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EXPLICATORY CATECHISM:

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AN EXPLANATION

OF THE / '

astiBtemfjl^iai ©Dorter Catecftwfm*

WHEREIN

111 the answers in the assembly's catechism are
taken abroad in under-qjues/tions and answers : the
tru ths explained, and proved by reason and scrip-
tures ; several gases of conscience resolved;
some chief controversies in religion stated,
"with arguments against divers errors.

useful to be read in private families after ex-
amination of the catechism itself, for the more
clear and thorough understanding of what is
therein .learned. •

* * « *

•

• #_• • ••• • * **

JUL

,• • • • \ •

BY THOMAS VINCEtfTy *- #

Sometime Minister of Maudlin f%f$ z 2t&ts,\ London.

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. - AN EPISTLE

THE READER.

THAT popish axiom is long since exploded ; that
ignorance is the mother of devotion.

The world now doth see, that without knowledge the
mind is not good. And look, as no knowledge is so ne-
cessary, as that of the grounds and principles of the
Christian religion, so no way is so apt to convey it to men,
as that which is called cutechistical. More knowledge
is ordinarily diffused, especially among the ignorant, and
younger sort, by one hour'a catechistical exercise, than
by many hours discourses. This way helps the under-
standing, whilst it provokes the attention : many elabo-
rate* sermons being lost through the inadvertency of the
hearers. Thufunot only ignorance is cured, but error
also is prevented : Too many being misguided, because
they were not at first well grounded in the principles of
the doctrine of Christ. For such reasons as these, we
highly approve the laboursof this reverend Brother,in his
explanation of the Assembly's Shorter Catechism. And
having to our great satisfaction perused it ourselves in
whole or in part, do readily recommend it to others :
For though he composer! it at first for his own particular
congregation, yet we judge it must be greatly useful to all
Christians in general, especially to private families. The
manner of using it in families, must be left to the dis-
cretion of the masters and governors respectively,
though yet we concur with the author, and think it ad-
visable (as he hints in one of his Epistles) that after a
question of the Catechism is propounded, and an answer
is returned without the book by one in the "family, th«

/"■>

same person, or some other, to be called upon to read (if
not rehearse) the explanation of it, the rest reading along
with him in several books ; by which means their
thoughts (which are apt to wander) will be the more in-
tent. To conclude—though the Assembly's Shorter
Catechism itself be above our recommendation, as hav-
ing its praises already in the churches of Christ ; yet
we think it good to give it under our hands, that this ex/*
planation of it is very worthy of acceptation.

</, Owen, D. D.
Jose/ih Caryl)
G. Griffith,
Henry Stub*,
Edmund Calamy,
Matthew Barker?
John Loder,
John Ryther,
Nicholas Blaikie,
James Jane way,
Henry Vaughan,
William Maddocks,
John Turner,
WilUam Thomson,
T. Matton, D. D.
William Jenkyn,
Chr. Fowler,
T. Lye,
T. Cawton,
T. Brooks,

Benjamin Needier y
JDaniel Bull,
Charles Morton,
William Car slake,
Robert Franklin,
Matthew Sylvester,
Nath. Vihctnt,
T. Jacomb, D. Z>«
T. Case,
T. Watson, \
T. Doolittky
J. Innes,
John Wells,
Richard Mayo,
John Hicks,
Edward Veal,
Edward West,
Edward Lawrence?
John Chester,
James Sharfi.

TO THE

MASTERS and GOVERNORS

FAMILIES

BELONGING to my congregation.

SOME dedicate their books unto Lords and Ladies, or oth-
er great persons ; such possibly 1 might find out, had I a mind to
seek : But as my love is most endeared unto you, to whom I
stand so nearly related ; so my greatest ambition is to be ser-
viceable to your souls. Your cordial and constant love to- me
and my labours (in a whiffling age) of which you have given
many manifest proofs, deservetlv a greater expression of my
grateful sense, than the dedication of this book unto you.

God, by bringing you under my ministry, haih given me the
charge of your souls ; and God, by bringing persons into your
families, hath given you the charge of their souls. Our charge
is great, and to be guilty of the ruin of souls,, is dreadful ! .Hap-
py shall we be, if we be found faithful to our own and others
souls, in the great day of accounts. Too many, even iiaour na-
tion and city perish, and run blindfold into hell, for want of
knowledge, for want of instruction ; and as no way of instruc-
tion doth.cbnvey clearer light of distinct knowledge in the prin-
ciples of religion, than the way of catechising ; so the neglect
of this in ministers and masters of families, is such a sin or un-
faithfulness unto the souls of them that are under their charge,
that all of us should take heed we have it not to answer for, at
at the appearance of our Lord.' It is not sufficient for you that
you bring your children and servants to receive public instruc-
tion: but it is your duty also to instruct them privately, and at
home to examine them in their Catechisms. I know no Cate-
chism more full of light and sound doctrine, than the Shorter
Catechism of the late reverend Assembly ; which because in ma-
ny answers there Are things npt easy to be understood by begin-
ners ; therefore in this, my explanation of it, I haye taken pains.
to take abroad every answer, to open it in several uuder-ques-
tions and answers, and to confirm -the truths thereof by reason.
and scripture proofs : which I have endeavoured to do as plainly
and familiarly as I could, that every thing therein might be the

snore intelligible and useful unto such as either learn or read it-
Some chief controversies in religion I have touched upon, briefly
propounding arguments for the backing of truth, and not left ob-
jections wholly unanswered ; which I have the rather done, that
all of you, especially the more unexperienced young ones .under
you, might get some armour against every where prevailing er-
ror. You know that some have committed the whole, so far as
•we have gone, unto memory ; how beneficial they have found
this, others beside themselves may speak. Yet all have. not
that strength of memory, neither would I impose this explana-
tion to be learned without book by all. Yet this I advise,,
that you who are masters of families, would set apart time twice,
or at least once every week, to examine your children and ser-
vants in the Assembly's Catechism, taking Mr. Lye's excellent
method in the way of asking questions, whom God hath made
singularly useful in diffusing much light among young ones.-—
And after they have given you the answers without book which
are in the Catechism, that then yourselves would read, or cause
one of them to read some part of this explanation on those an-
swers, so far as you can well go at a time ; and if each of them,
that can read, should, both in your families and in your assembly,
have one of these explanations in their hands to read, along with,
them that read, or publicly answer, they would the better at-
tend and understand what is read or answered : which course*
1 apprehend, will exceedingly tend to their great profit ; and
that such as do this with diligence, will (through God's grace)
attain in a short time proficiency in the best knowledge, which
it such a jewel, that none, methinks, should be contented with-
out, itftien for less labour than for jewels of inferior value it
may be obtained- This Explanatory Catechism was chiefly (if'
aot only) intended for you, and the use of such as are of my own
congregation : which if it may find acceptation also with, and
prove beneficial unto other families, I shall rejoice. The more

Stnerally useful these poor labours are, as it will tend so much
e more to 1 the glory of my great Master, so it will yield to
-myself the greatest comfort, especially in a dying hour. I shall
take my leave of you, though I be not departed from you, with
the departing exhortation of the apostle Paul, Acts xx. 32. —

* And now brethren I commend you to God, and to the word of
•his grace, which is able to build you up, and to give you an in-

* heritance Among all them which are sanctified."

