? 
 
 A. Such a measure of temporal comforts as our necessities 
 may require, or will tend to our good, Prov. xxx. 8. " Give 
 
 * Larger Catechism, quest. 192. 
 
444 Of the Fourth Petition. 
 
 me neither poverty nor riches ; feed me with food conve- 
 nient for me." 
 
 Q. 9. What is imported in our praying that God would 
 give us this competent portion ? 
 
 A. It imports our desire to receive it of God's free gift. 
 
 Q. 10. What do we acknowledge, when we pray to receive 
 temporal comforts of God's free gift ? 
 
 A. We thereby acknowledge, " that in Adam, and by our 
 own sin, we have forfeited our right to all the outward bless- 
 ings of this life, and deserve to be wholly deprived of them 
 by God." * 
 
 Q. 11. How doth it appear that we have by sin forfeited 
 our right to outward blessings ? 
 
 A. It appears from this, that we have thereby forfeited 
 our life itself, Gen. ii. 17, and therefore, by necessary conse- 
 quence, all the supports of it, Jer. v. 25. 
 
 Q. 12. Why do we say, Give us this day ? 
 
 A. Because if God shall be pleased to afford us the ne- 
 cessary supplies of each day when it comes, we ought not to 
 be anxiously solicitous about to-morrow, Matth. vi. 34. 
 
 Q. 13. May we not lawfully pray for what respects the 
 future condition of ourselves or families in this world ? 
 
 A. Yes; if God shall continue us or them in life, then 
 in this case we may lawfully beg of him, that neither we 
 nor they may ever be destitute of what is necessary for our 
 glorifying God, in the respective stations wherein he has 
 placed or may place us while in it, Gen. xxviii. 20 — 22. 
 
 Q. 14. Doth God's giving us our daily bread exclude the 
 use of means for the obtaining of it ? 
 
 A. No ; " for if any provide not for his own, and specially 
 for those of his own house, he hath denied the faith, and is 
 worse than an infidel," 1 Tim. v. 8. 
 
 Q. 15. May we not then ascribe our daily bread to our 
 own diligence and industry? 
 
 A. No ; because it is God who gives us ability to pursue 
 our respective callings, and it is he who succeeds our lawful 
 endeavours in them, Deut. viii. 17, 18. " Thou shalt re- 
 member the Lord thy God ; for it is he that giveth thee power 
 to get wealth." 
 
 Q. 16. Why do we say, Give us our daily bread? — why 
 do we call it ours ? 
 
 A. Because whatever measure or proportion of outward 
 blessings God in his providence thinks fit we should receive 
 is properly ours, whether it be more or less, 1 Tim. vi. 8. 
 " Having food and raiment, let us therewith be content." 
 
 Q. 17. Since both the godly and the wicked have their daily 
 * Larger Catechism, quest. 193. 
 
Of the Fourth Petition. 445 
 
 provision from God, what difference is there as to the manner 
 in which the one and the other hold their outward comforts ? 
 
 A. There is a wide difference as to the manner in which 
 the godly and the wicked hold their outward comforts, 
 whether we consider their respective right and title, their 
 present enjoyment, or their future expectation. 
 
 Q. 18. What is the difference as to their respective right 
 and title? 
 
 A. The wicked have only a civil and common right, but 
 the godly have besides this a spiritual and covenant right 
 also, 1 Tim. iv. 8. 
 
 Q. 19. What is the difference as to their present enjoyment? 
 
 A. The godly have God's blessing on what they presently 
 enjoy, but the wicked his curse. In this respect " a little 
 that a righteous man hath is better than the riches of many 
 wicked," Psal. xxxvii. 16. 
 
 Q. 20. What is the difference as to their future expecta- 
 tion ? 
 
 A. The godly have the good things of this world as 
 pledges of the far better things of another ; but the wicked 
 have them as their whole pay, for they " have their portion 
 in this life," Psal. xvii. 14. 
 
 Q. 21. What should we pray for in order to have the 
 comfortable use of the good things of this life which God 
 may confer upon us ? 
 
 A. That we may enjoy his blessing with them. 
 
 Q. 22. Why is the blessing of God necessary to all our 
 outward comforts? 
 
 A. Because, without this, none of them could reach the end 
 for which they are used ; our food could not nourish us, 
 nor our clothes warm us, nor medicines, however skilfully 
 applied, give any relief from our ailments, Job xx. 22, 23. 
 
 Q. 23. Will God's blessing make the meanest fare answer 
 the end of comfortable nourishment? 
 
 A. Yes i as is evident from the example of Daniel and the 
 other three children of the captivity, who desired to be proven 
 ten days with no better cheer than pulse and water. 
 " And at the end of ten days their countenances appeared 
 fairer and fatter in flesh than all the children which did eat 
 the portion of the king's meat," Dan. i. 12, 15. 
 
 Q. 24. Why do we pray in the plural number, Give us ? 
 
 A. To express a concern for the good things of this life 
 to the rest of our fellow-creatures as well as to ourselves, 1 
 Kings viii. 35—40. 
 
 105. Q. What do we pray for in the Fifth Petition ? 
 A. In the Fifth Petition (which is " And forgive us 
 
446 Of the Fifth Petition. 
 
 our debts as we forgive our debtors "), we pray, That 
 God for Christ's sake would freely pardon all our sins ; 
 which we are the rather encouraged to ask, because by 
 his grace we are enabled from the heart to forgive others. 
 
 Q. 1. Why is this petition connected with the former by 
 the copulative particle and? 
 
 A. To teach us that we can have no outward comfort 
 with God's blessing unless our sins are pardoned and our 
 persons accepted in Christ, 1 Cor. iii. 22, 23. 
 
 Q. 2. What are we to understand by debts in this petition ? 
 A. By debts we are to understand our sins, whether ori- 
 ginal or actual, of omission or commission, Luke xi. 4. 
 Q. 3. Why are these called debts ? 
 
 A. Because of the debt of punishment we owe to the jus- 
 tice of God on account of them, Rom. vi. 23. " The wages 
 of sin is death." 
 
 Q. 4. Can we pay anv part of this debt to the justice of 
 God? 
 
 A. No ; " neither we nor any other creature can make 
 the least satisfaction" for it, Psal. cxxx. 3,* or pay the least 
 farthing thereof, Matth. xviii. 25. 
 
 Q. 5. What other debts are we naturally owing beside 
 the debt of punishment as transgressors? 
 
 A. We are likewise owing a debt of obedience to the law 
 as a covenant, wherein we are also utterly insolvent, " being 
 unto every good work reprobate," Tit. i. 16. 
 
 Q. 6. What are we to pray for with reference to our sins 
 or debts ? 
 
 A. That God for Christ's sake, ivould freely pardon them 
 all 
 
 Q. 7- Whose prerogative is it to pardon ? 
 
 A. It is God's only, Micah vii. 18. 
 
 Q. 8. From what spring or fountain in God doth pardon 
 flow ? 
 
 A. From his own gracious nature, Psal. Ixxxvi. 5, and 
 sovereign will, Exod. xxxiii. 19. 
 
 Q. 9. What is it for God to pardon ? 
 
 A. It is to " acquit us both from the guilt and punish- 
 ment of sin," t Rom. iii. 26. 
 
 Q. 10. For whose sake doth he pardon ? 
 
 A. Only for Christ s sake. 
 
 Q. 11. What is it for God to pardon for Christ's sake? 
 
 A. It is to vent his pardoning grace " through the obe- 
 dience and satisfaction of Christ, apprehended and applied 
 by faith," J Rom. iii. 25. 
 
 • Larger Catechism, quest. 194. f Ibid. % Ibid. 
 
Of the Fifth Petition. 447 
 
 Q. 12. Could God pardon sin without any respect to the 
 obedience and satisfaction of Christ? 
 
 A. No ; because justice behoved to be satisfied, for " with- 
 out shedding of blood is no remission," Heb. ix. 22. 
 
 Q. 13. What is the extent of pardoning grace ? 
 
 A. It extends to all our sins, Psal. ciii. 3. 
 
 Q. 14. In what manner should we expect that God will 
 pardon all our sins ? 
 
 A. We should expect that he will do \t freely, for his own 
 name's sake, Psal. xxv. 11. 
 
 Q. 15. How can God be said to pardon our sins freely., 
 when he doth it on account of the surety-righteousness im- 
 puted to us ? 
 
 A. God's accepting of Christ as our surety, and his ful- 
 filling all righteousness in our room, were both of them acts 
 of rich, free, and sovereign grace, Psal. Ixxxix. 19 ; Luke 
 xii. 50. Though the pardon of our sins be of debt to Christ, 
 yet it is free to us, Eph. i. 7- 
 
 Q. 16. When a believer prays for the forgiveness of his 
 daily sins, does he pray for a new formal pardon of them ? 
 
 A. Whatever may be the believer's practice as to this mat- 
 ter at some times, through the prevalency of darkness and 
 unbelief, yet it is certain that the pardon of sin in justifica- 
 tion is one perfect act, completed at once, and never needs to 
 be repeated, Mic. vii. 19. " Thou wilt cast all their sins into 
 the depths of the sea." 
 
