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>Y^LE«¥M¥]lI^S2ir¥» • ILHIBIB^]KSr •

Gift of the
Kev. Heber H. Beadle

AN

ESSAY

TOWARDS AH

BAST, PLAIN, PEACTIOAL, AND EXTENSIVE

EXPLICATION

ASSEMBLY'S SHORTER CATECHISM.

By JOHN BKOWN,
LATE MINISTER OF THE OOSPBL AT HADDINQIIH.

FROM THE SIXTH EDINBURGH EDITION:

NEW YOEK:
BOBEET CARTER & BROTHERS,
No. 530 BROADWAY.
186 3.

Mtk£7

CONTE.NTS.
Preface, ...... .. ,
An Address to the Young Readers, ... • vii
Of Man's Chief End,  13
Of the Scriptures, --.. . . . 17
Of God's Nature and Attributes, - - 28
Of God's Unity,  42
Of the Trinity,  13
Of God's Decrees, ........ 4Q
Of the Creation of all things, .......52
Of Man's Creation, ........ 55
Of God's Providence, ........58
Of the Covenant of Works, ...... 61
Of Adam's Fall,  67
Of Sin in general, ----.... 63
Of Adam's First Sin,  70
Of our Fall in Adam, ........ 72
Of Man's Fallen Estate,  73
Of Man's Sinfulness,  74
Of Man's Misery, -  - -81
Of the Covenant of Grace, ....... 87
Of Christ's Person and Incarnation, ..... 98
Of Christ's Offices,  106
Of Christ as a Prophet,  110
Of Christ's Priesthood,  112
Of Christ's Kingly Office,  120
Of Christ's Humiliation, ....... 125
Of Christ's Exaltation,  - 130
Of Redemption applied, ....... 139
Of Union to Christ, - ...... 141
Of Effectual Calling,  144
Of Saints Privileges, ....... 155
Of Justification, ........ ]56
Of Adoption,  - 162
Of Sanctification, ....... 165
Of Assurance of Peace, &c. .... . - 170
Of Benefits at Death, ........ 176
Of Benefits at Resurrection, ...... 179
Of Man's Duty,  184

lv CONTENTS.
Of God's Law, - . . . . . . . -1S5
Of the sum of God's Law, ---.... 194
Of the Preface to it, »-...... 196
Of the First Command, ....... 199
Of the Second Command, ....... 210
Of the Third Command, ....... 221
Of the Fourth Command, ....... 228
Of the Fifth Command, ....... 237
Of the Sixth Command, -  244
Of the Seventh Command, ....... 250
Of the Eighth Command, -  254
Of the Ninth Command,  266
Of the Tenth Command, ...... 273
Of breaking God's Law, - - - - - . - 279
Of sin's heinousness, - - . . - . -281
Of Means of Salvation, ....... 286.
Of Faith in Jesus Christ, ....... ogg
Of Repentance unto Life, ....... 295
Of Outward Means, Six., - - - - - . . 300
Of the Use of God's Word,  303
Of Reading and Hearing it, ..... 3Q4
Of a Sacrament, - .... 303
Of the Sacraments of the New Testament, .... 310
Of Baptism, -- ...... 313
Of the Subjects of Baptism, ........ 316
Of the Lord's Supper, ...... 320
Of Worthy Communicating, ....... 307
Of Prayer, -  333
Of Direction in Prayer, - ..... 340
Of the Preface to the Lord's Prayer, ..... 343
Of the First Petition, ........ 345
Of the Second Petition, ---... 345
Of the Third Petition, -•-..... 343
Of the Fourth Petition, - *^ 343
Of the Fifth Petition, ---..... 350,
Of the Sixth Petition, ---.... 350
Of the Conclusion of the Lord's Pia-er .... 355

PREFACE.

To manifest the importance, fulness, and order of that system of divinity laid
down in the Assembly's Shorter Catechism, it is observable, that it contains,
I. The Great END of all Religion, Quest. 1.
IL The unerring STANDARD of it, Quest. &
III. TEe SUM and principal PARTS of it, Quest. 3, which are three, (1.) Th«
Doctrinal part, Q. 4,-38. (2.) The Practical part, 39.— -81. (3.) The Applica
tion of both conjunctly, 82,— 107.
First, The DOCTRINAL part, which describes what we are to believe concern
ing God and Man.
1st, Concerning GOD; wherein viewt — (1.) The perfections of his nature, 4f
5.— (2.) The persons iu his essence, 6. — (3.) Tha purposes of his will, 7. — (4.) Tho
productions of his power, 8. in [1]. The work of creation, 9. [2]. The work of
providence, 11. *
2d, Concerning MAN ; in (1.) His state of Innocency : which consisted in his
[1.] Likeness to God, 10. [%.] Covenant alliance with God, 12. — (2.) His fallen
state, iu [1.] Its sinful cause, 13 ; where we have the nature of sin in general,
14. and the particular sin by which man fell, 15. [2.] Its extent over all mankind by
that sin, 16. [3.] Its fearful ingredients, 17. of sinfulness. 18, and misery, 19.
—[3.] His state of salvation; In which is represented, [1.] Its causes and
means, the electing and covenanting love of God the Father, 20. — the redeeming
GRACE of the Son, manifested in his incarnation, 21, 22. offices of prophet,
priest, and king, 23 to 26. and states of humiliation and exaltation, 27,28 ; — and the
applying JVORKofthe Holy Ghost, 29, 30. [2.] The blessings thereof; as union
to Christ in effectual calling, 30, 31. justification, adoption, sanctification, and
their attendant comforts, 32 to 36; a happy death, 37 ; and complete and ever
lasting glory, 38.
Second, The PRACTICAL part; which represents our duty in (1.) Its nature,
39. — (2.) Its rule, 40, 41. (3.) Its substance, 42. — (4.) The reasons of and obliga
tions to it, 43, 44. — (5.) Its particular parts and branches, viz. — [1.] duty to
God ; with respect to the nature and object of worship, command 1st, Q. 45 — 48.
the ordinances of worship, command 2d, Q. 49 — 52; MANNERofworship, command
3d, Q. 53 — 56; and times of worship, command 4th, Q,57 — 62. — [2.] duty to Man;
respecting our own and our neighbour's relations, command 5th, Q. C3 — 66 ; life,
command 6th, Q,. 67, 68, 69; chastity, command 7th, Q. 70, 71, 72; civil proper
ty, command 8th, Q. 73, 74, 75 ; reputation, command 9th, Q. 76, 77, 78 ; content
ment and charitableness, command 10th, Q. 79, 80, 81.
Third, The APPLICATION; serving, (1.) For conviction of our weakness,
and of the number, aggravations and desert of our sins, Q. 82, 83, 84. (2.) For di
rection, how to receive and improve the redemption prepared for us in Christ, Q.
85 ; by faith, Q. 86 ; by repentance unto life, Q. 87 ; by a diligent use of God'?
instituted means of salvation, Q. 88; especially, [1.] His word, Q. 89, 90. ; [2.] Sa.
gradients ; whose efficacy, nature, number, and different forma of baptism and

VI ADVERTISEMENT.
Lord's supper, and the proper subjects of which, are represented, Q. 91—97. [3 ]
Prayer ; tho nature, and rule of which, particularly the Lord's prayer in its pre
face, petitions, relative to God's glory and our happiness, and its conclusion are ex
plained, Q. 98—107.

ADVERTISEMENT.
In order to avoid repetitions, and render the following Explication at once low
priced, abundant in matter, as well as practical, plain, and brief in its answers ;
some more important questions of the Shorter Catechism are more largely handled ;
while others, especially toward the end, are more briefly reviewed, their subject-
matter being considered under some other head. It is therefore hoped, the reader
will compare Quest 9. 11. 46. 54, 45, with Q. 4.— Quest. 31, with Q. 14 to 28.— Quest.
33, with Q. 14. 18, 19, 20. 25.— Quest 35, with Q. 46 to 81.— Quest. 50, with Q. 26.
54, 55. 88. 102.— Quest 84, with Q. 14. 19.— Quest 86, 87, with Q. 18. 31. 35, &c.
The author has been at no small pains to correct, enlarge, and improve this new
Edition of his Catechism, particularly by adding a great number of Scripture Tens,
in order more clearly to elucidate and oonfirm the different points of doctrina ad
vanced thereis.

AN ADDRESS
TC THE YOUNG READERS OF THIS CATECHISM.

My dear young Ones, for whom my heart's desire and prayer to God is, ths yt
may be saved; Let me beseech you, while you read this, and especially while you
read your Bible, or hear the precious truths contained in it preached to you, to
1 hearken and hear for the time, for the eternity to come.' Now, now, in the most
proper season of it, ' get wisdom as the principal thing ;' amLj* with all ' your ' get
ting, get understanding' ofthe important, the infinitely important, concerns of your
salvation. What! 'know ye not your own selves?' — For the Lord's sake, seriously think
what souls ye have; im mortal souls; — souls, one of which is inconceivably more
worth than ten thousand worlds ; — souls which are capable of enjoying an infinite
God as their everlasting all in all ; — souls which shall, which must, ere long, en
ter into an eternal state of inconceivable misery or happiness. — Alas ! my young
Friends, must souls forme., by God himself — souls endowed with an understanding
and will — souls formed to live for ever — souls formed for the everlasting and imme
diate service and enjoyment of God ; must souls which, by the mercy ofGod have
been solemnly devoted to him in baptismal and other covenant engagements — souls,
upon which parents, masters, and ministers, have bestowed so many prayers, in
structions, and exhortations — souls, upon which God himself hath bestowed such
instruction, warning, terrible alarms, and engaging allurements, and such striving
of his Spirit, — be lost, for ever lost, — for ever damned, by you who possess them,
in order to obtain some trifling, some carnal, some filthy, some pernicious gratifi
cation, that perhaps a beast would contemn ?
O think, as before God, what state you are in, while ye remain careless and un
converted. — Being ' without Christ,' and ' strangers to the covenant of promise,* yo
are altogether 'guilty before God, alienated from the life of God/ and enemies to
him; cursed and condemned by God, because ye have not believed in his only be
gotten Son, — having no holiness ' no hope," and * without God, in the world.'— Being
'children ofthe devil,' your heart is 'filled with all unrighteousness, pride, debate,
deceit, malignity,' hatred of God — is full of all ignorance, unbelief, ' subtlety and
mischief.' It is 'deceitful, above all things, and desperately wicked.' Its 'carnal
mind is enmity against God,' and ' is not subject to his law, neither indeed can be.*
It is infected with every defiling, every ruinous, every damning plague ; replenish
ed with every sinful lust, in the reigning power of it, and inhabited by legions of
devils, ready to tempt you to every thing wicked. — Out of it, as permitted by God,
have, in all the past hours of your life, 'proceeded evil thoughts, murders, adulte*
ries, fornications, thefts, false witness, idolatries, blasphemies.1 Ye have lived 'after
the course of this world, according to the prince ofthe power ofthe air, who work
eth in' you an 'children of disobedience.' Ye have hithert^'been foolish and dis
obedient, deceived, serving divers lusts and pleasures; living in malice and envy

8 AN ADDRESS TO THE
hateful and hating one another ;' — speaking and doing ' evil things as ye could.*—
And, ah ! what innumerable, what dreadful curses of Almighty God are inseparably
annexed to all your sinful dispositions, thoughts, words, and actions 1 Alas ! how
those render all things, Christ and his Gospel not excepted, the 'savour of death
unto death' unto you! — Dreadful thought! Eternal destruction is ready at your
side. ' God is angry with you every day ;' his * wrath abideth' on you ; his ' swdrd
is drawn' and his 'bow bent,' and his 'arrows set' to destroy you. — A sound of your
approaching damnation roars aloud, had you ears to hear it, in every threatening
of his vord. Even while you hear this sentence, hell stands open to receive you,
and devils stand ready to drag you into everlasting fire. Why then are you not
afraid to think another careless thought ? Why not afraid to shut your eyes, even
lu necessary sleep, lest you should open thetii in hell ?
My dear children, O think, with grief, with shame, with trembling, think, with
perseverance and deep concern, think how criminal and heinous before the Lord,
are the eins of your youth, which ye look upon as mere trifles, as mere gaiety and
sport They ttre the accursed product of your inward, your original, and increased
ignorance, pride, deceit, folly, filthiness, and enmity against God. — They are a most
treacherous rebellion against his law, which is 'holy, just, and good.' — They are
committed against his authority over you, and against all his warnings, counsels,
promises, threatenings, mercies, and j udgments.— -They arc ungratefully committed
against all his peculiar favours in preserving and providing for you, wbile you
Could hot help yourselves. — They are committed against all his peculiar calls, invi
tations, promises, and encouragements, to young once-. — They are a most base pros
titution of the excellent talents, amiableness, and vigour, with which he hath en
dowed you in your youths— They arc a most perverse abuse ofthat peculiarly pre
cious season oflife, in which you ought to prepare for future usefulness and happi
ness. — They mightily increase and strengthen the original habits of corruption in
you, ahd form in you many base acquired habits ef vanity and lust— They fear
fully pervert the use of your tender affections, in opposition to God and his ways,
—They are committed upon small and trifling temptations. — They strongly entice
others around you to sin, or harden them in it.— They fling reproach upon God,
your Maker, Preservur, and Saviour* as if he, his promises, laws, mercies, and judg
ments, wore unworthy of your early regard, and did encourage you in sin. — They
defame your parents, masters, and ministers, as if they had agreed to train you up
for the devil.— They draw down reproach on yourselves, which ye must bear,
either in deep convictions, or in everlasting punishment — They deprive you of the
most pleasant and profitable fellowship with God,— They forfeit for you the pre
cious promises of long life and prosperity.— They expose you to fearful judgments
in this life, and tothe ' damnation of hell* in the next  Are these light matters?
will you reckon them sUch in the agonies of deatht at the tribunal of Christ, or
amidst the flames of hell V
Alas ! why do ye, by your unconcern, your folly, your wickedness, take such
pains, such early pains, to fit yourselves to be fuel for that ' everlasting fire
prepared for the devil and his angels!' If God grant you repentance, how it will
sting you to recollect what earnest offers, what eminent opportunities of receiving
his grace, ye have contemned, neglected and abused ; what infinite kindness, con
descension, and love, ye have trampled under your rcet ; what fellowship ' with
Christ, and his Father, and blessed Spirit, ye have despised and refused; what
ravishing views of his glory, and of all the perfections ofGod in him, as manifested,
and to be for ever manifested in your eternal salvation • what delightful tasting of
his goodness, and what enriching reception of his fulness, you have rejected, for the
tako of the meanest^r the filthiest pleasure or profit ou earth, whiih will entail

YOUNG READERS OF THIS CATECHISM. 9
grief and shame on you while you live,, and dTaw multitudes, all arou-.i you, to nell
before and after your death ! If, provoked with your perseverance in folly and
guilt, God give you. up to your own heart's, lusts, alas ! how your wickedness will
rob him and his Christ ef his property in our land and. nation, and consign your
selves, your companions, and posterity, nay, even the church and nation, the whole
management of which will quickly be in the hands -of the rising generation, — for
who knows how long, — into the power of the devil, and the hand of an angry God !
My dear young ones, '¦know ye the. God of your fathers,' — the God who preserv
ed, who guided, who blessed, who saved many of your fathers, — the God to whom
your fathers dedicated you, and whom they have recommended to you, — the God
who, in your fathers, took you into covenant with himself, — tlie God, 'whom to
know is life eternal, and this life is in. his Son.' — We tell you, our posterity,, that
* this God is our God for ever,' and he ' will be our guide even unto death.' — We
never found him a barren wilderness, nor a land of drought.— We have found infi
nitely more satisfaction in tliis God, as our God, given by himself to us, in his word,
than could balance all the pleasures, all the wealth,, all the honour of ten. thousand
worlds. — These words, thy God, and my God, have been 'found' by us, and we
have ' eaten them,' and they have been to us the 'joy and rejoicing o-f our heart.'
There is none like the God of Jeshurun, who pardoneth hi*uity, transgression,
and sin, and who ' delighteth in mercy.' O how our hearts are ravished, when, wo
think how ' this God,T this ' fountain of living waters,' shall be our eternal all in
.all, the strength of our heart and portion for ever. If even on this sinful, this
wretched earth, wisdom's ways be such ways of pleasantness, what must it be for
ever to enter fj the joy of our Lord 1 ' We shall be like him, for we shall see him
as he is.* O ' come, taste and see that our God is good,.' and that they who trust in
him are blessed. O *" consider the Apostle, and High Priest of our profession, Christ
Jesus.' Come, behold our Surety, our Saviour, our Husband, whom our soul lov-
eth, our King, ' meet and lowly,' bringing salvation. Behold our God-man, ' white
and ruddy, the cliief among ten thousand ; fair, yea pleasant, most sweet,' and ' alto
gether lovely .* This is our Beloved, our Friend, our Mediator, our God, O ye
1 sons and daughters of Jerusalem.' — Looking off all the vanities of creation, con
sider him in his unparalleled person, the only begotten Son of God in our nature ;
in his saving oflices, his endearing relations, his incomparable excellences, services,
sufferings, and glories ; his unbounded fulness of grace and truth, and every good
thing proper to be bestowed on us in time and eternity, and then tell us what ye
think of our Christ..
Alas ! my dear boys and girls, Do you believe that there is a God, who made you,
who gave you a law for your heart and life, and who will quickly call you to an
account of every thought, word, and deed, — and never think of, never tremble a*
the view of your appearance before his tribunal, or of your lying for ever under
his infinite wrath 1 Have ye not seen, tasted, and felt, ' that God is good V Have
ye not heard, have ye not known, what he hath done tor the eternal salvation ot
sinful men ? and will ye render him contempt and hatred for all hia bounty and
love ? — Have you a natural principle of regard to your own preservation and wel«
fare, — and yet will ye counteract it, by a malicious and obstinate refusal of our
infinitely lovely Lord Jesus, and all his everlasting righteousness, mercy and grace 1
— Hath God implanted in your breast a tender compassion towards tho very beasts
that perish, — and yet will ye be so inhumanly cruel as to break the hearts. of your
godly parents, masters, ministers, or neighbours, — and, if possible, break the heart
of our infinitely gracious Redeemer, and his Father and blessed Spirit, by your
crucifying him afresh, trampling his covenant and blood under your feet, and mur
dsring your own soul?— Alas ! will you- employ your vigorous minds in thinking on

10

AN ADDRESS TO THE

and learning every thing but Jesus Christ, and what relates to him 7 — Will yon
readily believe every thing but the excellent, the gracious words of a ' God who
cannot lie,' — his ' faithful saying, worthy of all acceptation,' that ' Jesus Christ
came iuto the world to save sinners,' even ' the chief,' — ' his record,' that in hie
Son, there is eternal life prepared for, and given to you ? — Will you earnestly de
sire every thing but Jesus, the ' pearl of great price,' the ' unspeakable gift' of
God, and his great and everlasting salvation? — Will you comply with every thing
but the offers of the glorious Gospel, and covenant of grace, 'well ordered in all
things and sure ?' — Will you thankfully receive every thing but God himself, — but
the true bread of life, which the Lord your God giveth you from heaven ? — Why
fond of every form of comeliness, but that of gracious conformity to God ? — Why
fond of every pleasure, every joy, but that rejoicing in God, through our Lord Jesus
Christ, which is 'joy unspeakable and full of glory?
Suffer me to expostulate a little with you on God'* behalf, — and on your own
soul's behalf. Why, in your peculiar day of grace, do you indulge such ignorance
of Jehovah and his law — of Jesus and his salvation, — and of thjeir necessity and
usefulness for you 1 — Why indulge such contempt and unbeliefof the gospel of
the grace of God ? — Why encourage and promote such filthiness, and desperate
hardness of heart ? — Why cherish such superlative attachment to ' loss and dung,'
—to the perishing pleasures and profits of sin and sense? — Why cultivate such
malice and enmity against Jesus Christ, and his Father, and blessed Spirit, as to
'make light of,' and 'neglect' his infinitely precious, necessary, and 'great salva
tion.' — Oh ! that you but felt ' the word of God quick and powerful, sharper than a
two-edged sword, piercing even to the dividing asunder of your soul and spirit,'
joints and marrow, as 'a discerner ofthe thoughts and intents of your heart!' — Oh I
that ye but knew the infinite sinfulness which is in, and on you, and the infinite and
everlasting misery which awaits you ! — Oh ! that you would believe God's peremp
tory and infallible declarations ofthe absolute necessity of his supernatural change
of your state and nature, that, ' Except ye be converted, and become as little chil
dren, ye shall not enter into the kingdom of heaven: — Except a man be born again
he cannot see the kingdom ofGod: — Except a man be born ofthe Spirit he cannot
enter into the kingdom of God: — If any man be in Christ Jesus, he is a new
creature : all old things are passed away, and all things are become new. — In Christ
Jesus neither circumcision nor uncircumcision availeth any thing, but a new crea
ture.'' Without holiness, 'no man shall see the Lord.' — We must be 'begotten
again ' by God, ' to lively hope, by the resurrection of Christ from the dead ;— born
again of incorruptible seed, by the word of God.' — And putting off the ' old man,'
with hi$ deceitful lusts, and putting on the ' new man,' which, after God, is created
in ' knowledge, righteousness,' and ¦ true holiness,' ye must as ' ne"*w-born babes, de-
Bire the sincere milk of the word, th it ye may grow thereby :' — For, 'if any man
have not the Spirit of Christ, he is none of his.'— O that ye knew in this your days
of youth, while your faculties are fresh and vigorous, — while your affections are
tender and lively, — while your lusts are less powerful, your hearts less hardened
and your worldly cares less embarrassing, that fellowship with the Father in his
redeeming love, which ye so unthinkingly neglect ;— with the Son in his blood and
grace, which ye so wickedly despise ; and with the Holy Ghost, in his influences
which ye so madly resist!— O that ye but knew tlie ' riches of the glory ofthe gos-
pel, which is Christ in you the hope of glory !*— that ye but apprehended, with all
saints, ' what is the breadth, and length, and depth, and height,' and knew the
power and the ' love of Christ, which passcth knowledge, that yc might be filled
witli all the fulness ofGod.*
O think 1 with astonishment think, what kind of preparations God hath made foi

YOUNG READERS OF THIS CATECHISM. H
your everlasting salvation ; — how he * so loved the world, that he gave his only-be
gotten Son, thai whosoever belicveth on him shall not perish, but have everlasting
life 1 — how he set him ' up from everlasting,' as our Surety, who engaged his heart
to approach to the Lord, and delight to do his will in ransoming and saving us,—
how, in his incarnation, he brought him into this world ' in the likeness of sinfu
flesh,' the ' man ' his ' fellow,' — and our ' near kinsman and brother, born for adver
sity!' — how he 'made him under the law,' and exacted from him all the infinite
debt of obedience and suffering due from us ! — ' that he might redeem us that were
under the law I' — how ' he made him to be sin for us, who knew no sin, that we,*
who knew nothing but sin, ' might be made the righteousness ofGod in him I' — how
he made him ' a curse for us,' that we men, wc Gentiles, might be ' blessed in hira
with all spiritual blessings in heavenly places !' — how he put him to grief — to death
—for us, that we might live through him, in the joy of the Lord ! — how he ' deliv
ered' him ' for our offences,1 and ' raised' him ' again for onr justification ;' — ' Gave
him glory' for himself and unbounded fulness of gifts, ' for men, yea, for the rebel
lious, that our faith and hope might be in God I' — and how he hath made, and in his
gospel, and its influence, maketh him to us. ' wisdom, and righteousness, and sane-
tification, and redemption!' — And, O think with application think — with what infi
nite candour, and compassionate earnestness, Jehovah, Son, and Holy Ghost, by all
his words, declarations, invitations, commands, promises, and thieatenings; — by
all his works, as therewith connected ; — by all his mercies and judgments ; — by all
bis ordinances and ministers ; — by all your needs in time and eternity; — by all your
desires — and by all your vows and engagements; — calls, beseecheth, intreats, ob
tests, and expostulates with you, to receive himself, and all his full and everlasting
salvation, offered to you in the gospel, ' freely, without money aud without price !'
Alas ! my dear young men and women, why are you so prone to hunt after,
listen to, and comply with every temptation of Satan, your destroyer ; — every en
ticement of your vain companions : — every suggestion of your foolish and wicked
heart, — to your temporal and eternal ruin : — and yet so deaf, so averse to, and ob
stinate against the most earnest entreaties of the great God, your Saviour? — Do
they love you more ; or have they, or will they, or can they do more, for your
everlasting welfare, than he?— Why, by your ready compliance with every thing
ruinous — and by your obstinate resistance of all attempts to promote your true
holioe&s and happiness, — do you Ubour to pull down everlasting destruction upon
your own heads 1 — Why thus labour to extract your most dreadful ruin from all the
perfections of a gracious God;— from all the persons of the Godhead; — from all his
purposes, covenants, words, and works ;— and from all persons, and their actions,
with whom you are connected, or do converse?
Nay, my beloved children, whom I wish for my 'joy and crown in t e day of tie
Lord.'  When so much of the best of your time is already spent in vanity and
wrath;— when death, judgment, and eternity habten to meet you ;— when your
judgment now of a long time ' lingereth not,' your ' damnation slumbereth not ;'—
why should you delay your deepest concern, about your eternal salvation, o.ie mo
ment more ?— Why defer coming to an infinitely gracious Redeemer,— to the ' Lord
God merciful and gracious, long-suffering, and abundant in goodness and truth,
keeping mercy for thousands, and forgiving iniquity transgression, and sin ?*— Why
delay, when called 'from darkness' to God's • marvellous light;' called to receive
'redemption through Jesus' blood ;— to receive out of his fulness and grace for
grace;— called tothe fellowship of God's Son ;'— called to be < heirs of God, and
joint heirs with Christ ?'— Why lose another year, another month, another hour, an
other moment, without the enjoyment, the ipfinitely sweet enjoyment, of God in
Christ, as your Father, Husband, Friend, and Portion » Why hide yourselves

12 AN ADDRESS TO THE YOUNG READERS, ETC.
•among the stuff* of vajn or earthly cares, when a 'kingdom which cannot b
moved,' is offered unto you,?— Why, to render your eternal damnation more cer
tain, and more dreadful, every moment, and your way of escape more difficult,—
should you remain among devils, and carnal companions, and filthy lusts, when
Jesus ijs lifting up liis voice and crying, ' Whosoever will let, him come unto me.—
Come unto me all ye that labour and arc heavy laden, and I will give you rest.
Him that cometh unto roe I will in no wise cast out. — Arise my love, my polluted
one, and come away. Come with me from Lebanon, with me from Lebanon. — Come
ye to the waters; yea, come, buy wine and milk, without money and without
price. Incline your ear, and come unto me ; hear, and your soul shall live : and I
vyill make an everlasting covenant with you, even the sure mercies of David.'
Eat ye ' that which is good,' and let your soul delight itself ' in fatness. Behold I
stand at the door ' of thine heart, * and knpek : Open to me, my sister, my love, my '
defiled ; ' for my head is filled with the dew, and my locks with the drops of the
night.' When you hasten from storms, from trouble, from outward danger, why
not make haste to Jesus, the refuge, the hope, set before you? — When he saith,
* To-day if ye will bear my voice,' harden not 'your hearts ; now is the accepted
time; now is the day of salvation ;' why should you say, To-morrow ? When he
waits to be gracious, and exalteth himself to ' shew mercy,' — why tire out his pa
tience till he * shut up ail his tender mercies in his wrath V Is ' it a small thing for
you to weary men,' — weary parents, and ministers ? 'But will ye weary my God
also?' Lord Jesus, make haste to convince, to convert, to save, the rising generation in
Britain. They perish — they perish ! O Redeemer, make no tarrying. Now be an
accepted time ; now be a day of salvation. Save now, O Lord, we beseech thee;
Bend tune prosperity.

CATECHISM.

Quest. I. What is the chief end of man ?
Answ. Majn's chief end is to glorify God, and to
enjoy him for ever.
Q. What do you mean by that end which all men pro.
pose in their actions % — A. That which they seek to obtain
in and by their actions.
Q>. What ought man to make his chief ot highest end ? —
A. The glorifying and enjoying of God, Rom. "ix 36.
Q. Why ought man to make the glory of God his chief
endT — -A. Because it was God's chief end ia making, pre
serving, and redeeming man, Prov. xvi. 4..
Q. May man have no other end in any of his actions 1—
A. Yes ; but it must be a subordinate end, which tends to
obtain the chief end, 1 Cor. x. 31.
Q. What may be some of men's subordinate ends ? — A.
To provide food and raiment, and procure health, peace,
liberty, and safety to themselves or others.
Q. How many parts doth man's chief end consist of? — .
A. Two ; his chief duty, which is to glorify. God ; and his
ehief happiness, which is to enjoy God.
Q. How is the glory of God usually distinguished I — A.
Into his essential and declarative glory.
Q. What is the essential glory of God I— A. That
which he is and hath in himself, Exod. xiii. 14.
Q. What is God's declarative glory 1 — A. The shewing
forth of his glory in and by his creatures, Isa. v.. 16.
Q. Can we add any thing to that glory which God hath
in himseh"]-^A. No ; for it is infinite^ Job xi. 7.
Q. How then do creatures glorify God ? — A. By shew
ing forth or declaring that he is glorious.
Q. How do beasts and lifeless creatures glorify God 1—
A. God shews forth his glory in and by them.
Q. How do devils and wicked men glorify God 1-—A.
Not willingly ; but God over-rules their works, however
sinful, to his own glory, Psalm IxxvL. 10.
Q. How ought angels and men to glorify God 1— A. By
2

14 of man's chief end.
doing all things with a view to shew forth and declare hia
glory, Psalm xcvi. 7, and cvii. 8, 15, 21.
Q. With what ought we to glorify God ? — A. With our
hearts, lips, and lives, Psalm ciii. 1.
Q. How should we glorify God with our hearts ? — A. By
knowing, trusting in, loving, admiring, adoring, and remem
bering him, 1 Chron. xxivii. 9, Psalm ciii. I.
Q,. How should we glorify him with our lips? — A. By
praying to, praising, and commending him.
How should we glorify him with our lives? — A. By
doing every thing which he commands out of love to him,
Deut. x. 12, Matth. xvii. 37, 38.
Q. How did Adam in innocency glorify God ? — A. By
giving perfect obedience to his law, Eccl. vii. 29.
Q. Do men still answer their chief end in glorifying
God ? — A. No ; All men have sinned, and come short of
the glory of God, Rom. iii. 9 — 23.
Q. Hath God then lost his end in making man ? — A.
No ; he will glorify his justice in damning some men, and
his mercy in saving others, Rom. ix. 22, 23.
Q. Who hath most eminently glarified God ? — A. Christ.
Q. Where hath Christ glorified God ? — A. Both on earth
and in heaven, Heb. i. 3.
Q. How did Christ glorify God on earth ? — A. By obey
ing his law, and suffering his wrath, in the room of elect
sinners, John xvii. 4, Matth. xx. 28.
Q. How doth Christ glorify God in heaven ? — A. By
pleading for his elect, and sending his Spirit to apply his
purchased redemption to them, John xiv. 16, 17.
Q. When doth a sinner begin to glorify God aright ? —
A. When he first believeth in Christ, 1 John v. 10.
Q. How doth faith or believing glorify God ? — A. It
credits his word, unites us to Christ, and so makes us fruit
ful in good works, Rom. v. 20, John xv. 5.
Q. What is a good work? — A. A work commanded by
God's law, performed in his strength, from a love to, and
with a view of glorifying him.
Q. Doth faith make us glorify God in all our works ? 
A. Yes ; 1 Cor. x. 31, Psalm cxv. 1, 2, Rom. xiv. 8.
Q. How doth faith make us glorify God in our natural
actions, as eating or drinking, &c. ? — A. By making us
seek and receive a covenant-right to, and thank God for our
food and raiment ; and use them to fit our bodies for the
service of God, Rom. viii. 32, Deut. viii. 10.

of man's chief end. 15
Q. How doth faith make us glorify God in our civil bu
siness? — A. By making us diligent in our trades and call
ings, from a regard to God's command ; and causing us to
use the gains of them to his glory, Isa. xxiii. 18.
Q. How doth faith make us glorify God in religious ser
vices ? — A. It makes us perform them in the strength of
Christ's Spirit, and look for acceptance ofthem only through
his merit and intercession, 1 Peter ii. 5.
Q. What should we aim at next to the glorifying of
God ? — A. The enjoying of him, Psalm xliii. 4.
Q. What is meant by the enjoying of God ? — A. The
receiving, living on, and rejoicing in him as our portion,
Psalm xvi. 5, 6, Isa. Ix. 19, 20.
Q. Why should we seek to enjoy God ? — A. Because
he only is a suitable and sufficient person for our souls, Hab.
iii. 17, 18, Psalm cxlii. 4, 5, lxxiii. 25, 26.»
Q. Why cannot the riches, honours, and pleasures of this
world be a satisfying portion to our souls ? — A. Because
they are vain and empty, unsuited to the spiritual nature,
and disproportionate to the boundless desires of our immor
tal souls, Matth. xvi. 26, Psalm lxxiii. 25.
Q. How did Adam in innocency enjoy God ? — A. By
perfect friendship and fellowship. But sin quickly broke up
that, Isa. lix. 2, Rom. v. 11, Gen. iii.
Q. What do all men now by nature enjoy instead of
God? — A. Sin, Satan, and the world, 1 John ii. 16.
Q. How do they enjoy these ? — A. They have sin as
their pleasure, Satan as their prince and father, and the
world as their portion, Heb. xi. 25, John viii. 44.
Q. Can we enjoy God in our natural estate ? — A. No ;
for what communion hath light with darkness, or Christ
with Belial? 2 Cor. vi. 14, 15.
Q. Is there any way to recover the lost enjoyment of
God ? — A. Yes, by Christ alone, Acts iv. 12, Eph. ii. 18.
Q. When doth a sinner first begin to enjoy God ? — A.
When he first receives Christ, and rests on him.
Q. In what means and ordinances is God to be enjoyed?
— A. In prayer, reading or hearing God's word, medita
tion, fasting, receiving the sacraments, &c.
Q. Do the saints often enjoy God in these ordinances? —
A. Yes ; for these are their great delight, and they are
much engaged in them, Psalm xxvii. 4, and lxxxiv. 10.
Q. What satisfaction doth a soul find in the enjoyment

16 . of man's chief end.
of God ? — A. Unspeakably more than in the abundance of
all worldly good things, Psalm iv. 6 — 8.
Q. Where and when do the saints eujoy God? — A. On
earth in this life, and in heaven hereafter.
Q. How is God enjoyed in this life on earth ? — A. By
our receiving the influences) of his grace,, and having hia
love shed abroad in our hearts, 1 John i. 3. 7.
Q,. How is God enjoyed in heaven? — A. By our heing
ever with bim, and receiving that fulness of joy which is at
his right hand, Psalm xvi.. 11, and xvii. 15.
Q. Wherein doth the enjoyment of God on earth, and
that in heaven agree ? — A. It is tbe same God who is en
joyed ; and the enjoyment of hira here as truly humbles
and satisfies, the heart, as that in heaven,
Q. In what do they differ? — A. In the maimer and mea
sure of enjoyment.
Q. How do they differ in the maimer of enjoyment % —
A. Here God often hides himself, and we enjoy him through
means and ordinances as through a glass: darkly ; but in
heaven we will enjoy him uninterruptedly and immediately,
and see him face to face, I Cor. xii* 12.
Q. How da they differ in the measure of enjoyment X —
A. Here we enjoy God only in part ; but hereafter we shall
enjoy him fully, 1 Cor. xiii. 12, 1 John iik 2.
Q. Shall the saints in heaven receive into their souls all
the infinite fulness and sweetness that is in God ? — A. No ;
but their finite souls shall be filled with as much of it as they
can hold, Eph. iii. 19, Psalm xvii. 15.
Q. What is the sure pledge and earnest of our enjoying
God in heaven ?— A. Our enjoyment of him here, Psalm
lxxiii. 24. 26^
Q. Why is the glorifying of God placed before the en
joyment of him ? — A. Because the glory of God b of more
value than our happiness, Isas xl. 17.
Q. Whether is our glorifying or enjoying of God first in
order ? — A. We must first enjoy God in his gracious influ
ences, and then glorify him ; and this leads on to further
enjoyment of him, Psalm cxix. 32.
Q. Is our delight in the glory or glorious excellencies of
God as satisfying to us, to be our chief end or motive in our
actions, religious or moral? — A. No ; but our shewing forth
the honour of these glorious excellencies, Isa. ii. 11, Psa.,
xvi. 4, Isa. xliii. 21.
Q. Why may we not make our own delight in the glory

OF THE SCRIPTURES. 17
of God as satisfying to our desires, our chief end and mo
tive ? — A. Because this would be a setting up of our own
happiness above the glory of God.
Q. Who alone may expect to enjoy God in heaven ? —
A. Only such as glorify him an earth, Heb. xii. 14.
Q. Why are the glorifying and enjoying of God joined
as one chief end ? — A. Because none can obtain or rightly
seek the one without the other, 1 Cor. xv. 58.
Q. How do we most highly glorify God ? — A. By re
ceiving and enjoying him most fully.
Q. What chiefly secures our enjoyment of God ? — A.
The concern of the glory of God in it.
Q. How is the glory of God concerned in our enjoy
ment of him ? — A. All his attributes are in Christ engaged
for our enjoyment of him ; and their glory shines brightly
in fulfilling ihese engagements, Isa. xxx. 1&
Q. How long shall the saints glorify and enjoy God ? —
A. To all eternity ; for we shall ever be with the Lord, 1
Thess. iv. 17, Isa. Ix. 19, 20.
Q. What are the grounds which secure the eternal en
joyment of God to believers ? — A. The infinite and eternal
love of God ; the extent of his promise ; and the infinite
merit, and eternal intercession of Christ.
Quest. 2. What rule hath God given lo direct Us,
how we rnay glorify and enjoy him 7
Answ. The word of God, which is contained in
the scriptures of the Old and New Testament^ is the
only rule to direct us how we may glorify and enjoy
him. Q. Whence is it that we need a rule to direct us how to
glorify and enjoy God ? — A. Because God is our sovereign,
and being infinite, is so much unknown to us.
Q. Who alone can give us a rule for these ends ? — A.
God only ; for he only hath sufficient wisdom and authori
ty to prescribe a sufficient rule, 2 Tim. iii. 16, 17.
Q. What is the rule which God hath given for man's di
rection ? — A. The declaration of his own will.
Q. How did God shew this rule to Adam before the fall ?
 A. Mostly by the light of nature within him, and the
works of creation and providence without him.
Q. Did he not shew his will wholly to Adam by these
means?— A. No ; the time of the Sabbath, and the prohi-
2*

18 OF THE SCRIPTURES.
bition to eat ofthe tree of knowledge, were made known to
him by immediate revelation, Gen. ii.
Q. How far are the light of nature, and works of crea
tion aud providence, now of use as a rule to men? — A.
They so far make known the perfections of God, and part
of our duty, as renders us inexcusable when we disobey
him, Rom. i. 20, and ii. 14, 15.
Q. Are these things now a sufficient rule to lead us to
happiness? — A. No ; for sin hath made us blind and fool
ish in the matters of God, 1 Cor. ii. 14.
Q. If our reason were as extensive as ever Adam's was,
could it now lead us to holiness or happiness ? — A. No; for
sin hath fixed a gulf between God and us, through which
our reason, however extensive, could never shew us a pas
sage, Isa. xlix. 24.
Q. Hath God given us any rule that can direct sinful
men to holiness and happiness? — A. Yes; the Bible, or
holy scriptures, 2 Peter i. 19 — 21.
Q. Why is that rule called the Bible or Book ? — A. Be
cause it is far better than all other books.
Q. What makes it so ? — A. It is the word of God, the
testament of Christ, and of the greatest use to men.
Q. Why are the scriptures called the word ofGod? — A.
Because they were given by the inspiration of his Spirit,
2 Peter i. 21, Heb. i. 1, 2 Tim. iii. 15, 16, 17.
Q. How do you prove the scriptures to be the word of
God ? — A. By the stamp of God that is to be seen upon
them ; for none can speak like him, John vi. 63.
Q. What is that stamp of God which is imprinted upon
the scriptures ? — A. That majesty, holiness, light, and effi
cacy which appear in them, Psalm xiv. 7, 8, 9.
Q. Wherein doth the majesty of the scriptures appear t
— A. God therein is described, and speaks in the most lofty
manner : therein sins are forbidden which God only can
know or condemn ; duties required that God only can com
mand ; and promises and threatenings are made which God
only can accomplish, Isa. lvii. 15, 16.
Q,. What divine holiness appears in the scriptures ? — A.
There every holy thing is strictly required, and every un
holy thing is forbidden ; and all the means and motives to
perform duty, and avoid sin, are clearly shown, and warmly
pressed, 1 Pet. i. 13 — 23.
Q. What divine light appears in the scriptures ? — A

OF THE SCRIPTURES. 19
There mysteries are revealed which God only knew, or can
comprehend, Col. i. 26, 1 Tim. iii. 16.
Q. What are some of those mysteries ? — A. The mys
tery of the persons in one Godhead ; of Christ, the Son of
God, his becoming man ; and our union with him, &c. '
John v. 8, Isa. vii. 14, Eph. v. 30. 32.
. Q,. What divine efficacy or power have the scriptures ?—
A. They are the means of convincing, converting, and
quickening dead and obstinate sinners ; and of comforting
those that are cast down, Psal. xix. 7, 8.
Q. By what other arguments may we be convinced that
the scriptures are the word of God ? — A. By their antiqui
ty, harmony, scope, success, accomplishment of prophecies,
and confirmation by miracles and the blood of martyrs.
Q. What is their antiquity ? — A. Their being written in
part before all other books ; and giving us tlfte only rational
account of ancient things, such as the creation, the fall,
flood, and dispersion of men at Babel.
Q. What do you call the harmony of the scriptures ? —
A. The agreement of every part one with another.
Q. How is this a proof of their being the word of God ? —
A. Because it is impossible that such a number of writers,
in so many different ages and places, could ever of them
selves so agree, in opposition to the common inclinations
of men.
Q. Doth no part of scripture really contradict another ? —
A. No ; though some parts seem to contradict others, as
John x. 30, with xiv. 28.
Q,. How may seemingly contradictory scriptures be re
conciled? — A. By considering that these different scrip
tures either speak of different things, or of different views
ofthe same thing, Rom. i. 3, 4, and ix. 6.
Q. What is the scope and design of the scriptures ? — A.
To humble all men, and give all the glory to God.
Q. What success have the scriptures had? — A. The gross
manners of many nations have been reformed ; and multi
tudes of most wicked men have been gained to deny ungod
liness aud worldly lusts, and to live soberly, righteously,
and godly, by means of the scriptures, though published by
the meanest instruments, notwithstanding the combined op
position of hell and earth against them, Acts i — xx.
Q. Of what prophecies doth the accomplishment prove
the scriptures to be the word of God ? — A. The prophecies
of Israel's entrance into, and deliverance from Egypt and

20

OF THE SCRIPTURES.

Babylon ; and of the destruction of Chaldea, Egypt and
Tyre; and ofthe rise and fall ofthe Persian, Grecian, and
Roman Empires ; and of the birth and death of Christ, &c.
Q,. How doth the accomplishment of such prophecies
prove the divinity of the scriptures ? — A. Because none but
God could foretell future events, depending on a multitude
of second causes, in so particular a manner, and at such a
distant time, before they took place.
Q. What miracles have been wrought to confirm the
scriptures? — A. The plagues of Egypt ; the dividing of the
Red Sea ; causing the sun to stand still ; raising the dead ;
giving sight to such as were blind, &c.
Q. How do miracles confirm the divinity of the scrip
tures ? — A. Because God would never work miracles to
confirm any imposture, Heb. ii. 3, 4.
Q. But may not Satan, &c. work miracles? — A. He
may work counterfeit, but no true miracles.
Q. Wherein doth a counterfeit miracle differ from a true
one ? — A. Besides a difference in their natures, all true
miracles confirm doctrines leading to a virtuous and holy
life ; but counterfeit miracles always confirm falsehoods
and wicked practices, Deut. xiii. 5, 2 Thess. ii.
Q. Why doth not God still work miracles for the con
firmation of the scriptures ? — A. Because they are only ne
cessary to establish truth at first, and to awaken the world
to consider and receive it ; and if always wrought, be es
teemed common things, and make no impression on the
m^nds of men, Exod. iv.— -xiv, &e.
Q. How do the sufferings of martyrs prove the divinity
of the scriptures ? — A. So many millions could never have
borne such cruel torments for their adherence to the scrip
tures, with such calmness, patience, and joy, if God had
not assisted them, Heb. xi. 35 — 39.
Q. Why might not good angels be the authors of the
scriptures? — A. Because these could never pretend to be
God; nor speak without his commission, Psal. ciii. 20.
Q. Why might not Satin have been their author ?  A.
Because they wholly tend to the ruin of his kingdom and
interest in the world, 2 Tim. iii. 15.
Q. How do you prove that the scriptures cannot be a
forgery and imposture of the writers? — A. Because the
writers. candidly relate their own failings; and the tenden
cy of the scriptures to condemn all deceits, and sinful in
clinations and practices, under the severest penalties, ex

OF THE SCRIPTURES. 21
posed the penman to the rage and hatred of the world ;
whereas impostors conceal their own vices, and flattei
men's corruptions, in order to procure carnal pleasures,
honours, or riches to themselves.
Q. Can an unbeliever discern the stamp of God in the
scriptures, or be by the above arguments savingly convin
ced that they are the word of God ? — A. "No ; but he may
be rationally convinced that they are so, Acts xxvi. 28.
Q. What hinders unbelievers from discerning the stamp
of God in the scriptures when they read them? — A. Satan
hath blinded their minds, 2 Cor. iv. 3.
Q. How may we attain to a saving persuasion that the
scriptures are the word of God. — A. Only by the Spirit's
powerful application ofthem to our heart, 1 Cor. ii.
Q. What is the formal reason and ground of a saving
faith of what the scriptures teach? — A. Tift authority and
faithfulness of God therein spiritually discerned, 2 Thess.
ii. 13. 2 Chron. xx. 20.
Q. Doth the authority of the scriptures depend on the
church? — A. No ; for the church is founded on, and derives
all her authority from them, Eph. ii. 20.
Q. Why then is the church called the pillar and ground
of truth ? — A. Because the church keeps and publishes
the scripture, Rom. iii. 2. Isa. ii. 3.
Q. ~Do the scriptures derive any authority from man's
reason? — A. No: they derive it from God only.
Q.. If we find in them any thing which we reckon con
trary to reason, may we reject it? — A. No; for as the
heavens are higher than the earth, so are God's thoughts,
the scriptures, higher than our thoughts, Isa. Iv. 9.
Q. Why is the Bible called the scriptures or writings ?
A. Beeause of its distinguished excellency above all
other writings, 2 Tim. iii. 15 — 17. Psal. xix. 7 — 10.
Q,. Why was the word of God committed to writing ? —
— A. For the better preserving and spreading of it.
Q. Why would God have his word preserved? — A. For
the comfort and establishment of his church.
Q. Why would he have his word propagated and spread?
— A. For the increase and enlargement of his church.
Q. Would it have been safe to have still trusted revela
tion to the memoirs of men ? — A. No : for these are very
weak and deceitful, Jer. ii. 32. Psal. evi. 13.
Q. Did not God preserve his church for 2500 years,

22 OF THE SCRIPTURES.
from Adam to Moses, without the writing of his word ? — A.
Yes; ("though he revealed his will by visions, &c.)
Q. Why might he i.ot as yet do so still? — A. Because
all that God had revealed of his will before Moses was safely
remembered ; men lived then so long, that a few persons
conveyed revelation pure and uncorrupted to the church
till that time, Gen. i. to xlix.
Q. Why are the scriptures called a testament? — A. Be
cause therein Christ bequeathes his rich legacies and bless
ings to sinful men, Luke xxii. 29. Heb. ii. 3.
Q. Whereby is this testament confirmed ? — A. By the
death of Christ the testator, Heb. ix. 15, 16.
Q. Into how many testaments is the Bible divided ? — A.
Into two, the Old and the New, Heb. viii. and ix.
Q. Which is the Old Testament?— A. That which be
gins with Genesis, and ends with Malachi.
Q. Why is it called the Old Testament ? — A. Because
it was first published ; and contains the dispensation of the
covenant of grace,which is now ceased.
Q. By what death of Christ was the Old Testament
confirmed ? — A. By his typical death in the ancient sacri
fices, Rev. xiii. 8. Heb. ix. 18 — 20.
Q. Which is the New Testament ? — A. That which be
gins with Matthew, and ends with the Revelation.
Q. Why is it called the New Testament ? — A. Because
it was last published ; and it contains that more perfect
dispensation ofthe covenant of grace which is still present,
Heb. viii. 6 — 13. and ix. 15.
Q. By what death of Christ was this Testament con
firmed ? — A. By his actual death in his own person.
Q. In what do the Old and New Testament agree ? — A.
God in Christ is the author of both ; all the blessings of the
new covenant are bequeathed in both ; and the glory ofGod,
and salvation of men, is the end of both.
Q. In what doth the Old and New Testament differ? —
A. In duration and excellency, Heb. viii. 6. 13.
Q. How do they differ in duration? — A. The Old con
tinued from Adam's fall till Christ's coming and death ; and
the New from thence continues till the end of the world,
Gen. iii., Mat. xxvii., Rev. xx.
Q, Is the Old Testament scripture now of no force ? —
A. Its truths are still of as much force as ever, but its types
are ceased, Heb. x. 1,2. Col. ii. 14 — 20.

OF THE SCRIPTURES. 23
Q. How do these Testaments differ in excellency?- — A
The New excels the Old in many things.
Q. Wherein doth the New Testament excel the Old ?—
A. In evidence, extent, gifts, and worship.
Q.. How doth the New Testament excel in evidence ? — ¦
A. The Old Testament darkly pointed out Christ as to come ;
but the New points him out as already come, 2 Cor. iii. 14,
Col. ii. 17, Heb. v.— x.
Q. How doth the New Testament excel in extent? — A.
The Old Testament was mostly confined to the Jews ; but
the New extends to all nations ; and many more are by it
converted to Christ, Rev. vii. 9.
Q. How doth the New Testament excel in gifts ? — A.
The gifts of the Spirit are more plentiful and powerful un
der the New than under the Old, Acts ii.
Q. How doth the New Testament excel ^n worship? —
A. The Old Testament worship was more carnal and bur
densome ; but the worship under the New is more free, spir
itual, and easy, Gal. v. 7, John iv. 22 — 24.
Q. For what end hath God given us the scriptures ? — A.
To be a rule to direct us how to glorify and enjoy him, 2
Tim. iii. 15—17, John v. 39.
Q. What kind of a rule is the holy scripture ? — A. A
perfect, plain, absolute, infallible, and only rule.
Q. How is the scripture a perfect rule? — A. As all we
are bound to believe or do, in order to salvation, is therein
revealed, either in express words, or by necessary conse
quence, 2 Tim. iii. 15—17.
Q. How do you prove, that plain and necessary conse
quences, drawn from the express words of scripture, are a
part of our rule ? — A. Because Christ proved the resurrec
tion against the Sadducees by a scripture consequence : aud
the apostles often reasoned in this manner, Matth. xxii. 31,
Heb. i. and ii., &c
Q,. How is the scripture a plain rule? — A. Because all
tilings necessary to be believed and done, in order to salva
tion, and so clearly revealed in some place thereof, as every
man who hath the exercise of reason, by a diligent use of
the scripture may know them, Psalm cxix. 105. 130, and
xix. 7. 8.
Q. What should we do that we may rightly understand
the scripture when we read, hear, or think of it? — A. We
should cry to God to open our eyes, that we may behold the
wnnders of his law, Psalm cxix. 18.

24 OF THE SCRIPTURES.
Q. How are the. scriptures an absolute rule? — -A. Because
the Spirit ofGod speaking in them is the supreme judge of
all controversies, decrees, and doctrines of men, Mat, xxii.
29, Isa. viii. 20, Luke xvi. 29. 31.
Q,. May not the scriptures be tried and judged by other
rules ? — A. No ; every thing is to be tried by them ; but
they are to he tried by no standard rule, Isa. viii. 20.
Q. How are the scriptures an infallible rule ? — A. Be
cause they contain the mind and will of the God who can
not lie, Tit. i. 2, 2 Tim. iii. 16, 17.
Q. How are the scriptures the only rule ? A. Because
nothing else can direct us aright how to glorify and enjoy
God, Prov. xxix. 18, Isa. viii. 20.
Q. Why may not unwritten traditions he received as a
part of our rule ? — A. Because they are cursed that add to,
or take from the word of God ; and such as speak not ac
cording to it, have no light in them, Rev. xxii. 18.
Q. Why may not the spirit or light within men be apart
of our rule ? — A. Because every spirit and light that is with
out the word is darkness, and a spirit of error, 1 Jolm iv. 1
6, Mat. xxii. 29.
Q. In what language were the scriptures first written? —
A. The Old Testament in Hebrew, and the New iu Greek.
Q. Why must they be translated into the languages of
every nation whither they come ? — A. That all may have
opportunity to read them, John xv. 39, Acts xvii. 11.
Q. Why ought all men to read the scriptures ? — A. Be
cause God often commands it, and the knowledge of the
scriptures is very excellent and useful, John v. 39, 2 Tim.
iii. 15, 16, 17, 2 Pet. i. 19.
Q. How doth it appear that the scripture is so excellent
and useful ? — A. It contains all sovereign remedies against
distress, and all true comfort under it; all spiritual armour
for defence of our souls ; and is an unerring guide to <r"orv
2 Tim. iii. 15, 16, 17. *'
Q. Are the apocryphal books, as Tobit, Judith, &c. any
part of the word of God? — A. No.
Q. How prove you that ?— A. Because the Jewish
church, to which the oracles of God were then committed
never acknowledged them as the word of God ; nor have'
they the stamp of God upon thein, but contain several thin o-s
false, and disagreeable to the word of God.
Q. How may the scriptures be more generally distin
guished ?— A. Into the Law and the Gospel.

OF THE SCRIPTURES. 545
Q. What is the Law ofGod ? — A. It is that declaration
of his will to reasonable creatures, whereby he shows them
their duty, and binds them to it, Exod. xx.
Q. What parts of scripture belong to the law ? — A. All
these that require any duty to be performed by men, Exod.
xx. 3—17. 1 John iii. 23, Isa. Iv. 6, 7.
Q. How are scripture laws usually distinguished? — A.
Into the ceremonial, judicial, and moral.
Q. Which are the ceremonial laws ? — Those that direct
ed the Old Testament church, concerning the types and
ceremonies used in their religious worship.
Q. Which are the judicial laws? — A. Those which di
rected the Jews concerning the affairs of their state, as a
nation, separated to the Lord, Exod. xxi. 22, &c.
Q. Which is the moral law ? — A. That*vhich equally
and always binds all men to the whole of their duty.
Q. How is the Gospel usually distinguished ? — A. Into
the gospel largely taken, and the gospel strictly taken, Acts
xvi. 31, Isa. Iv. 4.
Q.. What is the gospel strictly taken ? — A. It is the glad
tidings of salvation to lost sinners through Christ.
Q. What parts of scripture belong to this ? — A. A 11 these
that offer Christ, or promise any good thing through him to
sinful men, Rev. xxii. 17.
Q. Wherein do the law and the gospel sti-ictly taken
agree? — A. God is the Author ; his glory is the end ; and
Christ is the confirmer of both, Psalm cxlvii. 19, 20.
Q. Wherein do they differ ? — A. The law requires good
in and from us; but the gospel declares Christ hath done,
and will do all for and in us, and freely brings all good
things to us, Rom. x. 4, 5.
Q. Do not the law and gospel concur with, and promote
the honour of one another ? — A. Yes, Luke ii. 14.
Q. How doth the law concur with the gospel ? — A. It
drives men to embrace the grace of the gospel, and teaches
them how to improve it ; and it condemns them to more
dreadful wrath if they slight it, Rom. iii. 20.
Q. How doth the gospel honour the law ? — A. It brings
in Christ as perfectly fulfilling it as a covenant ; and it
Btrengthens and encourages us to obey it as a rule.
Q. If the law and gospel so well agree, how is it that
men, by cleaving to the law as a covenant, slight the grace
of the gospel ? — A. Because they abuse the law, in seeking
justification by the works ofit, Rom. ix. 31, 32.
3

26 OF THE SCRIPTURES.
Q. Are not both law and gospel sometimes contained in
one and the same sentence of scripture * — A. Yes, as Gen.
iii. 15.
Q. What is the gospel largely taken? — A. The whole
word of God, 1 Cor. ix. 14.
Q. How can the whole word of God be called gospel or
good tidings, since it brings many sad tidings to sinners, in
requiring duties which they cannot perform, and threatening
wrath which they cannot bear ? — A. Because all these tend
to promote and maintain the honour ofthe free grace ofthe
gospel, Heb. x. 29, and ii. 3. 2 Thess. i. 7—9.
Q,. How may the scriptures be more particularly divi
ded ?— A. Into histories, prophecies, threatenings, promises,
commands, and doctrines.
Q. Which are the histories of scripture ? — A. Such as
record the facts and events which have come to pass.
Q. Which are the prophecies of scripture? — A. Such
as foretell what hatb or shall come to pass.
Q. What are the threatenings ? — A. All such scriptures
as denounce God's wrath against men for their sins.
Q. What are the promises? — A. AH such scriptures as
signify God's will to bestow any good thing on us.
Q May the same sentence be both a promise and threat
ening? — A. Yes; every threatening to destroy a believer's
enemies is a promise to him, Gen. iii. 14, 15.
Q. How are the promises usually distinguished ? — A.
Into absolute and conditional.
Q. What is a conditional promise ? — A. That in which
God engages to do us some good if we have some good
quality, or do some good work, Acts xvi. 31.
Q. What is anabsolute promise? — A. It is that wherein
God engages to bestow good upon us, without requu-ing
any condition in or from us, Isa. xiv. 24, Heb. viii. 12.
Q. Which scriptures are commands or precepts ? — A.
Such as require us to be, do, or avoid any thing.
Q. What call you doctrines ? — A. All such scriptures as
show us the nature, qualities, and connections between per
sons and tilings ; as what God, Christ, man, &c, are ; and
how they stand related to one another.
Q. Is every word of scripture equally true, and of divine
authority? — A. Yes ; but every word is not of equal weight
and importance, Matth. xxiii. 23, Hos. viii. 12.
Q. How are the truths of scripture distinguished with
resoect to their weight and importance ? — A. Into funda-

OF WHAT THE SCRIHTURES TEACH. 27
mental, and not fundamental truths. Q. Wha mean
you by fundamental truths ? — A. Such truths, as we cannot
be saved without the knowledge, belief, and improvement
them, John xvii. 3.
Q. What are some of these truths ? — A. That there is
one God in three persons ; that man is fallen, and cannot
recover himself; that Christ hath assumed our nature, and
paid our debt ; that we are justified only by faith in his
righteousness ; that being born again, and made holy, are
necessary to our entrance into heaven, «fec.
Q. Why call you these fundamental truths? — A. Be
cause other divine truths are built upon them.
Quest. 3. What do the scriptures principally teach?
Answ. The scriptures principally teatjh what man
is to helieve concerning God, and what duty God
requires of man.
Q. What things do the scriptures chiefly teach? — A.
Matters of faith and practice, 2 Tim. iii. 1 6.
Q. What doth faith or believing mean? — A. An assent
ing^ to the testimony of another.
Q. How may faith, as to the authority on which it de
pends, be distinguished ? — A. Into human and divine.
Q. Wherein do human and divine faith differ? — A. In
their foundation and firmness.
Q. How do they differ as to their foundation ? — A.
Human faith believes a report upon the testimony of man ;
but divine faith believes it upon the footing of God's testi
mony, Exod. iv. 30, 31. Psalm iv. 20.
Q. How do they differ in their firmness of assent ? — A.
Human faith admits, that the report which it credits may
possibly be false ; but divine doth not, Tit. i. 2.
Q. With what faith ought we to believe the whole scrip
tures, and them only? — A. With a divine faith.
Q. How may faith, as to its effects, be distinguished ?
— A. Into historical faith; the faith of miracles; tempo
rary faith, and saving faith.
Q. What is historical faith ? — A. The believing scrip
ture-truths as we do historical reports, in which our own
welfare is not deeply concerned, Exod. iv. 31.
Q. What is the faith of miraclesl — A. The believing
that God will work such a miracle upon, or for us.
Q. What is tempoiary faith ? — A. An affecting persua

28 THE ATTRIBUTES OF GOD.
sion of divine truths, and presumptuous leaning on the
promises for a time, without receiving Christ as our only
Saviour, Matth. xiii. 20 — 22. Acts. viii. 13.
Q. What is saving faiU ? — A. That by which we credit
the whole word of God, and receive Christ in it, to the
saving of our souls, Bom. x. 10.
Q.. What call you matters of practice or duty required
of man? — A. Whatever man owes to God, to himself, or
to others, Mic. vi. 8.
Q. Whether must duty or faith be first in order? — A.
Faith : for till we believe the love ofGod, and receive Christ
as our strength, it is impossible for us to please God, Luke
i. 74, 75, Heb. xi. 6.
Q. Will true faith produce true obedience ? — A. Yes ;
faith worketh by love, Gal. v. 6. 22, 23.
Q,. Who then shine most in holy obedience ? — A. Those
who are strongest in faith, Rom. iv. 20.
Quest. 4. What is God ?
Answ. God is a Spirit, infinite, eternal, and un
changeable, in his being, wisdom, power, holiness.
justice, goodness, and truth.
Q. What doth the name of God properly signify ? — A.
A being of infinite perfection, Job xi. 7.
Q. What are we to believe concerning God ? — A. That
he is, what he is, and what he hath done.
Q. What religious principle must we first in order believe?
— A. That there is a God, Heb. xi. 6.
Q. What things teach us that there is a God ? — A. Both
scripture and reason, Mal. iii. 6.
Q. In what are all men taught that there is a God ? — A.
In the works of creation and providence.
Q. How doth creation-work prove that there must be a
God ? — A. Because nothing can make itself; and so there
must be a God who hath made all things, Rom. i. 20.
Q. How do the works of providence prove that there must
be a God ? — A. Because so many, so vast and unruly things,
could never be preserved and guided to one common end,
if there were not a God to over-rule them.
Q. How doth our own being prove that. there is a God ?— .
A. The curious frame of cur bodies, the noble powers of
our souls ; our consciences daily accusing or excusing us,

THE ATTRIBUTES OF GOD. 29
together with our inability to live, move, or do any thing of
ourselves, clearly prove it, Psal. cxxxix. 16, &c.
Q. Can the works of nature now teach us what God is ?
— A. They may teach us some things darkly concerning
God, but nothing savingly, Acts xvii. 27, Rom. ii. 14, 15.
Q. What do the works of nature more darkly shew God
to be ? — A. They shew that he is holy, just, wise, good,
eternal, &c., Rom. i. 20 — 32.
Q. Who alone can teach us the saving knowledge ofGod?
—A. Christ by his word and Spirit, Isa. xlviii. 17.
Q. What doth the scripture or word of Christ declare
God to be ? — A. Light, love, and a spirit, 1 John i. 4.
Q. Why is God called light ? — A. Because of his puri
ty, knowledge, and being the Father of light.
Q. Why is God called love ? — A. Because in Christ all
his other attributes are employed to exalt his love.
Q. Why is God called a spirit ? — A. Because his nature
and attributes are spiritual, John iv. 24.
Q. What is a spirit ? — A. It is a living, thinking, and in
visible substance, without any matter or bodily parts.
Q. If God be a spirit, how are eyes, ears, arms, feet,
face, fingers, mouth, lips, «fec, ascribed to him in scripcure ?
— A. God, in condescension to our weakness, doth by these
bodily members point out some property in himself, the work
of which some way resembleth the use of such members in
man, Hos. xii. 13, and xi. 8.
Q. What is meant by eyes and ears when ascribed to
God ? — A. His knowledge, care, and pity, Psal. xxxiv. 17.
Q. What do face, nose, and nostrils, mean, when ascribed
to God ? — A. His knowledge, favour, or wrath, Psal. xlviii.
8 ; and face also signifies his glory.
Q. What is meant by mouth or lips, when ascribed to
God ? — A. His truth, word, authority, or love.
Q. What is meant by arms, hands, and fingers, when as
cribed to God ? — A. His power ; and sometimes arms and
hands signify his mercy and love, Deut. xxxiii. 27.
Q. What doth heart mean when ascribed to God ? — A.
His love, approbation, or purpose.
Q. What doth bosom, when ascribed to God, mean ? — A.
His love, care, and protection, Isa. xl. 11.
Q. What Aofeet, when ascribed to God, mean? — A. His
power, and providential works, Hab. iii. 5.
Q. What is meant by God's sitting ?— A. His authority
and undisturbed happiness, Psalm xxix. 10.
3*

30 TH£ ATTRIBUTES OF GOD.
Q. What is meant by his standing ? — A. His readiness
to help his people, and destroy their enemies.
Q. What is meant by walking, running, riding, or flying,
when ascribed to God ? — A. The calm, speedy, or kind
manner of his working, Psal. xviii. 9, 10.
Q. Are there any other spirits besides God ? — A. Yes ;
angels, and souls of men, Psal. civ. 4.
Q. How do these differ from God ? — A. These are finite,
created, and changeable spirits ; but God is an infinite,
eternal, and unchangeable spirit, Psal. ciii.
Q. What is meant by the attributes of God? — A. The
properties or perfections of his nature.
Q. Are all the properties of God the very same with his
nature, and with one another ? — A. Yes ; and so one can
not be separated from another, as the divine nature is most
simple and uncompounded, Exod. iii. 14.
Q. Why then are they represented to us as different ? —
A. Because of their different respects to the creatures, and
because we cannot take them up as they are in God.
Q. How may the attributes of God be distinguished ? —
A. Into communicable, which may be some way resembled
by creatures ; and incommunicable, which can no way be
resembled by creatures.
Q. Which are the communicable attributes of God ? —
A. Being, wisdom, power, holiness, justice, &c.
Q. Which are his incommunicable properties ? — A. His
independency, infinity, eternity, and unchangeableness, and
his subsisting in three persons.
Q. What is proper independency? — A. It is to have in
and of one's self whatever is necessary for being, happiness,
and work, Psal. cxv. 3, Exod. iii. 14.
Q,. How do you prove that God is independent ? — A. The
scripture affirms that he needs nothing from, nor can be
vrofited by any creature, Acts xvii. 25.
Q. Do all other things depend on God in being and
acts? — A. Yes; and cannot do otherways, Rom. xi. 36.
Q. What is meant by God's being infiriite? — A. His
being without bounds or limits, Job. xi. 7.
Q. How do you prove that God is infinite ? — A. Because
he cannot by searching be found out to perfection, Job. xi.
7, 1 Tim. vi. 15, 16.
Q. Wherein is God infinite? — A. In being, perfection,
and presence, Exod. iii. 14, Psal. cxlvii. 5.
Q. How is God infinite in perfection ? — A. The glory

THE ATTRIBUTES OF GOD. 3]
of his peifections can admit of no addition or increase, Job
xxii. 2. xxxv. 6, 7.
Q. How may God be said to be infinite in presence ? — A.
He is present in all his works ; nay, the heaven of heavens
cannot contain him, 1 Kings viii. 27, Jer. xxiii. 24.
Q. How may the presence of God be distinguished ?--A.
Into his essential and operative presence.
Q. Is God's essential presence partly in heaven and
partly in earth ; or partly within and partly without the
limits of creation ? — A. No ; the whole being of God is
equally every where, Jer. xxiii. 23, 24.
Q. How may the operative presence of God be distin
guished ? — A. Into his natural presence with all creatures,
in preserving and governing them ; his symbolical presence
in the ordinances of his grace ; his gracious presence with
his saints on earth, by the indwelling and influence of his
spirit ; his glorious presence in heaven, as the blessed por
tion of angels and saints ; and his vindictive presence in
hell, by taking vengeance on devils and wicked men.
Q. Is there not, besides all these, a singular presence of
God with the man Christ ? — A. Yes ; the fulness of the
Godhead dwells in him bodily, Col. ii. 9, 2 Col. v. 19.
Q. Howis God's infinity terril-'e to the wicked? — A. Their
loss of him, as a portion, is unspeakable ; and his treasures
of wrath against them cannot be exhausted.
Q. How is it sweet to believers ? — A. Because God is
their boundless portion and joy.
Q. What is meant by the eternity of God ? — A. His being
without beginning, end, or succession of duration.
Q. How do you prove that God is without beginning or
end ? — A. He is said to be from everlasting to everlasting
God, Psal. xc. 2. 1 Tim. vi. 15, Jer x. 10.
Q. How prove you that God is without succession of
duration ? — A. Because one day is with him as a thousand
years, and a thousand years as one day, 2 Pet. iii. 8.
Q. How doth eternity differ from time ? — A. Time can
be measured by days and years, and one part of it follows
another ; but it is not so with eternity.
Q. Is any besides God eternal ? — A. Angels and souls
of men have a sort of eternity as they live for ever, Matth. x.
28, and xxv. 41.
Q. How doth their eternity differ from that of God ?— A
Angels and souls of men have a beginning and succession
of duration, which God hath not, Gen. i.

32 THE ATTRIBUTES OF GOD.
Q. How is the eternity cf God terrible to the wicked? —
A It secures the eternal duration of their torments.
Q. How is eternity sweet to believers? — A. It secures
his being their everlasting portion and joy.
Q. What is meant by God's being immutable or un
changeable? — A. His being always the same. Mal. iii. 6.
Q. How prove you that God is unchangeable ? — A. Him
self says, I am the Lord, I change not.
Q. Can nothing be added to, or taken from the glorious
perfections of God? — A. No ; their glory cannot be dimin
ished, because it is essential to God ; nor can it be increas
ed, because it is infinite, Psal. cii. 26, 27.
Q. Did not God change when he became a Creator, or
when the Son of God became man? — A. No ; the change
only respected the creature, Rom. viii. 3. Heb. ii. 14.
Q. Were God's power and will to create, or become
man, the same from all eternity ? — A. Yes.
Q. If God change not, how is he said to repent? — A.
His repenting means only a change of his work, but it
means no change of his will, Gen. vi. 6, 7.
Q. Why is the change of work called a repenting ? — A.
In allusion to the case of men, whose change of work shows
a change of their will, Acts iii. 19.
Q. Can a creature be by nature unchangeable?  A.
No ; for as they have their being from the will of God,
they may be changed as he seeth meet, Dan. iv. 35.
Q. Are not holy angels, and glorified saints, unchange
able ? — A. Yes ; but they are so by the gracious will of
God, not by nature, Heb. i. 14. Jude 1.
Q. How is God's unchangeableness terrible to the wick
ed ? — A. It secures the full execution of all his threatenings
upon them, 1 Sam. xv. 28, 29.
Q. How is it sweet to believers ?— A. It secures God's
resting in his love tothem, fulfilling all his promises, and
finishing the work of grace in them, Mal. iii. 6.
Q. Wherein is God independent, infinite, eternal, and
unchangeable ?— A. In his being, wisdom, power, holiness,
justice, goodness, and truth.
Q. What is meant by the essence or being of God 1  A
His very nature or Godhead, Exod. iii. 14.
Q. What is the highest perfection of being ?  A To
depend on nothing, and have all cither beings dependent on
it, Exod. m. 14. Dan. iv. 34, 35. Psalm cxv. 3.
Q. Is God happy only in himself, and all in all to him

THE ATTRIBUTES OF GOD. 33
self and others ? — A. Yes ; he is God all-sufficient, Gen.
xvii. 1, and every being is from him, Gen. i.
Q. Are they not then fools and brutish, who prefer crea-
ted beings to God? — A. Yes, Jer. ii. 13.
Q. Doth not the very being of God secure the accom
plishment of all his promises 1 — A. Yes, Exod. vi. 3.
Q. Wherein doth the being of God differ from that of
creatures ? — A. The being of God is independent, infinite
eternal, and unchangeable ; but that of creatures is depen
dent, finite, created, and changeable.
Q. How may the wisdom of God be distinguished ? — A.
Into his omniscience and wisdom strictly so called.
Q. What is the omniscience of God ? — A. That essential
attribute whereby he knows all things.
Q. How do you prove that God knows all things ? — A.
Reason shews, and the scriptures expressly affirm it, John
xxi. 17. 1 John iii. 20. Heb. iv. 13.
Q. Doth God learn anything by experience, information,
observation, or reasoning, as we do ? — A. No ; he knows
all things by the simple glance of his eye.
Q. What is the object of the knowledge of God ? — A.
Himself, and all things possible, or real.
Q. What doth God know of himself? — A. He knows
his own nature, perfections, and decrees.
Q. How prove you that? — A. Because his understanding
is infinite, cxlvii. 5. John xxi. 17.
Q. What things doth God know ? — A. All past, present,
future, and possible things.
Q. How prove you that God knows all past things ?—
A. Because he never forgets any thing, Amos viii. 7.
Q. How prove you that God knows all present things ?
— Because nothing can be hid from him, and he searches
our very hearts, Heb. iv. 13. Rev. ii. 23.
Q. How prove you that God knows all things that are
to come ? — A. Because known to God are all works from
the beginning of the world ; and he hath often foretold the
most accidental of them, Acts xv. 18.
Q. How prove you that God knows all possible things ?
¦ — A. Because he knows his own power, and what it can do.
Q. Doth God know all things, particularly in all their
properties, relations, circumstances, <fec. — A. Yes.
Q. What is the wisdom of God ? — A. His skill in direct
ing and ordering all things to proper ends.
Q. Wherein doth wisdom and knowledge differ? — A.

34 THE ATTRIBUTES OF GOD.
Knowledge views things in their natures, qualities, &c., but
wisdom directs things to their proper ends.
Q. Wherein doth God's wisdom appear ? — A. In the
works of creation, providence, and redemption.
Q. How doth God's wisdom appear in creation ? — A. In
his framing so many creatures, so fit for shewing forth his
own glory, and promoting then- own and one another's good,
Psalm civ. 24, Gen. i.
Q. How doth it appear in the works of providence ? — A.
In God's directing all the motions of his creatures, however
opposite, to one common end, his own glory, the good of his
people, and of one another, Rom. viii. 28.
Q. In what of redemption is the wisdom of God dis
played ? — A. In the contrivance, purchase, and application
thereof. Q. How is the wisdom of God displayed in the contri
vance of redemption ? — A. In choosing a most fit Redeem
er and ransom, and most suitable objects and means of re
ceiving redemption, Psalm Ixxxix. 19, 1 Cor. i. 24.
Q. How is Christ a most fit person to be our Redeemer?
— A. He being the second person in the Godhead, the Son
of God is most fit to be sent by the Father, and the Spirit,
and make us the Sons of God, Gal. iv.
Q. How is Christ's righteousness a most fit ransom or
price of redemption ? — A. It at once brings the highest glory
to God, and the greatest good to men, Luke ii. 14.
Q. How are the elect most suitable objects of redemp
tion ? — A. They being not angels, but men, and these com
monly the meanest or worst, the choice of them pours con
tempt on worldly greatness, and highly exalts God's free
grace, 1 Cor. 24—29, Rom. v. 21.
Q. How is faith a most fit means of receiving redemp
tion? — A. It most highly exalts the free grace, and other
attributes of God ; most deeply humbles man, and yet best
secures his happiness, Rom. iv. 16 — 20.
Q. How is the wisdom of God evidenced in the purchase
of redemption ?— A. Sin at once slays, and is slain by Christ;
and God's strict justice and free grace therein meet togeth
er, and exalt one another, Dan. ix. 34.
Q. How is the wisdom of God displayed in the applica
tion of redemption ? — A. As, by occasion of our sin and
misery, we are made to give most glory to God, and receive
most good to ourselves ; and are made glorious, in the way

THE ATTRIBUTES OF GOD. 35
of debasing all our self-righteousness, wisdom, and strength,
Rom. v. 20, 21, Eph. ii. 1—8.
Q. Wherein doth the knowledge and w isdom of God dif
fer from that of creatures ? — A. The knowledge and wis
dom of God are independent, infinite, eternal, and unchange
able ; but that of creatures is dependent, finite, created and
changeable. Q. How are the knowledge and wisdom of God sweet to
believers — A. As God knows all their concerns, and will
make all things work for their good, Rom. viii. 28.
Q. How are they terrible to the wicked ? — A. As none
of their sins can be hid from God's sight, and as he makes
all things work for their ruin, Deut. xxviii.
Q. What is the power of God ? — A. That attribute by
which he can do all things, Gen. xvii. 1.
Q. Can God repent, lie, or do any thing sinful ? — A.
No ; for to be capable of such things would evince imper
fection and weakness, 1 Sam. xv. 29.
Q. Could God's power do more than ever he will do ?—
A. Yes ; nothing is too hard for him, Jer. xxxii. 17.
Q. Wherein is the power of God manifested ? — A. In
creation, providence, and redemption.
Q. How doth God's power appear in creation ? — A. In
his bringing so many powerful creatures out of nothing, in
so quick and easy a manner, by a word.
Q. How doth it appear in common providence? — A. In
his upholding all things, and ordering all their motions,
Heb. i. 3, Psalm cxxxvi. cvii., &c.
Q. How doth God's power appear in his special provi
dence ? — A. In his working so many miracles for, and pro
tecting his church amidst so many dangers and enemies,
and at last making her to triumph over them all.
Q. In what of redemption-work is the power of God
manifested? — A. In the constitution of Christ's person ; in
his sufferings, resurrection, and coming to judgment; and
in calling, justifying, adopting, sanctifying his people, «fec.
Q. How is God's power manifested in the constitution
of Christ's person ? — A. In so closely uniting his two na
tures, though in themselves at an infinite distance from one
another, 1 Tim. iii. 16, Isa. vii. 14, and ix. 6.
Q. How is it manifested in the sufferings of Christ ? — A.
In laying such a load of wrath on him, supporting him
under it, aud making him victorious over it, and all his ene
mies, Isa. liii. 11, 12, Psal. xxii. and ex.

36 THE ATTRIBUTES OF GOD.
Q. How is it manifested in Christ's reBurrettionl — A
God thereby broke open the prison of death, and exalted
him to glory in name of his elect seed, Isa. liii. 8.
Q. How will it appear in Christ's judging the world ? — A,
In his raising the dead, sifting men and devils at his bar,
driving all his enemies at once to hell, and perfecting the
happiness of his people, Matth. xxv. Rev. xx.
Q. How doth God's power appear in calling and con
verting sinners ? — A. In turning them from enmity to love,
from filth to hohness, from darkness to light, from death to
life, by the word of his grace, Acts xxvi. 18.
Q. How doth God's power appear in our justification ? —
A. In his ready and full forgiveness of so many and great
offences, Numb. xiv. 17 — 20, Psal. xxv. 11.
Q. How doth it appear in our sanctification ? — A. In
keeping alive weak grace in the midst of so many corrup
tions and temptations, and making it at last victorious over
them all, 1 Pet. i. 5, Rom. vii. 14 — 25.
Q. What are some of the more open displays of the
power of God in favour of his church? — A. Israel's de-
deliverance from Egypt, and entrance into Canaan; the
destruction of the Assyrian army, Chaldean, Syrian, and
Roman empires ; the overthrow of Pagan idolatry, destruc
tion of Antichrist, &c. Exod. xii. Josh, i — xii.
Q. How is the power of God sweet to believers ? — A.
As it is easy with God to perform all his promises, and
supply all their wants, Gen. xvii. 1 and xviii. 14.
Q.. How is it terrible to the wicked ? — A. As it is to be
glorified in their everlasting destruction, 2 Thess. i. 9.
Q. What is the holiness of God? — A. It is the purity of his
nature, whereby he delights in whatever is pure and holy,
and abhors every thing sinful, Hah. i. 13.
Q. What peculiar honor doth God put upon his holiness?
— A. He swears by it ; he calls every thing pertaining to
him by its name ; and he counts it the beauty and glory of
his other perfections, Psal. lxxxix. 35.
Q,. What things pertaining to God are called holy ? —
A. His name, work, word, covenant, promise, dwelling-
place, angels, people, and service, Psal. cxi. 9, &c.
Q. How is God's holiness tlie beauty of his other per
fections ? — A. As thereby they are all pure, glorious, and
lovely, Exod. xv. 11, Psal. xxvii. 4.
Q. Can any creature behold the full brightness of this
beauty of God's holiness ? — A. No : Isa. vi. 2.

THE ATTRIBPTES OF GOD. 37
Q. Wherein does the holiness of God appear ? — A . In
creation, providence and redemption.
Q. How did it appear in creation? — A. In God's en
duing all reasonable creatures with perfect holiness.
Q. How doth it appear in providence ? — A. In God's
giving holy laws, and strong encouragements to keep them;
and in his severely punishing angels and men fbr sin.
Q. How doth God's holiness appear in redemption ?—
A. In his setting up Christ as a perfect pattern of holiness ;
in his making vile sinners holy by conversion and sanctifica-
tion ; and especially in his smiting, and hiding his face
from his own Son, when bearing our iniquities.
Q. In what manner doth God hate sin ? — A. With a
boundless hatred, as a thing most abominable to him.
Q. How then is God in scripture said to bid men sin,
and to harden them in it ? — A. The meaning only is, that
he permits, and punishes men by sin, 2 Sam. xvi. 10.
Q. If God hate sin so much, how can he permit it ? — A.
His permission doth not in the least effect or encourage sin ;
nor would he have permitted it, but to display his holiness
by occasion thereof, especially in punishing it upon Christ,
and saving men from it through him.
Q. How doth the power and holiness of God differ from
that of creatures ? — A. The power and holiness of God are
independent, infinite, eternal, and unchangeable ; but the
power and holiness of creatures are dependent, finite,
created and changeable.
Q. How is God's holiness sweet to believers? — A. It
secures the complete destruction of sin, and perfection of
grace in them, 2 Cor. iii. 18, Lev. xx. 7, 8.
Q. How is it terrible to the wicked ? — A, It secures
God's most fierce indignation against them for ever.
Q. What is the justice of God — A. It is that attribute of
his nature, whereby he is disposed to give himself and all
creatures their proper due, Deut. xxxii. 4.
Q. What doth God render to himself as his own due ?—
A. He makes his own glory his <chief end and motive, and
his will his rule in all his works, Prov. xvi. 4.
Q. What is the common justice or due that God renders
to all creatures? — A. His governing them according to
their natures, and the law he hath given them. Psalm cxlviii.
Q. How may God's special' justice, which respects rea.
sonable creatures, be distinguished ? — -A. Into .his legisla
tive and distributive justice.
4

38 THE ATTRIBUTES OF GOD.
Q. What do you mean by legislative justice? — A. The
giving to rational creatures holy and good laws, suited tc
their natures, powers, and circumstances.
Q. Is it just to require obedience to these laws from crea
tures whom sin has disabled for it? — A. Yes ; for such have
lost their power to obey by their own fault; and so God
must not lose his due, Gen. iii. Rom. iii.
Q. What is the distributive justice of God ? — A. It is
his rendering to rational creatures the due wages of then-
works, 2 Thess. i. 6, 7. Rom. ii. 5 — 12.
Q. How is distributive justice usually distinguished ? —
A. Into remunerative or vindictive justice.
Q. What is God's remunerative or rewarding justice? —
A. That which gives rewards for keeping his law.
Q. What is God's vindictive or revenging justice? — A.
That which renders punishment for breaking his law, Psal.
xi. 6, 7. Mal. iii. 5. Rev. ii. 23.
Q. According to what law doth God distribute justice to
men ? — A. According to the law of works, and the law of
faith, Rom. iii. 26, 27.
Q. What is the due of a sinner, according to the law or
covenant of works? — A. The eternal wrath of God.
Q. What is his due according to the law of faith, or
covenant of grace ? — A. Eternal life through Christ.
Q. Can God pardon sin without satisfaction to his jus
tice ? — A. No ; for God cannot but hate sin with an infinite
hatred ; and as ruler of the world, must punish what dis
turbs it : and if he could have pardoned sin without a satis
faction, he would not have exposed his only beloved Son,
as our surety, to his most fierce wrath, Psal. xi. 6, 7. Rom.
viii. 32. Isa. liii. 10. Zech. xiii. 7.
Q. Wherein doth God's rewarding justice appear ? — A.
In rewarding men's external obedience with temporal re
wards, and believers' gracious obedience with gracious re
wards ; and in rewarding Christ's righteousness with his
own exaltation, and his people's salvation, Isa. liii. 10.
Q. Wherein doth God's revenging justice appear? — A.
In the punishment of sinners here and hereafter ; and es
pecially in laying upon Christ all the wrath due to an elect
world, Isa. liii. 4, 5, 6. 11. Rom. viii. 32.
Q. How is the justice of God sweet to believers ? — A. It
secures to them, however unworthy, all the blessings which
Christ hath purchased for them, 1 John i. 9.

THE ATTRIBUTES OF GOD. 39
Q. How is it terrible to the wicked? — A. It binds God
to pursue them with his everlasting wrath, Psal. xi. 5. 7.
Q. What is the goodness of God ? — A. It is that attri
bute whereby he is good to himself, and the giver of all
good, Psal. cxix. 68. and lxxxvi. 5—15. Isa. lxiii. 7.
Q. How is the goodness of God usually distinguished ?
— A. Into his absolute and relative goodness.
Q. Wherein do these differ ? — A. His absolute goodness
is an essential property in himself, and is the fountain ; but
his relative goodness is that kindness which flows out from
that founlain upon his creatures.
Q. How is God's relative goodness distinguished? — A.
Into his common goodness, which he exerciseth towards all
his creatures good and bad, and his special goodness, which
he exerciseth towards his elect only, Ps. cxlv.
Q. What are some branches of God's common good
ness ? — A. The exercise of his long-suffering patience to
wards sinful men, his giving them the offers of salvation and
space to repent of their sin, with corn, wine, oil, fruitful
seasons, and. other temporal blessings, Rom. ii. 4.
Q. What are the branches of God's special goodness ?
— A. Saving grace, and eternal glory, Psal. xxiv. 11.
Q. What are the properties of God's special goodness ?
— A. It is unspeakably great, sweet, satisfying, seasonable,
unchangeable, and everlasting, Psal. xxxi. 19.
Q. Where is ihis goodness laid up for the elect ? — A. In
Christ, in whom all fulness dwells, Col. i. 19.
Q. How is it brought near to us sinners? — A. In the
promise and offer of the gospel, Isa. Iv. 7.
Q. How doth it all become our own? — A. By our receiv
ing Christ, in whom it is laid up, 1 Cor. iii. 22.
Q. What are the fruits and effects of our receiving it? —
A. Wonder, joy, delight, satisfaction, self-abasement, and
love to God, Christ, and the souls of men.
Q. F om what fountain doth this special goodness flow ?
— A. From God's love, grace, and mercy in Christ.
Q. Wherein do love, grace, and mercy differ ? — A. They
are much the same ; only love views the elect as creatures ;
grace views them as unworthy ; and mercy views them as in
misery. Q. What are the different actings of God's love towards
the elect? — A. Choosing, blessing, and delighting in them
Eph. i v., Zeph. iii. 17.

40 THE ATTRIBUTES OF GOD.
Q. Wherein doth God's absolute goodness appear ? — A
In creation, providence, and redemption.
Q. How doth the goodness ofGod appear in creation?—.
A. In his making all things very good, Gen. i. 31.
Q. How doth it appear in the works of providence ? —
A. In God's preserving, and making plentiful provision foi
his creatures, Psalm cxlv. 9. 16, and civ. and cvii.
Q. How doth it appear in redemption-work ? — A. In the
gracious contrivance and execution of it.
Q. How doth God's goodness appear in the contrivance
of redemption ? — A. In his so early, freely, and kindly, re
membering elect sinners, and laying their help upon one
mighty to save, Psalm cxxxvi. 23, Eph. i. 3 — 11.
Q. How doth God's goodness appear in the execution of
redemption ? — A . In sending his son to assume our nature,
and pay our debt ; and in bestowing all his purchased bles
sings upon us, John iii. 14 — 17.
Q. Is not mercy or goodness, as employed in redemption,
God's darling attribute ? — A. Yes ; for God oftener ascribes
mercy to himself than any other attribute : all the divine
persons, perfections, operations, and relations, and all the
servants of God, are employed in promoting the work of
mercy ; and the greatest price was laid out in shewing mer
cy, Exod. xxxiv. 6, 7.
Q. How is God's goodness terrible to impenitent sinners ?
— A. Their contempt ofit heaps up for them wrath against
the day of wrath, Rom. ii. 4, 5, Heb. ii. 3.
Q. How is it sweet to believers ? — A. Because they shall
be for ever filled and satisfied with its ravishing pleasures,
Psal. xvi. 11. Jer. xxxi. 12.
Q. Is it not very encouragingto such as desire to believe?
— A. Yes ; for it runs to meet such with mercy and kind
ness, Luke xv. 17. 20, Jer. xxxi. 18 — 20.
Q. What is the truth of God ? — A. It is that perfection
whereby he cannot but hate all deceit and falsehood.
Q. How may the truth of God be distinguished ? — A.
Into his sincerity and his faithfulness.
Q. What is the sincerity or uprightness ofGod ? — A. His
speaking and acting as he thinks and designs.
Q. How is God sincere when he offers his eternal life to
such as are in his decree appointed to wrath ?  A. He is
really willing to give salvation to all men to whom it is of
fered, if they would receive it ; and his decree no way ne
cessitates them to refuse it, John v. 40.

THE ATTRIBUTES OF GOD. 41
Q , How can he be sincere in offering reprobates a sal
vation which was never purchased for them ? — A. The pur
chased salvation, and price thereof in itself, are equally ap
plicable to every gospel hearer : and therefore believe the
gospel promise and offer who will, he shall be saved, John
iii. 16, Mark xvi. 15, 16.
Q. What is the veracity and faithfulness of God ? — A.
That whereby he cannot but do as he hath said.
Q. Wherein is God's faithfulness manifested ? — A. In the
exact accomplishment of all his promises, prophecies, and
threatenings, Josh, xxiii. 14, Zech. i. 6.
Q. Did not God's word fail of accomplishment, when
Saul came not down to Keilah, and Nineveh was not de
stroyed in forty days, as he had said ? — A. No ; for God's
word bore no more than, that if David staid at Keilah, Saul
should come down ; and if Nineveh did not rdpent, it should
be destroyed, 1 Sam. xxiii., Jonah iii.
Q. Do not unbelievers make God a liar, in stopping the
fulfilment of the gospel promises ? — A. They indeed call
him a liar, and refuse the benefit of the promise to them
selves ; but their unbelief cannot make the faith of God of
none effect, Rom. iv. 4, and ix. 6.
Q. Wherein is God's faithfulness most brightly manifest
ed ? — A. In his fulfilling the most improbable promises and
threatenings, though long suspended.
Q. What was the most improbable promise ? — A. That
of Christ's coming to die for us, Gen. iii. 15.
Q. What made this promise appear difficult ? — A. It was
astonishing that God should stoop so low ; it required great
power to unite our nature to his ; and infinite provocation
had been given to cause him refuse such kindness, Jer.
xxxiii. 22.
Q. What appeared the most improbable threatening ? —
A. The threatening of God's wrath upon Christ as our
surety, Zech. xiii. 7, Dan. ix. 24, Isa. liii.
Q. What made this threatening appear difficult? — A.
God's infinite love to Christ his beloved Son.
Q. How doth the accomplishment of such promises or
threatenings, after being long suspended, shew the faithful
ness ofGod? — A. As it shews that God cannot forget his
word or change his mind, Mal. i. 6.
Q. When will God's truth (as well as his other perfec
tions) be most openly manifested ? — A. In the day of judg
ment, Tim. vi. 15, 16, 2 Thess. i. 6—10.
4*

42 OF GOD'S UNITY.
Q. How will God's truth be then manifested? — A. In
his rendering rewards and punishments exactly according
to his promises and threatenings, Rom. ii. 16.
Q. Wherein do God's justice, goodness, and truth diffel
from that justice, goodness, and truth which are in crea
tures? — A. God's justice, goodness and truth, are inde
pendent, infinite, eternal, and unchangeable ; but those of
creatures are dependent, finite, created, and changeable.
Q. How is God's truth sweet to believers? — A. It se
cures God's fulfilling of all promises to them.
Q. How is it terrible to the wicked? — A. It secures
God's execution of all his threatenings upon them.
Q. How doth faith improve all the attributes of God ? —
A. It takes his wisdom for its guide ; his power for its
strength ; his holiness for its pattern ; his justice for its ad
vocate ; his goodness for its portion ; his truth for its secu
rity ; and all to be its plea before God, and the ground of
its expectation of grace and glory.
Quest. 5. Are there more Gods than one ?
Answ. There is but one only, the living and true
God. Q. Whence do ye prove that there is but one God ? — A.
— From reason and scripture.
Q. How doth reason prove that there is but one God ? —
A. It shews, that if there were more Gods than one, God
could not be independent, infinite, almighty, &c. and so not
God at all.
Q. Why might not God be independent, though there
were more Gods than one ? — A. Because if there were
more Gods than one, each behoved to depend on, and be
bounded by the will of another.
Q. Why might not God be infinite, though there were
more Gods than one? — A. Because one infinite Being,
possessing all divine perfections, sets limits to the perfection
of every other being, and excludes them from the posses
sion of divine perfections.
Q. Why might not God be almighty, though there were
more Gods than one ? — A. Because each could oppose and
hinder the designs of another.
Q. Could the world be governed, if there were more
Gods than one ? — A. No : for all things would be directed
to diffel ent and opposite ends at once.

OF THE TRINITY. 43
Q. Why might not there be three Gods, as well as three
persons in one Godhead ? — A. Because three Gods could
not be one and the same in substance, as the three divine
persons are, John x. 30, 1 John v. 7.
* Q. How doth the scripture prove there is but one God ?
— A. It expressly affirms, the Lord our God is one Lord :
and there is no other God but one, Deut. vi. 4, 1 Cor. viii. 4.
Q. Are there no others, besides the true God called gods
in scripture? — A. Yes; angels, magistrates, idols, men's
belly, and the devil are so called.
Q.. Why are angels called gods ? — A. Because they are
most like God in spirituality, wisdom, and power.
Q. Why are magistrates called gods ? — A. Because, as
God's deputies, they rule over others.
Q Why are heathen idols called gods ? — A. Because
blinded sinners worship and honour them as gods.
Q. Why is men's belly called a god ? — A. Because many
are chiefly careful to satisfy and please it, Phil. iii. 19.
Q. Why is the devil called the god of this world ? — A.
Because he rules over, and is honoured and worshipped as
a god by the most part of mankind, 2 Cor. iv. 4.
Q. Is not God sufficiently distinguished from these gods ?
— A. Yes : for he is the only living and true God, Jer. lxv.
22, and x. 10, John xvii. 3, 1 John v. 22.
Q. Why is he called the living God ? — A . Because he
hath life in himself, and gives to others whatever life they
have, natural, spiritual or eternal, John v. 26.
Q. From whom doth this character, living God, especi
ally distinguish him ? — A. From dead idols.
Q. Why is he called the true God? — A. Because he is
possessed of all perfections in an infinite degree, which dis
tinguishes him from all others who are called gods.
Quest. 6. Hoio many persons are there in the God
head ?
Answ. There are three persons in the Godhead;
the Father, the Son, and the Holy Ghost : and these
three are one God, the same in substance, equal in
power and glory.
Q. What is meant by the Godhead ? — A. The divine
nature or essence, whereby God is what he is.
Q. What is a person ? — A. A complete substance, which
can think and act by itself.