Your soul's earnest well-wisher/

THOMAS VINCENT.

THE YOUNG ONES

MY CONGREGATION,

ESPECIALLY THOSE THAT ANSWER THIS EXPLICATORY
CATECHISM IN OUR PUBLIC ASSEMBLY.

SHOULD I leave you out of my dedication of this boob,
1 might seem both injurious unto you, for whose sake chiefly
the book itself was composed, and injurious to my own love
Vrhich 1 have for you, so -many ways endeared, whereby also I
am strongly obliged to do all the service I can for your souls.
Your reciprocal love is a great tie :. but the chief obligation of
all, is the near relation between us, when I can write to you, not
as my hearers only, but to many of you as my children ; and
that I may say in the words of the apostle, 1 Cor. iv. 15. (which
1 desire to speak not to my own, but to the praise and glory of
God, through whose blessing alone it is, that my ministry, so <
mean comparatively, hath had this effect.) Though you should
have ten thousand instructors in Christ, yet have ye not many
fathers : For in Christ Jesus I have begotten you through the
gospel. My endeavours are (as a father to his children) to feed
you with knowledge and understanding, and that of incompara-
bly the most excellent things. Had you as large understanding
in the secrets and mysteries of nature, as the greatest and most
wise philosopher, Solomon himself not excepted; had you
skill in all languages under heaven, and could speak with the
tongues of men and angels, yet all human knowledge in the
greatest height and improvement of it, would not be worthy to
be compared and named the same day with the knowledge of
Jesus Christ, and the mysteries of salvation, with which I would
acquaint you. You have seen the light of the moon, and some
brightness in the stars, when the curtains of the night have been
drawn over the heavens, all which luminaries, upon the rising of
the sun with its most glorious light* have disappeared and

shrunk out of light into darkness ; such is the light of human
knowledge compared with the beams of divine light, which doth
issue forth from the sun of righteousness. It is the light of the
knowledge of the will, and ways, and glory of God in the face
of Jesus Christ, that I desire to hold forth unto you. The
- whole scripture is full of this light : but as in the moon, some
parts are clearer than other, so in the holy scriptures, some
parts are more full of this light : such are those parts which.
contain the chief things to be known and believed, to be done
and practised in order unto salvation. These things are excel-
lently reduced by the late reverend Assembly, into Questions
and Answers in their Shorter Catechism. In this Catechism, I
have been some years instructing some of you ; and that you
might the better understand what you there learn, I did above
four years ago begin the explanation of it, which at first you
had in writing i and upon your desire afterwards, I put it sheet
after sheet, as you learned it, in the press for you. The often
failure of the printer hath caused many interruptions, and inter-
missions in our work ; therefore having finished the whole, I
have now printed the whole together, that we be not broken off
upon that account any more ; which as the fruit of much stu-
dy,' and as a token of most dear love, I present unto you. And
now (dear young ones) think not much in taking pains in
learning that which hath cost me so much pains in composing
for you. - Such of you as have no time, or strength of memory
for "the learning of it, I rdvise to frequent the reading of it :
And where it is not read m" your families, that you often read it
over alone. How profitable this will prove, experience (through.
God's blessing) In a short lime will show. Whereby you may
be able to look over the heads of the most of your years in.
know ledge : which that you may be filled with, as witli every
grace, is the prayer for you to the Father of Lights, from whom
cometh every good ana perfect gift, of,

Yours in the sincerest bonds,

THOMAS VINCENT.

EXPLANATION

of THE

Assembly 9 s Shorter Catechism.

I. QUESTION.

WHAT is the chief end of man ?

Answer. Man's chief end is to glorify God, and to
enjoy him for ever.

Q. 1. What is meant by Jhc chief end of man?

A. The chief end of man is that which man ought
chiefly to aim at, or design, to desire, to Beek after, and en-
deavour to obtain, 3s his chief good and happiness : un-
to which his life and his actions ought to be referred and
directed ; which is the glorifying of God, and the enjoy-
ment of God for ever,

Q. 2. May men have no other chief end, than the glo-
rifying and enjoying of God ?

A. Men ought to have no other chief end, than the
glorifying of God ; but they may have subordinate end?.
For 1, Men ought to be diligent in their particular cal-
lings for this end, that they may provide for themselves
and their families. 1 Thess. iv. U, 12, Do your own
business and work with your hands, that ye may have
lack of nothing. 2. Men may eat and drink, and sleep.
For this end, that they may nourish, and refresh their bo-
dies : It is lawful to design, and desire, and seek these
in such actions, subordinately or less principally : but in
these and all actions men ought principally and chiefly
to design and seek the glory of God. 1 Cor. x. 31,
"Whether therefore ve eat or (Irink, or whatsoever you

do, do all to the glory of God. 3. Meo may moderate-
ly desire and endeavour after the enjoyment of such a
portion of thp good things of the world as are needful
and useful : but they ought to make choice of God for
their chief good, and desire the-eternai enjoyment of him
as their chief portion. Psalm lxxiii. 25, 26, Whom have
.1 in heaven but thee, and there is none upon the earth
that I desire besides thee, or in comparison with thee.
My flesh and my heart faileth : but God is the strength
of my heart, and my portion for ever.

Q. 3. What is it to* glorify God ?

A. I. Negatively, to glorify God is not to give any-
additional glory to God ; it is not to make God more
glorious than he is : for God is incapable of receiving
the least addition to his essential glory, he being eternal-
ly and infinitely perfect and glorious. Matt. v. 48,
Ypur Father which is in heaven is perfect. Psal. xvi. 2,
Thou art my Lord : my goodness extendeth not to thee.

2. Affirmatively, to glorify God, is to manifest God*s
glory, not only passively, as all creatures do which have
neither religion nor reason, but also actively. Merr glo-
rify God, when the design of their life and actions is the
glory an,d honour of God, 1 Pet. ii. 9. That he should
shew forth the praises of him who hath called you, &c.
1. When inwardly they have the highest estimation of
him, the greatest confidence in him, and the strongest
affections to him, this is glorifying of God in spirit.
1 Cor. vi. 20, Glorify God in your spirit, which is
God's. 2. When outwardly they acknowledge God ac-
cording to the revelations he hath made of himself, when
with their lips they show forth God's praise. Psalm 1.
23, He that offereth praise, glorifieth me. W T hen they
sincerely endeavour in their actions, the exalting of
God's name, the promotion of the interest of his king-
dom in the world, and to yield that worship and obedi-
ence to him which he hath prescribed in his word. Psalm
xxxiv, 3, O magnify the Lord with me : and let us ex-
alt his name together. Rev. xiv. 7, Fear God and give
glory to him, and worship him that made heaven and
t.arth, and the sea, ancl the fountains of waters

Q. 4. What is it to enjoy God ?

A. To enjoy God, is to acquiesce or rest in God, as
Ihe chief good, with complacency and delight. Psalm
cxvi. 7, Return unto thy rest, O my soiU.

Q. 5. How is God enjoyed here ?

A. 1. God is enjoyed here, when people do settle
themselves upon and cleave to the Lord by faith. Joshua
xxiii. 8, But cleave to the Lord your God. 2. When
they taste the Lord's goodness, and delight themselves
in the gracious presence, and sensible manifestations of
God's special love unto them. Psalm xxxiv. 8, O taste
and see that the Lord is good. Rom. v. 5, Because the
love of God is shed abroad in your hearts by the Holy
Ghost.

Q. 6. How will God be enjoyed by his people here-
after ?

A. God will be enjoyed hereafter by his people, when -
they shall be admitted into his glorious presence, have
. an immediate sight of his face, and full sense of his love
in heaven, and there fully and eternally acquiesce and
rest in him, with perfect and inconceivable delight and
joy. 1 Cor. xiii. 12, Now we see through a glass dark-
ly ; but then face to face. Heb. iv. 9, There remaineth
therefore a re6t to the people of God. Psalm xvi. 11,
In thy presence is fulness of joy, at thy right are pleas-
ures for evermore.

Q. '7. Why is the glorifying of God and the enjoying
of God joined together as one chief end of roan ?

A. Because God hath inseparably joined them to- m
gether, so that men cannot truly design and seek the one
without the other ; they which enjoy God most in his
house on earth do most glorify and enjoy him. Psalm
ixxxvi. 4, Blessed arc they that dwell in thy house,
1.hey will be still praising thee. And when God shall be
most fully enjoyed by the saints in heaven, he shall be
most highly glorified. 2 Thess. i. 10, He shall come to
be glorified in his saints.

Q. 8. Why ought men chiefly to design the glorify-
ing of God in all their actions ?

A. 1. Because God hath made them, and made them

for this end, and given them a soul capable of doing it,
beyond irrational creatures. Psalm c. 3, Know ye that
the Lord he is God, it is he that made us, and not we our-
selves. Prov. xyL 4, The Lord made all things for him-
self. Psalm ciif. 1, Bless the Lord, O my soul ; and
ail that is within me, bless his holy name. 2. Because
God doth preserve them and makes provision for them,
that they might glorify him* Psalm lxvi. 8, 9, O bless
our God, O ye people ! which holdeth our soul in life.
Psalm xcv. 6, 7, O come, let us worship before the
Lord, for we are the people of his pasture, and the sheep
of his hand. 3. Because God hath redeemed them, and
bought them with the price of his Son's blood, that they
may glorify him. 1 Cor. vi. 19, 20, Ye are not your own,
for yeare bought with a price : Therefore glorify God in
body, and in your spirit, which are God's 4. Because your
be hath given them his word to direct, his Spirit to as-
sist, and promiseth his kingdom to encourage them to
glorify him. Psalm cxlvii. 19,20, He she weth his word
unto 'Jacob, his statutes and his judgments unto Israel r
He hath not dealt so with any nation. Praise ye the
Lord. Rom. viii. 26, Likewise the Spirit helpeth our
infirmities. James li. 5, Heirs of the -kingdom which
he hath promised unto them that love him. '

Q. 9. Why ought men chiefly to desire and seek the
enjoyment of God for ever ?

A. 1 . Because God is the chief good, and in the en-
joyment of God doth consist man's chiefest happiness.
Matth. xix. 17, There is none good but one, that is
God. Psalm iv, 6, 7, There be many that say, Who
will shew us any good ?, Lord lift thou up the light of
thy countenance upon us. . Thou hast put gladness in
my heart, more than in the time that their corn and their
-trine increased. 2. Because God is but imperfectly and
inconstantly enjoyed here : and men cannot be perfectly
happy until they come to the eternal enjoyment of God
in heaved. 1 Cor. xili. 9, 10, We know in part ; but
when that which is perfect is come, then that which is
in part shall be done away. Philip, ill. 13, Not as
though I had already attained, either were already per-

feet : But I follow after, if that I may apprehend that
for which arso I am apprehended. Psalm xvi. 11, In thy
presence there is fulness of joy.

Q, 2. What rule hath God given to direct
us how we may glorify and enjoy him ?

A. The word of God which is contained in the scrip-
tures of the Old and New Testaments, is the only rule
to direct us how we may glorify and enjoy him.

Q. 1. Why is the word contained in the Scriptures of
the Old and New Testaments called the word of God ?

A. Because it was not from the invention of the men
which wrote the scriptures, but from the immediate in-
spiration of the Spirit of God, who indicted them. 2 Tim.
iii. 16, All scripture is given by inspiration of God.
2 Pet. i. 21, Prophecy of the scripture came not by the
will of man : But holy men of God spake as they were
moved by the Holy Ghost.

Q. 2. How do you prove the word in the scriptures
to be the word of God ?

A. 1 . Because of the majesty of the scriptures.

1 . God is frequently brought in, speaking to and by
the prophets, and his Majesty set forth in such high ex-
pressions, as are not to be found in any human writings.
Isaiah lvii. 15, Thus saith the high and lofty one who
inhabiteth eternity, whose name is Holy ; I dwell in the
high and holy place. 1 Tim. vi. 15, 16, Who is the
blessed and only potentate, the King of kings, and Lord
of lords : who only hath immortality, dwelling in the
light which no man can approach unto. 2. The style
and way of the scripture is with such majesty as is not
in other writings ; duties are therein prescribed, which
none but God can require ; sins are therein condemned,
which none but God can prohibit : threatenings of pun-
ishments are therein denounced, which none but God
can inflict : promises of such rewards are therein made,
which none but God can bestow, and all in such a majes-
tic way, as doth evidence God to be the author of this
book of the scriptures.

14 .

2. Because of the hrUness and purity of the scriptures.
Rom. i. 2, Which God hath promised before by his
prophets in the holy scriptures. Psalm xii. 6, The
words of the Lord are pure words ; as silver tried in a
furnace of earth, and purified seven times. The scrip-
tures are holy from the beginning of them unto the end ;
they do not savour at all of any thing that is earthly or
impure ; especially the laws of the word are holy, com-
manding every thing that is holy, and forbidding every
thing that is impure and unholy : Whence it is evident,
that the scriptures are the word of the holy God, and
that the holy men which wrote them were actuated
herein by the Holy Ghost.

3. Because of the consent and harmony of the scrip-
tures : In the scriptures there is a consent between the
Old Testament and the New ; a consent between the
types and figures under the law, and the things typified
and prefigured under the gospel : between the prophe*
cies of the scriptures, and the fulfilling of those prophe-
cies. There is in the scriptures a harmony or agree-
ment in precepts, and a harmony or agreement of his-
tories, and a harmony and agreement of design. Where-
fore since the scriptureswere written by so -many several
men, in so many several ages and different places, and
yet agreeing so well in their writings, that no irreconcile-
able difference is to be found in them ; it is evident that
they are all actuated by the same spirit of God ; and
therefore that the scriptures are the word of God.

4. Because of the high mysteries which are revealed
in the scriptures : We read in the scriptures, of the
trinity of persons in the God-head, the incarnation of
the Son of God, the mystical union of Christ and his
members ; these and such like mysteries, were beyond
the reach of the most wise and learned men to invent,
much more beyond the reach of unlearned fishermen by
whom they were revealed. Whence it is evident, that
they spake not their own Words, but that they were taught
by the immediate inspiration of the Spirit'.

5. Because of the antiquity of the scriptures : they
were written in part before any other writings of men ;

and they contain a history of the most ancient things,
namely 9 the creation of the old world, the flood, and the
like. Such ancient things are there revealed which none
but God knew, and therefore God must needs be the au-
thor of them.

6. Because of the power and efficacy of the scriptures.
1. The scriptures are powerful to convince, and awaken
and wound the conscience. Heb. iv. 12, The word of
God is quick and powerful, sharper than a two-edged
sword. 2. The scriptures are powerful to convert and
change the heart. Psalm xix. 7, The law of the Lord
is perfect, converting the soul. 3. They are powerful
to quicken men out of spiritual death and deadness. Isa.
Iv. 8, Hear and your soul shall live. Psalm cxix. 50,
Thy word hath quickened me. 4. They are powerful
to rejoice, and comfort unckr the deepest distresses.
Psalm xix. 84 The statutes of the Lord are right, re-
joicing the heart. The scriptures opened, and applied,
are made effectual to produce such powerful effects, as
do exceed the power of nature, and can be effected only
by the power of God ; which showeth that God only is
the author of the scriptures, which he would not so far
own and honour, if they were not his own.

7. Because of the design and contrivement of the scrip-
tures. 1. The design of the scriptures is to give all the
glory to God : the design is not to exalt any, but to de-
base and empty all men, and exalt God's name and grace
in the world. 2. The marvellous contrivement of wisdom,
in finding out a way for man's recovery and salvation by
Jesus Christ, when fallen by sin into a state of misery,
which no mortal brain could have invented ; this doth
show not only that this contrivance was from the infi-
nitely wise God ; but also, that the scriptures which have
revealed this, are his book.

8. Because the scriptures are confirmed by miracles.
We read of many miracles in the scriptures, especially
those which were wrought by Jesus Christ, and his disci-
ples, to confirm their doctrine that was from God ; such
as, curing some that were born blind, raising the dead,
pajming the sea with a, word, and many more. Now

these and the like miracles were from the immediate
hand of God, and the relation we have faithfully handed
down unto us, as appeareth by the writings still among
us, of several holy men upon them, and concerning them ;
as also by the several copies of them (which could not be
Jbrged and not be found out) agreeing in the same rela-
tion. And as surely as God did effect those miracles, so
surely is God the author of the scriptures, which is con-
firmed by them,

9. Because the scriptures were confirmed by the blood
of martyre. There were many thousand Christians in
the primitive times, who sealed and gave testimony to
the truth of the scriptures with the loss of their "lives.
The gveat fuith of the primitive Christians in the
truth of the scriptures, who might easily have found
out the deceit, had there been any deceit imposed upon
4R*en in them ; and the great patience and constancy
which they showed in their sufferings, as an evidence of
their faith : is a weighty argument in conjunction with
others, to prove the divine authority of the scriptures.

10. Because of the testimony of the Spirit of God, in,
and with, and by the scriptures, upon the hearts of be-
lievers. 1 John ii. 20, Ye have an unction from the ho-
ly One, and ye know all things ; because, ver. 27, The
same anointing teacheth you of all things, and is truth,
and is no lie. Without this testimony and teaching of the
spirit, all other arguments will be ineffectual to persuade
unto a saving faith.

Q. 3. Why was the word of God put into scriptures
or writings ?

A. 1. That the history and doctrine of the word might
be the better conveyed down to posterity. Fer if the
word revealed to holy men, so maiiy ages since, had been
entrusted only unto the memories of men, by tradition
to hand it down from one generation to another, (suppo-
sing the persons with whom the word was entrusted, were
faithful) yet the memories of men being weak and un-
faithful, many truths in all likelihood would have been
lost by this time : therefore there was not a more sure
way to make known the grace of God unto future ages,

than by committing the word of God to writing. 2 Pet.
iii. 1) This second epistle I write unto you by way of
.remembrance. 2. That the gospel made known in the
word might the better be propagated in several nations.
Reports of others would not so easily have been believed*
as the writings of the prophets and apostles themselves,
unto whom the word was revealed. 3. That there might
be in the church a standing rule of faith and life accor-
ding to which all doctrines might be examined, and all
actions might be ordered ; and by consequence, that cor-
rupt principles, and corrupt practices might be prevent-
ed, which the minds and hearts of men are prone
unto, and would have the more seeming pretence for,
were there not' express scripture against both. Isa. viii.
20, To the law and to the testimony : If they speak
not according to his word, it is because there is no light
in them.

Q. 4. Which are the scriptures of the old testament,
and which are the scriptures of the new ?

A. The scriptures of the old testament are the scrip-
tures in the former part of the bible, beginning at Gen-
esis, and ending with Maltchi. The scriptures of the
new testament, are the scriptures in the latter part of the
bible, beginning at Matthew, and ending with the Reve-
lation.

Q. 5. Why are the scriptures in the former part of
the bible called the scriptures of the old testament ?

A. Because the testament and covenant of grace which
God made with man, is therein revealed in the old dis-
pensation of it, in which Christ the testator of the tes-
tament, and mediator of the covenant, is set forth by
types and figures, and many burdensome services, and
carnal ordinances of the ceremonial law were required.

Q. 6. Why are the scriptures in the latter pat t of the
bible called the scriptures of the new testament ? -

A. Because the testament of God or covenant of grace,
is therein revealed in the new dispensation of it, without
types and figures. Christ himself being revealed as come
kk the flesh, who before was shadowed under them, who
imviftg fU&Ued the ceremonial law> hath abolished it,

and freed 1iis people from the yoke and bondage, requir-
ing; now more spiritual worship in its room.

Q. 7. Are not the scriptures in the Apocryphal books
the word of God ?

A. Though there be many true and good things in these
books which may be read profitably, as in other authors,
yet they are not to be esteemed as canonical scripture, and
part of the word of God. 1 . Because they were not writ-
ten in the Hebrew tongue, nor acknowledged as canoni-
cal by the Jews of old, unto whom the keeping of the
oracles of God was then committed. 2. Because in
these books there are some things false,, and disagree-
able to the' word of God. 3. Because there is not that
power and' majesty in those books as in canonical scrip-
ture. 4. Because the author of Ecclesiasticus (the
choicest of all the apocryphal books) doth -crave pardon,
if any thing be amjss in that book ; which-he would not
have done, had he been guided by the infallible spirit of
God therein.

- Q. 8. Have not the scriptures their authority from
the church, as" the Papists affirm ?

A. No* 1. Because the church, on whose testimony
they say, the scriptures do depend, is an apostate and
corrupt church, and the seat of Antichrist. 2. Because
the true church of Christ doth depend in its being on the
scriptures ; and therefore the scriptures cannot depend
upon the church -for its authority. Eph; ii. 19, 20, Ye
are fellow citizens of the saints, and of the household of
-God, being built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner
stone. 3. Because if the authority of the scriptures did
depend upon the church, then the church in itself, with-
out the scriptures, must bei nfallible ; otherwise our faith
in the scriptures from their witness, could not be cer-
tain ; but the church in itself without the scriptures, is
not infallible.:

Q. 9. Why are the scriptures called the rule to di-
rect us how we may glorify and enjoy God ?

A. Because all doctrines which we are bound to be-
lieve, mu&t be measured or judged of j ajl duties which

we are bound to practice, as means in order to the attain-
ment of this chief end of man, must be squared or con-
formed onto this rule. Gal. vi. 16, As many as walk
according to this rule, peace be on them.

Q. 10. Why are the scriptures called the only rule ?

A. Because the scripture, and nothing else, are suffi-
cient to direct us how we may glorify and enjoy God.

Q. 11. Is not natural reason, without the light of the
scriptures, sufficient to direct us ?

A. 1. Indeed natural reason may, from the natural
impressions of a deity upon the mind, and the evidences
of a deity in the works of creation and providence, shew
that there is a God, and that this God is infinite in his
being, and power, and wisdom, and goodness ; and that
"he is to be glorified and worshipped by his creatures.

2. But natural reason cannot fully and savingly shew
what God is. 1. It cannot reveal his love and mercy to
sinners in his son. 2., It cannot reveal how he should
be glorified and worshipped. 3. It cannot direct us how
we should enjoy him either here or hereafter.

Qi 12. Are not the unwritten traditions of the church
of Rome to be made use of as a rule for our direction ;
especially since the apostle exhorteth the Thessalonians,
2 Thess. ii. 15, To hold fast the traditions which they
had been taught, not only by writing but also by word of
mouth ; and many of the traditions of the church of
Home, are pretended to be apostolical ?

A. The unwritten traditions of the church of Rome
are not to be made use of as a rule for our direction. 1 .
Because no unwritten traditions could be conveyed down
from the apostles* times unto ours by word of mouth,
without danger of mistake and corruption ; and therefore
we cannot be certain, that their traditions, which they call
apostolical, are not corrupted ; as we must be, if we use
• them as our rule* 2. Because we have reason to think
the church of Rome being so much corrupted, that their
traditions are corrupted too ; especially when historians
tell us of the general' corruptions, ignorance and vicious-
ness bf some generations in their church, namely, in the
ninth and tenth centuries; and afterwards; through

which sink of times, we cannot rationally expect to re-
ceive pure tradi lions. 3. Because several of their tra-
ditions are contrary to t^e express, word of God, like
those of v the elders among the Pharisees, which our Sa-
viour doth condemn, together with all human imposi-
tions. Matth. xv. 6, 9, Ye have made the command-
ments of God of none effect by your tradition. But m
vain do thej worship me, teaching for doctrines the com-
mandments of men. 4. Because, however, the Th.es-
salonians were bound to hold fast some unwritten tradi-
tions for a while, because the history of Christ, and much
of the gospel, they had for the present only from the
-mouths and testimony of the apostles ; yet afterwards the
whole history of Christ, and whatever was necessary to
be known and believed, and practised in order to salva-
tion, was committed to writings in the books of the new
testament, both for the sake of the present and future
generations of the church, that so the gospel might not
be corrupted by unwritten traditions; therefore all un-
written traditions are to be rejected.

Q. 13. Is not the light within men, and the spirit of
God without the scriptures (which quakers and enthusi-
asts pretend unto) to be made use of as a rule for our di-
rection ?

A. The light which is in men, without the scripture,
is not to be used for our rule. 1 . Because whatever light
any pretend unto without the word, is but darkness* m
which whosoever walketh, he must needs stumble and
fall into the ditch. Isa. viii. 20, To the law and to the
testimony; if they speak not according to this word, it
is because there is no light in them.

2. Whatever spirit any have, which leadeth them
against, or besides the rule of the scriptures, it is not the
spirit of God, and of truth, but a spirit of error and de-
lusion. The scripture telleth us plainly, that such as
hear not the apostles speaking in the word, are acted by
an erroneous spirit. 1 John i v. 1, 6 f Beloved, believe
not every spirit, but try the spirits whether they are of
God, because many false prophets are gone out into the
world.. We are id God* to tfwJt Jrowttk God* heareth

us ; he that is not of God, heareth us not ; hereby know
-we the spirit of truth and the spirit of error.

Q. 3. What do the Scriptures principally
teach ?

A. The scriptures principally teach, w hat man is to
believe concerning God, and what duty God requireth
ef man.

Q. 1 . What is it to believe ?

A. To believe, is to assent or give credit to truths,
because of the authority of another.

Q. 2. What is it to believe what the scriptures teach ?

A. To believe that which the scriptures teach, is to
assent or give credit to the truth thereof because of the
authority of God, whose word the scriptures are ; this
is divine faith.

Q. 3. What is implied in the things concerning God,
which the scriptures leach ?

A. In the things concerning God, which the scrip-
tures teach, is implied all points of faith, as it is divine.

Q. 4. Are Christians to believe nothing as a point of
faith, but what the scriptures teach ?

A. No. Because no other book of the world is divine
authority but the scriptures, and therefore not absolutely
infallible.

Q. 5* What is meant by the duty which God requireth
of man.? '

A. By the di^y which God requireth of mail, we are
to understand that which is God's due, or that which we
owe to God, and are bound to do, as we are creatures,
and subjects, and children.

Q. 6. Are we bound to nothing in point of practice,
but what is required in the scriptures ?

A. No. Because the laws and commandments of God
in the scriptures are so exceeding large and extensive,
that they reach both the inward and outward man, and
whole conversation ; so that nothing is lawful* for us to
do, except it be directly or consequentially prescribed
in the word.

Q. 7. How do the scriptures teach matters of faith
and practice ?

A. The scriptures teach the matters of faith and
practice, by revealing these things externally; but it is
the Spirit of God only, in the scriptures, which can teach
them internally and effectually unto salvation. -

Q. 8. Why are the scriptures said principally to teach
what man is to believe concerning God, and what duty
God requireth of man ?

A. Because though all things taught in the scriptures
are alike true, having the stamp of divine authority upon '
them ; yet all things in the scriptures are not alike ne-
cessary and useful. Those things which man is bound
to believe and do, as necessary to salvation} are the things,
which the scriptures do principally teach.

Q. 4. What is God?

A. God is a Spirit, infinite, eternal, unchangeable in
his being, wisdom, power, holiness, justice, goodness,
and truth.

Q. 1 . What kind of substance is God ?

A. God is a Spirit. John iv. 24, God is a Sprit, and
they that worship him, must worship him in spirit and
in truth.

Q. 2. What is a spirit?

A. A spirit is an immaterial substance, without flesh
or bones,' or bodily parts. Luke xxiv. 59, Behold my
hands, and my feet, that it is I myself; handle me and
see, for a spirit hath not flesh and bones, as ye see me
have.

Q. 3. How h God said then in scripture to have eyes,
and ears r an{l mouth and hands, and other parts. Psalm
xxxiv. 15, The eyes of the Lord are upon the right*
eous, and his ears are open unto their cry. Isa. i. 20,
The mouth of the Lord hath spoken it. Heb. x. 31, It
is a fearful thing to fall into the hands of the living God ?

jfy. X^ ese ana< the like bodily parts are not in God
properly, as they be in men ; but figuratively, and after
the manner of men, he is pleased to condescend (in ex«

>•

pressing himself thereby) to our weak capacities, that
we might the more easily conceive of him by such re-
semblances.

Q. 4. How doth God differ from angels and the souis
of men, who also are spiritual and immaterial substances?

A. 1. Angels and the souls of men are created spir-
its, and depend in their being upon God ; but God is an
uncreated spirit, and dependeth in his being upon none.
2. Angels and the souls of men are finite spirits ; but
God is an infinite spirit.

Q. 5. What is it to be infinite ?

A. To be infinite, is to be without measure, bounds,
or limits.

-Q. 6. In what regard rs God infinite ?

A. K God is infinite, or without bounds, in regard of
his being and perfection ; and therefore is incomprehen-
sible. Job. xi. 7, Canst thou by searching find out God ?
Canst thou find out the Almighty unto perfection ? 2.
God is infinite, and without measure and bounds, in re-
gard of place ; and therefore he is every where present.
Jer. xxiii. 24, Can any hide himself in secret places,
that I shall not see him, saith the Lord : Do not I fill
heaven and earth? And yet neither "the earth, nor the heav-
ens, nor the heavens of heavens, is able to contain him,
1 Kings viii. 27. 3. God is infinite, or without measure
and bounds, in regard of time ; and therefore he is eter-
nal. 1. Tim. i. 17, Now unto the king eternal, im-
mortal, invisible, the only wise God, be honour and glory,
for ever and ever. Amen. 4. God is infinite, or without
measure and bounds, in regard of all his communicable
attributes.

Q. 7. What is it to be eternal ?

A. To be eternal, is to have neither beginning nor
ending.

Q. 8. How doth it appear that God is eternal ?

A. 1. From scripture. Psal. xc. 2, Before the moun-
tains were brought forth, or ever thou hadst formed the
'earth or thp world, even from everlasting to everlasting
thou art God.

2. From reason. 1. God gave a being to the world

and all things therein, at the beginning of time ; there*
fore he must needs be before the world, and before time)
and therefore from everlasting. 2. God is an absolutely
necessary being, because the first being, because alto-
gether independent, and beyond the reach of any power
to put an end to him ; therefore he is unchangeable ;
therefore to everlasting he is God.

Q. 9. How doth God differ from his-creatures, in re-
gard of his eternity ?

A. 1 . Some creatures have their beginning with time,
and their ending with time ; as the heavens and the
foundations of the earth. 2. Some creatures have their
beginning in time, and their ending also in time ;- as
those creatures upon the earth, which are generated an/1
corrupted, which are bom, and live for a while, and then
die. 3. Some creatures have their beginning in time,
yet do not end with or in time, but endure forever ; as
angels and the souls of men. 4. But God differeth from
all, in that he was from everlasting, before time, and will
remain unto everlasting, when time shall be no more.

Q. 10. What is it to be unchangeable ?

A. To be unchangeable, is to be always the .same*
without any alteration.

Q. 1 1. In what regard is God unchangeable ?

A. I . God is unchangeable in regard of his nature and
essence. Psal. cii. 25, 26, 27, Of old thou hast laid the
foundations of the earth ; and the heavens are the
work of thine hands. They shall perish, but thou shalt
endure : they shall be changed, but thou art the same.
2. God is unchangeable in regard of his counsel and pur-
pose. Isa. xlvi. 10, My counsel shall stand, and 1 will
do all my pleasure. Heb. vi. 17, Wherein God willing
to shew the immutability of his counsel. 3. God is un-
changeable in regard of his love and special favors. Rom.
xi. 29, The gifts and calling of God are without re-
pentance. James i. 1 7, Every good gift, and every per-
fect gift, is from above, and cometh down from the father
of lights, with whom is no variableness, neither shadow
of turning.

Q. 12. How is God said to be infinite, eternal, un-

-^&fe^^fc\TtV\&\te\ngt wisdom, power, holiness, jus*
tice, goodness and truth ? .

A. 1 . In that being, wisdom, power, holiness, justice,
goodness, and truth, which are communicable unto, and
may be in some degree and measure found in the crea-
tures, they are in God, infinitely, eternally and un-
changeably, and so altogether* in an incommunicable
manner. 1. Creatures have a being, but it is a finite
being ; a being in time, a changeable being : God's being
is infinite, eternal and unchangeable. 2. Creatures may
have wisdom, but it is finite and imperfect wisdom :
God's wisdom is infinite and absolutely perfect. 3.
Creatures may have some power, but it is finite and lim-
ited power, such as may be taken away ; they may have
power to do something dependingly upon God : but God
is infinite in power, he is omnipotent, and can do all
things independently, without the help of any. 4.
Creatures may have some holiness, and justice, and
goodness, and truth j but all these are qualities in them ~ 9
they are finite, and in an inferior degree, and they are
subject to change-: but these things are essence in God,
they are infinite and perfect in him ; his holiness is infi-
nite, his justice is infinite, his goodness in infinite, his
truth is infinite ; and all these are eternally in him, with-
out any variableness or possibility of change.

Q. 13. What is the wisdom of Gofl ?

A. The wisdom of God is his' essential property,
whereby by one simple and eternal act, be knoweth both
liimself and all possible things perfectly, and according
to which he maketh, directeth, and ordereth all future
things for his own glory.

Q. 14. Wherein doth the wisdom of God appear ?

A. 1. God's wisdom doth appear in his perfect knowl-
edge of all possible things, all past things, all present
things, all future things, in their natures, causes, \irlues,
and operations ; and that not by relation, observation, or
induction of reason, as men know some things ; bat by
one simple and eternal act of his understanding. Psalm
cxlvii. 5, His understanding is infinite. Psalm exxxix.,
J j 6, O Lord, thou hast searched me and known me :

such knowledge is too wonderful for me : it is high) t
cannot attain unto it. Heb. iv. 13, Neither is there ally
creature that is not manifest m his sight : but all things
are naked and opened unto the eyes of 'him with whom ,
we have to do.

2. God's wisdom doth appear in the beautiful variety
of creatures which he hath made above and below. Psal.
civ. 24, O Lord, how manifold are thy works ! in wis-*
dom hast thou made them all.

3. God's wisdom dotli appear in his admirable con-
trivance of our redemption through his Son, whereby
his justice is fully satisfied, and his people are gracious-
ly saved. 1 Cor. ii. 6, 7, Howbeit we speak wisdom
among them that are perfect : the wisdom of God in a
mystery, 8cc. This is that wisdom which was made
known by the church unto the angels. Eph. iii. 10$
To the intent that unto the principalities might be known
by the church the manifold wisdom of God.

4. God's wisdom doth appear in his excellent govern-
ment of all his creatures. 1. In his government of un-
reasonable creatures, directing them unto their ends,
though they have no reason to guide them. 2. In his
government of reasonable creatures that are wicked,
overruling all their actions for his own glory, though
they be intended by them for his dishonour. Psal. Ixxvi.
10, Surely the wrath of man shall praise thee. 3. In
his government of his chnrch and people ; the disposal
of his special favours to the most unworthy, that he might
reap all the glory ; his qualifying and making use of in-
struments in great works, beyond their own thoughts and
designs ; his seasonable provisions for his people ; his
strange preservation of them from the malice of subtle
and powerful enemies ; his promoting his own interest
in the world, by the means which men use to subvert it,
and the like, do evidently declare the infinite wisdom of
God.

Q. 15. What is the power of God ?

A. The power of God is his essential property,
•whereby he can do all things. Gen. xvii. 1, I am the
almighty God.

Q. 26. Wherein doth the power of God show itself ?

A. \. The power of God doth show itself in what lie
hath done ; he hath created all things. Horn. i. 20, The
invisible .things pf him from the creation of the world are
clearly seen, being understood by the things that arc
xnade, even his eternal power and Godhead. He hath
£tffected many miracles, which we read of both in the
old And new testament? which exceeded the power of
natui^l causes,; he ha,*h raised up to himself, and pre-
served his chiucM in all ages, notwithstanding the rage
and malice of all the powers of earth and hell, who have
endeavoured, to extirpate it- Matth. xvi. 18, Upon this
rock I will build my church, and the gates of hell shall
Dot prevail against it.

2. The power of God doth Show itself in what he
doth ; he upholdeth all his creatures in their being and
operations. Heb. i. 3, Upholding all things by the word
of hiSf power. He plucks his chosen people out of the
snare. of the devil, and powerfully draws them, and joins
them by faith unto Jesus Christ. . Eph. i. 19, And wheu is
the exceeding greatness of his power to us- ward who
■believe. He works grace in his people, and maintain -
.eth his work 9 and enableth the^n Jo persevere. 1 Pet. i.
,5, Who are kept by the power r of God, through faith

unto salvation. He restraineth the wicked, and bringeth
Satan under the feet of his people : he worketh contin-
ually, easily, irresistibly, and indefatigably : all which
showeth his power.

3. The power of God doth show itself in what he will
do; he will make the kingdoms of the earth to stoop to
Jus Son, and that both of Jew and Gentile ; he will ruin
Antichrist, though never so potent at the present ; he
will raise up the dead out of their graves, and destroy
the visible world at the last day ; and he will show the
power of his anger in the everlasting punishment of the
wicked in hell,

4. The power of God doth show itself in what he can
do ; he can do whatever he pleaseth ; he can do what-
ever is possible to infinite power, whatever doth not im-
ply a contradiction, or argue imperfection.

Q. 17. What is the holiness of God ? y

^. The holiness of Go^ is his essential \)Wjfcv^

whereby he is infinitely pure, loveth and delighteth in
his own purity, and in all the resemblances of it which
ony of his creatures have ; and is perfectly free from all
impurity, and hateth it wherever he seeth it.

Q. 18. How may God be said 1 to be holy ?

A. 1. The name of God is holy. Psalm cxi. 9, Holy.
and reverend is his name. 2. The nature of God is
holy. Rev. iv. 8, Holy, holy, holy, Lord God Almighty.
3. The persons of the Godhead are holy. The Father
is holy. John xvii. 1 1, Holy Father keep through thine
own name those which thou hast given me. The Son
is holy. Acts. iv. 27, Against thy holy child Jesus were
they gathered. The spirit is holy. Rom. xtv. 17, Joy
iti the Holy Ghost. 4. The works of God are holjv
Psalm cxlv. 17, The Lord is righteous in aril his ways,
and holy in all his works, 5. The word of God is holy.
Rom. r. 3, Which he hath promised afore by his proph-
ets in the holy scriptures. His law is holy. Rom. vil.
12, The law is holy ; and the commandment holy, and
just, and good. And his gospel is holyC Luke i; 72,.
To remember his holy covenant. 6. The worship of
God is holy ; the matter* df it holy. Mai. i. 1 1,'fn" eve-
ry place incense shallbe offered unto my name, and a
pure offering of righteousness. The manner of it holy.
John iv. 24, G.od will be worshipped in spirit and in
truth. The time of it holy. Exod. xx. 8, Remember
the sabbath day to keep it holy. 7. The dwelling place
of God is holy. Isa. lvii. 15, Thus saith the high and,
lofiy one, I dwell in the high and holy place. 8. The
am gels, which attend upon God in heaven, are holy.
Matth. xxv. 31, All the holy angels with him. 9. The
people of God upon earth are holy. Deut. vii. 6, Thou
opt a holy people unto the Lord. 10. God requireth,
worketh, loveth, and delighteth in holiness. 1 Pet. i. 15,
Be ye holy. 1 Thess. iv. 3, This is the will of God,
even your sanctificatlon. 11. God hateth sin and sin-*
ners infinitely, and without holiness will not admit any
into his kingdom. Psalm v. 5, Thou hatest all workers
of iniquity. Heb. xii. 14, Follow peace with all mea,
*od holiness, without which no man shall see the Lord..

Q. 19. What is the justice of God I '

A* The justice of God is his essential property,
whereby he is infinitely righteous and equal, both iu him-
self, and in all his dealings with his creatures.

Q. 20. Wherein doth the justice of God show itself?

A. 1. In the punishment which he inflicted upon
Christ, our surety for our sins. Isa. liii. 5, He was
wounded for our transgressions, he was bruised for our
iniquities. 2. In the vengeance he will execute upon
unbelievers for their own sins on the day of wrath.
2 Thess. i. 7, 8, 9, The Lord will be revealed in naming
fire, taking vengeance on them that obey not the gospel,
who shall be punished with everlasting destruction.

3. In the' reward he will give to his people through
the merits of Christ. Matth. v. 12, Great is your re-
ward ia heaven:. 2 Tim. i'v. 8, Henceforth there is
laid up for me a crown of righteousness* 4. In those
temporal judgments he brhigeth upon a people or per-
son for their sins in this world. Dan. he. 7, O Lord,
righteousness belongeth unto thee, but unto us confusion
of faces, as at this day. Lam. iii. 39, Wherefore doth
a living man complain, a man for the punishment of his
sins?

Q. 2 1 . What is the goodness of God ?

A. The goodness of God is his essential property,
whereby he is altogether good in himself, and the author
©f all good. Psalm cxix. 68, Thou art good and dost
good.

Q. 2$. Wherein doth the goodness of God appear ?

A. God's goodness doth appear, 1. In the works-
which he hath made. Gen. i. 31, And God saw every
thing that he had made, and behold it was very good.
2. In his bounty and provisions for all his creatures.
Psal. cxlv. 9, The Lord is good to all. Ver. 15, The
eyes of all wait upon thee. 3. In his patience and for-
bearance toward the wicked, and his enemies. Rom. ii.

4, Or despisest thou the riches of his goodness, and
forbearance and long suffering. 4. And chiefly, God's
goodness doth appear in his special love and mercy to*
wards his own people ; in choosing them, in redeeming
the»j in calling them, in pardoning theru, in adopting;

"ca

them, in sanctifying them, io all the privileges lie be-
stoweth upon them, and manifestations of his love unto
them here, and in his taking them unto, and giving them
possession of his kingdom hereafter. Exod. xxxiv. 6, 7 %
The Lord God, merciful and gracious, abundant in good-
ness, keeping mercy for thousands, forgiving iniquity,
transgression, and sin, Sec
. Q. 23. What is the truth of God ?
■ A. The truth of God is his essential properly*, where-
by he is sincere and faithful, free from all falsehood and
simulation. Tit. i. 2, In hope of eternal life, which God,
who cannot lie, promised before the world began. Heb.
\i. 1 8, By two immutable things, in which U i& impossi-
ble for God to lie.
. Q. 24. Wherein doth the truth of God appear ?"

A. God's truth doth appear, I. In the soundness of
the doctrine which he hath revealed, wherein there is no .
flaw or corruption. 2 Tim. i. 13, Hold fast the form of
sound words, which thou hast heard of me. 2. In the
certainty of the history which he hath recorded, wherein "
there is no lie or mistake. Luke i. 3, 4, It seemed good
to me to write to thee, that thou mightest know the cer-
tainty of those things wherein thou hast been instructed.
3. In the accomplishment of the prophecies which he
hath foretold, wherein there is no failing or failing short.
Johni. 45, We have found him of whom Moses in the
law, and the prophets did write." Matth. xxiv. 35, Heav-
en and earth shall pass away, but my word shall not pass
away. 4. Xn.the fulfilling the promises which he hath
made to his people. Heb. x. 23, He is faithful that hath
promised. 5- In executing the judgments which he
hath threatened against the wicked. Zech. i. 6, But my
words, did they not take hold of your fathers ? 6. But
the great appearance of God's truth will be at the day of
Christ's appearance to judgment, when rewards and
punishments shall be dispensed according to what he had
foretold us in the book of the holy scriptures.

Q. 5. Are there more Gods than one ?

A.. There is but one only, the living and true God,.
Q. L Wby is God said to be one only ?

A. In opposition to many gods. Deut. ti.4, Hear O
Israel, the Lord our God is one Lord. 1 Cor. viii. 4, 5 X
6, We know that there is none other God but one : Fox-
though there be that are called gods, whether in heaven
or in earth (as there be gods many, and lords many) but
to us there is but one God.

Q. 2. Why is God said to be the living God ?

A. In opposition to dead idols. Psalm cxv. 4, 5, 6,
Their idols are gold and silver, the work of men's hands - t
they have mouths, but they speak not ; eyes have they,
and see- not ; ears have they, but they hear not, &c.
1 Thess. i. 9, Ye turned from idols, to serve the living
God.

Q. 3. Why is God said to be the true God ?

A. In opposition to all false gods. Jer. x. 10, 11, 15,

The Lord is the true God. The gods, that have not

, made the heavens and the earth, shall perish from the

earth and from under these heavens ;. they are vanity,

and the work of errors.

Q. 4. How doth it appear that God is one only ?

A. Because God is infinite, and there cannot be more
than one infinite being ; forasmuch as one infinite being
doth set bounds and limits unto all other beings, and no-
thing that is bounded and limited can be infinite.

Q. 5. How doth it appear that God is living ?

A. 1. Because God giveth to and preserveth life in
all his creatures. 1 Tim. vi. 13, I give thee a charge in
the sight of God, who quickeneth all things. