THE
WESTMINSTER  ASSEMBLY'S
SHORTER CATECHISM
EXPLAINED,
BY WAY OF
QUESTION AND ANSWER.
PART I
WhAT MAN IS TO BELIEVE CONI'EININ,,ItJi
BY SEVERAL MINISTERS OF THE GOSI IL'Hold fast the form of sound words." —2 Tim. i. 13,
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.




ADVERTISEMENT.
THE Presbyterian Board of Publication, in issuing an
edition of this valuable work, have omitted Ulobse questions
and answers re ia'ing to the power of the miv. ruagistrate,
which contain sentiments at variance with tne standards
of the Presbyterian Church in this country. A few other
questions and answers on points of comparatively trivial
importance, have been stricken out for a similar reason.
There are, however. no omissions which affect the system
of divinity taugnt by the author.
W. M. Engles.




PREFACE TO THE FIRST EDITION.
TIIE S/horter Catec/hism, composed by the Assembly of
Divines at WFestmin ster, with assistance of Commissioners
from the Church of Scotland, being approved by the General Assembly of the said church in 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 master-piece of its
kind, both for the fulness of its matter, and the compendious 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 contended 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 due 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; 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 amnong themselves.  On the other hand, there is
nothing mora 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,
ii




iv                    PREFACE.
being directly levelled against their erroneous schemes
and plainly discovering the harmonious chain of scripture
truth, in opposition to them.
The divine warrant for such composures, is abundant.
y clear from 2 Tim. 1. 13, where we read of the fonrm
of sound zwords wherein Paul instructed Timothy; and
Heb. v. 12, of the first porinciples of the oracles of God;
and chap. vi. 1, of the prinzciplles of the doctrine oJ
Christ. -Besides, there  are  several  szugnnmaries, or
compendious systems of divine truth, recorded in scripture;
such as Exod. xx. 2-18; Matt. vi. 9-14; 1 Tim. iii.
16; and Tit. ii. 11-15, with many others, which are
the examples, or patterns, upon which the Christian
churches, both in ancient and latter 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
Christianity 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 Catechism. But, in general, the method of it may be
taken up under these four comprehensive articles, namely,
the chief 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.
11I. We have the only rule of the Christian religion;
describe
1. In its matter; which is the word of God, contained
in the scriptures of the Old and New Testaments.
Quest. 2.
2. In its principcal par'ts; which are, first, what man
is to believe concerning God; and then the duty which
God requires of man.  Quest. 3.
III. The glorious olject of the Christian religion; which
is God; considered,




PREFACE.                      V
1. Essentiallf, -n his spiritual nature, infinite perfections,
and in his most perfect unity and simplicity. Quest. 4, 5.
2. Relatively or persoznally, in the three distinct persons
of the Godhead; and in the consubstantiality, and absolute
equality of these persons.  Quest. 6.
3. Eficientl/, 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.
— 12.
IV. The great subject of the Christian religion, which's nzan; considered,
1st, In his state of innocence, where the covenant of
works is opened. Quest. 12.
2d(ly, In his state of nattr'e, together with the sinfulness
and misery of that state. Quest. 1.3-20.
3dly, In his state of grace, or begun recovery; where
the Catecehisvm treats,
1. Of the nature of the covenant of grace. Quest. 20.
2. Of the Meliaztor 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. 3239.
4. Of the dutties by which we evidence our covenant
relation and gratitude to GOD, in the Ten Coonzmandients,
as connected with their Preface. Quest. 39-82.
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 by which our salvation is carried on
and perfected at death: the internal means, faith and
repentance; the external means, the word, sacraments
and prayer.  Qtlest.,.5, to.the end.
1*




V~I                    PREFACE.
The first part of this catechetical treatise ends with
Quest. 38.  W/That benefits do believers receive fron, Christ
at the restr'rectioz? containing the doctrines we are to
helieve concerning GOD. The second part respects the
duty which GOD requires of man.
The mzaterials 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 method, and
that repetitions might be prevented as much as possible.
It has pleased the LORD to take home to himself one0 of
these three, who assisted in the composing and revising
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 doctrine 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.
Mean time, that what is here presented to public view
may be blessed of GOD, for the edification of souls, is, ir
the name of our brethren, the earnest prayer of
Februtary, 1753          EBEN. ERSKINE.
JAMES FISHER.
* The Rev. Mr. Ralph Erskine, of Dunfermline.




ADVER'TISEMENT  TO  THE  THIRD  EDITION'rHE words of tie Shorter Catechismn, being advised 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,
particularly talien notice of: and to distinguish them, they
are enclosed within Ibrackets, 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.atter 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.
In this edition, almost every answer is confirmed by
the scriptures; many are added, where they were formerly wanting, and several exchanged, for those that are
thought more apposite.-In the former impressions, the
scripture-proofs were, mostly, subjoined to the end of the
answer; but noaw, 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 incline to bring every position, here
advanced, to the unerring 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 likewise annexed, of the most material
things in both parts.
vii




1ii1              ADVERTISEMENT.
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 t'tZth, that he may use it fbor the purposes of his
own glory, in edifying  the body of Chi'ist, till they all
come, in the zunity of the faith, and of the knowledge of
the Son of God, unto a perfect man, unto the measutre
fj' the stature of the fitness of Christ.
JAMES FISIHER
GLAS4;.OW, Jan. 14, 1765.




THE
SHORTER CATECHISM EXPLAINED
QUEST. 1. What is the chief end of man?
ANs. 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 between the glorifying
God, and the enjoyment of him t
A. They are connected by rich and sovereign grace,
persuading 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 xvi. 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 1
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. x. 31; and be diligent in their par.
ticular callings, that they may 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, pre.
servation, redemption, and regeneration. Prov. xvi. 4:
" The Lord hath made all things for himself;" and therefbre it ought to be man's chief end likewise. 1 Cor. vi.
19, 20: " Ye are not your ownt; for ye are bought with a
9




10               OF MAN'S CHIEF END.
price: theiefore 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 his declarative glory.
Q. 8. What is God's essential glory.
A. It is what he is absolutely in himself  Exod. iii. 14I AM THAT I AM.
Q. 9. What is his declarative glory?
A. His showing, or making known his glory, to, hi, and
by his 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
unchangeable, 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. I, and cxlv. 10.
Q. 12. 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, Psalm xcvi. 7.
Q. 13. How was man to glorify God in a state of innocence?
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. iii. 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
family, Rom. ix. 22, 23.
Q. 16. Was ever God glorified by a perfect obedience
since Adam's fall?
A. Never, until CH.IST, 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, Mat.
iii. 15; and to give a complete satisfaction to ijustice, foi
marns sin, by his meritorious sufferings and death, Luke
xxiv. 26.
-Q. 19. How does Christ glorify God in heaven? 




OF MAN S CHIEF END.               11
A. By appearing in the presence of God for us, Heb. ix.
24, and applying, by the power of his Spirit, that redemption 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'im." EHeb. 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 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: "herein," says Christ, "is my Father glorified,
that ye bear much fruit, John xv. 8.
Q. 24. What are these fruits brought forth by believers,
by which God is glorified l
A. They may be summed up in faith working by love,
Gal. v. 6; or, their aiming, in the strength of Christ, at universal obedience to the law, as the rule of duty. Phil. iv.
13: "I can do all things through Christ which strengtheneth 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. 21-23; and thankfully
acknowledging God for the same, 1 Tim. iv. 4, 5.
Q. 26. How must we glorify God in our religious worship, 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, rejoic
ing 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 to God's glory, we should aim at the enjoyment
of him, Ps. lxxiii. 25, 26.
Q. 28. Why should we aim at the enjoyment of God?
A. Because he is the chief good of the rational creature,
Ps. cxvi. 7; and nothing else besides him, is either suitable




12               OF MAN S CHIEF END.
to the nature, or satisfying to the desires of the immortal
soul, Ps. cxliv. 15.
Q. 29. How may a finite creature [enjoy] an infinite
xod 
A. By taking and rejoicing in him, as its everlasting and
Ilpmaking portion, Ps. xvi. 5, 6, and xlviii. 14.
Q. 30. Did our first parents, in a state of innocence, enjoy 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 darkness? 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 fJist 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 tristing places where his name is
recorded, and to which he has promised to come and bless
them, Ex. 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 enjoy.
ing God in the duties and ordinances of his appointment?
A. We find them much employed in religious duties,
Song iii. 1-3; and expressing the utmost regard for the
ordinances of his grace, Ps. lxxxiv. 1, 2.
Q. 38. What satisfaction has the soul in the enjoyment
of God?




OF MAN'S CHIEF END.                13
A. Unspeakably more gladness than when corn, wine,
and all earthly comforts, do most abound, Ps. iv. 7
Q. 39. Is there any difference between 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," I 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, Ps. 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 of it, Eph. i. 13, 14.
Ps. lxxxiv. 11.
Q. 43. Does 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
Hallelujahs through all eternity, Ps. 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. 26; 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,
Ps. 1. 23.
Q. 45. 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 chiefy, we cannot miss the enjoyment of
him, Ps. cxi. 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 enjoynlent of him, whose
glory is above the heavens, and infinitely above our delight therein, Ps. cxiii. 4.
)AR'T 1. -2




14            OF THE HOLY SCRIP CURES.
Q. 47. Whom does God dignify with the enjoyment of
himself, in tinme and for ever!
A. Those whom he helps actively to glorify and honour
him; for he has said, "6 Them that honour me, I will honour," 1 Sam. ii. 30.
Q. 48. Does any thing so much secure our happy enjoyment of God, as the concern that the glory of God has
in it? 
A. No: for as God cannot but reach the great end of
his own glory, so, when he has 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 everlastin.g God, Isa. xl. 28; and the enjoyment of him is not
transitory, like the passing enjoyments of time, but the
eternal enjoyment of the eternal God, Ps. xlviii. 14.
— 4 —
QUEST. 2. HW/at rzde has God given to direct us howz
we may glorify and enjoy him?
ANs. The word of God, which is contained in the scriptures of the Old and New Testaments, 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 l
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, in which man
may recover and attain the end of his creation?
A. In [the word of God, which is contained in the scripl ures of the Old and New Testaments,] John v. 39. Search
i-e scri!ptures, ~c.




OF THE HOLY SCRIP'rURES.          15
Q. 4. How do you know the scriptures of the Old and
New Testaments to be the iword 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.
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; Ps. 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 l
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,
Psalm cxix. 130.
Q. 8. What should a man do that the Bible may not
remain a sealed book to 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,"
Ps. cxix. 18. "O send out thy light and thy truth; let
them lead me," Ps. 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 prophecies; the sublimity of the mysteries and
matters contained 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 arguments 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 thou.
sand," John xvi. 13.
* See Confession of Faith, chap. i. O 5.




16             OF THE HOLY SCRIPTURES.
Q. 12. What is it that will ffilly persuade and assure,,
person that the scriptures are indeed the word of God?
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, I hllat 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.t
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
creation 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 knowledge of God, and of his will, which is necessary
unto salvation, 1 Cor. ii. 13, 14."t
Q. 16. What makes a further revelation, than nature's
light, necessary!
A. The glory of the Divine perfections, particularly his
mercy, grace, love, and faithfulness, Ps. lxxxxv. 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 doc.
trines of men, and for unmasking the impostures of the
devil, 1 John iv. 1-3.
Q. 17. How does it appear that the scriptures are not
an imposition upon mankind?
A. If the penman of the scriptures had inclined to deceive, 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 impartially set themselves against every thing that corrupt
nature is fond of; and that, though they were laid open
so the greatest hardships and sufferings for so doing,
Acts v. 29, 30, 31-40, 41.
Q. 18. What is the meaning of the word [scriptZres?]
A. It signifies writings; and the word of God is empha* Larger Cat. Q. 4          t+ Confession, chap. i. ~ 4.
I Colfi;ssion, chap. i. ~ 1.




OF THE HOLY SCRIPTURES.              17
tically 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 thle
truth; and for the more sure establishment and comfort
of the church, against the corruption of the flesh, and the
malice of Satan and of the world, Luke i. 3, 4. Prov. xxii.
20, 21." *
Q. 20. HIow 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, beforehand, to try on the human likeness, Gen. xviii. 2, compared with v. 3, Judg. xiii. 11, compared with verses 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 Testament called [tlhe 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.
- 22. Wshy are they commonly called the BIBLE 1
A. The word BIBLE signifying a book; the holy scriptures are so called by way of eminence, because they are
incomparably the best of all books, as containing the invariable grounds of faith in Christ, fbr 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. tVhy are the holy scriptures called a [ Testament?]
A. Because they are the last will of the glorious Testator,
first typically, and then actually confirned by his death,
concerning the vast legacies therein bequeathed to his
spiritual seed: HIeb. ix. 16, "W 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 veiled,
legally dispensed, and typically sealed by the blood of sacrificed beasts, upon which account it is called comparatively faulty, IHeb. viii. 7, 8; and was therefore to vanish
away, verse 13.
Q. 25. To whom were the oracles of God, under the
()lId 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 colnmitted the oracles of Godl"
~onfession. chap. i. ~ 1.'v. 8i




I8            OF THE HOLY SCRIPTURES.
Q. 26. Why are the scriptures from Matthew to the end
of the Revelation, called the [New Testament?]
A. Because they contain the most clear and full revelation, and actual ratification of the covenant of promise, by
the death of Christ the Testator, who is also the living Exe-.
cutor 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 1
A. No: it will remain new and unalterable, till the second
coming of the Lord Jesus, Mat. 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
Newt
A. Yes: because they a{re 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 abolished, 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 nor 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 does the New  Testament excel the
Old I
A. Amongst other things, it excels it in respect of evidence, 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 per-,picuous, 2 Cor. iii. 18.
Q.. 34. How does it excel in respect of worship?




OF THE HOLY SCRIPTURES.             19
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.
QO. 35. How does the New Testament excel in respect
of extent?
A. The Old was confined to the Jews, Ps. cxlvii. 19, 20,
and a few proselytes among the Gentiles, Ex. 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
efficacious 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 dispensation of the New, is to continue unalterable to the
end of the world, Matt. 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
glorified and enjoyed by fallen sinners of mankind, Mic.
vi. 6-9. Matt. 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 1
A. No: because this would leave room to conceive of
another rule, beside the scriptures, which, though it might
not be called the principal one, yet might be in itself abundantly 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 counsel of God,
concerning all things necessary for his own glory, man's
salvation, faith and life, is either expressly set down in
scripture, or by good and necessary consequence may be
deduced from scripture, 2 Tim. iii. 15-17. Gal. i. 8, 9." *
Q. 42 Are plain and necessary scripture consequences
* Confession, chap. i. ~ 6




o0             OF THE HOLY SCRIPTURES.
lo be admitted as a part of the rule, as well as express
scriptures I
A. Yes: as is evident from the instance of our Lord, in
proving the doctrine of the resurrection against the Sadlucees, Matt. xxii. 31, 32. " As touching the resurrection
of the dead, have ye not read that which was spoken unto
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 ob
served for salvation, are so clearly laid down in one place
of scripture or another, that every one, in the due use of
ordinary means, may attain to a sufficient understanding
of them, Ps. 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 the Quakers, and other
enthusiasts, 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, I John iv. 1, 6.
Q. 47. In what language were the scriptures originally
written.
A. The Old Testament was written originally in HIebi eiv,
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 to, 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 SCOPE OF THE SCRIPTURES.          21
A. " No other but the Holy Spirit speaking in the scripture," Matt. 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 3
A. Because they were not written in the original language of the Old Testament; nor acknowledged for scrip.
ture by the Jews, to whom the oracles of God were committed; and have nothing of that impress of majesty, holiness, and efficacy, which shines so conspicuously in the
scriptures of the Old and New Testaments; and because
they were written after Malachi, whose book is called, the
end of the Prophets; and contain many false things, contradictory and heretical.
Q. 51. Wherein consists the incomparable excellency
and usefulness of the scriptures?
A. They are the well furnished dispensatory of all sovereign remedies, Ps. 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, 2 Pet. i. 19.
----
QUEST. 3. What cdo the scriptures principally teach?
ANS. 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 3
A. No: because the scripture is the only book in the
world of divine authority; and the revealed will and command of God therein, being so exceeding broad, nothing
is incumbent on us to believe and do, but what is either
directly, or consequentially prescribed in it, Isa. viii. 20.
Q. 3. Why are the scriptures said [principally] to teach
matters of faith and practice 3
A. Because though all things revealed in the scripture
be equally true, yet every thing in it is not equally neces
sary to salvation, 1 Cor. vii. 12, 13.
* See Confession, chap. i. 1 10.




22         OF THE SCOPE OF THE SCRIPTURES.
Q. 4. What is the order of doctrine laid down in this
question 3
A. Faith or believing is made the foundation of duty, or
obedience; and not our obedience, or duty, the founda*tion 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, in
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 foundation of the promised privilege of life: " The man which
doeth these 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 does it appear that this is the order of gospel
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, Ex. xx. 2-18.
Q. 9. Is this the order of doctrine laid down. in the standards of the church of Scotland?
A. Yes: as appears from this Answer to that Question
in the SHORTER CATECHISM, "1 What doth the preface to the
ten commandments teach us?"  The Answer is, "That
because 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 comnlandments, 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 over God, according to the tenor of the covenant of grace; Ps. 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 certain acts, God will be their God 3
A. Because of the natural bias of the heart of man, to the
* See also Confession, chap. xvi. ~ 2. Larger Catechism, Q. 101, 104




OF T'HE SCOPE OF THE SCRIPTURES.        23
order in the covenant of' works, dG, 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 of it 3
A. By no means; but rather establishes the law, and
settles our obligation to duty upon its proper foundation,
Ron.. 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 offaith, Rom. xvi. 26. And accordingly in his
epistles, he first lays down the doctrine of faith to be believed; and, upon that fobundation, 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 exceedingly 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. Do not we find frequently in scripture, a reward
promised to good works, Ps. cxix. 1. " In keeping of thy
commandments there is a great reward:" Ps. 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, Matt. 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
moral duties, without discovering the necessity of the new
birth and union with Christ by faith, as the spring of all
acceptable obedience?
A. They are foolish builders, laying their foundation on
the sand, perverting the gospel of Christ; against whom




24         OF THE NATURE AND PERFECTIONS
the apostle denounces an awful doom, Gal. i. 9: " If any
man preach any other gospel unto you than that ye have
received, let him be accursed."
QUEST. 4. What is God?
ANS. 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 depend l
A. That God is; or that there is a God, Heb. ix. 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 declares, Rom. i. 20. " The invisible 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 volumnes 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 particular, say that God " made us, and not we ourselves,"
Ps. c. 3.
Q. 5. What says the volume of Providence?
A. It says, that the same God who gave us 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, Ps. cxxxix. 15, 16; nor can he add a cubit unto his
stature, or make one hair of his head either white or black,
Matt. vi. 27; and v. 36.
Q. 7. Though the works of creation and providence
declare 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 know



OP GOD IN GENF,RAL.               25
ledge 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 word?
A. Christ, the eternal Son of God: " No man hath seen
G(od 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 1
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, I 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 hlas made
of himself in Christ, love is the reigning excellency of his
nature, which gives a dye or tincture to all his other perfections, in their egress, or exercise about the salvation of
sinners, of mankind, John iii. 16. 1 John iv. 8-10.
Q. 12. Why is he said to be [a Spirit?1
A. Because he is necessarily and essentially a living
intelligent substance; incorruptible, incorporeal, without
flesh, or bones, or bodily parts, Luke xxiv. 39.
Q. 13. How far does 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, cars, hands, face, and the
like, ascribed to him in scripture?
A. Such figurative expressions ought not to be understood 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, to which these members
of the body bear some faint resemblance. Thus, when eyes
and ears are ascribed to Cod, they signify his omniscience; 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.
PATr.- 3




26         OF THE NATURE AND PERFECTIONS
A. It is absolutely unlawful and idolatrous, condemnred
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.
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 t
A. It is to worship him, from a real and saving know.
ledge 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 comprehensive knowledge of God, Job xi. 7-9; 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. 19. 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 admires
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, Ex. xv. 11: "Who is like
unto thee, O Lord — who is like unto thee, glorious in
holiness, fearfidl in praises, doing wonders 1"  Or that of
the Psalmist, Ps. xlviii. 14: " This God is our God for evei
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, by which we come to know God savingly 1
A. They are the attributes and perfections of his nature,
by which 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 1
A. By no means; for, whatever is in God, is God him-~
self; and therefore the infinity of all perfection, is inseparable from the divine essence.
Q. 23. Are the divine attributes separable from one
another, so as that which is infinite should not be eternal,




OF GOD IN GENERAL.              27
and that which is infinite and eternal, should not be unchangeable, and so of the rest?
A. All perfections whatsoever being inseparable fromli
God, must also be inseparable from one another; for
though we, through weakness, must think and speak of
them separately, yet all of' them taken together, are,
properly speaking, but the one infinite perfection of the
divine nature, which cannot be separated from it, 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 to hinm,
as the essential properties of his nature, I Chron. xxix.
11.
Q. 25. How are the attributes of God commonly
divided 1
A. Into incommunicable and communicable.
Q. 26. 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 res;emblance of them to
be found among the creatures.
Q. 28. What are the attributes that are called communicable?
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 are they proposed in scripture for our
imitation, Ps. xi. 6: "The righteous Lord loveth righteousness." — 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
unchangeably; he is infinite, eternal, and unchangeable in
his being; infinite, eternal, and unchangeable in his
wisdom, and so on of the rest, which would be blasphemy
to affirm of any creature: hence it is said, Matt. xix. 17,
" There is none good but one, that is God:"-none inlfinitely, 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 bouncz. or limits in
his being and perfections, Job xi. 7- 9.




28                ( F GOD'S INFINITY.
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, Ps.
cxlv, 3. Job xxxvi. 26.
Q. 4. What is the immensity of God!
A. As'it includes his omnipresence, it is that perfection
of his nature, by which 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 between the omnipresence
and immensity of God 1
A. The omnipresence of God is included in his immensity, and though not separable therefrom, yet may be conceived as having a respect to created substances, with
every one of which he is intimately present; whereas his
immensity extends infinitely beyond the boundaries of all
created substance, 2 Chron. vi. 8.
Q. 6. Is God every where present only as to his knowledge and power!
A. He is every where present also as to his essence oi
being, as is evident from Jer. xxiii. 23, 24.
Q. 7. How may this be evinced also from reason?
A. Reason teaches us that no creature can subsist by
itself, without the presence of God to uphold it in its being
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 ordinances and symbols of his institution, Ex. 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. Ps. 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
strokes of his vindictive wrath for evermore, Ps. xe. 11.
Matt. xxv. 46.
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 GODSI) LTENITY.               29
OF GOD'S ETERNITY.
Q. I. What is the difference between time and eternity?
A. Time has a continual succession, the former time
passing away, and another succeeding; but eternity is an
infinite immutable duration.
Q. 2. What is it for God to be [eternal?]
A. It is that perfection of his nature, by which he coniinually exists, without any beginning, end, or succession of time.
a. 3. How do you prove that God is without beginning?
A. From Ps. 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 Ps. cii. 12, 27, "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 Ps. 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 does not only always remain in
being, but is always the same in that being, Ps. cii. 27.
Q. 6. What is the difference between 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 of 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 necessary 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 mane of God's eter
nity?
A. It should be matter of the greatest tenor to them
while they continue in their wickedness; fbr, in this case.
G-od will be their eternal foe, and will punish them wit:
everlasting destruction, 2 Thess. i. 9.
Q. 8. NWhat use should the godly, or belrevers in Christ,
make of it'
3*




u0           OF GOD'S - UNCHANGEABLENESS.
A. They should improve it as matter of unspeakable
comfort; because their God, being the eternal God, will
therefore be the strength of their heart, and their portion
for ever, Ps. lxxiii. 26.
OF GOD'S UNCHANGEABLENESS.
Q. I. What do you understand by God's being [un.
changeable?]
A. His most perfect constancy, by which he is infinitely
free from any actual or possible change, and is always the
same.
Qt. 2. How is God's unchangeableness proved from
scripture?
A. From Mal. 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 3
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, Matt. 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, unchangeable.
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. 6. Did creation make any change in God?
A. It made a change in the creature, from nothing to
being; 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 conluct, 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 unchangeable.
ness?
A. That he will accomplish his promise, Micah vii. 20;
rest in his love, Zeph. iii. 17; and finish the good work
which he has begun in the soul, Phil. i. 6.
Q. 9. In what is God infinite, eternal, and unchangeable 1
A. [In his being, wisdom, power, holiness, justice, good..iess, and truth.]




OF GOD'S WISDOM.               31
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, by
which he is infinitely blessed in himself, and comprehended
by none beside 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 which is independent of all
things else, Job xxxv. 6-8.
Q. 4. Can being itself, or being in a proper and strict
sense, be attributed to any, but 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, Ex. 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 3
A. All other beings are but created, contingent, and
shadowy beings, if compared with his, who spoke them
into being, Ps. xxxiii. 6, 9.
Q. 7. What says God concerning those that are taken
up with created beings, without ever reflecting upon the
supreme, infinite, and eternal Being 3
A. That they are brutish among the people; fools, destitute of wisdom, Ps. 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 3
A. Yes; as is evident from the unanswerable reasoning
of the Spirit of God, Ps. xciv. 9, 10: —" He that planted
the ear, shall he not hear? He that formed the eye, shall
he not see — He that teacheth man knowledge, shall not
he know 3"
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, irntheir full acconmplishment
Ex. vi. 3
OF GOD'S WISDOM.
Q. l. Is not omniscience, or infinite knowledge and un.
derstanding, inseparably connected with infinite [wisdomn 7




32                OF GOD'S WISDOM-.
A. Yes: "For the Lord is a God of knowledge, by him
actions are weighed," 1 Sam. ii. 3.
Q. 2. What is God's omniscience?
A. It is that perfection of his nature, by which 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 does God's omniscience appear from reason?
A. He who made all things, cannot but know and comprehend his own workmanship, Ps. xciv. 9.
Q. 5. How does it appear that he has a perfect knowledge 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
omniscience'
A. God himself, Matt. xi. 27, and all other things whatsoever, 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, Ps. 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 upon the creature, " as nothing
is to him contingent or uncertain," Acts xv. 18. Ezek. xi. 5.*
Q. 9. How does it appear, that God has a certain and
infallible knowledge of. contingent actions, or of such
things as seem casual and accidental to us?
A. It appears from this, that future events, which depend
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 Bethlehem; and many other instances.
Q. 10. How does 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, Matt. xix. 26.
Q. 11. How does he know things future, or such as actually come to pass in time?
* Confession, chap. ii. S 2.




OF GOD'S WISDOM.              33
A. He knows them not only in his power, as able tc
effect 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 partic.
ular?
A. It is a particular knowledge of every individual crea
ture, and every circumstance about it, Ps. cxxxix. 2. Matt.
x. 29, 30.
Q. 13. Is there any succession in his knowledge, or does
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
understanding, 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
between the infinite knowledge and wisdom of God?
A. His infinite knowledge comprehends all things in
heaven and earth, by one intuitive glance of his infinite
mind; but his infinite wisdom directs these things to the
proper ends, for which he gave them their being, Rom.
xi. 36.
Q. 15. How does the wisdom of God appear in the work
of creation?
A. It appears in the excellent order, beauty, and harmony that are to be seen in all parts of the creation, Ps.
xix. 1-7; in the subserviency of one thing to another,
Hos. ii. 21, 22; the tendency of the whole, to manifest the
glory of God, Rev. iv. 11; and calculate also for the good
of man as his peculiar favourite, Ps. cxv. 16.
Q. 16. How does the wisdom of God appear in the
works of providence I
A. In adjusting the whole of his administrations according to the plan laid in his infinite mind from eternity; or
his most judicious and regular putting his counsels into
execution, Ps. xxxiii. 10, 11.
0Q. 17. How does 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 satisfying 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
goodl, Rom. viii. 28; and that no plot can be so deeply laid
foar our ruin, but his wisdom can easily frustrate and dis.
appoint, Job v. 13.




o4                 OF GOD'S POWER.
OF GOD'S POWER.
Q. 1. What is the [power] of God?
A. It is that essential perfection of his nature, by which
qle can do whatsoever he pleases, in heaven and earth, in
the seas, and all deep places, Ps. cxxxv. 6.
Q. 2. What is the object of divine power, or to what
does it extend!
A. To all things possible, though limited, by his will, to
those things only which he has decreed to be done, Matt.
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
omnipotent, because it is impossible for him to do evil or
depart from the infinite rectitude of his own will, I Sam.
xv. 29: " The strength of Israel will not lie."
Q. 4. In what does 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," RoIn. iv. 7; without the assistance or instrumentality of any whosoever, Isa. xliv. 24.
Q. 6. How is it displayed in the conduct of providence I
A. In upholding and preserving all his creatures from
sinking into their original nothing, Heb. i. 3; and, partic.
ularly, in protecting and defending his church, in midst of
all the dangers and enemies, with which it is surrounded.
Matt. xvi. 18.
Q. 7. How is the power of God illustrated in the glorious work of redemption?
A. By laying the chief corner-stone thereof, in the union
of the human nature to 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 he is called "the power of God," 1 Cor. i. 24; "the
arm of the Lord," Isa. liii. 1; and " the man of his right
hand," Ps. lxxx. 17.
Q. 8. How is the power of God denied or abused by
men 3
A. By limiting it, as Israel did, Ps. 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
lispleasure of God, Isa. li. 12, 13.
Q. 9. WVhat improvement may faith make of the powrer
of a promising God 3
A. It can fasten upon it, for the performance of his gracious word, RomlL iv, 20, 21: for resisting and conquering




CF GOD'S HOLINESS.               35
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 who 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 nature,
by which he infinitely delights in his own purity, and in
every thing agreeable to his will, Hab. i. 13; and has a
perfect hatred and abhorrence of every thing contrary to
it, Jer. xliv. 4.
Q. 2. Is God necessarily holy?
A. Holiness is as necessary to him as his being: he is
as necessarily holy, as he is necessarily God: " Who shall
not fear thee, O Lord — for thou cnly art holy," Rev. xv. 4.
Q. 3. What peculiar honour does 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, Ps.
lxxxix. 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 3
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 Adamn, John xv. 4, 5; by faith's improvement
of the great and precious promises, 2 Pet. i. 4; and by
beholding the glory of this attribute, as it shines in the
person and sufferings of the Son of God, presented to our
view in the glass of the gospel revelation, 2 Cor. v. 21.
Q. 6. Does every thing pertaining to God, bear the
stamp and impress of his holiness 3
A. Yes: he is holy in all his works, Ps. cxl]r. 17; his
word is holy, Rom. i. 2; his covenant or promise is holy
Ps. cv. 42; his Sabbath is holy, Isa. Iviii. 13; his people are
holy, chap. lxii. 12; his ministering spirits are the holy
angels, Rev. xiv. 10; and the place where he dwells, is
the high and holy place, Isa. lvii. 15.
Q. 7. In what did the holiness of God appear in the crea.
tion of man 3
A. In making him upright, Eccl. vii. 29, after his own
image, Gen. i. 27; and writing a law upon his heart, which
waas the transcript of his holiness, Rom. vii. 12.




36                 OF GOD'S JUSTICE.
Q. 8. How has God discovered his holiness in his provl.
dential 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 —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, Matt. xxvii. 46.
Q. 10. What is the greatest opposite of the holiness of
God.
A. Sin: therefore called that abominable thing which
God hates, Jer. xliv. 4.
I. 11. How does God hate sin?
A. He hates it necessarily, and with a "perfect hatred,"
Ps. v. 4 6.
Q. 12. Since God thus hates sin, how does his permission of it consist with his holiness?
A. It fully consists with it, because his permission of sin
has no influence upon the commission of it, 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 continued in innocence; 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
holiness of God?
A. To "give thanks at the remembrance of his holiness," Ps. xxx. 4; to proclaim the glory of it, Ex. xv. 11;
and to study holiness in all manner of conversation, 1
Pet. i. 15.
Q. 14. How may we know if we have suitable im.
pressions of God's holiness 3
A. If we stand in awe to offend him, Gen. xxxix. 9;
and have an habitual desire after more confobrmity to him,
I John iii. 3.
OF GOD'S JUSTICE.
Q. 1. What is the [justice] of Godl
A. It is that essential attribute of his nature, by which
he is infinitely righteous and equal in himself, and in all
his ways towards his creatures, Deu.t. 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. 8.




OF GOD'S JUSTICE.               t37
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 has 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
rational creatures, commanding and forbidding them, what
is fit for them to do, or forbear, Isa. xxxiii. 22.
Q. 7. Has man a power to give obedience to these laws?
A. He once had power, but by the fall has lost it, Rom.
iii. 23.
Q. 8. How does it consist with the justice of God to
demand that obedience, which man has not power to give?
A. God cannot lose his right to demand obedience to
his laws, though man has 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 fbund, that God hath made man upright; but they
have sought out many inventions."
Q. 9. VWhat is God's distributive justice?
A. It is his constant will, to render to rational creatures
their due, according to law, without respect to persons,
Job xxxiv. I 1. I 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. 11.'Where are they mentioned?
A. In Rom. iii. 27: "1 Where is boasting, then? It is exeluded. By what law? of works? Nay: but by the law of
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. What is the sinner's due according to the law of
fhith'
A. Acquittance and acceptance, on account of the
surety-righteeustness imputed to him, and apprehended
b)y faith, Rom. iii. 24, and viii. 1.
Q. 15. Is God just in dealing thus with the ungodly sinner, who believes in Christ?
A. Yes: his righteousness is declared in so doing, Rom.
PART 1. —I




38                 OF GUD'S JUSTICE.
iii. 25, 26: " Whom God hath set forth for a propitiatimI
through faith in his blood, to declare his righteousness, —
that he might be just, and the justifier of him who believeth
in Jesus."
Q. 16. Does 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 reiward, Ps. xix. 11; but then this reward is entirely
of firee grace, and not of debt, Roll. iv. 4, 5: it is not on account of any worth in their obedience, Ps. cxv. 1; but only
on account of what Christ has mnerited, by his obedience
to the death, 1 Pet. ii. 5.
Q. 17. How is this kind of justice called?
A. Remunerative or rewarding justice, Ps. lviii. 11:
"Verily, there is a reward for the righteous."
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, 6, —" Is God unrighteous who taketh vengeance3 God forbid: for then how shall God judge the
world."
Q. 19. How is this justice of God called 3
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 has declared, " that in forgiving iniquity,
transgression and sin," he " will by no means clear the
guilty;" naniely, without a satisfaction, Ex. 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; fronm his
faithfulness in the threatening, Gen. ii. 17; Ps. xcv. 11;
firom the remarkable judgments that have been inflicted
on sinners in this life, Jude, verse 5, 7; and firom 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,
Matt. xxvi. 42. 2 Cor. v. 21.
Q. 23. What improvement ought we to make of the
justice of God, as glorified by the satisfactory death of
his own Son?
A. To plead the perfect and full satisfaction of it by the
Surety, as the honourable channel, in which we expect all




OF GOD'S GOODNESS.              39
mercy and grace to flow plentifully to us, as the Psalmist
did, Ps. 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 [goodness] of God?
A. It is that essential property of his nature, by which
he is infinitely good in himself; and the author and fountain of all good to others, Ps. cxix. 68.
Q. 2. How may the goodness of God be distinguished 1
A. Into his absolute and relative goodness.
Q. 3. What is his absolute goodness?
A. It is the essential goodness of his nature, without
considering it in relation to the creatures, Matt. xix. 17:
"' There is none good but one, that is, God."
Q. 4. What is his relative goodness 3
A. It is the relation that his goodness bears to the crea.
tures; both in the propensity of his nature to do them
good, Ex. xxxiii. 19, and in the actual manifestation and
communication of the blessings of his bounty to 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, Ps. xvi. 2; and in making
all things very good, Gen. i. 31.
Q. 6. How is the goodness of God displayed in the
creation of man in particular 3
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
providence 3
A. In preserving his creatures, and making bountiful
provision for them, Ps. cxlv. 9, 15, 16.
Q. 8. How is this goodness distinguished.
A. Into common and special goodness.
Q. 9. What is his con2nmo goodness 3
A. His dispensing the good things of this life, promiscu
ously among his creatures, Matt. 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
enemies'
A. Yes; for he not only provides for them,;' filling their




40                OF GOD S GOODNESS.
hearts with focd and gladness," Acts xiv. 17; but exer
cises long-suffering patience towards them, Neh. ix. 17;
and affords 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 1
A. It is his distinguishing love to a certain number of
mankind lost, manifested in their redemption through
Christ, Rev. v. 9.
Q. 12. In what does the goodness of God appear in tilhe
work of redemption.
A. Both in the contrivance and execution of it.
Q. 13. How does the goodness of God appear in the
cont-rivance of redemption?
A. In remembering us in our low state, Ps. cxxxvi. 23;
laying our help on his own Son, the mighty One, Ps.
lxxxix. 19; and in setting him up as a new covenant head
from everlasting, Prov. viii. 23.
Q. 14. How does it appear in the execution of our
redemption 3
A. In sending his Son to assume our nattire, and thus
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, Ps. lxxxiv. 11.
Rev. iii. 21.
Q. 15. What are the streams in which the special goodness of God flows out?
A. In the streams of love, grace and mercy, according
to his name, Ex. xxxiv. 6, —" the Lord, the Lord God,
merciful and gracious," &c.
Q. 16. What is the difference between 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 illdeserving; and mercy, through a satisfaction, respects
him as in misery.
Q0. 17. Who are the objects of God's special goodness?
A. His chosen ones, Ps. 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
Ps. xxxi. 19. " O! how great is thy goodness, which thou
nast 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 has received the gifts of
God's goodness for men, Ps. lxvi:i. 18: " Whenl he ascend



OF GOD 98 TRUTH.                  41
ed up on high, he-cave gifts unto men," Eph. iv. 8  and
therefore, God has made hiam iost blessed foi  ever, Ps.
xxi. 6.
Q. 20. How isthis goodness laid out and brougnt near
to ius 
A. It is laid out in the exceeding great and precious
lpromises, 2 Pet. i. 4; and brought near in the fiall, flee,
and unhampered offer of the gospel, Mark xvi. 15.
Q. 21. How are we savingly interested in all this goodness 3
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 soulsatisfying, Ps. cvii. 9; and it is immutable and everlasting, Ps. iii. 1.
Q. 23. What improvement ought we to make of the
goodness of God 
A. We ought to " praise the Lord for his goodness, and
for his wonderful works to the children of men," Ps. cvii.
8; to be influenced to repentance from the consideration
of his goodness, Rom. ii. 4; and to imitate God in it, Heb.
xiii. 16.
OF GOD'S TRUTH.
O. 1. What is the [trut7h] of God? 
A. It is that essential perfection of his nature, by which
lie cannot but fiulfil and accomplish whatever he has
Spoken; or do as he has said, Num. xxiii. 19.
Q. 2. What is it that this perfection of God has a special
relation to?
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," Matt.
v. 18. For, " the word of the Lord endureth for ever," 1
Pet. i. 25.
Q. 3. WVhat is Gocd's truth, as respecting his word. comnmonly called?
A. His faithfulness, or veracity, Heb. x. 23: "He is
faithful that promised."
Q. 4. To what is the truth or faithfulness of God opposed?
A, To all change of mind, Job xxsiii. 13: "He is in one
mind, and who can turn himr3" and to all lying and dis
simulation, Ieb. vi. 18: " It is impossible for God to lie."
Q. 5. Can tliere be any inconsistcncy in his words'
4*




42                  OF GOD'S TRUT'H.
A. No: for truth always hangs with itself, and he " keep.
eth truth for ever," Ps. cxlvi. 6.
Q. 6. Can he possibly forget what he has said?
A. No, surely; for " he will ever be mindful of his covenant," Ps. cxi. 5.
Q. 7. In what is the truth or faithfulness of God manifested?
A. In the exact accomplishment of his promises, Josh.
xxiii. 14; and the certain execution of his threatenings,
Zech. i. 6.
Q. 8. How do we give God the honour of his truth and
faithfulness 1
A. By faith, which sets to the seal that God is true, John
iii. 33; and judges him faithful who hath promised, Heb.
xi. 11.
Q. 9. By what sin is this attribute of God most dishonoured l
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 does God give of his Son 3
A. " This is the record, that God hath given to us eternal life, and this life is in his Son," 1 John v. 11.
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 does 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
transgression," Rom. iv. 15.
Q. 13. If the record, or promise of the G-od of truth, be
made to every one of the hearers of the gospel, is lie 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, Ps. lxxxi.
10-13.
Q. 14. By what example, in scripture, may this be illustrated?
A. By the example of the promise of Canaan, made indefinitely to all Israel who came out of Egypt, Ex. vi. 6,
8; yet many of them "' could not enter in because of un-.
belief," Heb. iii. 19: even so, the promise of eternal life is
made to all the hearers of the gospel; yet -many of thein




OF THE UNITY OF GOD.             43
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 l
A. They ale 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, Ps. cxix. 30;
walk in it, 3 John, ver. 4; bear witness for it before the
world, Heb. x. 23; praise God for his truth, Ps. cxxxviii.
2; and trust him on his word, without staggering at the
promise through unbelief, Rom. iv. 20.
QUEST. 5. Are there mzore Gocds than one?
ANs. There is but one only, the living and true God.
Q. 1. How does it appear from scripture, that there is
but [one] God [only?]
A. From Deut. vi. 4: "Hear, O Israel, the Lord our God
is one Lord:" Isa. xlv. 22: "I am God, and there is none
else."
Q. 2. I-low does reason demonstrate this truth, that
there is but one God?
A. Reason says, that there is but one first cause and
ultimate 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 his government of
the world?
A. There could not be a uniform governing of all things
in the world, to one certain end, if the infinitely wise Gover.
nor, 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," ch. 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 only the one infinite perfection of his most simple and




d44              OF TH'IE UNITY OF GOD.
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. Is the vast variety of the divine decrees any argu.
nment against the divine unity!
A. No: because the decrees are various only with respect to the different objects and effects to which they ex-'tend, but not with respect to the act of the divine will,
which is but one.
Q. 8. Are there not several in scripture who are called
gods?
A. Yes: angels, magistrates, and the idols of the heathen
nations.
Q. 9. Why are angels called gods? Ps. xcvii. 7.
A. Because of the excellency of their nature, power, and
wisdom, Ps. ciii. 20.
Q. 10. Why are mragistirates so called? Ex. 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. 25.
A. Because ignorant and brutish persons have honoured
them as such; but there is no reason at all to be " afriaid
of them, for they cannot do evil, neither also is it in them
to do good," Jer. x. 5.
Q. 12. Why is Satan called the god of this world? 2 Cor.
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 heart which
God should have.
CQ. 14. What may NTe 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 muchl
one, that he is wholly every where present, Jer. xxiii. 24.
Q. 15. Why is this one only God said to be the [tirin-g]
Cod?
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
creatllure, Acts xvii. 28; and likewise in opposition to dead
and d(umb idols, Ps. cxv. 4-7.
Q. 16. Why is he called the [triue] God?
A. In opposition to all false and imaginary gods, Jer. x.,0, 11.
Q. 17. VVWhy are lihting and true put together in thle
answer?




OF THE HOLY TRINITY.             45
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, I Thess. i. 9.
Q. 18. What may we learn from his being the living
God?
A. To present our bodies a living sacrifice, holy, acceptable 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,
because he desires truth in the inWard parts, Ps. Ii. 6; and
likewise to beware of setting up an idol, or regarding any
iniquity in our hearts; otherwise he will not hear us, Ps
ixvi. 18.
QUEST. 6. Ho-/w many persons are there in the God
head?
ANS. There are three persons in the Godhead, the
Father, the Son, and the Holy Ghost; and these three
are one God, the same in substance, equal in power and
glory.
Q, 1. Whence is it, that this article of our holy religion
has been so 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, I John ii. 23, —" Whosoever denieth the Son, the
same hath not the Father."
Q. 2. Is this doctrine of the Trinity, then, a fundamental
article, upon the belief of which our salvation depends?
A. Beyond all doubt it is: because without the knowledge and belief of the Trinity of persons, we would remain ignorant of the love of the Father, the merit of the
Son, and the sanctifying 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 proved from the
Old Testamenzlt 




(.6              OF THE HOLY TRINITY.
A. Yes: not only 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 filom such pass.
ages, as expressly restrict this plurality to three persons,
suc'h as, Ps. xxxiii. 6,-" By the word of the Lord, or JEhIOVAH, 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 presence 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
commonly used in expressing this doctrine?
A. It signifies the same with TRI-UNITY, or three in one;
that is, three distinct persons, in one and the same individual 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 infinitely 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 entirely 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 divine revelation, Heb. xi. 1.
Q. 7. How has God revealed this mystery in his word?
A. He has in it told us, that "there are three that bear
record in heaven, the Father, the Word, and the Holy
Ghost; and these three are one," 1 John v. 7. Or, as our
Confession expresses it, " In the unity of the Godhead there
be three persons, of one substance, power, and eternity;
God the Father, God the Son, and God. the Holy Ghost,"
Matt. iti. 16, 17; and xxviii. 19. 2 Cor. xiii. 14.t
Q. 8. What is meant by the word [Godchead?]
A. The divine nature or essence; Rom. i. 20, compared
with Gal. iv. 8.
Q. 9. What is meant by a [person] in the [Godheadc?]
A. A complete, intelligent, and individual subsistence
which is neither a part of, nor sustained by any other
* That is, particular.            t Chap. ii. ~ 3.




OF THE HOLY TRINITY.              4T.)ut 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 common 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
Tritheists, in opposition to this fundamental doctrine of
the Trinity'
A. The Sabellians maintained that there is but one person in the Trinity under three different names; the Tritheists, that the three pexrsons are three Gods.
Q. 12. Is the word PERSON, as applied to this mystery,
made use of in scripture l
A. Yes; for the Son is said to be the " express image
of the 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, Matt. xxviii. 19;
from the apostolical blessing, 2 Cor. xiii. 14; from John's
salutation to the seven churches, Rev. i. 4. 5; and friom the
baptism of Christ, Matt. iii. 16, 17; where the Father is
manifested by a voice from heaven; the Son, by his bodily
appearance on earth; and the Holy Ghost, by his lighting
on him in the shape of a dove.
Q. 14. How is it farther evident that they are three distinct persons 1
A. From the distinct capacities in which they are represented to act; for, in the work of redemption, we find in
scripture, the Father 1" ordaining," the Son "purchasing,"
and the Holy Ghost 1" applying it," I Pet. i. 2.
Q. 15. How are the persons in the Godhead distinguished from each other l
A. By their personal properties, which are incommunicable to each other.
Q. 16. What is the personal property of the Father?
A. To beget the Son, and that from all eternity, Ps.
ii. 7.
Q. 17. 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 3
A. To proceed eternally from the Father and the Son
John xv. 26: " When the Comforter is come, whom I winl




48              OF'THE HOLY TRINITY.
send unlto you fi'om the Fatller, even the Spirit of truth
which proceeteth from  the Father, lie shall testify of
me."
Q 19. How does it appear that the Holy Ghost proceeds
from  the Son, as -well as from the Father, when it is
not expressly affirmed that he does so, in the above
text?
A. Because lie is called " the Spirit of the Son," Gal. iv.
6; "the Spirit of Christ," Romn. viii. 9; the Spirit is said to
receive all things from Christ, John xvi. 14, 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 proceeds fi'om the Son, as well as
from the Father.
Q. 20. What is the difference btetween a personal and
an essential property?
A. A personal property is peculiar to one of the persons
only, but an essential property is common to the.
all.
Q. 21. Why are the personal properties called incommunicable.
A. Because each of them is so proper to one of the persons in the Trinity, that it cannot be affirmed of any of' the
other two.
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 be.
gotten of the Father; and the Holy Ghost, who proceeds
from both.
Q. 23. Are the terms necessary existence, supreme Deity,
aind the title of the only true God, essential or personal
properties I
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 would 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'
A- ianism.
Q. 25. Does not the Father, being called the first; the
Son, the second; and the Holy Ghost, the third person in
thle Godhead, imply an inequality, or preference of one
person to another'




OF' THE HOLY TR NITY.              49
A. These are only terms of mere order, and imply no
preference 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. Is 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 I"
A. Our Lord does not say, that the Father only, is the
true God, exclusive of the other persons of the Trinity;
but that Ile is the on1ly true God (as each of the other persons is) in opposition to idols, or gods falsely so called.
Q. 28. How does it appear that the [Father] is God?
A. From his being expressly so called every where in
scripture: particularly, I 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 adversaries in an unsound sense, to exclude self-existence
and independency from the Son and Holy Ghost, and
therefore is to be avoided.
Q. 30. How does it appear from scripture, that Christ,
the [Son,] is truly and properly the supreme God, equal
with the Father 3
A. From the same names, attributes, works, and worship being ascribed to him in scripture as are ascribed to
the Father, 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. Ps.
lxxxiii. 18.
Q. 32. What are the divine attributes ascribed to Christ,
that prove him to be the supreme God!
A. Eternity, in the strict and proper sense of the word,
Mic. v. 2; unchangeableness, Heb. xiii. 8; omniscience.
L1arg.er Catechism, Q. 11.
PART I.- 5




50               OF THE HOLY'TRINIrY.
John xxi. 17; omnipotence, for he calls himself "the Al
mighty," Rev. i. 8; omnipresence; "Lo," says he, "' I a
with you always, even unto the end of the world," Matt.
xxviii. 20; and supremacy, Rom. ix. 5.
Q. 33. What are those works which manifest Christ to
be the true God 3
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 forgiving 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 wcorship ascribed to Christ which
proves him to be the supreme God l
A. The same divine worship and adoration that is given
to the Father, John v. 33: we are commanded to believe
in him equally with the Father, John xiv. 1; and we are
baptized in his name, as well as in the name of the Father,
Matt. xxviii. 19.
Q. 35. In what sense does Christ say, John xiv. 28,
"My Father is greater than I 1"
A. He does not speak in that place of his nature, as
God, but of-his ofice, as Mediator; in which respect he is
the Father's servant, Isa. xlii. 1.
Q. 36. How do you prove the supreme Deity of the
[Hloly Ghost?]
A. From the same arguments, by which 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 to him, Heb. ix. 14. 1 Cor. ii. 10. Luke
ii. 26. Ps. cxxxix. 7. (3.) Works which can be accomplished by none but God, are performed by him, Ps. xxxiii.
6. Job xxvi. 13. Luke i. 35. 2 Pet. i. 21. John xvi. 13. Rom.
xv. 16. (4.) The same divine worship is paid to him, as
to the Father and the Son, Matt. xxviii. 19. 2 Cor. xiii. 14.
Q. 37. Could the Trinity of persons, in the unity of essence, 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, Matt. xi. 27. 1 Cor. ii.
9, 10, 14.
Q. 38. Is it lawful to explain this mystery by natural
similitudes 3
A. No; for there is no similitude amongst all the creatures, that has the remotest resemblance to this adorable
mystery of the three one God.  By making similes or
comparisons of this kind, men have become vain in their
imaginations, and their foolish minds have been darkened,
Rom. i. 21-26; and therefore, as this doctrine is entirely




OF THE DIVINE DECREES.             51
a matter of faith, it becomes us to adore it, without prying
curiously into what is not revealed.
Q. 39. Does the asserting of three persons in the Godhead, 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 properties. As the unity of the essence does not confound
the persons, so neither does 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 X
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. WVe are to worship the Father, in Christ the Son, by
the Spirit; and thus, when we pray, we are to ask the
Father, 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
this 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 exception, 1 John v. 7, 11; and consequently, that a portion
infinitely rich, is insured by the covenant of grace to all
those who believe, when 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, who deny
this fundamental doctrine of the Trinity 3
A. It is their duty after the first and second admonition,
to reject them as heretics, Tit. iii. 10.
QUESir. 7. What are the decrees of God?
ANS. 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 nass.




52              OF THE DIVINE DECREES.
Q. 1. What does the word [counsel] as ascribed to God
import 1
A. Not the receiving the knowledge of things from another, or in the way of study and advisement, as among
men; but the eternity, wisdom, and imminutability of his
determinations, Ps. xxxiii. 11. Prov. xix. 21.
Q. 2. Does the scripture speak expressly of God's de
crees 1
A. Yes; in many places; such as, Ps. ii. 7. Job. xxviii.
26; and xxxviii. 10. Isa. x. 22. Jer. v. 22, &c.
Q. 3. Are we by [the decrees of God,] to understand the
thlings decreed, or the act decreeing!
A. The act decreeing or discerning.
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 of which 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
immutability, Mal. 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 respects: 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 unchangeable.
Q. 7. How do you prove the decrees of God to be eternal?
A. The decrees of election, and publishing 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. In what does the wisdonm of God's decrees appear?
A. In the beautiful order in which they are executed,
Mark vii. 37: " He hath done all things well."
Q. 9. WThy 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 by which the decrees of God are executed?
A. Yes: but these means are decreed as well as the
end, 2 Thess. ii. 13.
Q. 11. EHow does it appear from scriptuire, 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 decre;ed to preserve them
ail, Acts xxvii. 24; yet lawful mreans were to be used; the




OF'rHE DIVINE DECREES.             53
shipmen must not get leave to flee out of the ship, otherwise the rest cannot be saved, as Paul tells the centurion
and the soldiers, ver. 31.
Q. 12. What is the difference between the. means of execution, 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
uncertain 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 God is ignorant of the event, or incapable to accomplish it, or that he has determined nothing
certainly about it; all which are blasphemously absurd.
Q0. 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 unchangeable?
A. From scripture and from reason.
Q. 16. How is it proved from scripture?
A. From 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, firom whence any
change of his will may flow; as is the case among men,
when they alter their resolutions.
Q. 18. Does the immutability of God's decree destroy
the liberty of man's will, or the contingency of second
causes?
A. No: there is in it no -" violence offered to the will of
the creature, nor is the liberty or contingency of second
causes taken away, but rather established," Matt. xvii. 12.
Acts ii. 23.t
Q. 19. Whence is it, that the absolute or unchangeable
decree does not 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 thev
crucified the Lord of glory: what they did was with fullJ
* Larger (Catechism, Q. 12.  f Confcsslon cala,, ii. A 1.
5*




54              OF THE DIVINE DECREES.
freedom of their will, and vet they did nothing but what
God's "hand and counsel determined before to be done,"
Acts iv. 27, 28.
Q. 21. Does any thing come to pass in time, but what
was decreed from eternity 3
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 things that are casual or accidental, positively decreed X
A. Yes: as is evident from the instances of Joseph's
advancement 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; Ps.
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, Matt. 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 shalt die, and not live?" Isa. xxxviii. 1, 5.
A. The sentence of death, by the prophet, was not an
intimation of the decree of God, that Hezekiah was 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 3
A. Effectively: because God is the author and efficient
cause 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 of this?
A. God permits Joseph's brethren to sell him into Egypt,
and Potiphar to throw him unjustly into prison, and yet
overrules both these evils, and makes them means, contrary to the intention both of thle wok-rk and workers, fbo




OF THE DIVINE DECREES.             55
executing the -decree of his advancement to the greatest
honour, Gen. xlv. 5-8; and 1.' 20: " Ye thought evil
against me, (says Joseph to his brethren,) but God meant
it unto good."
Q. 30. How can the decree of God be permissive antd
efficacious 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 of which he is the avenger.
Q. 32. What is the great end of all God's decrees?
A. [His own glory,] Prov. xvi. 4: "1 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 decrees?
A. Angels and men.
Q. 34. What is God's decree concerning angels and:
men, commonly called 1
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'rim. v. 21. Jude ver. 6. Ex. xxxiii. 19. Rom. ix. 11
13, 18.
Q. 36. Is the precise number of angels and men, thus
predestinated, particularly and unchangeably defined 1
A. Yes: 1" 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 decree 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, in
Christ, to eternal life, and the means of it, 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?
* Confession, chap. iii. 1 4.




56               OF THE DIVINE DECREES.
A. By no means; but his mere free grace and love
Eph. i. 6, 12.
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 has not chosen, to dishonour and wrath, to
be for their sins inflicted, to the praise of the glory of his
justice, Rom. ix. i7, 18, 22. 1 Pet. ii. 8. Jude ver. 4.
Q. 41. Since God has appointed the elect to glory, has
he not also fore-ordained all the means?
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, to 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. 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, Matt. xi. 25, 26. Rom. ix. 18.
Q. 44. Are the secret decrees of God, concerning the
eternal state of men, the rule of faith and practice 3
A. No: but the revealed will of God only, Deut. xxix.
29.
Q. 45. Does not this doctrine of particular election and
reprobation limit the general call of the gospel?
A. No: for Christ commissions to  go "into all the
world, and preach the gospel to every creature," Mark
xvi. 15; not as they are elect or reprobate, but as they are
lost sinners of Adam's family, Matt. ix. 13; therefore, all
that hear the gospel have an equal warrant to believe, I
John iii. 23.
Q. 46. Has it a tendency to make men careless in the
use of the means of salvation 3
A. No: because God has 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 3
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 commnon
action of life; because i" the secret things belong unto thlc
* Co;fession, chap. iii. b5 6.




OF THE EXECUTION OF GOD'S DECREES.        57
Lord our God, but those things which are revealed, belong
unto us, and to our children for ever," Deut. xxix.
29.
Q. 48. Wihat improvement ought we to make of the
dol-ctrine of absolute election?
A. We ought 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
up)on, any. condition to be performed by men, Ronm. ix. II;
and that it contains in it all things pertaining to life and
godliness, 2 Pet. i. 3.
QUEST. 8. flozU cdoes God execuzte his decrees?
ANS. God executes his decrees, in the works of crea.
tion 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. Does 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 merely 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 of it?
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 actual existence, 2 Pet. i. 3.
Q. 4. Is there an exact harmony, or correspondence,
between God's decree and the execution of it?
A. When the thing decreed is brought actually into
being, it exactly corresponds to the idea or platform of it.
in the infinite mind of God, Ps. cxxxix. 16; as the tabernacle of Moses answered the pattern given of it in the
Mount, Ex. 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 I" 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, in which his decrees
are executed 1




58             OF CREATION IN GENERAL.
A. They are [the works of creation and providence. J
Q. 7. To which of these works of God does redenptzoa
belong'?
A. To the providence of God, as the most glorious part
of it towards men.
Q. 8. What then is the first external work of God?
A  It is creation: which is therefore called, " The beginning of his ways," Prov. viii. 22.
Q. 9. Vhat is the difference between 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, ordinarily, in the use of them.
Q. 10. 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.
QUEST. 9. What is the work of creation?
ANS. 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 that 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
tells us, that what is created, and has a duration by succession of time, must have had a beginning.
Q. 3. From whom did this world receive its being and
beginning?
A. From God only, who is being itself, and gives being
to all things, Neh. 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 powerfill word, he called "those
thinas 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 nre-existent mlatter, Heb
ii 3.




OF CREATION IN GENERAL.             5~
Q. 7. In what time did God create all things.
A. [In the space of six days,] Ex. xx.  1.
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.
Ql. 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 fiom 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
fbr joy 3"
Q. 10. Can creating power be imparted to any creature?
A. No: it implies a contradiction for a creature to create,
because this would vest a finite creature with infinite
power, Isa. xiv. 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
being the same in substance, equal in power and glory, 1
John v. 7: " These three are one."
QO. 13. For what end did God make all things?
A. He made all things for himself, or for the display of
his matchless excellencies, Prov. xvi. 4.
Q. 14. What are those 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 1
A. In bringing all things, of a sudden, out of nothing,
by his bare word, Ps. xxxiii. 6.
Q. 16. What was that bare word I?
A. Let such a thing be, Gen. i. 3.
Q. 17. 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, Ps. civ. 24.
Q. 18. Why is it said that he made all things [very good?1
A. Because God, upon a survey of his works, declared




60             OF CREATION IN GENERAL.
them to be so, Gen. i. 31: "God saw all that he had mad7e.
and behold, it was very good."
Q. 19. In what 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.
Q. 20. Are not many creatures hurtful to 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
foir thy sake."
Q. 21. Is not God said to 1" 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 X
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 therefore appointed to be the weekly Sabbath, till the resurrection of Christ.
Q. 24. Does this resting, on the seventh day, say that he
was weary with working 3
A..No: " The everlasting God, the Creator of the ends
of the earth, fainteth rot, neither is weary," Isa. xl. 28.
Q. 25. What then is meant by his resting 3
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,
exerted in sustaining them in their being?
A. Yes; for he, by whom the worlds were made, is saidl
to uphold all things by the word of his power, Heb. i. 2, 3.
Q. 27. Do not the scriptures speak of a snew 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. lxvi. 22; Rev. xxi. 1.
Q. 28. What is to be understood by this new creation,
*or new world of grace 1
A. The true church of Christ, particularly under the
New Testament, not excluding the chl-rch triumphant in
heaven.
Q. 29. By whom is this new world created?
A. By the same God that made the old world; " Behold,
I create new heavens, and a new earth," Isa. lxv. 17.




OF THE CREATION OF MAN.             61
Q. 30. Who are the inhabitants of this new wolld 
A. They 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 cannot enter into it, John iii. 3: flesh and blood, or cor
rupted nature, continuing such, cannot inherit it, 1 Cor.
xv. 50.
Q. 32. Is there any difference of nations, sexes, or persons, in this new world?
A. No; for 1"thefle is neither Greek nor Jew, circumcision, 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 1
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
mnan cometh unto the Father, but by me."
Q. 34. In what 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. 16;
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 doctrine of the
creation?
A. That we ought to contemplate God in all his creatures, Ps. xix. 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 of all things, shall be exerted in defence and support of his church and people, in
the time of their need, Ps. cxxi. 2.
QUEST. 10. -ow c did God create mnan?
Alvs. 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 [mwan] made?
A. Upon the sixth day, Gen. i. 26, and 31, compared.
Q. 2. Why was the creation of man delayed, or put off,
to the sixth day?
PARt' I.-6




62             OF'THE CREATI'rON OF' MAN.
A. To discover the great regard God had to man's llappiness and welfare, in that he would first furnish the great
house of the creation for him, before he brought him into
it, Ps. viii. 6-8.
Q. 3. Was there any more solemnity observed in the
creation of man, than in mlaking the rest of the creatures!'
A. Yes: for as to the rest of the creatures, he just commanded them into being; but when man is to be created,
a council of the Tr-inity is held about his formation. Gen.
i. 26, " Let us make man."
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 formal perfections; and it was the purpose of God, though not then 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 a reasonable soul united together.
Q.. 6. Of what was the body of man formed?
A. " Of the dust of the ground," Gen. ii. 7; hence Godl
is resembled to a potter, and man to the clay, and a potsherd, Isa. lxiv. 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 consider 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. Of what 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. In as much 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 sacrifice; 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 to it. Heb. xiii. 4,
"Marriage is honourable in all."
Q. 12. WThat is the other part of man's nature?
A. A reasonable soul.
Qt. 13. How was the soul of man made 2




OF THE CREATION OF MAN.              63
A. God " breathed into his nostrils the breath of life, ana
he became a living soul," Gen. ii. 7.
Q. 14. Why is the creation of the soul of man thus
expressed?
A. To show, that as the Lord is " the God of the spirits
of all flesh," Numn. 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.
Q. 15. In what does the soul of man differ from  the
body?
A. The body is a corporeal, but the soul is a spiritual
and immaterial substance.
Q. 16. In what does the soul of man differ from  the
spirit or life of a beast?
A. The spirit or life of a beast goes downward to the
earth, and perishes 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, Ps. 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, Matt. x. 28. (4.) Christ, and his dying
saints, commit their spirits, or souls, into the hand of God,
Ps. 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 perishes
with the body, the saints of God would be of all men the
most miserable, I 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?" Matt. xvi. 26.
Q. 19. Why did God create man [male and femnale?]
A. For the propagation of mankind, Gen. i. 28; and
mutual 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 pro-mises and
threatenings concerned them both equally, Rom. v. 12;
and to teach us, that notwithstanding this, the man was
the representing head of the covenant, I Cor. xv. 22.
Q.. 21. After whose imaoage did God create man.




64            OF THE CREAlTION OF 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 ah
bodily parts, John iv. 24.
Q. 23. What then was the proper seat of it?
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.
Q. 24. In what did the soul of man bear a likeness to
God 3
A. In its spiritual and immortal nature; and in the
faculties of the understanding and the will, with which it
was endued.
Q. 25. In what did the image of God, which was drawn
on man's soul, chiefly consist 3
A. [In knowledge, rig'hteousness, anzd holiness,] Col. iii.
10; Eph. iv. 24.
Q. 26. What knowledge was man endued with at his
creation 3
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 faculties of his soul, to the pure nature of God, and
the moral law written upon his heart, Eccl. vii. 29.
Q. 28. In what consisted his holiness 3
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 innocence,
absolutely indifferent to good and evil?
A. No: God set man's will only towards good; yet it
was mevable 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 3
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




OF PaROVIDENCE.                65
have preserved their bodies from  sickness, death, and
corruption, Ronl. v. 12, and vi. 23.
Q. 33. In what did man's dominion over the creatures
consist?
A. In his princely power over the inferior creatures, by
which he could rule and use them as he pleased, for God's
glory and his own good, without any injustice, Gen. i. 18,
and ii. 19, 20.
Q. 34. Where did God put the man when he had foi med
him after his own image 3
A. In the garden of Eden; a place eminent for pleasantness, wherein no thing was wanting, either for necessity
or delight, Gen. ii. 8, 9.
Q. 35. Whath may we learn from the holy and happy
state in which man was created?
A. The unspeakable difference between man's former
and present condition: formerly, in a state of innocence,
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 noow,
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.
QUEST. 11. Whcat are God's words of providence?
ANs. God's works of providence are, his most holy,
wise, and powerful preserving and governing all his creatures, arid all their actions.
Q. 1. How does it appear that there is a [providence?]
A. From scripture, and by reason.
Q. 2. How does the scripture evidence that there is a
providence 3
A. It tells us, that the Lord preserves man and beast,
Ps. xxxiv. 6; that he gives " rain from heaven, and fruitful
seasons, filling our hearts with food and gladness," Acts
xiv. 17; that " he giveth 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, not withstanding of their different and oppo6'te natures; the accomplishment of future events, exactly
according to the predictions of tlem  long  before; the
revolutions of kingndoms; the orderly returns of seed-time
and harvest; and the preservation of a church on ealtil.
6*




66                 OF PROVIDENCE.
againlst 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 exists, Isa. xli. 23.
Q. 5. What is the object of God's providence, or to what
does it extend?
A. To [all his creatures, and all their actions.]
Q. 6. What is God's providence towards the angels?
A. He permitted some of them to fall wilfully and irrecoverably into sin and damnation, Jude verse 6; and
established the rest in holiness and happiness, I 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, Matt. x. 30,. as well as the number of the stars,
Ps. cxlvii. 4.
Q. 8. Does it reflect any dishonour upon the providence
of God to take care of the meanest creatures 1
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 to 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. 11. 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 determining the will, both to the action and the right manrine
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'imiting and directing them to good and holy ends, con



OF PROVIDENCE.                 67
trary both to the nature of sin, and the intention cf the
sinner, 2 Kings xix. 28.
Q. 14. What scripture instance may be given, of God's
9ver-ruling the sintul actions of men to holy ends 1
A. The worst action that ever was committed, the crucifying the Lord of glory, was ordered and directed by
God, fbr 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
creatures and their actions?
A. They are two; God's preserving them, and his governing 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 by which he made them
at first, Heb. i. 3-" Upholding all things, by the word of
his power."
Q. 17. Wrhat would be the consequence of God's withholding from the creatures his preserving providence?
A. They would presently sink into their original nothing, Ps. civ. 29.
Q. 18. What is God's [governiing] work of providence?
A. His directing and leading all his creatures to the
proper ends, which he has prescribed and appointed, Prov.
xvi. 9: 1"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."  Ps. lxvi. 7.
Q. 20. Does God's governing providence include in it
his immediate concurrence with every action of the creature?
A. Yes: God not only efficaciously concurs in producing the action, as to the matter of it; but likewise piedetermines the creature to such or such an action, and
not to another, Isa. x. 6, 7; shutting up all other ways of
acting, and leaving that only open, which he had determlined to be done, Ezek. xxi. 21, 22.
Q. 21. How can God concur with the sinful actions of
men, without sin, of which he cannot be the author?
A. Although God not only preserves and supports the
faculties with which a man sins, but likewise previously
immnediately, and efficaciously concurs to the substance,
matter, or entity of the action, yet he by no means concurs to the sinfulness or wickedness of the act, Isa. x. 6, 7.
Q. 22. In what does the sinfulness of an action properly
consist!




68                   OF PROVIDENCE.
A. Not in the matter of the action, but in the foi,: 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 ofl the
law, 1 John iii. 4-" Sin is the transgression of the law."
Q. 23. How may the difference between the'matter and
Jbrmw 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;
but the fJorqm of the action, in point of conformity or disconformity to the law, was vastly diffierent: the stoning
of Achan, condemned by God, and all Israel, was an act
of just punishment, agreeable to the law; but the stoning
of Naboth, an innocent man, was an act of unjust murder,
quite contrary to the law, Ex. xx. 13.
Q. 24. From whence then does the sinfulness or viciousness of actions proceed?
A. Although the power of acting be from God, yet the
viciousness or maligonity of the action is entirely from the
inherent corruption of our own nature, James i. 13, 14.
Q. 25. Does not God present the object which is the
occasion of sinning'!
A. Sin does not arise from the object which God, in his
providence, presents to us, but from our own inward depravity, 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 in
them, by which they crucified him, nor did excite it, but
it was entirely of themselves, Acts ii. 23.
Q. 26. VVllhat are the properties of God's providence!
A. It is [mnost holy, wise, and powerfdtl.]
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, Ps. cxlv. 17.
Q. 28. In what does the holiness of God's providence
appear?
A. In bringing    glory to his mercy and justice out of sin.
Q. 29. How does he bring glory to his mercy out of sin?
A. In malking 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 does he bring glory to his justice out of sin?
A. By the judlgmnents which he executes upon sinners,
even in this life, Ps. ix. 16.
Q. 31. Why is the providence of God said to be [wise?1
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 mnanifested?
A. In the exact harmnony of all the motions thereof with
the world, I-:los. xiv. 9.
0. 33 Why is God's providence called [2powe'.:ftl?]




OF PROVIDENCE.                 69
A. Because it cannot be resisted, Dan. iv. 35-" liHe 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 appa.
rently contemptible means: thus, he mnakes woorm Jacol
to thresh the mountains, Isa. xli. 15; and by the foolishness of preaching saves them that believe, 1 Cor. i. 21.
Q. 35. How is the providence of God usually distinguished.
A. Into ordinary d extraordinary, common and extraordinary, co and
special.
Q. 36. What is the ordinary providence of God t
A. It is his observing the order of things, which he appointed 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
order of things; and such events are called miraculous.
Q. 38. What is a miracle?
A. It is such an astonishing and surprising effect, contrary 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 eye-sight to the born blind, curing
all manner of diseaseases 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 xviii. 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. 16-18, called his moral government.
Q. 41. What is the special providence which God exercises 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, prosperous 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," Ps. evii. 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




70                  OF PROVIDENCE.
gratitude and thankfulness, because there is always some
mixture of mercy with judgment in this life, Ps. ci. 1.
Q. 44. Is it not dangerous to overlook the operations of
divine providence 3
A. Yes; fbr it is said, Ps. xxviii. 5, " Because they regard not the works of the Lord, nor the operation of his
hands, he shall destroy them, and not build them up."
Q. 45. Are not some dispensations of providence very
dark and mysterious 3
A. Yes: his ways are many times in the sea, and his
paths in the great waters, and his footsteps are not known,
Ps. lxxvii. 19.
Q. 46. In what does the mystery of providence appear 
A. In the mysterious tract, and mysterious outward ap
pearance of it.
Q. 47. How is providence mysterious in the tract of it 3
A. In attaining its end by seemingly contrary means;
such as making Joseph's imprisonment the step to his
being second in the kingdom, and the casting of Danie'
into the lions' den, the path to his higher preferment.
Q. 48. In what is providence mysterious in the outboard
appearance of it?
A. In that " all things come alike unto all;" there being
one event to the righteous and to the twicked: and no man
knowing love or hatred, by all that is before him in this
life, Eccl. ix. 1, 2.
tQ. 49. How do you prove that love or hatred cannot be
known by the outward dispensations of providence in this
life 1
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. 19-27.
Q. 50. Is this seemingly unequal appearance of providence in this life, any reflection upon the wisdom and
righteousness of it?
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 that deal very treacherously?" yet,
if the enjoyments of the one, and wants of the other, are
laid in the balance, it would be found, that a "little that
the righteous man hath, is better than the riches of many
wicked," Ps. xxxvii. 16.
Q. 51. What is our duty when providence seems to run
contrary to the promise?
A. It is to believe the promise, and that providence is
running in a direct line to the accomplishment of it;




OF THE COVENANT OF WORKS.            71
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 througl  unbelief," Rona. iv. 18,
20.                                       o
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.
Q. 53. When will the mystery of providence be opened
to the saints 3
A. It shall be fully unveiled at the end of the day, wl e'l
the mystery of it shall be finished, and all the labyrinths,
in which the saints were led, fully unwinded, 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,-not one
thing hath failed thereof," Josh. xxiii. 14.
Q. 55. WVhat improvement ought we to make of this
doctrine of providence?
A. To commit our way to the Lord; to "trust also in
himli, and he shall bring it to pass," Ps. xxxvii. 5.
QUEST. 12. Wrhat special act of providence did God
exercise towards man, in the estate wherein he was created?
ANs. When God had created man, he entered into a
covenant of life with him, upon condition of perfect
obedience; forbidding him to eat of the tree of knowledge
of good and evil, upon the pain of death.
oQ. 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, Where is God my
inaker? —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 1
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.




72            OF THE COVENANT OF WORKS.
Q. 3. How.as this law first given to man?
A. It Mv. written upon the table of his heart, the mo.
ment that God created him in/ hi. ocizwn imlcge, 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 supreme
regard to his authority, Eccl. vii. 29.
Q. 5. What was the peculiar favour which God manifested to man in a state of innocence, besides writing the
law upon his heart?
A. The reducing that law to the form of a covenant, by
which man became confederate with heaven.
Q. 6. What is a covenant?
A. A mutual fl-ee compact and agreement between two
parties, upon express terms or conditions.
Q. 7. IHow 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 woerks?
A. From the condition of it.
Q. 10. Why called [a covenant of life?]
A. From the promise of it.
Q. 11. How does it appear that God entered into a
covenant with man in innocence?!
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"But they, like men, (margin, like Adamn,) have transgressed the covenant."
Q. 12. How does it appear that Adam gave that consent,
which was necessary in a mutual covenant?
A. His silent acquiescence to 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 whatever God shall reveal, and
do whatever he shall command, Rom. x. 5; and, in testimony of it, not to [eat of the tree of knowledge of good
and evil,] Gen. ii. 17.




or THE COVENAN'r OP WORKS.           73
Q. 15. Was this prohibition, of not eating of the tree of
rCtLot ledg e of good acnd evil, a Inoral or a positive precept l
A. It was a positive precept, founded in the sovereign
will of God.
Q. 16. WVas it then a thing in itself indifferent to eat, or
not to eat, of that tree 1
A. There could be no moral evil in eating of that tree,
mnore than any other, antecedently to the command of
God forbidding it; but after that, it was no more indifferent, but highly sinful to do so.
QG. 17. Why (lid God extend the rule and matter o'
san's covenant obedience, to a thing in itself indifferent.
A. That man's obedience might turn upon the precise
point of the will of God, which is the plainest evidence of
true obedience, Ps. xl. 8.
Q. 18. Did man's life and death hang upon this positive
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 I
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; and it pointed him away fiom 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 clay that thou
eatest thereof thou shalt surely die," Gen. ii. 17.
Q. 21. What kind of death was this which was threatened upon disobedience 1
A. It was death temporal, spiritual, and eternal.
Q. 22. Did Adam die a telipporal or 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 l
A. The enduring of the wrath of God, in soul and body,
in a state of separation firom him for ever, Matt. xxv. 46.
Q. 26. What was the promise in tlhi covenant, in case
of obedience?
P.m1mr I. —7




74            OF TIIE COVENANTr OF WORKS.
A. It was life.
Q. 27. flow does it appear that life was promised, when
the promise of it is not expressly mentioned.
A. The promise of life is included in the threatening of
death; 1"In the day that thou eatest thereof, thou shalt
sur'ely 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 to
man in the covenant of works?
A. The continuance of his natural life, consisting in the
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; anid from
Christ himself expounding the promise of the covenant of
works of eternal life, Matt. xix. 16. When one puts the
question to him, " What shall I do, that I may inherit eternal life? " he answers, ver. 17, "If thou wilt enter into life,
(namely, eternal life, by doing,) keep the commandments."
Q. 30. Was there any proportion between Adam's obedience, though sinless, and the life that was promised?
A. There can be no proportion between 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 1 Is it any pleasure to the Almighty, that thou
art righteous? or, is it gain to him, that thou makest thy
way perfect?"
{Q. 31. Why could not Adam's perfect obedience be
meritorious of eternal life?
A. Because perfect obedience was no more than what
he wVas bound to, by virtue of his natural dependence on
God, as a reasonable creature made after his image.
Q. 32. Could lie 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, by which 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 creature; and promised eternal life as a reward of
his work, though he had nothing to work with, but what
he received firom God, I Cor. iv. 7.
* By compact or agreement.




OF rHE COVENANT OF WORKS.            75
Q. 34. Did the covenant of works oblige man to seek
life upon the account of his obediencel
A. It left man to expect it upon his obedience, but did
not oblige him to see/c it on that score; but only on account of the faithfuhilless of God in his promise, graciously
annexing life to main's sinless obedience, Matt. xix. 16.
GQ 35. Did the covenant of works oblige man to make
his own life and happiness the chief end of his obedience.
A. By no means: the promise of life was an encouragement to his obedience, but the glory of God was to be the
clhief end in it; 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 X
A. As it was not between equals, but enjoined by the
sovereign Lawgiver.
Q.. 35. In what respect was it a covenant.
A. As it contained a promise of reward, graciously annexed to the precept, Gal. iii. 12.
Q. 39. Is this covenant abrogated, or still in force 1
A. It was never abrogated, but is still binding upon all
that are under it, Matt. v. 18, and xix. 17.
Q. 40. Did not man's sin abrogate this covenant 3
A. No: his sin bound him under the curse of it, Gal.
iii. 10.
Q. 41. Did not Christ's doing and dying abrogate this
covenant of works?
A. No: it fulfilled both the precept and penalty of it,
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 3 God
forbid; yea, we establish the law," Rom. iii. 31.
Q. 43. Are sinners, that live under the gospel dispensation, 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 whole law, and so are under the curse
of it, Gal. v. 3, 4.
Q. 44. What may we learn from this doctrine 3
A. It teaches us, that eternal death comes by the breach
of the covenant of works in the first Adamt; and that
eternal life comes only by the fulfilling of the same cove
_ant by the second Adam, Rom. v. 19.




OF ADAIN'S FALL.
QUEST. 13. Did ourJ first parents continue in the estate
in which they were cr'eated?
ANs. Our first parents, being left to the freedom of
their own will, fell from the estate in which they were
created, by sinning against God.
Q. 1. What mean you by the [estate] in which man was
created.
A. His state of innocence, in which he had his standing
under God, as his great Lord and Creator.
Q. 2. What standing had he under God in a state of innocence?
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 knowledge of good and evil only excepted.
Q. 3. By what charter did man hold this state' of his
great Creator?
A. By the charter of the covenant of works.
QL. 4. WVhat 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 Creator's goodness, by what he had done for him, so he was to
know much of his displeasure and indignation, if he tasted
the friuit 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 forever.
Q. 7. What do you understand by the course qf obedience, which Adam had to go through, in order to found his
covenant 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 innocence,
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 no 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
7hildren of rmen are either in a natural state, in the first
4damt, or in a gracious state in the second; and conse.




OF AI)AM'S FALL.                77
quently under a dispensation either of divine justice or
mercy.
Q. 10. Are not men to have rewards given them accordlgn to their good or evil works, and consequently may be
said to be in a state of probation, as well as Adam was?
A. The consequence will not hold; because these rewards are of another kind than could have taken place
under the covenant of works, though it had been fihlfilled;
for now, they are either rewards of impartial justice, for
evil works, the woages of sin being death; or rewards of
free mercy to the doing peersons; not for their good works,
but according to them,, 2 Cor. v. 10.
Q  11. 1What is it fbr God to dispense rewards of free
mercy to his people, not Jfo  their good works, but accord.
ing 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 whomI, their persons and performances are accepted,
and thlroug4h 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
not 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 justice 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, Matt. xxv. 32-46.
fQ. 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 mankind 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 offaith, mentioned Rom. iii. 27, which
is false: for, if there had been a law given, which couild
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 respecting the state of probation:
A. To be restless in the use of all appointed means til:
we get in to Christ; that, in the way of believing and walk
ing in him, we may share of the smce reward, promiseJ
through grace' to him that soweth righteousness," Prov
xi. 18.
7*




78                  OF ADAM'S FALL.
Q. 15. How did our first parents fall from the state ia
which they were created 1
A. [By sinning against God,] Gen. iii. 6, 7.
Q. 16. 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 understanding, 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 3
A. Though he was a perfect, yet he was but a mutable
creature, [left to the freedom of his own will,] which was
subject to change.
Q. 18. In what did the freedom of man's will, in a state
of innocence, consist?
A. In a perfect liberty and "power to will and to do
that which is good and well pleasing to God; but yet mutable, 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, Mal. iii. 6. —" 1
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, to
any spiritual good?
A  He "has wholly lost all fireedom and ability of will
to any spiritual good accompanying salvation," so as that
hie can neither " convert himself, nor prepare himself thereunto," John vi. 44, 65.f
Q. 22. What freedom of will have they who are regenerated?
A. They are enabled by grace alone, freely to will and
to do that which is spiritually good, Romn. vi. 18; yet so
as that by reason of remaining corruption, they dlo not
perfectly, and only, that which is good, but likewise firequently that which is evil, Rom. vii. 15, 19, 21.t
Q. 23. When is the will of man made perfectly and immutably free to that only whicli is good?
Confession, chap ix.! 2.  t Ibid. chap. ix. 6 3  t Ibid. chap. ix. $ 4




OF ADAM'S FALL.                79
A. In the state of glory only, Eph. iv. 13. 1 John iii. 2.
Q. 24. What was it for man to be left to the freedoln 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 withheld
that further grace, which he was no way obliged to give,
for preventing his will from yielding to the temptation;
and was pleased, according to his wise and holy counsel,
to permit this abuse, having purposed to order it to his
own glory, Rom. xi. 32.
Q. 26. At whose door then must the Jfall be laid?
A. Only at man's own 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
friuit; and she gave to her husband, and he did eat likewise, 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. 1, and so the most fit tool, of
any other, to serve his subtle and murderous designs,
John viii. 44.
Q. 29. Why was not Eve afraid to entertain converse
cwith 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 then entered 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
state in which 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 scenel
A. A scene of redeeming love and grace, which will be
matter of hallelijahs, 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
eternity, that mercy should be built up for ever, Ps.' xxix. 2.




.80               OF SIN IN GENERAL.
Q. 33. What improvement ought we to make of this
doctrine of the fall of Adam?
A. To be persuaded that the best of creatures, if left to
themselves, cannot be in safety one moment, Ps. 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 dangerous 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, Ps. lxix. 4.
QUEST. 14. What is sinz?
ANS. Sin is any want of conformity unto, or transgression of, the law of God.
Q. 1. In what consisted man's apostasy from God?
A. In sinning against him, Lam. v. 16.
Q. 2. How does it appear that there is such a thing as
sin in the world? 
A. The God of truth declares, that all have sinned, Rom.:ii. 23; the broken law cries for vengeance against transgressors, and by it is the knowledge of sin, Gal. iii. 10.
Rom. iii. 20; conscience, God's deputy in every man's
bosom, tells him he is guilty, Jer. xiv. 7; the reign of
death, and the groans of the creatures round about us,
Rom. viii. 22, 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 transglression," Rom. iv. 15.
Q. 4. Of whose law is sin a transgression?
A. Of the law of God.
Q. 5. What may be understood by [the law of God?]
A. All the precepts, or commandments, God has given
to man as a 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 innocence; but that being, in a great
mneasure, lost by the fall, God has written again to us the
great things of his la w, in the scriptures of truth, Ps. cxlvii.
19, 20.
Q. 7. Are all the laws of God mentioned in scripture, of
hinding force now under the New Testament?
A. No: the cerevmonial law, which was a shadow of goo-l!hings to come, is now abrogated since the coming of
XC hrist in the flesh; and many of the judicial laws, in so far
is they had a particular relation to the state of the Jewish




OF SIN IN GENERAL.                81
nation, ale laid aside; but the moral law is perpetually
billding on all mankind, in all ages and periods of the
world, Ps. cxix. 160.
Q. 8. Does God require a perfect conformity to this lawr 
A. Yes; for there is a curse pronounced against every
one that continues 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
(onto}bnrmity] 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
our creation, Gen. vi. 5; and that every swerving from
the holy law, even in omitting what it commands is sin,
as well as in committing  That 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 has set us, and so are exposed to the curse of
the law, Eccl. x. 8. Gal. iii. 10.
Q. 11. Does 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 I
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,
betcause we were "shapen in iniquity, and conceived in
sin," Ps. Ii. 5; and because it was the first sin of man,
and is the original and fountain of all actual sin, Matt
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, I 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, Ps. Ii.. 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."  See also, 1 Cor. xv. 56. Gal
iii. 10.
0. 19. Are all sins pardonable through grace?
A. There is pardon through the blood of Christ, for all




82                OF SIN IN GENERAL.
sins, except one, namely, the sin against the Holy Ghost
Matt. xii. 31, 32, Mark iii. 28, 29.
Q. 20. What is the sin against the Holy Ghost T
A. It is a wilful, malicious, and avowed rejection of
Christ and salvation through him, by a blaspheming apos.
tate, after manifest conviction of the truth of the gospelreport, and some kind of approbation of it, by the common influence or operation of the Spirit, Heb. vi. 4-6;
and x. 26, 27. 1 John v. 16. Mark iii. 29, 30.
Q. 21. WVhy is this sin called blasphemy against the Holy
Ghost, Matt. xii. 31 3 
A. Because it is an opprobrious and reproachful speaking of, and against the testimony of the Holy Ghost, in
the word concerning Christ; with a direct intention to
disparage 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 3
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 3
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
persecution 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 has " 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 " the blasphemy against the
Holy Ghost shall not be forgiven  unto men 3" Matt.
xii. 31.
A. Not because it is above the virtue of the blood of
Tesus 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
contemptuously rejected by it, Heb. ii. 2, 3.
Q. 26. How may a person be assured that he is not
guilty of this sinl?
A. He may well be assured that this sin is not charged
un him, if he is afraid that he is guilty of it; or in the least
concerned about his unbelief; or has any desire after sal.




OF THE FIRST SIN IN PARTICULAR.          S3
vation throigoh 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 3
A. That it is exceedingly sinful, the greatest of all evils,
Rom. vii. 13; and, consequently, that it must be the severest judgment in this world to be given up to it, Ezek.
xxiv. 13, and the greatest mercy to be delivered from it,
Matt. i. 21.
QUEST. 1.5. What was the sitn whereby ozr first pa-'rents fell j;ioln the estate wherei~n they were created?
ANs. The sin whereby our first parents fell from the
estate wherein they were created, was their eating the
forbidden fruit.
-Q. 1. Why is the fruit called [forbidden fruit?]
A. Because the eating of it was forbidden, under the severest penalty, Gen. ii. 17: "But of the tree of the knowledge 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
manifest his dominion over them as Lord of all.
Q. 3. Were not our first parents guilty of sin before eating of the forbidden fruit 3
A. Yes: they were guilty in hearkening to the devil,
and believing him, before they actually eat it.
Q. 4. Why then is their eating of it called their first sin?
A. Because it was the first sinfinished, James i. 15, and
an express violation of the positive precept, Gen. iii. 11.
Q. 5. WVhere was this first sin committed?
A. In Paradise, where God had placed the man, and
created the woman, Gen. ii. 8, 22, and iii. 6.
Q. 6. Was there any aggravation of this sin, arising
from the place where it was committed X
A. Yes; for, in Paradise, our first parents had abundance of other fruit, and of every thing necessary and delightful: and, that place being a type of heaven, should
have even 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 from Ps. xlix. 12, that it was done very
soon after they were created: "Man being in honour,
abideth not."




84         o}' THIE PlRST S1N IN PARTICIJLAR.
Q. 8. Why did the devil make such haste in temptillg
man to sin?
A. Because he did not know how soon man might he
confirmed in a holy and happy state; and, in that case,
become impregnable against all his temptations.
Q. 9. How did Satan lay his train for enticing our first
parents to eat the forbidden fruit.
A. He attacked the woman, in the absence of her husband; endeavoured to make her doubt of the truth of
(God's threatening; presented the object, fruit pleasant to
tile eye; pretended a greater regard and concern for tlhlm,
than God himself; and laboured to persuade them, that
they should be like God, in the largeness of their knowledge, upon their eating: all which may be gathered from
Gen. iii. 1-6.
Q. 10. 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 X
A. However light and trivial it may appear in the carnal eye, to eat of a little fruit; yet, ift' weighed in God's
balance, it will be found to be a most heinous sin, and to incorporate many other sins, against the law of God, Hos. vi.
7: "They like Adam, (margin,) have transgressed the
covenant."
Q. 12. How does that appear?
A. From our first parents being guilty of manifest unbelief, the highest ingratitude, the most intolerable pride
and ambition, unaccountable inadvertency, most unnatural
rebellion, and most cruel murder, in their eating the forbidden fruit.
Q. 13. How is unbelief included in that sin 3
A. In their giving more credit to the devil, than to God,
respecting the truth of the threatening, Gen. ii. 17. 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 amnd ambition was there in the first
sin?
A. In aspiring to equality with God in his inimitable
attributes, 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
desired to make one wise."
Q. 16. What inadvertency were our first parents guilty
of in eating the forbidden fruit?
A. In entering into communication with a creature of




OF OUR FALL IN ADAM.              85
any kind, and however much disguised, about violating
the express inhibition of their Creator.
Q. 17. How were they guilty of rebellion in the commission of this sin'
A. By entering into a confederacy with Satan against
God, and thus virtually choosing him for their god and
sovere ign, 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 Z
A. They were 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
liberty; and when he had a sufficient stock of grace in
his hand, to withstand the tempting enemy; in being committed after God had made a covenant ~f life with him, and
given him express warning of the danger of eating 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, andc
the temptations of Satan to it, Ps. lxvi. 18; James iv. 7,
that since man, in innocence, fell before the temptation,
how easy a prey must fallen man be, if not kept by the
power of God, through faith, unto salvation! Ps. xxxix.
A, 1 Pet. i. 5; and therefore to be strong only "in the
Lord, and in the power of his might," Eph. vi. 10.
QUEST. 16. Did all mankind fall in Adam's first
transgression?
ANs. The covenant being made with Adam, not only
for himself, but for his posterity; all mankind, desceilding 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 coveCnant was the first Adamn the head 
A. Of the covenant of works, Gen. ii. 16, 17.
Q. 3. Of what covenant was the last Adamn the head 3
PART I.-8




86              OF OUR FALL IN ADAM.
A. Of the covenant of grace and promise, Ps.. lxxxix.
3, 28.
OQ. 4. Whom did the first Adam represent in the covenant 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 covenant of grace?
A. All his spiritual seed given him of the Father, John
xvii. 6.
Q. 6. Is there any similitude between thefirst and last
Adam?
A. Yes: the first Adam was the " figure of him that was
to come," Rom. v. 14.
Q. 7. In what did that figure, or similitude, consist 3t
A. It consisted chiefly in their being, each of them, a
representing head of their respective seed, 1 Cor. xv. 22.
Q. 8. In what consists the dissimilarity, or disparity,
between 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, Immanuel, God with us, 1 Cor. xv. 45, 47; Matt.
i. 23: the first Adam, in his best estate, was only a mutable creature; the last Adam, is the unchangeable God,
Heb. xiii. 8.
Q. 9. What relation has the first Adam to all mankind.
A. A twofold relation; that of a covenant head, and of
a natural root.
Q. 10. How does it appear that he was a covenant head;
or, that the covenant of works was made with him, [not
only for himseljf 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 all
mankind on that account, ver. 17.
Q. 11. WTas it reasonable, that Adam should represent
his posterity in the covenant of works?
A. Nothingr 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 thus 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. Wrould not the title of every one of his posterity
to life, in that case, have been founded upon their own
perfect and personal obedience?




OF OUR FALL IN ADAM.              87
A. No: their title to eternal life would have been found.
ed 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 does this appear 
A. Since Adam's disobedience is imputed to his posterity for their condemnation, Rom. v. 18, it necessarily follows, that his obedience would have been imputed to them
fbr 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 ordinary 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 3
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?
A. They were in him virtually, as a natural root; and
representatively, as a covenant head.
Q. 19. Why is it said, [all mankind, descending fromn
him by ordinary generation, sinned in him, and fell with
him, in his first transgression?]
A. That Christ might be excepted, who descended, as
to his human body, from Adam; but not by ordinarp
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," Matt. i. 18.
Q. 21. What was the reason of this extraordinary generation.
A. That the human nature of Christ might not be stained or tainted with original sin which is conveyed frorm
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 ip
Adam as its representative, but he derived it legally, aftei
Adam ceased to be a public person.
Q.'23. }How did he derive it legally?




88           OF MAN'S STATE BY THE FALL.
A.. In virtue of his being considered as one in law Withf
his spiritual seed, whom he represented as their surety,
according to his undertaking fromr eternity, Prov. viii. 23;
and therefore behoved to assume the same nature with:
them, Heb. ii. 1 1, 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 I
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, I Cor. xv. 49.
QUEST. 17. Into what estate did the fall bring mankind?
ANs. The fall brought mankind into an estate of sin
and misery.
Q.. Why is man's apostasy from God called [the
fall?]
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 irffo the depths of sin and misery,
called in scripture, a horrible pit, and miry clay, Ps.
xl. 2, and " the pit wherein is no water," Zech. ix. 11.
0Q. 4. Why is man's state, by the fall, called an [estate of
sin?]
A. Because he is now under the guilt of sin, Rom. iii.
19, which has 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 in all manner of misery, Rom.
v. 12.
Q. 6. Why is the state of sin put before the state of
nmisery?
A. Because there, could be no misery, if there were no
sin; sin being the procuring cause of all misery, Rom.
vi. 23.




MANYS NATURAL STATE.               89
Q. 7. How came man into this state of sin and misery?
A. By the abuse of his free will; hence mankind sinners
are called self destroyers, Hos. xiii. 9: " O Israel, thou hast
destroyed thyself."
Q. 8. How does the Spirit of God, in scripture, express
man's state of sill 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, Isa. xlix. 24, 25;
and a state of death, bothl spiritual and legal, Eph. ii. 1.
Q. 9. Is man in any capacity to help himself out of this
sinful and miser-ale state?
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. Has 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, Ps. lxxxi. 11; and therefore rejects the only help
of God's appointment, John v. 40.
Q. II. 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 said, a Confederacy, Rom. iii. 19; and
therefore 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.
QUEST. 18. W7herein consists the sinfulness of that
estate whereinto man fell?
ANs. 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 nature, 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
Ps. li. 5.
Q. 2. How is original sin usually distinguished?
A. Into original sin impitted, and original sin inherent.
Q. 3. What is original. sin imputred?
A. [Tlhe guilt of -Adal's first shil.]
8.,




1'dC            OF THE SINFULNESS OF
(. 4. What is original sin inherent?
A. [zTie 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-"1 By one man's disobedience, 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 between him and
them, he being their legal head and representative, and
the covenant made with him, not for himself only, but for
his. posterity likewise, 1 Cor. xv. 22-" In Adam all die."
Q. 8. Why was Adam'sfirst sin imputed, and none of
his after sins?
A. Because the covenant being broken by his first sin,
his:federal headship ceased; for being then legally dead
and his posterity in him and with him, he stood afterwards'
merely 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
breaking the covenant of works, did that covenant cease
likewise?
A. No: that covenant, though broken, stands binding,
so as the obligation to pay the debt of obedience to the
precept, and satisfaction now to its penalty, 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 does it appear from scripture, that all Adam's
posterity had his first sin imputed to 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 condem.nation, ver. 16; and
surely there can be no condemnation, passed by a righteous judge, where there is no crime, Rorn. iv. 15.
Q. 11. Is it not said, Ezek. xviii. 20, "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
violations of the law, of which their parents were guilty,
and who did not imitate them; not of the posterity of
Adam in general, as exempt'ng them firom his'first sin.
with which the scriptures quoted in. answer to the tbrmei
question, plainly prove them lchargeable.




MAnis  rA't'tRAL STATr1E;          91
QO. 12. What'is meant by the [wavnt of original irg ht.
eousness?]
A. The want of that rectitude and purity of nature,
which Adam had at his creation; consisting in a perfect
conformity of all the powers and faculties of his soul to
the holy nature of God, and to the law which was written
on his heart, Eccl. vii. 29.
Q. 13. flow does it appear that all mankind are now
destitute of this original righteousness 1
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 oftl-e law there shall no flesh be justified
in his sight, Rom. iii. 10-12, 20.
Q. 14. What follows upon this want of original righteousness?
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, Rev. iii. 17. Isa. lxiv. 6.
Q. 15. Does the law of God demand original righteousness from mankind sinners, though they now want it?
A. Yes:: their want of it Can never derogate firom the
right of the law to demand it, because God endowed man
with this part of his image, at his creation; and his want
of it: was owing to his own voluntary apostasy fiom
God.
Q. 16. Under what penalty does the law demand this
original righteousness 
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, Ps. lxxxix. 19.
Q. 18. Does original sin consist in a mere privation, or
want of righteousness?
Ai. It consists also in the corruption of the whole nature,
Tit. i. 15. Rom. iii. 10-19.
Q. 19. What is meant by [the corruption of the whole
nature?]
A. The universal depravation both of soul and body, in
all thIe faculties of the one, and members of the other, Isa.
i. 5,6.
Q. 20. How does this corruption of the whole nature
alpear?
A. In an utter impotency, and bitter enmity to what is
spiritually good, Rom. viii. 7, and, in the strongest inclina
tion and bias to what is evil, and to that only and continu
at.lly, C-en. v:. 5.




92               OF THE SINFULNESS OF
Q. 21. How may we be certain that our [whole nature]
is corrupted?
A. FromI the word of God, and from experience and
observation.
Q. 22. How does the vword 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
maale " 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, Ps. li. 5; that " that which is born of the flesh is
flesh," John iii. 6; and that we are by "nature children of
wrath,' Eph. ii. 3.
Q. 23. How imay 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 out-breakings of sin in it; and the
necessity of human laws, fenced with penalties, are clear
outward evidences of the corruption of our nature.
Q. 24. WThat inward evidences may every one of us
experience within ourselves, of the corruption of our
nature'!
A. Each of us may sadly experience a natural disposition to hearken to the instruction that causes us to err,
Prov. xix. 27; a caring for the concerns of the body more
than those of the soul, Matt. xvi. 26; a discontentment
with some one thing or other in our lot in the 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 corrupted.
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 samrne time, so the very moment the soul is
united to the body, we become children of fallen Adaom,
not only as our natural, but as our federal head, Rom
v. 19.




MAN'S NArTURA-L -STATR,           93$
Q. 27. Wrhat is the consequence of becoming the child*
ren of fallen Adanm, as our federal head X
A.. The consequence is, that, the moment we are so,. his
first sin is irmputed to -us, and we thus become legally and
spiritually dead, under the curse; not only wanting origin
rial rifghteousness, but having our whole nature corrupted
and depraved, 1 Cor. xv. 22: "In Adam all die."
Q. 28. Since, then, the soul of every one is a part of that
per-son, which is cursed in Adam, does God, in the creating
it, infuse any sin or impurity into it 
A. By no means; but only, as a righteous judge, in
creating the soul, he denies or wi.thholds 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 our sin?
A. So far from it, that, on the contrary, it evidently follows, 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. Does -the holiness of the parents prevent the
propagation of original corruption to their children 3
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. Has this poison of corruption run through the
whole man-?
A. Yes: "The whole head 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. How 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. How is the will corrupted?
A. With enmity and rebellion against God; with oppo.:
sition to his law and gospel; with aversion from the chief
good; and inclination to all evil, Rom. viii. 7.
Q. 35. How are the affections corrupted!
A. By being cdjsplaced and disordered, set upon trifling,




94               OF THE SINFULNESS OF
vanities and sinful pleasures, instead of God the supreme
good, Ps. v. 2, 6. Isa. Iv. 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, Ps. 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 in a state of sin
and spiritual uncleanness we are born, Ps. li. 5. And
"there shall in no wise enter into the heavenly Jerusalem,
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 who 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, antecedently to the commission of any actual transgression 
A. From the severe troubles and distresses to which
Infants are liable, and from death passing upon them before they are capable of sinning, after the similitude of
Adam's transgression; 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,if 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,
to it; or they flow from some antecedent act, which is
either the cause, occasion, or impediment, of the duty
omitted; 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.




MAN'S NATURAL STATE.               95
Q. 45. fWhat may we learn from the doctrine of original
sin?
A. rhat 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, Matt. vii. 17, 18; and, conse.
quently, we may learn the necessity of regeneration, and
ingraftment in the second Adam, without which it is im.
possible we can enter into the kingdom of heaven, John
iii. 3.
QUEST. 19. What is the misery of that estate whereinto manfell?
ANS. 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 forever.
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 has lost;
the evil he lies presently under; and the future misery and
punishment to which he is liable.
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 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 which 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 fullest latitude and extent; or all the hap.
piness 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 in
which he was created?
A. His chief happiness lay in his enjoyment of fellowship and [comlntnmion with, God.]
Q. 6. In what did that fellowship and [communion] consist?
A. In the moat agreeable intimacy and familiarity that




,96                or rrH;EWII.E.OF T -H;IEMISERY -OF'
man had with'~od, in the uninterrupted enjoyment of his
gracious rtF sence.
Q. 7. How does it appear:that hman has [lost] this by the
fall 
A. It appears from  his being' "without. God'in tile
world," Eph. ii. 12; and "alienated from the life of (od,'
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 fly from  the presence of God, and to- hide
themselves 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..%. 10. Is that door of access to-God, and fellowship with
him, closed and shut against all mankind?
A. Yes: because "all have sinned and come short of
the glory of God," Romn. 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. 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 [wratl/] of God?
A. It is to be under his anger, in the sad and dismal
effects.of it, whether in a more visible, or more secret
way, Ps. 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.
Q. 14. How does it.appear that man is now under the
wrath and curse of God? 
A. From those passages of scripture, where God is said
to be " angry with the wicked every day," Ps. vii. 11; that
his "wrath is revealed,frolm heaven against all unrighteousness and ungodliness of men," Rom. i. 18; -that " he'
who believes not is condemned already; and' the wrath of
God abidethl 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 burnincsl!" Isa. xxxiii. 14.
"Who knows the power of liis anger!" Ps. xc. 11., It
makes the whole creation groan, Rom. viii. 22; and when
it lighted 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. Ps. xxii.. 14, 15.




MAN'S NATURAL STATE.                97
Q. 16. Can any man hide himself friom the presence of
an angry God?
A. Noo: there is no flying from the presence of that God
who is every where, Ps. cxxxix. 7-13.
Q. 17. What is the third branch of man's misery by the
A. He is [liable to all the miseries of thiMs I'fi, to death
itself and to the pains of hellJfor ever.]
Q. 18. What are these miseries which man is liable to
in [this li/fe?]
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
debased, 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. 11; horror of conscience, Isa. xxxiii.
14; vile affections, Rom. i. 26;"* and the thraldom  and
bondage of Satan, 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 those external miseries we are liable
to in this life?
A. They are either more public, such as sword, famine,
pestilence, desolation by fire and water, captivity, persecution, and 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. 16, 17, &c.
Q. 22. Do not all these external miseries come alike to
all, both godly and wicked?
A. Yes, as to the external conduct of providence, Eccl
ix. 2; but to the golly they are only fatherly chastisements,
and work together fbr 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.
Q. 24. What [death] is here intended?
* Larger Catechism, Quest. 28.
P. Tt I.T-9




98                OF THE MISERY OF
A. A corporeal or bodily death, which lies in the sepa
ration of soul and body.
Q. 25. Is sin the cause of death 1
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 has said, " The soul that sinneth,
it 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 Elijah?
A. They underwent what was equivalent to death in
their translation to heaven; it fared with them as it will
with the saints that shall be alive at Christ's second coming, concerning whom it is said, " We shall not all sleep,
but we shall all be changed," 1 Cor. xv. 51.
Q. 28. WhLat is the difference between the death of believers and the death of the wicked 3
A. To the wicked it comes as 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 executioner, 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 vanquished 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?
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, I Kings xxi. 20,
-" Hast thou found me, O mine enemy!"
Q. 31. What misery has sin made us liable to after
death l.
A. [ 7o 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, Matt. xxv. 41.
Q. 33. If it was prepared for the devil and his angels,
what concern have any of mankind with it 1
A. Though it was prepared for the devil and his angels,
yet the wicked of the world shall be turned into it also,
and all the nations that forget God, Ps. ix. 17.




MAN'S NATURAL STATE.               99
Q. 34. Why must the wicked and ungodly world be
turned into hell, with the devil and his angels 1
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  many fold 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, Matt. xxv. 41;
they shall lose the vision and fruition of the glorious Im.
manuel, Matt. vii. 23; they shall lose their own souls,
Matt. xvi. 26, and all the pleasures of sin and sense, in
which they placed their happiness in this world, Luke
xvi. 25.
Q. 37.'What will be the punishment of sense which the
wicked shall suffer in hell?
A. It is represented in scripture by their being shut up
in outer darkness, Matt. viii. 12; in a lake of fire and
brimstone, Rev. xx. 10, where the smoke of their torment
shall ascend up for ever and 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 [thepains
of hell] shall be [for ever,] or everlasting?
A. The wicked are said to be "cast into everlasting
fire," Matt. xviii. 8; to "go away into everlasting punish.
ment," Matt. xxv. 46; to be " punished with everlasting
destruction," 2 Thess. i. 9; to have the " mist of darkness"
reserved for them for ever, 2 Pet. ii. 17; to be "tormented
day and night, for ever and ever," Rev. xx. 10; and by
several other expressions of the like nature.
Q. 39. Is eternity of punishment essential to the threatening, or penal sanction of the law 
A. No; else there never had been a satisfaction for sin.
Qt. 40. Whence then arises the eternity of punishment?
A. From the nature of the creature, which being finite,
can never be capable of enduring the uttermost of infinite
wrath; Ps. xc. 11: "Who knoweth the power of thine
anger?"
Q. 41. How can it consist with the justice of God, to inflict eternal punishment for temporal sinning?
A. Because sin, objectively considered, is an infinite
evil, as being committed against an infinitely holy God;
and therefore nothing can expiate it, but a satisfaction of
infinite worth, which mere creatures can never yield, 1
Pet. i. 18, 19.




00          OF THE COVENANT OF GRACE.
Q.-42. WVhat sort of sinners shall undergo the most
dreadful degree of punishment in hell a
A. rhe despisers of Christ and the gospel: it will be
more tolerable for Sodom and Gomorrah, for Tyre and
Sidon, who never heard of Christ, than for Chorazin, Beth.
saida, and Capernaum, and other cities, nations, and persons, to whom Christ, and his great salvation, have been
offered, and yet rejected through unbelief, Matt. xi. 2125; Heb. ii. 3.
Q. 43. What should all this teach us l
A. That however sweet sin be in the mouth, it will be
bitter in the belly, even lamnentation, mnourning, and cwo,
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 by which we can be saved from sin
and wrath, except the name of Jesus only, Acts iv. 12.
QUEST. 20. Did God leave all mankind to perish inz
the estate of sin a3nd mnisery?
ANS. God having out of his mere good pleasure, from
all eternity, elected some to everlasting life, did enter into
a covenant of grace, to deliver them out of the estate of
sin and misery, and to bring them into an estate of salvation by a Redeemer.
Q. 1. What became of the angels that fell, by their
sinning 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.
Q. 2. When man joined with the devil in a conspiracy
against God, did God treat him the same way?
A. No; he had a purpose of grace and love towards
some of Adam's race; and therefore, immediately after the
full, declares his fixed intention of assuming the human
nature, in the person of the Son, that he might redeem lost
man, and bruise the head of the old serpent, that had
ruined him, Gen. iii. 15.
Q. 3. VWhen did God's purpose of grace and love, to.
wards any of Adam's family, commence or begin?
A. It never had a beginning; for he loved them from
everl;lstin,, Jer. xxxi. 3E; E1h. i. 4.




OF THE COVENAN'r OF GRACE.         101
Q. 4. Can any reason be given why God has [electedl]
fallen man, rather than fallen angels, and why he elected
[sovme] of Adam's race, and not others of them?
A. It is dangerous to search into the reasons of holy and
adorable sovereignty; it becomes us to acquiesce in this,
that God did it [out of his mere good plcasure,] Eph. i. 5;
Matt. xi. 6.
Q. 5. To what happiness did God ordain his elect from
among men 3
A. He ordained them to [everlaosting 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, and therefore can never be the cause of election,
Eph. i. 4-6.
Q. 7. Is Christ the cause of election 3
A. No; the 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 1
A. Because in one and the same decree of election, the
love of God lighted both upon the head, and upon the
members, considered as in him, Eph. i. 4.
Q. 10. By whom is it that God brings any of Adam's
race to eternal life!
A. [By a Redeemer,] Rom. xi. 8.
Q. 11. How are sinners of mankind to be viewed in relation to a Redeemer 3
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 for their deliverance, and to rescue them by mere
Vorce 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 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.




102           OF THE COVENANT OF GRACE.
lay down a price; but in dealing with Satan, act by way
of power 
A. Because God, being the creditor, had a right to de
mand a price, but Satan being only the jailor, has no lawright to detain the prisoner, after the creditor is satisfied:
and yet, refusing 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 X
A. Yes; Ps. lxxxix. 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 between them,
Isa. liv. 9, 10.
Q. 20. Who is the party contractor on Heaven's side 3
A. It is God himself, the proposer of the covenant, and
the offended party, Ps. lxxxix. 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 3
A. It is Christ, the chosen of God, as he is called, Luke
Axiii. 35.
Q. 23. In what does this covenant consist?
A. In the mutual agreement between God and his
chosen One.
Q. 24. When was this covenant made?
A. From all eternity, or before the world began, Tit.
2.
Q. 25. " Vith whom was the covenant of grace made l"
A. " With Christ as the second [or last] Adam; and in
him with all the elect as his seed, Gal. iii. 16." *
Q. 26. WVhy is Christ called the last Adam? 1 Cor.
xv. 45.
A. Because as the first Adaim 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
* Larger Catechlisln, Quest. 31.




OF THE COVENANT OF GRACE.            103
spiritual 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 second
Adam, accepted the gift, John xvii. 6; as also, the Father
proposed to him, as the last Adaim, the covenant of grace
in the full tenor, condition, and promises of it, to which he
consented; and thus the covenant of rich grace was concluded between them; Zech. vi. 13, " The counsel 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 covenant, 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: "I 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 the ancient usage in making of covenants 3
A. It was to cut a beast in twain, and to pass between
the parts of it, Jer. xxxiv. 18.
Q. 31. What does this usage import, as applied to God's
making a covenant with his Chosen?
A. It imports, that it was a "covenant by sacrifice,"
Ps. 1. 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 3
A. It was divine justice, Zech. xiii. 7.
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. fIow does it appear that Christ is the head ar.,1
representative of his spiritual seed in this covenant?
A. From the making of the promises originally to him
and from his being the surety of the covenant.
Q. 36. When were the promises made to him?
A. Before the world began; which, in scripture style, i'




104           OF THE COVENANT OF GRACE.
the same as fiom eternity, Tit. i. 2, " In hope of eternal
life, which God, that cannot lie, promised before the world
began."  And there was none before the world began, 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 hle surety for them 
A. He was their sur-ety 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, he 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. 40. 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 do you understand by the elect of mankind?
A. A certain number of mankind chosen, from eternity,
to everlasting life.
Q. 43. How does 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, Ps. lxxxix. 3: " I have made
a covenant with my Chosen;" that is, with Christ, as contracting for all the chosen, or elect of' God.
Q. 44. Why are the elect called Christ's seed? Ps.
lxxlxix. 4.
A. Because he begets them  with the word of truth.
James i. 18; and they are born again to him in their re-.
generat'on, 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, whom he repre
sented; in as much as the seed of Abraham are buit a) part:of Adam,('s seed, which includes all mankind.




OF THE COVENANT OF GRACE.           105
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 ut
terly 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. How does the freedom  of this electing love
appear'!
A. In pitching upon objects altogether unlovely, Ezek.
xvi. 6.
Q. 48. How does the sovereignty of it appear?
A. In pitching on.some such anlovely objects, and passing by others in the same condition, Rom. ix. 21.
Q. 49. Was it any disparagement to the federal representation of the second.Adaicm, that he represented only
somne of mankind, whereas the first Adam represented the
whole of his race'
A. No; because it was unspeakably more for Christ to
undertake and contract fir one sinner, than for Adaml to
contract for a whole righteous world.
Q. 50. Is what is called by some divines, the covenant
of iredemtption, 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
covenant is wholly of free grace to us; yet there is
no warrant from  scripture, to suppose a covenant of
redemption distinct from the covenant of grace.
Qt. 51. How many covenants are there for life and
happiness to man in scripture reckoning?
A. They are but two in number: of which 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
only two covenants, of which the covenant of works is
one I
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 does it appear that the one from  Mount
Sinai, which gendereth to bondage, is the covenant of
works?
A. Because the generating of bond children, excluded
fiom the inheritance, Gal. iv. 30, is a distinguishing character of the covenant of works, which cannot agree
to the covenant of grace under any dispensation of it.
Q. 54. Was then the covenant at Mount Sinai a cove.
nant of works?
A. The covnant of works was only repeated at Mount




106           OF THE COVENANT OF GRACE.
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 condition of the covenant of grace.
Q. 55. Does the scripture make mention of the blood of
any more than one covenant 1
A. The scripture makes mention of the blood of the
covenant, in the singular number, four several times,
namely, Ex. 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. 56. What is the native consequence of the scripture's
mentioning the blood of the covenant, in the singular
number, and not the blood of the covenants in the plural
number 1
A. The consequence is, that the covenant, the blood of'
which the scripture mentions, and upon which our salvation 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 covenant of redemption, and a covenant 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 t
A. It is Christ, as representative and surety, his fulfilling all righteousness, owing to God by his spiritual
seed, in virtue of the broken covenant of works, Matt.
iii. 15.
Q. 60. In what 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. 61. Why was holiness of nature necessary as a conditionary article of the covenant?
A. Because nothing being so opposite to God as an unholy nature, and yet the elect having their natures wholly
corrupted, it was therefore necessary, that Christ, their
representative, 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.
For proof of th:s, see Larger Cateclismn, Quest. 31, "With whllom
was the covenant of grace made? Ans. The covenant of grace was
made with Christ, as the second Adam, and in hinm, with all the elect
Rs his seed, Isa. liid 10, 11: Rom. v 15, to the end, Gal. iii. 16."




Or THE COVENANT OF GRACE.            107
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 him, or
any of his natural seed, without keeping the commandmellts by the Surety, Matt. 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,
ii. 8.
Q. 64. Was satisfactionlfor sin any part of the condition of Adam's covenant 3
A. No: holiness of nature, and righteousness of life,
were the sole condition of it.
Q. 65. How then came satisfaction for sin to be a conditionary article in the new covenant 3
A. Because the covenant of works being broken, and
the penalty of it incurred, the holiness, justice, and veracity of God insisted, that without shedding of blood, there
should 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 branches of the law, or covenant of works,
Christ, as a public person, should satisfy publicly 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 would have
undergone, for the breach of the covenant of works; that
is, death, in its fullest latitude and extent, Gen. ii. 17, compared with 2 Cor. v. 14.
Q. 69. What is that death in the fullest latitude and
extent which Christ had to endure, in 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 avenging
wrath which sin deserved; and likewise the actual execution of this sentence upon him to the uttermost, for the
full satisfaction of justice, Gal. iii. 10; Ezek. xviii. 4.
Q. 70. Has 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. 2.
Q. 71. How does it appear, that this righteousness of
Christ is the condition of the covenant of grace?
A. Because his fiulfilling all righteousness is the only
ground of a sinner's right and title to eternal life, Rom. v




108           OF THIE COVENANT OF GRACE.
21; and the sole foundation of his plea befoi t  God, Ph]il
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 of it.
Q. 73. May not faith be the condition, when the scrip.
ture says, that Abraham's faith'" was counted unto him
for righteousness 3" Rom. iv. 3.
A. It was the object upon which Abraham's faith terminated, namely, Christ and his righteousness, and not
his faith itself, or his act of believing, that was counted to
him for righteousness.
Q. 74. WVhat place then has faith in the covenant?
A. It has the place of an instrument and gift; and is
necessary, as such, savingly to interest us in Christ,* John
i. 12; and to determine us to acquiesce in his fulfilling the
condition of the covenant for us, Isa. xlv. 24.
Q. 75. What may we learn from the conditiona ypart
of the covenant, as fulfilled by Christ 3
A. That the redemption of the soul is precious, being
ransomed at no less a sum than the holy birth, righteous
life, and satisfactory death of the Son of God, I Pet. i. 19;
and that the law is so far from being made void through
-faith, that it is established by it, Rom. iii. 31.
Q. 76. Seeing in every covenant there is a promise, what
are the proamises of the covenant of' grace3
A. They are such as have either their direct and immediate effect upon Christ himself, as the Head; or such as
have their direct and immediate effect on the elect, comprehended 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, Ps. lxxxix
21; of the acceptance of it, Isa. xlii. 21; and of a glorious reward to be conferred upon him, as the proper merit of his
work done, Isa. lii. 13.
Q. 78. What are those promises that have their direct
and immediate effect upon the elect'
A. They are all the promises pertaining to life and godliness; 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 liJf, mentioned, Tit. i. 2: "In
hope of eternal life, which God that cannot lie, hath piromised before 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 lifte?
* Larger Cateahism, Answer to Quest. 32.




OF THE COVENANT O1 GRACE.            109
A. It comprehends in it all true happiness, and its everlasting continuance.
Q. 80. How is it evident, that all true and eternal happiness is comprehended in the meaning of the promise of'
eternal life?
A. In as much as the death threatened in the covenant
of works, included all misery in this world, and 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 effected, 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 endorsed or directed l
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 endorsement 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 does faith, or believing, give to the
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 2romissory part of
the covenant?
A. That all the benefits of it 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 1
A. Although there was a penalty in the covenant of
works, because Adam, with whom it was made was a fallible creature; yet there could be none in the covenant of
grace, 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, fallibte,
even after they are brought to believe?
A. It is certain, that believers are fJllible, in respect ot
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 to believers?
PA'r I.- 10




110           OF'rHE COVENANT OP GRACE.
A. No; because they are not vindictive, but medicinal,
and really belong to the proorissory part of the covenant,
as is evident friom Ps. 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 favour, 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
reward of his work, Isa. xlix. 8.
Q. 91. What do you understand by the administration
of' the covenant?
A. The entire manargement of it, by which it may be
rendered effectual to the end for which it was made, Ps.
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 does he administer the covenant to sinners
of mankind indefinitely?
A. In the general ofer of the gospel, which is "good
tidings to ALL PEOPLE," Luke ii. 10; in which all, without
exception, are declared welcome, Prov. viii. 4; Mark
xxvi. 15.
Q. 94. What is the foundation of the unlimited administration of the covenant, in the gospel offer?
A. It is not founded on election, but on the intrinsic sufficiency of Christ's obedience and death for the salvation
of all, John i. 29.
Q. 95. For what end does he thus administer the covenant to sinners of mankind?
A. [To deliver them out of the estate of sin and misery,
and to bring them into an estate of salvation,] Gal. iii. 21, 22.
Q. 96. How does he bring them into a state of salvaion?
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 another subscribe with his hand unto the Lord," Isa. xliV. 5.
OQ. 97. How long will he continue to be lhe administrator of the covenant?
A. As he dispenses all the blessings ot 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 its promises to them, Eph. v. 27.
Q. 98. How does it appear that he will be the admirinis
trator of the covenant through eternity?




OF THE COVENANT OF GRACE.    I       l
A. Because he is to remain the eternal bond of union,
Heb. vii. 25, and medium of communication, between God
and the saints for ever, Rev. vii. 17.
Q. 99. What is the first and fundamental act of his
administration?
A. It is his disposing the all things, which he has in his
hand, as the appointed trustee of the covenant, to poor
sinners, by way of a TESTAMENT, Luke xxii. 29: "I appoint (or dispose) 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 a weighty cause,
or proper condition; but a testamentary disposition is a
deed, or conveyance, of grace and bounty, without all
conditions, properly so called.
Q. 101. How is this applied to the Father's disposition
and to Christ's.
A. The Father's federal disposition of all covenantbenefits to Christ, was on condition of his making " his
soul an offering for sin," Isa. liii. 10; but Christ's testamentary disposition to sinners, who have nothing, is " without money and without price," chap. Iv. 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
eternity; but it is obvious, that his commencing testator
of this covenant, being an act of his administration of it,
could not take place till the covenant of works was broken.
Q. 103. At what time, then. did he make his testament l
A. The very day in which Adam fell-in the first promise, Gen. iii. 15.
Q. 104. How could his testament be of force, (according
to Heb. ix. 17,) so long before his actual death?
A. He died typically, in all the sacrifices of the Old Testament; hence he is called, " The Lamb slain from the
foundation of the world," Rev. xiii. 8.
Q. 105. WVho are the legatees, or parties in whose favour
the testament was made?
A. Since Christ is authorized by the Father, to adnminister the covenant to malnkind sinners indefinitely/, John vi.
37, none of these can be excepted 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. 106. Who is the executor of his testament?
A. Although in testaments among men, the testator and
e.7ecutor are always different persons, because the testator
(lying, cannot live again to see his will executed; yet here
the testator, who was dead, is alivefor evermore, as the




12          OF THE COVENANT OF GRACE.
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 X
A. By faith, or believing on the Lord Jesus Christ, Acts
xvi. 31.
Q. 109. Why is believing on Christ the appointed means
of instating sinners in the covenant and legacies thereof?
A. Because the grace of the covenant is thus preserved
entire, 1" 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 3
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. In what respects do the covenants of works and
of grace DIFFER from one another 3
A. They differ in their nature, parties, contractors, properties, conditions, promises, the order of obedience, in
their end and design, the manner of their administration,
and in their effects.
Q. 112. How do these two covenants of works and grace
differ in their nature?
A. The covenant of works was a covenant offriendship,
and supposed the parties to be in a perfect amity; but the
covenant of grace is a covenant of reconciliation, and supposes man to be at variance with God, and enmity against
Ilim, 2 Cor. v. 19.
Q. 113. How 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, Ps. 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 short-lived; 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 curse upon the transgressor; but
the covenant of grace is full of blessings to the sinner, in
Christ, Eph. i. 3.
Q. 115. How do they differ in their conditions?




OF THE COVbNANT OF GRACE.            113
A. The condition of the covenant of workls 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 (lo they differ in their promises.?
A. The promises of the covenant of works were strictly
conditional; but the promises of the covenant of grace, as
respecting us, are absolutely fJee, Jer. xxxi. 33, 34.
Q. 117. In what respect do they differ in the order of
obedieznlce.
A. 11n the covenant of -works, duty, or obedience, was
the foundation of privilege; acceptance first began at the
work, and then went on to the person, if the work was
perfectly right; but, in the covenant of grace, this order is
quite inverted; for in it 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 covenant 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 aZdministration?
A. The covenant of works was dispensed by God, abso
lutely considered; but the covenant of grace is dispensed
by a Mediator, who is himself the ALL of the covenant,
Isa. xlii. 6.
Q. 120. How  do these two covenants differ in their
ejects?
A. The covenant of works wounds and terrifies a guilt)'
sinner; but the covenant of grace heals and comforts a
wounded soul, Isa. xlii. 3: the covenant of works shuts up
to hell and wrath; but the covenant of grace casts open a
door of escape, John x. 9; and xiv. 6.
Q. 121. What mav 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 of it, are ousts in respect of right to it, so as
that we may lawfully and warrantably take possession of
the same, and use them as OUR owN, to all the intents and
pulrposes of salvation: John iv. 42, 1" We know that this is
indeed the C'hrist, the SAvIOUR of the WORLD:" Luke i. 47
"My spil it hath rejoiced in oTon,; ovy SAVIOUR."
10*




114            OF THE ONLY REDEEMER.
QUEST. 21. W/ho is the Redeemer of God's elect?
ANS. The only Redecmer of God's elect, is the Lord
Jesus Christ, who, being the eternal Son of God, became
man, and so was, and continues to be God and man, in
two distinct natures, and one person, for ever.
Q. 1. What is the greatest wonder the world has ever
neheld l
A. The incarnation of the Son of God, John i. 14; Jer.
xxxi. 22.
Q. 2. What makes this the greatest wonder.
A. Because by it two natures, infinitely distant, are
united in one person; hence called "a great mystery,"
I Tim. iii. 16.
Q. 3. Was this great event foretold before it came to
pass?
A. Yes: God spake of it "by the mouth of his holy prophets, 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; Iammanuel, Isa. vii. 14; the Branch,
Zech. vi. 12; the Ilesselnger o' the covenant, Mal. iii. 1;
and several others.
Q. 5. Is he now actually come into the world?
A. Yes, long since: 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 throigh him might be saved," John iii. 17.
Q. 6. How do you prove, that our Lord Jesus Christ is
the true promised Iliessiah?
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.
Q. 7. How does this appear?
A. By comparing every prophecy and promise concern,ng him in the Old Testament, with the exact accomplishment of it in the New, Acts iii. 18.
Q. 8. What silencing questions may be put to the Jesws,
who assert that. the Messiah is not yet come in the flesh?
A. They may be asked, Where is the sceptre of civil
g7overnment, which was not to depart from.fudah until
Shiloh came, according to Gen. xlix. 10(1? Where is the
second temple, into which the AlMessiah was to come, and
to make the glory of it -reater than the glory of the fonrmer,
rv his personal appearance in it, according to IIag. ii. 9?




OF THE ONIY REDEEMER.              115
VVhere is the sacrjice and oblation now offered? has it
not long since 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. What does 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 lawtvfl cactives, Isa. xlix. 24.
Q. 10. Are all mankind, the elect of God as well as
others, by nature under this bondage and captivity?
A. Yes; as is evident from Eph. ii. 1-3.
Q. 11. Why is Christ called the [only] Redeemer of God's
elect?
A. Because there was none capable of the vast undertaking but himself, Isa. lxiii. 5.
Q. 12. -low does Christ redeem the elect from their spi
ritual bondage and captivity 1
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 ljfe, Matt. xx. 28, " The Son of man came —
to give his life a ransom for many."
Q. 14. How does Christ redeem bypower or conquest?
A. When, by his word and Spirit, he breaks the bonds
of the captives, and says "to the prisoners, Go forth; anc
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 [Lordl?]
A. Because, as God, he " whose name alone is JEHOVAH,
is most high over all the earth," Ps. lxxxiii. 18; and, as
Mediator, "all power in heaven and earth is given unto
him," Matt. xxviii. 18.
Q. 16. Why is he called [Jesus?]
A. Because he saves his people from their sins, Matt.
i. 21.
Q. 17. Why is he called [Christ?]
A. CHRIST in the Greek, and MEEssIAH in the Hebrew lan.
guage, signify one and the same thing, John i. 41, to wit,
the Anoin ted, Acts x. 38; which implies his designation to,
and his being fully qualified for his mediatory office.
Q. 18. Upon what is Christ's sufficiency for the great
work of our redemption founded?
A. UIpon the infinite dignity of his person, as [being the
eternal Son of' God,l 1 John v. 20.
Q. 19. Is Christ the Son of God by nature, or only by
office?
A. Ch rist is the eternal Son of God by natuire; his Son



116             OF THE ONLY REDEEMER.
ship is equally natural and necessary with the Paternit,
ot the Father, Matt. 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 ofice?
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?
A. No: because his Sonshiip 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 3
A. From John vii. 29; where Christ, speaking of his
Father, says, "I know him, for I am FROM him, and he hath
sEN'r me."  Where it is evident, that his being FROM the
Father, as to his eternal generation, is distinguished from
his being SEN'I' 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 3
A. He [becamlne nAN,] John i. 14; Gal. iv. 4.
Q. 24. When he became man did he cease to be God 1
A. No; but he became Imbnanuel, God-man, Matt.
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. 26. 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.
Q(. 27. How many [natures] has Christ?
A. Two: namely, the nature of God, and the nature of
ma n, I Tim. iii. 16.
-?. 28. WVhy are they called [two distinct] natures 1
-\. In opposition to the error of the Eutychians of old,
who maintained, that the two natures were mixed or
jo-n(ei- together, so as to make but one nature.
Q. 29. 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
hlad two persons.
Q. 30. How does it appear, that the two natures of God
ancl man are -,r,uited in the person of the Son.'




OF THE ONLY REDEEMER.             1l7
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 bor2n, could lbe
the mighty G(od, except by union of the divine and human
natures in one person, Rom. ix. 5; 1 Tim. iii. 16.
Q. 31. Will ever the union between the two natures be
dissolved?
A. By no means: for he is, and will continue to be our
JinssiLan, Priest, and Representative, in both natures fbr
ever, Heb. vii. 24, 25.
Q. 32. Does not each nature, notwitlhstanding 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 renderea
omniscient, omnipresent and omnipotent, as the Lutherans,
contrary to scripture and reason, 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 su-ffered, 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 a
hypostatical or personal union?
A. Because the human nature is united to, and subsists
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 between the soul
and body?
A. Death dissolves the union that is between 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 between the hypostatical
union, and the Maystical union that is between Christ andl
believers?
A. Both natures in the hypostatical union are still but
one person; whereas, though believers are said to be in
Christ, and Christ in them, yet they are not one person
with him.
Q. 38. Wh- was it requisite that our Redeemer should
be [man?]




118            OF CHRIST'S INCARNATION.
A. That being our kinsman ard blood relation, the right
of redemption might devolve upon him; and that he might
be capable of obeying and suffering in our nature, Heb.
ii. 14.*
Q. 39. Why was it requisite that our Mediator should
be [ God?]
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
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."t
Q. 41. What may we learn from the indissoluble union
of the two natures in the person of Christ?
A. That this union shall be an everlasting security for
the perpetuity of the union between Christ and believers:
that the one shall never be dissolved more than the other;
for he has said, "Because I live ye shall live also," John
xiv. 19.
QUEST. 22. How did Christ, being the Son of God,
become man?
ANS. Christ, the Son of God, became man, by taking
to himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of
the virgin Mary, and born of her, yet without sin.
Q. 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?
A. Because it was formed and assumed at once; for the
moment the soul was united to the body, both soul and;ody subsisted in the person of the Son of God.
Larger Cat. Q. 39.  t Ib'd. Q. 38.  I Ib:d. Q. 40




OF CHRIST S INCARNATION.          119
Q. 4. -olow came the human nature to subsist in the
person of the Son 1
A. T'he whole Trinity adapted and fitted the human
nature to him; but the assumption of it, 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 personality 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 imperfect, 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
incomparably more noble and excellent than to subsist by
itself.
Q. 6. In what 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 indissoluble 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 with his former personality, which he
had from eternity.
Q. 9. What is the reason that the assumption of the
human 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 divineper.
son of Christ?
A. It is more 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
terminates in the second person, which assumed the human nature into personal union.
Q. l1. Can we not say, consistently with truth, that the
onan Christ Jesus is God?
A. We assuredly may; because in this case, we speak
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?
A. No: because in this case, we speak only of the hu.
man nature, which does not include his divine person.




120           OF CHRIST'S INCARNATION,
Q. 13. What is the human nature, or in what does it
consist?
A. It consists in [a thrue body and a reasonable soul,] of
which the first Adam, and every man and woman descend.
ing friom him, are possessed.
Q. 14. Had our Redeemer always a true body and a
reasonable soul, subsisting in his divine person?
A. No: until he came in the ftlness of time, and then
took to himself a true body and a reasonable soul].
Q. 15. How do 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. VWhy is Christ said to take to himself a [true
body?]
A. To show that he had real flesh and bones, as we
have, Luke xxiv. 39; and that it was not, as some ancient
heretics alleged, only the mere shape and appearance of
a human body.
Q. 17. How does it appear that he had a true and real
body, as other men have l
A. He is called Man, and the Son of man, Ps. lxxx. 27he was conceived and born, Matt. i. 20, 25; he was subject to hunger, thirst, and weariness, like other men; he
was crucified, dead, 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,"
Matt. 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 not have been akin to us, bone of
oulr bone, andtfesh of ourJflesh.
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, theJfirst man had his origina.
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




OF CHRIS r'S INCARNA'rION.          121
nature, there was a more glorious concurrence of the
adorable Trinity, in the formation of it, than in making of
the first Adam.
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 Jborms it, by his overshadowing 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 Clhrist 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 at its creation, free from the contagion of original sin,
which is conveyed to all Adam's posterity by natural generation.
Q. 24. Was it necessary that Christ should be [conceived
and born lwithout 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 without blemish,
Heb. vii. 26.
Q. 25. WMhat 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. 26. Was not the [virgin Mafiry,] the mother of our
Lord, a sinner as well as others 3
A. Yes; for she descended from Adam by ordinary
generation; 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. WThat 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 does the scripture apply this communication
of properties to his person.
A. By ascribillg that to his person, which properly belongs to one of his natures.
Q. 29. Homw 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 though it was only
thle human nature that ascended to heaven, yet, by reason
PA'r I.-1 I




122         OF CHRISTr'S OFFICES IN GENERAL.
of the personal union, God is said to go up with a sl1out
Ps. xlvii. 5.
Q0. 30. Can an ima inary idea of Christ, as mnan, be any
v-ay helpful to the faith of his being God-tan?
A. So far is it from being any way helpful, that it is
every way hurtfiul; because it diverts the mind from the
object of Jftith, to an object of sense; by means of which we
cannot believe any truth whatever, divine or human; all
fhith beingy founded solely and entirely upon a testimony.
Q. 31. How then is the person of Christ, God-man, to be
conceived of!
A. It can be conceived of no other way, than by faith
and spiritual understanding; or, by " the Spirit of wisdom
and revelation in the knowledge of him,":Eph. i. 17.
Q. 32. What improvelment ought we to make of Christ's
incarnation 3
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
fobllow 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.
QUEST. 23. What offices cdoes Christ execute as our
Redeemer?
ANS. Christ, as our Redeemer, executes 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 ogice of Christ, which respects
the whole of his undertaking, and runs through the whole
of the covenant made with him?
A. It is his being the only Mediator between God and
man, I Tim. ii. 5: " There is one God, and one Mediator
between God and men, the man Christ Jesus."
Q. 2. What does the office of a Mediator between God
and men 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.




OF CHRIST S OFFICES IN GENERAL.        123
Q. 4. Was none but Christ fit for being Mediator in
this respect?
A. None else: because there was no other who stood
related to the two fatmilies of heaven and earth, which
were at variance, in such a manner as he did.
Q. 5. How did he stand related to these two families?
A. By being, from eternity, God equal with the Father,
he stood naturally and essentially related to heaven, John
x. 30; and by consenting to become man, he stood voluntarily and fireely related to earth, Phil. ii. 6, 7.
Q. 6. What are the branches of Christ's mediatory office;
or the particular offices included in it?
A. They are three; namely, his office of a [Prophet,
Deut. xviii. 15; of a [Priest,] Ps. cx. 4; and of a [Kin2g,
Ps. ii. 6.
Q. 7. Have each of these offices the same relation to the
covenant of which he is the Mediator.
A. His Priestly office, as to the sacrificing part of it,.
respecting the condition of the covenant, belongs to the
MAKINcG 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
of it.
0Q. 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
complete redemption, I Cor. i. 30.
Q. 10. Was he ordained or appointed to these offices?
A. Yes, from all eternity; 1 Pet. i. 20: " Who, verily,
was foreordained before the foundation of the world."
Q. 11. What were the necessary consequences of this
eternal designation'!
A. His mission and call.
Q. 12. In what consisted his nission?
A. In his being promised, Isa. vii. 14, and typified under
the Old Testament, John iii. 1.4; 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 to his mediatory office?
A. Yes: he did nbt take this honour unto hinmself 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.




1241        OF CHRIST'S OFFICES IN GENERAL.
Q. 15.'What do you understand by his unction?
A. The consecration of him to all his mediatory offices,
John x. 36; and the giving of the Spirit, with all his gifts
and graces, without measure to him, that he might he
fully furnished for the execution of these offices, John
iii. 34.
Q. 16. In which nature is Christ anointed with the
Spirit?
A. The person of Christ was anointed in the humcan
nature, which was the immediate receptacle of all gifts
and graces, Ps. lxviii. 18: —" Thou hast received gifis for
men:" Margin, in~ the man; that is, in the human nature.
Q. 17. When was he inaugurated into his mediatory
offices?
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 baptisnm.
Q. 18. What was the solemnity of his inauguration or
instalment at that tine?
A. "The heavens were opened, the Spirit of God descended 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," Matt. 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 person except Chtrist 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;
John xiv. 6: "I am the way, and the truth, and the life;"
that is, the wAY in my death, as a Priest; tile TRUTH in
my word, as a Prophet; and the LIFE in my Spirit, as a
King.
Q. 21. In what states does Christ execute all these
offices?
A. [Both in his estate of h7umiliation] on earth, and in his
state 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, Matt. iii. 15.
Q. 23. Are the offices of Christ the proper foJtlntain from
whence the promises flow? 
A. No: the proper fountain and spring of all the pro



OF CHRIST S OFFICES IN GENERAL.         125
mises, is the sovereign will and good pleasure of God:
hence the sovereign twill of God is set in the fJontt of all
the promises,-I WILL put m11y law in t1heir iltw(a d pcar9ts,
and I WILL be their God; I WILL jfor give their iniiq ity; a7-d
I WILL remember their sin ro more, Jer. xxxi. 33, 34; " I
WILL take away the stony heart out of' your flesh; and I
will give you a heart of flesh," &c. Ezek. xxxvi. 26, 27.
Q. 24. WVhat connexion then have the promises with
the offices of Christ?
A. They are revealed to us by Christ as a Prophet, Heb.
i. 2; confirmed by his blood, as a Priest, EIeb. ix. 16; and
effectually applied by his power, as a firia, Ps. cx. 3.
Q. 25. Is the order in which the offices of Christ are
lhere laid down, the very order in which they are executted. t
A. Yes: for it is the order laid down in scripture, 1 Cor.
i. 30.
Q. 26. 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 tlhe
application of redemption.
Q1. 27. How do they make Christ's kingly office thefirst
which he executes?
A. By allefing that Christ, as a King, has, in the gospel,
given out a new preceptive law, of faith and repentance, by
obedience to which we come to be entitled to Christ and
his righteousness.
Q. 28. What is the danger of this scheme of doctrine?
A. It confounds the law and gospel; and brings works
into the matter and cause of a sinner's justification before
God, contrary to Rorn. 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 does faith act upon fbr justification?
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 1" the end of the law for righteousness," Romi. x. 4.
Q. 31. What may we jearn for encouragement from
Christ's being clothed with this three-fold 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
rtay actually have him for our " wisdom, rightepusness,
sanctification, and redemption," 1 Con. i. 30.
I1.




126            OF CHRIST AS A PROPHET.
QUEST. 24, How does Christ execzte the office of a
Prophet?
ANS. Christ executes the office of a Prophet, in reveal
ing to us, by his word and Spirit, the will of God for out
salvation.
Q. 1. Is Christ expressly called a [Prophet] in scripture!
A. Yes: as in Acts iii. 22; where Peter applies the words
of Moses to him, " a prophet shall the Lord your God
raise up unto you, of your brethren, like unto me," &c.
Q. 2. ~Why does he bear this name 1
A. Because he has made a full revelation of the whole
counsel of God, concerning the salvation of lost sinners
of mankind, John xv. 15.
Q. 3. By what other names is Christ described, with
relation to this 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 the areat Ambassador of Heaven, sent
to declare the will of God to men, John iii. 34; hence called
the Messenger of the covenant, Mal. 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 to 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 savingly comprehend it, unless "the Son of God
gave us an understanding, that we may know him that
is true," 1 John v. 20.
Q. 7. 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, I Cor.
ii. 14; and there could be no revelation of these things,
but through Christ, John i. 18.
Q. 8. By what means does Christ reveal to us the will
of God?
A. He reveals it to us outwardly [by his iword,] and in.
wardly, by his [Spirit,] I Pet. i. 11, j2.
Q. 9. To whom does he reveal the will )f God outward.
y in his word?!




OF CHRIST AS A PROPHET.             127
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 on Mount Sinai,"
Acts vii. 38.
Q. 1.1. Does he still continue, under the New Testament,
to be the prophet and teacher of the church 1
A. Yes; and is 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
re-fused him that spake on earth, much more shall not we
escape, if we turn away from  him  that speaketh from
heaven."
Q0. 12. In what manner did he reveal the will of God
under 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,
under 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 does he reveal the will of God mnediately, 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 whatsoever he has commnanded; and in so doing, promising to
be with them, " alway, even unto the end of the world,"
Matt. xxviii. 20.
Q. 15. Wherein does 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
fiirniture, except what they received from him, John xx.
22; and none of them could ever teach with such authority, power, and efficacy, as he does, 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 to them, and yet not proff(
by it 3




128            OF CHRIST AS A PROPHEr.
A. Doubtless 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, Matt. xi.
2l.
Q. 18. WVhat is the reason why the word purely preached does not always profit?
A. Because 1" it is not" always "mixed with faith in them
that hear it," Heb. iv. 2.
Q.. 19. What commonly follows upon people's not pro
firing by the word preached 3
A. The word of the Lord slays them, Hos. vi. 5; and,
proves the savour of death unto death to 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 X
A. The inward teaching of Christ by his Spirit, John
vi. 63, and xiv. 26.
Q. 21. How does this great prophet teach inwardly by
his Spirit 3
A. He opens the understanding, and makes the entrance
of his words to give such light, Ps. cxix. 130, that the
soul is made to see a divine beauty and glory in the gospel-method of salvation, 1 Cor. ii. 10-12, and powerfully
inclined to fall in with it, 1 Tim. i. 15.
Q. 22. Does Christ, as a prophet, make all welcome to
come and be taught by him?
A. Yes; for, in the outward dispensation of tlie gospel,
he opens the door to every man and woman, saying,
"Come unto me-and learn of me, for I am  meek and
lowly in heart," Maatt. xi. 28, 29.
Q. 23. At what schools does Christ, as a prophet, train'p his disciples?
A. At the school of the law, the school of the gospel, and
the school of affliction.
Q. 24. What does he teach them at the school of the
law?
A. The nature and desert of sin; that by it they are
"without Christ-having no hope, and without God in the
world," Eph. ii. 12.
Q. 25. What does 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. 51; and that their business is to " take
the cup of salvation, and call upon the name of the Lord,"
Ps. cxvi. 13.
Q. 26. What does he teach them at the school of affiction?A. To justify God, Ezra ix. 13; to set their affections
on things above, 2 Cor. iv. 17, 18; and to pray that theii




OF CHRIST AS A PRIEST.             129
affliction may be rather sanctified, than removed without
being so, Isa. xxvii. 9.
Q. 27. How may persons know  if they have pr ofited
lnder this great Prophet and Teacher?
A. Such will bollouw  on to knozv him more and more,
Hios. vi. 3: they will delight in his company, Ps. xxvii. 4;
grieve at his absence, Job xxiii. 3; and hide his word in
their heart, Ps. cxix. 11.
QUEsT. 25.  low  cldoes Ckri-ist execute the ofce of' a
Priest?
ANS. Christ executes the office of a Priest, in his ollce
offering up himself a sacrifice, to satisfy divine justice,
and reconcile us to God; and in making continual intercession for us.
Q. 1. What do you understand by a [priest?1
A. A priest is a public person, who in the name of the
guilty deals with an offended God, for reconciliation, by
sacrifice, which he offers 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 event which the priesthood
under the law, especially the office of high priest, lpipfied
and pointed at?
A. It was Christ's becoming a high priest, to appear
before God, in the name of sinners, to make atonement
and reconciliation for them, Heb. viii. 1-3.
Q. 3. Of whom  was the high priest a representative,
when bearing the names of the children of Israel upon his
shoulders, and in the breast plate? Ex. xxviii. 12, 29.
A. He was the representative of all Israel; and so an1
illustrious 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, colmpares every priest, who offered sacrifices, with Christ, as
a type with the antitype.
Q. 5. In what respect did Christ excel the priests aftei
the order of Aaron?
A. In his person, manner of instalment, and in the effi
eacv and perfection of his sacrifice.
Qd 6. I-Ho w does he excel them in his pecrson?
A. They were only meire menl, He,; the true God, and




130             OF CHRIST AS A PRIEST.
eternal life," I John v. 20; they were sinful men, He "is
holy, harmless, undefiled, and separate from  sinners,'
[Heb. vii. 26.
Q. 7. How did he excel them in the manner of his instalment I
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 fobr ever after the
order of Melchizedek," 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 in it by an oath, gave him access to offer
himself effectually, even in such sort, as to fulfil the condition of the covenant, and thus to purchase eternal life for
them, Heb. ix. 12.
Q. 9. In what respect did Christ excel the Aaronical
vriests 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 Melchizedek, Ps. ex. 4.
Q. II. What was the order of Melchizedek?
A. That being "made like unto the Son of God, he
abideth a priest continually," Heb. vii. 3.
Q. 12. How could Melchizedek abide a priest continually, when he certainly died like other men?
A. The meaning is, he came not to his office by succession 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 Melchizedek?
A. Because not succeeding to, or being succeeded by
any other in his office, but " conptinuing ever, he hath an
unchangeable priesthood;" being made a priest, "not after
the law of a carnal commandment, but after the power of
an endless life," Heb. vii. 16, 24.
Q. 14. What are the parts of Christ's priestly office?
A. His satisfaction on earth, Heb. xiii. 12, and his intercession in heaven, I 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 commnitted; hence, says Christ, John xvii.L
4, 1 have glcrified thee on the earth.




OF CHRIST AS A PRIEST.              131
Q. 16. How did Christ make satisfaction on the earthi?
A. By sacrifice, i Cor. v. 7: " Even Christ our passover
is sacrificed for us."
Q. 17. What was the [sacrifice] which he offered? 
A. It was [Himnself] Heb. ix. 26: "He appeared to putl
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 1
A. That it be offered on such an altar as should sanctify
the gift to its necessary value, and designed effect, Matt.
xxiii. 19: " Whether is greater the gift, or the altar that
sanctifieth 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 to it an infinite value and efficacy, because
of the personal union, Heb. ix. 14.
Q. 23. Was Christ a sacrifice only while on the cross?
A. In the first moment of his incarnation, the sacrifice
was laid on the altar, Heb. x. 5; continued thereon through
the whole of his life, Isa. liii. 3; and was 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
inseparable, without a priest there could be no sacrifice
at all to be accepted, and consequently no removal of sin,
Heb. v-ii. 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
sacrifice, 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. 19.
Q. 27. How often did Christ offer up himself a sacrifice?
A. [ONcE] only, Heb. ix. 28, "Christ was ONCE offered
to bear the sins of many."




132             or CHRIST AS A PRIEST.
Q 2. 28.  hy 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 jestice,] 1 Pet. iii. 18.
Q. 30. Was satisfaction to justice absolutely necessary? 
A. Yes: since God freely purposed to save some of
mankind, it was absolutely necessary that it should be
done consistently with the honour of justice, Exod.
xxxiv. 7.
Q. 31. What did the honour of justice require as a satisfaction 1
A. That the curse of the broken law be fully executed,
either upon the sinners themselves, Ezek. xviii. 4, or upon
a sufficient substitute, Ps. lxxxix. 19.
Q. 32. What would have been the effect of executing
the curse upon the sinners theminselves?
A. The fire of divine wrath would have burned continually upon them, and yet there would be no satisfaction to avenging justice, Isa. xxxiii. 14.
Q. 33. Why could not avenging justice be ever satisfied?
A. Because they were not only finite creatures, Mwhose
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 friom Christ,
who was perfectly holy and innocent?
A. He voluntarily substituted himself in the room of
sinners, Ps. xl. 7; their sins were imputed to himn, 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. viii. 21,
margin.
Q. 36. Why is his sacrifice said to be for a sweet-smelling savour, or savour of rest 3
A. Because it quite overcame the abominable savori
arising from sin, and gave the avenging justice and wrath
of God the calmest and profoundest rest.




OF CHRIST AS A PRIEST.             133
Q. 37. How do you prove that Christ has perfectly satis.
fied the justice of God? 
A. tHe said, " It is finished," John xix. 0; and evidenced
that it was really so, by his resurrection firom the dead,
Rom. i. 4.
Q. 38. For whoml did Christ satisfy justice.
A. For the elect only, John x. 15; and not for all mankind, Eph. v. 25.
Q. 39. How is it evident that Christ satisfied for the
elect only, and not fbr all mankind?
A. From the satisfaction and intercession of Christ being
of equal extent, so that the one reaches no further 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 to Cod, Rom. v. 10.
Q. 41. How does the satisfaction of Christ [reconcile us
to God?]
A. It discovers the love of God, in providing such a ransogm for us; and this love, apprehended by faith, slays the
natural enmity against God, 1 John iv. 10, 19.
Q. 42. When is it that the elect are actually reconciled
to God X
A. When, in a day of power, they are determined to
come to " Jes.us 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 and the application of his blood, Exod. xxiv. 8; and also to point out
the necessity of the one, as well as the other, for reconciliation 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 eternal debtors to rich and sovereign
grace, Ps. cxv. 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.
Q0. 46. What is the SECOND PART of Christ's priestly
office'
A. It is his [makizng continuacl intercession for uts,] Heb.
vii. 25.
(4. 47. Had Christ's intercession any pla(ce in the making of a new covenant 3
PART I.-12




134             OF CHRIST AS A PRIEST.
A. No: the love and grace of God made the motion -fo
a new covenant fieely, Ps. lxxxix. 3, 20.
Q. 48. Could the breach between God and sinners be
made up by a simple intercession 3
A. No: justice could not be satisfied with pleading, but
by paying a ransom, Heb. ix. 22.
Q. 49. Tro what part of the covenant then does Christ's
intercession belong'!
A. As his sacrificing natively took its place in the
nmaking, and fulfilling the condition of, the covenant, so his
intercession belonus to the admd1inistrationi of the covenant,
and fulfilling the promises of it, Rom. viii. 34.
Q. 50. What occasion was there for an intercessor, or
advocate with the Father, when the Father himself loveth
us t John xvi. 27.
A. That through Christ's obedience unto death, as the
honourable channel, his spiritual seed might have the
blessed fruits and effects of the Father's everlasting love,
flowing 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 applied to all those in whose room and stead he died, according to the method laid down in the covenant in their favour, John xvii. 24-" Father, I WmILL, that they whom thou
hast given me, be with me, where I am," &c.
Q. 52. Wrho then are the objects of his intercession?
A. Those only whom he, as the second Adam, represented in the eternal transaction, John xvii. 9.
Q. 53. Is his intercession always prevalent on their behalf l
A. Yes, surely: for so he himself testifies, saying unto
his Father, John xi. 42 —"I know that thou hearest me
always."
Q. 54. WVhat is the first fruit of Christ's intercession
with respect to the elect?
A. His effectually procuring the actual in-bringing of
them into a covenant state of peace and favour with God
at the time appointed, John xvii. 20, 21.
Q. 55. Ulb hence is it that the intercession of Christ obtains
peace between heaven and earth?
A. Because he purchased it for them by the blood of his
sacrifice, Col. i. 20; and it was promised to him on that
ground, Isa. liv. 13.
Q. 56. What does he by his intercession, in consequeince
of their being brought into a covenant state?
A. He appears for them; and, in their name, takes possession of heaven, and all the other blessings they have a
right to, in virtue of tI-at covenant state, Eph. ii. 6. Heb.
vi. 20.




Of CHRIST AS A PRIEST.             125
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 be.
tween heaven and them, Luke xxii. 32:-" I have prayed
for thee, that thy faith fail not."
Q. 58. How does he maintain the peace between heaven
and them.
A. Upon the ground of his satisfaction for themn, he
answers all accusations against them, and takes up ati
emerging differences between them and their covenanted
God, I John ii. 1, 2.
Q. 59. Are not the saints on earth, being sinful, unfit to
come into the presence of the King 3
A. Yes; but the glorious Advocate introduces 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
attended with so many blemishes?
A. Their prayers made in faith, though infected with the
remains of corruption, yet being perfumed with the incense
of his merit, are accepted in heaven, and have gracious
returns made them, Rev. viii. 3.
Q. 61. What is the last fruit of Christ's intercession, on
behalf of his elect, brought into a state of grace on this
earth 3
A. The obtaining their admittance into heaven, in due
time; and continuing their state of perfect happiness there,
for ever and ever, John xvii. 24.
6Q. 62. Is not Christ a Priest for ever, according to Ps.
ex.'13
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, and ever will be, an interceding priest,
Heb. vii. 27 -" He ever liveth to make intercession."
Q. 63. What will be the subject of his intercession fobr
ever, in behalf of the saints in heaven 3
A. The everlasting continuance of their happy state,
John xvii. 21, 22.
Q. 64. What is the ground of his eternally willing the
everlasting continuance of their happy state?
A. He does it on the ground of the eternal redeimption
obtained for them, by the sacrificing of himself on this
earth, Eleb. ix. 12.
Q. 65. What then is the everlasting security that the
saints in heaven have, for the uLninterrupted continuance
of their happiness?
A. That the infinite merit of Christ's sacrifice will be
eternally presented before God in heaven itself, where, in




36              OF CHRIST. AS A KING.
their nature, he continually appears in the presence of God
for them, Heb. ix. 24.
Q. 66. How will the happiness, issuing fiom the merit
of Christ's sacrifice, be conmmunicated by him, to the saints
in heaven?
A. It will be communicated to them, by him, as their
Pr2ophet and their Kin2g.
Q. 67. Will not these offices be laid aside in heaven?
A. No; for as he is a Priest for ever, Ps. cx. 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 manner 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 water."
Q. 69. What is the difference between the intercession
of Chreist, and the intercession of the Spirit, mentioned
Rom. viii. 261
A. Christ intercedes without us, by presenting the merit
of his oblation for us, Heb. xii. 24; but the SPIRIT intercedes 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 only " one Mediator between
God and men, the man Christ Jesus," I Tim. ii. 5. He
who is the only "Advocate with the Father, is Jesus Christ,
the righteous," 1 John ii. 1.
Q. 71. May we not apply 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, Rev. xxii. 9; nor do they
know our cases and wants, Isa. lxiii. 16.
Q. 72. What may we learn from Christ's intercession?
A. That though the believer has nothing to pay for
managing 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.
QUEST. 26. How does Christ execute the office of a
hKing?
ANs. C(hrist executes the office of a KiDng, in suhbduirn




OF CHRIS'r AS A KING.              137
as to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Q. 1. How does it appear that CHRIST is a KING I
A. From his Father's testimony, Ps. ii. 6, and his own,
John xviii. 36, concerning this matter.
Q. 2. When was he ordained or appoisted to his kingdom?
A. He " was set up from everlasting," Prov. viii. 23.
Q. 3. Wihen was he publicly proclaimed!?
A. At his birth, Matt. 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 is in the church, Heb. iv. 16; and his throne
of judgment is to be erected in the aerial heavens at his
second corning, 1 Thess. iv. 17.
Q. 7. What sceptre does he sway?
A. He has a twoJfld sceptre: one by which he gathers
and governs his subjects, Ps. cx. 2; another by which he
dlashes his enemies in pieces like a potter's vessel, Ps. ii. 9.
Q. 8. What is that sceptre by which Christ gathers and
governs his subjects?
A. It is the gospel of the grace of God, accompanied
with the power of his Spirit, therefore called the rod of
his strengoth, Ps. cx. 2.
MQ. 9. What is that rod of iron by which he dashes his
enemies in pieces?
A. It is the power of his anger, of which no finite creature can know the uttermost, Ps. xc. 11.
Q. 10. What armies does 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. I. What other armies does 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, friogs,
caterpillars, locusts, to avenge his quarrel, as in the
plagues of Egypt.
Q. 12.  mhat tjibicte is paid to this -mighty King?
12*




1383             OF CHRIST AS A KING.
A. He has the continual tribute of praise, honour, and
glory paid him, by saints in the church militant, Ps. lxv. 1;
and by both saints and angels in the church triumphant,
Rev. v. 9, 13.
Q. 13. Does he levy a tribute also from among his enremies?
A. Yes; for the wrath of mnan shall praise him on this
earth, Ps. lxxvi. 10; and he will, hereafter, erect monuments of praise to his justice, in their eternal destruction,
Rom. ix. 22.
Q. 14. Who are the tmbassadors of this king?
A. He has sometimes employed angels upon some particular embassies, Luke ii. 10: but because these are apt
to terrify sinners of mankind, therefore, he ordinarily employs men of the same mould with themselves, even ministers of the gospel, whom he commissions and calls to
that office, 2 Cor. xv. 18, 1i.
Q. 15. May any man intrude himself into the office of
an ambassador of Christ?
A. No man may lawfully take "this honour to 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?
A. Christ declares them to be thieves and robbers, or at
best but hirelings, John x. 8, 12; that " they shall not profit
the people at all, because he never sent th]em," Jer. xxxiii.
32; and that the leaders, and they that are led by them,
shall both fall into the ditch, Matt. xv. 14.
Q. 17. How many fold is Christ's kingdom?
A. It is twofold; his essential and his mnediatorial kingdom.
Q. 18. What is his essential kingdom?
A. It is that absolute and supreme power, which he has
over all the creatures in heaven and earth, essentially and
naturally, as God equal with the Father, Ps. 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 Medliator, Eph. i. 22.
Q. 20. What is the nature of his mediatorial kingdom!
A. It is entirely spiritual, and not of this world, John
xvii. 36.
Q. 21. Does the civil magistrate, then, hold liis office of
Christ as Mediator 1
A. No: but of him as God C&reator, otherwise all civil
magistrates, Heathen, as well as Christian, would be
church officers; which would be grossly Erastial.
Q. 22. WVhat are the ACTS of Christ's kingly power?
A. They are such as have either a respect to his elect




OF CHRIST AS A KING.              139
people, John i. 49; or such as have a respect to his and
their enemies, Ps. cx. 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 himnself;] Acts xv.
14; his [ruling] them, Isa. xxxiii. 22; and his [defending]
them, Isa. xxxi. 2.
Q. 24. How does Christ SUBDUE his elect people to himy
self 
A. By the power of his Spirit so managing the word
that he conquers their natural aversion and obstinacy, Ps.
cx. 3; and makes them willing to embrace a Saviour and
a great onze, as freely offered in the gospel, Isa. xliv. 5.
Q. 25. In what condition does 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 does he loose their bonds?.A. By his Spirit, applying to them  the whole of his
satisfaction, by which all demands of law and justice are
fully answered, 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 1
A. The law being satisfied, the strength of sin is broken,
and therefore the sting of deathl is taken away, 1 Cor. xv.
56, 57.
Q. 28. What follows upon taking away the sting of
death?
A. Satan loses 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 1
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 in the world, yet they are not of it, but true
atnd 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 has subdued sinners to
himself, what other part of his royal office does he exercise over them?
A. He RULES and governs them: hence he is called the
"Ruler in Israel," Micah v. 2.
Q. 32. Does the rule and government of Christ dissolve
the subjection of his people from the powerse of the earthll
A. By no means  1he paid tribtete himself; lIatt. xvii. 27




140              OF- CHRIST AS A KING.
and has 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 king
dom 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 does this glorious King rule his subjects?
A. By giving them the laws, Ps. cxlvii. 19, and administering to them the discipline of his kingdom, Hleb. xii. 6.
Q.. 35. What are the laws of Christ's kingdom?
A. They are no other than the laws of the Ten Coinmandn7lents, originally given to Adam at his creation, and
afterwards published firom Mount Sinai. Ex. xx. 3 —18.
Q. 36. How does Christ sweeten this law to his subjects'!
A. Having fulfilled it as a covenant, he gives it out -to
his true and faithful subjects as a rule of lijfe, to be obeyed
in the strength of that grace which is secured in the promise, Ezek. xxxvi. 27.
Q. 37. Does he annex any rewards to the obedience of
his true subjects X
A. Yes; in keeping of his commandments, there is
great reward, Ps. xix. 11.
Q. 38. What are these rewards?
A. His special comforts and love-tokens, which he bestows for exciting tG 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 performance of duty, Rev. iii. 10.
0Q. 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, performed in faith, is followed with fatrther privilege, till priviIlrge and duty come both to perfe[ction in heaven, not to be
distincruished  any more, I John iii. 2.
(Q. 41. What is the discipline of Christ's kingdom?
A. Fatherly chastisemie:n.t; which, being necessary for
tlhe welfare of his true subjects, is secured for them in the
1):omise, Ps. lxxxix. 30 —35.
Q. 42. To what promise of' the covenant does fatherly
chastisement belong!
A. To the promise of sanctifi.:'atio.n, being an appointed
mean for advancing holiness in them, Heb. xii. 10. Isa.
xxvii. 9.
Q. 43. What othe'r act of kingly pow. er- does Christ ex



OF CHRIST As A ICING.              141
ereise about his subjects, besides subduing them to himself, and ruling of them?
A. He DErEN'DS them  likewise, Ps. lxxxix. 18: "The
Lord is our'DEPENCEE."
Q. 44. Against whom does he defend theme
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' corrutptionz within them, which are
not expelled during this life, but left fbr their exercise and
trial, Gal. v. 7.
Q. 46. How does he defend them against these inward
foes?
A. By keeping alive in them the spark of holy fre in the
midst of an ocean of corruption, and causing it to resist
and overcome the same, until it is quite dried up, Ronm.
vii. 24, 25.
Q. 47. What are the acts of Christ's kingly office, with
respect to his people's enemies?
A. His [restraining and conquering] them, 1 Cor. xv.
25: "He must reign till he hath put all his enemies 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, of which he is
the head and they are the members, I 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
people's enemies?
A. It is to overrule and disappoint their wicked purposes, Isa. xxxvii. 29; to set limits to their wrath, and to
bring a revenue of glory to himself out of the same, Ps.
Ixxvi. 10.
Q. 50. What restraints does 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. 6.
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 x. 19.
Q. 52. How does he conquer them?
A. He has already conquered them in his own person, as
the head of the new covenant, by the victory he obtained
over them in his death, Col. ii. 15; 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,'iom. xvi. 20.




142            OF CHRIST'S HUMILIATION.
0Q 53. What may we learn from Christ's executing his
kingly office 3
A. That though believers, while in this world, are in the
midst of their enemies, "as lambs among wolves," Lukce
x. 3; yet by this mighty King, as the breaker, going. up
before them, Mic. ii. 13, they shall be "more than conquerors through him that loved them," Rom. viii. 37.
QJUEST. 27. W7herein did Christ's humiliation consist?
ANs. Christ's humiliation consisted in his being born,
and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the
cursed death of the cross; in being buried, and continuing
under the power of death for a time.
Q. 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,
veiled 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. W-as Christ's humiliation entirely voluntary?
A. It was voluntary in the highest degree; for, from
eternity, he rejoiced "in the habitable part of the earth,
and his delights were with the sons of men," Prov. viii. 31.
Q. 3. What was the spring and source of Christ's humiliation Z
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 concevtion and birth,
his lije, his death," and what passed upon hilm, " cafter his
death, until his resurrection." *
Q. 5. How did Christ humble himself in his conception
and birth?
A. In that, being from all eternity the Son of God, 1 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] in which he was
0orn'
* Larger Cat. Q. 46         t Ibid, Q. 47




OF CHRIST'S HUMILIATION.           143
A. He was born of a poor wom02an, though of royal descer.f, in Bethlehetm, 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, according to the flesh, so particularly described by the evangelists.
A. To evidence the faithfillness of God in his promise to
Abraham, Gen. xxii. 18, and David, Ps. cxxxii. Il, 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, Ps. xl. 2.
Q. 9. What improvement ought we to make of the inca.r
nation 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 his life?
A. In being [made under the law, undergoirng the mriseries 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.
Q. 12. How does it appear to have been the moral law
he was made udler?
A. Because this was the law given to Adam in his creation, 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. Was Christ made under the moral law, as a covenant of wvorks, or only as a rule of life?
A. He was made under it as a covenant of works, demanding 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:"
w,-lhpre 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 tunder it as a covenant, he behoved to be made




144             OF CHRIST' S HUM.IILIATION.
under it as a covenant likewise, that he might redeem
them from its curse, Gal. iii. 13.
Q. 15. WVhat would be the absurdity of affirming that';hrist was made under the law as a rule, and not as a
ovegiant?
A. It would make the apostle's meaning, in the forecitedc
passage, Gal. iv. 4, 5, to be, as if lhe had said, Christ was
made under the law as a rule to redeem themt 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," Matt.
v. 17.
Q. 16. Why is Ch.rist's being made under the law, mentioned 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 transgressors of it, and had incurred its penalty, IMatt. iii. 15.
Q. 17. What may we learn from Christ's being made
uinder the law 1
A. The misery of sinners out of Christ, who have to
tinswer to God in their own persons, for their debt, both
VIf obedience 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
endured in his state of humiliation?
A. Together with our nature, he took on him its sinless
infirmities, such as hunger, thirst, weariness, grief, and
the like, Rom. viii. 3; he submitted to poverty and want,
Matt. viii. 20; and endured likewise the assaults and
temptations of Satan, Heb. iv. 15; together with the contradiction, reproach, and persecution of a wicked world,
Heb. xii. 3.
Q. 19. WVhy 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. lxiii. 9.
Q. 20. Were these the greatest miseries he experienced
in this life?
A. No: he underwent [the wrath of God] also, Ps,
cxvi. 3.
Q. 21. What was it for him to undergo the wrath of
God?
A. It was to suffer the utmost effects of God's holy and
righteous displeasure against sin, Ps. xc. 11.
Q. 22. WAhat was it that made the human nature of




OF CHRIST S HUMILIATION.           14b
Christ capable of supporting the utmost eftects of the
wrath of God?
A. Its union with his divine person, by which it was
impossible it could sink under the weight, 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: 1 "The Lord hath 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," Matt. 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 forsaken me?" Matt. xxvii. 46.
Q. 25. Was not he the object of his Father's delight,
even when undergoing his wrath on account of our
sin.
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 "pacified towards us, for all that we have done," Ezek.
xvi. 63.
Q. 27. How did Christ humble himself in his death?
A. By 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
breaking the first covenant, by eating the firuit 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. In as much 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 dofgs and bulls, Ps. xxii.
12, 16.
Q. 30. How does the scripture set forth the exquisite
agony of his death!
PART I.-13




146            OF CHRIST'S HUMILIATION.
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 strenlgth dried up like a potsherd; and his
tongue made to cleave to his jaws," Ps. xxii. 14, 15.
Q. 31. How  was Christ's death on the cross typiied
under the Old Testament 3
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. 32. Were the soul and body of Christ actually separated 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 this, he gave up the ghost," Luke xxiii. 46.
Q. 33. Was either soul or body separated from his divine person?
A. No; it is impossible they could be, because the union
of the human nature to his divine person is absolutely
inviolable, 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 "hle 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 to the dead body of
Christ before its burial?
A. "Joseph of Arimathea bought fine linen," Mark xv.
43, 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 39, 40.
Q. 37. Where did they bury him?
A. In a "new  sepulchre, wherein was never man
yet laid," John xix. 41.
Q. 38. Why was it ordered in providence, that he should
be laid in a new sepulchre 3
A. That none might have it to say, that it was anothe,
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 descent into the grave, to be
under the power of death, as its prisoner, Ps. xvi. 10.
Q. 40. What was it that gave death power and dominion
over Christ?
A. His being made s,'n for tus, 2 Cor. v. 21.




OF CHRIST'S EXALTATION,          147
Q. 41. Were death and the grave able to maintain their
dominion over him 3
A. No: because of the complete payment of all demands
made upon himn as a Surety, Rom. vi. 9.
Q. 42. How long [time] did he continue under the powef
of death 3
A. Till he rose on the third day, 1 Cor. xv. 4.
Q. 43. Why did he continue so long under the power
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, Matt. 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 1
A. No; being God's Holy One, absolutely free from sin,
his body could see no corruption, Ps. 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," Matt. 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.
QUEST. 28.;iTiherezn consists Christ's exaltation?
ANs. Christ's exaltation consists in his rising again
firom 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 by Christ's [exaltation?]
A. Not the conferring of any new glory upon his divine
person, which is absolutely unchangeable; but a manifestation, in the human nature, (which had eclipsed it for
awhile,) of the same glory, of which he was eternally
possessed as the Son of God, John xvii. 5: " And now, 0
Father, glorify thou me with thine own self, with the glory
which I had with thee before the world was."
Q. 2. Why does Christ's exaltation immediately follow
his humliliation?




148            OF CHRIST'S EXALTATION.
A. Becauise it is the proper reward of it, Phil. ii. 8, 9:
"He iumbled himself; and became obedient unto death,
even the death of the cross; wherefore God also hath
highly exalted him."
Q. 3. What is the consequence of Christ's exaltation
with respect to himself?
A. That the ignominy of the cross is thus fully wiped
off, Heb. xii. 2.
QO. 4. What is the design of it with respect to 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 ascending up into heaven; his sittini  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 3
A. [His rising again from the dead on the third day,] 1
Cor. xv. 4.
Q. 7. What day of the week did the [third day] fall
upon 3
A. Upon the first day of the Week, which is ever since,
called the Lord's clay, 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 before 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.
Q. 9. How may the truth of Christ's resurrection be
demonstrated?
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 of it, 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, "which was ma-de
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 seccnd Psalm, Thou art my Son, this




OF CHRIST'S EXALTATION.             149.
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
mercies of David," Isa. lv. 3. " Wherefore he saith in another Psalm, Thou shalt not suffer thine Holy One to see
corruption," Ps. xvi. 10.
Q. 12. Did not Christ foretell his own resurrection be.
fore 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 directed his disciples, before his death,
to meet him in Galilee, after his resurrection, Matt. xxvi.
32: " After I am risen, I will go before you into Galilee."
Q. 13. By whom  was the resurrection of Christ, attested?
A. By angels, by the disciples, and many others who
saxw him alive after he was risen.
Q. 14. What testimony did the angels give to his resurrection.
A. They said to the women who came to the sepulchre, "He is not here, for he is risen, as he said," Matt.
xx viii. 6.
Q. 15. HOW did the disciples attest tne truth of his resurrection l
A. They unanimously declared, that " God raised him
up the third day, and showed him openly, not to all the
peop'e, but unto the witnesses chosen before of God, even
to us," says Peter, " who did eat and drink with him after
he rose firom 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 appearedfirst
to Mary /_Magdalene, Mark xvi. 9; then he appeared to her
in company with the other Mary, Matt. xxviii. 1, 9; afterwards he showed himself to the two disciples going to
Eminmaus, 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; after eight days, he appeared to all the
apostles, when Thomas was with them, ver. 26; "After
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 7mountain in Galilee,.
Matt. 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 timne did C'hrist show himself'aire,
to his disciples, after his resurrection?
A. Forty days, Acts i. 3.
13*




150             OF CHRIST S EXALTATION.
Q. 18. Why did he continue so long with them?
A. That they might be fully convinced of the truth o,
his resurrection, by his appearing frequently in their pre
sence, and conversing familiarly with them, Acts x. 4(., 41.,
and that they might be instructed in the nature and government of his kingdom, 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 infallib&e proof of it?
A. Because they testified of his resurrection, as a thing
of which they had certain and personal knowledge, and
proclaimed it in a most public and open manner, in the
very place where that remarkable event happened, Acts
iii. 15, and that under the outward disadvantages of being
imprisoned, beaten, Acts v. 18, 40, and persecuted to 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
ascribed 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
temnple 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
nis spiritual seed; and as having their discharge in his
hand, Rom. iv. 25.
Q. 23. What was the necessity of Christ's resurrec
tion 1
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 livrng Redeemer: for he is " not
the God of the dead, but of the living," Matt. xxii. 32.
Q. 25. Why was the resurrection of Christ necessary
with respect to himself?
A. Because, having fully paid the debt for which he was.ncarcerated, justice required that he should be taken firom
prison and fi-omj. 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- with respect to us 




OF CHRIST'S EXALM ATION.         I151
A. Because, "if Christ be not risen, our faith is vain,
ltnd we are yet in our sins," 1 Cor. xv. 17.
Q. 27. Did Christ rise with the self-same body in which
ne suffered 
A. Yes; for, says he to Thomas, "Reach hither thy
linger, 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
tile resurrection of Christ.
A. It was accompanied with a great earthquake, the
attendance of angels, and such terror upon the keepers,
that they "did shake, and became as dead men," Matt.
xxviii. 2, 4.
Q. 29. In what manner did the high priest and elders
vainly attempt to smother the truth of his resurrection 3
A. They bribed the soldiers to say, " his disciples came
by night, and stole him away, while we slept," Matt.
xxviii. 12, 13.
Q. 30. How does the falsehood of this ill-made story
appear at first sight?
A. From this: that it is not to be supposed the whole
company 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 severity of the Roman military discipline, in like
cases, Acts xii. 19; and if they were really asleep, how
could they know that the disciples came and stole him
away?
Q. 31. What does 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; 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,] Ps. ]xviii. 18.
Q. 33. Does not Christ's [ascending up into heaven,] presuppose his descending thence?
A. Yes; for so argues the apostle; "Now that he ascended, 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 ia
human nature from heaven with him?
A. By no means; for the human nature was made of a!wonman, on this earth, by the overshadowin1g power of the
Hol) Ghost, Luke i. 35; but his descending signifies hik.




152            OF CHRIST'S EXALTATION.
ama.zing condescension, in assuming our nature into per
sonal union with himself, Phil. ii. 6, 7.
Q. 35. How is the ascension of Christ expressed in
scripture?
A. By his going away, John xvi. 7; his being " received
up into heaven," Mark xvi. 19; and his having " entered
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 to his human nature,
as the divine nature is every where present, John iii. 13.
Q. 37. From what part of the earth did Christ ascend
into heaven?
A. He ascended from Mount Olivet, which was nigh to
Bethany, Luke xxiv. 50, compared with Acts i. 12.
Q. 38. What is worthy of consideration in this circumstance, that he ascended from fMount Olivet?
A. In the AlIount of Olives was the place where his soul
was exceedingly sorrowful, even unto death; and where
he was in such an agony, that " his sweat was, as it were,
great drops of blood fa:lling down to the ground," Luke
xxii. 39, 44; 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
rtight hand, Ps. xvi. 11.
Q. 39. Whither did Christ ascend, or to what place?
A. Hie 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 of it; for,' 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 when he parted from them?
A. He was blessing them, Luke xxiv. 51: "And it canme
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 alway, even unto the end of the
world," Matt. xxviii. 20.
Q. 44. In what capacity did Christ ascend!
A. In a public capacity, as representing his whole mystical body: hence he is called the Forerunner, who " is, for
us, entered within the veil," Heb. vi. 20.
Q. 45. With what solemnity did he ascend?
A. With the solemnity of a glorious triumph: for, having vanquished sin, Satan, hell, and death, he ascended Iup
on high, leading captivity captive, Eph. iv. 8.




OF CHRIST'S EXAL'TATION.           153
Q. 46.. Who went in his retinue?
A. T/houcsacls of angels, sounding forth his praise, as a
victorious conqueror, Ps. 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, 4.
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 might take possession of the many mansioons
there, and prepare them fro his people, by carrying in the
merit of his oblation thither, John xiv. 2, 3; and likewise,
that he might make continual intercession for them, Heb.
vii. 25.
Q. 50. What does 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 ta
believe that he will come again to receive us to himselfl
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 h/and] in scripture.
A. The place of the greatest honour and dignity, 1 Kings
ii. 19.
Q. 53. What is meant by [sitting?]
A. It implies rest and quietness, Micah iv. 4: " They
shall sit, every man under his vine, and under his fig-tree,
and none shall make them afraid:" and likewise power
and authority, Zech. vi. 13: "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, with which he is vested,
as the glorious King and Head of his church, Eph. i. 21 22.
Q. 55. For what end does he sit at the right ]land of the
Father?
A. That he may there represent his people, and make
his enemies his footstool.
Q. 56. How does 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 can only be meant of theit
sitting representatively in him, as their glorious Head,
Eph. ii. 6.




154            OF CHRIST'S EXALTATION.
Q. 57. How are the enemies of Christ made his footstool?
A. By the triumphant victory which is obtained over
them, Ps. lxxii. 9; and the extremity of shame, horror, and
confusion, with which they shall be covered, Ps. cxxxii. 18
Q. 58. W/hen 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, Ps. 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 trium.2phant in heaven, as it is in the church militant on earth 3
A. It will be the same as to the essence or substance of
it, but different as to the manner of its administration.
Q. 61. In what consists the essence of Christ's mediatory
power and authority in heaven?
A. In the relation in which he stands to the members of
his body: he will continue for ever to be the King, Head,
and Husband of the church trium2phant, the fountain of
all blessingl and happiness to them, and the bond of their
perpetual fellowship and communion with God, Ps. xlviii.
14. Hos. ii. 19. Rev. vii. 17.
Q. 62. What is the difference between 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: but in heaven, there will be no use for any of
these, Rev. xxi. 22: "I saw no temple therein: for the
Lord God Almighty, and the Lamb, are the temple of it."
Q. 63. WVhat is meant then by Christ's delivering "up
the kingdom to God, even the Father!" I Cor. xv. 24.
A. The meaning is, Christ having completed the salvation of his church, will present all and every one of themn
to his " Father, not having spot or wrinkle, or any such
thing," Eph. v. 27, saying, "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 passage, 1 Cor.
xv. 243
A. The meaning is, he will have no occasion to exercise
his power and authority, in such sort as he did before;
as 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 sub




OF CHRIST'S EXALTATION.           155
ject 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
Jformer manner, as ruling over his church in the midst of
enemies; for he must reign, till he hath put all his enemies
under his feet, 1 Cor. xv. 25.
Q. 66. In what respect is it said, that God shall then be
all in all?
A. 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,"
I 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 those things which 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 FourVii 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 youprove 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?
A. In many places; particularly Acts xvii. 31: " He hath
appointed a day in the which he will judge the world in
righteousness, by that man whom he hath ordained," &c.
See also 2 Cor. v. 10. Jude, ver. 6. Rev. xx. 11-13.
Q. 71. Why do the justice and goodness of God require
a judgment?
A. Because they necessarily require that it be well with
the righteous and ill with the wicked; that every man be
rewarded according to his works, which not being done
in this life, there must be a judgment to come: " 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 froln
heaven," 2 Thess. i. 6, 7.
Q. 72. Who is to be the Judge?
A. The Son of man, the man Christ Jesus, Matt. xxv
31. Rom. xiv. 10.
Q. 73. How will Christ, as God-man, be Judge, when it
is said, (Ps. 1. 6,) that God is Judge hinself?
A. The Three-one God, Father, Son, and Holy Ghost,




156            OF CHRIST S EXALTATION.
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. 74. Why is the judgment of the world committed to
Christ as mediator 3
A. Because it is a part of that exaltation, which is con.
ferred upon him, in consequence of his voluntary humiliation, Phil. ii. 8-10.
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 utter darkness, misery,
and wo, unto the wickeed, AMatt. xxiv. 30.
Q. 77. In what manner will Christ come to judge the
world 3
A. In a most splendid and glorious manner: "for he
will come in the clouds of heaven, with power and great
glory," Matt. 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 comes
to judgment?
A. No: his coming will be a fearful surprise to the
world; for " the day of the Lord shall come as a thief in
the night," 2 Pet. iii. 10. See also Luke xvii. 26-31.
Q. 79. What is the difference between his first and
second coming 1
A. In hisfirst 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 forerunner of his second coming 3
A. The preaching of the gospel to all nations, Matt. xxiv.
14; the downfal of Antichrist, Rev. xviii. 21; the conversion 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 opened 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




OP CHRIST'S EXALTATION.            157
Q. 83. Who are the parties that shall appear!
A. All mankind, called all nations, Matt. xxv. 32; and
likewise, "the angels which kept not their first estate,"
Jude, verse 6.
Q. 84. What summons will be given to the parties?
A. "The voice of the archangel and the trump of God,"
I Thess. iv. 16.
Q. 85. Will any of them be able to contemn the summons 1
A. By no means: " all shall stand before the judgment
seat of Christ; and every one shall give account of' himself to God," Rom. xiv. 10, 12.
Q0. 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 to the bar of the Judge?
A. By the angels, who shall gather together all the elect,
Mark xiii. 27, and likewise the reprobate, Matt. xiii. 41.
Q. 88. Will the elect and reprobate stand together, in
one assembly, to be judged?
A. No: they shall be U"separated one from another, as
a shepherd divideth the sheep from  the goats," Matt.
xxv. 32.
Q. 89. How will they be assorted 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
Thess. iv. 17, shall be set on his right hand;" and the reprobate, being the goats, are left on the earth, (Matt. xxiv.
40,) upon the judge's left hand, Matt. xxv. 33.
Q. 90. What kind of a separation will this be?
A. It will be a total and final separation, never to meet
or be fixed with one another any more, Matt. 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, Matt. 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., Ecel. xii. 14; their words, "every idle
word that men speak, they shall give account thereof in
the day of judgment," Matt. xii. 36; and their thoughts,
for he 1 "will make manifest the counsels of the heart," 1
Cor. iv. 5.
Q.. 93. Why are books saidc to be opened at this solemn
trial? Rev. xx. 12.
PART I.-14




158            OF CHRIST'S EXALTATION.
A. Not to prevent mistakes in any point of law oi fact
lbr the Judge has an infallible knowledge of all things
but to show that his proceeding is most accurate, just, anct
well-grounded in every step of it, Gen. xviii. 25.
Q. 94. What are these books that shall be opened, and
men " judged out of these things, which are written in the
books 3"
A. The book of God's remembrance, Mal. 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 renmemnbrance?
A. It is the same with his omniscience, by which he
knows exactly every man's state, thoughts, words, and
deeds, whether good or bad, John xxi. 17: "Lord, thou
knowest all things."
Q. 96. For what will this book serve?
A. It will serve for an indictment against the ungodly:
but with respect to the saints, it will be a memnorial of all
the good they have ever done, Matt. xxv. 35-41.
Q. 97. What kind of a book is that of conscience?
A. It is just a duplicate 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 who are under it, Gal. iii. 10.
Q. 99. Whly will this book be opened?
A. That all on the left hand may read their sentence in
it, before it be pronounced, Ezek. xviii. 4.
Q. 100. By what law will the heathens be judged 3
A. By the natural law, or the light of nature, which
shows that they who commit such things (as they shall be
convicted of) are worthy of death, Rom. i. 32.
Q. 101. By what law will Jews and Christians be judged?
A. By the written law, Rom. ii. 12: "As many as have
sinned in the law," that is, under the written law, " shall
be judged by the" written " law."
Q. 102. Whether will Christians or Heathens be most
inexcusable 1
A. Beyond all doubt, it will be more tolerable for Tyre
and Sidon and other heathen countries, at thie day of
juldgment, than for those who enjoyed the light of the gospel, and despised it, Matt. xi. 22, 24.
Q. 103. Will the book of the law be opened for the
sentence of the saints?
A. No; for being, in this life, brought under a new
covenant, they are no more under the law, but under grace,
Rom. vi. 14; and therefore alnother book must be opened
for their sentence.




OF CHRIST'S EXALTATION.             159
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. 105. What is reg'istered 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 his
name out of the book of life."
Q. 106. Why is it called the book of life 3
A. Because it contains God's aracious 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 the book lodged 3
A. In the hands of the Mediator, Christ Jesus, Deut.
xxxiii. 3: "All his saints are in thy hand."
Q. 108. What is the ground of the saints' acquittal,
according to this book 3
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's 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 Matt. xxv. 34, and 41, compared,
that the judgment of the saints, on the right hand, will
have the preference.
Q. 110. What is the blessed sentence that shall be pronounced upon the saints?
A. " Come, ye blessed of my Father, inherit the kingdom prepared for you friom the foundation of the world,"
Matt. xxv. 34.
Q. 111. For what reason will this sentence be pronouncedfirst?
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 sentence 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, ACCORDINa
to their works, as flowing fiom  a heart renewed and
sanctified; but neither for their works, nor for their faith,
as if eternal life were in any way merited by them, Gal.
iii. 18; for the kingdom is said to he prepared for them




OF CHRIST S EXALTATION.
they inherit it as children, Rom. viii. 17; but do not pro.
cure it to themselves, as servants do their wages, Col.
iv. 1.
Q. 114. Are not good works mentioned as the ground of
the sentence, Matt. xxv. 35, 36: "I was a hungered, and
ye gave me meat I" &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 tihe
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 e',idence of it;
0Q  115. Will there be any mention made of the sins of
the righteous?
A. It appears not; "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. v. 20. " Who
shall lay any thing to the charge of God's elect 3 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," I Cor. vi. 2.
Q. 117. In what way and manner shall they judge the
world 1
A. As assessors to Christ the Judge, assenting to his
judgment as just, Rev. xix. 2, and saying Amen to the
doom pronounced against all the ungodly, Ps. cxlix.
6-9.
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," Matt. xxv. 41.
Q. 119. How is the misery of the wicked aggravated,
by the pronouncing of this sentence 3
A. In as much as they are damned by him who came to
save sinners, Heb. ii. 3, and must undergo the wrath of
the Lam7b, from which they can make no escape, Rev. vi.
16, 17.
Q. 120. Is there any injury or wrong done them by this
sentence?
A. By no means: for, says our Lord, "I was a hu igered, anc ye gave me no meat," &c. Matt. xxv. 42, 43.
Q. 121. Are these evils no more than evidences of their
accursed state 3
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 salva.




OF CHRIST'S EXALTATION.            161
tion, yet evil works merit damnation, Rom. vi. 23: The
wages of Sin is death.
Q. 122. Why are only. sins of omission mentioned in
the above passage?
A. To show, that if men shall be condemned for sins of
onmission, James ii. 13, much more for those of commission,
Rom. ii. 23, 24.
Q. 123. What will follow upon the sentence of condemnation against the wicked 1
A. The immediate execution of it, without the least reprieve or delay, Matt. xxii. 13.
Q. 124. Will the devils also be judged?
A. Yes; they are "reserved unto the judgment of the
great day," Jude verse 6.
Q. 125. How ca.n 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 further judgment is reserved for that day, 2 Pet. ii. 4.
Q. 126. What is thefinal sentence, or further judgmnent,
to 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
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
confined in the prison of hell, under the utmost extremity
Df anguish and horror for ever and ever, Rev. xx. 10.
Q. 127. Who will keep the field on that day?
A. Christ and his glorious company: they shall see the
i.ccks of all their enemies, for the DAMNED shall go off first;
as seems to be intimated in the order mentioned, Matt.
xxv. 46: "These shall go away into everlasting punishment, but the righteous into life eternal."
Q. 128. What improvement ought we to make of Christ's
coming to juclge 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, having our "loins
girded about, and our lights burning," Luke xii. 35; that
so, when he comes, whether at death or,udgment, we
may be able to say, with joy, " Lo! this is ouli GodC, we,aave waited for him," Isa. xxv. 9.




162             OF THE APPLICATION OF
QUEST. 29. How are we nmadle partakers of the re.
demblption purchased by Christ?  
ANs. 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 may we understand by [redemntion] in this
answer?
A. The whole of that s'lvation which is revealed and
exhibited in the gospel, Ps. 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. 24, we could not be ransomed, 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 in it, 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 of it,. 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. 6; and utterly averse to all spiritual good, John v. 40.
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 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, Ex. xxiv. 8.
Q. 10. Does not the application of redemption presuppose the purchase of it?
A. Yes; if it were not first purchased, it could never
be applied, Job xxxiii. 24.
Q. II. How then could it be applied to the Old Testament 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 purchlase in the fulness of time, Prov. viii. 23, 31..
Q. 12. Can the purchase of redemption avail us, if it is
not applied 1




THE PURCHASED REDEMPTION.             163
A. No more than meat can feed, clothes warm, or medici:es heal us, if they are not used, Jolln 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 o' sinners, and "turning
them from darkness to light, and fiom 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 godliness is the greatest encouragement and excitement to add
to our faith, virtuie, &c.; that is, to use all suitable endeaVours, 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 of it in baptism,
which is not, of itself, effectual, as is evident in the instance
of Simon Magus, who was baptized, and yet remained in
the "gall of bitterness, and in the bond of iniquity," Acts
viii. 13, 23.
Q. 17. By whom is the redemption purchased by Christ
effectually applied?
A. [By his Holy Spiorit,] Tit. iii. 5, 6.
Q. 18. Why is the application of redemption ascribed to
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 ordai7ing, the SON in
purchasing, and the SPIII'r in applying it, John vi. 57, 63.
Q. 19. Why is the Spirit, in this work, called the [Holy
Spiorit?]
A. Because, as he is essentially holy, Ps. li. 11; so he is
holy in all his works and operations, Rom. xv. 16.
Q. 20. Why is redemption said to te applied by the Spirit
of Christ, or [Hi's] Holy Spirit?
A. Because the Spirit is sent for this work more immediately by Christ, and through his mediation, John xiv. 16,
as the leading fruit of his purchase, John xiv. 7.
Q. 21. What is the djfference between the purchase of
redemption 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. 26.
Q. 22. To whom is redemption effectually applied by
the Spirit 3




164              OF UNION WITH CHRIST
A. " To all those for whom Christ has purchased it,"
John x. 15, 16,* 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 3"
A. "They-cannot be saved, John viii. 24, be they ever
so diligent to frame their lives according to the light of
nature, 1 Cor. i. 20, 21, or the laws of that religion which
they profess, John iv. 22; neither is there salvation in any
other but in Christ alone, Acts iv. 12, who is the Saviour
only of his body the Church, Epll. v. 23."t
Q. 24. What,means does 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 of themselves effectual?
A. Not without the power and efficacy of the Spirit
accompanying them, I Thess. i. 5.
Q. 26. What is incumbent on us, in way of idutty, that
the redemption, purchased by Christ, may be effectually
applied to us 1
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.
QUEST. 30. How does the Spirit apply to us the re.
decmption purchasecd by Chr'ist?
ANS. The Spirit applies to us the redemption purchased
by Christ, by wvorking 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.
plicalion of redemption?
A. It is the [unit;ing tus 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 with it, 1 John v. 12
Q. 3. What is it to be united to his person?
A. It is to be joined to, or made one with him, I Cor
vi. 17.
* Larger Catechism, Q. 59.  t Larger Catechism, Q. 60




OF UNION WITH CHRIST.             165
QX. 4. Is it then a personal union 
A. No; it is indeed a union of persons, but not a personal union: believers make not one person with Christ,
but one body mystical, of which 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. Althouglh the human nature of Christ be in heaven,
yet his person is every where, Matt. xxviii. 20.
Q. 6. WThere can he be found on earth, in order to our
being united to him?
A. In the woRD, which is nigh to us, and Christ in it,
Rom. x. 8, 9.
Q. 7. By what means are we united to Christ as brought
nigh in the word?
A. By means of [faith] or believing, Eph. iii. 17: 1" 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. It certainly is; 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
themselves?
A. No; faith is "not of ourselves, it is the gift of God,"
Eph. ii. 8.
Q. 10. How then come we by faith 1
A. By the Spirit's [working] it [in us:] and therefore
called the Spirit of faith, 2 Cor. iv. 13, because he is the
principal and efficient cause of it.
Q. 11. Why can no less a worker than the Spirit of God
produce this faith?
A. Because it is a work that requires almighty power,
even the same power which was wrought in Christ, when
he was raisedfrom the dead, Eph. i. 19, 20.
Q. 12. What is the end, or design, of the Spirit in working faith in us?
A. It is the [uniting us to Ch rist,] Eph. iii. 17.
Q. 13. To whom are sinners united before union with
Christ?
A. To thefirst Adam, Rom. v. 12.
Q. 14. By what bond are they united to the first Adam?
A. By the bond of the covenzant of works, by which
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 wno is
raised from the dead," Rom. vii. 4.




166              OF UNION WITH CHRIST.
Q. 16. Is Christ united to us before we become united
to him Z
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 do you understand 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
to us?
A. By coming into the soul, at the happy moment appointed for the spiritual marriage with Christ, and quickening it, so that it is no more morally dead, but alive, having
new spiritual powers put into it, Eph. ii. 5: " Even when
we were dead in sins, he hath quickened us."
Q. 20. Is the Spirit of Christ, upon his first entrance,
actively or passively received?
A. The soul, morally dead in sin, can be no more than
a mere passive recipient, Ezek. xxxvii. 14: "And 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 of it is actual believing: Christ
being come in by his Spirit, the dead soul is thereby quickened, and the immediate effect of this is, the embracing
him by faith, by which the union is completed, John v. 25.
Q. 22. What are the nature and properties of this union 3
A. It is a spiritual, mysterious, real, intimate, and indissoluble union.
Q. 23. In what respect is it a spiritual union?
A. In as much 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, I 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 his flesh, and of his bones,"
Eph. v. 30.
Q. 26. How intimnate 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




OF UNION WITH CHRIST.             -67
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 union that is between Christ and
believers?
A. Though not a mere legal union, yet it is a union
sustainedl in law, in so far, as that upon the 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 himn, Col. ii. 12; and to be raised up to.
gether, Eph. ii. 6.
Q. 29. What are the bonds of this union.
A. The Spirit on Christ's part, I John iii. 24, and faith
on ours, Eph. iii. 7.
Q. 30. 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 apprehends 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?
A. If he has engaged their love and esteem, and dissolved the regard they had to other things that came in
competition with him, 1 Pet. ii. 7.
Q. 32. Are the bonds of this union inviolable?
A. Yes; " I give 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 I
A. Because he never departs from that soul into which
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 fctiling?
A. Although the actings of faith may sometimes fail, yet
neither the habit nor the e.xercise ever shall, in time of
need, and that because of the prevalency of Christ's intercession, 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 l
A. Yes; their bodies are made "members of Christ,
and temples of the Holy Ghost which is in them," 1 CoT
vi. 15, 19.




168              OF EFFECTUAL CALLING.
Q. 36. Whether is it sinners or saints, that are united tc
Christ?
A. In the very moment of the union, sinners are made
saints, 1 Cor. vi. 11.
Q. 37. To what is this union compared in scripture 
A. To the union between husband and wife, Rom. vii.
4; head and members, Col. i. 18; root and branches, John
xv. 5; foundation and superstructure, I Pet. ii. 5, 6.
Q. 38. What are believers entitled to by their union with
Christ 1
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 thereby unite us to Christ?
A. He does it [in our effectual calling,] 1 Cor. i. 9.*
Q. 40. What implorovement ought both saints and sinners
to make of the doctrine of uMnion with, Christ?
A. SAINT'rS ought to evidence that Christ is in them, by
endeavourincg that his image shine forth in their conversation, studying to " walk worthy of the Lord unto all pleasing," Col. i. 10; and SINNERS ought to seek after this happy
relation to Christ, while he is yet standing at their door
and knockcing, Rev. iii. 20; and while the gates of the city
of refuge are not yet closed, Zech. ix. 12.
QUEST. 31. What is effectual calling?
ANs. Effectual calling is the work of God's Spirit,
whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renew.
ing our wills, he doth persuade and enable us to embrace
Jesus Christ, freely offered to us in the gospel.
Q. I. 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, therefore called
"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 many Jbfold is the divine [calling?]
A. Twofold: outward, by the word; and inwmard, by
the Spirit.
* Larger Catechism, Q. 66.




OF EFFECTUAL CALLING.              169
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 rec2eive 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," Matt. xxii. 14.
Q. 7. What is meant by few being chosen?
A. That few are determined effectually to embrace the
call; and therefore termed a little fock, Luke xxii. 32.
Q,. 8. What is the main or leading work of the Spirit in
effectual calling?
A. It is that by which [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, like Simeon, to clasp him in the arms of faith,
with complacency and delight, 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?]
A. It is good news, or glad tidings of life and salvation
to lost sinners of mankind, through a "' Saviour, who 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 in it, Isa. xlv. 22.
Q. 13. Can there be an embracing, or receiving, without
a previous giving!
A. "A  man can receive" [margin, take unto himself]
" nothing, except it be given him from heaven," John iii. 27.
Q. 14. WMhat 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 vii. 37.
Q. 15. When is the word of the gospel-offer savingly
believed?
A. When it is powerfilly applied by the Holy Spirit to..ne soul in particular, as the word and voice of Christ himbelf, and not of men, I Thess. i. 5, and ii. 13.
Q. 16. How can we believe it is the voice of Christ himPART I.-15




170             OF EFFECTUAL CALLING.
self in the offer when Christ is now in heaven, and we
hear no voice froma thence?
A. The voice of Christ in his written word, is more sure
than a voice firom 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 3
A. [To us] sinners of mankind, as such, Prov. viii. 4.
Q. 19. Have we any natural inclination to embrace the
gospel-offer 3
A. No: the Spirit [doth persuade] us to it, 2 Cor. v. 11.
Q. 20. Will moral suasion, 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 is 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] to do it, 2
Cor. iv. 13.
Q. 22. By what means does the Spirit persuade and
enable us to embrace Christ?
A. By [convincing, us of our sin and misery, enlightening
our minds in the knowleclde of C-hrist, and renewing our
wills.]
Q. 23. What is the object of the [convincing] work of
the Spirit; or of what does he convince us?
A. [Of our sin ana misery,] Acts ii. 37.
Q. 24. Of what [sin] does the Spirit convince us?
A. Both of original and actual sin, Mark vii. 21, particularly of unbelief, John xvi. 9.
Q. 25. Of what [misery] does he convince us?
A. Of the misery of losing communion with God, 2 Cor.
vi. 14, 15; and being under his wrath and curse, in time,
and through eternity, Isa. xxxiii. 14.
Q. 26. How  does the Spirit convince us of sin and
misery 3
A. By the law, Rom. iii. 20: "By the law is the knowledge of sin."
Q. 27. What knowledge of sin have we by the law 3
A. By the precept of the law, we have the knowledge of
the evil nature of sin, Rom. vii. 7, and by the threateni7Lr,
the knowledge of the guilt and desert of it, Gal. iii. 10.
Q. 28. In what capacity does the Spirit convince us ot'
sin by the law?
A. As a spirit of bo.nrdage working fear, Rom. viii. 15,




OF EFFECTUAL CALLING.              17,
Q. 29. Have all had an equal measure of this kind of
conviction, who have been persuaded to embrace Christ?
A. No; some have had more, and some less, as in the
instances of Paul and Lydia, Acts ix. 6, 9, compared with
chap. xvi. 14.
Q. 30. What measure of conviction by the law, is requi.
site for such as are come to full ripeness of age?
A. Such a measure as to let them see, that they are sinners 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 of recovering
themselves, as being legally and spiritually dead, Rolm.
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, Matt. ix. 12, 13.
Q. 32. Is this measure of conviction necessary as a
condition of our welcome to Christ, or as a qualjfication
fitting us to believe on him!
A. No; but merely as a motive, to excite us to make
use of our privilege of free access to him, Hos. xiv. 1: " O
Israel, return unto the Lord thy God; for thou hast fallen
by thine iniquity."
Q. 33. Have not some been under deep legal convic —
tions, and yet never effectually called?
A. Yes; Judas went to hell under a load of this kind of
conviction, Matt. xxvii. 3-5.
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: " The eyes of your understanding
being enlightened," &c.
Q. 36. What is the object of this enlightening, or in what
are we enlightened?
A. It is [in the knowledge of Chlrist,] 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. In what condition what c ondition is the  ind, before it is 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.




172              or EPFECTUAL CALLING.
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, offli
ces. fulness, &c. John xv. 26, says Christ of the Spirit,
" He shall testify of me."
Q. 40. What are the distinguishing properties of saving
illumination?
A. It is ofaan humbling, Job. xlii. 5, 6, sanctifying, John
xvii. 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
universal suitableness, the saving knowledge of' which is
necessary to the comfortable embracing of him, Ps. ix.
10: " They that know thy name, will put their trust in
thee."
Q. 42. By what means does the Spirit enlighten the
mind in the knowledge of Christ.
A. By means of the gospel, Rom. x. 17.
QO. 43. Does not the [renewing our wills] accompany the
illumination of our minds?
A. Yes; when "the Lord shall send the rod of his
strength out of Zion," there shall be a " willing people in
the day of his power," Ps. cx. 2, 3.
Q. 44. In what consists the renovation of the will?
A. In working in it a new inclination or propensity to
good, and a fixed aversion to whatever is evil, Ezek.
xxxvi. 26.
Q. 45. Does the Spirit, in the renovation of the will, use
any violence or compulsion?
A. No; he makes us willing in the day of his power,
Ps. cx. 3.
Q. 46. What is the natural disposition of the will before
it is 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 Qwn will?
A. No more than the " Ethiopian can change I is 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.
-. 49. In what appears the ill will which sinners bear to
Christ as a Prophet?
A. In the conceit of their own wisdom, Prov. i. 22, and
slighting the mneans of instruction, chap. xxvi. 12.




OF BENEFITS IN THIS LIFE.            173
Q. 50. How do they manifest their aversion to him as a
Priest?
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,
in fiet, concerning him, "W Ve will not have this man to
reign over us," Luke xix. 14.
Q. 52. Who are the only persons thlat are effectually
called 3
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 repentance," 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.
QUEST. 32. What benefits do they that are efectually
called partake of in this life?
ANS. They that are effectually called, do, in this life,
partake of justification, adoption, sanctification, and the
several benefits which, in this life, do either accompany or
flow from them.
OQ. 1. " What special [benefits] do the members of the
invisible church (or such as are effectually called,) enjoy
by Christ l"
A. They "enjoy union and communion with him, in
grace and glory, Eph. ii. 5, 6." t
Q. 2. "What is the communion in grace, which tlhe
members 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.'"
Q. 3. HEow are all these benefits connected with effectual
calling                                               -
* Larger Catechism, Quest. 68. t Ibid, Quest. 65. t Ibid, Quest. 69.
15'




174            OF BENEFITS IN THIS LIFE.
A. By a connexion established in the eternal purpose
and counsel of God, in which all these blessings or benefits are sweetly linked together. Romn. viii. 30: " Whom
he did predestinate, 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 between effectual calltng
and justification?
A. In effectual calling, sinners, being united to Christ
by faith, have thereby communion with him in his righteousness, for justffication, Phil. iii. 9.
Q. 5. How is adoption connected with effectual calling t
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 interest, which Christ, as the head of the body, has 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. 15: " Ye have received the Spirit of adoption,
whereby we cry, Abba, Father."
Q. 7. How is effectual calling connected with sanctification?
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," I Cor. i. 30.
Q. 8. What is the connexion between 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 between 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 resurrection is absolutely secured in him, because he is "risen
from the dead, and become the first fruits of them that
slept," 1 Cor. xv. 20.
Q. 10. What im provement should we make of the sweet
connexion that is between all these benefits of which the
effectually 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
Knowledge of our justification, and adoption, by our sane



OF JUS1IFICATION.                175
tification, we may have the comfortable prospect of a
happy death, and glorious resurrection, 2 Pet. i. 10, 11.
QUEST. 33. What is justification?
ANs. Justification is an act of God's free grace; wherein he pardons all our sins, and accepts us as righteous in
his sight, only for the righteousness of Christ, imputed to
as, 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 justice among men, when a person arraigned is pronounced
righteous, and, in court, openly absolved?
Q. 2. How does 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, Ps. cix. 7.
Q. 3. What is it, then, to justiJf   a person?
A. It is not to make him righteous, but to declare him to
)e so, upon a legal ground, and trial of a judge, Isa. xliii.
), 26.
Q. 4. Who is the author or eficient cause, of our justifi-.~ation?
A. It is God himself; for, it is God that justfieth, Rom.
viii. 33.
Q. 5. Is it God essentially, or personally considered?
A. God essentially considered, in the person of the Father, is the justifier, in respect of judiciary power and authority, Rom. iii. 26; and our Lord Jesus Christ, in respect
of the dispensation, or exercise of that power, Acts v. 31.
Q. 6. In what respect is the Spirit said to justify? 1 Cor.
vi. 11.
A. As the applier of the blood or righteousness of Christ,
by which 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. 9, 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.
apon union with C'hrist, has communion with him in his
righteousness, and on this account he is justified, Isa. xlv
25' "In the Lord shall all the seed of Israel be justified."




17(                OF JUSTIFICA'riON.
Q. 9. Why have elect sinners communion with Chris!
n his righteousness, upon their union with him'!
A. Because their sins having been imputed to him from
iternity, he became legally on7e with them, transferring
their debt to himself, and undertaking to pay the same,
Isa. liii. 6; wherefore, upon union with him by faith, his
perfect satisfaction is imputed to them, as if they had made
it themselves, 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 his grace through the redemption
that is in Christ Jesus."
Q. 12. How can free grace be the moving cause of our
justification, when it is "through the redemption that is
in Christ Jesus 3"
A. Because the redemption that is in Christ, is the
c7 annel through which justifying grace runs freely to us,
Eph. i. 7.
Q. 13. What are the constituent parts of justification?
A. They are two; that [in which he pardons all orue
sins,] Rom. vi. 7; and that, in which he [accepts us as
righteous in his sight,] Eph. i. 6.
Q,. 14. What is the pardon of sin 3
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. 15. 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 by pardon, it is impossible that our persons can be
accepted, or any blessing of the covenant conferred upon
us. See HIeb. viii. 10-13; where, after a great many
other promised blessings, it is added, ver. 12: " Fon I will
be merciful to their unrighteousness," &c., intimating
that the pardon of sin led the way to other covenant
blessings.
Q. 16. What is it in sin that paruon removes 3
A. The guilt of it, which is a. person's actual obligation
or liability to eternal wrath, on 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.
natios to them that are in Chri.st Jesus," Romn. viii. 1.




OF JUssJ'IFICrTioN.               177
Q. 18. Will future sins reloke a former pardon?
A. No: future sins may provoke the Lord to withdraw the sense of former pardon, but can never revoke the
pardon itself; because "'rlle gifts and calling of God are
without repentance," Rom. xi. 29.
Q. 19. W[at sins are pardoned in justification? 
A. [All our sins] whatsoever, Ps. ciii. 3: "Who forgiveth
A'L thine iniquities."
Q. 20. How are sins past and present pardoned
A. By a Jforlal remission of them, Ps. xxxii. 5: " Thou
forgavest the iniquity of my sin."
Q,. 21. HowT are sins to come, pardoned?
A. By securing the no?.-iv2putation of them, as to the
guilt of eternal wrath, Rom. iv. 8: "Blessed is the man to
whoml the Lord will not impute sin."
Q. 22. If the non-im2putation 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 liability to Jitherly anger is
contracted by the commission of them; and, therefore,
they pray for the removal of that guilt, Ps. li. 12: " Restore unto me the joy of thy salvation."
Q. 23. Is repentance a condition of pardon?
A. No; because this would 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
wo ks of the law, but by the faith of Jesus Christ," Gal.
ii. 16.
Q. 24. How do you prove, that repentance has not the
same interest as 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.
Q. 25. Is it not affirmed in our Confession, " that repentance 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 con.
tinues to be impenitent, 2 Sam. xii. 13. Matt. xxvi. 77.
Q. 26. If none can expect pardon, without expecting repentance along with it; will it not therefore follow, that
repentance is a condition of pardon?
A. Not at all; for if repentance cannot so mnuch as have
the least instrumentality in pardon, it can never be the
condition of it, nor have the smallest influence in causing it.t
* Confession, chap. xv. I 3.
t Confession chap. xv. O 3: "Repentance" is "not to be rested in, as
any satisfaction for sin, or any cause of the pardon thereof."




178                OF JUSTIFICATION.
Q. 27. HIow does it appear that repentance has not the
least instrumentality in pardon l
A. It appears evidently from this, that faith is the sole
instrument 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. Does God do any more in justification than freely
pardon all our sins!
A. Yes; he likewise [accepts 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 pardoned, and neither declared righteous nor received into
favour, yet it is not so with God; for whom he forgives,
he both accounts their persons righteous in his sight, and
receives them into perpetual favour, Rom. v. 8-10.
Q. 30. How can a holy and righteous God, whose judgment is according to truth, accept sinners as righteous
without a perfect righteousness 3
A. He accepts them as righteous [only for the righteous?less of Christ,] which is perfect, and becomes truly theirs
through faith, Jer. xxiii. 6. Isa. xlv. 24.
Q. 31. By what right does the surety righteousness become theirs?
A. By the right of a free gift received, and the right of
communion with Christ.
Q. 32. How does it become theirs by the right of a gift
received?
A. In as much 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
righteousness, Rom. v. 17.
Q. 33. How does Christ's surety righteousness become
theirs by right of communion with him?
A. In as much as sinners being united to him by faith,
have thus communion or a common interest with him in
his righteousnesk, Phil. iii. 9.
Q. 34. When is it, then, that, according to truth, God
accepts us as righteous in his sight 3
A. When  Christ's surety  righteousness is actually
eckoned ours, and we made the rilghteousness of God IN
IIM, 2 Cor. v. 21: upon this account precisely, and no
other, are we accepted of God as righteous; the riIghteousness of GOD being UPON all them that believe, Rom.
iii. 22.
Q. 35 What is the matter of our justification, or that for
wvlch we are justified 3




OF JUSTIFICATION.                17
A. The RIGHTEOUSNESS  of Christ only; hence he is called
"The Lord our Righteousness," Jer. xxiii. 6.
Q. 36. In what does [the righteousrness of Christ] consistl
A. In the holiness of his hulman 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 1 "Who shall lay any thing to the
charge of God's elect? —It is Christ that died, yea, rather,
tnat is risen again," Rom. viii. 33, 34.
Q. 38. Is the righteousness of Christ meritorious of our
justification 3
A. Yes; because of the infinite dignity of his person;
for, though lie " took upon him the form of a servant, yet,
being in the form of God, he thought it no robbery to be,
equal with God," Phil ii. 6, 7.
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 his nature and righteousness of his:ife, in full and perfect conformity to the whole law, with.
out the least failure, either of parts, or degrees of obedience to the end, Matt. v. 17, 18.
Q. 41. What is his passive obedience 3
A. His satisfaction for sin, by enduring the infinite
execution 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 does his satisfactory death, as well as his
righteous life, get the name of obedience? Phil. ii. 8.
A. Because his sufferings and death were entirely volultary, 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 by which Christ's righteousness is made ours?
A. It is its being [imppauted to us,] Rom. iv. 6.
Q. 44. What is it to impute Christ's righteousness to us?
A. It is God's accounting or reckoning it to us, as if we
ihad 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
rigllteousness imputed to us?
A. Upon the ground  of his representing  us from
eternity, and our union with him in time, Isa. liii 5.
* See these explained on Quest. 20, entitled, Of the Covenant of Grace




180                OF JUSTIFICATION
Q, 46. What necessity is there for the imputation of
Christ's passive obedience?
A. Because without the imputation of it, we cuuld Ilave
no legal security from eternal death, Rom. v. 9.
Q. 47. What necessity is there for the imputation of
Christ's active obedience?
A. Because without the imputation of it, we could have
no legal title to eternal life, Rom. vi. 23.
1Q. 48. If Christ, as man, gave obedience to the law for
himself, how can his active obedience be imiputed to us?
A. Though the human nature, abstractly considered, be
a creature, yet never subsisting by itself, but in the person
of the Son of God, the acts of obedience performed in it
were never the acts of a mnere 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 released from any obligation to yield obedience to
the law in our own persons?
A. We are only released from an obligation to yield
obedience to the law as a covenant of works, not released from obedience to it as a rule of life, Gal. ii. 19.
Q. 50. Is the righteousness of Christ, itself; imputed. to
us, or only its effects?
A. As the guilt itself of Adam's first sin is imputed to
all his posterity, by which jcudgment comes upon all men to
condemnation, so, the righteousness of Christ itself is
imputed to all his spiritual seed, by which the free gift
comes upon them  all unto justification of life, Rom.
v. 18.
Q. 51. What is the difference between the imputation
of our sins to Christ, and the imputation of his righteou. s
ness to us?
A. Our sins were imputed to Christ as our Surety, only
for a time, that he might take then away; but his righteousness is imputed to us to abide with us for ever; hence
called ar. cverlasting 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 filfilling all
righteousness, as the only condition of the covenant, Isa.
xlv. 24.
Q. 53. What is the instrumental cause of our justifi.
cation 1
A. It is twofold; namely, external and internal.
Q. 54. What is the external instrumental cause?
A. Tile GOSPEL; because the righteousness of God is
revealed in it, and brought near to us as a free gift, Rom.
i. 17, v. 17, and x. 8.




OF JUSTIFIC &TION.                 181
Q. 55. What is tne internal instrumental cause of our
justification 3
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
being the nature of faith to take the gift of righteousness
freely, without money, and without price; 1" 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 merely the hand that receives and applies the
righteousness of Christ, by which we are justified.*
Q. 58. Is the grace of faith or any act of it, 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 (dl'ference between saving faith, and
just iJfing faith?
A. Savingj fiith receives and rests upon Christ in all his
offices, as "' of God made unto us wisdom, and righteousness, and sanctification, and redemption;" but justfijing
faith receives 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."
Q. 60. Why is the righteousness of Christ said to be received by faith, [alone?]
A. That works may be wholly excluded from having any
share in our justification, less or more, Rom. iii. 28: " Therefore 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 justification, of what use are they to the 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. 8."t
Q. 62. If faith's receiving of Christ's righteousness justify
us, does not faith justify as a work?
* Larger Catechism, Question 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 "
t Conf chap xvi. 5 2.
PART I.-16



182                  c F ADCPTION.
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 nourishes us, but the food which we take by it.
Q. 63. If we are justified by faith alone, why is it said,
James ii. 24, 1" 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
versons before God.
Q. 64. WVhen is it that God justifies the ungodlyl
A. 1" Though from eternity God decreed to justify all the
elect," yet "they are not" actually "justified, until the
Holy Spirit does, in due time, apply Christ," and his righteousness " unto them, Tit. iii. 5-7." *
Q. 65. How were believers, under the Old Testament,
justified?
A. "4Their justification was, in all respects, the same
with the justification of believers, under the New Testament, Gal. iii. 9. Heb. xiii. 8." t
Q. 66. What may we learn from this imrportant 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 than a soleimn 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.
QUTEST. 34. Whtat is adcoption?
ANs. 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. W'hat does the word [adoption] signify among
men 1
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 mnen?
A. Men generally adopt only one into their family, and
they do it on account of some amiable properties, or qualifications, discerned in the adopted; but God adopts many
* Conf. chap. xi. 5 4.        t Ibid. ~ 6.