44 OF THE TRINITY.
Q. Are then irrational creatures persons 1 — A. No ; for
they cannot properly think.
Q. Is the human nature of Christ a person ? — A. No ;
for it never thought or acted but in union to his divine per
son, Isa. ix. 6, 7. 14, John i. 14. «r<.
Q. Are men and angels persons, notwithstanding their
dependence on God ? — A. Yes ; for though they think and
act dependently on God ; yet their thoughts and actions can
not be properly called his but their own.
Q. What is a person in the Godhead ? — A. It is the
divine nature, as subsisting with a particular personal
property. Q. What is the difference between a created and a di
vine person ? — A. Besides other differences, every created
person has a different substance ; but all the three divine
persons are the same in substance.
Q. How is this distinguishing perfection of God, relative
to persons in the Godhead, ordinarily called ? — A. Trinity ;
which signifies three in one.
Q. Who are these three persons in the Godhead ? — A.
The Father, the Son, and the Holy Ghost.
Q. Is the residing or subsisting of the same divine na
ture in three distinct persons, as natural and necessary to
it, as the very existence of it ? — A. Yes ; it is altogether as
natural and necessary, Exod. iii. 14.
Q. Is it natural and necessary to the divine nature, to re
side in the first person as a father ; in the second as a Son ;
and the third as one proceeding from the Father and Son ? —
A. Yes ; there is nothing in the Godhead or any person in
it, which is not natural and necessary in the highest sense,
Exod. iii. 14.
Q. Are then these three divine persons equally independ
ent upon one another? — A. Yes, Phil. ii. 6.
Q. Doth the light of nature discover that the one divine
nature subsists in three distinct persons ? — A. No ; the un
corrupted light of nature discovers no more of God's per
fection than is necessary to our giving him that honour
we owe him as the author of our being, if so much.
Q. Can he reason of creatures comprehend the sub
stance of one divine nature in three persons ? — A. No ;
no more than it can comprehend the infinity, eternity, &c.,
of God, Job xi. 7, and xxvi. 14.
Q. Why have Satan and his instruments so much op
posed the doctrine of he Trinity ? — A. Because it is a

OF THE TRINITY. 45
fundamental truth, upon which the whole work of redemp
tion, and all revealed religion, are founded, John xvii. 3.
Q. How is the whole work of redemption founded on
it ? — A. Because if there had not been one divine per
son to send, and be the exacting judge, another to be sent
as atoning surety, and a third to apply his purchase, we
could not have been saved, 2 Cor. xiii. 14.
Q. How is the whole of revealed religion founded on
the doctrine of the Trinity ? — A. Because we must wor
ship the Father, in the Son, and by the Spirit.
Q.. Is the knowledge of the doctrine of the Trinity ne
cessary to salvation ? — A. Yes, John xvii. 3.
Q. How can that be, when it is so mysterious ? — A. So
is every thing in God ; and it is only necessary that we know
and believe concerning it what the scripture plainly reveals
in 1 John v. 7, 2 Cor. xiii. 14, &c.
Q. How prove you that there are three persons in the
Godhead ? — A. The scripture affirms, that in the name of
three divine persons baptism is administered ; and that these
three bear witness to divine truths, bestow divine blessings,
and acted different parts at Christ's baptism.
Q. What different parts did these persons act at Christ's
baptism ? — A. The Father from heaven gave testimony
to Christ, the Son stood on Jordan's bank, and the Holy
Ghost descending upon him like a dove, Mat. iii. 16, 17.
Q. How prove you that these three are persons, and not
bare names or properties ? — A. Because thinking, willing,
and such acts and relations as are proper only to persons,
are in scripture ascribed to each of them.
Q. How do you prove that they are distinct persons
from one another? — A. Because they have distinct offices
in the work of redemption, and distinct personal properties,
John xvi. 7. 15. Eph, i. 3—22.
Q. What distinct office or agency have they in the work
of redemption ? — A. The Father proposeth, the Son pur-
chaseth, and the Holy Ghost applieth it, Eph. i. 3. 22.
Q. Whereby are these divine persons properly distin
guished ? — A. By their distinct personal properties.
Q. What is the personal property of the Father ? — A.
To beget the Son, Psal. ii. 7.
Q. What is the personal property of the Son ? — A. To
be begotten ofthe Father, John i. 14.
Q. What is the personal property ofthe Holy Ghost?—
A. To proceed from the Father and Son, John xv. 26.

46 OF THE TRINITY.
Q. How prove you that the Holy Ghost proceeds from
the Son as well as from the Father?— A. Because he is
called the Spirit ofthe Son, and is sent by him as well as
by the Father, Gal. iv. 6. John xvii. 7. and xv. 26.
Q. When did the Father beget the Son, and the Spirit
proceed from both ? — A. From all eternity, Psal, ii. 7.
Q. Is it the divine nature or substance, absolutely con
sidered, that begets, is begotten, or proceeds ? — A. No ; it
is a divine person : the person of the Father begets, the
person of the Son is begotten, and the person of the Holy
Ghost proceeds from both, John i. 15. xv. 26.
Q. Wherein doth a personal and an essential property
differ ? — A. An essential property is common to all the di
vine persons ; but a personal property is peculiar to one
person, and incommunicable to another.
Q. Are the properties of absolute independency, neces
sary existence, most high, and only true God, equally ap
plicable to all the divine persons?— A. Yes; for these are
absolute and essential, not personal properties.
Q. Is it then safe to call the Father the fountain of ihe
Godhend, or ofthe Trinity? — A. No, John x. 30.
Q. Is it not a preferring of one person to another, to call
the Father the first, the Son the second, and the Holy
Ghost the third? — A. No; it only says they subsist and
act in that order, Mat. xxviii. 19. Eph. i. 3 — 23.
Q. Is it safe to say the Father begets the Son by know
ing himself, and that the Holy Ghost proceeds from the
mutual love of Father and Son ? — A. No ; for God's know
ledge and love, as in himself, are the very same.
Q. How prove you that these three persons are one
God? — A. There is but one God; and all these three are
in scripture called God and one, 1 John v. 7. John x. 30.
Q. How can these three persons be one God ? — A. By
their being the very same in substance, 1 John v. 7.
Q. Has each of these persons only a part of the divine
nature, and a substance perfectly like to one another? — A.
No ; they have the very same divine substance, and each
the whole of it ; for the divine essence is simple, and
cannot be divided, John x. 30. 1 John v. 7.
Q. If these persons be the same, how are they said to
be epual ? — A. They are the same in substance and nature,
but they are equal as persons, 1 John v. 7.
Q. Wherein are they as persons equal? — A. In all di
vine perfections and glory, 2 Cor. xiii. 14.

OF THE TRINITY. 47
Q. \Iow prove you that the Father is God? — A. The
scripture often affirms him to be God ; and none but
Atheists ever doubted of it, Eph. i. 3. 17.
Q. Is the father only God ? — A. No.
Q. How then is he called the only true God? John xvii. 3.
— A. Though he be the only true God, so as to exclude all
false gods ; yet that does not infer that he only is the true
God, so as to exclude the Son and Holy Ghost from being
the only true God, 1 John v. 7 — 20.
Q. How do you prove that the Son is God ? — A. Be
cause the names, attributes, works, and worship proper to
God, are given to him as well as the Father in scripture.
Q. What divine names are given to the Son ? — A. He
is called Jehovah the great God, the God of Glory, &c.
Isa. xiv. '24. Tit. ii. 13. Acts vii. 2, &c.
Q. What divine attributes are ascribed to the Son ? — A.
Eternity, unchangeableness, almighty power, knowledge of
all things, and being every where present.
Q. What divine works are ascribed to the Son ? — A.
Creating and upholding all things, redeeming sinners, for
giving sins, raising the dead, judging the world, &c. John i.
2, Col. i. 17, Tit. ii. 14, Acts v. 31, &c.
Q. What divine worship is required and ascribed to the
Son ? — A. Honouring him even as the Father, believing,
and being baptized in, and calling on his name.
Q. How then is the Son called the Father's servant ; and
himself says, The Father is greater than I? — A. The
meaning is only, that the Son, (not as Son, but) as man and
Mediator, is inferior to the Father.
Q. How do you prove that the Holy Ghost is God ?—
A. Because the same divine names, attributes, works, and
worship, are ascribed to him in scripture as to the Father
and Son.
Q. What divine names are given to the Holy Ghost ?—
A. He is called Jehovah, God, Spc. Acts v. 4.
Q. What divine attributes are ascribed to him ? — A.
Eternity, knowledge of all things, and being every where
present, Heb. xi 14, 1 Cor. ii. 10.
Q. What divine works are ascribed to him ? — A. Crea
tion, formation of Christ's human nature, regeneration, and
sanctification of sinners, &c. Gen i. &c.
Q. What divine worship is ascribed to the Spirit? — A.
Prayer, praise, baptism in his name, &c. Rev. i. 4.
Q. Can the mystery of the Trinity be illustrated by

48 of cod's decrees.
similitudes ? — A. No ; whatever similitudes men have ised
to this purpose, have rather clouded than cast fight upon it.
Q,. What doth the denial of any of the divine perfections,
or of the divinity of any of the persons in the Godhead,
amount to ? — A. To blasphemy and heresy.
Q. What is blasphemy? — A. A reviling ofGod.
Q,. What is heresy ? — A . The denial of a fundamental
truth by a professed church-member, especially if obsti
nately persisted in, 2 Tim. ii. 18, Tit. iii. 10.
Q. How is the mystery of the Trinity terrible to the
wicked ?— 'A. Because the wrath of all the three divine per
sons shall be eternally poured out upon them.
Q. How is it sweet to believers ? — A. Because these
three persons do attest the gospel truths the saints believe ;
and shall be their infinite and eternal portion.
Quest. 7. What are the decrees of God?
Answ. The decrees of God are, his eternal pur
pose, according to the counsel of his will, whereby,
for his own glory, he hath fore-ordained whatsoever
comes to pass.
Q. What are these acts ofGod which we must know and
believe ? — A. His decree and the execution of it.
Q. Wherein do these differ ? — A. His decree is his
agency within himself before time ; but the execution of it
is his work without himself, begun in time.
Q. What is a decree ? — A. Fore-ordaining what, and in
what manner, things shall come to pass.
Q. What hath God decreed and fore-ordained ? — A. All
things that come to pass, Acts xv. 18.
Q. When did God decree all things ? — A. From all eter
nity, Acts xv. 18, Eph. i. 4.
Q. According to what rule hath God decreed all things?
—According to the counsel of his own will.
Q. For what end hath God decreed all things ? — A. For
his own glory, and his jieople's good.
Q. Are the decrees cf God one or many ? — A. The de
creeing act of God is one, but the things decreed are many.
Q. How is God's decree called in scripture ? — A. A
counsel, purpose, appointment, or determination.
Q. Why is it called a counsel? — A. Not as if God need
ed to deliberate ; but because of the great wisdom that is in
it, Rom. xi. 33, 34, Eph. i. 11.

of god's decrees. 49
Q. Why is the decree called a purpose ? — A. Because
God is fully resolved to execute it, Isa. xiv. 10.
Q. Why is it called an appointment or determination ? —
A. Because it is fixed by the highest authority.
Q. What are the properties of the decrees of God ? — A.
They are eternal, holy, wise, absolute, and unchangeable.
Q. How do you prove that God's decrees are eternal ? —
A. The decree of our salvation was before the foundation
ofthe world ; all the works of God were then known to him,
and are connected with our salvation, Eph. i. 4.
Q. How do you prove that God's decrees are holy and
wise? — A. Because the holy and wise God is the author of
them ; and holiness and wisdom shine in the execution of
them, Mark vii. 37, Psalm cxlv. 17.
Q. What do you mean by the decrees of God being ab
solute ? — A. That they are fixed by the will of God, with
out any dependence on the creature, Isa. Iv. 9.
Q. How do you prove God's decrees are absolute ? — A.
Because God cannot but foreknow all events, cannot want
power to perform his designs ; nor can he subject his own
will to a dependence on that of his creature.
Q. Though the decreeing act depend not on any thing
done by the creature, yet has not God in the decree fixed
an inseparable dependence of the end upon the means, in
the execution ofthe decrees ? — A. Yes ; he at once so fix
ed the end, and the means of obtaining it, that if men neg
lect the means, they must come short of the end, Acts xxvii.
24. 31, Mark xvi. 16, John iii. 36.
Q. Ought we then to be as diligent in using the means
of happiness for our souls and bodies, as if there were no
decree ?— A. Yes, Deut. xxix. 39, Phil. ii. 12, 13.
Q. What mean you by God's decree being unchangea
ble ? — A. That nothing can fall out, either as to means or
end, otherwise than as settled in the decree.
Q. How prove you that God's decree is unchangeable? —
A. Because God himself is unchangeable ; and has said
his counsel shall stand, Isa. xlvi. 10, Psalm xxxiii. 9. 11.
Q. Doth not this force the will of creatures, and cause
them to act contrary to it ? — A. No ; the decree is so wisely
laid as it cannot be frustrated, and yet as full scope allowed
to the will ofthe creature, as if there were no decree, Acts
xxvii. 27, 28, John vi. 37. 44, 45.
Q. Are the most casual events, and the precise term of
every man's life, immutably decreed ? — A. Yes.
5

50

OF GOD S DECREES.

Q. How prove you that ? — A. Because such events have
been often foretold ; and man's days and number of his
months, are determined by God, and his bounds appointed
that he cannot pass, 1 Kings xxii. 34, Job xiv. 5.
Q. How then is God said to shorten men's lives ? — A. Not
by taking them away sooner than the appointed time, but by
cutting them off sooner than the constitution of their bodies
seemed to presage, Psalm lv. 23.
Q. Did not God add to Hezekiah's life after the appointed
time of his death was come ? — A. No ; he only added fifteen
years to his life after he was struck with a disease that threat
ened sudden death, Isa. xxxviii.
Q. How may the decrees of God as to their objects be dis
tinguished ? — A. Into common and special.
Q. What is God's common decree? — A. That which equal
ly extends to all things, Eph. i. 11.
Q. What did God decree about creatures themselves ?—
A. To create, uphold, and govern them.
Q. What did he decree about the matter and goodness of
actions ? — A. To effect that matter and goodness.
Q. What did he decree with regard to the sinfulness of
actions ? — A. To permit, bound, and over-rule it to his own
glory, Acts iv. 17. 28. and xiv. 16.
Q. What is predestination, or God's great and special
decree ? — A. It is the decree which unalterably settles the
eternal state of angels and men, and the means thereof,
Rom. ix. 22, 23, 1 Tim. v. 21.
Q. If the eternal state of every man and angel be unal
terably settled, why need we pray, read, hear, &c, to make
sure our eternal happiness ? — A. Because the right use of
these means is the decreed way of receiving Christ, in whom
we obtain happiness ; even as eating and drinking are the
necessary means of our living a natural life.
Q. What are the two branches of predestination? — A.
Election and reprobation, Rom. ix. 22, 23.
Q. What is the election of angels ? — A. God's decree
to continue and establish such particular angels in eternal
holiness and happiness, 1 Tim. v. 21.
Q. What is God's election of men ? — A. His choosing
certain persons of mankind from among the rest, and giving
them to Christ to be redeemed from wrath, 1 Thess. v. 9.
Q. Who are the elect of mankind? — A. Those that were
chosen by God from all -eternity to everlasting life, 1 Thess
i. 4. and v. 9, 2 Thess. ii. 13.

OF GOD S DECREES. 51
Q. For what end were they chosen ? — A. For the praise
of the glory of God's free grace, Rom. ix. 23.
Q. What reason or motive made God to choose any ? —
A. His own free love, Deut. vii. 7, 8, Eph. i. 4 — 7.
Q. What made him choose some rather than others ? —
A. His mere good pleasure, Exod. xxxiii. 19.
Q. How prove you that we were not elected upon ac
count of our foreseen faith and holiness ? — A. Because it is
not in him that willeth, or of him that runneth, but in God
that sheweth mercy; and faith and holiness are the fruits ot
election ; and so cannot be the cause of God's choosing us,
Rom. ix. 16, 2 Thess. ii. 13.
Q. Is Christ as Mediator the cause of election, or elect
ing love ? — A. No ; the Father himself loved us.
Q. What relation then hath Christ to our election ? — A.
He is the head of it, in whom we are chosen, and the great
mean of accomplishing that purpose, Eph. i. 4.
Q. How do you prove that men are elected? — A. The
scripture speaks of some as vessels of mercy, afore prepared
to glory ordained to eternal life, appointed and chosen to
salvation, Rom. ix. 23.
Q. How prove you that particular persons are elected ?
— A. Because otherwise Christ as an head might have for
ever been wholly without members, Rom. ix. 13. 23.
Q. How ought we to improve the decree of election ? —
A. By taking encouragement to believe from the sover
eignty of God's love, and studying to have our election
evidenced by our effectual calling and sanctification.
Q. What is reprobation ? — A. It is God's decree to per
mit unelected angels and men to fall into, and continue in
sin, and to punish them for the same.
Q. Is sin the cause of reprobation ? — A. Sin is the cause
of damnation ; but God's sovereign will is the cause of re
probation, Rom. ix. 11 — 23.
Q,. Is not God partial, in appointing some to wrath, and
others to happiness? — A. No; for though he give the elect
what they deserve not, yet he inflicts nothing upon repro
bates, but what they well deserve.
Q. Doth reprobation oblige any to sin ? — A. No ; sin is
wholly the creature's voluntary choice, Jam. i. 13.
Q. What is the end of reprobation ? — A. The glory of
God's sovereignty and justice, Rom. ix. 22.
Q. How should we improve this awful decree of repro

52 OF CREATION.
bation ? — A. By flying speedily to Christ, that we may see
that we are not included in it, Isa. Iv. 1—3.
Quest. 8. How doth God execute his decrees ?
Answ. God executeth his decrees in the works of
creation and providence.
Q. What do you mean by God's executing his decrees?
— A. His doing what he purposed in the decree.
Q. When doth God execute his decrees? — A. He begins
the execution in time, and continues it through all eternity,
Gen. 1. Matth. xxv. 46.
Q. Doth God fully execute his decrees ? — A. Yes ; he
worketh all things according to the counsel of his will.
Q. In what are God's decrees executed ? — A. In the
works of creation and providence.
Q. To which of these doth redemption-work belong ? —
A. To providence, as the principal part thereof.
Q. Wherein doth creation and providence differ? — A.
In creation God gives a being to creatures, and works with
out means ; in providence he upholds and directs his crea
tures, and ordinarily works by means.
Q. Can the execution of God's decrees be hindered ?—
A. No ; the frequent essays of devils and men to hinder it,
are made means of promoting it, Psal. lxxvi. 10.
Quest. 9. What is ihe work of creation ?
Answ. The work of creation is, God's making all
things of nothing, by the word of his power, in the
space of six days, and all very good.
Q. In what did God begin the execution of his decree ?
— A. In the creation ofthe world, Gen. i.
Q. When did God create all things ? — A. In the begin
ning of time, Gen. i. 1.
Q. Was there no matter, or any thing else besides God,
before the creation ? — A. No. Heb. xi. 3.
Q. How prove,you that the world had a beginning ? — A.
Reason shews, and the scripture asserts it, Gen. i.
Q. How do you prove from reason, that the world did
not exist from eternity? — A. Because it is finite and
changeable ; history reacheth but a few thousand years
backward ; arts, sciences, anc many other discoveries, are
but very late, &c.

OF CREATION. 53
Q. Why might not the world come into being by mere
chance? — A. Because chance, being the mere want of de
sign, (or nothing) can produce nothing.
Q. S\ hy might not creatures make themselves ? — A. Be
cause that which makes a thing, must be before it.
Q. Who then is the alone Creator of all things? — A
God ; Father, Son, and Holy Ghost, Psal. xxxiii. 6.
Q. How do you prove, that no creature did or could
assist God in creation- work ? — A. Because, as there is an
infinite distance between nothing and being, creation-work
requires infinite power, which no creature can have.
Q. What is meant by God's creating of things? — A.
His making them out of nothing, Gen. i. 1.
Q. What different kinds of creation are there? — A
Two, viz. creation out of mere nothing, and creation out
of unfit matter, Gen. i. 1 — 31.
Q. What was created immediately out of mere nothing?
— A. Heaven, earth, light, angels, and the souls of men.
Q. What did God create out of unfit matter? — A. Fishes,
fowls, cattle, the body of man, &c.
Q. Out of what were the fishes and fowls made? — A.
— Out of the waters, Gen. i. 20.
Q. Of what were cattle and creeping things made ? — A.
Of earth, Gen. i. 24.
Q. In what space of time did God create all things ? — A .
In the space of six days, Exod. xx. 11.
Q. Could not God have created all things in a moment ?
— A. Yes ; there is nothing too hard for the Lord.
Q.. Why then took he up six days in creation- work? —
A. That we might the better see the wise order of his
work; and might imitate him in working six days, and
resting on the seventh, Exod. ii. 9 — 11.
Q. What was God's work on the first day? — A. He
made the heavens, the earth, the light, and probably also
the angels, Gen. i. 1. 3.
Q. How does it seem probable that the angels were cre
ated on the first day ? — A. Because it is said, they shouted
for joy, when God laid the corner-stone of the earth, Job
xxviii. 6, 7.
Q. What manner of creatures are angels ? — A. Spirits,
who have great wisdom and strength.
Q. Of what use are angels ? — A. To attend God in
heaven, guard his people on earth, and destroy their en
emies, Matth. xviii. 10. Psal. xxxiv. 7. and xxxv. 5, 6
5*

54 OF CREATION.
Q. In what estate were angels created ? — A. In a most
holy and happy estate, 2 Pet. ii. 4.
Q. Did they all abide in that estate?— A. No; many of
them sinned and became devils, Jude vi.
Q. What did God upon the second day ? — A. He made
the air and firmament, Gen. i. 6.
Q. What did God upon the third day? — A. He sepa-
ated the water from the earth, and made the herbs, grass,
and trees, Gen. i. 9. 11.
Q. What did God upon the fourth day ? — A. He made
the sun, moon, and stars, and appointed them their mo
tions and use, Gen. i. 14.
Q. What did God upon the fifth day? — A. He made
the fishes and the fowls, Gen. i. 20.
Q. What did God upon the sixth day? — A. He made
cattle, creeping things, and man, Gen. i. 25, 26.
Q. For what end did God make all things ? — A. For
the glory of his own perfections, Prov. xvi. 4.
Q. What perfections of God were especially glorified
in creation ? — A. His eternity, independence, wisdom, pow
er, holiness, goodness, «fec. Psal. civ. 24.
Q. How was God's eternity manifested in creation ? — A.
His making all things, shewed that he was before all things,
John i. 1, 2. Psal. cii. 25. 27.
Q. How was God's independence manifested in creation?
A. His giving a being to all things shews, that all tilings
depend on him ; and that he is self-sufficient, and depends
upon none, Rom. xi. 36.
Q. By what did God make all things ? — A. By the
word of his power, Gen. i. 3. 6. &c.
Q. What was that word ? — A. Let them be.
Q. In what condition did God make all things ? — A. He
made all things very good ; that is, they were perfect iu
their kind, and fit to answer the ends for which they were
made, Gen. i. 31.
Q. How then are many things now very hurtful? — A.
Sin hath made them hurtful, Lam. iii. 33. 39.
Q. How hath sin made irrational creatures hurtful ? — A.
Sin made man a rebel against God ; and therefore God
hath made sundry creatures to hurt him, or what belongs
to him, Deut. xxviii. 15. 68.
Q. What evil is it that God is said to create ? — A. The evi'
of punishment, but not the evil of sin.

of man's creation. 5-5
Q. Who created sin? — A. It cannot be created, as it hath
no being ; but the devil brought it into the world.
Q. What did God upon the seventh day ? — A. He there
on rested from all his work, Gen. ii. 2.
Q. Was God wearied with his working six days ? — A.
No ; he fainteth not, neither is weary, Isa. xl. 28.
Q. What then doth his resting signify ? — A. His ceasing
from creation-work, and rejoicing in it, Gen. ii. I, 2.
Q. Hath God created nothing since the first six days?—
A. Though he still immediately creates the souls of infants,
yet he has made no new species of creatures.
Q. What may we learn from creation ? — A. To humble
ourselves before God, and to trust in his power.
Quest. 10. How did God create m,an?m
Answ. God created man male and female, after his
own image, in knowledge, righteousness, and holi
ness, with dominion over the creatures.
Q. Whieh was the best and last creature which God
made on earth? — A. Man, who was to govern the rest, Gen.
L 26, Matth. xvi. 26.
Q. Why did God defer the creation of man till all other
things were made ? — A. That man might be brought into
the world as a well-furnished habitation.
Q. What peculiar solemnity did God use in making
man ? — A. A council of the divine persons was held for that
purpose, Gen. i. 26.
Q. Why was this solemnity used in making man ? — A.
Because he only was to bear God's image, and be God's
deputy on earth ; and in his nature the Son of God was to
appear, Gen. i. 26. 28, Isa. vii. 14.
Q. In what sexes did God create man ? — A. God created
man male and female, Gen. i. 27.
Q. Why was man so made ? — A. For the propagation
of mankind, and their mutual helpfulness, Gen. ii.
Q. Of what parts doth the nature of man consist? — A.
Of two, a body and a soul, Eccl. xii. 7.
Q. Wherein do a body and a soul differ ? — A. A body
is an unthinking substance, whieh may be seen, felt, and
divided into parts ; but a soul is a thinking substance, which
cannot be seen, felt, divided into parts, or die.
Q. Of what was the body of man created ? — A. Of the
dust of the ground ; to teach us to be humble and mindfu
of death, Gen. ii. 7, and iii. 19.

56 of man's creation.
Q. Of what was the body of the woman formed? — A.
Of a rib taken out of the ma-n ; to teach us the great love
and near equality that should take place between married
persons, Gen. ii. 22. 24.
Q. Of what were their souls made? — A. Of nothing;
God breathed them into their bodies, Gen. ii. 7.
Q What doth that teach us ? — A. How easily God cre-
ateth, and that with the same ease he can call back our
souls by death, Zech. xii. 1.
Q. In what doth the soul of a man and that of a beast,
differ? — A. Beasts have no proper soul, and their spirit
perisheth at death ; but man's soul can subsist when sepa
rated from the body, and liveth for ever.
Q. How prove you that man's soul liveth for ever? — A.
Christ paid an infinite price for its ransom; to it is made
the promise of eternal life, or threatening of eternal death ;
it cannot be killed with the body, but in death returns to
God, Matth. x. 28. Eccl. xii. 7, &c.
Q. What doth this teach us? — A. To be much more
careful for our souls than our bodies, Matth. xvi. 26.
Q. How is God as our Creator called in scripture ? — A
The Potter, and the Father of spirits.
Q. Why is he called the Potter ? Isa. lxiv. 8. — A. Be
cause he forms our bodies out of clay, and can dispose of
us as he pleases, Jer. xviii. 6.
Q. Why is he called the Father of Spirits? Heb. xii. 9.
— A. Because he creates angels and the souls of men.
Q. How did God call the first man and woman when he
had made them ? — A. Adam ; which signifies either red
earth, or beautiful, or joined in love.
Q. Why did God call them both by this name ? — A. That
they might continually remember their low original, their
near relation, and duty of love to one another ; and then-
duty to God, to shew themselves the beauty of this lower
world, Gen. ii. 7. 22.
Q. How were they the beauty of this lower world ? — A.
In them the beauty of the heavenly and earthly creation,
a most elegant body, and a rational spirit, were united into
one person, Gen. i. 27, and ii. 7.
Q. After whose image was man created ? — A. After the
image of God, Gen. i. 27.
Q. Whether was man's soul or body properly made
after the image ofGod? — A. His soul, Col. iii. 10.
Q. How prove you that his body was not properly madt

of man s creation. 57
after the image ofGod? — A. Because God hath no body,
but is a most pure spirit, John xi. 24.
Q. Wherein was man's soul made like unto God ? — A
In its substance and q lalities.
Q. How was man's soul made like unto God in its sub
stance ? — A. God is a Spirit, and it was made a spiritua.
substance, John iv. 24, Matth x. 28.
Q. In what qualities was man's soul made like unto God ?
— A. In knowledge, righteousness, and holiness.
Q. What knowledge had man at his creation ? — A. Such
a perfect knowledge of God, his will and works, as rendered
him happy, and perfectly fit for his duty, Gen. iii. 22. Eccl.
vii. 29.
Q. What righteousness had man when created ? — A.
He was sweetly disposed, and perfectly able to render to
God, and to others, what was their due.
Q. What holiness had man at his creation ? — A. He
was perfectly free from sin, loved and delighted in the holi
ness, worship, and service of God, Eccl. vii. 29.
Q. What flowed from Adam's likeness to God in know
ledge, righteousness, and holiness? — A. A likeness* to God
in honour and happiness.
Q. How was man like God in honour? — As God's de
puty he had dominion over the creatures, Psal. viii. 6.
Q. Over what creatures had man dominion ? — A. Only
over the creatures on earth, as fishes, fowls, cattle, creeping
things, &c. Gen. i. 28, Psal. viii. 6—8.
Q. What happiness had man at his creation ? — A. He
was free from all sorrow and death, and had sweet commu
nion with God, as his father and friend.
Q. Where was man placed when created ? — A. In the
pleasant garden of Eden, which God planted, Gen. ii.
Q. Why put he man into it? — A. To heighten his
earthly happiness, and that he might keep and dress it.
Q. Did not God allow them to be idle in that estate ? —
A. No ; all idleness is ofthe devil, 1 Tim. v. 13.
Q. Was man's work then a toil to him ? — A. No ; it did
not fatigue him, but was his pleasure and happiness, as he
saw and enjoyed God in every thing.
Q. What influence should the view of that holy and
happy estate now hav3 upon us? — A. It should make us
cry out with grief, Wa to us that we have sinned.

58 of god s providence.
Q. 11. What are God's works of providence?
A. God's works of providence, are his most holy
wise, and powerful preserving and governing all his
creatures, and all their actions.
Q. Wherein doth God still continue to execute his de
crees ? — A. In the works of providence.
What call you ihe providence ofGod ? — A. It is that care
he taketh of his creatures.
Q. What are the properties of God's care or providence?
— A. It is most holy, wise, and powerful.
Q. Wherein doth the holiness of God's providence ap
pear? — A. In its tendency to encourage holiness, dis
courage sm, and bring glory to God out of it.
Q. How doth God bring glory to himself out of sin ? —
A. In punishing it in some, forgiving it in others, and
making the chief of sinners sometimes become the chief of
saints, 2 Chron. xxxviii. 11, 12, 13, Acts ix.
Q. How doth the wisdom of God's providence appear ?
— A. In his making all, even the worst things, tend to his
own glory, and the good of his people ; and in causing one
thing answer many ends at once, Rom. viii. 28.
Q. Wherein doth the powerfulness of God's providence
appear 1 — A. In his irresistibly bringing about great events
by weak or no means, or in opposition to them, Dan. iv.
34, Isa. xii. 14—16.
Q. What are the parts or branches of God's providen
tial care ? — A. Preserving and governing his creatures.
Q. What mean you by God's preserving his creatures ?
— A. His upholding them in their being and works.
Q. What need is there of God's preserving his creatures ?
— A. Because otherwise they would return to nothing.
Q. What is meant by God's governing his creatures ? —
A. Directing them to the ends he hath appointed them.
Q. What need is there of God's governing all things ? —
A. Because otherwise they would run into confusion.
Q. Whence do you prove, that God preserves and governs
all things? — A. From the scripture and reason.
Q. How doth the scripture prove it ? — A. It declares
that God upholds all things and directs our steps, and that
we live and move in him : and it foretold a multitude of
events before they took place, Heb. i. 3, tfcc.
Q. How doth reason prove it ? — A. It shews, that with-
out God, so many jarring creatures could never be preserv

of god's providence. 59
ed in such order, or directed to one common end : nor
could sun, moon, stars, &c, observe such exact order and
revolutions, nor any miraculous event happen.
Q. What is the object of God's providence ? — A. All his
creatures, and all their actions, Psalm ciii. 19.
Q. How is God's providence exercised about angels 1 —
A. In permitting some to sin, and lie therein ; establishing
the rest in holiness and happiness, and employing them in
the administration of his mercy and justice.
Q,. How is God's providence peculiarly exercised about
men ? — A. In giving or withholding from them the ordina
ry means of salvation, and enabling them to improve, or
suffering them to abuse these means, as he sees meet, Psal.
cxlvii. 19, 20. Rom. ix.
Q. About whom is God's providence especially exer
cised ? — A. About his church, especially about Christ her
head, and his real members, Isa. xhii. 1, &c.
Q. How prove you that God's providence extends to the
meanest creatures ? — A. Because the hairs of our heads
are numbered ; and sparrows cannot fall to the ground
without him, Matth. x. 29, 30.
Q,. Is it not mean for God to care for such inconsidera
ble things ? — A. No ; whatever he hath made, is not below
his care : his care of high creatures shews his majesty, and
his care of the meanest creature shews his great condescen
sion, Matth. vi. 30, Psalm civ.
Q. Are not all creatures equally mean when compared
with God ? — A. Yes ; for he is infinite, and they are all
finite ; and so equally at an infinite distance from him.
Q. What actions of creatures are the objects of God's
providence ? — A. All their actions, whether natural, acci
dental, or moral, Col. i. 17, Job xxxviii — xii.
Q. How is God's providence exercised about natural ac
tions? — A. In exciting the natural instinct of creatures, and
giving them power and opportunity to follow it.
Q. How is God's providence exercised about casual or
accidental actions, as killing a man with a bow-shot at a
venture, &c? — A. In joining or disjoining the circumstan
ces of these actions otherwise than the actors thereof intend
ed, Exod. xxi. 13,2 Kings xxii. 34.
Q. How is God's providence more generally exercised
about moral and reasonable actions,? — A. In prescribing a
law to be the rule of them, and in annexing rewards and
punishments to them, Exod. xx., Deut. xxviii.

60 of god's providence.
Q. How may moral actions be distinguished? — A Into
good and evil, Deut. xxviii. 1. 15.
Q. Are no reasonable actions indifferent, that is neithei
good nor evil ? — A. They may be indifferent in their na
ture ; but with respect to their manner and end, they must
be either good or evil, 1 Tim. i. 5, 6.
Q. How is God's providence specially exercised about
good actions ? — A. In stirring up to, directing in, and giv
ing power and opportunity for them, Phil. ii. 12, 13.
Q. How is God's providence exercised about sinful ac
tions? — A. In concurring to the substance of the act; and
in permitting, bounding, and over-ruling to his own glory
the sinfulness of it, Isa. xxxvii. 29.
Q. Doth not this way make God the author of sin ? — A.
No ; when God so hates and punishes sin, he can never in
any respect be the author of it, Zeph. iii. 6.
Q. Doth God's exciting or concurring in actions any
way check the free will of creatures? — A. No.
Q. Whence is it then that men raise an outcry against
God's providential concurrence with all, especially sinful
actions, as if that and his decree put a farce upon the will
»f creatures ? — A. It arises from their great pride and ig
norance, in measuring God by themselves; for, because
they could not effect the matter of a sinful action, and not
its sinfulness, neither absolutely decree, nor infallibly de
termine another to an action, without forcing his will, they
conclude that God is incapable to do it ; forgetting that as
the heavens are high above the earth, so are God's ways
above our ways, Isa. Iv. 9.
Q. How is God's providence with respect to actions or
dinarily called ? — A. His providence about moral actions
is called his moral government ; and his providence about
all other motions or actions, is called his natural government.
Q. How may the providence of God with respect to its
effects be distinguished ? — A. Into ordinary and extraordi
nary, Gen. xxix. and xix.
Q,. What call you ordinary providence? — A. That
which produces common events by ordinary means.
Q. What call you God's extraordinary providence?  A.
That which produceth miracles, Exod. vii. — xiv.
Q,. What is a miracle ? — A. An event beyond or con
trary to the power of second causes, as raising the dead.
healing the sick, by a word, &c. 2 Kings iv. &e.

of god's providence. 6j
Q. In what is God's providence often dark and myste«
rious ? — A. In its secret track and outward appearance.
Q. How is it mysterious in its secret track? — A. In
bringing about the most glorious events by the most im
probable means, Esther i. — x. Acts ii. &c.
Q. What are some instances of this ? — A. Joseph's dig
nity in Tjgypt was brought about by hatred, slavery, and
imprisonment ; and Christ's exaltation, and his people's
salvation, by his cursed and shameful death.
Q. What doth this teach us? — A. To believe always
that God is taking the best way to accomplish his promise
though providence seem to contradict it.
Q. How is God's providence mysterious in its outward
appearance ? — A. In the temporal prosperity ofthe wicked,
and the adversity of God's dearest saints, Psal. lxxiii.
Q. Why doth God take this? course ? — A.* To shew his
own contempt of worldly things, wean his people's hearts
from the world, and gain them to himself.
Q. Whether are saints losers or gainers, when God emp-
tieth them of worldly good things, in order to gain them to
himself? — A. They are the greatest gainers.
Q. When shall all dark providences be cleared up ? — A.
When we enter on the state of glory in heaven.
Q. What will the saints then think and say of all pro
vidences ? — A. They will admire the love, grace, and wis
dom that ran through them all ; and with joy and thanks
giving cry out, He hath done all things well.
Q. What attributes of God are manifested in the works
of providence ? — A. His independency, infinity, wisdom,
power, holiness, justice, goodness, truth, &c.
Q. 12. What special act of providence did God ex
ercise toward man in the estate wherein he was created?
A. When God had created man, he entered into a
covenant of life with him upon condition of perfect
obedience ; forbidding him to eat of the tree of know
ledge of good and evil upon the pain of death.
Q. What part of God's providence should we chiefly
consider ? — A. His providence towards man.
Q. In what different estates is God's providence exer
cised towards man ? — A. In his primitive, his fallen, his
recovered, and his eternal estate.
Q. What providence did God exercise towards man in
e

62 of the covenant of works.
his primitive estate ? — A. He instituted the Sabbath for his
rest, appointed marriage, and put him into the garden of
Eden ; and especially he entered into a covenant with him,
Gen. ii.
Q. What is a covenant? — A. It is an agreement be
tween two or more parties upon certain terms.
Q. What is requisite to the making of a covenant? — A.
That there be parties, a condition, and a promise ; and al
so a penalty, if any of the parties be fallible.
Q. What understand you by the parties ? — A. The per
sons who make the agreement with one another.
Q. What is the condition of a covenant? — A. That
which, when performed, doth, according to paction, give
right to claim the reward.
Q. What call you the promise of it ? — A. The engage
ment to reward the fulfilment of the condition.
Q. What is the penalty? — A. That which is agreed
shall be inflicted upon the breaker of the covenant.
Q. Why hath God all along dealt with men by cove
nant ? — A. To shew his own condescension, and how ready
he is to bestow favours upon men ; and to encourage a
willing obedience, by promising to reward it.
Q. How many covenants hath God made for the eter
nal happiness of men ? — A. Two; the covenant of works,
and the covenant of grace, Gal. iv. 24. Heb. viii.
Q. How prove you that there are only two covenants
respecting man's eternal happiness ? — A. The scripture
mentions only two such covenants ; and represents all men
as under the one or the other, Gal. iv. 24 — 451.
Q. How prove you that there was a covenant made with
Adam in his innocent estate? — A. In Gen. ii. 16, 17, we
have all the requisites ofa covenant, viz. parties, condition,
and penalty, which includes the promise : and Hos. vi. 7,
margin, it is said, They, like Adam, transgressed the cove
nant : nor could Adam's sin be charged on his posterity, if
no covenant had been made with him.
Q. Was Adam, by virtue of his creation, under this cove
nant ? — A. No ; he was only under the law of God.
Q. Wherein did that law, and the covenant made with
him, differ'' — A. The law made him God's servant, and
required Derfect obedience, without promising any reward ;
but this covenant made him God's friend and ally, an.-l
promised a glorious reward to his obedience to which him
self had engaged.

OF THE COVENANT OF WORKS. 63
Q. How is this covenant made with Adam ordinarily
called ? — A. The covenant of works or life, the law or lega
covenant, and the first covenant.
Q. Why is it called the covenant of works ? — A. Because
man's good works was the condition of it.
Q. Why is it called a covenant of life? — A. Because
life was the reward promised for keeping it.
Q. Why is it called the law or legal covenant ? — A. Be
cause it was not made between equals, but enjoined by tho
great Lawgiver to his subject.
Q. Why is it called the first covenant ? — A. Because,
though last made, it was first made known to man.
Q. Who were the parties in this covenant? — A. Gor"
and Adam, Gen. ii. 16, 17.
Q. What moved God to enter into this covenant ? — A.
His own free favour and bounty, Job. vii. 17?
Q. How doth that appear ? — A. Because God as a Cre
ator might justly have exacted all the service man was capa
ble of' without giving him any reward ; and, notwithstand
ing, punished him for disobedience, Luke xvii. 10.
Q. Was very much grace manifested in the covenant of
works ? — A. Yes, veiy much free favour and bounty.
Q. How so ? — A. In God's not only promising to re
ward man's obedience ; but also in so framing this cove
nant, as to admit a covenant of grace, ifit was broken.
Q. Why then is it not called a covenant of grace ? — A.
Because there was far less grace manifested in it than is in
the second covenant, Rom. v. 20, 21.
Q. How could Adam be bound by this covenant, when
we never read of his consenting to the terms of it ?
A. Being made perfectly holy, he could not withhold
his consent from any terms which God proposed to him.
Q. For whom did Adam stand bound in this covenant ?
— A. For himself and all his natural posterity, Rom. v.
Q. Who are Adam's natural posterity ? — A. All man
kind descending from him by ordinary generation.
Q.. Did Adam stand bound for Christ as man ? — A. No ;
for Christ descended not from him by ordinary generation,
and had not the person of a man, Isa. vii. 14.
Q. How doth it appear that Adam stood bound for all
his natural seed ? — A. They are often called by his name
Adam ; and his breach of covenant is charged upon -here
all, Rom. v. 12, 1 Cor. xv. 22.
Q. Why did God make Adam to stand bound for all his

(>4 OF THE COVENANT OF WORKS.
posterity ? — A. Because this was a shorter and safer way
of securing their happiness than if each man had stood
bound for himself.
Q. How was it a shorter way of securing their happi
ness ?  A. Because if Adam's obedience had been once
finished, none of his posterity could have ever fallen.
Q. How was it a safer way of securing their happiness ?
— A. Adam was formed in an adult state, fully capable of
perfect obedience ; and had not only a proper regard to his
own happiness, but a fatherly concern for his whole natural
seed, to engage him to obedience.
Q. How could Adam be justly bound for persons who
never chose, nor consented to his being their covenant-
head ? — A. He was the common father of them all ; and
God, who is wiser than they, chose him; and therefore
they could not, without sin, have refused their consent.
Q. For what was Adam bound in the covenant of works ?
— A. For performing the condition of it.
Q. What was the condition ofthe covenant of works? —
A. Personal and perfect obedience to God's law.
Q. How was this obedience to be personal ? — A. It was
to be performed by Adam himself in his own proper per
son, Gen. ii. 16, 17, Gal. iii. 12.
Q. In what was Adam's obedience to be perfect? — A.
In extent, degrees, and duration.
Q. How was his obedience to be perfect in extent ? — A.
His whole man, soul and body, was to obey the whole of
God's law, Gal. iii. 10. 12, Matth. iii. 12.
Q. How was it to be perfect in degrees ? — A. He was to
love and obey the Lord with all his heart and strength.
Q. How was his obedience to be perfect in duration ? —
A. It was to be constantly continued in till his tune of trial
was over, Gal. iii. 10.
Q. Would Adam have ever been freed from obedience to
God ? — A. He would have been free from obedience to the
law as a covenant, but never from obedience to the law as an
eternal rule of righteousness, Matth. v. 48.
Q. What command, besides the law of nature, did God
require Adam to obey? — A. The command of not eating
the fruit ofthe tree of knowledge, which grew in the midst
ofthe garden of Eden, Gen. ii. 16, 17.
Q. Why was this tree called the tree of knowledge of
good and evil? — A. Because God thereby tried Adam's

OF THE COVENANT OF WORKS. 66
obedience : and he, by eating it, knew experime ntally the
good which he fell from, and the evil he fell into.
Q. Why did God forbid Adam to eat of this fruit ? — A. To
manifest his own absolute dominion over, and interest in all
things ; and to try whether man would obey out of regard
to his mere will and authority, or not.
Q. Was there no other reason against man's eating of
this fruit, but merely God's forbidding it ? — A. No; the thinp
was quite indifferent in itself
Q. Was God's forbidding Adam to eat of this fruit a
snare to entrap him ? — A. No ; it was, in itself, a means to
secure him in holiness and happiness.
Q. How did it secure him in holiness and happiness ? —
A. It shewed him, that he was but a subject, and in dan
ger of falling into sin ; and that his true happiness was in
God himself.
Q. Would any other sin, besides eating this fruit, have
broken the covenant of works ? — A. Yes, Gal. iii. 10.
Q. For what was God bound in this covenant ? — A. To
fulfil the promise, if man kept it ; and to execute the threat
ening, if he should break it.
Q. What was promised to man in this covenant ? — A.
Life temporal, spiritual and eternal, Gal. iii. 12.
Q. What was this temporal life ? — A. The happy union
and communion of soul and body in this world.
Q. Wherein did that spiritual life consist ? — A. In union
to, and perfect fellowship with God in this world.
Q. Wherein doth eternal life consist ? — A. In the full en
joyment of God in heaven for ever, Psal. xvi. 11.
Q. How could temporal and spiritual life be promised to
Adam when he had it already ? — A. The continuance of
this life was promised to him while he did his duty, and the
bestowing of it promised to his seed.
Q. How prove you that eternal life was promised in the
covenant of works? — A. Because eternal death was includ
ed in the threatening : and Christ shews that according to
the law of works, men would enter into eternal life by keep
ing the commandments, Matth. xix. 16, 17.
Q. What was the penalty of the covenant of works ? —
A. Death legal, or being laid under a sentence of condem
nation ; and death real, which includes death temporal,
spiritual and eternal, Rom. v. 12, and vi. 23.
Q. What is that temporal death ? — A. The wrathful sepa
6*

66 OF THE COVENANT OF WORKS.
ration of the soul from the body, with much sorrow and
trouble, while united together in this world.
Q. What is death spiritual ? — A. An accursed separa.
tion of the soul from God, and loss of his favour and
image. Q. What is death eternal ? — A. The accursed separa
tion ofthe whole man from God, and lying under his wrath
in hell for ever, Matth. xxv. 46.
Q. Did Adam die that very day in which he ate the
forbidden fruit ? — A. He died spiritually that very moment,
and fell under the sentence of temporal and eternal death.
Q. Why was his natural and eternal death suspended ? —
A. That the seed whom he represented might be born, and
many of the human race saved by the covenant of grace.
Q. Would Adam's sin have been punished with death,
though no covenant had been made with him ? — A.* Yes ;
the law of nature being connected with God's vindictive
justice, requires that every sin be punished with eternal
death, Rom. vi. 23, Psalm xi. 6, 7.
Q. Did then his obedience in itself deserve any reward ?
— A. No; man in his best estate is but vanity.
Q. By what charter then had man his happiness se
cured ? — A. Only by the promise ofthe covenant of works.
Q. By what sacramental seal was this promise to be con
firmed ? — A. By the tree oflife, Gen. iii. 22.
Q. How was this a sacramental seal? — A. The eating
of its fruit was a pledge of eternal life.
Q. In what manner did this fruit seal that promise ? —
A. Only conditionally, if Adam continued in perfect obedi
ence till his time of trial was over, Gal. iii. 10.
Q. If Adam had perfectly fulfilled the condition of this
covenant, what title would he have had to the reward ? —
A. A mere pactional title, secured by the promise of God.
Q, Why might not Adam's obedience have strictly me
rited or deserved a reward from God ? — A. Because he
owed it wholly to God as the author of his being ; and when
he had done all, he would have been an unprofitable ser
vant, Luke xvii. 10, Job xxii. 3.
Q. Was the obtaining ofthe reward to be Adam's chief
end or motive in his obedience ? — A. No ; but the glory of
God, Prov. xvi. 4, 1 Cor. x. 31, Isa. xliii. 21.
Q. Is tlie covenant of works still binding ? — A. Yes ; it
is still binding upon all that are out of Christ.
Q.. Doth not man's breach of it disannul its binding

of man's fall. 67
force? — A. No; it still continues to demand perfect obedi
ence, and has a new claim of infinite satisfaction for offences
committed, Gal. iii. 10. 12, Heb. ix. 22.
Q. Doth not Christ by his obedience and suffering, or
believers by receiving that as their righteousness, injure or
destroy this covenant? — A. No; they fulfil, establish, and
exalt it, Rom. x. 4 — iii. 31.
Q. 13. Did our first parents continue in the estate
wherein they were created ?
A. Our first parents being left to the freedom of
their own will, fell from the estate wherein they were
created, by sinning against God.
Q. Did the making ofthe covenant of works with Adam
infallibly secure him in the favour of God ? — A.*No ; it left
him in a state of probation.
Q. What mean you by Adam's estate of probation ? — A.
His being left to the freedom of his own will, and having it
in his power to lose or gain happiness.
Q. Is any man since the fall properly in a state of pro
bation or trial ? — A. No.
Q. How prove you that believers are not in such a state
of trial ? — A. Because, their happy estate is infallibly se
cured in Christ, Rom. viii. 1, Jude 1, 1 Pet. i. 5.
Q. How then are believers' good works rewarded? — A.
That reward is entirely of free grace, Rom. v.
Q,. How prove you that unbelievers are not in such a
state of trial ? — A. Because they have destroyed themselves,
and can do nothing for their own relief, Eph. ii. 1. Rom.
viii. 8.
Q. How then are unbelievers punished for their sin ? —
A. Because though in our fallen estate sin is our necessary
plague, yet we make it the object of our choice and de
light, Rom. iii. 12. 15.
Q. What understand you by freedom of will ? — A. A
power to act or not to act, to choose or refuse, without force
from any other, Deut. xxx. 19.
Q. How many kinds of freedom of will are there ? — A.
Three; freedom only to good.; freedom only to evil ; and
freedom to do both good and evil.
Q. Whose will is freely inclined only to good ? — A. The
will of God is necessarily inclined to good ; and the will of
holy angels and glorified saints is infallibly determined tc
too'' che will of God, Zeph. iii. 6. Rev. xxi. 27.

68 of man's fall.
Q. Whose will is free only to evil ? — A. The will of
devils and unregenerate men, Rom. viii. 7, 8.
Q. What freedom of will have believers in this world ?— •
A. Their new nature is free onlr to good, aud their old na
ture free only to evil, Rom. vii. 14. 24.
Q. Whose will was free both to good and evil? — A.
The will of Adam before the fall, Eccl. vii. 29.
Q. Was Adam's will then equally inclined to good and
evil ? — A. No; it was inclined only to good, Gen. i. 27.
Q. How was his will free to do evil ? — A. Its inclinatioi
to good was not confirmed.
Q. Why might not God have made man by nature im
mutably good 1 — A. Because immutable goodness is con
trary*to the very nature of a creature, Mal. i. 6.
Q. Why might not God have confirmed Adam's will
that he could not have biassed it to evil? — A. Because that
would have been inconsistent with his estate of probation,
and the nature of the covenant made with him.
Q. How so ? — A. that covenant required, that Adam's
right improvement of his original righteousness should bt
the condition of his confirmation in holiness and happiness
Rom. x. 5. Gal. iii. 12.
Q. Did God give Adam full ability to keep this cove
nant ? — A. Yes ; he made him upright, and wrote his most
perfect law in his heart, Eccl. vii. 29.
Q. How long did God continue this ability with Adam ?
— A. Till Adam, by abusing the fredom of his will, did
forfeit it, Gen. iii. 6. Psal. xlix. 12.
Q.' Did God any way influence Adam to abuse the free
dom of his will? — A. No, not in the least, Jam. i. 13.
Q. What then is meant by God's leaving man to the
freedom of his own will? — A. His withholding that further
grace which would have confirmed him in holiness.
Q. How did Adam abuse the freedom of his will? — A.
By sinning against God, Gen. ii. 6. 12.
Q. 14. What is sin ?
A. Sin is any want of conformity unto, or transgres
sion of, the law of God.
Q. How do you prove that there is any sin in the world ?
— A. The scriptures, our consciences, and the outward
calamities oflife, clearly prove it.

OF SIN IN GENERAL. 69
Q. How doth the scripture prove it? — A. It declares
that all men have sinned, Rom. iii. 10. 23.
Q. How does our conscience prove it? — A. By often
filling us with shame and dread of God's vengeance when
we break his law, Gen. iii. and iv. Rom. ii. 14.
Q.. How do the outward calamities of life prove it ? — A.
An infinitely good God would not afflict the work of his
hands, if he was not offended by sin, Lam. iii. 33.
Q. By what rule and standard must we judge ofthe sin
fulness of qualities and actions? — A. By the law of God.
Q. Can irrational creatures, who are under no law, sin?
— A. No; where no law is there is no transgression.
Q,. How many ways do irrational creatures sin? — A.
By want of conformity to, or transgression of God's law.
Q. What mean you by want of conformity to God's
law? — A. Our not having that purity of heart^tnd holiness
oflife, the law requires, Rom. vii. 14. Isa. lxiv. 6.
Q. What mean you by transgression of God's law ? — A.
The doing what it forbids, 1 John iii. 4. Isa. lix. 13.
Q. Why is it called transgression of the law ? — A. Be
cause hereby we pass over the limits which God hath fix
ed for our conduct in his law, Ezek. xx. Dan. ix.
Q. How many things are considerable in every sin? — A.
Four ; its filth, demerit, guilt, and strength.
Q. What is the filth of sin ? — A. Its contrariety to the
holiness of God's nature and law, by which it Tenders the
sinner ugly and abominable in his sight, Hab. i. 13
Q. What is the demerit of sin; — A. Its deserving in
finite wrath at the hand of God, Isa. iii. 11.
Q. Can the demerit and filth of sin ever be separated ?
— A. No ; the wages of sin is death, Rom. vi. 23.
Q. What is the guilt of sin ? — A. The chargeableness
of it, iu order to punishing one for it.
Q. Are the filth and guilt of sin naturally connected ? —
A. Yes; every blot of sin naturally binds over to wrath,
Ezek. xviii. 4. Rom. ii. 8, 9. and iii. 19, 20.
Q. Whence doth that proceed? — A. From the justice of
God, and sentence of his law, Psal. xi. 6, 7. Gal. iii. 10.
Q. Can the free grace of God separate the filth and guilt
of sin ? — A. Yes, with respect to the persons on whom
they are found, Rom- viii. 1. 2 Cor. v. 21.
Q. Who ever had guilt lying on him without being pol
luted? — A. Christ, when our sins were laid on him.

70 OF SIN IN GENERAL.
Q. Who are polluted with sin's filth, without being
bound over to punishment? — A. Believers, Rom. viii. 1.
Q. How was this separation of sin's filth and guilt ef
fected? — A. Christ and his elect being made one in law,
all their guilt was laid over on him, Isa. liii. 4, 5, 6.
Q. For what end was this separation made ? — A. For
the speedy and full destruction of sin.
Q. How is sin destroyed by this means? — A. In order
of nature Christ taketh away the guilt of sin by his satis
faction of his own person and then by his Spirit purgeth
away its filth in us, Dan. ix. 24. 1 Cor. vi. 11.
Q. What is the strength of sin ? — A. Though sin, in
respect of its guilt, hath a condemning strength ; yet the
strength of sin most properly consists in that mighty force
which our indwelling lusts have to push us on to actual
transgressions, notwithstanding great opposition from con
science, and the Spirit, word, and providence of God.
Q. To what issue doth this activity of sin tend? — A. To
fix and bring forth more sin, and increase our bondage to
it, Rom. vii, Psalm lxxxi. 12.
Q. What is the principal means ofthe strength of sin ? —
A. The pure and holy law of God, 1 Cor. xv. 56.
Q. How can the law be the means of sin's defiling
strength? — A. Sin is irritated, and occasionally stirred up
by its precepts ; but especially its curse fixes sinners under
the dominion of sin, as the principal branch of their pun
ishment, Rom. vii. 5. 8 — 13, 1 Cor. xv. 56.
Q. 15. What was the sin whereby our first parents
fell from the estate wherein they were created?
A. The sin whereby our first parents fell from the
estate wherein they were created, was their eating
the forbidden fruit.
Q. What was the cause of Adam's abusing his freedom
of will ? — A. The temptation of Satan, 2 Cor. xi. 3.
Q. Whom ciill you Satan ?— A. The prince of fallen
angels or devils, Matth. xxv. 41, Rev. xx. 2.
Q. When did Satan tempt our first parents ? — A. Soon
after they were created, and perhaps that very same day.
Q. Why did the devil tempt them so soon ?  A. He is
full of malice, set upon mischief, and will lose no opportu
nities of committing it, 1 Pet. i. 8, Job i. and ii

of man's first sin. 71
Q. What moved Satan to tempt man ? — A. His enmity
against God, and envy at man's happiness.
Q. Whether did he first tempt the man or the woman ? —
A. The woman in her husband's absence, Gen. iii. 2.
Q. Why so ? — A. Because she was the weaker vessel.
Q. By what instrument did Satan tempt the woman ? —
A. By a serpent, Gen. iii. 1, 2 Cor. xi. 3.
Q. Why made he use of a serpent as his instrument ? —
A. Because the serpent being naturally subtile, and per
haps beautiful, the woman might not suspect any thing un
common in its speech, 2 Cor. xi. 3, Gen. iii. 1.
Q. To what did Satan tempt our first parents ? — A. To
eat of the forbidden fruit, Gen. iii. 1 — 5.
Q. How did he tempt him to eat of this fruit? — A. He
suggested that there was reason to question God's com
mand ; and promised safety and advantage ifi eating it,
Gen. iii.
Q. What advantage did he promise to them in eating
this fruit ? — A. He said they would be as Gods, knowing
good and evil, Gen. iii. 5.
Q. How did he confirm this false promise of advantage?
— A. By declaring that God knew the truth of what he said,
Gen. iii. 5.
Q. What success had the devil in this temptation ? — A.
The woman coveted, took, and ate of this fruit ; and gave
to her husband also, and he did eat, Gen. iii. 6.
Q. Was the eating of this fruit a great sin ? — A. Yes ;
for it broke all the commandments of God, and was attend
ed with many grievous aggravations.
Q,. How did^ our first parents eating the forbidden fruit
break the first commandment? — A. By unthankfulness,
and unbelief, in distrusting and discrediting God, and believ
ing the devil ; by making a god of their belly ; and by pride,
in seeking to render themselves as wise as God.
Q. How did it break the second commandment ? — A.
God's ordinance of abstaining from that fruit was not ob
served, and kept pure and entire, Gen. ii. 17.
Q. How did it break the third commandment ? — A. God's
attributes were hereby profaned ; his truth called a liar, his
majesty and holiness affronted, his power and justice con
temned, and Satan's profane appeal to him approved, Gen.
iii. 5, 6.
Q. How did this sin break the fourth coiamanrlment ? —

72 OF OUR FALL IN ADAM.
A. It cornipted all the powers of their nature, and rendered
them incapable to keep holy the Sabbath.
Q. How did this sin break the fifth commandment? — A.
The wife tempted her husband to sin, and he, by yielding,
encouraged her in wickedness ; both rebelled against their
only parent, God, and squandered away the eternal happi
ness of their children which was intrusted to them.
Q. How did the eating of this fruit break the sixth com
mandment? — A. Hereby our first parents murdered them
selves and all their posterity, soul and body, Rom. v. 12.
Q. How did it break the seventh commandment? — A.
The luxurious desire of this fruit begot in our first parents
every unclean lust, Gen. iii. 6. Matth. xv. 19.
Q. How did it break the eighth commandment? — A.
It was a sacrilegious theft and robbery of what was the sole
property ofGod, Gen. iii. 11.
Q. How did it break the ninth commandment? — A.
The eating of this fruit, to render themselves happy, falsely
witnessed that God had envied their happiness ; and brought
the infamous character of covenant-breakers upon them
selves and all their posterity, Gen. iii. 1. 4, 5.
Q. How did it break the tenth commandment ? — A. They
were discontent with their lot, and coveted that which God
had denied to them, Gen. iii. 6 — 1 1.
Q. How was this sin of eating the forbidden fruit highly
aggravated? — A. It was committed upon a small tempta
tion ; by a man lately made after the image of God, and
endued with sufficient strength to resist temptations, ex
pressly warned to avoid this sin, and honourably admitted
into covenant with God; and in Paradise, where he had
1 great abundance of pleasant fruits and other delights, Gen.
i. ii. and iii.
Q. Wherein did man's sin first begin? — A. In Eve's
listening to Satan as a teacher, Gen. iii. I — 6.
Q. What should this teach us ?— A. To resist the first
motions of lust and temptation ; and to go out against them
only in tbe strength of Christ, Eph. vi.
Q. Did this sin of eating the forbidden fruit deserve the
temporal, spiritual, and eternal death of Adam, and all
his natural seed? — A. Yes; being infinitely evil, it well
deserved infinite punishment, Rom. vi. 23.
Q. What makes sin infinitely evil? — A. Its being com
mitted against an infinitely great and holy God, Isa. fix. 13.

OF MAN S FALLEN ESTATE. 73
Q. 16. Did all mankind fall in Adam's first trans
gression? A. The covenant being made with Adam, not only
for himself, but for his posterity, all mankind, de
scending from him by ordinary generation, sinned
in him, and fell with him, in his first transgression.
Q. What was the effect of Adam's eating the forbidden
fruit?— A. He fell by it, Rom. v. 12. 19. 1 Cor. v. 22.
Q. Who fell with him ? — A. All his natural posterity.
Q. Why fell they with him ? — A. Because they sinned
in him in his first transgression, Rom. v. 12 — 19.
Q. How were they in him when he sinned? — A. As
their natural parent, and as their covenant head.
Q. If Adam had stood, would all his natural posterity
have stood with him ? — A. Yes, Rom. v. 12.
Q. Whether would Adam's obedience, or their own,
have found their legal claim to eternal life? — A. Adam's
obedience ; and their own obedience to the law as a rule,
would have been part of their happiness.
Q. Why did not Christ as a man, being a son of Adam,
fall with him? — A. Christ was none of Adam's natural
seed7 descending ffom him by ordinary generation, nor re
presented by him as his covenant head, Isa. vii. 14.
Q. Wherein did the first Adam, and Christ the second
Adam, agree? — A. Both represented men in a covenant
with God, Rom. v. 12—19. 1 Cor. xv. 22. 45.
Q. Wherein did the first and second Adam differ? — A.
In dignity of persons, the covenant they pertained to, and
number and nature of those whom they represented.
Q. How did they differ in dignity of person ? — A. The
first Adam was a living soul, a mere man, and fallable
creature ; but the second Adam is a quickening head, a
God-man, eternal, almighty, and unchangeable, 1 Cor. xv.
21, 22. 45. 47.
Q. How do they differ in the covenant to which they
pertain? — A. Adam was representative. in the covenant of
works ; but Christ is representative in the covenant of grace.
Q. How do they differ in the number they represented ?
— A. Adam represented all mere men ; Christ represents
only elect men, Rom. v. 12. 19.
Q. How do they differ as to the condition of those whom
they represented? — A. Adam engaged only for innocent
persons; Christ engaged for dead and guilty sinners, Isa. liii. 6.
7

74 of man's sinfulness
Q. 17. Into what estate did the fall bring mankind 2
A. The fall brought mankind into an estate of sin
and misery.
Q. Why is man's apostacy from God called the fall ?—
A. Because man is debased, bruised, and ruined by it.
Q. From what have all mankind fallen in Adam ? — A.
From a state of perfect holiness and happiness.
Q. Into what have they fallen? — A. Into an estate of
sin and misery, Eph ii. 1—3, Rom. v. 12 — 19.
Q,. Why is man's fallen condition called an estate of sin
and misery ? — A. Because sin and misery abound with
him, and he fixed in both, Zech. ix. 11.
Q. How are men fixed in actual sins ? — A. The guilt
and stain which they leave behind them is abiding.
Q. What fixeth man in this state of sin and misery ? —
A. The threatening of the broken covenant of works, and
the nature of sin, Gal. iii. 10, Eph. ii. 1.
Q. How doth the threatening ofthe broken covenant of
works fix men in an estate of sin and misery ? — A. It en-
gageth the justice of God to lay them under the threefold
death threatened in that covenant, Ezek. xviii. 4.
Q. How doth the nature of sin fix men in that estate ? —
A. Wherever it reigns, it renders the person altogether in
capable of delivering himself, and unwilling to be delivered
by another, Rom. viii. 7, Eph. ii. 1, 2.
Q. How is our fallen estate described in scripture ? — A.
As a state of distance from God, of condemnation, pollution,
bondage, darkness, and death, Eph. ii. 12.
Q. Whether is our sin or our misery worst ? — A. Sin :
for it immediately strikes against God, and is the cause of
misery ; whereas misery only strikes against sinners.
Q. Is not sin a misery to man, as well as an offence to
God ? — A. Yes ; to be under the reigning power of sin is
the greatest misery, Eph. ii. 1 — 4. 12.
Q. 18. Wherein consists the sinfulness of that es
tate whereinto man fell?
A. The sinfulness ofthat estate whereinto man
fell, consists in the guilt of Adam's first sin, the
want of original righteousness, and the corruption
of his whole nature, which is commonly called ori
ginal sin, together with all actual transgressions
which proceed from it.

OF MAN S SINFULNESS. 75
Q. How many kinds of sin are there among men ? — A.
Two; original and actual, Matth. xv. 19.
Q. In what do these differ ? — A. Original sin is the sin
of our natures, and actual is the sin of our lives.
Q. What is original sin ? — A. The sin which is con
veyed to us by our parents from Adam, Rom. v., Psal. li.
Q. Why" is this called original sin ? — A. Because we
have it from our conception and birth ; and it is the foun
tain of all our actual sin, Psal. Ji. 5, Matth. xv. 19.
Q. Of how many parts doth original sin consist ? — A.
Of three ; the guilt of Adam's first sin, the want of origi
nal righteousness, and the corruption of the whole mature ;
the first is called orignal sin imputed, and the two last origi
nal sin inherent.
Q. Of what sin of Adam's are we guilty ?-yA. Only his
first sin ; for he committed it only as our covenant-head
and representative, Rom. v. 26.
Q. How are we reckoned guilty of Adam's first sin ? —
A. By God's imputing it to us, or his accounting it ours in
law, Rom. v. 12. 19, 1 Cor. xv. 22.
Q. Why is it in law accounted our sin ? — A. Adam, our
representative, is one with us in the eye of the law.
Q. How prove you that Adam's first sin is imputed to
his posterity ? — A. The scripture declares that by one man's
disobedience many were made sinners, Rom. v. 12. 19.
Q. Doth the justice of God require the imputation of
Adam's first sin to his posterity? — A. Yes ; as well as the
imputation of Christ's righteousness to believers.
Q. Why are not Adam's other sins, as well as his first,
imputed to us? — A. Because after he had broken the cove
nant of works by his first sin, he ceased to be our covenant-
head, having become unfit for that station.
Q. How then did the broken covenant of works bind
mankind after the fall ? — A. Every man stood bound for
himself, Gal. iii. 10. 12.
Q. What is the second part of original sin ? — A. The
want of original righteousness, Psal. xiv. 1,2, 3.
Q. What do you understand by original righteousness ?
— A. That spiritual knowledge, righteousness, and holiness
with which man was created, Eccl. vii. 29, Col. iii. 9.
Q. How do you prove that we naturally want this .origi
nal righteousness? — A. The scripture affirms that there
is no man righteous, no not one, Rom. iii. 10, 11, Isaiah
lxiv. 6.

76 OF MAN'S SINFULNESS.
Q. Why doth God withhold this original righteousness
when he createth our souls ? — A. He as a righteous Judge
withholds it as the punishment of Adam's first sin imputed
to us, Isa. Jix. 2, Rom. iii. 23.
Q. Why might not God create our souls holy under that
guilt? — A. Because the guilt of Adam's first sin necessa
rily subjects us to the punishment of spiritual death.
Q. Why might not God have left them uncreated, rather
than form them without original righteousness? — A. Be
sides other reasons, men must be brought into being! either
to be saved by Christ, or to beget, or be useful to such as
shall be saved, Isa. liii. 10 — 12.
Q. Doth God then make any man from an inclination to
damn him ? — A. No ; God makes all things for his own
glory ; and when man will not glorify God by obedience, it
is necessary that God glorify himself in man's punishment,
Prov. xvi. 4, Psalm xi. 6, 7, Rom. xi. 36.
Q. How prove you that the want of original righteous
ness is a sin ? — A. It is a want of conformity to God's law.
Q. Under what penalty doth God's law demand original
righteousness ? — A. Under the penalty of his eternal wrath,
Gal. iii. 10, Ezek. xviii. 4.
Q. Is it not hard that God's law should so demand origi
nal righteousness, when men cannot afford it ? — A. No ; for
man lost it by his own fault, Rom. iii. 23.
Q. What is the third branch of man's original sin ? — A.
The corruption of our whole nature, Isa. i. 5, 6.
Q. What do you understand by the corruption of na
ture ? — A. It is that whereby all the powers of our soul, and
members of our body, are indisposed to good, and defiled
with, and disposed to evil, Isa. lxiv. 6, and i. 6.
Q. Whence do ye prove that men's nature is originally
corrupted ? — A. From scripture and experience.
Q. How doth scripture prove it? — A. It declares that be
ing brought out of unclean things, we must be unclean ; that
of flesh we are born flesh ; that we are begotten in the im
age of fallen Adam, and are shapen and conceived in sin,
and by nature the children of wrath, Job xiv. 4, John iii. 6,
Gen. v. 3, Psalm li. 5, Eph. ii. 3.
Q. How doth experience prove our natures to be corrupt
ed ? — A. The flood of miseries upon infants, our universal
and early inclinations to evil, and their breaking forth in
opposition to the severest laws of God and men ; und ever.
to the strongest resolutions, and largest measures of grace

of man's sinfulness. 77
nere, and our natural readiness to imitate Adam in his first
sin, shew that our nature is corrupted
Q. Wherein do we naturally imitate Adam in his first
sin ? — A. In our being more curious to know new things,
than to practise known duty ; in our bias to evil because
forbidden ; in our inclination to hear what is vain or wicked ;
and easy following of evil counsel rather than good.
Q. In what other things do we imitate Adam's sinful con
duct ? — A. In our anxious care for what is pleasant to our
eyes, or other senses, at the expense of our souls ; in our
discontentment with our lot ; and hiding, excusing, exten
uating, or laying the blame of our sin upon others, &c, Ezek.
xvi. xx. xxiii., Isa. fix.
Q. What about every man is corrupted with sin ? — A.
His whole man, soul and body, Isa. i. 6, Jer. xvii. 9.
Q,. In what is our soul naturally corrupted ? — A. In its
understanding, will, conscience, affections, and memory, Isa.
i. 6, Psal. xiv., Jer. xvii. 9.
Q. With what is our understanding or mind corrupted ?
— A., With ignorance of, and opposition to spiritual truths ;
and with proneness to vanity, pride, and lies.
Q. Of what things is our mind naturally ignorant ? — A.
Of God, of Christ, and the way of salvation ; and of the
wickedness of our own heart and life, and our danger on
account of it, Isa. i. 3, Eph. iv. 18.
Q. Wherein doth the darkness, blindness, and ignorance
of men's minds appear ? — A. Few have sound notions of
divine truths, and fewer the saving knowledge ofthem ; but
the most part, even of such as have gospel light, are like
blind men daily stumbling into sin, John i. 5.
Q. How doth the natural opposition of our mind to di
vine truths appear? — A. In the difficulty there is to teach
many the principles of religion, who quickly learn other
things ; and in men's frequent apostacy from the truth, or
living in such a manner as shews they do not believe what
they know, Isa. xxviii. 9, 10.
Q. How doth the natural vanity of our mind appear ? —
A. In our early and general delight in folly, and in our
thinking on vain notions or projects, especially when we
are engaged in the worship of God, Prov. xxii. 15.
Q. How doth the natural pride of man's mind appear ?— .
A. In men's fondness of what makes them appear great or
gay ; and in their self-conceit, and unwillingness to believ«
what they really are, especially before God.
7*

78 of man's sinfulness.
Q. Wherein doth the natural proneness of our mind to
lies and falsehood appear? — A. In our early and artfully
devising lies ; and loving to read, hear, or think of ro
mances and fables, rather than the truths of God.
Q. How is our conscience naturally corrupted ? — A. It
is so blind as not duly to perceive God's challenges and
commands ; and is easily bribed by carnal advantage, to
call good evil, and evil good, 1 Tim. iv. 2.
Q. With what is our will naturally corrupted ? — A. With
a bias to every thing sinful, enmity against every thing
good, and a perverseness with respect to our chief end,
Rom. vii. 19, and viii. 7.
Q. In what doth our natural bias, or strong inclination
to evil appear? — A. In our early going astray from the
path of duty ; in the sudden expiry of our good motions and
resolutions ; and in the faint and imperfect religious service
of believers themselves, Psal. Iviii. 3.
Q. Wherein doth our natural averseness and enmity
against that which is good appear ? — A. In the froward-
ness of children ; the backwardness of our hearts to re
ligious, and especially more secret and spiritual duties ; and
our frequent sinning over the belly of our convictions and
conscience, Deut. xxix. 19, Heb. x. 26. 29.
Q. To what is our will naturally an enemy ? — A. To
God, to Christ, and the Holy Spirit.
Q. To what of God is our will naturally an enemy ? —
To his being, perfections, word, worship, &c.
Q. How doth men's natural enmity against the being
and perfections of God appear ? — A. In their secret wish
ing that there were no God to give laws, or to punish for
sin ; and in their profaning and accusing his name when
in passion, and often deliberately, without any provocation.
Q. How doth our natural enmity against tlie word of
God appear ? — A. In our perverting and opposing it ; and
improving its laws as irritations, and the gospel as an en
couragement to sin, Jude 4, Gal. i. 7, 8.
Q. How doth our natural enmity against the worship of
God appear ? — A. In our universal and early inclination to
shift it, or to disturb others in it ; and in our encouraging
drowsiness, vain and unseasonable thoughts, when we are
engaged in it, 1 Sam. xxi. 7, Mal. i. 13.
Q. To what of Christ as Mediator is our will naturally
an enemy ? — A. To all of Christ, particularly his offices of
prophet, priest, and king, 1 Cor. i. 23.

of man's sinfulness. 79
Q. How doth our enmity against the prophetical office
of Christ appear ? — A. In our conceit of our own wisdom,
however brutish we be ; and in our shifting and despising
the instructions of Christ, 1 Cor. i. 23, Heb. iii. 10.
Q. Wherein doth our natural enmity against the priestly
office of Christ appear? — A. In our high esteem of our
own righteousness, and seeking salvation by it in whole or
in part ; in men's strong opposition to the doctrine of God's
free grace, and refusing to receive Christ as tlieir only
righteousness ; and frequent rushing themselves upon eter
nal .damnation, rather than be saved by him alone, Rom. x.
3, and ix. 31, 32.
Q. Wherein doth our natural enmity against Christ's
kingly office appear ? — A. In our readiness to model his
ordinances to our own taste, to rebel against jjis laws, and
to censure or oppose the discipline of his church.
Q. Against which of Christ's offices have we the most
open enmity? — A. Against his kingly office, Psal. ii. 1, 2.
Q. Against which of Christ's offices have we the strong
est secret enmity ? — A. Against his priestly office.
Q. How doth that appear? — A. In our frequent resting
in duties when we will not omit them, Rom. x. 3.
Q. Why have we the strongest enmity against the
priestly office of Christ? — A. It is no way discovered by
the light of our natural conscience ; it most clearly dis
plays the glory of God, and the vileness of our own righte
ousness ; and is the foundation ofthe other two offices.
Q. Do not many desire salvation by Christ as a priest,
who refuse obedience to him as a king? — A. The salva
tion which such desire is not the salvation of Christ, but a
salvation in sin, and through their own good works.
Q. Wherein lieth the evil of desiring such a salvation ?
— A. It chiefly dishonours God, and debaseth the priestly
office of Christ, by attempting to render it needless, nay,
the strongest encouragement to sin, Jude 4.
Q. How doth our natural enmity against the Spirit of
God appear? — -A. In our violent resistance ofbis kind mo
tions and operations on our heart and conscience, before
or after conversion, Acts vii. 51, Heb. x. 29.
Q. Wherein doth our natural perverseness with respect to
our chief end appear ? — A. In our making our own inte
rests, real or imaginary, our chief end, rather than the glory
of God, Zech. vii. 5, Phil. ii. 21.

80 of man's sinfulness.
Q. How are our affections naturally corrupted? — A.
They are wrong placed, and in a wrong bent.
Q. How are they wrong placed on God, as love, joy, &e.
are placed upon sin? — A. Those that should be turned
against sin, are turned against God, Rom. viii. 7.
Q. How are our affections naturally wrong bended ?—
A. Our right-placed affections, as love of parents, &c, are
always either too strong, or too weak.
Q. How is our memory naturally corrupted ? — A. It rea
dily forgets what is good, while it firmly remembers whiit is
wicked or trifling, Jer. ii. 32.
Q. How are our bodily members corrupted with sin ? —
A . They are ready instruments of unrighteousness.
Q. What are our feet swift to ? — A. To run Satan's er
rands, and mischief, Rom. ii. 15.
Q. With what is our mouth naturally filled ? — A. Witfe.
cursing and bitterness, Rom. iii. 14.
Q. What are our eyes most ready to behold ? — A. Ob
jects of vanity, wickedness, and lust.
Q. What are our ears most disposed to hear ? — A. Er
ror, folly, and filthiness, Prov. xix. 27.
Q. How doth it appear that original sin is very heinous?
— A. From the death of so many infants ; from believers'
deep grief on account of it ; and from its more lasting and
extensive nature than other sins, being the fountain of all
actual guilt, Exod. xii., Rom. vii. 14 — 24.
Q. Doth God implant original sin inherent in us ? — A.
No; it flows from original sin imputed.
Q.. How then is original sin conveyed to us ? — A. By
natural generation ; we being degenerate plants of a strange
vine, Psal. li. 5, Jer. ii. 21.
Q. Do the saints, who are in part sanctified, convey as
much natural corruption to their children as others ? — A
Yes ; for they beget children according to nature, not ac
cording to their grace, 1 Sam. ii. 12; and viii. 3.
Q. How should parents begetting their children such mon
sters of sin, and heirs of wrath, affect them? — A. It should
stir them up to cry earnestly to God for early regenerating
grace to their children, and to use all appointed means foi
their salvation, Mark x. 14.
Q. Whether do we make ourselves better or worse after
our birth? — A. Much worse by our actual sin.
Q. What is actual sin? — A. The sin which we daily
r.ommit in thought, word, and deed, Rom. iii. 9 — 21.

of man's sinfulness. 81
Q. How may actual sin be distinguished ? — A. Into sins
of omission and of commission.
Q. What understand you by a sin of omission? — A. Our
neglecting to perform what God's law l equires.
Q. What mean you by a sin of commission ? — A. Our
doing that which God's law forbids, Hos. iv. 2.
Q What connection hath actual sin with original? — A.
Original sin is the accursed root and fountain ; and actual
sin the branches, fruit and stream, Rom. vii.
Q. How may our lusts, by which our original sin work
eth towards actual, be distinguished? — A. Into the lusts of
our flesh, and the lusts of our spirit, 2 Cor. vii. 1.
Q. Which are the lusts ofthe flesh? — A. Those to which
we are excited by the members of our body, as gluttony,
drunkenness, uncleanness, «fcc. *
Q. Which are the lusts of the mind or spirit ? — A. Those
that have their principal seat in our souls, as pride, ambition,
envy, malice, &c, Tit. iii. 3.
Q. How may our lusts, in respect of our power and in
fluence, be distinguished ? — A. Into subordinate and pre
dominant lusts, Heb. xii. 1, Matth. v. 29, 30.
Q. What is a predominant lust ? — A. That which chief
ly rules over, and sways a person to sin, Heb. xii. 1.
Q. Have all men, or the same men at all times, the same
lust predominant in them ? — A. No.
Q. Whence doth that proceed ? — A. It proceeds from the
different constitutions of their bodies, different ages, call
ings, opportunities, &c.
Q. By what marks may we know our predominant lust? —
A. That sin which we most delight in, and are most ready
to excuse, or most easily tempted to, and into which we most
frequently fall, is our beloved lust.
Q. What may we learn from the sinfulness of our natu
ral estate? — A. That our best works, while we continue
unregenerate, are filthy rags before God ; that it is a won
der God spareth us a moment out of hell ; and that except
we be born again, we cannot enter into the kingdom of
God, Isa. Ixiv. 6. Lam. iii. 22. John iii. 3. 5.

Q. 19. What is the misery of that estate whereinto
man fell ?
A. All mankind, hy their fall, lost communion
with God, under his wrath and curse, and so made

82 of man's misery.
liable to all miseries in this life, to death itself, and
to the pains of hell for ever.
Q. What mean you by man's misery ?— A. That which
distressed and hurts him, Rom. ii. 8, 9. Deut. xxviii.
Q Wherein do sin and misery as such differ f — A. MS
is the cause; misery is the effect: sin is odious to God,
and pleasant to sinners; misery is disagreeable to sinners,
and agreeable to the justice of God, Rom. vi.
Q. Doth God take pleasure in the misery of man? — A.
He takes no pleasure in it as distressing to man ; but he
takes pleasure in it as the just punishment of man's sm,
Gen. iii. 17, 18, 19. Lam. iii. 33. 39. Jer. v. 9. 29.
Q. Of how many parts does the misery of our natural
estate consist?— A. Of three ; what we have lost; what
we are brought under; and what we are liable to.
Q. What have we lost by the fall? — A. The glorious im
age of God, and most sweet communion with him.
Q. How prove you that the loss of God's image is a mis
ery as well as a sin? — A. Because to be like God is our
highest honour, and to be unlike him is our greatest igno
miny, Hab. i. 13. John viii. 44.
Q. Hath man lost his likeness to God in the spiritual na
ture and substance of his soul ? — A. No ; but the image of
the devil is drawn upon it ; it is become a slave to our body,
and a resting place for God's wrath, Jer. xvii. 9.
Q. How do you prove man has lost communion with
God? — A. The scripture testifies, that God hates the
wicked, and will not suffer them to dwell in his presence, or
stand in his sight : and that men are naturally without God,
and estranged from him, Psalm v. 4, 5. Eph. ii. 12.
Q- How can the loss of communion with God be a
misery, when we naturally contemn and shun it ? — A. Be
cause God is the only sufficient portion of our souls ; and
nothing can supply the want of him, Jer. ii. 13.
Q. Why then do we slight and shun communion with
God? — A. Because we arc distracted fools, who forsake
our own mercy, Jonah ii. 8. Jer. viii. 9.
Q. Shall all men at length know the value of commu
nion and fellowship with God ? — A. Yes ; either when
they are converted, or when they are cast into hell.
Q. Under what hath the fall brought mankind? — A.
Under the wrath and curse of God, Psalm vii. 11.
Q,. How prove you that? — A. The scripture affirms.

of man's misery. 83
that we are by nature children of wrath ; that he that be •
lieveth not, is condemned already, and the wrath ofGod
abideth on him, John iii. 18. 36.
Q. What are we to understand by the wrath of God ? —
A. His holy displeasure with sin, Hab. i. 13.
Q. Why is this called wrath ? — A. Because it produceth
the most terrible effects, Deut. xxxii. 22.
Q. Wherein is the wrath of God against the wicked ?—
A. In his heart, face, mouth, and hand.
Q. How is wrath against them in the heart ofGod? — A.
His soul despises, loathes, and abhors them, and all their
works, Psalm cxxxviii. 6. xi. 5. and vii. 11.
Q. How is wrath in the face of God against them ? — A.
In wrath he hides his gracious countenance from them, he
frowns on them, and sets his eyes upon then^for evil, Isa.
fix. 2. Psalm xxxiv. 16. Amos viii. 4.
Q. How is wrath, in his mouth or lips, against them? —
A. His word condemns and curses them, and all their
works ; his breath slays them, and kindles Tophet for them,
Gal. iii. 10. Rev. ii. 16. Isa. xi. 4. and xxx. 33.
Q. How is wrath in his hand against the wicked? — A.
In the hand of the Lord there is a cup of unmixed wrath
for them ; and his power is engaged in smiting them with
more secret or more sensible strokes cf wrath.
Q. What are the properties of God's wrath ? — A. It is
irresistible, insupportable, unavoidable, powerful, constant,
eternal, and most just wrath.
Q. How is God's wrath irresistible ? — A. There is no
prevailing against the force of it.
Q. How is it insupportable ? — A. No creature is able to
stand under it without sinking, Isa. xxxiii. 14.
Q. How is it unavoidable ? — A. There is no flying from
it, if we continue without Christ, Heb. ii. 3.
Q. How is this wrath powerful? — A. It reaches both
soul and body, and destroys to the uttermost.
Q. How is it constant ? — A. It lieth on the wicked with
out interruption, Psal. vii. 11, John iii. 36.
Q. How is the wrath of God eternal ? — A. It shall never,
never have an end, 2 Thess. i. 9.
Q. How is it most jus* wrath ? — A. Our sins well deserve
it, Psal. xi. 5, 6, 7, Jer. ii. 19.
Q. Upon what of the sinner doth God's wrath lie ? — A
Upon his person, name, estate, actions, and relations.

84 of man's misery.
Q. What is the curse of God? — A. The threatening or
sentence of his law denouncing wrath against sinners.
Q. Hath God set up any glasses in this world for dis
playing the terrible nature of his wrath and curse ? — A.
Yes ; such as, the drowning of the old world, raining fire
and brimstone upon Sodom and Gomorrha, &c. but es
pecially the death of Christ, Gen. vii. and xix.
Q. How is the death of Christ the clearest glass for dis
playing the wrath of God ? — A. In it we behold God bruis
ing the only Son of his love, and executing upon him the
fierceness of his wrath, till his soul was exceeding sorrow
ful even unto death, Rom. viii. 32.
Q. To what is man by the fall liable ? — A. To all the
effects of God's wrath and curse.
Q. In what different periods are we liable to these ? — A.
In this life, at the end of it, and through eternity.
Q. To what are we by sin liable in this life ? — A. To all
the miseries of this life, whether on our soul, body, name,
estate, or relations, Deut. xxviii.
Q. To what spiritual miseries is man liable in this life ?
— A. To judicial blindness of mind, hardness of heart,
searedness and horror of conscience, vile affections, slavery
to Satan, weakness of memory. &c. Eph. iv. 19, &c.
Q. What is judicial blindness of mind ? — A. It consists
in God's giving up men to ignorance and delusion, and
blasting the means of instruction to them, Eph. iv.
Q. What is judicial hardness of heart ? — A. It is when
our heart is neither awakened by judgments, nor moved by
mercies to repent of sin, but emboldened in it.
Q. What is searedness of conscience ? — A. It is to be
without fear or shame in committing known sin.
Q. What is horror of conscience? — A. It consists in
our being terrified with apprehensions of God's wrath.
Q. What call you vile affections ? — A. Strong inclina
tions to unnatural wickedness, especially such as respects
fleshly lusts, Rom. i. 26, 27, Eph. iv. 19.
Q. What is meant by the thraldom or slavery of Satan ?
— A. Our want of ability to oppose, and ready compliance
with Satan's vilest temptations, 2 Tim. ii. 26.
Q. Wherein do the blindness of mind, hardness of heart,
searedness of conscience, vile affections, and slavery of
Satan in reprobates, differ from the resemblances of these
plagues and maladies in believers ? — A. In reprobates these

of man's misery. 85
plagues are their pleasure, but they are the believe/s heavy
burden, Rom. vii. 14. 24.
Q,. Wherein doth a wicked man's horror of conscience
differ from that of a believer 1 — A. Apprehensions of God's
positive wrath, are the spring of the wicked man's horror ;
but sin, and dread of separation from God, are the chief
spring of a believer's terror, Gen. iv. 13, Psal. lxxxviii.
Q. To what bodily miseries is man liable by sin ? — A.
To desolation, captivity, sword, famine, pestilence, persecu
tion, sickness, infirmity, and toil, &c.
Q. To what misery on his name is man liable by sin ?—
A. To infamy and reproach, Deut. xxviii. 37.
Q. What misery is man by sin liable to, in his estate ? —
A. To poverty ; or to have his riches turned into a curse,
or a mean of fattening him for the slaughter of eternal
wrath, Psal. xxxvii. 20, Prov. i. 32.
Q. To what misery is man liable, in his relations ? — A.
To lose them, or to be afflicted by them.
Q. Wherein do the afflictions of the godly and the wick
ed in this life differ ? — A. The afflictions of the godly
proceed from God's love, and promote their interest ; but
those of the wicked flow from God's wrath, and are their
punishment, Heb. xii. 6 — 1 1 , Psal. xi. 6.
Q. To what is man by sin liable at the end of this life?
— A. To death itself; for the scripture saith, The wages of
sin is death ; The soul that sinneth shall die ; and, It is
appointed for men once to die, &c.
Q. How can it be appointed for all men to die, when
Enoch, Elias, and those found alive at Christ's second
coming, die not ? — A. Those did, or shall undergo a change
equivalent to death, 1 Cor. xv. 52.
Q. What is death to a wicked man? — A. A passage
from all his joy and happiness to eternal misery.
Q. What makes death terrible to a wicked man ? — A.
It robs him of all his beloved enjoyments, tears his souJ
from his body, drags it to God's tribunal, and casts it into
the prison of hell, Prov. xiv. 32.
Q. What is the sting of death ? — -A. Sin.
Q. How is sin the sting of death ? — A. It renders death
irresistibly powerful, and infinitely agonizing and ruinous,
Prov. xiv. 32. Job xviii. 7 — 18.
Q, What is the grave to a wicked man? — A. It is a
prison to retain his body till the judgment ofthe great day
Rev. xx. 13. Psalm xlix. 14.
8

86 OF MAN S MISERY.
Q. To what is man, by sin, liable after his death ?< — A.
To the pains of hell for ever, Luke xvi. 22, 23.
Q. How is hell called in Scripture? — A. Tophet, a
prison, a lake of fire and brimstone, a bottomless pit, utter
darkness, &c. Isa. xxx. 33. Rev. xx. 3. 10.
Q. For whom was hell originally prepared? — A. For
the devil and his angels, Matth. xxv. 41.
Q. Why then are men cast into it ? — A. They joined
with the devil and his angels in rebellion against God.
Q. How may the pains or punishments of hell be distinr
guished? — A. Into the punishment of loss and of sense.
Q. What do those in hell lose ? — A. The enjoyment of
God and Christ, the fellowship of holy angels and saints,
the happiness of their soul, and every good thing.
Q. How are the damned affected with this loss ? — A.
They are filled with anguish and grief, Matt. xiii. 42.
Q. What is the punishment of sense in hell? — A. The
most terrible torments in soul and body.
Q. Who torments the damned in hell? — A. God, the
devil, and their own conscience.
Q,. How doth God torment them ? — A. By making all
the arrows of his wrath stick fast in them, 2 Thess. i. 9.
Q. How doth Satan torment them ? — A. His presence
is a burden, and he insults them in their misery, &c.
Q. How doth the gnawing worm of conscience torment
them ? — A. It presents the eternity and justice of their
misery, lashes them for their former sins, and especially
gospel-hearers, for refusing Christ, Mark ix. 43 — 49.
Q. What are the properties of hell- torments ? — A. They
are inconceivably severe, constant, and eternal.
Q. How prove you that they are eternal ? — A. The
scripture calls them everlasting punishment and destruc
tion. Q. Why must the punishments of the wicked be eternal ?
— A. Because their sin is infinitely evil, Hab. i. 13.
Q. Why might not God lay all the infinite wrath which
their sins deserve upon taem at once ? — A. It is impossible
for creatures to bear it, and therefore it must be continued
upon sinners through all eternity, Psal. xc. 1.1.
Q. What attributes of God are chiefly glorified in hell-
torments? — A. His holiness, justice, and power.
Q. How is God's holiness glorified in hell-torments ?—
A. In casting the wicked out of his gracious presence.

OF THE 'COVENANT OF GRACE. 87
Q. How is God's justice glorified in hell-torments ?— A.
In rendering to sinners according to their crimes.
Q. How is God's power glorified in hell-torments ? — A.
It upholds the damned in being with one hand, and lashes
them with the other, 2 Thess. i. 8, 9.
Q. What doth this view of our misery teach us ? — A. To
fly speedily out of our natural estate to Christ, if in it; and
if delivered, to extol the Lord who plucked us as brands
out of the burning, Heb. vi. 19. Zech. iii.
Q. 20. Did God leave all mankind to perish in tht
estate of sin and misery ?
A. God, having out of his mere good pleasure,
from all eternity, elected some to everlasting life, did
enter into a covenant of grace, to deliver jhem out of
the estate of sin and misery, and to bring them into
an estate of salvation by a Redeemer.
Q. What became of the angels that sinned? — A. God
left them to perish in their sin and misery.
Q. Do any of mankind, by their prayers, sincere resolu
tions, or blameless lives, deserve more pity at the hand of
God than fallen angels ? — A. No ; the best works of unre-
generate men deserve hell; for the prayer of the wicked is
an abomination to the Lord, and their plowing is sin, Provs
xv. 8. xxi. 4. and xxviii. 9.
Q. Hath God then left all men to perish in their state of
sin and misery ? — A. No ; he delivers some, Zech. ix.
Q. Whom doth he deliver ? — A. The elect only.
Q. What moved God to deliver these elect men? — A.
His own free love, John iii. 16, 1 John iv. 10.
Q. What moved God to deliver men ra.ther than fallen
angels ? — A. His sovereign good pleasure, Rom. ix. 16.
Q. By what means doth God deliver the elect ? — A. By
the covenant of grace, Zech. ix. 11.
Q. Might not the broken covenant of works have been
renewed ? — A. No ; it was at covenant of friendship, and
could never reconcile enemies.
Q. How is the covenant by whieh sinful men are deliver
ed, called? — A. The covenant of grace, of promise, peace,
of reconciliation, or redemption, and the second or new
covenant. Q. Why is it called the covenant of grace ? — A. Because

88 OF THE ?01ENANT OF GRACE.
free grace moved God to make it ; and all the b essings
thereof are freely bestowed upon unworthy sinners.
Q. What is meant by grace ? — A. Either the undeserved
love and good-will of God ; or the effects of that good-will
bestowed on undeserving creatures, Rom. v. 21.
Q. How is God's free grace manifested in this covenant ?
— A. In his freely providing and furnishing his own Son to
be our Mediator, accepting his righteousness in our stead,
and sending the Spirit to apply his purchase to us.
Q. Why is it called a covenant of promise ? — A. Because
it is dispensed to us in free promises.
Q. Why is it called a covenant of peace ? — A. Because
it brings about peace and reconciliation between God and
rebellious sinners, 2 Cor. v. 19.
Q. Why is it called the covenant of redemption ? — A. Be
cause thereby lost and enslaved sinners are brought back,
and delivered from their bondage, Zech. ix. 11.
Q. Is the covenant of grace, and that of redemption, one
and the same covenant ? — A. Yes ; the scripture mentions
only two covenants that regards man's eternal state, of which
the covenant of works is one, and therefore the covenant of
grace must be the other: and the blood of Christ is in scrip
ture called the blood of the covenant, but never of the cov
enants, Gal. iv. 24. 30.
Q. How do you further prove that what some call the
covenant of grace made with believers, and distinct from
the covenant of redemption, is no proper covenant ? — A.
Because it hath no proper condition, faith being as much
promised as any other blessing, Psal. ex. 3.
Q. Why is the covenant of grace called the second and
new covenant ? — A. Because, though it was first made, it
was last executed, and is everlasting, 2 Sam. xxiii. 5.
Q. Did the covenant of grace disannul the covenant of
works ? — A. No ; it honoured and established it.
Q. How did it honour and establish it ? — A. As the con
dition of the broken covenant of works was made the con
dition of the covenant of grace, Gal. iii. 10, and iv. 21.
Q. What was the condition of the broken covenant of
works ? — A. Perfect obedience to its precepts, and suffering
the infinite wrath contained in its penalty.
Q. Why was the condition of the broken covenant of
works made the condition of the covenant of grace?  A.
Because God's holiness, justice and truth, were concerned
in the honour of the broken covenant of works.

OF THE COVENANT OF GRACE. 89
Q. How were God's holiness and justice concerned ii>
the honour of the covenant of works? — A. They required
that the breaker of so just and holy a law should be ex
posed to infinite wrath, Psal. xi. 6, 7, Ezek. xviii. 4.
Q. How was his truth concerned ? — A. It had engaged
that the breaker of the precept should surely die.
Q. How many things are in general considered with re
spect to the covenant of grace? — A. Two; the making,
and the administration of it.
Q. Is the making of it the same which some divines call
the covenant of redemption ? — A. Yes, Psal. lxxxix. 3.
Q. Is the administration of it, which some call the cove
nant of grace, made with believers ? — A. Yes.
Q. Why was the covenant of grace made from all eter
nity? — A. Because of God's eternal and infinite love to
elect sinners, Jer. xxxi. 3, 1 John iv. 9, 10. lo. 19,
Q. Who are the parties in the covenant of grace ? — A.
God and Christ, Psalm lxxxix. 3, Zech. vi. 13.
Q. Whether did God, essentially considered, or the per
son of the Father, make this covenant with Christ ? — A.
God essentially considered in the person ofthe Father.
Q. Under what view doth God appear in the making of
this covenant ? — A. As most high, holy, and just ; offend
ed with sin, and yet most merciful to sinners.
Q. How prove you that the covenant of grace was made
with Christ ? — A. The scripture affirms it ; and he is call
ed the covenant himself, Psalm lxxxix. 3, Isa. xliii. 6.
Q. Why is Christ called the covenant itself? — A. He is
the matter of it, and stands in manifold relations to it.
Q. In what relations doth Christ stand to the covenant
of grace, as to the making ofit? — A. He is the surety, and
sacrificing priest ofthe covenant, Heb. vii.
Q. In what relations doth he stand with respect to the
administration of the covenant ? — A. He is the trustee ; tes
tator, prophet, interceding priest, and king of the cove
nant, Col. i. 19. Heb. ix. 16, <fcc.
Q. In what relations doth he stand with respect to both
the making and administration of the covenant ? — A. In
the relation of mediator and Redeemer, Heb. ix. 15.
Q. Did Christ in this covenant stand bound for himself?
— A. Not for himself, but only for others, Isa. liii. 4.
Q. What was the necessity that this covenant should be
made with a representative? — A. The persons chosen to
salvation could do nothing for themselves,, Eph. ii. 1 — 5.
8*

90 OF THE COVENANT OF GRACE.
Q. How do you prove that Christ represented others ir
this covenant ? — A. Because to him the promises thereof
were first made ; and he is called the Surety of it.
Q. What is in general meant by a Surety ? — A. One
who engageth to pay debt, or perform duty, in the stead of
another ; or to secure the other's paying or performing it
himself, Prov. xxii. 26. and xx. 26.
Q. What for a Surety is Christ? — A. One who engag
eth to pay all the elect's debt to God himself.
Q. What debt did the elect owe to God ? — A. Perfect
obedience to his law, and infinite satisfaction for sin to his
justice, Gal. iii. 10. 12. Matth. iii. 15.
Q. Is Christ surety for his people's faith and repent
ance ? — A. No ; for Christ's suretiship belongs to the con
dition of the covenant ; whereas his people's faith and re
pentance belong to the promise of it, Psalm xxii.
Q. Is Christ properly a Surety for God's performing the
promises to us? — A. No: though Christ as a prophet at
test the promises, yet the all-sufficiency and unchangeable
ness of God exclude any surety for him.
Q. Why is the covenant of grace made with such an in
finitely strong Surety ? — A. That he might not fail in per
forming its infinitely high condition, Isa. xlii. 4.
Q. In what manner did Christ engage in this covenant?
— A. With full knowledge of his undertaking, and yet with
the utmost cheerfulness and resolution, Jer. xxx. 21.
Q. Whom did Christ represent or stand bound for in the
covenant of grace ? — A. The elect only ; for they only bear
his name and image ; they only are called his seed ; and
they only partake of the saving blessings of his covenant,
1 Cor. xv. Rom. v. and ix. Eph. i. 1 Pet. i. 2.
Q. Why are the elect called Christ's seed? — A. Because
in regeneration he begets them again by his word and Spi
rit, 1 Pet. i. 3. 23. James i. 18.
Q. Why is Christ said to take hold ofthe seed of Abra
ham, and not of the seed of Adam ? — A. To show that he
represented only a part of Adam's seed, Heb. ii. 16.
Q. Is it any dishonour to Christ to represent a lesser
number than Adam ? — A. No ; for Christ had infinitely
more to do for the salvation of one sinner, than Adam had
to do for the happiness of innocent mankind.
Q. How are the elect considered in the making of this
covenant? — A. As lost sinners, wholly unable to help thein

OF THE COVENANT OF GRACE. 91
selves, and yet as objects of the free and sovereign will of
God, 1 John iv. 9, 10. 19. John iii. 16.
Q. Wherein doth the freedom of this love appear ? — A
In pitching upon objects altogether unlovely.
Q. In what doth the sovereignty of the Father's love
appear ? — A. In choosing some, while others no worse are
left to perish in their sin, Rom. ix. 22.
Q. How did God make this covenant with Christ ? — A.
He proposed to him the persons to be saved, together with
the parts of the covenant ; and Christ accepted of them,
Zech. vi. 13. John xvii. 6.
Q. What are the parts of the covenant of grace ? — A.
The condition, and the promise ofit.
Q. How can this covenant have a condition, when it is
a covenant of grace ? — A. Though it be absolutely of free
grace tothe elect, yet it is strictly conditional to Christ,
Matth. iii. 15, Isa. liii. 10, 11, 12.
Q. What is the condition ofthe covenant of grace ? — A
Christ's Surety-righteousness, Dan. ix. 24, Rom. v. 19.
Q. What do you mean by the righteousness of Christ ? —
A . The holiness of his human nature, the righteousness of
his life, and his satisfactory death, Phil. ii. 8.
Q. Why was satisfaction required from Christ, when it
was not required from Adam as our public head ? — A. Be
cause Adam engaged only for an innocent seed ; but Christ
engaged for guilty sinners, Rom. v. 12 — 19.
Q. Why was the perfect holiness of Christ's human na
ture necessary ? — A. To answer for the original righteous
ness demanded of us by the law of God, Rom. v. 19.
Q. Why was his righteousness oflife necessary? — A. To
answer for that perfect righteousness oflife demanded from
us by the law, Rom. x. 4, Matth. xix. 17.
Q. Why was his satisfactory death necessary ? — A. To
atone and satisfy the justice of God for our sin.
Q,. For what was Christ to satisfy the justice of God ? —
A. For all the sins of an elect world, Isa. liii. 4, 5, 6.
Q. How was he to make satisfaction ? — A. By suffering
the very same infinite punishment which we deserved.
Q. How prove you that Christ fulfilled the whole con
dition of the covenant of grace ? — A. He was holy, harm
less ; became obedient unto death ; and gave himself to be
a sacrifice of a sweet-smelling savour unto God.
Q. How do you prove Christ's righteousness to be the
only proper condition of the covenant of grace? — A. Be-

92 OF THE COVENANT OF GRACE.
cause it is the only pleadable ground of the believer's title
to eternal life, Rom. v. 21 and vi. 23.
Q. Is not faith the proper condition of this covenant ? —
A. No ; for it can no way answer the demands of the
broken law ; and it is a blessing promised in the coi enant
of grace, Gal. iii. 17, Phil. i. 29.
Q. Were then these godly divines in an error, who called
faith the condition of the covenant of grace? — A. No; for
they only meant, that it was the instrument by which we
are personally interested in that covenant, and receive the
blessings of it, Acts xvi. 31 .
Q. What is the promise of the covenant of grace ? — A.
It is the Father's engagement to bestow good things upon
Christ, and his elect-seed, Isa. liii. 11, 12.
Q. Is the promise of the covenant of great importance 1
— A. Yes ; for it is confirmed by the oath of God ; and
his glory, the honour of Christ, and the happiness of the
elect, depend upon fulfilling of it.
Q. How many kinds of promises are there in the cove
nant of grace ? — A. Two kinds, viz. such as directly re
spect Christ's person, and such as relate to his people.
Q. How may the promises respecting Christ's person be
distinguished ? — A. Into absolute and conditional.
Q. What are the absolute promises respecting Christ ? —
A. The promises of furniture for, and assistance in his work,
Isa. xi. 2, 3, and xlii. 1, and Ixi. 1, 2, 3.
Q. What is the only cause of the fulfilment of these
promises ? — A. The infinite sovereign love of God.
Q. What furniture was promised to Christ ?: — A. A
human nature, filled with the Holy Ghost, and united to
his divine person, Heb. x. 5, Isa. xi. 2, 3.
Q. What assistance was promised to Christ? — A. The
continual influence of the Spirit, and the ministration of
angels, &c. Isa. xi. 2, Psal. xci. 11.
Q. What are the promises respecting Christ's person,
which depend upon the condition of his righteousness ? — A.
The promises of acceptance, and reward for his work.
Q. What acceptance was promised to Christ ? — A. That
God should declare himself well pleased for his righteous
ness' sake, and with him as Mediator, and believers in him
for it, Isa. liii. 8, 12, 2 Cor. v. 18—21.
Q. What reward was promised to Christ ? — A. The
highest exaltation of his person, as God man, and a nume
rous seed to serve and praise him, Psal. ex. 1, Isa. liii. 10

OF THE COVENANT OF GRACE. 93
Q. What is the promise immediately respecting the elect?
— A. The promise of eternal life, Tit. i. 2, John ii. 25.
Q. What is included in this eternal life ? — A. All true
happiness in this life, and that which is to come; or the life
of grace here, and of glory hereafter, Psal. lxxxiv. 11.
Q. What is one of the most comprehensive promises of
the covenant of grace made to the elect in Christ? — A. /
will be your God, and ye shall be my people.
Q. What doth that part of the promise, / will be your
God, mean ? — A. That God himself shall be their everlast
ing portion, his perfections exerted for their interest, and all
his works tend to their eternal advantage.
Q. What doth that part of it, Ye shall be my people,
mean? — A. That all grace and glory suiting to the dignity
of God's people shall be given them, 1 Cor. iii. 22.
Q. To whom were the promises of our eternal life made ?
A. Primarily to Christ as our head, and to us in him.
Q. How prove you they were primarily made to Christ?
— A. The promise of eternal life was made before the world
~began, when it could not be made to any but Christ.
Q. Is not this very comfortable to believers ? — A. Yes ;
for whatever cause we may give God to deny his promised
blessings ; yet Christ, to whom they were originally prom
ised, never gave him any cause for it.
Q. What are the properties of the promises of the cov
enant of grace ? — A. They are exceeding great and pre
cious, well-ordered, free, and sure, 2 Pet. i. 4.
Q. How are they great ? — A. They are the promises of
the great God ; and pregnant with boundless blessings to
man, Isa. liv. Iv. and ix. &c, Jer. xxxi. &c.
Q. How are they precious ? — A. The good which they
contain is purchased with the precious blood of Christ.
Q. How are they well-ordered ? — A. They are beautiful
ly connected with one another, and suited to our many and
various needs, Ezek. xxxiv. and xxxvi. &c.
Q. How are they free? — A. They flow from free grace,
and are freely made out to believers, Hos. xiv. 4.
Q. How can they be absolutely free, when many ofthem
require some condition to be performed by us ? — A. Nothing
is required as a condition in one promise, but what is abso
lutely promised in another.
Q. Why then hath God made many of his promises ta
run in a conditional form ? — A. To excite us to hohness,
and to teach us to apply sundry promises at once.

94 OF THE COVENANT OF GRACE.
Q. How are the promises sure ? — A. They are confirmed
by the oath of God, and blood of Christ.
Q. Hath the covenant of grace any penalty? — A. No;
for both parties are infallible, Psalm lxxxix. 19.
Q. Are not believers, the representees, fallible ? — A. They
are fallible in their actions ; but tlieir gracious state is infal
libly secured in Christ, Rom. viii. 39.
Q. Are not their afflictions a proper penalty? — A. No ;
they are a privilege promised in the new covenant, and to
tend to their good, Heb. xii. 6. 1 1 .
Q. What security have believers from .any proper penal
ty for sin? — A. Christ's everlasting righteousness.
Q. What is the administration of the covenant of grace?
— A. The dispensing and applying ofit to men forthe pur
poses for which it was made, Isa. Iv. 3. 11.
Q. Who is the administrator of it ? — A. Christ was ap
pointed administrator of it by God, Isa. xlix. 6.
Q. Wherein do Christ's relations of surety, and of ad
ministrator, differ? — A. Christ, as our surety, served in our
law-stead ; as administrator, he only acts for our good : the
work of suretiship was his humiliation, but the work of ad
ministration is his honour and reward.
Q. Where doth Christ administer the new covenant? — A.
Both on earth and in Heaven, Rev. iii. 20. xxii. 2.
Q. Wherein doth Christ's administration of it on earth
and that in Heaven differ? — A. In heaven, Christ adminis
ters it personally, without ordinances, and to the elect only ;
but on earth he administers it in ordinances, and partly by
instruments, and partly to reprobates.
Q. To whom doth Christ administer the covenant on
earth ? — A. To sinners of mankind in general, Isa. Iv.
Q. Wherein doth he administer the covenant to these ?
A. In the general offer of the gospel, Rev, xxii. 17.
Q. Why is the covenant of grace administered to sinful
men in general, when the elect only are represented in it ?
— A. Because Christ's righteousness, the only price of sal
vation, is in itself equally sufficient and suitable to purchase
salvation for all men, Acts xx. 28, Matth. xviii. 28.
Q. How is it sufficient to purchase salvation for all men ?
¦ — A. Its infinite intrinsic worth renders it of sufficient value
to purchase salvation for millions of worlds.
Q. How is it suitable to purchase salvation for all men !
A. It is a righteousness fulfilled in the human nature, whic'i
is common to all men, Heb. ii. 14. v. 2.

OF THE COVENANT OF GRACE. 95
Q. How long will Christ continue to administer ihe cove
nant of grace ? — A. For ever; for he shall reign for ever;
and he ever liveth to make intercession, and save to the utter
most, Luke i. 33, Heb. vii. 25.
Q. How will Christ administer the covenant through eter
nity? — A. He will be the eternal bond of union, and medi
um of communion between God and the saints, and will
lead them to living fountains of waters, Rev. vii. 17.
Q. What is Christ's primary relation as administrator
ofthe covenant? — A. He is the trustee ofit.
Q. What is his office as trustee of the covenant? — A.
To be the repositary or storehouse of all the blessings of it
for the good of his people, Col. i. 19.
Q. Who lodged all the blessings of it in Christ's hand ?
—A. God the Father, John iii. 35. Col. i. 19.#
Q. Why did he so? — A. To exalt Christ, and prevent
the elect from losing these blessings, Isa. liii. 10, 11, 12.
Q. In what relation doth Christ give us these blessings?
— A. As the Testator, and the Executor of his testament.
Q. How doth Christ administer the new covenant as a
Testator? — A. He dispones and bequeathes all the bless
ings of it in the way of legacy to men, Luke xxii. 29.
Q. Wherein do a testament and a covenant differ ? — A.
In a covenant good things are bestowed on account of some
price or valuable consideration ; but in a testament, good
things are dispensed freely.
Q. When was the new covenant first clothed with the
form of a testament ? — A. That very day in which Adam
fell. Q. Why was it not clothed with a testamentatary form
from eternity? — A. Because till Adam fell, no man needed
the legacies ofit, Gen. iii. 15. 1 Tim. i. 15.
Q. How could Christ's testament be of force before his
death ? — A. He was the Lamb slain from the foundation of
the world, and in the ancient sacrifices confirmed his tes
tament, Rev. xiii. 8. Heb. ix. and x.
Q. What legacies doth Christ dispone in his testament?
— A. Himself, and all things in and with him, Rev. xxi.
Q. What are some of these things which Christ dis
pones? — A. Conviction, conversion, pardon, peace, accep
tance, adoption, sanctification, and glorification, &c.
Q. To whom doth Christ bequeath these blessings? — A.
To sinful men in general as his legatees, Prov. viii. 4,

96 OF THE COVENANT OF GRACE.
Q. Wherein doth Christ bequeath these blessings to ah
men ? — A. In the promises and offers of the gospel.
Q. Have all Christ's legatees an equal title to his pro
mises and legacies? — A. No; all men in general have a
right of access to them, but believers have also a right of
possession, Prov. ix. 4, 5. Zech. xiii. 9.
Q. What do you mean by a right access to Christ's pro
mises and learning ? — A. A full warrant to take hold of
them as our own, Isa. Iv. 1, 2, 3. 1 Tim. i. 15.
Q. What do you mean by a right of interest, or posses
sion ? — A. The actual having of Christ, and all things in
him as our own, Song ii. 16. 1 Cor. iii. 22, 23.
Q. Who is the executor of Christ's Testament? — A.
Christ himself, John xiv. 4. Isa. Iii. 12 — 15.
Q. May not the Holy Ghost also be called the Executor
of Christ's testament ? — A. Christ executes it by the Holy
Ghost, John xvi. 13, 14.
Q. How can Christ be the Executor of his own testa
ment ? — A. Because though he died to confirm it, yet he
rose again, and lives for evermore to execute it.
Q. In what relations doth Christ execute his own testa
ment? — A. As a prophet, interceding priest, and king.
Q. For what end is the covenant of grace made and ad
ministered ? — A. For the glory of God, and for bringing
elect sinners out of an estate of sin and misery, into an es
tate of salvation, Isa. xlii. 4 — 16.
Q. What is meant by salvation ? — A. A deliverance from
sin, and all its fatal effects, and a possession of the utmost
happiness to all eternity, Isa. xiv. 17. Rom. v. 21,
Q. How are sinners brought into an estate of salvation ?
— A. By their being personally and savingly brought into
the bond ofthe new covenant, 2 Sam. xxiii. 5.
Q. What is the mean and instrument of interesting sin
ners in the covenant of grace ? — A. Faith, or believing in
the Lord Jesus, Acts xvi. 31.
Q. Why hath God appointed faith the instrument of in
teresting us in the new covenant? — A. Because it most
illustrates the free grace of the covenant, and best insures
the promises ofit, Rom. iv. 16.
Q. How doth faith illustrate the grace of the covenant ?
— A. By receiving all blessings as God's free gifts.
Q. How doth faith insure the promises ofthe covenant?
— A. It employs God's power aud grace to perform them,
2 Chron. xx. 20. Psalm, xl. 11. and cxxxviii. 8.

OF THE COVENANT OF GRACE. 97
Q. In what do the covenant of works and of grace agree ?
—A. God was the maker ; his glory and the happiness of
man, are the end ; and eternal life the thing promised in
both, Psalm lxxxix. 3, 4.
Q. In what do the covenant of works and of grace dif
fer? — A. In the party contracted with, the administrator,
nature, properties, conditions, promises, order of obedience
and execution, ends and effects.
Q,. How do they differ with respect to the party con
tracted with ? — A. The covenant of works was made with
Adam, a mere man, and all his natural seed in him ; but
the covenant of grace was made with Christ, who is God
man, as head of his elect seed, 1 Cor. xv. 47.
Q. How do they differ with respect to their administra
tor ? — A. The covenant of works was admimstered by an
absolute God ; but the covenant of grace is administered by
Christ as Mediator, Gal. iii. 10. 16. 19.
Q. How do they differ in their nature ? — A. The cove
nant of works was a covenant of friendship ; but the cove
nant of grace is a covenant of reconciliation.
Q. How do they differ in their properties ? — A. The
covenant of works was easily broken, and is now a cursing
and condemning covenant ; but the covenant of grace can
not be broken, and is still pregnant with blessings and sal
vation to men, Gal. iii. 13, 14.
Q. How do these covenants differ in their condition ? —
A. The original condition of the covenant of works was
the perfect obedience of a mere man ; but the condition of
the covenant of grace is the perfect obedience, and full
satisfaction of a God-man, Matth. iii. 15.
Q. How do they differ in their promises? — A. In the
covenant of works all the promises were conditional to
Adam ; but in the covenant of grace the promises are ab
solutely free to man, Rom. iv. 4. 16.
Q. How do they differ in the required order of obedi
ence ?— A. In the covenant of works duty went before
privilege, and acceptance ofthe work before the acceptance
of the person ; but hi the covenant of grace, privilege goes
before duty, and acceptance of the person before acceptance
of his work, Gal. iii. 12, Eph. i. 6.
Q. How do they differ in their order of execution ? — A.
The covenant of works was made in time, and first exe
cuted ; but the covenant of grace was made from eternity
and is last executed. Gen. ii. Tit. i. 2.
9

98 of Christ's person
Q. How do they differ in their end and design ? — A,
The end of tlie covenant of works was to show man his
duty to God ; but the great end ofthe covenant of grace is
to show the greatness of God's grace to man.
Q. How do they differ in their effects ? — A. The cove
nant of works terrifies a guilty sinner, and binds him over
to hell ; but the new covenant comforts and strengthens
him, by opening the gates of heaven to him.
Q. How may we know if we are savingly interested in
ihe covenant of grace ? — A. If we have seen ourselves
wholly ruined by the covenant of works, and are content to
be entirely indebted to the free grace of God for our salva-
<ion, Phil. iii. 8, 9, Hos. xiv. 3.
Q. What should we do if we find ourselvf^ without this
covenant? — A. Cry earnestly to Christ to bring' us into it,
and essay to take hold of the promises of it.
Q. What is our duty, if we find ourselves in this cove
nant? — A. To admire and adore God's free grace which
brought us in ; and to improve the fulness of the covenant,
in living like the children of God, 2 Sam. vii.
Q. 21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord
Jesus Christ, who, heing the eternal Son ofGod, be
came man, and so was and continueth to be God and
man, in two distinct natures, and one person for
ever. Q. 22. How did Christ, being the Son of God, be
come man ?
A. Christ the Son of God hecame man by taking
to himself a true body and a reasonable soul, being
conceived by the power of the Holy Ghost, in the
womb of the Virgin Mary, and born of her, yet
without sin.
Q. By whom doth God bring his elect into a state of sal
vation ? — A. By the Redeemer with whom the covenant of
grace was made, Isa. xlii. 6, 7, Mat. i. 21.
Q. Who is the only Redeemer of God's elect? — A.
Christ the eternal and only begotten Son of God.
Q. Hath God any other who are called his sons besides
Christ ? — A. Yes : angels and believers.
Q. Wherein do their sonship differ frcm that of Christ?
— Christ is God's eternal, necessarv and natural Son;

AND INCARNATION. 99
but angels and believers are only made the sons of God in
time, by a mere act of his will.
Q. How are angels the sons of God ? — A. By immedi
ate creation, Psalm civ. 4. Job xxxviii. 6, 7.
Q. How are believers the sons of God ? — A. By regen
eration and adoption, ] John iii. 1. 9.
Q. How is Christ the Son of God ? — A. By necessary,
natural, and eternal generation, and therefore called his
only Son, John i. 14. and iii. 16.
Q. Is Christ the Son of God only by office and exalta-
on? — A. No; he is the Son of God. by nature.
Q. How prove you that? — A. Christ says, J and my
father are one, John x. 30.
Q. Why may we not say, that Christ is the Son of God
by virtue of his mediatory office and exaltation? — A. Be
cause that would make Christ's proper sonship and person
ality dependent on the Father's will, as his mediatory officf
and exaltation are.
Q. Doth Christ distinguish his sonship from his media
tory mission ? — A. Yes : for he says, i" am from him [viz.
the Father, by eternal generation ;) and he hath sent me,
(with respect to office,) John vii. 29.
Q. What did the eternal Son of God become, that hf
might redeem man ? — A. He became man ; whidi was the
greatest wonder that the world ever saw, 1 Tim. iii. 16.
Q. Of what was Christ's becoming man a wonder ? — A.
A wonder of love, wisdom, power, faithfulness, &c.
Q. How was it a wonder of love ? — A. As God took on
him the likeness of sinful flesh, out of infinite pity to poor,
vile, rebellious men, John iii. 16. Rom. viii. 3.
Q. How was it a wonder of wisdom ? — A. It was the
most curious work ofGod, and a proper mean of bringing
the highest glory to God, and greatest good to men, out of
6in the greatest evil, Jer. xxxi. 22.
Q. How was it a wonder of power? — A. Herein the
most distant natures were closely joined together.
Q. How was it a wonder of divine faithfulness? — A.
Herein the most difficult like promise was fulfilled.
Q. Did Christ cease to be God when he became man ?
— A. No; but he became Immanuel, God man, Isa- vii. 14.
Q. Was Christ, as God, in the least changed when he
;ecame man ? — A. No ; neither in person nor in nature.
Q. How many natures hath Christ? — A. Two; the na-
ure of God, and the nature of man, Rom. ix. 5.

100 of Christ's divine person
Q. Are these two natures in Christ mixed together, or
turned into one another ? — A. No ; they are distinct na
tures, 1 Pet. iii. 18. Rom. ix. 5. Isa. ix. 6.
Q. What do you understand by theh being distinct na
tures? — A. That each of them still retains its own essen
tial properties.
Q. Is Christ's divine nature, by its union with the hu
man, become finite, dependent, or subject to suffering o
motion ? — A. No ; John iii. 13. Isa. xl. 28.
Q. Is the human nature of Christ, by its exaltation and
union to the divine, infinite, independent, almighty, know
ing all things, or every where present? — A. By no means ;
for that would infer, that a creature might be made God ;
than which nothing can be more absurd.
Q. Why was it necessary that our Saviour should be
both God and man ? — A. That he might be qualified for
executing his general and particular offices, Isa. ix. 6.
Q. Why was his being God and man necessary to his
being our Mediator? — A. That he might be nearly inter
ested in, and have due zeal for the rights of both parties,
1 Tim. ii. 5, 6. Heb. ii. 17.
Q. Why was his being God and man necessary to his
being our Redeemer? — A. That he might have a sufficient
price to give, and almighty power to exert for our deliver
ance, Heb. vii. 25. and ix. 14.
Q. Why was it necessary that he should be God to exe
cute his prophetical office? — A. That he might at once
know the whole will of God, be present with his disciples
every where, and teach them to profit, John i. 18.
Q. Why was Christ's being man necessary to his being
our prophet? — A. That he might teach us in a way adapt
ed to our weakness, and exemplify the truths which he
taught in his own life, John xiii. 15.
Q. Why was it necessary that Christ should be God to
execute his priestly office ? — A. That he might bear infi
nite wrath, give worth and efficacy to his obedience and suf
fering, and render his intercession ever prevalent.
Q. Why was it necessary that he should be man to exe
cute his priestly office? — A. That in his obedience and
suffering he might pay that very debt which we owed to
God ; might in our nature appear in the presence of God
for us ; and experimentally sympathize with us in trouble.
Q. Why was it necessary that he should be God to exo
cute his kingly office ?— A. That he might know the cases,

AND INCARNATION. 101
and subdue the hearts of his subjects ; rule, defend, and
highly exalt them ; and conquer all their enemies.
Q. Why was it necessary that Christ should be man to
execute his kingly office? — A. Thathe might enforce obe
dience to his laws by his own example, and have a tender
regard for his subjects.
Q. In what are Christ's divine and human nature united ?
— A. In his divine person, Isa. ix. 6.
Q. How many persons hath Christ? — A. One only, and
which is a divine person, Isa. ix. 6.
Q What is the difference between a human nature and
a human person? — A. A human person subsists by itself;
but a human nature subsists in a person.
Q. How can Christ have the nature of man without the
person of man ? — A. Because his human nature never sub
sisted by itself, but was, in its very formation, assumed into
his divine person, John i. 14.
Q. Is not Christ's human nature, by the want of its proper
personality, rendered more imperfect than the human na
ture in other men ? — A. No ; it is hereby highly dignified,
as the place of a human is supplied with a divine personal
ity, Isa. vii. 14. and ix. 6, John i. 14.
Q. Is Christ then the same person he was trom eterni
ty ? — A. Yes ; though a human nature is united to that
person. Q. Whether is Christ's human nature united immediate
ly to his person, or to the divine nature ? — A. It is united
immediately to his person, and to the divine nature, as sub
sisting in his parson, John i. 14, Isa. ix. 6.
Q. How prove you that? — A. If it were united imme
diately to the divine nature, it would be equally united to
the Father and Holy Ghost with the Son, since the nature
is the same in all the divine persons, 1 John i. 7.
Q. How was the union between Christ's two natures con
stituted ? — A. By Christ's assuming the human nature into
his divine person, Heb. ii. 14. 16, John i. 14.
Q. Wherein did Christ's assumption ofthe human nature
differ from the union of his two natures ? — A. Assumption
is a transient act of his divine nature only, and is the cause
of union ; but this union is the effect, and is an eternal mu
tual relation of both his natures.
Q. How can the human nature be united to the divine,
which exists every where? — A. Though Christ's divine na>
ture transcends his human nature, in respect of its infinity;
9*

102 of Christ's person /
yet it wholly dwells in it, in respect of its spirituality, Col
ii. 9, John. i. 14, 1 Tim. iii. 16.
Q. How do you prove that Christ's two natures are united
and do subsist in one person ? — A. Because the same per
son is called the child born, and the mighty God, Isa. ix. 6
See also Luke i. 35, Rom. ix. 5.
Q. Why was it necessary that our redeemer should be
God and man in one person ? — A. That the works of each
nature might be accepted ofGod, and relied on by us, as
the works of his whole person, Heb. ix. 14.
Q. What are the properties ofthe union betwixt Christ's
two natures 1 — A. It is an incomprehensible, personal, ev
erlasting, and indissoluble union.
Q. How is it incomprehensible ? — A. No man or angel
can fully understand the mysteries of it, 1 Tiin. iii. 16.
Q. How is it a personal union? — A. The two distinct
natures are united and subsist in one person, Isa. ix. 6.
Q. How is this union everlasting and indissoluble ? — A.
As Christ's natures never will, nor can be separated.
Q. How prove you that ? — A. From the eternity of Christ's
priesthood, which requires the eternal union of his two na
tures to appear with, in the presence of God for us, Heb.
vii. 25, Rev. i. 18.
Q. What other wonderful unions besides this are there ?
— A. There is the union ofthe three persons in the God
head; the natural union of our soul and body ; and the mys
tical union of believers with Christ.
Q. How doth the union of Christ's two natures differ
from the union of the persons in the Godhead ? — A. The
union of persons in the Godhead is an uncreated and ne
cessary union of distinct persons in one nature and sub
stance ; but this in Christ is a created union of distinct na
tures in one person, Exod. iii. 14. Jer. xxxi. 22.
Q. How doth the union of Christ's natures differ from
the union of our soul and body? — A. The union of our
soul and body is natural, and can be broken; but this
union of Christ's natures is supernatural and inseparable.
Q. How doth the union of Christ's natures differ from
the union of believers to Christ ? — A. Notwithstanding be
lievers union to Christ, he and they remain distinct per
-°ns ; but the union of Christ's natures makes both one per
son, John xv. 1 — 5. Isa. ix. 6. and vii. 14.
Q. What follows upon the union of these two natures in
the person of Christ? — A. That the properties and works

and incarnation. 103
of both natures may be ascribed to his person : so we may
say, the son of David or Mary, is God, infinite, eternal,
&c. ; and that God, or the Son of God, is man, was born,
died, shed his blood, rose again, &c.
Q. May we say, Christ as God is man, was born, died,
&c. ; or that Christ as man is God, infinite, &c. ? — A. No ;
this would confound the properties of Christ's nature.
Q. When did the Son of God assume our nature, and
become man? — A. About 1794 years ago.
Q. How prove you that Christ is already come? — A.
Because sundry events have happened which God declared
should not take place till his Son became man.
Q. What are some of these events ? — A. The departure
of the sceptre from Judah, the destruction of the second
temple, the loss of David's line, the end of Daniel's seventy
weeks, and ceasing of the daily sacrifice, &c.
Q. Who is the promised Messiah, or incarnate God? —
A. Jesus of Nazareth, the son of Mar}', John i. 45.
Q. How prove you that ? — A. All things foretold con
cerning the Messiah, were exactly fulfilled in him.
Q. What was foretold concerning the Messiah? — A.
That before the church and second temple of the Jews
should be destroyed, or their nation dispersed, he should
spring out of the family of David ; be born at Bethlehem
of a virgin, in a low condition ; work many miracles ; be
despised, crucified and buried ; rise again and erect a glo
rious church among the Gentile nations, &c.
Q. How is the time of Christ's coming designated in
scripture? — A. It is called the fulness of time, Gal. iv. 4.
Q. Why is it called the fulness of time ? — A. It was the
time fixed in God's decree, foretold by the prophets, and
when the world was in the most proper condition for his
coming into it, Hag. ii. 6 — 9.
Q. When was the world in the most proper condition
for Christ's coming ? — A. When it had been sufficiently
warned of, and strongly expected his coming; and when
Satan's power over it was at its height, ignorance and
knowledge jointly subserving his interests.
Q. Why was it necessary that the world should be weB.
warned concerning Christ before he came ? — A. Thathe
might come with due honour ; and that many signs of his
coming might be understood, whereby it might be tried
whether he was the true Messiah, and no impostor.
Q. Why was it necessary that the world should be ic

104 of Christ's pek<son
great expectation of Christ when he came? — A. That all
might be ready to examine his character and conduct and
be rendered inexcusable, if they did not receive him.
Q. Why was it necessary that Satan's power over the
world should be very strong when Christ came ? — A. That
the love of God in sending him, the need of his coming,
and its powerful influence in destroying Satan's kingdom
when at its height, might be the more visibly displayed,
1 John iv. 9, 10. and iii. 8. John iii. 16.
Q. How did Christ the Son of God become man ? — A.
By taking to himself a true body, and a reasonable soul ;
which are the two parts of a human nature.
Q. How prove you that Christ took on himself a true
body, and not the mere shape of the human body ? — A.
Christ says, A spirit hath not flesh and bones, as ye see me
have ; neither could he have been born, hungered, thirsted,
or died, <fcc, without having a true body.
Q. Was Christ's body framed in heaven, or created im
mediately out of dust? — A. No ; it was made of the sub
stance ofa woman ; and so he was the seed of the woman,
Gal. iv. 4. Gen. ii. 15.
Q. Why was it necessary it should be made of the sub
stance of mankind ? — A. That he might be our brother
and kinsman, and the right of our redemption be his.
Q. Of whom was he born ? — A. Of the Virgin Mary.
Q. Why was Christ born of a virgin ? — A. That he
might be free from original sin, Luke i. 35.
Q. Why behoved Christ's human nature to be free from
sin ? — A. Because it was so closely united to his divine na
ture ; and because otherwise he could not have been a pro
pitiation for our sins, Heb. vii. 26, 2 Cor. v. 21.
Q. How could Christ be born of a virgin ? — A. He was
conceived by the power ofthe Holy Ghost.
Q. Why is this work of the Holy Ghost called an over
shadowing of the virgin ? — A. Because of the great myste-
riousness of it, Luke i. 35.
Q. How prove you that Christ assumed a reasonable
soul ? — A. He cried out, My soul is troubled and exceeding
sorrowful ; and God made Ais soul an offering for sin.
Q,. Had all the three persons of the Godhead an active
concern in the Son's becoming man ? — A. Yes.
Q. What distinct concern had they in it ? — A. The Fa
ther prepared this human nature, the Spirit formed, aud
the Son assumed or put it on, and wears it for ever.

AND INCARNATION. ]05
Q. What were the Old Testament names of our Redeem
er? — A. Shiloh, Messiah, Immanuel, David, the Branch,
the Messenger or Angel, &c. Gen. xlix. 10, &c.
Q. Why is he called Shiloh ? — A. Properly because he
is our peace, salvation, and rest, Micah v. Isa. xi.
Q. Why is he called 3Iessiah ? — A. Because he is the
anointed of God, Ps<ilm lxxxix. 20, Isa. lxi. 1, 2, 3.
Q. Why is he called Immanuel? — A. Because he is
God with us in our nature, and on our side, Isa. ix. 6.
Q. Why is he called David? — A. Because he is a man
after God's heart, and king of his true Israel, Hos. iii. 5.
Q. Why is he called the Branch ? — A. Because in our
nature he is a stem growing out of the root of Jesse, which
bears fruit of glory to God, and good to men, Isa. iv. 2, and
xi. 1, Zech. iii. 8, and vi. 12. «
Q. Why is he called the Angel and Messenger of the
covenant ? — A. Because God sent him on the errand of our
redemption, and he proclaims his covenant to us, Mal. iii. 1.
Q. What is our Redeemer's most ordinary New Testa
ment name ? — A. The Lord Jesus Christ, 2 Tim. iv. 1.
Q. Why is he called Lord? — A. Because he is the true
God, and rules over all, Acts x. 36, Matth. xxviii. 18.
Q. Why is he called Jesus ? — A. Because he saves his
people from their sin and misery, Matth. i. 21, and xviii. 11.
Q. Why is he called Christ ? — A. Because he was
anointed by God to his mediatory offices, John x. 36.
Q. Wherewith was Christ anointed by God ? — A. With
the oil of the Holy Ghost, Isa. lxi. 1, 2.
Q. In what proportion was Christ anointed ? — A. He
had the Spirit given him above measure, John iii. 34.
Q. Is his human nature filled with an infinite fulness of
the Spirit ? — A. No ; but he is anointed with it far above
the measure of believers who are his fellows, Psalm xiv. 7
Q. What do you understand by the anointing of Christ ?
— A. God's giving him a commission and call to his offices,
with proper furniture for the execution of them.
Q. When did God first call Christ to his offices ? — A.
From all eternity, Prov. viii. 23, 1 Pet. i. 20.
Q. When did God first furnish Christ for executing his
offices? — A. In his incarnation, Luke i. 35.
Q. When did God publicly install Christ in his offices ?
— A. At his baptism, Matth. iii. 16, 17.
Q. How was Christ then installed in his offices? — A

106 of Christ's offices in general.
The Father solemnly attested him, and the Spirit descend
ed on him, to furnish him further for his work.
Q. Why are New Testament believers called Christians 1
— A. Because they follow Christ, and are anointed with
his Spirit, 1 Cor. xii. 12, 13, 1 John ii. 20.
Q. What improvement should we make of Christ's in
carnation and unction? — A. We should admire, love,
adore, marry, and trust in the person of Christ as our near
kinsman ; and cry for his Spirit to anoint us.
Q. 23. What Offices doth Christ execute as our
Redeemer ?
A. Christ, as our Redeemer, executeth the office
ofa prophet, of a priest, and of a king, both in his
estate of humiliation and exaltation.
Q. To what different kinds of offices was Christ anoint
ed ? — A. To general and particular offices.
Q. Wherein do Christ's general and particular offices
differ? — A. Christ's general offices are executed in every
thing which he doth for our salvation ; but his several par
ticular offices are executed only in part of his work.
Q. To what general offices was Christ anointed ? — A.
To that of Mediator and Redeemer.
Q. What is the business of a Mediator ? — A. It is to re
concile parties at variance, Job ix. 33.
Q. Between whom is Christ a Mediator ? — A. Between
God and sinful men, 1 Tim. ii. 5.
Q. Can there be any other Mediator between God and
man ? — A. No ; for none other has a proper interest in both
parties ; nor can any lay his hand upon them both for their
reconciliation, Job ix. 33, 1 Tim. ii. 5, 6.
Q. How hath Christ a proper interest in both parties ? —
A. He is God's son, and our brother and kinsman.
Q. By what doth Christ remove God's legal enmity
against us ? — A. By his righteousness and intercession.
Q. How doth Christ stay our real enmity against God ?
— A. By enlightening our minds and subduing our wills.
Q. What do you mean by a Redeemer ? — A . One who
recovers back that which is forfeited and enslaved.
Q. From what doth Christ redeem us sinful men ? — A.
From our spiritual slavery and bondage, Tit. ii. 14.
Q. To whom are we naturally in spiritual bondage ? — A
To law and justice, to sin and Satan, Isa. xlix. 24.

Of Christ's offices in general. 107
Q. By what means doth Christ redeem sinners ? — A. By
price and power, or by purchase and conquest.
Q. How doth he redeem us from the law and justice of
God ? — A. By the infinite price of his blood, 1 Peter i. 19-
Q. How doth Christ redeem us from sin and Satan ? —
A. By the infinite power of his Spirit, in teaching, subdu
ing, ruling and defending us, Psalm ex. 2, 3.
Q. Why is not a price given to sin and Satan, as well as
to the law and justice of God ? — A. Because sin and Satan
have no just right to enslave sinners, except what depends
upon the law and justice of God, 1 Cor. xv. 56.
Q. Who typified Christ as our Redeemer ? — A. The kins
man redeemer under the law, in his redeeming his brother,
or near kinsman, Ruth iv., Lev. xxvii.
Q. In what doth our redemption by Christ resemble that?
— A. Christ buys back our persons from slavery, and our in
heritance from mortgage ; he avengeth our blood upon Sa
tan our murderer ; and, by marriage with our nature and
persons, he raiseth up a seed of saints, and fruits of good
works, Rev. v., Isa. Ixiii., John xv.
Q. To what particular offices was Christ anointed ? — A.
To the offices of prophet, priest, and king.
Q. Did ever these three offices properly meet in any
other ? — A. No ; but Christ is the way to God as a priest,
the truth as a prophet, and the life as a lung, John xiv. 6.
Q. How do you prove that Christ is a prophet ? — A. The
scriptures call him a prophet like to Moses.
Q. How do you prove that Christ is a priest ? — A. He is
often so called in scripture, and God swears that he is a
priest for ever, Psalm ex. 4, Heb. v. vii.
Q. How do you prove that Christ is a king ? — A. The
scripture often affirms it, and God calls him his king set
upon his holy hill of Zion, Psalm ii. 6.
Q. Why behoved Christ to have all these three offices ?
— A. To cure our threefold misery of ignorance, guilt, and
bondage, Acts xxvi. 18, Col. i. 13, Titus ii. 14.
Q. How doth Christ cure our ignorance ? — A. By be
coming the wisdom of God to us as a prophet.
Q. How doth Christ cure our guilt ? — A. By becoming
the Lord our righteousness as a priest. 1 Cor. i. 30.
Q. How doth Christ deliver us from bondage ?— A. By
becoming our sanctification and redemption as a king.
Q. What connection hath our salvation with these offices

108 of Christ's offices in general.
of Christ ? — A. He purchased our salvation as a priest, re-
veals it as a prophet, and applieth it as a king.
Q. What connection have the gospel promises in genera.
with these three offices of Christ ? — A. Christ reveals the
promises as a prophet, confirms them by his blood as a priest,
and applieth them as a king.
Q. Are Christ's offices the proper fountain of the gos
pel-promises in the original making of them ? — A. No ; in
that respect they flow from the infinite, free, and sovereign
love of God, Jer. xxxi. 3.
Q. Doth not the accomplishment of the promises on us
flow from the offices of Christ? — A. Yes ; 2 Cor. i. 20.
Q. What promises are accomplished by Christ's execut
ing the office of a prophet? — A. The promises of light,
leading knowledge, and instruction, Isa. xlviii. 17.
Q. What promises stand immediately connected with
Christ's priestly office? — A. The promises of pardon, peace,
reconciliation, acceptance, &c. Isa. liii. 5. 11.
Q. What promises are accomplished by Christ's execut
ing his kingly office ? — A. The promises of regeneration,
sanctification, defence, and preservation from enemies, and
victory over them, &c. Psalm ex. 2 — 6.
Q. In what different orders do Christ's offices stand re
lated to one another ? — A. In their natural order of de
pendence upon one another, and in their order of execu
tion upon the hearts of sinners.
Q. How do they stand in their natural order ?^- A. The
priestly office possesses the first place, the prophetical the
second, and the kingly the last, Psalm xxii.
Q. Why must Christ's priestly office stand first in the
natural order? — A. Because divine justice cannot admit of
our being blessed with instruction or deliverance, till first in
order of nature our sins be atoned for ; and God, as recon
ciled through Christ's death, must be the matter which he
as a prophet doth teach ; and his blood must be the price
ofbis kingdom, Isa. liii. 2 — 12, Psalm ii. 8 — 11.
Q,. Why must Christ's prophetical office stand before his
kingly ? — A. Because his saving instructions are the means
of our subjection to him as our king, Isa. liv. 13.
Q. Where is this natural order of Christ's offices clearly
represented ? — A. In the 22d Psalm ; where Christ first
suffers as a priest, then declares God's name to his breth
ren as a prophet, and at last becomes governor among the
nations as a king.

of Christ's offices in general. 109
Q. What is the order of Christ's offices in their execu
tion upon us ? — A. The prophetical office possesseth the
first place, the priestly the second, and the kingly the last.
Q. Why must his prophetical office be first executed
on us ? — A. Because till we are savingly taught by him as
our prophet, we can neither know, nor believe in him as oui
priest for remission and acceptance, Gal. i. 15, 16.
Q. Why must the priestly office stand before the kingly
in this order of execution upon us ? — A. Because till the
death of Christ as a priest be applied to our conscience, foi
removing our guilt, and staying our enmity against God,
there can be no deliverance from the bondage of sin, or sub
jection to Christ as a king, Heb. ix. 22, &c.
Q. Is it \ery dangerous to invert the true order of Christ's
offices ? — A. Yes ; it is ruining to our souls.
Q. Who invert this order ? — A. Such as place Christ's
kingly office before his priestly, by teaching, that Christ in
the gospel has given us a new law of sincere obedience, by
observance of which, we become entitled to Christ and his
righteousness, Rom. ix. 31, 32.
Q. What is the danger of that doctrine ? — A. It make.*
our justification to depend on the works of the law.
Q. Do sinners close with all Christ's offices at once ? —
A. Yes ; Christ cannot be divided, 1 Cor. i. 13.
Q. To which of these offices must we fly for justifying
righteousness ? — A. Only to the priestly, Rom. iii. 24.
Q. Doth Christ fully execute all his offices ? — A. Yes.
Q. What mean you by Christ's executing his offices ? —
A. His doing the work which belongs to each of them.
Q. In what estates doth Christ execute his offices? — A.
In his estate of humiliation, and of exaltation.
Q. Why did he first in order of nature execute them in
an estate of humiliation ? — A. Because by his humiliation
he procured to himself the honour of executing them in an
estate of exaltation, Phil. ii. 7 — 10, Isa. Eii.
Q. How long shall Christ continue to execute his of
fices ? — A. To all eternity, Heb. xiii. 8.
Q. How prove you that Christ will be a prophet for ever ?
— A. From the Lamb's (or Christ's) being called the light
of heaven, which is everlasting, Isa. Ix. 19.
Q. How prove you that Christ will be a priest forever ?
— A. God sware to him, Thou art a priest for ever, Psalm
ex. 4, Heb. vii. 3. 16. 24, 25. 28.
Q. How prove you that Christ will be a king for ever 1
10

110 of Christ's prophetical office.
— A. Of his kingdom there shall be no end ; and he shall
reign for ever, Isa. ix. 7, Luke i. 35, Psalm xiv. 6.
Q. How should we improve these offices of Christ ? — A.
By receiving and employing him in them all in their due
order, for wisdom, righteousness, and sanctification.
Q. 24. How doth Christ execute the office of a pro
phet ?
A. Christ executeth the office of a prophet, in re
vealing to us, by his word and Spirit, the will of God
for our salvation.
Q. Why is Christ called a prophet? — A. Because he re
veals and teacheth men the will of God, Deut. xviii. 18.
Q. Hath Christ any other names relating to this work
and office ? — A. Yes ; he is also called an apostle, interpre
ter, witness, and the Word qf God, Heb. iii. &,c.
Q. Why is Christ called an apostle ? — A. Because he
is sent of God to make a perfect revelation of his will, and
to erect his church on earth, Heb. i. 1. and iii. 1.
Q. Why is Christ called an Interpreter ? — A. Because
he explains the mysteries, or hidden things of God, Job
xxxiii. 23.
Q. Why is Christ called a Witness ? — A. Because he at
tests the truths of God, John xviii. 37.
Q. By what doth he attest them ? — A. In his person, and
by his declarations, miracles, death, and sacraments.
Q. How doth Christ attest divine truths in his person ? —
A. The great truths of God are clearly represented, and
have their certainty evidenced in the constitution of his per
son as God-man, 1 Tim. iii. 16, John i. 14.
Q. How doth Christ attest divine truth by his declara
tions? — A. He affirms them by his word, and confirms them
by his oath, 2 Cor. i. 22, Heb. vi. 17.
Q. How doth Christ attest divine truths by his death ?—
A. He suffered it from men for his adherence to truth ; and
the leading truths of God are clearly exemplified and dis
played in his death, Rom. viii. 32, 33. and iii. 24 — 26.
Q. How doth Christ attest them by his sacraments ? — A.
The sacraments represent the doctrines, sea] the promises,
and bind us to obey the commands of God.
Q. Why doth Christ attest divine truths ? — A. They are
wonderful ; and sinners are slow of heart to believe them,
1 Tim. iii. 16, Luke xxiv. 25.

of Christ's prophetical office. 1 1 1
Q. Why is Christ called the word ofGod? — A. Because
by him the mind of God is made known ; and he is the mat
ter of -his word, 2 Cor. i. 20, Heb. i. 1.
Q. Why was Christ made a prophet? — A. Because
none else could teach sinners to profit, John i. 18, Isaiah
xlviii. 17.
Q. What doth Christ teach us?— A. The will of God.
Q. What of God's will doth Christ teach us?— A. What
ever is needful for our salvation, Isa. xlviii. 17.
Q. In what periods doth Christ teach men the will of
God ? — A. Both under the Old and the New Testament.
Q. How prove you that he taught it under the Old Tes
tament ? — A. The scripture affirms he preached to the
old world, and spake to Moses in Mount Sinai, 1 Peter
iii. 19.
Q. How prove you that Christ continued to*^each it un
der the New Testament ? — A. The scriptures represent him
as yet speaking from heaven, Heb. xii. 25, and i. 1.
Q. By whom hath Christ revealed the will of God to
men ? — A. By himself, and by others, Luke xx. 9. 13.
Q. How hath he revealed it by himself? — A. In voices,
visions, dreams, and his personal ministry on earth.
Q. How hath he revealed the will of God by others ? — ¦
A. By qualifying and sending angels, prophets, apostles,
and ordinary pastors and teachers, to declare it.
Q. In what doth Christ as a prophet excel all these ? —
A. Christ is their Lord, hath all furniture in himself, and
teacheth effectually : others are servants, receive their furni
ture from him, and cannot teach to profit, John vi. 63.
Q. By what means doth Christ reveal the will of God to
men ? — A. By his word and Spirit, Luke v. 17.
Q. Is the word alone sufficient to teach us the will of
God ?^ — A. No ; for it cannot give the blind their sight to
discern the glory of divine truths, Isa. vi. 9, 10.
Q. May men have the gospel faithfully preached to them,
and yet not profit thereby? — A. Yes; Nothing is more
common : Many are called but few chosen.
Q. Whence doth this proceed ? — A. From men's not
mixing faith with the word when they hear it, Heb. iv. 2.
Q. When God's Word doth not profit hearers, what ef
fect hath it on them? — A. It hardens their hearts, and be
comes the savour of death to them, Isa. vi. 10.
Q. What then can make the teaching of the word effec
tual to salvation ? — A. Only the teaching of the Spirit.

112 of Christ's prophetical office.
Q. How doth Christ teach us by his Spirit? — A He
opens our understanding by the word, and makes us see the
beauty of divine things, and fall in love with them
Q. Doth ever the Spirit teach men without the word ? —
A. No; in such as are capable to hear it, Rom. x. 14.
Q. Can then such as want the word of God be saved
by the light of nature ? — A. No ; where no vision is, the peo
ple perish, Prov. xxix. 18. Acts iv. 12. Rom. x. 14.
Q,. Why will not Christ's Spirit teach men without the
word? — A. To put honour upon the word, Psal. cxxxviii. 2.
0.. At what schools doth Christ teach men? — A. At the
schools of the law, of the gospel, and of affliction.
Q. What doth Christ teach us at the school of the law?
— A. The great evil and danger of sin, Rom. iii. 20.
Q. What doth he teach us at the school ofthe gospel? —
A. That our salvation is wholly in Christ, and freely offer
ed to us, Hos. i. 7. Rom. v. 21.
Q. What doth he teach us at the school of affliction ? —
A. The bitterness of sin, the vanity of this world, and the
exercise of justifying God, resignation to his will, and de
sire to be with him, Hos. ii. 6 — 16.
Q. In what doth Christ's saving teaching and all other
teaching differ ? — A. Christ's saving teaching discovers to
us our vileness and ignorance, humbles us in the dust, and
makes us desire to be like Christ in holiness, and with him
in glory, Job xl. 4. and xliii. 50. Isa. vi. 5.
Q. Doth Christ make all men welcome to him for in
struction ? — A. Yes ; Prov. viii. 4. and ix. 4.
Q. For what end doth Christ teach sinful men ? — A. For
their salvation, Isa. liv. 13, 14. and xiv. 17. 22.
Q.. Are then all those saved who are taught by Christ's
word and Spirit ? — A. Yes ; John xvii. 3. 1 John v. 20.
Q. What shall become of such as refuse to hear Christ's
word and Spirit? — A. They shall be destroyed.
Q. How should we improve Christ as a prophet? — A.
By believing our own ignorance, and applying to him for
instruction, Psalm cxix. 18.
Q. 25. Hov) doth Christ execute the office ofa priest ?~
A. Christ executeth the office of a priest, in his
once offering up of himself a sacrifice, to satisfy di
vine justice, and reconcile us to God; and in making
continual intercession for us.

of carist's priestly office. 113
Q. What do you mean by a priest ? — A. One who, by
virtue of God's appointment, offers up sacrifice to him, ir
the room of guilty sinners, Heb. viii. 3.
Q. What is a proper sacrifice ? — A. A holy offering
up of some life to God in the stead of guilty men, upon
an altar, and by a priest of his appointment, Heb. v. 8.
Q. Why call you it a holy offering ? — A. Because it
was to be made to a holy God, in a holy and reverend
manner, Lev. x. 3.
Q. Why call you it the offering ofa life ? — A. Because
the life of the thing offered was to be taken from it in the
sacrifice ofit, Lev. xvii. 11.
Q. Why was the life of the thing offered to be taken
from it? — A. Because without shedding of blood there can
be no remission of sin, Heb. ix. 22.
Q. Why so ? — A. Because man's sin is an attack upon
the life of the most high God, Job xv. 25, 26.
Q. In what doth Christ's priestly office differ from his
prophetical and kingly offices ? — A. Christ, in the execu
tion of his prophetical and kingly offices, deals with crea
tures ; but in the execution of his priestly, he deals imme
diately with God, Heb. ii. 17. ix. 14, vii. 27.
Q. What are the two parts of Christ's priestly office? —
A. His offering sacrifice, and making intercession.
Q. What sacrifice did Christ offer up? — A. He offered
up himself, both soul and body, Heb. ix. 14.
Q. How prove you that he offered his soul? — A. It is
said, Thou shalt make his soul an offering for sin : his soul
was troubled and sorrowful: nor could he have atoned for
the sin of our souls, if he had not offered his own in sacri
fice, Isa. liii. 10. &c. John xii. 27.
Q. How prove you that Christ's divine nature was not
properly offered in sacrifice? — A. Because his divine na
ture cannot suffer, 1 Tim. vi. 16.
Q. How is it then said, He gave himself for us ? — A Be
cause his divine person gave infinite worth to the offering
of his human nature, Acts xx. 28. Titus ii. 1 4.
Q. On what altar did Christ offer his sacrifice ? — A. On
the altar of his divine nature, Heb. ix. 14.
Q. Of what use was the altar in sacrifices? — A. It sup
ported, sanctified, and made valuable the gift.
Q. How prove you that the cross could not properly
be the altar on which Christ offered his sacrifice ?¦ — A. Be
cause it could not give value to his offering.
10*

114 of Christ's priestly office.
Q. How long did Christ continue in offering himself?—
A. He began his offering in his incarnation, continued
it through his life, and completed it in his death and burial.
Q. When did he most remarkably offer himself? — A
In his agony in the garden and on the cross.
Q. What was the sword which killed, and fire which
consumed this sacrifice? — A. The justice and wrath of
God. Q. Did not divine justice make use of men and devils
as instruments in slaying this sacrifice ? — A. Yes ; but
not in the severest part of its work, Zech. xiii. 7. Isa. liii. 10.
Q. Why did not an angry God make use of them in the
whole of that work? — A. Because they could not afflict
Christ with such severity as his justice required.
Q. Who was the priest that offered up Christ in sacri
fice? — A. It was himself, Heb. ix. 14. Tit. ii. 14.
Q. Why was it necessary that Christ should offer himself?
— A. Because a voluntary death was essentially necessary
to the acceptance of" this sacrifice: and none else could
present this offering to God, John x. 17. Phil. ii. 7, 8.
Q. Where did Christ offer himself? — A. On earth.
Q. Why upon earth ? — A. Because the earth is the thea
tre ofthat rebellion of man against God for which he atoned ;
and it was necessary that God should be glorified by
Christ's death, where sin had dishonoured him.
Q. How often did Christ offer himself a sacrifice ? — A.
Only once, Heb. ix. 28. Rev. i. 18.
Q.. Why not oftener than once ? — A. Because his once
offering, which comprehends his whole surety-righteous
ness, fully satisfied the law and justice ofGod.
Q. In whose stead did Christ offer himself? — A. In
stead of the elect only, and for no other.
Q. How prove you that Christ died in the room of the
elect?— A. The scripture affirms that their sin was laid
upon him, and he bare it, and laid down his life for them.
Q. How prove you that he died in the room of the elect
only ? — A. Because he prayed for, and saves the elect only,
John xvii. 9. and x. 15. Rom. xi. 7. Acts xiii. 48.
Q. Why then do other men share of gospel offers, com
mon operations of the Spirit, and much temporal happi
ness ? — A. Though Christ represented the person of the
elect only in his death ; yet others, for the elect's sake, re
ceive these good things as the consequence of his death,
Matth. xxiv. 22. Isa. Iii. 15. and liii. 12,

of Christ's priestly office. 115
Q. To whom did Christ offer himself ?— A. To God.
Q. For what end did Christ offer himself? — A. To
satisfy divine justice, and reconcile us to God, Eph. v. 2.
Q. Why did divine justice require a satisfaction? — A.
Because the elect had dishonoured God, and broken his
law, Isa. liii. 6. Rom. iii. 9 — 26
Q. What did divine justice require as a satisfaction ? —
A. That the curse of God's law should be executed, either
upon the elect themselves, or a surety in their room.
Q. Why might they not have satisfied for themselves 1
— A. Because they were wicked, and could not cease from
sin ; and were finite, and could not give the infinite satis
faction which divine justice required, Micah vi. 6, 7.
Q. Why did divine justice require an infinite satisfac
tion for the sin of finite creatures ? — A. Because sin had
given infinite offence to God, Jer. xliv. 4. 1 John iii. 4.
Q. How could divine justice demand that satisfaction
from Christ ? — A. Because he had engaged to pay all the
debt of the elect world, Psalm xl. 6, 7. Isa. liii. 6.
Q. How could Christ lawfully give away his life for
others? — A. He was God, and his life was wholly his
own, which he might dispose of as he pleased, John x. 18.
Q. Hath Christ fully satisfied God's justice for our sins ?
— A. Yes ; his sacrifice was to God of a sweet-smelling
savour, and savour of rest, Eph. v. 2. Heb. ix. 12.
Q. Why is Christ's sacrifice so called ? — A. Because it
entirely overcame the abominable savour of sin, and gave
God's justice the sweetest rest, Isa. xlii. 21.
Q. How do you further prove that Christ satisfied God's
justice? — A. From his saying on the cross, It is finished ;
and from his Father's raising him from the dead, and ex
alting him to his right hand, John xix. 30.
Q. What is the effect of Christ's satisfying divine jus
tice ?— A. Our reconciliation to God, Rom. v. 10.
Q,. Did Christ's offering himself change God's disposi
tions towards us ? — A. No ; but it removed out of the way
whatever hindered the manifesting of his love to us.
Q. How doth the death of Christ reconcile men's hearts
to God? — A. When it is applied to their conscience, the
love of God shines so brightly in it, that it slay s their en
mity against God, 1 John iv. 9, 10. 19.
Q. Is not the shedding of Christ's blood sufficient ti
save us ? — A. No ; it must also be applied to, or sprinkled

116 of Christ's priestly office.
on our consciences ; and hence it is called, the blood of
sprinkling, Ezek. xxxvi. 25. 1 Peter i. 2.
Q. When are we actually reconciled to God ? — A. When
Christ's blood is sprinkled on our consciences.
Q. How may we know that we are reconciled to God ?
—A. If we are made heart enemies to all sin, Ps. cxix. 104.
Q. What is the second part of Christ's priestly work?— -
A. His making intercession for us, Heb. ix. 24, and vii. 25.
Q. What do you understand by Christ's intercession ? —
A. His willing the application of his purchased redemption
to his people, John xvii. Heb. vii. 25.
Q. Is Christ's intercession in heaven any part of hia
surety righteousness? — A. No ; it is a part of his glorious
reward, Heb. i. 3. and ix. 24.
Q. Might not his intercession alone have saved sinners?
— A. No; for it could not satisfy God's justice, Rom. iii. 25.
Q. If God's justice be satisfied, and all blessings pur
chased by his sacrifice, what need is there of Christ's in
tercession ? — A. That he may procure the possession of
these blessings to the elect in such a way as best secures
the glory of God, his own honour, and our welfare.
Q. How doth Christ's intercession secure the glory of
God ? — A. As by this means God hath no gracious deal
ings with sinners but through a Mediator, 2 Cor. v. 19.
Q. How doth it honour Christ? — A. In this way be
lievers have immediate dependence on Christ for ever.
Q. How doth Christ's intercession secure the welfare of
his people ? — A. It renders them bold before God ; and
secures their grace and glory, notwithstanding their great
carelessness and folly, Heb. iv. 14, 15, 16.
Q. For whom doth Christ make intercession? — A. For
the elect only, John xvii. 9.
Q. For what doth he intercede to them, in their uncon
verted state ? — A. For tlieir preservation from hell, and in
bringing into the bond of the new covenant.
Q. What intercedes he for, to them, after their conver
sion ? — A. For their continuance in the covenant, and the
constant communication of its blessings to them.
Q. How doth he obtain this ? — A. By answering all ac
cusations against them, by removing new differences be
tween God and them, and by procuring the acceptance of
what service they perform in faith, 1 John ii. 1.
Q. Who accuses believers before God ? — A. Satan and
their own consciences, Rev. xii. 10.

of Christ's priestly office. 117
Q. Of what do they accuse believers ? — A. Of continue
departures from God, Zech. iii. 1.
Q. How doth Christ answer these accusations? — A. By
continually presenting his righteousness as theirs before
God, Heb. ix. 24.
Q. How doth he take up the new differences which sin
makes between God and them ? — A. By procuring new ap
plication of his blood to their consciences, 1 John ii. 1, 2.
Q. What in believers' worship tends to render it unaccep
table to God ? — A. The unworthiness of their persons, and
the sin and weakness that attend then- worship.
Q. How doth Christ cure these defects? — A. By ap
pearing in their name, and presenting his atoning blood to
God for the perfuming of their services, Rev. viii. 4.
Q. What doth Christ by his intercession procure to his
people at death 1 — A. Abundant admission to glory.
Q. For what doth Christ intercede after their death ? —
A. For their resurrection and eternal continuance in glory,
John xvii. 24.
Q. How long will Christ intercede for his people ? — A.
For ever : He ever liveth to make intercession.
Q. Upon what plea or ground does Christ intercede ? —
A. Upon the footing of his own merit or blood, which pur
chased eternal redemption for us, Heb. ix. 12. 24.
Q. Where doth Christ now intercede ? — A. Within the
vail in heaven, the true holy of holies, Heb. ix. 24.
Q. In what manner doth Christ intercede for us ? — A.
Continually, distinctly, carefully, and successfully.
Q. How is Christ's intercession continual? — A. He ne
ver ceases from his interceding work, Rom. viii. 34.
Q. How is it distinct ? — A. He represents his people's
case precisely as it is, Zech. i. 12, John xvii.
Q. How is it careful ? — A. He intercedes with the great
est earnestness and zeal for our good, John xviii.
Q. How is Christ's intercession successful? — The Father
heareth him always, John xi. 42.
Q. Can angels, or saints departed, assist Christ in his
intercession ? — A. No ; Christ is the only Advocate with the
Father, 1 John ii. 1, 2, Eph. ii. 18.
Q. Wherein do the intercession of Christ and of the
Holy Ghost differ? — A. The Holy Ghost intercedes within
us on earth by stirring us up, and directing us how to plead
with our God for ourselves ; but Christ intercedes without

118

OF CHRIST S PRIESTLY OFFICE.

us, and presents our petitions to God, Rom. viii. 26, 27. 34
John xviii. Heb ix. 24 and vii. 25.
Q. What singular honour hath God put upon the priest
hood of Christ ? — A. He made him priest with an oath ,
and appointed more types to represent his priesthood than
any of his other two offices, Psalm ex. 4,' Heb. v. ix. x.
Q. Why was this peculiar honour put upon Christ's
priesthood ? — A. Because it is most above the light of na
ture, most opposed by carnal men ; it gives the brightest
view ofthe perfections of God ; it is the foundation of the
other two offices, and hath the most difficult work belong
ing to it, 1 Peter i. 10, 11, Isa. liii.
Q. What types under the Old Testament represented
Christ's priesthood ? — A. The most of the types ; but es
pecially the sacrifices, altars, and priests.
Q. What was typified by all the proper sacrifices ? — A.
The suffering of the Lord Jesus Christ, Heb. ix. 10.
Q. What was typified by the pouring out ofthe blood of
the sacrifice, burning the fat, and sometimes the whole beast ?
— A. The severity of Christ's sufferings, Isa. liii. 10.
Q. What was signified by the blood of the sacrifice be
ing sprinkled both on the altar, and on the person for whom
it was offered ?— A. That Christ's sufferings should both
appease God and purify sinners, Heb. ix. x.
Q. What was signified by the feasting on the flesh of
sacrifices after the fat was burnt? — A. That the sacrifice
of Christ is the most proper, quickening, and nourishing
entertainment for our souls, John vi. 53, Isa. xxv. 6.
Q. What did the salting of the sacrifice typify ? — A. The
everlasting sweet savour, reconciling, and sin-killing in
fluence of Christ's death, Eph. v. 2.
Q. What did the offering of sacrifices every day signify ?
— A. The constant virtue of Christ's blood, and our daily
need of applying it, Gal. ii. 20, John vi. 56.
Q. What were some ofthe most distinguished typical sa
crifices ?— A. The sacrifice of the birds for the leper, of
the red heifer, and especially that of universal atonement,
on the tenth day of the seventh month.
Q. What did the sacrifice of the birds typify ?  A. The
bird slain over running water, typified God's holy child Je
sus dying for our sins; and the living bird flying away after
it had been dipped in the blood ofthe slain bird, typified his
rising and ascending to glory, to present his blood before
God for our justification, Rom. iv. 25.

of Christ's priestly office. 119
Q. What did the burning, &c of the red heifer signify?
— A. That Christ's sufferings should perfume and purify all
his people in every generation, Heb. xiii. 12.
Q. What did the sacrifice of universal atonement signify?
— A. The slaying of one goat for all Israel typified Christ
bearing all the sins of the elect in his death : and the send
ing the other goat into the wilderness, signified Christ's tak
ing away, and making an end of our sins by it.
Q. What did the burning of sacrifices with holy fire typi
fy? — A. That Christ as a sacrifice offered through the eter
nal Spirit, should be scorched and melted in the fire of
the Father's wrath, Psalm xxii. 1 4. and Ixix.
Q. What did the altar typify ? — A. Christ's divine na
ture as supporting and sanctifying the human in its obedi
ence and suffering, Heb. ix. and xiii. 10. •
Q. What did the altar's being made of stone, brass, &c.
" typify ? — A. The sufficiency of Christ's divine nature to sup
port the human in his sufferings.
Q. What did the priests, and especially the high priests,
typify ? — A. The person of Christ as our priest.
Q. What did the washings and freedom from blemishes
in priests and sacrifices, typify ? — A. The perfection and pu
rity of Christ and his righteousness, Heb. vii. 26.
Q. What was typified by the vast number of priests ? —
A. The great extent and importance of Christ's work as
our great High Priest, Heb. vii. viii. ix.
Q. What did their robes, especially those of the high
priest, typify ? — A. Christ's glorious righteousness.
Q. What did the high priest's mitre typify ? — A. That
Christ is both king and priest, Heb. i. and v.
Q. What did his Urim and Thummim signify ? — A. The
infinite knowledge and perfection of Christ.
Q. What did the high priest's bearing the names of all
the tribes of Israel on his breastplate signify? — A. That
Christ has all the elect's names engraven on his heart, and
continually represents them before God.
Q. What did the high priest's going in once a year to the
holy of holies, to present the blood of atonement, typify ?
— A. Christ's ascending once for all into heaven, to present
his sacrifice to God in the name of his people.
Q. Why might not one type have sufficed to represent
Christ ? — A. All types were created and imperfect things,
whereas Christ's person and work was divine.
Q. In what did Christ resemble the Old Testament

120 of Christ's kingly office.
priests ? — A. He, like them, had God's call ; was tasen
from among, and represented his guilty brethren.
Q. In what did Christ excel the Old Testament priests ?
— A. In his person, instalment, order and duration of office ;
and in the nature, extent, and efficacy of his work.
Q. How doth Christ excel them in his person ? — A. He
is Immanuel, God man ; and they were but sinful men, Isa.
ix. 6, Heb. vii. 27.
Q. How doth he excel them in his instalment into his
office? — A. He was installed by God, with an oath; but
they by men, without an oath, Heb. vii. 21.
Q. How doth Christ excel them in his order of office ?
— A. They were priests after the order of Aaron; but he
is a priest after the order of Melchizedek, Heb. vii.
Q. In what did Melchizedek typify Christ ? — A. In the
dignity and eternity of his priesthood.
Q. How doth Christ excel the Old Testament priests in
duration of office ? — A. They did not continue by reason
of death, and their priesthood is now abolished ; but Christ's
priesthood is eternal and unchangeable.
Q. How doth he excel them in the nature of his work ?
— A. They offered beasts, &c. ; Christ offered himself.
Q. How doth he excel them in the extent of his work ?
— A. They were many, and each had but a small share of
work ; but Christ alone performs the whole works of the
priesthood for all the elect, Heb. x. 14, and ix. 12. 14.
Q. Why then are believers called priests unto God?—
A. Because they are clothed with Christ's righteousness ;
and in his name offer sacrifice, not of atonement, but of
praise and thanksgiving to God, Rev. i. iv. and v.
Q. How doth Christ excel the Old Testament priests in
the efficacy of his sacrifice ? — A. Their sacrifices in them
selves never pleased God nor took away sin ; but his sacri
fice perfectly satisfied divine justice, and made an end of
our sin, Heb. x. 1. 14.
Q. How should we improve the priesthood of Christ ? —
A. By making his righteousness and intercession the only
ground of our confidence before God ; and by boldly ask
ing in his name whatever blessings we need.
Q. 26. How doth Christ execute the office of a King ?
A. Christ executeth the office ofa king, in subdu
ing us to himself, in ruling and defending us, and in
restraining and conquering all his and our enemies.

of Christ's kingly office. 121
Q. Why is Christ called a king? — A. Because he gives
law to, and rules over many subjects, Psalm ex.
Q. What different kingdoms hath Christ ? — A. An es
sential and mediatorial kingdom. .
Q. What is the essential kingdom of Christ ? — A . That
dominion which he, as God, hath over all things.
Q. What is his mediatorial kingdom ? — A. That domin
ion which he hath over the Church, and all the concerns of it.
Q. In what do these two kingdoms differ ? — A . He hath
the essential kingdom by nature ; but he hath the mediato
rial kingdom by his own purchase, and his Father's gift,
Phil. ii. 7—10, Matth. xxviii. 18.
Q. What ensigns of royalty or kingly honour are ascribed
to Christ in scripture ? — A. A palace, throne, sceptre, am
bassadors, armies, tribute, and laws, <fec. •
Q. What is Christ's palace ? — A. Heaven.
Q. What thrones hath Christ, and where do they stand ?
— A. Christ hath a throne of grace in his church on earth,
a throne of glory in heaven, and a throne of judgment, pro
bably in the air at the last day, Heb. iv. 16.
Q. What sceptre hath Christ ? — A. The golden sceptre
of the gospel, and the non sceptre of his wrath, Psalm ex.
Q. Of what use is his golden sceptre ? — A. To gather,
subdue, strengthen, and comfort his people, Psalm ex. 3.
Q. Of what use is his iron sceptre? — A. To punish and
destroy his incorrigible enemies, Psalm ii. 9.
Q. Who are Christ's ambassadors ? — A. Sometimes an
gels, but especially gospel-ministers, 2 Cor. v. 20.
Q. Is it not high treason for any to intrude themselves
into this office without Christ's call ? — A. Yes.
Q. What armies hath Christ ? — A. The heavenly armies
of angels, saints, stars, &c. and the armies of hell and earth,
Rev. xix. 14, and xii. 16.
Q. What is Christ's tribute or revenue ? — A. All the
service and praise of angels and saints ; and he makes
even his enemies' wrath to praise him, Psalm lxxvi. 10.
Q. Of what nature is Christ's mediatorial kingdom ? —
A. Of a spiritual nature, and not of this world.
Q. Do civil magistrates derive their authority from Christ
as Mediator ? — A. No ; for God acknowledgeth the autho
rity of Pagan magistrates, Jer. xxvii. 17.
Q. How may Christ's mediatorial kingdom be distin
guished? — A. Into his kingdoms of grace and of glory.
Q. How do these differ ? — A. His kingdom ol' grace in
11

122 of Christ's kingly cffice.
on earth, amidst enemies, and consists of imperfect subjects?
but his kingdom of glory is in heaven, and consists only of
perfect subjects, Psalm ex. 2, 3, <fec.
Q. For what different ends hath Christ erected his king
doms of grace 'and glory? — A. His kingdom of grace is
erected for gathering and gaining subjects to him ; but his
kingdom of glory is for making them fully happy.
Q. How is Christ's kingdom of grace distinguished? — A.
Into his visible and invisible kingdom.
Q. What is Christ's visible kingdom or church? — A..
The society of them who, in all ages and places, do profess
the true religion, and their children.
Q. What is Christ's invisible kingdom of grace? — A.
True believers, in the hidden man of whose heart Christ
reigns, Luke xxvii. 20, 21, RotB. xiv. 17.
Q. Are not the unconverted elect members of this invisi
ble kingdom of grace ? — A. 'They are intended, but not ac
tual members of it, Col. i. 1.3.
Q. Why is Christ's church on earth called militant ? —
A. Because the members ofit are daily called to fight with
sin, Satan, and the world, Eph. vi. 10 — 20.
Q. Why is his church in heaven called triumphant ? — A.
Because their only work is to sing and share of Christ's
victories, Rev. vii. and xv. Isa. li. 11. and xxxv. 10.
Q. When did Christ enter on the execution of his kingly
office ? — A. When he published the first promise.
Q. When was he most solemnly installed in this office ?
— A. Whfen he ascended into heaven, Dan. vii. 13, 14.
Q. When will he most fully display his royal power ? —
A. At the last day, 1. Tim. iv. 14, 15, 16. Rev. 20
Q. Over whom doth Christ exercise his kingly office ?—
A. Over his people, and over his and their enemies.
Q. How doth he exercise it over his people? — A. In
subduing, ruling, and defending them.
Q. How doth he deliver them from bondage by these
acts? — A. He brings them out of bondage by subduing
them? he prevents their voluntary return to bondage by
ruling them ; and saves them from being driven back to
bondage by defending them, Psalm ex. Jer. xxxiv.
Q. Why must Christ first in order subdue his people ?—
A. Because by nature they are his enemies, Rom. viii. 7.
Q. By what means doth Christ subdue us to himself?
— A. By his word and Spirit, Psalm ex. 3. Acts xxvi. 18.
Q. How do these subdue us to Christ ? — A. The Spirit

of Christ's kingly office. 123
by the word, applies the blood of Christ and love of God to
our consciences, renews our hearts, slays our enmity, and
constrains us to yield ourselves to Christ.
Q, What is the language of the soul, when thus melted
and overcome by the love of Christ? — A. It is, Truly I
am thy seraant : thou hast loosed my bonds, Psalm cxvi. 16.
Q. From what bonds doth Christ loose us? — A. From
the bonds of the guilt, filth, and power of sin, which bind
us in the kingdom and prison of Satan, Zech. ix. 11.
Q. How doth he loose the bond of sin's guilt ?¦ — A. Bv
applying his blood to our conscience for justification.
Q. How doth he loose the bonds of sin's filth and reign
ing power? — A. By shedding abroad the love of God ir
our hearts, for melting, purging, and renewing it.
Q. What is the effect of this loosing of bonds? — A. We
are hereby translated from the kingdom of Batan, to the
kingdom of Christ, Col. i. 13. Acts xxvi. 18.
Q. How doth Christ exercise his dominion over thosr
whom he hath subdued ? — A. He rules in and over them.
Q. Doth he free them from their obligations to magis
trates, masters, and other superiors? — A. No; he requires
that such be obeyed in allthings lawful, Titus iii. 1.
Q. By what doth Christ rule his people? — A. By his
word and Spirit, Jer. xxxi. 33.
Q. How doth he rule them by his word ? — A. By giv
ing them laws to direct. their conversation.
Q. What laws doth he give them ? — A. The law of the
ten commandments as a rule oflife, 1 Cor. ix. 21.
Q. By what motive doth he excite them to obedience ?
— A. By the motives of gracious rewards when they obey,
and of heavy chastisements when they offend.
Q, How doth Christ rule his people by his Spirit? — A.
He thereby gradually writes his law uponitheir hearts, and
excites and enables them to keep it.
Q. Doth not he sometimes make- providence a. mean of
ruling them? — A, Yes ; he thereby often hedgeth them in
to their duty, Hos. ii. 6, 7.
Q, How are believers safe in the paths of duty ? — A. By
Christ defending them, Psalmixci. Isa. xxxi. 5.
Q. From whom doth Christ defend his people? — A
From all their enemies, Psalm xci. 10. 1 Pet. iii. 13.
Qr Who are their enemies. ? — A. Sin, Satan, the world,
and death ; the worst of which is indwelling sin.
Q. How doth Christ defend believers from sin? — A. By

124 of Christ's kingly office.
keping alive the spark of their grace in an ocean of corrup
tion, till it be quite dried up, Rom. vii.
Q. How doth he defend them from Satan? — A. By a
close application of his own blood to their consciences for
the quenchiug of his fiery darts, and by strengthening their
grace in oposition to his temptations.
Q. How doth he defend them from the world? — A By
outward dispensation of providence, and such powerful im
pressions of his love on their hearts, as overbalance the in
fluence ofthe smiles or frowns ofthe world.
Q. How doth he defend them from the hurt and fear of
death ? — A. By securing their eternal life, and giving them
comfortable views ofit, 2 Cor. v., 1 Cor. xv. 57.
Q. How doth Christ exercise his dominion over his and
our enemies ? — A. In restraining and conquering them.
Q. Whence is it that Christ and his people's enemies are
the same ? — A. He and his people are one, John xvii. 26.
Q. How doth Christ restrain his and our enemies ? — A.
By hindering them, even while their strength remains, to
execute their attempts any further than he seeth meet for his
glory and our good, Psalm Ixxvi. 10.
Q. In what doth Christ limit the attacks of his enemies?
A. In their kind, number, degree, and duration.
Q. How doth Christ conquer his and our enemies ? — A.
By taking away their power and strength ; and in punish
ing them, if reasonable creatures, Dan. vii. 12.
Q. In what different ways doth Christ conquer his ene
mies? — A. Two ways : in his own person," and in the per
sons of his people, Psalm ex. and lxviii.
Q. In what periods are they especially conquered in his
own person? — A. At his death, and at the last day.
Q. How doth Christ in his own person conquer sin ? — A.
By fulfilling the law, and so removing the curse, which is
the strength of sin ; and by condemning sin publicly at the
last day, Rom. viii. 3, Matth. xxv.
. How doth Christ in his own person conquer Satan ?
—A. He in his death spoiled him of his warrant to be the
executioner of God's justice ; and he will condemn him to
hell at the last day, Heb. ii. 14, Matth. xxv.
Q. How doth Christ in his own person conquer the world ?
A. In his life he despiseth it ; in his death he crucified it
to us, and delivered us from it ; and he will condemn tha
men of it to hell at tlvj last day.

of Christ's humiliation. '25
Q. How doth Christ in his own person conquer death ? —
A. In his death he unstinged it ; and in his resurrection
he opened the gates of its prison, Hos. xiii. 14.
Q. Shall all his people also conquer these enemies ? — A.
Yes ; in him they shall be more than conquerors.
Q. Why say you they are conquerors in him ? — A. Be
cause it is only in a state of union to Christ, and in his
strength that they conquer, Rom. viii. 1. 37.
Q. How are they more than conquerors in him ? — A.
They lose nothing, their conquest is easy and complete, and
they gain even when they seem to be conquered.
Q. How doth Christ conquer Satan in his people ? — A.
By enabling them to oppose and baffle his temptations, Rom.
xvi. 20, Eph. vi. 10—16.
Q. How doth Christ conquer sin in his people ? — A. By
pardoning their guilt, and making grace in their hearts
prevalent over all their lusts, Micah vii. 18, 19.
Q. How doth Christ conquer the world in his people? —
A. By raising tlieir affections above it, and fixing them on
heavenly things, Psalm iv. 6, 7, Col. iii. 1 — 4.
Q. How doth Christ conquer death in his people ? — A.
By making it a great gain to them, enabling them to triumph
over it, and freeinsr them from its bonds at the resurrection,
1 Cor. xv. 54,55JPhil.i.21
Q. How should we improve Christ as a king? — A. By
submitting to, loving, glorying, and trusting in him ; zeal
ously maintaining his rights of government, and fighting un
der his banner against his enemies.
Q. 27. Wherein did Christ's humiliation consist ?
A. Christ's humiliation consisted in his being
born, and that in a low condition, made under the
law, undergoing the miseries of this life, the wrath
of God, and the cursed death of the cross ; in being
buried, and continuing under the power of death for
a time. Q. What is Christ's estate of humiliation ? — A. The veil
ing of his divine glory for a time, and appearing in this
world as a man of sorrows and suffering.
Q. What moved Christ to humble himself? — A. His
great love to elect sinners, Gal. ii. 20.
Q. In what did Christ humble himself? — A. In his birth,
life, death, and after his death.
11*

126 of Christ's humiliation.
Q. How did he humble himself in his birth ? — A »n h.s
being conceived and born in a low condition.
Q. Was it great humiliation in Christ to be thus born ?
— A. Yes; how wonderful for the great God to become
man ! the Father of eternity, a creature of time ! the An
cient of days, an infant! and the Holy One of Israel, to
assume the likeness of sinful flesh! Jer. xxxi.' 22, Isaiah
vii. 14.
Q. In what low condition was Christ born ? — A. He was
born of a mean woman, in Bethlehem, a mean place, in a
stable, and laid in a manger, Luke ii.
Q. Was he not descended of the family of David king
of Israel ? — A. Yes ; and to»shew this, the evangelists give
us the history of his pedigree, Matth. i., Luke iii.
Q. How then was he born in such a low condition ? — A.
At that time the family of David had lost its lustre, and was
sunk into a very low state, Isa. liii. 2, and xi. 1.
Q. How was Christ humbled in his life ? — A. In being
made under the law, and undergoing the miseries of this
life, Gal. iv. 4, Isa. liii. 3.
Q. Under what law was Christ made 1 — A. Under the
ceremonial and judicial, but especially under the moral law,
Matth. iii. 15, Gal. iv. 4, 5.
Q. Why was he especially made under the moral law ?
— A. Because this was the matter of the covenant which
Adam broke, and we in him, Gal. iii. 10 and iv. 4.
Q. For what end was he made under the law ? — A. To
redeem them that were under the law, Gal. iv.
Q. Are then believers not bound to obey God's law ? —
A. They are bound to obey it as a rule ; but not as a cove
nant, to procure life by it, Gal. ii. 19 — 21.
Q. Whether was Christ made under the law as a cove
nant, or as a rule of life? — A. As a covenant of works;
for he was made under that same law from which he ill-
tended to redeem his people, Gal. iv. 4, 5.
Q. Why might he not intend to redeem us from the law
as a' rule ? — A. Because that would make his righteousness
the price of licentiousness, Jude iv. Titus ii. 14, and iii. 8.
Q. Under what of the law as a covenant was Christ
made ? — A. Under the command and the curse of it.
Q. Why was he made under the command of it? — A
That he might perfectly obey it in our stead.
Q. Why was he at the same time made under the curse

of Christ's humiliation. 127
of it ? — A. That he might satisfy the justice of God, foi
our disobedience, Dan. ix. 23, 1 John ii. 2.
Q. If Christ was made under the curse, how is it that
he was not brought under the defiling strength of sin? — A.
The infinite holiness of his person prevented it.'
Q. Was it not great humiliation in Christ to be made
under the law ? — A. Yes ; it was astonishing for the great
Lawgiver to become the law's bond-servant ; and for God,
blessed for ever, to be made a curse for us, Phil. ii. 8.
Q, What miseries of this life did Christ undergo? — A.
Such as were sinless and common, Matth. viii. 27.
Q. If Christ did not undergo sinful plagues how did he
suffer the same punishment which we deserved ? — A. Sin
ful plagues are not of the essence of punishment, but only
spring from the curse as it lies on a sinner. •
Q. How then was Christ made sin for us? — A. All the
sin of an elect world was laid on, and punished in him.
Q. Did Christ undergo the sinless infirmities of deafness,
blindness, &c. ? — A. No ; they are not common, and would
have hindered him from duly executing his office.
Q. In what did Christ undergo the miseries of this life?
— A. In his soul, body, reputation, estate, and relations.
Q. What miseries did he undergo in his soul ? — A. The
temptations of Satan, with much grief and sorrow from the
world, Matt. iv. Isa. liii.
Q. What chiefly occasioned this grief and sorrow? — A.
The wikedness of men, and their opposition to his minis
try, Heb. xii. 3, Luke xix. 41, 42.
Q. What bodily miseries did he undergo ? — A. Cold,
hunger, thirst, weariness, sweating, bleeding, &c, Matth.
xxi. John iv. Luke xxii.
Q. What misery did he undergo in his reputation ? — A.
The vilest calumny and reproach, Luke xxiii. 2.
Q. How was he reproached ? — A. He was called a
glutton, drunkard, blasphemer, Sabbath-breaker, a seditious
person, a companion of profligates, and one in compact
with the devil, Matth. xi. 19, &c.
Q. How did he undergo misery in his estate ?-A. Though
the foxes have holes, and the birds of the air have nests,
yet he had not where to lay his head.
Q,. What misery did he undergo in his relations ? — A.
His own friends and countrymen disbelieved, despised, ha
ted, and otherwise injured him, Luke iv. 28.
Q. Was it astonishing humiliation for God, infinitely

128 of Christ's humii-Ation.
rich, glorious, and happy, to become thus poor, reproach
ed, and miserable ? — A. Yes ; 2 Cor. viii. 9.
Q. Why did Christ undergo these miseries of this life ?—
A. That he might unsting them to his people, and the bet
ter sympathize with us in trouble, Heb. ii. 17, 18.
Q. How was Christ humbled at his death ? — A. By un
dergoing the wrath of God, and the cursed death of the
cross, Isa. liii. 10, Phil. ii. 8, Luke xxii. xxiii.
Q. Had not Christ undergone the wrath of God all hia
life time ? — A. Yes ; but he suffered it more severely at
his death, Phil. ii. 8, Matth. xxvi. and xxvii.
Q_. From whom did he suffer it at his death ? — A. From
devils, disciples, malicious men ; and from an angry God.
Q. What did he suffer from devils? — A. Great harass
ment of his sinless soul, John xiv. 30, Luke xxii. 53.
Q. What did he suffer from his disciples? — A. Judas
betrayed, Peter thrice denied, and they all forsook him,
Matth. xxvi.
Q. What did he suffer from malicious men ? — A. They
preferred a thief and a murderer to him ; crowned him
with thorns ; reviled, buffetted, scourged, condemned, and
crucified him, Matth, xxvi. and xxvii.
Q. What did he suffer from God ?— A. The hiding of
his face, and the direful effects of his wrath, Psal. xxii.
Q. Where did he especially suffer the wrath of God ? —
A. In the garden, and ou the cross, Mark xiv. xv.
Q. How know you that he then suffered the wrath of
God ? — A. By his bloody sweat, and the words which he
spake at these times, Luke xxii. 44, Psal. xxii.
Q. What did the pressure of God's wrath make Christ
cry out in the garden ? — A. He cried out in an agony, My
soul is exceeding sorrowful even unto death ; and if it be
possible, let this cup pass from me, Matth. xxvi.
Q. Why did it make him cry out upon the cross ? — A.
My God, my God, why hast thou forsaken me ?
Q. How could God thus lay bis wrath upon Christ, his
holy and well beloved Son ?— A. Because he was now
standing in the law-room of elect sinners, 2 Cor. v. 21.
Q. Did God spare Christ any more than he would have
done sinners ?— A. No, not in the least ; but delivered him
up to the death for us all, Rom. viii. 32.
Q. To what death did God deliver Christ up ?  A. To
the death of the cross, Gal. iii. 13.

OF CHRIST S HUMILIATION. 129
Q. What kind of death was that ? — A. A cursed, shame
ful, and painful death, Gal. iii. 13.
Q. How was the death of Christ a cursed death ? — A.
God, to testify his displeasure of man's sin by the fruit of a
tree, had said Cursed is every one that hangeth on a tree,
Gal. iii. 13, Deut. xxii. 23.
Q. How was it a shameful death ? — A. He was hung
up naked, as a vile slave and malefactor, Luke xxiii.
Q. How was it a painful death? — A. His hands and
feet were nailed to the cross, his bones drawn out of joint,
and he expired, in a lingering manner, in these tortures,
Psal. xxii. 14 — 21, Matth. xxvii. John xix.
Q. What was the type of Christ's death on the cross?—
A. Moses lifting up the brazen serpent in the wilderness,
John iii. 1 4, and xii. 32, 33, Num. xxi. 4. %
Q. How did this typify his death ? — A. This symbol of
the serpent, a cursed creature, was lifted upon a pole for
the heafing of Israel ; so Christ, made a curse, was lifted
upon the cross for the healing of sinners.
Q. Why did Christ die a cursed death ? — A. To re
deem them that were under the curse, Gal. iii. 13.
Q. Did Christ's death separate his soul or body from his
divine nature? — A. No; Rev. i. 18, I Pet. iii. 18.
Q. What became of his soul when it was by death sepa
rated from his body ? — A. It went to heaven.
Q. Why did not Christ suffer eternal wrath ? — A. The
divinity of his person gave infinite value to what he suffer
ed ; and therefore the law could not require the eternity of
suffering, Acts xx. 28, Eph. v. Heb. ix. 12. 14.
Q. How was Christ humbled after his death ? — A. In
his being buried, and continuing under the power of death
for a time, Psalm xvi. 10.
Q. How could Christ say on the cross, It is finished,
when he was humbled after his death ? — A. His meaning
was, that his sensible and soul sufferings were just then fin
ishing. Q. Why was Christ buried ? — A. To show that he was
really dead, and to perfume the grave for his people.
Q. Who buried Christ's body ? — A. Joseph of Arima-
thea, and Nicodemus, John xix. 38. 42.
Q. Where did tbey bury him? — A. In Joseph's new
grave in his garden near Mount Calvary, John xix. 41.
Q. Why did God so order it, that Christ was buried

130 of Christ's exaltation.
where never man was laid?— A. That there might be no
room to say, another had risen in his stead.
Q. Why did he suffer his agony, and was buried in a
garden ? — A. Man first sinned in a garden, Gen. iii.
Q. What gave death and the grave dominion over
Christ ? — A. His being made sin for us, 2 Cor. V. 21.
Q. How long did Christ's body continue in the grave ? —
A. Till the third day after his death, 1 Cor. xv. 3, 4.
Q. What was the type of Christ's lying so long in the
grave ? — Jonah's being three days and three nights in the
whale's belly, Matt. xii. 40, Jon. i. 17, and ii. 10.
Q. How can it be said, Christ was three days and three
nights in the grave, when he lay only about thirty-four
hours in it ? — He was in it a part of three natural days.
Q. Did he see corruption in the grave ?— No ; for he had
never sinned, and his body was still closely united to his
divine nature, 2 Cor. v. 21, Psalm xvi. 10.
Q. What are the glorious properties of this infinitely
amazing humiliation and death of Christ ? — A. It was vo
luntary, acceptable, meritorious, and victorious.
Q. How was it voluntary ? — A. Christ undertook and
underwent it with the utmost cheerfulness, Psal. xl. 7, 8.
Q. How was it acceptable ? — God took infinite pleasure
and delight in this service of Christ, Eph. v. 2.
Q. Whence did the acceptableness of Christ's death
flow? — From its being infinitely valuable and voluntary ;
and its being commanded of God, John x.
Q. How was it strictly meritorious ? — A. He never owed
it for himself; and it was as valuable as the reward of our
eternal life, and his own glorious exaltation, Acts xx. 28.
Q. How was it victorious ? — A. Christ hereby vanquish
ed and triumphed over sin, devils, and death ; and opened
an abundant vent for God's love to us, Dan. ix. 24.
Q. How should we improve the humiliation of Christ ? —
A. By believing and admiring his love ; by humility and
contentment under the heaviest afflictions ; and by boldly
craving and expecting the blessings which our brother
Christ hath, by his humiliation, purchased for us.
Q. 28. Wherein consisteth Christ's exaltation ?
A. Christ's exaltation consisteth in his rising again
from the dead on the third day, in ascending up into
heaven, in sitting at the right hand ofGod the Fa
ther, and in coming to judge the world at the last day

of Christ's exaltation. 131
Q. Did Christ always continue in his estate of humilia
tion ? — A. No ; having suffered, he entered into his glory,
or estate of exaltation, Luke xxiv. 26.
Q. Is, or can Christ's divine nature be exalted in itself?
— A. No ; for it is infinite, Acts vii. 2.
Q. How then is Christ exalted ? — A. His person as
God-man is highly glorified by the shining forth of the glory
of his divine nature in a new manner, through his human
nature, whereby great glory is added unto his human na
ture, Phil. ii. 9, John xvii. 5.
Q. Why was Christ exalted ? — A. That God might be
honoured, Christ rewarded, and his people saved.
Q. How doth the exaltation of Christ honour God ? — A.
It shows his infinite love, justice, faithfulness, and bounty
to Christ, as Mediator, and to his people inJiim.
Q. How is it a reward to Christ ? — A. Hereby the igno
miny of his cross is wiped off, the fulness of his satisfaction
evidenced, and he is filled with joy, and crowned with glory
and honour, Hab. ii. 7, xii. 2, Phil. ii.
Q. How is Christ's exaltation a reward to him, when his
human nature had a natural right to it, by virtue of its union
with the divine ? — A. The human nature of Christ enjoys
its exaltation, both as a reward, and in the way of natural
right, Phil. ii. 8, 9, Col. i. 16. 18.
Q. How doth Christ's exaltation render his people hap
py ? — A. He was exalted on high to give gifts to men ; and
that our faith and hope might be in God, Acts v. 31.
Q. Of how many steps does Christ's exaltation consist ?
— A. Four ; his resurrection, ascension, sitting at the right
hand of God, and coming to judge the world.
Q. Why could not death and the grave detain Christ ? —
A. Because he had perfectly satisfied for our sins, Heb. x.
Q. How prove you that Christ rose from the dead ? — A.
His resurrection was prefigured and foretold, and attested
by many credible witnesses, 1 Cor. xv. 3 — 23.
Q. How was Christ's resurrection prefigured ? — A. By
the types of Isaac's escape from death, Jonah's coming out
ofthe whale's belly, &c. Gen. xx. Jon. ii. 10.
Q. By whom was it foretold? — A. By himself and by
the prophets, David, Isaiah, and Jeremiah, &c.
Q. How did the prophets foretell it ? — A. David said,
Thou wilt not snffer thine holy One to see corruption; and
Isaiah, He was taken from prison, &c.
Q. How did Christ himself foretell it ? — A. He declared

132 of Christ's exaltation.
that he would raise up the temple of his body in three
days ; and that he should be killed and rise again on the
third day, John ii. 19. 21, Matthew xvi. 21.
Q. By what witnesses was Christ's resurrection attested {
— A. By angels, by disciples, and by his enemies.
Q. How did the angels attest it? — A. They said to the
women who came to see his sepulchre, He is not here, he
is risen, as he has said, Matth. xxviii. 6.
Q. How did the disciples attest it ? — A. They affirmed
Christ was risen, and had often appeared to them alive.
Q. To whom only did Christ shew himself after his re
surrection ? — A. To his followers, Acts i. 3.
Q. Why did not Christ shew himself to the priests, &c. ?
— A. To punish them for their former unbelief; and es
pecially, that the report of his resurrection might not be
supported by the countenance of worldly power.
Q. How often did he shew himself after his resurrection ?
— A. We read often or eleven several appearances.
Q. To whom did he first appear ? — A. To the women.
Q. Why did he first appear to women ? — A. That as
sin had entered by a woman, the first news of a finished
salvation might be reported by women.
Q. Of how many was ever Christ seen at once after his
resurrection ? — A. Of above five hundred, 1 Cor, xv. 6.
Q. How long did Christ continue on earth after his re
surrection ? — A. Forty days, Acts i. 3.
Q. How was he employed during that time ?— A. In
giving proofs of his resurrection, and instructing his disci
ples in things pertaining to the kingdom of God, Luke xiv.
Matth. 27, John xx. and xxi. Acts i.
Q. How doth it appear, that Christ's disciples' testimony
of his resurrection deserved the fullest credit ? — A. They
had the fullest proof of what they attested ; did openly de
clare it amidst his enemies, in the place where, and within
a few days after the event happened ; and had no tempta
tion for carnal advantage, but were hereby exposed to the
severest sufferings and death.
Q. What enemies of Christ attested his resurrection? —
A. The band of soldiers that were set to guard his sepul
chre, at first attested it, Matth. xxviii. 11.
Q. Why do you say, they at first attested it ? — A. Be
cause afterwards the priests and elders hired them to say,
that his disciples stole him away while they slept.
Q. Could any reasonable man believe this forged story

of Christ's exai tation. 133
— A. No : for, how could the whole watch sleep, when it
was death for Roman soldiers to sleep on guard ? and if
asleep, how could they tell who stole away his body ?
Q. By whose power did Christ rise ? — A. By his own,
and by that ofthe Father and Holy Ghost, Rom. vi. and viii.
Q. How prove you that he rose by his own power ? — A.
He declared that he had power to take his life again ; and
by his resurrection from the dead, he was declared to be the
Son of God with power, John x. 18, Rom. i. 4.
Q. What solemnities attended Christ's resurrection? — A.
A great earthquake, appearance of angels, &c.
Q. Why did God send an angel to roll away the stone
from the grave's mouth ? — A. To show that Christ was
solemnly released from prison, as one who had fully satis
fied law and justice, Isa. liii. 8, and xlii. 21, Eph. v. 2.
Q. Why were Christ's grave clothes left in the grave,
and why in such order ? — A. To shew that he should die
no more ; and that he rose with great deliberation.
Q. On what day did Christ rise ? — A. On the third day
after his death, and first day of the week ; which is since
called the Lord's day, in honour of our Redeemer, who
thereon entered on his glorious rest, and appointed it to be
kept as a memorial of his resurrection.
Q. In what capacity did Christ rise from the dead? — A.
As the head of an elect world, 1 Cor. xv. 20 — 22.
Q. For what end did Christ rise ? — A. For God's glory,
his own honour, and our advantage.
Q. How was it for the glory of God ? — A. That, being
the God and Father of Christ, he might be the God, not of
a dead, but living Redeemer, Matth. xxii. 32.
Q. How was it for Christ's own honour? — A. That,
having in his death paid his elect's debt, and purchased a
kingdom, he might come out of prison to possess his king
dom, Phil. ii. 8, 9, 10.
Q. How was it for our advantage? — A. Therein our
debt is legally discharged, and Christ took possession of
eternal fife in our name, Rom. iv. 25.
Q. What are the necessary fruits of Christ's resurrection
to the elect? — A. Their justification, quickening in grace,
support against enemies, and glorious resurrection.
Q. What is the second step of Christ's exaltation ? — A
His ascending into heaven, Psalm xlvii. 5.
Q. According to what nature did Christ ascend? — A
12

134 of Christ's exaltation
According to his human nature ; forhis divine, being e\ cry
¦where at once, can neither ascend nor descend.
Q. How then is Christ, in respect of his divine nature,
said to descend into the lower parts ofthe earth? — A. De
scending there is only to be understood of his condescen
sion in assuming our nature, Eph. iv. 9.
Q. To which of Christ's offices doth his ascension re
late? — A. To all the three, Psalm lxviii. 18.
Q. How was it an act of his prophetical office ? — A. It
confirmed his doctrine ; and he ascended to send the Spirit
to convince and instruct us, John xvi. 7 — 10.
Q. How was it an act of his priestly office ? — A. He
thus entered into the holy place to present his blood before
God, Heb. i. 3. and ix. 24. Rom. viii. 34.
Q. How was it an act of his kingly office? — A. He
triumphed over his enemies in it, Psalm xlvii. 5.
Q. Whence did Christ ascend ? — A. From about mount
Olivet, near, if not exactly from the place where he had his
bitter agony, Acts i. 12.
Q. Whither did he ascend ? — A. To heaven.
Q. Who saw him ascend? — A. His disciples.
Q. What was Christ doing when he ascended to heaven ?
¦ — A. Blessing his disciples, who saw him ascend.
Q. What was one of his parting words ? — A. Lo, I am
with you alway, even unto the end of the world, Matth.
xxviii. 20. Luke xxiv. 51.
Q. In what capacity did Christ ascend ? — A. As head
and forerunner of his people, Micah ii. 13. Heb. vi. 20.
Q. In what manner did he ascend ? — A. In a most glo
rious and triumphant manner, leading captivity captive.
Q. What do you mean by his leading captivity captive?
— A. That Christ, in his ascension, chained and triumph
ed over Satan, who had taken his elect captive, Psalm,
lxviii. 18.
Q. Who attended Christ in his ascension to heaven? —
A. Thousands of angels with shouts of praise, Dan. vii.
Q. Who welcomed him into heaven ? — A. His Father
and all the inhabitants of heaven, Dan. vii. 13.
Q. How did Christ prove his ascension ? — A. By send
ing down the Holy Ghost a few days .after, at Pentecost.
Q. Did this descent of the Spirit prove the perfection of
Christ's righteousness? — A. Yes; For if Christ had not
been perfectly righteous in his person and office, he would

OF CHRIST S EXALTATION. 135
never have bet n received up into heaven, nor exalted tc
such power and glory there, 1 John iii. 1. Psalm ex. 1.
Q. Why did Christ ascend to heaven ? — A. To receive
to himself a kingdom, prepare mansions for his people, and
send his Spirit to fit them for these mansions.
Q. What is the third step of Christ's exaltation? — A.
His sitting at the right hand of God the Father.
Q. What is meant bythe right hand ofGod? — A. A state
of the highest honour and authority.
Q. Wbat is meant by sitting at God's right hand ? — A.
Christ's security and rest in that glorious state.
Q. For what end doth Christ sit at God's right hand ? —
A. To represent his people, and make his enemies his foot
stool, Heb. ix. 24. and i. 13. Psal. ex. xxi. lxxii.
Q. How prove you that he there represent%his people?
— A. Because while on earth they are said to sit in hea
venly places in Christ, Eph. ii. 6.
Q. How shall he make all his enemies his footstool ? —
A. By covering them with shame and terror, and crushing
them down to hell at the last day, Rev. xx.
Q. How long shall Christ sit at God's right hand ? — A.
For ever, Psalm ex. 4. Isa. ix. 7.
Q. What is the fourth step of Christ's exaltation ? — A.
His coming to judge the world at the last day.
Q. How do you prove that the world shall be judged ? —
A. From scripture and from reason.
Q. How doth scripture prove it? — A. It affirms, that
God has appointed a day for judging the world : and that
every work shall be brought into judgment, Acts xvii. 31,
Eccl. xii. 14,2 Cor. v. 10.
Q. How doth reason prove it ? — A. It shews, that, since
the wicked are now happy, and the godly in distress, the
just and good God will at length call men to an account,
and render the godly happy, and the wicked miserable.
Q. Who shall judge the world ? — A. God shall judge it
by Christ Jesus, Acts xvii. 31, John v. 22.
Q. Why is the judging ofthe world committed to Christ?
— A. That we may have a visible Judge, who hath obeyed
the law by which he will judge others ; that Christ may be
honoured, his saints encouraged, and his enemies confound
ed, Rev. i. 7, John v. 27.
Q. What are Christ's qualities as a Judge? — A. He ia
a righteous, inexorable, all-seeing, and almighty Judge.

136 OF CHRIST S EXALTATION.
Q. When will Christ come to judge the world ? — A. A*
the last day, John xii. 48, Matth. xxv.
Q. Why is that time called the last day ? — A. Because
after it the wicked shall have one everlasting night of dark.
ness, and the saints one eternal day of glory.
Q. Hath God fixed the time of the last day ? — A. Yes ;
but no man knows when it shall be, Mark xii. 32.
Q. Why hath God so concealed the time of it from us ?
— A. That we may be always watching and ready for it.
Q. What will be some of the forerunners of that day ? —
A. The fall of Antichrist ; the general conversion of the
Jews and Gentiles to the Christian faith, followed with a
general apostacy from the same, Rev. xiv. — xxii.
Q. In what manner will Christ come to judgment ? — A.
In a most unexpected, sudden, and glorious manner.
Q. Wherein will his second coming differ from his first?
¦ — A. His first coming was obscure and debased, in the
likeness of sinful flesh ; but he will come again without sin,
and with power and gre.it glory, Heb. ix. 28.
Q. In what glory will Christ come to judgment? — A. In
his own and his Father's glory, Matth. xvi. 27.
Q. Who will attend him as his retinue from heaven ? —
A. All the holy angels, and glorified saints, Zsch. xiv. 5.
Q. For what end will Christ come again? — A. To judge
the world, Matth. xxv. 31 — 46, Acts xvii. 31.
Q. Whom will he judge ? — A. Men and devils.
Q. How can all the dead be judged at that day ? — A.
They shall be raised up out of their graves : For we must
all appear before the judgment-seat of Christ.
Q. By what shall men be summoned to Christ's bar ? —
A. By the voice of the archangel, and trump of God.
Q. Who will bring them to the bar ? — A. The angels.
Q. Shall the righteous be then fully aud finally separated
from the wicked ? — A. Yes, Matth. xxv. 32.
Q. How will all men be classed at Christ's bar ? — A.
The saints or sheep shall be placed on his right hand, and
the wicked or goats on his left, Matth. xxv. 33.
Q. Why are the wicked called goats ? — A. Because of
their filthiness, ill-favour, and feeding on the poison of sin.
Q. Why are the righteous called sheep ? — A. Because
of their innocence, purity, and having many enemies.
Q. Who will be counted righteous at that day? — A.
Only such as are clothed with the righteousness of Christ.

of Christ's exaltation. 137
Q. What shall be judged at that day? — A. All our thoughts,
words, and actions, Eccl. xii. 14, Matth. xii.
Q. In what manner shall these things be judged ? — A.
Most exactly, for the books shall be opened.
Q,. What books shall be opened forjudging the world? —
A. The books of God's remembrance, of conscience, and
of the law, and the book of life, Rev. xx. 12.
Q. What is the book of God's remembrance ? — A. His
infinite knowledge of all men's state, thoughts, words, and
acions, Heb. iv. 13, Psalm cxlvii. 5.
Q. For what will this book serve? — A. As a libel of
wicked men's bad works, and a memorial of saints' good
works, Matth. xxv. 35, 36. 42, 43.
Q. What is the book of conscience? — A. Men's knowl
edge of their own state, thoughts, words, and deeds ; ac
companied with a self-condemnation of every nad, and ap
probation of every good thing about them, Rom. ii. 15.
Q. What will this book serve for? — A. It will fully at
test the records of God's book of remembrance, confound
the wicked, and comfort the saints, Rom. ii. 15.
Q. Why shall the book of the law, or covenant of works,
be opened ? — A. To be the standard of right and wrong,
and of the sentence pronounced against the wicked.
Q. By what law shall the Heathen world be judged? —
A. By the law manifested by the light of nature.
Q. By what law shall wicked Jews, and nominal Chris
tians, be judged ? — A. By the law revealed in the Bible.
Q. Will the righteous be judged by this law or covenant
of works ? — A. No ; they shall be judged oy the Lamb's
book of life, Rev. xx. 12, Matth. xxv. 34.
Q. Why are they not judged by the law as a covenant ?
— A. Because they are not under it, Rom. ii. 14.
Q. Is not the sentence of the righteous, in respect of
their oneness with Christ, according to the terms of the
law ? — A. Yes : and it greatly honours the law.
Q. What is the book of life ? — A. It is God's eternal
purpose to save the elect in Christ, Rom. ix. 23.
Q. Why is it called the book of life? — A. Because all
they whose names are in it, are ordained to eternal life.
Q. Whose names are written in this book of life? — A.
The name of all the elect, Rev. xx. 15.
Q. Why is it called the Lamb's book ? — A. Because it
is lodged in the hand of Christ the Lamb ofGcd, Rev. xiii. 8.
Q. What do the righteous see by the rpening of this
12*

138 of Christ's exaltation.
book?— A. That their eternal salvation flows through
Christ from God's most ancient love, Jer. xxxi. 3.
Q. Who shall be first judged at the last day ? — A. The
righteous, Matth. xxv. 34, with 41.
Q. Why shall they be first judged ?— A. To shew that
God more delights in mercy than wrath ; and that they be
ing openly acquitted, may, together with Christ, judge devils
and wicked men, Isa. xxviii. 1 Cor. vi.
Q. What will be the sentence of the righteous ? — A.
Come, ye blessed of my Father, inherit the kingdom pre
pared for you from the foundation ofthe world.
Q. Why calls he them blessed of his Father ? — A. To
refresh them with the views of his and their Father's early
and everlasting love, John xvi. and xx.
Q. Why calls he them to inherit the kingdom ? — A. To
shew, that they come to the kingdom of glory as heirs, not
as purchasers of it, Rom. viii. 17.
Q. What is the ground or foundation of this happy sen
tence ? — A. God's free grace reigning through the righte
ousness of Christ, Rom. v. 21, and vi. 23.
Q,. How then is every man judged according to his
works ? — A. The saints are judged according to the nature,
but not according to the merit or desert of their works.
Q. How are the saints judged according to the nature of
their works ? — A. As their works are gracious and holy ;
so they are adjudged, by a gracious sentence, to a hjly
kingdom, Rev. xx. xxi. Rom. v. 21.
Q. Why then are their good works mentioned, Matth. xxv.
35, 36, as if grounds of their sentence ? — A. These works
are not mentioned as the foundation of their sentence, but
as evidences of their union to Christ, and title to heaven, 1
John iii. 16, 17.
Q. Why are works of charity to the saints only mention
ed? — A. God much regards these works ; and they shew a
man to be born of God, Heb. vi. 9, 10.
'Q. Why are the saints represented as not knowing of
their good works ? — A. To shew how much they are deni
ed to them, Luke xvii. 10, Gen. xxxii. 10, Isa. lxiv. 6.
Q. What will be the sentence of the wicked ? — A. De
part from me, ye cursed, into everlasting fire, prepared for
the devil and his angels, Matth. xxv. 41.
Q. What is the ground of this sentence of the wicked 1
— A. Their wicked state and works, Rom. ii. 8, 9.
Q Why are sins of omission only mentioned as the

of the application of redemption. 139
ground of the sentence of damnation ? — A. Because men
generally esteem sins of omission as but trifles.
Q. Why is omission of charity to the saints particularly
mentioned as the grounds of eternal damnation ? — A. To
deter men from this great and common evil, which so clearly
shews their hatred of Christ himself.
Q. Will the devils also be then judged ? — A. Yes ; and
¦hall thenceforth be confined to hell, and have their tor
ments increased, 2 Pet. ii. 4, Rev. xx. 10.
Q. How shall the righteous judge the world ? — A. By
saying Amen to the sentences which Christ shall pass on
devils and wicked men, 1 Cor. vi.
Q. What shall follow immediately after the judgment?—
A. The wicked shall go away into everlasting punishment ;
but the righteous into life eternal, Matth. xxv*46.
Q. What shall Christ do after thejudgment? — A. He
shall deliver the kingdom up to the Father, and be subject
to God who put all things under his feel.
Q. How shall he deliver up the kingdom to the Father ?
— A. He shall lay aside all the ordinances of the militant
church ; and present all the subjects of his invisible king
dom before his Father without spot, and with great joy, 1
Cor. xv. 24—27, Jude 24, Eph. v. 27.
Q. How will the Son then be subject to the Father ?—
A. His subjection to him as a man and Mediator will be
more clearly seen than before, 1 Cor. xv. 28.
Q. How should we improve the exaltation of Christ ? —
A. By seeking after spiritual quickening and justification ;
by honouring Christ, trusting in him, setting our affections
on things above ; and in waiting, preparing, looking, and
longing for his second coming.
Q. 29. How are we made partakers of the redemp
tion purchased by Christ?
A. We are made partakers of the redemption pur
chased by Christ, by the effectual application of it
to us by his Holy Spirit.
Q. 30. How doth the Spirit apply to us the redemp
tion purchased by Christ?
A. The Spirit applieth to us the redemption pur
chased by Christ, by working faith in us, and there
by uniting us to Christ, in our effectual calling.
Q. What is the general end and fruit of Christ's unde»

140 of the application of redemption.
taking, incarnation, offices, and states, with respect to hii
people ? — A. Their eternal redemption.
Q. What call you tlieir redemption ? — A. Their deliver
ance from all evil, and possession of all happiness.
Q. Why is our redemption said to be purchased 1 — A.
Because Christ gave the price of his bloo.- for it.
Q. Have we by nature any interest in this redemption ?
— A. No ; we are without God in the world, Eph. ii. 12.
Q. Are we by nature inclined, or able to receive an in
terest in it? — A. No; we forsake our own mercy, Jonah
ii. 8.
Q. How then do we become sharers of redemption ?—
A. We are by God made partakers of it, Isa. Iv. 3, 4.
Q. How are we made partakers of it 1 — A. By the ap
plication of it to us, Isa. lxi. 10, Ezek. xxxvi. 25 — 31.
Q. What do you understand by the application of re
demption ? — A. The making of it ours in possession.
Q. In what do the purchase and application of redemp
tion differ ? — A. The purchase is Christ's work Without us,
and is the cause ; the application takes place upon and in
us, and is the effect of the purchase.
Q. When did Christ's redemption begin to be applied ?
— A. Soon after the fall of Adam, Gen. iii. 15.
Q. How was redemption applied before Christ purchased
it by his death ? — A. It was applied upon the credit of
Christ's engagement to purchase it in due time.
Q. Can we profit by Christ's purchase, ifit is not appli
ed ? — A. No ; no more than by buying food and clothes,
&c, without using them, Heb. ii. 3, and iv. 2.
Q. How was the application of redemption typified of
old ? — A. By the sprinkling of the blood of the sacrifice
upon the people, Heb. ix. 13, 14, Exod. xxiv. &c.
Q. What are the different kinds of the application of re
demption? — A. An outward application of it in baptism, and
an effectual application of it, 1 Peter iii. 21.
Q. Can the outward application alone do us good? — A.
No ; for it changeth not our nature or state.
Q. What is an effectual application of redemption ? — A,
That which giveth us a real and actual share of it.
Q. Who is the effectual applier of redemption ? — A. The
Holj Spirit, John xvi. 14.
Q. Do not the Father and Son also apply it ? — A. Yes ;
but they do so by the Holy Ghost, John xvi.
Q. Why is the applier of redemption called the holy

OF OUR UNION TO CHRIST. 141
Ghost? — A. He is holy in himself; and it is his office to
make us holy in applying redemption to us.
Q. Why is he called the Spirit of Christ ?— A. He pro
ceeds from Chrisl ; and Christ purchased his coming, and
sends him to apply redemption to us, John xvi. 7.
Q. Did Christ purchase the Holy Spirit? — A. Christ
purchased the Spirit's gifts and influences in applying re
demption ; but not his being, which is independent.
Q. To whom doth the Spirit apply redemption? — A.
To the elect only, for whom only it was purchased.
Q. How doth he apply it to convert infants ? — A. Im
mediately by himself, without the word.
Q. How doth he apply it to such as have the use of
reason ?— A. By means of the word of God, Psalm ex.
2, 3. #
Q. What doth that teach us ? — A. To cry, that God's
word may, by his Spirit, be made effectual for our salvation,
Psalm cxix. 18. 2 Thess. ii. 13. and iii. 1.
Q. How doth the Spirit apply redemption to us? — A.
By uniting us to Christ, in whom it is lodged.
Q. To whom are we by nature united ? — A. To the first
Adam as fallen, Rom. v. 12. 1 Cor. xv. 22.
Q. By what bond are we united to him ? — A. By the
bond of the broken covenant of works.
Q. How is our union to fallen Adam, and to the law,
the devil, the world, and our lust, dissolved? — A. By our
spiritual marriage and union to Christ, Rom. vii. 4.
Q. To what of Christ doth the Spirit unite us ? — A. To
his person, Rom. vii. 4. Isa. liv. 5.
Q. Why cannot we share of redemption without union
to Christ's person ? — A. Because all the blessings of re
demption are lodged in his person, and received with him.
Q. What do you understand by union to Christ? — A.
Our beitig joined to, or made one with him.
Q. Doth this union make believers one essence or indi
vidual person with Christ? — A. No; Rev. iii. 20.
Q. How then doth it make Christ and believers one ?—
A. It makes them one body mystical, of which he is the
head, and they are the members, 1 Cor. xii. 12.
Q. How can we be united to Christ, when his human na
ture is in heaven, and we on earth? — A. We are united to
his person, which is every where.
Q. Doth this union unite us to the other persons in the
Godhead? — A. Yes ; in and through Christ, John xvii.

142 OF OUR UNION TO CHRIST.
Q. Is there any other union between Christ and his
people, besides this mystical union ? — A Yes ; there is
also a legal union, or union in law, Isa. liii. 4, 5,6.
Q. What call you the legal union? — A. That which is
between Christ as a surety and his elect seed.
Q. What is the connection of these two unions ? — A.
The legal union is the foundation of the mystical.
Q. Wherein doth this legal and mystical union differ?
— A. In their order of nature and time, in relation of the
parties united, and in the bonds of union.
Q. How do they differ in their order of nature and time ?
— A. The legal union is the cause, and was made up from
all eternity ; but the mystical is the effect, and is made up
in the moment of conversion, Rom. vii. 4.
Q. How do they differ in the relation of the parties
united?— A. In the legal union, the elect, as bankrupt dy
vours, are united to Christ as surety ; but in tbe mystical
union, the elect, as Christ's purchased bride, are united to
him as their husband and head of influence.
Q. What are the bonds of the legal union ? — A. God's
everlasting love, and covenant transaction with Christ.
Q. What are the bonds of the mystical union? — A.
The Spirit on Christ's part, and faith on our part.
Q. Wherein doth Christ come near us, in order to make
up the mystical union ? — A. In the gospel, Rom. x. 8.
Q. On whose side doth the uniting work begin? — A.
On Christ's side, not on ours, I John iv. 19.
Q. How doth it begin ? — A. Christ's Spirit, by the word,
enters into our heart, and takes hold of it in his name,
Psalm ex. 2, 3. Acts xxvi. 17, 18.
Q. Can our soul give the Spirit any actual welcome
when he first enters our heart ? — A. No ; our soul is then
quite dead in sin, and can do no good thing, Eph. ii. 5.
Q. What is the immediate effect of the Spirit's entering:
into our soul ? — A. He quickens us, forming faith, and all
his other graces, in our heart, Eph. ii. 1 — 8, 22.
Q,. How can the word be a mean of our first quickening
in regeneration, when we have no faith to receive it ? — A,
The Spirit, as he in the word enters our heart, gives faith
much in the same way as God created the world, by speak
ing to nothing, and calling it into being and existence,.
Eph. ii. 5. Rom. iv. 17.
Q. What is the immediate effect of the Spirit's quicken-
ing us ? — A. We believe the quickening word of the Gos
pel-promise, and receive Christ in it, 1 Thess. ii. 13.

OF OUR UNION TO CHRIST 143
Q; At what time doth the Spirit enter into, and. quicken
the souls of the elect? — At the time fixed in the decree of
election and covenant of grace, Ezek. xvi. 8.
Q. Whether are we united to Christ as saints or as sin
ners ? — A. In the very uniting act we are changed from
sinners to saints, Ezek. xxxvi. 26, 27.
Q. What of a believer is united to Christ ? — A. His
whole man, soul and body, 1 Cor. vi. 15, 19.
Q. What are the properties of this union which the Spir
it makes up between Christ and his people ? — A. It is a
real, spiritual, mystical, close, and indissoluble union.
Q. Why call you it a real union ?^A. Because believ
ers are as truly united to Christ, as the members of our na
tural body to the head, 1 Cor. xii. 12, John xvii. 21.
Q. Why do you call it a spiritual union? — £.. Because
he that is joined to Christ is one Spirit with him, 1 Cor. vi.
17. Q. How are believers owe spirit with Christ? — A. The
same Spirit dwells in both ; and they have the same mind
in them. that, was in Christ Jesus, Phil. ii. 5.
Q. Why is it called a mystical union?— A. Because it
is so wonderful and full of mysteries.
Q. What are some of the mysteries in this union? — A.
Hereby Christ lives and dwells in believers ; and they live
in, and on, and walk in Christ, and dwell in God, dec.,,
Gal. ii. 20; John xv. and xvii.
Q. How is it a close and intimate union ? — A . It is closer
than all unions among natural things, and like the union
of Christ with his Father, John xyii. 21.
Q. Why is it called an indissoluble union ? — A. Christ
and believers can never be separated, nor the bonds of their
union be broken, John x. 28.
Q. How is the Spirit an inviolable bond of union ? — A.
He never departs from believers after his entrance into their
hearts, John xiv. 16. Isa. fix. 21.
Q. How is our faith an inviolable bond of union ? — A.
The Spirit preserves its habit from ever failing, and influ
ences it to acts in time of need, Luke xxii. 32.
Q. Whether does the habit or act of faith bind the soul
to Christ ? — Both ; but chiefly the habit.
Q. What is the mystical union compared to in scripture 1
A. To the union between husband and wife, head and
members, root and branches, foundation and building.

144 OF EFFECTUAL CALLING.
Q. How doth this mystical union resemble the union of
nusband and wife ? — A. The marriage union is voluntary,
and gives each .an interest in the other, and whatever be
longs to them ; so is the union between Christ and believ
ers, Isa. Ixii. Ezek. xvi. Song ii. 16.
Q. How doth it resemble the union of root and branch
es ? — A. The root bears the weight of, and gives sap to the
branches ; so doth Christ to believers, John xv.
Q. How doth it resemble the union between head and
members? — A. The head governs, and gives light and life
to the body ; so doth Christ to believers.
Q. How doth it resemble the union of foundation and
building ? — A. The foundation supports the building ; so
doth Christ the believer, 1 Cor. iii. 11, Isa. xxviii. 16.
Q. How are those who are united to Christ ordinarily
called ? — A. Believers, saints, godly, righteous, «fec.
Q. Why are they called believers ? — A. Because they
credit or believe God's word, and live by faith, Gal. ii. 20.
Q, Why are they called saints ? — A. Because they are
made holy in heart and life, 2 Pet. i. 4, Isa. Ixii. 12.
Q. Why are they called godly ? — A. Because they fear
God, and study to be like him, Matt. v. 48.
Q. Why are they called righteous ? — A. Because they
are clothed with Christ's righteousness, and study to prac
tise what is just and righteous, 1 John iii. 7.
Q. How ought saints to improve their union to Christ ? —
A. In studying holiness and intimate fellowship with
Christ, Kom. vii. 4. 6, John xvi.
Q. What ought sinners to do with respect to it? — A
To lament over their union to Satan, the law, and their
lusts, and seek after a speedy marriage with Christ.
Q. 31. What is effectual calling?
A. Effectual calling is the work of God's Spirit,
whereby convincing us of our sin and misery, en
lightening our minds in the knowledge of Christ, and
renewing our wills, he doth persuade and enable us
to embrace Jesus Christ, freely offered to us in the
Gospel. Q. In what doth the Spirit apply the redemption pur
chased by Christ? — A. In our effectual calling, justifica
tion, adoption, sanctification, and glorification.

OF EFFECTUAL CALLING. 145
Q. Wherein is the union between Christ and his people
constituted ? — A. In their effectual calling.
Q. Whether is effectual calling a work or an act ? — A.
It is a work, Eph. i. 18, 19.
Q. What is the difference between a work and an act ?
— A. An act is done in a moment ; but a work often re
quires more time, and consists of sundry acts.
Q. Whose work is effectual calling ? — A. It is the work
of God's spirit, John xvi. 8 — 14.
Q. Is it not also a work of the Father and Son ? — A.
Yes ; but they work it by the Spirit, John xvi.
Q. How doth the Spirit constitute the union between
Christ 'and us in our effectual calling ? — A. By persuading
and enabling us to embrace Christ, Psalm ex.' 3.
Q. What do you mean by our embracing«of Christ ? —
A. Receiving him by faith, and with great delight.
Q. Into what do we by faith receive Christ ? — A. Into
our heart, Prov. xxiii. 26, Eph. iii. 17.
Q. Wherein do we by faith receive Christ ? — A. In the
promise ofthe gospel, Rom. x. 8, 9.
Q. Whether is it in the gospel strictly or largely taken ?
— A. In the gospel strictly taken, Isa. Iv. 1 — 7.
Q. What warrant have we to embrace Christ in the gos
pel ? — A. The Father's gift of Christ, and Christ's offer of
himself to us, Isa. xlii. and lv.
Q. What do you understand by the Father's gift of
Christ ? — A. His setting forth Christ as the great mean of
salvation, which every one of mankind hath a right and
welcome to receive, John iii. 16, Isa. xlii. 6, 7, and xlix. 6.
Q. Can any man receive Christ but upon the footing of
this gift ?*-A. No ; John iii. 16. 27.
Q,. Doth God command every man that hears the gos
pel to take his gift Christ out of his hand ? — A. Yes ; un
der pain of his most dreadful wrath, 1 John iii. 23.
Q. What mean you by Christ's offer of himself? — A.
His holding forth himself as able and willing to save, and
inviting sinners to receive salvation from him.
Q. To whom doth Christ offer himself? — A. To every
one that hears the gospel, without exception, Prov. viii. 4.
Q. In what manner is Christ offered in the gospel ? — A.
Fully, freely, earnestly, and indefinitely, Isa. lv.
Q. How is he offered fully? — A. He is offered in his
whole person, offices, relations, righteousness, and blessings.
13

14G OP EFFECTUAL CALLING.
*
Q. How is he offered freely ?— A. No condition is re
quired from sinful men to give them a right to the offer.
Q. How is Christ offered earnestly ?— All the divine per
sons do often, in the most engaging terms, and with the mos'
powerful motives, beseech, intreat, and command us to em
brace Christ, Isa. lv. 1 — 13, Rev. xxii.
Q. How is Christ offered indefinitely ?— A. The gospel-
offer of him suits every hearer's case as exactly as if he
was named in it, Rev. iii. 17, 18.
Q. What do you understand by embracing of Christ as
offered in the gospel ?— A. A particular persuasion that
Christ in the promise is mine ; and made of God to me wis
dom, righteousness, sanctification, and redemption; and
trusting on his word, that he will act up to all his saving char
acters to me in order to promote my everlasting salvation.
Q. Are all the effectually called equally sensible of their
embracing Christ ? — A. No ; sometimes Christ is embraced
in the way of bold claiming of the promises ; and some
times in the way of desire, attended with much fear and
doubting, Psalm xlii. 1,2. 5. 8.
Q. How is Christ embraced by a bold claiming such a
promise as that, Though your sins be as scarlet, they shall
be as snow, Sfc? — A. By replying with our heart, "Lord
my sins are indeed as scarlet ; but since thou hast thus
promised, on the footing of thy word, I am verily persuaded,
that thou shalt make them white as snow, by purging them
away." Q. How is Christ embraced in his promise, in the way
of desire, attended with much fear and doubting ? — A. By
replying with our heart, " Lord, I prize this promise as in
finitely suited to my monstrous guilt ; and, oh ! f»r Christ's
sake, do as thou hast said."
Q. What is the principal thing of which we take hold,
in embracing Christ ? — A. His person, Acts xvi. 31.
Q. Have sinners always the person of Christ most direct
ly in view when they first believe ? — A. No ; but often some
particular blessing, as pardon of sin, a new heart, drawing
grace, &c. Acts xvi. 30.
Q. How then do we principally receive the person of
Christ ? — A. As we only believe, expect, and desire that
blessing in and through Christ, Acts xvi. 30, 31.
Q. In what manner do we receive Christ ? — A. As he is
offered in the gospel, John iii. 27.
Q. How do we receive Christ fully? — A. By embracing

OF EFFECTUAL CALLING. 147
him in his whole person, offices, relations, and benefits, as
our all, Song ii. 16 and v. 10 — 16.
Q. How do we receive him freely? — A. By receiving
him in the view of our being utterly unworthy of any good,
and most worthy of eternal ruin, 1 Tim. i. 15.
Q. How do we receive him in agreeableness to his being
earnestly offered ? — A. By receiving him with great earnest
ness, and most fervent desire, Prov. xxiii. 26.
Q. How do we receive him in agreeableness to his being
indefinitely offered? — A. By applying the offer as particu
larly to ourselves as if it had pointed us out by name, and
were not to another, Gal. ii. 20.
Q. When is the word of the gospel thus believed ? — A
When Christ applies it by the power of his Spirit to ou.
hearts, John v. 25, 1 Thess. ii. 13. #
Q. How doth the Spirit make us to embrace Christ ? —
A. By persuading and enabling us to it, John vi.
Q. What need is there of his persuading us to embrace
Christ ? — A. Because we are naturally averse to it.
Q. Cannot men effectually persuade us to embrace
Christ ? — A. No ; not in the least, Heb. iv. 2.
Q. How doth the Spirit persuade us to embrace Christ ?
— A. By shewing us strong reasons for it, and answering
all our objections against it, Isa. lv. 1 — 13.
Q. What powerful motives, and strong reasons, for em
bracing Christ, does the Spirit shew us ?• — A. Our great
need of him ; his infinite excellency, love, and earnestness
to become ours ; the great advantage of receiving, and dan
ger of refusing him, &c. Song v.
Q. How doth he reprove all our objections against our
present receiving of Christ? — A. By convincing us that the
least delay may ruin us for ever ; that fears of our day of
grace being past, of our reprobation, or having committed
the unpardonable sin, ought not to hinder, but to excite us to
a present embracement of Christ.
Q. Why must the Spirit enable us to embrace Christ? — ¦
A. Because by nature we have no strength to do anything
spiritually good, Rom. v. 6, Eph. ii. 1, 1 Cor. ii. 14.
Q. How doth the Spirit enable us to embrace Christ? —
A. He conveys strength into our hearts, by the persuasion
of the word of the gospel, Isa. xL 31.
Q. By what means does the Spirit persuade and enable
¦8 to embrace Christ? — A. By convincing our consciences,

£48 OF EFFECTUAL CALLING.
enlightening our minds, and renewing our wills ; which ara
the three parts of effectual calling.
Q. What is the first part ofthe Spirit's work upon us? —
A. Conviction, John xvi. Rom. vii. 9.
Q. What is in general understood by conviction ? — A.
The presenting a thing so clearly to our view, that we must
see, and be affected with it, John xvi. 8 — 1 1.
Q. Of what doth the Spirit convince us ? — A. Of our
sin and misery, Rom. iii. John xvi.
Q. Of what in sin doth he convince us ? — A. Of the
guilt, filth, strength, number, and aggravations of our sin.
Q. What do we think of ourselves when convinced of
the guilt of sin ? — A. We see that we are ruined for ever,
if God's rich and free grace do not prevent it.
Q. What do we think of ourselves when convinced of
the filth of sin? — A. We see ourselves, and our works,
even the best, to be vile and abominable before God.
Q. What do we think of ourselves when convinced of
the strength of our sin 1 — A. We see we can do nothing
but sin, and cannot cease from sinning, Rom. vii. 8 — 13.
Q. What do we think of ourselves when we arc convinced
of the number of our sins ? — A. We see that none can un
derstand our errors, which are more than the hairs of our
head, Psalm xix. 12, and xl. 12.
Q. What do we think of ourselves when we are con
vinced of the aggravations of our sins? — A. We look on
ourselves as the very chief of sinners, 1 Tim. i. 15.
Q. With what sins do convictions ordinarily begin ? — A.
With outward acts of sin, chiefly those ofthe grosser kind,
John iv. 16. Acts ix. 4. and ii. 36, 37.
Q. Do right convictions of sin stop there ? — A. No ; but
proceed to more secret and refined sins, John iv. 29.
Q. How may we know if our convictions are carried to
a proper length ? — A. If we have been convinced of the
great vileness of our unbelief, original sin, beloved lusts,
and best duties, John xvi. 9. Psalm li. 5.
Q. Of what misery doth the Spirit chiefly convince us?
—A. Of the spiritual misery which we are under, and the
eternal misery to which we are liable, Eph. ii. 12.
Q. Of what concerning our misery doth the Spirit con
vince us? — A. Ofthe certainty, greatness, nearness, and
justness thereof, Acts xvi. 30.
Q. By what doth the Spirit convince us of the filth of
sin? — A. By the command ofthe law, Rom. iii. 20

OF EFFECTUAL CALLING. 143
Q. By what doth the Spirit convince us of our guilt and
misery? — A. By the threatenings ofthe law, Rom. iii. 19.
Q. How doth he convince us of our sin by the law ? — A.
He presents to our conscience the lay of God in its spiritu
ality and breadth, and the contrariety of our heart and life
to it, Rom. vii. 8. Matth. v. 18 — 48.
Q. What is the fruit and effect of these convictions ? —
A. Great shame and fear, Acts ii. 37. and xvi. 30.
Q. Why cannot other men convince us of sin ? — A. Be
cause they cannot awaken our conscience.
Q. Why cannot we convince ourselves? — A. Because
by nature we are blind, and full of self-conceit.
Q. Whiit effect hath this self-conceit upon our convic
tions? — A. It tends to stifle them, Deut. xxix. 19.
Q. How do we often stifle our convictions^ — A By con
fining our thoughts to the badness of our actions, without
impression of the badness of our state ; rebelling against
convictions, or diverting them by vain projects or company ;
or by bribing our conscience with duties, and legal re
solutions, as an atonement for our faults, &c. Deut. xxix.
19. Acts xxiv. 25.
Q. Do convictions of themselves make us any better ? —
A. Though they may produce outward reformation of life,
yet our heart is occasionally made worse by them.
Q. How are convictions the occasion of our heart's be
coming worse ? — A. This flows not from their own na
ture ; but sin taketh occasion thereby to fill us with wrath
against God for the strictness of his law, and disposeth us
to seek to establish our own righteousness, in opposition to
the righteousness of Christ, Rom. vii. 8 — 13.
Q. Why is conviction necessary ? — A. To make us see
our absolute need of Christ for salvation, Gal. iv. 24.
Q. What measure of conviction is necessary ? — A. So
much as to render us sensible, that we are utterly lost and
undone witliout Christ, Acts ii. 37. and xvi. 30.
Q. Who have ordinarily the sharpest convictions ? — A.
Such as have been most hardened in sin, guilty of many
gross sins, or are designed for special use in the church of
God, Rom. vii. 8—13. Acts ii. 36, 37. and xvi. 30.
Q. Are convictions necessary to give us a title to Christ ?
— A. No ; but to stir us up to flee to Christ, Gal. iv. 24.
Q. May we have strong convictions, and yet be daii.u-
ed? — A. Yes ; as Cain, Judas, &.c. wei-p, Gen. iv.
Q. What more is then necessary to salvation ? — A. Th«
13*

150 OF EFFECTUAL CALLING.
enlightening of our mind, by enabling it to discern spiritual
things, 2 Cor. iv. 6. Eph. i. 18, 19.
Q. In what doth the Spirit enlighten our mind ? — A. In
the knowledge of Christ, Gal. i. 16. Eph. i. 17, 18.
Q. In the knowledge of what of Christ is our mind en
lightened? — A. In the knowledge of his person, offices, re
lations, righteousness, fulness, love, &c.
Q. What are we made to know concerning his person ?
— A. That he is infinitely glorious, and fit to be matched
with us, as he is God's Son, and our near kinsman.
Q. What are we made to know concerning his offices
and relations ? — A. That they are wonderful and excellent,
suited to our case, and shall be infinitely well filled up and
executed by Christ, Song v. 10 — 16.
Q. What are we made to know concerning his righte
ousness? — A. That it is infinitely perfect, law-magnifying,
and God exalting, suited to the chief of sinners, and to us
in particular ; that it merits all blessings, and endureth for
ever, Isa. xlii. 21. Dan. ix. 24. Rom. v.
Q. What are we made to know concerning his fulness
of grace and glory? — A. That it is infinite, precious, and
suitable ; is lodged in our kind Brother, and brought near
to us in the Gospel, Col. i. 19, Isa. xlvi. 12, 13.
Q. What are we made to know concerning his love ? —
A. The antiquity, freedom, sovereignty, greatness, and ev
erlasting duration of it, John iii. 1, and iv. 10. 19.
Q. Are we not then made to see all the attributesof God
shining gloriously in Christ? — A. Yes, 2 Cor. iv. 6.
Q. What are the properties ofthe saving knowledge of
Christ: — A. It is an humbling, sanctifying, and growing
knowledge, Isa. vi. 5, 1 Pet. iii. 18.
Q. How is it humbling ? — A. It makes us then ever see
ourselves and our sins to be vile and ugly, Job xlii. 5, 6.
Q. How doth the knowledge of Christ make us discern
a greater ugliness in sin ? — Hereby we see how foolish it
was to prefer other things to Christ ; and that every act of
our sin was a rebellion against a God of infinite love, Phil.
iii. 8, 9, Zech. xii. 10, Job xlii. 5, 6.
Q. What effect hath this knowledge upon us with res
pect to Christ ? — A. Our souls wonder at and esteem him
as the chief among ten thousand, and altogether lovely.
Q. What think we of the world when we thus discern
Christ ? — A. We count all things but loss and dung to win
Christ, Phil. ii. 8, 9, Psalm lxxiii. 25, 26.
Q. What do we think of our own righteousness when

OF EFFECTUAL CALLING. 15J
We thus see Christ? — A. We count it abominable and
filthy rags, Isa. Ixiv. 6, Phil. iii. 9.
Q. For what end is this enlightening of our mind neces
sary ? — A. To cure our natural blindness and ignorance,
and to engage our souls to embrace Christ, Gal. i. 16.
Q. May one have pleasant views of Christ, and yet be
damned ? — A. Yes ; it is the case with many gospel-hear
ers, Matth. xiii. 20, Heb. vi. 4, Num. xxiii. xxiv.
Q. What then, besides conviction and illumination, is
necessary to salvation 1 — A. The renewing of our will.
Q. What do you mean by the renewing of our will ? —
A. The making it averse from evil, and inclined to good.
Q. Doth God renew our will by force ? — A. No ; he
sweetly changes it, by means ofthe pleasant and attracting
discoveries he makes of Christ, Psalm ex. 2, 3.
Q. What need is there of the renovation of our will ? — A.
Because our will is naturally full of enmity against God,
and we cannot renew it ourselves, Rom. viii. 7, 8.
Q. Why then doth God eall us to make to ourselves a
new heart and a new spirit ? — A. It is to shew us our duty,
and convince us of our inability, that we may apply to
Christ for the promised new heart, Ezek. xxxvi. 26.
Q. How is this work of God's spirit, in uniting us to
Christ, ordinarily called ? — A. A calling, regeneration, or
new birth, conversion, resurrection, and new creation.
Q. Why is it termed a calling ? — A. Because the work
is performed by the invitation and voice of Christ in the
gospel, Rev. iv. 17, Prov. viii. 4, Rev. xxii. 17.
Q. What are the properties of this calling ? — A. It is an
effectual, high, heavenly, and holy calling.
Q. Why is it termed an effectual calling? — A. Because
©ur soul is made to answer the call, Psalm ex. 3.
Q. What makes our soul to answer the call 1 — A. The
drawing power of Christ that attends it, John xii. 32.
Q.. Is there any call that is not effectual ? — A. Yes ; the
more outward call of the gospel.
* Q. Whether is the least or greatest part of gospel- hear
ers effectually called ? — A. The least part by far : Many
are called, but few are chosen, Matt. xx. 16.
Q. Why is it termed a high calling? — A. It is ofGod;
and calls us to high honour and happiness, Phil. iii. 14.
Q. Why is it termed a heavenly calling ? — A. It is mos(
glorious ; it comes from heaven, and draws up our hsart tt
Wivenly things, Heb. xii. 25.

152 OF EFFECTUAL CALLING.
Q. Why is it termed a holy calling? — A. Because then*.
by 'we are made partakers of God's holiness, being made
holy as he is holy, 2 Pet. i. 4. 2 Tim. i. 9.
Q. From and to what are we hereby called 1 — A. From
the power of sin and Satan to God ; from darkness to light ;
from death to life; from bondage to liberty, Acts xxvi. 18,
Col. i. 13, 1 Pet. ii. 9.
Q. Why is this work called a new birth or regeneration ?
— A. Because therein, without our own agency, and with
some pain, we are made partakers of a divine nature, im
perfectly conformed to God as our Father in our whole
man, and brought into a new world.
Q. Into what new world are we brought? — A. Into
Christ's invisible church, tbe world of grace.
Q. Who are the inhabitants of this new world ? — A. All
saints, and none else, 1 Pet. ii. 9.
Q. By what door do men enter into this new world ? —
A. By Christ, the door, the way, the truth, and the life.
Q. What is the sun, light, food, raiment, &c. of this new
WOrld ? — A. Christ is the all and in all of it.
Q. Why is this work of the Spirit called conversion ? — •
A. Because therein we are turned from sin to God.
Q. Is not conversion often used to signify only the soul's
actual motion towards God, after it is quickened or regene
rated by him ? — A. Yes ; Isa. vi. 10.
Q. Why is this work called a resurrection ? — A. Be-
sause therein we are brought out of the grave of sin to
newness of life, Rom. vi. 4, 5.
Q. Why is it called a creation ? — Because therein God
forms (not new substance, but) new qualities in our heart
by the word of his power, Eph. i. 19.
Q. Why is the person thus changed called a new crea
ture 1 — A. Because all things in him are made new.
Q. What in us is made new in effectual calling ? — A.
Our mind, conscience, will, affections, memory, body, and
conversation, 2 Cor. v. 17.
Q. Wherein is our mind made new ? — A. In its appre *
hension, judgment, estimation, thoughts, devices, and de
signs, Micah vii. 18, Psalm, cxix. 128, &c.
Q. How is our mind made new in its apprehension ? —
A. It now apprehends a beauty, loveliness, honour, and
advantage in spiritual things ; and an ugliness ar.d danger
in sin, Song v. 10 — 16, Isa. vi. 5.
Q. How is our mind made new in itsjudgmerit ? — A. I'

OF EFFECTUAL CALLING. 153
now assents to God's truths, and dissents from the sugges
tions of sin, Satan, and the world.
Q. How is our mind made new in its thoughts ? — A.
Now our meditation is in God's law ; and our meditation
of him is sweet, Psalm civ. 34.
Q. How is our mind made new in its devices, designs,
and inquiries ? — A. We now enquire what we shall do to
be saved ; when God will come to our soul ; how sin may
be effectually ruined in us, &c. Acts xvi. Psalm ci.
Q. How is our conscience made new ? — A. It is soften
ed by Christ's blood, enlightened by his Spirit, and stirs up
against spiritual wickedness, and to spiritual duties.
Q. Wherein is our will made new in conversion ? — A.
In its inclination, aim, delight, choice, and purpose.
Q. How is it made new in its inclinatims ? — A. Our
will is now freely, powerfully, and constantly inclined to
wards God in Christ, Psalm xviii. 1. and xii. 1.
Q. How is our will made new with respect to aim? — A.
Now its chief aim is to be like God, and to be with him ;
and to promote his honour in the world.
Q. How is our will made new as to delight and rest ? —
A. Its chief delight is now in the law of God, and in fel
lowship with him ; and not in worldly honours, riches, or
pleasures, Psalm iv. 17, and cxix. 16.
Q. How is our will made new in its choice ? — A. It now
chooseth the reality of religion rather than the shew of it,
and to enjoy and obey God rather than any other.
Q,. How is our will made new in its purposes ? — A. It
now purposes to leave all, especially secret and beloved sins,
and to practice every known duty, Psalm cxix. 106.
Q. How are our affections made new? — A. They are
rightly placed and rightly bounded.
Q. How are our affections rightly placed ? — A. Love is
set upon God, and hatred against sin, &c.
Q. How are our lawful affections rightly bounded ? —
A. We are in some measure determined to love- creatures
in that degree God's law requires, and out of regard to his
authority and honour, Matth. x. 37, Heb. xiii. 1 .
Q. How is our memory made new ? — A. It is weakened
with respect to things sinful and trifling, and strengthened
to remember the word and works of God.
Q. How is our body made new ? — A. It is made new ir.
its use, being dedicated to, and a ready instrument in the
service of God, Rom. vi. 13.

154 OF EFFECTUAL CALLING.
Q. How is our conversation made new ? — A. We now
choose the fearers of God for our companions, are concern
ed for the church of Christ, and zealous in good works, Psal
cxix. 63, and cxxxvii. 4, 5.
Q. What is the necessity of this great change ? — A. Ex«
cept we be thus born again, we cannot enter into the king.
dom of God, John iii. 3. 5, Rev. xxi.
Q. Can we have any communion with God, or receive
any spiritual blessing without this change ? — A. No.
Q. What is all our religion, if we want this great change ?
— A. An abomination to God, Prov. xv. 8.
Q. What would heaven be to us if we could get thither
without this change — A. The holiness of it would make it
nauseous, and a burden to us, Rom. viii. 7, 8.
Q. What is the best season for getting this great change
wrought in us ? — A. The season of youth, Prov. viii. 17.
Q. How is youth the fittest season of conversation ? — A.
Then our lusts are less strong, conscience more easily rous
ed, affections more pliable, carnal cares less heavy; and God
hath promised special encouragement to an early concern
about our souls, Eccl. xii. I, Psalm xxxiv. II.
Q. What special encouragement has God promised to
an early concern about our souls? — A. He hath said, They
that seek me early shall find me; and Suffer little children
to come to me, &c. Prov. viii. 17, Mark x. 14.
Q. Is any such promise made to such as wilfully delay
seeking of God till old age ? — A. No ; God rather says
of such, They shall seek me, but they shall not find me, Prov.
i. 24—28. Q. Hath not an early convert more time to get commun
ion wiih God on earth, and is not early communion with
him singularly sweet and pleasant? — A. Yes ; Jer. ii. 2.
Q. Is it not great folly and madness to bestow the flow
er of youth upon the service of Satan ? — A. Yes.
Q. How may we know if we are effectually called ? — A.
If we love all that bear Christ's image ; count ourselves
vile and worthless before God ; and desire above all things
lo be like him, and with him, I John iii. 16.
Q,. What is our duty if we find this change has not been
wrought in us? — A. Carefully to wait on the ordinances of
God's grace, and cry for the Spirit to apply them with pow
er unto our hearts, Prov. viii. 34, Isa. Iv. 1 — 3.
Q. What is our duty if we are thus changed ? — A. Great

OF THE BENEFITS OF UNION TO CHRIST. 155
ly to bless the Lord for it ; and to walk in holiness as the
children of God, Psalm ciii. 1 — 6, and cxlv.
Q. 32. What benefits do they that are effectually
called partake of in this life ?
A'. They that are effectually called, do, in this life,
partake of justification, adoption, sanctification, and
the several benefits which in this life do either ac
company or flow from them.
Q. What is the fruit of our union with Christ, in our ef
fectual calling? — A. Communion with him.
Q. How may communion with Christ be distinguished ?
—A. Into communion of interest and of intercourse.
Q. What is the communion of intercourse ? — A. That
near intimacy and sweet freedom which Christ and his peo
ple have with one another, Isa. Iviii. 9.
Q. What is the communion of interest? — A. Our actu.
al title to, and possession of Christ himself, and his pur
chased blessings, Song ii. 16, 1 Cor. i. 30.
Q. In what periods are we made sharers of his bies&.
ings ? — A. In this life, at death, and at the resurrection.
Q. What blessings do believers share of in this life ? — A.
Of justification, adoption, and sanctification, and such ben
efits as in this life flow from them, Rom. viii.
Q. How are the benefits which believers receive from
Christ, connected with effectual calling ? — A. They all flow
from our union with Christ obtained in it, 1 Cor. i. 30.
Q. How doth justification flow from union to Christ ? —
A. By our union to Christ, the Lord our righteousness, we
become the righteousness of God in him, 2 Cor. v. 21.
Q. How doth adoption flow from union to Christ ? — A.
By union to Christ, the Son of God, we are made the chil
dren of God in Christ Jesus, Gal. iii. 26.
Q. How doth sanctification flow from union to Christ ? —
A. By our union to Christ as a head of influence, he be
comes our strength and satisfaction, 1 Cor. i. 30.
Q. How doth a happy death flow from this union ? — A.
This union draws our departing souls to Christ's presence,
and renders the grave a perfumed bed for our bodies, Rev.
xiv. 13, Isa. xxvi. 19, and lvii. 2.
Q. How doth our happy resurrection flow from this
union ? — A. Being one with Christ, the resurrection and the
life, we must be raised as members of his body, Isa. xxvi.
Q. How doth our eternal happiness flow from th;«

156 OF JUSTIFICATION.
union? — A Being one with Christ, the eternal life we
must live forever in and with him, Col. iii. 3, 4.
Q. 33. What is justification?
A. Justification is an act of God's free grace,
wherein he pardoneth all our sins, and accepteth us
as righteous in his sight,, only for the righteousness
of Christ, imputed to us, and received by faith alone.
Q. What benefit doth first in order flow from our union
to Christ? — A. Justification, Rom. viii. 30.
Q. What in general is meant by Justification? — A. Not
the making of our natures holy ; but the holding and de
claring of our persons righteous in law.
Q. To what is justification opposed in scripture? — A.
To condemnation, Prov. viii. 15. Rom. viii. 1.
Q. Why is our justification called an act ? — A. Because
it is perfected in an instant.
Q. Who is the author of our justification ? — A. God es
sentially in the person of the Father, Rom. viii. 33.
Q. How then doth Christ as a Prince exalted give re
mission of sins ? — A. He issues forth the sentence in his
Father's name, Acts v. 31. Mark ii. 5. 10. Isa. liii. 11.
Q. How doth the Spirit justify us? — A. He applieth the
righteousness of Christ, and justification through it, to our
conscience, 1 Cor. vi. 11. Luke xv. 22.
Q. In what state are the elect before justification ? — A.
Though God loves them with an everlasting love, and his
providence secretly makes way for their union to Christ;
yet, in respect of the law, and of God as a judge, they are
in a state of wrath and condemnation, Eph. ii. 3.
Q. What moves God to justify such persons ? — A. His
own free grace, Rom. iii. 24. Eph. i. 7.
Q. What are the parts of our justification before God?
—A. His pardon of sin, and accepting us as righteous.
Q. What is the pardon of sin?-^A. God's taking away
the guilt of siu, or removing our obligation to punishment
for sin, Rom. viii. 1. Psalm xxxii. 1, 2,
Q. How is the pardon of sin described in scripture? — A.
As a blotting it out, forgiving, covering, and remission of
it, purging it away, casting it behind God's back, or into tht
depths ofthe sea, &c. Isa. xliv. 22.
Q. What sins are pardoned in justification? — A AL1
our sins, past, present, and to com ".

OF JUSTIFICATION. 157
Q. How are our past sins pardoned ? — A. Their guilt
is formally removed from off our conscience, Jer. xxxiii. 8.
Q. How is the sin of our nature, which is still present,
pardoned? — A Justification translates us from under the
law as a covenant, so that our indwelling sin, being nc
longer a breach of that covenant, it no more subjects us ta
eternal wrath, Rom. viii. I. Jer. 1. 20. Isa. liv. 9.
Q. How are our sins committed after justification par
doned in it? — A. Justification prevents the imputation of
them as to the guilt of eternal wrath, Rom. viii. 1.
Q. Do not our sins after justification deserve eternal
wrath, as well as those before it ? — A. Yes ; and more so.
Q. Can then these sins bring us under God's wrath ? —
A. No ; there is no condemnation to them who are in Christ;
and he has sworn he will not be wroth with^hem.
Q. Whence does this proceed ? — A. From our being no
more under the law of works, which denounceth wrath.
Q. To what then do believers' sins bind them over ? — A.
To fatherly chastisement, Psalm lxxxix. 32.
Q. Do believers need the pardon of indwelling aud
actual sin every day they live ? — A. Yes ; they daily need
a fathely, but no new legal pardon, Matth. vi. 12.
Q. Wherein does a fatherly pardon, and the legal par
don in justification, differ? — A. A Legal pardon in justifi
cation is an act of God as a Judge, forgives sins as against
the covenant of works, frees from obligation to eternal
wrath, changeth our state, and is the source of gospel-re
pentance ; but fatherly pardon is an act of God as a
Father, forgives sins committed against the law as a rule of
life, frees from chastisement, makes no change in our state,
and is the consequence of gospel-repentance.
Q. How prove you that repentance for sin is not a con
dition of our pardon in justification? — A. Because repent
ance is a work of the law, by which none can be justified ;
nor can an unpardoned sinner perform gospel-repentance,
1 Cor. xv. 56, Rom. viii. 7,8, Eph. ii. 1.
Q. Doth not a legal repentance often go before justifica
tion ? — A. Yes ; but that is an abomination to God, Isa. i.
Q. What scriptures prove, that gospel-repentance fol
lows our legal pardon in justification ? — A. Ezek. xvi. 62,
63, and xxxvi. 25, 31, Luke vii. 42, 47, &c.
Q. How do you prove it impossible to perform gospel-
repentance before justification ? — A. Till the curse be re
moved in justification, we continue under the reigning oow-
14

158 OF JUSTIFICATION.
er of sin ; nor can we turn to, but flee from God as an ene
my, till his pardoning love encourage and inflame oui
heart, and melt it into godly sorrow for sin, 1 Cor. xv. 56
Q,. How then is repentance sometimes in scripture re
presented as going before pardon of sin ? — A. In these texts,
Repentance either means only legal repentance, or pardon
must be understood of fatherly pardon, or of the declara
tion of our pardon at the last day ; or the connection be
tween pardon and repentance is simply affirmed.
Q. Can there be any pardon without true repentance ? — -
A. No ; no more than the sun can rise without light.
Q. How is it that believers can repent before receiving
fatherly pardon ? — A. They are not under the curse,
which is the strength of sin ; nor are their chastisements
evidences of God's wrath, but of his love, Heb. xii. 6. 11.
Q. Can pardon of sin be the whole of our justification ?
— A. No ; for it includes not a title to eternal life.
Q. What then is the second part of justification? — A.
God's accepting us as perfectly righteous in law.
Q. Wherein do pardon and acceptance differ ? — A.
Pardon sustains us as innocent in law, and frees us from
the sentence of death ; but acceptance sustains us as posi
tively and perfectly righteous in law, and entitles us to eter
nal life, Eph. i. 6, 2 Cor. v. 21.
Q. In whose sight are we accepted as righteous ? — A.
In the sight of God as a just Judge, 2 Cor. v. 21.
Q. How can God sustain us as perfectly righteous in
law, when we are ungodly? — A. He sustains us as righte
ous in law only as we are one with Christ, Isa. xiv. 24, 25.
Q,. What about us is in justification accepted as truly
and perfectly righteous ? — A. Our persons.
Q. Is not a foundation laid for God's acceptance of our
good works? — A. Yes; for the acceptance of all the
works we perform in faith, which is the bond which unites
our persons to Christ, Isa. Ivi. 7, 1 Cor. xv. 38.
Q. Upon what ground or cause doth God pardon all
our sins, and accept us as perfectly righteous ? — A. Only
for the righteousness of Christ, Rom. iii. 24.
Q. How then is justification an act of free grace? — A.
God freely provides and bestows this righteousness of Christ
upon us, 2 Cor. v. 21, Isa. lxi. 10.
Q. How do you prove that we are justified only tor the
righteousness of Christ? — A. The scripture declares aL

OF JUSTIFICATION. 159
our own righteousness filthy rags; and that by the deeds
of the law, no flesh shall be justified in God's sight.
Q. What is the righteousness of Christ ? — A. His obe
dience and suffering, Phil. ii. 8.
Q. How is it ordinarily distinguished? — A. Into his
obedience active and passive, Dan. ix. 4, &c.
Q. What is his active obedience ? — A. His holiness of
nature, and righteousness oflife, Rom. v. 19.
Q. What is his passive obedience? — A. His satisfactory
sufferings, which are a full compensation for all the injury
done to the honour of God by our sin, Eph. v. 2.
Q. Why are Christ's sufferings called obedience? — A.
Because he suffered willingly, out of regard to God's autho
rity, and with a view to his glory, John xvii. 6.
Q. Why is our justifying righteousness called the right
eousness of God ? — A. Because God the Father devised,
accepted, and bestows it ; God the Son fulfilled it ; and
God the Holy Ghost applieth it, Isa. xlii. 21. and xiv. 24.
Q. Is Christ's righteousness merely the price, condition,
and meritorious cause of our justification, as it is of our
regeneration, sanctification, &c. — A. No ; it is also the
matter of our justification, which enters into it, as that very
righteousness by which we are constituted perfectly right
eous before God, and have the righteousness of the law ful
filled in us, Rom. v. 19. viii. 4. and x. 4.
Q. How is the righteousness of Christ applied to us ? —
A. God gives and imputes it to us, and we receive it by
faith, Isa. xiv. 24, xlvi. 13, and lxi. 10.
Q. How doth faith give us an interest in the righteous
ness of Christ ? — A. It receives it from God as his free
gift ; and by uniting us to Christ as our Husband, gives us
an interest in it as his, Rom. v. 17, Phil. iii. 9.
Q. What mean you by God's imputing the righteousness
of Christ? — A. His accounting it to us, as if we had obey
ed the law, and satisfied the justice of God in our own per
sons, Rom. viii. 4, 2 Cor. v. 21.
Q. How prove you that Christ's righteousness is imputed
to us ? — A. The scripture declares, that it is unto and upon
all them that believe; and that we are made the righteous
ness of God in him, Rom. iii. 22, 2 Cor. v. 21.
Q. How prove you, that Christ's active obedience is im-
puted to us? — A. Because otherwise the righteousness of
the law could not be fulfilled in us; and it is by the oledir.

160 OF JUSTIFICATION.
ence of one (Christ,) many are made righteous, Gal. iii. 12,
Rom. viii. 4, v. 19, and iii. 22. 24.
Q. How can Christ's active obedience be imputed, w hen
his human nature owed obedience for itself? — A. Adam's
owing his obedience for himself hindered not the imputa
tion of it to his seed ; moreover, Christ's obedience imputed
to us, being an obedience to the law as a broken covenant
of works, is such as a human nature, united to a divine
person, could never owe for itself, Gal. iv. 4, 5.
Q. Is the righteousness of Christ itself, or only its effects,
imputed to us ? — A. His righteousness itself is imputed, and
its effects are imparted to us, Rom. v. 19.
Q. For what end is the righteousness of Christ imputed
to us ? — A. His passive obedience is imputed to found our
legal security from eternal death ; and his active to found
our legal title to eternal life, John x. 10, Rom. v. 19.
Q. Is Christ's righteousness imputed partly to one and
partly to another ; or his active and passive obedience sepa
rately imputed, the one to procure pardon, and the- other ac
ceptance ? — A. No ; his whole undivided righteousness is,
in both its parts, jointly imputed to every believer as one
complete righteousness, constituting him perfectly righteous
before God, Isa. lxi. 10, 2 Cor. v. 21.
Q. Upon what ground is the righteousness of Christ im
puted to us ? — A. Upon the footing of our union to him as
our surety and husband, Isa. liii. 4, 5, 6. 11, 12.
Q. In what do the imputation of our sins to Christ's, and
that of his righteousness to us, differ ? — A. Our sin was im
puted to him, that he, by bearing it for a time, might de
stroy it ; but his righteousness is imputed to us that he
might wear it for ever, Dan. ix. 24.
Q. What are the instrumental causes of justification ?—
A. The gospel-promise on God's part, and faith on ours.
Q. How is the gospel an instrument in justification ? —
A. It reveals, offers, and makes over to us Christ and his
righteousness, and justification through it, Isa. xiv. 24.
Q. How is faith an instrument in our justification ? — A.
It receives Christ's person and righteousness, and justifica
tion through it, as offered in the gospel, Gal. ii. 16.
Q. Is the receiving act of faith, or our new obedience,
imputed to us as our gospel-righteousness, or condition of
right to Christ's righteousness ? — A. No ; only the righte
ousness of Christ, which faith receives, is imputed in on
justification, Rom. iv. 5, Isa. xiv. 24, Phil. iii. 9.

OF JUSTIFICATION 101
Q. How then is it said, Abraham believed God, and it
was imputed to him for righteousness ? — A. The meaning
is not, that Abraham's act of faith, but that what he believ
ed on was imputed to him for righteousness.
Q. Is faith the alone instrument of justification on our
side ? — A. Yes ; we are justified by faith, without the deeds
of the law, Rom. iii. 28, and v. 1, Phil. iii. 8, 9.
Q. Are all our good works and resolutions deeds of the
law ? — A. Yes ; for they are all obedience to it.
Q. How then is it said, James ii. 24. By works a man
is justified, and not by faith only ? — A. That is to be un
derstood of the justification of our faith before men, and
not that of our persons before God.
Q. Can we be justified, and yet neglect the study of
good works ? — A. No ; faith without works*is dead.
Q. If our good works are no cause of justification, what
connection have they with it ? — A. They flow from it, and
evidence it, and testify our thankfulness to God for it, James
ii. 18, Rom. vii. 4.
Q. Is not faith itself a good work ? — A. Yes ; but it
justifies not as a good work, but only as an instrument, re
ceiving Christ and his righteousness for justification oflife,
Acts xxvi. 18, Isa. xiv. 24, 25, Phil. iii. 9.
Q. Why hath God made faith alone the instrument on
our part in justification? — A. That his free grace might
clearly shine, and all pride and boasting of men be ex
cluded. Q. When are we justified ? — A. The sentence of justifi
cation was conceived in the mind of God from eternity ; but
is not actually applied to our persons and conscience, till
the moment in which we first believe in Christ.
Q. How doth God intimate the sentence of justification?
— A. In the powerful application of his promise to our con
science ; which is manifested in our good works : and he
will publicly declare it at the last day.
Q. Were believers under the Old Testament justified in
the same manner as we are now ? — A. Yes, Isa. xiv.
24,25. Q. How should we improve the doctrine of justification ?
— A. By renouncing all dependence on our works, and
leaning on Christ as our only righteousness, Phil. iii. 9.

14*

162 OF ADOPTION.
Q. 34. What is adoption ?
A. Adoption is an act of God's free grace, whereby
we are received into the number, and have a right
to all the privileges of the sons of God.
Q. What is in general meant by adoption ? — A. The
taking a stranger into our family, and dealing with him as
a son born in it, Gen. xv. 3.
Q. Wherein doth adoption among men differ from God's
adoption of children ? — A. Men adopt, because they want
children, or see something lovely in the adopted ; but it is
not so with God, 1 John iii. 1.
Q, How many kinds of adoption are ascribed to God?
— A. Two kinds, common and special.
Q. What is God's common or general adoption? — A.
His taking some part of mankind into his family ofthe visi
ble church, Rom. ix. 4.
Q. What is the badge of this general adoption ? — A. Cir
cumcision under the Old Testament, and baptism under
the New, Gen. xvii. Matth. xxviii. 19.
Q. What is God's special adoption ? — A. His bringing
a child of the devil into his family of the invisible church,
and giving him a right to all the privileges of the sons of
God, Col. i. 13, Gal. iv. 5, 6, 2 Cor. vi. 18.
Q. Whether is adoption a work or an act ? — A. An act
Q. What moves God to adopt any of mankind ? — A.
His own rich and free grace, 1 John iii. 1.
Q. Whose children are those, by nature, whom God
adopts ? — A. The children of the devil, Eph. ii. 2, 3.
Q,. Are these men, who are adopted by God any better
in themselves than those who are not? — A. No.
Q. What then moves God to adopt some, and pass by
others no worse ? — A. His mere good pleasure, Jer. iii. 19.
Q. Whose act is adoption ? — A. It is an act of God the
Father, Son, and Holy Ghost, Rom. viii. 33.
Q. How is it an act of the Father ? — A. He predesti
nates us to the adoption of sons, Rom. viii. 29.
Q. How is adoption an act of the Son? — A. He gives
us, whom he redeemed with his blood, power, or privilege,
to become the sons of God, John i. 12.
Q. How is adoption an act of the Holy Ghost ? — A. He
enters into our souls as a spirit of adoption, and makes us
cry, Abba, Father, Rom. viii. 15.

OF ADOPTION. 163
Q. What is the price or meritorious cause of our adop-
ti.m ? — A. The righteousness of Christ alone.
Q. What is the instrumental cause of our adoption ? —
A. We are the children of God by faith in Christ Jesus.
Q. How is faith the instrument of adoption? — A. It
unites us to Christ, in whom we become heirs of God.
Q. To whom is adoption intimated ? — A. To holy angels,
and to the adopted persons themselves, Heb. i. 14.
Q. Why is it intimated to the angels? — A. That they
may rejoice over, and minister to the new heirs of God.
Q. How is it intimated to the adopted persons them
selves? — A. By the Spirit's bearing witness with their spi
rits that they are the children of God, Rom. viii. 16. 26.
Q. What honour have those whom God adopts? — A.
They are received into the number of his clfildren.
Q. What happiness have those whom God adopts ? — A.
They have a right to all the privileges of the sons of God,
Rom. viii. 17, Rev. xxi. 7, 1 Cor. iii. 22.
Q. Wherein doth our right to these privileges given us
in justification, and that given us in adoption, differ ? — A.
The right given us in j ustification is a law-right of purchase ;
but that in adoption is a right of inheritance.
Q. To what privileges have the sons of God a right ? —
A. A new name ; new honour ; a new spirit ; God's fa
therly protection, provision, correction, direction, and hear
ing their prayers ; spiritual liberty ; boldness and familiarity
with God ; and an everlasting inheritance.
Q. What was God's children's old and former name? —
A. It was rebellious, strangers, foreigners, unrighteous,
children of wrath, of disobedience, and oithe devil, having
no hope, without God and Christ in the world.
Q. What new name are God's children called by ? — A .
Christ's new name is written on them, Rev. iii.
Q. How is Christ's new name written on them ? — A.
They are called the redeemed ofthe Lord, and the righte
ousness of God in him ; the sister, spouse, love, and dove
of Christ, &c. Isa. Ixii. 4. 12, Song v. 2.
Q. How is this new name put on them ? — A. It is con
veyed to them in the sentence of their pardon.
Q. Are we then quickened; united to Christ, justified,
and adopted, in the same moment of time, and by meana
of the same word of promise ? — A. Yes.
Q. What new honour do God's children receive?— A.
They are made kings and priests, unto God, Rev. i. 6-

164 OF ADOPTION.
Q. What new spirit of adoption have they? — A. T e
spirit of Christ dwells in them, Rom. viii. 9.
Q. Whether does the Holy Ghost dwell in them in his
person, or in his influence? — A. In both, 2 Tim. i. 14.
Q. How can the one person of the Spirit dwell in each
believer ? — A. His person is every where, and he dwells in
all believers as the one mystical body of Christ.
Q. Of what use is the Spirit of adoption to believers ? —
A. To sanctify, direct, comfort, and assist them.
Q. What divine protection have God's children ? — A.
God's fatherly eye is still on them, his arms about them,
and his angels surround them, Psalm xxxiv.
Q. Of what use are angels to the children of God ? — A.
They attend, guard, support, and direct them.
Q. What provision hath God made for his children ? —
A. All things necessary for their soul and body.
Q. What provision is secured by promise for their bo
dies? — A. Bread and water, Isa. xxxiii. 16.
Q. Why is no better provision secured for their bodies ?
— A. To wean them from this world, and make them feed
more largely on their spiritual provision, 2 Cor. iv. 7.
Q. What is provided for the souls of God's children ?—
A. All the fulness of God, Eph. iii. 19, 1 Cor. xv. 28.
Q. What spiritual food is provided for believers' souls?
— A. The flesh and blood of Christ, John vi. 53 — 57.
Q. What clothing is provided for believers' souls? — A.
The righteousness and image of Christ, Rom. xiii. 14.
Q. What bed hath God provided for his children's souls ?
— A. His bosom of love, and covenant of grace, Songi. 15.
Q. What house is provided for tlieir souls ? — A. God in
Christ, and the heavenly mansions.
Q. What teachers are assigned to their souls ? — A. God
their Father, Christ their brother, the Spirit their guest,
and ministers their servants, Isa. xlviii. 17.
Q. What direction have God's children a right to ? — A.
To God's gracious leading and drawing of them in the
paths of duty and happiness, Psalm lxxiii. 24.
Q. What correction have God's children a right to ?—
A. To the rod of both outward and spiritual troubles.
Q. What moves God to correct his children for theii
faults? — A. His great love to them, Heb. xii. 6 — 11.
Q. How may we know if our afflictions spring from
God's love ? — A. If they are attended with resignation t<?
his will, and earnest desire after holiness, Heb. xii. 6. 10

OF SANCTIFICATION. 165
Q. For what end doth God correct his children ? — A.
To drive folly out of their hearts, and make them partakers
of his holiness, Heb. xii. 10, 11, Isa. xxvii. 9.
Q. How should believers behave when God corrects
them ? — A. They should neither despise his chastening, nor
faint under it, Heb. xii. 5, Job v. 17.
Q. What is meant by God's hearing of their prayers ? —
A. His kindly accepting and answering of them.
Q. What spiritual liberty have the children of God ? — A.
Freedom from the power of sin, Satan, death, and the Jaw
as a covenant ; and sweet pleasure in running a course of
obedience to the law as a rule, Psalm cxvi. 16.
Q. To what spiritual boldness have believers a right ? —
A. They may boast in God as their own, and boldly seek,
and firmly expect all his blessings, Psalm Ixii.
Q. What is the ground of our holy boldness towards
God? — A. Christ's righteousness and intercession.
Q. To what familiarity with God have believers a right ?
— A. They may freely represent their case to him as a
Father, whose ear is open to hear, and his heart full of pity
to them; and may take his word as a Father's language to
them, Job xxiii. 3 — 6. Song ii. 8 — 13.
Q. Of what inheritance are God's children heirs ? — A.
Of salvation, righteousness, God, and glory.
Q. By what marks are God's children distinguished ? —
A. By a desire to be like God, their Father, in holiness, to
be in his company, and hear his voice ; zeal for his honour ;
and a love to all his children, ordinances, &c.
Q. How should we improve this benefit of adoption ?—
A. By refusing to be at ease till we possess it ; and by
wondering at the love of God manifested in it, &c.
Q. 35. What is sanctification ?
A. Sanctification is the work of God's free grace,
whereby we are renewed in the whole man, after
the image of God, and are enabled more and more
io die unto sin, and live unto righteousness.
Q. What doth our sanctification generally include? — A.
Our being made holy in nature, and separated from the
world to the holy service of God, Ezek. xxxvi. 26, 27.
Q. Are our justification and sanctification inseparably
•inked together? — A. Yes; Isa. Ixii. 12. 1 Pet. i. 2.
Q. Wherein are justification and sanctification finked to-

166 OF SANCTIFICATION.
gether ? — A. In God's decree and promise, in the officer
of Christ, and end of his death, in the gospel-offer, and the
experience of all believers, 1 Cor. i. 30.
Q. Doth our sanctification depend on our justificatioi.
and adoption ? — A. Yes ; as its root und spring.
Q. How doth sanctification depend on justification? — A
It is the native fruit of the removal of our guilt, and a ne
cessary part of the happiness to which we are adjudged in
justification, Acts xxvi. 18. Psalm cxvi. 16.
Q. How doth sanctification depend on adoption ? — A. It
is the natural fruit of God our Father liis- holy Spirit
dwelling in us, 1 Cor. vi. 11. 2 Cor. vi. 18. and vii. 1.
Q. Wherein doth justification and sanctification differ?
— A. In their nature, order, matter, form, properties, sub
ject, extent, ingredients, evidence, relation to sin, to the
law, to God, to the offices of Christ, and their use to be
lievers. Q. How do they differ in their nature ? — A. Justification
changes our law state ; sanctification changes our heart
and life, Ezek, xxxvi. 25, 26, 27.
Q. How do they differ in their order ? — A. Justification
is first ; and sanctification follows as the fruit of it.
Q. How do they differ in their matter ? — A . The righte
ousness of Christ imputed is the matter of justification ^ but
the grace of Christ implanted in our heart is the matter of
sanctification, John i. 16. 29.
Q. How do they differ in their form? — A. Justification
is an act; but sanctification is a work.
Q. How do they differ in their properties ? — A. Justifi
cation is constantly equal in all believers, and perfect at
first ; but sanctification is unequal in different believers, and
in the same believers at different times, and is never perfect
in any till death, Rom. viii. 1. 1 John ii. 13.
Q,. How do they differ in their subject ? — A. The righte
ousness of justification is subjectively in Christ, and on be
lievers as a robe ; but sanctification is in believers as a new
nature, Rom. iii. 22. 2 Pet. i. 4.
Q. How do they differ in their extent? — A. Though
justification respect our whole person, yet it especially af
fects our conscience ; but sanctification equally affects our
whole man, Heb. ix. 14. 1 Thess. v. 23.
Q. How do they differ in their ingredients ? — A. In jus
tification only the love of God is manifested to us ; but hi
sanctification our love to God is also manifested.

OF SANCTIFICATION. 167
Q. How do they differ in their evidence ?¦ — A. Justifica
tion is in itself a most secret act ; but sanctification is an
evidence of our justification.
Q. How do they differ in their relation to sin ? — A. Jus
tification removes the guilt of sin ; but sanctification re
moves the filth, Ezek. xxxvi. 25, 26, 27.
Q. How do they differ in their relation to the law ? — A.
Justification frees us from the law as a covenant ; sanctifi
cation conforms us to the law as a rule.
Q. How do they differ in their relation to God? — A.
Justification instates us in God's favour ; sanctification con
forms us to his image, Rom. viii. 1, and xii. 2.
Q. How do they differ in their relation to the offices of
Christ? — A. Justification is immediately founded on the
righteousness of Christ as a priest; sanctification immedi
ately flows from the subduing, ruling, and defending influ
ence of Christ as a king, 2 Cor. v. 21, Psalm ex. 3.
Q. How do they differ in their use to believers ? — A.
Justification frees us from hell, and entitles us to heaven ;
sanctification makes us meet for heaven.
Q. Is it very dangerous to confound justification with
sanctification ? — A. Yes ; for it either tempts them to turn
the grace ofGod into sloth and licentiousness, or place theii
own holiness in the room of Christ's righteousness ; and it
leads believers into the practical error of judging their state
by their frame, Jude 4, Rom. x. 3.
Q. Whose work is our sanctification ? — A. It is the
work of God's Spirit, 1 Cor. vi. 11.
Q. Is it not also the work of the Father and Son ? — A.
Yes ; but they work it by the Spirit, Phil. ii. 13.
Q. Cannot believers, who have received grace, sanctify
themselves ? — A. No ; without Christ they can do nothing.
Q. Do not believers' good works deserve God's sanctify
ing grace ? — A. No ; when we have done all we are but
unprofitable servants, Luke xvii. 10.
Q. What then moves God to sanctify his people ? — A.
His own free grace, reigning through the righteousness of
Christ, Titus iii. 5, Rom. v. 21.
Q. How may our sanctification be distinguished? — A.
Into sanctification of nature, and sanctification of life, 2
Cor. vii. 1, Matth. v. 17, Ezek. xxxvi. 27.
Q. What is sanctification of nature ? — A. The renti w
ing ot our whole man after the image of God.

168 OF SANCTIFICATION.
Q. After what pattern is our whole man renewed in
sanctification ? — A. After the image of God, Eph. iv.
Q. Whose image is defaced in our sanctification ? — A
The image ofthe devil, and fallen Adam.
Q. Wherein doth the renewing of our whole man in
sanctification differ from the renewing of it in effectual
calling? — A. In effectual calling the renewing is begun,
and the new creature is begotten and born in us ; but in
sanctification this renewing is carried on more and more,
till our new nature become fully perfect, Prov. iv. 18.
Q. What is the fruit of sanctification of nature? — A.
Sanctification of our life, Matt. v. 17, and vii. 17.
Q. What do you mean by sanctification of life ? — A.
Our being enabled more and more to die unto sin, and live
unto righteousness, Rom. vi. 11, and viii. 13.
Q. Wherein do sanctification of nature and life differ ?
¦ — A. The first strengthens us in holy and gracious dispo
sitions ; but in the last we exert that strength in holy
thoughts, words and actions, Matt. xii. 35.
Q. What are the parts of sanctification of life ? — A.
Our dying to sin, and living to righteousness.
Q. What is meant by our dying to sin ? — A. Our ceas
ing more and more from the love and practice ofit.
Q. Do not the remains of sin in our whole man oppose
this death ? — A. Yes ; most vigorously, Rom. vii. 23.
Q. How do they oppose it? — A. By secret lusting, and
violent fighting against grace in our heart, Gal. v. 17.
Q. Doth indwelling sin ever prevail against our grace ?
— A. Yes; very often, and very far, Rom. vii. 19. 23.
Q. How far may indwelling sin prevail against our
grace? — A. So far as to bring it to the brink of destruc
tion, and keep it long so, Rom. vii. 23.
Q. Can indwelling sin utterly destroy our grace ? — A.
No ; however small and weak it be, Job xvii. 9.
Q. Why so ? — A. Not because our grace itself is strong
er than sin ; but because God is the strength of our grace.
Q. If God be the strength of our grace, how can sin
ever prevail against it? — A. God often hides himself: and
we neglect to improve his strength for subduing sm.
Q. Whether doth sin or grace prevail at last ? — A. Al
ways grace, Rom. viii. 13. 37, Prov. iv. 18.
Q. Who assist sin in its opposition to imp.anted grace ?
— A. Satan and the world, Eph. vi. 1 John v. 4.
Q. Who assists our new nature or grace in its exercise 7

OF SANCTIFICATION. 169
—A. The Spirit of God, by whom we mortify and kill the
deeds of our body, or remainders of lust, Rom. viii. 13.
Q. May there not be an inward struggle with sin, where
there is no real grace ? — A. Yes ; it is often so.
Q. Wherein doth this differ from the struggle between
sin and grace in believers ? — A. In unbelievers the struggle
about sin is only between the mind or conscience, and the
will and affections ; but in believers the inclination to good
in the will and affections strives against the inclination to
evil in the same faculties.
Q. What is meant by our living to righteousness ? — A.
Our becoming more in love with it, and more constant and
active in the practice of it, Job xvii. 9.
Q.. To what righteousness do believers live ? — A. To a
continued obedience to all God's command*
Q. In what manner do we die to sin and live to righte
ousness ? — A. By degrees, or more and more.
Q. Can we die to sin or live to righteousness of ourselves?
— A. No ; the Spirit ofGod must enable us to do it, Ezek.
xxxvii. 27, John xv. 5.
Q. How doth the Spirit enable us to die to sin, and live
to righteousness ? — A. By conveying new strength through
the promise into our heart, and by stirring us up to the
study of more holiness, 2 Cor. vii. 1, Rom. viii. 13.
Q. Is the work of our sanctification often interrupted ?
— A. Yes, in our apprehension ; but God still carries on
his work, even by means of the prevalency of sin.
Q. When is our sanctification in heart and life complet
ed ?— A. At death, Heb. xii. 23, Eph. v. 27.
Q. Why doth God suffer sin to remain in his people till
death ?— A. To shew the riches of his grace in pardoning
so much sin ; to try and exercise their grace ; to render
heaven more sweet ; and that sin may die in them in a lin
gering manner, as Christ did, Rom. v. 20, 21.
Q. From what about Christ doth our sanctification flow ?
— A. From his death and resurrection, Rom. vi. 4.
Q. How doth it flow from his death ? — A. His death pur
chased it ; and, when applied to our conscience, frees us
from the curse of the law, which is the strength of sin, and
stirs us up to the love of God, 2 Cor. v. 14, 15.
Q. How dolh it flow from his resurrection? — A. In his
resurrection he took possession of spiritual life for his peo
ple, to be bestowed on them, Rom. vi. 4, 5, 6.
15

170 OF ASSURANCE.
Q. What is the instrument of our sanctification? — A.
Faith in Christ Jesus, Acts xxvi. 18.
Q. How doth faith sanctify us? — A. By receiving the
comfort and cleansing virtue ofthe promises into our hearts,
2 Cor. vii. 1, John xv. 4, and xvii. 17.
Q. What is the only rule of our sanctification ? — A. The
holy law of God, Psalm cxix. 1. 9.
Q. What pattern must we study to imitate in our sancti
fication ? — A. The example of God and Christ.
Q. Why is our sanctification necessary ? — A. Not to be
a condition of our salvation ; but to evidence our faith and
union to Christ, glorify God, adorn our profession, promote
our peace of conscience, make us meet for heaven, gain
others to Christ, &c, Matth. v. 17.
Q. What are the chief motives to sanctification? — A.
The holiness, command, and love of God ; Christ's dying
to save and sanctify us ; and the great dignity of holiness,
1 Peter i. 16, 1 John iv. 19, Titus ii. 14.
Q. Is sanctification a great privilege, as well as duty ? —
A. Yes ; it is a great duty as required from us by the law;
and a rich privilege as promised in the gospel, and produced
in us by the Holy Spirit, Phil. ii. 12, 13.
Q. How prove you, that sanctification is a most excel
lent privilege and duty? — A. It is the end of Christ's offi
ces, death, and exaltation ; and of our election, effectual
calling, justification, and adoption ; and of all the work of
the Spirit ; and of all the precepts, promises, and providen
ces of God, Titus ii. 14, Heb. ii. 10, 11, &c.
Q. What are some marks of our sanctification? — A. A
deep sense of our vileness, a love to God's law, and an ear
nest desire after growth in grace, Job xl., &c.
Q. How should we study sanctification ? — A. By mak
ing sure our union to Christ ; by watchfulness against sin ;
and a believing attendance on God's ordinances, in order to
gain more near communion with Christ.
Q. 36. What are the benefits which in this life do ac
company or flow from justification, adoption and
sanctification. A. The benefits which in this life do accompany or
flow from justification, adoption, and sanctification,
are assurance of God's love, peace of conscience, joy

OF ASSURANCE. 171
m the Holy Ghost, increase of grace, and perseverance
therein to the end.
Q. Do justification, adoption, and sanctification come
alone to the people of God ? — A. No ; many rich blessings
attend and flow from them, Rom. v. 1.5.
Q. What benefits flow from the knowledge of our justifica
tion, adoption, and sanctification ? — A. Assurance of God's
love, peace of conscience, and joy in the Holy Ghost, Rom.
xiv. 17.
Q. What benefits flow from the being of our justifica
tion, adoption, and sanctification? — A. Increase of grace,
and perseverance in it, Prov. iv. 18.
Q. Have all believers always assurance of God's love,
peace of conscience, and joy in the Holy Ghost ? — A. They
have them always in the root, but often want the sensible
experience of them, Isa. liv. 8. 13.
Q. How many kinds of assurance of God's love may
believers have? — A. Two; an assurance of faith, and an
assurance of sense, .Tob xiii. 15, Song ii. 16.
Q. In what do the assurance of faith, and that of sense,
differ ? — A. The assurance of faith is a firm persuasion of
God's love to us, founded on his promise ; the assurance of
sense is a persuasion that we have already tasted of his
love, Heb. xi. 1. 13, 1 John v. 9, 10. 20.
Q. Have all believers the assurance of faith ? — A. Yes;
they all have it in some measure, Song viii. 5.
Q. Have all believers the assurance of sense ? — A. No ;
many want it ; and such as have once obtained it, may
again lose it for a time, Heb. ii. 15, Psal. Ixxvii.
Q. Do assured believers see God's love in the whole bene
fits of justification, adoption, and sanctification ? — A. Yes;
they see his love to be the source, matter, and end of these
privileges, 1 John iii. 1,2, Rev. i. 6.
Q. How prove you, that believers may attain sensible
assurance of God's love ? — A. God commands us to seek
it ; hath given many marks to try ourselves by ; and many
saints, as David, &c. have attained it, 2 Pet. i. 10.
Q. By what means is assurance of sense maintained ? —
A. By a holy walk, diligent self-examination ; and espe
cially by the Spirit's bearing witness with our spirits, that
we are the children ofGod, Rom. viii. 13. 16.
Q. What may comfort believers when they have lost tha

172 OF PEACE OF CONSCIENCE.
assurance of sense ?— A. That God's love is unchangea-
ble, and will again be manifested, Mal. iii. 6.
Q. Doth God always love believers alike? — A. He
always loves their persons alike, but not their works.
Q. Why doth he not always love their works equally ? —
A. Because frequently their works are sinful ; and such as
are good, are not equally good, Gen. xxvii. and xxxii.
Q. Doth God always evidence his love to believers in
the same manner? — A. No; he sometimes manifests his
love in correcting, and sometimes in comforting them, Heb.
xii. 6, Isa. liv. 11.
Q. How may sensible assurance of God's love be reco
vered when lost ? — A. By the lively exercise of faith, by re
pentance of our sin, by justifying God's hiding, and by-
waiting and praying for new tokens of his love, Micah vii.
Q. What is the advantage of sensible assurance of God's
Jove ? — A. It stirs up to duty, comforts under trials, and fills
our hearts with love to God, Rom. i. 1 — 5.
Q. May not men falsely persuade themselves that God
loveth them when he doth not ? — A. Yes ; many do So.
Q. In what do true and false assurance differ ? — A. True
assurance humbles men, -begets ardent desires after holi
ness and communion with God, stirs up to all known duty,
and loveth to be tried ; but false assurance encourageth
pride, sloth, and sin, and shuns trial, Isa. vi. 5.
Q. What is peace of conscience? — A. A holy quiet of
mind arising from the views of our being in favour with God,
Rom. v. 1, Psalm cxiv. 7.
Q. Can unbelievers have true peace of conscience ? — A.
No ; but many ofthem have a false peace, Isa. lvii. 21.
Q. In what do true and false peace of conscience differ ?
— A. True peace of conscience strongly stirs up against
sin ; false peace encourageth in sin, 2 Cor. i. 12.
Q. Doth all true peace of conscience flow from justifica
tion, adoption, and sanctification ? — A. Yes, Rom. v. 1.
Q. When have we the peace which flows from justifica
tion ? — A. When our conscience, sprinkled with the blood
of Christ, is set free from the fears of God's revenging
wrath, Heb. x. 22.
Q. When have we that peace which flows from adop-
tion ? — A. When we calmly view God as our Father in
Christ. Q. When have we that peace which flows frow sancti-

OF J )Y IN THE HOLY GHOST. 173
fication ? — A. When our conscience bears witness ta our
sincerity and uprightness in the Lord's way, 1 Cor. i. 12.
Q. Whether is the peace of conscience flowing from jus
tification, or that flowing from sanctification, most firm and
lasting? — A. The peace flowing from justification.
Q. Why is this peace most firm and lasting? — A. It is
immediately founded on Christ's perfect, eternal, and un
changeable righteousness, Rom. v. 1 — 10.
What is joy in the Holy Ghost ? — A . A spiritual plea
sure in feeding on, and walking with Christ.
Q. Why is this calledj'oy in the Holy Ghost? — A. Be
cause it flows from his presence and work in our heart.
Q. What is the matter and ground of this joy? — A. God
in Christ as our eternal portion, Psalm xvi. 5.
Q. What are the properties of this joy ? — A. It is a
spiritual, hidden, abiding, and unspeakable joy.
Q. In what seasons do believers often receive this joy ? — ¦
A. At conversion, after signal desertion, under heavy per
secution, and about the time of their death.
Q. When have we the joy flowing from justification ? —
A. When we can come with boldness to God through the
blood of Christ, Heb. iv. 16. Rom. v. 11.
Q. When have we the joy which flows from adoption ?
— A. When the Spirit enableth us to cry, Abba, Father.
Q. When have we the joy flowing from sanctification?
— A. When the Holy Ghost makes every duty sweet and
pleasant to us, Psalm cxix. 32.
Q. May not unbelievers have some kind of spiritual joy ?
— A. Yes ; many have a false joy, Matth. xiii. 20.
Q. Wherein do false and true spiritual joy differ? — A.
True joy in the Holy Ghost makes us holy and humble ;
but false joy encourageth pride and spiritual sloth.
Q. What is meant by increase of grace ? — A. Receiving
new measures ofit, and more active exercise of it.
Q To what is growth in grace compared in scripture ?
— A. To the light that shineth more and more unto theper-
fect day, Prov. iv. 18. Job xvii. 9. 2 Pet. iii. 18.
Q. What is the spring of our growth in grace? — A.
Union to Christ and influences from him, John xv.
Q. For what end must believers grow in grace? — A.
That they may arrive at the fulness oftbe stature of perfect
men in Christ, Eph. iv. 13. Phil. iii. 14.
Q. How doth growth in grace flow from justification ?—
15*

174 OF INCREASE OF GRACE.
A. As therein we receive a law-right to grace in its perfe>>
tion, Rom. v. 1 — 5.
Q. How doth growth in grace flow from adoption? — A.
Believers, as God's babes suck the sincere milk of 'his word,
that they may grow thereby, 1 Peter ii. 2.
Q. How doth growth in grace flow from sanctification ?
— A. As therein we are renewed more and more.
Q. Do saints grow in grace at all times ? — A. They
have a constant disposition to grow, but do not always
actually grow in grace, Psalm xxxii. 3, 4.
Q. In what graces do saints grow? — A. In all graces;
such as faith, hope, love, repentance, zeal, patience, humil
ity, brotherly kindness, &c. 2 Peter i. 5.
Q. Are these particular graces different parts ofthe new
nature ? — A. No ; they are only the new nature exercised
in different ways.
Q. By which of these graces is the growth of the rest
chiefly promoted ? — A. By faith, Psalm xxvii. 13, 14.
Q. How doth faith make our other graces to grow? —
A. By drawing in virtue from Christ in the promise, and
receiving out of his fulness grace for grace.
Q. What stops our growth in grace ? — A. Our neglect
ofthe exercise offaith on Christ our life, Heb. iii. 19.
Q. May not hypocrites grow in the appearance of grace ?
— A. Yes, Matth. xiii. 26. Isa. Iviii. 2.
Q. In what doth the religious growth of hypocrites and
of saints differ? — A. Hypocrites grow only in some things,
as head knowledge, and external duties ; but believers
grow up in all good things in heart and life.
Q. In what different ways do believers grow in grace ? —
A. Inwardly, outwardly, upwards, and downwards.
Q. How do the saints grow inwardly ? — A. By uniting
more closely with Christ, and becoming more like him in
tlieir hearts, Eph. iv. 15. 2 Cor. iii. 18.
Q. How do they grow outwardly? — A. By abounding
more anrl more in good works, Tit. iii. 8. 14.
Q. How do they grow doionwards ? — A. By becoming
more humble and self-denied, Eph. iii. 8, Gen. xxxii. 10.
Q. How do they grow upwards ? — A. By becoming less
carnal, and more heavenly-minded, Phil. iii. 20.
Q. Do saints often mistake their growth ? — A. Yes.
Q. In what manner do saints mistake their growth ? — 'A.
By thinking themselves growing when they are not, or not
growing when they are ; and in not regarding their down

OF PERSEVERANCE. 175
ward growth, because they cannot perceive their upward
growth, Psalm xxx. and xxxi.
Q. How may we know if we have grace, though of a
small growth 1 — A. If we desire growth in grace, and love
all that have the appearance of it, 1 John iii. 14.
Q. What is perseverance in grace ? — A. Our constant
continuance in it, John x. 28.
Q. May not believers fall from some degrees of grace
which they once attained ? — A. Yes ; but they can neither
fall totally nor finally, Jer. xxxii. 40, 1 Pet i. 5.
Q. What do you mean by falling totally from grace ? —
A. The falling from every degree of grace.
Q. What do you mean by falling finally from grace ? —
A. Falling so from grace as never to be recovered.
Q. What are the bonds that se-cure believers' persever
ance in grace ? — A. The unchangeable love, covenant,
promise, and infinite power ofGod ; Christ's infinite merit,
and eternal intercession ; their union to him, and his Spirit
dwelling in them, Jer. xxxi. 3, 1 Pet. i. 5.
Q. What hath God promised concerning the saints' per
severance ? — A. That he will never turn from them, and
that they shall never depart from him, Jer. xxxii. 40.
Q. What is the meritorious cause of believers' persever
ance in grace ? — A. Christ's perseverance in obedience
and sfitisfaction till he finished his work, Isa. xlii. 4.
Q. Do not some, who once appeared to be saints, fall
away totally and finally from their profession ? — A. Yes ;
but these are such as never had real grace.
Q. If believers cannot fall away from grace, why are
they called to beware of falling ? — A. Because they may
fall from many degrees of grace : and, if left of God to
themselves, would totally fall away from it.
Q. How doth God preserve the saints in grace ? — A. Br
continued influences of his grace, and by continued pardon
of their daily sins, Isa. xxvii. 3, Acts v. 31.
Q. Why are continued influences of grace necessary to
believers ? — A. Because without these their stock of grace
would soon waste and die, John xv. 6.
Q. Why is continued pardon necessary to them ? — A.
Because though tlieir daily sins do not bind them over to
God's judicial wrath, yet they much hinder the communi
cations of his love and favour to them, Isa. lix. 2.
Q. Wben do believers receive God's fatherly pardon ?—

176 OF BENEFITS AT DEATH.
A. As often as they exert new acts of faith, on the blood
of Christ, and repent of their sin, 1 John i. 7, and ii. 1, 2.
Q. How doth our perseverance in grace flow from justi
fication ? — A. As justification secures our eternal life, and
is an act that can never be recalled, Kom. xi. 29.
Q. How doth our perseverance flow from adoption ?—
A. God, being our everlasting Father, we must abide in
his house for ever, John viii. 35.
Q. How doth perseverance flow from sanctification ? —
A. As God's sanctifying Spirit is in us a well of water
springing up to everlasting life, John iv. 14.
Q. How ought we to improve this variety and connection
of benefits ? — A. By studying to be among the happy num
ber of saints ; and admiring the wisdom and grace of God
in linking so many privileges together.
Q 37. What benefits do believers receive from
Christ at death ?
A. The souls of believers are, at their death, made
perfect in holiness, and do immediately pass into
glory ; and theiirbodies being still united to Christ,
do rest in their graves till the resurrection.
Q. What different kinds of benefits do believers receive
from Christ at their death ? — A. Benefits to their souls,
and benefits to their bodies, Heb. xii. 23, Isa. lvii. 2.
Q. Do the souls of the saints die with their bodies ? — A.
No ; they go to a house eternal in the heavens.
Q. How prove you that our souls cannot properly die ?
A. They are spiritual, and not constituted of parts ; and so
cannot be dissolved, Matt. x. 28.
Q. How prove you, that God will not suffer our souls to
rfeturii to nothing ? — A. He hath promised eternal life to
saints, and threatened eternal death to the wicked.
Q. What benefits do believers' souls receive at death ? —
A. They are made perfect in holiness, and do immediate
ly pass into glory, Heb. xii. 23, Phil. i. 23.
Q. What do you mean by being perfect in holiness ? — A.
Our being fully freed from all sin, ard made perfectly like
unto God, Rev. xxi. 4, 1 John iii. 2.
Q. Are the saints made infinitely holy, as God is? — -A
No ; but they are made as perfect in holiness as their fii it«
natures are capable of, Jude 24, Eph. v. 27.

OF BENEFITS AT DEATH. 177
Q. Why are saints made perfect in holiness at death ? — .
A. Because no unclean thing can enter into heaven.
Q. Into what do the souls of believers pass when they
leave the body ? — A. Into glory, Jude 24, Psalm lxxiii. 24.
Q. Into what glory do they pass ? — A. Into a glorious
place, a glorious company, and a glorious state.
Q. Into what glorious place do the souls of believers pass
at death? — A. Into the third heaven, 2 Cor. v. 1.
Q. How is that glorious place described in scripture ? —
A. As Christ's palace, a house not made with hands, the
better country, the New Jerusalem, the throne ofGod, Para
dise, the inheritance ofthe saints iij. light, fyc.
Q. Why is it called Christ's palace ? — A. Because
Christ there dwells and reigns in a glorious manner.
Q. Why is it called a house not made with hands ? — A
Because God himself built it for his own dwelling ; and
it cannot be destroyed, Isa. lxvi. 1.
Q. Why is it called a better country? — A. Because its
inhabitants, manners, privileges, exercises, &c, are far bet
ter than those on earth, 1 Cor. xiii. 12.
Q. Why is it called the New Jerusalem ? — A. Because
there all the holy tribes of God meet with him, and with
one another, Heb. xii. 23, Psalm cxxii.
Q. Why is it called the throne of God ? — A. Because
there God most brightly shews his glory and authority, Rev.
xxii. 3, 4, Isa. Ix. 19,20.
Q. Why is it called Paradise? — A. Because like the
gard,en of God, it is full of pleasure, Psalm xvi. 11.
Q. What for an inheritance is that ofthe saints in light ?
— A. An inheritance incorruptible, undefiled, and that fa-
deth not away, 1 Peter i. 4.
Q. To what glorious company do believers go at death ?
— A. To the company of God, Father, Son, and Holy
Ghost ; and of holy angels and glorified saints, Heb. xii.
22, 23, 24.
Q. From what company do believers go to these ? — A.
From the company of a deceitful heart, devils, wicked men,
imperfect saints, Rom. vii., Eph. i.
Q. To what glorious state do the souls of believers go at
death ? — A. To a state of rest and royalty.
Q. From what do they rest ? — A. From sin's suggestions,
Satan's temptations, the world's persecutions, and all the
grief and sorrow arising therefrom, Isa. lvii. 1, 2.

178 OF BENEFITS AT DEATH
Q. Where do believers' souls rest ? — A. In Christ's oosom
of love, and on his throne of glory, Rev. iii. 21.
Q. How is tlieir state a kingdom, or state of royalty ?—
— A. Because of their kingly honour and happiness.
Q. With what are they, as kings, crowned ? — A. With
crowns of glory, life, and righteousness.
Q. When do believers' souls pass into this glory ? — A
They pass into it immediately after death.
Q. What do you mean by believers' souls passing imme
diately into glory ? — A. That they pass into it as soon as
out of the body, without going through any middle state by
the way, Phil. i. 23.
Q. How prove you there is no purgatory or middle state ?
— A. The scripture speaks nothing of it ; but represents the
rich glutton in hell, and the believing beggar and thief in
heaven as soon as they died, Luke xvi. and xxiii.
Q. Why do believers' immediately pass into glory ? — A.
Because heaven is fully ready for them, and they are made
ready for it, and Christ longs for their coming thither.
Q. How doth Christ evidence his longing for them ? —
A. In his constant pleading, that these whom the Father
has given him may be with him, to behold his glory.
Q. Who carry the souls of believers into Abraham's bo
som, or heaven ? — A. The holy angels, Luke xvi. 22.
Q. What benefits do believers' dead bodies share of? —
A. They are still united to Christ, and do rest in their
graves till the resurrection, 1 Thess. iv. 14.
Q. How prove you that the dead bodies of believers are
still united to Christ's ? — A. The scripture represents them
as dying and sleeping in the Lord, and calls them his dead
body, Rev. xiv. 13. I Thess. iv. 14.
Q. Is it not dishonourable for Christ to be united to bo
dies rotting in the dust ? — A. No ; it is an evidence of his
glorious condescension and love, Rom. viii. 38.
Q. What is the grave to believers ? — A. A bed of rest,
perfumed by Christ, Isa. Ivii. 2.
Q. From what do their bodies rest in the grave? — A.
From all toil and trouble, Job iii. 17.
Q. How long shall the bodies of believers rest in their
graves? — A. Till the resurrection, Job xiv. 12.
Q. May not the view of these benefits make believers
greatly rejoice in the prospect of death ? — A. Yes ; and
sing, O death! where is thy sting ! O Grave! where isthy
victory 1 I Cor. xv. 55.

OF BENEFITS AT THE RESURRECTION. 179
Q. What disarms death of its sting to believers ? — A,
Christ's suffering and vanquishing death.
Q. What secures believers' immediate passage into glo
ry? — A. Christ's being accepted of God after his death.
Q. What secures the perpetual union of the bodies of
believers to Christ ? — A. The perpetual union of our na
ture to his divine person, Rev. i. 18.
Q. In what do the death of believers and of wicked men
differ ? — A. The death of believers is unstinged ; is a pro
mised blessing, translating them from misery to perfect
happiness ; but that of the wicked is armed with the sting
of sin ; is a dreadful punishment, forcibly carrying them
from their present happiness to eternal wrath.
Q,. What is the difference of the grave to believers and
to the wicked? — A. To believers the grave is a bed of
sweet rest ; but to the wicked it is a prison, wherein their
bodies are reserved for hell, Isa. lvii. 2. Psalm xlix. 14.
Q. 38. What benefits do believers receive from
Christ at the resurrection ?
A. At the resurrection, believers being raised up in
glory, shall be openly acknowledged and acquitted
in the day of judgment, and made perfectly blessed
in full enjoying of God to all eternity.
Q. When is the third period of believers receiving bene
fits from Christ ? — A. At the resurrection.
Q. What do you mean by the resurrection ? — A. The
general rising ofthe dead from their graves.
Q. Who are the dead that shall be then raised ? — A.
All men, good or bad, who are in the grave at Christ's sec
ond coming, Acts xxiv. 15. John v. 29.
Q. How prove you that all the dead shall be raised ? —
A. God hath declared that he will raise them ; and he is
able to perform his word, Matth. xxii. 23. 29.
Q. How prove you, that God can raise tho dead? — A.
Because nothing is too hard for him ; he hath created all
things, and raised sundry dead persons already.
Q. Who are the persons God has thus raised from death ?
¦ — A. The sons of the Shunamite, and of the widows of
Sarepta and Nain, the man cast into Elisha's grave, Dor
cas, Lazarus, the daughters of Jairus, and many saints
about the time of Christ's death, 2 Rings iv. and xiii.
Q. When the bodies of men and beasts are mingled to-

180 OF BENEFITS AT THE RESURRECTION.
gether, and have perhaps eaten one another, how can God
restore to each man his own body? — A. God by his infi
nite power, wisdom, and knowledge, can easily separate
these mixed particles of dust from one another.
Q. How prove you, that God will raise the dead? — A.
The scriptures often affirm it, by declaring, that all that
are in the grave shall come forth, &c. John v. 28. Dan. xii.
3. Luke xx. 37, 38. Acts xvii. 30.
Q. Will the same body which died be raised ? — A. Yes ;
the same body in substance, though different in qualities.
Q. How prove you that ? — A. Rising from the dead is
called an awakening from sleep, and rising again ; nor
would it be just, that one body should sin, and another be
eternally punished for that sin ; nor meet, that one body
should do and suffer for Christ, and another receive the
glorious reward, 1 Cor. xv. 53. Ezek xii. 14.
Q. By what means shall the dead be raised? — A. By
the power of God attending the voice of the archangel, and
sound ofthe last trumpet, 1 Thess. iv. 16.
Q. What shall become of those who are alive when
Christ comes to judgment? — A. They shall be changed in
a moment, and have their bodies made like these that are
raised from the grave, 1 Cor. xv. 51.
Q. Wherein will the resurrection of the saints, and that
of the wicked differ ? — *A, In their Gause, order, and man
ner. Q. How will they differ in their cause ? — A. Believers
shall be~ raised by Christ's Spirit dwelling in them, and
making them one with him ; but the wicked shall be raised
by him as an angry Judge, Rom. viii. 11, John v. 28.
Q. How will they differ in their order ?— A. The right
eous, the dead in Christ, shall rise first, and be caught up
to meet the Lord in the air, 1 Thess, iv. 16,
Q. How will their resurrection differ in the manner ? —
A. The righteous shall be raised in glory and triumph, but
the wicked with trembling and horror, Dan. xii. 2.
Q. With what honourable qualities shall the bodies of
the saints be raised ? — A. They shall be raised glorious,
powerful, spiritual, and incorruptible bodies.
Q. What glory shall be then put on the bodies of saints ?
— A. They shall beautifully shine as the sun or stars.
Q. What power shall the saints' bodies be endued with ?
— A. They shall be able to bear up under the exceeding
and eternal weight of glory bestowed on them, 2 Cor. v.

OF BENEFITS AT THE RESURRECTION. 181
Q. How will the saints' bodies be spiritual ? — A. Not
that they shall be turned into spirits ; but that they shall be
active as angels, and have no need of the natural supports
of meat or drink, Matt. xxii. 30.
Q. How will the saints' bodies be incorruptible ? — A.
They shall be no ways liable to diseases or death.
Q. After what pattern shall believers' bodies be glo
rified ? — A. After the pattern of Christ's glorious body.
Q. With what bodies will the wicked be raised from their
graves ? — A. With ugly and loathsome bodies.
Q. What doth this teach us ? — A. That to neglect our
souls, and beautify our bodies in this world, is the certain
way to ruin both our soul and body hereafter.
Q. What benefits shall believers when raised receive
from Christ ? — A. They shall be openly acknowledged and
acquitted by Christ, Matt. xxv. 34 — 40.
Q. When shall the righteous be acknowledged and ac
quitted by Christ ? — A. In the day of judgment.
Q. What is meant by being acknowledged by Christ ?
— A. Our being owned by him as his brethren and bride.
Q. Whom will Christ thus acknowledge ? — A. His
friends and children, who were not ashamed uprightly to
confess him on earth, Luke xii. 8.
Q. What are we to understand by Christ's acquitting us
in the day of judgment? — His declaring the pardon of all
our iniquities, and the injustice of all the calumnies and
reproaches ever cast upon us, Acts iii. 19.
Q. In what doth Christ's acquittance of our real faults in
the day of judgment differ from the pardon we receive in
justification ? — A. The acquittance in justification chang-
eth our law-state, and is very secret ; but the acquittance in
the day of judgment makes no change on our state, and is
very public and open, before God, angels, and men, at
once, Rev. ii. 17, Luke xii. 8.
Q. Why shall believers be so openly acknowledged and
acquitted ? — A. For the glory of God, their own honour
and joy, and the shame and confusion of their enemies.
Q. How doth this open acknowledgment and acquit
tance of believers tend to the glory of God? — A. It pub
licly shews the greatness of his love, grace, mercy, justice,
and truth to his people, 2 Thess. i. 10.
Q,. How doth it tend to the honour and joy of believers?
— A. Their good name is thus finally vindicated, and
Christ's new name publicly called on them, Matt. xxv.
10

182 OF BENEFITS AT THE RESURRECTION.
Q. How doth it tend to the confusion of their enemies ? — ¦
A. As they shall be thus publicly proven fools and enemies
to God, in disregarding and injuring the saints, and liars in
reproaching them, Deut. xxxiii. 29.
Q. On what grounds shall the saints be thus acknow
ledged and acquitted ? — A. On the foundation of Christ's
infinite and everlasting righteousness, Rom. v. 21.
Q. What shall Christ do with the wicked in the day of
judgment, instead of acknowledging and acquitting them ?
— A. He will deny all saving relation to them, publish their
sins before the whole world, and openly condemn them to
the punishment of hell, Matt. vii. 23.
Q. What benefits shall believers receive from Christ after
the day of judgment ? — A. They shall be made perfectly
blessed in the full enjoyment of God to all eternity, Psalm
xvi. 11, and xvii. 15, Isa. Ix. 19, 20.
Q. What is meant by our being perfectly blessed ? — A.
Our being wholly freed from all misery and want, and fully
possessed of all happiness, Rev. xxi. 4. 7.
Q. In what does our highest happiness consist ? — A. In
the full enjoyment of God, Psalm lxxiii. 25.
Q. What of the saints shall be blessed with this happi
ness ? — A. Their whole man, 1 Thess. iv. 16, 17.
Q. How will the bodies of the saints be blessed with it ?
— A. Their ears shall be ravished with the sweet melody
of heaven ; their lips filled with the high praises of God
and the Lamb ; and their eyes captivated with the view of
the glorious bodies of other saints, and especially of Christ's
glorious body, Rev. xix. 1 , John xvii. 24.
Q. Will Christ's body be unspeakably more glorious than
the bodies of the saints ? — A. Yes ; in all things he hath
the pre-eminence ; and the glory of his Godhead shines in
and through it, Col. i. 18, Isa. Ix. 19, 20.
Q. How will the souls of believers be perfectly blessed
in heaven ? — A. Their minds shall be ravished with sweet
sights, and their will with sweet embraces of God.
Q. With the views of what shall our mind be ravished?
— A. With the views of the divine persons and perfections,
of Christ as Mediator, and of all the attributes, truths, and
works of God, as centering in him.
Q. What views of the divine persons shall we have ? —
A. We shall see the distinctness of all the three ; and that
they are one in essence, and in one another, 1 John iii.

OF BENEFITS AT THE RESURRECTION. ]83
Q. What perfections of God shall we then see ? — A. All
his known perfections, especially his grace, love, mercy,
wisdom, power, holiness, justice, and truth, with the amia
ble oneness and connection between them.
Q. What views of God's works shall we then have ? — •
A. We shall see the glorious nature, beautiful connections
and ends of the works of creation and providence, and es
pecially of redemption, Rev. i. 5, 6.
Q. What views of Christ as Mediator shall we then have?
— A. We shall clearly see the glory of his undertaking, of
his person as God-man, and of his offices, relations, and
works, John xvii. 24.
Q. What views of divine truths shall we then have ? —
A. We shall see all the truths of the Bible in their glorious
matter, beautiful connection, and relation to Christ, and to
God in him, Psalm xxxvi. 9.
Q. Will there be any ordinances in heaven to instruct us
in the knowledge of these things ? — A. No ; we shall see
them all in a clear and immediate manner.
Q. What is meant by our will's embracing God ? — A.
It is our spiritual feeling and experience of that goodness
which we now believe, and shall then see to he in God.
Q. In what manner shall we enjoy God after the day of
judgment? — A. Fully and familiarly, 1 Cor, xiii. 12.
Q. How will our enjoyment of God be full? — A. We
shall be filled with as much of God's glory and goodness as
we can hold, Eph. iii. 19, 1 Cor. xv. 28.
Q. Will there be different degrees of glory in heaven 1
— A. Yes ; though all be full, yet some shall be able to
contain more of God than others, Isa. xxii. 24.
Q. Who shall be able to contain most of God's fulness ?
— A. Those who are possessed most of his grace on
earth. Q. How will our eternal enjoyment of God be free and
familiar ? — A. As nothing shall ever stop our access to, or
hinder our full enjoyment of him, 1 Thess. iv. 17.
Q. What will be the effect of this full enjoyment of God ?
— A. Perfect likeness to God, and joy in him.
Q. How doth perfect likeness to God flow from full en
joyment of him ? — A. The full views of his glory, and
sense of his love, will transform us into a perfect confor
mity to his image, 1 John iii. 2.
Q. How doth perfect joy flow from it? — A. As present

184 of god's law.
full enjoyment of God, and certainty of its eternal dura.
tion, raiseth joy to the highest, Psalm xvi. II.
Q. Can ever believers be surfeited with the fulness of
God ? — A. No ; for his fulness, like running water, is eter
nally fresh and new to their Souls, Rev. vii. 17.
Q. What will be the saints' employment in heaven in ex
pressing their joy ? — A. They will admire God and the
Lamb, and sing hallelujahs for evermore, Isa. li. 4.
Q. How long shall the saints be perfectly blessed in the
full enjoyment of God ? — A. To all eternity, Isa. Ix. 15.
Q. How should we improve the view of believers' eterna
happiness? — A. By admiring the riches of God's love, and
studying holiness to make us meet for heaven.
Q. What shall become of the wicked through eternity ?
— A. They shall lie amidst the flames of hell, and have no
rest day nor night, but be tormented with fire and brimstone
in the presence ofthe holy angels, and ofthe Lamb, Rev.
xiv. 10, 11, Isa. xxxiii. 14.
Q. What shall the wicked do for ever in hell? — A. They
shall continually roar, curse, and blaspheme God ; weep,
wail, gnash their teeth, and gnaw their tongues for pain,
Matth. xiii. 50, Rev. xvi. 10, 11.
Q. 39. What is the duty which God requireth of
man ?
A. The duty which God requireth of man is obe
dience to his revealed will.
Q. What call you obedience to God ? — A, Our doing
that which he commands from regard to his authority.
Q. Do we not obey God, if we do what he commands,
even though we do it not because he commands it? — A.
No ; regard to God's authority is the very form of all true
obedience, Deut. xii. 32, and xiii. 18.
Q. Why should we obey God ? — A. Because he made,
preserves, and redeems us, Psalm c. 2, 3.
Q. In what manner must we obey God ? — A. Constant
ly, humbly, universally, and from love.
Q. Why should we obey God humbly ? — A. Because of
his greatness, and the meanness of our best service.
Q. Why should we obey God constantly ? — A. Because
we are his property, and do always depend on him.
Q. Why should we obey God universally in every thing?
— A. Because all his commands are very good.

of god's law. 185
Q. Why should we obey God from a principle of love ?
— A. Because of his infinite love and loveliness, and the
excellency of his commands, 1 John iv. 19, Psalm xix.
Q. Is any other besides God lord of our conscience ?—
A. No ; God is the one Lawgiver, James iv. 12.
Q. Wherein doth the obedience which we owe God, and
that which we owe to men differ ? — A. We are to obey God
for his own sake, and men out of regard to God.
Q. What is our duty, if men command what God bids
or forbid what he commands? — A. We are to obey God
rather than men, Acts iv. 19, and v. 29.
Q. What is the rule of our obedience to God? — A. His
revealed will in his word, Mic. vi. 8, Isa. viii. 20.
Q. What is the secret will of God ? — A. His purpose or
decree respecting that which comes to pass,S5ph. i. 11.
Q,. Is our fulfilling of the secret will of God any obedi
ence ? — A. No ; for his secret will is unknown to us, it is the
rule of God's conduct, not of ours ; it ascertains future
events, but doth not prescribe our duty.
Q. 40. What did God at first reveal to man for the
rule of his obedience ?
A. The rule which God first revealed to man for
his obedience was the moral law.
Q. When did God first reveal this rule of obedience ? — •
A. He wrote it on Adam's heart in creating him.
Q. Why is this rule called a law ? — A. Because it not
only directs, but binds us to our duty.
Q. Why is it called the moral law ? — A. Because it con
stantly directs and binds the manners of all men.
Q. Were not the ceremonial and judicial law grafted
upon the moral law ? — A. Yes ; the ceremonial upon the
first table, and the judicial on the second.
Q. Was not the ceremonial law an obscure gospel ? — A.
Yes ; in as far as its rites and services represented Christ,
and his righteousness and grace, Heb. x. 1.
Q. How may the types of the Old Testament dispensa
tion be distinguished ? — A. Into typical persons ; typical
classes of persons ; occasional typical things ; miscellane
ous typical institutions ; typical places ; typical oblations ;
typical seasons ; and typical purifications.
Q. What particular persons were typical ? — A. Adam.
Abel, Enoch, Noah, Melchizedeck, Abraham, Isaac, Jacob
16*

186 of god's law.
Joseph, Job, Moses, Aaron, Bezaleel, Aholiab, Phineas
Joshua, Gideon, Samson, Boaz, Samuel, David, Solomon
Elijah, Elisha, Jonah, Eliakim, Isaiah, Daniel, Zerubba-
bel, Joshua the high priest, John Baptist, and perhaps Cy
rus, &c.
Q. What did these typify ?— A. Jesus Christ in his mar
vellous birth, excellent qualifications, solemn call to his
work ; saving offices and relations ; his work of obedience
and suffering for his people; and the glorious reward of it ;
his usefulness to his people, in promoting their deliverance,
instruction, holiness, and comfort.
Q. Which were the typical classes of persons ? — A. The
Israelites in general ; their first born males ; the unmar
ried brothers of such as left widows childless ; the volun
tary bound servants ; the hanged malefactors ; the sojourn
ing strangers ; the Nazarites ; Nethinims ; Levites; priests;
high-priests; holy prophets; and the kings of David's
family. Q. What did these typify? — A. The high-priests and
kinsmen redeemers typified Jesus Christ, in his person, en
dowments, and work, as our great Redeemer, and High-
priest. The strangers represented the Gentiles as objects
of God's gracious care, and the others were emblems ofthe
saints, and figure of Christ in his dignity, his service of God,
his sufferings for men, and his management of the church
and kingdom of God.
Q,. What were the occasional typical things ? — A. Noah's
ark ; Jacob's ladder ; Moses' burning bush ; the cloudy
pillar; the sweetened water of Marah; the manna; the
the rocks yielding water; the well of Beer; the cluster of
grapes from Eschol ; Aaron's budding rod ; the brazen
serpent ; the healing pool of Bethesda ; the waters of Shi-
loah ; the deliverance of the Hebrews from Egypt ; their
passage through the red-sea ; their travels in the wilder
ness , their entrance into Canaan ; their wars with their
heathen neighbours ; and their return from Babylon.
Q. What did these typify? — A. Most part of the former
pointed out Christ as the Saviour, Mediator, nourishment,
comfort, or medicine of his people. The ark and burning
bush represented also the church as containing them that
are saved, and as much exposed to persecution and trouble.
The six last particulars typified the erection and fate ofthe
Christian church ; and the conversion and fate of her true
members, with respect to their spiritual condition.

of god's law. 187
Q. Which were the miscellaneous typical institutions ?
—A. Circumcision, which was a seal of the covenant;
sanctification of fruit trees ; offering no base things to God ;
scourging of bond women for whoredom; protection of
fugitive servants ; exclusion from the congregation of the
Lord; wearing of proper apparel ; blue fringes; not cutting
of flesh for the dead ; abstinence from blood, and fat or an
imals torn, or dying of themselves ; leaving of gleanings in
fields or vineyards ; avoiding of mixed garments, sowing
of mixed seeds or plowing with oxen and asses together, or
gendering with cattle of different kinds ; tenderness to ani
mals ; not muzzling the ox while treading out the corn ;
covering of excrements in the camp ; and temporary free
dom from the service of war.
Q. What did all these signify ? — A. In gefieral, that be
ing renewed in the spirit of our minds, through our union
to Jesus Christ, as made of God to us wisdom, righteous
ness and sanctification, and redemption ; we should deny
ungodliness and worldly lusts, and live soberly, righteously,
and godly; in simplicity and Godly sincerity ; doing justly,
loving mercy, and walking humbly with our God.
Q. Which were the typical places ? — A. Canaan ; the
cities of refuge; Jerusalem ; Zion; the tabernacle and
temple. Q. What did these signify? — A. Canaan, Jerusalem,
and Zion represented a new covenant state; and typified
the state of the gospel church, and of the heavenly glory.
The cities of refuge typified Jesus Christ, and our state of
safety through him, in his covenant, and church. The
tabernacle and temple represented Christ's manhood, the
gospel-church, and heavenly state; and were emblems of
true believers as the residence of God.
Q. Which are the typical utensils ? — A. The ark of the
covenant ; the pot of manna ; the table of shew-bread with
its loaves ; the golden altar with its incense ; the golden
candlestick with its oil ; the silver trumpets ; the brasen
lavers, and sea; the brasen altar; the altars of earth and
stone ; the altar of Ebal.
Q. What did these signify? — A. The pot of manna,
and the table of shew bread, but especially the silver trum
pets, typified the ordinances and preaching of the gospel :
the other represented Christ as the fulfiller of the broken
law, advocate with the Father, light ofthe church, or means
of purification from and atonement for sin. And even the

188 of god's law.
pot of manna, and table of shew-bread, may denote him aa
the provision and supporter of his people.
Q. Which were the typical oblations? — A. The burnt -
Offerings ; the sin-offerings ; the trespass-offerings ; the
peace-offerings ; the meat-offerings ; the drink-offerings ;
the holy anointing oil ; the soul ransom money ; the tithes ;
the first fruits ; and the things voluntarily devoted to God.
Q. What did these signify ? — A. The oil signified the
Holy Ghost and his influences ; the others signified Jesus
Christ, as devoted to the service of God, and the salvation
of his people : Jesus Christ as satisfying the justice of God,
expiating our sins, and thus become our spiritual peace
maker, provision, and comfort.
Q. Which were the typical seasons ? — A. The hours of"
the daily sacrifice ; the weekly sabbath in its ceremonial
use; the feast of new moons ; the passover and feast of un
leavened bread ; Pentecost ; the feast of trumpets ; the fast
of general expiation ; the feast of tabernacles ; the year of
release ; and jubilee.
Q. What did these signify ? — A. The season of Christ's
appearance in our nature to fulfil all righteousness ; and
the seasons of the powerful virtue of his death, and spread
of his gospel, in the New Testament church. The three
last also prefigured the happiness of the heavenly state.
Q. Which were the typical purifications ? — A. Purifica
tions from defilement contracted by holy things, by touch
ing or eating unclean beasts, by childbirth, by leprosy, by
running issues, and by touching or approaching dead
corpses ; — and the trial of suspected adultery, and the ex
piation of uncertain murder.
Q. What did all the washings, sprinklings and shavings,
used in these purifications, signify ? — A. That by the ap
plication of Christ's blood and Spirit, for the removal of
the guilt and filth of sin, and the destruction of its power,
we become clean before God.
Q,. Are the ceremonial and the judicial law now abro
gated?— A. Yes ; Gal. v. 1. Heb. viii. 13, Col. ii. 14.
Q. Why is the ceremonial law abolished ? — A. Because
Christ the substance of its types is already come, Heb. x.
Q. Why is the judicial law as such abolished? — A. Be
cause the Jews are now cast off from being a nation pecu
liarly separated to the Lord, Rom. xi.
Q. Can the moral law be abolished? — A. No; the ob

of god's law. 189
ligation of the moral law is invariable, and constant from
creation through all eternity, Psalm cxix. 144.
Q. Why so? — A. Because it depends on the natuie of
God, and man's relation to him as his reasonable creature.
Q. Upon whom is the moral law binding? — A. Upon
all men, Rom. ii. 14, 15, Psalm cxlvii. 19, 20.
Q. Why hath God given a law to men ? — A. For his
own honour and their happiness, Psalm cxlvii. 19, 20.
Q. How is the law for the honour of God ? — A. As it
shews that he is absolute ruler over all. James iv. 12.
Q. How is it for the happiness of men ? — A. As in keep
ing God's command there is a great reward, Psal. xix. 11.
Q. How many things are often included in a law ? — A.
Two ; its precept or command, and its sanction.
Q,. In what does the precept of a law consist?— A. In
shewing us our duty, and. binding us to it.
Q. What is the sanction of a law? — A. The threaten
ing or promise annexed to the precept, in order to deter us
from sin, and excite us to duty, Deut. xxx. 16.
Q.* Is a threatening always annexed to God's law ? — A.
No ; it is only annexed when the persons under it are ac
tually fallible, Gal. iii. 10, Lev. xxvi.
Q. Is a promise a necessary part of God's law ? — A. No;
it is never annexed to it, but when the law is either formed
into a covenant, or made a rule of life to such as are within
the new covenant, Deut. xxxviii.
Q. With what different forms hath God clothed the moral
law? — A. With the form of the law of nature, ofthe cove
nant of works, and of a rule of life.
Q. What is the law of nature ? — A. The moral law
written on Adam's heart in his creation, binding him to
perfect obedience under pain of eternal death, but promis
ing him no reward of his obedience, Rom. ii. 14.
Q. What is the form of tbe law as a covenant of works ?
— A. The moral Hw considered as binding to perfect obe
dience under pain of eternal death, and promising eternal
life as the reward of obedience, Gal. iii. 10. 12.
Q. What is the form of the moral law as a rule of life ?
— A. The mora] law as binding to perfect obedience under
pain of fatherly chastisements, and have the promise of
gracious and fatherly rewards annexed to obedience, Psal.
lxxxix. 30, 31, 32, 1 Cor. xv. 58.
Q. In what do the law of nature and the law as a cove
nant differ ? — A. Chiefly in the law as a covenant having

190 of god's law.
a promise of eternal life annexed to obedience, which the
law of nature hath not, Gal. iii. 12.
Q. Wherein do the law of nature, and the law as a rule
of life, differ ? — A. Chiefly in that the Jaw of nature was
perfectly written on man's heart in creation, was given by
an absolute God, and required obedience under pain of eter
nal death ; which is not the case with the law as a rule of
life, Ezek. viii. 4, Luke i. 74, 75.
Q. In what do the law as a covenant of works, and the
law as a rule of life, differ ? — A. Chiefly in their author,
subjects, sanction, design, and acceptance of obedience.
Q. How do they differ in their author ? — A. An absolute
God gives the law as a covenant ; but Christ as Mediator
gives the law as a rule of life, which is therefore called the
law of Christ, Gen. ii. 16, 1 Cor. ix. 21.
Q. Is the law as a rule, enforced with the authority of
God as our Creator and Preserver ? — A. Yes ; but that au
thority is sweetened and heightened by his being our God,
Redeemer, and Father in Christ, Luke i. 74, 75.
Q. How do the law as a covenant and as a rule, differ
in their subjects ? — A. All men in their natural state are un
der the law as a covenant ; but believers only are under the
law as a rule of life, Rom. vii. 4 — 6.
Q. Are not believers under the law as a covenant ? — A.
No ; they are wholly delivered from, and completely dead
to it, Rom. vi. 14, Gal. ii. 19, and iv. 4, 5.
Q. To what ofthe Jaw as a covenant, are believers dead ?
— A. To its commands, promise, and curse.
Q. How are they dead to the command of it ? — A. As
no obedience can be required of them as the condition of
their eternal life, Phil. iii. 9, Heb. xii. 28.
Q. How are they dead to the promise of it? — A. Their
persons are not in the least justified, nor eternal life pro
cured by their good works, 1 Cor. iv. 4.
Q. How are they delivered from the curse or threatening
of it? — A. As they cannot incur God's wrath, or be con
demned to hell for their sin, Rom. viii. 1. 33.
Q. By what means are believers delivered from the law
as a covenant? — A. By their union to Christ, who fulfilled
and magnified it in their name and stead.
Q. Why is Christ called the end of the law for righte
ousness? — A. Because he fulfilled and abolished the types
of the ceremonial law, and answered the demands of the
moral with his perfect righteousness, Rom. x. 4.

of god's law. 191
Q. Wherein do the law as a covenant and as a rule dif
fer in their sanction? — A. The sanction ofthe law as a cov
enant, is eternal life or death ; but the sanction of the law
as a rule, is fatherly rewards or chastisements.
Q. What is believer's obedience to the law as a rule re
warded with ? — A. With much freedom from spiritual
plagues, and sweet communion with God here, and addi
tional degrees of glory in heaven, Isa. lxiv. 4, 5.
Q. Why call you these fatherly or gracious rewards ? —
A. Because though they are given to obedient believers, yet
they are not given for their obedience' sake, but flow from
God's fatherly grace and love, Rom. v. 21.
Q. If it is not for the sake of their good works that be
lievers are rewarded, how is it that the more holy they are,
the more happiness they receive ? — A. Because the receiv
ing of much purchased holiness prepares for receiving the
more abundant purchased happiness, Dan. xii. 3.
Q. Is not holiness itself happiness? — A. It is the very
height of happiness, Psalm xvii. 15.
Q, Are more diligent and holy believers less indebted to
Christ for their happiness, than more slothful believers ? —
A. No ; they are the deeper in the debt of God's free grace,
being first indebted for more grace, and then for more glory,
Luke xxii. 28—30, 1 Cor. xv. 10.
Q. Doth believers' obedience always go before their privi
lege, according to the law as a rule ? — A. No ; first the privi
leges of regeneration, justification and adoption are bestow
ed ; then follow duty and privilege by turns, till they per
fectly unite into one in glory.
Q. What mean you by fatherly chastisements ? — A. All
those troubles which believers meet with in this world after
their conversion on account of their sin, Heb. xii.
Q. What are the heaviest of believers' chastisements? —
A. The terrors of God, and hiding of his face, with the
occassional prevalency of sin and Satan; which are terrible
as hell to the saints, Psalm Ixxxviii., Rom. vii.
Q. Why are these called chastisements, and not punish
ments ? — A. Because they tend not to the hurt, but to the
advantage of the saints, Heb. xii. 6. 10, 11.
Q. Would it not more effectually stir up believers to
obedience, if it entitled them to eternal life, and their diso
bedience exposed them to eternal death? — A. No; that
would disparage the righteousness of Christ, hinder our
improvement of it as the great motive of obedience, and

192 of god's law.
fill us with so much ofthe spirit of bondage, as to disqual
ify us for gospel-obedience, 2 Cor. v. 14.
Q. How is the righteousness of Christ, as the alone con
dition of our eternal life, the great motive to holy obedience ?
A. Therein we clearly see the constraining love of Christ ;
the holiness, goodness, and greatness of God ; the purity,
goodness, and binding force of his law ; and the vileness of
sin ; and have assurance of strength for, and a gracious re
ward of our obedience.
Q. How long doth the sanction of fatherly rewards and
chastisements continue annexed to the law as a rule of
life ? — A. Only in this world, 1 Cor. xiii. 10.
Q. Why hath the law as a rule of life no such sanction
in heaven? — A. Because there the saints are by grace in
fallibly established in holiness, and there work and reward
are become entirely the same, Rev. iii. 12.
Q. How do the law as a covenant and as a rule differ in
their design? — A. The original design ofthe law as a
covenant was, that man might procure life by it ; but the
design of it as a rule, is to teach men how to improve the
spiritual life which they freely receive from Christ, and tes
tify their thankfulness to God for it, Gal. iii.
Q. How do they differ in acceptance of obedience ? — A.
The law as a covenant accepts nothing less than perfect
obedience ; tyit the law as a rule, though it require perfect,
admits of God's accepting our sincere obedience for Christ's
sake, Rev. viii. 3, 4. 1 Cor. xv. 58.
Q. What mean you by sincere obedience ? — A. Our up
rightly endeavouring to obey the whole law of God.
Q. Can any man since Adam's fall attain life by his obe
dience to the law ? — A. No ; As many as are of the work
ofthe law are under the curse, Gal. iii. 10.
Q. Is the moral law then of any use to men? — A. It is
of very great use to them, Psalm xix. 7 — 10.
Q. To whom is it of use ? — A. To all men in general,
and to believers and unbelievers in particular.
Q. Of what use is the moral law to all men ? — A. To
show them their duty, and bind them to it ; to discover to
them the holiness of God, their own sinfulness, and inabili
ty to keep the law, and their need of Christ and his righte
ousness, Micah vi. 8, Gal. iii. 11, 12, 21.
Q. Of what use is the moral law to believers ? — A. To
show them what their sins deserve ; how much they are ob
liged to Christ for fulfilling the law in their stead ; and how

OF GOD S LAW. 193
they should express their gratitude to him for his kindness
to them, Titus ii. 12, 13, 14, and iii. 8.
Q. How then is it said, The law was not made for a
righteous man ? — A. The meaning is, that it was not made
to terrify, curse, and condemn a righteous man.
Q. Of what use is the law to unbelievers ? — A. To awa
ken their conscience, and drive them to Christ, or bind them
over to more dreadful wrath if they refuse him.
Q. How is the moral law made known to men? — A.
Either by being written on their hearts, or by revelation in
the word of God, Rom. ii. 15. 18.
Q. In what different ways is God's law written on men's
hearts ? — A. Either by nature, or by grace.
Q. In what do the natural and gracious writings of the
moral law on men's hearts differ ? — A. Since the fall, the
first merely impresseth some knowledge of the law in our
conscience, without influence from the word of God ; the
last consists in the Spirit's powerful application of the word
of God to our heart, thereby conveying to us the knowledge
of the law, and an inclination and ability to keep it, Rom.
ii. 14, 15, Jer. xxxi. 33.
Q. On whose hearts is God's law written in a natural
manner? — A. On the hearts ofall men, Rom. ii. 15.
Q. On whose heart is it written in a gracious manner ?
— A. On the hearts of believers only, Jer. xxxi. 33.
Q. What are the properties of the moral law of God ?
— A. It is spiritual and holy, just and good, perfect and
exceeding broad, Rom. vii. 12. 14, Psalm xix. 7 — 10.
Q. How is God's law spiritual? — A. It reaches our
heart, and requires obedience from spiritual motives, in a
spiritual manner, and to spiritual ends, Luke i. 74.
Q. How is the law holy ? — A. It is the transcript of
God's holiness commanding every thing holy, and condem
ning all impurity, 1 Peter i. 15, 16, Matthew v.
Q. How is God's law just ? — A. It binds to give every
one tlieir due, and requires no more than God originally
gave man ability to perform, Psalm cxix.
Q. How is God's law good ? — A. The keeping of it
tends greatly to his glory and our advantage.
Q. How is God's law perfect? — A. It is a complete
standard of right and wrong, requiring every duty in the
highest degree, Matth. v. 48, Psalm cxix. 9.
Q. How is God's law exceeding broad? — A. It binds
17

194 OF THE TEN COMMANDMENTS.
our whole man at all times, and in every situation ; and re
quires many duties in every case and season.
Q. 41. Wherein is the moral law summarily com
prehended ?
A. The moral law is summarily comprehended in
the ten commandments.
Q. What do you mean by summarily comprehended? —
A. It means, that all the moral laws of God may be re
duced to one of these commands, Matth. xxii. 37. 39.
Q. How many rules are necessary for understanding the
ten commandments? — A. Six.
Q. What is the first rule ? — A. That every command
requires many duties, and forbids many sins, which are not
expressly named in it.
Q. What is the second rule ? — A. That wherever a duty
is required, the contrary sin is forbidden ; and wherever a
sin is forbidden, the contrary duty is required.
Q. What is the third rule ? — A. That wherever a sin is
forbidden, all sins of the same kind, and all occasions,
causes, or appearances of these sins, are forbidden ; and
wherever any duty is commanded, all duties ofthe same
liind, and all the means of performing them, are commanded.
Q. What is the fourth rule ? — A. That whatever we
ourselves are bound to, we are obliged to do what in us lieth
to cause others to do the same.
Q. What is the fifth rule ? — A. That that which is for
bidden may never be done ; but actions required, are only
to be performed when God giveth opportunity.
Q. What is the sixth rule ? — A. That the same sin is
forbidden, and the same duty required, in different respects,
in many commandments.
Q. Where, and to whom, were the ten commands most
solemnly delivered ?— A. To Moses, and the children of
Israel, at Mount Sinai, Exod. xx.
Q. How were the ten commands there delivered ? — A
God solemnly proclaimed and wrote them.
Q. What solemnity attended God's proclamation of the
law ? — A. Terrible thunders and lightnings, Exod. xix.
Q. What was the design of this ? — A. To shew how
dangerous it is to be under the law as a covenant, or to
break it as a rule of life, Gal. iii. 10, Deut. iv. 24.
Q. Whether was it the covenant of works, or of grace,

OF THE SUM OF THE TEN COMMANDMENTS. 195
which was delivered at Sinai? — A. The law simply, as
given with such awful solemnity, was the covenant of works,
published to drive Israel to Christ ; but the covenant of
grace was delivered in the preface and ceremonies.
Q. On what did God write the ten commands ? — A. On
two tables of stone, Deut. x. 4.
Q. Why did God write his law on tables of stone ? — A.
To shew the perpetual obligation of the law ; and to repre
sent the natural hardness of our hearts in which the Spirit
writes it, Jer. xxxi. 33, Ezek. xxxvi. 26, 27.
Q. Why did God write his law on two tables ? — A. To
distinguish our duty to God from our duty to man.
Q. How many commandments were written in each ta
ble ? — A. Four in the first, and six in the second. *
Q. 42. What is the sum ofthe ten commandments ?
A. The sum of the ten commandments is, To love
the Lord our God with all our heart, with all our
soul, with all our strength, and with all our mind,
and our neighbour as ourselves.
Q. What is the fulfilmeut of the moral law ? — A. Love
to God, to ourselves, and to our neighbour.
Q. How is love the fulfilment of the law ? — A. As it
must be the principle, motive and substance of every act of
our obedience to the law, 1 Tim. i. 5.
Q. What is the sum of the first table of the law? — A.
To love the Lord with all our heart, soul, strength, and
mind, Matth. xxii. 37. Luke x. 27.
Q. What do you mean by that? — A. It is to love him
in the most ardent and judicious manner, to the utmost of
our power, and far above all other things.
Q. What necessarily belongs to this superlative love to
God? — A. Our loving him for himself, devoting our whole
man to his service, centering our soul in him as its only
rest, and contemning all things in comparison of him,
Psalm lxxiii. 25, 26.
Q. Why should we thus love God ? — A. Because he is
infinitely lovely in himself, and good to us, 1 John iv.
Q. By what marks is our superlative love to God mani
fested ?— A. By our hatred of all sin ; carefulness to please
God ; readiness to suffer for him ; grief for his dishonour ;
frequent thoughts of him ; love to his people, word, and or
dinances ; and constantly study to be like him.

196 OF THE SUM OF THE TEN COMMANDMENTS.
Q. What is the sum of the second table of God's law ?
— A. To love our neighbour as ourselves, James ii. 8.
Q. What do you mean by that ? — A. To love our neigh
bours as truly and constantly as ourselves; and to do them
all the good we would wish them to do to us in like circum
stances, Rom. xii. 9 — 21. Matth. vii. 12.
Q. If one would wish others to give him an opportuni
ty of sinning, as of drunkenness, &c. should they do so to
bim? — A. No; to promote sin is hatred not love.
Q. Who is our neighbour, whom we must love as our
selves? — A. All men, even our enemies, Matth. v. 44.
Q. sShould we love all men alike ? — A. No.
Q. Whom should we chiefly love? — A. The saints.
Q,. Why should we love the saints above others? — A.
They are most like God, and dearest to him.
Q. How is our love to be exercised towards all men ?—
A. In esteeming, pleasing, helping, sympathising with,
and praying for all men, Rom. xii. 10 — 21.
Q. How is our love to be exercised towards the saints ?
— A. In delighting in them as our chief companions.
Q. How is our love to be exercised towards our enemies?
— A. In forgiving, praying for, and rendering them good
for evil, Luke vi. 27, 28, &c.
Q. Why should we love our -enemies? — A. That we
may obey God, and be like him, who shews mercy to sin
ners, and makes his sun to rise on the evil and unjust.
Q. What things are considerable about the commands?
— A. Their preface, the commands themselves, and the
reasons annexed to several of them.
Q. 43. What is the preface to the ten command
ments ?
A. The preface to the ten commandments is in
these words, " I am the Lord thy God, which have
brought thee out of the land of Egypt, out of the
house of bondage."
Q. 44. What doth the preface to the ten command
ments teach us ?
A. The preface to the ten commandments teacheth
us, That because God is the Lord, and our God and
Redeemer, therefore we are bound to keep all his
commandments. Q. What doth the preface to the ten commandments
contain? — A. General reasons for our keeping them all.

OF THE PREFACE TO THE COMMANDMENTS. 197
•Q. Might not God, by mere authority, require us to
yield obedience to his law? — A. Yes: Dan. iv. 34.
Q. Why then Tioth he annex reasons of obedience to it?
— A. Because of our aversion to obey his law ; and tc
shew the greatness of our obligation, and the kindness of
God in giving as such encouragement lo our duty.
Q. Why are these reasons of obedience placed before
the commands ? — A. To shew that we must first believe
in, and receive God as our God and Redeemer, before we
can be enabled to obey any of his commands, Gal. v. 6.
Q. Must we then first receive the comforts and blessings
of the gospel, before we can, and that we may be able to
perform the duties ^>f the law? — A. Yes.
Q. What blessings? — A. Union with Christ, justifica
tion through his righteousness, the love of G#d shed abroad
in our hearts, the solid hope of heaven, &c.
Q. What is the first reason of our obedience to God's
law contained in the preface? — A. That the Lawgiver is
the Lord, or Jehovah, Exod. xx. 2.
Q. What is the force of this reason ? — A. That because
God is being itself, gave us our being, and will give being
to all his promises, we ought to obey him.
Q. What is the second reason of obedience contained in
the preface ? — A. That the Lawgiver is our God.
Q. What is the force of this reason ? — A. That God, be
ing our master, head, husband, father, friend, and portion,
we ought to love, obey, aud submit to him.
Q. In what different respects may God be our God ? — A.
He is the God of all men by creation and providence ; of
all church-members by external covenant; and the God
of all saints by special covenant in Christ.
Q. Are we not the more obliged to obey God, that he is
our God in various respects ? — A. Yes.
Q. Under what stronger obligations to obedience are
church-members, than Heathens? — A. God hath blessed
them with his word and ordinances ; and they are more
solemnly bound to be his by their baptism, &c.
Q. Under what stronger obligations to obedience are be
lievers, than nominal Christians? — A. God hath favoured
them with distinguished blessings, and stands in particular
relations to them, 1 John iv. 10.
Q. What is the third reason of obedience contained in
the preface ? — A. That the Lawgiver is our Redeemer.
17*

198 OF THE PREFACE TO THE COMMANDMENTS.
Q. From what did God redeem Israel of old ? — A. From
the land of Egypt, and house of bondage.
Q. How can these words in the preface respect such aa
are not Israelites ? — A. As God has delivered all church-
members from what resembles the bondage of Egypt.
Q. From what hath God delivered all church-members ?
— A. From the bondage of Popery or Paganism.
Q. From what other bondage hath God delivered believ
ers ? — A. From the bondage of the law, sin, Satan, and
the world, Isa. xlix. 24, Gal. i. 4, John viii. 36.
Q. How doth this spiritual bondage resemble the bond
age of Egypt ? — A. As in Egypt, Israel's bondage was very
cruel, they being required to make bri ck» without straw, and
had the* male children drowned in the river Nilus ; so un
converted persons are required to perform duties, while they
have no strength -, and have all their apparently good works
and resolutions buried in the floods of their corruption,
Gal. iii. 10, Rom. vii. 13.
Q. Who are our cruel taskmasters in our spiritual bond
age ? — A. Our conscience and our lusts, Titus iii. 3.
Q. Why doth our conscience harrassus? — A. Because
we cannot fulfil the task of duty which the law pre
scribes us.
Q. Why doth our lust harrass and disquiet us? — A. Be
cause we cannot fulfil the task of sin which they prescribe,
nor fulfil one lust, but at the expense of another.
Q. Do sin and Satan, like Pharaoh, obstinately refuse to
let us go frohi our spiritual bondage ? — A. Yes ; but God re
deems us with a strong hand, Eph. i. 19.
Q. Is God's redeeming us from our spiritual bondage a
very strong reason of our obedience to him ? — A. Yes ; God
having redeemed us by such price and power, we are whol
ly and eminently his ; and therefore ought to be wholly de
voted to his service, Luke i. 74, 75.
Q. Is our serving of God a requital of his redeeming us?
— A. No ; God neither requires, nor can our good works
be any proper requital of such amazing favours ; for when
we have done all we are but unprofitable servants, Psalm
cxvi. 12, Luke xvii. 10.
Q. Why then doth God require obedience, because he
has redeemed us ? — A. That we may thereby acknowledge
our obligation to him for his redeeming grace, and sink
deeper in its debt, Psalm cxvi. 12, 13.
Q. Wherein do the four commands of the first table of

OF THE FIRST COMMANDMENT. 199
the moral law differ? — A. The first command respects the
object, the second the means, the third the manner, and the
fourth the appointed time of our worship.
Q. 45. Which is the first commandment?
A. The first cammandment is, " Thou shalt have
no other gods before me."
Q. 46. What is required in thefitst commandment ?
A. The first commandment requireth us to know
and acknowledge the only true God as our God, and
to worship and glorify him accordingly.
Q 47. What is forbidden in the first command
ment? A. The first commandment forbiddeth the denying,
or not worshipping and glorifying the"true God as
God and our God; and the giving of that worship
and glory to any other which is due to him alone.
Q. 48. What are we specially taught by these words,
before me, in the first commandment?
A. These words, before me, in the first command
ment, teach us. That God who seeth all things, tak-
eth notice of, and is much displeased with, the sin of
having any other god.
Q. What are the genera! duties required in this com
mand ? — A. To know, acknowledge, worship, and glorify
the true God, 1 Chron. xxviii. 9. Matth. iv. 10.
Q. What ought we to know concerning God ? — A. That
he is, what he is, and what he hath done.
Q. Why must we know that God is ? — A. Because
this is the foundation ofall religion and duty, Heb. xi. 6.
Q. Why must we know what God is? — A. Because
without the knowledge of the divine perfections and per
sons, we cannot discern him as the only true God.
Q. In what respect ought we to know God ? — A. As an
absolute God, and as he is in Christ.
Q. Why must we know him as an absolute God ? — A
That we may see how contrary his nature is to sin, and
how unfit an absolute God is to be the enriching portion of
sinners, Deut. iv. 24.
Q. Why must we know God as he is in Christ ? — A.
Because in Christ his glory is most brightly displayed in
such a way as is engaging to sinful men, 2 Cor. v. 19.

200 OF THE FIRST COMMANDMENT.
Q. What different kinds of knowledge of God are there?
— A. Notional and saving knowledge.
Q. In what do these differ? — A. Notional knowledge is
acquired by natural study, changes not our state, but ren
ders us proud ; saving knowledge is taught by Christ's
Spirit, and humbles and sanctifies us.
Q. Is notional or head-knowledge good in itself? — A.
Yes ; but we can, and often do use it very ill.
Q. Can adult persons have saving knowledge without
some measure of head-knowledge? — A. No; Isa. xxvii. 11.
Q. Is it enough that we know God merely as God? — A.
No; we must know him as our God in Christ.
Q. What is understood by knowing God as our God? —
A. The discerning him as our father, king, shepherd, hus
band, portion, &c. Isa. xxxiii. 22, and lxiii. 16.
Q. How may we attain to this knowledge of God ? — A.
By searching the scriptures in the fear ofGod, and by the
assistance and illumination of his Spirit, John v. 39.
Q. What is to be understood by acknowledging God? —
A. Our owning and avouching him for God and our God,
Deut. xxvi. 17, John xx. 28, Psal. xci. 2, Exod. xv. 2.
Q. In what different ways are we to acknowledge him
as God and our God ? — A. By profession and practice.
Q. How must we acknowledge God by profession? — A.
By professing to hold all his truths which represent him as
God or our God, from a regard to his authority.
Q. In what maimer ought we to acknowledge God by
our profession ? — A. In a plain, constant, humble, bold, and
public manner, Matth. x. 32, Heb. x. 23.
Q. Why should our profession be plainl — A. Thait no
divine truth may be buried amidst doubtful expressions.
Q. Why should it be constant or steadfast ? — A. Because
God and his truths are always the same Heb. xiii. 8, 9.
Q,. Why should it be humble ? — A. Because of our own,
and others daily miscarriages, Rev. xi. 3.
Q. Why must our profession be bold? — A. To make
the opposers of truth and holiness ashamed, and to encour
age its friends in their adherence to it, Phil. i. 17. 28.
Q. When should we most boldly avow our profession ?
— A. When iniquity and error most abound, Mark viii.
Q. Why so? — A. That we may restrain, and put tc
shame the boldest of men in error and wickedness.
Q. Why should our profession be public ? — A. That wa

OF THE FIRST COMMANDMENT. 201
may not appear ashamed of Christ, and may excite others
to embrace his truths, Luke xxii. 8, Matth. v. 16.
Q. How are we to acknowledge God as God, and our
God in our practice ? — A. By exercising towards him all
suitable graces, honouring him with all due worship, and
doing all things with an eye to his glory. .
Q. What graces are we to exercise towards God ? — A.
Faith, hope, love, fear, repentance, zeal, thankfulness,
watchfulness, humility, resignation, patience, &c.
Q. Can we exercise one of these graces without exer
cising them all ? — A. No ; they are inseparably united in
their nature and exercise, 2 Peter i. 4 — 10.
Q. Why is faith necessary ? — A. Because without faith
we cannot receive nor worship God as our God, nor ac
knowledge him to be true, Heb. xi. 6, 1 John ?. 10.
Q. Doth this command require faith in Christ as Media
tor ? — A. Yes ; for without this we could not acknowledge
the truth of God in his word ; nor can we receive and wor
ship God as God, and our God, but through Christ, 1 John
iii. 23, John xiv. 6, Eph. ii. 18.
Q. How can the moral law require such faith from us,
as could not be required of Adam, who had the law writ
ten on his heart ? — A. God's law binds us to credit what
ever discoveries of himself or his will he makes to us.
Q. Doth this command require us to believe all the truths
of the gospel with application to ourselves ? — A. Yes ; aud
if we do not, we make God a liar, instead of owning him
as God and our God, 1 John v. 10.
Q. What is hope in God ? — A. An expectation of all
promised good things from God, Lam. iii. 26.
Q. Why is it required that we hope for all the good
things which God hath promised ? — A. To acknowledge
God as our infinitely gracious and liberal God, Psalm
cxxx. 7.
Q. Wherein do faith and hope differ ? — A. Faith especi
ally respects the faithfulness of God.and truth of his promise;
hope especially respects the goodness of God, and the good
things he hath promised : hope respects only future things,
but faith respects also what is past or present.
Q. Why is love to God required in this command ? — A.
To acknowledge God infinitely excellent in himself, and
gracious and kind to us, Psalm cxvi. 1 — 6.
Q. How should our love to God be exercised ? — A. In

202 OF THE FIRST COMMANDMENT.
our choosing, esteeming, desiring, delighting in, and re
membering him in his perfections and excellency.
Q. How can we sinners love the holiness and justice of
God ? — A. We must receive Christ, in whom God's holi
ness and justice will be .is amiable and lovely to us, as hia
mercy and goodness, Hab. a. 13, 1 John i. 9.
Q. What call you the fear of God? — A. Not a slavish
terror of God as a destroyer ; but a filial awe of him as a
holy, great, powerful, and just Father, Heb. xii. 28.
Q. Why is this fear necessary ? — A. To acknowledge
the majesty, power, holiness, &c, of God, Psal. lxxxix. 7.
Q. Why is repentance required from us ? — A. To ac
knowledge the goodness and holiness of God ; and to give
up with the service of sin and Satan as our god.
Q. Are faith and repentance precepts of the gospel strict
ly so called ? — A. No; they are required by the law ; and
it argues great ignorance to say, that faith, which believes
and receives God as our God, and repentance, whichturns
from all other gods to the true God, are duties, not of the
law, but of the gospel, Matth. xxiii. 23.
Q. What is holy zeal ? — A. An active spiritual concern
for the glory and truths of God, and indignation against sin,
John ii. 17, Acts xvii. 16, Psalm cxix. 139.
Q. For what should we be zealous? — A. For all the
truths of God, and every thing belonging to him, Jude 3.
Q. Why shodld we be zealous for the smallest truths ? —
A. Because the glory of God is concerned in them ; they
are confirmed with the blood of Christ ; and the contempt
of them makes way for our giving up with greater truths,
Matth. v. 19, Luke iv. 10, Prov. xxiii. 23.
Q. For what truths should we be particularly zealous ? —
A. For such as are presently opposed, which are therefore
called the word of Christ's patience, Rev. iii. 10.
Q. Are we to be equally zealous for all God's truths ? —
No ; our zeal is to be proportioned to the natural or circum
stantial importance of truth, Matth. xxiii. 23.
Q. Wherein lies the evil of carelessness about divine
truths relative to the discipline and government of the
church? — A. It shews great pride, as if we thought Christ
had instituted trifles ; and much selfishness, as if we sought
only our own happiness, not the honour of Christ ; and be
sides, the neglect of these things introduceth the ruin of
fundamental truths, Jude 3, 2 Tim. iii. 13.
Q. What are the qualities of right zeal? — A. It must

OF TFE FIRST COMMANDMENT. 203
be only for what is "bunded on scripture ; and directed by
knowledge ; managed with meekness and prudence ; and
attended with constancy, humility, and regard to the glory
of God, Rom. x. 2, Gal. iv. 18, 1 Tim. vi. 11.
Q. Why is zeal necessary ? — A. To testify our high es
teem of God, and his truths and ordinances.
Q. Why is thankfulness necessary ? — A. To acknowl
edge God as the God and author of all our mercies.
Q. What is watchfulness ? — A. A disposition to guard
against the snares of God's enemies, and to wait on him
for his favours and blessings, 1 Pet. v. 8. Isa. viii. 17.
Q. Why is watchfulness necessary ? — A. To testify that
our whole dependence is on the true God, and prevent our
acknowledging and turning aside to other gods.
Q. What is humility towards God? — A^ A deep im
pression of our meanness and vileness before him, Job xl.
Q. Why is humility towards God necessary ? — A. To
acknowledge God's greatness and holiness ; and prevent
an idolatrous self-conceit, Isa. vi. 5. Matth. xvi. 24.
Q. What should we think meanly of before God ? — A.
Our wisdom, riches, righteousness, beauty, &c.
Q. What is resignation ? — A. A willingness to be dis
posed of in our work and lot as God pleaseth, Acts xxi.
Q. Why is resignation necessary? — A. To acknow
ledge God's wisdom, and absolute dominion over us.
Q.When is resignation most difficult? — A. When God
calls us to difficult duties, or visits us with heavy afflictions,
Isa. vi. 8, 9. Lev. x. 3.
Q. What is patience ? — A. A bearing of afflictions with
calmness of mind, 1 Pet. ii. 23.
Q. Why is patience necessary? — A. To acknowledge
the justice, wisdom, and love ofGod in afflicting us.
Q. What do you understand by the worship ofGod?—
A. It is a more immediate approach to God, and giving
him the glory due to his name, Psalm xcvi. 8, 9.
Q. Wherewith ought we to worship God? — A. With
our soul and our body, 1 Cor. vi. 20.
Q. How are we to worship God with our soul alone ? —
A. In meditation, admiration, &c. Psal. cv.
Q. What do you understand by meditation? — A. Our
thinking of God and spiritual things.
Q. What should be the principal subjects of our medita
tion ? — A. The divine perfections, persons, and works ;
Christ in his person, natures, and offices ; the covenants of

204 OF THE FIRST COMMANDMENT.
works and grace ; the law of God ; and beauty of holiness;
the vileness and danger of sin, «fec.
Q. Why is such meditation necessary ? — A. That we
may know and acknowledge God more and more.
Q,. What of God should we admire and wonder at? — A.
Every thing he is or doth, especially his love and sovereign
grace, Psal. xxxvi. 7. and cxxxix. 17, 18.
Q. Why is admiration ofGod necessaiy ? — A. To ac
knowledge the absolute incomprehensibleness of God.
Q. How are we to worship God with soul and body
jointly ? — A. By prayer, praise, receiving the sacraments,
&c. Q. How doth prayer glorify God ? — A. It acknowl
edgeth his omniscience to see all our sins, and his ability
and readiness to supply all our wants, Phil. iv. 19.
Q. How doth praise glorify God ? — A. It is a confession
to God himself, or others, of his infinite excellencies.
Q. How doth giving and receiving of the sacraments
glorify God ? — A. We therein acknowledge God our master,
whom we serve ; our food, on which we live ; and our por
tion, wherewith we are enriched, Gen. xviii. 7. 10.
Q. How do we acknowledge God as God, and our God,
in other acts of life besides immediate worshipping of him ?
— A. By making his glory our chief end in them ; and
rendering to ourselves and others what is due, on his ac
count, 1 Cor. x. 31. Tit. iii. 11, 12.
Q. Why is worshiping and glorifying God accordingly
subjoined to our knowing and acknowledging him as God,
and our God? — A. To show, that all our behaviour, and
especially our worship, must correspond with the perfections
of God, and his relations to us, and our knowledge and
acknowledgment ofthem, 1 Cor. xxviii. 9.
Q. How must our worshipping and glorifying of God cor
respond with his being a Spirit? — A. In our seeking chief
ly for spiritual blessings, and having a spiritual frame and
end in every thing that we do, John iv. 24.
Q. How must they correspond with God's infinity ? — A.
In our making God the proper centre of all our desires,
Psal. xxvii. 4, and lxxiii. 25, 26.
Q. How must they correspond with his eternity ? — A.
In our caring chiefly for our eternal interests.
Q. How must they agree with his unchangeableness?—
A. In our constant maintaining honourable apprehension
of God ; and stedfastness in our duty.

OF THE FIRST COMMANDMENT. 205
Q. How must our worship and practice correspond with
the wisdom of God ? — A. In our viewing, admiring, imita
ting, and relying on it, 2 Pet. ii. 9.
Q. How must they agree with the power of God ? — A
In our expecting his accomplishment of the most difficult
like promises : and our attempting the performance of the
most difficult duties in his strength.
Q. How must they correspond with the holiness of God ?
— A. In our earnest endeavours to increase in holiness,
and daily blushing before God because of our impurity.
Q. How must they agree with the justice of God? — A.
In our standing in awe to sin, rendering every one his due,
and boldly asking and expecting from our just God all the
blessings which Christ has purchased for us.
Q. How must our worship and practice correspond with
the goodness of God ? — A. In our esteeming all our enjoy
ments his free and undeserved mercies, and boldly asking
the supply of all our wants from him.
Q. How must they correspond with the truth of God ? —
A. In our believing his word, particularly his promise ;
living a life of faith on his Son ; and studying to be like
God in uprightness and sincerity, 2 Chron. xx. 20.
Q. How must they correspond with his being the one
only God ? — A. In our renouncing all other lords and lov
ers ; and refusing to give any thing the place of God in our
hearts, Hos. xiv. 3. 8, Psalm lxxiii. 25, 26.
Q. How must they correspond with God's being the
living God ? — A. In our receiving and improving him as
our life, and devoting our life wholly to his service.
Q. How must our worship and practice correspond with
God's subsistence in three persons ? — A. In our worship
ping the Father, through the Son and by the Spirit : and
studying to maintain distinct communion with each of the
divine persons, 2 Cor. xiii. 14, Eph. ii. 18.
Q. How must they correspond with God's being in
Christ? — A. In our daily making use of Christ in his per
son and offices, as the way to the Father, Col. ii. 6.
Q. How must they correspond with God's relations of
Father, husband, master, <fcc. ? A. In our improving these
relations to encourage our kindly dependence on, and obe
dience to him as our God, Exod. xv. 2.
Q. How must our worshipping and glorifying God cor
respond with our knowledge and acknowledgment ofhim 1—
A. They must flow from a saving knowledge of him ; and
18

206 OF THE FIRST COMMANDMENT.
our delight and diligence therein must increase in propor
tion to our knowledge and profession.
Q. Is not our whole duty, in some respect, required ir
this command? — A. Yes; for it is a knowing, acknowl
edging, worshipping, or glorifying God, 1 Cor. x. 31.
Q. Doth this, or any other command, require any thing
but what is really our privilege ? — A. No ; to enjoy and
serve God as our God, is our highest honour and happi
ness, Deut. xxxiii. 29. Psalm xix. 1 1.
Q. Is not the neglect of any duty required in this, or
any other command, a sin forbidden in it ? — A. Yes.
Q. What sins are more generally forbidden in the first
command ? — A. Atheism, profaneness, and idolatry.
Q. Whiit is Atheism ? — A. The denying, or not having
a God, Eph. ii. 12, Psalm xiv. 1.
Q. How many sorts of Atheism are there ? — A. Three ;
Atheism in heart, in word, or in practice.
Q. What is heart Atheism? — A. The doubting of God's
existence, and desiring that there were no God.
Q. Can any be fully persuaded in their heart that there
is no God ? — A. No ; for the proofs of his existence are so
clearly engraven on the works of nature, and impressed on
our conscience, that it, however stupified, cannot but bear
witness to this truth, Rom. i. and ii.
Q. What is Atheism in word? — A. An affirming that
there is no God, Ezek. viii. 12.
Q. How many ways may we be guilty of verbal Athe
ism ? — A. Either by expressly denying that there is a God,
or by maintaining errors directly contrary to any of his per
fections. Q. What are some of these errors? — A. Denying the
divine equality of Father, Son, and Holy Ghost ; denying
the providence of God, or divinity of his word; maintain
ing that sinners can satisfy his justice for their sin ; or
ascribing any thing mean or sinful to him.
Q. What makes men endeavour to persuade themselves
and others, that there is no God ? — A. It is that they may
indulge themselves, in wickedness, without dread of danger
and punishment for it, Ezek. viii. Psalm x.
Q. What is Atheism in practice ? — A. Our living as if
there were no God, Ezek. viii. 12, Eph. A. 12.
Q. When do we live as if there were no God ? — A .
When we live ignorant or forgetful of God ; repine at hia
providence, neglect his worship; allow ourselves in sia

OF THE FIRST COMMANDMENT. 207
particularly secret sin, and that which is opposite to the
graces required, as in unbelief, distrust, despair, hatred of
God, bold prying into his secrets, impenitence, indifference
about the truth and glory of God, unthankfulness, pride, in-
corrigibleness, impatience, &,c. Jer. ii. and iii. «&c.
Q. What is the profaneness forbidden in the first com
mand ? — A. Our not worshipping and glorifying God as
God, and our God in Christ, Mal. i. 6.
Q. What is idolatry? — A. The giving of that honoui
and glory to any other which is due to God alone.
Q. How many kinds of idolatry are there ? — A. Two
gross and secret idolatry.
Q. What is gross or open idolatry ? — A. The external
worshipping of sun, moon, stars, angels, men, images, or
any other creature, instead af God, 2 Kings xxi.
Q. Did all the Gentile world, before Christ's incarnation,
and a great part of it since, live in such gross idolatry? —
A. Yes; Rom. i. 24, 1 Cor. i. 21.
Q. How should we be concerned for these idolaters? —
A. In praying earnestly that God would deliver them from
this great misery, by sending his word and Spirit among
them ; and in encouraging all suitable means of spreading
the gospel in those places, Psalm xiv. 3, 4, 5.
Q. When are we guilty of secret :and refined idolatry? —
A. When, while professing the true God alone., we think
of, love, or depend on any thing more than him.
Q. What are our most common idols or false gods which
we honour with refined idolatry? — A. Imaginary beings,
ourselves, other men, the world, the devil, second causes,
and the gifts, graces, and ordinances ofGod, &c.
Q. How do we make imaginary beings an idol ?-^-A.
When we boast of false gifts, ascribe events to what men
call fortune, luck or chance., 1 Sam. vi. 9.
Q. What about ourselves do we ordinarily make an idol
of? — A. Our wisdom, will, righteousness, strength, beauty,
belly, reputation, &c. Isa. xiv. 13, 14.
Q. How do we make an idol of our wisdom ? — A. When
we boast; of it, rely on it, prefer our notions to God's word,
and measure his truths by them.
Q. How do we .make our will an idol ? — A. When we
are tor> much concerned to get it accomplished.
Q. How do we make self-righteousness our idol? — A
By depending on, and preferring it to the righteousness oJ
God offered to us in the gospel, Rom. x. 3.

208 OF THE FIRST COMMANDMENT.
Q. How do we make our strength an idol ? — A. When
we boast of, rely on, or ascribe our works, and especially
our religious performances to it, Isa. x. 13, 14.
Q. How do we make our beauty an idol ? — A. By pro
viding clothes or ornaments above our ability ; valuing our
selves on account of our beauty ; and being more careful
about our external form and dress, than to be clothed with
Christ's righteousness, and made all-glorious within, Isa.
iii, 1 Pet. iii. 3, 4, 1 Tim. ii. 9, 10.
Q. How do we make our belly our god ? — A. By being
more careful for, and pleased with food to it, than to receive
and delight in God as our portion, Isa. xxii. 13.
Q. How do we make our reputation our idol? — A.
When we are more concerned for our own honour than for
the glory of God, 2 Kings x. 1-6. 31, John v. 44.
Q. How do we make other men, and especially our re
lations, our idol? — A. In obeying them rather than God ;
or thinking of, loving, desiring, and delighting in them,
more than God, 1 Sam. ii. 29, Deut. xxxii. 18.
Q. How do we further make ourselves or others our god?
— A. By doing any thing more out ofa view to their or
our advantage, than to the glory of God, Zech. vii. 5.
Q. What of the world do we often make our god ? — A.
Its customs, riches, honours, and pleasures.
Q. How do we make the world our god? — A. By think
ing habitually on it, and that even when worshipping God ;
by immoderate and inordinate desire after it ; grudging for
the want ofit ; taking satisfaction in it when God is absent ;
trusting to it ; and despising others, particularly the saints,
because they have little of it, Psalm iv. 6.
Q. How do we make the devil our God ? — A. By heark
ening to his temptations, embracing his doctrines, obeying
his laws, and consulting, or entering into compacts with
him, 2 Tim. ii. 26, 2 Cor. iv. 3.
Q. What are the doctrines and laws of the devil ? — A.
Whatever is contrary to the doctrines and laws prescribed
in the word ofGod, 1 Tim. iv. 1, 2, 3, and vi. 3, 4, 5.
Q. In what forms is Satan especially consulted with ?— ¦
A. As a physician and teacher, Isa. viii. 19, Lev. xx. 6.
Q. How do men consult the devil as a physician ? — A.
When they apply to him, or to charmers and wizards, for
cures to men or beasts ; or apply for a cure that which hatl:
plainly no natural tendency to gain the end.
Q. How do men consult the devil as a teacher ? — A.

OF THE FIRST COMMANDMENT. 209
When they observe superstitious omens of good or bad for
tune ; or consult dumb persons, wizards, star-gazers, <fcc. ;
use charms, or cast any kind of lots, to discover then- mar
nage, future lot, or things lost.
Q. What evil is there in pretending to tell men's for
tunes by studying the planets or stars ?— A. Hereby men
arrogate to themselves the knowledge that is proper to God ;
and make their lot depend on the heavenly bodies, rathei
than on the will of God, Isa. xlvii. 13, Deut. xxix. 29.
Q. Are there any that enter into compacts with the devil?
— A. Yes; the scripture often speaks of such, and says
they ought not to live, Exod. xxii. 18, Lev. xx. 6.
Q. How do we make second causes of things an idol ?
-A. By using unlawful means, trusting in lawful means,
and ascribing events to them rather than to (Sod, Isa. xxxi.
Q. When do we make an idol of God's ordinances, gifts,
or graces ?— A. When we love and seek them chiefly for
themselves ; or rest in, depend on, and boast ofthem more
than God, Jer. vii. 4, Phil. iii. 5, 6.
Q. When is our idol most subtle and indiscernible ? 
A. When it is a solitary idol ; is in our heart ; is the lawful
object of some fear, love, and delight ; or is worshipped in
our use of lawful means, Matth. x. 37, 38.
Q. How may we discern our secret idolatrous love to a
creature ?— A. When it abates our love to God, carries off
our heart in his worship, or makes us abridge the perform
ance of it, Luke xiv. 26, 27, Phil. ii.
Q. What are some means of curing our Atheism and
idolatry? — A. Earnest prayer for the experience of God's
powerful grace, diligent searching of his word, watching
against the first motions of sin, shunning the company of
the wicked, and frequenting the company of the most seri
ous saints, Psalm cxix. 48, 49.
Q. What is the argument to enforce the first command ?
— A. That all our Atheism and idolatry is before God.
Q. What do these words, before God, in the first com
mandment teach us? — A. That God seeth our most secret
Atheism and idolatry, and is much displeased therewith.
Q. How doth it appear, that God is much displeased
with those sins ? — A. He often forbids them ; and hath
often severely punished men for them, 1 Kings xi. and xiv.
Q. Why is God so much displeased with these sins? — .
A. They are an attack on his being, a denial of his perfec
tions, and rob him of his distinguishing honour.
18*

210 OF THE SECOND COMMANDMENT.

Q. 49. Which is the second commandment ?
A. The second commandment is, " Thou shalt not
make unto thee any graven image, or any likeness
of any thing that is in heaven above, or that is in
the earth beneath, or that is in the water under the
earth. Thou shalt not bow down thyself to them,
nor serve them ; for I the Lord thy God am a jealous
God, visiting the iniquity of the fathers upon the
children, unto the third and fourth generation of
them that hate me ; and showing mercy unto thou
sands of them that love me, and keep my command
ments." Q. 50. What is required in the second command
ment ?
A. The second^ commandment requireth the re
ceiving, observing, and keeping pure and entire, all
such religious worship and ordinances as God hath
appointed in his word.
Q. 51. What is forbidden in the second command
ment ?
A. The second commandment forbiddeth the wor
shipping of God by images, or any other way not
appointed in his word.
Q. 52. What are the reasons annexed to the second
commandment ?
A. The reasons annexed to the second command
ment, are, God's sovereignty over us, his property in
us, and the zeal he hath to his own worship.
Q. How prove you that this command respects the means
of worship ? — A. Its forbidding the use of images in the
worship of God, because not of God's appointment, infers
a requiring of the use of the means of worship appointed
by God, and these only.
Q. Why should God only appoint the means of his own
worship ? — A. Because he only knows sufficiently what
means of worship do best suit his own honour, and our ad
vantage ; and he only can authorize and make means ef
fectual, Deut. xii. 32. and v. 32, James iv. 12.
Q. What is the principal medium of worshipping God
aright in our fallen state? — A. Christ as a Mediator.
Q. Is not Christ as Mediator the proper object of wor

OF THE SECOND COMMANDMENT. 211
ship ? — A. Christ the Mediator as God is the proper object
of worship ; but as Mediator he is the way and medium by
which alone we come to God, John xiv. 6.
Q. Are we then in our worship first to come to the Me
diator, and then come to God? — A. No; we are all at
once to come to God as in Christ, John xiv. 6. 9.
Q. What are the instituted means of worshipping God ?
— A. His ordinances which he hath appoiuted in his word,
Psalm cxlvii. 19, 20, Prov. viii. 34.
Q. Why are these means of worship called ordinances ?
— A. Because they are established by the supreme author
ity and will ofGod, Deut. vi. 1, 2. 6. 20. 24, 25.
Q. What are the principal ordinances of God's worship?
— A. Meditation, self-examination, prayer, reading, preach
ing, and hearing God's word, administering*tend receiving
the sacraments, singing of psalms, religious fasting, thanks
giving, instruction of families, religious conference, oaths,
vows, and lots, with church-government and discipline,
Psalm cv. 2, 2 Cor. xiii. 5, &c.
Q. What is self examination ? — A. Our serious trial
whether we have real grace, and in what case our graces
and lusts are, by comparing our heart and life with the
marks God has prescribed in his word, Matth. v., vi., vii.
Q. Why is self-examination necessary ? — A. To ac
knowledge God as our judge, obtain assurance ofbis love,
prevent spiritual security, discover our sins and wants, be
get thankfulness and earnestness in prayer, &c, 2 Cor.
xiii. 5, <fcc. Lam. iii. 42, 1 John 1 — 5.
Q. How prove you, that singing of psalms is God's or
dinance ? — A. In scripture it is often commanded, and the
saints are often employed in it, Col. iii. 16.
Q. In what doth singing of psalms properly consist ? — A.
In praising God with our lips, for what he is, and has done,
with cheerfulness of heart, Psalm ex. cxlv. — el.
Q. May we not use harps, organs, and other musical in
struments, in praising God ? — A. No ; for these, though
used in the temple-service, were not used in the Jewish
synagogues, nor in the New-Testament worship, nor are
suited to the spiritual nature ofit, John iv. 23, 24.
Q. In what manner should we sing psalms ? — A. With
understanding, love, and .affection to God.
Q. What psalms should we sing in praising God ? — A.
Those psalms which we find recorded in scripture.
Q. Must we sing every expression in these psalms as re-

212 OF THE SECOND COMMANDMENT.
lating to our present case ? — A. No ; we must sing some as
expressive of what has been or may be our case.
Q. How are we to sing these psalms in which the psalm
ist prays for his wrath on his enemies? — A. With a satis
faction of heart in these bright displays of God's justice in
destroying his incorrigible enemies.
Q. What is religious fasting ? — A. The setting apart
some time for solemn humiliation, confession of sin, plead
ing with God for mercies, and devoting ourselves to his ser
vice, JoeJ ii. 12 — 20, Neh. ix., Ezra ix., Dan. ix.
Q. Why is such voluntary humiliation called fasting ? —
A. Because on these occasions we are to abstain from al!
unnecessary food, Dan. x. 3, Jonah iii.
Q. Is ibis abstinence any part of religion in itself? — A.
No ; but, it is a means of preparing us for humiliation and
earnest prayer, Jonah iii. 7, 8.
Q. When are we called to fasting? — A. When we have
fallen into some great sin, when some judgment is inflicted
or threatened, or some great mercy to ourselves or others
very much needed, Joel ii. Ezra ix. x.
Q. When are we to set apart time for the solemn thanks
giving ? — A. When God hath bestowed some signal favour
on us, or our brethren, Exod. xv. 2 Chron. xx.
Q. How many kinds of solemn fasts and thanksgivings
are there ? — A. Secret in a closet, private in a family or
society, and public in a congregation or country.
Q,. Who have power to appoint general fasts and thanks
givings ? — A. Both the civil magistrate and the church, as
the needs ofthe state or the church call for it, 2 Chron. xx.
3, Ezra viii. 21, Jer. xxxvi. 9, Joel i. ii.
Q. May church or state give up their own power, or
claim the power of the other in this matter ? — A. No : for
both are only stewards ofthat power ; the state under God
as Creator, and the church under Christ as Mediator, Psal.
lxxxii. 1, Eph. i. 22.
Q. In what are we religiously to instruct our families ?
— A. In all the truths and ways of God, Deut. vi. 7, 20.
Q. Why ought our families to tie thus instructed ? — A.
To fit them for the more profitable reading and hearing of
the word of God, Gen. xviii. 19, Psal. lxxvii. 1 — 8.
Q. What do you understand by religious conference ?—
A. Our speaking with one another of the truths of God,
and experiences of his dealings with us, Psal. cxvi.

OF THE SECOND COMMANDMENT. 213
Q. How should religious conference he managed ? — A.
With delight, humility, and prudence, Psal. lxvi. 16.
Q. What is a religious vow? — A. A solemn promise by
which we bind ourselves to avoid or perforin something for
the honour of God, Numb. xxx. Psalm cxix. 106.
Q. What is necessary to make a vow or promissory oatii
lawful ? — A. That what we engage be good in itself, and
in our power to perform, Numb. xxx. Psalm cxvi. 14.
Q. To whom are all religious vows to be made ? — A. To
God only as our party, Psalm, lxxvi. 12.
Q. How many kinds of religious vows are there ? — A.
Sacrament.il and occasional.
Q. What is an occasional religious vow ? — A. It is when
either a particular person, or a number of persons together,
solemnly engage to serve the Lord, and cleave to his truths,
Judg. xi. 31, Neh. x. Deut. xxix.
Q. How prove you, that secret personal covenanting with
God is a duty ?- — A. From Isa. xliv. 5. One shall say, J
am the Lord's, &c. Psalm cxix. 106.
Q. How prove you, that public covenanting with God is
our duty? — A. The Old Testament church practised it
with God's approbation ; and it is no ceremonial service,
but is promised to take place under the New Testament,
Isa. xix. 18, 2 Cor. viii. 5.
Q. What seasons are pointed out in scripture as fit for
public covenanting? — A. When a people hath received
some great mercy, is threatened with great judgments, or
is essaying to reform from, or withstand great apostacy, 2
Chron. xv. 12, and xxxiv. 31, Neh. ix. and x. &c.
Q. In what manner should religious vows be made ? — A.
Voluntarily from faith in and love to God ; with knowledge
of wrhat we vow ; and sincere resolution, in the strength of
Christ to perform it, Jer. iv. 2, Psal. cxix. 106.
Q. What is an oath ? — A. It is a solemn calling of God
to witness the truth of what we affirm or promise ; and re
quiring him to avenge it, if we deal falsely.
Q. How are oaths distinguished ? — A. Into assertory, by
which we affirm the truth of facts ; and promissory, where
by we engage to avoid or perform something.
Q. Is swearing lawful under the New Testament ? — A.
Though swearing rashly, unnecessarily, or by any creature,
is expressly forbidden, Matth. v. 34 — 37, James v. 12 ; yet
necessary and reverential swearing by God alone is allow
ed 2 Cor. i. 23.

214 OF THE SECOND COMMANDMENT.
Q. In what sense are all oaths to be taken ? — A. In this
plain sense of the words, without equivocation, or mental
reservation, Psalm xxiv. 4, and xv. 2.
Q. What is a lot ? — A. It is a solemn appeal to God, for
arbitration in distributing and deciding some things contro
verted, Acts i. 24. 26, Prov. xvi. 33.
Q. What is required to make assertory oaths and lots
lawful ? — A. That they be necessary in matters of weight,
and will end strife, Josh. vii. 14, Jer. iv. 2.
Q. What call you church government ? — A. It is that
order which Christ hath appointed in his visible church.
Q. For what end is church-government appointed ? — A.
To be a hedge for protecting the doctrine and more im
mediate worship of God, and making everyone in their sta
tion active in his service, Eph. iv. 12, Tit. i.
Q. Is the civil magistrate head of this government? — A.
No ; it is wholly distinct from the civil government ; for
Christ says, My kingdom is not of this world.
Q. Has the civil magistrate no concern with the church ?
— A. Yes ; as her nursing father, he ought to take care that
peace and order be preserved ; truth kept pure and entire ;
blasphemy and heresies suppressed ; discipline, and all other
ordinances of God, duly settled, administered, and observ
ed : for which end he may call synods, and provide that
every thing done in them be according to the word of God,
2 Chron. xix. xxix. and xxx. &c*
Q. Is the Romish pope head of Christ's visible church ?
— A. No ; he is Antichrist, the man of sin, 2 Thess. ii.
Q. Who then is the alone king and head of the church ?
— A. Jesus Christ, and none other, Matth. xxiii. 8 — 10.
Q. What things are considerable in church-government ?
— A. The officers, courts, and subjects of it.
Q. What different kinds of officers hath Christ appointed
in the New Testament church ? — A. Ordinary and extraor
dinary, 1 Cor. xii. 28.
Q. Which were the extraordinary officers ? — A. Apostles,
evangelists, prophets, and workers of miracles.
Q. Which are the ordinary officers in Christ's church ?
— A. Pastors and teachers, ruling elders and deacons.
Q, How prove you the divine institution of pastors ? — A.
The scripture declares, that Christ gave to his church pas
tors and teachers, Eph. iv. 12, 13.
* See Confess. Chap. xx. 4. xxii. 3, and the scripture quoted.

OF THE SECOND COMMANDMENT. _ 215
Q. What names are given to pastors in scripture ? — A.
They are called teachers, rulers, ministers, shepherds, over
seers, bishops, Sfc. Heb. xiii. 17, <fcc.
Q. Doth the scripture require, ot allow of any bishop rul
ing over other pastors ? — A. No ; it forbids all lordly rule
in the church ; never distinguisheth between bishops and
presbyters, but calls the same persons by both names ; and
ascribes the highest power in the church to presbyters, even
the ordination of an evangelist, Luke xxii. 25, 26, Tit. 1. 5.
7,1 Tim. iv. 14, Phil. i. l,&c.
Q. What is the office of a pastor ? — A. To rule in the
church, and to administer the word and sacraments, I Cor.
iv. 1.
Q. How prove you, that ruling elders are appointed by
Christ ? — A. The scripture plainly suggests**:hat there are
elders who ride well, and yet do not labour in word aiid doc
trine, 1 Tim. v. 17, Rom. xii. 8, 1 Cor. xii. 28.
Q. What is their office ? — A. To concur with pastors in
ruling and inspecting the manners of the people.
Q. How prove you the divine institution of deacons ? —
A. Deacons were ordained by the apostles ; and tlieir office
is frequently approven of in scripture, Acts vi. 3, 1 Tim. iii.
Q. What is a deacon's office ? — A . To take care of the
poor, and serve at the Lord's table. Acts vi.
Q. What courts hath Christ appointed for government in
his church? — A. Sessions, presbyteries, and synods.
Q. What is a session ? — A. That court in the particular
Christian congregation, which consists ofa pastor or pastors,
elders and deacons.
Q. What divine warrant have we for kirk sessions? — A.
The light of nature, and law of necessity, the institution
of Christ, alluding to such courts in the Jewish synagogues,
and the apostolical example, do fully warrant them, Matth.
xviii. 15 — 21, Acts xiv. 23, &c.
Q. What is the business of sessions ?— A. To admit
church-members, rebuke offenders, and suspend them from
the sacraments, and manage all the ecclesiastic affairs of a
particular congregation, 1 Tim. v. 1 7.
Q. What is a presbytery ? — A. A church court consist
ing of ministers and elders from several congregations.
Q. How prove you the divine warrant of a presbytery ?
— A. From its being expressly approven in scripture ; and
from the apostolic example of presbyteries at Jerusalem
Ephesus, and Corinth, 1 Tim. iv. 14, Acts xi., &c.

216 „ OF THE SECOND COMMANDMENT.
Q. What is the business of a presbytery ? — A. To rul«
in affairs too hard for sessions, to ordain pastors, excommu
nicate offenders, &c, 1 Tim. iv. 14.
Q What is a synod? — A. It is the meeting of several
presbyteries in one court, Acts xv.
Q. What scripture warrant have we for this court? — A.
In Acts xv. we find that the rulers from sundry churches
met together, disputed and determined a point of contro
versy in the church.
Q. How prove you this was not a meeting for consulta
tion only ? — A. From the scriptures calling their determi
nations a burden and decrees, Acts xv. 28. and xvi. 4.
Q. What power have synods? — A. To rule in ecclesias
tic affairs that are too hard for presbyteries.
Q. Have they power to impose any new articles of faith ?
— A. No ; but to interpose their authority in favour of
what is according to the word ofGod, 1 Cor. iv. 1.
Q. What are the privileges of the subjects or private
members in the church? — A. To receive all the ordinances
of Christ suited to their case ; and if blameless, and of adult
age, to choose their own officers.
Q. How prove you that adult Christians have a right to
choose their officers and particularly their pastors ? — A.
They are commanded to try the spirits; they chose two,
one of which was to be an apostle ; the apostles caused
them choose their deacons, and ordained elders by suffrages
in the churches : and the very light of nature requires
Christians liberty to choose their own spiritual physician
and guide ; and represents it as most absurd, that a tem
poral possession should entitle a man, however profane, to
choose spiritual guides to the church, 1 John iv. Acts i.
23—26. vi. 3, and xiv. 23.
Q. Do church officers derive their authority from the
church? — A. No; they derive it from Christ, 1 Cor. xii.
Q. Have all church members a right to rule in her? — A.
No ; for if all were rulers, there could be none to be ruled,
Heb. xiii. 17, Acts xx. 28, 1 Thess. v. 12.
Q. What are the spiritual terms of communion with the
visible church in all her sealing ordinances? — A. That
men be in appearance saints and faithful, Ps dm xxiv. 3,
4, Eph. i. 1, 1 Cor. v. 11, 2 Thess. iii. 6.
Q. Is it not enough if men be real saints? — A. No;
what God hath joined together, it is at our peril if we put
asunder, Matth. v. 19.

OF THE SECOND COMMANDMENT. . 217
Q. To what are church-members to be faithful ? — A. To
the relation they stand in to God or men, and to the trust
which they have received, and the vows they are under,
whether personal or national, Phil. iii. 17.
Q. How are we to be faithful to the relations we stand
in ? — A. By performing the various duties of them.
Q. How ought we to be faithful to the trust reposed in us
as church members? — A. By conveying to posterity the
truths of God as fully and clearly, and' his ordinances as
pure and entire as we received them.
Q,. How are church members to be faithful to their vows ?
— A. By still continuing to acknowledge the obligation of
tlieir vows, and endeavouring to perform the duties engaged
to in them, Neh. x. 26, Psalm cxix. 1 00.
Q. Doth a church member's selling or giving up any of
the truths of Christ which he hath once received, or is by
oath bound to, make him scandalous ? — A. Yes ; as much
as a servant, though a saint, his selling of his master's goods
at his own hand, Prov. xxiii. 23, Matth. v. 19.
Q. What is church discipline ? — A. The method which
Christ hath appointed for correcting and reclaiming scanda
lous church members, Matth. xviii. 15 — 18.
Q. What call you scandal? — A. An open sin, which
grieves the godly, and tempts others to sin.
Q. How many kinds of scandal are there ? — A. Two ;
private scandal, which is known only to a few, and public
scandal, which is known to many.
Q. What is the first step of discipline with respect to pri
vate scandal ? — A. He that knows it should secretly tell the
offender his fault, and reprove him for it, Lev. xix. 17.
Q. What is to be done if the offender confesseth and
promiseth amendment ? — A. The reprover is to rest satisfi
ed, and carefully to conceal his brother's fault, Lev. xix. 16.
Q. What must be done if the offender denies or defends
his fault ? — A. The reprover is to reprove him again before
one or two witnesses, Matth. xviii. 16.
Q. If the offender still continues obstinate, what is the
next step of discipline ? — A. The offended person is to tell
that church judicatory to which the offender is most imme
diately subject, Matth. xviii. 17.
Q. What is the first step of church discipline with respect
to public offences ? — A. They are to be brought before it
church judicatory, Acts xv. 5, 6-
19

218 OF THE SECOND COMMANDMENT.
Q. What is to be done with an offender, if he continues
to disregard church-judicatories? — A. He is to be excom
municated, or solemnly cast out from communion with the
visible church, Matth. xviii. 17, 18, 1 Cor. v.
(J. What is meant by one's being delivered to Satan? —
A. That his person is cast out from Christ's visible church
into the visible kingdom ofthe devil, 1 Cor. y. 5.
Q. On whom should this sentence be passed? — A. On
those whose sin is gross and manifest, and who continue
obstinate in their wickedness, 1 Cor. v. 1 Tim. i. 20.
Q. For what end are church-censures necessary? — A.
For reclaiming offenders, deterring others from sin, for vin
dicating the honour of Christ and the gospel, and prevent
ing God's wrath from falling on the church.
Q. In what manner should offenders be reproved ? — A.
With great prudence, meekness, and plainness.
Q. Why must we rebuke with great prudence? — A.
Because if we choose not fit time, place, and words, the
end ofthe rebuke may be entirely lost, Prov. xxv. 12.
Q. Why must we reprove with great meekness? — A.
To prevent the offender's passion, and cause him take the
rebuke as designed for his good, Gal. vi. 1.
Q. Why must we reprove with great plainness ? — A.
That offenders may not think their sin less than it is, or be
too lightly affected with it, Acts viii. 20 — 28.
Q. What doth the second command require with respect
to all these ordinances of God ? — A. Tbe receiving, observ
ing, and keeping them pure and entire, Deut. vi.
Q. What is meant by receiving tbe ordinances ofGod?
— A. The knowledge and embracement ofthem.
Q. What is meant by observing them ? — A. Our doing
what they require, and waiting upon God in them.
Q. What is meant by keeping these ordinances pure? —
A. Our allowing nothing to be added to them.
Q. What is meant by keeping them entire ? — A. Our
suffering nothing to be taken from them.
Q. What sins are more generally forbidden in the second
commandment? — A. Profaneness, idolatry, and supersti
tion. Q. Wbat is the profaneness forbidden in the second
commandment? — A. Our opposition to, contempt of, or in
difference about the ordinances ofGod; and neglecting to
receive, observe, and keep them pure and entire.
Q. What is the idolatry forbidden in the second com-

OF THE SECOND COMMANDMENT. 219
mand ? — A. The worshipping of God by images, saints,
angels, &c.
Q. How did the Pagans break this command? — A. By
using images in the worship of their false gods.
Q. May not we make images of mere creatures ? — A
Yes ; if they are not to be used for a religious use.
Q. What different kinds of images ofGod are forbidden
in this commandment? — A. Images made by men's hands,
and images made by tlieir fancies, Deut. iv. 15.
Q. Is it idolatrous to make an image of any divine per
son ; of the Father as an old man ; of the Son as a babe ;
or man hanging on a cross ; or of the Spirit as a dove ; or
to conceive any such fanciful idea of these persons ? — A.
Yes. Q. Is it idolatrous, when we read of GouVs hands, feet,
&c. to fancy him as having such members ? — A . Yes.
Q. Is it idolatrous to paint God as light, or the Trinity
as a triangle, or body with three heads? — A. Yes.
Q. Why must we make no images of God with our
hands or fancy ? — A. Because God hath forbidden it ; and
it misrepresents him as material, finite, &c. and so as no
God at all, Deut. iv. 15 — 19, Isa. xl. 18 — 20.
Q. May not such images help to instruct the ignorant ? —
A. No ; they are teachers of lies, Hah. ii. 18, Jer. x. 15.
Q. Is an image, or imaginary idea of Christ, as a suffer
ing or glorified man, helpful to our faith ? — A. No ; it is
very hurtful to it ; for it divides the natures of Christ in our
conception of him, whereas faith must still view them as
united in one person, Isa. ix. 6, John i. 14.
Q. What is superstition in the worship of God ? — A. Our
taking from, or adding to his ordinances.
Q. May not men appoint teaching ceremonies in the
worship of God?— A. No; Isa. i. 12, Col. ii. 20—23.
Q. Why so? — A. Because they cannot bless nor render
effectual these ceremonies; and so they lead men's minds
away from the spirituality of God's worship.
Q. How prove yon, that God will not bless nor approve
ceremonies of men's appointment used in his worship? — A.
He gives men no authority to appoint them ; but condemns
these appointments as will-worship, Col. ii. 20.
Q. Doth not God command us to do all things decently
and in order ? — A. That command requires us to choose
the fittest times and places for worship, and to perform h

220 OF THE SECOND COMMANDMENTs-
in a grave manner ; but doth not allow men to appoint cere
monies as parts of God's worship, 1 Cor. xiv.
Q. Among what sect of professed Christians is the sad
dest mixture of idolatry and superstition to be found ? — A
Among the Papists, and those of the Greek church.
Q. How are the Papists guilty of idolatry ? — A. In their
worshipping images of the Trinity ; the bread in the sa
crament ; the cross, angels, and saints, especially the Vir
gin Mary, and their images or relics ; bowing at the name
of Jesus, or towards altars, or the east ; swearing by crea
tures, or by touching and kissing the gospels, &c.
Q. How are the Papists guilty of superstitious taking
away from God's ordinances ? — A. In denying the use of
the cup in the Lord's supper, and of the scripture to the
people ; and in taking away the second commandment
from their catechism, and the public offices of their church.
Q. Why do they deny the people the use of the cup in
the Lord's supper? — A. To exalt their clergy, who claim
it as their due.
Q. Why do Papists deny the people the use of the scrip
ture ? — A. That they may not, by reading it, discover their
errors in doctrine, and corruptions in worship, &c.
Q. Why do they so conceal the second commandment?
—A. Because it condemns their images and superstition.
Q. How are the Papists guilty of superstitious adding to
the ordinances of God? — A. In their adding five bastard
sacraments ; offering the bread in the Lord's supper as a
sacrifice ; abstaining from flesh in Lent ; using vain fast
ings, superstitious holy days, vestments, fonts, altars, &c. ;
adding cream, oil, spittle, and the sign of the cross in bap
tism ; baptising of bells ; praying on beads, &c.
Q. Is it not sinful for Protestants to preserve monuments
of idolatry and superstition, by keeping images ofthe Pagan
gods, of Christ as man, &.c. ; or superstitiously observing
their holy-days, as New Year's Day, Fasten's-even, Christ
mas, Pasch, <fcc. ? — A. Yes ; Gal. iv. 10.
Q. Will it excuse us from sin, if we do these things with
no bad intention ? — A. No ; to think that innocent inten
tions justify bad actions, is Popish doctrine.
Q. Why are most men so fond of pompous ceremonies
in the worship of God ? — A. Because they do not relish
the spiritual nature of his ordinances, and think themselves
capable of bettering his institutions.
Q,. What are the three reasons annexed to the second

OF THE THIRD COMMANDMENT. 221
commandment ? — A. God's sovereignty over us, his pro-
perty in us, and the zeal which he hath for his own worship.
Q. How is God's sovereignty over us a reason for keep-
ing this command? — A. God being Lord of all, it is most
suitable to his wisdom and authority that he prescribe all
the means of his worship, James iv. 11, 12.
Q. How is God's property in us as our God a reason for
keeping this command? — A. These whose God he is, have
the strongest reason to obey his ordinances, and beware of
spiritual whoredom, and showing themselves wise above
him, Deut. xii. 32, Exod. xv. 2.
Q. How is God's zeal or jealousy for his own worship
a reason of keeping this command? — A. As it makes it
profitable to keep, and dangerous to break it, Deut. iv. 24.
Q.. How doth God's zeal for his own worship show it
self? — A. In his rewarding the keepers, and punishing the
breakers of his commands, Deut. v. — xii. xxviii.
Q. How doth God reward the keepers of his commands ?
— A. In esteeming them lovers of him, and shewing mercy
to thousands of them, Exod. xx. 6.
Q. How doth God punish the breakers of his commands?
— A. In counting them haters of him, and punishing their
sin to their third and fourth generation, Exod. xx. 5.
Q. How can God justly punish children for their parents'
sin ? — A. Because children are the property of parents,
and so parents are punished in them, 1 Kings xiv. xvi.
Q. Whether doth this threatening respect temporal or
eternal punishment ? — A. If the children continue to ap
prove their parents' sin, by walking in it, the threatening
respects both temporal and eternal punishment ; but other
wise, it respects only temporal strokes.
Q. If the children become saints, how is this threatening
executed ? — A. The temporal strokes are often inflicted, but
are made to work for their good, Isa. xxvii. 9. •
Q. 53. Which is the third commandment ?
A. The third commandment is, " Thou shalt not
take the name of the Lord thy God in vain; for the
Lord will not hold him guiltless that taketh his name
in vain."
Q. 54. What is required in the third command
ment? A. The third commandment requireth the holy
19*

222 OF THE THIRD COMMANDMENT.
and reverend use of God's names, titles, attributes,
ordinances, words, and works.
Q. 55. What is forbidden in the third command
ment? A. The third commandment forbiddeth all profan
ing or abusing of any thing whereby God maketh
himself known.
Q. 56. What is the reason annexed to the third
commandment ?
A. The reason annexed to the third commandment
is, That however the breakers of this commandment
may escape punishment from men, yet the Lord our
God will not suffer them to escape his righteous
judgment. Q. What is to be here understood by the name ofGod?
— A. Every thing whereby God maketh himself known.
Q. By what doth God make himself known ? — A. By
proper names, titles, attributes, ordinances, words, and works,
Exod. xxxiv. 6, 7, &,c.
Q. What are the proper names of God ? — A. They are
either essential, as Jehovah, Jah, Lord, God; or personal,
as the Father, Son, Holy Ghost, &c.
Q. What are the titles of God ? — A. Creator and Pre
server of men ; God and Father of Christ ; Father of
lights, mercies, or spirits ; God of glory, peace, patience,
comfort, and salvation ; God of Abraham, Isaac, and Ja
cob ; holy One, and Rock of Israel ; King of kings, saints
and nations ; Lord of glory ; Hearer of prayer, &c.
Q. What doth the third command require with respect
to God's names, titles, attributes, ordinances, words, and
works? — A. The holy and reverend use of them.
Q. What do you mean by the holy use of them ? — A.
Our using them with holy natures, out of regard to God's
holy law, and with a view to promote holiness.
Q. What do you mean by a reverend use of them ? — A.
Our using them with a filial fear of God upon our spirit,
manifested in our outward conduct, Psalm lxxxix. 7.
Q. Can an unregenerate man use God's names, &c,
rightly? — A. No ; he always profanes them, Isa. lxvi. 3.
Q. When are God's names, titles, and attributes, used in
a holy and reverent manner? — A. When we think, speak,
write, or hear of them, with a holy awe of God in our

OF THE THIRD COMMANDMENT. 223
Hearts, and to promote a holy fear of him in our lives, Deut
xxviii. 58, Psalm lxxxix. 7, Heb. xii. 28.
Q. When are God's ordinances used in a holy and rev
erend manner ? — A. When we approach them with holy
hearts and hands ; and wait upon, and seek after the great
God, and holy One of Israel in them, Psalm lxxxix. 7.
Q. When is God's word used in a holy and reverend
manner ? — A. When we receive it in our heart as the word
of the great God, to make us holy, Psalm cxix.
Q. When are God's works used in a holy and reverend
manner? — A. When we discern God in them and improve
them chiefly to advance his glory, Psalm cxxxvi.
Q. What is forbidden in the third commandment ? — A.
The profaning or abusing of any thing whereby God makes
himself known. #
Q. How are God's names and titles profaned ? — A. By
our thinking, speaking, writing, or hearing of them, rashly
lightly, or maliciously.
Q. Are they not dreadfully profaned by rash invocations
in common speech ; as, O Jesus ! O Christ ! O Lord !
O God \ Goodness ! good God ! or horrid imprecations of
curses, confusion, damnation, &c. ? — A. Yes.
O.. Are they not also dreadfully profaned, when they are
used in charms to drive away devils, witches, diseases, &c ?
— A. Yes ; Acts xix. 13 — 17.
Q. How is God's attribute of spirituality profaned ? — A.
By our conceiving of him as any way corporeal ; neglecting
to worship him in spirit and in truth ; and by our contempt
and ignorance of spiritual things.
Q. How is God's attribute of infinity profaned ? — A . By
our conceiving of him as more present in heaven than in
earth, or in one place than another ; and our filling his
place in our hearts with other things.
Q. How is God's eternity profaned ? — A. By our neg
lecting to think of his eternal purposes and love ; and our
not preparing for an eternity to come.
Q. flow is God's unchangeablenes profaned? — A. By
our conceiving that prayer can change his purpose, or fear
ing that sin may alter his love ; and by our unsted.astness
in our Christian profession or practice.
Q. How is the almighty power of God profaned? — A.
When it is despised, distrusted, resisted, or when trusted
on for assistance in sin, Isa. xxxvi. xxxvii.
Q,. How are God's infinite wisdom and knowledge pro-

224 OF THE THIRD COMMANDMENT.
faned? — A. By our curious prying into his secrets, measur-
ing the mysteries of his word by our reason, judging the
hearts and intentions of others, despising or distrusting his
direction, or charging with folly his words or works.
Q. How is God's holiness profaned ? — A. By our dislik
ing it, mocking at sin, at saints, or holy things, and neglect
ing the diligent study of holiness in heart or life.
Q. How is God's justice profaned? — A. By our not im
itating it, not fearing to live in sin, not embracing Christ's
righteousness for satisfying it, and not expecting all bles
sings from it through his merits.
Q. How is God's goodness and mercy profaned ? — A.
By our not enlarging our hearts to receive it; being dis
couraged, by our sinfulness, from seeking grace or glory;
offering our good works to God as a price of salvation ; or
sinning because grace doth abound.
Q. How is God's patience abused ? — A. By our not ad
miring it ; contemning lesser strokes and warning ; and not
imitating it in our patient waiting on God, and bearing with
such as offend us.
Q. How is God's truth profaned ? — A. By our suspect
ing his sincerity, discrediting his word, or expecting the ac
complishment of promises without using the appointed
means, 1 John v. 10.
Q. How is God's being the living God profaned ? — A.
By our neglecting to improve him as our life, and by not
living to him, Jer. ii. 13.
Q. How is God's being the one only God profaned? —
A. By dividing our heart and life between him and idols.
Q. How is the mystery of the Trinity profaned? — A.
By ridiculing it ; by erroneous conceptions and representa
tions of it ; and by indifference about distinct communion
with the three persons in it, 1 John ii. 22, 23.
Q. How is Christ as Mediator profaned and abused ?—
A. By our neglecting him as the way to the Father ; ex
pecting salvation through him in ignorance and unrighteous
ness, or partly by our own works and strength ; or by using
his name to authorise any wickedness, 1 Cor. 23.
Q. How are God's ordinances in general profaned ? — A.
By our using them in an ignorant, carnal, careless, hypo
critical, legal, lifeless, or licentious manner.
Q. When do we use the ordinances ofGod ignorantlyl
— A. When we use them without knowing their institu
tion, nature, and ends, Acts xvii. 23.

OF THE THIRD COMMANDMENT. 225
Q. When are the ordinances of God used carnally ? —
A. When we attend upon them only with our bodies, or
for some carnal advantage, John vi. 26.
Q. When are they used carelessly? — A. When we at
tend them without earnest concern to find God in them.
Q. When are they used in a hypocritical manner? — A.
When, in attending on them, we study to appear saints
when we are not, or to seem better than we are.
Q. When are God's ordinances used in a legal manner?
— A. When we attend on them to atone for our sins, or to
purchase grace or glory to us, Isa. Iviii. 1 — 7.
Q. When are they used in a licentious manner? — A.
When they are used as a means of performing or covering
some malicious, lascivious, or covetous desism.
Q. When are they used in a lifeless manner? — A.
When we attend on them with sleepy or drowsy bodies, or
without the active exercise of spiritual grace.
Q. Is it a very great sin to indulge ourselves in a sleepy
attendance on God's ordinances ? — A. Yes ; it is a mock-
i-ng °f God to his face, and turning the means of salvation
into poison to our soul, Lev. x. 2 Cor. iv. 4.
Q. Is not the more particular abuse of God's ordinances
also forbidden in this command ? — A. Yes.
Q. How is meditation profaned ? — A. By our thinking
on trifles, or mostly on the circumstantials of religion ; or
having our mind easily led aside from spiritual objects.
Q. How is self-examination profaned ? — A. By our try
ing ourselves by unscriptural marks ; or without an impar
tial and earnest desire to know our real state and case,
Rev. iii. 17, Isa. Iviii. 2 — 7, Luke xviii. 11.
Q. How is prayer profaned ? — A. By our not praying in
Christ's name ; praying for unlawful things, or for things
lawful without due submission to God's will ; by rash call
ing on God to save, bless, guide, preserve, fyc. ? or by call
ing on Satan to take or hurt any.
Q. How is prayer further profaned ? — A. By supersti
tious limiting it to particular days, hours, or words ; and
using indecent gestures or words ; or, in social prayer,
words not easily understood.
Q. How is singing of psalms profaned ? — A. By our ne
glecting to join with others in it ; wanting affections suited
to the expressions sung ; attending more to the melody of
the voice than the frame of our heart ; and by sudden
wearying of the exercise, &c.

226 OF THE THIRD COMMANDMENT.
Q. How is the preaching of God's word profaned ? — A
By preaching without a regular call, or chiefly for gain oi
honour ; by preaching error, or truth in a wrong manner;
or preaching with theatrical gestures, or in words the hear
ers cannot understand, or which tickle their fancy or pas
sions, rather than touch their conscience, 1 Cor. ii. 1 — 5.
Q. How is the reading and hearing of God's word pro
faned ? — A. By reading and hearing it out of curiosity,
chiefly to inform our judgment, or to pass the time, or sound
jests, rather than to make us holy.
Q. How is the administration of baptism and the Lord's
supper profaned ? — A. When these ordinances are admin
istered by such as are not true gospel-ministers, or to such
as are not proper members of the visible church ; or are ad
ministered in a private and superstitious manner, Matth.
xxviii. 19, 1 Cor. x. 16, 17, and xi. 23—29.
Q. How is the receiving of the sacraments profaned ? —
A. When we attend on them without due preparation, or
suitable exercise of grace ; and when we rest in them as
infallible securities of salvation ; or neglect to improve them
after receiving them, 1 Cor. xi. Luke iii.
Q. How is fasting profaned ? — A. In our fasting for
wicked or doubtful causes ; or to further strife, or atone for
sin ; or without faith's view of a crucified Christ, and sin
cere resolution to turn from the sins which we confess.
Q. How is religious instruction of families profaned ? —
A. When it is not performed in a careful, patient, and im
partial manner ; nor suited to the capacities of those who
who are instructed, Deut. vi. 7.
Q. How is religious conference profaned ? — A. By our
studying therein to shew our abilities ; or talking mostly on
disputable and circumstantial points.
Q. How are religious vows profaned? — A. By our vow
ing what is sinful, trifling, doubtful, or impossible ; vowing
to serve God on condition he will save us ; or by vowing in
our own strength, or without a serious resolution to perform
our vows, Eccl. v. 4.
Q. How is public covenanting profaned ? — A. By forcing
men to it ; admitting such as are ignorant and profane ;
or covenanting in such a manner as tends to promote divi
sion, contention, and pride.
Q. How is swearing of oaths profaned ? — A. By our
swearing what is trifling, false, or doubtful ; or without a
due call, and fear ot God upon our spirit, Jer. iv. 2.

OF THE THIRD COMMANDMENT. 227
Q. Is it not dreadful wickedness to cry out on slight oc
casions, The Lord knows, God knows ; or to confirm our
assertions with od, troth, faith, conscience, soul, devil, fiend,
and other minced oaths ? — A. Yes ; and such profane
swearers ought not to be credited.
Q. How are lots profaned ? — A. By our using them to
discover future events, or things lost ; or to determine tri
fling disputes, or such as human prudence might have easily
decided ; or when we reflect on the lot after it is cast.
Q. Is it a great sin to play at cards or dice? — A. Yes ;
for it irreverently calls God to be arbitrator in a trifle ; is
the source of much idleness, strife, and profane swearing ;
and a chief delight of profane persons ; and leads in men
to heathenish affections, words, and practices, Prov. xvi.
33, 1 Thess. v. 22. •
Q. How is church government profaned ? — A. By setting
up false forms of it ; despising and opposing it ; or pre
venting it, to please the humours, and support the carnal
interests of men, Micah vi. 16.
Q. How is church discipline profaned ? — A. When it is
inflicted in a disorderly, proud, and partial manner, or up
on improper objects ; when it is despised, opposed, used as
a satisfaction for sin, exchanged for money, or removed
without evidence of repentance.
Q. How is God's word in general profaned ? — A. By our
denying, despising, ridiculing, and jesting on it, misapply
ing, or wresting it to sinful purposes.
Q. How is God's law profaned ? — A. By our contracted
views of its extent ; presenting our vile righteousness as an
obedience to it ; seeking happiness by it ; or despairing of
life because of its rigour.
Q. How is the gospel of God profaned ? — A. By our dis
crediting his offers ; turning it into a new law ; or taking
encouragement to sin from the grace of it, 1 John v. 10.
Q. How are the decrees of God profaned or abused ? — A.
By our curious prying into, deriding, or misrepresenting
them ; or taking encouragement from them to neglect the
use of appointed means, Deut. xxix. 29.
Q. How is God's work of creation profaned ? — A. By
our making his creatures occasions or instruments of pride,
intemperance, lust, or other- wickedness ; and by sporting
at their hurting or destroying one another.
Q. How is God's work of providence profaned ?— A.
By our neglecting to study the language of them ; misin-

228 OF THE FOURTH COMMANDMENT.
terpreting, quarrelling with, and fighting against them ; and
our ascribing the events thereof to second causes, or what is
profanely called chance, Jer. v. 3, 4.
Q. How is God's work of redemption profaned ? — A. By
our denying or deriding any part of it, disregarding an in
terest in it, and not walking worthy of it.
Q. What reason is annexed to this third command to
deter us from profanation of God's name ? — A. A very
dreadful one ; namely, that the Lord will not hold him
guiltless that taketh his name in vain.
Q. What doth the Lord's not holding him guiltless mean ?
— A. That the Lord will not suffer such as profane his
name to escape his righteous judgment.
Q. Should men punish the more gross blasphemies and
profanation of God's name ? — A. Yes ; he that blasphem-
eth the name of the Lord shall surely be put to death.
Q. Why then do such gross profaners of God's name so
often escape punishment from men ? — A. Because many
magistrates and great men are principal profaners of God's
name, or want due zeal for his glory, Micah iii. 1, 2.
Q. Can any such as profane God's name by perjury,
habitual profane swearing of broad or minced oaths, escape
God's wrath? — Yes; he will make their plagues wonder
ful, except they repent, Deut. xxviii. 58, 59.
Q,. Do not such profane persons often escape visible
judgments in this life? — A. Yes; but their torments in
hell shall be the more dreadful, Rev. xvii. 20.
Q. How shall the plasphemers of God's name be pun
ished in hell ?-A. Their cursing and blasphemy shall become
their everlasting punishment ; their profane tongues shall
for ever burn in hell fire, and they shall gnaw them forpain,
Luke xvi. 24, Rev. xvi. 10, 11.
Q. Why doth God so punish profane swearing? — A.
Because it is so heinous a crime, committed without any
provocation from God, or any temptation of profit or plea
sure to the sinner.
Q. 57. Which is the fourth commandment?
A. The fourth commandment is, "Remember the
Sabbath-day to keep it holy. Six days shalt thou
labour, and do all thy work. But the seventh day ia
the Sabbath of the Lord thy God ; in it thou shalt
not do any work, thou, nor thy son, nor thy daugh-

OF THE FOURTH COMMANDMENT. 229
ter, thy man-servant, nor thy maid-servant, nor thy
cattle, nor the stranger that is within thy gates. For
in six days the Lord made heaven and earth, the sea,
and all that in them is, and rested the seventh day :
wherefore the Lord blessed the Sabbath-day, and
hallowed it."
Q. 58. What is required in the fourth command
ment ?
A. The fourth commandment requireth the keep
ing holy to God, such set times as he hath appointed
in his word ; expressly one whole day in seven, to be
a holy Sabbath to himself.
Q. 59. Which day of the seven hath God appointed
to be the weekly Sabbath ? 9
A. From the beginning of the world to the resur
rection of Christ, God appointed the seventh day of
the week to be the weekly Sabbath ; and the first
day of the week, ever since, to continue to the end
of the world, which is the Christian Sabbath.
Q. 60. How is the Sabbath to be sanctified ?
A. The Sabbath is to be sanctified by a holy rest
ing all that day, even from such worldly employ
ments and recreations as are lawful on other days;
and spending the whole time in the public and pri
vate exercises of God's worship, except so much as
is to be taken up in the works of necessity and mercy.
Q. 61. What is forbidden in the fourth command
ment ?
A. The fourth commandment forbiddeth the omis
sion or careless performance of the duties required,
and the profaning the day by idleness, or doing that
which is in itself sinful, or by unnecessary thoughts,
words, or works, about worldly employments or re
creations. Q. 62. What are the reasons annexed lo the fourth
commandment ?
A. The reasons annexed to the fourth command
ment are, God's allowing us six days of the week foi
our own employments, his challenging a special pro
priety in the seventh, his own example, and hia
blessing the Sabbath-day. 20

230 OF THE FOURTH COMMANDMENT.
Q. What is to be here understood by the Sabbath day ?
— A. A day of holy rest, Exod. xxxi. 17, Isa. Iviii. 13.
Q. Doth the light of nature require the observance of a
Sabbath ? — A. It requires, that some part of our time be
set apart for the pubhc service of God; but shews notwhat
particular time, or how much time.
Q. What part of time doth the fourth command require
for a Sabbath to the Lord ? — A. One whole day in seven.
Q. Whether is this commandment moral or ceremonial ?
— A. It is moral, and binding on all men in all ages.
Q,. How prove you that ? — A. It, with the other com
mandments, was written by God on tables of stone, and
published in the midst of the moral law ; it is enforced by
moral reasons, and did bind strangers as well as Jews : and
the Sabbath was appointed in Paradise, before there were
any ceremonies, Exod. xx. 8 — 1 1 .
Q. Is not the observance of the precise day of the week
ceremonial ? — A. That circumstance is changeable, but not
properly ceremonial.
Q. flow then was the Sabbath called a sign to the Isra
elites ? — A. This was only an additional use ofthe Sabbath,
added to the principal and moral end of it.
Q. Ought not men to maintain a holy frame of spirit eve
ry day ? — A. Yes ; Gal. v. 25, Rom. viii. 6.
Q. What need then is there of a weekly Sabbath ? — A.
That God may be more solemnly worshipped, the finishing
of his principal works remembered, spiritual love encour
aged, heaven represented, men's souls more regarded, and
the bodies of men and beasts refreshed.
Q. What special marks of honour hath God put upon
this fourth commandment? — A. It is introduced with a sol
emn charge to remember it ; it expresseth both what is re
quired, and what is forbidden ; and hath most reasons an
nexed to it, Exod. xx. 8 — 11.
Q. Why hath God put such special honour upon the fourth
commandment ? — A. Because sin, Satan, and the world, do
so much oppose the right observance of it ; there is least
light of nature for it ; and a conscientious regard to it great
ly promotes our keeping of the other commands.
Q. Doth this command require any more time than one
whole day in seven for the worship of God ? — A. It respects
the time of worship in general, and so extended to the Jew
ish holidays ; and still implicitly requires days of fasting

OF THE FOURTH COMMANDME.NT. 231
and thanksgiving, and time every morning and evening
for our worshipping God in secret, and in our families.
Q. Doth God fix the precise time for fasts and thanks
giving, and for our secret and private worship, as he did for
the Jewish holy days ? — A. No ; he appoints the duties, and
their general season ; but allows men to fix the precise day
or hour, according to the general rules of edification, Joel
ii. 3, 2 Chron. xx., Ezra ix. x., Jonah iii.
Q. May the church appoint holy days, to remember
Christ's birth, death, temptation, ascension, &c. ? — A. No;
as God hath abolished the Jewish holy days of his own ap
pointment, so he hath given no warrant to the church to
appoint any : but hath commanded us to labour six days,
except when Providence calls us to humiliation or thanks
giving ; and expressly forbids us to observ# holy days of
men's appointment, Col. ii. 16, Gal. iv. 10, 11.
Q. What is the difference between a fast day and a holy
day ? — A. The day of a fast is changeable, and esteemed
no better in itself than another day ; but a holy day is fixed
to a certain time ofthe week, year, or moon, and reckoned
better in itself.
Q. How much of one day in seven is to be kept as a
Sabbath to the Lord ? — A. The whole natural day, consist
ing of twenty-four hours, Deut. v. 14.
Q. When doth the weekly Sabbath begin ? — A. In the
morning immediately after midnight.
Q. How prove you that ? — A. As Christ rose early in
the morning, and the evening after is called the [evening of
the same day; and Moses said, To-morrow (not this night)
is a Sabbath to the Lord, John xx. i. 19, Exod. xvi. 23.
Q. How then is it said, Lev. xxiii. 32, From evening to
evening shall ye celebrate your Sabbath? — A. That related
to the ceremonial, not to the weekly Sabbath.
Q. When was the weekly Sabbath first instituted ? — A.
Immediately after the creation, Gen. ii. 3 ; and it was ob
served by the godly patriarchs, as Enoch, &c.
Q. Why then have we no express accounts of the ob
servance of it till Israel came out of Egypt ? — A. Because
till then the scripture-history is very brief.
Q. On which day of the week was the Sabbath at first
appointed? — A. On the seventh; for thereon God rested
from creation-work, Gen ii. 2, 3.
Q. How long did the weekly Sabbath continue on tha

232 OF THE FOURTH COMMANDMENT.
seventh day ? — A. From the beginning of the world to the
resurrection of Christ, Heb. iv. 4 — 10.
Q. On which day of the week is the Sabbath now ap
pointed ? — A. On the first day, Acts xx. 7, 1 Cor xvi. 1,2.
Q. Why was it fixed on that day? — A. To keep up the
remembrance of Christ's resting from his sufferings, and
rising from the dead, Matth. xxviii. 1, Heb. iv. 10.
Q. How prove you, that the Sabbath was changed from
the seventh to the first day ot the week? — A. Theirs* day
of the week, or eighth day, was prophecied of as a Sab
bath ; and the apostles and primitive Christians did always,
after the resurrection of Christ, meet for public worship on
it, and called it the Lord's day, Ezek. xliii. 27, John xx. 19.
26, Acts xx. 7, 1 Cor. xvi. 1, 2, Rev. i. 10.
Q. How prove you, that the example of the apostles is a
sufficient warrant ? — A. Because, by being inspired by the
Holy Ghost, they taught and enjoined nothing but the will
and command of Christ, 1 Cor. xi. 23.
Q. How prove you the reasonableness of changing the
Sabbath from the seventh to the first day ofthe week ? — A.
Because resting from the purchase of redemption is more
glorious than resting from creation work, Rom. i. 4.
Q. Why was this change expedient ? — A. That Christ
might shew his divine authority, and set up a standing evi
dence of his incarnation and resurrection ; and make the
time, as well as matter of New Testament ordinances, point
to himself, Heb. iv.
Q. Are all Christians then bound to keep this fast day
Sabbath till the end ofthe world ? — A. Yes ; and hence it
is called, the Christian Sabbath.
Q. Why then does Paul say, Let no man judge you in
respect of Sabbath-days, Col. ii. 16. ? — A. His meaning
is, that, under the New Testament, we should not adhere
to the ceremonial and Jewish sabbaths.
\d. Why are the persons required to observe this com
mand so expressly named in it? — A. That none may pre
tend he is exempted from keeping the Sabbath.
Q. Why is the charge of keeping this command prin-
cipally directed to parents, masters, and magistrates ? — A.
Because they should not only observe it themselves, but
also oblige those under them to keep it, Gen. xviii. 19.
Q. If superiors keep the Sabbath themselves, can their
inferiors' open breach of it be charged on them ? — A. Yes ;
if they could have hindered it, 1 Sam. iii. 13.

OP THE FOURTH COMMANDMENT. 233
Q. Why is it required that labouring beasts rest on the
Sabbath ? — A. That they may share of the benefit of
God's Sabbath (or rest) ; and may not, with tlieir labour,
give disturbance to men, Exod. xxiii. 12. and xx. 10.
Q. Who sanctify or hallow the Sabbath day ? — A. God
doth it, and men ought to do it.
Q. How doth God sanctify the Sabbath ? — A: By mak
ing it holy by his command and example, Exod. xx. 1 1.
Q. How do men sanctify it ? — A. By keeping it holy.
Q. How are we to keep the Sabbath-day holy ? — A. By
a holy rest and holy employment on that day.
Q. What are we to rest from on the Sabbath-day ? — A.
From all worldly employments and recreations.
Q. In what manner must our whole man rest from these ?
— A. In an holy manner, Deut. v. ix. •
Q. How must our rest on the Sabbath be holyl — A. It
must be the rest of holy persons, in order to our promoting
and delighting in holy exercises, Isa. Iviii. 13.
Q. In what holy employment should we be exercised on
the Sabbath ? — A. In the public and private exercises of
God's worship, Isa. lxvi. 23. Prov. viii. 34.
Q. How should we prepare for the Sabbath before it
come ? — A. By self-examination, timeous laying aside of
our earthly business, thinking of the solemnity of the Sab
bath, and longing for the approach ofit, Neh. xiii.
Q. Why should we earnestly long for the Sabbath ? — A.
Because on it God often giveth his people sweet and sanc
tifying communion with himself, Isa. Iviii. 13, 14.
Q. How are we to be employed in the morning of the
Sabbath-day? — A. In rising early to meditate on divine
things, especially the work of redemption ; in reading
God's truths, praying to, and praising him in secret, and
with our families, Psalm xcii.
Q. Should not our awaking on the Sabbath much im
press us with the views of our eternal state? — A. Yes.
Q. What are the public exercises of God's worship on
the Sabbath day? — A. Prayer, singing of Psalms, reading,
preaching, and hearing God's word ; and administration
ofthe sacraments, Luke iv. 16. Acts xx. 7.
Q. In what should we be employed, when going to and
from public ordinances? — A. In meditation, ejaculatory
prayer, and religious conference, Psalm cv. Mal. iii. 16.
Q. How should we be employed in the evening of tha
20*

234 OF THE FOURTH COMMANDMENT.
Sabbath ? — A. In meditating on, repeating, and praying
over what we have heard ; and instructing our families
and calling them to give an account of what they have
been hearing, Psalm i. 2. Mark iv. 34.
Q. Why ought we to call our families to an account of
what they have heard? — A. To cause them hear with
more attention, and remember what they hear.
Q. In what manner is the Sabbath to be sanctified ?—
A. With sincerity, carefulness, delight, and reverence.
Q. In what, besides the exercises of God's worship, may
we be employed on the Sabbath? — A. In works of neces
sity and mercy, Mat. xii. I — 13.
Q. What call you works of necessity? — A. Such as
could by no means be done before, nor delayed till the Sab
bath is over; as quenching the fire of houses, defending
ourselves against enemies, «fcc.
Q. What call you works of mercy ? — A. Such as neces
sary eating and drinking, relieving the poor, visiting the
sick, feeding or relieving cattle, &c.
Q. What is in general forbidden in the fourth command ?
— A. The profanation of the Sabbath.
Q. How many ways is the Sabbath profaned ? — A. Five
ways; by omission, or careless performance of the duties
required ; by idleness, or doing that which is in itself sin
ful ; and by unnecessary thoughts, words, or works, about
worldly employments or recreations.
Q. Are not days devoted to humiliation and thanksgiv
ing profaned in the same manner ? — A. Yes.
Q. Do we profane the Sabbath by reading and praying
at home, when we should be attending public ordinances ?
— A. Yes ; it is to set one divine ordinance against another.
Q. Is it very sinful to neglect attendance on public pray
ers, and singing of psalms, while we punctually attend ser
mons ? — A. Yes ; it evidenceth our enmity against the
glory of God, and the more spiritual things ; for in sermons
men can more show their parts, and feed their curiosity,
than in prayer, and especially in praise, which so eminent
ly tend to exalt God alone, Psalm xcvi. 1.
Q. How is the Sabbath profaned by careless perform-.
ance ofthe duties required? — A. By our worshipping God,
or being employed in the works of necessity or mercy, with
out a holy and spiritual frame of heart.
Q. How is the Sabbath profaned by idleness ? — A. By
our lying more in our beds on it than upon other days ; or

OF THE FOURTH COMMANDMENT. 235
spending the time ir. sleep or sloth in our houses, gardens,
or fields, Isa. Iviii. 13. Matth. xx. 6.
Q. How is the Sabbath profaned by doing that which is
in itself sinful ? — A. By lying, stealing, drunkenness, whore
dom, &c. committed on that day Ezek. xxii. 28.
Q. How many ways is the Sabbath profaned by carnal
or worldly thoughts, words, or works? — A. Three ways;
before, on, or after the Sabbath.
Q. How do we profane the Sabbath by them, before it
come ? — A. By so oppressing our bodies or minds with
earthly business and cares, as to unfit us for performing tha
duties of the Sabbath, Isa. Iviii. 13. Mal. i. 13.
Q. How do we profane the Sabbath by what is done
after it is over? — A. By plunging our bodies or minds into
such a hurry of worldly business soon after*he Sabbath,
as destroys the impression of .Sabbath exercises, and hin
ders the improvement ofthem, Amos viii. 5.
Q. How is the Sabbath profaned by carnal thoughts ? —
A. By our thinking on worldly business, or chiefly on the
circumstantials of religion, on that day, Isa. Iviii. 13.
Q. What carnal thoughts are most sinful on the Sab
bath? — A Such as we entertain while engaged in God's
worship. Q. How do we profane the Sabbath by carnal words? —
A. By talking of worldly affairs, common news, or mostly
ofthe circumstantials of religion, Isa. Iviii. 13.
Q. How do we profane the Sabbath by carnal looks? —
A. By idle or curious gazing on our own or others person,
dress, houses, beasts, fields, &c. on that day.
Q. How do we profane the Sabbath by worldly words ?
— A. By our journeying to visit friends in health, or carry
on business ; by carrying in water, or garden-stuffs ; walk
ing in fields for recreation ; gathering in crowds in streets
or houses for carnal conversation ; or applying medicines,
without absolute necessity, to prevent the hinderance of our
earthly labour on another day, Jer. xvii. Neh. xiii.
Q. Is it very sinful to make cheeses or hay, or to sell
fish, or bear burdens, reap corn, &c. on the Sabbath, when
otherwise we must suffer great loss? — A. Yes; we are un
worthy of the Christian name, if we prefer our carnal gain
to the glory of God, Neh. xiii. 15 — 22.
Q. Is Sabbath breaking a very horrible crime ?— A. Yes;
it is a sin against great love, and the source of many other
sins ; God commanded a man to be stoned to death foi

236 OF THE FOURTH COMMANDMENT.
gathering sticks on the Sabbath ; and hath threatened and
destroyed nations for breach ofit, Ezek. xx.
Q. How many reasons are annexed to the fourth com
mand ? — A. Four, Exod. xx. 9, 10, 11.
Q. What is the first reason ? — A. God's allowing us six
days of the week for our own employments, while he has
taken but one to himself.
Q. What is the force of this reason? — A. That when
God hath taken to himself so much less time than he might
have claimed, and given so much to us, we should cheer
fully give him that which he hath reserved for himself.
Q. What is the second reason annexed to the fourth
command? — A. God's challenging a special propriety in
the seventh day as a holy Sabbath to himself.
Q. What is the force of this reason? — A. That the Sab
bath being God's right, it is very sinful to rob him of it,
Mal. iii. 9.
Q. Whether is it worse to rob God of his time or honour,
or to rob men ? — A It is far worse to rob God.
Q. Why then is robbery of God so common among men ?
— A. Because they are ignorant of God ; and do not con
sider, that robbery of him, and particularly breach of Sab
bath, shall be punished with eternal torments in hell.
Q. What is the third reason annexed to the fourth com
mand ? — A . God's own example, in working six days in
creation-work, and resting on the seventh.
Q. Wherein lieth the force of this reason ? — A. That it
it is the greatest honour to imitate the example of God.
Q. What is the fourth reason annexed to the fourth com
mand ? — A. God's blessing the Sabbath day.
Q. How doth God bless the Sabbath day? — A. In set
ting it apart for his worship and imparting blessings to men.
Q. Where lieth the force of this reason ? — A. That
when God has set apart a day to bless us, we should care
fully wait on him to receive his favours.
Q. Can one who allows himself in Sabbath-breaking,
prosper in religion through the week ? — A. No ; for he ne
glects on Sabbath to wait for, and receive the blessing of
God, which alone makes rich in good works.
Q. What connection hath our obedience to the second
table of God's law with our obedience to the first? — A.
Obedience to the first table is as it were the root, and obe
dience to the second the fruit ; so that none can properly

OF THE rtFTH COMMANDMENT. 237
perform the duties of one table, while he neglects those of
the other, Matth. xxii. and xxiii.
Q. 63. Which is the fifth commandment?
A. The fifth commandment is, " Honour thy father
and thy mother ; that thy days may be long upon the
land which the Lord thy God giveth thee."
Q. 64. What is required in the fifth commandment?
A. The fifth commandment requireth the preserv
ing the honour, and performing the duties, belonging
to every one in their several places and relations, as
superiors, inferiors, or equals.
Q. 65. What is forbidden in the fifth command
ment ?
A. The fifth commandment forbiddefh the neglect
ing of, or doing any thing against the honour and
duty which belongeth to every one in their several
places and relations.
Q. 66. What is the reason annexed to the fifth com
mandment ?
A. The reason annexed to the fifth commandment
is, a promise of long life and prosperity, (as far as it
shall serve for God's elory and their own good) to all
such as keep this commandment.
Q. Doth very much of practical religion lie in a proper
performance of the duties of the second table of the law?
— A. Yes ; the same acts which are done out of obedience
to men, are civil, when performed out of regard to God's
authority, are religious obedience, James i. 26.
Q. When do we perform the duties of the second table
in a religious manner ? — A. When we perform them from
love and regard to God, chiefly for his glory, depending on his
promised strength, and hoping for acceptance only through
Christ, Col. iii. 17, 1 Pet. iv. 11.
Q. What doth the second table of the moral law con
tain ? — A. Our duty to man, Matth. xxii. 39.
Q. How do the six commands of the second table differ ?
— A. The fifth command respects man's various relations,
the sixth his life, the seventh his chastity, the eighth his
wealth, the ninth his good name, and the tenth the most
inward dispositions of his heart, Deut. v. 16 — 21.
Q. In what different relations do men stand to one

238 OF THE FIFTH COMMANDMENT.
another ? — A. In the relation of superiors, inferiors, ol
equals. Q. Whom do you understand by superiors? — A. Such
as are above others, as parents above their children.
Q. Why are all superiors called father and mother in
the command ? — A. Because, like parents, they have autho
rity over, influence upon, and ought dearly to love tlieir
inferiors. Q. Whom call you inferiors? — A. Such as are below
others, as children are below their parents.
Q. In respect of what are persons superiors or inferiors
to one another ? — A. In respect of age, authority, influence,
gifts, or graces.
Q. Whom call you equals ? — A. Such as have much
the same authority, age, influence, gifts, or graces.
Q. What are the principal classes of superiors ? — A.
Parents, husbands, masters, ministers, and magistrates.
Q. What are the principal classes of inferiors ? — -A.
Children, wives, servants, people, and subjects.
Q. How may the duties belonging to these relations be
performed ? — A. By our exercising the grace? i-especting
men in general, and fulfilling the duties belonging to our
particular stations, Matth. vii. 12.
Q. What graces respecting men in every station are
necessary? — A. Temperance, meekness, humility, gentle
ness, goodness, peaceableness, and brotherly kindness.
Q. What is temperance ? — A. The due abstinence from
meat, drink, and fleshly pleasures, 1 Cor. ix. 25.
Q. Why is temperance necessary ? — A. To keep us
sensible of our duty, and mindful of heavenly things.
Q. What is meekness ? — A. A calmness of spirit under
provocations and injuries, 1 Pet. ii.^23.
Q. Why should we study meekness ? — A . It is pleasant,
profitable, and honourable, and makes us like Christ.
Q.- How may we attain meekness? — A. By daily views
ofthe patience and mercy of God, and of the meekness of
Christ ; by maintaining the exercise of re.ason in our souls,
and low thoughts of ourselves, Psalm Ixxxvi. 15.
Q. In what doth humility towards man consist ? — A. In
meddling only with our own affairs, cheerfully giving every
man his own due honour, and esteeming others better than
ourselves, Eph. v. 21, and iii. 8.
Q. Why should we study humility towards men ? — A.
It tends much to render us happy, by preventing jealousy,

OF THE FIFTH COMMANDMENT. 239
discontent, anger, and envy; and it is very honourable,
being respected both of God and men.
Q. How may we attain this humility? — A. By con
sidering how vile we are in God's sight ; and that all the
good things which we have are his free gifts, 1 Cor. iv. 7.
Q. Wherein doth gentleness or lenity consist? — A. In
our kindness and condescension to others ; easiness to be
persuaded to good, and dissuaded from evil ; and readiness
to consider, bear with, and put the best construction on the
tempers, words, or actions of others.
Q. Why should we study lenity and gentleness ? — A. It
makes us like God ; renders conversation pleasant ; and
we need that others exercise lenity towards us.
Q. Wherein doth goodness or benignity consist ? — A. In
believing good of, and wishing and doing g«od to, and re
joicing in the welfare of others, 1 Cor. xiii. 4 — 7.
Q. How is goodness to be exercised towards such as
are in misery and distress? — A. In pitying, supporting,
comforting, and relieving them, 1 John iii. 17. Heb.
xiii. 16.
Q. How is goodness to be exercised towards our ene
mies? — A. In praying for their conviction or conversion,
and waiting for opportunities to render them good for evil.
Q. Why should we study goodness or benignity ? — A.
It makes us like God, happy in ourselves, aud eminently
useful to others, Matth. v. 43 — 48.
Q. Wherein doth peaceableness consist? — A. In our
readiness to part with some degrees of our right for the
sake of peace, and to exert ourselves to make or maintain
peace between others, Gen. xiii. 8, 9.
Q. How far ought we to pursue peace with men ? — A.
As far as we can without sin, Heb. xii. 14.
Q. Why should we follow peace? — A. That we may re
semble the God and Prince of peace, adorn our profession,
and render ourselves and others easy, Matth. v. 9. ,
Q. How should we study peace? — A. By praying for
the Spirit of peace ; study to be humble, to observe the
good that is in Others, and to avoid envy, tale-bearing, and
rash censuring, Phil. ii. 3. Prov. xxvi. 20.
Q. In what doth brotherly kindness consist ? — A. In our
love to, and familiarity with the saints, on account of
Christ's image in them, Psalm cxix. 63, and xvi. 3.
Q. Why should we exercise this kindness towards the
saints ? — A. They are the most excellent ones of the earth

240 OF THE FIFTH COMMANDMENT.
most precious in God's sight, and shall be our everlasting
companions in glory, Psalm xvi. 3, and cxix. 63.
Q. In what proportion should the saints be loved ? — A.
According to the degree of Christ's image in them.
Q. Why may we not measure our love to them by the
agreement of their sentiments with ours, or the measure of
their good offices to us ? — A. Because this would be to love
them for our own, not for Christ's sake.
Q. What are the advantages of Jove among saints? — A.
It honours Christ, proves their saintship, promotes their
communion with God, and with one another, and stirs up
others to study religion, John xiii. 35, Matth. v. 16.
Q. How may love to the saints be attained ? — A. By re
ceiving the spirit of adoption into our heart, and the exer
cise of love to Christ, 1 John i. — v.
Q,. What is the duty of parents to tlieir children ? — A.
To love, protect, correct, provide, and pray for them ; in
struct them in the principles of religion ; encourage them
to duty ; and dispose of them in callings and marriage, as
best suits their disposition and advantage.
Q. How are parents to correct their children ? — A. With
due severity, without passion, with an eye to God's glory,
and their children's spiritual good, and looking up to God
for his blessing on their corrections.
Q. How should parents instruct their children ? — A. By
teaching them the truths and duties of religion as early and
seriously as possible, Prov. xxii. 6, Deut. vi.
Q. flow are children to be encouraged to their duty ? —
A. By urging them to it early, often, earnestly, and with
ihe most gaining motives ; and by commending or reward
ing them when they do well, Psal. xxxiv. 11.
Q. How should parents manifest their love to their chil
dren I — A. By shewing a tender regard to their bodies, and
much more to their souls, Isa. xlix. 15, Gal. iv. 19.
Q., Is it a true parental love, to love the bodies of our
children most ? — A. No ; we have this love in common
with beasts ; and such parents are guilty of the blood of
their children's souls before God, 1 Sam. ii. and iii.
Q. What is the duty of children to tlieir parents ? — A.
To esteem, honour, love, and obey them, Eph. vi.
Q. How ought children to honour their parents? — A.
By speaking honourably of, and humbly to them ; and by
reverend carriage before them, Mal. i. 6.
Q. How are children to show tlieir love to' their parents ?

OF THE FIFTH COMMANDMENT. 241
— A. By delighting in their company and instructions,
cheerfully bearing with their infirmities and providing for
them when old and infirm, Gen. xlvii. 12.
Q. How are children to obey their parents ? — A. By
cheerfully submitting to their reproofs and corrections, per
forming their lawful commands, and hearkening to their
reasonable advice in their calling and marriage.
Q. What may be the reason why the mother is expressly
mentioned in this command ? — A. Because she suffers most
in the birth and bringing up of children ; and is most ready
•to be despised by them, Prov. xxiii. 22, and xxx. 17.
Q. What are the duties of husbands to their wives ? —
A. Faithfulness, love, sympathy, protection, instruction, and
prayer with and for them, Eph. v. 25.
Q. What are the duties of wives to their nusbands ? —
A. Faithfulness, love, sympathy, submissive hearkening to
their counsels, and endeavoring with meekness to win them
to Christ, if they be wicked, 1 Pet. iii. 1 — 7.
Q. In what are husbands and wives to be faithful to one
another? — A. With respect to their soul, body, bed, name,
estate, and secrets intrusted to them.
Q. How are they to exercise love towards one another ?
— A. By a deep concern for one another's eternal salva
tion, and an earnest care to please, and hide one another's
infirmities, James v. 20, 1 Pet. iii. 1 — 7.
Q. What is the duty of masters to their servants ? — A.
To use them with gentleness ; give them due food, wages,
and instruction ; pray for and with them ; restrain them
from sin ; and cause them to attend the worship of God in
public, private, and secret, Col. iv. I, Gen. xviii. 19.
Q. What is the duty of servants to their masters ? — A.
To honour and obey them ; pray for them, and the success
of their work ; be faithful and diligent in their service ; and
submit cheerfully to their reproof, advice and instruction,
Titus ii. 9, 10, Eph. vi. 5—8.
Q. What is the duty of ministers to their people ? — A.
To settle among them by a regular call ; take care chiefly
for their souls ; pray much for them ; administer all the or
dinances of Christ in them faithfully, diligently and affec
tionately ; and be patterns of a holy conversation among
them, 1 Thess. ii. 3 — 13, Acts xx. 17 — 32.
Q. What is the duty of people to their ministers ? — A„
To love, esteem, and pray for them ; provide them subsis-
21

242 OF THE FIFTH COMMANDMENT.
tence ; support their good name ; and receive gospel ordi-
nances dispensed by them as from Christ, 1 Thess. v. 12.
Q. What is the duty of magistrates to their subjects ? —
A. To govern and defend them with wisdom and clemency,
establish and execute good laws, promote religion, discour
age evil-doers, and encourage such as do well.
Q. If the magistrate be an Episcopalian, or otherwise
different in religion, or a bad man, doth that any way lessen
his power? — A. No; it only makes him less capable of
using his power aright, as it would do in the case of a nat
ural father ; but till he prove a tyrant, his power is never.
lessened, Rom. xiii. 1 — 7, Jer. xxvii. 17.
Q. Whom call you a tyrant ? — A. One that either never
had a right to govern, or hath lost it by employing his
power for the destruction, not the good of his subjects.
Q. What is tbe duty of subjects to their magistrates ? —
A. To defend, honour, obey, prav for, and pay due tribute
to them, 1 Pet. ii. 17, 1 Tim. ii. 1, Titus iii. 1.
Q What is the duty of superiors in age, gifts, or grace,
to their inferiors in these things? — A. To instruct, advise,
and encourage them in that which is good ; and to walk as
patterns of holiness before them, Titus ii. 2.
Q. What is the duty of inferiors in age, gifts, or grace,
to their superiors in these things? — A. To love, esteem, and
honour them ; to imitate their good pattern, and follow their
admonition and advice, 1 Pet. v. 5.
Q. What is the duty of equals one to another ? — A. To
prefer one another, desire and delight in one another's good,
and be mutual examples in holiness.
Q. How many ways is the fifth command broken ? — A.
Two ways ; by neglecting the graces and duties required,
and by committing the contrary sins.
Q. What are the sins of parents against their children ?
— A. Cruelty, untenderness, wasting their earthly portions,
giving them too much of their will, loving them more than
Christ, loving some better than others, without regard to
their virtue, training them up in ignorance or wickedness,
and opposing their reasonable inclinations in their calling
or marriage, Deut. xxviii. 56, 1 Sam. iii. 13 and ii. 29.
Q. What are the sins of children against their parents?
— A. Irreverent speeches or carriage towards them ; refus
ing to submit to their instruction, reproof, or advice ; wast-
"ing their substance ; grieving their spirit ; neglecting to sup-

OF THE FIFTH COMMANDMENT. 243
port them when old and infirm ; and contemning their con
sent in their calling and marriage, Gen. xxvi. 34, 35.
Q. What are the sins of husbands against tlieir wives ?
— A. Unfaithfulness, hatred, bitterness, haughtiness, and
ill-grounded jealousies, &c, Col. iii. 19, Mal. ii. 14, 15.
Q. What are the sins of wives against their husbands ?
— A. Unfaithfulness, hatred, imprudent speeches, irreverent
and haughty carriage, disobedience, groundless jeakiusy,
prodigal wasting their estate, &c, I Pet. iii. 1 .
Q. What are the sins of masters against their servants ?
— A. Requiring them to do what is sinful or above their
strength ; rigorous upbraiding or correcting them for their
faults ; withholding from them due food, wages, or the ben
efit of family instruction and worship ; casting them off
when sick, <fcc, Chr. iv. 1, Eph. vi. 9, Jer. £ 25.
Q. What are the sins of servants against their masters ?
— A. Despising, defaming, disobeying, or serving them with
eye service ; wasting and abusing their master's property ;
neglecting to attend on family instruction or worship, &c,
Col. iii. 22, 2 Sam. xix. 26, 27.
Q. What are the sins of ministers against their people?
— A. Forcing themselves on them ; seeking chiefly their
own carnal gain ; carelessness in praying, studying, or dis
pensing gospel ordinances; preaching error, or truth un
faithfully and unseasonably ; and shewing themselves pat
terns of a loose and carnal conversation, Isa. lvi. 10 — 12.
Q. What are the sins of people against their ministers ?
— A. Hatred, contempt, and slandering of them ; neglect
of prayer for, and of the ordinances dispensed by them ;
grieving them with their unbelief and wickedness ; and
withholding due subsistence from them, 2 Chr. xxxvi. 16.
Q. What are the sins of magistrates against their sub
jects ? — A. Ruling them with cruelty and oppression; re
quiring and encouraging that which is evil, and discourag
ing what is- good ; exposing them to enemies ; or chiefly
seeking their own carnal advantage, 1 Sam. viii., Mic iii.
Q. What are the sins of subjects against their magis
trates ? — A. Restraining prayer for them, reviling of them,
disobedience to, and rebellion against them ; and refusing
to pay them just tribute, 2 Pet. ii. 10, Jude 8.
Q. What are the sins of superiors in age, gifts, or grace,
against their inferiors in these things ? — A. Despising and
disregarding them ; or encouraging them to sin by theit
example or advice, Rom. xiv. and xv.

244 OF THE FIFTH COMMANDMENT.
Q. What are the sins of inferiors in age, gifts, or grace,
against their superiors? — A. Despising and contemning
them, or their good instruction or pattern ; and following
their bad example or iidvice, Isa. iii. 5.
Q. What are sins of equals one against another? — A.
Selfishness, hatred, haughtiness, dishonouring, defaming,
and enticing one another to sin, Eph. iv. 31.
Q. What is the only reason annexed to the fifth com
mandment? — A. That the keepers of it shall live long in
the land which the Lord God giveth them, Deut. v. 16.
Q.. What is meant by this long life ? — A. The long con
tinuance of life, with the blessing and prosperity of it.
Q. Do all that honour their parents, and are faithful in
all relative duties, live long and prosperously ? — A. They
either do so, or have the want of it made up by the full en
joyment of God, Isa. iii. 10, Psal. xix. 11.
Q. With what limitation is this, and all promises of tem
poral blessings, to ba understood? — A. As far as it shall
serve for God's glory, and their own good.
Q. What is the danger of stubborn and rebellious chil
dren ? — A. God hath cursed them, and commanded such
to be stoned to death ; and they often come to a miserable
and disgraceful end, Deut. xxi. xxvii. Prov. xxx. 17.
Q. How is the fifth command, the first command with
promise, when the second hath a promise annexed to it? —
A. The fifth is the first ofthe second table, and is the only
command having a promise peculiar to itself.
Q. Why are reasons annexed to the first five commands 1
— A. These five are, as it were, the foundation ofthe rest,
and some of them less enforced by the light of nature.
Q. If we perform the relative duties required in the fifth,
can we break the following commands ? — A. No ; if we
rightly regard ourselves and neighbours in relative duties, we
can neither murder, commit adultery, steal, lie, nor covet,
Rom. xiii. 9.
Q. 67. Which is the sixth commandment ?
A. The sixth commandment is, " Thou shalt not
kill." Q. 68. What is required in the sixth command
ment ?
A. The sixth commandment requireth all lawful
endeavours to preserve our own life and the life ol
others.

OF THE SIXTH COMMANDMENT. 245
Q. 69. What is forbidden in the sixth command
ment ?
A. The sixth commandment forbiddeth the taking
away of our own life, or the life of our neighbour
unjustly, and whatsoever tendeth thereunto.
Q. What doth the sixth commandment require ? — A.
— The preservation of life, Eph. v. 28, 29.
Q. Whose life doth it command us to preserve? — A.
The life of ourselves and others, 1 Kings xviii.
Q. Of what life are we to study the preservation ? — A.
Of our spiritual and natural life, Deut. xxx. 15, 16.
Q. What means are we to use for the preservation of
our life? — A. All lawful means, and these only.
Q. Can unlawful means promote or preserve the life of
our soul? — A. No, James i. 15, Ezek. xviii. 4.
Q. May we lie, deny Christ's truth, or otherwise sin, to
preserve our own life, or that of others, especially of emi
nent saints ? — A. No ; to save men's natural life by sin, is
to murder our soul, and make an attack on the life and
honour of God, Amos ii. 12, 13.
Q. How then is Rahab commended for saving the life
of the spies by a lie, Heb. xi. ? — A. She is only commend-
mended for their faith in receiving the spies, but not for the
lie which she made to save them.
Q. May we not, in some cases, omit the public duties of
God's worship, in order to defend our lives? — A. Yes;
for God declares that he will have mercy and not sacrifice.
Q. What are the lawful means of preserving our natural
life? — A. A calm and cheerful temper ; the moderate use
of meat, drink, sleep, physic, labour, rest, or recreations ;
and defending it with clothes, houses, and armour.
Q. How are we to promote and preserve our spiritual
life? — A By diligently attending on gospel ordinances,
and receiving and improving Christ in them, Is. lv. 1, 2, 3.
6, 7.
Q. What calmness of spirit is necessary to promote our
spiritual life ? — A. Our conscience quieted with the blood
of Jesus ; our spirit meekened by the love of God ; and
comforted with the views of our saving relation to him.
Q. What is the food by which our spiritual life is pre
served ? — A. Christ's flesh and blood, John vi. 32 — 57.
Q,. What medicine must heal our spiritual maladies?—
A God's love, Clirist's blood, and his spirit's influence.
21*

246 OF THE SIXTH COMMANDMENT.
Q. With what raiment must our soul be clothed ? — A.
Christ's imputed righteousness, and imparted grace.
Q. In what labour must our soul be exercised to pro
mote its life ? — A. The labour of love to God and man.
Q. What rest is necessary for promoting spiritual life ?—
A. Our solid satisfaction in God as our all, Psal. xvi.
Q. What recreation is necessary to promote spiritual
life? — A. Our walking with, and rejoieing in God, through
our Lord Jesus Christ, as our king and friend.
Q. Where must our soul dwell for safety and health ? —
A. In God as in Christ, Psal. xci. 1 — 9. and xc. 1.
Q.  With what armour must we defend the fife of our
soul against sin, Satan, and the world ? — A. With the
shield of faith ; the breast-plate of righteousness ; the hel
met of the hope of salvation ; the sword of the Spirit, which
is the word of God ; and with earnest prayer, Eph. vi.
Q. Can we sinfully exceed in using these means of
spiritual life? — A. No: we never use them enough.
Q. How are we to preserve the life of other men's bo
dies? — A. By a ready forgiving of injuries ; assisting and
defending the innocent ; punishing murderers with death ;
promoting peace between man and man ; and by charitable
distributions to the necessities of the poor.
Q. How are we to promote the life of other men's souls?
— A. By prayer for God's grace to them ; restraining them
from, and reproving tbem for sin ; instructing and encour
aging them in the ways of God ; and providing them with
the outward means of grace to the utmost of our power.
Q. What is forbidden in the sixth command ? — A. All
murder, or unjust taking away of man's life.
Q. Is it unlawful in every case to kill ? — A. No ; it is
lawful to kill hurtful beasts, or innocent beasts for food ;
and to kill men in lawful war, necessary self-defence, or
when justly sentenced to death by the magistrate.
Q. For what are magistrates to condemn men to death ?
— A. For idolatry, blasphemy, witchcraft, murder, adul
tery, sodomy, bestiality, incest, &c. Lev. xx. and xxiv. &c.
Q. Can we break this command with respect to beasts ?
— A. Yes ; by killing, torturing, and abusing them ; or by
exciting them to kill and torture one another in sport and
cruelty, as at matches of cock-fighting, bear-baiting, and
bull-baiting, Exod. xxiii. Numb, xxiii. Prov. xii. 10.
Q. Is accidental manslaughter murder? — A. No; ex
cept it spring from culpable negligence in us, John xx.

OF THE SIXTH COMMANDMENT. 247
Q. Are duels or set combats between men lawful?-— A
Duels appointed by public authority, which tend to prevent
the shedding of more blood, are sometimes lawful ; but pri
vate duels are always sinful, 1 Sam. xvii.
Q. How prove you private duels are sinful ? — A. They
spring from pride and revenge, expose men's lives without
ground, pour contempt on the authority of God, and of the
magistrate, and make men martyrs for sin.
Q. How may the murder of men be distinguished ? — A.
Into the murder of their body and of their soul.
Q. Which of these is worst ? — A. The murder of souls.
Q.. In what different ways are men guilty of murder ? —
A. In heart, gesture, word or deed.
Q, How do we commit murder in our heart ? — A. By
indulging passion, hatred, anger, envy, malfbe, and devis
ing, desiring, and delighting in the hurt of any.
Q. In what doth lawful and sinful anger differ? — A.
Holy anger seeks the glory of God, and the good of the of
fender, and the destruction of his sin ; but sinful passion
and anger seek our own honour, and the hurt of the of
fender, Exod. xxxii. Numb. xx. Eph. iv. 26. 31.
Q. Wherein lieth the evil of sinful passion 1 — A. It un
fits for duty, renders reproof hurtful, magnifies injuries, ex
cites others to sr.i, and opens our heart to Satan.
Q. How do we commit murder in our gestures ? — A. By
envious, disdainful, and fierce looks ; by beholding the dis
tress of others with pleasure or unconeem ; enraged gnash
ing with the teeth, foaming with the mouth, &c., Gen. iv.
5, Luke x. 30—32, Obad. 12, Acts vii. 54.
Q. How do we eommit murder in our words ? — A. By
contentious brawling, wrathful imprecation, disdainful and
passionate speeches ; and by writings tending to grieve, en
rage, and hurt men's soul or body, or approve of it.
Q. How do we commit murder in our deeds ? — A . By
such actions aj injuriously hurt men's soul or body.
Q. Doth the sixth commandment forbid only the actual
taking away of life? — A. No ; murder in God's sight in
cludes whatever tends unjustly to take it away.
Q. What things tend to the murder of men's bodies? —
A. Sparing of murderers ; withholding the necessary
means of life ; excess in meat, drink, grief, or pleasure ;
lust ; covetousness ; ambition ; revenge ; oppression ; smit
ing ; wounding ; and grinding the face of the poor, &c.

248 OF THE SIXTH COMMANDMENT.
Q. What are the most ordinary means of murdering
men's bodies ? — A. Unlawful war, drunkenness, gluttony,
and uncleanness, Jer ii. 35, Prov. v. 1 1 .
Q. When is war unlawful? — A. When it springs from
covetousness and ambition, is raised without first trying
peaceably to adjust differences, or tends only to maintain
trifling claims, 2 Kings xiv. 8.
Q. Wherein doth gluttony consist ? — A. In eating too
often, too much, or too strong or delicate food.
Q. Wherein doth drunkenness consist? — A. In an ex
cessive desire of liquor, drinking too often, too long, or too
much, Isa. v. 11, 12.22.
Q,. When do we eat or drink too much ? — A. When we
eat or drink more than satisfies and strengthens nature, and
especially when we eat or drink till we partly lose the use
of our reason, Jer. v. 8.
Q. Wherein lies the evil of gluttony and drunkenness?
— A. They murder our body, by breaking its constitution,
and make us like beasts in stupidity ; and drunkenness
often makes men like devils in wickedness, Prov. xxiii.
Q. Wherein doth the abominable nature of drunkenness
further appear ? — A. It abuseth God's bounty, our time
and money, breaks all God's commands, defaces his image
in man, exposes to all wickedness and danger, draws on
many heavy curses, and hastens men to hell to drink the
cup of God's eternal wrath, Isa. xxviii., Gal. v. 21.
Q. What shall we then think of such as boast of their
ability to drink much, or of making others drunk ? — A. Such
glory in their shame and likeness to Satan ; are near ven
geance, and under the curse ofGod, Isa. v. 11 — 22.
Q. At what season is revelling, gluttony, and drunken
ness, most criminal ? — A. When God is threatening or in
flicting very heavy judgments on us, or our land ; for then
they most daringly contemn God's justice and power, hast
en his wrath, and are rarely pardoned, Isa. xx. 13.
Q. Wherein doth the great evil of murdering men's bod
ies appear ? — A. It destroys man, who is the image of God,
and our own brother ; it is directly contrary to our natural
conscience and affection ; and is more frequently pursued
with God's visible judgment than most of other sins, Gen.
iv. and ix. 6, Rev. xvi., xvii., xviii.
Q. What is the worst kind of bodily murder? — A. A
man's murdering of himself, Matth. xxvii. 5.
Q. Is it not better to kill ourselves, than live in torment,

OF THE SIXTH COMMANDMENT. 249
or be barbarously and disgracefully killed by others ? — A,
No ; self-murder is an evidence of pride, discontent, and
despair ; God alone is master of our life ; torment here is
far easier than hell ; and after death there is no place for
repentance, 1 Sam. xxxi., 2 Sam. xvii.
Q. Can no self-murderer be saved ? — A. One may give
himself a wound, of which he may die in a lingering man
ner, and yet repent before death ; or a child of God may,
in a frenzy of distraction, kill himself; but it seems im
possible for such as deliberately kill themselves, by an im
mediate death, to repent or be saved, 1 John iii. 14.
Q. How then could Samson, who drew down the house
upon himself, be saved ? — A. His design was riot against
his own life ; and he had God's special allowance to part
with it, in order to slay a multitude ofthe Pllilistines, Judg.
xvi. 28—30.
Q. How are we in general rendered guilty of spiritual
murder ? — A. By every sin we commit, Ezek. xviii. 4.
Q. How do we murder our own soul? — A. By sinfully
defiling it, and drawing God's curse on it ; and especially
by refusing Christ the Saviour of souls, Hos. xiii.
Q.' How do we murder the souls of others ? — A. By
vexing and grieving them ; neglecting to prevent their sin,
or reprove them for it ; and encouraging them in it, by com
mand, example, or advice, Lev. xix. 17.
Q. Who are principally guilty of murdering other men's
souls ? — A. Heads of families, ministers, magistrates, and
professors, Ezek. xxii. Mich. ii. iii. Zeph. iii.
Q. How do heads of families murder their children and
servants ? — A. By denying them family instruction and
worship in due season, careless performance of these duties
with them, indulging and encouraging them in sin.
Q. How do ministers murder other men's souls ? — A.
By entering into the ministry without God's call, which
renders their labour unprofitable ; by neglecting due pains
for their people's instruction and conversion ; by preaching
error, or truth in a wrong manner; by administration of
the sacraments to the ignorant and profane ; and by their
loose and carnal example, Jer. xxiii.
Q. How do ministers murder men's souls by a wrong
way of preaching truth ? — A. By preaching the law as a
covenant, as it might and should be obeyed by us to render
us welcome to Christ as a Saviour ; by insisting chiefly on
circumstantial points ; by preaching to a multitude as if

250 OF THE SEVENTH COMMANDMENT.
they were all saints, or in such a manner as makes saint?
discredit their relation to Christ, or forget the duty of the
present times, Ezek. xxxiii. Jer. xxiii.
Q. How do magistrates murder other men's souls? — A.
By not providing their subjects with schools, and a pure
gospel ministry ; and by not punishing, but encouraging
error, superstition, and gross immorality, Mich. vi. 16.
Q. How do professors murder other men's souls ? — A.
In causing others to stumble at religion by their ungodly
example ; dropping or corrupting God's truths and ordi
nances ; or sinning away his presence from the means of
grace, Ezek. xvi. Isa. vi. 9, 10, and lix.
Q. Are we not then all very guilty of murder, and espe
cially spiritual murder, before God ? — A. Yes, surely.
Q. flow may we be cleansed from our blood guiltiness?
— A. By the application of Christ's blood to our conscience
for the pardon of all our sin, I John i. 7, Zech. xiii. 1.
Q. What are the best means of preserving us from more
blood-guiitiness ? — A. Ihe consideration of its dreadful na
ture ; avoiding temptations to it ; and especially having the
love of God in Christ shed abroad in our hearts by the Holy
Ghost dwelling in us, Eph. iv. 30, 31, 32.
Q. 70. Which is the seventh commandment ?
A. The seventh commandment is, " Thou shalt
not commit adultery."
Q. 71. What is required in the seventh command
ment? A. The seventh commandment requireth the pre
servation of our own and our neighbour's chastity,
in heart, speech, and behaviour.
Q. 72. What is forbidden in the seventh command
ment ?
A. The seventh commandment forbiddeth all un
chaste thoughts, words, and actions.
Q. What is required in the seventh commandment?—
A. The preservation of chastity, 1 Thess, iv. 3 — 7.
Q. What do you understand by chastity? — A. Clean
ness and purity from irregular fleshly pleasure.
Q. Whose chastity ought we to preserve ?^A. Our own
and our neighbour's, 1 Cor. vii. 2. 35, 36.
Q. Wherein is our own and our neighbour's chastity to
be preserved ? — A. In heart, speech, and behaviour.

OF THE SEVENTH COMMANDMENT. 251
Q. Why should we preserve our own and our neigh
hour's chastity ? — A. Because we are men, not beasts ;
Christians, not Heathens ; and therefore our bodies and
souls ought to be pure temples for the Holy Ghost.
Q. By what means are we to preserve our chastity ?—
A. By watchfulness over our minds and senses ; temper
ance in eating and drinking ; seasonable fasting ; fervent
prayer ; the fear and spirit of God dwelling in us ; and by
faith in Christ, and his promises of sanctification ; diligence
in our callings; and lawful marriage, Job xxxii. 1.
Q. What is marriage ? — A. A lawful joining together of
a man and woman in individual fellowship during life.
Q. Who instituted marriage ? — A. God instituted it be
fore the fall, to teach us that marriage is veiy honourable,
and the privilege of all men, Gen. ii., Heb. «iii. 44.
Q. What are the ends of marriage? — A. The mutual
help of parties, regular increase, and education of mankind,
affording the church a holy seed, and preventing of un-
cleanness, 1 Cor. vii., Gen. ii., Mal. ii.
Q. When is a marriage lawful? — A. When it is contract
ed, with consent of their parents, between one single man
and a woman come to years of discretion, duly distant in
affinity and blood, and of the same religion.
Q. May parents force, or without good reason oppose
their children's inclinations to marriage ? — A. No.
Q. How distant in affinity and blood must those be who
marry together? — A. Persons in a direct descent must never
marry together, nor any nearer than cousins in the oblique
descent; nor must we marry any nearer relations of a
late husband or wife than of our own, Lev. xviii.
Q. Why must those who marry together be duly distant
in affinity and blood ? — A. That friendship may spread in
the world, and unnatural lust be discouraged.
Q. Why must they be come to the years of discretion ?
— A. That they may be capable to choose their yoke-fellow,
au-l manage the affairs of their family, Prov. xxxi.
Q,. Why ought they to be of one religion? — A. That
they may walk together as heirs of the grace of life, and
not seduce one another from the fear of God, 2 Cor.
Q. Ought professed Christians to marry only with such as
appear tolfear God?— A. Yes ; otherwise they disobey God ;
pour contempt on religion, in preferring riches, beauty, or
parentage to it ; hinder their'prayers ; take into their hosoni

252 OF TIIK SEVENTH COMMANDMENT.
a means of deadening their soul, disordering their family
and ruining their seed, 2 Cor. vi. 14.
Q. What is forbidden in the seventh commandment?—
A. All unchaste thoughts, words, looks, or actions.
Q. How is unchastity committed in our thoughts ? — A.
By filthy dreams, devising or desiring opportunities of un
chastity, or by delighting in imaginary views of committing
it, Jude 8, Job xxxi. 1.
Q. How are we guilty of unchastity in our words? — A.
By reading, hearing, speaking, or writing of uncleanness,
or temptations to it, with pleasure; and especially if the style
be immodest, Eph. v. 4.
Q. Whence doth men's pleasure in reading, hearing, or
speaking immodest language, proceed ? — A. From the fire
of uncleanness burning in their heart, Prov. vii. ix.
Q. How are we guilty of unchastity in our looks ? — A.
In viewing immodest pictures with pleasure, or beholding
other objects with unchaste desires towards them, Ezekiel
xxiii., Matth. v. 28, Prov. xxiii. 33.
Q. How are we guilty of unchastity in our deeds ? — A.
By incest, Sodomy, bestiality, self-defilement, and other un
natural lusts, Lev. xviii. 6 — 24, and xx. 11 — 21, Gen.
xxxviii. 9, Rom. i. 24 — 27 ; lascivious salutations, wanton
embraces and dalliances, Prov. vii. 13, and vi. 29 ; such
gestures as shew the levity and filthiness of the mind, or
tempt others to unchastity, Isa. iii. 16, Gen. xxxviii. 14. 16,
Prov. vii. 10 — 12 ; and by fornication, adultery, rape, po
lygamy, and retaining of concubines, Gen. xxxiv, 2 Sam.
xi. and xiii, 1 Kings xi. 3.
Q. What is polygamy ? — A. It is to have more wives or
husbands than one at the same time, 1 Kings ii. 1. 3.
Q. How prove you that polygamy, and keeping of con
cubines, are very sinful? — A. As these practices are con
trary to God's command, and the first institution of mar
riage, which makes only twain one flesh ; and have bred
great disorder in families, Lev. xviii. 18, Gen. ii. and xvi.
Q,. How then did Jacob, David, and other saints, indulge
themselves in those practices ? — A. Custom, and the dark
ness of the times had blinded their consciences.
Q. What, besides the above kinds of unchastity is for
bidden in this command? — A. Whatever tends to encourage
any manner of unchastity, Prov. v. vii. and xxiii.
Q. What things encourage and excite to unchastity?—
A. Idleness, gluttony, drunkenness, vain gadding, excess

OF THE SEVENTH COMMANDMENT. 253
in carnal mirth, lascivious books and pictures, vows of sin
gle life, undue delay of marriage, unjust divorce or deser
tion, wanton attire, frequenting light and lewd company
Ezek. xvi., Jer. v., Gen. xxxiv., &.c.
Q. How do vows of single life lead to unchastity? — A.
They expose men to temptations to fornication.
Q. What is unjust divorce? — A. It is when one mar
ried person is by law disjoined from the other, for other
causes than adultery and obstinate desertions, Matth. xix.
Q. What is desertion in a married state ? — A. It is when
one married person departs from, and refuseth to dwell with
the other, 1 Cor. vii. 15.
Q. What attire may be called wanton ? — A. Attire above
our station and ability, especially if framed or put on in a
light and lewd manner, Prov. vii. 10. 16. «
Q. Wherein lieth the evil of vain apparel? — A. It con
sumes that which should pay our just debts to God and
man, wastes much precious time in putting it on, contra
dicts our Christian character of modest sobriety, draws our
heart from God, excites our neighbours to envy or lust, and
exposeth our land to ruin, Prov. vii. 10. Zeph. i. 8. 1 Pet.
iii. 4. Isa. iii. 16 — 26.
Q. Is it lawful for one sex to wear attire proper to the
other? — A. No; it is an abomination to the Lord, Deut.
xxii. 5.
Q. How are persons guilty of frequenting light and
lewd companions ? — A. Either more secretly, by often ac
companying with one or a few such persons ; or more
openly, by attending stews, stage-plays, balls, promiscuous
dancings, common penny-weddings, &c.
Q. How do you prove, that stews or bawdy-houses are
abominable ? — A. They are condemned in scripture, and
are a nursery for incest and adultery, &c. Lev. xix. 29.
Q. How prove you balls, and common penny-weddings,
sinful? — A. They are public meetings of light persons,
who debauch one another with pride, drunkenness, vain
and immodest jests, wanton dalliances, &c. Gal. v. 21.
Q. If these balls or weddings. are used to collect charity
for the poor, doth that render them lawful? — A. No; if
we do evil that good may come, our damnation is just.
Q. Wherein lieth the evil of promiscuous and vain dan
cing? — A. The Scripture represents it as the work of
drunken and impudent persons ; it inflames lust ; indispo-
seth for religious duties; and is contrary to the modes)
22

254 OF THE EIGHTH COMMANDMENT.
soberity required in Christians, Exod. xxxii. 19. Matth.
xiv. Q. Doth not the scripture examples of Miriam, David,
&c. warrant our dancing, Exod. xv. 20. Judges xi. 34.
1 Chron. xv."29. Eccl. iii. 4. 2 Sam vi. 14. 16. Psalm xxx.
1 1, cxlix. 3. and cl. 4. Jer. xxxi. 4. 13. Lam. v. 15.? — A.
No : for, besides that the most of these texts respect re
ligious worship ; the word rendered dance in the two first,
and six last, signifies a pipe, or a company of singers;
that in Chronicles and Ecclesiastes, to leap, or rejoice
greatly ; and that in Samuel, to praise or praise by play
ing on an organ.
Q. How prove you stage plays sinful? — A. Sin and
especially carnal lust, is therein made the subject of diver
sion and jest ; which convenes light and lewd persons, in
flames their lust, and excites their vanity, Eph. v. 4.
Q. Wherein lies the great evil of adultery, fornication,
and other uncleanness? — A. It greatly offends and dishon
ours God ; ruins our soul, body, character, and estate ; in
jures others ; and is very rarely repented of.
Q. 73. Which is the eighth commandment?
A. The eighth commandment is, "Thou shalt not
steal." Q. 74. What* is required in the eighth command
ment? A. The eighth commandment requireth the lawful
procuring and furthering the wealth and outward
estate of ourselves and others.
Q. 75. What is forbidden in the eighth command
ment? A. The eighth commandment forbiddeth whatso
ever doth, or may unjustly hinder our own or our
neighbour's wealth or outward estate.
Q. What is required in the eighth commandment ? — A.
The lawful procuring and furthering of our own and our
neighbour's wealth, Eph. iv. 28, 2 Cor. xii. 14.
Q. Is it lawful for men to have any peculiar property in
the good things of this life ? — A. Yes : for if all things were
common, stealing would be impossible, and so there would
be no need for this commandment.
Q. Why then had the primitive Christians in .Tudea all
things common? — A. It was from their own choice, and
not from any command of God, Acts iv. and v.

OF THE EIGHTH COMMANDMENT. 255
Q. Had they any peculiar reason for this course ? — A.
Yes ; Christ had forewarned thein ofthe sudden desolation1
of their land, and loss of their wealth even though they
should not dispose of it to their brethren.
Q. What means are we to use for promoting our own
and our neighbour's wealth and outward estate? — A. All
lawful means aud these only, Eph. iv. 28.
Q. By what lawful means are we to promote our own
wealth ? — A. By choosing lawful and suitable callings, dili
gence in them, and prayer for God's blessing on our labour;
by a prudent and frugal use of outward enjoyments ; by
requiring our just dues; and rendering to every one their
due, especially to the Lord.
Q. What is a lawful calling? — A. One in which we can
glorify God, and do good to men, 1 Cor. x.*81.
Q. What is a proper and suitable calling? — -A. One
which answers our station, inclination, ability, and the place
of our abode.
Q. What do yon mean by a frugal use of things ?— A.
Our care to answer every purpose in a suitable manner,
.vith as little expense as possible, John vi. 12.
Q. May we sue our neighbour at law to recover what he
owes us ? — A. Yes; ifit is of much importance, and if he
is capable to pay, and disregards more peaceable methods
of obtaining it, Deut. i. 16, 17.
Q. How prove you that? — A. From God's appointing
magistrates, and giving laws for the recovering of civil
rights ; and because otherwise the outward estates of the
godly would be a prey to the wicked, Deut. xxv.
Q. How then doth Christ say, If any man sue thee at
lata, and take away thy coat, let him have thy cloak also ?
— A. The meaning is, that we should rather lose a little,
than carry on litigious contests at law, Matth. v. 40, 41, 42.
Q. And how doth Paul say, There is a fault among you,
that ye go to law one with another, I Cor. vi ? — A. The
meaning is, that it is sinful for Christians to carry their
pleas and differences before Heathen magistrates, to the
scandal of religion, when they might compose them among
themselves, 1 Cor. x. 32, Eph. iv. 32.
Q. How are we to give our wealth to the Lord ? — A. By
setting apart sufficient time for bis worship on our labour
ing days ; and giving of our substance to support minis
ters, teachers, and the poor, 1 Cor. ix. 14.
Q. How is this a mean of promoting our wealth ?— A

256 OF THE EIGHTH COMMANDMENT.
As what is thus given from love to the Lord, is lent to him,
and he will repay it with usury, Prov. xix. 17.
Q. How doth the Lord repay what is thus lent tc him ?
— A. By succeeding and directing our endeavours to gain
more ; and wonderfully providing for us or our posterity,
when reduced to straits, Hag. ii. 19, Psal. xxxvii. 25,26.
Q. When should we especially give charity or alms I —
A. When our prosperity, or the wants of the poor, are ex
ceeding great ; or when we profess deep humiliation or
thanksgiving before God, Neb. v. Isa. Iviii. 6, 7.
Q. Who are bound to give alms ? — A. All men, except
such as are in deep poverty, Eph. iv. 28.
Q. To whom should we give alms ? — A. To all that are
in need, especially to poor saints, and poor relations.
Q. Why should we especially give alms to poor saints ?
— A. Because they are dear in God's sight, can pray down
blessings on us ; and Christ will peculiarly reward this
charity at the last day, Gal. vi. 10, Matth. xxv. 35.
Q. Why should we give alms ? — A. To testify our ob
ligation to God for our all, and evidence our love to our
brethren, Gal. vi. 10, Prov. iii. 9, 10, Luke vi. 35. 38.
Q. In what manner should we give alms ? — A. Cheer
fully, from love to God aud man ; with proper secrecy ;
and iu proportion to our ability, and our neighbour's neces
sity, 2 Cor. viii. 14, and ix. 7.
Q. In what proportion ought we ordinarily to give tothe
poor, and other pious uses ? — A. It seems most agreeable
to scripture, to give, if possible, about a tenth part of our
income at least, Gen. xiv. 20, and xxviii. 22.
Q. How may we be able to spare so much ? — A. By la
bouring diligently in our callings, and retrenching all un
necessary expenses in our diet, clothes, &c.
Q. Wherein lieth the evil of expending on vain apparel,
unnecessary food, furniture, &c, what should be set apart
for pious uses? — A. Hereby we murder the poor, banish
the gospel, starve the ministers of Christ, and souls of men,
that our intemperance, pride, and other lusts, may be satis
fied, Neh. xiii. 10, 11, Mal. iii. 8, 9.
Q. By what means are we to promote the wealth of oth
ers ? — A. By kindness and justice towards them.
Q. How are we to exercise justice towards our neigh
bours ? — A. By studying sincerity in our words and deeds
to them ; faithfulness to our promises, contracts, and trusts ;
by buying and selling at just prices ; paying just debts, re-

OF THE EIGHTH COMMANDMENT. 257
storing pledges, and what lost things we have found, and
what we have unjustly taken from others.
Q. Why must we restore what we know we have gotten
unjustly? — A. Because otherwise we continue in our theft,
and cannot expect pardon from God, Lev. vi. 4, 5.
Q. What if by such restitution we should expose our char
acter, and give away all we have ? — A. We may make res
titution in such a secret manner as not to blemish our char
acter ; and if this is impossible, better expose our character,
and give away all our substance than expose ourselves to
God's wrath, Lev. vi. 4, 5.
Q. To whom are we to make restitution? — A. Tothe
persons from whom the goods were unjustly taken, or their
heirs ; or if none of these can be found, to the poor.
Q. What is forbidden in the eighth commafld ? — A. Steal
ing, or injustice towards the wealth of any. •
Q. From whom is it possible for men to steal ? — A. Eith
er from themselves or their neighbour.
Q. How do men steal from themselves ? — A. By idleness,
churlishness, imprudent management, prodigality, rash
suretiship, and injustice towards others.
Q. What is idleness ? — A . It is to live without a calling,
or to be slothful iu business, Prov. xviii. 9.
Q. Wherein lies the evil of idleness? — A. It renders
us useless and hurtful to men, dishonours God, and makes
us a ready prey for the devil, 1 Tim. v. 13, Matth. xx. 6.
Q. May not believers, whose provision is secured by
God's covenant, be idle ? — A. No ; they must work with
their hands, and be diligent in business, Rom. xii. 11.
Q. Why then are we commanded to be careful for noth
ing? — A. That forbids only an anxious and sinful care, by
which we distrust God's kindness and promise, but not the
diligent use of means to promote our wealth.
Q. Doth not such diligence hinder our serving of God ?
— A. No, it promotes it; nay, is a serving of God, when
performed in obedience to his command, Exod. xx. 15.
Q. What is churlishness ? — A. An aversion to use our
wealth in providing things necessary and decent for our
place and station, in order to heap up riches. Isa. xxxii. 7.
Q. Wherein lieth the evil of churlishness ? — A. It is a
distrust of God's providence ; an adoring the world as our
God ; and an injuring of our outward estate, by withhold
ing the expense of means to promote it, Isa. xxxii. 7.
go*

258 OF THE EIGHTH COMMANDMENT.
Q. May we not pinch ourselves to give to the Lord ? —
A. Yes ; but not to increase riches, 2 Cor. viii. 2.
Q. What call you imprudent management ? — A. Our not
using aright the means and opportunities of procuring and
furthering our wealth, Prov. x. 4, 5.
Q. How prove you imprudent management sinful ? — A.
A good man will guide his affairs with discretion.
Q. What is prodigality ?¦ — A. An unnecessary wasting
of our wealth on food, raiment, or other things, above our
ability and station ; or in gluttony, drunkenness, gaming,
whoring, balling, and extravagant charity.
Q. What do you call extravagant charity? Prov. xxiii.
21. — A. That which is given to such as we know to be in
no need, or who will be encouraged in idleness and wick
edness by it ; as charity given to beggars, who are able, but
unwilling to work ; or to monks and friars, to build monas
teries, and support superstition, 2 Thess. iii. 10.
Q. Wherein lieth the evil of extravagant charity? — A.
It robs ourselves, and such as are truly needy, and devotes
to sinful purposes what belongs to God.
Q What is rash suretiship ? — A. Our engaging for the
payment of such sums of our neighbour's debt, as, if re
quired from us, will much hurt our outward estate.
Q. Wherein lieth the evil of rash suretiship? — A. It is
directly contrary to God's command, and hath brought
many to outward misery, Prov. xxii. 26, 27, and vi. 1, 2.
Q. How doth injustice towards others injure our wealth ?
— A. It brings the curse ofGod into our estate, either as a
moth to consume it, or as a plague to slay our own and our
children's souls by it, Deut. xxviii.
Q. How doth the curse ofGod consume men's wealth?
— A. It deprives them of prudence to keep it, blasts their
endeavours to increase it, and permits others unjustly to
bereave them of it, Zech. v. 4. Job xx.
Q. How doth the curse of God slay the souls of men by
their wealth? — A. By permitting them to improve it as an
excitement to, and instrument of spiritual idolatry, careless
ness about salvation, pride, uncleanness, &,c.
Q. How do men steal from their neighbour? — A. By
taking or keeping from him any part of his wealth, without
his voluntary consent and leave, Judg. xvii.
Q. How may stealing be distinguished with respect to
the thing stolm? — A. Into stealing of time, office, persons,
or goods.

OF THE EIGHTH COMMANDMENT; 259
Q. How are we guilty of stealing time ? — A. By spend
ing the time which belongeth to our master, in idleness,
or in our own or other men's work ; wasting time in
unnecessary visits, idle talk, and tempting others to do so
&c.
Q. How are we guilty of stealing offices? — A. By de
priving our neighbour of liis office and business, and sinful
ly procuring one to ourselves, 2 Sam. xv.
Q. What is man-stealing? — A. It is the stealing of
men, women, or children, in order to marry or inslave
them ; enticing our neighbours' servants from them. &c.
Q. What is stealing of goods ? — A. The unjust taking
from others corn, cattle, money, grass, &c.
Q. How may stealing be distinguished with respect to
its extent? — A. Into stealing of the loan oi*a thing while
we design to restore it; and stealing with a design to retain
it as our property.
Q. How many ways can stealing be committed? — A.
In thought, look, word, or deed.
Q. How is stealing committed in our thoughts ? — A. By
devising, desiring, and delighting in it, or contriving how
to hide or excuse it, 1 Kings xxi. 2 Kings v.
Q. How is stealing committed in our looks ? — A. By
viewing what is our neighbour's with an evil eye, and
taking pleasure in seeing others stealing, Josh. vii. 21.
Q. flow is stealing committed in our words ? — A. By
commanding, encouraging, defending, denying, or excus
ing theft, or lying for advantage, 2 Kings v.
Q. How is stealing committed in our deeds? — A. By
our actual bereaving our neighbour of his wealth and out
ward estate, without his consent, Prov. vi. 30.
Q. How may stealing be distinguished with respect to
its openness ? — A. Into public stealing, which is from pub
lic communities, or by public authority; and private steal
ing, 1 Kings xxi. Josh. vii.
Q. How may stealing be distinguished in respect of the
quality of the thing stolen ? — A. Into sacrilege, which is
the stealing of things dedicate tQ a holy use; and the steal
ing of common things, Acts v. Exod. xxii.
Q. How may stealing be distinguished with respect to
the manner of transacting it ? — A. Into theft, strictly so call
ed, robbery, and oppression.
Q. What is theft, strictly so called ?— A. The injuring
our neighbour's wealth secretly, without violence.

260 OF THE EIGHTH COMMANDMENT.
Q. What is robbery ? — A. Our taking by violence and
force, what belongs to our neighbour, Job i. 15. 17.
Q. What is oppression ? — A. It is a mixture of theft and
robbery, whereby we violently take from our neighbour
what is his, under pretence oflaw and right, Mic. ii.
Q. How are we guilty of common public theft? — A.
By debasing the coin, steeling out of public treasures,
trading in running goods, defrauding magistrates of their
due tribute ; and magistrates also, by making an improper
use of public revenues.
Q. How prove you smuggling sinful? — A. It is the oc
casion of lies and false swearing; steals from our nation
and common parent ; and often God's curse quickly con
sumes what is gained by it, Zech. v. 4.
Q. How are we guilty of private theft? — A. By using
unlawful, or too base callings; direct thieving; resetting
thieves; breach of trust; detaining just wages, revenues,
or lost things which we have found ; and by deceitful bor
rowing, bargaining, or bankruptcy.
Q. When have we an unlawful trade or calling? — A.
When we have a calling which tends not to the glory of
God, and good of mankind, 1 Cor. x. 31.
Q. Who have an unlawful calling ? — A. Fortune-tellers,
gamesters, stage-players, sturdy beggars, &c.
Q. How far is the business of musicians and dancing-
masters sinful ? — A. Not as it moderately refreshes the na
tural spirits, and teaches a decent behaviour ; but only in
so far as it promotes balls, lascivious dancing, vanity, and
lust, Isa. v. 12, Amos vi. 5.
Q. Whether is an unlawful calling, or a simple act of
theft, worst? — A. An unlawful calling is by far the worst,
as it is a continued and deliberate theft.
Q. What mean you by direct thieving ? — A. The secret
taking away our neighbour's property without his consent,
removing land-marks, &c. Josh. vii.
Q. How are we guilty of resetting thieves? — A. By
saving thieves from public justice ; keeping, concealing, or
buying goods which we have reason to believe are stolen, &c.
Q. flow are we guilty of theft by breach of trust ? — A.
By neglecting any thing that engagement, office, or rela
tion binds us to do, for promoting our neighbour's wealth ',
and especially by enriching ourselves at the expense of those
whose trustees we are, Luke xvi.

OF THE EIGHTH COMMANDMENT. 261
4. Who are ordinarily most tempted to this theft ?— A.
Advocates, tutors, stewards, servants, &c.
Q. How are we guilty of theft in detaining wages? — A
By withholding from servants the whole, or part of theil
wages, without ground, or for weak reasons ; and delaying
the payment of them beyond the due time, James v. 4,
Deut. xxiv. 15.
Q. How is theft committed in detaining just revenues ? —
A. By our careless or wilful neglect to pay taxes, or rents
of land, houses, or money, in due time, Prov. iii.
Q. How is theft committed in detaining things lost ? — A.
By our concealing them, especially when they are sought
for ; or demanding more for restoring them than the owner
is pleased to give, Lev. vi. 3, 4.
Q. How are we guilty of theft in deceitfiM borrowing ? —
A. By our borrowing without a sincere design, and proba
ble view to pay it at the time set ; by careless injuring of
the thing borrowed, or in trust ; and by refusing or neglect
ing to return it in due season, Psalm xxxvii. 21.
Q. By whom is theft committed in bargains and mer
chandise ? — A. By both sellers and buyers.
Q. How do the sellers commit theft in bargains? — A.
By selling stolen and insufficient goods as lawful and suf
ficient ; by overrating, aud too highly commending their
goods ; by taking an advantage ofthe buyer's necessity, ig
norance, or credulity; and by using unjust weights and
measures, 1 Thess. iv. 6, Prov. xi. 1, and xx. 9. 23.
Q. How do the buyers commit theft in merchandise?—
A. By sligting and underrating the goods ; by unnecessa
rily buying them on trust to the seller's hurt ; by taking ad
vantage of his ignorance, necessity, or trust in them ; and
by undue delay of payment, <fcc. Prov. xx. 5. 14.
Q. What rules should we always observe in bargains?
— A. To do to others as we would wish they should do to
us iu the like case ; and when we are in doubt concerning
the true value of goods, rather to hurt ourselves than our
neighbour, Matth. vii. 12, and xx. 15.
Q. How do we commit theft in bankruptcy? — A. In
rendering ourselves bankrupts by sloth and prodigality ;
concealing part of our substance from our creditors ; pre
ferring some in payment, whose claims are not better than
others ; not paying up the abatements which they allow us,
if ever we be able, <fec. Rom. xii. 11, and xiii. 8.
Q- How are we guilty of public robbery ? — A. By rava-

262 OF THE EIGHTH COMMANDMENT.
ging, and levying contributions in our enemies' country, de
stroying their trade, and taking their ships, in an unlawful
war ; or doing so in a lawful war, in any other design or
degree than to promote a solid peace ; and by forcing com
munities from their just rights and privileges.
Q. How is private robbery committed ? — A. When one,
or a few, do, without warrant from the magistrate, take
any thing from their neighbonr by violence, Job v. 5.
Q. How are men guilty of public oppression 1 — A. By
unjust inclosures, depopulations, forestalling, ingressiug,
monopolies, unjust taxes, &c. Mic. ii. vi. Isa. v.
Q. What are unjust inclosures ? — A. The inclosing of
fields common to a city or country, for the interest of one
or a few, under a pretence of right, Mic. ii. 2.
Q. What is forestalling? — A. Our buying up goods
coming to the market, and hoarding up corn in dearth to
enhance the price, Prov. xi. 26.
Q,. How are we guilty of sinful ingrossing ? — A. By ad
ding house to house, field to field, and trade to trade, when
one is sufficient for our family ; and by buying up the most
part of any sort of goods to raise the price, Isa. v.
Q. What is a sinful monopoly? — A. Our restraining of
others by law from selling a particular sort of goods, in or
der that they may raise their prices too high.
Q. When do magistrates oppress with unjust taxes? — A.
When they chiefly lay them on the poor and laborious, in
order to ease or support naughty and idle persons; or
when, without extreme necessity, they make them so heavy,
as the subjects can scarce pay them.
Q. What are the branches of private opression? — A.
Extortion, rigorous exaction of debts, and vexations, law
suits, Amos v. 11. Matth. xviii. 28. Prov. iii.
Q,. How is oppression committed by private extortions ?
— A. In servants demanding excessive wages, proprietors
burdensome rents, and usurers unreasonable usury ; or in
masters, tenants, aud borrowers, refusing due wages, rents,
or usury, matth. vii. 12.
Q. Is it lawful to receive usury or reward for the loan of
our money ? — A. Yes ; if it is not from the poor, 1 ut from
such as can give it, and in a moderate proportion, Psalm
xxxvii. 26. Luke vi. 35, and xix. 23.
Q. How then did God forbid the Israelites to take
usury ? — A. He forbade them to take it from their brethren
and poor strangers; but allowed tbem to take it from

OF THE EIGHTH COMMANDMENT. 263
others, Exod. xxii. 25. Deut. xxxi. 20. Lev. xxiii. 35,
36, 37.
Q. How is oppression committed in rigorous exaction of
debts ? — A. By our exacting what is owing us, to the uttel
ruin of our neighbour's outward estate ; detaining for
pledges what is necessary to support their life, and upbraid
ing such as are willing to pay, with their inability.
Q. How is oppression committed by vexatious law suits ?
— A. By our making a trade of buying pleas and weak
rights ; going to law, without first trying all peaceable
means to adjust differences ; or contending at it on trifling
and unjust grounds, Matth. v. 1 Cor. vi.
Q. How is sacred robbery and oppression committea
— A. In our persecuting men for the truth ; bereaving them
of God's ordinancos ; tearing away their beloved pastors ;
forcing on them a false religion, or pastors without a due
call, 1 Kings xii. and xiii.
Q. How is secret theft committed ? — A. In our denial
of sacred dues, and making merchandise of sacred things.
Q. Who are guilty of sacrilege, by withholding sacred
dues ? — A. All in general, and professors, magistrates,
ministers, and heads of families in particular.
Q. How are men in general guilty of this sacrilege ?—
A. By the want of due holiness in heart, neglect of fervent
prayer for, and giving a holy example to others, or of the
due support of God's ordinances and ministers, or teachers,
and the poor, Neh. xiii. Mal. iii. 8, 9.
Q. How is the want of due holiness in heart and life,
and restraint of prayer, a spiritual theft ? — A. A holy dis
position and pattern, with fervent prayer, is a debt required
of us for our neighbour's sake, as well as our own ; and
without them, we are means of hindering the enriching
blessing of God, and bringing his curse on ourselves, our
family and country, Gen. xxxix.
Q. How do professors in particular sacrilegiously defraud
others? — A. By neglecting to convey to their posterity the
truths and ordinances of God, as full, clear and pure,
as they received them ; and not endeavouring to spread the
gospel where it is not, Judges ii. Psalm lxxviii.
Q. How do magistrates sacrilegiously defraud men ?—
A. By neglecting to support faithful ministers and teachers,
or to encourage charity-funds ; and by otherwise disposing
ofthe money due to these purposes, 2 Chron. xxix.
Q. How are ministers guilty of sacrilege ? — A. In buy-

264 OF THE EIGHTH COMMANDMENT.
ing, seeking, or accepting presentations ; making thek
benefice their chief motive to their work, and receiving it
without a right to it before God ; spending their time and
talents in idleness and worldly business ; neglecting the
duty, frequent, and faithful administration of God's ordi
nances to their people ; suiting their doctrine, worship,
discipline, government, and private practice, to the sinful
humours of men, for the sake of carnal honours, favours, or
gain, Isa. lvi. 10, 11, 12. Jer. xxiii.
Q. How do parents and masters sacrilegiously defraud
their families? — A. In withholding from them their due
privilege of time to worship God, and of family-worship, .
and of proper instruction in the things of God, Jer. x. 25.
Q. flow do we commit Simony, or make merchandise
of sacred things? — A. By giving, receiving, contemning,
forsaking, or prizing them for carnal gains, Acts viii. 18.
Q. What sacred things do men make merchandise of?
— A. God's presence, truths, ordinances, gifts, and reve
nues ; the souls of men ; and offices wherein men represent
God, Acts viii. 18—20, Rev. xviii. 13.
Q. How do we make merchandise of God's presence ?
— A. By prosecuting carnal ends at the expense of his ab
sence ; and contriving worldly business in time of his wor
ship, «fcc, Ezek. xxxiii. 31, Zech. vii. 5.
Q. How do we make merchandise of God's truths? — A.
By hiding, denying, perverting, opposing, or even profess
ing them for carnal honour, pleasure, or gain.
Q. How do we make merchandise of God's ordinances?
— A. By carnal ends in dispensing or attending on them,
and by neglecting, corrupting, or administering them to im
proper persons, for carnal favour, honour or gain.
Q. How do men make merchandise of God's gifts? — A.
By pretending to buy, sell, or compliment others with par
don of sin, the gifts of the Holy Ghost, absolution from
church censures, &c, Acts viii. 18, 19.
Q. How do we make merchandise of sacred revenues?
— A. In complimenting our friends with them ; or volun
tarily giving them to support sacrilegious traders or church-
officers not appointed by Christ, as lordly bishops, cardi
nals, deans, monks, friars, &c, 1 Sam. ii. 36.
Q. How are men's souls made merchandise of? — A. In
men's buying or selling imaginary freedom from purgatory;
selling themselves to Satan ; giving or receiving hire to
judge or swear falsely ; plead an evil cause ; committing

OF THE NINTH COMMANDMENT. 265
whoredom ; or otherwise sinning, or suffering sin in others
tor carnal favour, honour, pleasure, or gain.
Q. How do we make merchandise of those offices in
which men are God's deputies ? — A. By procuring offices
in the state, and especially in the church for unworthy per
sons, from any carnal view, Judges ix., 1 Sam. ii. 36.
Q. How is the bestowing of offices in the church after
this manner especially sinful? — A. As hereby, for carnal
favour, honour, pleasure, or gain, the offices of Christ's
house are sold to unworthy persons, and they are set up to
receive sacred honours and revenues, murder men's souls,
and trade in selling divine things, Titus i.
Q. Why should we carefully avoid stealing? — A. It
greatly injures ourselves and others, is contrary to scripture,
reason, and the nature of God, and exposes to his wrath,
Zech. v. 4, 1 Cor. vi. 10, and v. 11.
Q How can stealing be contrary to the nature of God,
when he commanded the Israelites to borrow of the Egyp
tians without paying again, and to take the Canaanites' pos
session from them? — A. The Egyptians owed the Israelites
wages for their labour : and God commanded Israel to ask,
(as the word should be rendered,) not to borrow from them:
and besides, God, who is supreme proprietor of all things,
could as justly turn out the rebellious Egyptians and Ca
naanites, and give their property to Israel, as a master can
turn out a rebellious servant, and give his place and orivi-
leges to another.
Q. How may we attain to true and genuine honesty ? —
A. By a solid trust, and living on God in Christ as our
Father and portion ; the application of Christ's death, for
crucifying the world to us, and us to it ; and by living in
the view of God's omniscience, the shortness of our life, the
judgment to come, and the unprofitableness of gaining the
whole world, if we lose our own soul.
Q. 76. Which is the ninth commandment ?
A. The ninth commandment is, " Thou shalt not
bear false witness against thy neighbour."
Q. 77. What is required- in the ninth command
ment ?
A. The ninth commandment requireth the main
taining and promoting of truth between man and
man, and of our own and our neighbour's good
name, especially in witness-bearing.
23

266 OF THE NINTH COMM ANDMENT.
Q. 78. What is forbidden in the ninth command*
ment ?
A. The ninth commandment forbiddeth whatso
ever is prejudicial to truth, or injurious to our own
or our neighbour's good name.
Q. What is more generally required in the ninth com
mand ? — A. The maintaining and promoting of truth i
tween man and man, Zech. viii. 16. 19.
Q. What truth is to be maintained and promoted? — A.
Truth in matters of doctrine and fact, Col. iii. 9.
Q. What do you understand by maintaining of truth ?
A. Our standing to, and abiding constantly by it.
Q. What do you understand by promoting of truth ? —
A. Our studying to make it duly known and believed.
Q. How should we thus maintain and promote truth ? —
A. By constant study to be as good as we appear; to speak
as we think, and as things really are, and when we should
speak of them, 2 Chron. xix. 9.
Q. What is more especially required in the ninth com
mand ? — A. Our maintaining and promoting our own and
our neighbour's good name, Rom. i. 8.
Q. Why ought a good name to be carefully maintained
and promoted? — A. It is more precious than great riches;
and renders men very useful for promoting the glory of God,
and good of mankind, Prov. xxii. 1.
Q. Whose good name are we to maintain and promote ?
— A. Our own and our neighbour's good name.
Q. How ought we to maintain and promote our own
good name ? — A. By deserving and defending it.
Q. Can we deserve a good name before God ? — A. No ;
in his sight all our righteousness is as filthy rags, Isaiah lxiv.
Q,. flow may we deserve a good name from men? — A.
By living meekly, peaceably, soberly, righteously, and godly
iu this present world, Matth. v. 17, Titus ii. 12.
Q. How are we to defend our own good name ? — A. By
vindicating it against reproaches and false accusations ; and
by modest commendation of ourselves only when there is
need, in such a manner, as all the praise may redound to
God's free grace, 2 Cor. x. xi. and xii.
Q. Who ought to maintain and promote their own good
name ? — A. All men, especially ministers, magistrates, and
professors, Luke i. 6, Sam. xxiii. 4.
Q. Why ought ministers, magistrates, and professors, es-

OF THE NINTH COMMANDMENT. 267
pecially to maintain and promote their own good name ? —
A. Because the blemishes in tlieir character principally
tend to the blasphemy of God's name, and do harden othera
in their sin, 2 Sam. xii. 14.
Q. In respect of whom are we to maintain and promote
our neighbour's good name ? — A. In respect of ourselves
and others, Rom. xii. 10, 1 Sam. xxiii. 14.
Q,. How are we to maintain and promote our neigh
bour's good name in respect of ourselves ? — A. By consi
dering that which is good in them with esteem, delight, and
thankfulness ; by ready receiving good reports concerning
them ; by contemning and discouraging bad reports, tale
bearers, and whisperers ; and by grief for reproof of, and
endeavoring to reclaim them from their real faults.
Q. How are we to maintain and promote our neighbour's
good name in respect of others ? — A. By commending and
vindicating them behind their back ; by concealing their in
firmities ; and by reproving them before others only when
there is need, and in such a way as doth not darken their
real excellencies, 1 Sams xxii.
Q. When may we lawfully report our neighbour's faults
to others ? — A. When others are in danger of being insna-
red by not knowing them ; when private admonition can
not claim them ; when public shame is their proper pun
ishment ; or when our hiding of their faults would hurt the
temptation of the innocent, Phil. iii. 2.
Q. Wherein is truth, and our own and our neighbour's
good name, to be especially maintained and promoted ? —
A. In witness-bearing ; for what is said in witness-bearing,
is a most solemn appeal to Godj and most firmly establishes,
or more deeply wounds truth, and our own and our neigh
bour's good name, Prov. xiv. 1 Sam. xxii.
Q. What is more generally forbidden in the ninth com
mandment ? — A. All injuring of truth, Col. iii. 9.
Q. Whereby do we injure truth? — A. By simple false
hood, wilful lying, equivocation, mental reservation, forgery,
and hypocrisy or dissimulation.
Q. What call you simple falsehood? — A. Our represent
ing any doctrine or fact according to our conception of it,
but otherwise than it really is, -and in terms tending to lead
others into a mistake, Job xxi. 34.
Q. Is all use of terms seemingly representing things
otherwise than they are, sinful? — A. No; it is no sin tc
use figures, metaphors, ironies, and hyperboles, if their sig-

268 OF THE NINTH COMMANDMENT.
nification is so intimate or fixed by custom, as to leave n«
proper danger or mistake, Eccl. xi. 9.
Q. What figures are used in scripture ? — A. The whole
is put for a part, and a part for the whole, &.C.
Q. What is a metaphor and allegory ? — A. The repre
sentation of spiritual things by tbe names of natural ; as
when Christ is called a lily, rose, sun, and shield, tfec.
Q. What is irony ? — A. The using terms which seem to
commend things, with such an air as that they severely re
prove them, Eccl. xi. 9, 1 Kings xviii., xxii.
Q. What is a hyperbole ? — A. The expressing things as
if much greater or less than they are ; as when the cities ot
Canaan are said to be walled up to heaven, which, accord
ing to the eastern idiom of language, signified no more than
their great height.
Q. What is wilful lying? — A. Our maintaining as a
truth that which we doubt of, or know to be false.
Q. How are we guilty of lying ? — A. By neglecting to
speak the truth when called to it, for reproving sin, or bear
ing witness to facts ; by asserting or denying things more
strongly than our information will bear ; hy making promi
ses without a sincere design, and probable views of perform
ance, or breaking them without weighty reasons ; and by
relating known falsehoods.
Q. flow may lies, in relating known falsehoods, be dis
tinguished? — A. Into jocose lies, made to raise wonder and
sport ; officious lies, made to gain some carnal advantage,
or prevent some hurt ; pernicious lies, springing from mal
ice, and tending to hurt our neighbour's soul, character, or
estate; and lies of mere compliment, at meeting of friends,
table, &c, to please men, and display our imaginary
breeding. Q. What is equivocation ? — A. Our using expressions of
a double signification in a true sense, in order to make
others understand them in a false one.
Q. What is a mental reservation ? — A. Our concealing
in our minds some things necessary to be added to what we
express, to make our speech agree with our thoughts.
Q. Must we always relate the whole history of a fact,
if we relate a part of it? — A. No; but we ought always to
relate as much of it, as renders what we say strict truth,
and as much as tends to excuse our neighbour's deeds.
Q. What is forgery ? — A. Our making and passing of
money, writs, speeches, &c, under false names.

OF THE NINTH COMMANDMENT. 269
Q. Wherein doth hypocrisy consist ? — A. Sometimes in
pretending to be worse than we are ; but especially in pre
tending to be better than we are.
Q. How may this last and common kind of hypocrisy be
distinguished ? — A. Into hypocrisy respecting our state, and
hypocrisy only respecting our exercise.
Q. What is hypocrisy respecting our state ? — A. Our
habitual pretension and appearance to be saints, when we
are not ; which constitutes us proper hypocrites.
Q. Do hypocrites ever think themselves true saints ? —
A. Yes ; perhaps they ordinarily do so, Matth. vii.
Q. What appearances of saintship may hypocrites have?
— A. The gifts of prayer and knowledge, the common con
victions and comforts of the Holy Ghost, and an outward
ly zealous and tender practice, Isa. Iviii. 2, Heb. vi.
Q. What are the marks of a hypocrite? — A. The ha
bitual performance of religious duties to be seen of men ,
greater zeal against sin in others than in ourselves ; with a
partial concert to observe only some, not all the commands
of God, Matth. xxiii. 4 — 33.
Q. What is hypocrisy respecting our exercise only? — A.
That by which saints, or profane persons, sometimes do
good to be seen of men, and esteemed better than they are ;
and by which saints are often more careful of the outward
than inward part of religious duties.
Q. Why may not saints, and profane persons, be called
hypocrites from this their hypocritical exercise? — A. Be
cause saints habitually disallow their hypocrisy; nor doth
it represent them in another state than they really are ; and
the hypocrisy of the profane is so scanty, that it doth not
make them appear saints, Rom. i. 14 — 24.
Q. Wherein doth the evil of falsehood, lying, and dis
simulation, appear? — A. They are the offspring of Satan,
an abomination to God, break the bonds of society, and ex-'
pose men to eternal wrath, John viii. 44, Prov. vi. 19.
Q. What is more especially forbidden in the ninth com
mand ? — A. Wbatsover is injurious to our own or our neigh
bour's good name, Psalm xv.
Q. How do we injure our own and our neighbour's good
name ? — A. By defiling and slandering it ; and by flattery.
Q. In what doth flattery consist? — A In unnecessary
and false commendation of men to their knowledge.
Q. Wherein lieth the evil of flattery? — A. It is the oc
23*

270 OF THE NINTH COMMANDMENT.
casion of lies, and slander of others; it hinders self-exami
nation, and inflames our pride, &c. Prov. xxix. 5.
Q. How do we defile and stain our own good name ? —
A. By openly committing any thing imprudent or wicked,
which may be a blot to our reputation, Eccl. x. 1.
Q. How do we defile our neighbour's good name ? — A.
By tempting them to commit such imprudent or wieked
things as blot their reputation, 1 Kings xiii.
Q. What is slander or defamation? — A. Our unjust
charging of ourselves or others with that which is bad.
Q. How many ways are men guilty of slander? — A. In
thoughts, and deeds, but most formally in words.
Q. Whom do men slander in thought, word, and deed?
— A. Either themselves or their neighbours.
Q. How do we defame ourselves in our thoughts ? — A.
By judging ourselves hypocrites when we are saints; or
judging ourselves otherwise guilty of sin than we are.
il. How do we practically slander ourselves in our deeds ?
— A. When we acquiesce in the calumnies cast on us;
when saints live in such a dejected manner, as if under
sentence of eternal death ; or when we provoke others to
slander us.
Q. How do we provoke others to slander us? — A. By
our going to the utmost bounds of our Christian liber
ty ; and by being slanderers of others, haughty, and proud
boasters of ourselves, or busy bodies in other men's matters.
Q. How do we defame ourselves in our words? — A. By
falslv accusing ourselves ; imprudently revealing our own
faults, or denying the gifts and graces which God hath be
stowed upon us, 2 Sam. i. 10. Exod. iv. 10.
Q. How do we slander our neighbours in our heart? —
A. By rash, harsh, and partial judging and disesteeming of
them, or by desiring and delighting in their infamy.
Q. What call you rash judging of others ? — A. Our
judging of their conduct without careful examination of its
circumstances; and especially judging their thoughts, de
signs, and eternal state, Matth. vii. 1 — 5.
Q. What mean you by harsh judging of others? — A.
Our condemning their practice in things indifferent, inter
preting their words and actions in the worst sense; and
viewing their afflictions as evidences of their distinguished
wickedness, Rom. xiv. Acts xxviii. 4.
Q. What mean you hy partial judging of others ?— A
Our judging of them on the report of adversaries, or in

OF THE NINTH COMMANDMENT. 271
sufficient informers, and under prejudices of our own, al
their person, principles, party, or nation ; and condemning
them for sins less than those in which we allow ourselves.
Q. How do we practically slander our neighbours in
our deeds? — A. By not duly informing them of evil reports
passing on them, that they may vindicate themselves ; by
groundlessly shifting fellowship with them; seeking out,
ready listening to, easy belief, and firm remembrance of
*vil reports concerning them; encouraging tale-bearers;
and by neglect of proper means to refute slanders, and
bring slanderers to deserved punishment and shame.
Q. How do we slander our neighbours in our words ? —
A. By charging them with faults of which they are inno
cent ; or charging them with their real faults in an unchris
tian manner, Psalm 1. 20. 2 Sam. xvi. 3. ant* xix. 26, 27.
Q. How may slander of our neighbour in words be dis
tinguished? — A. Into upbraiding and backbiting him.
Q. What do you understand by upbraiding him ? — A.
Our slandering a man to his face, either in a more serious
or scornful manner, 2 Sam- vii. 7, 8. 1 Cor. v. 11.
Q. Wherewith do such slanderers usually upbraid their
neighbour? — A. With his religion, qualities, offices, exer
cises, and sentiments; his natural infirmities of baldness,
lameness, «fcc; and his real faults, Matth. v. xi, xii.
Q. Is it very sinful to upbraid men with their holiness
and religion? — A. Yes; it is a reproach of God himself
in and by his image in men, Psal. xxii. 8, 9.
Q. Is it very sinful to upbraid men with their natural
defects ? — A. Yes ; it is a reviling of God as the author
of these defects, Lev. xix. 14. 2 Kings ii. 23.
Q. How do we slander men in charging them with their
real faults? — A. By twitting them with sins of which they
have evidenced their repentance; and charging them wiih
their sins in a light and passionate manner, 2 Sam. xvii.
Q. Why is it very sinful to upbraid men with these sins
for which they have evidenced sorrow? — A. Because it ia
a counteracting the conduct of God in pardoning them.
Q. Why is it very sinful reproachfully to upbraid men
with their sins unrepented of? — A. Because it tends to
harden them mueh in their sin.
Q. In what do such upbraiding for sin and Christian re
proof, differ ? — A. Such upbraiding for sin flows from pride,
passion, and hatred at the sinner ; is attended with a love
to his sin ; and is. expressed in a way tending to expose and

272 OF THE NINTH COMMANDMENT.
exasperate him ; but Christian reproof flows from love ta
the glory of God, and the offender's soul, and hatred at his
sin ; and is expressed in a meek and calm manner.
Q. What is backbiting? — A. Our scornful or serious
defamation of our neighbour in his absence, Psalm xv. 3.
Q. Is it very sinful to scoff at our neighbour's religion,
natural or sinful infirmities, real or feigned, in his absence ?
— A. Yes; it is like a mad-man's casting firebrands, ar
rows, and death, in his sport, Isa. xxviii. 22.
Q. How do we more seriously backbite our neighbour ?
— A. By raising and spreading false reports of him ; re
presenting his real faults worse than they are ; concealing
what tends to excuse and extenuate them ; publishing
them, when it no way tends to the glory of God, or his
good ; hiding or lessening his real excellencies, or putting
a bad construction on them, Jer. xx. 10, and xviii. 18.
Q. How do backbiters and whisperers ordinarily cover
their hatred at hira they defame ? — A. By pretending their
esteem of him, or their discrediting, or sorrow to hear such
bad reports ; by requiring the slander to be kept secret, &c.
Q. Doth this conduct lessen the guilt of their slander?
— A. No ; it adds dissimulation to it, Prov. x. 18.
Q. Wherein lieth the great evil of slander? — A. It robs
God of his glory arising from men's good name, quenches
brotherly affection, gives our neighbour such a wound as
can scarce be healed, brings dishonour on ourselves, and
exposes to eternal wrath, Prov. xxii. 1.
Q. Whether is theft or slander worst ? — A. Slander ;
for it takes away our good name, which is better than great
riches ; renders us more useless, contemptible, and hated ;
and is a more lasting and irrecoverable hurt than the loss of
our wealth by theft, Prov. xxii. 1, Eccl. vii. 1.
Q. What then makes almost all men delight so much in
slandering our neighbours? — A. Pride, and a malicious
inclination to make other men's character as bad as their
conscience tells them their own should be, Titus iii. 3.
Q. What kind of falsehood and slander is most crimi
nal ? — A. That which is committed in witness-bearing.
Q. Who are often guilty of falsehood and slander in
public judicature and witness-bearing ? — A. The parties at
law, advocates, witnesses, and judges.
Q. How are the parties guilty of such falsehood and
slander ? — A. Bv founding pleas on false and forged claims

OF THE TENTH COMMANDMENT. 273
boldly denying truths, asserting untruths, suborning or coi>
rupting witnesses, bribing judges, &c.
Q. flow are advocates guilty ? — A. By misrepresenting
the case of their client ; contriving and maintaining false
hoods to support their cause ; concealing or faintly support
ing of truth, or outfacing it with importunity and eloquence,
Acts xxiv. 1 — 6.
Q. How are witnesses guilty ? — A. By swearing things
false in themselves, or dubious to them ; or witnessing truths
with malice and envy, Acts vi. 13, 14.
Q. How are the judges guilty ? — A. By suffering them
selves to be bribed or seduced ; misrepresenting the law ;
and giving verdict or sentence contrary to their own con
science, or the truth, Exod. xxiii. 8.
Q" What peculiar evil is in slander and falsehood com
mitted in judicatures? — A. It is committed in the more es
pecial presence of God, or in his name, or when he is so
lemnly called on to attest it, Psalm Ixxxii. 1.
Q. Is it not horrible wickedness to he or slander in
preaching and prayer, or to support a religious cause, and
gain proselytes to it ? — A. Yes ; it prostitutes God's ordi
nances, and is a speaking wickedly for God, Job xiii. 7.
Q. By what means may we avoid falsehood and slander ?
— A. By avoiding to meddle with other men's business ;
speaking little ; careful keeping our hearts ; and by living
in the view of our unworthiness, God's omniscience, and the
account we must give to him at the last day.
Q. 79. Which is the tenth commandment ?
A. The tenth commandment is, "Thou shalt not
covet thy neighbour's house, thou shalt not covet thy
neighbour's wife, nor his man-servant, nor his maid
servant, nor his ox, nor his ass, nor any thing that is
thy neighbour's."
Q. 80. What is required in the tenth command
ment ?
A. The tenth commandment requireth full content
ment with our own condition, with a right and char
itable frame of spirit toward our neighbour, and all
that is his.
Q. 81. What is forbidden in the tenth command
ment? A. The tenth commandment foi biddeth all discon-

274 OF THE TENTH COMMANDMENT.
tentment with our own estate, envying or grieving
at the good of our neighbour, and all inordinate mo
tions and affections to any thing that is his.
Q. How prove you that this command respecting cov
etousness is but one of the ten ? — A. There are nine be
sides it, as the second is manifestly different from the first :
and if this command were to be distinguished from its ob
jects, it would make six, or rather a thousand.
Q. What is required in the tenth commandment ?— A.
Contentment with our own lot; and a charitable disposition
towards our neighbour, and all that is his.
Q. Are we to be content to live in an estate or practice
of sin? — A. No; sin is contrary to God's law, I John
iii. 4.
Q. With what then should we be content ? — A. With
every thing which God in his providence orders for our lot,
whether pleasant or afflicting, Heb. xiii. 5.
Q. What manner of contentment with our lot is required
of us? — A. Full contentment, Heb. xiii. 5.
Q. What is full contentment? — A. Contentment com
plete in its parts, and carried to the highest degree.
Q Of how many parts doth full contentment consist? —
A. Four ; self-denial, readiness to take up our cross, holy
carelessness about this world, and satisfaction with our con
dition in it, Phil. iv. 6, 7, Matth. xvi. 24.
Q. What is self denial ? — A. Our looking on ourselves
as unworthy any thing but hell, and incapable to choose or
provide what is. for our true interest.
Q. What crosses must we take up ? — A. Manifold af
flictions in this world, and especially suffering for Christ.
Q. What is meant by taking up the cross? — A. Submit
ting to it in obedience to God's will, Acts xxi. 13.
Q. In what manner must we take up our cross? — A.
Cheerfully, from love to Christ who bare the curse for us,
Matth. xvi. 24.
Q. What is meant by a holy carelessness about this
world ? — A. Our reckoning all worldly enjoyment nothing
in comparison of God ; and in the diligent use of means,
leaving it wholly to him to carve our lot in it.
Q. What mean you by satisfaction with our condition?
— A. Our pleasure in it, from a persuasion that it is emi
nently suited to the glory of God, and our real advantage.
Q. In what cases are we especially called to study con

OF THE TENTH COMMANDMENT. 27b
tentment ? — A. When our relations die, or prove crosses to
us ; and when we meet with prosperity, bodily afflictions,
poverty, reproach, spiritual trouble, disappointment, and loss
of all things.
Q. What is more generally necessary to our attaining
contentment in these cases ? — A. Our union to Christ, the
sprinkling of his blood on our conscience, our having God
in him as our God, and our heart filled with his love.
Q. How may we attain contentment, when our friends
and relations die? — A. By considering, that our God lives;
that all men must die ; that God has taken them -away ;
that if they were gracious, the loan we had of them was a
great mercy, death was their great gain, and we shall short
ly meet in heaven never to part. Job xix. 25.
Q. How may we attain contentment w,hen our friends
and relations prove crosses to us ? — A. By taking their bad
conduct to us as a reproof of our neglect of duty to them,
and especially to God ; and by considering, that all men
are imperfect, that God is our chief friend, and will soon
free us from the trouble of others, Micah vii. 7 — 10.
Q. How may we attain contentment in a prosperous
state ? — A. By living on God as our chief portion ; behold
ing and enjoying him in all that we have, and glorifying
him with it»$ by having our heart weaned from the world ;
and considering, that discontent is most ungrateful to God,
and a ready way to provoke him to deprive us of our pre
sent enjoyments, Psalm iv. 6, 7
Q. How may we attain contentment under bodily afflic
tions? — A. By considering that they are unstinged ; are
mudTi lighter than our sins deserve, or Christ suffered ; and
are useful to put us in mind of death, meeten us for heaven,
and sweeten it to us, Lam. iii. 39.
Q. How may we attain contentment under poverty ? —
A. By considering how poor Christ, and many of his deal
est saints, have been ; that we have more than we brought
into this world, or can carry out of it ; and that the less we
have, the less we have to account for at the last day, 2 Cor.
viii. 9. 1 Tim. vi. 6, 7.
Q. How may we attain contentment under reproach ? —
A. By a firm faith of our new covenant name ; and con
sidering how much Christ and his people have been always
reproached, how worthless men's applause is, and how
our character shall be vindicated at the last day.
Q. How may we attain contentment under the spiritual

276 OF THE TENTH COMMANDMENT.
troubles of temptation, desertion, &c? — A. By application
of the many sweet promises respecting spiritual trouble ;
and considering how Christ, and his dearest saints, have
been so troubled ; that he has a fellow-feeling of our afflic
tion ; that it shall speedily be over, and work for us a far
more exceeding and eternal weight of glory, Isa. liv.
Q. How may we attain contentment under manifold
losses and disappointments ? — A. By a diligent study to
supply the want of other things with God himself; by con
sidering, that our God cannot be lost, that our wise and
gracious Father is the author of all our losses and disap
pointments, that they are necessary to convince us of the
vanity of this world, prevent us from taking up our rest
therein, and to prepare a place for God and his fulness in
our hearts, Phil. iv. 19.
Q. Doth full contentment exclude lamentation over our
afflictions, and the sinful cause of them, or use of lawful
means of deliverance from them? — A. No; it supposes
and includes these things, Psalm i. 15, and xci. 15.
Q. What are the great advantages of contentment? — A.
It makes God delight in doing us good, sweetens every
case, and disposeth us to every duty, Isa. lxiv. 5.
Q. What is a charitable frame of spirit towards our
neighbour and all that is his? — A. Our readiness to rejoice
in our neighbour's welfare, and mourn for his afflictions,
as ifit were our own, Rom. xii.
Q. What is necessary to our attaining this charitable
frame of spirit? — A. Heart-purity and watchfulness.
Q. From what must our heart be purified? — A. From
covetous desires after earthly things. •
Q. Why is this purity of heart necessary for us? — A.
Because the want of it hinders our communion with God,
and proper love to our neighbour, Matth. v. 8.
Q. How may we attain this purity of heart? — A. By
faith in Christ as our righteousness and strength, by appli
cation of God's pure word to our hearts, and by earnest
prayer, 2 Cor. vii 1. Gal. vi. 14.
Q. What of our heart must we watch over? — A. Over
the first motions of our heart towards sin, and all tempta
tions thereto, Prov. iv. 23. I Pet. v. 8.
Q. Why ought we to watch over our heart? — A. Be
cause it is very deceitful, inconstant, and wicked; sin lies
very hid in it ; the fife of religion lies much in keeping oui

OF THE TENTH COMMANDMENT. 277
heart bended towards God ; and hereby many wicked
thoughts are prevented, Jer. xvii. 9. Prov. iv. 23.
Q. Why is watchfulness over our heart necessary to our
having a charitable frame of spirit towards our neighbour ?
— A. Because without it our heart would wander in cove
tous desires of what is his, Prov. iv. 23.
Q. What sins are forbidden in the tenth commandment?
— A. Discontentment, envy, and covetousness.
Q. What is discontentment ? — A. Our inward disliking
and grudging at any thing in our lot, Job v. 2.
Q. How is our inward discontentment of heart outward
ly exercised and evidenced? — A. By sullen shifting to
look on our enjoyments, or viewing them in a dissatisfied
manner; by disliking to hear our lot well spoken of, and
pleasure in hearing it dispraised; fretful complaints and
murmuring at it ; and by living peevishly in trouble, and
unthankfully under the receipt of mercies, Esth. v. 13.
Q. Whence doth our discontentment spring? — A. From
worldly mindedness, pride, and distrust of God.
Q. Is it any excuse for our discontentment that it flows
from our natural temper ? — A. No ; that shews discontent
to be deeply rooted in our heart, James iv. 1.
Q. Are the length, greatness, and suddenness of our af
fliction, any excuse for discontent ? — A. No ; for we also
receive many great, unexpected, and lasting mercies ; we
ought to have expected troubles ; and besides, discontent
ment makes our affliction still more grievous.
Q. Are not very provoking injuries an excuse for our dis
contentment ? — A. No ; for we do greater injuries to God
every day than can be done to us, Matth. xviii.
Q. Is it any excuse of our discontentment that our trou
bles unfit us for duty, and that we fear they are the first fruits
of eternal wrath ? — A. No ; for it is chiefly discontent that
begets that unfitness for duty, and slavish fear of wrath.
Q. What then should we do in such a disordered case ?
— A. We should flee speedily to the blood of Christ, and
grace of God, for relief from our plagues and fears.
Q. Wherein lieth the great evil of discontentment ? — A.
It embitters our mercies, quarrels with God, provokes him
to add to our trouble, unfits us for duty, increaseth our af
fliction, and hinders the happy fruits of it.
Q. What happy fruits of affliction doth it hinder ? — A.
The embittering and purging away of our sin ; the excite
ment, trial, and manifestation of our grace ; the weaning
24

278 OF THE TENTH COMMANDMENT.
of our heart from this world, and setting it on things above,
Isa. xxvii. 9, Col. iii. 1.
Q. What is envy? — A. Our inwardly grudging and
grieving at the good of our neighbour, Gen. iv. 4, 5.
Q. How is the envy of our heart outwardly exercised
and evidenced ? — A. In our sullen and angry looks on our
neighbour's enjoyments, grudging speeches concerning
them, and unkind behaviour to him on account of them.
Q. What is the object and ground of our envy ? — A.
The good of our neighbour in honour, wealth, health, rela
tions, gifts, graces, favour, success, &c.
Q. What is the root of envy ? — A. Pride and malice.
Q. Wherein lieth the evil of envy? — A. It dishonours
God, embitters our enjoyments, makes us like Satan, is
dangerous to our neighbour, and destroyers of ourselves,
Prov. xiv. 30, Job v. 2. Jam. iii. 14. 16.
Q. What is covetousness ? — A. An excessive and inordi
nate desire of any worldly thing, Hab. ii. 5. 9.
Q. Can we exceed in desiring God as our portion, Christ
as our Saviour, and the Holy Ghost as our sanctifier? — A.
No ; these are intimately valuable, and our possessing them
in the highest degree, cannot but tend to God's glory, and
our own good, Psalm Ixxxi. 10, xvi. 5, 6.
Q. How do we exceed in desiring created enjoyments ?
— A. In desiring them as our chief good, more than God's
law allows, or more ofthem than is meet for us, Heb. xiii. 5.
Q. How do we commit covetousness in the irregular de
sire of things? — A. In desiring to have them at the ex
pense of our neighbour's losing them, or in order to fulfil
some sinful lust with them, Jam. iv. 2, 3, and v. 34.
Q. How is the covetousness of our heart outwardly ex
ercised and evidenced ? — A . By greedy looks on the ob
ject of our sinful desire, covetous speeches, excessive toil,
labour in too many or base callings, endeavours to draw
from our neighbour what is his, &c.
Q. Wherein lieth the evil of covetousness ? — A. It is
idolatry, making a god of its object; breaks all the com
mands ; tempts to all other sins ; begets disquiet of mind ;
unfits us for duty ; draws down God's wrath on us and our
heirs in this life ; and exposeth to hell.
Q. How may we be delivered from envy and covetous
ness? — A. By faith in, and love to Christ as our Saviour;
believing in the views of God as our portion ; prayer for the
Spirit of Sanctification ; and by serious consideration.

CT THE COMMANDMENTS. 279
Q. What are we to consider in order to cure as of envy
and covetousness? — A. That these sins make us like Sa
tan, and odious to God ; that the worst men have often
most of this world ; that the more we have in it, the more
difficult our duty, and the greater our accounts will be ;
that death will soon strip us of our earthly enjoyments ;
and that all our envious and covetous desires shall be pub
licly exposed at the last day, James iii. iv. Tit. iii. 3.
Q. Why is the object of envy and covetousness so
particularly expressed in this command, viz. our neigh
bour's house, wife, servant, ox, or ass ? — A. Because men
are so much inclined to these sins, Ezek. xxxiii. 31.
Q. Is not the coveting of these things forbidden in com
mands 7th, 8th, &c. ?— A. Yes ; but these commands
strike more directly against actual sins ; whereas the tenth
strikes more directly against the sin of our nature, and first
motions of lust, Rom. vii. 7-— 13.
Q.. Why is it necessary that there should be a particular
command against the lust of nature ? — A. Because, though
it be one of our greatest sins, it is much overlooked by us,
Rom. vii. 7. 13.

Q. 82. Is any man able perfectly to keep the com
mandments of God ?
A. No mere man, since the fall, is able, in this life,
perfectly to keep the commandments ofGod, but doth
daily break them in thought, word, and deed.
Q. Ought every man to keep all the commandments of
God perfectly ? — A. Yes, Deut. xviii. 13, and xii. 32.
Q. Why ought we to keep them perfectly? — A. God re
quires, and hath a just title to our perfect obedience j and
it tends to the advantage of ourselves and others.
Q. What profit can even wicked men's attempts to. obey
God's law bring to them ? — A. Temporal mercies in this
life, and the lessening their torments in hell.
Q. Why doth God reward wicked men's obedience, oi
rather shew of obedience ? — A. To shew the regard which
he hath to the very resemblance of holiness, and that he hatt
no pleasure in the death of sinners, Jon. iii. 10.
Q. But how can he reward wicked men's obedience
when he says, it is an abomination to him ? — A. This obe

280 of man's inability
dience is better in itself than an absolute neglect of duty, 1
Kings xxii. 29, 2 Kings x. 30.
Q. Can any man perfectly keep the commands of God 1
— A. No mere man, since the fall, i& able to keep them per
fectly in this life, 1 Kings viii. 46, 1 John i. 8 — 10.
Q. Why do you say the commands cannot be kept per
fectly in this life ? — A. Because believers keep them sincere
ly, not perfectly, 2 Cor. ii. 2, Rom. vii.
Q. Why do you say, no mere man can keep them perfect
ly ? — A. Because Christ, who is not a mere man, but God-
man, did keep them perfectly, Matth. iii. 15. 17.
Q. Why do you add these words, since the fall? — A. Be
cause before the fall Adam was able, and did keep all the
commands of God perfectly, Eccl. vii. 29.
Q. Why do you add these words, in this life ? — A. Be
cause in heaven the saints shall be able to keep the whole
law of God perfectly, Jude 24, Eph. v. 37.
Q. How prove you, that believers cannot keep the com
mands of God perfectly in this life ? — A. The scripture af
firms there is no man that doeth good, and sinneth not ; and
tbat if we say we have no sin the truth is not in us, and
shews that the best saints failed in those graces wherein
they most excelled ; Abraham through distrust lied once
and again, Moses sinned by passion, Job by impatience,
and Peter by cowardice, 1 Kings viii. 46.
Q. How then are Job, Hezekiah, and other saints, called
perfect in scripture ? — A. Because they were upright and
sincere, having all the graces in some measure, diligently
studying to have them in full measure, and heartily grieved
for their imperfections in holiness ; and were far more per
fect than others, Job i. 8, Luke i. 6, Phil. iii. 12 — 14.
Q. How is it said, He that is born of God sinneth not,
nnd cannot sin? — A. Because he cannot sin against the
law as a covenant; nor can he make a trade of sin, by liv
ing in it with pleasure, as others do, Rom. vi., vii.
Q. Of what sins may believers be guilty in this life ? —
A. Of every unpardonable sin, even the worst, as Atheism,
unbelief, idolatry, &c, 1 Kings xi. 1 — 8.
Q. Into what sins do believers most frequently fall ? — A.
Into more refined and secret sins, Psalm xix. 21.
Q. Wherein do we break God's commands daily? — A.
In thought, word, and deed, Gen. viii. 21.
Q. By what thoughts do we break God's commands ? —
A. By low thoughts of God, and his Son Christ ; by atheis-

TO KEEP THE LAW PERFECTLY. 281
tical, ignorant, idolatrous, profane, proud, idle, carnal, cov
etous, unclean, or malicious thoughts, «fec.
Q. By what words do we break God's commands ? — A
By idle, proud, profane, angry, obscene, or lying words,
&c. Jam. ii. 6. 8, Matth. v. 22. 34—37.
Q. By what deeds do we break God's commands ? — A.
By carnal labour on the Sabbath ; by killing, stealing, com
mitting adultery, &c. Hos. iv. 2.
Q. Do not we also break all the commands of God daily,
by omission of required thoughts, words or deeds ? — A.
Yes ; Isa. xliii. 22, 23, 24.
Q. In what different w.-iys do we daily break all God's
commands in . thought, word, and deed? — A. In our per
sons, and by partaking in other men's sins.
Q. How do we involve ourselves in th* guilt of other
men's sins ? — A. By permitting when we could have hin
dered them ; by exciting, causing, encouraging, rewarding,
or defending them ; and by not duly reproving for, and
mourning over them, Eph. v. 11.
Q. Do we not constantly and practically re-act our for
mer sins, while we continue impenitent for them ? — A. Yes.
Q. Can we then conceive how many sins we commit in
a day or hour ? — A. No ; we commit so many in our own
persons, and by partaking with others in sin, that God alone
can reckon their number, Psalm xl. 12.
Q. 83. Are all transgressions of the law equally
heinous ?
Some sins in themselves, and by reason of several
aggravations, are more heinous in the sight of God
than others.
Q. Are all sins equally criminal ? — A. No.
Q. How prove you that ? — A. The scripture represents
some sins as greater than others, some sins are more pun
ished than others, and one sin is unpardonable.
Q. Are not all sins infinitely evil ? — A. Yes, as they
are committed against an infinitely holy God.
Q,. How then can some sins be more henious or worse
than others? — A. As therein we more fully exert our en
mity against God, and do greater injury to his declarative
glory, John xix. 11, and xv. 22.
Q. In what different respects are some sins more hei
O.A*

282 OF THE AGGRAVATIONS OF SIN.
nous than others ? — A. Either in themselves, or by the ag
gravations that attend them.
Q. How are some sins more heinous in themselves?—
A. As they directly break more commandments, and con
tain greater injury to God or men, than others.
Q. Whether are sins directly against the first or second
table more heinous ? — A. Sins against the first ; for these
are an immediate attack on the being, name, worship, and
property of God, which are more precious in themselves
than what belongs to men, 1 Sam. ii. 25.
Q. What are the worst sins against the first table ? — A.
Atheism, idolatry, profane swearing, unbelief, &c.
Q. Why are these more heinous ? — A. Because they
are a direct attempt against the being and essential honour
of God, or do blasphemously misrepresent him.
Q. What are some of the worst sins against the second
table of the law? — A. Murder, adultery, slander, &c.
Q. Why are these more heinous? — A. Because they
rob a man of his life, wife, or good name, which are more
precious than his wealth, Job ii. 4, Prov. xxii. 1.
Q. What sins against the first table break many com
mands ? — A. Every sin against it ; but especially those
against the first commandment break all the ten.
Q. How do these sins break the commands of the second
table ? — A. As they are a direct attack upon the being and
honour of God, they lose all binding impressions of duty to
our neighbour : and moreover, to rob a man of his God, or
means of enjoying him, is a greater injury than to rob him
of his life, and every other earthly enjoyment.
Q. How then is it, that sins against the first table of the
law are ordinarily so lightly accounted of? — A. It proceeds
from our Atheism, pride, and ignorance of God.
Q. What sins against the second table directly break
many commandments ? — A. Every sin against it, particu
larly drunkenness, theft, covetousness, envy, slander, &c.
Q. How doth drunkenness break the commandments of
the first table ? — A. Drunkenness makes a god of our belly;
and liquor unfits us for meditation, prayer, and other ordi
nances, and justly stops our admission to the seals of the
covenant ; it occasions our taking God's name in vain, and
perverting his creatures to sinful purposes ; and disquaiifieth
us for remembering the Sabbath to come, or improving the
work of the Sabbath past.
Q. How doth drunkenness break the commandments

OF THE AGGRAVATIONS OF SIN. 283
of the second table? — A. It disqualified us for performing
relative duties ; by it we devote to the service of Satan
that money which should support our family, the magis
trates, ministers, and poor; and waste time in encourag
ing others to sin ; it breaks our bodily constitution, occa
sions quarrels and fighting, starves our femilies, inflames
our fleshly lusts, ruins our estate, and tempts us to steal,
procures a bad name, and fills our mouth with slander,
and incites an inordinate desire of liquor.
Q. How do theft and covetousness break the command
ment of the first table? — A. The covetous thief makes
riches his God, worships its image and superscription,
profanes God's good creatures, and hath his head and
heart full of carnal projects on the Sabbath.
Q. How do theft and covetousness break #he command?
ment of the second table ?— A. These sins hinder the per
formance of our duty to our relations ; take from our neigh
bour the supports of his fife, and endanger our own ; en
courage idleness and prodigality, those incentives of lust,
procures a bad name, &c.
Q. Why doth the apostle James say, that though a man
should keep the whole law, and yet offend in one point, he
is guilty of all'! '— A. Because every sin is against the love
that is the fulfilment, and tramples on the authority that is
the foundation of the whole law, Jam. ii. 10.
Q. What is the second way some sins are more heinous
than others? — A. By the aggravations attending them.
Q. What call you. an aggravation of sin? — A. Any
circumstances attending it which increaseth its guilt.
Q. From what circumstances are sins aggravated ? — A.
From the person offending or offended ; from the means
against which sin is committed; and the quality, time,
place, and manner ofthe offence. 2 Sam. ii. 25.
Q. How is sin aggravated from the person offending ? —
A. The sins of superiors in gifts, graces, age, or station, as
parents, husbands, masters, magistrates, or ministers, are
more heinous than the same sins committed by their res
pective inferiors, Has. v. 1. Isa. xxxviii. 14.
Q. Why are the sins of superiors more heinous? — r-A.
Because their sins prostitute more ofthe image or authority
of God lodged in them, and do more harden and encourage
others in sin, 1 Kings xii. 25 — 33.
Q. How is sin aggravated from the person immediately
)ffended by it? — A. Sins committed immediately against

284 OF THE AGGRAVATIONS OF SIN.
God, Christ as Mediator, or the Spirit and his grace, are
more heinous than fike sins committed against men ; sins
against many, are more heinous than like sins against few ;
sins against saints, particularly weak ones, more heinous
than like sins against others ; sins against superiors more
heinous than like sins against inferiors ; and sins against
men's souls, than like sins against their bodies.
Q. How is sin aggravated from the means against which
it is committed? — A. Sins committed against the express
lettter of the law, clear revelation, manifold warnings, re
proofs, convictions, vows, resolutions, mercies, judgments,
<fec. are more heinous than the same sins committed in con
trary cases, Isa. xxvi. 10. Luke xii. 47.
Q. Why so ? — A. Because, besides the sin itself, there
is added an abuse of those clear revelations, warnings, re
proofs, convictions, mercies, judgments, &e.
Q. How is sin aggravated from the quality ofthe offence ?
— A. Sin furnished in word and deed, or which cannot
admit of restitution, are more heinous than like sins only
conceived in thought, or which admit of restitution.
Q. Why so ? — A. Because, in the former cases, sin
spreads wider, and continues longer than in the latter.
Q. How is sin aggravated from the time ofthe offence ? —
A. Sins committed on the Sabbath, in the time of worship,
season of gospel light, or of signal mercies or judgments,
are more heinous than the same sins committed in other
seasons, Matth. xi. 23. 2 Chron. xxviii. 22.
Q. Why so ? — A. Because, in these cases, besides the
sin itself, holy time is profaned, and eminent duties exclu
ded, Isa. xxii. 12, 13. 2 Chron. xxviii. 22.
Q. How are sins aggravated from the place ofthe offence ?
— A. Sins in a gospel-land and in a public or sacred place,
are more heinous than the same sins committed in other
places, Isa. xxvi. 10. 2 Chron. xxxiii. 4.
Q. Why so? — A. Because such sins do pour more con
tempt on God, and do more harden and encourage others
in sin, 2 Sam. xvi. 22. 1 Kings xiii. 1. 33, 34.
Q. How are sins aggravated from the manner of them ?
— A. Sins done deliberately, wilfully, boastingly, mali
ciously, frequently, obstinately continued in, or relapsed
into after repentance, are more heinous than the same sins
committed through ignorance, weakness, or the hurry and
violence of temptation, or with blushing, or seldom, and
not continued in, Psalm xev. 10. Jer. xliv.

OF THE AGGRAVATIONS OF SIN. 285
Q. Doth wilful or slothful ignorance excuse our sin ? —
A. No ; it is a damning sin in itself, Isa. xxvii. 11.
Q. Which are the worst of all sins? — A. Unbelief, and
the sin against the Holy Ghost, Heb. x. 26. 29.
Q. What is unbelief? — A. Our refusing Christ as offer
ed in the gospel ; or discrediting the record which God has
therein given of his Son with respect to us in particular.
Q. What is the gospel-record God has given concerning
Christ? — A. That in him there is eternal life for sinners of
mankind, even the chief, 1 John v. 11, 1 Tim. i. 15.
Q. How are we to appropriate this divine record ? — A.
By believing that in Christ, as offered to us, there is eternal
life for us in particular, 1 iim. i. 15.
Q,. Wherein lieth the peculiar evil of unbelief? — A. It
disparageth all the persons of the adorable •Trinity, vilifies
all the divine perfections as highly glorified in the work of
our redemption, and most eminently ruins the souls of
men, John xv. 22 — 24, Heb. iii.
Q. How doth unbelief disparage the divine persons ? —
A. It contemns the Father as the giver of Christ ; tramples
on the blood and mediation of Christ, despising him as the
unspeakable gift of God ; and resists the Holy Ghost in
the application of his grace, Isa. liii. 1, &c.
Q. How doth unbelief vilify the divine perfections as
manifested in the work of our redemption? — A. It practi
cally calls God's wisdom absolute folly, his power weak
ness, his holiness impurity, his justice iniquity, his love ha
tred, his truth deceit and falsehood, 1 Cor. i. 23.
Q. Which divine perfection doth unbelief especially op
pose and vilify? — A. Redeeming love, in the freedom and
greatness thereof; which shews it to be a most strange and
aggravated wickedness, John iii. 16 — 18.
Q. How doth unbelief ruin men? — A. It gives strength
to their other sins, fixeth their guilt upon them, and binds
them over to distinguished and eternal vengeance.
Q. Is unbelief a single sin ? — A. No ; it is a collection
ofall the worst sins ; Atheism, ignorance, idolatry, murder,
slander, blasphemy, <fec, attended with many and gfeat ag
gravations, John xv. 22 — 24, Heb. iii.
Q. How doth God destroy unbelief in his elect ? — A. By
shedding abroad his matchless love in their heart.
Q. What is the sin against the Holy Ghost ? — A. It is
unbelief aggravated to the highest degree ; or it is a
known, wilful, malicious, and avowed blasphemy and re-

286 OF THE DESERT OF SIN.
jeotion of Christ, and the whole plan of salvation tlirougli
him, after conviction of his excellency by the common ope
ration of the Spirit, Heb. 4 — 6, x. 26.
Q. Why is this sin called the sin against the Htly
Ghost? — A. Because it is committed in direct opposition
to the strivings of the Spirit of God, and the abundant evi
dence which he gives of the truth of the gospel, Heb x.
26—30. Q. Can every man commit this sin ? — A. No ; Pagans,
ignorant persons, and believers, cannot commit it.
Q. What may be a sure evidence to a distressed soul,
that he has not committed this sin against the Holy Ghost?
— A. If he is burthened with fears of its guilt and vileness,
and desires salvation through tbe blood of Christ.
Q. Wherein do the sin against the Holy Ghost, and all
other sins differ ? — A. It is unpardonable, and they are not.
Q. Why is the sin against the Holy Ghost unpardona
ble ? — A. Not for lack of mercy in God, or merit in Christ;
but because this sin fully and finally rejects the Spirit's ap
plication of this mercy and merit, Heb. x. 26. 29.
Q. For what end hath God set up one sin as Unpardon
able ? — A. To affright men from sinning against their light ;
as every sin against light is a step towards this sin.
Q. 84. What doth every sin deserve ?
A. Every sin deserveth God's wrath and curse,
both in this life, and that which is to come.
Q. What doth the very least sin deserve from God? — A.
His wrath and curse, Rom. vi. 23. See Quest. 19.
Q. What is meant by sin's deserving God's wrath and
curse ? — A. Its being worthy of it, Rom. i. 32, vi. 23.
Q. Whence is it that every sin deserveth God's wrath
and curse? — A. From sin's being the very opposite ofthe
divine niiure, and an infinite offence to God, Psalm v.
Q. When shall God's wrath and curse be executed ? —
A. In this life, and that which is to come.
Q. Do npt greater sins deserve greater wrath ? — A. Yes ;
and shall be punished accordingly.
Q. Is there any possibility of escaping this deserved
wrath and curse of God ? — A. Yes ; by Christ alone.
Q. 85. What doth God require of us, that we may
escape his ulrath and curse due to us for sin?

OF THE MEANS TO ESCAPE God's WRATH. 287
A. To escape the wrath and curse of God due to
ns 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. Why are faith, repentance, &c required of us ? — A.
Not to atone for our sin, or be the condition of our eternal
happiness ; but to be the means of receiving and improving
the salvation which Christ hath obtained for us.
Q. How can our salvation be wholly of grace, when
these things are required of us in order to our enjoyment
of it?— A. Because though the law demand these things
as our duty, yet Christ hath purchased, and, in the gospel,
promiseth and bestows them as free privileges u\ion us.
Q. Why doth God require those things from us, when
he knows we cannot perform them ? — A. To shew us our
duty, convince us of our weakness, and chiefly to excite us
to embrace his gracious promise, that we may receive them
from Christ as our/?-«e privilege, Gal. iv. 24.
Q. Why is faith placed first of the things required of
us ? — A . Because till we have faith, we can neither repent,
nor rightly attend on Christ's ordinances, Rom. xiv. 23.
Q. How prove you that faith must be before repentance ?
— A. Christ says, They shall look on me whom they have
pierced, and shall mourn : and till we by faith see God's
Jove, we can never love him, nor turn from sin in him, Zech.
xii. 10, Gal. v. 6, Ezek. xvi. 62, 63.
Q. Is there not a fear of God's wrath, and turning from
gross sins, and erroneous notions, that may go before faith
in Christ ? — A. Yes ; which is ordinarily called legal re
pentance, Acts ii. 37, and xvi. 30.
Q. Why is it called legal repentance ? — A. Because the
law as a covenant is the great mean of it, and it is found
in many while they are under that law, Rom. vii. 9.
Q. flow is faith in Jesus Christ necessary to our escaping
God's wrath and curse ? — A. It alone receives Christ, the
only Saviour from sin and wrath, and all his salvation.
Q. How is repentance unto life connected with our es
caping God's wrath and curse? — A. We therein improve
salvation as an excitement to holiness ; and Christ saves us
from, not in our sins, Luke i. 74, 75.
Q. Why is the diligent use of Christ's ordinances ne
cessary to our escaping God's wrath and curse ?— A. Be-

268 OF FAITH IN JESUS CHRIST.
cause in these ordinances salvation is offered and commu
nicated to us ; and by them faith and repentance are be-
gotten and strengthened, Rom. x. 17, Prov. viii. 34.
Q. In what manner must these ordinances be used ?-
A. They are to be used diligently, Acts xvi. 14.
Q. Why should we use Christ's external ordinances di
ligently ? — A. Because our eternal salvation is so connect
ed with the right use of them, Isa. lv. 1, 2, 3. 6, 7.
Q. Can we rightly use Christ's outward ordinances be
fore our conversion ? — A. By no means, Prov. xv. 8.
Q. Why should we then attend them before conversion ?
— A. That we may there wait till Christ, who is often pre
sent in them, say to our souls, Live, Ezek. xvi. 6. 8.
Q. Hath God promised, that if graceless persons, with
natural seriousness, wait upon his ordinances, he will give
them saving grace ? — A. No : however, he ordinarily, if
not always? gives grace to such ; and we may hope he will
give it to us likewise, Prov. viii. 17. 32, 33, 34.
Q. What is the danger of men's neglecting this diligent
use of God's ordinances ? — A. Such study to place them
selves without the reach of God's mercy ; and though their
salvation is possible, yet not probable, Prov. viii. 34.
Q. Doth Christ bestow saving grace on diligent attend-
ers of his ordinances for their work's sake ? — A. No : but
to put honour upon his own ordinances.
Q. What doth Christ communicate, or make over to sin
ners, by these ordinances ? — A. All the benefits" of redemp
tion ; such as regeneration, justification, adoption, and sanc
tification, a happy death, and eternal glory.
Q. 86. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace, where
by we receive and rest upon him alone for salvation,
as he is offered to us in the gospel.
Q. Why is faith called a grace ? — A. Because it beauti
fies our soul, and is freely given by God to us.
Q. Why is it called a saving grace? — A. Because it in
terests us in Christ and his salvation.
Q Who is the alone author or worker of faith ? — A.
God in Christ by the Holy Ghost, Eph. ii. 8.
Q. What is the general immediate object of faith ? — A.
The whole word, especially the promise of God.

OF FAITH IN JESUS CHRIST, 289
Q. Who is the peculiar mediate object of faith? — A.
Christ in his person and offices, held forth in the word.
Q. Is not God also the objec' of faith ? — A. Yes ; by
Christ we believe in God, 1 Pet. i. 21.
Q. What is the subject or seat of saving faith as a habit?
— A. Our whole soul, mind, and will, Rom. x. 10.
Q. What is the work or exercise of saving faith ? — A
Receiving and resting on Christ, John i. 12.
Q. Are receiving and resting on Christ two different
things? — A. No; receiving is the beginning of resting
and resting is the continuance of receiving.
Q. Wherein doth faith find and receive Christ ? — A. In
the free promise of the gospel, Rom. x. 6. 8.
Q. How do we by faith receive and rest on Christ as
found in the promise ? — A. By believing the promise to be
true and good in nself, suited to our case, and to be accom
plished to us in particular, 1 Tim. i. 15.
Q. Can faith, oi any other grace, be so described, as to
make graceless peisons rightly understand what it is? — A.
Though they may tl.ink and talk rationally of it ; yet till
they experience it, they never properly know it.
Q. Whether doth saving faith lie in assent or consent? —
A. In both : for with ihe whole heart man believeth.
Q. What mean yoa by the assent of faith in Christ? —
A. Its crediting the promises as true to us in particular.
Q. What mean you by the consent of faith in Christ ? —
A. The acquiescence of our heart in the method of salva
tion through Christ, as every way suited to our undone
case, and embracing him as in the promise, to save us ac
cording to the riches of his grace, 1 Tim. i. 15.
Q. What are the best descriptions ofthe exercise of faith
in Christ ? — A. The scripture representation of it.
Q. How is faith in Christ represented in scripture ? — A.
As a persuasion, a looking, coming, running, fleeing, fly
ing, and entering into Christ, a receiving and buying of
him, a testing and leaning on him, a believing, trusting,
living, dwelling, and walking in him, &c.
Q. Why is faith so variously represented in scripture ?
— A. To shew the extensive improvement which faith, as a
habit, makes of Christ in his manifold relations to us.
Q. Why is faith represented as a persuasion? — A. Be
cause it discerns and credits the absolute certainty and truth
of God's word and promise, Heb. xi. 13.
25

290 OF FAITH IN JESUS CHRIST.
Q. Why is faith called a looking to Christ ? — A. Be
cause ii views him as a most glorious object, Isa. xiv. 22.
Q. Why is faith called a coming to Christ? — A. Because
y it we leave our natural state, and come to Christ as our
glorious friend and home, Matth. xi. 28.
Q. Why is faith called a running to Christ ? — A. Be
cause by it we come to him quickly, and with all our might,
Prov. xviii. 10, Isa. xl. 31.
Q. Why is faith called a fleeing to Christ? — A. Because
by it we, as men pursued, escape for our life to Christ as oui
saviour and hiding-place, Heb. vi. 19.
Q. From what pursuers do we flee to Christ ? — A. Fron
God's avenging justice, a broken law, raging lusts, a ma
licious devil, and an ensnaring world.
Q. Why is faith called a flying to Christ? — A. Because
by it we, through supernatural influence, come swiftly to
Christ as a Prince exalted, and rock higher than we, Iss.
Ix. 8.
Q. Why is faith called an entering? — A. Because it
brings us to salvation through Christ as the door, John x.
Q. Why is faith called a receiving of Christ ? — A. Be
cause it takes hold of him as God's great gift, John i.
Q. Why is faith called a buying of Christ? — A. Because.
by it we deliberately receive him as our enriching portion,
and glorious ornament, Rev. iii. 18.
Q. With what price does faith buy Christ ? — A. It buys
him without money and without price, Isa. lv. 1.
Q. How doth it this ? — A. As in receiving Christ, we
neither offer, give, nor promise any price for him.
Q. Do not we by faith give up ourselves to Christ as a
price ? — A. No : we only give up ourselves to him as mon
sters of guilt and pollution, to be freely pardoned, purged,
and saved by him, 1 Tim. i. 15. Isa. i. 18.
Q. Why is faith called a putting on Christ. — A Be
cause by il we apply him as our glorious robe of righteous
ness, and sanctifying head, Rom. xiii. 14.
Q. Why is faith called a resting on Christ? — A. Be
cause it lays down our weary soul on Christ as a resting-
place ; and lays the whole burden of our salvation upon
the sure foundation of his person and offices, as exhibited
in the firm charter of his promise, Psalm xxxvii. 7.
Q. With what is our soul naturally wearied ? — A. With
the labour of wickedness and vanity, or legal fears of God's
wrath, Matth. xi. 28. Ezek. xxiv. 12.

OF FAITH IN JESUS CHRIST. 291
Q. Why is faith called a leaning on Christ ? — A. Be
cause thereby we, as weak in ourselves, depend on Christ
as our staff, stay, and supporting friend, Song viii. 5.
Q. Why is faith called a believing in Christ? — A. Be
cause it not only credits what he says, but receives himself
upon his word, Heb. xi. 13. Gal. ii. 16.
Q. Why is faith called a trusting in Christ ? — A. Be
cause it removes doubts of his ability and willingness to
save, and fears of his not performing his promise, Eph.
i. 12.. Q. Is there no doubting in faith? — A. There is no
doubting in the nature of faith, but great doubting is often
mixed with faith in our heart, Matt. xiv. 31.
Q. Why is faith called a living in or on Christ ? — A.
Because it daily improves him as our spiritual food, and
living and life-giving head, Gal. ii. 20.
Q. Why is faith called a dwelling in God or Christ? —
A. Because by it we abide in and with God in Christ as
our sure habitation, Psalm xc. 1. and xci. 1.
Q. Why is faith called walking in and with Christ ? —
A. Because it makes use of him as our way, guide, and
sweet companion, in bringing us to God and glory, Col. ii. 6.
Q. Why is faith called a waiting on Christ ? — A. Be
cause it always expects nearer access to, and greater bless
ings from Christ ; than we have yet received, Psalm Ixii.
Q. Why is faith called a yielding to God, and submit-
ing to his righteousness ? — A. Because by it we humbly
give up ourselves to God, that, through Christ's righteous
ness, he may give us his promised blessings.
Q. Why is faith called a hungering and thirsting ?—
A. Because it begets in our soul a painful desire that no
thing but Christ and his righteousness can satisfy.
Q. Why is faith called an eating the flesh, and drinking
the blood of Christ? — A. Because with desire and delight
it receives and lives on Christ in his person, natures, office,
relations, and righteousness, John vi. 32 — 37.
Q. How is saving faith distinguished in its degrees ? — A.
Into a weak and strong faith, Matth. viii. 10.
Q. What are the signs of weak faith ? — A. Much carnal
fear and care about this world, sinful haste to avoid danger,
quitting former confidence, and staggering at God's pro
niise, when we meet with temptation, desertion, or othei
cross providences, Matth. vi. 30. & xiv. 31.

292 OF FAITH IN JESUS CHRIST.
Q. How may weak believers know they have any faith ?
— A. If their weakness in faith be their heavy burden.
Q. What are the causes of weakness in faith ? — A.
Carnal security, neglect to exercise faith, much remaining
ignorance of Christ, quenching of the Spirit, careless im
provement of divine ordinances, &c.
Q. What are the evidences of strong faith? — A. Much
undervaluing of self-righteousness ; crediting God's pro
mise when providence seems to contradict it ; refusing to
doubt of his love when he hides his face and smites us ;
and earnest study to have the loss of created comforts made
up in God himself, Job xiii. 15, Rom. iv. 19, 20.
Q. What are the advantages of strong faith ? — A. It
brings much glory to God, and good to our soul.
Q. How doth strong faith give much glory to God ? — A.
As it refuseth to doubt of his love, wisdom, power, and
faithfulness, even when his providence seems to counte
nance such doubts, Job xiii. 15, Rom. iv. 19, 20.
Q. How doth strong faith do much good to our soul ? —
A. It keeps it quiet and easy under trouble, makes us bold
in approaching to God, fills our heart with spiritual joy, and
strongly disposeth us to duty, Isa. xxviii. 16.
Q. Is faith rightly distinguished into a faith of reliance
and a faith of assurance? — A. No; the reliance and as
surance of faith are properly one and the same.
Q. What is meant by the full assurance of faith ? — A.
Faith's prevalency over unbelief, by wbich it either con
temns or excludes doubting, Heb. x. 22.
Q. When doth faith contemn the doubts of unbelief? —
A. When Christ's glory is clearly manifested to our soul.
Q. When doth faith perfectly exclude doubting ? — A.
The moment in which it is swallowed up in vision.
Q. What are the properties of saving faith ? — A. It is an
humble, precious, and useful grace.
Q. Wherein doth its humility appear ? — A. It brings
nothing to God but guilt and sin to be taken away, and re-
ceiveth Christ for our all in all, Phil. iii. 8, 9.
Q. How is faith precious ? — A. As it believes precious
promises, receives a precious Christ, saves our precious
souls, and makes us precious saints, 2 Pet. i. 1.
Q. How is faith a most useful grace ? — A. It is our
spiritual hand to receive Christ, arms to embrace him,
mouth to feed on him, eyes to behold his beauty, ears til

OF FAITH IN JESUS CHRIST. 293
hear his voice, feet and wings to carry us to him, and neck
to unite us with him, &c. Song iv. vii. &c.
Q. How is it that we live by faith ? — A. As we by ii
daily depend on Christ as our resurrection and our life.
Q. How is faith a shield to us ? — A. It places the power,
wisdom, and love of God, and the righteousness of Christ,
between us and all danger, Eph. vi. 16.
Q. How is faith our victory ? — A. It employs the power
of Christ to slay all our spiritual enemies, 1 John v. 4.
Q. How doth faith work all its great work in us ? — A
By doing nothing of itself, but employing God in Christ to
do all in and for us, Isa. xxvi. 12, Phil. ii. 13.
Q. What is the ground and foundation of our faith ? —
A. The boundless power, faithfulness, and love of God,
through the infinite merit of Christ, as endorsed and made
over to us by his word and oath, Heb. vi. 18.
Q. What are the marks of true faith ? — A. Poverty in
spirit, purity in heart, love to God and man, and a regard
to the whole law of God, Matth. v. 3 — 10.
Q. Doth faith ever evidence its own reality? — A. Yes ;
a vigorous act of faith will convince us of its reality and
saving nature, as much as any marks of it.
Q. What then is the best way to recover lost evidences
of faith ? — A. Vigorously to renew our acts of faith on
some promises applicable to the chief of sinners.
Q. Why ought the promise believed on to be so exten
sive ? — A. Because otherwise unbelief will deter us from
laying hold on it, Luke xxiv. 25.
Q. For what doth saving faith receive and rest on Christ ?
— A. For salvation, Gal. ii. 16. Isa. xiv. 22.
Q. For what kind of salvation doth faith rest on Christ ?
— A. A great, sure, well-ordered, and eternal salvation.
Q. How is it a great salvation ? — A. It springs from
God's great love, was bought with a great price, and saves
us from the greatest evil to the highest happiness.
Q. From what great evil doth this salvation free us t —
A. From the filth, guilt, and power of sin ; and from Satan,
the world, death, and hell, Ezek. xxxvi.
Q. To what great happiness does salvation bring us ? —
A. To grace and glory, nay, to God himself, Rev. v.
Q. For what salvation doth faith receive Christ as a pro
phet? — A. For salvation from ignorance and blindness, to
spiritual knowledge and light, Isa. Ix. 1.
Q. For wbat salvation doth it receive him as a priest ? —
25*

294 OF FAITH IN JESUS CHRIST.
A. For salvation from sin's guilt, and God's abhorrence of
us and our works, to perfect righteousness in Christ, and
divine acceptance of our persons and duties in him, 2 Cor.
v. 21, Eph. i. 6, Rom. iii. 24, 25, Gal. ii. 16.
Q. For what doth faith receive Christ as a King? — A.
For salvation from bondage, disorder, danger, and death ;
to life, liberty; order, and safety, Ezek. xxxi. 25.
Q. For what salvation doth faith receive Christ in his
natures and relations ? — A. Not for any other branches of
salvation but for sweetening and enhancing the salvation
flowing from his offices, Psal xvi. and xxiii. 1 — 6.
Q. In what manner doth faith receive and rest on Christ
for salvation? — A. It receives and rests on him alone.
Q. Why on him alone? — A. Because there is no salva-
vation in any other besides him, Isa. xiv. 22, Acts iv. 12.
Q. Must we then, in receiving Christ, renounce and con
temn all we think good in ourselves ? — A. Yes.
Q. What must we renounce in receiving Christ as our
prophet? — A. Our own wisdom and knowledge, as igno
rance and folly, 1 Cor. iii. 18, Prov. xxx. 2, 3.
Q. What must we renounce in receiving him as our priest?
— A. Our own righteousness as filthy rags.
Q. What must we renounce in receiving him as our king ?
— A. Our own strength, will and pleasure.
Q. What must we renounce in receiving God in Christ
as our portion ? — A. Our all, as loss and dung, to win him.
Q. May we not rest on our good works as a mean of re
commending us to Christ as a Saviour? — A. No; we must
come to Christ as our Redeemer and physician, as every
way lost and diseased in ourselves, 1 Tim. i. 15.
Q. Must we turn from sin in order to come to Christ by
faith ? — A. We cannot do so ; and to essay it, is a robbing
Christ of his distinguished honour, I John iii. 18.
Q. Why so 1 — A. Because God hath appointed Christ
alone, not us, to be the Saviour from sin, Matth. i. 21.
Q. Could Christ save us, if we were turned from sin be
fore we came to him ? — A. No ; Christ is sent only to save
lost and ungodly sinners ; nor could persons turned from
sin receive the chief branch of his salvation, viz. deliver
ance from sin, Luke xix. 10, Matth. ix. 13.
O.. Are we then to come to Christ with resolutions to
continue in sin ? — A. No ; that is blasphemous and impos
sible, as Christ is infinitely holy and saves from sin.

OF REPENTANCE UNTO LIFE. 295
Q. In what form then must we come to Christ ? — A. As
guilty and vile sinners, to be turned from sin by him.
Q. Can we come to Christ of ourselves ? — A. No ; the
Father must draw us ; and faith is the gift of God.
Q. What then must we do? — A. Pray for the drawing
power and Spirit of God, to work faith in us, and wait for
his coming in the ordinances of his grace. See Quest. 31
Q. 87. What is repentance unto life ?
A. Repentance unto life is a saving grace, where
by a sinner out of a true sense of his sin, and appre
hension of the mercy of God in Christ, doth, with
grief and hatred of his sin, turn from it unto God,
with full purpose of, and endeavour after new obedi
ence. #
Q. Why is this mean of salvation called repentance unto
life ? — A. Because it proceeds from, and is an evidence of
spiritual life, and issueth in eternal life.
Q. Is there any repentance unto death ? — A. Yes ; the
sorrow of this world, aud legal repentance.
Q. What call you the sorrow of this world? — A. Ex
cessive vexation and grief on accouut of worldly losses and
disappointments, Judges xviii. 24.
Q. How doth this work death ? — A. It wastes our bodies
wounds our souls, and tempts to self-murder.
Q. What is legal repentance ? — A. That fear, grief, and
reformation from sin which an unbeliever may have.
Q. Wherein do legal and gospel repentance differ? — A.
In their order, cause, object, and fruits.
Q. How do they differ in their order ? — A. Legal re
pentance goeth before faith in Christ,*gospel repentance (or
repentance unto life) follows after it, Zech. xii. 10.
Q. How do they differ in their cause ? — A. Legal repen
tance flows from the view of God's justice and wrath in his
threatenings and judgments ; but repentance unto life flows
from the view of God's holiness and love manifested in the
death of Christ, and precept of the law.
Q. How do they differ in their object ? — A. In legal re
pentance, we are affected chiefly with the guilt of sin, and
with gross sins ; but in repentance unto life, we are affected
chiefly with the filth of sin, the dishonour done to God by
it, and with secret and beloved sins, Gen. iv.
Q. How do they differ in their fruits ? — A. Legal re
pentance turneth us only from some acts of sin, and work

296 OF REPENTANCE UNTO LIFE.
eth death ; but repentance unto life turneth us from the love
of every sin, and leads to eternal life, 1 Kings xxi. 27.
Q. flow doth legal repentance work death ? — A. It irri
tates lust, fills us with wrath against God because of his jus
tice and holiness, and promotes self-murder.
Q. Why is repentance unto life called a grace ? — A. It
is God's free gift, and our beautiful ornament.
Q. Why is gospel-repentance called a saving grace ? —
A. Because it is an evidence and part of begun salvation,
and makes us meet for perfect salvation.
Q. Why is repentance so often joined with faith in scrip
ture ? — A. Because it inseparably flows from, and attends
faith in Jesus Christ, Zech. ii. 10, 1 Tim. i. 5.
Q. Hath it the same hand with faith in our salvation ? —
A. No ; it doth receive salvation as faith doth.
Q. Who are the subjects of gospel-repentance? — A.
Every sinner ought to repent ; but only believing sinners
do, or can truly repent, Zech. xii. 10.
Q. Who is the author of saving repentance ? — A. God
in Christ by the Holy Spirit, Acts v. 31.
Q. What is the instrumental cause of repentance ? — A.
God's providence, but especially his word.
Q. In how many things doth gospel-repentance consist?
— A. Five, viz. a sense of sin, an apprehension of God's
mercy ; grief for, hatred of, and turning from sin.
Q. What call you a sense of sin ? — A. A heart affecting
view of it in its nature, number, and aggravations.
Q. Why is this necessary in true repentance ? — A. To
make our soul sick and weary of sin, Jer. xiii. 27.
Q. How is this true sense of sin produced? — A. By the
convictions of God's Spirit, John xvi. 8.
Q. What do you mean by an apprehension ofthe mercy
of God in Christ ? — A. A sight of him as merciful in par
doning our sins, and saving our souls through Christ.
Q. How is the affecting apprehension of God's mercy
produced ? — A. By the Spirit's enlightening our mind in
the knowledge of Christ and his mediation, Gal. i. 16.
Q. Why is it necessary in repentance ? — A. To melt
our heart for sin, and keep us from despair.
Q. What is grief for sin ? — A. Our sorrowing for sin
as it dishonours God, defiles and wounds our own soul, and
the souls of others, Psalm li. 4 — 17.
Q. What doth most powerfully excite true grief for sin t
— A. A believing view of Christ in his sufferings.

OF REPENTANCE UNTO LIFE. 297
Q. How doth this view excite true grief for sin ? — A. As
in the death of Christ we clearly see the greatness of that
divine love against which sin is committed, and the great-
ness of God's indignation at our sin.
Q. How doth the view of the greatness of God's love,
which appears in Christ's death, excite grief for sin ? — A.
It fills us with indignation and shame, that we have ren
dered unto God hatred for such astonishing love.
Q. How doth the view of God's indignation against sin,
which appears in Christ's death, excite grief for sin ? — A.
It fills us with shame and sorrow, that we have delighted
so much in that abominable thing which God so hateth, as
to punish it with the death of his Sou.
Q. What are the properties of true grief for sin ? — A. It
is a godly, kindly, universal, proportionate, and superlative
grief and sorrow, 2 Cor. vii. 10, 11.
Q. How is it a godly sorrow ? — A. As sin is sorrowed
for chiefly as against God, Psalm li. 4.
Q. How is it a kindly grief? — A. It flows from our love
to God, and the faith of his love to us, 1 John iv. 19.
Q. How is it universal grief? — A. As we grieve for all
known sins with our whole heart, Psalm xv. 17.
Q. How is it proportionate grief? — A. As we grieve
most for our greatest sins, as original sin, unbelief, and be
loved lusts, Psal. li. 3. 5, Rom. vii. 14 — 24.
Q. How is it superlative grief? — A. As we are more
grieved for sin than for afflictions, Rom. vii. 24.
Q. Is true grief for sin always sensibly greater than grief
for afflictions ? — A. No, but it is more deep and lasting, a<i
it continues while we live, Psalm li. 3.
Q. Must tears always attend true grief for sin ? — A
Many have tears for sin without true grief, and some may
have true grief for sin without tears.
Q. Why is grief for sin necessary in repentance ? — A.
To make our soul willing to leave sin, Job xlii. 5, 6.
Q. What is hatred of sin ?— A. A dislike and abhor
rence of it, and loathing ourselves for it.
Q. What chiefly excites us to the true hatred of sin ? —
A. A view of Christ as crucified for us, Zech. xii. 10.
Q. How doth the view of this, as the greatest evidence
of God's love, stir up hatred of sin ? — A. It makes us hate
sin as the murderer of God's dear Son, and our best friend,
Zech. xii. 10, Acts ii. 36, 37.
Q. How doth the view of Christ's death, as the greatesl

298 OF REPENTANCE UNTO LIFE.
evidence of God's indignation at sin, excite hatred of it?— •
A. It makes us to hate sin because God bates it ; and, ai
far as possible, as God bates it, Psalm cxxxix. 22, 23.
Q. What are the properties of true hatred of sin ? — A.
It is a gracious hatred, flowing from love to God ; an uni
versa! hatred of all sin, at all times ; a proportionate ha
tred, chiefly bended against our greatest sins ; a superla
tive hatred of sin above any other thing ; a self-loathing
hatred, whereby we loath and abhor ourselves as the rest
and lodging of sin, Psalm xcvii. 10, and cxix. 104.
Q. Is it not also a perfect hatred ? — A. Yes, as therein
we desire to hate sin with all our heart, and are grieved
that any love to sin should remain in us ; and it is hatred
which cannot admit of reconciliation with sin.
Q. Why is hatred of sin necessary in true repentance ?
— A. To make our soul turn from, and war against it.
Q. What do you understand by turning from sin ? — A.
Our leaving the practice of gross sins, and ceasing from the
love of every sin, Psalm cxix. 49, Isa. i. 16.
Q. Can we return to these gross sins of which we have
ruly repented ? — A. We cannot return to a course of such
sins, nor live always hardened in them, 1 John iii. 9.
Q. To whom do we turn, in leaving the pleasures and
service of sin ? — A. To God as our Lord and Portion.
Q. Is turning from the pleasures and service of sin dif
ferent from our turning to God ? — A. No ; every step we
turn from sin is a step towards God, Hos. xiv. 1.
Q. What is the cause of our turning from sin to God ? —
A. God's almighty love drawing our heart, Hos. xi. 4.
Q. Can then any graceless man turn from sin ? — A. He
may turn from the outward practice of some gross sins, but
cannot turn from the love of any sin.
Q. In what manner do true penitents turn from sin to
God ? — Humbly, with a deep sense, and free confession of
their sin ; universally, from all sins with their whole heart ;
and heartily, from love to God, with full purpose of heart,
and endeavour after new obedience.
Q. What mean you by turning from sin to God with a
full purpose of heart ? — A. Our fixed resolution of heart to
war against and mortify sin, and obey God more and more,
in spite of all opposition, Phil. iii. 14.
Q. Are true penitents often turned out of their designed
path ? — A. Yes ; but never from their fixed purpose against
«in, Jer. xxxii. 40, Psalm xlviii. 5, and cxix. 100.

OF REPENTANCE UNTO LIFE. 299
Q. How is our full purpose of heart against sin evidenc
ed ? — A. By our endeavour after new obedience to the law
of God, Psalm cxix. 5, 2 Cor. vii. 1, Heb. xii. 28.
Q. Why is this obedience called new? — A. Because it
proceeds from a new principle, is influenced by new motives,
directed by a new rule, and managed in a ..ew manner to a
new end, Ezek. xxxvi. 26, 27.
Q. How doth it proceed from a new principle ? — A. It
proceeds from a new heart united to Christ, and not from
the old corrupt heart, Matth. vii. 17, Luke viii. 15.
Q. How is this obedience influenced by new motives ? —
A. It is influenced by the authority of God, and his love in
Christ shed abroad in our hearts ; not by the old motives
of the fear or favour of men, or legal fear of God's wrath,
or hope of his favour, 1 John iv. 19, and v#2.
Q. How is it directed by a new rule ? — A. It is directed
by the law as a rule of life ; not by the law as a covenant,
and our own inclination, 1 Cor. ix. 21.
Q. How is this obedience new in its end ? — A. Its end
is the glory ofGod, not self-interest and applause.
Q. What are the properties (or manner) of this new obe
dience ? — A . It is sincere, as therein we study to be in re
ality what we appear: spiritual, as all the powers of our
soul are employed in it with holy fear and delight : constant,
as we walk habitually in the ways of God as long as we
live : humble, as, after we have done all, we count ourselves
unprofitable servants : and universal, as we study conformi
ty to the whole law of God, in thought, word, and deed.
Q. What are the marks of repentance unto life ?^A. A
careful desire to avoid, and be rid of sin ; a humble, free,
and ingenuous confession of it ; and a holy revenge on it,
in cutting short our lusts of their wonted provision, 2 Cor.
vii. 11, Psal. li., Rom. vii. 14—24.
Q. For what reasons should we repent of our sin ? — A.
God's mercies and judgments call us to it; his command,
and our baptismal, and other engagements, bind us to it ;
and except we repent, we shall surely perish.
Q. When ought we to repent of our sin ? — A. Immedi
ately without delay ; for the present day may be our last ;
and every day's continuance in sin is a re-acting of our for
mer sins, hardens our heart, and may provoke God to deny
us grace to repent, Psal. cxix. 59, 60.
Q. Is the repentance of the thief on the cross any en
couragement to delay repentance till our last moments ?-*—

300 OF THE OUTWARD AND ORDINARY
A. No ; for it is but an instance of such late repentance ;
and that in a man who perhaps never heard of Christ be
fore ; and at such a time as the like never was, nor will be ;
namely, when Christ triumphed over Satan on the cross,
Luke xxiii. 40 — 43.
Q. Can we truly repent of ourselves ? — A. No.
Q. What then should we do to obtain repentance? — A.
Carfully consider our sins, and the sufferings of Christ, and
cry, that, as a Prince exalted to give repentance, he may
turn us, and we shall be turned, Isa. lv. 7.

Q. 88. What are the outward means whereby Christ
communicateth to us the benefits of redemption?
A. The outward and ordinary means, whereby
Christ communicateth to us the benefits of redemp
tion, are his ordinances, especially the word, sacra
ments, and prayer ; all which are made effectual to
the elect for salvation.
Q. Why are the outward means of salvation c.illed
Christ's ordinances ? — A. Because he appointed them as
the King and Prophet of his church, Eph. iv. 11, 12, 13.
Q. What is the general property of all the ordinances
of Christ? — A. They are holy ordinances, Ezek. xliii. 12.
Q. How are they holy ? — A. They are pure in them
selves, appointed for the service of the holy God, and to
make us pure and holy, Eph. iv. 12, 13. Prov. viii. 34.
Q. Why are Christ's ordinances called outward means
of salvation ? — A. To distinguish them from the Spirit and
his grace, which are inward means of it, John iii. 5, 6.
Q. Why are they called ordinary means ? — A. Because
God seldom conveys grace to adult persons, without the use
of them, Acts ix. &.c.
Q. What ordinances of Christ are the principal out
ward and ordinary means of salvation ? — A. The word,
sacraments, and prayer, Acts ii. 42.
Q. When doth Christ communicate his benefits by his
ordinances?— A. When they are made effectual for our
salvation, Acts ii. 46, 47. Rom. i. 16. 1 Thess ii. 13.
Q. What do you mean by the ordinances being made
effectual to salvation ? — A. Tlieir being made means not
only of revealing and offering salvation, but of giving the
real possession of it to us, Eph. i. 13, 14.

MEANS OF SALVATION. 301
s
Q. To whom are Christ's ordinances made effectual for
salvation ? — A. To the elect only, Acts xiii. 48.
Q. Why are they not effectual to others ? — A. Because
divine power doth not attend them to others.
Q. Why then should persons not elected wait upon any
of Christ's ordinances ? — A. God commands it ; and they
know not but they are elected, Prov. viii. 34.
Q. Do the word sacraments, and prayer, equally respect
the graceless and gracious state of elect persons? — A. No:
the word and prayer respect both states ; but the sacra
ments respect only their gracious state.
Q. How doth it appear that the word and prayer respect
both states ? — A. Because they are means of bringing us
out of a graceless state, and of confirming us in a gracious
state, Acts viii. Eph. i. 13, and vi. 17, 18. •
Q. How doth it appear, that the sacraments respect only
our gracious state ? — A. Because they are seals for con
firming God's covenant with us, and suppose our entrance
into it, Rom. iv. 11.
Q. By what are God's ordinances made effectual to our
salvation? — A. By the blessing of Christ, and the work
ing of his Spirit in us, 1 Thess. i. 5. 1 Cor. iii.
Q. What do you mean by the blessing of Christ on or
dinances ? — A. His institution of them for our salvation,
and his saving power attending them.
Q. What mean you by the working of Christ's Spirit ?
— A. His graciously applying the ordinances to our heart,
and making us to see and receive Christ in them, 1 Thess.
i. 5. Q. Do Christ's ordinances become effectual in any de
gree, from any virtue in themselves ? — A. No : for the
scripture declares, the word preached did not profit ; and
that it is to some savour of death: and daily experience
shews, that the persons may receive all these ordinances,
and yet be openly wicked, Heb. iv. 2, Isa. vi. 9, 10.
Q. Can the holiness, learning, or diligence of him thai
doth administer any of these ordinances make them effect
ual to salvation ? — A. No ; few even of Christ's hearers
were converted ; and Paul may plant and Apollos water,
but it is God that giveth the increase, 1 Cor. iii. 22.
Q. May we then be careless who preach the word, and
administer the sacraments to us ? — A. No ; for the admin
istration of them in an irregular manner, and by persons
26

302 OF THE OUTWARD AND ORDINARY, t&C.
unqualified and unsent, tends to prevent the efficacy of
them, Jer. xxiii. 32, Rom. x. 14, 15, Heb. v. 4.
Q. How ought the dispensers of word and sacramenta
to be personally qualified ? — A. They ought to be blame
less, acquainted with God's truths, zealous for them, and
able to defend and declare them to others, Titus i., 1
Tim. iii.
Q. How ought they to be called to their office ? — A.
With inward and outward call of God.
Q. Wherein lieth the inward call of God ? — A. It or
dinarily consists in a person's being humbly inclined, from
love to the glory of God, and compassion to the souls of
men, to bestow his gifts in the ministerial work, if God in
his providence give regular access.
Q. What is God's ordinary outward call to the ministry ?
— A. The invitation or consent of the Christian people to
whom he is to minister ; with the trial of his gifts, and or
dination by a presbytery, Acts xiv. 23, 1 Tim. iv. 14.
Q. How is the word to be preached by such as are
duly qualified and called thereto ?=— A. Soundly, sincerely,
plainly, diligently, wisely, faithfully, and zealously.
Q. flow is a minister to preach soundly ? — A. By preach
ing nothing but what is founded on the word of God.
Q. How is he to preach sincerely ? — A. By preaching
from faith, not for filthy lucre, but the glory of God, and
good of men ; and by insisting chiefly on the most import
ant subjects, as Christ's excellency, our need of him, the
beauty and necessity of holiness, &c, 1 Cor. ii., iii.
Q. How is he to preach plainly? — A. By using such
words, arguments, and order, as his hearers can best under
stand, and which tend most to affect their conscience.
Q. How is he to preach diligently ? — By embracing all
opportunities of preaching or preparing for it.
Q. How is he to preach faithfully ? — A. By giving saints
and sinners their due portion ; preaching against the sins of
his hearers, without respect of persons ; and preaching law
and gospel, in such a manner as tends to honour both, Mat.
xxii., xxiv., Ezek. iii., xxxiii., Col. i. 28.
Q. How is he to preach wisely ? — A. By suiting his doc
trine to the present cases and capacity of his hearers.
Q. How is he to preach zealously ? — A. By preaching
from fervent love to God and the souls of men, manifested
in a grave and affectionate address to the hearers.

OF THE EFFICACY OF THE WORD. 303

Q. 89. How is the word made effectual to salva
tion? A. The Spirit of God maketh the reading, but es
pecially the preaching of the word, an effectual means
of convincing and converting sinners, and of building
them up in holiness and comfort, through faith, unto
salvation. Q. Who makes the word effectual for our salvation ? —
A. The holy Spirit of God, 1 Thess. i. 5, and ii. 13.
Q. What of the word doth the Spirit make effectual for
our salvation ? — A. Both the reading and the preaching of
the word, hut especially the preaching of it, Rom. x. 17.
Q. Why doth God especially make the preaching of the
word effectual ? — A. To maintain the honour of that ordi
nance, the attendance upon which is most difficult; and
which includes a more open testimony for Christ, in oppo
sition to the visible kingdom of Satan, Rom. x. 15 — 17.
Q. Of what use is the reading and preaching of the
word to elect sinners ? — A. It is an effectual means of
convincing and converting them, Rom. i. and iii., Heb.
iv. 12.
Q. How is the word of God a means of conviction ? —
A. It shews what is sinful, and what is the nature, aggra
vations, and wages of sin, Rom. iii.
Q. flow is the word a mean of converting sinners ? —
A. It shews why, from what, and to what we should turn ;
and by it the Spirit of God conveys his converting grace,
or the new nature into our heart. See Quest. 31.
Q. Of what use is the reading and preaching of the
word to the elect after conversion ? — A. It is an effectual
means of building them up in holiness and comfort.
Q. What is that holiness in which they are built up ? —
A. Their sanctification of nature and life.
Q. What is that comfort in which they are built up ? —
A. Assurance of God's love, peace of conscience, and joy
in the Holy Ghost. See Quest 35, 36.
Q. Upon what foundation is this holiness and comfort
built? — A. On Christ as our portion, righteousness, and
strength ; and upon God, in his perfections and promises,
as made ours in Christ, Isa. xxviii. 16, 1 Cor. iii. 11.
Q. What is meant by building up saints in hohness and

304 OF THE MANNER OF READING
comfort ? — A. It is to make them increase and abound in
holiness and comfort, Prov. iv. 18, 2 Peter iii. 18.
Q. How is the word a mean of building us up in holi
ness ? — A. It shews us what is our duty, with the nature,
pattern, and motives of holiness ; it condemns all impurity ;
discovers errors, corruptions, and temptations ; and fortifies
against them, by the Spirit's conveying his sanctifying in
fluences into our heart, John xvii. 17.
Q. How doth the word build up saints in comfort ? — A.
It reveals the strongest grounds of comfort, such as promi
ses of pardon "and eternal life ; and by it the love of God
is shed abroad in our heart, Psalm cxix. 49, 50.
Q. To what height are we by the word built up in holi
ness and comfort ? — A. Unto complete salvation.
Q. Through what doth the word of God build us up in
holiness and comfort ? — A. Through faith.
Q. How is it through faith that the word becomes effec
tual or four salvation ? — A. As by faith we receive the word
in its convincing, converting, sanctifying, and comforting
influence, into our heart, Acts xv. 9, Heb. iv. 2.
Q. Why is the word of God compared to a hammer,
fire, light, rain, and milk? — A. As a hammer, it breaks; as
afire, it melts and purges ; as light, it instructs ; as rain,
dew, or water, it refreshes and fructifies ; and as milk, it re
stores and nourisheth our heart, Jer. xxiii. 29.
Q. 90. How is the word to be read and heard, the. t
it may become effectual to salvation ?
A. That the word may become effectual to salvation,
we must attend thereunto with diligence, preparation,
and prayer ; receive it with faith and love ; lay it up
in our hearts, and practice it in our lives.
Q. Who ought to read and hear the word of God ? — A.
All men ought to read and hear it, John v. 39, Isa. lv.
Q. How prove you, that all men should read God's
word ? — A. God commands us to read it, commends for
reading it, and caused it to be written in the language of
his church in the time it was revealed, Acts xvii. 11.
Q. What is the fruit of ignorance ofthe scriptures ? — A.
Manifold errors, and eternal destruction.
Q. How often should we read the Scriptures? — A. Daily
both in secret, and in our families.
Q. Is it not enough if we read the Scriptures only oc

AND HEARING GOD'S WORD. 305
Sabbath? — A. No; this is a dismal token of Satan's stil
blinding our minds, that we see not the excellency of Christ,
and wonders of his law, 2 Cor. iv. 4.
Q. Is it not very scandalous for gospel-hearers to be un
acquainted with the Scriptures ? — A. Yes ; as scandalous
in itself as gross immoralities of life, Isa. xxvii. 11.
Q. How are we to read and hear God's word, that it may
be effectual for our salvation? — A. In preparing for, re
ceiving, and improving the word, read or heard.
Q. How should we prepare ourselves for reading or hear
ing the word of God ? — A. By meditation, self-examina
tion, and prayer, Psalm cxix. 18. 97, 2 Cor. xiii. 5.
Q. On what should we meditate before reading or hear
ing the word of God ? — A. On the greatness and goodness
of God its author; on its own excellency stability, and
fulness ; on the excellency of Christ, the matter and con-
firmer of it ; and on our vileness, &c. Psalm xiv. 1.
Q. Why is this necessary ? — A. To make us read and
hear the word with faith, love, humility, and thankfulness.
Q. Concerning what are we to examine ourselves be
fore reading and hearing the word of God ? — A. Concern
ing our state, and our present condition, Lam. iii. 40.
Q. Why is this necessary ? — A. That we may, with
knowledge and care, apply whatever suits our case.
Q. For what are we to pray before bearing the word ? —
A. That God would assist the minister, and by him send a
fit message to us, applying it with power to ourselves and
fit message to us, applying it with power to ourselves and
others, Col. iv. 3, 4, Psalm cxix. 18.
Q. Why is prayer necessary before reading and hearing
the word ? — A. To enlarge our hearts for, and bring the
promised blessings into them, Psalm lxxi. 10.
Q. How ought we to receive the word while reading or
hearing it ? — A. With great attention, reverence, faith and
love, Psalm lxxxix. 7, 1 Thess. i.5, ii. 13.
Q. How must we read and hear with great attention ? — ¦
A. By careful listening to, and pondering every sentence as
we read or hear it, Acts xvi. 1 4, Isa. Iii. 3.
Q. Why is such attention necessary ? — A. Because what
we read or hear is the truth of God on which our eternal
happiness or misery depends, Heb. ii. 1. 3.
Q. Why must we hear the word with great reverence ?
 A. Because God himself is present in his word.
Q. How must we read, hear, and receive the word with
26*

306 OF THE MANNER OF READING
faith ? — A. By believing every divine truth, as, in one re
spect or other, spoken by God to us, Heb. xi. 13.
Q. Is faith to be exercised in the very same manner to
wards all the parts of God's word ? — A. No ; its exercise
is to be varied according to the matter read or heard, whe
ther promises or threatenings, &c.
Q. How is our faith to receive the promises of God ? —
A. In believing that all the blessings lodged in them are
made over to us, and shall be given us in due time.
Q. How is our faith to receive scripture threatenings ? — .
A. By believing, that tbe wrath contained in them is due to
our sin, and shall overtake us if we continue in it.
Q. flow is our faith to receive scripture prophecies ? — A.
By crediting the accomplishment of the events foretold, and
preparing us for them, Luke 1. 25.
Q. How is our faith to receive scripture-doctrines ? — A.
In embracing them as true, wonderful, holy, and full of
grace and mercy to man, 2 Tim. i. 13. 15, 16.
Q. How is our faith to receive scripture precepts ? — A.
In discerning their holiness and equity, and believing their
obligation upon us, and our mournful defects in obedience,
Psal. xix. 7 — 19, Isa. vi. 5, Rom. vii. 14.
Q. How is our faith to receive scripture histories ? — A.
In crediting them as true, and discerning them as evidences
of the truth and holiness of the promises, threatenings,
doctrines, precepts, or prophecies ; and as encouragements
to improve them, Rom. xv. 4, Heb. xi. 13.
Q. Why is faith necessary in reading and hearing the
word of God ? — A. Because without faith we constantly
make God a liar, and render his word a savour of death to
ourselves, 1 John v. 11, Heb. iv. 2.
Q. With what love must we read and hear the word of
God ? — A. With an ardent love to it as the word of God,
and mean of our salvation, Psal. cxix. 97.
Q. How must our love to God's word manifest itself? —
A. In our esteeming, desiring, and delighting in it, more
than in any worldly good thing, Psal. xix. and cxix.
Q. Why is love to the word of God necessary in read
ing and hearing it? — A. Because of its author, excellen
cies, and usefulness ; and that it may be kindly received
into our heart, Acts xiii. 48, 1 Thess. ii. 13.
Q. How are we to improve the word of God when read
or heard ? — A. By laying it up in our hearts, and practis
ing it in our lives, Psal. cxix. 11. 34, Col. iii. 16.

AND HEARING GOd's WORD. 307
Q. What is meant by laying up the word of God in our
heart ? — A. The laying it up in our memory by remember
ing it, in our mind by the knowledge of it, and in our will
and affections by the constant love of it, Col. iii. 16.
Q. Why is it necessary to lay up God's word in our
heart ? — A. That we may practise it in our fife.
Q. What is meant hy practising God's word in our life ?
— A. The daily improvement of it for direction in, excite
ment and encouragement to our duty, Psal. cxix.
Q. How are scripture promises to be reduced to prac
tice ? — A. In our drawing strength and encouragement to
our duty from them, 2 Cor. vii. 1 Heb. xii. 28.
Q. How are scripture-threatenings to be reduced to
practice ? — A. In our standing in awe to sin because of
them : and loving Christ for bearing, in «ur room, the
wrath which they contain, Heb. xii. 25, 2 Cor. v. 14.
Q. How are scripture-prophecies to be reduced to prac
tice ? — A. In our looking, waiting, and preparing for the
events therein foretold, 2 Pet. iii., Isa. vii., viii.
Q. How are scripture-doctrines to be reduced to prac
tice ? — A. In our being directed, excited and encouraged to
holiness by them, John xv. 3, and xvii. 17.
Q. How are scripture-precepts to be reduced to practice ?
— A. In our performing the duties required, and abstaining
from sins forbidden in them, Deut. xi. 32.
Q. How are scripture-histories of common and temporal
affairs to be reduced to practice ? — A. In our improving
them as motives to prudence, and diligence in our spiritual
concerns, Luke xvi. 8.
Q. How are scripture-histories of holy examples to be
reduced to practice ? — A. In our study to imitate those pat
terns of good works, Heb. vi. 12, and xii. I, 2.
Q. How is the scripture -history of God's mercies to be
reduced to practice ? — A. In our thence taking encourage
ment boldly to ask, and firmly to expect mercies and bless
ings from him, Numb. xiv. 19, Psal. cv., cxlv.
Q. How is the scripture-history of God's judgments to
be reduced to practice ?— -A. In our adoring the righteous
ness ofGod in them ; and laying our account with the like,
if we indulge ourselves in sin, Ezek. xvi., xx.
Q. How is the scripture-history of the failings of good
men to be reduced to practice? — A. In our learning to dis
trust our heart, watch against temptations, pray for, and
solely depend on the grace that is in Christ, 1 Cor. x.

308 OF THE NATURE OF

Q. 91. How do the sacraments become effectual
means of salvation ?
A. The sacraments become effectual means of sal
vation, not from any virtue in them, or in him that
doth administer them ; but only by the blessing of
Christ, and the working of his Spirit in them that by
faith receive them.
Q. Doth the truth or virtue of sacraments in the least
depend on the intention or holiness of the administrator ? —
A. No ; for this would place the power of giving grace into
the hands of men, and make us uncertain whether we had
received the sacraments or not.
Q. By what then are the sacraments made effectual for
salvation ? — A. Only by the blessing of Christ, and the
working of his Spirit, 1 Cor. iii. 6, 7.
Q. What doth this teach us ? — A. To cry earnestly for
Christ's presence in the sacraments, and to beware of resting
in them, Song iv. 16, Psal. ci. 2.
Q. 92. What is a sacrament ?
A. A sacrament is a holy ordinance instituted by
Christ, wherein by sensible signs, Christ, and the ben
efits of the new covenant, are represented, sealed, and
applied to believers.
Q. What did the word sacrament originally mean ? — A.
An oath, whereby soldiers bound themselves to be faithful
to their general.
Q. Why then are Christ's sealing ordinances called sac
raments ? — A. Because therein we swear, that we will be
faithful followers, subjects and soldiers to Christ ; and he
engageth to bestow all his blessings upon us.
Q. Why are the sacraments called holy ordinances? — A.
Their author, matter, objects, and ends, are holy.
Q. How many parts are in every sacrament ? — A. Two ;
the sign, and the thing signified.
Q. What call you the sign? — A. That outward thing in
the sacrament which may be seen, felt, or tasted.
Q. What is the thing signified in all sacraments ? — A
Christ, and the benefits of the new covenant.
Q. Wherein doth the sign, and thing signified in sacra-

SACRAMENTS IN GENERAL. 309
ments differ ? — A. The sign is something natural and sen
sible, but the thing signified is spiritual.
Q. What is the form of a sacrament ? — A. The word of
divine institution, which unites the sign and thing signified,
and gives us ground to expect his rendering them effectual,
Matth. xxvi. 28.
Q. What relation doth the word of institution constitute
between these ? — A. It makes the sign to represent, seal,
and apply the thing signified.
Q. What is meant by the sign's representing Christ and
his benefits ? — A. Its carrying a resemblance of him and
his benefits, 1 Pet. iii. 21. 1 Cor. ii. 23—29.
Q. What is meant by the sign's sealing Christ and his
benefits ? — A. Its confirming our interest in Christ and his
blessing, Rom. iv. 11. 1 Pet. iii. 21. •
Q. Do the sacraments make our interest in Christ or his
promise firmer in itself? — A. No : they only further shew
the firmness of it, and tend to strengthen our faith in
Christ and his promise.
Q. How do you prove, that the sacraments are seals of
God's covenant? — A. Because circumcision (and, by con
sequence, all other sacraments) is called a seal of the righ
teousness offaith, Rom. iv. 11.
Q. What is meant by the sacramental sign's applying
Christ and his benefits ? — A. That in and by the sign,
Christ and his benefits are really made over to us.
Q. To whom do the signs in the sacraments represent,
seal, and apply Christ and his benefits ? — A. To believers
only, Exod. xii. 48. Ezek. xliv. 9.
Q. How doth that appear ? — A. Others have no eyes to
see, no hand or mouth of faith to receive Christ ; and are
not in the new covenant, of which alone the sacraments
are seals.
Q. Who have a right to partake of the sacraments ? — ¦
A. Such as are saints in appearance have a right before
men ; but only real saints have a right before God?
Q. How is it that hypocrites have a right to the sacra
ments before men, when they have none before God? —
A. They have outward appearance of saints ; and the
wickedness of their heart is unknown to men, Acts
viii. 13.
Q. Is it sinful and dangerous for hypocrites to receive
the sacraments? — A. Yes; it is a robbing of God, and
wounding of their own souls, Matth. vii. 6.

310 OF THE NATURE O*
Q. In what do the word and sacraments &gree ? — A.
God is the author, Christ the matter, and the glory ofGod,
and good of his people, the end in both.
Q. In what do the word and sacraments differ ? — A. In
their subjects, and in their manner of conveying Christ and
his grace to us.
Q. How do they differ in their subjects ? — A. The word
is given to all men in general ; but the sacraments belong
only to such as are in covenant with God.
Q. How do they differ in their manner of manifesting
and conveying Christ and his grace to us ? — A. By the
word we are first united to Christ, and it represents him in
a more simple manner ; the sacraments do more fully con
firm our faith, by giving us a visible token that Christ is
ours ; the word is a disposition to God as our inheritance ;
the sacraments are an insertment upon this inheritance.
Q. For what end hath Christ instituted sacraments in
his church ? — A. To keep up the remembrance of his own
death ; give his people solemn fellowship with them, and
their obligations to him ; strengthen their grace ; and dis
tinguish them from the rest of the world, 1 Cor. x. xi.
Q. How are Christ's sacraments usually distinguished?
— A. Into those of the Old, and the New Testament.
Q. What different kinds of sacraments were under the
Old Testament ? — A. Ordinary and extraordinary.
Q. What were the ordinary sacraments ofthe Old Tes
tament? — A. Circumcision and the passover.
Q. What was the outward sign in circumcision ? — A.
The cutting off of the flesh of the foreskin.
Q. What was signified by that ? — A. The destruction
of original sin, which is conveyed by natural generation ;
pardon of sin ; and dedication of the person to God.
Q. When was the sacrament of circumcision instituted ?
— A. About 2107 years after the creation, Gen. xvii.
Q. What served the church for sacraments before ? — A.
The sacrifices, &c. which represented Christ's death, and
our living by and on him, Heb. x. 1.
Q. What was the passover? — A. The feasting on a
sacrificed lamb on the 14th day of the month Abib, or
March. Q. What was represented by this lamb ? — A. Christ the
Lamb of God in his death, 1 Cor. v. 7.
Q. Why was this lamb to be an unblemished male of

SACRAMENTS IN GENERAL. 31 1
the first year? — A. To represent the purity, excellency.
and vigour of Christ as our suffering Surety, Heb. vii. 26.
Q. Why was the paschal lamb to be roasted? — A. To
shew the severity of Christ's sufferings, Psalm xxii.
Q. Why was not a bone of this Lamb to be broken ? —
A. To shew how exactly the Father would uphold Christ
in his sufferings, John xix. 36, Isa. 1. 7. 9.
Q. Why was this lamb to be eaten with bitter herbs ? —
A. To keep in remembrance the bitterness ofthe Egyptian
bondage ; and shew that Christ must be received with bit
ter repentance for sin, Zech. xii. 10.
Q. Why was nothing of the lamb to be left ? — A. To
shew that Christ must be wholly- received by faith, John
i. 12. Q. Why was the lamb to be eaten with unleavened
bread? — A. To keep in remembrance Israel's hasty dismis
sion from Egypt ; and shew that Christ must be received
with sincerity of heart, 1 Cor. v. 8.
Q. When was the passover instituted ? — A. When Isra
el came up out of Egypt ; and about 2508 years after the
creation, and 1492 before Christ.
Q. For what ends was it instituted ? — A. To be a type
of Christ, a seal of the covenant of grace, and a memorial
of a temporal deliverance, 1 Cor. v. 8.
Q. Why was it called the passover ? — A. Because it was
a memorial of Israel's passing out of Egypt, and of the
angel's passing over their houses when he smote the first
born of the Egyptians, Exod. xii.
Q. What made the angel pass over the houses of the Is
raelites ? — A. The sprinkling of their door-posts and lintels
with the blood of the paschal lamb, Exod. xii.
Q. What was signified by the angel's passing over theii
houses on account of this sprinkling of blood ? — A. That
the blood of Christ, sprinkled on our conscience, is a sure
defence from divine wrath, Rom. viii. 1.
Q. What were tbe extraordinary, and less proper sacra
ments ofthe Old Testament? — A. Israel's passage through
the Red Sea, the manna, rock, <fcc, 1 Cor. x. 1^4.
Q. What did Israel's passage through the Red Sea sig
nify ? — A. Our salvation from bondage, and separation
from the world, through the blood of Christ, Eph. i. 7.
Q. What did the manna, and water-yielding rock, signi
fy?  A. Christ's flesh as meat indeed, and his blood a»
drink indeed, John vi. 32 — 57, Rev. vii. 17.

312 OF THE NUMBER OF THE SACRAMENTS.
Q. 93. What are the sacraments of the New Testa
ment ?
A. The sacraments of the New Testament are,
baptism, and the Lord's supper.
Q. How do these differ from the sacraments of the Old
Testament ? — A. The sacraments of the Old Testament
more darkly represented Christ as to come ; but those of
the New clearly represented him as already come.
Q. Do baptism, and the Lord's supper, succeed in the
place of circumcision and the passover? — A. Yes ; baptism
is come in place of circumcision, and the Lord's supper in
place of the passover.
Q. Are there no more sacraments under the New Tes
tament, than baptism and the Lord's supper? — A. No more
of divine institution ; but the Papists have added five bas
tard sacraments, viz. marriage, ordination, confirmation,
penance, and extreme unction.
Q. What is the Popish confirmation ? — A. The pretend
ing to confer the Holy Ghost on such as have been baptized,
when they come to years of discretion, by the laying on of
the bishop's hands.
Q. What is their penance ? — A. Their confession of
their sins to the priest, and receiving a pardon from him on
condition of suffering from punishment for sin.
Q. What is their extreme unction ? — A. The anointing
dying persons with oil, to confer the Holy Ghost on them,
and make them fit for heaven.
Q. How prove you that marriage and ordination, though
of divine institution for other ends, are no sacraments ? —
A. Neither of them are appointed by God for seals of his
covenant, nor signify the spiritual benefits of it : marriage
is common to all men, and ordination is confined to a small
part of professed saints.
Q. How prove you that confirmation, penance, and ex
treme unction, are no sacraments ? — A. None of them, as
used by Papists, have any warrant in scripture.
Q. In what do baptism and the Lord's supper agree? —
A. God is the author, and Christ the matter of both ; equal
preparation is necessary for both ; both ought to be publicly
and solemnly dispensed by gospel ministers only ; both are
sesds of the same covenant, and both contain engagement*
to the same duties.

OF BAPTISM. 313
Q. Why ought baptism and the Lord's supper to be
publicly administered ? — A. Because they are public badges
ofthe members of the visible church, and of our commun
ion with Christ, and with one another.
Q. Wherein lieth the evil ofthe prevailing practice of
private baptism ? — A. It clandestinely obtrudes members in
to the visible church, occasions the contempt and irreverent
administration of baptism, separates the ordinance of teach
ing from it, confirms the ignorant in the Popish doctrine of
its absolute necessity, robs Christians of solemn opportunity
to renew their vows, and deprives the parent and child
of the benefit of the joint prayers of the Lord's people, and
is a breach of our natural vows.
Q. How is equal preparation necessary for both sacra
ments, when children in baptism cannot be required to ex
amine themselves ? — A. In baptism the parent and child
are considered as one ; and though the trial and actual ex
ercise of grace, are not required in the child, they are as
necessary to the parent, as in the Lord's supper.
Q. If baptism be so solemn, is it not very sinful in pro
fessors to attend carefully on sermons, or the Lord's sup
per and carelessly go off when baptism is administered, as
ifit were less solemn?^— A. Yes; Mal. ii. 9.
Q. In what do baptism and the Lord's supper differ? —
A. Baptism seals an entrance into the church and covenant
of grace, is administered but once, and to infants as well
as others ; but the Lord's supper is a seal of spiritual nour
ishment, is to be frequently received, and by such only as
can examine themselves.
Q. How long are baptism and the Lord's supper to con
tinue in the church ? — A. Till Christ's second coming.
Q. 94. What is baptism ?
A. Baptism is a sacrament, wherein the washing
with water, in the name of the Father, and of the
Son, and of the Holy Ghost, doth signify and seal
our ingrafting into Christ, and partaking of the bene
fits of the covenant of grace, and our engagement to
be the Lord's.
Q. What does the word baptism signify?— A. Wash
ing, dipping, or sprinkling, Mark vii. 4. Heb. ix- 10.
Q. Did not the Jews of old baptize or wash their prose-
27

314 OF BAPTISM.
lytes when they received them ? — A. Yes ; but they did
not use this as a divine ordinance.
Q. When did baptism become a divine ordinance ? — A.
W*hen John the Baptist began his public ministry.
Q. Was the baptism of John the same in substance with
that of the apostles ? — A. Yes ; though it did not so clearly
point forth the Trinity, nor Christ's actual incarnation,
Matt. iii. Luke iii.
Q. What divine warrant have we for baptism? — A.
Christ's express command and example, and the apostoli
cal practice, Matt. iii. 16. John iv. 2.
Q. What is Christ's express command for baptism ? —
A. To teach all nations, baptizing them, <fcc.
Q. What is the outward sign of baptism ? — A. Water
applied to the body, Acts viii. 36.
Q. Is the water in baptism as well applied by sprinkling,
(particularly on the face, which represents the whole per
son), as by plunging our whole body in it ? — A. Yes ; for
what is signified by baptism is called the sprinkling of the
blood of Christ ; the apostles baptized many, where there
appears no opportunity of dipping their whole bodies, as
Cornelius the jailor, &c. ; and in cold climates dipping
might endanger the life of infants, 1 Peter i. 2.
Q. How then is it said that in our baptism we fire buried
with Christ? — A. That signifies the burial of sin in our
soul by our union to Christ, Rom. vi. 4, 5, 6.
Q. Doth not the scripture tell us, that sundry went down
into, or came up out of the water, at their baptism ? — A.
These places might as justly be rendered, tbey went down
to, or came from the water, Matth. iii. Acts viii.
Q. What is signified by the water in baptism? — A. The
blood and Spirit of Christ, John iii. 5, 6.
Q. Wherein doth water represent Christ's blood and
Spirit? — A. As water refreshes and cleanses our body, so
do Christ's blood and Spirit refresh and cleanse our soul.
Q. How doth Christ's blood or righteousness refresh and
cleanse our soul ? — A. When applied to our soul, it takes
away the guilt of sin, quiets our conscience, delivers from
the terrors of God's wrath, and from the law as the strength
of sin, Heb. x. 22, 1 John i. 7, and ii. 1.
Q. How doth Christ's Spirit refresh and cleanse our
soul ? — A. He takes away the filth and power of sin, and
allays the heat of our indwelling lusts, Titus iii. 5.

OF BAPTISM. 315
Q. In whose name are we baptized ? — A. In the name
of God the Father, Son, and Holy Ghost.
Q. What is signified by our baptism in the name of these
three persons? — A. Our baptism by the authority, and into
the belief and profession of these three persons as one God,
and distinctly concerned in the work of our salvation, and
made over to us, as our all in all ; together with our de
dication of ourselves to their service, and renouncing their
rivals, the devil, the world, and the flesh.
Q. In what manner are the three divine persons made
over, and to be received by us in baptism ? — A. The Fa
ther as our Father, the Son as our Saviour, the Holy Ghost
as our Sanctifier ; and all three in one, as our God and por
tion, 2 Cor. xiii. 14, John xvi. 14, 15.
Q. What blessings are sealed to us in> baptism ? — A.
Our ingrafting into Christ, and partaking ofthe benefits of
the covenant of grace, Gal. iii. 27.
Q. What do you understand by ingrafting into Christ?
— A. Our union to him as a branch to the root.
Q. On what root do we naturally grow ? — A. On the
root of the first Adam as a covenant-breaker, which con
veys corruption and death to all its branches.
Q. How are we cut off from this poisonous root ? — A.
By God's changing our nature and st<ate.
Q. What benefits of the covenant of grace are most di
rectly signified and sealed in our baptism? — A. Regenera
tion, justification and adoption, Titus iii. 5, Gal. iii. 27.
Q. Are all these included in our ingrafting into Christ ?
— A. Yes ; in our union to him as our life, we have rege
neration ; in our union to him as the Lord our righteous
ness, we have justification ; and in our union to him as our
Father, and elder Brother, we have adoption.
Q. What engagements do we come under in baptism 1
— A. We solemnly swear to be wholly and only the Lord's.
Q. What about us do we in baptism devote to the Lord ?
— A. Our whole man, estate, and time.
Q. How is our soul devoted to the Lord ? — A. It is de
voted to be a temple and throne for him, and to have all
its powers employed in his service. Psal. xxxi. 5.
Q. How is our body devoted to the Lord ? — A. Our
eyes are devoted to behold his works, and view his word ;
our ears to hear his voice ; and our mouth to speak for and
to him ; our feet tD run his errands ; and our hands to do
his will, 1 Cor. vi. 20.

316 OF THE SUBJECTS OF BAPTISM.
Q. How is our estate devoted to the Lord ? — A. All we
have is to be laid out for the advancement of his glory, a*
he calls for it, Prov. iii. 9, Isa. xxiii. 18.
Q. How is our time devoted to the Lord ? — A. We are
bound to employ it wholly in his fear and service.
Q. Are not then baptized persons great robbers of God,
in employing their soul, body, estate, and time so much in
the service of Satan ? — A. Yes, Mal. iii. 8, 9.
Q. How often is baptism to be administered to the same
person ? — A. Once only, Tit. iii. 5, 1 Peter, iii. 21.
Q. Why so ? — A. Because the benefits most directly
signified and sealed in it, are only once bestowed.
Q. Why is baptism necessary? — A. God commands it;
and it tends much to his glory, and our good.
Q. How doth our baptism tend to the glory of God? —
A. Therein he solemnly displays his holiness, justice, and
love ; and we acknowledge his sovereignty.
Q. How doth our baptism tend to our advantage ? — A.
It solemnly declares us members of Christ's church, en
courageth us to plead the promises, come boldly to the
throne of grace, resist temptations, &c.
Q. Doth baptism bring us into God's covenant? — A.
No ; it supposeth us within it, and seals it to us.
Q. Is it absolutely necessary to salvation ? — A. No.
Q. How prove you that ? — A. It is no converting ordi
nance ; Cornelius was accepted of God before his baptism ;
and Christ says, He that believeth and is baptized, shall be
saved: and he that believeth not (but doth not add, is not
baptized) shall be damned, Mark xvi. 16.
Q. Is it not gross ignorance and Popish error, to main
tain, that all infants, or others dying unbaptized, shall be
damned ? — A. Yes ; Gal. vi. 15, 1 Peter iii. 21.
Q. 95. To whom is baptism to be administered?
A. Baptism is not to be administered to any that
are out of the visible church, till they profess their
faith in Christ and obedience to him ; but the infants
of such as are members of the visible church are to
lie baptized.
Q. May Heathens, or their children, be baptized? — A.
No, till they profess their faith in Christ, and obedience to
him, Acts viii. 36, 37.
Q. Have those who, in Christian countries, are as igno-

OF THE SUBJECTS OF BAPTISM. 317
rant and as profane as Heathens, or their children, any
right to baptism ? — A. No ; their guilt is greater than if
they had lived in Pagan countries ; and local situation can
never entitle to spiritual privileges, John xviii. 36.
Q. To whom then is baptism to be administered ? — A
To all such as profess their faith in Christ, and obedience
to him and their children, Acts ii. 38, 39.
Q. When have children a right to baptism ? — A. The
infants who have one or both parents visible sainls, have a
right to it before men ; and the infants of real believers
have a right to it before God, 1 Cor. vii. 14.
Q. How prove you, that the infants of visible saints
ought to be baptized ? — A. The scripture represents them
as holy, as members ofthe kingdom of heaven, as interest
ed in God's covenant and promise, and*bf old required
that they should be circumcised, 1 Cor. vii. 14, Mark x. 14,
Acts ii. 39, Gen. xvii. 7—12.
Q. How prove you, that the holiness of children mention
ed 1 Cor. vii. 14. is not the being begotten in lawful mar
riage ? — A. Because there it is required that one ofthe pa
rents be a Christian, which is not necessary to the lawful
begetting of children.
Q. How doth the circumcision of infants under the law
prove that they should be baptized under the gospel ? — A.
The covenant confirmed by circumcision, (of God's being
the God of his people and their seed,) is called an everlast
ing covenant ; and Christ cannot be supposed to diminish
the privileges of his people by his coming, which would be
the case, if circumcision of infants were taken away, aud
nothing put into its place, Gen. xvii. 10. 17.
Q. How doth the relation of believers' children to the
kingdom ofGod, and interest in his covenant and promise,
prove their title to baptism ? — A. As they have a right to
these things, they must necessarily have a title to the seal
of that right, when capable of it.
Q. How are infants capable of receiving baptism ? — A.
Their parents can dedicate them to the Lord ; and he can
regenerate, justify, and adopt them, Mark x. 14.
Q. How have parents a right to dedicate their infants to
God? — A. Infants are part of their property.
Q. May parents dedicate their infants to any but God ?
— A. No ; for God has the original and principal right to
our infants, Ezek. xvi. 20, 21.
Q. If infants may be baptized, why doth Christ require
27*

318 OF THE SUBJECTS OF BAPTISM.
his apostles to teach, and then baptize persons ? — A. That
order only related to adult persons.
Q. Why then was not Christ baptized till about thirty
years of age ? — A. Because baptism was not instituted til.
he was about that age, Luke iii. 23.
Q. Have we any scripture examples ofthe baptism of in
fants ? — A. There are probable instances of it ; as when
Cornelius, Lydia, the jailor, <fcc, their households were bap
tized, Acts x. and xvi. 15. 33.
Q. Why is not the warrant for infant baptism more ex
press in scripture ? — A. Because before baptism was clothed
with the form of a sacrament, it was applied to infants as
well as to others ; and in the apostles' time no doubt was
made of infants right to receive it.
Q. Through whom have infants a right to baptism? — A.
Through their immediate parents only.
Q. flow prove you that? — A. The immediate seed of
wicked parents are accursed of God, Deut. xxviii. 18 ; and
if children derive their right to baptism from mediate pa
rents, we ought to baptize all pagans and Mahometans,
since they are descended from godly Noah, &c.
Q. Why then are the children of profane idolaters called
God's children, Ezek. xvi. 20, 21 ? — A. Not because he had
any visible interest in his new covenant ; but because they
were his by creation and preservation ; or perhaps were the
first born of Israel.
Q. May not the infants of profane parents be truly gra
cious ? — A. It is possible they may, but are not to be es
teemed as such by men till they evidence their grace.
Q. How are we to judge of the children of visible be
lievers? — A. We are to judge them to be within God's
covenant, till by their practice they shew themselves stran
gers to it, Gen. xvii. Acts ii. 38, 39.
Q. Is it not unjust to make children want baptism on
account of their parents' ignorance and profaneness? — A.
No ; no more than to make the children of Heathens want
it ; or to let children want an inheritance when tlieir parents
bad none to leave to them : nay, the baptism of such chil
dren would be hurtful both to the parents and children,
Matth. vii. 6. Ezek. xliv. 7.
Q. How would it be hurtful to the ignorant and profane
parents ? — A. It would encourage them to believe them
selves good Christians, and to continue in their ignorance
and profaneness, Ezek. xiii. 22. John viii. 41.

OF THE SUBJECTS OF BAPTISM. 319
Q. How would it be hurtful to their children ? — A. Theii
receiving baptism without any title to it, tends to bring on
them a curse rather than a blessing ; and the view of their
baptism as regular, encourageth and hardens them in their
sin, Matth. vii. 6. John viii. 39, 41.
Q. Would not the number of church-members be small
if none but visible believers and their children were bap
tized ? — A. Better it were so, than that men, who have no
evidence of union to, or communion with Christ, should be
obtruded as members of his church, by a solemn profana
tion of baptism, to the reproach of his name, and discredit
of the gospel, Phil. iii. 18, 19.
Q. Do hypocrites profane baptism, by bringing their
children to it ? — A. Yes, in the sight of God, though not
in the sight of men, Psalm lxxviii. 36. •
Q. How do hypocrites dedicate their children in bap
tism ? — A. They outwardly surrender them to God, while
their heart inwardly refuses them ; for no man can sincere
ly devote his child to any other than his own God, Titus
i. 16. Q. Are the duties relative to baptism very numerous
and important? — A. Yes, Psal. cxix. 96. 1 Pet. iii. 21.
Q. What is the duty of parents before the baptism of
then; children ? — A. Secretly to examine themselves ; sol
emnly dedicate their child to God ; consider what they are
to vow in baptism ; and to pray for grace to vow and pray
aright, Jer. iv. 2.
Q. What is the duty of parents when offering their
children in baptism ? — A. To exercise faith in a lively
manner on that promise, I will be thy God, and the God
of thy seed, or the like; and to give up themselves and
children to be the Lord's, Gen. xvii. 7. Josh. xxiv. 15.
Q. What is the duty of parents after the baptism of their
children ? — A. To remember and pay their vows by instruct
ing and correcting them ; and seriously putting them in
mind of their baptismal engagements, as soon as they come
to age, Prov. xxii. 6, 15.
Q. How should spectators improve the administration
of baptism ? — A. In admiring the love of God towards
men ; renewing their baptismal vows ; remembering, and
mourning over the breaches thereof; and pleading for
grace to the children baptized, and their parents.
Q. How are we to improve our baptism after wc come
to ao-e ?  A. As a glass to discover our sinfulness, a reason

320 OF THE LORD'S SUPPER.
against yielding to temptations, a spur to duties and ai en.
couragement to plead the promises of God's covenant.
Q. May one, by an improvement of his baptism, have it
afterwards become an effectual seal of God's covenant to
him ? — A. Yes, the efficacy of baptism is not confined to
the time of administration ; and whenever one believes, his
baptism then begins to seal the covenant to him.
Q. Is it so with respect to the Lord's supper ? — A. No ;
if we communicate in a graceless state, that act can never
be a means of sealing God's covenant to us.
Q. 96. What is the Lord's Supper ?
A. The Lord's Supper is a sacrament, wherein,
by giving and receiving bread and wine, according
to Christ's appointment, his death is shewed forth ;
and the worthy receivers are, not after a corporal
and car»*l manner, but by faith, made partakers of
his body and blood, with all his benefits to their
spiritual nourishment, and growth in grace.
Q. What divine warrant have we for the Lord's supper 1
— A. Christ's institution, and tbe apostolic practice, Matth.
xxvi. 1 Cor. xi. Acts ii. and xx.
Q. When did Christ institute this sacrament ? — A. The
same night in which he was betrayed.
Q. Why did he institute it the night before bis death ? —
A. To shew, that it was to come in the room of the pass-
over, which was abolished by his death ; to manifest his
great love to his people in giving them such a solemn pledge
of it when entering on his sufferings ; and to stir us up the
more affectionately to remember his death therein.
Q. Doth Christ's example, in celebrating this ordinance
in the evening of a work-day, and in an upper room, bind
us to do the like ? — A. No, for the eating of the passover
just before occasioned these circumstances.
Q. What posture is fittest for receiving the Lord's sup
per ? — A. Sitting comes nearest Christ's example, and best
suits with the nature of that feast, Matth. xxvi. 20. 26.
Q. What are the outward signs in this sacrament ? — A.
Sacramental elements and actions.
Q. What are the sacramental elements ? — A. Bread and
wine, (of any kind ; for Christ made use of what was at
hand), Matth. xxvi. 26—29.

321
Q. What is signified by the bread? — A. Christ's body
or himself clothed with our nature, 1 Cor. x. 11.
Q. What is signified by the wine ? — A. Christ's blood,
or complete meritorious righteousness, 1 Cor. ix. 25, 26.
Q. Why is Christ's righteousness often called his blood ?
— A. Because the shedding of his blood was the last and
most eminent visible act of his righteousness, John xix.
Q. How do bread and wine represent Christ's body and
blood? — A. As bread and wine are excellent food to our
body ; so Christ, in his person and righteousness, is meat
indeed, and drink indeed to our soul, John vi. 32 — 57.
Q. Are the sacramental bread and wine transubstan
tiated, or turned into the real body or blood of Christ 1— A.
No ; for such a change ofthe elements is contrary to sense,
reason, scripture, and the very nature of «a sacrament ; it
would divide or multiply the body of Christ, and subject it
to corruption, and the torments of hell.
Q. How is transubstantiation contrary to sense ? — A. As
we see, feel, taste, and smell the elements to have the same
substance after consecration as before.
Q. How is it contrary to reason ? — A. As by reason, we
know the substance ofa thing cannot be changed, while its
accidents and qualities remain the same.
Q. May not God, by his power, effect such a change ? —
A. No ; for this would destroy the proof of all divine mira
cles recorded in scripture, 2 Tim. ii. 13.
Q. Can one who believes transubstantiation, in a consis
tency with himself, believe any other miracles or points of
Christianity ? — A. No : for if, in opposition to sense and
reason, he believes transubstantiation, it behoves him, in
consistency with himself, to believe, that there is no Bible,
no Christians ; that Christ never appeared, wrought mira
cles, or rose again, &c.
Q. How is transubstantiation contrary to scripture ? — A.
As the scripture calls the elements bread and wine after con
secration, as well as before, 1 Cor. xi. 26 — 28.
Q. How is it contrary to the nature of a sacrament ? —
A. It makes the Lord's supper not a means of remember
ing Christ, but of making and barbarously eating him.
Q. How would it divide or multiply Christ's body ? — A.
As it would make as many bodies, or pieces of Christ's
body, as there are receivers of the Lord's supper.
Q. How would transubstantiation subject Christ's body
to corruption, or the torments of hell? — A. As the elements

322

OF THE LORD S SUPPER.

unite with the substance of men's bodies which shall he
corrupted, and many of them cast into hell.
Q. If the elements are not changed into Christ's rea.
body and blood, why did Christ say of the bread, This is
my body ? — A. His meaning is, that it represented his body.
Q. How prove you that? — A. No other view will agree
to common sense ; and the verb (is) is frequently used in
scripture for signifies or represents, Gen. xii. 26, 27.
Q. Ought every communicant to receive both the bread
and wine ? — A. Yes ; for Paul says of all the communi
cants, Ye eat this bread, and drink this cup, 1 Cor. xi. 26.
Q. How may the sacramental actions in the Lord's sup
per be distinguished ? — A. Into the actions of the dispen
ser, and ofthe receiver.
Q. What are the sacramental actions of the minister? —
A. The taking, blessing, and breaking the bread, and giving
it, with the wine, to the communicants.
Q. What may the taking and blessing the bread and
wine lead us to think of? — A. Of God's choosing, calling,
and furnishing Christ to be our Mediator, Prov. viii. 25.
Q,. For what other end does the blessing ofthe elements
serve ? — A. To set them apart from a common use, to re
present Christ's body and blood, I Cor. x. 16.
Q. What is signified by the breaking ofthe bread ? — A.
God's breaking and bruising Christ for our sin.
Q. What doth the giving of the elements to the com
municants represent? — A. God's giving Christ, and Christ's
giving himself to worthy receivers, John vi. 32. 57.
Q. What is signified by the communicants receiving the
elements, and eating the bread, and drinking the wine ? —
A. The receiving and feeding on Christ's person and
righteousness by faith, Matth. xxvi. 26 — 29.
Q. How is Christ's flesh and blood to be eaten and
drunk? — A. Not in a corporal and carnal manner, but by
faith. J
Q. What do yuu mean by corporal and carnal eating ?
— A. "The pretending to eat Christ's body, and drink his
blood, as we do ordinarily meat and drink ; or by commu
nicating with carnal ideas of his human body.
Q. What are the general ends ofthe Lord's Supper?—
A. The showing forth of Christ's death, and the spiritual
nourishment ofbis people, 1 Cor. xi. 26.
Q. To whdm are we to show forth the death of Chris!

OF THE LORD'S SUPPER. 323
in communicating? — A. To God, to our conscience, to
Satan, and to the world, Gal. vi. 14, Rev. xxii. 12.
Q. How are we to show forth Christ's death to God ?—
A. By representing it to him by faith as a sufficient satis
faction to his justice, and the accepted price of all the
blessings which we need from him, Heb. x. 19. 22.
Q. How are we to show forth Christ's death to our con
science? — A. By our believing application of it, as an an
swer to all its legal accusations and demands, and as a
means of enlightening, softening, and quickening it to all
holy duties, Heb. x. 22, and ix. 14, 1 John i. 7.
Q. How are we to show forth Christ's death to Satan ?
— A. By our believing improvements of it as an answer to
all his accusations, a proof of the falsehood of his horrible
suggestions, a reason against yielding to, his temptations,
and an ensign, for defeating his assaults, Rev. xii. 11.
Q. How are we to show forth Christ's death to the world ?
— A. By professing it as the centre and sum of our princi
ples; the foundation of our hope, joy, and boasting; and
the reason of our holy walk, and disconfonnity to vain
wicked men, Gal. vi. l2. 1 John iv. 9, 10.
Q. What spiritual nourishment do believers receive in
the Lord's supper ? — A. Their souls are comforted and
strengthened by receiving Christ and his benefits.
Q. What benefits do believers receive in the Lord's sup
per ? — A. Peace, pardon, sanctification, consolation, fore
tastes and pledges of eternal glory, Matth. xxvi. 28.
Q. What is the effect of our being nourished with Christ
and his blessings? — A. Our growth in grace, 2 Pet. iii. 8.
Q. What names are ordinarily given to this sacrament?
— A. It is called the eucharist, the communion, the feast,
and the Lord's supper.
Q. Why is it called the eucharist or thanksgiving ? — A.
Because Christ gave thanks when he appointed it; and
we are to receive it with thanksgiving.
Q. Why is it called a communion ? — A. Because there
in we have sweet fellowship with Christ, and with one an
other, I Cor. x. 16, 17.
Q. Why is it called a feast ?— A. Because of the great
provision and joy that is to be found in it.
Q. What kind of feast is it?— A. A royal feast, a feast
of marriage and memorial, and a feast on a covenant and
sacrifice.

324 OF the lord's supfer.
Q. How is it a royal feast ? — A. As Christ, he king of
lungs, is the maker and matter ofit, and chief guest at it.
Q- How is it a marriage-feast ? — A. Therein our spirit
ual marriage with Christ is sealed ; and we receive pledges
of our glorious espousals at the last day.
Q. flow is it a feast on a sacrifice ? — A. Because Christ,
as sacrificed for us, is the matter of it, 1 Cor. v. 7.
Q. Why is this sacrament called the Lord's supper ? — .
A. Because the Lord Christ instituted it in the evening ot
the world, and of the day when the passover supper was
eaten ; and to represent its excellency.
Q. What are the properties of the Lord's supper ? — A.
It is a confessing, commemorating, communicating, con
firming and covenanting ordinance.
Q. How is the Lord's supper a confessing ordinance ?
—A. We therein declare our love to, esteem of, dependence
on, and confidence in Christ crucified.
Q. How is it a feast of memorial, or commemorating or
dinance ? — A. Christ therein testifies his remembrance of
us; and we remember his death, and our own sin as the
deserving cause of it, Isa. liii. 1 Cor. xi. 23 — 26.
Q. What of Christ's death does this sacrament call to
remembrance ? — A. The terrible, voluntary, acceptable,
and efficacious nature of it ; and the love of God as the
moving cause of it, Isa. Iii. 13, and liii. 4 — 12.
Q. In what manner is the death of Christ to be remem
bered in the Lord's supper? — A. In a thankful, affection
ate, confident, humble, and sin loathing manner.
Q. How is the Lord's supper a communicating ordinance?
— A. As we therein familiarly reveal our case to Christ,
transfer our sin for pardon, bring our maladies to him for a
cure, and receive his exhibited blessings.
Q. How is the Lord's supper a confirming ordinance?
'-<-A. Therein our graces are confirmed and strengthened,
and God's covenant is confirmed with us, 1 Cor. x. 16.
Q. How is it a feast or a covenant, or covenanting or
dinance ? — A. God, with delight and pleasure, engages to
be our God and Portion ; and we covenant to be wholly
and only devoted to his service, Zech. xiii. 9.
Q. Do not believers herein also communicate iu one
another's affections and prayers, and engage to seek and
promote one another's good ? — A. Yes, 1 Cor. x. 17.
Q. How frequently is the Lord's supper to be received
— A. As often as we can have opportunity.

UF THE LORD S SUPPER. 325
Q. How prove you that ? — A. The Christians in the
apostolic and primitive ages received it every Sabbath ;
Christ's death is worthy of frequent remembrance ; and we
frequently need this ordinance, Acts ii. 42, and xx. 7.
Q. Would not frequent communicating lessen the so
lemnity of that ordinance ? — A. No ; no more than fre
quent prayer, meditation, &c. lessen the solemnity of these
ordinances : nay, frequent conscientious communicating
tends much to advance the truly divine solemnity of it.
Q. How so ? — A. The more frequently we have com
munion with Christ, the more deeply would we be affected
with the majesty, holiness, and love of God, which shines
in this ordinance, Isa. vi. 5, Psalm lxxxix. 7.
Q. What different kinds of communicating are there ?
— A. Worthy and unworthy communicating.
Q. What is necessary to worthy communicating ? — A.
A worthy state, frame, and end.
Q. What call you a worthy state for this duty ? — A. A
state of grace, or spiritual union with Christ.
Q. When have we a worthy frame for this duty ?- — A.
When, in Christ's strength, we actively exercise the graces
of his Spirit on him, 1 Cor. v. 8, Song i. 12.
Q. What worthy ends ought we to have in communica
ting ? — A. The glorifying of God, the obeying of Christ's
dying command, receiving spiritual nourishment to our soul,
and mortification of our lusts, 1 Cor x. 31.
Q. What is unworthy communicating ? — A. Commu
nicating without grace, or without the exercise of it.
Q. Wherein lieth the evil of unworthy communicating ?
— A. It is very sinful and dangerous.
Q. How is it very sinful ?— A. It profanes Christ's body
and blood, by intermeddling with it as a common thing, or
using it as an encouragement and cloak to sin ; it is a cru
cifying him afresh, and putting him to open shame ; and is
more sinful than the Jews crucifying him.
Q. How is it worse than the Jews crucifying of him ? —
A. The Jews crucified Christ in his state of humiliation,
under the notion of an impostor ; but unworthy communi
cating crucifies him as an exalted Saviour and Friend.
Q. What is the danger of unworthy communicating ? —
A. We thereby eat and drink damnation or judgment to
ourselves, not discerning the Lord's body, 1 Cor. xi. 29.
Q. Who thereby eat and drink damnation to themselves «
 A. Such as communicate in a graceless state.
28

326 OF the lord's supper.
Q„ How do these eat and drink damnation by theii in-
worthy communicating? — A. This sin binds on them the
guilt of their other sins, draws down signal wrath, hardens
their conscience, and makes it extremely difficult to bring
them to repentance, 1 Cor. xi. 29, 30.
Q. Who eat and drink judgment to themselves by their
unworthy communicating ? — A. Such believers as do com
municate in a carnal, dead, and lifeless manner.
Q. How do they eat and drink judgment to themselves?
 A. Their unworthy communicating exposeth them to
heavy chastisements ; such as, hiding of God's face, pre
valency of sin, outward troubles, &c. 1 Cor. xi. 30.
Q. Whose duty then is it to receive the Lord's supper ?
— A. All Christians come to the years of discretion are
under the obligation of God's law to partake of it ; but be
lievers only have a proper right to it; and such believers
only as have grace in suitable exercise are fit for it.
Q. Are graceless professors, come to age, guilty of any
sin if they neglect to partake of the Lord's supper ? — A.
Yes ; they are practically guilty of renouncing their bap
tism, of condemning the death of Christ as unworthy of
remembrance, and of despising sacramental blessings as
unworthy of their regard, Luke xxii. 19, 20.
Q. What should such persons do, when both their obser
vance and omission of their duty involve them in sin? — A.
Their only right course is to flee to Christ, that he may
draw them out of the state of nature, and furnish them
with his grace, and then to communicate, Isa. lv. 1 — 7.
Q. What is the duty of believers destitute of the suita
ble exercise of grace ? — A. To flee to Christ for the quick
ening and excitement of their grace, and then to commu
nicate ; as their sin of neglecting it is greater than that of
graceless professors, Prov. xvi. 1. Psalm cxix. 40.
Q. Who may be admitted to the Lord's table by men ?
— A. Such as are in appearance saints, and faithful ; but
such as are ignorant, and openly wicked cannot, without
great sin against Christ, be admitted thereto.
Q. Why ought ignorant, profane and scandalous per
sons, to be refused admission ? — A. Because their admis
sion would tend to the destruction of their souls, and to the
dishonour of Christ and his church, 1 Cor. v.
Q. Did not Christ admit Judas to the Lord's supper? —
A. It doth not appear that he did ; but though he did,
that only infeis that hypocrites may be admitted.

OF THE LORD'S SUPPER. 327
Q May not ministers give tokens of admission to igno
rant and profane persons, if afterwards they doctrinally de
bar them ? — A. No ; such conduct is very uncandid ; lays
Christ's children's bread in the power of dogs ; and is like
giving false keys to known thieves, and then charging them
to be honest, 1 Cor. iv. 2.
Q. Is not such persons seeking admission to the Lord's
table, a true sign of their repentance and reformation? —
A. Not in the least ; for many seek after this ordinance as
an atonement for past sin, or merely to be like their neigh
bours, or to cover some wickedness, &c.
Q. Doth the partaking of ignorant and scandalous per
sons pollute this sacrament to others ? — A. The admission
of them may bring the curse of God upon the dispensation
of the sacrament by those who admit them ; but their pre
sence doth not directly pollute it to others.
Q. But may not the godly, by partaking with such, hurt
the souls of those ignorant and scandalous persons ? — A.
Yes ; for it encourages them to believe themselves good
Christians, having right to the seals of God's covenant.
Q. Is not the sacrament greatly abused, by forcing men
to partake of it, or by making the receiving of it a qualifi
cation for a civil office ? — A. Yes ; John xviii. 36.
Q. 97. What is required lo the worthy receiving of
the Lords Supper?
A. It is required of them that would worthily par
take of the Lord's Supper, that the}'' examine them
selves of their knowledge to discern the Lord's body,
of their faith to feed upon him, of their repentance,
love, and new obedience ; lest, coming unworthily,
they eat and drink judgment to themselves.
Q. What is necessary to a right partaking of the Lord's
supper ? — A. Serious preparation for it, lively attendance
on it, and careful improvement of it.
Q. What preparation for this ordinance is necessary ? —
A. Habitual and actual preparation, Amos iii. 12.
Q. What do you mean by habitual preparation? — A.
Our having on the wedding garment of Christ's imputed
righteousness, and having the habits of grace implanted in
us, Matth. xxii. 12, Eph. iv. 24.
Q. What actual preparation is necessary? — A. Self-
examination, dedication, meditation, and prayer.-

328 OF THE WORTHY RECEIVING
Q. Why is self-examination necessary ? — A. To excite
our graces, and prevent unworthy communicating.
Q. Why should we examine ourselves every time we
communicate ? — A. Because our heart is very deceitful,
and our frame very variable, Jer. xviii. 9. Prov. xxviii. 26.
Q. Of what are we to examine ourselves before commu
nicating ? — A. Of our sin and graces, 2 Cor. xiii. 5.
Q. Of what are we to examine ourselves concerning our
sins? — A. What they are, how many, how aggravated,
what influence they have on our soul at present, what are
our beloved lusts, &.c. Lam. iii. 40.
Q. Why is this examination of our sins necessary? — A.
That we may approach to the Lord's table with due hu
mility, and sense of our needs, Isa. Ixvi. 2.
Q. What concerning our graces are we to examine ?—
A. Whether we be in a state of grace ; and whether our
graces be lively or languishing, 2 Cor. xiii. 5.
Q. What are some general marks of our being in a state
of grace ? — A. A deep sense of our uuworthincss of all
grace ; grief for the low state, and scanty measure of our
grace ; and an earnest desire to have grace rather than
any worldly good, Matth. v. 3, 4, 6. Rom. vii. 24.
Q. Of what particular graces are we to examine our
selves? — A. Of our knowledge, faith, repentance, humili
ty, thankfulness, love, and new obedience.
Q. Why are these graces necessary ? — A. To prove our
right to the Lord's supper, and dispose us to a proper ex
ercise in partaking of it, 1 Cor. xi. 29.
Q. What are we to examine concerning our knowledge ?
— A. We are to examine whether it be sufficient in its
quantity, and saving in its quality.
Q. flow may we know if our knowledge be sufficient
in its quantity ? — A. If we have some competent knowl
edge ofthe divine persons, perfections, and laws; of man's
creation, fall, and inability to recover himself; of Christ,
in his natures and offices ; and of the covenant of grace,
and seals thereof, John xvii. 3. 1 Tim. iii. 16.
Q. How may we know if our knowledge be saving in its
quality ?— A. If it discover the vileness of our own righ
teousness, humble and purge our heart, and exalt Christ,
Isa. vi. 5 and Ixiv. 6. Psalm lxxiii. 25, 26.
Q. How may we know if our faith is true and saving 1
— A. If it humble and purify our heart, make Christ pre
cious to is, and work by love, Acts xv. 9. 1 Pet. ii. 7, 9.

OF the lord's SUPPER. 329
Q. How may we know if our repentance is true and
saving ? — A. If our sin is imbittered to us, by the views of
Christ, and the love of God ; if we Seriously repent of all
known sins, and resolve on every known duty;
Q. How may we know if our humility is true ? — A. If
we reckon ourselves the chief of sinners ; are ashamed of
both our sins and duties before God ; and are grieved for
our pride, 1 Tim. i. 15. Ezek. xvi. 63.
Q. How may we know if our thankfulness is true and
gracious? — A. If we study thankfulness for the least of
God's mercies, and chiefly for Christ his greatest mer
cy ; and are afflicted in spirit for our ingratitude, Gen
xxxii. 10.
Q. Of what love are we to examine ourselves ? — A. Of
our love to God, to Christ, and his saintst
Q. How may we know if our love to God be true ? — A.
If we are careful to please him, afraid to offend him, and
prize his presence in gospel ordinances.
Q. How may we know if our love to Christ as Media
tor be true ? — A. If we love him in all his offices, relations,
ordinances, and people ; and love him as a pattern of holi
ness, as well as a purchaser of happiness.
Q. How may we know if our love to the saints is a gra
cious love ? — A. If we love them all, poor or rich ; and
even though they have injured us, and maintain some no
tions different from ours ; and love them in proportion to
the appearance of Christ's image in them, Psalm cxix. 63.
Q. How may we know if our obedience is ofa gracious
nature t — A. If we habitually study obedience to all the
commands of God ; and depend on Christ as our only
righteousness and strength, for assistance in, and accep
tance of our obedience, Psalm cxix. Isa. xiv. 24.
Q. What shall one do who cannot discern these graces
in himself? — A. If he is earnestly desirous to have them,
is afraid of disobeying Christ's dying command, and hun
gers and thirsts after communion with bim, he is a true be
liever, and so ought to communicate, Matth. v.
Q. What are we to examine concerning the case and
frame of our graces? — A. We are to try whether they be
growing, or on the decay, strong or weak, and what resis
tance sin is making to each of them in our soul.
Q. Why is this examination of our case and frame ne
cessary ? — A. Tbat in communicating wc may ask, and
28*

330 OF THE WORTHY RECEIVING
receive Christ in a suitableness to our present need, and be
distinctly thankful for our mercies, 1 Cor. xi. 28.
Q. What is self-dedication ? — A. Our solemn renouncing
the devil, the world and the flesh ; and taking God for our
all, and giving up our persons and concerns to him to be
accepted only through Christ, and disposed of to his glory,
Psalm cxvi. 16, Hos. xiv. 2, 3. 8.
Q. On what ought we to meditate before communicat
ing 1 — A. Upon our own sinfulness ; the love and great
ness of God ; the person, offices, and relations of Christ ;
the grace and fulness ofthe new covenant, &c.
Q. Would not spiritual conference on those subjects also
prepare us for communicating? — A. Yes, Luke xxiv.
Q. For what are we to pray before communicating ? —
A. For preparation for it, spiritual assistance and enlarge
ment in it, acceptance of our work, and pardon of our mis
carriages therein, 2 Chron. xxx. 18, 19.
Q. Why are self-dedication, meditation, and prayer, ne
cessary before communicating? — A. To open and enlarge
our heart, bring God's presence into our soul, enlarge our
expectations of his grace, and excite our graces to a suita
ble exercise, Isa. lxiv. 5, Psalm xiv. 1.
Q. Why is so great preparation necessary to our par
taking the Lord's supper ? — A. Because of the great sin
and danger of profaning it ; and because God in it hath
made all things ready for us, Matth. xxii. 4.
Q. What great things hath God made ready for us iu
this supper ? — A. His house, table, food, blessing, minis
ters, angels, &c. ; nay, God himself is ready to feast with
us, and his covenant to be subscribed by us.
Q. In what manner ought we to approach the Lord's
table ? — A, With great humility, holy jealousy of ourselves,
ardent desire, joy, and enlarged expectation of his bless
ings, Psalm v. 7, and xxvii. 4.
Q. If we approach to the Lord's table with an apprehen
sion that we are fully prepared for it, what may we expect
at it? — A. To eat and drink damnation to ourselves, and
receive a curse instead of a blessing.
Q. If we approach to the Lord's table with great fear of
profaning it, what may we expect at it ? — A. That God
will fill us with good things, and lift on us the light of his
countenance, Luke i. 53, Isa. lxvi. 2.
Q. What graces are to be exercised by us in communi-

OF the lord's supper. 331
eating ? — A. All saving graces ; as faith, knowledge, love,
repentance, humility, thankfulness, &c.
Q. How is our knowledge to be exercised in communi
cating ? — A. In our discerning the Lord's body.
Q. What is meant by our discerning the Lord's body ?—
A. Our taking up the bread and wine as representations
ofthe person and righteousness ofa God man.
Q. Is such a view of the sufferings of Christ in theii
painfulness, as excites our natural sympathy with him, and
anger at the Jews for so abusing him, a proper discerning
of Christ's body ? — A. No ; it is a carnal one, and profit-
eth nothing, John vi. 63.
Q. How is our faith to be exercised in communicating?
— A. In regarding the ordinance as instituted by Christ,
and in beholding and feeding on Christ, 1 €or. x. 16.
Q. What great sights may we by faith behold in the
Lord's supper? — A. The worth of souls ; the exceeding
sinfulness of sin ; God's perfections, particularly justice and
mercy, harmoniously displayed and magnified ; Christ's
love that passeth knowledge, his costly purchase ofall bless
ings, and glorious conquest of all enemies, &c.
Q. What is faith to apply as our food in the Lord's sup
per ? — A. Christ, and all his promises and blessings.
Q. On what promises should our faith be especially fix
ed in our receiving the elements in the Lord's supper? — A.
On the sacramental promises, Take, eat ; this is my body,
broken for you. — This cup is the new testament in my blood,
shed for remission of sins to many ; drink ye all of it, Matt.
xxvi. 26. 28, 1 Cor. xi. 24, 25.
Q. Why is our faith to be especially fixed on these pro
mises ? — A. That we may not only receive Christ, but take
the bread and wine as a solemn confirmation of it.
Q. May we not fix our faith on any other doctrine or
promise in connection with those? — A. Yes.
Q. How is our repentance to be exercised in communi
cating? — A. In mourning for our sin as the cause of
Christ's death, and resolving revenge on our lusts on that
account, Zech. xii. 10, Psalm li. 17, Jer. xxxi. 18, 19.
Q. How is our humility to be exercised in commu
nicating? — A. In looking on ourselves as most unwor
thy, and admiring the wonders of redeeming love, 2 Sam.
viii. 18. .
Q. What is marvellous in and about redeeming love I —
A. The freedom and riches of it ; the contrivance of re-

332 of the worthy receiving, etc.
demption ; the person ofthe redeemer with what he is and
does, 1 John iii. 1, 1 Tim. iii. 16, Song v.
Q. How is our thankfulness to be exercised in commu
nicating? — A. In our joyful remembering and praising God
for what he is, and has, and will do for us ; and in devising
what to render him as an acknowledgment of his kindness,
Psalm cxvi. 12, 13, and cxlv. — cl.
Q. How is our love to God in Christ to be exercised in
communicating? — A. In our holy desiring and delighting
in him as our Husband and exceeding joy ; and giving up
ourselves wholly to him, Psalm xlii., lxiii.
Q. How is our love to our neighbour to be exercised in
communicating ? — A. In our rejoicing that others share
with us of Christ and his benefits ; our forgiving injuries ;
and desiring that multitudes may be added to the church.
Q. How is our new obedience to be exercised in commu
nicating ? — A. In communicating chiefly out of regard to
Christ's command ; and vowing, in his strength, more per
fect observance of his law than formerly.
Q. What particular things are we to vow in communi
cating? — A. A life offaith on Christ as our only righteous
ness and strength ; heavenly-mindedness, watchfulness over
our hearts, and against all sins, gross or secret, and partic
ularly against beloved lust ; careful performance ofthe du
ties of our station, or which we have formerly much neg
lected, or which especially tend to prevent sin.
Q. How is our patience and resignation to be exercised
in communicating ? — A. In our kindly compliance with
God's will, in whatever method, measure, or season he
chooseth for visiting us with his sensible presence, Psal. xlii.
Q. How is our watchfulness to be then exercised ? — A.
In our waiting for the breathings of God's Spirit, and check
ing the first motions of lusts and temptations.
Q. What is our general duty after communicating ? — A
To examine our carriage in communicating, and whether
he had communion with God in it or not.
Q. How may we know if we had fellowship with Christ
at his table ? — A. If we be more sensible of our spiritual
plagues, more desirous of Christ's presence, and more
grieved for his absence than before, Isa. vi. 6, Rom. vii.
23, 24.
Q. In what manner should such as have found Christ at
his table come from it ? — A. Admiring and praising God
for his love ; with fervent love to God and his people ; with

OF PRAYER. 333
joy in Christ, and sorrow for their own defects ; watchful.
ness against temptations ; and prayer for the accomplish
ment of promrses, and strength to fulfil their vows.
Q. How ought they to order their following conversa
tion ? — A. By living soberly, righteously, and godly, char
itably, peaceably, and heavenly, in this present world.
Q. Why should believers so live after communicating ?
— A. To testify their gratitude, adorn their profession, pre
serve their comfort, evidence their communion with Christ,
and fulfil their engagements to him, Phil. i. 27.
Q. What is the duty of believers who have not found
communion with Christ at his table? — A. To search out
the sinful cause of their disappointment, justify God, con
demn themselves, renew their repentance, double their pre
paration, and wait upon God on the first Opportunity ofthe
like nature, Song v. 2 — 9, Mic. vii. 7 — 9.
Q. What are some of these sinful hindrances of believ
ers' communion with Christ at his table ? — A. Carnal
thoughts or conference about the time of that ordinance ;
approaching to it in our own strength ; inattention to the
divine institution, nature, and end of the ordinance ; eye
ing our own comfort more than the command and honour
of Christ ; carnal and imaginary views of Christ's suffer
ings, &c.
Q. What is our immediate duty, if we find we have com
munion in a graceless state ? — A. Seriously and speedily
to consider the exceedinggreatness of our sin, pray earn
estly for the Spirit of grace, and quickly embrace God's
promise of pardon, Isa. i. 18, and lv. 7.
Q. Why should all this be done speedily ? — A. Because
if such blood-guiltiness lie long on our conscience, it makes
our repentance most difficult.
Q. 98. What is prayer ?
A. Prayer is an offering up of our desires to God,
for things agreeable to his will, in the name of Christ,
with confession of our sins, and thankful acknowl
edgment of his mercies.
Q. What scripture warrant have we fcr prayer ?— A
The command of God, the example of Christ and his saints,
with the promise of God to hear it, Psalm 1. 14.
Q. What are some of the scripture representations of

334 OF PRAYER.
prayer? — A. It is called supplications, asking, seeking
knocking, inquiring &c. Zech. xii. 10, <fcc.
Q. Why is it so called ? — A. Because in it we ought,
with humility and earnestness, to seek after God and his
favours, as most precious and necessary, Dan. ix.
Q. Why is prayer called meditation, lifting up our soul,
and pouring out our heart ? — A. Because therein our heart
is principally concerned, and must be lifted up above this
world to God in a full and familiar manner.
Q. Why is prayer called a looking up. to, a talking and
wrestling with God, and taking hold of him ? — A. Because
therein we ought, with quietness and constancy, to plead
for God's blessings, for the sake of his own love, mere}7,
and faithfulness ; and that even when he seems to reject
our requests, Gen. xxxii. 26, Dan. ix.
Q. Why is prayer represented as a bowing, falling down,
and spreading out our hands ? — A. Because in it, our whole
man is to be employed in a reverent, humble, and earnest
manner, Psalm xev. Lam. i. 17.
Q. Why is prayer expressed by crying, sighing, groan
ing, and breathing ? — A. Because in it, we, under a sense
of burdens and danger, ought to seek relief from God.
Q. Why is prayer represented as odours and incense ? —
A. Because, when performed in faith, it is most precious
and acceptable to God, Song ii. 14, Rev. v. 8.
Q. Who are bound to pray ? — A. All men, good and
bad, Matth. vi. and vii. 11, Luke xvii. 1.
Q. When ought all men to pray ? — A. While they live
in this world, Psalm Ixii. 8, Ixv. 2, and lxvi. 4.
Q. Why not in the other world ? — A. Because there the
saints shall have no need, and the wicked no encouragement
to pray, Matth. xxv. 10, 11, 12.
Q. Why ought all men to pray ? — A. To give glory to
God, and obtain blessings to themselves and others.
Q. Wherein lies the sinfulness of neglecting prayer ? —
A. It is a practical denial of God, a robbing him of his
honour, a contempt of Christ as Mediator, a ruining of our
selves and others, &c. Psal. ix. 17, and x. 4.
Q. How then do such as neglect prayer so often prosper
in this world ? — A. God, by their prosperity, feeds them
like bullocks for the slaughter, Psalm. lxxiii.
Q. What kinds of prayer does God require of us? — A.
Ejaculatory, secret, private, social, and public.
Q. What is ejaculatory prayer ? — A. It is a particular

OF PRAYER. 335
request offered to God, while we are engaged in other busi
ness, Gen. xlix. 18, Zech. ii. 4.
Q. Why is ejaculatory prayer necessary ? — A. To main
tain habitual communion with God, and keep our heart
always in a praying frame, Psalm cxxxix.
Q. What is secret prayer ? — A. Prayer by ourselves
alone, Matth. vi. 6, Gen. xxxii. 24.
Q. Why is secret prayer necessary? — A. Because every
man has secret sins to confess, secret wants to be supplied,
and secret mercies to be thankful for.
Q. Is not the neglect of secret prayer a sure sign of a
graceless heart? — A. Yes, Psalm ix. 17, x. 4.
Q. What call you private prayer ? — A. Prayer with our
families, Zech. xii. Josh. xxiv. 15.
Q. How prove you that family prayer ii necessary? — A.
Because every family has its particular sins, wants, and
mercies ; and God threatens to pour out his wrath upon
such families as call not on his name, Jer. x. 25.
Q. How often at least is secret and family prayer to be
performed ? — A. Every morning and evening.
Q. How prove you that ? — A. Because on these occa
sions there is particular need of prayer and ground of praise ;
and this is warranted from the morning and evening sacri
fice under the law ; David's praying evening, morning, and
at noon, &c. Ezek. xlvi. 13. 15, Psal. lv. 17.
Q. What shall we think of those that perform the worship
ofGod in private and secret only in the evening, when they
are dull and drowsy ? — A. Such prefer the world to God,
and offer to him a corrupt thing, Mal. i. 14.
Q. What is social prayer ? — A. Prayer performed by
two or more persons occasionally, or at such stated times
as they agree on betwixt themselves.
Q. How prove you that social prayer is a duty ? — A.
Reason and scripture do both call for it, Mal. iii. 16.
Q. What is public prayer? — A. That which is perform
ed in a public congregation, Zech. ix. 1 Kings viii.
Q. Why is prayer to be so much joined with our work,
and especially that which is religious? — A. Because it
tends to compose our heart, opens it for receiving God, and
draws down his blessing on our labours, Luke xviii. 1.
Q. To whom only are we to pray ? — A. To God ;
Father, Son, and Holy Ghost, as one God, Psal. lxv. 2.
Q. Why must we pray to God only ? — A. He only de-

336 OF PRAYEK.
serves religious honour and worship ; and he only can
know or supply all our wants, Matth. iv. 10.
Q. Why may we not pray to angels and saints departed 1
— A. They are creatures, and so unworthy of such honour :
nor can they fully know or supply our wants.
Q. For whom are we to pray ? — A. For all men living,
or that shall live hereafter, except such as are known to
have sinned the unpardonable sin, 1 Tim. ii. 1.
Q. Why must we not pray for the dead ?— A. Because
departed saints have no need of prayers, as they have no
wants ; and the wicked in hell are without the reach of
God's mercy, Matth. xxv. 10, 11. 22.
Q. For whom ought we chiefly to pray ? — A. For saints,
ministers, magistrates, professors, the sick, &c.
Q. Why are we especially to pray for these ? — A. Their
work is most hard and useful ; or their sin most dishonour
ing to God, and hurtful to men.
Q. What should we plead for to saints ? — A. Protection,
comfort, increase and perseverance in grace, &c.
Q. What should we plead for to the wicked and our ene
mies? — A. Conviction of sin, pardon, repentance, peace
with God, and all other blessings, Luke xxiii. 34.
Q. What should we plead for to ministers ? — A. Knowl
edge, prudence, humility, harmony, zeal, spiritual comfort,
success in their labours, &c. Eph. vi.
Q. What should we plead for to magistrates ? — A. Emi-
aent grace, prudence, courage, safety, &c.
Q. What should we plead for to the poor and afflicted ?
— A. Support under affliction, a blessing on it, and deliver
ance from it in God's time and way, Psalm xxxv. 13.
Q. In whose name are we to pray? — A. In the name
of Christ alone, John xvi. 23. 1 John ii. 1.
Q. Why may we not pray in our own name ? — A. Be
cause we, and all our services, are worthless and polluted
before God, Isaiah lxiv. 6. Phil. iii. 8, 9.
Q. Why are we to pray in the name of Christ alone ?
— A. Because he in his righteousness and intercession, is
our only way to the Father, Eph. ii. 18. and iii. 12.
Q. What is it to pray in the nanie of Christ ? — A. To
pray in his strength ; out of obedience to his command ;
with confidence in his promise ; and dependence on his
merit and intercession, as the only ground of God's accep
tance and answer of our prayer.
Q. IIow ought we to prepare for prayer ? — A By emp-

OF PRAYER. 337
tying our hearts of carnal thoughts and cares ; holy hu
miliation of soul ; careful examination of our sins, wants,
and mercies ; and looking up for the assistance of the Holy
Ghost, Luke xi. 1 Pet. iii. 7.
Q. How may carnal thoughts in prayer, and other reli
gious exercises, be prevented ? — A. By watchfulness against
the first motions of them ; and a deep sense of our wants,
and of God's greatness, holiness, omniscience, and love,
Mark xiii. 37. Eccl. v. 1, 2.
Q. In what manner are we to pray ? — A. With faith
of the acceptance of our persons in Christ, and of the
goodness of what we ask ; hope of obtaining it ; and with
humility, sincerity, fervour, and constancy.
Q. Can we pray aright of ourselves ?— A. No ; we
neither know what we pray for, nor Bow to pray ; the
greatest saints, as Moses, Elias, Job, Jonah, &c. mistook
in prayer for what they ought not ; and all saints daily mis
take in the manner of prayer, Numb. xi. &c.
Q. How doth Christ cure these mistakes in us ? — A. By
giving his Spirit to assist us in our prayers.
Q. Wherein doth the Spirit of God assist us in prayer ?
— A. In the matter and manner of it, Rom. viii. 26, 27.
Q. How doth he assist us in the matter of prayer? — A.
By leading us out to pray for the things which we most
need, and God is most ready to bestoWj Rom. viii.
Q. How doth the Spirit assist us in the manner of pray
er ? — A. By implanting and exciting in our soul all these
inherent graces which are necessary in prayer.
Q. What graces are necessary to be exercised in prayer ?
— As Knowledge, faith, love, repentance, humility, &c.
Q. Why is knowledge necessary in prayer ?-*-A. That
we may not pray for unlawful things, or to a wrong object,
or in a wrong manner, James iv. 3.
Q. Why is faith necessaiy in prayer ? — A. To lay hold
on the promises and perfections of God as our encourage
ment ; and to depend on the strength, merit, and interces
sion of Christ, for enabling us tc prayer, and obtaining an
swer in it, James i. 6.
Q. Why should we pray with hope and expectation ? —
A. Because God hath promised, and Christ hath purchased
all that we need, Phil. iv. 19, Heb. ix. 12.
Q. Why should we pray with great humility ?— A. Be
cause we are so vile and unworthy, Luke xviii.
29

338 OF PRAYER.
Q. Why should we pray with fervency and earnestness?
— A. Because ofthe greatness of our need, Psalm Ixx.
Q. Why must we pray with sincerity, repentance, and
love ? — A. Because if we indulge hatred, dissimulation, or
any iniquity in our heart, the Lord will not hear us.
Q. Why must we pray with constancy ? — A. Because
of our frequent need, and God's frequent delay to answer
our prayer, Luke xviii. 1, 1 Thess. v. 17.
Q. What is meant by praying without ceasing? — A.
Our keeping our heart always in a praying frame ; and
being frequent in the exercise of prayer, Eph. vi. 18.
Q. What is meant by praying in the Spirit ? — A. Our
praying with the gifts, and especially with the grace of the
Spirit, Jude 20, 1 Cor. xiv. 15, Rom. viii. 26.
Q. Wherein do the gift and grace of prayer differ ? — A
The gift of prayer lieth in conceiving and uttering suitable
expressions in an affecting manner ; but the grace of pray
er lies in the fervency of our desire after God.
Q. In whom is the gift, or grace of prayer to be found ?
— A. Wicked men may have the gift of prayer ; but only
believers have both the gift and grace of prayer.
Q. Have all saints the gift of prayer ? — A. Some saints
as well as others have very little of it.
Q. Whence doth that proeeed ? — A. From their negli
gence in searching the scripture, and their own hearts.
Q. May not such wicked men as have the gift of prayer,
pray with great warmth of affection? — A. Yes.
Q. Wherein do the raised affections of wicked men in
prayer, and of believers, differ ? — A. The raised affections
of the wicked flow from fear of God's wrath, false confi
dence of his love, or the weight of affliction, and encour
age their pride ; but those of believers flow from desire to
be like and with Christ, and are attended with great humil
ity, Psalm lxxviii.
Q. Of how many parts doth prayer consist? — A. Three;
petition, confession, and thanksgiving ; but most properly
prayer consists in petition.
Q. Which of these parts will the saints longest retain the
use of? — A. Of thanksgiving, Rev. v., Psalm cxlv — cl.
Q. What is petition ? — A. The offering up ofthe desires
of our hearts unto God, Psalm Ixii. 8.
Q. Are not mere verbal requests prayer ? — A. They are
prayer before men, but not in the sight of God.
Q. What things may we desire and plead for in prayer?

OF PRAYER. 339
— A Whatever is agreeable to God's will of precept and
promise, 1 John v. 14.
Q. What is agreeable to this revealed will ofGod? — A.
The removing or preventing of all evil, and the bestowing
of every thing good for our soul and body.
Q. Why must we plead for these mercies ? — A. Not to
change God's will ; but to testify our needy dependence on
him, and to prepare our heart to receive these mercies with
thankfulness, Ezek. xxxvi. 37.
Q. May we pray for all mercies in the same manner ? —
A. No ; we must pray for some mercies absolutely, and for
others conditionally, Psalm xxv., Gen. xviii.
Q. For what may we pray absolutely ? — A. For a new
nature, justification, adoption, sanctification, and every
other thing inseparable from our eternal solvation, Psal. li.
Dan. ix.
Q. Why may we pray absolutely for these mercies ? —
A. Because our receiving them cannot but tend to the glo
ry of God, and our real advantage, Psalm cxlii. 4 — 7.
Q. For what mercies must we pray conditionally ? — A.
The good things of this world, sensible comfort to our soul,
freedom from temptation, &c, 2 Cor. xii.
Q. Under what condition or limitation must we pray for
these ? — A. If they tend to God's glory and our good.
Q. Why must we pray for them with this limitation ? —
A. Because it may be for tbe glory of God, and our real
advantage, that we want them, 2 Cor. xii. 9.
Q.* What are we to confess in prayer ? — A. All our sins,
with the several aggravations ofthem, Psalm xxxii. li.
Q. Why ought we to confess our sins in prayer ? — A.
To testify our belief of God's holiness and omniscience ;
and to affect our heart with a sense of our vileness and un-
worthiness before him, Dan. ix. 3 — 19.
Q. In what manner are we to confess our sins ? — A. In
a humble and affectionate manner, with faith's views of a
crucified Christ as the propitiation for them.
Q. For what are we to give God thanks in prayer ?-— A.
For all his mercies, spiritual or temporal, Psal. cv. cvii.
Q. What call you mercies? — A. Whatever springs from
God's pity, and tends to the good of our soul or body.
Q. Is there ground of thanksgiving in our afflictions? —
A. Yes; it is matter of thanksgiving that they are not
more severe, and are sent while they nay be useful to us.
Q. Why is thanksgiving necessary in prayer?-— A. To

340 OF DIRECTION IN PRAYER.
acknowledge the goodness and mercy of God, and stir tfp
our heart to love him, Psalm ciii. cxlv. — cl.
Q. What is our duty after offering up our requests unto
God ? — A. To expect an answer ; wait for it in the diligent
use of means, submitting the season, measure, and form of
the blessing asked to God's sovereign will.
Q. What mean you by an answer of prayer ? — A. God's
granting the very thing we ask in prayer, or something as
good, or better, in its place, Psalm xci. 15.
Q. May not God answer wicked men's prayers, which
he never accepts ? — A. Yes ; as in the case of Nineveh, &c.
Q. Doth God accept and answer all the prayers of be
lievers ? — A. No ; but only those that are offered up in
faith, James i. 6, 7, Dan. ix. 1 Kings viii.
Q. When doth God grant the answer of such prayers ?
— A. When it is most for his glory and his people's good,
but not always when they would have it.
Q. Why doth God often long delay the answering of
his people's prayers, which he hath already accepted ? — A.
To keep them in the exercise of waiting on, and crying to
him ; and that their mercy may be the greater when it
comes, Isa. xxx. 18, Luke xviii. 1 — 8.
Q. How may we know that God hath heard and accept
ed our prayer, and will grant an answer, though he long
delay it ? — A. If we are led out to much resignation to his
will, waiting on him for an answer in a holy practice, and
deep sense of our unworthiness of the least of his mercies,
Psalm v. 2, Isa. viii. 17, Gen. xxxii. 10.
Q. 99. What rule hath God given for our direction
in prayer ?
A. The whole word of God is of use to direct us
in prayer ; but the special rule of direction, is that
form of prayer which Christ taught his disciples,
commonly called the " Lord's Prayer."
Q. Hath God given us any rule for our direction in pray
er ? — A. Yes ; he has given hk whole word in general, and
the Lord'sprayer in particular.
Q. What in the word of God directs us in power? — A.
The prayers, histories, doctrines, threatenings, promises,
and precepts therein contained.
Q. How do the prayers contained in scripture direct us 1

OF DIRECTION IN PRAYER. 341
•—A. They shew us to whom, for what and whom, and in
what manner we should pray, Dan. ix. 1 Kings viii.
Q. How do the threatenings and histories of God's judg
ments direct us in prayer ? — A. They shew us what sins
we ought to confess, and what evils we should pray for the
preventing or removal of.
Q. How doth the history of God's merciful providences
direct us in prayer?— A. They encourage us to it, and shew
us what good things God is ready to bestow.
Q How do the doctrines of God's word direct us in
prayer ? — A. They shew us what God is, and is disposed
to do ; what we are and need ; and in what manner we
may come to God for the supply of our wants.
Q. How do the precepts of God's word direct us in pray
er? — A. They shew us what sins we ought to confess, and
seek deliverance from; what graces we should crave ; and
what duties we need strength to perform.
Q. How do the promises of God direct us in prayer ? —
A. They shew the various cases we may be in, and what
blessings God hath engaged, and is ready to give us.
Q. What doth God by promise engage himself to give
us ? — A. Mercies suiting every case ; outward blessings ;
suitable relief under trouble ; spiritual graces, comforts,
and remedies ; with encouragement in duty.
Q. What outward blessings hath God promised to us ? —
A. Health, strength, food, raiment, peace, safety, comfort,
and success to us and our children.
Q. What spiritual mercy is promised in connection with
these outward blessings ? — A. Holy joy, thankfulness and
heavenly-mindedness, Isa. Ix. Ezek. xxxvi.
Q What afflicted cases do God's promises respect ? —
A. The case of temptation, desertion, sickness, poverty,
persecution, oppression, calumny, &c.
Q. What doth God promise with respect to afflictions ?
— A. That be will either preserve from, or support in
them; moderate their rigour ; shorten their duration ; and
bring good out of them, Isa. xliii. and xxvii. 9.
Q. What spiritual grace hath God promised to us? — A.
Regeneration, knowledge, faith, hope, repentance, love,
humility, patience, increase of grace, fear of God, and
obedience to his commands, Ezek. xxxvi. xxxvii.
Q. What spiritual comforts has God promised to us ? —
A. Justification, adoption, assurance of his love, peace of
conscience, joy in the Holy Ghost, and eternal glory.
29*

342 OF DIRECTION IN PRAYER.
Q. What spiritual plagues has God promised to cure ? —
A. Hardness of heart, ignorance of God, forgetfulness of
his truths and providences, unthankfulness for his mercies,
pride, envy, lust, desponding fears of death, want of grace,
greatness of sin, or future apostacy from God, legality,
carnal mindedness, &c.
Q. In what duties doth God promise encouragement ? —
A. In prayer, meditation, public worship, fasting, alms
giving, suffering for Christ, sanctifying the Sabbath, &c.
Q. What encouragement in duty hath God promised ?
— A. Preparation for it, assistance in it, and a gracious
reward of our work, Psal. x. 17. and xix. 11. Phil. ii. 13.
Q. How are we to improve God's promises in prayer ?
A. By pleading and expecting that for Christ's sake he
would do to us and others as he hath promised.
Q. What special rule of direction in prayer hath God
given us ? — A. That form of prayer which Christ taught
his disciples, which is commonly called the Lord's prayer,
because the Lord Jesus prescribed it.
Q. Did Christ prescribe it as a form, the express words
of which we are bound to use ? — A. No ; but as a pattern
of prayer, directing us what we should pray for, and in
what order we should offer our requests.
Q. How prove you that Christ did not prescribe it as an
express form of prayer? — A. Because in Matthew, who
relates this form most exactly, Christ only says, After this
manner pray ye; Matthew and Luke relate it differently ;
and Christ, and his prophets. and apostles, used different
expressions in prayer, Matth. xi. and xxvi. Acts i. and v.
Eph. iii. John xvii, «fec.
Q. May none use set forms of prayer ? — A. Yes: young
children, and such as through weakness are incapable to
conceive prayer, may use them.
Q. Why may not others confine themselves to set forms
of prayer? — A. Because to do so checks the teaching of
God's Spirit, inverts the order of prayer, encourageth to
sloth, and is most absurd and unreasonable.
Q. How doth confining ourselves to set forms of prayer
check the teaching of the Spirit ? — A. As the form teach-
eth us what to pray for, which is the work ascribed to the
Holy Ghost, Rom. viii. 26.
Q. How doth it invert the order of prayer? — A. As by
this means, instead of our hearts regulating our words, the
words of the form must regulate our heart.

OF THE PREFACE, ETC. 343
Q. How doth it encourage sloth ? — A. As it makes us
careless of self-examination, and of study ofthe scriptures
for instruction in prayer, and stirring up of our heart to
seek after the gift or grace of prayer.
Q. How is it most absurd and unreasonable? — A. Itis
as if a hungry beggar could not ask alms, or a drowning
man cry for relief, without an express form.
Q. Is not the Lord's prayer a most excellent pattern ? —
A. Yes ; for it is a short, full, and orderly prayer.
Q. How many parts does the Lord's prayer consist of? —
A. A preface, six petitions, and a conclusion.
Q. 100. What doth the preface to the Lo?-d's pray
er teach us ?
A. The preface to the Lord's plfeyer (which is,
"Our Father which art in Heaven,") teacheih us to
draw near to God with all holy reverence and confi
dence as children to a father, able and ready to help
us ; and that we should pray with and for others.
Q. What is the preface to the Lord's prayer ? — A. Our
Father which art in heaven, Matth. vi. 9.
Q. Whose Father is God?— A. He is the Father of all
men by creation and preservation, the Father of church-
members by external covenant relation, and the Father of
true believers, by regeneration and adoption.
Q. May unbelievers call God their Father when they
pray to him ? — A. Yes,^ if they understand it in a consis
tency with their state.
Q. What for a Father is God ? — A. A most honourable,
rich, wise, kind, mighty, ancient, and eternal Father.
Q. What child-like dispositions ought God's children to
have ? — A. An awe of his majesty, patience under his re
bukes, grief for his frowns, zeal for his honour, thankful
ness for his favours, contentment with their provision, obe
dience to his laws, and an affectionate love to him and his
children, Mal. i. 6,- Psalm xxxix. 9, lxix. 9, and ciii. cxvi.
Q. What doth the preface to the Lord's prayer teach us
in general ? — A. To begin our prayers with exalted and
adoring views of God, Neh. ix. 5, 6.
Q. Why is this necessary? — A. That our heart may be
suitably impressed in the whole ofthe duty.
Q. What doth God's being called Father in this preface
teach us ? — A. That in prayer we should drew near to God

344 OF THE PREFACE, ETC.
with love, boldness, familiarity, and confident faith of suc
cess, Eph. iii. 12, Heb. iv. 16, and x. 22.
Q. What doth his being represented as in heaven teach
us ? — A. To pray with great reverence and humility, and
be most intent on heavenly things, Eccl. v. 2. Col. iii.
Q. What doth his being called our, not my Father, teach
us ? — A. That we should pray with and for others.
Q. Why should we pray with others ? — A. Because
united prayer is most effectual and prevalent.
Q. flow are we to be exercised when joining with an
other as our mouth in prayer ? — A. In assenting with oui
heart to the requests contained in his words.
Q. Why should we pray for others? — A. To glorify
God, and testify our love to our neighbours.
Q. How doth prayer for others glorify God? — A. We
thereby testify that we see in God more fulness and mercy
than we can receive or contain.
Q. How doth prayer for others testify our love to them ?
— A. As we thereby employ God to give them the richest
blessings, and do them the greatest good.
Q. On whom do we most advantageously bestow our
prayers ? — A. On the saints ; for they can, and will pray
effectually for us, James v. 16, Eph. vi. 18, 19.
Q. What in general do we pr.ay for in the six petitions
in the Lord's prayer ? — A. In the three first we pray for
the advancement of God's honour, and in the three last for
our own happiness.
Q. Why are those petitions that immediately concern
God's honour placed first in order ? — A. To show us that
God's honour is preferable to, and the spring of all our
happiness, 1 Cor. x. 31, 1 Peter iv. 11.
Q. What do we pray for with respect to God's honour ?
— A. That his name may be hallowed, his kingdom come,
and his will be done, Matth. vi. 9, 10.
Q. What do we pray for with respect to our own happi
ness?- — A. Provision to our body; pardon of sin, and pre
servation from it, to our soul, Matth. vi. 11, 12, 13.
Q. How many ofthe petitions are for temporal mercies ?
— A. Only one; namely, the fourth.
Q. Why is there but one petition for temporal mercies ?
— A. To teach us to be more earnest for spiritual blessings
Q. Why is the petition for temporal mercies placed be
fore those for pardon of sin, and preservation from it ? — A.
Because our daily bread is a positive mercy ; and we can-

OF THE FIRST PETITION. ($45
not receive pardon of, or preservation from sin, unless we
have a natural subsistence in this world.
Q. Why are these three last petitions coupled together
by the particle and?— A. To shew us, that outward advan-
tages are useless to us without pardon of sin, and pardon
insufficient without preservation from it.
Q. Why are we taught to use the terms our and us in
the three last petitions ?— A. To teach us to pray for tem
poral mercies, pardon of sin, and preservation from it, to
others as well as ourselves.
Q. 101. What do we pray for in the first petition ?
A. In the first petition (which is, "Hallowed be
thy name"), we pray, That God would enable us
and others to glorify him in all that ^hereby he ma
keth himself known ; and that he would dispose all
things to his own glory.
Q. What do we pray for in this petition ? — A. That God
would hallow his own name, and direct and enable us and
others to hallow it, Psalm Ixxxiii.
Q. What is meant by hallowing the name ofGod ?  A.
Shewing forth the holiness and glory of it.
Q. How doth God hallow his own name ? — A. By order
ing all things belonging to him so as to shew himself glori
ous in holiness, Exod. xv. 11, Psalm xc. 16.
Q. What things belonging to God shew him to be great,
and glorious in holiness ? — A. All his ordinances, words,
and works, Psalm lxxv.2, and cxlv. 17.
Q. Why do we pray that God would hallow his own
name ? — A. Because none else can sufficiently do it.
Q. How ought we and others to hallow God's name ? —
A. By acknowledging him as our God, and by a holy and
reverent use of all things whereby he makes himself
known. Q. What do we in this petition pray for with respect to
ourselves and others hallowing of God's name ? — A. That
God, by his grace, would direct and enable us to glorify
himself in all we do ; and prevent and remove every thing
that hinders the hallowing of his name.
Q. What things hinder the hallowing of God's name ?
— A. Atheism, ignorance, unbelief, idolatry, and every
other sin. See more on Command 1, 2, 3, 4.

346 OF THE SECOND PETITION.
Q. 102. What do we pray for in the second peti*
tion ?
A. In the second petition (which is, " Thy king
dom come,") we pray, That Satan's kingdom may
be destroyed ; and that the kingdom of grace may
be advanced, ourselves and others brought into it,
and kept in it; and that the kingdom of glory may
be hastened.
Q. What do we pray for in the second petition ? — A.
The destruction of Satan's kingdom, and the coming of the
kingdom of God, Psalm lxxxiii. 17, 18.
Q. What for a king is Satan ? — A. A most base, wicked,
and cruel king, Rev. xx. 2.
Q. How is he a most wicked king ? — A. As he commands
nothing but sin, 1 John iii. 8.
Q. How is he a most cruel king ? — A. He continually
seeks the destruction of the souls and bodies of all his sub
jects, 1 Peter v. 8.
Q. What kingdom hath Satan in the world? — A. A vis
ible and invisible kingdom, 2 Cor. iv. 4.
Q. What is the visible kingdom of Satan ? — A. AH the
world without the visible church.
Q. What are the badges of Satan's visible kingdom ? —
A. The open profession and practice of error, idolatry,
profaneness, superstition, &c.
Q. Who are the subjects of Satan's visible kingdom ? —
A. Pagans, Mahometans, modern Jews, and heretical, pro
fane, and grossly ignorant Christians.
Q. What is meant by praying that Satan's visible king
dom may be destroyed ? — A. Our praying that God would
root out all idolatry, superstition, error, delusion, ignorance,
and profaneness from the world.
Q. What is Satan's invisible kingdom ? — A. His power
and dominion in men's hearts, 2 Cor. iv. 4.
Q. Who are the subjects of Satan's invisible kingdom ?
— A. All unbelievers, 1 John iii. 10.
Q. What are the great supports of this kingdom ? — A.
The curse of the Jaw lying on our conscience, with our own
indwelling lusts, 1 Cor. xv. 56.
Q. What kingdom of God are we to pray for the coming
of? — A. His kingdom of grace and of glory.
Q. What are the properties of God's kingdom ?  A. 1/

OF THE SECOND PETITION. 347
is a kingdom of riches, righteousness, peace, high dignity
and eternal duration, Rom. xiv. 17, Isa. ix. 7.
Q. What is the external form of God's kingdom of grace?
— A . Preaching of the word, administration of the sacra
ments, with church government and discipline.
Q. What is the internal form of it ? — A. Regeneration,
righteousness, peace and joy in the Holy Ghost.
Q. Wherein doth God's kingdom more generally come
to men ? — A. In the conversation of the Gentiles, over
throw of Popery and Paganism, recovery of the Jews from
their infidelity, universal spread of the gospel, &c.
Q. How doth the kingdom of God come to a particular
person ? — A. In his receiving the means of grace, and in
his conversation, sanctification, and glorification.
Q. What influence hath the coming of Christ's kingdom
on the kingdom of Satan ? — A. It destroys it.
Q. What destroys Satan's visible kingdom ? — A. The
coming of God's visible kingdom of grace.
Q. What destroys Satan's invisible kingdom ? — A. God's
setting up his invisible kingdom of grace in our heart, Col.
i. 13. See Quest. 26. 31.
Q. By what is Satan's kingdom wholly destroyed ? — A.
By the coming of God's kingdom of glory.
Q. What do we request in praying for the coming of
God's visible kingdom of grace ? — A. We request that the
gospel may be preached in all nations in plenty, purity, and
power, and that all people may flow unto it ; that the church
may be purged from profane and erroneous persons, and
have faithful ministers and magistrates ; and that professors
may steadfastly maintain, and faithfully convey to posterity
the whole of God's truths and ordinances, Psalm cxxxii.
and cxxxvii. Dan. ix
Q. What do we request in praying for the coming of
God's invisible kingdom of grace ? — A. That ourselves and
others may be brought into it, and kept in it.
Q. How are persons brought into God's invisible king
dom of grace ? — A. By regeneration, justification, and
adoption, Col. i. Acts xxvi. See Quest. 31. 33, 84.
Q. How are they kept in it ? — A. By sanctification, as
surance of God's love, peace of conscience, joy in the Holy
Ghost, increase of grace, and perseverance therein to the
end. See Quest. 35, 36.
Q. Why need believers pray for the coming of God's in
visible kingdom of grace with respect to themselves, whea

348 OF THE THIRD PETITION.
they are already in it ? — A. They need to pray that it would
come in them more and more, Phil. iii. 9 — 1 4.
Q. Wherein doth God's kingdom of glory come? — A. In
believers receiving benefits from Christ at death, and at the
resurrection. See Quest. 37, 38.
Q. What are we to pray for with respect to God's king
dom of glory? — A. That it may be hastened, Rev. xxii.
Q. What is meant by the kingdom of glory being hast
ened? — A. Not its coming before God's set time ; but liis
quick ordering of things in the world, and our heart, to
make way for its coming in due time.
Q. Are believers to long for death and judgment? — A.
Yes, if they do it with submission to God's will, and from
an ardent desire to be like and with Christ.
Q. 103. What do we pray for inthe third petition?
A. In the third petition (which is, " Thy wili be
done on earth, as it is in heaven,") we pray, That
God, by his grace, would make us able and willing
to know, obey, and submit to his will in all things,
as the angels do in heaven.
Q. What will of God is here meant ? — A. The will of
his precept and providence. See Quest. 11. 39 — 81.
Q. What do we here pray for with respect to God's will
of precept ? — A. That God, by his grace, would make us
and others to know and obey it. See Quest. 24. 35.
Q Why must we first know it ? — A. Because except
we know the commands as the will of God, we can never
obey them from regard to his authority.
Q. Why should we pray that God would make us to
know and obey his will ? — A. Because of ourselves we can
not know nor obey God's law, nor can any creature teach
or enable us to it. See Quest. 18. 26. 31.
Q. What do we in this petition pray for with respect to
God's will of providence ? — A. That we and others may
understand the language of providence, and submit to the
dispensations ofit, Micah vi. 9.
Q. In what manner do we pray that God's will may be
done on earth ? — A. As it is done in heaven.
Q. By whom is God's will done in heaven ? — A. By the
holy angels, and glorified saints.
Q. In what manner is God's will done in heaven? — A
Cheerfully, readily, constantly, and universally.

OF THE FOURTH PETITION. 349

Q. 104. What do we pray for in the fourth petition?
A. In the fourth petition (which is, " Give us this
day our daily bread," we pray, That of God's free
gift we may receive a competent portion of the good
things of this life, and enjoy his blessing with them.
Q. What is meant by bread in this petition ? — A. All
temporal blessings, such as food, raiment, health, strength,
agreeable relations, habitation, &c.
Q. Why are these called bread? — A. Because, like
bread, they are necessary for the welfare of our body.
Q. What measure of these temporal blessings may we
pray for? — A. A competent portion, Prov. xxx. 8.
Q. What call you a competent portion of them? — A.
Such a portion as enableth us to live without being a bur
den to others ; or as much as tends to God's glory, and our
good, Isa. xxxiii. 16, 1 Thess. iv. 11, 12.
Q. What besides this competent portion do we request
in this petition ? — A. God's blessing with it.
Q. What do you mean by God's blessing on temporal
enjoyments? — A. His prospering our endeavours to get
them ; making us to see his love, bounty and faithfulness
in them ; giving us contentment with, and comfort in them,
and enabling us to thankfulness for them.
Q. Why are we in this petition taught to pray for bread,
and not for dainty meats or riches ? — A. To teach us to be
content with little, Heb. xiii. 5.
Q. Why are we taught to pray for daily, and not for
weekly and monthly bread ? — A. To teach us a constant
dependence on God for temporal, as well as spiritual good
things, Acts xvii. 28.
Q. Why are we taught to say, Give us this day our
daily bread ? — A. To teach us to avoid covetous anxiety,
and live every day as ifit were our last, Luke xxi. 34.
Q. Why is the bread we are to pray for called ours ? —
A. To teach us that we must have a proper right to the
bread we ask from God, or crave his blessing on.
Q. What right ought we to have to our temporal enjoy
ments? — A. A civil right before men, which even unbe
lievers often have ; and a new covenant right before God,
which only believers can have, Isa. xxxiii. 16.
Q. What bread, and other temporal enjoyments, may
30

350 OF THE FIFTH PETITION.
we not ask from God, nor crave his blessing on ? — A. Wha
is gotten by idleness, deceit, and violence.
Q. Why do we ask our temporal enjoyments from God,
when we labour for them with our hands ? — A. Because it
is God who giveth us opportunity and strength for labour,
success in it, and a blessing with it, Deut. viii.
Q. Is it not then a profane and beastly practice, to eat
and drink without craving God's blessing on, and returning
him thanks for our food ? — A. Yes, Exod. xxiii. 25.
Q Why are we to request our temporal mercies as God's
free gift ? — A. Because we deserve nothing at his hand,
but wrath for our sin, Gen. xxxii. 10.
Q. How are the saints, when often so poor, said to in
herit all things? — A. All things are theirs by covenant
right, and do work for their good ; and they enjoy as much
as is sufficient for them, 1 Cor. iii. 22, Rom. viii. 28.
Q. Whence then is it, that some saints in straits more
readily doubt of their daily bread, than of tlieir eternal sal
vation ? — A. It proceeds from the carnality of their hearts.
Q. 105. What do we pray for in the fifth petition?
A. In the fifth petition (which is, " And forgive us
our debts, as we forgive our debtors,") we pray that
God, for Christ's sake, would freely pardon all our
sins; which we are the rather encouraged to ask.
because by his grace we are enabled from the heart to
forgive others.
Q. What is here meant by debts? — A. Our sins.
Q. Why are our sins called debts ? — A. Because they
arise from our withholding from God what is his due ; and
they must be satisfied for by bearing punishment.
Q. How is sin the worst debtl — A. An angry God is
our creditor, who will exact the utmost farthing of it ; we
can never be able to pay the least part of it : it makes us
daily contract more and more ; and exposeth us to ever
lasting imprisonment in hell, Matth. v. 25, 26.
Q. Wherein do we naturally resemble bad debtors ? —
A. We hate God our creditor ; forget and abhor the day
of account at death or judgment ; endeavour to deny, shift,
or excuse our debt ; are averse from acknowledging
it, &c
Q. For whose sake are we to ask from God forgiveness
of our sinful debts ? — A. Only for Christ's sake ; for his

OF THE FIFTH PETITION. 351
righteousness alone satisfied God's justice for sin. See
Quest. 25. 33.
Q. Why should believers, whose sins are all pardoned
in justification, pray daily for forgiveness of sin ? — A. Be
cause they daily need clearer intimations of their past legal
pardon, and present fatherly pardon of their sin against
the law as a rule, James iii. 2.
Q. What is the argument annexed to this petition? — A.
Our forgiving our debtors, Luke xi. 4.
Q. How do we forgive our debtors ? — A. By gently de
manding money debts, and forgiving other injuries.
Q. In what manner are we to forgive injuries done to
us? — A. Heartily, cheerfully, and for Christ's sake.
Q. How far are we to forgive injuries done to us ? — A.
Not as they offend God, but only as they hurt us.
Q. Ought we not to endeavour to brinf such as injure us
to a sense of tlieir sin against God? — A. Yes.
Q. Ought we to forgive great injuries? — A. Yes.
Q. Will not that make men despise and injure us more
and more ? — A. No ; it rather tends to make them asham
ed of injuring us, 1 Peter iii. 16.
Q. Are we to forgive men before they confess their faults
tous? — A. Yes, in our heart ; though it may not be fit,
at least alioays, to intimate forgiveness to them.
Q. Is our forgiveing others the condition of God's for
giving us ? — A. No, by no means, Eph. i. 7.
Q. How then is it an argument of God's forgiving us ? —
A. As it imports God's ability and engagement to forgive,
as Numb. xiv. 17, 18. Jer. i. 20.
Q. How doth it import God's full ability to forgive us ?
— A. In regard that it is as if we should say, Lord, if we
hard-hearted sinners can forgive those that injure us, how
much more canst thou, who art full of compassion, forgive
us who have offended thee! Matth. vii. 11.
Q. How doth it import God's engagement to forgive us ?
 A. As hearty and Christian forgiveness of injuries is an
evidence that we are God's children, whose iniquities he is
by covenant engaged to forgive, Heb. vii. 11.
Q. By what are we enabled to forgive others ? — A. By
God's grace working in our heart.
Q. Can one be forgiven of God, or in faith ask and ex
pect pardon from him, who is not inclined to forgive men
their trespasses against him ? — A. No ; Matt, xviii.

352 OF THE SIXTH PETITION.
Q. 106. What do we pray for in the sixth petition ?
A. In the sixth petition (which is, " And lead us
not into temptation, but deliver us from evil,") we
pray that God would either keep us from being tempt
ed to sin, or support and deliver us when we are
templed. Q. What do you mean by temptation? — A. Temptation
properly signifies an enticing to sin.
Q. Doth God the properly tempt any man ? — No ; God
tempteth no man, but only tries them, James i. 13.
Q. What then is meant by God's leading into tempta
tion ?¦ — A. His laying such occasions before men, as their
lusts can improve to sinful purposes; withdrawing his grace;
and permitting Satan, the world, and the flesh, to seduce
them into sin, Joshua vii. 21, Job i. and ii.
Q. What is meant by evil in this petition 1—A. Chiefly
sin, the worst of evils, Hab. i. 13. •
Q. Who are our tempters to this evil of sin ? — A. Satan,
the world, and the flesh ; but especially Satan, who is ex
pressly called the tempter, Matth. iv. 3.
Q. How doth the flesh tempt us to sin ? — A. By inclin
ing and exciting us to sinful deeds, James i. 14.
Q. What with respect to the world tempts men to sin ?
— A. The men and things of it, Prov. i. 10. 13.
Q. How do the men of the world tempt us to sin ? — By
enticing to, encouraging in, or rewarding for it.
Q. What things of the world tempt men to sin ? — The
prosperity and adversity of it, Prov. xxx. 9.
Q. How doth prosperity tempt us to sin ? — A. It is an
occasion of pride, presumption, security, covetousness, &c.
Q. How doth adversity tempt us to sin ? — A. It is an
occasion of discontent, disquiet, and distrust of God's abil
ity and readiness to help us, 2 Kings vi. 23.
Q. What for a tempter is Satan ? — A. A most crafty,
malicious, powerful, and active tempter, Rev. xx.
Q. In what do Satan's craft and subtilty appear? — A. In
his exact observation of our constitution ; seizing the most
proper seasons of temptation ; proposing the most deceiv
ing baits as shews of religion and friendship ; and hinder
ing us from such duties as do most oppose his designs, as
faith, meditation, self-examination, &c
Q. In what doth Satan's malice appear? — A. He tempts

OF THE SIXTH PETITION. 353
though filled with torment ; and though he knows his temp.
tations shall increase his punishment ; and where he is cer
tain he cannot prevail, Rom. xvi. 20.
Q. In what doth Satan's activity appear ? — A. In his
tempting so constantly, especially when he finds any pecu
liar opportunity ; and in the great variety, and frequent
changes of the matter and manner of his temptations.
Q. In what doth Satan's power appear? — A. In'the
great success of his temptations, and terrible pressure of
some, Gen. iii., 2 Cor. xii.
Q. Whom doth Satan especially tempt? — A. Eminent
saints, novices in religion, proud, malicious, melancholy,
discontented, lustful, and idle persons, Job i.
Q. When is Satan most ready to tempt us to sin ? — A.
When the objects of temptations are njjar us ; when we
are idle, secure, under convictions, or attending God's or
dinances, or near death ; or have met with signal token of
God's love, Josh, vii., 2 Sam. xi., &c.
Q. Doth not our heart so join with Satan in his tempta
tions, that we cannot perfectly distinguish between his, and
those that proceed from our heart ? — A. Yes ; though when
temptations are sudden, violent, and terrible to nature, they
seem chiefly to proceed from Satan.
Q. What are Satan's principal methods of temptation?—
A. His producing or strengthening sinful habits ; prevent
ing conviction or the success of it ; hindering our closing
with Christ ; injecting blasphemous thoughts ; driving to
despair, &c, 2 Tim. ii. 26.
Q. How doth Satan produce or strengthen sinful habits
in us? — A. By enticing us to sins suited to our tempers,
stations, and circumstances in the world.
Q. By what wiles doth Satan persuade us to sin ? — A.
By representing sin as virtuous or indifferent, or as a small,
secret, and profitable thing, which our fortune or situation
obligeth us to commit, and which God will easily pardon.
Q. How doth Satan hinder men's convictions ? — A. By
opposing the faithful preaching of the gospel, hindering
reproof for sin, or causing it to be given in such a manner
as tends to render it hurtful or useless.
Q. How doth Satan stop the success of our convictions ?
— A. By dazzling our eyes with the things of this world ;
suggesting that we are no wiser than others, and are in n
good state ; and by causing us make rows, and perform
duties in our own strength, Rom. x. 3.
30»

354 OF THE SIXTH PETITION.
Q. How doth Satan hinder men from closii g with
Christ? — A. By keeping them in gross ignorance, persua
ding them to trust in the general mercy of God, or causing
them embrace a fancied instead of the true Christ.
Q. How doth Satan inject vile and blasphemous thoughts
into our mind ? — A. By secretly whispering them into our
soul, exciting us to think on them, and upbraiding us with
them, Acts v. 3.
Q. How doth Satan tempt and drive us to despair? — A.
By keeping us from thinking on the promises and infinite
mercy of God, and merit of Christ ; driving us from prayer,
and other ordinances ; and suggesting that we are matchless
sinners, reprobates, or such as have committed the sin
against the Holy Ghost, &c.
Q. What are the most deceitful temptations of Satan ? —
A. Those delusions in which, as an angel of light, he apes
the work of God's Spirit on the souls of men.
Q. How may we know if we are under the influence of
Satan's delusions ? — A. If the influence we are under dis
pose us to distrust the worship of God, cherish imaginary
views of Christ and spiritual things, or rest on frames in
stead of Christ in his word ; or ifit render us proud, despis-
ers of others, haters of such as suspect our saintship, averse
from impartial trial, neglecters, contemners, or opposers of
any truth or duty of religion plainly expressed in scripture,
&c.
Q. Have Satan's temptations always equal success ? — A.
No ; his temptations succeed to the destruction ofthe wick
ed ; but are at last wholly defeated with respect to believers,
1 Pet. v. 8, Rom. xvi. 20.
Q. Why then doth Satan tempt believers to sin ? — A.
Because of his great malice and hatred against God and
their souls, 1 Peter v. 8.
Q. Whether doth Satan tempt saints or sinners most
violently ? — A. Ordinarily saints, 2 Cor. xii. 7, Eph. vi.
Q. Why doth God suffer the wicked to be tempted ? —
A. To punish them for their sin, Psalm cix.
Q. Why doth God suffer his own people to be tempted ?
— A. To make them sensible of their weakness and wick
edness, and of the strength and subtlety of their spiritual
enemies; and to cause them depend on his righteousness,
power, and wisdom ; long for heaven ; and be diligent and
watchful in every duty, 2 Cor. xii. 7.
Q. What do we pray for in this sixth petition ? — A. That

OF THE CONCLUSION. 355
God would either keep us from being tempted Id sin, of
support and deliver us when we are tempted.
Q. How doth God keep us from temptation ? — A. By
restraining sin, Satan, and the world, from seducing us.
Q. How doth God support us under temptation ? — A.
By giving us grace to watch against, and resist it.
Q. How doth God deliver us when we are tempted ? —
A. By giving us grace to conquer the temptation, or recov
ering us when fallen into sin, 2 Cor. xii. 9.
Q. How doth God recover us when fallen by tempta
tion ? — A. By speedily convincing us of sin, turning us
from it, pardoning, and overruling it to our good.
Q. Why do we pray that God would keep and deliver
us from temptation ? — A. Because we cannot keep nor de
liver ourselves from it, Psalm cxxvii. 1. «
Q. Why may we not pray absolutely for preservation
from temptations ? — A. Because it may be for God's glory,
and our good, that we be tried by them, James i.
Q. What are some means of preservation from tempta
tion ? — A. An humble jealousy of our heart ; sense of our
weakness and wickedness ; daily application of Christ's
righteousness and strength ; careful and constant watchful
ness ; and cautious avoiding all occasions and appearances
of evil, 1 Pet. v. 8, Eph. vi. Rom. xii.
Q. 107. What doth the conclusion of the Lords
prayer teach us ?
A. The conclusion of the Lord's prayer, (which is,
"For thine is the kingdom, and the power, and the
glory, for ever. Amen.") teacheth us to take our
encouragement in prayer 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, Amen.
Q. What things are here ascribed to God ? — A. An eter
nal kingdom, power, and glory.
Q. Why are these things ascribed to God ? — A. As an
adoration of him, and as arguments for his accepting and
answering our prayers, Dan. ix.
Q. What do you mean by ascribing these things to God
as an adoration of him ? — A Our acknowledging with fear,
love, admiration, joy, and thankfulness, that these things
belong to him, Neh. ix. 5, 6.

356 OF THE CONCLUSION, ETC.
Q. Why are we in our prayers to praise God ? — A. Be
cause praise glorifies him, Psalm 1. 23.
Q. What do you mean by improving God's eternal king
dom, power, and glory, as arguments in prayer ? — A. Oui
pleading that God, for the sake of these things, would ac
cept our prayers, and grant our requests.
Q. How is God's eternal kingdom a reason why he
should grant our requests ? — A. Since he is a sovereign and
everlasting King, it becomes him to maintain his own ho
nour, advance his kingdom, make his subjects obey his will,
provide for, pardon, preserve, and deliver them from all his
and their enemies, Psalm lxxxiii.
Q. How is God's eternal power a reason why he should
grant our requests ? — A. As it renders him easily and con
stantly able to maintain all his own prerogatives, and be
stow his blessings on his subjects, Num. xiv. 17, 18, 19.
Q. How is God's eternal glory a reason of his granting
our requests ? — A. As to maintain the honour of his name,
advance his kingdom, cause his subjects obey his will, pro
vide for, pardon, and preserve them, will brightly display
the glory of all his perfections.
Q. Can our arguments in prayer change the will or pur
pose of God ? — A. No ; He is of one mind, and who can
turn him ? Job xxiii. 13.
Q. Of what use then are our arguments in prayer ?—
A. They enlarge our heart to receive God's blessings, and
encourage us to expect and wait for them.
Q. From whom is all our encouragement and arguments
in prayer to be taken ? — A. From God only.
Q. How then do scripture saints plead from the great
ness of their sin, distress, and danger ? — A. That is only
an argument, as it gives opportunity for God's great mercy,
power, and wisdom, to vent itself.
Q. What doth Amen, which is ordinarily added to pray
er, signify ? — A. So let it be ; or, so shall it be.
Q. Why is Amen to be added in our prayers ? — A. To
testify our desire and assurance to be heard.
Q. What is the foundation of our assurance of God's
hearing our prayers and granting our requests ? — A. His
perfections, covenant, and proniise ; and the infinite merit,
and powerful intercession of Christ.

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