 Q. 17- If daily sins are already forgiven in justification, in 
 so far as the not imputing of them is secured therein, why 
 is the believer here directed to pray for the pardon of 
 them ? 
 
 A. As the evidences of pardon may be frequently eclip- 
 sed, and fatherly displeasure incurred by our daily failings, 
 it is therefore our duty to pray that God's fatherly dis- 
 pleasure may be removed, and the joy of his salvation re- 
 stored, by his " giving us daily more and more assurance of 
 forgiveness."* Psal. li. 8, 9, 10, 12. 
 
 Q. 18. Upon what ground may we be encouraged to ask 
 and expect from God the intimation of the pardon of our 
 daily sins and failings? 
 
 A. Because by his grace we are enabled from the heart to 
 forgive others. 
 
 Q. 19. What is it we forgive in others? 
 
 A. Personal injuries, or injuries as committed against our- 
 selves, Matth. xviii. 15. 
 
 Q. 20. Have personal injuries an offence done to God in 
 them ? 
 
 * Larger Catechism, quest. 194. 
 
448 Of the Fifth Petition. 
 
 A. To be sure they have, and it is our duty to pray that 
 God would forgive it, Psal. xxxv. 13. 
 
 Q. 21. In what manner should we forgive personal injuries? 
 A. We should do it from the heart. 
 Q. 22. What is it to forgive our fellow-creatures from the 
 heart ? 
 
 A. It is not only to lay aside all resentment against them, 
 but to wish and do them all offices of kindness that lie in 
 our power, as if thev had never done us any injury, Matth. 
 v. 44. 
 
 Q. 23. Have we such a disposition in us naturally ? 
 A. No ; God enables us to it by his grace. 
 Q. 24. What are we naturally inclined unto with refer- 
 ence to personal injuries? 
 
 A. We are naturally inclined to harbour hatred and ma- 
 lice in our hearts on account of them, and to revenge them 
 if we can, as was the case with Esau against his brother 
 Jacob, Gen. xxvii. 41. 
 
 Q. 25. What should excite us to the duty of forgiving 
 personal injuries? 
 
 A. The examples of this disposition recorded in Scripture 
 for our imitation, such as the example of Joseph, Gen. I. 17, 
 21 ; of Stephen, Acts vii. 60 ; and of our Lord himself, Luke 
 xxiii. 34. 
 
 Q. 26. Can it ever be dishonourable to forgive a personal 
 injury? 
 
 A. No ; it is a man's " glory to pass over a transgression," 
 Prov. xix. 11. 
 
 Q. 2J. Can forgiving the person infer an approbation of 
 his crime ? 
 
 A. No ; we may forgive the person, and yet charge his 
 sin close home upon his conscience, as Joseph did to his 
 brethren, Gen. xlv. 4, and 1. 20. 
 
 Q. 28. What if forgiveness embolden the offender in the 
 like injuries for the future? 
 
 A. The fear of this should not be an excuse for omitting 
 the present duty of forgiveness, because we should leave 
 events to the Lord. 
 
 Q. 29. When we say, " Forgive us our debts as we for- 
 give our debtors," do we mean to state a comparison be- 
 tween our forgiving others and God's forgiving us ? 
 
 A. No ; there is an infinite disproportion between the 
 one and the other; the injuries our fellow-creatures do us 
 are but few and small in comparison of the innumerable 
 and aggravated crimes we are guilty of against God, Matth. 
 xviii. verses 24th and 28th compared. 
 Q. 30. Can we, in a consistency with the scope of this pe- 
 
Of the Sixth Petition. 449 
 
 tition, make our forgiving of others the ground and reason of 
 God's forgiving us ? 
 
 A. No ; for this would be to put our forgiving of others in 
 the room of Christ's righteousness, on the account of which 
 alone it is that God forgives us. 
 
 Q. 3J. What then is the true meaning of these words, as 
 we forgive our debtors ? 
 
 A. The meaning is, that we take encouragement to hope 
 that God will forgive us the sins of our daily walk, from this 
 evidence or " testimony in ourselves, that we from the heart 
 forgive others their offences, Matth. vi. 14, 15. ■ If ye forgive 
 men their trespasses, your heavenly Father will also forgive 
 you ; but if ye forgive not men their trespasses, neither will 
 your heavenly Father forgive your trespasses.'"* 
 
 Q. 32. What may we learn from the verses just now 
 quoted for illustrating the meaning of this petition ? 
 
 A. We may learn this from them, as the meaning of it, 
 that our forgiving others may be an evidence of God's for- 
 giving us ; and that our being of an implacable and unre- 
 lenting disposition toward our fellow-creatures who have 
 injured us is a sad sign that our sins are not forgiven us of 
 God, Matth. xviii. 35. 
 
 106. Q. What do we pray for in the Sixth Petition ? 
 
 A. In the Sixth Petition (which is, " And lead us not 
 into temptation, but deliver us from evil"), we pray, 
 That God would either keep us from being tempted to 
 sin, or support and deliver us when we are tempted. 
 
 Q. 1. What doth this petition necessarily suppose? 
 
 A. It supposes, "that the most wise, righteous, and gra- 
 cious God, for divers holy and just ends, may so order things, 
 that we may be assaulted, foiled, and for a time led captive 
 by temptations/'f 2 Chron. xxxii. 31. 
 
 Q. 2. How many ways may God be said to lead a person 
 into temptation, and yet not be the author of sin ? 
 
 A. Two ways ; objectively and permissively. 
 
 Q. 3. How may he be said to lead into temptation ob- 
 jectively ? 
 
 A. When his providential dispensations, which in them- 
 selves are holy, just, and good, do offer or lay before us oc- 
 casions for sin. 
 
 Q. 4. May these occasions be called incitements or motives 
 to sin ? 
 
 A. No ; only our corrupt hearts abuse them thereunto : 
 thus David was envious when he " saw the prosperity of 
 the wicked," Psal. Ixxiii. 3. 
 
 * Larger Catechism, quest. 194. + Ibid, quest. 195. 
 
/ 
 
 Of the Sixth Petition. 
 
 Q. 5. When may God be said to lead his people into 
 jmptation permissively ? 
 
 A. When he suffers them to be assaulted by the tempter,, 
 and at the same time withholds those aids of grace which 
 would prevent their compliance with the temptation ; as in 
 the case of David's numbering the people, 2 Sam. xxiv. 1, 
 compared with 1 Chron. xxi. 1. 
 
 Q. 6. What is the evil we pray to be delivered from, and 
 the temptations we pray against in this petition ? 
 
 A. The evil of sin, and temptations to sin. 
 
 Q. /• What is it to be tempted to sin ? 
 
 A. It is to be strongly solicited, instigated, and enticed 
 thereunto, Prov. vii. 16 — 24. 
 
 Q. 8. Can God be the author or efficient of such instiga- 
 tions and allurements ? 
 
 A. By no means; " for God cannot be tempted with evil, 
 neither tempteth he any man," James i. 13. 
 
 Q. 9. Why then doth he permit them to take place? 
 
 A. That he may direct and overrule them to the 
 purposes of his own glory, as in the instance of Peter, 
 Luke xxii. 31, 32. " The Lord said, Simon, Simon, be- 
 hold, Satan hath desired to have you, that he may sift 
 you as wheat; but I have prayed for thee that thy faith 
 fail not." 
 
 Q. 10. From whence do all temptations to sin spring or 
 take their rise? 
 
 A. All of them flow from "Satan, 1 Chron. xxi. 1, the 
 world, Luke xxi. 34, and the flesh, which are ready power- 
 fully to draw us aside and ensnare us,"* James i. 14. 
 
 Q. 11. Are we liable to be drawn aside and ensnared by 
 these enemies after we are in a state of grace? 
 
 A. Yes ; " even after the pardon of our sins, by reason 
 of our corruption, Gal. v. 17; weakness and want of watch- 
 fulness, Matth. xxvi. 41 ; we are both subject to be tempt- 
 ed, and forward to expose ourselves unto temptations,"-}- 
 ver. 69—72. 
 
 Q. 12. Are we able to resist temptations when assaulted 
 with them ? 
 
 A. Xo; we are "of ourselves unable and unwilling to 
 resist them, to recover out of them, and to improve them,":j: 
 Kom. vii. 23, 24. 
 