OF ADOPTION.                  183
into his family, and that, not upon account of any thing
commendable in them, but merely out of his own free and
unmerited love, Eph. i. 5.
Q. 3. Of how  many kilds of adoption do the scriptures speak?
A. Twvo 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 of it. Rom. ix. 4.
Q. 5. What is the outward seal, or badge, of this general adoption 1
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 aaoption?
A. It is a sovereign and free translation of a sinner of
mankind, from the family of hell, or Satan, into the family of heaven, or houtsehold of God, Eph. ii. 19; with an
investiture into all the privileges of the sons of God, I
John iii. 1.
Q. 7. By whose act and authority is this translation accomplished?
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 has " predestinated us unto the adoption of children 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 (if believing, John i. 12.
Q. 10. What is the act of the Holy Ghost?
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,
miserable, poor, blind, and naked, Rev. iii. 17.
Q. 13. What is the dicflerence between good angels being
called the sons of God, Job xxxviii. 7, and believers being
so called? 1 John iii. 1.
A. Good angels are called the sons of God, because tihey
were created immlediately by him; but believers are ao




184-                 OF ADOPTION..called, because 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 sonls of God?]
A. Because the family of God, from among men, con
sists 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 instrument does 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 redemption 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 receive 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 inti-.
mated 3
A. To the angels in heaven; and sometimes to the
adopted themselves.
Q. 18. How is it intimated to the angels in heaven?
A. It is probable that it is intimated to them by im.mediate revelation, Luke xv. 10: " There is joy in the presence
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 of this made to Satan?
A. No; but he cannot miss to know, when he is spoiled
of his goods, and the lawful captive delivered, Mark ix. 26.
Q. 21. When sinners of mankind are adopted, and enrolled into the family of heaven, is their NAME changed? 
A. Yes: as the wife's name is sunk into her husband's,
so the former name of the adopted is sunk into Christ'snew 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 righteousness," Jer.xxxiii. 16; their former name:
idenoted, that they " were without Christ, having no hope,
and without God in the world," Eph. ii. 12; their present




OF ADOP'rTION                 185
name is Jehovah  Shamma, The Lord is there, Ezek.
xlviii. 35.
Q. 23. Whly 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.  7ftence 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 netw
name of being the sons of God; which name "no man
knoweth, saving he that receiveth it," Rev. ii. 17.
Q. 25. What are the [privileges] with which the sons
of God are invested.
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," 1 Pet. ii. 9; to
feast on Christ their Passover sacrificed for them, 1 Cor.
v. 7.
Q. 27. In what consists "the glorious liberty of the
children of God," mentioned, Rom. viii. 21l
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 obedience, flowing from a principle of faith and love inlaid in
the soul, Gal. v. 6.
Q. 28. Upon what is their title to the inheritance
founded?
A. Upon their being Christ's-" and heirs according to
the promise," Gal. iii. 29.
Q. 29. What is the inheritance which the adopted children of God are heirs of" according to the promise?"
A. They are "HEIRS of the righteousness which is by
faith," Heb. xi. 7; " heirs of the grace of life," 1 Pet. iii. 7;
" heirs of salvation," Heb. i. 14; and, which comprehends
all, they are " heirs of God, and joint heirs with Christ,"
Rom. viii. 17.
Q. 30. What does their boldness of access to God, as
their Father, include in it?
A. A firm persuasion of the power, love, and faithful.
ness of a promising God, Rom. iv. 20, 21, and an assured
expectation of relief from him': " And this is the confidence
that we have in him, that if we ask any thing according
to his,x ill, he heareth us," 1 John v. 14.
* Confession of Faith, chap. xii.
16 r




86               OF SANCTIFICATION.
Q. 31. What are the grounds of this boldness?
A. The righteousness of Christ apprehended by faith,
Ps. lxxxiv. 9, and his prevalent intercession within the
veil, 1 John ii. 1.
Q. 32. Why is it that God chastises his adopted children?
A. Because he loves them, Heb. xii. 6: "Whom the
Lord loveth, he chasteneth."
Q. 33. With what does he chastise them?
A. Sometimes with the rod of outward affliction, of various kinds, Ps. xxxiv. 19; and sometimes with the rod of
desertion, Ps. xxx. 7.
Q. 34. For what end does 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 btEhave under the
chastisement of their Father?
A. They ought neither to " despise the chastening of the
Lord, nor faint when they are rebuked of him," Heb. xii. 5.
Q. 36. What are the marks or evidences of the adopted
children of God 1
A. They will resemble their Father, 1 John iii. 2; thel
*know their Father's voice, John x. 4; delight in their
Father's company, Rom. viii. 15; are deeply concerned
fior 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, I John v. 1.
QUEST. 35. TihTat is sanctification?
ANS. 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. I. What is it for one to be SANCTIFID?
A. It is to be made a saint, or a holy person set apart
for a holy use, 1 Thess. v. 23.
Q. 2. Can any sinner sanctify himself?
A. No: we can defile, but cannot purify ourselves, Job
xiv. 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
Ching from Godl, but to be left to perish eternally in their




OF SANCTIFICATION.:       187
sin and pollution, because "they are altogether become
filthy; there is none of them that doeth good, no not one,"
Ps. 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,
inseparably linked together f
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 justfication and sanctification inseparably joined and linked together?
A. In the decree of God, HIom. viii. 30; in the promise
of God, Ps. cx. 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 inseparably linked together, are they not
ccrefully to be distinguished?
A. Yes; for the confounding of justification and sanctification lays the foundation of many errors, both in principle and practice; and the want of a clear understanding
of the difference between these two, contributes to depress
and encumber the believer in his exercise; whereas the
distinct knowledge of it would free him from that bondage, John viii. 32.
Q. 9. In what do justification. and sanctification DIFFER!
A. They differ in many respects; particularly in their
matter, iand, Jbrm, properties, subjects, order, extent, ingredients, evidences; in their relation to the law; their
relation to Christ's offices; and their use to believers.
Q. 10. In what do they differ in their matter?
A. The matter of justification is the righteousness of
Christ; but the matter of sanctification is the fullness of
Christ communicated, or grace imparted from him, out of
whose fidness 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.
Q. 12. How do they differ as to their form, or manner
of conveyance?
A. Justification is effected by the im7putation of Christ's
righteousness to us; sanctification, by the implantation
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 mole,
until the soul be —ripe for glory; the righteousness of justification is strictly and properly meritorious, being the




188                OF SANCTIFICATION.
r-ghteousness of God, by which the lavw is not only fulfilled,
but nagnified; 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, i John ii. 12: and in his
garden, trees of different tallness, or height, Ps. xcii. 12,
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 implanted in him as a new nature; whereas his justifying
righteousness is not in him as a nature, but on him as 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 to time, they are simultaneous; 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. Although justification respects 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 ilngredients?
A. The main ingredient in justification is the grace and
love of God towards us, manifested in pardoning and accepting us in Christ; whereas the main ingredient in sanctification 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.
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 not students of true holiness,
and groaning under a body of sin and death: but sanctification cannot be evidenced by our justilication; which
being the hidden root of holiness under ground, does not
appear, except in lively actincs of justifying faith, and
other graces, which are internal branches of sanctification,
sometimes inwardly discerned by the believer, and sometimes outwarctly discovered to others by works, Jatnes
i. 18.




OF SANCTIFICATION. 
Q. 19. How do they differ in their relation to the law?
A. Justification has relation to the law, as a covenant,
and filees the soul flrom it, Rom. vii. 4; sanctification respects the law as a  2ule, and makes the soul breathe after
conformity to it, and to delight in it alter the inw ard man,
Romn. vii. 22; hence justification is a judicial sentence, absolving us from law-debt; sanctification, a spiritual charge,
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, by which he satisfied law and justice, as our surety; but sanctification proceeds from his
kingly office, by which 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 us 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; by the latter, adorned with the image of God.
Q. 22. How may the work of sanctification be distin
guished?
A. Into habitual and actual sanctification.
Q. 23. What may be termed habitual sanctification 1.
A. It is that [whereby we are renewed in? the whole sman,
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,
Matt. 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.
Q. 26. What is the difference between the renewing of
the whole man in sanctification, and the renewing mentioned in effectual calling?
A. The renovation in effectual calling is only begun;
but this of sanctification, is carried on by degrees, till perfected in glory, Phil. i. 6: there, the seed of grace is sown;
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.




OF SANCTIFICATION.Q. 28. Whose image do we bear, before we are renewed
in the whole man 3
A. The image of thefirst Adam after the fall, having h's
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, except by faith uniting
us to Christ, Acts xv. 9, and xxvi. 18. 1 Cor. i. 2,-SanctiJied in Christ Jesus.
Q. 30. Though the believer be renewed [in the whole
man,] yet is any part of the new creature WHOLLY re-.ewed?
A. The two contrary principles, 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: ibr, what we have of this gracious work of
sanctification upon us while here, is but in part; it is not
perfect, I Cor. xiii. 9, 10.
Q. 31. What is the tendency of habitual sanctification?
A. The tendency of it is to actual sanctification, Eph.
ii. 10.
Q. 32. In what consists ACTUAL sanctification?
A. In being [enabled more and more to die unto sin, and
live unto righteousness,] Rom. vi. 4, 6.
Q. 33. In what does 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 are they commonly termed?
A. Afortfication; or, a dying unto sin; and vivification;
or, a living unto righteousness.
Q. 35. Can any die to sin, and live to righteousness,
without 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. The strength of habitual grace will not be
sufficient, without actual assistance.
Q. 36. How does the grace of God enable us to die to
sin, and live to righteousness?
A. It enables us [mlore and more,] 1 Thess. iv. 2, or, by
little and little, from time to time; for, "the path of the
just is as a shiinng light, that shineth more and more unto
the perfect day," Prov. iv. 18; and "they go from strength
to strength," Ps. lxxxiv. 7.
Q. 37. Does the work of actual sanctification go on
constantly without interruption?
A. The sanctified person is subject to backsliding




OF SANCTIFICATION.               191
and decay; yet God never altogether takes his hand from
the good work he has begun, but makes good use of
backslidings for farther 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 1
A. To make them know from experience, the strength
of sin, the necessity of mortifying grace, and of the
abundance of pardoning grace, 2 Cor. xii. 7-9; 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 to sin?]
A. To have the power of sin, in our nature, so far destroyed as not to obey it, but to hate it in heart, and abstain from it in life, Rom. vi. 6.
Q. 40. What is it to [live to righteous;,ess?]
A. To have our nature so quickened by the power
of grace, as to love and obey the commands of righteous.
ness in our life, Rom. vi. 13.
Q. 41. From whence is it that this death to sin, and life
to ri ghteousness spring 
A. They spring from the virtue that is in the death and
resurrection of Christ, to render his mystical members
conformable 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 have 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 confornmation or fhshioning
of his mystical members to his own image, Phil. iii. 10.
Q. 43. In what consists the excellency of sanctification 
A. It is the end and design of our election, Eph. i. 4; of'
our effectual calling, 2 Tim. i. 9; of our justification and
deliverance firom 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
promises of the gospel, and the operation of the Spirit of
God.
Q. 44. Whence arises the necessity of holiness, or sanctification?
A. From the holy nature and will of God: for "it is written, Be ye holy, fbr 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 lfrom all iniquity, and purify to him.
self a peculiar people, zealous of good works," Tit ii. 14.




f192              oF SANCr'IFICATION.
Q. 45. For what good end and use is sanctification'necessary.
A. Not for justification before God; but for evidencing
our justification and faith, James. ii. 18. It is necessary
for glorifying God, Matt. v. 16, and showing forth his
praise, I Pet. ii. 19; fbor adorning the doctrinre of God our
Saviour, Tit. ii. 10; for proving our union to Christ, John
xv. 5, 6; for promoting inward peace and rejoicing, Ps.
cxix.. 165, 2 Cor. i. 12; fbr maintaining fellowship and
communion with God, John xiv. 21, 23; for making us
meet for heaven, because without holiness no mzan shalt
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 meritoirious 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. 47. Whence flows the sacnctiJfying or purifying virtue
of the bloods of' Christ?
A. From the atonzin  virtue of it, Heb. ix. 14.
Q. 48. What is the instrumtental cause of our sanctifi
cation 3
A. The faith of the operation of God, Acts xv. 9.
Q. 49. What is the retulating or directing cause?
A. The law of God, Isa. viii. 20.
Q. 50. What is the exemplary cause of sanctification 1
A. The copy that Christ has set 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
loving them because they are holy; a hatred. of sin, and
avoiding of all appearance of evil; a spirit of watchfulness and warfare against sin; a delight in doing good;
a conversation becoming the gospel; and an habitual
improvement of 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 mnotives and inducements co
sanctification T: A. The will of God, commanding, 1 Pet. i. 15; the love
of Christ constraining, 1 Cor. v. 14; the dignity of thus
resembling God, Lev. xix. 2; and the indignity of resembling the devil by the want of it, John viii. 44.
Q. 53. What should we dco 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,"  1 Cor. i. 2; we should pray for




OF BENEFITS IN THIS LIFE.           193
the Spirit of sanctification, through whom alone the deeds
of the body can be mortified, Rom. viii. 13; we should
associate with saints, for " he that walketh with the wise,
shall be wise," Prov. xiii. 20; association begets assinlilation; and we should make a right use of God's word and
rod sabbaths and sacraments.
QUEST. 36. What are the benefits which, in this life,
do accomrpanry or flow from justification, adoption, and
sanctification?
ANs. 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, but the best of all in the life to come.
Q. 2. What are the benefits which flow from them in
this lif?
A. There are Jfive of them  mentioned in the answer;
namely, " assurance of God's love," Rom. v. 5; "peace of
conscience," Rom. v. I; " 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 tloly Ghost.]
Q. 4. Which of them belong to the being of a justified,
adopted, and sanctified state? 
A. [Increase of grace, and perseverance therein to the
ond.]
Q. 5. Do all justified, adopted, and sanctified persons.
enjoy 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 are not always
sensible of the possession of them, but are firequently filled
PART I.-IT




194                  OF ASSURANCE.
with doubts and fears about their gracious state, Job xxii.
8, 9. Isa. xlix. 14.
Q. 6. Whence is it that they who have assurance, peaces
and joy in the root, have not always the sensible posses.
sion of these benefits.
A. This flows sometinmes from a so vereign 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 gracious motions and operations of the Spirit, Eph.
iv. 30.
Q. 7. Is it the assurance of sense, or the assurance 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 between the assurance of
faith, and the assurance of sense?
A. The object of the assurance offaith 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 founded
on the infallible word of God, who cannot lie; but the assurance of sense upon the person's present experience of
the communications of divine love.
Q. 9. How may assurance of God's love, be said to [accompany orjlow from justification?]
A. Because in it we see his love to us, in pardoning our
sins, and receiving us into his favour, Ps. ciii. 3, 4.
Q. 10. How may it be said to accompany or flow fromn
[adoption?]
A. Because we see in it his love to us, in bringing us
into his family, and pitying us, "i like as a father pitieth his
children," Ps. ciii. 13.
Q. 11. How may it be said to accomprany or flow from
[sanctification?]
A. Because in it we see his love to us, in killing our
corruptions, and quickening his graces, Rom. vi. 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 the saints; such as, Job, chap. xix, 25, 26. David, Ps.
lxxiii. 26. Paul, 2 Tim. iv. 7, 8, and others.
Q. 13. How are the saints brought to this privilege 
A. Sometimes by a course of holy and self-denied diligence in the way of commanded duty, Isa. xxxii. 17; and
sometimes by the Spirit itself bearing witness with their
spirits, that they are the childi en of God, Rom. viii. 16.




OF PEACE OF CONSCIENCE.            195
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, Ps. lxxxix
28; that the love of God is invariably the same, Zeph. ii.
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, Ps. x]. 12; to justify God, and to 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, Ps. cxix. 32; it supports under all trials and afflictions, Ps. xxiii. 4; and it fills the soul with the love of God,
"because he first loved us," I John iv. 19.
Q. 17. How may we knotw if we have the Nwell-founded
assurance of God's love?
A. If it flow from faith on Christ in the promise, Eph. i.
13; if it fill the soul with an humble and holy wondering
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 between a true assurance
of God's love and a false and pr esuozptuous 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, Ps. 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,
Ps. 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?]
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 accompnany ox
flow from justification, adoption, and sanctification 1




96           OF JOY IN THE HOLY. GHOST
A. Because none can have true peace off conscience
who are not justified, adopted, and sanctified there being'no peace to the wicked," Isa. lvii. 21.
Q. 3. When may we be said to have that peace of conscience which flows fiom jtzstification?
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 santctiication?
A. When we have the Spirit of God shining on us, in
the exercise of grace, and assisting us in the performance
of duty, Ps. 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 founded upon a righteousness that is everlasting, and always the same, Isa. xlv.
24, 25.
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 promoting their sanctification, Isa. xl. 27, 28; their sitting
down upon present or former attainments, Ps. xxx. 6, 7;
and their giving way to the temptations of Satan,
who is an enemy 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 continual warfare against all known sin, Ps. cxix.
104; and a sincere endeavour to please God, verse 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?1
A. It is that inward elevation and enlargement of soul
which flows from the lively exercise of faith, feasting olu




OF INCREASE OF GRACE.             197
Christ in the promise, 1 Pet. i. 8: "Believing, ye rejoice
with joy unspeakable, and full of glory."
Q. 2. Why is this joy said to be Lin the Holy Ghcst?]
A. Because the Holy Ghost is the author of it; as per
sonally 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 believing soul, Ps. 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 sea.sons of this joy 1
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
appearance for his church, Ex. xv. 1; and sometimes in
or about the time of death, Ps. xxiii. 4.
- Q. 6. When may believers be said to have that joy in
the Holy Ghost, which accompanies or flows from justification?
A. Wrhen 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. viii. 15, 16.
Q. 8. When may they be said to have the joy that flows
from sanctification?
A. When tney 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 is 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 termporary believers, or hypocrites, may sometimes have in
the word? Matt. xiii. 20.
A. Joy in the Holy Ghost has an enlivening, Neh. viii.
10; enlarging, Ps. xlv. 1; humbling, Job xlii. 5, 6; and sane~tifying influence upon the soul, 2 Cor. iii. 18; whereas tile
joy of hypocrites has no such effects.
OF INCREASE OF GRACE.
Q.:1. What do you understand by [increase of grace.?
17*




198             or INCREASE OF GRACE.
A. The gradual advances which the saints are helped
to make, in the exercise of grace, and experimental godliness, Ps. xcii. 12, 13.
Q. 2. To what is the increase of grace compared in scrip-,
turel
A. To "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 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 does growth in grace flow from justification?
A. In as much as the justified person is delivered from
a legal incapacity to grow, Ps. cxvi. 16; and is made free
and unfettered for the service of God, Gal. v. 1.
Q. 6. How does it flow from adoption?
A. In as much as the sincere milk of the word is desired
by the new-born babes, that they may grow thereby, 1 Pet.
ii. 2.
Q. 7. How does it flow from sanctification?
A. In as much 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 remaining in them, 1 John iii. 9; but they do not grow at
all times; they have their winters, Song ii. II, in which 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 received the oil from
the bowl to each lamp in the candlestick, Zech. iv. 2; if
that pipe be stopped, or-the saint's faith lie dormant and
inactive; then all the rest of the graces will also languish
and decay, Ps. xxvii. 13.
Q. 10. How is growth in grace revived, after the languishings and decays of it?
A. The pipe of faith remaining still at the fountain, as a
bond of union between Christ and the soul, the Lord Jesus
clears this mean of conveyance, and then the influences
for growth flow, and' the believer's  races look fresh and
green again. Hos, xi;vi 7:...; They that diwell under his sha.




OF INCREASE OF GRACE.             199
dow shall return; they shall revive as the corn, and grow
as the vine."
lQ. 11. Since the tares have their growth, as well as tho
wheat, Matt. xiii. 26, how shall we distinguish between
the growth of hypocrites, and the growth of the true Chris.
tian?
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 who 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. 13. How do believers grow inwardly?
A. By uniting more closely to Christ, and cleaving more
firmly to 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 conversation, 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 sinners,
1 Tim. i. 15; 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 mea.
suring their growth in one of these ways, exclusively of
the rest of them?
A. Yes; if, for instance, they measure it upwards, and
not at all downwards; for, though a Christian may want
the sweet consolations and flashes of affection, which he
has sometimes had, yet, if he be growing in humility, selfdenial, and a sense of needy dependence on the Lord
Jesus, he is a growing Christian, Hos. xiv. 5: "I will be
as the dcew unto Israel; he shall-cast forth his roots as
Lebanon."
Q. 18. When believers cannot perceive their growth
how may they knXow if they have true grace at all, how
evel weeak?




i200               OF PERSEVERANCE.
A. If they have any measure of self-loathing on account
of sin, Ezek. xxxvi. 31; if they have a desire for grace,
Neh. i. 11; if they prize Christ above all things, Phil. iii. 8;
and if tnev k ve his members for his sake, 1 John v. 1.
OF PERSEVERANCE.
Q. What is meant by [perseverance] in grace 1
A A continuing still in the 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 recover y; for, 1" those that thou gavest me,
says Christ, I have kept, and none of them is lost," John
xvii. 12.. 3. How is the perseverance of the saints infallibly
secured?
A. By the immutability of electing love, Jer. xxxi. 3; by
an indissoluble union with Christ, Rom. viii. 38, 39; by
the merit of his purchase, 1 Pet. i. 18, 19; by the prevalency
of his intercession, Luke xxii. 32; by the inhabitation of
the Spirit, John xiv. [6; and by the power of apromising
God, 1 Pet. i. 5.
Q. 4. What promise, among others, have believers for
their perseverance in grace to the end 1
A. They have t hat remarkable  romise, in Jer. xxxii. 40:
"I will not turn away from them to do them good; but I
will put my fear in their hearts, that they shall not depart
from ime."
Q. 5. What security have believers by this promise?
A. They arc secured on every side; both that God will
never cast them off, and that they shall never depart from
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 depart from him 1
A. Christ's perseverance in obedience to the law for
them, till the condition of the covenant was perfectly fil.
filled, Phil. ii. 8, by which their perseverance was pur
chased, and infallibly secured, Tit. ii. 14.
Q. 7. Do all who make a zealous profession of religion
persevere in it?
A. No: many of them afterwards fall away, John vi. 66.
Q. 8. What may we conclude about those who fall totally and finally from their profession?
A. That they were never in reality what they professed
themselves to be, 1 John ii. 19: " They went out firom us,
but they were not of us; for if they had been of tu, they




OF PERSEVERANCE.                201
would no doubt have continued with us; but they went
out, that they might be made manifest, that they were not
all of us."
Q. 9. What are the chitf branches of the promise of per.
severance't
A. A p'omise of the continued i~ifluence of grace, Isa.
xxvii. 3; and a promise of conztinue(d pardon fbr the sins
of the believer's daily walk, Jer. xxxiii. 8.
Q. 10. Why is the 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 the promise of continued pardon neces.
sary to the perseverance of saints already justified?
A. Not as if there were any need of new pardons with
respect to their state; because none of their sins can bring
them afterwards 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 fJitherly anger, Ps.
lxxxix. 30 —32.
Q. 12. How is the pardon of the sins of their daily walk
granted to 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, I John ii. 1, 2,
even as the first pardon is given, chap. i. 7.
Q. 13. Does repentance then go before the pardon of
sin?
A. Although repentance does 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 does the perseverance of the saints flow
from their justification?
A. In as much 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 does their perseverance flow from adoption?
A. In as much sq he who has adopted them as his children, is their everlasting Father, Isa. ix. 6; and therefore
they shall abide in his housefJbr ever, John viii. 35.
Q. 16. I-ow does it flow firom their sanctification?
A. In as much as the sanctiyjing Spirit is given them to
abide with them for ever, John xiv. 16; and to be in them
a well of water, springing up into everlasting life, chap.
v. 14.
Q, 17. What im')provemnent should be made of this con



202              FP BENEFITS AT DEArH.
nexion of the benefits and blessings that accompany and
flow froi', justification, adoption, and sanctification.
A. It should excite in us a desire after the savincg know]edge of tile truth, as it is in Jesus, in whom all the lines
of' divine truth 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.
QUEST. 37. T7Flat benefits cdo believers receive frown
Christ at death?
ANS. 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 in it, Heb. xi. 13.
Q. 2. What is the difference between believers, and others, in their death?
A. Believers die in virtue of the promise of the covenant
of grace, in which death is made over to them unstinged,
as a part of Christ's legacy, I 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 sling of death?
A. The sting of death is sin, I Cor. xv. 56; and the
curse is 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 own 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, I Cor
xv. 57.
Q. 5. How many fold are the benefits which believers
receive from Christ at their death l
A. They are towvfold; such as respect their SOULS, and
such as respect their BODIES.
Q. 6. How does it appear that [the ~souls of believers]
exist in a state of separation from their bodies 




OF BENEFITS -AT DEATH.,.203
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 the dead, but of the living,'"
Matt. xxii. 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, to a house not made with hands, eternal
in the heavens, 2 Cor. v. 1.
Q. 7. Are the souls of men absolutely and independently
immnortal?
A. No: God only is so, I Tim. vi. 16: Who only hath
immincortality.
Q. 8. In what sense then are souls immortal?
A. In that, as to their natural constitution, they are in.
corruptible, having no inward principle of corruption, but
remaining 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 incorpo-,eal substance: and, therefore, where there is no composifion of parts, there can be no dissolution of them, Luke
xxi-v. 39: " A spirit hath not flesh and bones."
Q. 1O. How are we sure that the soul shall never be
annihilated?
A. From the promise of everlasting  happiness to the
righteous; and the threatening of everlasting misery to
the wicked, Matt. xxv. 46: "These shall go away into
everlasting punishment; but the righteous into life eternal."
Q. 11. What are the benefits conferred upon the SOULS
of believers, upon their separation from their bodies?
A. They are [made perfect in holiness, and do immedi.
ately pass into glory,] Heb. xii. 23. Phil. i. 23.
Q. 12. How does 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 ana indwelling sir
which cleave to the best of the saints of God, while in ar
inmbodied state, Rom. vii. 23, 24.
Q. 13. In what consists that [perfect holiness] which i,
conferred 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, I John iii. 2.
Q. 14. What comfort may the 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
tnion of' his soul and body, so it shall be for ever cast out




204.           OF BENEFITS AT DEATH.
at their separation; in which respect, among many otth
ers, death is great gain, Phil. i. 21.
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. 16. What is the necessary concomitant of the soai]'
perfect holiness?
A.. Perfect and uninterrupted communion with God, 1
John iii. 2.
Q. 17. Where is this perfect and uninterrupted corn
munion 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 imnmediate/
upon their separation, so do they likewise [immediately]
pass into glory.
Q. 19. Why is it said in the answer that they pass [im
mediately] into glory?
A. To show that the fiction of a middle state, between
heaven and hell. invented by the papists, has no mauner
of warrant, or foundation in scripture.
Q. 20. How do you prove from scripture, that the souls
of believers, upon their separation from their bodies, pass
immediately into glory?
A. The soul of that certain beggar, named Lazarts,
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 he
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 imm nediately after
death.
Q. 21 What is that [glory] into which the souls of believers immediately pass?
A. "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," I 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 has 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 by which this glory, into
whioh the souls of believers immediately pass, is held forth
in scripture 1
A. It is compared to a kingdom, Luke xii. 32; to a house




OF BENEFITS AT DEATH.              205
not made with hands, 2 Cor. v. 1; to an inkheritance 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, of which the saints are there possessed; 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 a house not made with hands?
A. To signify the unspeakable excellency of the heavenly mnansions, 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, I 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 between 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 does it appear, that the [bodies] of believers
in their [graves,], remain [still united to Clrist?]
A. The union was with the person of believers, of which
their bodies are a part; and this union being indissoluble,
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 between the two 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 were separated from his divine person, but remained as firmly united to it as ever; so neither the soul nor
body of the believer shall be separated from Christ by
their separation from one another at death, but both of'
them remain indissolubly 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'
PART 1-18




206        OF BENEFITS AT THE RESURRECTION.
their bodies lie in safety, till they shall be awakened in the
morning of the resurrection, Isa. lvii. 2.
Q. 32. How is their resting in the grave expressed in
scripture 3
A. By sleeping in Jesus, I Thess. iv. 14; intimating,
that they sleep in union with Jesus, and that his Spirit
keeps possession of every particle 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 3
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 3
A. They may be assured of them, upon this ground,
that the promises of these benefits to them are all ingrafted 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, ingrafted;
Hos. xiii. 14: " O death! I will be thy plagues?"
A. It is ingrafted upon the promise made to him, of
complete victory over death, Isa. xxv. 8: "He will swallomw 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 the separation from their bodies, (Luke
xxiii. 43, " Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise,") is ingrafted upon
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, ingrafted;
Hos. xiii. 14: "O  grave! I will be thy destruction?"
A. It is ingrafted upon the promise made to him, of the
resurrection of his mystical members, Isa. xxvi. 19: " Thy
dead men shall live, together with my dead body shall
they arise. Awake, and sing, ye that dwell in the dust."
QuES'r  38. WhTat benefits do believers recezve fJrom
Christ at the resucrrection?
ANs. At the resurrection, believers being raised up in
glory, shall be openly acknowledged and acquitted in the




OF BENEFITS AT THE RESURRECTION.      207
flay 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?]
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 resurrection 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 Sadducees, Matt. xxii. 29:
"Jesus answered and said unto them, Ye do err; not
knowing the scriptures, nor the power of God."
Q. 3. How does it appear that God CAN raise the dead 3
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 bodies of men out of their former dust, and
put them into order after their dissolution, Rom. iv. 17.
Q. 4. What scripture instances has 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 Shunamite'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 dead four days, 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
mingled together?
A. With men it is impossible, but not with God; for,
whoever believes an infinite understanding, Ps. cxlvii. 5,
must own, that no mass of dust can be so intermixed, but
that G(od 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 one from an.
other.
Q. 6. How is it evident from the scriptures, that God
WILL raise the dead?
A. Fromn 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




208        OF BENEFITS AT THE RESURRECTION.
to everlasting 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 fbrth: they that have done
good unto the.resurrection of life, and they that have done
evil unto the resurrection of damnation."  See also Job
xix. 26, 27. Acts xxiv. 15.
Q. 7. How did our Lord prove the resurrection against
the Saddacees, who held only the five books of lMoses as
most authentic.
A. Frodm Ex. 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 called the Lori,
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 persos, or men, having soul and
body Iunited, love, serve, and adore him; and have the full
enjoyment of all the blessings contained in his being their
Goa, Heb. xi. 16.
Q... Will the self-same body that dies be raised again?
A. Yes; it will be, for substance, the same body that will
be raised, though endued with other qualities. The very
notion of a resurrection implies as much; since nothing
can be said to rise again, but that which falls.
Q. 10. How do you prove from scripture, that the selfsame body that dies, shall be raised again?
A. Death, in scripture-language, is a sleep, and the resurrection, 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 glorious body," Phil. iii. 21.
Q. 11. How do you prove this from the equity of the
divine 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.




OF BENErilnt AT -IrIE RESURRECTION.     209
Q. 12. Will the samie 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.
Q. 13. By what means will the dead be raised?
A. " The Lord Jesus himself shall descenid from heaven
with a shout, with the voice of the archangel, and with the
trump of God," I 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 its 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. " 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 1
A. They shall not die, and soon after 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 those bodies of the saints which are
raised out of their graves, 1 Cor. xv. 51.
Q. 16. In what time will the dead be raised, and the livi71g changed?
A. 1" In a moment, in the twinkling of an eye, at the last
trump," I Cor. xv. 52.
Q. 17. What will be the difference between the resurrection 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. II; and fhey shall come forth out of their graves with
unspeakable 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 malefactors, "to be punished with everlasting destruction from  the presence of the Lord, and from  the
glory of his power," 2 Thess. i. 9.
Q. IS. In what state and condition will the bodies of believers be raised?
A. They shall be [raised up in glory,] I Cor. xv. 43.
Q. 19. What is meant by the [glory] in which they shaL
be raised?
A. That they shall be incorruptible, glorious, powerful,
and spiritual bodies, I Cor. xv. 42-44: "It is sown in corruotion, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown iii weakness, it is
raised in power; it is sown a natural body, it is raised a
spiritual body."
~818




210        OF BENEFITS AT THE RESURRECTION.
Q. 20. What do you understand by the bodies of b,
lievewrs being raised irncorruptible?
A. That they shall leave all the seeds of corruption behind them, in the grave; and be for ever incapable Df any
pain, sickness, or death: that they shall have an everiasting youth and vigour, no more subject to the decays which
age produces in this life, Isa. xxxiii. 24.
Q. 21. 21. Why are their bodies said to be glorious?
A. Because they shall " be fashioned like unto Christ's
glorious body," Phil. iii. 21; not only beautiful, comely, and
well proportioned, but full of splendour and brightness;
for they shall 1"shine forth as the sun in the kingdom of
their Father," Matt. xiii. 43.
Q,. 22.Why are they said to be powerful or strong
bodies t
A. Because they shall be able to bear up, under an " exceeding and eternal weight of glory," 2 Cor. iv. 17; and
rest not day and night, 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 incompetent 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 constitution; 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 resurrection of the dead?
A. [ The day qf judcment,] Rev. xx. 13.
Q. 25. What kind of a day will the day of judgcment 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 ancd acquitted,]
Matt. xxv. 23.
Q. 27. What is it to be [acknowledged] by Christ in thiat
day?
A. It is to be omwned by him, as the blessed of his Father,
for whom the kingdom of heaven is pr'epared, Matt. xxv.
34: " Then shall the King say to them on his right hand,
Come, ye blessed of my Father, inherit the kingdom prepared for you firom the foundation of the world."
Q. 28. WAThat is it for believers to be [acquitted] in the'lay of judgment 1




OF BENEFITS AT THI IrESURRECTION.       211 
A. It is not only to be vindicated from all calumnny 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
believers, when they are justified in this life, and the doing
of it in the day of jdlgment?
A. In this life, believers are acquitted secretly, out of the
sight of the world, and frequently without any intimation
of' it to themselves; but, then, the acquittal 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 3
A. Yes; for it shall be done before God, angels, and
men, Rev. iii. 5. Matt. xxv. 34-41.
Q. 31.  Ithy will it be done so openly?
A. For the greater honour and comfort of the saints
and the greater shame and confhusion of' their enemies,
Isa. lxvi. 5: " Your brethren that hated you, and cast you
out for my narme's sake, said, Let the Lord be glorified,
but he shall appear to your *joy, and they shall be
ashamied."
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 enjoyi'ng of God to all eternity,] 1 Thess. iv. 17: "So shall we
be ever with the Lord."
Q. 34. What is it to be [perfectly blessed?]
A. It is to be entirely friee from all misery, and fully possessed of all happiness, Rev. xxi. 4, 7.
Q. 35. In what does the hi ghest pitch of happiness consist?
A. [In the fall enjoying of God,] the chief good, Ps.
lxxiii. 25.
Q. 36. In what way and manner will God be fully enjoyed in heaven 3
A. By such a perfect knowledge of him as shall have
no measure set to it except what arises from the finite
capacity of the creature, 1 Cor. xiii. 12; for otherwise a
creature's comprehensive knowledge of an infinite being
is impossible, Job xi. 7.
Q. 37. How many ways will God be perfectly and satisfhctorily known'!
A. -Tco ways; the one is by sight, which will satisfy
the understanding; and the other is Ly experience, which
will satisfy the will.




21 2       OF BENEFITS AT THE RESURRECTION.
Q. 38. What is it that wi!l give the greatest satisfaction
to the bodily eyes in heaven?
A. A beholding that glorious and blessed bodly, which
is united to the person of the Son of God, Job xix. 27.
Q. 39. Will not the glory of the man Christ Jesus be unspeakably superior to the glory of all the saints?
A. Yes, surely; for, though the saints shall shineforth
as the sun, yet not they, but the Lamb, shall be the lig,ht
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 indissoluble subsistence of that nature in the
person of the Son, as the everlasting bond of union hetween 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 Gocthead
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 wve shall see God, Matt. v. 8, and see him
as he is, I 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 understanding, being blessed with the most perfect, full, and clear
knowledge of God and divine things, of which the creature
is capable, 1 Cor. Yiii. 12.
Q. 43. What iF the difference between believers seeing
God here, and their seeing him there?
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
aut apassing view they can have of him  here, but there
they shall eternally, without interruption, feed the eyes of
their souls upon him, Ps. xvii. 15: "As for me, I will behe'd thy face in righteousness: I shall be satisfied, when 1
awake, with thy likeness."
Q. 44. What will the eyes of the saints be eternally fed
upon?
A. They will be for ever contemplating his infinite love,
-his unchangeable truths, and wondlerfal iworks, with the
utnmost complacency and delight, Ps. xvi. 11: " In thy presence is ffilness of joy, at thy -ight hand there are plea.
siures for evermore."




OF BENEFITS AT THE RESURRECTION.      213
Q. 45. How will the saints in heaven contemplate the
infinite love of God towards them t
A. Tlhey shall be admitted to look into his heart, and
there 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 has said, "I have loved thee with an
everlasting love," Jer. xxxi. 3. " Enter thou into the joy
of thy Lord," Matt. xxv. 23.
Q. 46. 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, Ps. 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. 25: " The
word of the Lord endureth for ever."
Q. 48. What comprehension 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
has nmade them all, Ps. cxlv. 24.
Q. 49. What views will they have of adorable providence?
A. They will see the checkered web of providence spread
out at its full length, and that there was a necessity 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 and alternately wonder and praise, and
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 the saints
shall enjoy of God in heaven?
A. It is the participation of the divine goodness in full
measure, accompanied with a most lively sense of it in
the innermost part of their souls, Rev. vii. 17: " The Lamb
shall lead them to living fountains of water;" which are
no other than God himself, " the fountain of living waters,'
who will filly and freely communicate himself to them.
Q. 52. In what respect will the communication of God
to the ex.rerience of the saints in heaven, be full?




214        OF BENEFITS AT THE RiSURRECTION.
A. In as much as they shall not be limited to any mea.
sure, but the enjoyment shall go as far as their most enlarged capacities can reach, Ps. lxxxi. 10.
Q. 53. Will the capacities of the saints above be of equat
size?
A. As there will be different degrees of glory, (the saints
in 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, Ps. xvi. 11.
Q. 54. In what will consist the freedom of God's communicating 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 veil between 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 3
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," Ps. 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 excellencies, no more " through a glass darkly, but face to face,"
cannot but be attended with a swallowing up of all the
imperfections 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 enjoyment of God to all eternity?
A. Because the everlaslig GOD himself will be their
eternal 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 4lory of God doth
lighten it;" and that the Lamb is the light thereof, Rev.
gxi. 23.




OF BENEFITS AT THE RESURRECTION.      215
Q. 59. What improvement ought we to make of these
benefits which believers receive from Christ at the resurl
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 has 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," 2 Pet. iv. 17; yea, we should "hope
to the end, for the grace that is to be brought unto us at
tile revelation of Jesus Christ," chap. i. 13.
END OF PART FIRST.








THE
WESTMINSTER  ASSEMBLY' 
SHORTER CATECHI ISM
EXPLAINED,
BY WAY OF
QUESTION AND ANSWER.
PART II.
OF THE DUTY WHICH GOD REQUIRES OF MAN.
Hold fast the form of sound words " —2 Tim. i. 13.








PRE F ACE.
rHIrs second part of the Assembly's Shorter Catechisnm
explained, through various impediments, was not published,
till about seven years after the first; whien is the reason
why these is an edition more of the first than of the
second lpart.
In the Preface to the first part of this work, subscribed
by the Rev. Mr. EBENEZER ERSKINE  and ME, the usefulness 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 Assemnbly most judiciously observe, in this
compendious, and almost incomparable system Qf divinity,
THE SHORTER CATECHISM.
Both these eminent lights, the Rev. Messrs. EBENEZER'and RALPH  ERSKINE, who  assisted  in composing  and
revising the first part of this Catechisml, 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
* The Rev. -Mr. Ebenezer Erskine, minister of the gospel, first at
Portmoak, and then at Stirling, died June 2d, 1754, in the 74th year
of his age, and fifty-first 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.
t The Rev. Mr. Ralph Ershine, minister of the gospel at Dun.
fermline, died Nov. 6th, 1752, in the 68 year,of his age, and fortysecond of his ministry in that place.
He published several polemical treatises on various subjects, but
his practical works, both in prose and verse, were first collected into
two large folio volumes; and elegantly printed. They are now
Iii




iv                     PREFACE.
renewed recommendation of my brethren, laid upon me.
They, indeed, promised to afford me materials, which
some of them did; and I made all the use of them I
cou Id.
This performance, such as it is, was never judcicialcly
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 issued;) therefore,
any imperfections or weaknesses that may be found therein,
are 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.
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
explicatory questions are formed, are enclosed within
brackets, as is done in the first part, to distinguish them
from quotations out of the Confession and Larger
Catechism, of which 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 catechetical way of instructing is the most speedy and successful
method of conveying the knowledge of divine things;
because thereby the truths of God are brought level to the
weakest capacity, being separately proposed one after
reprinted in ten handsome volumes octaveo, with sundry additional
sermons and discourses, not in the folio volumes; to which is pre.
fixed an Account of the Author's Life and Writings; with an elegiac
Poem on his death, not in the folio edition.




PIEFACE.                      V
another, with plain and distinct answers to each.  If
people then would be at the pains carefully to peruse, par.
ticularly on Sabbath evenings, the helps that have been
offered for understanding their Catechism, they would
soon have the experience of attaining some tolerable in
sight into the leading 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 oraccles of God ought to be learned in
the first place, and when the knowledge of these is once
attained, a patent door will be opened to farther improve.
ments; whereas, if the foundation is not laid, it is need
less 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 understand
their Catechism, yet they imagine 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
effectual and successful mean for their profiting by
what they might read or hear, during the whole remain.
der of' their life.
JAMES FISHER.
GLASGOW,  e'
May 3d, 1765. 








THE
SHORTER CATECHISM EXPLAINED.
PART SECOND.
QUEST. 39. What is the duty which God requires oj
man?
ANs. The duty which God requires of man, is obedience to his revealed will.
Q. 1. Why are the principles of faith, in the Shorter
Catechism, treated of, before duties of obedience?
A. To show, that man's duty cannot be rightiy 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 1]
A. That which he owes to God, out of love and gratitude, Luke xvii. 10.
Q. 3. What is it that man thus owes to God?
A. Constant and universal [obedience,] 1 Sam. xv. 22.
0. 4. From whence does our obligation of obedience to
God arise?
A. From his universal supremacy, and sovereign authority 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, to the duties of obedience?
A. They have the revelation of God's free love, mercy,
and grace in Christ, bringing salvation to 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
rill?
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
7




3                OF THE DUTY OF MAN.
would rather be a fulfilling of our own will than his, Mic.
vi. 8.
Q. 8. Where has 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.
Q. 9. What is the difference between God's secret and
revealed will 3
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 superiors?
A. Yes; for thus we are commanded, 1 Pet. ii. 13:
"Submit yourselves to every ordinance of man, for the
Lord's sake."
Q. 11. What is the difference between the obedience we
should yield to God, and that which we should give to
our lawful superiors 3
A. We should obey God for himself, or out of regard to
his own authority, as the very ground  and reason of our
obedience; but iwe 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 are contrary 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. WVhy 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. 12, and has left it free firom 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 acceptable 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
performed in a due manner, Ps. v. 7; and aims at. the glory
of God, as its highest and ultimate end, I Cor. x. 31.
Q. 15. What encouragement does G(odr give us to essary
a universal obedience to his revealed wtill'
* Confession of Faith, chap. xx. t 2.




OF THE MORAL LAW.                9
A. That he requires nothing of us in point of duty, bult
what he promises strength and furniture fobr the perforrmn
ance of, Ezek. xxxvi. 27: "1 will-cause you to walk in
my statutes, and ye shall keep my judgments, and do
them."
QUEST. 40. 7What did God at first?reveal to man, for
the Lrule of his obedience?
ANs. 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, to which men, as reasonable creatures, cannot but
be indispensably bound, Rom. ii. 14, 15.
0Q. 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
enjoined, 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
originally inscribed?
A. A fair copy of them was originally written upon the
heart or mind of man at his creation; because he was
made after the image of God, Gen. i. 27.
Q. 5. Do these dictates become just and reasonable,
because they are commanded; or, are they commanded,
because they are just and reasonable in their own nature
before 1
A. They are commanded, because they are just and
reasonable in their own nature, antecedently to any divine precept about them, being founded in the very holiness and wisdom of God, Ps. 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, can never be totally erased or obliterated, as to its
common and general principles, and immediate conclusions flowing from them; though, with reference to such
native consequences as are more remote, it is gro sly cor




10               OF THE MORAL LAW.
rupted, and even altered and perverted, by the vicious
and depraved nature of man, Rom. i. 21, 22.
Q. 7. What are the common and general principles of
the law of nature, which are still engraved, 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, are still ingrained in man's natures even where there
is no written law 3
A. From Rom. ii. 14:- " The gentiles, which have not the
law," namely, the written law, "do by nature the things
contained in the law."
Q. 9. How does it appear from men's own consciences,
that they have innate principles of right and wrong implanted 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. WVhat are the horrid, though native, consequences, of denying innate principles of right and wrong?
A. The denial of this saps the foundation of all religion,
natural and revealed; subverts all difference between
moral good and evil; and, consequently, opens a wide
door to gross and downright atheism.
Q. 11. Is there any difference between 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 observance 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 his state of innocence?
A. He needed no express revelation of this, 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. WMhy then is it said in the answer, that the moral
law was [the rule which God at first revealed to man!




OF THE MORAL LAW.                11
A. Because it was so distinctly written in his heart, and
impressed in his nature, that it was equal to an express
revelation.
Q. 15. Is the moral law to be viewed only as tile rule
of our obedience 3
A. It must be viewed also as the reason of it. We must
not only do what is commanded, and avoid what is forbidden in the law; but we must also do good, for this very
reason, that God requires it, and avoid evil, because he
forbids it, Lev. xviii. 4, 5: "1 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
obligation, so as that they can be dispensed with in no
case:
A. With respect to God, those 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 own express appointment; but
with respect to man, all the precepts of the moral law are
of immutable obligation, and none of them can in any
instance be dispensed with by him, Matt. v. 18.
Q. 17. Did not God dispense with the law against manslaughter, 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 peremptory, in as much as he immediately took journey
with his son, to put the divine order 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 from it, ver.
12, 16, 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 unquestionable authority, even the authority of the Lord,
the Creator of the ends of the earth, for so doing, ver. 2.
Q. 19. Is the moral law a perfect rule of life and mariners:
A. It is so perfect that nothing can be superadded to it,
or corrected in it, Ps. xix. 7: " The law of the Lord is
perfect."
Q(. 20. Did Christ supply any defects of the law, or correct any mistakes in it?
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 (Matt. chapters




.2                OF THE MORAL LAW.
v. vi. and vii.) from the corrupt glosses that were put
upon it.
Q. 21. Did not Christ say, John xiii. 34, "A new comn.
mandment I give unto you, that ye love one another 3"
A. This commandment was not new as to the substance
of it, for it is the sum of the second table of the law, Matt.
xxii. 39; and therefore called an old commandment, which
we 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,
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 Testament 3
A. By no means; for Christ came not to destroy the
law, but to fulfil it, Matt. v. 17.
Q. 23. Can righteousness and life be attained by the
moral law, since the fall?
A. No; for, " by the works of the law, shall no flesh be
justified," Gal. ii. 16.
Q. 24. Of what use, then, is the law to men, since righteousness and life cannot be attained by it?
A. It is, notwithstanding, of much use, both to unregen.
erate sinners and to saints; " fbor the law is good, if a man
use it lawfully," I Tim. i. 8; that is, in a suitableness to
the state in which he is, either as a believer or unbeliever.
Q. 25. Of what use is the law, to unbelievers, or to unregenerate sinners 3
A. It is useful to discover to them their utter impotence
and inability to attain justification and salvation by the
works of it; 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,
personal, and perpetual obedience in this life; and fall
satisfaction for sin: which none of mankind being capable
of, they are thus shut up to see the need they stand in of
Christ, who has done all these things for them; " for Christ
is the end of the law for righteousness, to every one that
believeth," 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
believers?
A. It is of use to excite them to express their gratitude
* Larger Catechism, Q. 96.




Or' THE CEREMONIAL LAW.              13
and thankfulness to Christ for his fulfilling it as a covenant, Rom. viii. 3, 4; by their studying conformity to it,
both in their hearts and lives, as the rule of their obedience, Rom. vii. 22, and xii. 2. *
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 works, to be either justified or condemned by it, yet
they are under it as a rule of duty, and account it their hqappiness 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 in it, Lev.
xix. 2, we ought to loathe and abhor ourselves for our
wmant of conformity to it, and our innumerable transgress
sions of it, Ps. 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 to 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, respecting the
external worship of God in the Old Testament church;
chiefly designed 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 immeasurable communicalion of the Spirit to Christ, Ps. cxxxiii. 2, John iii. 34; and
his bearing the names of the children of Israel upon his
shoulder, and in the breast-plate, signified that Christ is
the representative of all his spiritual seed, and has their
concerns continually at heart, Isa. xlix. 3, 16).
Q. 36. Were not the other ordinary priests of Aaron's
family likewise types of Christ?
* Larger Catechism, Q. 97.
PAREr II —2




14             OF THE CEREMONIAL LAW.
A. Yes; for in as much as they daily offered sacrifices
according to the law, Heb. x. 11, they were typical of
him, who "now once in the end of the world, hath ap.
peared to put away sin by the sacrifice of himself;" chap.
ix. 26.
Q. 37. What were the sacred places under the old dispensation?
A. The tabernacle and temple.
Q. 38. What was the tabernacle 3
A. It was a movable and portable tent, secured from
the 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 on 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 and a half feet high, Ex. xxvii. 18.
Q. 40. When and where was the temple built?
A. It was built by Solomon, at Jerusalem, on Mount
Moriah, four hundred and eighty years after the children
of Israel came out of Egypt; and, consequently, about the
same number of years after the tabernacle was set up in
the wilderness, 1 Kings vi. 1, compared with 2 Chron.
iii. 1.
Q. 41. Was the plan of the temple the contrivance of
human skill 
A. No; like the tabernacle, it was devised by God himself; 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
understand in writing by his hand upon me, even all the
works of this pattern," verse 19.
Q. 42. What did the tabernacle and temple typily?
A. Among 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
apartments; the first, called the holy, and the second, the
most holy, place, separated by an embroidered veil of
cunning work, Ex. xxvi. 31 —34.
Q. 44. What did these several apartments signify 1
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 ap only of the




Ni' T'HE CEREMtONIAL LAW..15
true members of Christ's mystical body; and the holiest
of all represented heaven itself, or the church triumphant
in glory.
Q. 45. What were the sacred things, in the outwarl
court, which was before the tabernacle 3
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 mirrors, or polished pieces of brass, presented. by the
women who assembled at the door of the tabernacle of
the congregation, Ex. xxxviii. 8.
Q. 47. Where was it situated?
A. Between the tabernacle of the congregation and the
altar, Ex. xxx. 18.
Q. 48. Why was it placed there?
A. That Aaron and his sons might wash their hands
and tneir feet thereat, when they went into the tabernacle,
or when they came near to the altar to minister, under no
less penalty than death, verse 19-21.
Q. 49. Why was this ordinance of the priest's washing
at the laver, enjoined under so severe a penalty?
A. To point out the absolute necessity of the application of the blood and Spirit of Christ to the soul, as that
without 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 perfectly free of any blemish or imperfection, 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 sacrifice, 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
offerers upon the head of the sacrifice X
A. That the sins of an elect world were laid on Christ,
to be expiated by him. Isa. liii. 6.
Q. 54. What wnas 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, Matt. xxvi. 28.
Q. 55. What was signified, by consuming the sacrifice
with fire upon the, altar'




16             OF THE CEREMONIAL LAW.
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?
A. Upon the brazen altar, or altar of burnt-offerings,
which was placed without, before the door of the tabernacle of the congregation, Ex. 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, Matt. xxiii. 19, so this
altar typified the divine nature of' Christ, as giving infinite
worth and value to the sacrifice of the human nature, because of the personal union, Heb. ix. 14.
Q. 58. From whence originally came the fire, which was
kept burning on the altar of burnt-offering?
A. It came originally and immediately from God himself; for when Moses was dedicating the tabernacle in the
wilderness, there came a fire out friom before the Lord,
and consumed, upon the altar, the burnt offering, and the
fat, Lev. ix. 24. And afterwards at the dedication of Solo.
mon's temple, when he had made an end of praying, the
fire came down from heaven, and consumed the burntoffering 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. 60. 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 goats could 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 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 shewbread, and the altar of incense.
Q. 62. What was typified by the candlestick?
A. That all true spiritual light is conveyed to 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




OF THE CEREMONIAL LAW.              17
for Grod giveth not the Spirit by measure unto him, chap,
iii. 34.
Q. 63. What was meant by the shew-bread, which was
always set forth upon the table 1 Ex. xxv. 30.
A. That in Christ, who is the bread of life, there is food
continually for starving sinners of mankind, John vi. 35
and that we may ever come to him for supply, because,
"in him dwelleth all the fulness of the Godhead bodily,'
Col. ii. 9.
Q. 64. VlWhat was typified by the altar of incense, which
was placed immediately before the veil? Ex. xxx. 6.
A. The incense which was continually burnt upon this
altar, every morning and evening, Ex. xxx. 7, 8, (after the
sacrifices were offered without, upon the altar of burntoffering,) typified the prevalent intercession of Christ,
founded upon his meritorious oblation, I John ii. 1, 2.
Q. 65. What were the sacred  and significant things
contained in the most holy place, or holiest of all, as it is
called 3 Heb. ix. 3.
A. The apostle to the Hebrews says, that the tabernacle
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 mercyseat, Heb. ix. 4, 5.
Q. 66. Did the golden censer, like other sacred utensils
in the most holy place, remain in it perpetually 3
A No; it remained no longer than the high priest continued within the veil, 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. 13, 14; 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
occasion for it.
Q. 67. Why then was the holiest of all said to have the
golden censer 3
A. Because the principal use of it, was to carry in burning incense to the most holy place, along with the blood of
thle sacrifice on the great day of atonement, once every
year, Lev. xvi. 12, 13.
Q. 68. What was typified by this cloud of incense car.
tied 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 C3hrist's intercession, bscause of the infinite merit of his satisfaction, Heb.
vii. 25.
2*




is            OF THE CEREMONIAL LAW.
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, Ex. xxv.
21, 22: " Thou shalt put the mercy-seat above upon the
ark —and there will I meet with thee, and I will commune
with thee."
Q. 70. What was put within the ark?
A. Nothing but the two tables of stone, on which the
ten commandments were written by 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 HIoreb.
Q. 71. Were not the gfolden pot that had manna., and
Aaron's rod that budded, put within the ark, as it would
seem friom Heb. ix. 4?
A. No: it is expressly said, that both these were appointed to be laid up before the testimony, not in it, Ex. xvi.
34, and Num. xvii. 10.
Q. 72. What did the golden pot that had manna signify?
A. The inexhaustible provision of all spiritual blessings
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, to the
office of priesthood, he being called of God, as was Aaron,
Heb. v. 4.
Q. 74. For what end was the ark of the covenant properly made 1
A. It was for holding the two tables of the law, which
are called the testimony, Ex. xxv. 16. Says God to Moses,
1" Thou shalt put into the ark the testimony which I shall
give thee."
Q. 75. Why were the tables of the law called the two
tables of testimony? Ex. 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.. xlii.
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
covenant, and the ark containing them, the ark of the covenant? Heb. ix. 4.
A. Because the 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 arid sufflring, was the condition of the covenant of grace, made




OF THE CEREMONIAL LAW.              19
with Christ, as the representative of his spiritual seed,
Matt. iii. 15.
Q. 78. What was the mercy-seat 3
A. It was a plate of solid gold, exactly fitted to the
breadth and length of the ark, (Ex. 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.
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 1
A. That the broken law was so hid or covered by the
glorious Surety, who answered all its demands, (Rom.
viii. 33, 34,) that it could accuse none before God, who had; fled for refuge to lay hold upon the hope set befbre 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, HIeb. i. 14.
Q. 83. Why called cherubims of glory 1
A. Because God manifested his glory from  between
them, Ex. xxv. 22, and gave gracious answers with respect to his church and people, Num. vii. 89.
Q. 84. How did they shadow the mercy-seat?
A. By stretching forthl and spreading their wings over
it, intimating their readiness to fly upon Christ's errands
on all occasions, Ps. civ. 4.
Q. 85. In what posture were the faces of these cheru,
bims?
A. They looked one to another, and towards the mercyseat, Ex. 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 towards the mercy-seat,
signified their desire to look, 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. The high priest alone, without any to attend or assist
him, Lev. xvi. 17; and in this he was an eminent type of
Christ, who has the whole work of redemption laid upon




20             OF THE CEREMONIAL LAW.
his shoulders, "And of the people there was i.one 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 ceremonial dispensation, Lev
xvi. 29, 30.
Q. 89, In what manner did the high priest enter within
the veil?
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 fbr
which it was shed on earth, Heb. xii. 24.
Q. 91. Is the ceremonial law, or any part of it, obligatory
now. under the New Testament?
A. Although the divine truths, couched and signified
under the ceremonies of God's own institution, be unchangeably the same, yet the observance of the ceremonies themselves is abrogated by the death and satisfaction of Christ, in whom 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, many ages since, of the
temple at Jerusalem, where only it was lawful to offer
sacrifices; which adorable Providence would never have
permitted, if these ceremonial institutions had been intended to subsist after the death of Christ, of whoml it was
foretold that he should "6 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 faithfulness and power of God, in the fall accomplishment of all the blessings that were prefigured by it, John
17.
Q. 94. WVhat was the JUDICIAL law?
A. It was that body of laws given by God, for the go




OW THE TEN COMMANDMENTS.             21
vwornment of the Jews, partly founded in the law of nature,
and partly respecting them, as they were a nation distinct flion all others.
Q. 95. Tlhat were those 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, Ex. xxiii. 11; the appointment
of' cities of refuge for the manslayer, Num. xxxv. 15; l he
appearing of their males before the Lord at Jerusalem,
three times in the year, Deut. xvi. 16; and the like.
Q. 96. Is this law abrogated, or is it still of binding
force X
A. So far as it respects the peculiar constitution of the
Jewish nation, it is entirely abrogated; but in so far as it
contains any statute, founded in the law of nature, common to all nations, it is still of binding force.
QUEST. 41.  1rherezin is the moral law summarily comrn?rehencled?
ANs. The moral law is summarily comprehended in
he 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 to take in a great deal more than what
is expressed, Rom. xiii. 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 1
A. In the whole scriptures of the Old and New Testaments, Ps. cxix. 105.
Q. 4. By whom were the ten commandments first pronounced and promulgated?
A. By God himself, Exod. xx. 1; GOD spake all these
words.
Q. 5. Whether was it God essentially considered, or God
considered 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




22           oF THE TEN COMMIANDMIEN'rS.
words, after he had spoken them with an audible vcrice, in
the hearing of all Israell
A. Hle wrote or engraved them with his own finger, on
two tables of stone, Deut. ix. 10.
Q. 7. WVas each of these tables written on both sides?
A. It is said expressly that they were, Ex. 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 fully written on both sides, signi
fled 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 sanctifiec
wholly, I Thess. v. 23.
Q. 9. How often were the commandments written on
tables of stone?
A. The first being broken by Moses, on occasion of the
idolatry of Israel, Ex. xxxii. 19, the Lord condescended
to write on two other tables, the very same words that
were on the former, chap. xxxiv. 1.
Q. 10. Was there any difference between the first two
tables and the second i
A. The first two, which were entirely the work of God,
(the polishing as well as the engraving,) were broken beneath the mount, Ex. xxxii. 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 spiritual mystery was represented by this I
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
"restored that which he took not away," Ps. lxix. 4.
Q. 12. Why were the ten commandments written on
tables of stone?
A. To intimate the perpetuity, and everlasting obligation of the moral law, Ps. 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.




OF THE TEN COMMANDMENTS.            2o
lant, Ex. xxxiv. 28; and the tables of stone are termed
the tables of the covenant, Deut. ix. 9.
Q. 16. Was the Sinai transaction in the form of the covenant of works, or in the form of the covenant of grace 3
A. There was, on that solemn occasion, a repetition of
both those covenants.
Q. 17. In what order were these two covenants repeated
on Mount Sinai 3
A. The covenant of grace was first promulgated, and
then the covenant of works was displayed, as subservient
to it.
Q. 18. How does it appear that the covenant of g2race
was first promulgated?
A. From these words in the preface, prefixed to the
commands, 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 3
A. They are to be viewed as the law of Christ, or as a
rule of life, given by Christ the Mediator to his spiritual
seed, in virtue of his having engaged to fulfil the law, as a
covenant, in their room, Rom. vii. 4.
Q. 20. I-low does it appear that the covenant of works
was likewise displayed on Mount Sinai 3
A. From the thunderings and lightnings, and the voice
of the living God, speaking (the words of the ten commandments) out of the midst of the fire, Ex. xx. 18. Deut.
v. 22, 26.
Q. 21. What was signified by the thunderings and light
nings, and the voice of God, speaking out of the midst of
the fire 1
A. These awful emblems represented that infinite avenging wrath, which was due to all of Adam's family, for the
breach of the covenant of works, by which 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
most remote 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 approach to God, as Surety in the room of an
elect world, Jer. xxx. 21.
Q. 23. If both covenants, of grace and works, were exhibited 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




24            OF THE TEN COMMANDMENTS.
respects, at the same time; and therefore they must be
considered 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.
Q. 25. In what respects were unbelievers among them,
under these two covenants of works and grace?
A. They were only externally, and by proCession, in
respect of their visible church state, under toe 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 of it; nevertheless, the
covenant of works was the more 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 trumpet, and the mountain smoking, Ex. 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. It tended to beat them off, in some measure, from
that self-confidence which they had expressed before the
publication of the law, Ex. xix. 8; and to discover the
necessity of a Mediator, and of faith in him as the sole
foundation of all acceptable obedience, Rom. xvi. 25, 26.
Q. 28. How does it appear that it had this effect?
A. From their own words to Moses, after the terrible
sight which they saw, Deut. v. 27: "' peak thou unto us
all that the Lord our God shall speak unto thee; and we
will hear [that is, believe] and do."  On which acc. unt
the Lord commends them, ver. 28: " They have well said
all that they have spoken: O that there were such a heart
in them!"
Q. 29. In what respect had they said well in what they
sad spoken?
A. In as much 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 allot-.
ted to each of these two tables of the law?




OF THE TEN COMMANDMENTS.              25
A. Four to the first table, containing our duty to God;
and six to the second, containing our duty to man.
Q. 31. How are the precepts, which are naturally moral,
distinguished from those that are but 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 firom  their own nature,
but from the positive command of God.
Q. 32. What example may be given of this for illustration?
A. The fourth commandment, as it requires 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 entirely in the will of God.
Q. 33. What is the difference between 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, Matt. xii. 7."*
Q. 34. Why are negative precepts binding at all times?
A. Because what is forbidden is at all times sinful; and
ought 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, Ps. xix. 7; spiritual, Rom. vii. 14;
and exceedingly broad, or most extensive, Ps. cxix. 96.
Q. 36. What rule is to be observed for the right undersltanding of the perfection of the law?
A. "That it binds every one to fill conformity in the
-whole man, unto the righteousness thereof, and to entire
obedience for ever; so as to require the utmost perfection
an every duty and to forbid the least degree of every sin,
Matt. v. 21, to the end, James ii. 10."f
Q. 37. What rule is to be observed for understanding
the spirituality of the law?
A. That it reaches to the thoughts and motions of the
I:eart, as well as to the words and actions of the life, Deut.
vi. 5.}
Q. 38. What rule is to be observed for the right understanding of the breadth or extent of the law?
A. That, as where a duty is commanded, the contrary
sin is forbidden. Isa. lviii. 13; and where a sin is forbidden,
the contrary duty is commanded, Eph. iv. 28: so, when
* Larger (Cateehism, Q. 99. Rule.5. t Ibid. Rule 1. t Ibid. Rule 2.
PART L 1I.-3




'26     OF THE SUM'J- THE TEN COMMANDMENTS.
any duty is commanded, all the causes and means of it are
commanded also, Heb. x. 24, 25; and when any sin is
forbidden, all occasions and temptations to it, are likewise
forbidden, Gal. v. 26.*
QUEST. 42. What is the sum of the ten commancclmnents I
ANs. The sum of the ten commandments is, To love
the Lord our God with all our heart, with all our soul,
with all our strength, and with all our mind; and our
neighbour as ourselves.
Q. 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 1
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 commancdment?" Matt. 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, I
John v. 1.
Q. 4. What is meant by the [sumw] of the commandlments?
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 corn.
prehensive duty of the law?
A. It is such as flows from faith, as the source and
fountain of it; for s" faith worketh by love," Gal. v. 6.
Q. 7. What ought to be the supreme object of oui love?
A. [The Lord(,] or Jehovah himself, as he is our' God,
Deut. xxx. 6.
Q. 8. How many ways may the Lord be said to te [otl
God 1]
* Larger Catechism, Rules 4, 6.




OF THE SUM OF THE TEN (14/iMMANDMENTS.    27
A. Two ways; either by external revelation and offer;
or, by special property and possession.
Q. 9. To whom does 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 to them, Prov. viii. 4. Heb.
viii. 1 0.
Q.. 10. When is he our God by special property and
possession?
A. When by faith we are united to Christ, 1 Cor. iii. 23,
in whom mercy and truth are met together, righteousness
and peace have kissed each other, Ps. lxxxv. 10.
Q. 11. What is it to love the Lord our God [with all our
heart?]
A. It is to love him unfeignedly, without hypocrisy or
dissimulation, 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, in which 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, Matt. x. 37;
and nothing but in subordination to him, Luke xiv. 26.
Q. 14. How may rwe know, if we have such a supreme
love to the Lord our God?
A. If we love him purely for himself, and his own
matchless 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, Ps. lxxiii. 25, 26.
Q. 15. What is the sum of the six commandments in
the second table, which contain our duty to man 1
A. It is to love [our neighbour as ourselves,] Matt. xxii.
39: "The second is like unto it, Thou shalt love thy
neighbour 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 enjoined
by the same authority as those of the first, James ii. 10.
Q. 17. In which of the two tables is the lawftul love of
ourselves contained, seeing it is not expressly mentioned
in either of them?
A. It is fairly implied and supposed in both tables, par.ticularly in the second, where love to ourselves is made
the example and pattern, according to which we should
love others, Luke x. 27: " Thou shalt love —thy neighbour
as thyself."




28      OF THE SUM OF THE TrEN COMMANDMENTS.
Q. 18. What is lawful self-love?
A. It is an aiming at our own happiness, in subordina
tion 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?]
A. All of mankind to 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: i" No man ever hated his own flesh, but
nourisheth and cherisheth it."
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 whicn our love to
our neighbour should be regulated' 
A. That we do to others what we would have them do
to us, Matt. 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-informed 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 between the love we
should have to all in general, and the love we should have
to the saints in particular 1
A. We should love all men in general, with a love of
benevolence, and likewise of beneficence according to our
ability, Gal. vi. 10; but we should love the saints with a
love of complacency and delight, Ps. xvi. 3.
Q. 26. How ought our love to extend itself to our enemies?
A. By forgiving them, and praying for them, Matt. v
44. Acts vii. 60.
Q. 27. What may wo- learn from the sum of the commandments?
A. That charity, or love, which is the end of the commandment, ought to flow from a pure heart, and a gooi
conscience, and faith'lifeigned, 1 Tim. i. 5.




OF THE PREFACE TO THE COMMANDMENTS.        29
QUEST. 43. T/hat is the prefJzce to the ten command.
mIents?
ANS. The preface to the ten commandments is in these
words: I atzm the Lord thty God, which have brought thee
out of the land of Egypt, out of the house of bondage.
QUEST. 44. What does the preface to the ten commnandmeznts teach ts?
ANs. The preface to the ten commandments teaches
us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.
Q. 1. What is a [preface?]
A. It is something spoken before, or a preparatory in
troduction to the following discourse.
Q. 2. Are these words, [I 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 enjoined in it.
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 to them.
Q. 4. Why does 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, by which God enforces obedience to his law?
A. Three; the first is, because he is thle Iord, or Jehovah; the second, because he is our God; and the third, because he is our Redeeemer.
Q. 6. Which of these three is the formal reason of obe1-ience e
A. The first, namely, God's essential greatness, as he is
I Jehovah, the Most High over all the earth," Ps. lxxxiii.
18; though, at the same time, his relative goodness, as our
God, nmd the deliverance he has accomplished as our Re
3 




30      OF THE PREFACE TO THE COMMANDMENTS.
deemer, are invincible arguments and motives to obey
him, Lev. xix. 36, 37.
Q. 7. What is the strength of the first argument for obedience, taken from God's being [thie Lord?]
A. The strength of it lies in this, That because God is
Jehovah, " the eternal, immutable, and almighty God, having 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. In what lies the strength of the second argument
for obedience to God's law, taken from his being [out
God?]
A. It lies in this, That because he makes himself over to
sinners of mankind, by a new covenant grant, in 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.
Q. 9. What does God makle over to us in the word, when
he makes a grant of himself in it to be our God?
A. He makes over to us whatever he is, Hos. xiii. 4, and
whatever he has, Ps. lxxxiv. 11, as God, to be ours freely
tnd eternally.
Q. 10. What does he make over to us when he makes
a grant of whatever he is?
A. He makes over to us both what lhe is essentially, and
what hie is personally.
Q. 11. What does 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,
Ex. xxxiv. 6; his infinity, to be the extent of our inheritance, Rev. xxi. 7; his eternity, to be the date of our happiness, John xiv. 19; his unchangeableness, to be the rock
of our rest, Mal. iii. 6; his wisdom, to direct us, Ps. lxxiii.
24; his power, to protect us, 2 Chron. xvi. 9; his holiness,
to sanctify us, Ezek. xvi. 14; his justice, to justify and preserve us, Rom. iii. 26; his goodness, to reward us in the
way of grace, not of debt, I John ii. 25; and his truth, to
secure us in the accomplishment of all his promises, Heb.
x. 23.
Q. 12. What does he make over to us, when he makes
a grant of what lie 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 has?
* Largeir Catechism, Qiust. 101.




OF THE PREFACE TO THE COMMANDMENTS.       31
A. As he has all the good things we can possibly need
il 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 has life, for the quickening of us
who are dead in trespasses and sins, Eph. ii. 1; righteous,
ness, for the justifying of us who are guilty, Isa. xlv. 25;
and redemption for delivering us who are lawful captives,
chap. xlix. 24, 25. In a word, "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,'
I 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 X
A. It also strengthens and enables us to obey God, Ezek.
xxxvi. 27, 28.
Q. 15. How does the revelation of God's being our God,
strengthen and enable us to obedience?
A. In as much as by the revelation of this, the Holy
Ghost is conveyed as the immediate efficient of holiness,
Gal. iii. 2; and faith is produced in the soul, as the spring
and fountain of it, chap. v. 6.
Q. 16. WVhy does God front his law with this grant of
himself as the Lord our God?
A. Because it comprehends all the promises of the covenant, and all the blessings that are wrapt up in them, and
therefore is the best encouragemrent 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 firom him, Jer. xxxii. 38-40.
Q. 17. WVhy does God make this declaration of his grace
in the present time [I amgn] 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 in which we can be
situated, James ii. 23.
Q. 18. Why does God, in this grant, address the sinner
in tile singular number, I am [thy] God?
A. That every individual sinner, to whom the revelation
of his grace may 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 nmy God."
Q. 19. How may we know, if ever we have, by faith,
received the offer and grant that God makes of himself in
the word?
A. By our love and esteem of him, Ex. xv. 2; by our
reposing entire trust and confidence in him, Ps. xviii. 2,
by our likeness and conformity to him, I John iii. 3; and




32      OF THE PREFACE TO THE COMMANDMENTS.
oy our longing after the full fruition and enjoyment of
him, Ps. lxxiii. 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 Cate
chism?
A. Of our spiritual redemption by Jesus Christ; for,
[the preface to the ten commandments teaches us, That
because God is the Lord, and our God, and Redeemer,
therefore we are bound to keep all his commandments.]
Q(. 22. In what lies the strength of this argument, for
enforcing our obedience to the commands of God  
A. It lies in this, that as he brought Israel of old out of
their bondage in Egypt, so he delivered us out of our spiritual 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, Ex. 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, Ex. ii. 23; no more are sinners of mankind capable of extricating themselves from a state of spiritual slavery in which they are naturally inthralled, Rom.
v. 6: the Israelites were brought out of Egypt, with a
strong hand and a stretched out arm, Ps. cxxxvi. 12; so
are we, out of our spiritual thraldom, by the mighty power
of God, Ps. cx. 2, 3: the Egyptians were destroyed, when
Israel were delivered, Ex. xiv. 28; so principalities and
powers were spoiled, Col. ii. 15, transgression finished,
Dan. ix. 24, and death unstinged, 1 Cor. xv. 55, when our
redemption was accomplished, ver. 57.
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 fbllow, that our spiritual redemption was also without a
price 3
A. By no means; unless the similitude between the type
and the antitype held in every respect, which it cannot
possibly do- for, though there be a resemblance becween
them in some things, yet there is always a disparity in
others; as might be made evident in every one of the
scriptural types and metaphors, to which divine things are
compared: for instance, Jonah was alive in the whiale's
belly, whereas Christ was actually dead in the grave.
Q. 25. Since God brought all the Israelites, withoult ex



OF THIE PREFACE TO THE COMMANDMENTS        33
ception, out of Egypt, does it not from thence follow, that
Clhrist redeemed all mankind from their spiritual bondage l
A. No; because the Israelites did not typify and represent all mankind, but the elect only, Ps. cxxxv. 4.
Q. 26. How do you prove that the elect only, and not ah
mankind, were redeemed by Christ?
A. From the Father's gift of them to him from eternity,
John xvii. 6; from his representing them  in his death,
John x. II: and from his intercession within the veil for
them only, John xvii. 9: "I pray for them; I pray not for
the world, but for them which thou hast given me."
Q. 27. Are the purchase and intercession of Christ precisely of the same extent?
A. Surely they are; for, his intercession being founded
on his pulrchase, and consisting in a presentation of the
merit of it before the throne, Heb. ix. 24, it clearly follows,
that the one can be no more extensive than the other,
John xvii. 24: "' Father, I will that they also whom thou
hast given me, be with me where I am."
Q. 28. How then are those 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 also for the sins of the whole 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 of it,
which few will assert.
Q. 29. Does not the universal offer of Christ prove the
universal redemption of all, at least within the visible
church?
A. No: it only proves the unquestionable duty of all to
believe, upon the call and command of God, 1 John iii. 23;
and the infinite intrinsic worth of the satisfaction of Christ
fbr the salvation of all, had it been so designed, chap. iv.
14.
Q. 30. Does the redemption purchased by Christ bring
any benefit or advantage to the reprobate world?
A. It is owing to it 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 awhile in this world,
Rom xi. 30; but then these, or the like benefits, are not to
be considered as the filuit of Christ's purchase to the
repr obate themselves, but to the elect only, who are living




34      OF THE I'REFACE TO THE COMMANDMENTS.
among them, 2 Cor. iv. 15, or who are to descend from
them, Isa. vi. 13.
Q. 31. In what consists the spiritual bondage we are
naturally under, and redeemed from by Christ'!
A. It consists in 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 temIpta.
tions of the world, 1 John ii. 16; and in our liability to the
pains of hell for ever, Matt. xxv. 46.
Q. 32. What right had Christ to be our Redeemer fronm
this state of' spiritual bondage?
A. He had a right of property, and a right of propinquity.
Q. 33. How had he a right of property?
A. As God, he is the original owner, Rom. ix. 21; and
as Mediator, he has the elect given to him by his Father,
John xvii. 6.
Q. 34. How has he a right of propinquity?
A. He has it by the legal union which subsisted between
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, by which he became
our kinsman, and is not ashamed to call us brethren, Heb.
ii. 11, 12.
Q. 35. What does God's delivering Israel out of the
land of Egypt teach us, with respect to his church and
people in general?
A. It teaches us, that as affliction is the lot of the Lord's
people, in this present evil world, so deliverance from it is
secured in due time, Ps. xxxiv. 19:  "Many are the afflictions of the righteous, but the Lord delivereth him out of
thenm all."
Q. 36. What is the difference between 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 the punishments of an avenging Judge, flowing from
wrath, and designed for their ruin and destruction, Eccl.
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
wherewith Christ hath made us free, and not to 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.
l, 27.




OF. THE FIRST COMMANDMENT 
QUEST. 45. WhIVich is the fir'st comnancldnent?
ANS. The first commandment is, Thou shalt have no
ot/ze' gods beobre mwe.
QUEST. 46. WhZat is required in the fir'st comnmand.
ment?
ANS. 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 part of the commands of the law
delivered in negative terms.
A. Because negative precepts are of the strictest obligation, binding always, and at all times.
Q. 2. Why is the first commandment, in particular, so
expressed?
A. Because of the perpetual propensity of our nature,
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 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, Ex. xv. 2,
which sweetly and powerfully influences obedience to all
the other commands of it, Ps. cxviii. 28.
Q. 4. What influence 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, [I 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 commandments, as spoken to each of us in particular, as if we
were mentioned by name.
Q. 6. TWhat is the connexion between 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 1




OF THE DUTIES REQUJIRED
A. Yes; every one to whom the promise in the prcface
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
weakened 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 11 a way of believing, enjoined in the first command
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 knowled, e of God does the first commandment require?
A. It requires us to know that CGod is; and that he is
such a God as he has manifested himself to be in his
word, Heb. xi. 6.
Q. 11. What has God manifested himself to be in his
word 
A. He has manifested himself to be, "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
will by no means clear the guilty;" namely, without a
satisfaction, Ex. xxxiv. 6, 7; or, he has manifested himself
to be in Christ, reconciling the world to himself, 2 Cotr.
-v. 19.
Q0. 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
righteousness' sake, because he has magnified the law,
and made it honourable, Isa. xlii. 21.
Q. 13. How is the knowledge of God usually distinguished?
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 knowledge of God?
A. It is to have such a lively apprehension of his relation to us as our God in Christ, as is accompanied with an




IN- THE FIRST COMMANDMENT.          37
nmaitual conformity to his will, in heart and life, I John ii.
3, 4.
Q. 16. What are the evidences of true saving knowledge?
A. It is an experimental, Col. i. 6, interesting, Ps. xli.
11, sanctifying, 2 Pet. i. 8, and 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
session 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 of it, 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;o be?
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
perfections 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
[,lur 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. Ps. xlviii. 14.
Q. 22. Can we know and acknowledge God to be our
GCod, (as required in this commandment) unless we believe
in 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 contra-distinct from the law, there can
be no precept; because the gospel, in this strict sense, is
nothinc else than a promise, or glad tidings of a Saviour,
with grace, mercy, and salvation in him, for lost sinners
PART II —4




38             or THE DUTIES REQUI[RED
of Adam's family; according to the following scriptures,
Gen. iii. 15, Isa. Ixi. 1-3, Luke ii. 10, 11.
Q. 24. Since faith and repentance are duties consequently to the entrance of sin, and the revelation of the
gospel, must they not therefore be new precepts, not griven
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 commandmnents, given him in the form of a covenant of works,) to
believe whatever God should reveal, and obey whatever
he should command; no sooner was the gospel revelation
made, than the very same law, which bound him, while
in innocence, to believe in God as his Creator, obliged
him, when fallen, to believe in God as his 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
reveal'
A. This arises from the absolute perfection of the law,
which being a complete rule of all obedience, cannot but
fasten the duty, the same moment that the object is revealed, Ps. cxix. 96: Thy commandment is exceeding
broad.
Q. 26. What is the absurdity of making faith and re
pentance new gospel precepts l
A. The absurdity is, that by this another righteousness
is introduced in our own persons, than the righteousness
of Christ, as the immediate ground of our pardon and acceptance before God.
Q. 27. How does this absurdity necessarily follow from
the aforesaid 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
repentance, 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.
tQ. 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 carefilf 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 im



IN THE FIRS'r COMMANDMENT.            39
penitency, (according to Rom. ii. 5, there quoted,) are
among the sins forbidden in it."*
Q. 29. W-hat ldoes God require of us in this commandment, 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,]
Matt. 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,
Ps. lxxi. 19, desire, Ps. lxxiii. 25, and delight, Ps. cxlii. 5,
and that not only in our secret devotions, but likewise
when joining with others in any religious exercise, Ps.
cxi. 1.
Q. 31. What is it to [glorify] him?
A. It is to ascribe all possible glory and perfection to
him, Ex. xv. II11, and, in all our actions, to aim at the advancement of his honour and glory in the world, 1 Cor.
x. 31.
Q. 32. TWhat 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 the word; it becomes us, in all our actions, religious and civil, to behave towards him, as standing in
such a near and intimate relation to us, Ps. 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, I 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 outwardlv in our lives. Matt. v. 16.
Q. 36. How are we to worship God inwardiy,n our
hearts?
A. By trulstinc, Isa. xxvi. 4; hoping, Ps. cxxx. 5, and
delighting in him, Ps. xxxvii. 4; by thinking and rneditatrig upon him, Mal. iii. 16, Ps. lxiii. 6; devoting ourslves
See Larger Catechism, Quest. 10-1, -105




40             OF THF SINS FORBIDDEN
to him, Isa. xlv. 5; ana by being filled with grief, when
he is offended by ourselves or others, Ps. xxxviii. 18, and
cxix. 136.
Q. 37. Hl-ow are we to worship and glorify him out,
wardly in our lives?
A. By praying to him, and praising him with our lips,
Ps. cxlii. 1, and cxlv. 21; by being zealous for his glory,
Ps. lxix. 9; careful to please him, Col. i. 10; and by walking humbly before him, Mic. vi. 8.
Q. 38. What improvement ought we to make of the covenant grant in the preface, [I am the Lord thy God;] and
the precept enjoining the belief of this, [Thou shalt have
no other gods before me!]
A. That it is the duty of every one of us, without waiting till we find gracious qualifications wrought in us, instantly to lay claim to a God in Christ, as our God, Ps.
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
warrant the faith of a special relation?
A. As the command always warrants a particular application of every general promise, so the external federal
relation which God bears to the visible church, becomes a
special one, the moment that the promise is believed with.
a particular applicatory faith, Jer. iii. 22.
-- 
QUEST. 47. What is forbidcden in the first commandment?
ANs. The first commandment forbiddeth the denying, or
not worshipping and glorifying the true God, as God and
our God; and the giving that worship and glory to any
other which is due to him alone.
Q. 1. To what general heads may the sins forbidden, in
the first commandnment, 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 that which is inter
nretatively such.




IN THE FIRST COMMANDMENT.            - 401
Q. 5. What is direct speculative atheism' 
A. It is a fixed persuasion in the heart, ard 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 rejection of any of those truths which are
necessarily connected with the being of a God; such as
the denial 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, fiom the denial
of providence, or any of the divine perfections, that there
is no God?
A. Because it is impossible to conceive that there is a
God, without conceiving, at the same time, that he preserves and governs the world, Isa. xli. 23; and it is impossible to conceive his being or existence, without con.
ceiving him to be possessed of all infinite perfection,
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 has, 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 does it appear that there can be no such person as a downright speculative atheist?
A. From universal experience, which attests, that the
knowledge and impression of the being of a God, is so natural to man, that he can no more divest himself of it at all
timnes, than he can strip himself of his reason, or shake off
his own existence, Rom. i. 19: "That which may be known
of God is manifest in theim; for God hath showed it unto
them:" that is, ingrained it in their natures.
(Q. 10. Would it not seem, that there may be a downright speculative atheist, from Ps. xiv. 1: "The fool hath
said in his heart, there is no God'!"
A. The words do not import a fixed and permanent persuasion, but rather a secret wish: accordingly, the expression 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. AWhy do wicked men wish there were no God?
A. To be free of any check or restraint upon their
rusts, and that they may work all uncleanness with greedi
ness, Ephl. iv. 19.
Q. 12. Who are they that are interpretatively atheistsi
A. Not only they who deny the providence of God, o0
any essential attribute of his nature, but likewise all deists
who reject supernatural revelation; and all openly wicke,
4*




42              OF THE SINS FORBIDDEN
and profane persons, who live as if there was no God, Ps.
x. 4, 11, 13.
Q. 13. Is it speculative or practical atheism, that is
chiefly levelled against, in this commandment?
A. Both: but especially practical atheism, as being universally prevalent, Rom. iii. I1.
Q. 14. What is practical atheism 1
A. It is a denial of God, in our practice, Tit. i. 16:
"They profess that they know God, but in works they
deny him."
Qf. 15. How does practical atheism evidence itself?
A. In omitting the duties required in this comnmandment; namely, not knowing and acknowledging God to be
what he really is, and neglecting to worship and glorifyr
him accordingly.
Q.. 16. Who are guilty of not knowing God?
A. Not only heathens, who walk contrary to nature's
light, Rom. i. 21; but likewise Christians, who being privileged with the means of knowing God, as in Christ, yet
slight and neglect the same; John xv. 22: "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 acknowledging God?
A. They who rush upon the actions of life, without asking his counsel about them, Josh. ix. 15: " The men took
of their victuals, and asked not counsel at the mouth of the
Lord."
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, lsa. xliii. 22:
"' Thou hast not called upon me, 0 Jacob; thou hast been
weary of me, 0 Israel."
Q. 19. Who are guilty of [not glorifying] God?
A. They who set up themselves as their own rule, Ps.
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 themselves up 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, Ps 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,
Ps. 1. 21.
Q. 21. When (lo men make themselves their own end
and happiness in opposition to God?'
A. When they ascribe the glory of what they have or




IN THE FIRST COMMANDMENT.            43
do, to themselves, and not to God, Dan. iv. 20; when they
are more troubled for what disgraces themselves, than fbr
what dishonours CGod, I Sam. xv. 30; and when they prefer the pleasures and profits of this world, to the glorifying
and enjoying of God, Matt. xix. 22.
Q. 22. When may we be said to worship the true God,
and yet not [as God!]
A. WVhen we draw nigh to him with the mouth, and
honour him  with our lips, but our hearts are far from
him, Matt. xv. 8.
Q. 23. When are we guilty of not worshipping and
glorifying 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 to him, Ps. 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
charging 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 l
A. When a blasphemous thought is so far from being
indulged, 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, Ps. lxxiii. 21, 22.
Q. 26. What is the other general and comprehensive
sin forbidden in this commandment!
A. Idolacty.
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 ascription of the ordinary signs of worship,
or religious homage, to any person or thing, besides the
true God, Lev. xxvi. 1.
Q. 30. Who are they that are guilty of this grosser kind
of idolatry?
A. Hetlhens and Papists.
Q. 31. What was the nature of the idolatry of the Ileathens 1
A.. ['hey made gods of the sun, moon, and stars, and of




.44             OF THE SINS FORBIDDEN
almost every other creature; yea, of devils themselves. as
the apostle witnesses, I 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, Ps. cxxxv. 15-19.
Q. 32. How did Heathenish idolatry take its rise in the
world 1
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-fboted beasts, and creeping things," Rom. i.
21. 23.
Q. 33. How does 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; invoking the saints,
especially the virgin Mary, whom they supplicate much
more frequently 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 theirs, because
those who practise it 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 is gross idolatry'!
A. From the nature of idolatry itself; the very essence
of which 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," Matt. 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. xiv. 4;
or giving that room in our esteem and affection to any
thing else, which God alone otught to possess, Luke xiv. 26.
Q. 36. To whom is this kind of idolatry incident'?
A. To all mankind naturally; and even believers themselves are cautioned and warned against it, I John v. 21:
"Little children, keep yourselves firom idols."
Q. 37. What are these idols which have a seat in every
man's and woman's heart by nature 
A. Among many others, there are these two, which are
iworshipped and served by the generality, even of the visible church, namely, self and the world.
Q. 38. Htow does it appear that self is an idol which
naturally reigns in the heart of every one?
A. Froim the very first lesson in the school of Chris.
tianity, which is, to deny self, Matt. xvi. 24: " Then




IN THE FIRST COMMANDMENT.             45
said Jesus unto his disciples, If any man will come after
mxe, let hlim deny himself"
Q. 39. What is it lbr a man to deny himself?
A. It is to give up with his self wisdom, his self-will,
and his self-iigliteousness.
Q. 40.  lhel-  do we give up with the idol of self-wvisdom?
A. V~ hen we are madde to see our own depraved reason
to be but iolly, when compared with the wisdom of God
revealed in his word; " for the wisdom of this world is
foolishness with Gotd," I Cor. iii. 9.
Q. 41. VIhen is the idol of self-will dethroned?
A. When G(od's will of precept becomes the sole rule of
our heart and lifi, Ps. cxix. 105; and his will of providence
is cheerfully acquiesced in, as the best for us, Roln. viii.
28.
Q. 42. When do we part with the idol of self-righteousness?
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  does 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, Matt. vi. 31; the eager pursuit of them,
and ardent desire after them, in preference to those that
are spiritual and eternal, chap. xvi. 26.
Q. 44. What are the things of this world which we
naturally incline to idolize?
A. Some make an idol of their worldly riches; making
gold their hope, and saying " to the fine gold, Thou art my
confidence," Job xxxi. 24; some, of their worldly pleasures, being " lovers of pleasures, more than lovers of God,"
2 Tim. iii. 4; some make an idol of their worldly credit
and reputation, 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, Matt. 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," I 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
Idictates of the Spirit of God in his word, Isa. xl. 27. xlix. 14
Q. 47. How  may the suggestions of Satan be distin
guished froln the dictates of the Spirit of God?3




46           OF THESE WORDS BEFORE ME.
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 fi-om
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,
charms, and other diabolical arts and practices, condemned
in Deut. xviii. 10-12.
Q. 50. Was Joseph's cup an instrument of divination,
or did he himself use this unlawful art, wlien he says, Gen.
xliv. 15-" Wot ye not that such 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
meaning is, Know ye not that such a man as I, who am
so diligent and industrious in other matters, would soon
miss the cup in which 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 1
A. That as God warrants and commands us to believe
in him, as our God and Redeemer, Ps. xlv. 11; so it in
our duty to carry along with us the faith of this relation,
in all our approaches to his presence, HEeb. xi. 6.
QUEST. 48. What are we especially taugtht by these
wordYls [BEFORE DME] in the.first cobmmandcment?
ANS. These words [BEFORE AIE] in the first commnanid.
ment, teach us, That God, who seeth all things, taketh no.
tice of, and is much displeased with, the sin of having
any other god.
Q. 1. What is the strength of the argument implied in
these words [before  le!]




OF THESE WORDS BEFORE ME.             47
A. That the sin of having any other god, is committed
in the presence of him, [who seeth all things,] HIeb. iv. (3.
Q. 2. What is it for God to see all things?
A. It is to have a most intimate, perfict, and comprehensive knowledge of them, Ps. cxlvii. 5: " His understanding is infinite."
Q. 3. In what consists the infinity of God's know
ledge -.
A. Not so much in the perfect and comprehensive knowledge of the creatures, which are finite; as in the perfect
and comprehensive knowledge of himself, and his own
excellencies and perfections, which are infinite. 1 Cor.
ii. 11.
Q. 4. How is it that God sees, or knows all things?
A. Ile sees all things at once in his own essence, distinctly, infallibly, and immutably, 1 John i. 5.
Q. 5. How do you prove that God has such a comprehensive sight and knowledge of all things?
A. Because otherwise he could not be the Creator, Governor, and Judge of the world, I Cor. iv. 5.
Q. 6. In what light does God see or know evil actions 1
A. As they are opposite to his nature, Jer. xliv. 4, and
contrary to his law, I John iii. 4, which is the sole and
unerring 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 commandment?
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 after other objects, as much, or more than after God
himself, Isa. xlvi. 9, compared with Ezek. xiv. 4.
Q. 9. What [notice] does God take of this sin?
A. He threatens to resent it with the highest marks (,f
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 allseeing God to have upon us in all our actions?
A. The consideration of this ought to quicken and animate us to every duty, Gen. v. 22, 24; and affright and
deter us from every sin, as being an affronting of him to
his face, who is our witness, and ere long will be our
judge, Gen. xxxix. 9.




4:8             OF THE DUTIES REQUIRED
QUEST. 49. Which is the second conmzacndment?
ANS. The second commandment is, T'hout shalt not
rnake unto thee any gr'aven image, or any lieness of
any thing} that is in heaven above, or that is in the earth
beneath, or that is in the water ucnder the earth.  Thou
shalt not bow clown thyself to them, nor serve them; for
I the Lord thy God am a jealous God, visiting the iniquity of the jfthers ulpon the children, unto the third and
fozurth generation of them  that hate me; and shotviun 
mzercy uzto thousands of themn that love me and keep my?/
commandmeidnets.
QUEST. 50. WIhat is requtivre in the second commandmzent?
ANS. The second commandment requireth the receiv.
ing, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in
his word.
Q. 1. What is the opinion of the Papists respecting this
commandment?
A They allege that it is not a distinct precept from the
first, but only an appendix, or supplement to it, 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 chuLrclh, lest the people should observe the manifest contrariety of their image worship, to
what is here so expressly forbidden.
Q. 3. In what then does the second commandment differ
from the first 3
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 requires that the true God be worshipped in such a way
only, and by such ordinances as he has appointed in hi.
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; by which 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




IN THE SECOND COMMANDMENT.                 49
glory that is due to him, as our chief good, and only happiness, Ps. xcv. 6, 7.
Q. 5. What are these religious [ordinances,] which God
has appointed in his word!
A. T'hey 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; swear.ng by the nanme
of God; and vowing to him." *
Q. 6. Is prayer a moral duty founded in the law of na
ture?
A. It certainly 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 does it appear to be an instituted means of
worship'
A. From a variety of scripture texts enjoining the practice of it, in all cases and circumstances, Ps. 1. 15. Phil. iv.
6. 1 Thess. v. 17.
Q. 8. What is acceptable prayer?
A. It is an asking in Christ's name, what God has promised to give, John xiv. 13; with a full persuasion that he
hears, and will answer, Mark xi. 24, James i. 6.
Q. 9. How many fold is religious thankOgiving?
A. Twofold; stated and occasional.
Q. 10. What is stated thanksgiving?
A. It is not only the thankful acknow7ledgment 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 friom  prayer, though
ejaculatory prayer ought always to be joined with it, Ps.
lvii. 7.
Q   1. How do you prove that singing with the voice is
a stated act of worship appointed under the New Testament?
A. From  the example of Christ and his,)ostles, who,
after the first supper, sang a hymn, [or ps-alm, as onl the
margin,] Matt. 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?
~See larger Catechism, Quest. 108.
t It is scarcely necessary to say that the Presbyterian Church in the United
States, undler the sanction of the General Assembly, celebrate the praises of
God in hymnis of huliatn coImposure, expressin evangffelical sentriments, andi
there are convincing ariliuments in faivour of this practice and against the
restricted one recommlnetnded in the following aniswer.
PART I. -5.




50             OF THE DUTIES REQUIRED
A. The psalms, hymns, and spiritual s(,ngs, which are
dictated by the Spirit of' God in scripture; and not any
human composure whatever, Eph. v. 19.
Q. 13. In what manner should these be sung 3
A. With grace in our hearts to the Lord, Col. iii. 16.
Q. 14. A ~hat 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 kf faith, and elevated affections, Ps. lvii. 7.
Q. 15. Are not the Psalms of David, as we sing them in
our language, of I unlan composure 1
A. The translation in metre is human, but the sense
and meaning are the same as the original.
Q. 16. What is occasional thanksgiving 3
A. It is the setting some time apart for giving thanks to
God, on account of 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 we to engage in this duty 3
A. With an humble sense of' our utter unworthiness of
the least of all God's favours, 2 Sam. vii. 18.
Q. 18. Are rending, hearing, and preaching of the word,
acts of worship 3'A. Although they are not acts of such immediate worship as prayer and praise, in which 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, Matt. xxviii. 20.
Acts x. 33.
Q. 19. How are the administration and receiving of the
sacraments acts of worship?
A. As in them, by the sensible signs of divine appointment, Christ, and his benefits, are represented, sealed, and
applied to believers, Gal. iii. 27. 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 the church, according to the
rule of his word, by church judicatories lawfully constir
tuted, Matt. xviii. 20.
Q. 21. Why are the ministry and the maintenance of it
placed among religious ordinances?
A. Because, as a standing ministry in the church, till
the end of time, is of express divine institution, Eph. iv,
11-1 3; so the suitable and comfortable maintenance of it,
is as-expressly appointed, not only in the Old Testan"eet,
Num, xviii. 21, 24, but likewise in the New, 1 Cot. ix. 13,




IN THE SECOND COMMANDMENT..            51
14: "Do ye not know, that they which minister about
Ioljy 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. 2h2. -hat is religious fasting?
A. "A religious fast requires total abstinence, not only
from all food, (unless bolily weakness do manifestly disable filom holding out, till the fast be ended,) but also from
all worldly labour, discourses, and thoughts, and from all
bodily delights."*-Josh. vii. 6. Judges xx. 26.
Q. 23. 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 does fasting appear to be a mean of divine
appointment'!
A. From the practice of the saints under the Old Testament, Esth. iv. 16; Dan. x. 2, 3; from the testinlony of
Christ, Matt. vi. 17, 18, and xvii. 21; and the example of
his apostles under the New, Acts xiii. 3; and xiv. 23.
Q. 25. Vhat are those spiritual and solemn exercises
for which fasting is designed to dispose us?
A. Deep humiliation of soul before the Lord on account
of sin, Ezra ix. 6; free confession of it, Dan. ix. 20, and
turning from it, 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, Ps. xxxv. 13.
Q. 26. Is religious fasting an occasional or a stated duty?
A. It is merely occasional and extraordinary, to be observed 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
inflicted upon a people," Dan. ix. 3, 12-14, " or apparently
imminent," 2 Chron. xx. 2-4; "or, by some extraordinary provocations notoriously deserved," 1 Sam. vii. 3, 6;
"as also when some special blessing is to be sought and
obtained," * ver. 5; 8, 10.
Q. 28. Is swearing by the name of God an act of immediate and instituted worship?
A. It is undoubtedly: 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
invoked, Jer. iv. 2.
~ Directory tbr the public worship of God, in the article, Concerning
public solernla Fasting.




5f2            orP TIHE SINS FORBIDD}IN
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, Ps. lxxvi. 11: Vow and
pay unto the Lord your God.
Q. 30. What should be the subject matter of our vows
to God?
A. Nothing except what may tend either to promote the
practice of commanded duty, Ps. cxix. 57, or prevent the
commission of any sin to which we are more ordinarily
inclined and addicted, verse 106.
Q. 31. What does this commandment require, with respect to all those 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, Ps. lxxxiv. 1, 2.
Q. 33 What is it to [observe] them?
A. It is to set about the practice of them, or to be actually err ployed in them, Ps. lv. 17, and cxix. 164. Luke ii. 33.
Q. 3 1. What is it to keep the ordinances of God [pure?]
A. 1t 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
thenl in its proper season, so as that one duty may not
justle out another, Luke i. 6.
Q. 36. What does God require of us in this command,
with refbrence to all false worship!
A. He requires "the disapproving, detesting, opposing
all false worship, Ps. xvi. 4; and according to each one's
place and calling, removing it, and all monuments of idolatry, Deut. vii. 5." *
QUrEST. 51, What is forbidden in the second ctnmmandzment?
ANs. The second commandment forbiddeth the worshipping of God by images, or any other way not appointed
in his word.
Q. I. What are the leading sins forbidden in this corn
mandment?
A. Idolatry and will-worship.
* Larger Catechism, Quest. 108,




IN THE SECOND COMMANDMENT.            53
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
whatever.
Q. 4. Is it lawful to have images or pictures of mere
creatures!
A. Yes, provided they be only for ornament; or the
design be merely hislorical, to transmit the memory of
persons and their actions to posterity.
Q. 5. Canl any image or representation be made of God?
A. No; it is absolutely impossible; he being an infinite,
incomprelhensible 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 infi-.
nite God; Acts xvii. 29: "We ought not to think that the
Godhead is like unto gold, or silver, or stone, graven by
art and man's device."
6Q. Wh6. iat judgment should we form of those who have
devised 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, 23: " Take ye therefore good heed unto yourselves, (for ye saw no mzazner 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 debasing the Creator of heaven and earth to the
rank of his own creatures; and a nractical denial of all
his infinite perfections, Ps. 1. 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, Ps. xlv. 2.
Q. 10. Why ought all pictures of Christ, to be abominated
by Christians?
A. Because they are downright lies, representing no
more than the picture of a mere man: whereas, the true
Christ is Godc-man; " Immanuel, God with us," I Tim. iii
16. Matt. i. 23.
5*




54              OF THlE SINS FORBIDDEN
Q. 11. Is it lawful to form any inward representation of
God, or of Christ, upon our fiancy, bearing a resemblance
to anv creature whatever?
A. By no means; because this is the very inlet to gross
outward idolatry: for, when once the Heathens " became.
vain in their imaginations, they presently 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," Romn. i. 21, 23.
Q. 12. What is it to worship God by images, according
to the idolatrous practice of 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
helpful in devotion 3
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 any from the charge of idolatry,
that they pretend to worship the true God before images,
or by them, as means of worship, and not the very images
themselves 3
A. Not at all; because this is a mean of worship expressly forbidden in this commandment, which prohibits
all bowing down before images, upon whatever pretext it
be: " Thou shalt not bow dowzn 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
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 3
A. It was undoubtedly their ultimate intention to worship Jehovah, the true God, before that image; as appears
from Ex. xxxii. 5: " When Aaron saw it, he built an altar
before it;-and said, " To-morrow is a feast to the Lords,"
(or Jehovah, as it is in the original.) And yet, because
they did this, so directly contrary to the very letter of this
commandment, they are charged with worshipping the;mage itself, verse 8:- " They have made them a golden
calf; and have woxrshipped it," &c.




IN THE SECOND COMMANDMENT.            55
Q. 17. Do not they who honour the picture of a prince
honour the prince himself?
A. If the prince fortbid the making of his picture, it is a
contempt of.his authority to have it. God has strictly pro,
hibited all images for religious purposes, and therefore it
is impious to have of use them for these ends, Lev. xxvi
1, 30.
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. xliv. 9-18.
Q. 19. May they be worshipped on account of their
originals; or those whom they are designed to represent?
A. They may not; whether designed to represent God
or the saints.
Q. 20. Why may they not be worshipped as they are
designed 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
designed to represent eminent saints?
A. Because saints, however eminent, are only mere
creatures; 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 satisfaction, none but Christ can be the intercessor, as none but
he is the propitiation for our sins, 1 John ii. 1, 2.
Q. 23. Is it lawful, as some plead, to have images cr
pictures in churches, though not for worship, yet for instruction, and raising the affections?
A. No: because God has expressly prohibited not only
the worshipping but the making of any image whatever on
a religious account; and the setting them up in churches,
cannot but have a natural tendency to beget a sacred
veneration for them; and therefore ought to be abstained
from, as having, at least, the appearance of evil, I Thess.
v. 22.
Q. 24. May they not he 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 cherubim 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 evei came'




IL"   SINS FORBIDDEN IN THE SECOND COMMANDMENT.
they were instituted by God himself, which images ale
not; and they belonged to the typical and ceremonial
Worship, which is now quite abolished.
Q. 26. What do you understand by will-worship, the
other leading sin forbidden in this command 3
A. It is the worshipping God in [any other way not appointed in his word.]
Q. 27. Should there be an express appointment in the
word for every part of divine worship in which we engage t
A. Undoubtedly there should; otherwise we are guilty,f innovating upon the worship of God, and prescribing
rules to the Almighty, which is both displeasing to him,
and unprofitable to ourselves, Matt. xv. 9.
Q. 28. WTho are they that are guilty of innovating upon
thile worship of God?
A. All they who presumptuously annex their own superstitious inventions to the divine institutions, under pretence of their being teaching significant ceremonies; as
they of the Popish and Episcopal persuasions do.
Q. 29. 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. 30. Why may not such ceremonies be used, when
they are designed for exciting devotion, and beautifying
the worship of God?
A. Because God has expressly forbidden the least addition to or abatement from the'rder and directions he
himself has given in his word concerning his own worship, Deut. xii. 30-32: "What thing soever I command
you, observe to do it: thou shalt not add thereunto, nor
diminish, from it."
Q. 31. Were there not significant ceremonies in the
Jewish worship, under the Old Testament?
A. Yes; but they were of express divine appointnment;
and by the same appointment abolished in the death and
resurrection of Christ, Heb. ix. 1-15.
Q. 32. May not significant ceremonies be fbunded on
1 Col. xiv. 40: "Let all things be done decently and in
order?"
A. No: because that text speaks only of the decent and
orderly observance of the ordinances of God already instituted, and not in the least of any thing new to be added
as a part of worship.
Q. 33. How may we be further guilty of a breach of
this commandment, than by idolatry and will-worship?
A. When we neglect, Heb. x. 25, contelmn, Matt. xxii. 5,




OF THE REASONS ANNEXED, &C.          51
hinder, chap. xxiii. 13, or oppose the worship and ordinances which G-od has appointed in his word, I Thess. ii.
16.
QUEST. 52. WHhat are the reasons annexed to the secona
commanzdment?
ANS. 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 does our Catechism make mention of Reasons
annexed to this and the three following colnmandments?
A. Because God himself has been pleased to subjoin to
each of these precepts, the reasons, arguments, or motives.
that should influence our obedience to them.
Q. 2. How many reasons are annexed to this second
commandment?
A. Three; contained in these words, "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 I
A. It is his absolute supreme power, or right of dominion
over us, as his creatures, Rom. ix. 20, 21, by whiclh he can
dispose of, ver. 22, 23, and prescribe to us as seems to him
jood, Deut. vi. 17.
Q. 5. In what 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, consequently, that it must be our duty
to make his pleasure in this, both the rule and reason of
our punctual observance of what he enjoins, Ps. xcv. 2, 3.
Q. 6. What is the second reason annexed to this commandment?
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 Ioord
T7hy God, which have brought thee out of the land of
Egypt, out of the house of bondage," Ex. xx. 2.
Q. 8. Is it his propriety by right of creation, or by -ight




OF THE REASONS ANNEXED
of i edemption, that constitutes the federa relation between
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 ordinances of his worship?
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
worship prescribed in his word, rejecting all other modes
and fobrms whatever, Josh. xxiv. 24.
Q. 10. What is the third reason annexed to this cornmandment?
A. It is [the zeal he hath to his own worship,] in these
words,-I am. a jealous God.
0Q. 1. In what sense is God said to be a jealous God I
A. Jealousy is ascribed to 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 offended whe i they slight him, and bestow that love upon any
other, which is due to him alone, chap. xxii. 15-26.
Q. 12. What is it for God to have [zeal] for his own worship?
A. It is to have such a regard for the ordinances of his
own institution, as highly to resent or revenge any addition to, or alteration of them; of which there is an awful
instance in Nadab and Abihu, who offered strange fire
before the Lord, Lev. x. 1-4.
Q. 13. In what does God manifest his zeal for his wor,
ship?
A. Both by way of threatening, and by way of promise.
Q. 14. What does Good 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 punishments there are:-Seven of
Saul's sons were hanged before the Lord, for his offence
in slaying the Gibeonites, 2 Sam. xxi. 8, 9; and fbr the
sins of Jeroboam, his whole house was utterly extinguished, I Kings xv. 29, 30.
Q. 17 Whether are temporal judgments only, or spi



TO THE SECOND COMMANDMENT.             59
ritual and eternal plagues also, intended in this threatenilng 1
A. Spiritual and eternal plagues are also intended,
Matt. xxv. 41.
Q. 18. How does it appear that spiritual and eternal
judgments are included in this threatening 1
A. It appears from this, that the punishment threatened
should bear some proportion to the mercy promised; so
that if the mercy promised be of a spiritual and eternal
nature, the judgments threatened must be of the same
kind.
Q. 19. H-ow does 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 punishment, but the righteous into life eternal," Matt. xxv. 46.
Q. 20. How does it consist with the justice of God, to
inflict spiritual and eternal judgments upon children bfor
the sins of their parents?
A. It is entirely consistent with it; because the children
punished with spiritual and eternal judgments, are only
such as have shown themselves heirs to their fathers' sins,
either by copying them over, Jer. xxxi. 29, 30, or not dis
approving of, and mourning for them; by which means
their fathers' sins become their own, Ps. xlix. 13.
Q. 21. 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 does 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 Nwicked
children, 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," 1 Kings xv. 26.
Q. 22. How does 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. 23. W'hy does God threaten to visit the iniquity of
the fathers upon the children, to the third and fourth gene.
ration only, of them that hate him; and not to all succeed,
Lnog generations of such children?
A. Not but that the haters of God to all generations
shall meet with deserved punishment; but the threatening
s limited to the third and fourth generation, for a greater




VV)          OF THE REASONS ANNEXED, &C.
judgment 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 seduced; as Zedekiah, for his wickedness, saw
his sons, and the princes of Judah, slain before his eyes,
Jer. lii. 3, 10.
Q. 24. What if such wicked parents should 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. 25. May not God sometimes visit the iniquities 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 calamities:
as no doubt many pious Israelites 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. 26. What may we learn from  this threatening to
visit the iniquity of the fathers upon the children?
A. That as nothing can be more cruel than for parents
to set a bad example before their children, Jer. ix. 14, 15;
so the example of forefathers will not vindicate their pos.
terity in the way of sin, particularly in the practice of any
corrupt or false worship, Ezek. xx. 18, 21.
Q. 27. 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. 28. 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
portion, Ps. v. 1 I.
Q. 29. What is it to keep his commann lments?
A. It is to essay a uniform and self-denled obedience to
the law as a rule, because Christ has fulfilled it as a covenant, Rom. vii. 4.
Q. 30. What mercy does God show to them that love
him, and keep his commandments?
A. He shows strengthening, Ps. xciv. 18, comforting, Ps.
xxxi. 7, directing, Ex. xv. 13, and persevering mercy to
them, 2 Sam. vii. 15.
Q. 31. Does God show mercy to children, because they
are the offspring of godly parents 3
A. No; but merely because so it pleases him, Rom. ix
15: "I will have mercy on whom I will have mercy."




DUTIES REQUIRED IN TIHE THIRD COMAMAN'%EN'T    6
Q. 32. What benefit then have the children of godly pa.,ents beyond others.
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. 33. Why does 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
exercise of mercy, than in the venting of wrath, Ezek
xxxiii. II; and likewise for an encouragement, both to pa
rents and children, to aim at " walking in all the commandnents and ordinances of the Lord blameless," Luke i. 6.
QUEST. 53. Which is the third commandmlent?
ANS. The third commandment is, Thou shalt not take
the vamgne of the Lord thy God in vain: for the Lord
will Stot hold him guiltless that taketh his namne in vain.
QUEST. 54. What is required in the third command.
ment?
ANS. The third commandment requireth the holy and
reverend use of God's names, titles, attributes, ordinances,
word, and works.
Q. 1. What does this commandment require in general?
A. That the instituted means of God's worship be used
ill a right manner, becoming the majesty of him with
whom we have to do, Ps. v. 7.
Q. 2. What is the duty directly opposite to the sin of
taking God's name in vain?
A. It is the sanctifying of his name, Isa. viii. 13: " Sanctify 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 by which he is pleased to make himself
Tno wn.
Q. 4. By what does God make himself known
A. By his [names, titles, attributes, ordinances, word,
and works.]
Q. 5. Does God need any name to distinguish him from
all others?
A. No; because he is a most singular Being, quite well
PART II-6




62             Or THE DUTIES REQUIRED
distinguished from all others, by the infinity and absolute
perfection of  his nature, Isa. xliv. 6.
Q. 6. Why then are [names] ascribed to him in scrip.
ture?
A. That some knowledge of his nature and perfections
may be conveyed to us, Acts ix. 15.
Q. 7. What are the names by which he conveys the
knowledge of himself to us?
A. He conveys the knowledge of his absolute, eternal,
and immutable essence by the names of Jehovah, Ex. vi.
3, Jabh, Ps. lxviii. 4, and, I AM, Ex. iii. 14; the knowledge
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, Matt. xxviii. 19.
Q. 8. Is there any difference between God's names and
his titles?
A. His names set forth what he is in himself; his titles,
what he is to others.
Q. 9. How are God's [titles] commonly distinguished?
A. Into those that belong to him as the God of nature,
and those which are ascribed to 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 to him as
the God of grace 3
A. They are the following among others: The God of
Abraham, Isaac, and Jacob, Ex. iii. 6; the Holy One of
Israel, Isa. xlviii. 17; King of saints, Rev. xv. 3; the Father of mercies, 2 Cor. i. 3; the hearer of prayer, Ps. lxv.
2; and the God of salvation, Ps. lxviii. 20.
Q. 12. Which is the most common and ordinary title
ascribed to God under the New Testament?
A. It is the infinitely amiable and encouraging title of
"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 ex-cellencies which are ascribed
to him as the essential properties of his nature. *
See the divine attributes explained in the 4th Quest. What is God?




IN THE THIRD COMMANDMENT.             63
Q. 15. What are God's [ordinances?]
A. The reading, preaching, and hearing of the word;
the administration of the sacraments; prayer and praise;
religious fasting and thanksgiving. *
Q. 16. What are the ordinances in which the name of
God is more immediately interposed 3
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, in which God is
solemnly invoked, or called upon, as a witness for the confirmation of some matter in doubt.
Q. 18. Why 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 1
A. It imports, that we acknowledge him to he the infal.
lible 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 l
A. That we swear —" in truth, in judgment, and in right
eousness," Jer. iv. 2.
QG. 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.
* See all these explained in Quest. 50 What is required in the second
cornmna ent?




64             OF THE DUTIES REQUIRED
Q. 25. In what 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 all falsehood and lying, contrary to Eph. iv. 25; " Wherefore putting away lying, speak every man 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; seriously pondering in our mind, what it is we are about to
swear, and the solemn appeal we make to God in the oath,
together with the dangerous risk we run, if we swear
either falsely or ignorantly.
Q. 27. What 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 on a lawful occasion.
Q. 28. When is a civil oath taken upon a lawful occasion?
A. When it is required by a lawful magistrate, for the
ending of strife and debate, and the impartial administration 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 to it?
A. From this, that an oath, being no part of the ceremonial law, there can be no reason given, why it was
lawful to swear under the Old Testament, which will not
apply 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. Does not our Lord say, Matt. v. 34,-Swear not
at all; and the apostle James, chap. v. 12, Above all things,
swear not?
A. These texts manifestly condemn profane swearing
in ordinary conversation, and not lawful swearing in judgment, when called to do it; 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, and
borrowed from the heathens, who worshipped their idols
in this manner, Job xxxi. 27. Hos. xiii. 2.




IN THE THIRD COMMANDMENT.             65
Q. 33. How  are oaths commonly distinguished as to
their kincds 
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 swears.
Q. 36. What is the chief ulse 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 perform.
ance of a thing for the timne to come, either absolutely or
conditionally.
Q. 38. Why called promissory?
A. Because the party swearing promises or engages 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 3
A. Such things as to our knowledge, are lawful, poss
ble, and in our power to perform.
Q. 41. HIow may promissory oaths be subdivided?
A. Into civil and religious.
Q. 42. To what has a civil promissory oath a respect?
A. To contracts and engagements among men, whether
of a more private or public nature.
Q. 43. May not the supreme magistrate require an allegiance of his subjects, or an oath of fidelity to obey his
just and lawful commands?
A. It appears evidently from scripture that he may,
Eccil. viii. 2: "  counsel thee to keep the king's commandmenlt, and that in regard of the oath of God," 1 Chron.
xxix. 24.
Q. 44. To what has a religious promissory oath a re.
spect?
A. It respects the duties and services we cwe more
immediately to God, and the interests of  eligion.*
Q. 45. In what lies the obligation of an oath 1
A. In the strongt tie or bond that the party swearing
* Of religious promisso0y oaths, see afterwards on this saXle Question
ltiudel the head of vows.
6*




66             OF THE DUTIES REQUIRED
comes under, to the performance of some duty en,
gaged to.
Q. 46. How many fold is the obligation of a promissory
oath?
A. Two-fold: one to the person to whom the oath is
made, as a party; the other to God, by whom the oath is
made, as a witness and avenger.
Q. 47. What is the difference between 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. Does not all obligation to duty respect a future
time in which it is to be performed 1
A. It necessarily does so, in the nature of the thing;
although, in some cases, the time of performance may be
very short after the obligation is contracted.
Q. 49. Under what obligation does a person come in
an assertory oath, which respects the time past or present 3
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. Under what obligation does a person come in a
promissory oath, which respects the time to conme?
A. He comes under an obligation to endeavour, as far
as in him lies, to fulfil that which he has sworn; or, to
perform all that he has promised by oath, Num. xxs. 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 obligatory, 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." Matt. v. 33: " Thou shalt not fbrswear 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 3
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 hLurt, and changeth
not, Ps. xv. 4.
Q. 53. Is an oath, which is lawful as to the matter of it,




IN THE THIRD COMMANDMENT.                6FV
though sinful as to the manner, and even obtained by
deceit, or rashly made, hiindling and obligatory upon tho
person who has sworn it!
A. Yes: as is evident fiorom the instance of the Gibeon,
ites, who deceived Israel into a 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.-Zedekiah, 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 oath, neither ought they to make void any
other lawvful contract.
Q. 55. What is a vow?
A. It is a voluntary and deliberate engagement to God
only as party, and that respecting matters of a sacred or
religious character, Ps. cxxxii. 2-6.
Q. 56. What is the difference between 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
always the sole party, besides his being a witness, Ps. 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 I
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 in it as
made with Christ, who is the all of it; and thus engaging
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,"
Ps. 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
* This is what is commonly called Personal Covenanting. Whoever
wants to be instructed in the true nature and righ, manner of setting
about this necessary duty, let him carefilly peruse Mr. Boston's Memorial concerning personal and family fasting, subjoined to his View of the
covenant of grace, chap. LI. sect. iii. direction 8.




68             OF THE DUTIES REQUIRED
the Lord to be their God, Deut. xxvi. 17; where Moses,
speaking of all Israel, says, "Thou hast avouched tile
Lord this day to be thy God, to walk in his ways," &c.
Q. 62. 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 engagement, this obligation from the law may
make a deeper impression than before, Ps. xliv. 1'7, 18,
and our sins receive a higher aggravation, if we either
onmit the duty engaged to, or commit the evil opposite to
it, Deut. xxiii. 21, 22.
Q. 63. What is a lot, or lotting?
A. It is the 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 respecting
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. 64. %Why are lots said to be an appeal to God?
A. Because, by casting of lots between two or more
persons, or things, we, as it were, 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. 65. In what cases may a decision be put upon the
event of a lot 1
A. Only in cases of great weight and absolute necessity,
Josh. vii. 13, 14.
Q. 66. Why should a lot be used only in cases of great
weight and moment 1
A. Because a lot being a material or implicit invoking
of God to give a decision, it would be a wicked profanation of' his name, to call him to determine in trifles, or
things of little or no value.
Q. 6'7. Why should it be used only in cases. of absolute
necessity 1
A. Because, where human prudence can determine, it
would be a tempting of God, to require his decision.
Q. 68. What then is the end of lots?
A. It is the same as of oaths, to determine finally in momentous controversies, that which can be decided in tno
other way, Prov. xviii. 18: " The lot causeth contention
to cease, and parteth between the mighty."
Q. 69. In what manner ought lots to be used?
A. In a most reverential manner, as in the presence of
TGod, who pronounces the sentence; and in whose deci



IN THE THIRD COMMANDMENT.            %
sion all parties ought cheerfully to acquiesce, Acts i. 24
26. "' And they prayed —an d gave forth their lots."
Q. 70. What is the [word] in which the name of God is
declared 1
A. The scriptures of the Old and New Testament.
Q. 71. What is meant by God's [works] in this answerl
A. His works of creation and providence; which last
includes redemption.
Q. 72. What does this commandment require, with re
ference to God's names, titles, attributes, ordinances, woro
and works'!
A. [The holy and reverend use of] them.
Q. 73. What is it to make a holy and reverend use of
these I
A. It is, in all our meditations, speeches, and writings
to have the most profound respect and regard for every
thing, by which God manifests his name and glory, Deut.
xxviii. 58.
Q. 74. When do we essay to make a reverend 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, Ex. xxiii. 20, 21: Obey his voice-for my name
is in him.
Q. 75. WNhen do we endeavour a holy and reverend
use of the ordinances?
A. When we view God as present in them, Matt. xxviii
20; and attend or perform them with a single eye to his
glory, Ps. lxxxvi. 9.
Q. 76. When do we use the word in a holy and reverend
manner?
A. When we search and believe the scriptures, as testify
ing of'Christ, John v. 39; and are directed by them as a
lamp to our feet, and a light to our path, Ps. cxix. 105.
Q. 77. When do we essay to make a holy and revereno
use of the works of God 3
A. When we are enabled to make suitable improvement
of the bright displays he has made of his glorious excellencies, 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 Al
mighty; 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."




70              OF THE SINS FORBIDDEN
QUEST. 55. What is foroiclden in the third com.
manclzment?
ANS. The third commandment forbiddeth all profaning
or abusing of any thing whereby God maketh himself
known.
Q. 1. ~T`hat do you understand by [profaning or abusing
of any thing whertby God makes himself known?]
A. It is the using of his names, titles, attributes, ordinances, word, and works, in a rash, irreverent, and unbecoming manner.
-Q. 2. How are God's names, titles, and attributes, profaned 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 undervaluing 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 hilm by his creatures,
Ex. v. 2.
Q. 5. May not persons be guilty of blasphemy in their
hearts, though never uttered in words?
A. Yes, undoubtedly they may; either when atheistical
thoughts of him are harboured, Ps. xiv. I; or, disparaging
and unbecoming conceptions of him entertained, Ps. x. 11
and 1. 21.
a. 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?
A. It is a breach or violation of any solemn oath or vow,
we have entered into, or come under, Matt. 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 witness against
Naboth, 1 Kings xxi. 13; or even when they are doubtful
and uncertain about the truth of what they are swearing;
* Larger Catechisym, Quest. 113.




IN THE THIRD COMMANDMENT.             71
ake 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 impediment laid in their way, or any just and relevant excuse,
they fail inf the performance: as in the perjury of Zedekiah
king of Judah, who broke his oath to the king of Babylon,
Ezek. xvii. 16.
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 swear 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, Matt.
xiv. 9, 10.
Q. 11. What is the aggravation of the sin of perjury 
A. It not only breaks all the bonds of society among
men, but impeaches the omniscience of God himself, calling
him to attest what conscience knows to be an untruth;
and therefore 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 are imprecated
upon ourselves or others; or when the devil is in any
manner invoked for harm.
Q. 13. For what do wicked persons wish, when they
imprecate 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 farther wrath awaiting
them at the judgment of the great day; and they tremble
at the forethoughts of it, Jamnes ii. 19. Jude verse 6.
Q. 15. What is the evil of imprecating divine vengeance
upon others?
A. It is a piece of the most profane, presumptuous, and
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 gratifvy our passionate revenge 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. Surely 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




72              OF THE SINS FORBIDDEN
when lihe is delaying to do it himself; which is no less than
devil-worship, and we ought not to have fellowship with
devils, I Cor. x. 20.
Q. 17. How is the name of God abused by sinful oaths?
A. When men take unlawfiul oaths that may be imposed
upon them, and when, in their ordinary conversation,
they swear by God, or by any thing by 71which lie makes
himself known; contrary to Matt. v. 3'7:  Let your
communications be, Yea, yea; Nay, nay: for whatsoever
is more than these, cometh of evil:" or of the evil one.
Q. 18. In what lies the heinousness of swearing in common discourse 
A. It is a most heaven-daring wickedness, even an insult-.
ing 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 which is neither attended with
the allurements of pleasure nor temptations of' profit.
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, conscience, or the like?
A. Yes: because swearing by any of his creatures, is
interpretatively a swearing by God the Creator and Preserver of' all things, Matt. xxiii. 2: "He that sweareth by
Heaven, sweareth by the throne of God, and by him that
sitteth thereon."
Q. 20. Did not Joseph, who was a good man, swear repeatedly by the life of Pharaoh? 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, 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
manner, he tacitly invokes God to bear witness, that he is
speaking faithfiully and truly, and to punish him, if he is
doing otherwise; 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
killing 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




IN ThE,' ThlRD COMMANDMENT.         73
xix. 2; or when we come under engagements to-duty, and
agaihlst sin, in our own strength, without a due dependence on the grace of God, as tile greater part of the Israelites did, Deut. v. 27, 29; or, when we vow, and are not
resolved to perfhorm, as Johanan and his confederates did,
Jer. xlii. 5, compared with verse 20.
Q. 24. When is the name of God profaned or abused by
lots!
A. When God is appealed to 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 unlawfiul, 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
enormities and immoralities, as reflect dishonour upon it,
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 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 jests, curious and unprofitable questions, vain janglingcs, or the maintaining of false doctrinesl;
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 3
A. WThen "the creatures" are prostituted to "sinful
lusts and practices; and when there is a murmuring and
quarreling at God's providences." -
QUesT. 56. TI7hat is the reason annexed to the third,ommadznrzc.ld nt?
ANs. The reason annexed to the third commandment
* Larger Catechism, Quest. 113.       t Ibid.
PART II.-7




74           OF THE REASONS ANNEXED, &C.
is, That however the breakers of this commandmnent nma
escape punishment firom men, yet the Lord our God wil,
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 of this commandment 1
A. Yes; he whose name we are forbidden 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, Ps. Ixxxiii. 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
reverential use of his name, Ex. 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 Lorc.
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 that divine vengeance shall be infallibly certain against him, Zech. v. 3.
Q. 6. In what light does the scripture represent those
who take God's name in vain?
A. It represents them as his open and avowed enemies,
Ps. cxxxix. 20: Thine enemies take thy name in vain.
Q. 7. How does it appear that divine vengeance is infallibly certain against the profaners of God's name 3
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, befbre which sinners must
appear; so sure it is, that this sin shall then be taken particular notice of, as a main article of the indictment, Mal.
iii. 5.
Q. 8. Why do [the breakers of this commandment
escape punishment from men?]
A. Because many of those to whom the administration
of justice is committed, being themselves guilty, do there



OP THE FOURTH COMMANDMENT:75
fore 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 judgmaent']
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 manifestation of God's name in Christ being the greatest blessing, John xv. 22, their profhning or abusing of it, must be
the greatest sin, Amos iii. 2.
QUEST. 57. Which is the foursth contmmandmzent?
ANS. The Fourth commandment is, Remember the Sab.
bath clay, to keepl it holy.  Six clays shalt thou labour
an'd do all thy work.  Bzut the seventh clay is the Sabbath of the Lord thy God: in it thou shalt not do any
work, thou, nor thy son., nzor thy daughter, thy man.
ser'vasnt, nor thy naid-servant, nor thy cattle, nor thy
stranger that is withinz thy gates.  For, in six days
the Lord mnade heaven, and earth, the sea, and all that
in them, is, and rested the seventh day/; wherefore the
Lord blessed the Sabbath day, and hallowed it.
QUEST. 58. WThat is required in the fourth command.
mnent?
ANs. 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 unto himself.
Q. 1. To what about the worship of God has this command a reference?
A. it refers to the special time of CGod'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.




76             OF' THE DUTIES REQUIRED
Q. 4. What is meant by the set times mentioned in tile
answer?
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
dispensation, Lev. xxiii.
Q. 5. Is there any warrant for anniversary, or stated
holidays, 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 example in scripture, for any of the yearly holidays
observed by Papists, and others: on the contrary, all such
days are condemned, Gal. iv. 10, Col. ii. 16, 17.
Q. 6. What crimes does the observance of them import t
A. The observance of them imports no less than an impeachment of the institutions of God, concerning his worship, as if they were imperfect; and an encroachment
upon the liberty wherewith Christ has 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
himself.]
Q. 8. What is meant by a [whole day?]
A. A whole natural day, consisting of twenty-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?]
A. It is a Hebrew word. signifying rest; as it is interpreted, 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 charitably be supposed that many
who use this term have any knowledge of, or pay the
smallest regard to the idolatrots rise of this name, or the
names assigned to the other days of the week; yet it were




IN THE FOURTH COMMANDMENT.             Ad
to be wished, that all Christians would call this holy-day
by one or other of its scripture designat.Lons.
Q. 14. May it not continue to be called Sabbath now,
as well as under the Old Testament?
A. Yes;.n regard our Lord himself calls it by  llis
name, Matt, xxiv. 20: "Pray ye that your flight be not in
tile winter, neither on the Sabbathl day."
Q. 15. But is not our Lord speaking there of the Jewish,
not of the Christian Sabbath 
A. He evidently means the Christian Sabbath only; for
he is speaking of the flight which should happen at the
destruction of Jerusalem; which did not take place till
about forty years after the Jewish Sabbath was abolished,
and the Christian Sabbath had come in its room.
Q(. 16. Why is it called a [holy] Sabbath 3
A. Because it was consecrated and set apart by God
himself, for his own worship and service.
Q. 17. Is there any other day holy beside the Sabbath?
A. Other days may be occasionally employed in the
worship of CGod, according to providential calls to it; yet
there is no other day, except the Sabbath, morally and
perpetually holy.
Q. 18. Is the Sabbath instrumentally holy, or is the time
itsell of the Sabbath an instrument and means (as the
word arnd sacraments are) of conveying spiritual grace?
A. Not at all: for the time of the Sabbath is only a holy
season, in which God is pleased to bless his people, more
ordinarily than at other times, John xx. 19, 24; still reserve
ing to himself the prerogative of communicating his grace
at other times likewise, as he shall see meet, chap. xxi.
15-18.
Q. 19. Is the fourth commandment founded on the light
of nature, or upon positive institution 3
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
wor1shipped, 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 3
A. That one proportion of time should be observed for
G(od'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 1
A. Because the observance of one day in seven, for a
Sabbath, flows friom the sovereign will of God in appointing it;:oid could never ha.ve been observed, more than




8  THE DUTIES REQUIRED
any other part of time, merely by the force of nature's
light.
Q. 23. Why do you call it moral-positive?
A. Because, though the law appointing the precise timc
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. In what, then, consists the morality of the fourth
comma.ndnment?
A. In keeping holy to God any seventh day he shall be
pleased to appoint.
Q. 25. What is meant by [the seventh day] mentioned
in the command?
A. Not only the seventh in order from the creation, but
any other seventh part of our weekly time, as God shall
determine.
Q. 26. How does this appear from the words of the
command 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 this command, the words are not,
The Lord blessed the seventh-day; but, the Lord blessed
the Sabbath day, and hallowed it.
Q. 27. How do you prove the observance of [one whole
day in seven] for a holy Sabbath to the Lord, to be of
moral and perpetual obligation?
A. From the time of the first institution of the Sabbath;
from its being placed in the decalolgue, or summary of
moral precepts; and from there being nothing originally
ceremonial, or typical, in the scope or substance of it.
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
commandments, upon man's heart at his first creation;
and God's resting from all his works on the first seventh
day, his blessing and sanctifying it, Cen. ii. 1-3, were
sufficient evidences of his will 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 innocence, 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 therefobre be of
Perpetual obligation.




IN THE FOURTH COMMANDMENT.          79
Q. 30. What was the moral ground upon which the
Sabbath was appointed to 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 set apart from the
othlers, for more immediate converse with God?
A. That in this respect he might be like 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 intent upon the
immediate worship of God, when about his ordinary employment in dressing the garden, as on a day set apart for
thalt purpose?
A. No; for though there could be no interruption of his
happiness and fellowship with God, when dressing the
garden, as he was a perfect creature; yet being at the
same time a finite creature, his mind, while he was about
that employment, could not be so intent upon the -immediate worship of God, as it would be on a day set apart
for that purpose; therefore it was fit he should have such
a day, that he might thus have an uninterrupted freedom
in the immediate contemplation and enjoyment of his
Maker, without any avocation from worldly things.
Q. 33. What may be inferred from this, in favour of 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 observance of the Sabbath take
place immediately after the creation, or not till the publishing of the law at Mount Sinai T
A.- It took place at, and from the first seventh day after
the creation; for God's blessing and sanctifying of the
Sabbath is related as a thing actually done at that time,
and not as a thing to be done upwards of two thousand
years afterwards, Gen. ii. 3.
Q. 35. How can the observance of the Sabbath be said
to have taken place immediately after the creation, when
the scripture is wholly silent about the observance 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 or the church observing a Sabbath during the whole




8C           OF THE DUTIES REQUIRED, &C.
of that long period: and yet it cannot be supposed, that
such godly men as the Judges were, would suffer the
observance of the Sabbath to go into entire disuse.
Q. 36. Is there any evidence from scripture, that the Israelites knew the observance of the Sabbath to be a moral
duty, before the publication of the law, from Mount Sinai l
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, Ex. xvi. 23: " Tomorrow is the rest of the holy Sabbath unto the Lord."
Q. 37. How may the morality of the Sabbath be demonstrated from its situation in the decalogue, or ten commandments?
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, proclaimed by the mouth of God, in the hearing of all Israel; twice writtep 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 comnmandment must be of
the same perpetual obligation as the other moral precepts,
James ii 10.
Q. 38. Was there any thing typical of Christ in the original 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 that covenant, Gal. iii. 12.
Q. 39. What would have been the consequence, if' the
Sabbath had been originally and essentially typical?
A. If' so, then it would have been abolished, upon the
death of Christ, and there would be 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 much to desire.
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 1
A. Yes: their deliverance out of Egypt was annexed,
at Mount Sinai, as a superadded ground for the observance 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




OF THE CHANGE OF THE SABBATH.        -81
Q. 41. Will it follow that the substance of this cornm
nandment is ceremonial, because it is said of Christ, Matt
xii. 8, that he is " Lord even of the Sabbath day 3"
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 the Lord of the Sabbath, has appointed 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
Sabbath 3"
A. No; but rather an argument for it: the meaning
doubtless is, that resting on the Sabbath was appointed
for man's good, that it might be a mean to a further and
better end, even the true sanctification of it, in the e(xercise of the duties of piety and mercy required on the day.
QUEST. 59. Tfhich cday of the seven hath God ap.
pointed to be the weekl/d Sabbath?
ANs. From the beginning of the world, to the resurrection of Christ, God appointed the seventh day of the
week to be the weekly Sabbath; and the first day of the
week, ever since, to continue to the end of the world,
which is the Christian Sabbath.
Q. 1. When did God appoint the seventh day of tile
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
dominion 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. [To the resurrection of Christ,] Matt. xxviii. I.
Q. 4. VWhich 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 appointed 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 3]




82                  OF THE CHANGE
A Because the canon of scripture is concluded, and
therefore no new revelations and institutions are to be
expected, Rev. xxii. 18, 19.
Q. 7. Why is the first day of the week called [the Christian Sabbath?]
A. Because it was instituted by Christ, and uniformly
observed by Christians ever since his resurrection.
0Q. 8. Are not all divine institutions observed in virtue
of some moral precept?
A. Yes; otherwise the law of the Lord would not be
perfect, as it is declared to be, Ps. xix. 7.
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 in it
particularly mentioned?
A. The morality of the Sabbath does 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 in 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.
0Q. 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 of this change?
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 redemption, Roin. i. 4; and therefore it was his 1estiag
Day, Heb. iv. 10: "He that is entered into his rest, he ailso
hath ceased from his own -works, as God did from his."
Q  16. Why might not the day of Christ's incarnation




OF THE SABBATH.                 83
or the day of his passion, have been consecrated to be our
Sabbath day?
A. Because they were both of them days of Christ's
lal)our and sorrow, which he had to go through before lhe
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 Lunder the sorest part of his labour, even
the exquisite ana unspeakable agonies of his soul, Matt.
xxvi. 38.
Q. 17. Why might not the day of his ascension be 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
resurrection; and the place is but a circumstance, when
compared 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 in which he will have eternal and un.
changeable pleasure, 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 (lay of the -week be evinced from scripture 1
A. If' our Lord Jesus, after his resurrection, met ordinarily with his disciples on the first day of the week; if,
after his ascension, he poured out his Spirit in an extraordinary manner on that day; if, by the example and practice of the apostles and primitive Christians, recorded in
the New Testament, the first day of the week was honoured above any other fbr the public exercises of God's worship; if, by apostolic precept, the observance 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  does it appear that our Lord, after his
resurrection, 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 on which he arose from tile
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 was with them, ver.
26. From whence it would seem, that he met with them




84                 OF THE CHANGE
ordinarily on that day, during his forty days' abode on the
earth, after his resulrrection.
Q. 21. How is it evident that Chr-ist, 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 Pentecost
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, Num.
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 morrow
after the seventh Sabbath is the fiftieth day, (or Pentecost.)
And it is certain that the morrow after the Jewish Sabbath
must be the first day of the week.
Q. 24. How does 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 exercise 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
preached unto them:" where it is obvious that the disciples met ordinarily upon the first day of the week, to
hear the word, and celebrate 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. -low 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 communicating, or breaking of bread, but on the first day of
the week only: which plainly says that they held it far
the Christian Sabbath, and not the seventh or last day,
which is not even mentioned.
Q. 26. But do we not read, Acts xiii. 14, that Paul
preached in a synagogue on the Sabbath day, which certainly behoved 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 observ




OF THE SABBATH.                 85
inrce of the first dlay of the week, rather than any other,'or Sabbath services 3
A. It is in I Cor. xvi. 1, 2: "Now, concerning the colection for the saints, as I have given order to the churches
of (alatia, even so do ye. Upon the first day of the week,
let every one of' you lay by him in store, as God hath
prospered 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
mention made of a day dignified with the title of the Lord's
day 3
A. In Rev. i. 10: I was in the Snirit, 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, above any other day, for his own
honour and service.
Q. 32. Why can no other day of the week, but the first,
be justly called the Lord's day 3
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 does 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 bread and wine is called the Lord's table, and the Lord's
supper, I Cor. x. 21, and xi. 20, because it is an ordinance
PART II. —




86                  OF SANCTIFYING
of his institution; so, the first day of the week is called
the Lord's clay, for the very same reason.
Q. 34. Would the apostles have observed and recom.
mended the first day of the week for the Christian Sab.
bath, if they had not been particularly instructed in this
by Christ himself?
A. No, surely: for, after his passion, he spoke of thle
things pertaining to the kingdom of God, Acts i. 3; among
which the change of the Sabbath from the last to thp first
day of the week, was none of the least; and it is certain,
that the apostles delivered nothing to the churches, as a
rule of faith or practice, but what they received,f the
Lord, I Cor. xi. 23.
QUEST. 60. IIOv'ts the Sabbath to be sanctified?
ANS. The Sabbath is to be sanctified, by a holy resting all that day, even fiom 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 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 lawfiul on other days;] or, which is the same
thing, from all servile wtork, 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 livelihood; or if, by prudent managemnent, it might have been
done the week before; or, if it be of such a kind as may
be delayed till after the Sabbath, Ex. xxxiv. 21: Six days
thou shalt work, but on the seventh thou shalt rest: in
aaring time,* and in harvest thou shalt rest.
Q. 5. Why does God enjoin rest on the Sabbath so peremptorily 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.
* Ploughing-time, or Seed-time.




THE SABBATH.                   87
Q. 6. If the weather is unseasonable through tile week,
do not reaping and ingathering, in that case, become works
of necessity on the Sabbath?
A. By no means; because any unseasonableness of the
weather that may happen, being common and general,
proceeds only from the course of God's ordinary providence, which we ought not to distrust, in regard of his
promise, that, 11 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
endeavour the preservation of them 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 performance ofthem now, as the Jews were then, Ps. xix. 9.
Q. 9. Were not the Jews prohibited to dress meat on
the Sabbath? Ex. xvi. 23.
A. They were prohibited such servile work as was requisite in preparing manna for fbod: such as the grinding
of it in mills, beating it in mortars, and baking it in pans,
Num. xi. 8; but not all dressing of meat, for the comrfortable nourishment of their bodies, any more than we.
Q. 10. How does it appear that they were allowed to
dress meat on the Sabbath, for the comfortable nourish
ment of their bodies?
A. From  our Lord's being present at a meal on the Sabbath 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. 11. WVere not the Jews forbidden to kindle fire in
their habitations upon the Sabbath day 1 Ex. xxxv. 3.
A. Yes, for any servile work, though it were even
making 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. WVere they not ordered to abide every man in his
place, and not to go out of his place on the seventh day?
Ex. 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 works of necessity and mercy: and it




88                 OF SANCTIFYING
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 friom 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 on
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 I
A. Because they tend to divert the mind from the duties
of the Sabbath, as much as, if not more than, worldly employments.
Q. 17. Is not the Sabbath a festival, or feast day; and
consequently may not our conversation on it 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 moderately, but not sumptuously; and our conversation ought
to turn wholly upon spiritual and heavenly subjects, or
such as have that tendency, 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 in no way to discompose
or unfit us for a holy resting on the Sabbath, or meeting
with God on his own day.
Q. 19. 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 God in Christ,
as the only rest of our souls, Heb. iv. 3; that having no
work of our own to mind or do, we may be wholly taken
tip 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 requires on this day; otherwise, as to bare cessation,
our cattle rest from outward labour, as well as we.
Q. 21. What are the holy exercises, in which we ouglht
t) be employed on the Lord's day?




THE SABBA'rH.
A. [In the public and private exercises of God's wor
ship.]
Q. 22. What are the [public exercises] of God's worship
in which we should be employed?
A. Hearing the word preached, Rom. x. 17; joining iii
public prayers and praises, Luke xxiv. 53; and partaking
of the sacraments, Acts xx. 7.
Q. 23. What is incluled 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 catechizing, 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 domestic 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 to him, Jer.
x. 25.
Q. 26. How do you prove family worship to be a duty
daily incumbent upon those who have families 3
A. From scripture precept, and from scripture example.
Q. 27. How is family worship evinced from scripture
precept?
A. Besides that this commlandment enjoins every master
of a fmnily to sanctify the PSabbath within his gates, that
is, to worship God in his family; there are also other scriptures, inculcating the same thing, by necessary consequence; such as, Eph. vi. 18, " Praying  always, with all
prayer and supplication," I Tim. ii. 8; "I will therefore
that men pray every where."  If with all prayer, then
surely 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. Among others, there are the examples of Abraham,
Gen. xviii. 19; of Joshua, chap. xxiv. 15: "1As for me and
my house, we will serve the Lord;" of David, 2 Sam. vi.
20; of Cornelius, Acts x. 2; and especially the example of
our blessed Lord, whomn- we find singing psalms, Matt.
xxvi. 30, and praying with his disciples, who were his
family, Luke ix. 18..Q. 29. What should be the subject mnatter of family cat.
echizinur?
A. What they have been hearing through the clay, together with the principles of our religion, as laid out in




90                  OF SANCTIFYING
the Shorter Catechism, with the helps that are puA:tl4ed~
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 conference on the Sabbath!
A. At meals, and in the interval of duties: our speech
should be always, but especially on the Lord's day, seasoned 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 souledifying books, meditation upon divine subjects, and selfexamination.
Q. 32. WTith what frame and disposition of soul should
we engage in the public and private exercises of God's
worship?
A. With a spiritual frame and disposition, Rev. i. 10: 1
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 his graces
in more lively exercise, than at other times, Acts ii. 41.
Q. 34. What moral argument have we from the ceremonial 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, Num. 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 the
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
necessity on the Lord's day!
A. Flying from, and defending ourselves against an
enemy; quenching of fire, accidentally or wilfully kindled;
standing by the helm, or working a ship at sea, (provided
they do not weigh anchor, nor hoist sail from harbours or
friths, on the Lord's day,) and the like.




THE SABBATH.                  91
Q. 38. What are the works of [mercy] which may be
done on the Sabbath 1
A. The moderate refreshment of our bodies, Luke vi. 1;
visiting the sick, preparing and administering remed:es to
them, Luke xiii. 16; feeding our cattle, ver. 15; and preseriving their lives, if in danger, chap. xiv. 5; and making
collections for the poor, 1 Cor. xvi. 2.
Q. 39. What cautions are requisite about works of necessity and mercy?
A. That these works be real, and not pretended; that
we spend as little time about them as possible; and thai
we endeavour to attain a holy frame of spirit while about
them.
Q. 40. H-ow does it appear that works of necessity and
mercy are lawful on the Lord's day 
A. Because, though God rested friom his work of creation on the seventh day, yet he did not rest on it, from
preserving what he had made.
Q. 41. "' Why is the charge of keeping the Sabbath more
especially directed to governors of families, and other
superiors?"
A. " —Because they are bound not only to keep it
themselves, but to see that it be observed by all those that
are under their charge: and because they are prone oftentimes 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 example of Nehemiah for a precedent, worthy of their imitation in this matter, chap. xiii. 21.
Q. 43. What is the most effectual way for the civil magistrate to suppress Sabbath profanation l
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
exemplary 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.   i"Why is the word remie;nber set in the beginning
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, Q. 118.          t Ibid. Q. 121.




92    SINS FORBIDDEN IN THE FOURtTH COMMANDMENT.
QbEST. 61. WhFat is forbicldenz in the fourth corn.
nma'ndmezt?
ANS. The fourth commandment forbiddeth the omission,
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 and 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
conlmission.*
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 theem, when
essayed.
Q. 3. Of what is the total neglect of the duties required
on the Sabbath an evidence?
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 performance] of the duties required on the Sabbath?
A. When they go about them in a partial, formal and
lifeless way. Matt. xv. 8.
Q. 5. What is it to go about duties in a partial way?
A. It is to perfolrm 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 of it, awithout 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
lifeless performance of religious duties?
A. Wandering thoughts, weariness, and drowsiness, are
among none of the least.
0. 8. WVhat is the best antidote against wandering
thloughts?
A. Faith in exercise: for this will fix the attention to
what we are presently engaged in, whether hearing, praying, or praising, Ps. 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.
S See both these explained, Part I. on the head, Of sin in general,




OF THE REASONS ANNEXED               93
5: "W Then 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. Ift' 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 fellowcreatures.
Q. 11. What are the sins of cominission 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, 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, indolent, and inactive manner, without any real benefit or advantage, either to soul or body, Matt. xx. 3.
Q. 13. WVhy 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 Sabbath, 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 3]
A. They are such as are [about our worldly employments and recreations;] or, they are all 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. lviii. 13, 14.
Q uEsT. 62. What are the reasons annexed to the
fourth commandment?
ANs. The reasons annexed to the fourth commandment
are God's allowing us six days of the week for our own
employments, his challenging a special propriety in the
seventh, his own example, and his blessing the Sabbath
day.




94           TO THE FOURTH COMMANDMENT.
Q. 1. How many reasons are there annexed to this conr,
mandment 1
A. Fouz'; which are more than to any of the rest.
Q. 2. Wrhy 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 of it 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 shalt thou
labour and do all thy work.
Q. 4. In what lies the strength of this reason 
A. It lies in this, that it would be most highly unreasonable 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 of it, for our
own secular and worldly affairs.
Q. 5. What similar instance of ingratitude may be given
for the illustration of this?
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 employments a
precept properly belonging to this commandment 1
A. No: it is properly a branch of the eighth command.
ment, but it is brought in here incidentally, to enforce the
sacred observance of a seventh day, when God has been
so bountiful as to allow us six for our own occasions.
Q. 7. Which is the second reason annexed to this commandment 3
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 to us in the covenant of promise,
claims this day as his own, so it is our greatest privilege
or happiness to have access to, and communion with him
on it, Isa. lviii. 14.
Q. 9. In what lies the privilege or happiness of communion 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. IWhich 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




OF THE REASONS ANNEXED,' C.            95
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, in which ever they appeared, in an
instant of time, if' he had pleased.
Q. 12. V'hTy then did he take six days 1
A. To lix 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 does 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 action, yet not always to every particular circumnstance of it.
Q. 14. What is the kind of action to which God's example binds us?
A. It is to observe one day in seven as a holy rest, 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 observance of a particular day in seven
be vmttable; 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 words:
"Wherefore, the Lord blessed the Sabbath day, and hallowed it."
Q. 17. 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 does God bless the Sabbath to the true observers of it?
A. By ordering it so in his providence, that the religious
observance of the Sabbath shall be no detriment to, but
rather a furtherance of their lawful employments through
the week; even as the profanation of it draws a train of
all miseries and woes after it, Neh. xiii. 18.
Q. 19. How does he bless them in it, or upon it 1
A. By making it the happy season of a more plenteous
communication of all spiritual blessings to them, Isa.
Iviii. 14.
Q. 20. What does the illative particle Wheterefore teach
US?
A. That God's resting on the Sabbath was the great
reason of his setting it apart to be a day of holy rest to us,




P6             OF THE DUTIES REQUIRED,
that we might contemplate the works of God, both of crea,
tion and redemption, upon it.
QUEST. 63. Wthich is the fiAft/ commanmcent?
ANS. The fifth commandment is, Honour thy fatlhei
and thy mother; that thy days mnay be long upon the
land which the Lord thy Go goiveth thee.
QUEST. 64.  What is requirecd in the fifth command.
mient?
ANS. The fifth commandment requireth the preserving
the honour, and performing the duties, belonging to every
one in their several places and relations, as superiors, inferiors, or equals.
Q. 1.. "Who are meant by father and mother in the fifth
commandment."
A. "Not only natural parents, but all superiors in age
and gifts; and esp)ecially such as, by God's ordinance, are
over us in place of authority, whether in family, church,
or commonwealth." *
Q. 2. " Why are superiors styled father and mnother 3"
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 cheerfuilness, in performing
their duties to their superiors, as to their parents." t
Q. 3. " What is the general scope of the fifth commandment?"
A. It "is the performance of those duties we mutually
owe in our several relations."t:
Q. 4. What are the relations in which we stand to each
other 3
A. All mankind stand related to each other, either [as
superiors, inferiors, or equals.]
Q. 5. Who are our [superiors?]
A. All that are above us in office, place, or dignity.
(. 6. Who are meant by [inferiors'!]
A. Such as are subject to others, or below them in;tation or gifts.
Q. 7. Whom do you understand by [equals?]
A. Such as are of like age and condition in the world.
*Larger Catechism, Q. 124  t Ibid. Q. 125.    1 Ibid. Q. 126.




IN THE FIFTH COMMANDMENT.             Wr/
Q. 8. What is the general duty required in this commandment?
A. It is h1onour: Honour thy father and thy mother.
Q. 9. What is meant by the honour here required?
A. All inward regard and esteem, manifested by out.
ward tokens of respect, Rom. xiii. 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
contrary to it, 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. 25.
Q. 12. Are there not different degrees of external honour due to some beyond others?
A. Yes: according to the different office and stations
in which 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 to, from the
greatest and highest?
A. It is to be esteemed and regarded by them, in proportion as they are necessary and useful, Eph. vi. 9.
Q. 14. Why are we commanded to honour all men? I
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, fbr the good of others, either in the church
or commonwealth, I Tim. vi. 17, 18.
Q. 16. What are the several relations in which 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 less degree of gifts
and graces.
Q. 17. 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 firom children to
their mother as to their father? 
PAR. 1-9




98              OF THE DUTIES REQUII'ED
A.. Yes, surely; and therefore, to prevent ally differ.
ence, in respect of esteem, reverence, and obedience, she
is named before the father, in Lev. xix. 3: "Ye snhali fear
every man his mother and his father."'
Q. 19. VWhat are the duties of' parents to their children 3
A. To train them up for God, Prov. xxii. 6, in the knowledge and profession of' the true religion, Deut. vi. 7; to
teach them by example, as well as precept, Ps. 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  accordcing  to their 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, Mal. i. 6;
to hearken to their counsels, Prov. iv. 1, and obey their
lawfill commands, Eph. vi. 1; to submit patiently to their
corrections, 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.
Q1. 21. May children dispose of themselves in marriage
without the knowledge or conisent of their parents 3
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 should dispose
of themselves without the knonwledgre and consent of their
parents, they act contrary 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
subjects in their'religion, lives, and liberties, I Pet. ii. 14;
and to be nursing fathers to the church, Isa. xlix. 23.
Q. 23. What are the duties of' subjects towards their
nmagistrates?
A. To honour and reverence them, 2 Sam. ix. 6; to obey
their just laws, Eccl. viii. 2; to pay them the tribute that
is due to them, Rom. xiii. 7; to pray for them, 1 Tim. ii. 1,
2; and to support and defend their persons and authority,
I Sam. xxvi. 15, 16. Esth. vi. 2.
Q. 24. 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 f ee the.-cople from their due obedience to him." *
~ Coni'ession, chap. xxiii. 1 4.




IN THE FIFTH COMMANDMENT.             99
Q. 25. W~hat 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
to them all thle counsel of God, Acts xx. 27; to evidence
their own belief of their doctrine, by a holy and exemplary walk, I Tim. iv. 12; to watch fir their souls as they
that must give account, Heb. xiii. 17; and to pray much
for them, Rom. i. 9: all which duties require their ordinary
residence among them, I Pet. v. 2.
Q0. 26. What alre thie duties of people to their ministers.
A. To esteem them very highly in love for their work's
sake, 1'rhess. v. 13; to strive together in their prayers to
God for them, Rom. xv. 30, that they may be enabled to
give them their portion of meat in due season, Luke xii
42; to attend diligently upon tile ordinances dispensed by
them, Heb. x. 25; to defend their character and doctrine
against unjust calunnies and reproaches, I Tim. v. 19;
and to make a competent and comfortable provision for
them, Gal. vi. 6.
0Q. 27. 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, Matt. v. 28; and the promoting the termporal and spiritual welfare of each other, I Tim. v. 8. 1
Pet. iii. 7.
Q. 28. 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 observance of the Sabbath, Ex. xx. 10; and to pay them punctually their wages, Deut. xxiv. 15.
Q. 29. What are the duties of servants to their masters?
A. To be diligent and faithful in their master's 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. 30. Are masters and servants on earth, subject to one
common Lord and Master in heaven?
A. Yes; and therefore they ouglht to behave towards one
another, as in his sight; for there is no respect of persons
with Thim, Eph. vi. 9.
Q,. 31. What are the duties of those who have a larger
measure of gifts and Araces conferred upon them, towards
such as have a less share of the same?
A. To be exemplary in humility and self-denial, Genm
xxxiii. 10, as having nothing but what they have received
I Cor. iv. 7; to be communicative of what the Lord har




I00   SINS FORBIDDEN IN THE FIF'TH COMMANDMENT.
freely given them, Matt. x. 8; and improve their talents
for the benefit of themselves and others, chap. xxv. 16.
Q. 32. What are the duties of such as are weaker in
gifts and graces, towards those that are stronger 3
A. To be fbllowers of therl in so far as they are of Christ,
1 Cor. xi. 1; to be willing to learn from their experiences,
Heb. vi. 12; and to covet earnestly the best gifts, I Cor.
xii. 31.
Q. 33. What is the duty of the younger towards the aged I
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
lace of the old man," Lev. xix. 32.
Q. 34. 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 affectioned one to another, in
honour preferring one another," Rom. xii. 10.
Q. 35. What is the fruit and consequence of the conscientious performance of these relative duties 
A. Hereby outward peace and concord will be better
maintained between man and man, I Pet. iii. 10, 11; and
likewise the members of Christ's body will be knit more
closely to one another in love, 1 John. iv. 7.
QUEST. 65.  What is fo3bidden in the fifth corn
mnandrnent?
ANs. The fifth commandment forbiddeth the neglecting
of, or doing any thing against, the honour and duty, which
belong to every one in their several places and relations.
Q. 1 What is it to neglect the honour and duty which
belong to every one in their several places and relations?
A. It is not only to omit the performance of such relative duties altogether, but 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 thing against the honour and
duty which belong to every one?
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 superiors?"
A. " Envying at, contempt of, and rebellion against their
nersons and places, in their lawful counsels, commands,
and corrections." *
La ger Catechism, Quest. 128.




ILASON ANNEXED TO THE FIFTH COMMANDMENT.  10
Q. 4. "What are the sins of superiors?"
A. " —Comlmanding things unlawvful, or not in the
power of inferiors to perform; counselling, encouraging,
or favouring them in that which is evil;" and " dissuading,
discouraging, or discountenancing them in that which is
good —" 
Q. 5. " What are the sins of equals?"
A. "- Envying the gifts, grieving at the advancement
or prosperity one of another, and usurping the pre-eminence one over another." t
Q. 6. What punishment did the law of Moses inflict
upon children, for smiting or cursing their parents!
A. Death, Ex. xxi. 15: "He that smiteth his father, or
his mother, shall surely be put to death."  And verse 17:
"' He that curseth his father, or his mother, shall surely be
put to death."
Q. 7. Why was so severe a punishment inflicted for
these crimes 
A. Because either beating or cursing of parents is a sin
directly opposite to the light and law of nature, and a pregnant evidence, 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, Matt. xv. 4.
QUEST. 66. What is the reason annzexed to the fiftih
cointmanclZent?
ANs. 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. I. Does the [promise] annexed to this commandment,
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!
A. It is [long life;] in these words, That thy days may
"e 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
* Larger Cate hism, Quest 130.    t Ibid. Q. 132
9*




J02 REASON ANNEXED TO THE FIFTH COMMANDMENT.
and comforts of life; without which, long life would be a
grievous burden, Rev. ix. 6.
Q. 4. Has not this promise a particular reference to obedient children among the Jews, their living long in the
land of Judea, which God gave to them?
A. Any reference it had to them, is not exclusive of a
reference or relation to children that shall honour their
parents, in any other part of the earth, to the end of the
world; for so the apostle explains 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 commandment, extends to all such as love God, and keep nis
commandments in general; but the promise of long life
here, extends only to the keepers of this commandment
in particular.
Q. 6. Has this promise always a literal accomplishment;
or, do godly and ooedient 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. lvii. 1; or to transplant them, so much sooner, to a
better country, that is, a heavenly, Heb. xi. 16.
Q. 7. Vrhat are the things which tend to make a long
life a happy and comfortable one?
A. They are these three, among others; growth ill
grace and holiness, in proportion to our advancing in
years, Ps. 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 has an express promise annexed to it.
Q. 9. Why is there a special and express promise an.
nexed 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, Dent. xxi. 18-22; and to engage
children to behave dutifully and obsequiously towards
them, Prov. iv. 10.
Q. 10. Is the promise of long life, in this commandment,
absolute or limited?
A. It is limited, and that in the most comfortable man
ner.




DUTIES REQUIRED IN THE SIXTH COMMANDMENT.  103
Q. 11. What is the comfortable limitation?
A. Long life, with prosperity, is promised [as far as it
shall 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 blessing,
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, Ps. xxxiv. 10, Isa. xxxiii.
16: and God's blessing upon what they enjoy, however
small their portion of temporal comforts may be, Ps.
xxxvii. 16: "A little that a righteous man hath, is better
than the riches of many wicked."
QUEST. 67. Which is the sixth commandment?
ANS. The sixth commandment is, Thou shalt not kill.
QUEST. 68. Whlat is required in the sixth commandment?
ANS. The sixth commandment requireth all lawful en.
deavours to preserve our own life, and the life of others.
Q. i. What does this commandment chiefly respect?
A. The [life] of man, which is the nearest and most
valuable 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 does this commandment require with reference 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 defience 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?]
A. "By resisting all thoughts and purposes, subduing
all passions and avoiding all occasions, temptations, and
practices, which tend to the unjust taking away the life
of any."t
~ Larger Catechism, Question 135.      t Ibid:




104   DUTIES REQUIRED IN THE SIXTH COMMANDMENT.
Q. 6. Why are we restricted by the answer to [lawfuit
endeavours']
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 3
A. The losing of a better life than that which we thus
intend to preserve, Matt. xvi. 25, 26.
Q. 9. May not a lie be told at aL time, for preserving life,
especially if its preservation be ior the public good?
A. At no time, and on no occasion whatever, 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 3
A. No; we are also required to consult the welfare of
our own souls, and the souls of others.
Q. 11. What is required of us for the welfare of our own
souls 3
A. A careful avoiding of all sin, Prov. xi. 19; and a diligent use of all the means of grace, I Pet. ii. 2.
Q. 12. What is required of us for promoting the welfare
-of the souls of others 3
A. That wme be communicative of our knowledge and
experiences to them as occasion offers, Ps. lxvi. 16; that
we pray for them, James v. 16; and that we set an example of holy walking before them, Matt. 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." *
Q. 14. Why should we bear a love to mankind in general'!
A. Becauttse they are partakers of the same nature, and
possessed of the same rational faculties with us, Acts xvii.
26, 28.
Q. 15. How does 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. WThat influence has compassion, upon the (luty
here required
Larger Catechism, Q. 135.




SINS FORBIDDEN IN THE SIXTH COMMANDMENT.,05
A. It affects us so deeply with the calamities and mise.
ries of our fellow creatures, that it inclines us to relieve
them according to our ability, Luke x. 33, 34.
Q. 17. IHow does 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 does gentleness contribute to the duty liere
mentioned?
A. As it excites to an affable and courteous behaviour
towards all with whom we are conversant, 1 Pet. iii. 8,
and disposes us to put the most favourable construction
upon any of their actions that may appear doubtful, I Cor.
xiii. 5.
Q. 19. What influence has kindness upon preserving
life 3
A. As it excites us to the performance of all good offices
in our power, both to the souls and bodies of men, Rom.
xii. 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 to him, who will surely pay us
again, chap. xix. 17.
QUEST. 69. What is forbidden in the sixth commandment?
ANS. The sixth commandment forbiddeth the taking
away of our own life or the life of our neighbour unjustly,
and whatsoever tendeth thereunto.
Q. 1. Does 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. ix. 3, and iii. 21: nevertheless, the exercising cruelty upon beasts (as Balaam did, Num. 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 younfg 3 chap. xxii. 6, 7.
A. As the doing either of these was an evidence of the
savage 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




'106             OF THE SINS FORBIDDEN
horrid sin of murder; or the barbarous usage of one another.
Q 3. 3What are the general sins here forbidden?
A. [The taking away of our own life, or the lifi of our
neighbour unjustly,] or whatever has a tendency to either
of the two.
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 on himself?
A. No: any instances the scripture gives of self-murder,
are in men of the most infamous character; such as Saul,
Ahithophel, Judas, and others of the like stamp.
Q. 6. Was not Samson (who0 was a good man, Heb. xi.
32,) guilty of this heinous crime? Judges 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 in it, he did not intend his own death any farther than as an inevitable consequence of destroying so many of the church's enemies,
to which he was called and strengthened in an extraordinary manner by God, as the Lord of life and death,
whom he also supplicated for this extraordinary strength,
Judges xvi. 28: and herein he was an eminent type of
Christ, "who, through death, destroyed 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 opposed to the natural principle of selfpreservation implanted in us, Job ii. 4; it argues the highest impatience, and rooted discontent with our lot in the
present world, ver. 19: it is an impious invasion of the
prerogative 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 in any event, " 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
criminals, by a lawfiul magistrate, who is ordained of God
for that purpose, Rom. xiii. 2, 4.
* Larger Catechism, Quest. 136.




IN THE SIXTH COMMANDMENT.            I0?
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 to wage war under the New Testa.
ment?
A. Yes: as appears from John the Baptist's prescribe
ing rules for a military life, Luke iii. 14; and Christ's comin
mending. the faith of the centurion, and finding no fault
with his office, Matt. viii. 10.
Q. 12. What makes war lawful, and the shedding of
blood in it warrantable?
A. When it is undertaken in defence of civil or religious
liberties, after all due means have been rejected, toi obtaining redress of the unjust invasions made upon them,
Judges xi. 12-34.
Q. 13. 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, Ex. xxii. 2.
Q. 14. What if one kill another at unawares, or unwillingly?
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.
1. i5. How are men lavish and prodigal of their lives
on points of honour?
A. By dielling.
Q. 16. What is a duel?
A. It is a combat or fight between two private persons,
upon a challenge given and accepted; in which each party
aims at the life or maiming of the other.
Q. 17. In what lies the sinfiilness of such a practice?
A. It flows from passion, pride, and insatiable revenge,
as the springs of it; and is a bold invasion of God's right
of vengeanee, together with a desperate contempt of
death, judfgment, and eternity, Rom. xii. 19.
Q. 18. Did not David fight a duel with Goliath?
A. No; he fought by a peculiar divine impulse, under
the sanction of lawfuil authority, for the public good, and
not from any private or personal revenge, I Sam. xvii.
37-53.
Q. 19. Who was the first murderer of souls?
A. The devil, who is therefore called a murderer from
the beginning, John viii. 44.
Q. 20. Who was the first murderer of the body?
A. Cain, who slew his brother, Gen. iv. 8.




108             OF THE SINS FORBIDDEN
Q. 21. Wherefore did hle slay him?
A. Because his own works were evil, and his brother's
righteous, 1 John iii. 12.
Q. 22. 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 a vagabond in the earth, and a visible monument of
an intolerable load of guilt, and hopeless despair, ver.
11, 12.
Q. 23. What is the dismal effect of this sin upon murderers themselves, even though they escape capital punishment friom men?
A. God frequently gives them  up to the terror of a
guilty conscience, which is their continual tormentor,
Gen. iv. 13, 14.
Q. 24. How has God testified his displeasure against
this sin 3
A. Ordinarily, by shortening the lives of murderers, Ps.
lv. 23: Bloody and deceitful men shall not live out half
their days: and sometimes by transmitting temporal
judgments to their posterity; as Saul's murder of the Gibeonites was punished in the death of seven of his sons, 2
Sam. xxi. 6, 8, 9.
Q. 25. How may murder be aggravated?
A. If committed under pretence of religion, as Jezebel
murdered Naboth, 1 Kings xxi. 9, 10; and as the Papists
perpetrate their massacres; or, if done under the disguise
and mask of friendship, as Joab killed Amasa, 2 Sam. xx.
9, 10; or, which is unspeakably worse, as Judas betrayed
our Lord, Matt. xxvi. 48, 49.
Q. 26. Does this command forbid only the taking away
of our own life, and the life of our neighbour unjustly l
A. It forbids also [whatsoever tends thereto.]
Q. 27. What are those things which tend to the taking
away of our own life?
A. "Neglecting or withdrawing the lawful and necessary means of preserving it;-all excessive passions, distracting cares, and immoderate use of meat, drink,!,abour,
and recreation." *
Q. 28. 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. 29. How may we be guilty of murder in our hearts?
A. By harbouring "sinful anger, hatred, envy, and a
desire of revenge."'
* Larger Catechism, Quest. 136, with the scriptures quoted. t Ibid




IN THE SIXTH COMMANDMENT.           109
Q. 30. May there be anger which is not sinfufl?
A. Yes: when there is a detestation of the sin, and yet
rio dislike of the person; in which sense the apostle says,
"Be ye angry and sin not," Eph. iv. 26.
Q. 31. What is the hazard of' sinful anger?
A. "1lWhosoever is angry with his brother, without a
cause, sl-alh be in danger of the judgment," Matt. v. 22.
Q. 32. 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 sovereign grace prevent it not, Prov. xix. 19.
Q. 33. How does hatred tend to take away the life of
our neighbour.
A. It has such a tendency to it, that whosoever hateth
his brother is accounted a murderer, 1 John iii. 15.
Q. 34. What tendency has 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. 35. How does desire of revenge tend to take away
life?
A. As it is accompanied with an inward habitual imprecation of some visible or remarkable judgnment upon
the person who is the object of it, quite contrary to the
command of God, Rom. xii. 19: 1" Avenge not yourselves;
-for it is written, Vengeance is mine; I will repay, saith
the Lord."
Q. 36. How may wve be guilty of what tends to take
away the life of our neighbour with our tonguea s
A. By bitter and provoking words, Prov. xii. 18; or
threatening, reviling and deriding speeches, Matt. v. 22.
Q. 37. How may we be guilty, this way, by our actions
A. By oppression, Ezek. xviii. 18; quarrelling, Gal. v.
~15; striking or wounding, Num. xxxv. 21, and the like.
Q. 38. 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 come to Christ, that we might have life,
John v. 40, he being 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.
QUEST. 70. Whl at is the seventh co7mmanmvzent?
ANs. The seventh commandment is, TbouG shalt not
comtm}i71it ad(ultery.
PARI' II. —10




110            OF THE DUTIES REQUIRED
QUEST. 71.  What is required in the seventh corn.
nanclment?..
ANS. 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 does this commandment require with reference 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 neighlbour's chastity?
A. The cherishing in our minds and consciences a continual 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 refused; and said-" How can I do this great wickedness,
and sin against God?" Geen. xxxix. 7-9.
Q. 5. WTherein are we to preserve [our own and our
neighbour's chastity?]
A. [In heart, speech, and behaviour.]
Q. 6. How ought we [in heart] to preserve our own
chastity?
A. By resisting the very first emotions of lust in the
soul, Prov. iv. 23; by repelling all wanton imaginations,
Matt. v. 28; and by essaying both these in the way of
praying to God that he would turn away our hearts and
eyes from beholding vanity, Ps. cxix. 37.
Q. 7. How ought we to preserve our [neighbour's chastity] in our hearts?
A. Not only by ardently desiring the preservation of
it, but by loving one another with a pure heart fervently,
I Pet. i. 22.
Q. 8. How ought we to preserve our own and our neighbour'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 may minister grace unto the hearers," Eph.
iv. 29.
Q. 9. How should we do this in our [behaviour ]




IN THIE SEVENTH COMMANDMENT.          1 I
A. By such a uniform modesty in our conduct and de.
ortmn.ent, as may evidence that every one of us possesses
his vessel, (that is, his body,) in sanctification and honour,
I 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, I Cor. vi. 19.. I 11. What is the ordinary mean of divine appointment
for the preservation of chastity?
A. Lawful wedlock or marriage, 1 Cor. vii. 2: " Nevertheless, 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 3
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, Mal. ii. 15; and for preventing of uncleanness," I 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 be lawfully married 3
A. " All sorts of people, who are able, with judgment,
to give their consent," Heb. xiii. 4: " Marriage is honourable in all." t
Q. 16. What is the duty of Christians with reference to
marriage 3
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 reformed religion should not marry with infidels, Papists, or
other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously
wicked in their life, or maintain damnable heresies." J
Q. 18. What is an incestuous marriage 1
A. It is that which is within the degrees of consanguini
ty, 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 between
persons descended from the same family: Affinity iti an
alliance by marriage, between persons who were not L cod'elations before.
* Confession, chap. xxiv. d 2.       t Ibid. O 3.
t Confession of Faith, chap. xxiv. 1 3, with the scripture proofs.




112             OF THE SINS- FORBIDDEN
Q. 20. What is the general rule for preventing incestu
ous marriages'
A. " The man may not marry any of his wife's kindred
nearer in blood than lie may of his own: nor tile woman
of' her husband's kindred nearer in blood than of her
O Ti]n."  *
Q. 21. Is it proper to call marriage a holy state?
A. No; because they who are without the visible church,
suchl as heathens, Turks, and Jews, may marry as well as
the professed members of it, Heb. xiii. 4.
Q. 22. lWas 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
marriage a sacrament, as the Papists do; in as much as
an outward visible sign, of divine institution, and a spiritual benefit signified by it, would make it partake of the
nature of a sacrament.
Q. 23. Does 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
significant 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,
"rThis is a great mystery; but I speak concerning Christ
and the Church."
QUEST. 72. What is forbidden in the seventh comrnmannlment?
ANS. The seventh commandment forbiddeth all unchaste 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.]
* Confession of Faith, f 4.




IN THE SEVENTH COMMANDMENT.            113
Q. 3. When are persons chargeable before God with unchaste [thoughts?]
A  When lustful desires are entertained and gratified in
the mind; and, as it were, acted in the imagination, Prov.
vi. 18, Matt. v. 28.
Q. 4. What are  the usual incentives to unchaste
thoughts?
A. "Lascivious songs, books, pictures, dancings, stageplays, and the like." *
Q. 5. What influence have stage-plays upon fomenting
unchaste thoughts?
A. They are generally stuffed with such amorous adventures, 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 profane diversions of the stage.
Q. 6. What is meant by unchaste [words?]
A. All 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 conmmandment?
A. Besides several others, that ought not to be named
among Heathens, far less Christians, there are these following: polygamy, unjust divorce, fornication, and adultery, properly so called.
Q. 8. W hat is Polygamy? 
A. It is the having more wives or husbands than one at
the same time, Mal. 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 marriage; God having created but one woman, as a help meet
for man; Gen. ii. 22-25, compared with Matt. xix. 5, 6.
Q. 10. Is it a sin prohibited in scripture?
A. Yes; Lev. xviii. 18: "Thou shalt not take a wife to
her sister, to vex her-in her lifetime."
Q. 11. What is the meaning of taking a wife to her sister'
A. The meaning is, (according to the marginal rl ading,)
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
* Larger Catechismn. Question 139
10 *




114             OF THE SINS FORBIDDEN
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
scripture?
A. Lamech, of the posterity of Cain, who had two wives,
Gen. iv. 19.
Q. 14. WVere not several of the godly likewise guilty in
this matter, as Abraham, Jacob, David, Solomon, and
others 1
A. Yes; but though these and other bad actions of good
men are 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 wvords?
A. Yes: he has testified his displeasure in the course of
his providence, by the emulations, quarrels, and disturbances, that were thus occasioned in their families; as in
the instances 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, I 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 those 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 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 ale warranted
in the word of God, and by right reason.
Q. 18. What are the grounds upon which a divorce may
be sued for, and obtained, according to the word of God
and right reason?
A. " Although the corruption of man be such as is aft
to study arguments, unduly to put asunder those whom
CGod hath joined together in marriage; yet nothing but
adultery, or such wilful desertion, as can no way be reme.
died by the church or civil magistrate, is cause sufficiel t
of dissolving the bond of marriage, Matt. xix. 8, 9. 1 Ccr.
vii. 15."*. Q. 19. Did not Moses suffer the Israelites to put away
their wives, upon slighter grounds than: that of adultery
cs may be alleged from DeLut. xxiv. 11
* Confession of Faith, chap. xxiv. 1 6.




IN THE SEVENTH COBiMiANDAMENT.         I 5
A. Moses, in the text cited, gives no positive command
about divorces in such cases; but only, in order to re
sTrain the licentious freedom of the Israelites, in turning
off their wives, at their own hand, upon every trivial oc.
casion, he enjoins that none put away his wife, but upon
a iegal process or a bill of divorce, obtained in the ordinary course of law; which is the true meaning of the
place.
Q. 20. Why then does our Lord tell the Pharisees, Matt.
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 marriage, nothing could dissolve it but the death of one of the
parties, Matt. xix. 6: "i Wherefore they are no more twain,
but one flesh. What, therefore, God hath joined together,
let no man put asunder."
Q. 22. Is it lawfull to marry after a divorce is obtained?
A. "It is lawful for the innocent party to sue out a divorce; and after the divorce, to marry another, as if the
offending party were dead." *
Q. 23. Is the innocent party obliged, from Matt. v. 32,
to sue for a divorce'?
A. No: divorces are not enjoined as a precept, but allowed 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 for nicattion?
A. It is uncleanness committed between a man and a
woman, both of them being unmarried; as it would seem
Sheehem and Dinah were, when 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 of Jerusalem enjoined the converted Gentiles to abstain from fiornication, Acts xv. 29.
Q. 27. In what lies the evil of this sin?
A. It defiles the body, I Cor. vi. 18; stupefies the con-science, Hos. iv. 11; and exposes to eternal wrath and
lamnation, 1 Cor. vi. 9.
C* (onfession of Faith, chap. xxiv. section 5.




116             OF THE DUTIES REQUIRED
Q. 28. What is adultery properly so called?
A. It is uncleanness committed between a man and a
woman, either both or one of them  at least, in a marriec
relation.
Q. 29. What is it commonly called when both the guilty
persons are married 3
A. It is called double adultery, as was the case between
David and Bathsheba, 2 aam. 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 a man's offspring is thus
corrupted, and his inheritance is alienated to a spurious
issue.
Q. 31. What are the aggravations of this heinous sin?
A. It is a breach of the marriage oath, Mal. ii. 14; an
involving of two at once in the same guilt, 1 Cor. vi. 16;
and is a crime committed after obtaining the rermedy
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
leaves an indelible blot upon his name: His reproach shall
not be wiped away, ver. 33.
Q. 33. What will be the effect of it in the life to come?
A. Eternal wrath and damnation, if rich mercy and
grace prevent it not, Eph. v. 5.
Q. 34. How does God testify his abhorrence of this sin?
A. By declaring that he will reserve the punishment of
it, in his own hand, to be inflicted in a very peculiar manner, upon such as are guilty of it, Heb. xiii. 4: Whoremongers and adulterers God will judge.
Q. 35. What are the usual incentives to this and other
acts of uncleanness?
A. Drunkenness, Gen. xix. 33; fulness of bread, and
habundance of idleness, Ezek. xvi. 49.
Q. 36. What is the evil of idleness?
A. It is a deliberate wasting of precious time, to true
manifest detriment both of soul and body, EccI. x. 18; and
is a fit season for temptations to ]lust, Prov. vii. 7, 8.
Q. 37. In what consists the evil of gluttony?
A. It indisposes for all duty, both religious and civil,
Prov. xxiii. 21; and is making a god of our belly, Phil.
iii. 19.
Q. 38. What is the exi' 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 de,
1bnceles against all temptations, Prov. xxiii. 29, 30.




IN THE EIGHTH COMMANDMENT.           1]17
Q. 39. What are the proper remedies against lust, and
all the incentives to it l
A. A serious reflection upon the all-seeing eye of an infinitely holy God, Gen. xxxix. 9; walking in the Spirit,
which will preserve us fron fulfilling the lusts of tile flesh,
Gal. v. 16; keeping a strict watch over our hearts, Prov.
iv. 23; studying to shun all occasions of' this sin by the
external senses, Job xxxi. 1; and firvent prayer to God to
be kept from it, and all temptations to it, Ps. cxix. 37.
QUEST. 73. Which is thae eighth commandtchment?
ANs. The eighth commandment is  Tho, shiizZ not
steal.
QUEST. 74. What is reTuired  inz the  ig'hth cornmnanclmnent?
ANs. The eighth commandment requireth the lawful
procuring and furthering the wealth and outward estate
of ourselves and others.
Q. 1. What is the subject matter of this commandment 3
A. [The wealth and outward estate of ourselves and
others.]
Q. 2. What does it require with reference to these 3
A. [The procuring and furthering] of them.
Q. 3. In what manner does 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. W hose 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
further our own wealth?
A. By labour and industry in some honest calling, Eph.
iv. 28.
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 fromn us.
Q. 7. What is to be understood by frugality in managing the affairs of our calling?
A. Prudence and moderation in our expenses,:.o as
to be sure always to spend within our incomes, Prov.
xxxi. 16.




118             OF THE DUTIES REQUIRED
Q. 8. Is it warrantable to go to law, for recovering our
own, when wrongfully detained'
A. Yes, surely; provided other means have been previously tried without success.
Q. 9. How do you prove that it is warrantable for Christians to go to law with one another, when urged by necessity 1
A. From the lawfulness of magistracy, which is the ordinance 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. Does 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!" Matt.
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 thus discover a contentious and quarrelsome spirit, unbecoming Christianity.
Q. 11. Does 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 3" 1 Cor. vi. 7.
A. The apostle is there speaking of bringing pleas unnecessarily before Heathen magistrates; and his meaning
is, that Christians should make up differences among themselves, by submitting to arbitration; or even by suffering
some wrong, rather than by vexatious law-suits, (especially about lesser matters) thus 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 outward estate, merely by our own labour and industry?
A. Our own industry is necessary; but without the
Lord's blessing upon it, it will not be successful; for it is
the blessing of the Lord that maketh rich, Prov. x. 22.
Q. 14. What ends should we propose to ourselves, in
endeavouring to fiurther, or increase, our own cutward
estate?
A. That we may honour the Lord, with our subst;,ece,
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
the wealth and outward estate of others?
A. By exercising justice and righteousness towards all,




IN THE EIGHTH COMMANDMENT.          119
Ps. 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
leal with us, if' we were in their place or condition; or,
that we should never do that to another, which, if we were
in the other's place or circumstances, we would reckon to
be unjust, Matt. vii. 12.
Q. 17. In what cases is this rule to be particularly applied, 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 satisfaction for injuries.
Q. 18. How is it to be applied in contracts, or matters
of traffic between man and man 3
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
ignorance or poverty on either side, Gen. xxiii. 15, 16.
Q. 19. How may the worth and value of goods be
kno wn?
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 commodity at the time of sale.
Q. 21. What satisfaction should be made to others, for
taking or detaining what belongs to them, or in any manner defriauding them?
A. No other satisfaction is agreeable to God's will of
precept, or will gain the approbation of men, but restitution, 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?
A. In that case, what has been unjustly detained ought
to be given to the poor, or some pious use, Numr. v. 8.
Q. 23. Is relieving the necessities of the poor a duty
required 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?




120             OF THE SINS FORBIDDEN
A. All who are in real poverty and want, and are not
able to work; especially those who are of the household
of faith, Gal. vi. 10.
Q. 26. How should our acts of charity be rmanaged 3
A. They should be conducted with prudence, namely,
as our own circumstances will permit, and the necessity
of the object requires, I John iii. 17.
Q. 27. When should we perfbrm acts of charity?
A. Presently, if the necessities of those whomn 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 1
A. All ostentation, or a desire to be seen of men, and
commended by thecm, Matt. vi. 2-5.
QUEST. 75. HWhat is forbidcden in the eighth conmmrandcmirent?
ANs. The eiglhth commandment forbiddeth whatsoever
doth or may unjustly hinder our own or our neighbour's
wealth or outward estate.
-Q. 1. What does 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.  That would be the necessary consequences of a
community of goods among  men?
A. It Avotuld destroy traffic and commerce; abolish a]J
acts of charity; encourage sloth and idleness; and if there
were no rigfht and property there could be no encroachment
upon it by theft or stealing.
Q. 3. From whom are we forbidden to steal?
A. Both fi-om 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, or impair our
own estates, by idleness 3
A. When we either live without a lawfill calling, Prov.
xix. 15; or neglect it, if we have any, chap. xviii. 9.
Q. 6. How may a person be said to steal fiorom himself
7y nigalardliness?
A. WVhen he defrauds himself of the due use and comfort
of that estate which God has given him, Eccl. vi. 2.
Q. 7. How (lo persons on the other hand, steal from
themselves, by prodigality?




IN THE EIGHTH COMMANDMEN'r.         121
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 firom 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 outward estate?]
A. Several ways; particularly, by theft, robbery, resetting, defrauding, monopolizing, and taking unlawful usury.
QA. 10. What is theft
A. It is the taking away elandestinely, 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,
Obadiah 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 wicked 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
has been dedicated to a sacred use, Prov. xx. 25, Mal. iii. 8.
Q. 17. Why are these called public theft, when, for the
most part, they are privately committed!
A. Because they very much affect the public interest
and welfare of the church; nothing having a greater tendency to her ruin, than Simoniacal compacts and sacrilegious usurpations.
Q. 18. In what consists public theft, 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 the taking away the goods of another by violence
and open force, Job xx. 19.
Q. 20. In what lies the aggravation of this crime?
PART II.-1 1




122             OF THE SINS FORBIDDEN
A. In its being an avowed pillaging or plundering of our
neighbour; and in being ordinarily accompanied with a
threatening to take away his life, if ne ventures to make
the least resistance, Judges ix. 25.
Q. 21. What is the evil of resetting, or receiving of what
is taken away, whether by stealth or violence 
A. It is a manifest encouragement of; and participation
with thieves and robbers in their sins, Ps. 1. 18; an " consequently, a coming under the same guilt and conde.mnation 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 hive 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. 6; or,
cheating by false weights and measures, Deut. xxv. 13-15.
Q. 25. How do they defraud in borrowing!
A. When they borrow what they know they can never
be able, in the ordinary course of providence, to pay, Ps.
xxxvii. 21.
Q. 26. If a man's creditors compound with him for less
than he owes, is he therefore discharged of the whole debt.
A. Though his creditors, for fear of losing all, may compound and discharge for a part, so 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 in their hands; and not working faithfully for their
wages, Tit. ii. 9, 10.
Q. 28. How may masters defraud their servants'
A. By detaining from, or tricking them out of their
wages, Lev. xix. 13; or by exacting of them too rigorous
labour, Ex. v. 9.
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 fobrestalling?
A. It is the buying up grain, or other provisions, in large
quantities, in order to exact a higher price for them afterwar ds.
Q. 31. In what consists the evil of this sin?
A They who are guilty of it enrich themse.ves upon




IN THE EIGHTH COMMANDMEN-,.         123
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 blessings 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 take gain, profit, or interest, for the loan of
money.
Q. 33. What kind of usury or interest is lawful?
A. That which is moderate, easy, and no way oppressive, Deut. xxiii. 20, compared with Ex. 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, 1 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, Ex. 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
circumstances, borrow a small sum towards a livelihood,
and repay it in due time, it is all that can be expected of
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, Ex. xxii. 25-28. Ps. xv. 5.
Q. 38. Were not the Israelites forbidden 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 poor brethren
as it is explained, Ex. xxii. 25, and Lev. xxv. 35, 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 by




OF THE DUTIES REQUIRED
which men defraud and injure one another in their ou,
ward estate?
A. Covetousness, Luke xii. 15, or an inordinate prizing
and loving of worldly goods, Ps. lxii. 10.
Q. 40. What should affright and deter every one fronl
such wicked practices -
A. The consideration of the curse that shall enter into
the house of the thief, Zec'h. 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, I
Thess. iv. 6.
QUEST. 76. Which is the ninth commandment?
ANs. The ninth commandment is, Thott shalt not
bearfalse witness against thy neighbour.
QUEST. 77. That is required in the ninth commandment?
ANS. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of
our own and our neighbour's good name, especially in
witness-bearing.
Q. 1. In what does the ninth commandment differ from
the three preceding onesl
A. The three commands immediately preceding, have a
respect to 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 commandment?
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 3
A. It is the strict veracity of our words or speeches, in
whatever we assert or deny; whether in our ordinary
conversation, or in our oaths, promises, bargains, and
contracts, Zech. viii. 16: " Speak ye every man the truth
to his neighbour."
Q. 4. In what consists the strict veracity that ought to
be in our words and speeches?
A. In uttering things as they really are in themselves,
according to our, belief of them; that is, that there be an




IN TIIE NINTH COMMANDMENT..         125
exact agreement and harmony between our thoughts,
words, and the things themselves, Ps. xv. 1, 2: "Who
shall dwell in thy holy hill! He that-speaketh truth in
his heart."
Q, 5. Why will God have nothing to be uttered but
strict truth?
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 uttered in concealing it, I
Sam. xvi. 2, 5.
Q. 7. What is the chief end for which the tongue or gift
of speech is conferred upon us 3
A. That we may thus glorify God by praying to, Ps. 1.
15, and praising him, verse 23; and by contending earnestly for, Jude verse 3, and confessing his truth, Rom. x.
10; hence is the tongue called our glory, Ps. xxx. 12: " To
the end that my glory [that is, my tongue, as on the ma —
gin] may sing praise unto thee, and not be silent.".Q. 8. What is the subordinate end of it?
A. The edification and profit of our fellow-creatures,
Eph. iv. 29: 1 "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 in —
sipid 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
neighbour's good name, especially in witness-bearing.]
Q. 10. What is a [good name 3]
A. It is the having of reputation and esteem, especially
among the sober and religious, Ps. xvi. 3, and ci. 6.
I. 11. How may a good name be obtained?
A. By being useful in the world, in the several stations
and relations in which adorable providence has placed us,
Ps. cxii. 9.
Q. 12. Is self-commendation a fit mean to obtain a good
name?
A. No: it is ordinarily the highway to procure scorn
and contempt, 2 Cor. x. 12.
Q. 13. Does not the apostle commend himself, when he
says, "In nothing am I behind the very chiefest apostles 3"
2 Cor. xii. 11.
A. He only magnifies and exalts his office, and at the
same time lessens and disparages himself; for, although
he says, In nothing am I behind the very chiefest apostles,
yet he immediately subjoins, ", though I be nothing;" and 1I
11 *




lt26        OF THE DUTIES REQUIRED &C.
Cor. xv 9: " I am the least of the apostles, wvho 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 abasement 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
ourselves from the calumnies and aspersions that may be
injuriously cast upon us, Acts xxiv. 12, 13.
Q. 16. With what frame of spirit ought the lawful vindication 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, Matt. v. 16; and such as are in places of public trust,
Tit. ii. 7, 8.
Q. 18. Why should professors be careful to maintain
their good name l
A. Because the loss of it tends to reflect dishonour on
religion, by which the enemies of it take occasion to blaspheme, 2 Sam. xii. 14.
Q. 19. W'hat is the advantage of a good name?
A. A good name procures mutual love to, and confilence in one another; and, consequently, tends to pro.
mote the interests both of sacred and civil society; on
which account a good name is said to be better than precious ointment, Eccl. vii. 1; and rather to be chosen than
great riches, Prov. xxii. 1.
Q. 20. What does this command require in reference to
[our neighbour's good name?]
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
neighbour, for maintaining and promoting of his good
name?
A. When we observe any thing faulty in him, which
deserves present notice, we should reprove it with meek.
ness and 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 thle good
name of others in their absence 3




BINS FORBIDDEN IN THE NINTH COMMANDMENT.   127
A. By commending what is praise-worthy in them, S
ohn ver. 12; vindicating their character when unjustly
attacked, Prov. xxv. 23; and by covering their infirmities
and blemishes, so 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 witness-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 to do it upon oath?
A. In an oath, God is appealed to, that we will 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 laying ourselves open to his immediate wrath and displeasure, according to Mal. iii. 5: "I
will be a swift witness-against false swearers,-saith the
Lord of hosts."
QUEST. 78. What is forbidden in the ninth command.
ment?
ANS. The ninth commandment forbiddeth whatsoever
is prejudicial to truth, or injurious to our own or our
neighbour's good name.
Q. 1. What does this command forbid in general 
A. [Whatsoever is prejudicial to truth.],Q. 2. What are we to understand by that which is [pre.
judicial to truth?]
A. All falsehood and lying of whatever kind, James iii
14: Lie not against the truth.
Q. 3. What is the formal'nature and meaning of a lie?
A. It is voluntarily to speak or express what we know
to be false, as the old prophet at Bethel did to the man of
God, I Kings xiii. 18.
Q. 4. How is a lie aggravated?
A. When it is uttered with a design to deceive, and to
harm others by it; 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 what is untrue or false,
and yet not be guilty of a lie?
A. Yes; and that either through ignorance or misinfor.
mation.




128            OF THE SINS FORBIDDEN
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
conception of things, without due examination; as the
barbarians, when they saw the venomous beast hang on
Paul's hand, said among themselves, No doubt this man
is a murderer, &c., Acts xxviii. 4.
Q. 7. When may we utter what is false through misinformation, 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) lie 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 a 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
Mephibosheth, 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 contempt of the omniscient God, who is witness to the falsehood; and a deliberate intention to do injury to our neighbour, though in our conscience we believe hirm 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
theii neighbour's safety and security in time of danger, as
Rahab did who hid the spies in the roof of her house, and
yet alleged they were gone out of the city, and that she
knew not where they went, Josh. ii. 4-6.
Q. 13. Does 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 received the spies with peace, that is, her having consulted
their safety and preservation with the greatest care and
diligence; 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 ai;e they that plead in favour of officious lies



IN THE NINTH COMMANDMENT.             129
A. The Papists, Socinians, and most of our modern
moralists.
Q. 15. What arguments do they allege in defence of this
sort of lying l
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 fbr imitation, but for caution
and warning, that we faill not into the same snares.
Q. 17. How do you answer the other argument for officious lying, 1" That it is so far from being hurtful to any,
that it has been beneficial and advantageous to some, in
certain 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 are we 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. 18. How do you 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 does God testify his displeasure against lying of all kinds?
A. By declaring, that he who speaketh lies shall perish,
Prov. xix. 9; accordingly it is said, All liars shall have
their part in the lake which burneth with fire and brimstone, Rev. xxi. 8.
Q. 21. What is more particularly forbidden in this commandment, according to the answer?
A. Whatever is [injurious to our own or our neighbour's
good name.]
Q. 22. How may we injure our own good name?
A. By a vain-glorious commendation of ourselves, Prov
xii. 15; by despising of others who ought justly to be es
teemed, chap. xxiii. 9; or by doing any thing scandalous
and offensive in the eye of the world, 1 Sam. ii. 17, 30.
Q. 23. In what may we be injurious to our neighbour's
good name?
A. By flatteriv T him to his face, Prov. xxviii. 4; by de.




130   SINS FORBIDDEN IN THE NINTH COMMANDMENT.
faninlg him behind his back,.Ps. i. 20; or by bearing false
M itness against him in public judicature, Ezek. xxii. 9.
Q. 24. What is the evil of flattering our neighbour to his
face 3
A. It tends to foster and foment his pride, and thus 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 slanderer, I Tim. iii. 11, is
used also to signify the devil, I Pet. v. 8.
Q. 26. Who are they that may be guilty of bearing false
witness against their neighbour in public judicature X
A. The prosecutor, defendant, witness, advocate, and
judge, may each of them be guilty in this way.
Q. 27. How may the prosecutor be guilty?
A. In making an unjust demand upon the defendant,
Acts xxiv. 5; or laying to his charge that of which he believes him to be innocent, chap. xxv. 7.
Q. 28. How is the defendant, upon the other hand,
chargeable with guilt in this matter 3
A. By artful and dilatory evasions, by which the plaintiff is put to needless trouble and charge in the obtaining
of justice.
Q. 29. How may witnesses, in public judicature, be injurious 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 the truth, or any part of it.
Q. 30. When are advocates or attorneys guilty in 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 3
A. By a rash, partial, and iniquitous sentence; thus pervrerting justice, and injuring the innocent, like Pilate, Matt.
xxvii. 24, 26.
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, to all appearance, irrecoverably gone.
Q. 33. What should affright and deter us from the sins
olf the tongue, forbidden in this commandment X
A That we are to answer, in the last and great day




DUTIES REQUIRED IN THE TENTH COMMANDMENT. 131
for our words, as well as our actions, Matt. 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
condemned."
QUF8T. 79. Which is the tenth commandment?
ANs. The tenth commandment is, Thou shalt not
covet thy neig'hbour's house, thou shalt not covet thy
ne'ighbour's wife, nor his man-servant, nor his maidservant, nor his ox, nor his ass, nor any thing that is
thy neighbozr's.
QUEST. 80.  What is required in the tenth command.
ment?
ANS. The tenth commandment requireth full contentment with our own condition, with a right and charitable
fiame of spirit toward our neighbour, and all that is his.
Q. I. What is the practice of the Papists with reference
to the tenth commandment 3
A. They have, (in some of their formularies,) erased the
second commandment, because contrary to their image
worship; therefore, in order to keep up the number ten, they
split this into two, making 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 Ex. xx. 17,) being transposed into a
different 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 undivided 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 commandment?
A. It is an inward disposition and inclination of the
whole soul, to perform all the duties contained in the law,
particularly in the second table, which this commandment
more immediately respects; and that out of love to God,
and a desire to please him, Ps. cxix. 5, 47.




132  THE DUTIES REQUIRED
Q. 4. How do you prove this to be the general duty
required?
A. From the general sin forbidden; namely, Covetousness, 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 does this commandment require with reference to ourselves in particular?
A. It requires, with reference to ourselves, [full contentment 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
4ave.
Q. 7. Is full contentment with our own condition attain-'ible in this life?
A. Though the perfection of no grace is attainable in
this life, yet a great measure, and eminent degrees of
grace, particularly this of contentment, may be, and has
been, attained by the saints in this world, Phil. iv. 11: "I
have learned, in whatever 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,
naturally, our ambitious and covetous desires increase in
proportion to our riches; as is evident in the instance of
Ahab, whom a kingdom could not satisfy without Naboth's vineyard, 1 Kings xxi. 4.
Q. 9. How is true contentment attained under prosperous circumstances?
A. By looking above all the enjoyments of time as transitory and vain, to God himself, as our chief good and eternal inheritance, Ps. lxii. 10, and xvi. 5, 6.
Q. 10. Is contentment likewise required under cross dispensations 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:s without repining and murmuring, is, undoubtedly, required under the severest troubles that can befall us in
this life, Lam. iii. 39: "' Wherefore doth a living man complain?"
Q. 11. What ground of contentment have we under out.
ward poverty and want?




IN THE TENTH COMMANDMENT.            133
A. That though we be the poor of this world, yet we
may be rich in faith, and heirs of the kingrdom, James ii. 5.
Q. 12. Why should we bear reproach without murmuring?
A. Because whatever reproach is cast upon us for
Christ's sake, he will wipe it clean off at his second appearing, Luke xxii. 28, 29. Matt. xxv. 34.
Q. 13. WVhat reason for contentment have we under
bodily afflictions?
A. That they are only of 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 at hand, being the same yester
day, to-day, and for ever, Heb. xiii. 8.
Q. 15. Are we required to be content under divine desertion, or the want of the sense of the love of God?
A. Though we have no reason to quarrel with God, fol
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 it must
needs earnestly long for, and ardently breathe after the
returns of his love; as is evident from the example and
practice of the saints, in the following texts, Job xxiii. 3,
and xxix. 2, 3, Ps. xiii. 1, xlii. 1, 2, and lxxxiv. 2.
Q. 16. What inward frame or disposition of soul does
the tenth commandment require with reference to our
neighbour?
A. It requires [a right and charitable frame of spirit toward him, and all that is his,] Rom. xii. 16.
Q. 17. When may we be said to have this [right and
charitable 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
who excel 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 inmothers, Gal. i. 23, 24.
Q. 19. What should induce us to a right and charitable
frame of spirit towards 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
PART II.-12




13 4            OF THE SINS FORBIDDEN
world is not always the best, Ps. xxxviii. 16; that if we
enjoy communion with God, it is infinitely preferable to
all outward prosperity, without it, Ps. 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 thiq
and all other motions of the soul that are acceptable to
God, Heb. xi. 6. Rom. xiv. 23.
QUUEST. 81. What is forbidden in the tenth command
mnent?
ANS. 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 l
A. It is Covetousness: Thou shalt not covet.
Q. 2. What is covetousness?
A. It is an excessive and irregular desire after those
worldly goods which we have not, Prov. i. 19, and which
God, in his providence, does not see meet that we shotuld
have, Ps. lxxv. 6, 7.
Q. 3. How does the excess of an avaricious mind discover itself?
A. By such an insatiable thirst after worldly gain, as
can never be satisfied, Prov. xxx. 15.
Q. 4. In what consists the irregularity of covetousness?
A. In the desire of' worldly goods which are in the possession of our neighbour, and even sometimes as they are
his, 1 Kings xxi. 2.
Q. 5. How does the covetousness of the heart discover
itself?
A. By [discontentment with our own estate,] and [en vying or grieving at the good of our neighbour.]
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 we are expecting and looking for, 2 Kings
vi. 33.
Q. 7. What is the aggravation of this sin
A. It argues an unwillingness to be at God's disposal,
Ps. xii. 4; an esteeming ourselves more competent judges
than he, of what is best for us, I Kings i. 5; and it is, in




IN THE TENTH COMMANDMENT. -          135
effect, usurping the throne of God, and taking his government into our own hands, Ex. 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, Ps. lxxiii. 25; for then we will
undervalue all temporal things, in comparison of him, Ps.
lxxvi. 4.
Q. 9. What is [envying or grieving at the good of our
neighbour?]
A. It is to repine and grudge at his prosperous circunmstances, Neh. ii. 10, or any superior endowment or privilege he is possessed of above ourselves, Ps. cxii. 9, 10.
Q. 10. Wihat is the evil of this sin 
A. It wastes and consumes the body, Prov. xiv. 39;
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 desires, 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, Gent. vi. 5.
Q. 13. Are not the vicious lusts and desires that are
formed and assented to in the heart, forbidden in other
commandments of the second table, as well as in this?
A. Yes; as appears from our Saviour's exposition of
the seventh commandment, Matt. v. 28: " But I say unto
you, Whosoever looketh on a woman to lust after her,
hath committed 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 is levelled particularly at the
toot of all sin, namely, habitual lust, or corruption of nature, together with its very first motions, and especially
as these are contrary to the love of our neighbour; whereas, other commandments chiefly respect such secret and
heart sins as are actually committed, though not known
to the world.
Q. 15. How does it appear that this commandment is
levelled particularly at habitual lust, or at 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
vwould the law be absolutely perfect.
Q. 16. Does not the apostle James distinguish between




136   SINS FORBIDDEN IN THE TENTH COMMANDMENT.
lust and sin, chap i 15: When lust hath conceived it bring
eth forth sin; and will it not from thence fbllow, that lust,
or corruption of nature, is not properly sin, and consequently not forbidden in this commandment 3
A. The apostle distinguishes between lust and sin
merely as 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 between 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, Ps.
Ixvi. 18.
Q. 19. What is the opinion of the Papists concerning the
prohibition of habitual lust 3
A. They pretend that the law of God respects only the
corruption of our actions, but not the habit or principle
from whence they proceed.
Q. 20. How are they refuted 3
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 entertained, but immediately curbed and restrained, why are
they prohibited as sinful?
A. Because, however soon they are curbed or restrained, yet having once been 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. vil. 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
propensity that is in my heart to all manner of sin, even
Defore it he consented. to, or deliberately committed; un.
ess the Spirit of God had discovered it to me, in this pre.
cept of the law forbidding the same.
Q., 24. How does this propensity to sin evidence itself 3




OF MIAAN'S INABILITY TO KEEP THE LAW.   137
A. In that no sooner is the object presented, than instantly 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 authority, Ezek. xx. 19.
QUEST. 82. Is alzy man? able pe:fectly to keep the corn
rnacndments of God?
ANS. No mere man, since the fall, is able, in this life
perfectly to keep the commandments of God, but doth
daily break them, in thought, wvord, 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 to them, both in heart and
life, Matt. 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 his fall, was able to give perfect
obedience to them all, Eccl. vii. 29: God made man upright.
Q. 3. Whether was Adam's ability to keep the commandments of God, concreated with him, or, was it a superadcded gift?
A. It was concreated with him, as being made after the
image of God, Gen. i. 27.
Q. 4. Has none, since the fall, been able to keep them
perfectly'!
A. [No mere man] has ever been 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
family, descending from him by ordinary generation, are
only mere men, Acts xvii. 26.
Q. 6. WVhy is the limitation of no mere man inserted in
the answer?
A. That Clhrist might be excepted, who is infinitely
more than a man, being Immanuel, God with us, Matt. i. 23
Q. 7. Why should he be excepted 
12 *




138               OF MAN'S INABILITY
A Because he not only yielded perfect obedience to the
law in our nature, but an obedience meritorious of life, for
all his spiritual seed, Matt. iii. 15. IRHom. v. 17, 19.
Q. 8. Do not the saints, in this liie, keep the commandments 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, verse 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,
as the saints do not arrive at their full stature till they
come to glory, 1 Thess. iii. 13.
Q. 12. How does 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, Ps. cvi. 33; David,
2 Sam. xi. 4, 15; Peter, Matt. xxvi. 72, 74; and many
others.
Q. 13. Do not the saints themselves ingenuously acknowledge, that they cannot attain perfection while here?
A. Yes; Job ix. 20: "IfI 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, chap. i. 8, were each of then
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, as their sins and blemishes stand also upon record: Noah, for drunkenness, Gen. ix. 21; Hezekiah, for
ingratitude, 2 Chron. xxxii. 25; and Job, for some degree
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? I John iii. 9:
t' Whosoever is born of God, doth not commit sin."
A. The meaning is, they do not take pleasure and de



TO KEEP THE LAW PERFECTLY.          139.ight in sin, nor make a trade of it, as unregenerate per
sons do, who are therefore called the workers of iniquity,
Ps, 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 world, Ps. xviii. 23, 2 Cor. i. 12; but
the absolute perfection of this, or any other grace, is not
to be expected 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 short of the perfection required
in the law?
A. Their acceptance before God is not founded on their
sincerity, or any other branch of their sanctification; but
solely in their justification, by which the righteousness of
the law is fulfilled in them, in virtue of the surety righteousness imputed to them, Rom. viii. 4; and thus they
are accepted in the Beloved, Eph. i. 6.
Q. 18. Since none of mankind are able, in this life, perfectly to keep the commandments of' CGod, how often does
the answer say that they break them?
A. It says that they break them [daily] or continually,
Gen. vi. 5.
Q. 19. In what 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 way of breaking any of 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 spoken and
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 w Lth
reference to God, ourselves, or our neighbours.
Q. 22. When are our thoughts sinfully employed about
God?
A. When they are entertaining unworthy and unbecoming notions and conceptions of him, Ps. 1. 21, and xciv.
7, such as reflect dishonour upon his perfections and providence, Zeph. i. 12; or such as are inconsistent with the
discovery he has made of himself, as being "in Christ
reconciling 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, Obadiah ver. 3
ambition, Isa. xiv. 13, 14, and self-applause, Rom. xii. 3.




140          OF SIN IN ITS AGGRAVATIONS.
Q. 24. When are they sinfully employed about ou
neighbours          h
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
sinful 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 flow; " for out of the abundance of the heart the mouth speaketh," Matt. 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, by which they will become
the subject matter of our meditation and highest esteem:
for where the treasure is, there will be the heart also,
Matt. vi. 21.
Q. 27. How do men break the commandments of God
by their words?
A. When, besides idle and unprofitable words, Matt. xii.
36, they utter such as are more directly dishonouring to
God, Ps. xxiii. 9, 11, and hurtful and prejudicial to themselves and others, Ps. cxl. 3.
Q. 28. How do they break them by their deeds?
A. When those sins are committed, which have been
conceived in the thought, and uttered by the tongue; being
inconceivably more than can be condescended upon, "for,
innumerable evils have compassed us about," Ps. 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 indebted 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
servants, Luke xvii. 10.
QUEST. 83. Are all transgressions of the law equally
heinous?
ANs. Some sins in themselves, and by reason of several aggravations, are mole heinous in the sight of God
than others.
Q. 1. What do you understand by some sins being [more
heinous] than others 1
A. That they are more abominable, hateful, and offen-rive to God than others are, Ezek. viii. 6, 13, 15.




OF SIN IN ITS AGGRAVATIONS.         141
Q. 2. Are not all sins hateful, and offensive to Gcod 1
A. Yes: but not equally so, Matt. vii 3: " Why behold
est thou the mote that is in thy brother's eye, but considerest not the beamn that is in thine own eye l"
Q. 3. How does it appear that all sins are not equally
offensive to God'!
A. From the different degrees of punishment that shall
be inflicted in the other world, Matt. 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
heinousness 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 heinolus 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. 33, 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. Fromn the parties offended. 3. From  the
nature 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. 11. What aggravation arises from the age of the pet
sons offending 
A. If persons are advanced in years, by which 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.
* Larger.Catechism, Q. 151.




t42          OF SIN IN ITS AGGRAVATIONS.
Q. 12. How are sins aggravated from the gifts of the
persons offending 3
A. If the offenders have been eminent for their profes.
sion, 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 oifence 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 committed immediately against God, his attributes and worship 3
A. In as much as it is doing evil in his sight, Ps. li. 4;
is despising the riches of his goodness, Rom. ii. 4; and
undervaluing his ordinances, Mal. i. 8, and the glory he
has stamped upon them, verse 14.
Q. 16. In what consists the heinousness of sin, as being
against Christ and his grace 3
A. In its being a slighting and contemning the only
remedy which infinite wisdom has provided for our malaly, Acts iv. 12; and surely there can be no escape, 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. In as much as it is a rejection of 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 does sin receive, as being co.nmmitted against superiors, and such as we stand especially
related and engaged to l
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, Ps. Iv. 12, 13.
Q. 19. How is it aggravated, as being committed against
the saints, particularly weak brethren l
* Large,' Catechism, Question 151, S'2.




OF. SIN IN ITS AGGRAVATIONS.         143
A. As being committed against the saints, it is a contempt of the image of God in theinm, Luke x. 16; and as
against weak brethren, it is laying a stumbling-block before them, by which they may be insnared and fall, I 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 tile
propagation of the gospel where it is not, and to mar the
success of it where it is, I Thess. ii. 15, 16; there being
nothing that tends more to the common good of all men,
than the word of this 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 to 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
reparation; 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 sinning with the greatest boldness and presumption, Rom. i. 32.
Q. 24. What aggravation is there in breaking many commandments at once?
A. The sin thus becomes a complicated offence, containing 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 dishonour on God, Matt. 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
admit of no reparation?
A. Their admitting of no reparation, cannot fail to aggravate them in the very nature of things; thus murder
or adultery 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 of
* See more particulars on this head, Larger Catechism, Q. 151, d 3




144              OF THE DESERT OF SIN.
the life of another, Num. xxxv. 31, or the violation cf the
marriage-bed and covenant,. Pror. vi. 35.
Q. 27. What is the aggravation of sinning against con
victions of conscience 1
A. This kind of sinning offers violence to ourselves,
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, obstinately, and with delight?
A. It argues the giving a kind of defiance to the Almighty, Ex. v. 2; a rooted hatred of' him, Rom. viii. 7; and is
a strong evidence of judicial blindness and hardness of
heart, Zech. vii. 11, 12.
Q. 29. What aggravation do sins receive from the circumstance 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 fi-omn- the circumstance
of the place in which they are committed 3
A. An offence is more heinous, if it be done in a land of
gospel light, isa. xxvi. 10, or if committed in public, 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 doctrine of sin in its aggravations?
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.
QUEST. 84. TT7hat doth every sin deserve?
ANS. Every sin deserves 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 t
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,
deserves this wrath and curse?
A. It is the opposition, and contrariety of it to the holiness of God expressed in his law, Hab. i. 13; which is the
* Larger Catechism, Quest. 151, O 4.




OF THE DESERT OF SIN.               145
very thing that constitutes the enormity, or hcinousness of
it, Jer. xliv. 4.
Q. 3. Can wrath be ascribed to God as it is a passion?
A. No; for all passions, properly speaking, are inconsistent with God's absolute unchangeableness, Mal. iii. 6, and
independence, Acts xiv. 15.
Q. 4. What then is to be understood by [God's wrath f]
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 these 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; as sin is the very opposite of God's holy nature
and righteous law, it 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 3
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, Romn. viii. 1, who
has fulfilled all righteousness for them, ver. 33, 34; or answered all the demands of law and justice in their room,
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 infinite
punishment, 2 Thess. i. 9.
Q.  I1. May not smnller offences be atoned for, by human
satisfaction or penances?
A. " Even the least sin-cannot be expiated, but by the
blood of Christ," Heb. xi. 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 punislhment of' sin, to the glorious Surety, making'him to be sin for us, who knew no sin, that we might be
made the righteousness of God in him," 2 Cor. v. 21.
* All which see explained. Part I. On the misery of man's natural state.
t Larger Catechism, Quest. 153. See the necessity of satisfaction proved
Part I. On Christ's priestly office.
PART II. —13




14{6               OF THE MEANS OF
QUEST. 85. What dloth God  requir-e oJ tLs that we,~ay
escape his wr'ath and curise, duze to us for sin?
ANs. To escape the wrath and curse of God, due to us
for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward
means whereby Christ communicateth to us the benefits of
redemption.
Q. 1. What weighty argument or motive (among many
others,) does the scripture afford, for essaying the practice
of what [God requires 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. 12, 13.
Q. 2. Does God require any thing of us in point of duty,
without promising suitable furniture, fbr the performance
of it!
A. No; for he has said, "I will-cause you to walk in
my 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, c" by the works of the law, shall
no flesh be justified," Gal. ii. 16.
Q. 4. Why then does the answer say, that to escape the
wrath and curse of God, due to us for sin, [God requires
of us, faith in Jesus Christ, repentance unto life, and a dilgent 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 conveying and improving the salvation purchased,
1 Cor. i. 21, and likewise, as they are evidences of our interest in it, when conveyed, John vi. 47.
Q. 5. Why does God require [faith in Jesus Christ] as
the sovereign means of escaping his -wrath and curse l
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?
A. There cannot be a greater encouragement than this,
that faith is the gift of GCod, 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.




SALVATION IN GENERAL.             14.
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
whiom 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 blessing of repentance unto life, which God requires of them n
A. They are warranted to expect it on this ground, that
as Christ has received gifts for men, Ps. lxviii. 18, so "him
hath God exalted with his right hand to be a Prince and a
Saviour, to give repentance to Israel," Acts v. 31.
Q. 9. Why does God require of us [the diligent use of all
the outward means whereby Cnrist communicates to us
the benefits of redemption 1]
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
contempt of these inestimable benefits themselves, Luke
x. 16: " He that despiseth you, despiseth me; and he that
despiseth me, despiseth him that sent me."
Q. 10. Can our believing, repenting, and diligent use of
means, as they are acts of ours, be the procuring cause of
our escaping wrath, or found our title to life and salvation.
A. No; for, 1" 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 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
warrant 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 repent, ye shall all likewise perish," Luke xiii. 3.
Q. 13. Is our escaping the wrath and curse of God suspended on the condition of our faith, repentance, and diligent ulse 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."
QO. 14. When do carnal and unregenerate men turn the




148    OF THE MEANS OF SALVATrION IN GENERAL.
dispensation of the covenant of grace into the forn-i of' the
covenant of works?
A.'When they separate the duties of faith, repentance,
and the diligent use of the means, friom the promises of the
covenant, and hope to make themselves accepted with God
by their personal performance of these duties, Rom. x. 3.
Q. 15. What connexion have iaith, repentance, and the
use of outward means, with salvation 
A. They have the connexion of appointed means prescribed by God himself, which, by his blessing, are subservient for such a valuable end; being themselves a part
of salvation, and evidences of it, 2 Thess. ii. 13.
Q. 16. How are the means of salvation usually (listin.guished?
A. Into internal and external.
Q. 17. What are thie internal means?
A. Faith and repentance, with the other graces that accompany or flow fiom 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
appointment; 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 righteousness, as the all of our salvation, Ps. 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 Zion-ward, while in this
world, Jer. 1. 4. 2 Cor. vii. 11.
Q. 22. How is the diligent use of outward means connected with salvation?
A. As it is by them that [Christ communicates to us the
benefits of redemption,] Prov. ii. 1-16.
Q. 23. Could lie not communicate the benefits of redemption, without the outward means?
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 Nvwe are not to expect but
in the use of them, Prov. viii. 34. Rom. x. 17.
Q. 24. What use does 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 entmbracing every opportunity offered in provi



or FAITH IN JESUS CHRIST.           149
dence, for attending upon God in them, looking earnestly
for his blessing upon them, by which alone they become
efficacious for our spiritual benefit, I Cor. iii. 6, 7.
QUEST. 86. W7hat is faidth izn Jesus Christ?
ANS. Faith in Jesus Christ is a saving grace, whereby
we receive and rest upon him alone for salvation, as he is
offered to uls in the gospel.
Q. i. 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 word, without any real affection or regard to the
things revealed in it. Such a faith as this may be found
in devils, 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 in
it, as being little or no way concerned in them, or without
any particular application of them to the soul, Acts
xxviii. 26.
Q. 4. What is temporary faith l
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 endure for awhile, and then vanishes, Matt. xiii. 20, 21.
Q. 5. Has-this kind of faith any influence upon the
practice.
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, by which 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,
i Cor. xiii. 2.
Q. 7. On what occasion has God bestowed upon any
this faith?
A. For the confirmation of some extraordinary mission,
or of some important article of revealed religion; as the
miracles of lM\oses under the Old Testament; and of the
apostles tinder 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?
13*




150            OF FAITH IN JESUS CHRIST.
A. Yes; both the extraordinary gift of the faith of mir
acles, and the ordinary and common gifts of the Spirit,
were conferred upon some, who, we are assured, will be
utterly rejected of' God, Matt. vii. 22, 23: "Many will say
unto me in that day, Lord, Lord, have we not prophesied
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 good qualification, of which he can boast, 1 Cor. iv. 7.
Q. 11. WVhy a [saving] grace?
A. Because wherever true faith is, there salvation is
already begun, which shall certainly be consummated in
due time, John iii. 36.
Q. 12. Where is the connexion established between faith
and salvation?
A. Faith being the gifted hand that is stretched out to
receive Christ in the promise, Ps. lxviii. 31, cannot but be
inseparably 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 you 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, Ps. 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, Ps. xxxvii. 7.
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 in which Christ is represented in the word.
Q. 18. How rmay the above denominations of faith oe




OF FAITH IN JESUS CHRIST.            151
applied to the different views in which 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 conformity to this, is called eating
and 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 3]
A. Because Christ, the glorious object of it, is revealed
in scripture, under the notion of a gift, 2 Cor. ix. 15, presented to such as are quite poor, and have nothing of their
own, Rom. iii. 17, 18.
Q. 20. Can there be a receiving of Christ, without a
previous 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 ex.
cept 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 foundation, Isa. xxviii. 16, on which we may lay the weight of
our everlasting concerns, with the greatest confidence and
satisfaction, Ps. cxvi. 7.
Q. 22. To what other scripture expression is resting on
Christ equivalent?
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] for which we receive and
rest upon Christ?
A. It is salvation from sin, Matt. i. 21, as well as from
wrath, I Thess. i. 10; consisting in a life of holiness here,
as well nas of happiness hereafter. It is salvation begun in
this life, and ccnsumimated 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 except Christ himself,
and his righteousness, as the ground of our confidence be.
fore God, and title to eternal life, Acts iv. 12.
Q. 26. What else do men ordinarily rest upon for saliva.
liA. onal mercy of God; the 
A. Upon the general  mercy  of God; the works of the




1 52           OF FAITH IN JESUS CHRIST.
law; or a mixture of their own works with the righteous.
ness 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 exercise of
mercy, according to Ex. xxxiv. 7.
Q. 28. Wrho 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
defective in their own obedience, by what Christ has done
for them, Rom. ix. 31, 32.
Q. 30. To what does our Lord resemble this practice?
A. To the putting a piece of new cloth into an old garmnent, by which the rent is made worse, Matt. ix. 16.
Q. 31. Are not the very expressions of receiving and
resting on Christ, designed to exclude the works of the
law, friom  being any part of the ground of our hope of
Salvation?
A. Yes; for, when a poor man receives his alms, oi a
weary man sits down, and rests himself; neither 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 the offer made 3
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, I 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? 
A. Surely it is; for unless one believe that Christ is offered 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,
mnakes the original or authentic gospel offer of hlim, John




OF FAITH IN JESUS CHRIST.            153
vi. 32: "My Father giveth you the true bread from!leaven."
Q. 38. In what form or tenor does this authentic offer
run 1
A. In the form of a deed of gift, or grant, in which he
makes over his Son, Jesus Christ, to 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 (amongst 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 on him should not perish, but
have everlasting life."
Q. 40. Who are they that offer Christ to sinners in subordination 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
foundation of their faith or warrant to believe, I 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. Does the universality of Heaven's grant, and of
the ministerial offler founded on it, infer a universal redemption as to purchase I
A. By no means; it only infers a universal warrant to
believe.
Q. 44. How do you prove that it infers a universal warrant to believe I
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, between our
receiving and resting on Christ, and the offer that is made
of him in the gospel 
A. Yes: we receive and rest upon him [as] he is offered
in it, 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. Iv. I: "Ho, every one that thirsteth, come
re to the waters, and he that hath no money; come ye




154            OF FAITH IN JESUS CHRIST.
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 fieely."
Q. 48. Why is Christ to be received freely X
A. Because God, out of his sovereign and matchless
love, makes a free gift of him to mankind sinners, olhn iii.
16, as being infinitely above all price, Job xxviii. 13-24.
Q. 49. What do the proud and legal hearts of sinners
bring as a price for Christ, who is absolutely inestimable 1
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. XWhy must he be received wholly?
A. Because there is nothing of Christ we can possibly
do without: standing in absolute need of him, as a prophet fbr instruction; as a priest, for righteousness; and as
a king, for sanctification, I Cor. i. 30.
Q. 53. What is it for a person to receive Christ particularly?
A. It is to be verily persuaded that Christ is his, upon
the grant and offier of him, in the word, to him in particular, John vii. 37, and ix. 35.
Q. 54. Is it not sufficient that a man believe, that the
grant and offer of Christ is to sinners of mankind in general t
A. No: there can be no benefit by a belief of the general
offer, withoCat a particular application, or appropriation of
it 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
proclamation 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 particular, or else reject the king's proclamation
of grace, and continue in his rebellious practices: there is
no medium.
Q. 56. Is not believing that an indemnity is offered to
rebels in general, a mediunl between the two?
A. No: because loyal subjiects, 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
rebellion, John v. 40.
Q. 57. Is a belief and persuasion of the mercy of God in




OF FAITH IN JESUS CHRIST.              55
Christ, and of Christ's ability and willingness to save aL
that come to him, all that is necessary to constitute justifying faith I
A. No: because there being no appropriation, or particular application in this persuasion, it can be no more
than such a faith as devils and reprobates may have; or
such as Papists and Arminians may subscribe to, consistently with their other errors and heresies.
Q. 58. What is that appropriating persuasion, in the
nature of faith, which is necessary to answer the call and
offer of the gospel.
A. 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, Zech. xiii. 9: "I will say, It is my people; and
they shall say, The Lord is may 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 for me:" 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 l
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,
denounced against the sinner in particular 
A. From this, that the free gift is as full to justification,
as the offence, through the law, was to 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. 61. Since an appropriating persuasion is necessary
to the nature of faith, has every one that has true faith,
always an 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 X
A. Doubting can no more be said to be in the nature of




156           OF FAITH IN JESUS CHRIST.
faith, because, through the prevalence of unbelief and corruption, it sometimes takes place in the believer, than darkness can be said to be in the natuale of the sun, because it
is sometimes eclipsed; for faith and doubting are, in their
own nature, opposite, Matt. xxi. 21:' f 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, Matt. xiv. 31; whereas others are " strong in faith; giving glory to God," Rom.
iv. 20. Howbeit the lowest measure of true and saving
faith is infallibly connected with glory, Matt. xii. 20.
Q. 64. What are the evidences of a strong faith?
A. Trusting to the bare word of a faithful and powerfhl
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, fbr the promised good which we want, even after seeming repulses
and refusals, Matt. xv. 22-29; and a sedate reposing
ourselves on an unchangeable God, under all the vicissitudes of time, Ps. 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 answering 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 to all sins, because
offensive to God, Ps. li. 4; if we can say, that it is the de.
sire of our souls to love Christ above all things, John xxi.
17; and to be eternal debtors to free grace, reigning through
his righteousness, Rom. v. 20, 21; then we may warrantably conclude, that our faith, however weak, is yet of a
saving nature.
Q. 67. To what is true faith opposed in scripture?
A. It is opposed to a staggering at the promise, Rom. iv
20; to wavering, James i. 6; to doubting, Matt. xxi. 21;
and, in a word, to unbelief, Mark ix. 24.
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 favoured with gospel light 
A. It makes God a liar, I John v. 10; treads " under foot
the Son of God;" and,loes "despite unto the Spirit of
grace," Heb. x. 29.




OF FAITH IN JESUS CHRIST.          157
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 fhith?
A. It is so necessary that there can be no saving faith
without it, I John iv. 16: "We have known and believed
the love that God hath to us."
Q. 72. What is the difference between the knowledge of
faith, and speculative knowledge 1
A. The knowledge of faith is humbling, 1 Cor. viii. 2;
transforming, Acts xxvi. 18; affectionate, I John iv. 8;
and progressive, Hos. vi. 3: whereas, common or speculative knowledge has none of these properties, nor effects.
Q. 73. In what consists the harmony or agreement bet ween faith, love, and hope 
A. By faith, we get a sight of an unseen good, and believe it, Heb. xi. 27; by love 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 does it view 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. 76. Why does it consider them as suitable?
A. Because they are exactly adapted to the state and
circumstance of the soul, whatever they are, 1 Cor. i. 30.
1 Tim. i. 15.
Q. 77. WVhy 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 oftentimes contrary to them, Rom. iv. 18, 19.
Q. 78. Is faith any part of our justifying righteousness i
A. No: we acknowledge no other righteousness, for
pardon 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. I.
A. Because it is faith which lays hold upon, and receives
that righteousness by which we are justified, Rom. iii. 22.
Q. 80. Is not faith necessary to interest us in Christ, and
the benefits of his purchase 3
A. Yes; for though the endorsement 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
beieveth on me hath everlasting life."
PART II-14.




158            OP REPENTANCE UNTO LIFE.
QUEST. 87. TV/hat is repentance uzzto Zife?
ANs. 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
hatred of his sin, turn from  it unto God, with iull purpose of, and endeavour after, new obedience.
Q. 1. Why is the repentance, described in the answer
called [repentance unto life?] Acts xi. 18.
A. Because being a saving grace, it is inseparably connected with salvation, of which 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
conscience, 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
conception or belief of his mercy through Christ, is nothing
else hut the beginning 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 firom it all the days
of his life, lsa. 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;"Cod shall wipe away
all tears from their eyes," in heaven, Rev. xxi. 4.
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, by which thle
Spirit works this grace?
A. "The word of God, Acts, xi. 18, 20, 21."t
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
* Larger Catechism, Quest. 76.          1 Ibid.




OF REPENTANCE UNTO LIFE.             159
divine nature and law, to which we ought to be conformed, Lev. xix. 2; the word also discovers th e necessity of
union with Christ, and the imputation of his righteousness, as the foundation of true holiness, I Cor. i. 30; together with the inevitable ruin of all who go on in their
trespasses, Ps. lxviii. 21, and all these powerfully set home,
by the Spirit, upon the conscience of the sinner.
Q. 9. In what consists [a true sense of sin?]
A. In a 1" 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 to him, Ps. ii. 4.
Q. 10. 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. 11. May there not be a sense of sin without this apprehension 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. 12. Why is the mercy of God said to be apprehended
[in Christ?]
A. Because though God is essentially merciful, yet his
mercy can have no egress towards any sinner of mankind, consistently with the honour of his justice and holiness, except through the obedience and satisfaction of
Christ, Ex. xxxiv. 6, 7.
Q. 13. What is it to apprehend the mercy of God in
Christ?
A. It is the same with faith, or believing; it being by
faith only, that we can lay hold upon his mercy, Ps. xiii. 5.
Q. 14. 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 repentance, Zech. xii. 10.
Q. 15. How does 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
inducements to repentance, Jer. iii. 14, Joel ii. 13; by
which 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 exercise true repentance, Acts
xi. 21: "And a great number believed, and turned unto
the ILord."
Q. 16. How may the precedency of faith be evinced from
the nature of repentance itself?
* Larger Catechism, Question 76.




160           OF REPEN'ANCE UNTO LIFE.
A. Repxntance is turning from sin unto God; but there
can be xo turning to God, but through Christ, John xiv. 6;
and iio conming to Christ except by faith, chap. vi. 35.
Q. 17. 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
intention, 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 to do it.
Q. 18. 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?
A. From  Acts xx. 21: Testifying —" repentance toward
God, and faith toward our Lord Jesus Christ:" where it
is obvious, trhat if faith toward our Lord Jesus Christ is not
the means of repentance toward God, that fhndamental
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. 19. 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
conjoined in the same promise, Zech. xii. 10: " They shall
look upon me whom they have pierced, and they shall
mourn for him."
Q. 20. 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. 21. 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.7
Q. 22. What is that [grief] which is an ingredient of
true repentance?
A. It is a real, inward and abiding sorrow for sin, as offensive and dishonouring to a holy and gracious God, Job
xl. 4, 5.
Q. 23. What is that [hatred] of sin, which accompanies
true repentance?
A. It is not only a loathing and abhorring of our sin, but
Tf ourselves, on account of it, Isa. vi. 5.
Q. 24. What are the qualities of this hatred i
A. It is universal, against all sin, Ps. cxix. 104; and ir
reconcilable to any known sin, Ps. ci. 3.




OF REPENTANCE UNTO LIFE.             161
Q2. 25. What is the formal nature of evangelical repent~ince, 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. 26. From what does the sinner turn in repentance 3
A. H-e turns from  sin, because 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. 27. 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. 28. How do they evidence that they turn from it in
their life and conversation 3
A. By resisting the outbreakings of sin, and all temptations to it, Ps. 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.
0Q. 29. How do they manifest their turning from sin in
h1eart and affection?
A. In as much as though sin cleaves to them, they do
not cleave to it, as formerly, but hate and loathe it, Ps.
cxix. 104, 113.
Q-. 30. To what does the sinner turn- in repentance?
A. He turns [unto God,] Hos. vi. 1: Come, and let us
return unto the Lord.
0Q. 31. 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. 32. 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,. 33. How is the sinner turned unto God first?
A. By the Spirit's working faith in him, whereby he receives and rests on Christ for salvation, of which remission of sin, and repentance, are a part, Acts v. 31.
Q. 34. In what does the sinner's turning to God consist'
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. 35. How does the returning sinner express his love
to God, as hlis Lord and Master 3
14*




L62           OF REPENTANCE UNTO LIFE.
A. By a voluntary choice of him as his only Lord, Hos.
ii. 7; and by looking upon his service as the greatest freedom and happiness, Ps. lxxxiv. 4.
Q. 36. How does lie testify his returning to his duty to
God, as his Lord and Master 3
A. By a [full purpose of, and endeavour after new obedience.]
Q. 37. What is the nature of this [purpose] of duty to
God, into which the true penitent enters?
A. It is a purpose or resolution to return to the practice
of every known duty, Ps. cxix. 106, and to spirituality in
it, Phil. iii. 3.
Q. 38. 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, Ps. cxix. 60: "I made
haste, and delayed not to keep thy commandments;" like
the prodigal, who says, I will arise, and go to my father;
and immediately he arose and went, Luke xv. 18, 20.
Q. 39. qWhat is the inseparable concomitant of this full
purpose in all true penitents l
A. An [endeavour after new obedience.]
4. 40. Why is a fall purpose of new obedience connected with an endeavour after it 1
A. Because purposes, without endeavours, are but like
blossoms without fruit, which can never prove one to be a
true penitent, Matt. xxi. 30.
Q. 41. Why called an [endeavour] after new obedience?
A. Because, though the penitent is sensible he cannot
perform this kind of obedience in his own strength, yet he
aims at it, and at no less than perfection in it, Phil. iii. 14:
" I press toward the mark, for the prize of the high calling
of God in Christ Jesus."
Q. 42. Why is the obedience which the true penitent
purposes 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. 43. What is the new principle from which this obedience flows!
A. A principle of faith, Rom. xiv. 23, and a principle of
love, John xiv. 15.
Q. 44. What are the new  motives by which this new
obedience is influenced 3
A. The grace of God, Tit. ii. I1, 12; and the love of
Christ, 2 Cor. v. 14, 15.
Q. 45. What are the motives by which men, in a natural
state, are influenced to duties?
A. The dictates of a natural conscience, Rom. ii. 15'
their own interest and reputation, Matt. vi. 5, a mercenary




OF REPENTANCE UNTO LIFE.           163
hope of heaven, Micah vi. 6, 7, or a slavish fear of hell,
Isa. xxxiii. 14.
Q. 46. 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. lxiv. 5; and
with the whole heart, Ps. cxix. 69.
Q. 47. What is the new end at which it aims?
A. The glory of God is the ultimate end of it, 1 Cor
x. 31.
Q. 48. What is the difference between legal and gospe\
repentance?
A. Legal repentance flows from a dread of God's wrath,
Matt. xxvii. 3, 5, 6; but gospel repentance from the faith
of his mercy, Ps. cxxx. 4; in legal repentance, the sinner
is taken up mostly with the fatal consequences of sin, Isa.
lxix.-9 —12; in gospel repentance, he is chiefly afected
with the evil nature of it, as contrary to the holy nature
and law of God, Luke xv. 21.
Q. 49. What are the motives that should produce repentance?
A. The command of God, Acts xvii. 30; the sufferings
of Christ, Zech. xii. 10; and the certain danger of impenitency, Luke xiii. 5.
Q. 50. WVhat are the evidences of true repentance?
A. The very same that are mentioned by the apostle, 2
Cor. vii. 11: 4 "For behold, the self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in
you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea,
what zeal; yea, what revenge!"
Q.. 51. 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. 52. Upon what ground will the true penitent clear
himself?
A. Only upon the ground of the surety righteousness
imputed to him, Isa. xlv. 24.
Q0. 53. What is the principal object of his indignation 
A. It is sin, as striking immediately against God, Ps. Ii.
4, compared with Ps. cxix. 104.
Q. 54. What is that fear, which is an evidence of true
repentance?
A. It is a filial and reverential fear of God, or a standing
in awe to offend him, Gen. xxxix. 9.
Q. 55. What is that vehement desire, with which a true
penitent is privileged 




164       OF CHRIST'S ORDINANCES IN GENERAL.
A. It is an earnest and ardent desire after conformity to
God, and fellowship with him, Ps. xxvii. 4.
Q. 56. What kind of zeal is it, that is evidential of gospel repentance?
A. It is zeal for the glory of God, and the interest of
Christ in the world, Ps. cxxxvii. 5, 6.
Q. 57. What is that revenge, which is competent to a
true penitent?
A. It is such a revenge against sin, as aims at its utter
r uin and extirpation, Rom. vii. 24.
Q. 58. In what respects is repentance necessary?
A. It is necessary in respect of the command of God,
Acts xvii. 30, and as evidential of the reality of faith, of
which it is the native fruit, and effect, Zech. xii. 10.
Q. 59. 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. 60. When should the Lord's people apply to him, for
the exercise of this grace of repentance, in a more especial and particular manner 1
A. After great fills, 2 Sam. xii. 13; when under severe
trials, or cdeep affliction, 2 Sam. xv. 26, 30; and when they
are to ask of God some singular favour or mercy, Dan.
ix. 8, compared with verses 18, 19.
Q. 61. By what means may the lively exercise of repentance be attained?
A. By looking on it as 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.
QUEST. 88. Wh7at are the outward  and orcdinary
means whereby Christ co2mmunticateth, to us the benefits of
redemgnption?
ANS. The outward and ordinary means whereby Christ
commulicateth 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 redemption?]
A. All the blessings of Christ's purchase, which may be
sutmmed tip in grace here, and glory hereafter, Ps. lxxxiv.
II.




OF CHRIST'S ORDINANCES IN GENERAL.      165
Q. 2. Who [communicateth] these benefits or blessings
to us'
A. [Christ] himself, who has theln wholly at his disposal, Luke xxii. 29: I appoint unto you a kingdom.
XQ. 3. How comes Christ to have the disposal of them
wholly in his hands?
A. By his Father's gift, John iii. 35: 1" The Father loveth
the Son, and hath given all things into his hand;" and by
his own purchase of them; hence called a purchased possession, Eph. i. 14.
Q. 4. What is it for Christ to communicate the benefits
of' redemption 3
A. It is not to give away the property of them from himself; hut 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. Does Christ communicate them in a mediate or
immediate way 
A. In a mediate way, through the intervention of ordinances, Eph. iv. 11-14.
Q. 6. What are the [ordinances] by which Christ cornm
municates 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 administering, and receiving the sacraments; church
government and discipline; the ministry and maintenance
thereof; religious fasting; swearing by the name of God,
and vowing unto him." *
Q. 7. Why are these called [/Tis] ordinances?
A. Because they are all of them instituted and prescribed
by him in his word, as the alone King and Head of his
church, to be observed in it to the end of the world, Matt.
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 l
A. No; for all such ordinances, having no higher sanction than the commandments of men, are declared to be
in vain, Matt. 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 mentioned 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.
* Larger Catechism, Quest. 108. See them all explained, on the Duties
required in the Second Commandment.




166       OF CHRIST'S ORDINANCES IN GENERAL.
Q. 10. What is the special usefulness of the [word] for
communicating the benefits of redemption 1
A. In the word these benefits are exhibited and offered
to sinners of mankind, as the ground of their faith, that,
believing 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 does to our faith, and are designed for
the confirmation of it, Rom. iv. 11.
Q. 12. What is the special usefulness of [prayer] for the
above purpose 3
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: " What things soever ye desire
when ye pray, believe that ye receive them, and ye shall
have them."
Q. 13. WVhy are the word, sacraments, and prayer, called'means,] by which Christ communicates to us the benefits
o, 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 3
A. To distinguish them from faith, repentance, and other
inward means; and particularly to distinguish them from
the 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, by which Christ communicates the benefits of
ri demption to sinners of mankind, Rom. x. 14-18. Ezek.:xxzvii. 28.
Q. 16. Are there any extraordinary means without the
word, by which Christ communicates the benefits of redemlption 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 concurrence with it, 2 Pet. i. 18, 19.
Q. 17. Are the ordinances, of themselves, effectual for
-ommunicating the benefits of redemption?
A. No; they are [made effectual], Rom. i. 16.
Q. 18. To whom are they made effectualn
A. To the [elect] only, Acts xiii. 48.
Q. 19. For what end are they made effectual to the elect 
A. For [salvation,l Hleb. x. 39




OF THE WORD MADE EFFECTUAL TO SALVATION.  167
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 fiull 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 satisfaction 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
ordinances to be the outward and ordinary means of aalvation?
A. We may from thence learn the difference between
the church militant, which sees but through a glass darkly,
and the church. triumphant, which sees face to face, 1 Cor.
xiii. 12.
QUEST. 8.o. /How is the word made efectual to salvation?
ANs. The Spirit of God maketh the reading, but espe.
cially the preaching of the word, an effectual means of
convincing and converting sinners, and of building them
up in holiness and comfort, through faith, unto salvation.
Q. 1. What is meant by [the word] in this answer?
A. The whole of divine revelation, contained in the
scriptures of the Old and New Testament.
Q. 2. What has God appointed with reference to his
word, that it may be effectual to salvation?
A. He has appointed [the reading,] John v. 39; but
especially 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 publicly to the congtregation?"
A. The meaning is not, as if there were an order of men
* Larger Catechism, Question. 156.




168          OF THE WORD IN PARTICULAR,
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 edlification of others, Neh. viii. 8: "So they read in the book
of the law of God distinctly, and gave the semise, and
caused them  (namely, the people,) to understand the
reading."
Q. 5. Why is the reading of the scriptures apart by ourselves necessary fbr every one?
A. Because the scriptures are a sword for defence, Eph.
vi. 17; a lamp for direction, Ps. cxix. 105; and food for
nourishment, Jer. xv. 16: in all which respects they are
necessary for every Christian travelling Zion-ward, 2 Tim.
iii. 16, 17.
Q. 6. May not the reading of the scriptures in our
families, 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. WThat is essentially requisite in order to capacitate the unlearned to read the scriptures?
A. That they be 1"translated out of the original into
vulgar languages, 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
reverend 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 themn, Luke
xxiv. 45." t
Q. 9. Why should we read the scriptures with a high
and reverend esteem of themln 
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 on
them, as containing the words of eternal lifb, 1 Thess.
ii. 13.
Q. II.'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 internal illumination.
which is necessary to a saving and experimental know
ledge of them, I 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." 
* Larger Catechism Quest. 156. t Ibid. Quest. 157. t Ibid. Quest. 158




AS MADE EFFECTUAL TO SALVATION.         1 6
(l. 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, I
Tilm. iii. 7: but likewise such as have a competent stock
of human literature, Tit. i. 9; and are, in the judgment of
charity, reputed to be pious and religious men, 2 Ti~m. i. 5.
Q. 14. What is it to be duly approved and called to that
office 1
A. It is not only to be approved by the presbytery, who
have the sole power of trying the ministerial qualifications,
and of ordination tc that office, I 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,
plainly, faithfully, wisely, zealously, and sincerely."*
Q. 16. What are we to understand by sound doctrineS
A. The whole system of divine truth, contained in the
holy scriptures, or evidently deducible from it; particularly whatever has the greatest tendency to depreciate self,
and to exalt Christ, who ought to be the main and leading
subject 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, 2
Tim. iv. 2:" t embracing every opportunity of doing good
to souls; and watching for them, as they that must give
account, Heb. xiii. 17.
Q. 18. What is it to preach plainly?
A. It is to essay it, " not in enticing words of man's wisdom, but in demonstration of the Spirit, and of power, I
Cor. ii. 4."T
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,) 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," 11 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 3
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." **
* Larger Catechism, Quest. 159.  t Ibid.  t Ibid.  O Ibid.
11 Ib;d.           ~1 Ibid.            **Ibid.
PART II -15.




170           OF THE WORD IN PARTICULAR,
Q. 23. Who is it that makes the reading and preaching
of the wrord effectual to salvation i.
A. [The Spirit of God,] 1 Cor. ii. 11: The things of God
knoweth no man, but the Spirit of God.
Q. 24. How does he make them effectual?
A. By accompanying them with his divine power upon
the soul, Rom. i. 16.
Q. 25. Of what is it that the Spirit of God makes the
reading and preaching of the word an effectual means?
A. He makes them an effectual means [of convincing
and converting sinners, and of buildillng them up in holiness and comfbrt, through faith, unto salvation.]
Q. 26. Does 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 means?
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." *
Q. 28. May not people be more edified in reading good
sermons at home, than in hearing firom the pulpit, such as
are not perhaps, so well digested 1
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
hearinig the word preached: because it pleases "God, by
the foolishness of preaching, to save them that believe," 1
Cor. i. 21; and " faith cometh by hearing," Rom. x. 17.
Q. 29. What use does the Spirit make of the reading,
but especially of the preaching of the word, with reference
to [sinners] in a natural state?
A. He malkes use of them  as an effectual means of
[convincing and converting] them, I Cor. xiv. 24. Acts
xxvi. 18.
Q. 30. What does the Spirit convince sinners of by the
word?
A. Of their sin and misery.t
Q. 31. 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, Rom. iii. 20
-- By the law is the knowledge of sin."
* See Acts ii. 37, vi. 7.  t Part I. On Effectual Calling.




AS 1MADE EFFECTUAL TO SALVATION.        171
Q. 32. What of sin does the Spirit convince sinners by
the law?
A. Both of the nature and desert of sin.
Q. 33. In w.hat consists the nature of sin?
A. In the want of' confbrmity to, and transgression of,
the law of God.*
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.t
Q. 35. How does the Spirit convince men effectually, by
the word, that they are sinners'l
A. By convincing them, from  it, that they are unbelievers, John xvi. 8, 9: He [the Spirit] will reprove [or convince] the world of sin, because they believe not on me,
says our Lord.
Q. 36. What influence has a conviction of unbelief, upon
convincing a person that he is indeed a sinner 3
A. WTere a person once convinced, that unbelief is a
rejection of the only method of salvation, devised in infinite wisdom, or treating of God's unspeakable gift, offered
in the word, with the utmost contempt, he could not but
conclude himself; on this account, to be the greatest of sinners, and that he deserved the severest of punishments,
Heb. x. 29.
Q. 37. How does the Spirit make the word an effectual
means of con verting sinners 1
A. By making use of it to open their eyes, and to turn
thein 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 1
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 hearts; 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
God in Christ, as the immediate effect of the real and
supernatural change, that is wrought in regeneration, Jer.
iii. 21.
Q. 40. Is there any difference between conversion and
regeneration.
A. They are as inseparably conjoined, as the effect is to
its cause. Regeneration, or the formation of the new
creature (in which we are wholly passive,) is the cause;
and conversion, or the motion of the soul to God, is the
effect, which infallibly follows, Hlos. vi. 2.
Q. 41. Cannot man be the author of his own regenera.
tion?
* Part I On sin in general.  t See above, O n the desert of sin.




172          OF THE WORD IN PAR'TICULAR,
A. No: he can neither prepare himself for it, nor co-op.
erate with God in it.
Q. 42. Why can he not prepare himself for it?
A. Because the carnal mind is enmity against God, and
remains so until regenerating grace take 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 concur with God in it, any more than Lazarus in
the grave could concur in his own resurrection, till the
powerful voice of Christ infused life and strength into him.
Q. 44. What would be the consequence if man could cooperate with God in regeneration?
A. The consequence would be, that God would not be
a~ 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 alone can be the author of them'
A. They are called a creation, Eph. ii. 10, and a resurrection, 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 imagination of the thoughts of his heart being only evil continutally, Gen. vi. 5.
Q. 47. Why called a resurrection?
A. Because it is God only "who quickeneth the dead,
and calleth things which be not, as though they were,"
Rom. iv. 17.
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 means, in the hand of the Spirit
of God to that end, John vi. 63.
Q. 49. What is the efficacy of the word, in the work of
conversion, compared to in scripture?
A. It is compared to a fire, to a hammer, Jer. xxiii. 29;
to rain, Deut. xxxii. 2; and to light, Ps. 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. As a hammer breaketh the rock in pieces, (Jer. xxiii.
29,) and thus fits it ibr the building; so the Spirit of God,




AS MADE EFFECTUAL TO SALVATION.          173
by the word, breaks the hard heart of man, and fits it fbr
being built on the foundation God has laid in Zion, Prov.
xvi. 1.
Q. 52. Why compared to rain 1
A. Because as the rain falls irresistibly, so there is no
witthstanding the efficacy of the word in the hand of the
Spirit, Isa. Iv. 11.
Q. 53. WVhy compared to light?
A. Because as light discovers things that were indiscernible in the dark; so the Spirit, by the word, discovers the latent wickedness of the heart, 1 Cor. xiv 25,
and the rmatchless glory and excellency of Christ, as?}bCtalnuel, God with us, John xvi. 14.
Q. 54. WVhat use does the Spirit make of the reading,
but especially the pireaching of the word, with reference
to sai2its, who are brought into a state of grace?
A. He makes use of it as an effectual means [of building 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 TGod?
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'l
A. It is necessary to clear our title; but our title itself
can be founded only in our union with Christ, and the imputation 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 gradually carried on towards perfection until death,
Prov. iv. 18.
Q. 58. How does the Spirit make the reading and preaching of the word, an effectual means of building up the saints
in holiness 1
A. By giving them, in the glass of the word, such clear
and repeated discoveries of the glory of Christ, as to transform them more and more into the same image with him,
2 Cor. iii. 18.
Q. 59. How does he, by means of these ordinances, build
them up in [comfobrt?]
A. By conveying with power to their souls, the great
and precious promises, which contain all the grounds of
real and lasting conmfort, Gal. iii. 29, and iv. 28.
* See Part I. On Sanctification, Quest 45.
15'




174      OF THE MANNER OF READING THE WORD.
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 3
A. It rests upon God's faithful word for the promotion of
both, Ps. cxxxviii. 8: "The Lord will perfect that which
concerneth me."
Q. 62. To 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, I Cor. iii. 6.
QUEST. 90. How is the word to be read ancd heardl, that
it may become effectial to salvation?
ANs. 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 has God enjoined upon us, in order to our
reading and hearing his word in a right manner?
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] to the reading and hearing
of the word?
A. It is to make the reading and hearing of it the main
business of our life; to have it mostly at heart, because
the word contains " that good part which shall not be taken
away," Luke x. 42.
Q. 3. How ought we to attend to, or set about the reading and hearing of the word?
A. [With diligence, preparation, and prayer.]
Q. 4. What do you understand by attending to tile word
Twith diligence?]
A. A careful observing and embracing every seasonable




OF THE MANNER OF READING THE WORD.        175
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 3
A. We should consider, that the word has the authority
of God stamped upon it, 2 Tim. iii. 16; that it is he himself
who speaks to us in it, Heb. xii. 25; that it is his ordinance
for our salvation, John v. 39; and will be the savour either
of life or death to us, 2 Cor. ii. 16.
Q. 6. Why is [prayer] requisite for reading and hearing
the word in a right manner 3
A. Because as it is God alonei and none else, who can
dispose our hearts for the right performance of those religious exercises, so he ought always to be addressed and
supplicated for that end, Ps. cxix. 18.
Q. 7. What should we pray for, when setting about the
reading and hearing of the word 3
A. That it may be "the power of God unto our salvation," Rom. i. 16; or an effectual means in his hand for
convincing, converting, and edifying our souls, John vi. 63.
Q. 8. What is our immediate duty, when we are actually
engaged in reading or hearing of the word?
A. Our immediate duty, in that case, is to [receive it.]
Q. 9. What is it to receive the word l
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 of it, called a receiving it 
A. Because we can reap no real benefit to our souls, by
the offer and exhibition of all the blessings that are brought
nigh to us in it, unless we receive them as God's free gift
to us, John iii. 27.
Q. 11. How are we to receive the word, and all the good
that is in it?
A. [With faith and love.]
Q. 12. When is the word received [with faith,] in time
of reading and hearing of it? 
A. When there is an application of it to the soul in par
ticular, in a suitableness to the state and case of the per
son, and the nature of the word, whether in a way o,
promise, Lam. iii. 24, or threatening, Ps. cxix. 120.
Q. 13. How may a person know if he receives the wore
with faith?
A. By the quickening, Ps. 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
tove, Gal. v. 6



176    OF THE SACRAMENTS AS EFFECTUAL MEANS.
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 in it; so as to esteem theim
more than thousands of gold and silver, Ps. 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.]
Q0. 17. What do you understand by the heart, where the
word should be laid up 3
A. The soul, with all its faculties, Prov. xxiii. 26; the
understanding, 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, Ps.
cxix. 127; that we keep it with the utmost care, ver. 11;
and that we resolve to use it in all the future exigencies 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, Ps. 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, Ps. cxix. 5.
Q. 20. For what end should we lay up the word in our,iearts 3
A. That we may [practise it in our lives.]
Q. 21. W~hat 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, Ps. cxix. 105.
Q. 22. lWhat does the right manner of reading and
hearing of the word teach us?
A. That the bare outward performance of duty will not!oe acceptable to God, unless the heart is engaged in it, Isa.
xxix. 13.
QUEST. 91. fl-ow  do the sacramezts become efiectaal
vzeans of salvation?
ANS. The sacraments become effectual means of salvaLion, not from any virtue in them, or in hin, thiat doth administer them; but only by the blessing of Christ, and the
working of his Spirit, in them that by faith receive them.




OF THE SACRAMENTS AS EFFECTUAL MIEAYS.    177
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, I Thess. ii. 13.
Q. 2. What is the meaning of these words, in the answer
[not firom any virtue in theme ]
A. The meaning is, Ihat the sacraments have not any
virtue 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 power, in themselves, to confer grace?
A. The Papists, who affirm, that the sacraments of the
New Testament are the true, proper, and immediate causes
of grace; and that the efficacy of them flows from the
sacramental 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 inffillibly connected with the external use of them: but it is obvious from scripture, that after Simon Magus was baptized,
lihe remained still in the gall of bitterness, and bond of iniquity, 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?]
A. It is so said in opposition to the Papists, who maintain, that the efficacy of the sacraments depends upon the
intention 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 3
A. If the efficacy of the sacraments depended upon the
intention of the administrator, then there could be no certainty 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
efficacy and virtue?
A. [Only] from [the blessing of Christ, and the working
of his Spirit.]
Q. S. What do you understand by [the blessing of
Christ?]
A. That divine power and life, with which he is pleased
to accompany the sacraments and other ordinances; and




1         78      OF THE NATURE OF
without which they would be utterly ineffectual, Rom.
i. 16.
Q3. 9. %T~What is [the working of his Spirit,] which is necessary to make the sacralments effectual means of salva.
tion3 
A. Not only the planting of grace in the soul at first, but
the drawing of it out into suitable exercise on all sacramnental occasions, Zech. iv. 6.
Q. 10. Why is the wiorking of the Spirit necessary to
the efficacy of the sacraments 3
A. Because we are utterly impotent of ourselves for
any thing that is spiritually good, John xv. 5.
Q. 1I. In whom are the sacraments [by the blessing of
Christ, and the working of his 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 teaches us, that our whole dependencee for the
blessing, whether upen ourselves, when we partake of the
sacrament of the supper, or upon our children, when we
are sponsors 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 therefore our 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 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."
QUJEST. 92. What is a sacrament?
ANs. A sacrament is a holy ordinance instituted by
Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and
applied to believers.




SACRAMENTS IN GENERAL.              179
Q. 1. From whence is the word [sacrament] derived 
A. It is of Latin origin, 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. I-How is it used by the church?
A. Not only to signify sonmething that is sacred, but
likewise 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. WVhy is a sacrament called [a holy ordinance?]
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, I 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
the sole power and authority to institute sacraments and
other ordinances in it, 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, Matt. iii. 11. 1
Pet. iii. 21." *
Q. 8. What are the outward [signs] in sacraments 
A. They are the sacramental elements, and the sacramental actions; but chiefly the elements, because it is
about these that the sacramental actions are exercised.
Q. 9. Why called [sensible] signs?
A. Because they are obvious to the outward senses of
seeing, tasting, feeling, &c.
Q. 10. What kind of signs are sensible signs in a sacrament?
A. They are not natural, nor merely speculative, but
voluntary and practical signs.
Q. II11. 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
hoiy ordinance, but when sacramentally used.
Q. 12. Why are they practical, and not merely speculative signs?
* Larger Catechism, Quest. 163.




180               OF THE NATURE OF
A. Because they are designed not only to represent the
spiritual grace signified by them; but likewise to seal ancn
apply the same.
Q(. 13. Why are the signs in a sacrament called vcl'untary signs?
A. Because they depend entirely upon the divine institution to make them signs; yet so as there is some analogy or resemblance between 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 to them, Matt. xxviii. 19. 1 Cor. xi. 23 —25.
Q. 15. What do the words of institution imply or contain in them?
A. They contain, "together with a precept authorizing
the use" of them, "a promise of benefit to the worthy receivers, Matt. 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 called [the new
covenant?]
A. Because it is always to remain in its prime and vigour, without the least change or alteration; for that which
decayeth 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
of it, which may be summed up in grace here, and glory
hereafter, Ps. lxxxiv.  1.
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.
12; whoever has Christ, has all things along with him;
"all are yours, and ye are Christ's," I 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 1
A. The design of them is, that Christ and his benefits
may be [represented, sealed, and applied] by them.
Q. 21. Why are Christ and his benefits said to be represented 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
* Confession of Faith, chap xxvii. ~ 3.




SACRAMEN'TS IN GENERA...            181
nenefits are confirmed to the believer, even as a seal is a
confirmation of a bond or deed, Rom. iv. 1I.
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 communicated, conveyed, and made over to the worthy receiver, I
Cor. xi. 24: " Take, eat; this is my body, which is broken
for you."
Q. 24. To whom do the sacramental signs represent,
sea], and apply Christ and his benefits l
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. In what consists the form of a sacrament?
A. In "a spiritual relation, 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 C(hrist'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 sicns, (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
random, signify nothing; but when this is done in a regular manner, according to the forms of law, to give a proprietor possession of his lands, from whence these symbols
were taken, it is of great importance to corroborate his
right: so bread and wine in the sacrament, are of little
value in themselves abstractly considered; yet when received in faith, as the instituted memorials of the death of
Christ, by which his testament was ratified and sealed, the
believer's right to all the blessings of his purchase is by it
most comfortably confirmed, 1 Cor. xi. 24: "This is my
body, which is broken for you."
Q. 30. Are the sacraments necessary for the confirma
tion of the word X
A. No; the word being of divine and infallible authority,
needs no confirmation without itself: but they are necessary on oir account, for helping our infirmity, and confirming and strengthening our faith, Rom. iv. 11I.
* Confession of Faith, chap. xxvii. i 2.  t Ibid.
PART II-16




182       OP THE N'UMBER OF THE SA..& TAM1ENTS.
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 difference 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 to the sacra
ments I
A. They "that are within the covenant of grace, Rom
xv. 8." f
Q. 34. Who are to be reckoned within the covenant of
grace, in the sight of mlen?
A. They who "profess their faith in Christ, and obedience to him, Acts ii. 38;" and "infants descending fromri
parents, 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." t
Q. 35. What may wNe learn from the nature of the sacraments 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 with one another, 1 Cor. xii. 13.
QUEST. 93. WTh7at are the sacrazents of the NVew  Testamnenzt?
ANs. The sacraments of the New Testament are, baptism and the Lord's supper.
Q. 1. What were the ordinary sacraments under the
Old Testament 3
A. They were two: circumcision and the passover.
Q. 2. When was circumcision first instituted 3
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, verse 26, 27.
* Confession of Faith, chap. xxvii. ~ 1.
Lt araer Catechism, Question 162.      $ Ibid. Q, 166.




OF THE NUMtBER OF THE SACRAMENTS.        183
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. WVhat was the spiritual meaning of this sacramental ceremony l
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
solemnn virtual engagemnent 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, Ex. chapter 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 first-born
with death, in every house or family of the Egyptians, Ex.
xii. 27.
Q. 8. On what accoant 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 ]intels and side posts of their doors, as a signal to the destroying angel to pass over them, Ex. 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
sinner, 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, Er
xii. 5; it was to be slain, verse 6; it was to be roasted wMith
fire, verse 9; and it was to be eaten, and that wholly and
entirely, verse 10.
Q. 11. Why was it necessary that the passover-lamr,
should 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 wvithout spot, 1 Pet. i. 19.
Q. 12. WVhy must the lamb be slain, or killeud by blood
shedding'
A. To denote, that the death of Christ was necessary,




.84       OF THE NUMBER C Il rHE SACRAMENTS.
for satisfying justice, and reconciling us to Ged, Luke
xxiv. 26: "1Ought not Christ to have suffered 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. ] 0: " It pleased the Lord to bruise him;"
Rom. viii. 32, "God spared not his own Son."
Q. 14. Why 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 redemnption," I Cor. i. 30.
Q. 15. Why were all the families of Israel to eat the
passover, at one and the same time'! Ex. 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
in which it was slain? ver. 6, 8.
A. To signify, that Christ ought to be applied and
appropriated by faith speedily, without delay: Behold,
nowv is the accepted time, 2 Cor. vi. 2.
Q. 17. "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 Lot d'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?
A. By no means; for "the sacraments of the Old Testament, in regard of the spiritual things thereby signified
and exhibited, were, for substance, the same with those of
the New, I Cor. x. 1-5."'t
Q. 20. In what 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 clearness and perspicuity?
Larger Catechism, Q. 164.  t Confessiov of Faith, chap. xxvy E 6




OF THE NATURE OF BAPTISrM.           185
A. The words annexed to the outward signs in the
sacraments of the New Testament, make the things signified appear vastly more plain and[ perspicuous, than in the
sacraments of the Old.
Q. 22. What other sacraments do the Papists add to
baptism and the Lord's supper? 
A. They boldly venture to add other five; namely, con
firmation, penance, orders, 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, 1 Cor. iv. 1." *
QUEST. 94. TH7hat is baptisnz?
ANS. 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 covenant 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 Greek origin, and properly signifies a washing,
sprinkling, or pouring out, in order to cleansing, Mark. i.
8: " I indeed baptize you with water, but he shall baptize
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, and my blessing upon
thine offspring."
Q. 2. Who is the author 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 tie
gave his apostles that solemn  charge, Matt. xxviii. 19:
"Go ye, therefore, and teach all nations, baptizing them in
~ Confession of Fahith, chap. xxvii. r 5.
16 *




136          OF T HE NATURE OF BAPTISM.
the name of the Father, and of the Son, and of the Ho y
Ghost."
Q. 4. Was not baptism used before that time?
A. It was used long before by the Jews, in receiving
their proselytes, but not by 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 between them;
for both of them had the same visible sign, and the same
blessings signified by it. 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;
tbut the baptism of the apostles was mostly after Christ
had suffered, and had entered into his glory.
Q. 8. How did they differ as to the obj6cts of administration 3
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, Matt. xxviii. 19.
Q. 9. Why did Christ, who had no need of it, condescend to be baptized by John 1
A. He gives the reason himself; It becometh us, says
he, to fulfil all righteousness, Matt. iii. 15.
Q. 10. Did Christ himself baptize any?
A. No: "Jesus himself baptized not, but his disciples,"
John iv. 2.
Q. 11. 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 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, were so, not
merely as spoken or uttered from his lips, but as accompanied with his own almighty power, Luke v. 17.
Q. 12. What is the visible sign, or outward element in
baptism?
A. Only [water,] pure and unmixed, Acts x. 4'7.
Q.. 13. 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." *
~ Confession of Faith, chap. xxviii. ~ 3.




OF TIlE N  FURE OF BAi TIS1M.      187
Q. 14. How does 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
baptism by the apostles in this manner; particularly when
three thousand were baptized by them, Acts ii. 41, water
must have been sprinkled upon them, as 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 dipped into; or that they went abroad in quest of
some river for that purpose; it is much more reasonable
to infer, that in both the above instances, they were baptized by sprinkling. The same may be said of Paul's baptism, Acts ix. 18; and of the baptism of Cornelius and his
firiends, Acts x. 47, 48.
Q. 15. 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, Ex. x. 29.
Q. 16. What is signified by water in baptism 
A. The cleansing virtue of the blood of Christ, Rev. i.
5, and Spirit of Christ, Tit. iii. 5.
Q. 17. What is the difference between cleansing by the
blood, and cleansing by the Spirit, of Christ?
A. The blood of Christ cleanseth meritoriously, 1 John
i. 7; the Spirit of Christ efficaciously, Ezek. xxxvi. 27. Fy
the former, the guilt of sin is, at once, taken away in justification; by the latter, the blot and stain of it is gradually carried off in sanctification.
Q. 18. What is signified by sprinkling of water upon
the body?
A. The application of the blood of Christ to the soul, by
the Spirit of God, Tit. iii. 5, 6.
Q. 19. What is the analogy, or resemblance, between
the sign in baptism, and the thing signified?
A. Water makes clean, what before was foul; so the
blood and Spirit of Christ purify friom the guilt and pollution of sin, Zech. xiii. 1: water is open and free to all; so
Christ and his benefits are freely offeried to all the hearers
of' the gospel, Rev. xxii. 17.
Q. 20. In whose name are we baptized?
A. [In the name of the Father, and of the Son, and of
the Holy Ghost,] Matt. xxviii. 19.
Q. 21. What is it to be baptized in the name of the Father, 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 Fathei,




188          OF THIE NATURE OF BAPTISM
the Son, and the Holy Ghost, as our God and portion foi
ever, Isa. xliv. 5.
Q. 22. 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 engaged 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."
Q0. 23. What is included in our being, by baptism, solemnly dedicated and devoted to the Father, Son, and Holy
Ghost, as our God and portion for ever?
A. It includes a solemn profession, that these three
adorable persons have the sole right to all our religious
worship, Ps. v. 7; that all our hope of salvation is firom
them, Ps. lxii. 1, 5, and that we should be wholly and for
ever the Lord's, Ps. xlviii. 14.
Q. 24. 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, Matt. 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. 25. 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
Master; and therefore, when any are said to be baptized
in the name of the Lord Jesus, it is not designed by this
to notify to us in what form of words they were baptized;
but only that they were baptized by the authority of Christ,
who appointed this sacrament; and to faith in him, and
communion with him.
Q. 26. 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;
annd likewise setting forth the authority that a minister,
lawfully called, has to dispense this sacrament; such as,:'I baptize thee, in the name," &c.*
Q. 27. What are the ends and uses of baptism?
A. They are to [signify and seal our ingrafting into
Thrist, and partaking of the benefits of the covenant of
grace.]
* See the Directory for Public Worship, on the head of Baptism.




OF THE NATURE OF BAPTISM.            1.39
Q. 28. What is it to signify and seal [our ingrafting in! s
Christ!]
A. It is to signify and seal our union with him, and con
seq uently the imputation of his righteousness to us, Gal
iii. 27:'" As many of you as have been baptized into Christ
have put on C.hrist."
Q. 29. What are the [benefits of the covenant of grace,i
the partaking of which is signified and sealed in baptism 3
A. They are " remission of sins by the blood of Christ;
regeneration by his a;pirit, adoption, and resurrection unto
everlastingr life." *
Q. 30. WVhat 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." 1Q. 31. What is included in our engagement to be the
Lord's 1
A. That we shall be his " wholly and only.":
Q. 32. What is it to be his wholly X
A. It is to be his, in all that we are, soul, spirit, and
body, I Cor. vi. 19, 20; and in all that we have, whether
gifts, graces, or worldly comforts, 1 Chron. xxix. 14.
Q. 33. What is it to be the Lord's only 3
A. It is to be his in opposition to all his rivals and competitors, every one of whom  we profess to renounce in
baptism, Hos. xiv. 8.
Q. 34. Who are these rivals and competitors with God,
whom we profess to renounce in baptism?
A. They are sin, Rom. vi. 6, Satan, Acts xxvi. 18, and
the world, John xvii. 14.
Q. 35. Does baptism make or constitute persons churchmembers 3
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. 36. Why must they be church-members before they
are baptized'!
A. Because the seals of the covenant can never be applied 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. 37. Why then do our Confession,i and Larger Catechism,11 saV that "the parties baptized are solemnly admitted into the visible church?"
~ Larger Catechism, Quest. 163. See all these explained, Part I. Oi
justification, sanctification, adoption, and resurrection.
t Larger Catechismr. Q. 16i5.    Ibid.  ~ Chap. xxviii. ~ 3.
II Larger Catechism, Q. 165.




190           OF THE NATURE OP BAPTISM.
A. Because there is a vast difference between making a
person a church-member, who was none before; and the
solemnity 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 thus have our membership
solemnly sealed to us: " For by one Spirit we are all baptized into one body," 1 Cor. xii. 13.
Q. 38. Is it warrantable to call the baptizing of any, the
Christening of them?
A. No: because this is an encouraging of the superstitious 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. 39. What are the extremes about the necessity of
baptism?
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. 40. What is the doctrine of our Confession of Faith,
on this head?
A. That 1" although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated and saved without it; or that all who are baptized
are undoubtedly regenerated." *
Q. 41. In what consists the greatness of the sin of contemning and slighting this ordinance?
A. It consists in despising an express and positive institution of Christ, appointed to be administered in his church
to the end of the world, Matt. xxviii. 19, 20; and in slighting all the great and glorious benefits and privileges signified and sealed by it, Luke vii. 30.
Q. 42. How does it appear that grace and salvation are
not inseparably annexed to baptism?
A. From  the instance of Abraham, who had the righteousness of faith before he was circumcised, Rom. iv. II;
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. 43. How does the scripture evince, that all who are
baptized are not regenerated and saved?
A. From the instance of Simon Map'us, who was hap
tized, and yet, after baptism, remained in the gall of bitterness, and in the bond of iniquity,t Acts viii. 13, 23.
ConfCer ion of Faith, chap. xxviii.  5.   t Ibid.




OF THE SUBJECTS OF BAPTISM.',]
Q. 44. Does baptism give a right to covenant-blessings;
or, is it only a declarati ve sign and seal of them.
A. It is only a declarative sign and seal of them, as circumcision was, Rom. iv. 11.
Q. 45. What, then, gives a right?
A. The promise of the covenant, which is endorsed to
the children, as Nwell as to the parents, Acts ii. 39: "The
promise is unto you, and to your children."
Q. 46. Is baptism designed to make the covenant more
sure, or our faith stronger?
A. It is designed only to make our faith stronger; for
the sureness of the covenant flows fiom the faithfulness of
God, which is inviolable and unchangeable, Ps. lxxxix. 33,
34. Isa. liv. 10.
Q. 47. In what consists the efficacy of baptism?
A. It consists in sealing and ratifying the right to covenant blessings, which persons have from  the promise, so
infallibly, that they shall certainly be put in possession of
them, Eph. v. 25, 26. For, according to the doctrine of
our Confession, " 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 Cod's own will, in his
appointed time." *
Q. 48. Is baptism efficacious at the time of 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 has
fixed it; for the wind bloweth where it listeth, &c. John
iii. 8.
Q. 49. What may we learn from the nature of baptism l
A. The infinite goodness of God, in appointing an initiating ordinance, irreversibly sealing all the blessings of
the covenant to the elect seed, Gen. xvii. 7.
QUEST. 95. To wzhom is ba2ptismn to be aclrninistered?
ANS. 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 hin: 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 1" may be dispensed
by any, but by a minister of the word, lawfully ordained."I
* Confession of Faith, chap. xxviii. ~ 6. t Ibid. t Ibid. chap. xxvii. I 4




192           a;,k'-tR r.'-,WJE rS OF BAPTISM.
Q. 2. How do ys,  proae, that ordination by presbyters
is lawful and valid, without a diocesan bishop?
A. From express scripture testimony, asserting the validity of ordiaation to the tministry, by the laying on of the
hands of the Presbyt-e'y, I Tim. iv. 14.
Q. 3. Why should ministers lawfully ordained, and no
other persons whatsoever, dispense the sacraments of the
Newv Testamnent I
A. Because they only are the stewards of the mysteries
of God, I Cor. iv. 1; and have the sole commission and
authority from Christ to preach and baptize, Matt. xxviii.
19: Go ye, therefore, and teach7- all nations, bacptizivg,
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
t.he supper, and his apostles, afterwards, according to his
example, prayed for the divine blessing to attend the dispensation of that solemn ordinance, I Cor. xi. 24; and
therefore, by parity of reasoning, ministers ought to pray,
and the people to join in it, for the same blessing upon the
administration of the sacrament of baptism.
Q. 5. Oug'ht not teaching, or preaching of the word, to
go before baptism?
A. Yes; because our Lord has joined them together,
Matt. xxviii. 19: " Go ye, therefore, and teach all nations,
baptizing them," &c. And accordingly it was the uniform
practice of the apostles to preach when they baptized,
Acts ii. 38, 41; viii. 35, 38, and xvi. 32, 33.
Q. 6. Is naming of children necessary at baptism?
A. No; baptism  dispensed by sprinkling of water, together with the words of institution, is every way valid
and complete, though the person baptized is not named
at all.
Q. 7. But was not the naming of children, at circumcision, an ancient practice among the Je7s? Luke i. 59.
A. It was so; and the names of children may be published at baptism still, provided it is not looked upon as
essential 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 should be removed by death
before such a regular opportunity can be had?
* See Act X. Assembly, 1690.




OF THE SUBJECTS OF BAPTISM.           193
A. Then the parents may comfort themselves in thit
that they were neither guilty of an unnecessary delay, nor
of contemning the ordinance; and that, in these circumstances, the want of it cannot harm the child, 2 Sam. xii.
18, 23.
Q. 10. With what frame and disposition of mind ought
this sacramrent 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 in it.
Q. 11. How often is baptism to be administered to any
person?
A. But once only, Acts xix. 4, 5.
Q. 12. Why but once only 3
A. Because when our ingrafting into Christ (which is the
comprehensive benefit signified and sealed in baptism)
once takes place, it is never repeated, but remains firm
and inviolable 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 art
out of the visible church.]
Q. 14. Whom do you understand by those [that are a it
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 of it, Eph. ii. 12.
Q. 16. May infidels in no event be baptized?
A. Yes, they may, so soon as [they profess their faith in
Cirist, and obedience to him.]
Q. 17. What is it to [profess faith in Christ?]
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?]
A. It is to yield an external subjection to all the ordinances and institutions of Christ, Acts ii. 46.
Q. 19. Whom does 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 profession) 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 3]
A. They " are all such as profess the true religion, and
their children." *
* Larger Catechism, Quest. 62.
PART I.-17




WI 9         OF THE SUBJECTS OF BAPTISM.
Q. 22. What are we to understand by the true re igion!
A. We are to understand by it the whole of those doctrines deduced from the holy scriptures, which are con
tained in our Confession of' Faith, and Catechismts, as
agreeing, in the main, with the Confessions of other re
formed churches, 2 Tim. i. 13: "Hold fast the fbrm 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, Ps. cxix.
1, 5. Rom. x. 10.
Q. 24. Is a hare 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, including them in the same covenant with
their parents; as in the promise made to Abraham, Gen.
xvii. 7: "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 including the seed in
the same covenant with the parents have a respect only tc
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 wel.
as to the Jews; and, at the same time, that it is the foundation 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 the Lord our God shall call."
Q. 27. How does it appear from the 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 qof, 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 does it appear, that this promise is the foundation of church-membership, and consequently of baptism 
A. It appears from this, that the apostle enforces his exhortation 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, and the seal of which they themselves were to




OF THE SUBJECTS OF BAPTISM.I        195
receive in their baptism; Repent, says he, and( be baptized;
-for the promise is unto you and to your children.
Q. 29. To what promise does the apostle here point?
A. He points at the promise made to Abraham, Gen.
xvii. 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 3
A. The seal of circumcision, ver. 10: 1" This is my covenant, which ye shall keep between me and you; —Every,ian-child among you shall be circumcised."  And ver.
12: 1" 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 1
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 received 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, where.
in also ye are risen with him."
Q. 33. How does 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 was outward in the flesh, as 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, Mwere not
admitted 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
ilncreased and enlarged, Isa. liv. 2, 3.
Q. 35. Hlow can infants be baptized, when they are in.




i96          OF THE SUBJECTS OF BAPTISM
capable of making a profession of their faith, which seems
to be required in order to baptism 1 Acts viii. 37.
A. An explicit or formal profession of faith, is required
only 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 firom their mother's womb,
Luke i. 15; and, consequently, by grace capable of regeneration, pardon, and eternal life; wherefore the sign and
seal of these blessings ought not to be withheld.
Q. 37. How are children of professing parents designated 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. 14: " The unbelieving husband is
sanctified by the wife; and the unbelieving wife is sanctified by the husband; else were your children unclean, but
now are they holy."
Q. 38. What holiness is here meant 
A. Federal holiness, or being admitted to church membership, 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 be infidels, are as lawfully begotten as those of
professing Christians.
Q. 40. How does federal holiness entitle an infant to
baptism?
A. Federal holiness necessarily supposes a being within the covenant, in virtue of the credible profession of the
parent; and, consequently, a right to the initiatory seal
of it.
Q. 41. Is there any express precept in the New Testa.
ment for baptizing the infants of visible believers?
A. The privilege of the infant seed of visible church
members, having been settled ever since Abraham's time,
and never reversed, there was no need of any more than
the general precept, "Go and baptize," Matt. xxviii. 19.
Q. 42. Why is there need of no precept more express
than this general one?
A. Because the infants' privilege of being assumed into
the same covenant with their parents, is declared to be
continued in New Testament times, Acts ii, 39: "The
promise is unto you, and to your children."




OF THE LORD'S SUPPER.             197
Q. 43. Have we any scripture example for infant baptismn I
A. Yes: the apostles baptized whole households or
families at once; such as the household of Lydia, Acts xvi.
15; all the jailor's family, ver. 33; and the household of
Stephanas, 1 C'or. 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 persons in them; only, since they baptized the whole, it may
be inferred that there were some infants, or young ones,
among them.
Q. 45. " How is our baptism to be improved by us 1"
A. o "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, our falling
short of, and walking contrary to our engagements; —and
by endeavouring 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. 1" All our life long, especially in the time of temptation, and when we are present at the administration of it
to others." i
---
QUEST. 96. What is the Lord's stupper?
ANs. 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. VWhy is this sacrament compared to a [supper?]
A. Because it was instituted immediately after eating
the passover, (Matt. xxvi. 26,) which was always at night,
Ex. xii. 6, 8.
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 is highly requisite it should he so.
Q. 3. Why was it highly requisite that the Lord Jesus
sheo-ld be the sole author of this holy ordinance?
*:Larger Catechism, Question 167.   t Ibid.




Ills            OF ITHE LORD S SUPPER.
A. Because all the grace that is held forth in it, is trea.
sured up wholly in him; and is conveyed and applied by
him to 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, Matt. 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.
mient 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,
Matt. 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 substitution of 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 received?
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, Matt. xxvi. 20, 26.
Q. 9. From whence did the practice of kneeling at the
sacrament take its rise 1
A. From the church of Rome, who maintain that the
consecrated 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. 11. What sort of bread and wine is proper to be used 3
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?
A. Certainly it ought; fobr our Lord gave both elements
to his disciples; and the apostle appoints both the elements
to be dispensed to communicants, I Cor. xi. 28: "Let a
man examine himself, and so let him eat of that bread, an(d
drink of that cup."  And therefore the withholding of the




OF THE LORD' S SUPPER.            199
cup from the people, as is done by the church of Rome, is
both sacrilegious and impious.
Q. 13. What is signified by the bread and the wine? 
A. The [body] and [blood] of Christ, i 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
accomplishment of our redemption, John vi. 51: " The
bread that I will give is my flesh, which I will give for the
life of the world."
Q. 15. What is the analogy, or resemblance, between
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
fulness of Christ, are a fi.ll and satisfying feast for the refi-eshment 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. Who are the administrators of this sacrament?
A. Christ himself was the first administrator of it; and
after him, ministers of the word, lawfully called and set
apart to that office.
Q. 19. WVhat were the actions of Christ, the first administrator, which ministers are to imitate, 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 the
communicants.
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 in it 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 and blood; and likewise, by his example, has warrant.
ed 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.




200              OP THE LORD'S SUPPER.
A. Because so inconceivably great was his love to lost
sinners of mankind, that he was thankful he had all their
debt to pay, Ps. xl. 7, 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, Ps.
xxii. 14, 15, and the necessity of them, as the channel, in
which 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? Matt. xxvi. 26, 27.
A. It intimates, that Christ is the free gift of God to sinners of mankind, for salvation and eternal lifB, John iii. 16
QO. 25. What are the sacramental actions of the partak
ers in this sacrament, included in their [receiving] ofi 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, 1" 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
endorsement of the promise, to every one that hears the
gospel: For the promise, says the apostle Peter, is unto
you, (that is, unto every one of you,) 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,] I
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 the sacrament, that
we believe his death, in our room, to have been most acceptable to God, Eph. v. 2; and that we acquiesce in it,
together with his obedience, as the sole ground of our
hope of salvation, Rom. iv. 25.
Q. 30. How does it appear, that his death, in our room,
was most acceptable to 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.




OF THE LORD'S SUPPER.             201
3, and are convinced that the meritorious obedience unto
death of the Son of God as our Surety, is the sole pay
Iient of the debt we owed to law and justice, Jer. xxiii. 6'
"This is his name whereby he shall be called,'The Lord
our,rig.hteol'sness."
Q. 32. WVhy has Christ appointed this sacrament to be
observed in remembrance of him, Luke xxii. 19: " Thii
do in remembrance of me 3"
A. Because though his incarnation and satisfaction are
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, Ps. cvi. 13: "Trhey soon
forgat his works."
Q. 33. What is it about the death of Christ which we
ought to remember in this sacrament 1
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 recorded of him in scripture, I 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 atonement,
Job xxxiii. 24.
Q. 36. /Vhat is it to remember the sufficiency of it?
A. It is to believe that it is infinitely valuable; and,
therefore, 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 mpanner should we show forth and remember the death of Christ in this sacrament 1
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.
iv. 25, so " God raised him up from the dead, and gave hini
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
Gool'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" &c.




202             Oft THE LORD'S SUPPER.
Q. 40. Why mournfully?
A. Because our sins were the procuring cause of' his
sufferings, Isa. liii. 5, 6: " He was wounded for oar transgressions, 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 does it appear that the death of Christ should
be frequently remembered in the supp, r?
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 I
A. None are worthy receivers of this sacrament, but
true believers; and even they, in order to their partaking
worthily 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 have nothing of their own of which they can
boast; but because they are united to Christ, and have all
that grace from him, which enables them to partake in a
suitable and becoming 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
Olood, with all his benefits.]
Q. 49. What is it to be partakers of Christ's body and
blood'
* Maarg. Hath made the iniquities of us all to meet in hirm.




OF THE LORD'S SUPPER.             203
A. It is to be entertained, in the sacranment upon all that
was transacted upon the person of Christ, as God-man,
Mediator: this being the only proper and suitable food of
the soul, John vi. 51, 53.
Q. 50. In wlhat respect is it, that the worthy receivers
are not made partakers of his body and blood 3
A. They are not made partakers [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 substance 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 superstitions, yea, of gross idolatries." f
Q. 53. How is it repugnant to scripture?
A. The scripture expressly affirms, that Christ gave the
very same bread and cup to his disciples, after consecration, that he had taken into his hands before, Matt. 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 to which, 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 in divers places at one
and the 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 does 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 between them cease. Besides, the sacrament
being a commemoration of what was done and suffered
* Confession of Faith, chap. xxix. ~ 6.  t Ibid.




(204            OF THE LORD'S SUPPER.
in the human nature of Christ, it supposes his body to be
absent, whereas transubstantiation supposes it present.
Q. 56. How is it the cause of manifold superstitions and
gross idolatries?
A. In as much as strange and surprising effects are
ascribed to the host, or consecrated wafer, even when not
used sacramentally; and the alleged change of the bread
lnd wine, into the substance of Christ's body and blood
in the sacrament, is the very pretence, why they pay reli.
gious 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 substance 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 consubstantiation takes it for granted, that two bodies may be together in the very same 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 sacrifice for the remission of sins 1
A. No: there is in it "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 does our Confession say, that Christ's once
offering up of himself was done by himnself?
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.
Q. 61. What does our Confession of Faith affirm concerning this Popish " 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, but spiritually, present to the faith
of believers in'that ordinance, as the elements themselves
are to their outward senses, 1 Cor. xi. 29." t
Q. 63. If Christ be really present in the sacrament only
* Confession of Faith, chap. xxix. ~ 2.   t Ibid.   1 Ibid. Q 7.




OF THE LORD'S SUPPER.             205
in a spiritual sense, and not corporally, why does he say
of the bread, This is my body'
A. The plain and obvious meaning is, This bread is the
sign or symbol of my body: so that the words are to be
understood 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 contradiction, 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
nmany other scripture expressions.
Q. 65. Since thie worthy receivers are not made partakers of Christ's body and blood after a corporal and carnal manner, 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 righteousness, [with all his benefits,] to. themselves, Ps. 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 comprehensive ones; namely, an ample indemnity of all sin, Micah
vii. 19; an unquestionable security for the progress of
sanctification, Job xvii. 9; and an undoubted title to eternal life, John x. 23.
0Q. 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.
Q(. 69. Why are worthy receivers said to be made
partakers 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 of it is, [their spiritual nourishment, and growth in grace.]
Q. 71. What does [their spiritual nourishment] imply
in it?
A. That this sacrame it is not a converting, but a nourishing ordinance.
PA RT 11-18




206           OF TIlE WVORTHY RECEIVING
Q. 72. What does 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 ill
grace be discerned?
A. If there is a more enlarged desire after the sincere
milk of the word, 1 Pet. ii. 2; if there is more living by
faith, and not by sense, 2 Cor. v. 7; and if there is more
inward opposition to sin, Ps. lxvi. 18, and outward tenderness in the walk, Ps. xxxix. 1.
QUEST. 97. What is requirecl to the worthy receiving
of the Lord's salpper?
ANS. 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 fiath
to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judg.
ment to themselves.
Q. 1. What preparatory duty is here required of those
that would partake of the Lord's supper 3
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. WVhat is it for persons to [examine themselves?]
A. It is to make a strict inquiry into. and to pass an impartial judgment upon their spiritual state and firame, by
the rule of the word, Ps. lxxvii. 6, and cxix. 105.
Q. 3. What is the best and most successful way of
essaying this duty?
A. It is to put it into the hand of the Spirit of God to
manage it for us, Ps. cxxxix. 23, 24: "Search me, O God,
and know my heart," &c.
Q. 4. Why is self-examination necessary before receiving
the Lord's supper 3
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 participation 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,




OF THE LORD S SUPPER.             207:
without exception, whether they think themselves gracious
or graceless.
Q. 6. Why should a gracious-man examine himselfl
A. Because " there is not a just man upon earth, that
doeth good and sinneth not," Eccl. vii. 20.
Q. 7. Why should they, who think they are graceless,
examine themselves 1
A. Because " they that be whole need not a physician,
but they that are sick," Matt. ix. 12. They thus come tc
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 venture to
partake of 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 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. Ii. What are they to try or examine about their
[knowledge?]
A. If they have a competent measure of it; and if the
measure they have, be of a saving kind.
QO. 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 understanding of the person,
offices, and righteousness of Christ; of the fulness, free
dom, arid stability of the covenant of grace; of the nature
use, and end, of the sacrament of the supper; and like.
wise 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 sacrament?
A. It is to view the meritorious atonement, made by the
Son of God in our nature, through the symbols of bread
and wine, which are designed to signify and repi esent the
same.
Q. 15. Who are they who are guilty of not discerning
the Lord's body a
A. They who rest in partaking of the outward elements;




208           OF THE WORTHY RECEIVING
without a firm belief of the mysteries that are wrapped 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, fiom his fulness, all
that spiritual good which is exhibited to us in the promise,
John i. 16.
Q0. 19. What is it of Christ that faith feeds upon in the
qacrament?
A. It feeds upon all those discoveries of him that are
made in the word; such as, his person, offices, mediatorial
character, 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 appetizing nature, whetting the spiritual appetite after more
and more of him, Isa. xxvi. 8, 9; it 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 1
A. Without repentance there can be no mourning for
sin, which is an inseparable concomitant of faith's looking
to, or improving a crucified Sa-viour 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?
A. It is true and genuine, if we are grieved for sin as it
is offensive to God, Ps. li. 4; if we are forsaking, and turning from it both in heart and life, Hos. xiv. I; and, particularly, if we are deeply affected with the sin of unbelief,
John xvi. 9.
Q0. 23. WVVhat 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 I will manifest myself to him."
Q. 24. How may we know if our love to Christ be sin.
zere and unfeigned 1




OF THE LORD'S SUPPER.             209
A. If it put us upon essaying the most difficult duties he
may call us to, Ps. xxiii. 4; if it engage us to put a favovurable construction upon the afflicting providences we
meet with in our lot, Heb. xii. 10, and if we love his members out of love to himself, or because they are begotten
of him, I John v. 1.
Q. 25. Whiy 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, 2 Tim.
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
every duty, and 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 acceptance,
Isa. xlv. 24.
Q. 27. What risk do they run who omit to examine
themselves 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 consciousness of the need that we stand in of Christ, as "of God
made unto us wisdom, righteousness, sanctification, and
redemption," 1 Cor. i. 30.
Q. 29. What danger do they incur who thus come unworthily?
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.
Q. 31. To what [judgment] do they render themselves
obnoxious'
A. To temporal judgments, or afflictions of various
kinds, in the 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 fromn ini(quity:" in that
18*




210            OF "HE WORTHY RECEIVING
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 his-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 inteest in Christ; and, at the same
time, is active and diligeht in the use of all the ordinary
means, in which Christ is usually to be found, Song iii.
1-5.
Q. 34. " May any who profess their faith, and desire to
come to the Lord's supper, be kept from it I"
A. "Such as are found to be ignorant or scandalous,
notwithstanding 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
reformation." t
Q. 35. Why ought the ignorant to be keDt back'?
A. Because they cannot discern the Lord's body, nor
comprehend the end and design of this sacrament; and,
therefore, 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, I Cor. x. 21.
Q. 37. " What is required of them that receive the sacrament of the Lord's supper, in the time of the administration of it?"
A. " It is required of them, that they-heedfully 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 thirsting after Christ, feeding on him by faith-and
in renewing 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, through faith unto
salvation, I Pet. i. 5.
* Larger Catechism, Quest. 172.   t Ibid. Q. 173.   t Ibid. Q. 174.




OF THE LORD'S SUPPER.'211
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, Ps. 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
received 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 continuance of it, watch against relapses, fulfil their vows,
and encourage themselves to a frequent attendance on
that ordinance." *
Q. 41. What is it to fulfil our vows?
A. It is to set about the practice of all commanded duty,
according to our engagements, Ps. cxvi. 16, 18; and at the
same time depend upon the grace and furniture that is in
Christ Jesus for the right perfbrmance of it, 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 preparation for, 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." t
Q. 43. What if they have failed in their preparation for,
and carriage at the sacrament?
A. Then " they are to be humbled, and attend upon it
afterward, with more care and diligence." t
Q. 44. " Wherein do the sacraments of baptism and the
Lord's supper agree 1"
A. " In that the author of both is God; the spiritual part
of both is Christ and his benefits; both are seals of the
same covenant; —and to be continued in the church of
Christ until his second coming." d
Q. 45. In what do they differ?
A. In that baptism is to be administered but once, with
water, to be a sign and seal of our regeneration and ingrafting 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 spi.
ritual nourishment 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." 1I
* Larger Catechism, Question 175.  t Ibid.  I Ibid
6 Ibid. Quest. 176i.            II Ibid. 177.




212           OF THE NATURE OF PRAYER.
QUEST. 98. TWhat is prazer?
ANs. Prayer is an offering up of our desires to God
for things agreeable to his will, in the name of Christ
with confession of our sins, and thankful 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." *
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."f
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 included, 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 3
A. Not at all: for from eternity he knew all the thoughts
that ever should pass through our minds in time, Ps.
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
obtain what we know and believe he is willing to confer,
I John v. 14: 1" This is the confidence that we have in him,
that if we ask any thing according to his will, he heareth us."
Q. 7. What are the several parts of prayer mentioned
in this answer?
A. They are these three; petition, confession, and thanksgiving.
Q. 8. In which of these does prayer properly consistI
A. In petition, or supplication.' Larger Catechism, Quest. 179.       t Ibid.




OF THIE NATURE OF PRAYER.           213
Q. 9. How does the answer describe our petitions, or
suppjlications?
A. It describes them to be [an offering up of our desires
to God.]
QO. 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
nme."
Q. 11. Why must there be [an offering up] of our desires to God!
A. Because prayers are spiritual sacrifices, I 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
desire after that, with the want of' which we are no way
affected; for, "the full soul loatheth a honey comb," Prov.
xxvii. 7.
Q. 13. For what [things] ought we to offer up our desires to God 1
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 3
A. Not upon his secret, but his revealed will, Deult.
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
agreeable 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.
Q. 17. May we ask temporal mercies at the hand of
God 3
A. Yes: because they are promised, so far as we have
any real need of them, Ps. 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, Matt.
vi. 33: " Seek yefirst the kingdom of God, and his rights
eousness, 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




214            OF THE NAe'URE OF PRAYER.
righteousness imputed, as the foundation of it, 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 ncame 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 3" *
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."t
Q. 25. Is there any other Mediator but Christ, in whose
name we may approach to God 1
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!"ll
Q. 28. 2" For whom are we to prayl?"
A. "For the whole church of Christ upon earth; for
m-agistrates, and ministers; for ourselves, our brethren;
yea, our enemies; and for all sorts of' men living, or that
ihall live hereafter."~T
Q. 29. For what are we to pray, 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 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," verse 13.
Q. 30. For what should we pray with reference to
magistrates 1
* Larger Catechism, Quest. 180.  t Ibid.  t Ibid. Q 181.  MIbid.
II Larger Catechism, Quest. 182.  T Ibid. Q. 183.




OF THE NATURE OF PRAYER.          215
A. That they may not be " a terror to good works, but,o 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. For what should we pray in behalf of ministers?
A. That they may not shun to declare to their hearers
the whole counsel of God, Acts xx. 27; and that they may
" watch for their souls, as they that must give account,"
Heb. xiii. 17.
Q. 32. Can we be hearty in praying for others, if we
neglect 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 for whom we are to pray?
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. For what are we to pray in behalf of our enemies?
A. That their hearts may be changed, their tempers
softened, that however they have treated us, they may be
made Christ's friends, and partakers of eternal salvation
through him, Matt. 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 Antichrist, 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 inter.
est may be propagated and advanced in the world, until
his second coming, Ps. cii. 18. John xvii. 20.
Q. 37. For whom are we not to pray?
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?
A. Because at death the state of every man and woman
Is unalterably fixed, Luke xvi. 22, 27.
Q. 39. I-ow may those be known, who have sinned the
sin unto death?
A. By their rejection of the gospel which they once professed to embrace; by their malice and envy against Christ,
and the way of salvation through him; by their treating
*Larger Catechism, Quest. 183.




216            OF THE NATURE OF PRAY]S.
the convincing evidences of Christianity, and th peculial
doctrines of it, 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, (Matt. xii. 31, 32;) in regard it is a wilful and blasphemous opposition to the testimony 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 welfare of the church, our own or others' good, but not for
any thing that is unlawful." f
Q. 42. " How are we to pray."
A. " We are to pray-with understanding, faith, sincerity, fervency, love, and perseverance." t
Q. 43. What is it to pray with understanding?
A. It is to have some knowledge of God, who is the
object of prayer, Ps. lxv. 2; of our own necessities, which
are the subject-matter of it, Ps. Ix. 11; and of the promises,
which are our encouragement in it, Num. xiv. 17-19.
Q,. 44. What is it to pray in faith 3
A. It is to believe that we receive the promised blessings
we ask, because he has said, 1 "What things soever ye desire, when ye pray, believe that ye receive them, and ye
shall have them," Matt. 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, Ps. xvii. 1; " O Lord, attend
unto my cry; give ear unto my prayer, that goeth not out
of feigned lips."
Q. 46. What is that love to God, which should be exercised in prayer!
A. It is an ardent desire of his presence, Ps. xxvii. 9;
and an unfeigned delight in him, as the most amiable and
soul-satisfying object, Ps. lxxiii. 25.
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 discouragements, and not to give over, though we have not a
speedy answer or return, Matt. xv. 22-29.
Q. 48. Is there any difference between praying with
perseverance, and praying always, or without ceasing 3 1
Thess. v. 17.
A. The difference may lie in this, that to pray with per* See a further account of the sin against the Holy Ghost, Part I. On
tie head of Sin in General.
i Larger Catechism, Quest. 184.     t Ibid. Quest. 185.




OF THE NAT'I'RE OF PRAYER.          217
severance, is not to become 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, Ps. lxxiii. 23, and not
to neglect the seasons of prayer, as they recur, Ps. lxi. 2.
Q. 49. What are the several kinds ot prayer mentioned
in scripture?
A. Thev 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,
Matt. vi. 6: " But thou, when thou prayest, enter into thy
closet; and when thou hast shut thy door, pray to thy Fathler 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, Ps. 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, Ps. xxxv. 10.
Q. 52. May there not be secret prayer even in company
with others?
A. Yes; there may be what is ordinarily called ejaculatory prayer.
Q. 5.3. 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 we engage in this kind of prayer 3
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. With what success have these ejaculatory breathings of the soul met?
A. They have met with very quick and happy returns,
as in the instance of Moses, who, in the midst of the people's murmuring at the Red Sea, despatched his desires to
heaven, in some short ejaculation, to which the Lord gave
a present return, Ex. 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 wit1h
the Hagarites, I Chron. v. 20: " 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, Ps. lxxiii. 23. It is
also a mean to repel sudden temptations, 2 C(or. xii. 8, 9;
and to dispose the heart for a more solemn performance of
PART II.-19




21:8          OF THE NATURE OF PRAYER,
the stated duties of prayer and praise in the season of
tllen, Ps. xlii. verses 6th and 8th compared.
Q. 57. What is private prayer 3
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 3
A. Into family,* and social prayer.
Q. 59. What is social prayer 3
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 mutually agree among themselves, Mal. iii. 16.
Q. 60. What is public prayer?
A. It is the solemn worshipping of God by the chuf4Jh,
in her public assemblies, in which 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 uttered 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 3
A. It is highly requisite, in order to this, that there be
close attention without wandering, Acts ii. 42: "And they
continued steadfastly in —prayers;" that there be a lively
-faith, without doubting, James i. 6; and a series of ejaculation concurring with the words of God that may be
spoken, I Chron. xvi. 36.
Q. 64. VWhat is the second pparl 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 does the confession of sin necessarily
suppose?
A. It supposes guilt, and deserved punishment on ao
count of it, Ezra ix. 13.
* About family craver, see on the head Of Sanctifv;'lg the Sabbath.




OF THE NATURE OF PRAYER.             219
67. 67. Why is confession of sin necessary in praye
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, Ps. xxv.  1.
4. 63. 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, Ps. ii.
4; and that we may be humbled, and disposed to receive
undeserved favours with gratitude, Ps. 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.]
(. 71. Are prayer and thanksgiving joined together in
scripture?
A. Yes; Ps. 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 to us, I Tim. vi. 17.
Q. 75. For what mercies ought we to be thankful?
A. Both for temporal and spiritual; common and special
mercies, Ps. cxlv. 9.
Q. 76. What is the best evidence of thankfulness to God
for his mercies of any kindS
A. It is to be thankful for Christ, his unspeakable gift, 2
Cor. ix. 15.
Q. 77. When ought we to make thankful acknowledgment to God for his mercies?
A. At all times, and on all occasions; there being no
condition of life, but what has some mixture of mercy
in it, Job xi. 6. Ps. ci. I.
Q. 78. Is there ground of thankfulness under afflictions
or chastisements?
A. " Though no chastening for the present-be joyous,
out grievous; nevertheless" it is ground of thankfulness,
if " afterward it yieldeth the peaceable fruit of righteousness," and " be for our profit, and that we may be partakers of his holiness," Heb. xii. 10, 11.
Q. 79. Why ought prayer to be joined with a thanl-ful
acknowledgment of God's mercies?




220            OP DIRECTION IN PRAYER.
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 wve may ask for the
future, 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 importunity in prayer, and yet have attained to a holy submission
to the will of' God, as to the particular we were asking, it
is a good evidence that he has heard the voice of our supplication, 1 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 to
prayer'
A. This may be known both firoml the manner, and from
the time, in which mercies are received.
Q. 82. How may it appear from the manner in which
mercies are received, that they are in answer to our
prayers?
A. It may be known by these two signs; namely, if the
mercy be granted speedily and unexpectedly, Isa. 1xv. 24;
and 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
mercies 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 importunate 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 does the Lord delay mercies, which he designs afterwards to confer?
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.
QUF,ST. 99. What rule hath God given for our direc.
tion in prayer?
ANS. The whole word of God is of use to direct us in
prayer; but the special rule of direction, is that form of
w.rayer which Christ taught his disciples, commonly called
The Lord's?prayr.




OF DIRECTION IN PRAYER.            221
- Q.. 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. 11; and of his own sins and wants,
Rev. iii. 1'7.
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 direction 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 the 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 of' 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 in which we
live, from running into the same snares, and thus exposing 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
religion, or chain of divine truth'; without some knowledge of which, 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 Eph.
ii. 18: " Through him (that is, through Christ,) we have
access by one Spirit unto the Father."
Q. 7. Of what use are the offices of Christ, for our direction in prayer?
A. They are of use to us 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 com
plete redemption, as being all the three in one person, J
Cor. i. 30.
Q_ 8. Of what use are the promises for this end?
A. They contain the very matter of prayer; and tise
pleading of them by faith, as also the right manner in
which the duty should be performed, James i. 6.' Confession of Faith, chap. i. O 7
o9'




2212            OF DIRECTION IN PRAYER.
Q. 9. TWhat is [the special rule of direction] for the duty
of prayer!
A. It is [that form of prayer which Christ taught his disg
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 petitionary part of prayer is so comprehensively and methodically laid down, as in the Lord's prayer.
Q. 1i. Could Christ use this prayer for himself?
A. No; he could not put up the fifth petition, 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
answer to their request, Luke xi. I: "Lord, teach us to
priay, as John also taught his disciples."
Q. 13. 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, Matt. vi. 9: " After this manner pray ye."
Q. 14. What is the difference between a form and a pattern 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 the
suppliant 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." *
Q. 16 How does it appear, that this prayer is not designed for a form to the precise words of which Christ's
disciples and followers are to be tied strictly down, in all
after ages?
A. This plainly appears, firom its not containing express.
ly 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 expressly contained in the Lord's prayerS
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.
* Larger Catechism, Quest. 187.




OF DIRECTION IN PRAYER.           223
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
included in the Lord's prayer.
A. When we pray, Hallowed be thy name, we, ofconsequence, make a thankful acknowledgment of all those
known instances, in which God's name has been glorified;
and when we pray, Give us this day our daily bread, we
acknowledge the bounty of his providence, 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 between them,
as to the sense or matter of the prayer; yet there is some
difference 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, 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
manner 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?
A. Matthew has it; Luke leaves it out.
Q. 26. W~hat is the argument fiom 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 very same 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 severl  prayers of theirs are recorded
in the New Testament, ye( 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.




224'    OF THE PREFACE OF THE LORD S'PRAYER.
A. No more can be intended by this expression in Luke,
When ye pray, say, than what is meant in the paralel]
place, Matt. vi. 9: iafter 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 knowledge, till they acquire some insight in the princi
ples of religion; and then they ought to be laid aslp-, and
extemporary prayer practised and improved.
Q. 30. But may not they, who are weak in knowledge,
read sound forms as their prayers to God 3
A. No; they ought to repeat them, because the committing of 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 unwarrantable 3
A. Because the case and circumstances of the church in
general, and every member of it, in particular, are so exceedingly various, that it is impossible any set form can
correspond to them. Moreover, the continued practice of
a set form, as it encourages sloth, so is an overlooking 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 does the Lord's prayer
consist?"
A. The Lord's prayer consists of three parts, a " preface, petitions, and a conclusion." *
QUEST. 100. What doth the preface of the Lord's
prayer teach, ts?
ANS. The preface of the Lord's prayer (which is, Our
Father which art in heaven.,) teacheth us, to draw near to
God with all holy reverence and confidence, as children
to a Father, able and ready to help us; and that we should
pray with and for others.
Q. 1. In what words is the [preface] of the Lord's pray.
er contained?
* Larger Catechism, Quest. 188.




OF THE PREFACE OF THE LORD'S PRAYER.      22a
A. It is contained in these words, [Our Father which art
in heaven.]
Q. 2. WV hat is the end and design of this preface?
A. It is to give us a directory how to invoke or address
the true object of all religious worship.
Q. 3. What is it to invoke 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
suitableness to the nature of the duty in which we are engaged: as in I Kings viii. 23. Dan. ix. 4.
Q. 4. Whom do we invoke, or call upon, when we ad
dress the [Fathier.]
A. We invoke the Three-one God; because though
each person of the Trinity be the object of worship, 2 Cor.
xiii. 14; yet when any of these adorable personr is ad.
dressed, we are, in our minds, to include the other two;
in as much as the very same divine nature and essence is
in them all, I Chron. xxix. 10.
Q. 5. Why are we directed to address the Three-one God
as a Father 3
A. To teach us, that the object of true and acceptable
worship is a reconciled God, Ps. cxxx. 4.
Q. 6. In what respect is.God called a Father, with refer.
ence 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, Mal. ii. 10.
Q. 8. To whom is he a Father in respect of external
covenant 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?
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 war
rantably cry to God, My Father, according to Jer. iii. 4 
A. No doubt but it is their duty to do so, upon the ca,
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
invoke God in prayer, by the title of Father?
A. We are hereby taught, [to draw near to God-as
children to a Father.]
Q. 12. In what manner should God's children draw near
to him as their Father!




OF THE PREFACE OF THE LORD S PRAYER.
A. [With all holy reverence and confidence.]
Q. 13. Why called [holy reverence l]
A. To distinguish it from  that dutiful regard and re.
spect which children owe to their parents by the dictates
of nature's light.
Q. 14. In what 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 dispositions," * becoming that relation, Isa. lxiv. 9.
Q. 15. What are these other child-like dispositions, which
accompany the reverence with which God's children approach him.
A. Among others, there are patience under his rebukes,
Mic. vii. 9; obedience to his commands, Acts ix. 6; and a
fervent zeal for his honour and glory, Mal. 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
readiness to help them?
A. From his all-sufficiency, Luke xi. 13, and boundless
liberality, Ps. lxxxiv. 11, as laid out in the promise for
their benefit.
Q. 18. What help does 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.
c Q. 19. Why are we directed to address our Father [in
heaven?]
A. To teach us to draw near to him with "heavenly affections, Lam. iii. 41, and due apprehension of his sovereign power, majesty, and gracious condescension, Isa.
Ixiii. 15, 16." 
Q. 20. TWhat does the consideration of his being in heaven
more particularly teach us?:A. It teaches 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, James i. 1'7, because they are in heavenly
places, Eph. i. 3.
Q. 22. W\hy are our blessings said to be in heavenly
places 3
A. Because their original is from thence, and there will
the full erjoynment of them at last be, Ps. xvi. 11.
Q. 23. dWhat does the consideration of God's being in
heaven teach us, with reference to the manner i-n which
w, oumght to address him for our blessings 1
* Larger Catechism, Quest. 189.        t Ibid.




OF THE FIRST PETITION.             227
A. It teaches 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 fe w."
Q. 24. To whom does the relative pronoun [our,] in the
preface, refer?
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, Ps. lxxxix. 26: He shall cry
unto me, Thou art mny Father.
Q. 27. WVhat do these words, our Father, import, as they
have a respect to 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 sympathy with them before God, as sincerely and ingenuously,
as wk- would do with reference to ourselves, were we in
the same circumstances, Ps. xxxv. 13.
Q. 30. Who are these [others] for whom we should pray?
A. We should pray for all men, I Tim. ii. 1; yea, for
them which despitefully use us and persecute us, Matt. v.
44; but especially for all saints, Eph. vi. 18.
Q. 31. Why have all the saints a special claim to our
prayers?
A. Because they are the special favourites of heaven,
John xv. 9, and therefore the very butt of the keenest resentment of hell, 1 Pet. v. 8.
QUEST. 101. What do we pray for in the first pe
tition?
ANS. In the first petition, (which is, Hallowed be thy




- 228            OP THIE FIRST PETITION.
niame,) we pray, That God would enable us, and others, t,
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 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 first three bear a more immediate respect to
God; and the last three to ourselves.
Q. 4. What are we taught by this order of ranking the
petitions?
A. We are thus 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 to it, Matt. vi. 33.
Q. 5. Which is the first of these petitions?
A. It is in these words, [Hallowed be thy name.]
Q. 6. What is signified by the [name] of God in this
petition 1
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
glorified: 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?
A. We mean, that he would be pleased daily to demonstrate 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 to me, and before all the people will I be glorified," Lev. x. 3.
Q. 11. Where does he thus demonstrate the glory of his
own name?
A. In his word; and by his works both of creation and
providence, particularly by the glorious device of redemp
tion.




b'6 THE FIRST PETITION.           229
Q. 12. What do we acknowledge, when we pray that
God would enable us and others to glorify him?
A. We thus acknowledge " the utter inability and indisposition 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 to this, it is requisite that we diligently attend to the several ways, by which 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 perfections'!
A. When we think or speak of them with becoming
reverence, 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, Ps. lxxxiv.
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 apprehend and admire his eternal power
and Godhead, as shining in it, 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, Ps. 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 salvation, 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 thus, in effect, pray, that the earth may be fill
of the knowledge of the Lord, as the waters cover the sea,
Isa. xi. 9; that so from the uttermost parts of the earth
may be heard songs, even glory to the righteous, chap.
xxiv. 16.
Q. 21. What are those things we should pray God would
prevent and remove, that his name may be glorified?
A. Wie should pray, " that he would prevent and remove
atheism, ignorance, idolatry, and whatever is dishonourable to him." t
* Larger Catechism, Quest. 190.        t Ibid.
PAR   II-20




230            C F THE SECOND PETIT ION.
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 does 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 to it, Isa. xl]iii. 20.
Q. 24. What are these seemlingly 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 does he bring a revenue of glory to himself out of persecutions 3
A. By overruling them to the furtherance of the gospel,
Acts xi. 19- 21.
Q. 26. How does he bring glory to himself out of the
falls of believers?
A. By overruling their falls and miscarriages, in such a
manner, as that they are thus made more humble, watchful, and circumspect, for the future, Ps. li. 3
QUEST. 102. What do we pray for in tie second 2petition?
ANS. In the second petition, (which is, Thy kingdcom
come,) we pray, That Satan's kingdom may be destroyed;
and that the kingdom  of grace may be advanced, ourselves and others brought into it, and kept in it; and that
the kingdom of glory may be hastened.
Q. 1. How many fold is God's [kingdom] in this world?
A. Twofold; namely, his general, essential, or providential kingdom; and his special kingdom.
Q.. 2.   hat 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, Ps. 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
the rest of the world, Ps. 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, Ps. ii. 6.
Q. 5. How is this kingdom, as committed into his hands,
usually called?




OF THE SECOND PETITION.           231
A. His mediatory, or donative kingdom.
Q. 6. Why called his mediatory kingdom?
A. Because he holds it as Mediator, Luke xxii. 29.
Q. 7. Why called his donative kingdom X
A. Because it is given him of the Father as a reward of
his meritorious obedience and sufferings, Matt. 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. For what are we directed to pray 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 acknowledged by the children of men, Ps. lxxxiii. 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 agreeably 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 consummated, or in perfection.
Q. 14. How may the kingdom of grace in this world be
vie wed?
A. Either as to outward dispensation, or inward opera
tion.
Q. 15. What is it as to outward dispensation?
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?]




232           OF THE SECOND PETITION.
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. I8. What do we pray for with reference to the king.
dom of grace, when we say, Thy kingdom come?
A. We do not pray that it may be erected as a new
thing in the world, but that it may be [advanced] in it.
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 in it, and will have it to 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 iup in those parts of the world where
it is not at present?
A. To be sure it is; for we should piray, " That the word
of the Lord may have free course and be glorified," 2
Thess. iii. 1; and that the earth may " be full 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. For what should we pray as pre-requisite to the
advancing of the kingdom of grace?
A. In order to this, we should pray, [That Satan's kingdomr may be destroyed.]
Q. 22. What is the meaning of the name Satan?
A. It is a HIebrew word, signifying an adversary; as,
indeed, the devil is an implacable adversary, burning with
hatred and enmity both against God, and therefore called
his enemy, Matt. xiii. 25, and against man, I 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
mankind 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.
Q. 25. Do they not voluntarily subject themsL,ves 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?




OF THE SECOND PETITION             233
A. The heart of every man and woman by nature, Eph.
ii. 2.
Q. 27. What is the foundation and bulwark of this king.
dom?
A.,Sin, both original and actual, Eph. ii. 3.
Q. 28. For what should we pray, 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
succeed in the soul, except upon the ruins of batan's in.
terest 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 in it.
Q. 31. When may the kingdom of grace be said to be
[advanced?]
A. When [ourselves and others are brought into it, and
kept in it.]
Q. 32. How are we and others [brought] into this kingdo011 
A. By the gracious influences of the Spirit of God,
accompanying the dispensation of the gospel with irresistible power, Ps. cx. 2, 3.
(. 33. How are we and others [kept in it?]
A. By continued emanations of grace out of the filness
of Christ, by which the principle of grace is quickened,
strengrthened, and preserved, Hos. xiv. 5.
Q. 34. For what should we pray, as the means of bringing 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. For what should we pray as means of being kept
in it'!
A. That the same ordinances may be effectual to the
" confirming, comfbrting, and building up of those that are
already converted." t
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," i Pet. i. 5.
Q. 37. Whly then should we pray to be kept in it 
A. Because perseverance, being a promised privilege,
should, on that account, be prayed for, Ps. cxix. 28
"Strengthen thoui mne, according to thy word."
Larger Catechism, Quest. 191.             t Ibid,
20




234             OF THE rHIRD PETITION.
Q. 38. What security have the saints that they shall be
kept in this kingdomn 
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. 95 —27; the prevalency of his intercession,
John xvii. 24; and the inhabitation of his Spirit, Rom, viii.
I 1, fbr 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. In what wil; the [glory] of this kingdom consist?
A. In a perfect conformity to, and the immediate and
uninterrupted vision and fruition of God through all eternity, 1 John iii. 2.
Q. 41. When will the kingdom of glory come in the full
manifestation of it?
A. At the second coming of Christ to judgment, Matt.
xxv. 31, 34.
Q. 42. For what are we to pray, 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 I
A. No; we wish t no sooner; but only express our
ardent " desire to depart, and to be with Christ; which is
far better" than to be here always, 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.
QUEST. 103 What do we pray for in the third petitio;z?
ANs. 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 both able and willing to know,
obey, and submit to his will in all things, as the angels
do in heaven.




OF THE THIRD PETITION.             235
Q. I. How many f0ld is the [will] of God.'
A. Tweo./ld; his will of purpose, or disposing will; and
nis will of' precept, or revealed will.
Q. 2. What is his will of' purpose, or disposing will?
A. It is what he himself purposes 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 designated?
A. It is termed his wfill of providence, because he infal
libly brings it about, or accomplishes it, in the course of
his adorable providence, Ps. cxxxv. 6.
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, Matt. xxvi. 39: "O 0 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, "6 Thy will be done," for what do
we pray with reference to God's will of purpose? 
A. We pray, [that God, by his grace, would make us
able and willing-to submit] to it, and acquiesce in it, so
soon as it is discovered or made known to us, Acts xxi.
14: "And when he would not be persuaded, we ceased,
saying, The will of the Lord be done."
Q. 7. What does 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 afflictive dispensations, Num. xiv. 2.
Q. 8. When do we submit to afflictive dispensations? 
A. WMhen we justify God in them, Dan. ix. 7; and acknowledge that he " hath punished us less than our iniquities deserve," Ezra ix. 13.
Q. 9. For what do we pray, 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
Q. 11. Whydo we pray that God would make us able
and willing [by his grace?]
A. Because it is wholly of his free love and sovereign
* Larger Catechism, Quest. 192.    t Ibid.




236             OF THE THIRD PETITION.
grace) that he works in us either to will or to do, Phil. ii.
13: " It is God which workethl in you, both to will and to
do of his good pleasure."
Q. 12. For what do we pray, 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 understandin-g, that we
may understand the scriptures, Luke xxiv. 45.
Q. 13. For what do we pray, when we pray that God
would make us able and willing to [obey] his will?
A. We pray, that he would remove the weakness, indisposedness, 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 grace
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 and 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 on it, Ps. el. 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,]
Ps. cxix. 6.
Q. 17. Why in all things?
A. Because we may be quite sure, that God's will, both
)f 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 hleaven
A. No: but vwe 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?
A. It is to essay obedience "with the like humility,
cheerfilness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven." *
* Larger Catechism Q. 192.




OF THE FOURTH PErTITION.            237
QUEST. 104. What do we pray for n tlhe fourth pe.
tition?
ANs. In the fourth petition, (which is, Give us this clay
our daily breacd,) we pray, T'hat 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 does 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; burt 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 3
A. No: the petition respects temporal mercies, or the
good things of the present life.
Q. 4. How do you prove, that the good things of this
life, and not spiritual mercies, are intended in this petition 3
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 recurs daily; and likewise to teach us contentment with our
present allowance in providence, Phil. iv. 11.
Q. 7. For what quantity of daily bread, or of the good
things of this life, may we lawfully pray?
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 me neither poverty nor riches: feed me with food
convenient 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.]




438           OF THE FOURTH PETITION.
Q. 10. What do we acknowledge, when we pray to rePefive temporal comforts of God's fiee gift?
A. We thereby acknowledge, that in Adam, and by our
own sin, we have forfeited our rights to all the outward
blessings of this life, and deserve to be wholly deprived of
them by God." *
Q. 11. How does it appear that we have, by sin, forfeited
our right to outward blessings?
A. it appears from this, that we llave thereby forfeited
ou1r life itself; Gen. ii. 17; and, therefore, by necessary consequence, 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 necessary supplies of each day, whlen it comes, we ought not to)
be anxiously solicitous about to-morrow, IMatt. vi. 34.
Q. 13. May we not lawfully pray for what respects the
future condition of ourselves, or families, in this world 3
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, in which he
has, or may place us while in it, Gen. xxviii. 20 —22.
Q. 14. Does 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
remember 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 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 whlich
the godly and the wicked hold their outward comforts,
whether we consider their respec(tive right and title; their
present enijoyment; or their fhture expectation.
Larger Catechistm (Q-. 193.




OF THF FIFTH PETITION.             239
Q. 18. What is the difference as to their respective right
and title 1
A. The wicked have only a civil and common right;
but the godly have, besides this, a spiritual and covenant
right also, 1 Tinm. 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 tile wicked his curse. In this respect,
"a little that a righteous mian hath, is better than the
riches of many wicked," Ps. xxxvii. 16.
Q. 20. What is the difference as to their future expectation 3
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, Ps. xvii. 14.
Q. 21. For what should we pray in order to have the
comfortable use of the good things of this life, which God
may confer upon us 3
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
its, nor our clothes warm us, nor medicines, however skilfilly 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; as is evident from the example of Daniel, and
the other three children of the captivity, who desired to be
proved 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.
QUEST. 105. Wlhat do we pray fo7 in the fifth pe..tition?
ANs. In the fifth petition, (which is, And forgive us
ou.r debts, as we forgive oatr debtors,) we pray  That




240              OF THE FIFTH PETITION.
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 conjunction [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, I 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
original 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
-justice of God, on account of them, Rom. vi. 23: "The
wages of sin is death."
Q. 4. Can we pay any part of this debt to the justice of
God?
A. No; "neither we, nor any other creature, can make
the least satisfaction for it, Ps. cxxx. 3;" * or pay the least
farthing of it, Matt. xviii. 25.
Q. 5. What other debt are we naturally owing, besides
the debt of punishment as transgressors?
A. "We likewise owe a debt of obedience to the law as a
covenant; in which 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, would 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 does pardon
flow?
A. From his own gracious nature, Ps. lxxxvi. 5, and
sovereign will, Ex. xxxiii. 19.
Q. 9. What is it for God to [pardon?]
A. It is to i" acquit us both friom the guilt and punishment of sin, Rom. iii. 26." f
Q. 10. For whose sake does he pardon?
A. Only [for Christ's sake.]
Q.  1. What is it fbr God to pardon for Christ's sake?
A. It is to vent his pardoning grace "through the obedience and satisfaction of Christ, apprehended and applied
by faith, Rom. iii. 25.":
* Larger Catechism, Quest. 194.  tIbid.  t Ibid.




OF THE FIFTH PETITION.             241
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,
"without shedding of blood is no remission," Heb. ix. 22.
Q. 13. What is the extent of pardoning grace 
A. It extends to [all our sirs.j Ps. ciii. 3.
(Q. 14. In what manner should we expect that God wilt
pardon all our sins?
A. We should expect that he will do at [freely,] for his
own name's sake, Ps. xxv. 1l.
Q. 15. How can God be said to pardon our,ins freely,
when he does it on account of the surety righteousness
imputed to us?
A. God's accepting of Christ as our Surety, and his fulfilling all righteousness in our room, were both of them
acts of rich, free, and sovereign grace, Ps. lxxxix.. 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 and formal pardon of
them?
A. Whatever may be the believer's practice as to this
matter, at some times, through the prevalence of darkness
and unbelief; yet it is certain, that the pardon of sin, in
justification, is one perfect act, completed at once, and
never needs to be repeated, Micah 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 in it; why
is the believer here directed to pray for the pardon of
them?
A. As the evidences of pardon may be frequently eclipsed,
and fatherly displeasure incurred, by our daily failings; it
is therefore our duty to pray, that God's fatherly displeasure may be removed, and the joy of his salvation restored,
by his "giving us daily more and more assurance of for.
giveness, Ps. li. 8-10, 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 are to forgive others 1
A. Personal injuries; or injuries as committed against
ourselves, Matt. xviii. 15.
Q. 20. Have personal injuries an offence done to God in
them'
A. They certainly have; and it is our duty to pray that
God would forgive it, Ps. xxxv. 13.
* Larger Catechism, Quest. 194
PART II.-21




242             OF THE FIFTH PE'rrI'ON.
Q. 21. In what manner should we forgive personal in.
juries?
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 they had never done us any injury,
Matt. v. 44.
Q. 23. Have we naturally such a disposition in us.
A. No; God enables us to do it [by his grace.]
Q. 24. To what are we naturally inclined, with reference to personal injuries?
A. We are naturally inclined to harbour hatred and
malice 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. 1. 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 nan's glory to pass over a transgression,
Prov. xix. 11.
Q. 27. 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 imbolden the offender in the
like injuries fbr the future?
A. The fear of this should not be an excuse for omitting
the present duty of forgiving; because we should leave
events to the Lord.
Q. 29. When we say, Forgive us our debts, as we forgive our debtors; do we mean to state a comparison between 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, Matt.
xviii. verses 24th and 28th compared.
Q. 30. Can we consistently with the scope of this petition, make our forgiveness of others, the ground and reason
of God's forgiving us? 
A. No; for this would be to put our forgiveness of others




OF THE SIXTH PETITION.             243
In the room of Chilst's righteousness, on the account of
which alone it is that God forgives us.
Q. 31. 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 ftrgive us the sins of our daily walk, from
this evidence, or "testimony in ourselves, that we, from
the heart, forgive others their offences, Matt. 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 fbrgive 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 firom them, as the meaning of it,
that our forgiving others, may be an evidence of God's
forgiving us: and that our being of an implacable and unrelenting disposition towards our fellow-creatures, who
thave injured us, is a sad sign, that our own sins are not
forgiven us of God, Matt. xviii. 35.
QUEST. 106. WAat do we pr2ay for in the sixth peti.
tion?
Ans. In the sixth petition, (which is, And lead us not,
into temptation, but deliver us f'onz, 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 does this petition necessarily suppose?
A. It supposes, " that the most wise, righteous, and gracious God, fbr divers holy and just ends, may so order
things, that we may be assaulted, foiled, and, for a time,
led captive by temptations, 2 Chron. xxxiii. 31." t
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 objectively 1
A. When his providential dispensations, which, in themselves, are holy, just, and good, do offer, or lay before us
occasions for sin.
Q. 4. May these occasions be called incitements or mo.
tives to sin!
A. No; only our corrupt hearts abuse or pervert them
* Larger Catechism, Quest. 194.      f Ibid. Q. 195.




244             QF THE SIXTH PETrI ION.
to this end; thus, David was envious when he saw the
prosperity of the wicked, Ps. lxxiii. 3.
Q. 5. When may God be said tc, lead his people into
temptation 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. l,
compared with 1 Chron. xxi. 1.
Q. 6. What is the [evil] from which we pray to be delivered, and the temptations we pray against in this petition 1
A. The evil of [sin,] and temptations to sin.
Q. 7. VWhat is it to be [tempted to sin?]
A. It is to be strongly solicited, instigated, and enticed
to it, Prov. vii. 16-24.
Q. 8. Can God be the author or efficient of such instigations 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 does he permit them to take place 
A. That he may direct and over-rule them to the purposes of his own glory; as in the instance of Peter, Luke
xxii. 31, 32: " The Lord said, Simon, Simon, behold, 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 lo 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 powerfully to draw us aside-and insnare us, James i. 14." *
Q. 11. Are we liable to be drawn aside and insnared by
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
watchfulness, Matt. xxvi. 41, we are both subject to be
tempted, and forward to expose ourselves unto temptations, ver. 69 —72." f
Q. 12. Are we able to resist temptations when assaulted
with them!
A. No; we are, "of ourselves, unable and unwilling to
resist them, to recover out of them, and to improve them,
Rom. vii. 23, z4." T
Q. 13. How  is Satan denominated in scripture, with
reference to temptations?
A. He is called, by way of eminence, the tempter, Matt.
v. 3.
Q. 14. Why is he so called?
A. Because of his strong and violent instigation and
solicitation to sin, Acts v. 3.
Larger Catechism, Quest. 195.  T Ibid.    I [bid




OP THE SIXTH PETITION.'            245
Q. 15. When did he begin this trade of tempting 
A. He began it in Paradise, GCen.;iii. l, 4, 5; and has
been making his assaults upon all ranks of mankind ever
since, 1 Pet. v. 8.
Q. 16. Can Satan force and compel the will to yield to
his temptations l
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 by which Satan manages his temptations?
A. Two ways chiefly, either in a way of subtlety, using
wiles and devices; hence called that old serpent which
deceiveth the whole world, Rev. xx. 2, compared with
chap. xii. 9; or in a way offitrious assault, throwing his
fiery darts, Eph. vi. 16. In both which respects he is
called, in the Greek tongue, Apollyon; that is, a destroyer,
Rev. ix. 1l.
Q. 19. Why called a destroyer?
a. Because he aims at nothing less than the eternal ruin
and destruction of all mankrrind, 1 Pet. v. 8: " Your adversary the devil, as a roaring lion, walketh about seeking
whom he may devour."
Q. 20. What are some of those chief wiles and stratagems in which he displays his subtlety?
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 these advantageous seasons for tempting, of which Satan makes choice?
A. Wihen 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 these fair names, under which Satan
wants to make the vilest sins pass among men?
A. He allures to covetousness, under the name of fi'ugality, Ecc]. iv. 8; to profuseness, under the specious title
of generosity, chap. v. 13, 14; lie tempts to drunkenness,
under the disguise of good fellowship, Prov. xxiii. 29, 30;
2L *




246            OF THE SIXTH PETITION.
and to neutrality and indifference In religion, under the
colour of a prudent and peaceable spirit, Acts xviii.
14, 15, 17.
Q. 24. What are those temptations, which Satan endeavours to throw in upon the soul, in the way of furious
assaults?
A. They are his temptations to blasphemous and atheistical thoughts.
Q. 25. What is his plot by injecting these horrid suggestions?
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 unbecoming 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, Ps. 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
judgment, and only flow from their lips in the hour of
temptation; 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," Ps.
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, Matt. 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 to 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 blasphemous 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 consolations that are allowed them in the word.
Q. 31. How may they know the one from the other?
A. If they are violent and sudden, coming in like a flash
of lightning upon the mind, Matt. xvi. 22, 23; if their souls
tremble at such thoughts, and oppose them with the utmost
abhorrence, Ps. txxiii. 15: and if nothing is more grievous
than to be assaulted with them, ver. 21, 22; then they may




OF THE SIXTH PETITION.              247
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 i?
A. It is a confident hope of the favour of God, and of
obtainingeternal life, without any sufficient foundation to
support it, like the foolish virgins, Matt. xxv. 11, 12.
W. 34. What is Satan's conduct with reference to presunption 1
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.
CQ. 36. By what artifices does Satan labour to drive persons to this deplorable extreme?
A. By suggesting that their sins are too many, and too
heinously aggravated to be pardoned; that the time of
forgiveness 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 numerous
and more heinously aggravated, than that they can be
pardoned 1
A. No: because no bounds or limits can be set to the
infinite mercy of God, as vented through the meritorious
obedience 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
forgiveness is past as to them, or that their day of grace
is over?
A. No; because while the gospel continues to be published to them, it is their unquestionable duty to believe
the report made in it, concerning salvation fobr them  in
Christ, without diving into the secret counsels of God, I
John v. I11: " 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 if he is not guilty of
the sin against the Holy Ghost?
A. If he is deeply concerned and perplexed about this
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," Matt. ix. 12.




248             OF THE SIXTH PETITION.
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, Matt. xiii. 22.
Q. 43. For what should we pray, in order to be delivered fi'om such temptations?
A. That God would incline our hearts unto his "testimlonies and not to covetousness," Ps. cxix. 36, and that he
would set our " affections on things above, not on things
on the 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
In it, John xvi. 33: "i 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,ldUtt7
nave an instrumental and sinful hand in their own troubles
and distresses; Jer. ii. 17: "Hast thou not procured this
unto thyself, in that thou hast forsaken the Lord thy God!"
Q. 46. 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. For what should we pray when visited with afflictions?
A. That when the Lord is pleased to chasten us, it may
be for our profit, that we may be partakers of his holiness,
H-eb. xii. 10.
Q. 48. What is the third spring or fountain of our temp-ations I
A. The flesh, Gal. v. 17.
Q. 49. What is meant by the flesh? 
A. Our corrupt and depraved nature, Rom. vii. 8:
"They that are in the flesh cannot please God."
Q. 50. How is the flesh, or corrupt nature, the spring of
temptation 1
A. As it entices to it, James i. 14, and is the inlet to
temptations firom Satan and the world, Jer. xvii. 9.
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
tendency of otur natural dispositions, Ps. xix. 13, but likewise fortify our souls, by the powerful influence of his




OF ThE SIXTH PETITION.            249
grace, against all these evils, to whien we are naturally
addicted, Eph. iii. 16.
Q. 5z. May we pray absolutely against temptations I
A. No; but we may put an alternative into God's hand
with reference to them.
Q. 53. What alternative may be 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 we are 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 to us, is so dangerous and uncertain, if God
has not some gracious ends to answer by it, he would
rather be pleased, by his providence, to prevent the temptation, than suffer us to fall into it, Ps. xix. 13.
Q. 55. What do we mean, when we pray, that God
would [support and deliver us when we are tempted?]
A. We thus express our desire, "that, if tempted, we
may, by his Spirit, be powerfully enabled to stand in the
hour of temptation, Eph. iii. 16; or, if fallen, raised again
and recovered out of it, Ps. li. 12, and have a sanctified
use and improvement thereof, 1 Pet. v. 8." *
Q. 56. How does the Lord enable his people to stand in
the hour of temptation?
A. By making his grace sufficient for them, and perfecting his strength in their weakness, 2 Cor. xii. 9.
Q. 57. How does he raise and recover them out of temptation, when fallen into it!
A. By discovering the corrupt and natural bias of their
heart toward the temptation; humbling them on account
of it, 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 fiesh intimation of pardon, Ps. ii. 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, in offering up this petition, "Lead us not into temptation, but deliver us from evil?"
A. Our aim and end in it, should be, " that our sanctification and salvation may be perfected, 2 Cor. xiii. 9; Satan trodden under our feet, Rom. xvi. 20; and we fully freed
from sin, temptation, and all evil for ever, I Thess. v. 23." 4
* Larger Catechism, Quest. 195.           t Ibid,




OF THE CONCLUSION.
QUEST. 107. TWhat doth the conclusion of the Lord'
Prayer teach us?
ANS. The conclusion of the Lord's Prayer, (which is,
For thine is the kingdom, and the power, anzd the glory,
for ever, Amnen,) teacheth us to take our encouragement
in prayer from God only, and in our prayers to praise
him, ascribing kingdom, power, and glory to him. And,
in testimony of our desire and assurance to be heard, we
say, AiMEN.
Q. 1. What does the particle [for] which ushers in the
conclusion of the Lord's prayer, teach us?
A. It'" teacheth us to enforce our petitions with arguments, 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, Dan. ix. 19." t
Q. 3. What argument, for instance, may we fetch from
God, to enforce our petitions!
A. That 1"mercy and truth have met together; righteousness and peace have kissed each other," Ps. 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
see 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, Ps. 1. 23, and engages
him to hear our prayers, Ps. lxviii. 5, 6.
Q. 7. What way should we praise him in our prayers 3
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
excellency," as appertaining "to God alone," 1 Chron.
xxix. 10-I4.        c -      -      - 
*Larger Catechism, Quest. 196.  t Ibid.   tIbid.




OF THE CONCLUSION.              251
Q. 9. What [kingdolm] do we ascribe to God as his?
A. The kingdom of nature, as God Creator; and the
kingdom of grace, as God Redeemer.
Q. 10. What encouragement may we take in prayer,
from the kingdoms both of nature and grace being his?
A. That we shall want nothing that is good for us, either
as we are his creatures, Ps. cxlv. 16, or his children, Matt.
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, Ps. lxvi. 3, 7.
Q. 12. What encouragement may we take in prayer,
fiom the power being his?
A. That no difficulty whatever shall hinder the accomplishment of the promise, Rom. iv. 21.
Q. 13. What do we mean by ascribing [glory] to him 
A. We thus acknowledge, that he is possessed of all
those excellencies; which 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 to him, Ps.
lxxviii. 4.
Q. 14. What encouragement may we take in prayer,
from the glory being his?
A. That the accomplishment of his glorious purposes,
and performance of his gracious promises, will bring in a
revenue of glory and praise to him, Ps. xlv. 17.
Q. 15. How long will the kingdom, power, and glory be
his'!
A. [For ever,] without intermission through eternity,
Ex. 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, Ps. lxxxii. 6, 7; whereas the God with whom we
have to do changes 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 assurance to be heard.]
Q. 18. How may we know we say [Amen] in testimony
of our desire!
A. When " by faith we are imboldened to plead with
God, that he would —fulfil our requests, 2 Chron. xx. 6,
11." *
Q. 19. What does 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.
* Larger Catechism Q. 196.




252               OF THE CONCLUSION.
Q. 20. When do we say Amen in testimony of our [ass
surance to be heard?]
A. When " by faith we are imboldened —quietly to rely
upon him that he will fulfil our requests, 2 Chron. xiv. 11."`
Q. 21. What does the word signify, when we say it ir.
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 an assurance of being heard.
Q. 23. How does this appear?
A. Because there cannot be a desire of any promised
blessing in faith, but there must be some measure of as.
surance that it will be granted in God's time and order,
Ps. x. 17.' Larger Catechism, Quest. 196.




THE
CONTENTS OF TIHE FIRST PART.
Page                                Page
The Preface,                      3   Of the second part, viz. his mAdvertisement,                    7    tercession,                  133
Of man's chief end,               9 Of Christ as a king,            136
Of the holy scriptures,          14 Of Christ's humiliation,        14'1
Of the scope of the scriptures,   21   1. In his incarnation and birth, 142
Of the nature and perfections of      2. In his life,               143
God in general,               24      (1.) In being made under the'Infinity,             27        law,                      143
IEternity,             29      (2.) In undergoing the miseIUnchangeableness,   30          ries of this life,        144
Being,                31      (3.) In enduring the wrath
Of God's Wisdom,                 31        of God,                  144
Power,                31   3. In his death,               145
Holiness,             35   4. In what passed on him after
Justice,               36     his death,                  146
Goodness,             39 Of Christ's exaltation,          147
Truth,                 41   1. In his rising again from the
Of the unity of God,             43     dead,                       148
Of the Holy Trinity,             45   2. In  his ascending up into
Of the divine decrees,           51     heaven,                     151
Of the execution ofGod's decrees, 57   3. In his sitting at the right
Of the creation in general,      58     hand of God the Father,   153
Of the creation of man,          61   4. In his coming to judge the
Of providence,                   65     world at the last day,      155
Of the covenant of works,        71 Of the application of redemption,162
Of Adam's fall,                  76 Of union with Christ,           164
Of sin in general,               80 Of effectual calling,           168
Of the first sin in particular,  83 Of benefits in this life,       173
Of our fall in Adam,             85 Of' justification,              175
Of' man's state by the fall,     88 Of adoption,                    182
Of the sinfulness of man's natu-    Of sanctification,              186
ral state,                    89 Of the benefits that accompany
Of the misery of man's natural        or flow from justification, adopstate,                        95   tion, and sanctification,      193
Of the covenant of grace,       100   1. Of assurance,              193
Of the only Redeemer,           114   2. Of peace of conscience,   195
Of Christ's incarnation,        118   3. Of joy in the Holy Ghost,  196
Of Christ's offices in general,  122   4. Of increase of grace,     197
Of Christ as a prophet,         126   5. Of perseverance,           200
Of Christ as a priest,          129 Of benefits at death,           202
Of the first part of Christ's priest-    Of benefits at the resurrection, 206
ly office, viz. his satisfaction, 130
PART II.-22                                                253




THE
CONTENTS OF THE SECOND PART.
Page                             Pag6
The Preface,                   3   1. Of the duties required in the
Of man's duty to God,          7     seveuth commandment,   110
Of the laws of God,            9   2. Of the sins forbidden in the
1. Of the moral law,         9     seventh commandment,   112
2. Of the ceremonial law,   13 Of the eighth commandment,  117
3. Of the judicial law,     20   1. Of the duties required in the
Of the ten commandments,      21     eighth commandment,    118
Of the sum of the ten command-     2. Of' the sins forbidden in the
ments,                      26     eighth commandment,    120
Of'the preface to the command-   Of the ninth commandment,  124
ments,                      29   1. Of the duties reqtilred in the
Of the first commandment,     35    ninth commandment,        124
1. Of the duties required in the  2. Of the sins forbidden in the
first commandment,        36     ninth commandment,       127
2. Of the sins forbidden in the    Of the tenth commandment,   131
first commandment,        40   1. Of the duties required in the
3. Of the words [before me] in    tenth commandment,        13!
the first commandment,    46  2. Of the sins forbidden in the
Of the second commandment,  48    tenth commandment,          134
1. Of the duties required in the    Of man's inability to keep the
second commandment,       49  law perfectly,              137
2. Of the sins forbidden in the    Of sin in its aglgavations,  140
second commandment,    52 Of the desert of sin,           144
3. Of' the reasons annexed to    Of the means of salvation in genthe second commandment,  57  eral,                        146
Of the third commandment,    61 Of faith in Jesus Christ,     149
1. Of the duties required in the    Of repen~tance unto life,  158
third commandment,        61 Of Christ's ordinances in gen2. Of the sins forbidden in the    eral,                    164
third commandment,        70 Of the word in particular as made
3. Of the reasons annexed to     effectual to salvation,    167
the third commandment,   73 Of the manner of reading and
Or the fourth commandment,   75   hearing the word,           174
1. Of' the duties required in the   Of the sacraments as effectual
fourth commandment,       76   means of salvation,       176
2. Of the change of the Sab-   Of the nature of sacraments in
bath,                     81   general.                   178
3. Of sanctifying the Sabbath, 86 Of the number of the sacraments, 182
4. Of the sins forbidden in the    Of the nature of baptism,  185
fourth commandment,       92 Of the subjects of baptism,    191
5. Of the reasons annexed to    Of the Lord's supper,       191
the fourth commandment,  93 Of the worthy receiving of the
Of the fifith commandment,    96   Lord's supper,             206
1. Of the duties required in the    Of the nature of prayer,  212
fifth commandment,        96 Of direction in prayer,      220
2. Of the sins forbidden in the    Of the preface of the Lord's
fifth commandment,       100   prayer,                    224
3. Of the reason annexed to    Of the first petition,       227
the fifth commandment,   101 Of the second petition,      230
Of the sixth commandment,   1031 Of the third petition,       234
1. Of the duties required in the    Of the fourth petition,  237
sixth commandment,       103 Of' the fifth petition,      239
2. Of the sins forbidden in the    Of the sixth petition,   243
sixth commandment,       105  Of the conclusion ( f the Lord's
Of the seventh commandment, 109k  prayer,                     2
254




INDEX
OF THE
PRINCIPAL TOPICS CONTAINED IN BOTH PARTS OF THIS
CATECHISM.
After the numeral letters, I. or II., signifying the first or second Part,
the first figure stands for the page, and the second for the number of
the question in that page.
Ib. [ibidem] signifies the same part and page that is last mentioned; and
then the figure stands for the number of the question in the last mentioned page.
The part is not mentioned oftener than once under the same word; only
the page, and the number of the question therein.
A
AARON'S rod that budded, what it signified, II. 18. 73.
Adam, four reasons why the man and the woman were so called, I. 63.
20. A covenant head to all his posterity, proved by two arguments, 86.
10. His posterity in himL, when he first sinned, two ways, 87. 18.
Adoption, the proper meaning of it, I. 182. 1. General adoption, what
183. 4; special, what, ib. 6.
Adultery, what, II. 116. 28. The aggravations of it, ib. 31.
Agency, the peculiar agency of each person of the Trinity, in the formation of the body of Christ, I. 121. 22.
Aggravations; four sources, from whence sins receive their aggrava.
tions, II. 141. 9-30.
Altar, brazen, what typified by it, II. 16. 57; of incense, what it typified, 17. 64.
Amnen, what it properly signifies, II. 251. 17-21.
Appearances; ten bodily appearances of Christ, after his resurrection,
I. 149. 16.
Apocrypha, four reasons why it ought not to be received as a part of
the canon of' scripture, I. 21. 50.
Apostle, why Christ so called, I. 126. 4.
Arguments, nine of them, for convincing infidels that the scriptures are
the wsord of God, I. 15. 9.
Ark in the tabernacle and temple, what was within it, II. 18. 70.
Ascension of Christ, three ends of' it, I. 153. 49.
Assurance; difference between the assurance of faith, and the assurance of sense, I. 194. 8. Assurance of God's love, attainable, proved by
two arguments, ib. 12. Three evidences of it, 195. 17. The difference
between it and presumption, ib. 18.
Atheist; no such thing in the world, as a direct speculative Atheist,
proved, II. 41. 8-11.
Attribtutes of God not distinct from God himself, I. 26. 22; nor from
one another, ib. 23
255




25;6                          INDEX.
B
Baptism, the proper signification of the word, II. 185. 1. When Christ
appointed it as a sacrament of the New Testament, ib. 3. Difference between the baptism of John and the baptism dispensed by the apostles,
after Christ's ascension, 186. 6, 8. Proved, that it is rightly administered
by sprinkling, 187. 15. Analogy between the sign in baptism  and the
thing signified, 187. 19. The ends and uses of baptism, 188. 27-35. The
efficacy of it, wherein it consists, 191. 47. Why but once administered,
193. 12.
Baptize, why did not Christ. baptize any himself, II. 186. 11.
Blasphemy, what, II. 70. 3. The aggravations of it, ib. 4.
Blasphemous thoughts, three ways whereby to know when they are
suggested by Satan, II. 246, 31.
Blood of Jesus, why called the blood of sprinkling, I. 133. 43.
Body that Christ had, a true and real body, proved, I. 120. 17. Why
Christ's body was not created immediately out of nothing, ib. 19.
Bodies; four properties of the bodies of' the saints, at the resurrection,
explained, I. 209. 19-23.
Bondage; a twofold right that Christ had to be our Redeemer from
spiritual bondage, II. 34. 32.
Books; four books will be opened at the day of judgment, I. 158. 94, &c.
Brazen Altar: See Altar.
C
Cain, why not put to death for the murder of his brother, II. 108. 22.
Candlestick, what it signified, II. 16. 62.
Chastity, what, II. 110. 1. Three ways whereby to preserve our own
chastity, 110. 3.
Cherubims of glory, what represented by them, II. 19. 82. What was
signified by the posture of their faces, ib. 86.
Children; six duties incumbent upon them to their parents, II. 98. 20.
Christ; why he is not the cause of election, I. 101. 7. Why called the
last Adam, 102. 26. As a prophet, hath revealed the will of God two
ways, 127, 12, &c. As a surety made under the moral law, 143, 12; and
that as a covenant of works, proved, ib. 14. How Christ is offered, and
to be received, in three particulars, II. 153. 46-56.
Circumcision, when first instituted, II. 182. 2. The spiritual meaning
of it, 183. 4.
Cleansing; the difference between cleansing by the blood, and cleansing by the Spirit of Christ, in two particulars, II. 187. 17.
Concurrence; God's immediate concurrence with every action of the
creature, proved, I. 67. 20. How he concurs with the sinful actions of
men, without sin, ib. 21.
Confession, a part of prayer, IT. 222. 17.
Connexion between the preface and the first commandment, II. 35 6.
Contentment with our own condition, what, It. 132. 6. Four cross disrensations, under which it is required, ib. 10-14.
Corruption of the whole nature, what, I. 91. 19. Wherein doth it appear, ib. 20. How proved from scripture, 92. 22. Four inward evidences
of the universal corruption of nature, ib. 24.
Covenant of grace, why so called, 1. 102. 18. How made with Christ
103. 27. Why made with him as the head, 104. 40. The proper condition of it, what, 106. t59. Difference between the covenant of grace, and
covenant of works, illustrated in nine particulars, 112. 111-120. The
principal part of the Sinai transaction, though the covenant of works was,nost conspicuous, II. 24. 26.
Covetousness, what, II. 134. 2.
D
Death; how it may be proved, that the precise moment ot every oW'u




INDEX.'257
deaith is fixed in the decree, I. 54. 24. The difference between the
death of believers and that of the wicked, in five particulars, 98. 28.
Death of Christ, what about it should be-remrembered in the supper
in three particulars, 11. 201. 33-36.  Four ways whereby we should
show fobth his death in that sacrament, ib. 37-41.
Debts, why sins are so called, II. 240. 3.
Decrees; why God's eternal purpose is called his decrees in the plural
number, 1. 52. 5. The absurdity of conditional decrees, 53. 13. flow the
decree is permissive, and efficacious at the same time, 55. 30.
Delighting in the glory of God, whether it is to be reckoned our chief
end, 1. 13. 46.
Deliverance of Israel out of Egypt, represents our spiritual redemption,
in four particulars, II. 32. 23.
Despair, what, II. 247. 35. Three ways whereby Satan labours to
drive persons to despair, ib. 36-39.
Dipping, not necessary in baptism, II 187. 14, 15.
Discipline of Christ's kingdom, what, I. 140 41.
Discontentient, with our own estate, what, 11. 134. 6. The aggravaiotns of this sin, ib. 7.
Disposition; the difference between a federal, and a testamentary disposition, I. 111. 100.
Divorce, the grounds upon which it may be obtained, II. 114, 18
Duelling, the sin of it, HI. 107. 17
E
Election, what, I. 55. 38.
End; men make themselves their own end and happiness in three in,
stances, II. 42. 21.
E1ternity; the difference between God's eternity, and the eternity of
angels, aid the souls of' men, I. 9. 6
Eutychians, their error, I. l(16. 28
Exaltation of Christ, what, I. 147. 1.
Excellency, the incomparable excellency of the scriptures, in four arti
eles, I. 21. 51.
Extent of the glant that God makes of himself to us, illustrated in nine
particulars, 11. 30. il.
F
Faith, the place it has in the covenant of grace, 1. 108. 74. What right
it gives to the promise, 109. 81; the difference between saving and justifyiiig faith, 181. 59. Hfow connected with salvation, II. 148. 20.  Four
uinds of faith nmentioned in scripture, 119. 1-9.  The appropriating persuasion, in the nature of faitlh, lecessarv to answer the gospel ofler, what,
155. 58. Why this appropriating  persuasion is necessary to the nature of
saving faith, il. 59.'l'hree evidences of a strong faith, 156. 64. Three
eviderces of the weaknesis of faitih, ib. 65.'Tlhree marks of a truie faith,
however weak, ih. iG.'1hiree ways in which faith views its objects, 157.
74-77.  Wlhat is it for the worlhy receivers of the sacrament of the supper, to partake of the body and blood of Christ by faith, 205. 66. Four
ways how we tmay know if' we have that faith which feeds on Christ in
the word and sacranilent, 2C8.'20.
Fasting; reli'ious flbsillg, what, It. 51. 22. Three arguments, proving
it to be oEdivine appoilltment, ib. 24. The occurrences which call for it,
ib. 27.
Father, pioved to be God, I. 49. 28, Not properly the fountain of the
Deity, ih. T29.' ihre respects in which God is called Father with reference to men. II.'?225. 6 —9.
Fatherly chastisements, rwhy they may not be called a penalty in the
covenant,,f: ace, I. 109. 883.
Flesh, what nmeant by it, 11. 243. 49. I-low it is the spring of tempta
ion, ih 50.
Fieedom of' will, sinc  thle fall, whnat, I 78.`21.
22 *




258                             INDEX.
G
Glorifying God, why set before the enjoying of him, 1. 13. 44. Glorifying God, what, II. 39. 31. How we glorify him in his attributes, orlinances, word, and works, 229. 13-19.
Glory; God's essential glory, what, I. 10. 8. His declarative glory
what, 10. 9. Four similitudes whereunto the future glory of b~eievers is
compared 204. 22.
God; how does it appear from scripture and reason, that there can be
but one only, I. 43. 1, 2. Why said to be living, 44. 15. Why called true,
ib. 16.
Godhead, the meaning of the word, I. 46. 8.
Golden pot, that had manna, what it signified, II. 18. 72.
Goodness of God, what, I. 39. 1. His absolute goodness, what, ib. 3;
nis relative, what, ib. 4. How his goodness is manifested in the contrive
ance of redemption, 40. 13; how in the execution of it, ib. 14.
Gospel-offer, the faith of it, what, I. 169. 14.
Gospel precepts, the absurdity of making faith and repentance new
gospel precepts, 11. 38. 26, 27.
Growth; believers grow four ways, I. 199. 12, &c. Four evidences of
growth in grace, ib. 18.
H
High priest, a type of Christ, in two respects, II. 13. 35.
Holiness of God, what, I. 35. 1. How it appears in every thing pertaining to God, ib. 6, &c.
Holy Ghost, five arguments, proving that he proceedeth from  the Son,
as well as from the Father, I. 48. 19. His supreme Deity proved by four
arguments, 50. 36.
Holy resting on the Sabbath, what, II. 88. 19.
Human nature of Christ, why it never subsisted by itself, I. 118. 3. Dif
ference between the human nature, and a human person, 119. 7.
Humiliation of Christ, what it was, I. 142. 1.
I&J
Idea; an imaginary idea of Christ as man, no way helpful to the faitit
of his being God-man, I. 122. 30.
Illumination, saving; four distinguishing properties of it, I. 172. 40.
Image of God, wherein it consists, 1. 64. 25.
Immanuel, the import of the name, I. 116. 25, &c.
Immensity, what, 1. 28. 4.
Immortality of the soul proved by four arguments, 1. 63. 17.
Imputation of Adam's first sin to his posterity; proved by two scripture-arguments, I. 86. 10.
Incomprehensibility of God, what, 1. 28. 3.
Infants; the right that the infants of such as are members of the visrule
church have to baptism, proved at great length, and objections answered,
11. 191 to 196. 25 to 44.
Infinite, what it is for God to be so, I. 27. 1.
Intercession of Christ, the nature of it described, I. 134. 51. The
grounds of its perpetuity, 135. 64; difference between the intercession of
Christ and the intercession of the Spirit, 136. 69.
Joy in the Holy Ghost, four seasons of it, I. 197. 5. Four evidences ot
it, ib. 9.
Journey, Sabbath day's, what, II. 88. 13.
Judge, four qualities of the Judge at the last day, I. 15f. 82.
Judgment, that there will be a general judgment proved, I. 155. 69. &c.
Justice of Cod. what, i. 36 1.
Justice, legislative, what, 37. 6; distributive, what, ib. 9; vindictive, e,
sential to God, proved by four arguments, 38. 22.




INDEX.                            259
Justification and sanctification connected in six respects, I. 161.'. —
The dlfdlerence between theim, in twelve particulars, ib. 9 to 21.
Justify, what it is to justify a person, 1. 175. 3.
K
Kingdom, the twofold kingdom of Christ, essential, and mediatorial,
explained, 1. 138. 17 to 20.
Kingdom of God and his righteousness, what meant by the expression,
II. 213. 19. God's kingdom of grace, why so called, 231. 17. What this
kingdom of grace is as to outward dispensation, ib. 155; what as to inward operation, 16.
Kingdom of glory, what, 234. 39.
Knowledge, G;od's. How does it appear that God has a certain knowledge of contingent actions, I. 32. 9. How does he know things only
possible, ib. 10. How does he know things future, ib. 11.
Knowledge, man's saving knowledge of God, wherein it consists, I. 26.
19, &c. Four evidences of it, 11. 37. 16. Three ways how we may know
if the measure of' knowledge we have attained, be of a saving kind,
208. 16.
Last day, why the day of judgment is so called, I. 156. 76.
Law, natural, what, 11. 9. 2. Some general principles of the law of nature, mentioned, 10. 7. Difference between the law of nature, and the
moral law, ib. 11. Whether is the moral law of immutable obligation, 11
16. How is it a schoolmaster to bring to Christ, 12. 26. How Christ
sweetens it to his subjects, I. 140. 36.
Lie, what is the formal nature of it, II. 127. 3. How it is aggravated,
ih. 4. Three sorts of it, and each of them described, 128. 8 to 18.
Light, why is God so called, 1. 25. 10.
Long life, three things that tend to make it happy and comfortable, II
102. 7.
Lotting, what, II. 68. 63, 66. Why only to be used in cases of absolute
necessity, 67. 69.
Love, why God is said to be love, I. 25. 11. Three marks of supreme
love to God, II. 27. 14. Three ways how to know if our love to Christ
be sincere and unfeigned, 208. 24.
Lust, six renmedies against all incentives to it, II. 117. 39.
M
Man, how he ought to glorify God, I. 10. 12.
Marriage, why instituted before the fall, 1. 62. 11. Three ends of its
institution, II. 111. 13.
Matter and form of an action, the difference between them  illustrated
by an example. I. 68.'23.
Mediator, why is he God and man in one person, I. 118. 40.
Melchisedek, order of; what, I. 130. 11. Why is Christ called a priest
after this order, ib. 13.
Mercy, four kinds of mercy which God shows them that love him, II
60. 30.
Mercy-seat, what signified by it, II. 19. 80.
Messiah, Christ proved to be the true Messiah, I. 114. 6, &c.
Ministers, six duties incumbent upon them to their people, II. 99. 26.
Miracle, what is the true notion of it, I. 69. 38.
Morality of the fourth commandment, wherein it consists, II. 78. 24.
Murderels to be punished with death, II. 107. 10.
N
Name, the former and present name of the adopted children of God, in
three particulars, I. 18 1. 222. How a good name may be obtained, II. 12g
11  Hlow it ought to be maintained, 126. 15.




260                            INDEX.
Names, three sorts of names, whereby God conveys the knowledge,
himself to us, IT. 62. 7.
Nature, Christ's human nature not represented in the first Adam, I. 87
22; but legally derived, ib.'3.
Necessity of a further revelation than nature's light illustrated by five
reasons, 1. 16. 16.
Nestorians, their error, I. 116.'29.
O
Oath, the definition of it, II. 63. 17. The definition explained, ib. 18 to
21. The three qualifications of it, ib. 22 to 27. The obligation thereof,
66. 47 to 54.
Oaths, distinguished into assertory and promissory, both of which are!llustrated, II. 65. 33 to 44.
Obedience, Christ's active and passive obedience described, I. 179. 40
and 41. Difference between the obedience due to God and to lawful superiors, II. 8. 11.'Ihree qualities of acceptable obedience, ib. 14. Four
reasons why the obedience of believers is called new obedience, 162. 42
to 48. Three ways how to know if' our obedience is indeed new obedience, 209. 26.
Offices of Christ, not the proper fountain of the promises, I. 124. 23.
Order of doctrine laid down in the standards of the church of Scotland,
illustrated, 1. 22. 4 to 18.
Ordinances, nine religious ordinances mentioned from the Larger Catechism, and explained 11. 165. 6 to 22.
Ordination, by presbyters, without a diocesan bishop, proved lawful and
valid, II. 192. 2.                                                   n
Original sin, proved to be damning, 1. 94. 39. The evidences of it, antecedent to the commission of any actual transgression, ib. 40.
P
Parents, five duties incunmbent on them' to their children, I1. 98. 19.
Passover, when first instituted, II. 183. 6. Why so called, ib. 7. What
were the significant ceremonies in that sacrament, ib. 10 to 16.
Peace, three things to mar the peace of believers, I. 196. 8.
People, five duties inctrumbent upon them to their ministers, II. 99. 26.
Perfection not attainable by the saints in this life, proved by three arguments, If. 138. 12 and 13.
Perfections of God, why called attributes, I. 27. 24. How distinguished,
ib. 25, &c.
Peljury, what, II. 70. 7. The aggravations of it, 71. 11.
Perseverance of' the saints, six infallible securities for it, I. 200. 3. See
also, II. 178. 38.
Person in the Godhead, what is meant by it; 1. 46. 9. Four arguments,
proving that there are three persons in the Godhead, 47. 13.
Picttures, or images of Christ, why to be abhorred, II. 53. 9, 10.
Polygamy, what, 11I. 113. 8. How God has testified his displeasure
against it, even in the godly, 114. 15.
Portion, what meant by a competent portion of the good things of this
lifi, II. 237. 8. Three differences as to the  atianner ill which the godly
and the wicked hold their outward comforts, 238. 17 to 20.
Power of God, what, 1. 34. 1. How 1manifested in creation, ib. 5. How
in providence, ib. 6. How in redemption, ib. 7.
Play; what it is to pray in Christ's name, 1I. 214. 22. For whom are
we to pray, in eight particulars, ib. 28 to 36. How.are we to pray, in six
particulars,'216. 42 to 49.
Prayer to be made to God only, II. 21-'. 1. Four reasons of it, ib. 2.
T'hree kinds of prayer, secret, private, and public, explained, 217. 50 to 62.
Two reasons for cotfessitig sitns in praver, 219. 68. How nmay we lknow
that our prayers are heard, 2.20 80  Two ways whereby we may know




INDEX.                            211
if mercies come to us in the course of common providence, or as an answer of' prayer, ih. 81 to 84. Lord's prayer, why called the special rule
of' direction in plrayer, 222. 10. Proved by two arguments, that it is not
designed for a mere form, to the precise words whereof we are strictly
tied down, ib. 1G to 28.
Predestinated, what, I. 55. 35.
Present, how God is present with his church on earth, I. 28. 8. Hovi
he is present in heaven, ib. 9. H-Iow in hell, ib. 10.
Presumption, what, II. 187. 33.
Priest, what, I. 129. 1.
Privileges; five privileges of God's children, 1. 185. 25, &c.
Probation, state of, when applicable to man I. 76. 8.
Promise of eternal life, what, I. 108. 79 to 81.
Property; difference between a personal and an essential property, I
48. 20.
Providence, divine, proved by five arguments, from reason, I. 65. 3
Extends to the smallest, as well as to the greatest of the creatures, 66. 7
How conversant about good actions, ib. 12. How about sinful ones, two
ways, ib. 13.
Providences of God, how to be observed, I. 69. 43.
Punishment of loss in hell, set forth in four particulars, I. 99. 36; of
sense, described from some scripture expressions, ib. 37. Both proved to
be eternal, ib. 38. Eternity of punishment, whence it arises, ib. 40.
R
Record of God, a ground of faith to all the hearers of the gospel,
proved, I. 42. 12.
Redemption, covenant of redemption, not a distinct covenant from that
of grace, proved, I. 105. 50 to 58.
Regeneration, why called a creation, II. 172. 46. Why a resurrection,
ib. 47.
Repentance, whether a transient action, or an abiding principle, II.
158. 3, 4. Flows from faith, 159. 16. The formal nature of evangelical
repentance, 161. 25 to 31. Two differences between gospel and legal repentance, 163. 48. Seven evidences of true repentance, ib. 50 to 57.
Three special seasons for the exercise of it in the Lord's people, 164. 60.
Three ways how we may know if our repentance be genu'ne, or of a
right kind, 208. 22.
Reprobation, what, I. 56. 40.
Resurrection of Christ proved, I. 148. 9 to 16. The necessity of it in
three respects, 150. 23, &c. The general resurrection of the dead, proved
by two arguments, both of which are explained at large, 207. 2 to 8. Difference between the resurrection of the godly, and the wicked, 209. 17.
Righteousness of Christ, wherein it consists, I. 106. 60 to 71.
Rule; how men make themselves their own rule, in three instances,
II. 42. 20.
S
Sabbath, when first instituted, II. 81. 1. The first day of the week
proved to be the Christian Sabbath, of divine institution, by five arguments, each of which is illustrated, 83. 19 to 34.
Sacrament, the two parts of it explained, II. 179. 7 to 16. The form
of a sacrament, wherein it consists, 181. 26 to 29.
Sacramental elements in the supper, described; II. 198. 10 to 15. The
sacramental actions explained, 199. 16 to 27 The end of these sacramental elements and actions unfolded, 200. 28, 32. Who ought to be




262                             INDEX.
kept froln the Lord's supper, 210. 34 —36. Four things wherein baptism
and the Lord's supper agree, 211. 44. Four things wherein they differ
ib. 45.
Saints; the reason why saints in heaven cannot be intercessors, I1
55. 22.
Samson, whether guilty of self-murder, II. 106. 6.
Sanctification, habitual and actual, how they differ, I. 190. 33. Sane
tification useful and necessary in ten respects, 192. 45. Six marks of it
ib. 51. Four motives thereto, ib. 52.
Satan, his policy in enticing our first parents to eat the forbidden fruit
in five instances, I. 84. 9. The way how to distinguish his suggestions
from the dictates of the Spirit of God, II. 45. 47.
Satisfaction to justice necessary, I. 132. 30 to 33. Three reasons why
it was demanded from Christ, ib. 34.
School of affliction, what learned at it, 1. 128. 26.
Scriptures, why called a testament, 1. 17. 23. A three-fold use of them,
II. 168. 5. The manner of reading them, in three particulars, ib. 8 to 11.
Self, what is it for man to deny himself, If. 45. 39 to 42.
Show-bread, what meant by it, II. 17. 63.
Sinilitudes; to explain the doctrine of the Trinity by similitudes, proved
to be unlawful, I. 50. 38.
Sin; that there is such a thing as sin in the world, proved by four argurnents, I. 80. 2. Why called want of conformity to the law, 81. 9. Why
a transgression of it, ib. 10. First sin, the nature of it, in six particulars,
84. 11, &c. The aggravations of it, in six instances, 85. 19.
Sin against the Holy Ghost, what, I. 82. 20. &c. Four evidences
whereby a person may know he is not guilty of it, ib. 26. Four wavs
whereby it may be known that persons are guilty of it, II. 215. 39.
Sinai-covenant, opened, I. 105. 54, and II. 22. 14 to 26.
Sinfulness of an action. wherein it properly consists, I. 67. 22.
Son, Christ the Son proved to be truly and properly the supreme God,
by four arguments, I. 49. 30, &c.
Son of God, the danger of asserting that Christ is so called, merely
with respect to his mediatory office, I. 116. 20.
Sonship, Christ's, distinguished from his office, I. ib. 22.
Spirit, why is God so called, I. 25. 12.
State, five scripture characters of the state of sin and misery into which
man has fallen, I. 89. 8.
Subjects, five duties incumbent upon them to their magistrates, II.
98. 23.
Supper, why this sacrament is called a supper, and why the Lord's
supper, II. 197, 1, 2.
Surety, in what sense Christ is so, for his spiritual seed, I 104. 38.
T
Tables of the covenant, and ark of the covenant, why so called, IT.
18. 77.
Tables of the law, what was signified by their being written on both
sides, IT. 22. 7, 8.
Testament; the New Testament excels the Old, in five instances, I. 18.
32, &c.
Testament, Christ's, what time made, I. 111. 103. Who are the legatees, ib. 105. XWho is the executor, ib. 106.
Temptation; two ways whereby God may be said to lead a person into
temptation, and yet not be the author of sin, II. 244. 2. flow lie recovers
his people out of temptation, 249. 57.
Tempter, Nwhy is Satan so called, II. 244. 13, 14. Two ways whereby
lie manages his temptations, enlarged upon, 245. 18 to 27.




INDEX.                            263
Thoughts, the proper remedy and antidote against sinful ones, I1.
140 26.
T'ltes, four of them that are ascribed to God as the God of nature, II.
62. 10; and six that belong to him as the God of grace, ib. 11. His New
Testament titles, what, 61. 12.
Transubstantiation, what, II. 203. 51. The absurdity of it in four particulars, lb. 51, to 56. The difference between it and consubstantiation,
204. 57.
Trinity of persons, proved from  the Old Testament, I. 45. 3. from  the
New, 46. 7.
Truth of God, what, I. 41. 1. Wherein manifested, 42. 7.
U
Unchangeable, what is meant by God's being so, I. 30. 1. How proved
from scripture and reason, ib. 2. and 3.
Unction of Christ, what, I. 124. 15.
Union with Christ, five properties of it, I. 166. 22, &c. The two bonds
of it, 167. 29 to 34. Four resemblances of it, 168. 37.
Unition, what, I. 166. 18.
V
Venial, what do the Papists mean by venial sins, II. 145 9. No sins
venial in their sense, ib. 10.
Virgin; why was Christ born of a virgin, I. 121. 23.
Virgin Mary, proved to be a sinner as well as others, I. 121. 26.
Vow, the nature of' it, 11. 67. 55-Difference between an oath and a
vow, ib. 56. The subject matter of vows. 6b. 57.
Want of original righteousness, what, I. 91 12.
War, when lawful, II. 107. 12
Wealth, six ways whereby our neighbour's wealth may be unjustly hindered, and each of them explained, 11. 121. 9 to P8.
Will of God, twofold, and both of them unmoldel I. 235. 1 to 4.
Will of man in a state of innocence, whethet indifferent to good and
evil, I. 64. 29.
Wisdom, how does the wisdom of God appeal in creation, I. 33. 15.
How in providence, ib. 16. How in redemption, it. 11.
Witness, why is Christ so called, I. 126. 5.
Witness-bearing; five sorts of persons, who may s    tilty of bearing
false witness against their neighbour, in public judicatuale; and the manner how they may be so, II. 130. 26 to 32.
Word of God, why committed to writing, I. 17. 19. TAbR  manner in
which it ought to be preached, in six particulars, II. 169. 15 ro 22. Four
metaphors whereunto the efficacy of the word is compared in scripture,
172. 49 to 53. Four. effects of receiving the word with faith, 175. 13.
Three things implied in laying it up in our hearts, 176. 18. Three evi,
dences of our laying it up there. ib. 19.
WVorks of necessity on the Sabbath, what, II. 90. 36; instaces of
them, ib. 37.
World; five things in the world, which men naturally incline to i k,:lize,
UI. 45. 44. Two things in it which give rise to temptations, 248. 41 to 47.
I Worship; how are we to worshlip God inwardly in our hearts, in six
particalars, II. 39. 36. How outwardly in our lives, in five duties, 40. 37.
Worship, family, what, II. 89. 25; proved to be a duty, from scripture
precept, ib. 27; and from scripture example, ib. 28.




264                         INDEX.
Zeal, what it is for God to have zeal for his worship, II. 58. 12; two
ways whereby he manifests his zeal for his own worship, ib. 13 to 34.
P. S.-If the reader would be pleased, now and then, to peruse this
Index, he would readily at evely 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 ot ine
contents.
AMES FIShtER.
GLASGOW, Nov. 25 1765.
THP UND.,