 Q. 13. How is Satan denominated in Scripture with re- 
 ference to temptations ? 
 
 A. He is called, bv way of eminence, the tempter, 
 Matth. iv. 3. 
 
 Q. 14. Why is he so called ? 
 
 * Larger Catechism, quest. 195. + Ibid. J Ibid. 
 
Of the Sixth Petition. 451 
 
 A. Because of his strong and violent instigation and so- 
 licitation to sin, Acts v. 8. 
 
 Q. 15. When did he begin this trade of tempting? 
 
 A. He began in paradise, Gen. iii. 1, 4, 5, and has been 
 making his assaults upon all ranks of mankind ever since, 
 1 Pet. v. 8. 
 
 Q. 16. Can Satan force or compel the will to yield to his 
 temptations ? 
 
 A. No ; otherwise all his temptations would be irresistible. 
 
 Q. 17. How do you know that they are not irresistible? 
 
 A. Because the saints are exhorted to resist them, James iv. 
 7, and have actually been enabled by grace to do it, 2 Cor. 
 xii. 8, 9. 
 
 Q. 18. How many are the ways whereby Satan manages 
 his temptations ? 
 
 A. Two ways chiefly, either in a way of subtilty, using 
 wiles and devices, hence called " that old serpent which de- 
 ceiveth the whole world," Rev. xx. 2, compared with chap, 
 xii. 9, or in a way of furious assault, throwing his " fiery 
 darts," Eph. vi. 16; in both which respects he is called in 
 the Greek tongue, apollyon; that is, a destrover, Rev. 
 ix. 11. 
 
 Q. 19. Why called a destroyer? 
 
 A. Because he aims at nothing less than the eternal ruin 
 and destruction of all mankind, 1 Pet. v. 8. " Your adver- 
 sary the devil, as a roaring lion, walketh about, seeking 
 whom he may devour." 
 
 Q. 20. What are some of those chief wiles and stratagems 
 wherein he displays his subtilty ? 
 
 A. He makes choice of the most advantageous seasons for 
 tempting; he employs the fittest instruments for carrying on 
 his designs, and sometimes gilds over the foulest sins with 
 the fairest names. 
 
 Q. 21. What are those advantageous seasons for tempting 
 which Satan makes choice of? 
 
 A. When a person is under sore affliction and distress, 
 Job ii. 9 ; when the object is present that will enforce the 
 temptation, 2 Sam. xi. 2, 4; and after some remarkable 
 manifestation of Divine love, 2 Cor. xii. 2, 7- 
 
 Q. 22. Who are the instruments he employs for carrying 
 on his temptations ? 
 
 A. Men of the greatest power and policy, 1 Kings xii. 
 26 — 30, and sometimes men of reputed piety and godliness ; 
 thus he employed the old prophet to seduce the man of 
 God with a lie, 1 Kings xiii. 18. 
 
 Q. 23. What are those fair names under which Satan 
 wants to make the vilest sins pass among men ? 
 
452 Of the Sixth Petition. 
 
 A. He allures to eovetousness, under the name of frugal- 
 ity, Eccl. iv. 8; to profuseness, under the specious title of 
 generosity, chap. v. 13, 14; he tempts to drunkenness, under 
 the disguise of good fellowship, Prov. xxiii. 29, 30 ; and to 
 neutrality and indifference in religion, under the colour of a 
 prudent and peaceable spirit, Acts xviii. 14, 15, \J. 
 
 Q. 24. What are those temptations which Satan endeav- 
 ours to throw in upon the soul in the way of furious as- 
 sault ? 
 
 A. They are his temptations to blasphemous and atheist- 
 ical thoughts. 
 
 Q. 25. What is his plot by injecting these horrid sugges- 
 tions ? 
 
 A. Either to beget unbecoming thoughts of God, or to 
 disturb, vex, and distract the Christian. 
 
 Q. 26. Does he ever gain his design in begetting unbecom- 
 ing thoughts of God, in the minds of any of God's children ? 
 
 A. Yes ; as would appear by their speaking sometimes 
 very unadvisedly with their lips, Psal. lxxvii. 8, 9. " Is his 
 mercy clean gone for ever ? doth his promise fail for ever- 
 more ? hath God forgotten to be gracious ?" 
 
 Q. 27- Are the saints suffered to continue long in such 
 sentiments ? 
 
 A. No ; for as such words are far from their stated judg- 
 ment, and only flow from their lips in the hour of temp- 
 tation, so the Lord by his grace will soon make them change 
 their speech, as in the words immediately following. " And 
 I said, This is mine infirmity ; but I will remember the years 
 of the right hand of the Most High," Psal. lxxvii. 10. 
 
 Q. 28. Do blasphemous and atheistical thoughts ever take 
 their rise in our own hearts ? 
 
 A. Frequently they do, as our Lord testifies, Matth. xv. 
 19. " Out of the heart proceed — blasphemies." 
 
 Q. 29. When may we charge ourselves with such thoughts, 
 as arising in our hearts ? 
 
 A. When we make no resistance, but give way unto 
 them, contrary to the command of God. " Resist the devil, 
 and he will flee from you," James iv. 7. 
 
 Q. 30. Can the saints of God distinguish between blasphem- 
 ous and atheistical thoughts suggested by Satan and those 
 that arise in their own hearts ? 
 
 A. Yes they can in some measure, otherwise they would 
 frequently be deprived of the comfortable use of those con- 
 solations that are allowed them in the word. 
 
 Q. 31. How may they know the one by the other ? 
 
 A. If they are violent and sudden, coming in like a flash 
 of lightning upon the mind, Matth. xvi. 22, 23 ; if their 
 souls tremble at such thoughts, and oppose them with the 
 
Of the Sixth Petition. 453 
 
 utmost abhorrence, Psal. Ixxiii. 15, and if nothing is more 
 grievous than to be assaulted with them, ver. 21, 22, then 
 they may conclude that they are rather to be charged on 
 Satan than themselves. 
 
 Q. 32. What are the extremes to which Satan labours to 
 drive sinners by his temptations? 
 
 A. Either to presumption or despair. 
 
 Q. 33. What is presumption ? 
 
 A. It is a confident hope of the favour of God, and of 
 obtaining eternal life, without any sufficient foundation to 
 support it, like the foolish virgins, Matth.xxv. 11, 12. 
 
 Q. 34. What is Satan's conduct with reference to pre- 
 sumption ? 
 
 A. He does all he can to foster and cherish it, and is sure 
 to give it no disturbance, Luke xi. 21. '" When a strong 
 man armed keepeth his palace his goods are in peace." 
 
 Q. 35. What is despair ? 
 
 A. It is the melancholy apprehension of a person's case as 
 being quite hopeless, and of there being no help for him in 
 God, Jer. ii. 25. 
 
 Q. 36. By what artifices doth Satan labour to drive per- 
 sons to this deplorable extreme ? 
 
 A. By suggesting that their sins are too many and too 
 heinously aggravated to be pardoned, that the time of for- 
 giveness is past, or that they have been guilty of the sin 
 against the Holy Ghost. 
 
 Q. 37- Is it possible that our sins can be more numer- 
 ous and more heinously aggravated than that they can be 
 pardoned ? 
 
 A. No ; because no bounds or limits can be set to the in- 
 finite mercy of God, as vented through the meritorious obe- 
 dience and satisfaction of Jesus, " for he will abundantly 
 pardon," margin, " he will multiply to pardon," Isa. lv. 7; 
 and he declares, that though our " sins be as scarlet, or red 
 like crimson, they shall be white as snow, and as wool," 
 Isa. i. 18. 
 
 Q. 38. Can any be certain in this life that the time of for- 
 giveness is past as to them, or that their day of grace is over ? 
 
 A. No; because, while the gospel continues to be publish- 
 ed unto them, it is their unquestionable duty to believe the 
 report made therein concerning salvation for them in Christ, 
 without diving into the secret counsels of God, 1 John v. 11. 
 " This is the record that God hath given to us eternal life, 
 and this life is in his Son." 
 
 Q. 39. How may a person know that he is not guilty of 
 the sin against the Holy Ghost ? 
 
 A. If he is deeply concerned and perplexed about this 
 
454 Of the Sixth Petition. 
 
 matter, and has an habitual desire after salvation by grace, 
 he may be verily assured he is not guilty of this, for " they 
 that be whole need not a physician, but they that are sick," 
 Matth. ix. 12. 
 
 Q. 40. What is the second spring of our temptations above 
 mentioned ? 
 
 A. The world, Mark iv. 19. 
 
 Q. 41. What are the things of the world which give rise 
 to temptations ? 
 
 A. Both the good things and the bad things of it. 
 
 Q. 42. What are the good things of the world which may 
 prove a snare and occasion to sin ? 
 
 A. The profits, pleasures, and preferments of the world, 
 when trusted to and rested in, Matth. xiii. 22. 
 
 Q. 43. What should we pray for in order to be delivered 
 from such temptations? 
 
 A. That God would incline our hearts unto his " testimo- 
 nies, and not to covetousness," Psal. cxix. 36, and that he 
 would set our " affections on things above, not on things on 
 earth," Col. iii. 2. 
 
 Q. 44. What are the evil things of this world which may 
 prove temptations? 
 
 A. The outward troubles and afflictions we meet with there- 
 in, John xvi.33. " In the world ye shall have tribulation." 
 
 Q. 45. Is God the author of all outward afflictions? 
 
 A. Yes ; Amos' iii. 6. " Shall there be evil in a city, and 
 the Lord hath not done it?" though men may have an in- 
 strumental and sinful hand in their own troubles and dis- 
 tresses, Jer. ii. 17- " Hast thou not procured this unto thy- 
 self in that thou hast forsaken the Lord thy God?" 
 
 Q. 4(\ When do afflictions prove temptations ? 
 
 A. When we either " despise the chastening of the Lord, 
 or faint when we are rebuked of him," Heb. xii. 5. 
 
 Q. 47. What should we pray fur when trysted with afflic- 
 tions ? 
 
 A. That when the Lord is pleased to chasten us, it may 
 be " for our profit, that we may be partakers of his holi- 
 ness," Heb. xii. 10. 
 
 Q. 4tf. Which is the third spring or fountain of our temp- 
 tations ? 
 
 A. The flesh, Gal. v. 17- 
 
 Q. 49. What is meant by the flesh ? 
 
 A. Our corrupt and depraved nature, Rom. viii. 8. " They 
 that are in the flesh cannot please God." 
 
 Q. 50. How is the flesh or corrupt nature the spring of 
 temptation? 
 
 A. As it entices thereunto, James i. 14, and is the inlet to 
 temptations from Satan and the world, Jer. xvii. 9. 
 
Of the Sixth Petition. 455 
 
 Q. 51. How should we pray against such temptations as 
 have their rise from corrupt nature ? 
 
 A. That God would not only restrain the pernicious ten- 
 dency of our natural dispositions, Psal. xix. 13, but like- 
 wise fortify our souls, by the powerful influence of his grace, 
 against alf those evils to which we are naturally addicted, 
 Eph. iii. 10. 
 
 Q. 52. May we pray absolutely against temptations? 
 
 A. No ; but we may put an alternative into God's hand 
 with reference to them. 
 
 Q. 53. What alternative may we put into God's hand with 
 reference to temptations ? 
 
 A. That he would either keep us from being tempted to 
 sin, or support and deliver us when tempted. 
 
 Q. 54. What do we mean when we pray, that God would 
 keep us from being tempted to sin ? 
 
 A. We mean by it, that since the event of a temptation 
 with respect unto us is so dangerous and uncertain, if God 
 has not some gracious ends to answer thereby, he would 
 rather be pleased by his providence to prevent the tempta- 
 tion, than suffer us to fall into it, Psal. xix. 13. 
 
 Q. 55. What do we mean when we pray that God would 
 support and deliver us when we are tempted ? 
 
 A. We thereby desire, " that if tempted we may by his 
 Spirit be powerfully enabled to stand in the hour of tempta- 
 tion, Eph. iii. 16; or, if fallen, raised again and recovered 
 out of it, Psal. li. 12; and have a sanctified use and im- 
 provement thereof,"'"" 1 Pet. v. 8. 
 
 Q. 56. How doth the Lord enable his people to stand in 
 the hour of temptation ? 
 
 A. By making his grace sufficient for them, and perfect- 
 ing his strength in their weakness, 2 Cor. xii. 9. 
 
 Q. 57. How does he raise and recover them out of tempta- 
 tion when fallen into it ? 
 
 A. By discovering the corrupt and natural bias of their 
 heart toward the temptation, humbling them on account 
 thereof, and the offence done to God by their compliance ; 
 and by quickening their faith, to draw virtue from the 
 righteousness of the Surety, for a fresh intimation of pardon, 
 Psal. li. 4, 5, 7. 
 
 Q. 58. When have they a sanctified use and improvement 
 of temptations ? 
 
 A. When they are made more circumspect, watchful, and 
 dependent on Christ for the future, as being sensible of their 
 inability to resist the least temptation without him ; for he 
 has said, " without me ye can do nothing," John xv. 5. 
 
 Q. 59. What should be our habitual scope and general end, 
 * Larger Catechism, quest. 195. 
 
456 Of the Conclusion 
 
 in offering up this petition, Lead us. not into temptation, but 
 deliver us from evil? 
 
 A. Our aim and end therein should be " that our saneti- 
 fication and salvation may be perfected, 2 Cor. xiii. 9 ; Satan 
 trodden under feet, Rom. xvi. 20; and we fully freed from 
 sin, temptation, and all evil for ever,"* 1 Thess. v. 23. 
 
 107. Q. What doth the conclusion of the Lord's 
 prayer teach us ? 
 
 A. The conclusion of the Lord's prayer (which is, 
 " For thine is the kingdom, and the power, and the 
 glory, for ever. Amen.") teacheth us to take our en- 
 couragement in prayer from God only, and in our pray- 
 ers to praise him, ascribing kingdom, power, and glory 
 to him. And in testimony of our desire and assurance 
 to be heard we say, Amen. 
 
 Q. 1. What doth the particle for, which ushers in the 
 conclusion of the Lord's prayer, teach us? 
 
 A. It " teacheth us to enforce our petitions with argu- 
 ments," t Rom. xv. 30. 
 
 Q. 2. From whence are these arguments to be taken ? 
 
 A. " Not from any worthiness in ourselves, or in any 
 other creature, but from God," J Dan. ix. J 9. 
 
 Q. 3. What argument, for instance, may we fetch from 
 God to enforce our petitions ? 
 
 A. That " mercy and truth have met together; righteous- 
 ness and peace have kissed each other," Psal. lxxxv. 10. 
 
 Q. 4. What force is there in this argument? 
 
 A. A very great force ; namely, that all the perfections 
 and excellencies of the Divine nature harmoniously agree in 
 conferring all promised blessings upon sinners of mankind 
 on account of the meritorious obedience and satisfaction of 
 Christ imputed to them, 1 Cor. iii. 22, 23. " All things are 
 yours, and ye are Christ's." 
 
 Q. 5. For what end should we use arguments with God 
 in prayer? 
 
 A. Not to prevail with him to grant what he does not sec 
 fit for us, but to quicken our own faith, and encourage our 
 hope to expect the good things of the promise which we 
 want, in his own time and way, Dan. ix. 18. 
 
 Q. 6. Why should we essay in our prayers to praise him ? 
 
 A. Because " praise glorifies God," Psal. 1. 23, and en- 
 gageth him to hear our prayers, Psal. lxviii. 5, 6. 
 
 * Larger Catechism, quest. 195. + Ibid, quest. 196. $ Ibid. 
 
of the Lord's Prayer. 457 
 
 Q. 7- What way should we praise him in our prayers ? 
 
 A. By ascribing kingdom, power, and glory to him. 
 
 Q. 8. What is meant by kingdom, power, and glory? 
 
 A. " Eternal sovereignty, omnipotency, and glorious ex- 
 cellency/' as appertaining " to God alone/' * 1 Chron. xxix. 
 10—14. 
 
 Q. 9. What kingdom do we ascribe unto God as his ? 
 
 A. The kingdom of nature, as God-Creator, and the king- 
 dom of grace, as God-Redeemer. 
 
 Q. 10. What encouragement may we take in prayer from 
 the kingdom both of nature and grace being his ? 
 
 A. That we shall want nothing that is good for us, either 
 as we are his creatures, Psal. cxlv. 16, or his children, Matth. 
 vii. 11. 
 
 Q. 11. Why do we ascribe power to God as well as kingdom? 
 
 A. Because without power his sovereignty could not be 
 maintained, or his kingdom managed, Psal. lxvi. 3, 7- 
 
 Q. 12. What encouragement may we take in prayer from 
 the power being his ? 
 
 A. That no difficulty whatsoever shall hinder the accom- 
 plishment of the promise, Rom. iv. 21. 
 
 Q. 13. What do we mean by ascribing glory to him ? 
 
 A. We thereby acknowledge that he is possessed of all 
 those excellencies that render him glorious in the eyes of 
 men and angels, and that the praise and honour of every 
 thing that is great and excellent, or has a tendency to raise 
 our esteem and admiration, is due unto him, Psal.lxxviii. 4. 
 
 Q. 14. What encouragement may we take in prayer from 
 the glory being his ? 
 
 A. That the accomplishing his glorious purposes, and per- 
 forming his gracious promises, will bring in a revenue of 
 glory and praise unto him, Psal. xlv. 17- 
 
 Q. 15. How long will the kingdom, power, and glory be his? 
 
 A. For ever, without intermission through eternity, Exod. 
 xv. 18. 
 
 Q. 16. What is the difference in this respect between God 
 and all earthly kings and potentates whatsoever ? 
 
 A. Their kingdom, power, and glory are only of a short 
 duration, Psal. lxxxii. 6, 7 ; whereas the God with whom 
 we have to do changeth not, but is ever the same, James 
 i.17. 
 
 Q. 17. Why do we say Amen in our prayers ? 
 A. We should do it in testimony of our desire and as- 
 surance to be heard. 
 
 Q. 18. How may we know we say Amen in testimony of 
 our desire f 
 
 * Larger Catechism, quest. 196. 
 
458 Of the Conclusion of the Lord's Prayer. 
 
 A. When " by faith we are emboldened to plead with 
 God, that he would — fulfil our requests,"* 2 Chron. xx. 6, 
 11. 
 
 Q. 19. What doth the word signify, when we say it in 
 testimony of our desire ? 
 
 A. In this view it properly signifies so be it, or so let 
 it be. 
 
 Q. 20. When do we say Amen in testimony of our as- 
 surance to be heard ? 
 
 A. When " by faith we are emboldened — quietly to rely 
 upon him that he will fulfil our requests,"t 2 Chron. xiv. 11. 
 
 Q. 21. What doth the word signify when we say it in 
 testimony of our assurance to be heard ? 
 
 A. In this sense it denotes so it is, or so it shall be. 
 
 Q. 22. In which of these views is the word Amen to be 
 understood in the conclusion of this prayer ? 
 
 A. It is to be understood as signifying both ; namely, as 
 including a testimony of our desire, and likewise assurance 
 of being heard. 
 
 Q. 23. How doth this appear ? 
 
 A. Because there cannot be a desire of any promised 
 blessing in faith, but there must be some measure of assur- 
 ance that it will be granted in God's time and order, Psal. 
 x. 17. 
 
 * Larger Catechism, quest. 196. f Ibid. 
 
INDEX 
 
 PRINCIPAL TOPICS CONTAINED IN BOTH PARTS 
 OF THIS CATECHISM. 
 
 The first figure stands for the page, and the second for the number of the 
 question in that page. 
 
 Aaron's rod that budded, what it 
 signified, 224. 73. 
 
 Adam, four reasons why the man 
 and the woman were so called, 60. 
 20. A covenant-head to all his 
 posterity proven by two argu- 
 ments, 83. 10. His posterity in 
 him when he first sinned two ways, 
 83. 18. 
 
 Adoption, the proper meaning of it, 
 178. 1. General adoption, what, 
 178. 4. Special, what, 178. 6. 
 
 Adultery, what, 322. 28. The ag- 
 gravations of it, 322. 31. 
 
 Agency, the peculiar agency of each 
 person of the Trinity in the forma- 
 tion of the body of Christ, 117. 22. 
 
 Aggravations, four sources from 
 whence sins receive their aggrava- 
 tions, 347. 9—30. 
 
 Altar, brazen, what typified by it, 
 222. 57. Of incense, what it typi- 
 fied, 223. 64. 
 
 Amen, what it properly signifies, 
 457, 17-23. 
 
 Appearances, ten bodily appear- 
 ances of Christ after his resurrec- 
 tion, 144. 16. 
 
 Apocrypha, four reasons why it 
 ought not to be received as a part 
 of the canon of Scripture, 19. 50. 
 
 Apostle, why Christ so called, 122. 4. 
 
 Arguments, nine of them, for con- 
 vincing infidels that the Scriptures 
 are the Word of God, 13. 9. 
 
 Ark in the tabernacle and temple, 
 what was within it, 223. 70. 
 
 Ascension of Christ, three ends of 
 it, 148. 49. 
 
 Assurance, difference between the 
 assurance of faith and the assur- 
 ance of sense, 189. 8. Assurance 
 of God's love attainable, proven by 
 two arguments, 189. 12. Three 
 
 evidences of it, 190. 17. The dif- 
 ference betwixt it and presump- 
 tion, 190. 18. 
 
 Atheist, no such thing in the world 
 as a direct speculative Atheist, 
 proven, 246. 8—11. 
 
 Attributes of God not distinct from 
 God himself, 24. 22, nor from one 
 another, 24. 23. 
 
 B 
 
 Baptism, the proper signification 
 of the word, 391. 1. When Christ 
 appointed it as a sacrament of the 
 New Testament, 392. 3. Differ- 
 ence between the baptism of John 
 and the baptism dispensed by the 
 apostles after Christ's ascension, 
 
 392. 6—8. Proved that it is right- 
 ly administered by sprinkling, 
 
 393. 15. Analogy betwixt the 
 sign in baptism and the thing sig- 
 nified, 394. 20. The ends and 
 uses of baptism, 395. 28—35. The 
 efficacy of it, wherein it consists, 
 397. 48. Why but once adminis- 
 tered, 399. 12. 
 
 Baptize, why did not Christ baptize 
 any himself, 392. 12. 
 
 Blasphemy, what, 276. 3. The ag- 
 gravations of it, 276. 4. 
 
 Blasphemous thoughts, three ways 
 whereby to know when they are 
 suggested by Satan, 452. 31. 
 
 Blood of Jesus, why called the blood 
 of sprinkling, 129. 43. 
 
 Body that Christ had, a true and 
 real body, proven, 116. 17. Why 
 Christ's body was not created im- 
 mediately out of nothing, 116. 19. 
 
 Bodies, four properties of the bodies 
 of the saints at the resurrection 
 explained, 204. 19—23. 
 
 Bondage, a twofold right that 
 Christ had to be our Redeemer 
 
460 INDEX. 
 
 from spiritual bondage, 239. 
 
 32-34. 
 Books, four books will be opened at 
 
 the day of judgment, 153. 94, &c. 
 Brazen altar, see Altar. 
 
 Cain, why not put to death for the 
 murder of his brother, 314. 25. 
 
 Candlestick, what it signified, 222. 
 62. 
 
 Chastity, what, 31 6. 1 . Three ways 
 whereby to preserve our chastity, 
 316. 6. 
 
 Cherubims of glory, what represent- 
 ed by them, 225. 82. What was 
 signified by the posture of their 
 faces, 225. 86. 
 
 Children, six duties incumbent upon 
 them to their parents, 304. 20. 
 
 Christ, why he is not the cause of 
 election, 97. 7. Why called the 
 last Adam, 99. 26. As a prophet, 
 hath revealed the will of God two 
 ways, 123. 12, &c. As a surety 
 made under the moral law, 139. 
 12, and that is a covenant of 
 works, proven, 139. 14. How 
 Christ is offered and to be received 
 in three particulars, 360. 46—56. 
 
 Circumcision, when first instituted, 
 389. 2. The spiritual meaning of 
 it, 389. 4. 
 
 Cleansing, the difference betwixt 
 cleansing by the blood and cleans- 
 ing by the Spirit of Christ, in two 
 particulars, 393. 18. 
 
 Concourse, God's immediate con- 
 course with every action of the 
 creature, proven, 64. 20. How he 
 concurs with the sinful actions of 
 men without sin, 64. 21. 
 
 Connexion between the preface and 
 the First Commandment, 241. 6. 
 
 Contentment with our own condi- 
 tion, what, 338. 6. Four cross 
 dispensations under which it is 
 required, 338. 10—14. 
 
 Corruption of the whole nature, 
 what, 88. 1 9. Wherein doth it ap- 
 pear, 88. 20. How proven from 
 Scripture, 88. 22. Four inward 
 evidences of the universal corrup- 
 tion of nature, 88. 24. 
 
 Covenant of grace, why so called, 
 
 98. 18. How made with Christ, 
 
 99. 27. Why made with him as 
 the head, 100. 40. The proper 
 condition of it, what, 102. 59. 
 Difference between the covenant 
 of grace and the covenant of works, 
 
 illustrated in nine particulars, 108. 
 111—120. The principal part of 
 the Sinai transaction, though the 
 covenant of works was most con- 
 spicuous, 230. 26. Why called a 
 new covenant, 386. 17. 
 Covetousness, what, 340. 2. 
 
 Death, how it may be proved that 
 the precise moment of every one's 
 death is fixed in the decree, 51. 24. 
 The difference betwixt the death 
 of believers and the death of the 
 wicked, in five particulars, 94. 28. 
 Death of Christ, what about it 
 should we remember in the Sup- 
 per in three particulars, 407. 33 
 —36. Four ways whereby we 
 should show forth his death in 
 that Sacrament, 407. 37—41. 
 Debts, why sins are so called, 446. 3. 
 Decrees, why is God's eternal pur- 
 pose called his decrees, in the plu- 
 ral number, 49. 5. The absurdi- 
 ty of conditional decrees, 50. 13. 
 How the decree is permissive and 
 efficacious at the same time, 52. 
 30. 
 Delighting in the glory of God, whe- 
 ther it is to be reckoned our chief 
 end, 11. 46. 
 Deliverance of Israel out of Egypt 
 represents our spiritual redemp- 
 tion in four particulars, 238. 23. 
 Despair, what, 453. 35. Three ways 
 whereby Satan labours to drive 
 persons to despair, 453. 36—39. 
 Dipping not necessary in baptism, 
 
 393. 14, 15. 
 Discipline of Christ's kingdom, 
 
 what, 136. 41. 
 Discontentment with our own estate, 
 what, 340. 6. The aggravations 
 of this sin, 340. 7. 
 Disposition, the difference between 
 a federal and a testamentary dis- 
 position, 107. 100. 
 Divorce, the grounds upon which it 
 
 may be obtained, 320. 18. 
 Duelling, the sin of it, 313. 20. 
 
 Election, what, 52. 38. 
 
 End, men make themselves their 
 
 own end and happiness in three 
 
 instances, 248. 21. 
 Eternity, the difference betwixt 
 
 God's eternity and the eternity of 
 
 angels and the souls of men, 27. 6. 
 Eutychians, their error, 113. 28. 
 
INDEX. 
 
 401 
 
 Exaltation of Christ, what, 143. 1. 
 
 Excellency, the incomparable excel- 
 lency of the Scriptures, in four 
 articles, 19. 51. 
 
 Extent of the grant that God makes 
 of himself to us illustrated in nine 
 particulars, 236. 11. 
 
 Faith, the place it has in the cove- 
 mant of grace, 104. 74. What right 
 it gives to the promise, 105. 84. 
 The difference between saving and 
 justifying faith, 176. 59. How 
 connected with salvation, 354. 20. 
 Four kinds of faith mentioned in 
 Scripture, 355. 1—9. The ap- 
 propriating persuasion, in the na- 
 ture of faith, necessary, to answer 
 the gospel-offer, what, 361. 58. 
 Why thus appropriating persua- 
 sion is necessary to the nature of 
 saving faith, 361. 59. Three evi- 
 dences of a strong faith, 362. 64. 
 Three evidences of the weakness 
 of faith, 362. 65. Three marks of 
 a true faith, however weak, 362. 
 66. Three ways in which faith 
 views its objects, 363. 74 — 77. 
 What is it for the worthy receivers 
 of the sacrament of the Supper to 
 partake of the body and blood of 
 Christ by faith, 411. 66. Four 
 ways how we know if we have 
 that faith which feeds on Christ 
 in the word and sacrament, 414. 
 20. 
 
 Fasting, religious fasting, what, 256. 
 22. Three arguments, proving it 
 to be of divine appointment, 256. 
 24. The occurrences which call 
 for it, 256. 27. 
 
 Father proven to be God, 46. 28. 
 Not properly the fountain of the 
 Deity, 46. 29. Three respects in 
 which God is called Father with 
 reference to men, 431. 6—9. 
 
 Fatherly chastisements, why they 
 may not be called a penalty in the 
 covenant of grace, 106. 88. 
 
 Flesh, what meant by it, 454. 49. 
 How is it the spring of tempta- 
 tion, 454. 50. 
 
 Freedom of will since the fall, what, 
 75. 21. 
 
 Glorifying God, why set before 
 the enjoying of him, 11. 44. Glo- 
 rifying God, what, 244. 31. How 
 we glorify him in his attributes, 
 
 ordinances, word, and works, 435. 
 13-19. 
 
 Glory, God's essential glory, what, 
 8. 8. His declarative glory, what, 
 8. 9. Four similitudes whereunto 
 the future glory of believers is 
 compared, 199. 22. 
 
 God, how doth it appear from Scrip- 
 ture and reason that there can be 
 but one only, 40. 1, 2. Why said 
 to be living, 42. 15. Why called 
 true, 42. 16. 
 
 Godhead, the meaning of the word, 
 44.8. 
 
 Golden pot that had manna, what it 
 signified, 224. 72. 
 
 Goodness of God, what, 36. 1. His 
 absolute goodness, what, 36. 3. 
 His relative, what, 36. 4. How 
 his goodness is manifested in the 
 contrivance of redemption, 37. 13. 
 How in the execution of it, 37. 14. 
 
 Gospel-offer, the faith of it, what, 
 165. 14. 
 
 Gospel-precepts, the absurdity of 
 making faith and repentance new 
 gospel-precepts, 244. 26, 27. 
 
 Growth, believers grow four ways, 
 194. 12, &c. Four evidences of 
 growth in grace, 194. 18. 
 
 H 
 
 High-priest, a type of Christ in 
 two respects, 219. 35. 
 
 Holiness of God, what, 32. 1. How 
 it appears in everything pertain- 
 ing to God, 33. 6, &c. 
 
 Holy Ghost, five arguments proving 
 that he proceedeth from the Son 
 as well as from the father, 45, 19. 
 His supreme Deity proven by four 
 arguments, 47. 36. 
 
 Holy resting on the Sabbath, what, 
 294. 19. 
 
 Human nature of Christ, why it 
 never subsisted by itself, 114. 3. 
 Difference between the human na- 
 ture and a human person, 115. 7. 
 
 Humiliation of Christ, what it was, 
 137. 1. 
 
 Idea, an imaginary idea of Christ 
 as man, no way helpful to the faith 
 of his being God-man, 117. 30. 
 
 Illumination, saving, four distin- 
 guishing properties of it, 167. 40. 
 
 Image of God, wherein it consists, 
 61. 25, &c. 
 
 Immanuel, the import of the name, 
 112.25. 
 
 u V 
 
402 INDEX. 
 
 Immensity, what, 26. 4. 
 
 Immortality of the soul proved by 
 four arguments, 60. 17. 
 
 Imputation of Adam's first sin to 
 his posterity proved by two 
 Scripture arguments, 87. 10. 
 
 Incomprehensibility of God, what, 
 25. 3. 
 
 Infants, the right that the infants 
 of such as are members of the 
 visible church have to baptism, 
 proven at great length, and ob- 
 jections answered, 400. 25—44. 
 
 Infinite, what it is for God to be so, 
 25. 1. 
 
 Intercession of Christ, the nature 
 of it described, 129. 51. The 
 grounds of its perpetuity, 131. 64. 
 Difference between the interces- 
 sion of Christ and the intercession 
 of the Spirit, 131. 69. 
 
 Joy in the Holy Ghost, four seasons 
 of it, 192. 5. Four evidences of 
 it, 192. 9. 
 
 Journey, Sabbath day's journey, 
 what, 294. 13. 
 
 Judge, four qualities of the Judge 
 at the last day, 152. 82. 
 
 Judgment, that there will be a gen- 
 eral judgment proven, 150. 69, &c. 
 
 Justice of God, what, 34. 1. 
 
 Justice, legislative, what, 34. 6. 
 Distributive, what, 35. 9. Vin- 
 dictive, essential to God proven 
 by four arguments, 36. 22. 
 
 Justification and sanctification con- 
 nected in six respects, 182. 7. 
 The difference betwixt them in 
 twelve particulars, 182. 9—21. 
 
 Justify, what it is to justify a per- 
 son, 170. 3. 
 
 K 
 
 Kingdom, the twofold kingdom 
 of Christ, essential and media- 
 torial, explained, 134. 17—20. 
 Kingdom of God and his righte- 
 ousness, what meant by the ex- 
 pression, 420. 19. God's king- 
 dom of grace, why so called, 438. 
 1 7. What this kingdom of grace 
 is as to outward dispensation, 437. 
 15. What as to inward operation, 
 438. 16. . Kingdom of glory, what, 
 440. 39. 
 
 Knowledge, God's. How doth it 
 appear that God hath a certain 
 knowledge of contingent actions, 
 30. 9. How doth he know things 
 only possible, 30. 10. How doth 
 he know things future, 30. 11. 
 
 Knowledge, man's saving know- 
 ledge of God, wherein it consists, 
 24. 19, &c. Four evidences of it, 
 242. 16. Three ways how we may 
 know if the measure of knowledge 
 we have attained be of a saving 
 kind, 414. 16. 
 
 Last day, why the day of judgment 
 is so called, 151. 76. 
 
 Law, natural, what, 215. 2. Some 
 general principles of the law of 
 nature mentioned, 215. 7. Differ- 
 ence between the law of nature 
 and the moral law, 216. 11. 
 Whether is the moral law of im- 
 mutable obligation, 217. 16. How 
 is it a schoolmaster to bring to 
 Christ, 218. 26. How Christ 
 sweetens it to his subjects, 135. 36. 
 
 Lie, what is the formal nature of it, 
 333. 3. How it is aggravated, 
 333. 4. Three sorts of it, and each 
 of them described, 334. 8—18. 
 
 Light, why is God so called, 23. 10. 
 
 Long life, three things that tend 
 to make it happy and comfortable, 
 308.7. 
 
 Lotting, what, 274. 65, 66. Why 
 only to be used in cases of abso- 
 lute necessity, 275. 69. 
 
 Love, why God is said to be love, 
 23. 11. Three marks of supreme 
 love to God, 233. 14. Three ways 
 how to know if our love to Christ 
 be sincere and unfeigned, 415. 24. 
 
 Lust, six remedies against all in- 
 centives to it, 323. 39. 
 
 M 
 Man, how he ought to glorify God, 
 
 8. 12. 
 Marriage, why instituted before the 
 
 fall, 59. 11. Three ends of its 
 
 institution, 317. 13. 
 Matter and form of an action, the 
 
 difference betwixt them illustrat- 
 ed by an example, 64. 23. 
 Mediator, why is he God and man 
 
 in one person, 114. 40. 
 Melchisedec, order of, what, 126. 
 
 1 1 . Why is Christ called a priest 
 
 after this order, 126. 13. 
 Mercy, four kinds of mercy God 
 
 shows to them that love him, 266. 
 
 31. 
 Mercy-seat, what signified by it, 
 
 255. 80. 
 Messiah, Christ proven to be the true 
 
 Messiah, 110.6, &c. 
 
INDEX. 463 
 
 Ministers, six duties incumbent 
 upon them to their people, 305. 26. 
 
 Miracle, what is the true notion of 
 it, 66. 38. 
 
 Morality of the Fourth command- 
 ment, wherein it consists, 284. 24. 
 
 Murderer, is it lawful for the su- 
 preme magistrate to pardon or re- 
 prieve a wilful and convicted mur- 
 derer, 312. 11. 
 
 N 
 
 Name, the former and present 
 name of the adopted children of 
 God, in three particulars, 180. 22. 
 How a good name may be obtain- 
 ed, 331. 11. How it ought to be 
 maintained, 332. 15. 
 
 Names, three sorts of names, where- 
 by God conveys the knowledge of 
 himself to us," 268. 7. 
 
 Nature, Christ's human nature not 
 represented in the first Adam, 84. 
 22, but legally derived, 84. 23. 
 
 Necessity of a farther revelation 
 than nature's light, illustrated by 
 five reasons, 14. 16. 
 
 Nestorians, their error, 113. 29. 
 
 Oath, the definition of it, 269. 17. 
 The definition explained, 269. 18 
 —21. The three qualifications of 
 it, 269. 2-2-27. The obligation 
 thereof, 271. 46-54. 
 
 Oaths, distinguished into assertory 
 and promissory, both of which are 
 illustrated, 270. 33—44. 
 
 Obedience, Christ's active and pas- 
 sive obedience described, 174. 
 40, 41. Difference between the 
 obedience due to God and to law- 
 ful superiors, 214. 11. Three 
 qualities of acceptable obedience, 
 214. 14. Four reasons why the 
 obedience of believers is called 
 new obedience, 369. 43—48. 
 Three ways how to know if our 
 obedience is indeed new obedience, 
 415. 26. 
 
 Offices of Christ not the proper 
 fountain of the promises, 120. 23. 
 
 Order of doctrine laid down in the 
 standards of the church of Scot- 
 land illustrated, 19. 4— 18. 
 
 Ordinances,niuereligiousordinances 
 mentioned from the Larger Cate- 
 chism, and explained, 254. 5—30. 
 
 Ordination by presbyters, without 
 diocesan bishop, proven lawful 
 and valid, 375. 14. 
 
 Original sin proven to be damning, 
 90. 30. The evidences of it ante- 
 cedent to the commission of any 
 actual transgression, 90. 40. 
 
 Parents, five duties incumbent 
 upon them to their children, 303. 
 19. 
 
 Passover, when first instituted, 389. 
 6. Why so called, 389. 7. What 
 were the significant ceremonies in 
 that sacrament, 389. 10—16. 
 
 Peace, three things that mar the 
 peace of believers, 191. 8. 
 
 People, five duties incumbent upon 
 them to their ministers, 305. 27. 
 
 Perfection not attainable by the 
 saints in this life, proven by three 
 arguments, 344. 12, 13. 
 
 Perfections of God, why called at- 
 tributes, 25. 24. How distinguish- 
 ed, 25. 25, &c. 
 
 Perjury, what, '276. 7. The aggra- 
 vations of it, 277. 11. 
 
 Perseverance of the saints, six in- 
 fallible securities for it, 195. 3. 
 See also 440. 38. 
 
 Person in the Godhead, what is 
 meant by it, 44. 9. Four argu- 
 ments proving that there are three 
 persons in the Godhead, 44. 13. 
 
 Picture or image of Christ, why it 
 is to be abhorred, 259. 9, 10. 
 
 Polygamy, what, 319. 8. How 
 God has testified his displeasure 
 against it even in the godly, 320. 
 15. 
 
 Portion, what meant by a compe- 
 tent portion of the good things of 
 this fife, 443. 8. Three differences 
 as to the manner in which the 
 godly and the wicked hold their 
 outward comforts, 444. 17 — 20. 
 
 Power of God, what, 31. 1. How 
 manifested in creation, 32. 5. 
 How in providence, 32. 6. How 
 in redemption, 32. 7. 
 
 Pray, what is it to pray in Christ's 
 name, 420. 22. For whom are 
 we to pray, in eight particulars, 
 4"20. 28 — 36. How we are to pray 
 in six particulars, 422. 42—49. 
 
 Prayer, to be made to God only, 
 418. 1. Four reasons of it, 418.2. 
 Three kinds of prayer, secret, 
 private, and public, explained, 
 423. 49. Two reasons for con- 
 fessing sins in prayer, 425. 68. 
 How may we know that our 
 prayers are heard, 426. 80. Two 
 
464 INDEX. 
 
 ways whereby we may know if 
 mercies come to us in the course 
 of common providence, or as an 
 answer of prayer, 426. 81—84. 
 Lord's Prayer, why called the 
 special rule of direction in prayer, 
 
 428. 10. Proven by two argu- 
 ments, that it is not designed for 
 a mere form, to the precise words 
 whereof we are strictly tied down, 
 
 429. 16—28. 
 Predestinated, what, 52. 35. 
 Present, how God is present with 
 
 his church on earth, 26. 8. How 
 he is present in heaven, 26. 9. 
 How in hell, 26. 10. 
 
 Presumption, what, 453. 33. 
 
 Priest, what, 125. I. 
 
 Privileges, five privileges of God's 
 children, 180. 25, &c. 
 
 Probation, state of, when applicable 
 to man, 73. 8. 
 
 Promise of eternal life, what, 105. 
 79-81. 
 
 Property, difference between a per- 
 sonal "and an essential property, 
 45. 20. 
 
 Providence, Divine, proved by five 
 arguments from reason, 62. 3. 
 Extends to the smallest as well 
 as to the greatest of the creatures, 
 63. 7. How conversant about 
 good actions, 63. 12. How about 
 sinful ones, two ways, 63. 13. 
 
 Providences of God, how to be ob- 
 served, 66. 43. 
 
 Punishment of loss in hell, set forth 
 in four particulars, 95. 36. Of 
 sense, described from some Scrip- 
 ture-expressions, 95. 37. Both 
 proven to be eternal, 95. 38. Eter- 
 nity of punishment, whence it 
 arises, 96. 40. 
 
 Record of God, a ground of faith 
 to all the hearers of the gospel, 
 proven, 40. 12. 
 
 Redemption, covenant of redemp- 
 tion, not a distinct covenant from 
 that of grace, proved, 101. 50— 
 58. 
 
 Regeneration, why called a creation, 
 378. 46. Why a resurrection, 
 378. 47. 
 
 Repentance, whether a transient ac- 
 tion, or an abiding principle, 364. 
 3,4. Flows from faith, 366. 16, 
 17. The formal nature of evan- 
 
 felical repentance, 367. 26—37. 
 wo differences between gospel 
 
 and legal repentance, 369. 49. 
 Seven evidences of true repent- 
 ance, 370. 51—58. Three special 
 seasons for the exercise of it in 
 the Lord's people, 370. 61. Three 
 ways how we may know if our re- 
 pentance be genuine, or of a right 
 kind, 367. 22. 
 
 Reprobation, what, 53. 40. 
 
 Resurrection of Christ proven, 144. 
 9—16. The necessity of it in 
 three respects, 146. 23, &c. The 
 general resurrection of the dead, 
 proven by two arguments, both of 
 which are explained at large, 202. 
 2—8. Difference between the re- 
 surrection of the godly and of the 
 wicked, 204. 17. 
 
 Righteousness of Christ, wherein it 
 consists, 102. 60—71. 
 
 Rule, how men make themselves 
 their own rule, in three instances, 
 248. 20. 
 
 Sabbath, when first instituted, 
 284. 28. The first day of the week 
 proven to be the Christian Sab- 
 bath, of Divine institution, by 
 five arguments, each of which is 
 illustrated, 289. 19—24. 
 
 Sacrament, the two parts of it ex- 
 plained, 385. 7 — 16. The form 
 of a sacrament, wherein it con- 
 sists, 387. 26—29. 
 
 Sacramental elements in the Supper 
 described, 404. 10-15. The sa- 
 cramental actions explained, 405. 
 16 — 27. The end of these sacra- 
 mental elements and actions un- 
 folded, 406. 28-32. Who ought 
 to be kept from the Lord's supper, 
 41 6. 34—36. Four things wherein 
 baptism and the Lord's supper 
 agree, 417. 44. Four things 
 wherein they differ, 418. 45. 
 
 Saints, the reason why saints in 
 heaven cannot be intercessors, 
 260. 22. 
 
 Samson, whether guilty of self-mur- 
 der, 312. 6. 
 
 Sanctification, habitual and actual, 
 how they differ, 185. 33. Sancti- 
 fication, useful and necessary in 
 ten respects, 187. 45. Six marks 
 of it, 187.51. Four motives there- 
 to, 188. 52. 
 
 Satan, his policy in enticing our 
 first parents to eat the forbidden 
 fruit, in five instances, 80. 9. The 
 way how to distinguish his sug- 
 
INDEX. 
 
 465 
 
 gestions from the dictates of the 
 Spirit of God, 2.51.47. 
 
 Satisfaction to justice necessary, 127. 
 30—33. Three reasons why it 
 was demanded from Christ, 128. 
 34. 
 
 School of affliction, what learned at 
 it, 124. 26. 
 
 Scriptures, why called a testament, 
 15. 23. A threefold use of them, 
 374. 5. The manner of reading 
 them, in three particulars, 374. 
 8—11. 
 
 Self, what it is for a man to deny 
 himself, 250. 39-42. 
 
 Show-bread, what meant by it, 222. 
 63. 
 
 Similitudes. To explain the doc- 
 trine of the Trinity by similitudes, 
 proven to be unlawful, 47. 38. 
 
 Sin, that there is such a thing as 
 sin in the world proven by four 
 arguments, 77. 2. Why called 
 want of conformity to the law, 77. 
 
 9. Why a transgression of it, 78. 
 
 10. First sin, the nature of it, in 
 six particulars, 80. Ill, &c. The 
 aggravations of it,in six instances, 
 81. 19. 
 
 Sin against the Holy Ghost, what, 
 78. 20, &c Four evidences where- 
 by a person may know he is not 
 guilty of it, 79. 26. Four ways 
 whereby it may be known that 
 persons are guilty of it, 422. 39. 
 
 Sinai covenant opened, 102. 54, and 
 
 ^ 228. 14—26. 
 
 Sinfulness of an action, wherein it 
 properly consists, 64. 22. 
 
 Son, Christ the Son, proven to be 
 truly and properly the supreme 
 God by four arguments, 46. 30, 
 &c. 
 
 Son of God, the danger of asserting 
 that Christ is so called merely with 
 respect to his mediatory office, 
 112. 20. 
 
 Sonship, Christ's, distinguished from 
 his office, 112. 22. 
 
 Spirit, why is God so called, 23. 12. 
 
 State,five Scripture characters of the 
 state of sin and misery into which 
 man has fallen, 85. 8. 
 
 Subjects, five duties incumbent up- 
 on them to their magistrates, 304. 
 24. 
 
 Supper, why this sacrament is called 
 a supper, and why the Lord's sup- 
 per, 403. 1,2. 
 
 Surety, in what sense Christ is so for 
 his spiritual seed, 100. 38. 
 
 Tables of the covenant and ark 
 of the covenant, why so called, 
 224. 77. 
 
 Tables of the law, what are signified 
 by their being written on both 
 sides, 227. 7, 8. 
 
 Testament, the New Testament ex- 
 cels the Old, in five instances, 
 16. 32, &c. 
 
 Testament, Christ's, what time 
 made, 107. 103. Who are the 
 legatees, 108, 105. Who is the 
 executor, 108. 106. 
 
 Temptation, two ways whereby God 
 may be said to lead a person into 
 temptation, and yet not be the 
 author of sin, 449. 2—6. How he 
 recovers his people out of tempta- 
 tion, 455. 57. 
 
 Tempter, why Satan is so called, 
 449. 13, 14. Two ways whereby 
 he manages his temptations en- 
 larged upon, 451. 18—27. 
 
 Thoughts, the proper remedy and 
 antidote against sinful ones, 346. 
 26. 
 
 Titles, four of them that are ascribed 
 to God as the God of nature, 268. 
 1 0. And six that belonged to him 
 as the God of grace, 268. 11. His 
 New Testament title,what,268.12. 
 
 Transubstantiation, what, 409. 51. 
 The absurdity of it, in four parti- 
 culars, 409. 52-56. The differ- 
 ence betwixt it and consubstantia- 
 tion, 410. 57. 
 
 Trinity of persons proven from the 
 Old Testament, 43. 3 ; from the 
 New, 43. 7. 
 
 Truth of God, what, 39. 1. Where- 
 in manifested, 39. 7. 
 
 U 
 
 Unchangeable, what is meant 
 by God's being so, 27. 1. How 
 proved from Scripture and reason, 
 28. 2, 3. 
 
 Unction of Christ, what, 119. 15. 
 
 Union with Christ, five properties of 
 it, 162. 22, &c. The two bonds 
 of it, 162. 29-34. Four resem- 
 blances of it, 163. 37. 
 
 Unition, what, 161. 18. 
 
 Venial, what do the Papists mean 
 by venial sins, 351. 9. No sins 
 venial in their sense, 351. 10. 
 
 Virgin, why was Christ born of a 
 virgin, 117.23. 
 
466 INDEX. 
 
 Virgin Mary proven to be a sinner 
 as well as others, 117. 26. 
 
 Vow, the nature of it, 273. 55. Dif- 
 ference between an oath and a 
 tow, 273. 56. The subject-matter 
 of vows, 273. 57. 
 
 W 
 
 Want of original righteousness, 
 what, 87. 12. 
 
 Wealth, six ways whereby our 
 neighbour's wealth may be unjust- 
 ly hindered, and each of them ex- 
 plained, 327. 9—38. 
 
 Will of God, twofold, and both of 
 them unfolded, 441. 1—4. 
 
 Will of man, in a state of innocence, 
 whether indifferent to good and 
 evil, G 1.29. 
 
 Wisdom, how doth the wisdom of 
 God appear in creation, 31. 15. 
 How in providence, 31. 16. How 
 in redemption, 31. 17. 
 
 Witness, why is Christ so called, 
 122. 5. 
 
 Witness, five sorts of persons who 
 may be guilty of bearing false wit- 
 ness against their neighbour in 
 public judicature, and the manner 
 how they may be so, 336. 26—32. 
 
 Word of God, why committed to 
 writing, 15. 19. The manner in 
 
 which it ought to be preached, in 
 six particulars, 375. 15—22. Four 
 metaphors whereunto the efficacy 
 of the word is compared in Scrip- 
 ture, 379. 49—53. Four effects of 
 receiving the word with faith, 382. 
 13. Three things implied in lay- 
 ing it up in our hearts, 382. 18. 
 Three evidences of our laying it up 
 there, 382. 19. 
 
 Works of necessity on the Sabbath, 
 what, 296. 36. Instances of them, 
 296. 37. 
 
 World, five things in the world 
 which men naturally incline to 
 idolize, 251. 44. Two things in it 
 which give rise to temptations, 
 454. 41—47. 
 
 Worship, how are we to worship God 
 inwardly in our hearts, in six par- 
 ticulars, 245. 36. How outwardly 
 in our lives, in five duties, 245. 37. 
 
 Worship, family, what, 295. 25. 
 Proven to be a duty from Scrip- 
 ture-precept, 295. 27, and from 
 Scripture-example, 295. 28. 
 
 Zeal, what is it for God to have 
 zeal for his worship, 264. 12. Two 
 ways whereby he manifests his 
 zeal for his worship, 264. 13—34. 
 
 P. S.— If the reader would be pleased now and then to peruse the pre- 
 ceding Index, he would readily at every time meet with some article or 
 other that would induce him to consult the book itself, till he were 
 gradually led on to a tolerable acquaintance with the whole ; which 
 was indeed my principal design in the composing this alphabetical 
 summary of the contents. 
 
 JAMES FISHER. 
 Glasgow, Nov. 25, 1765. 
 
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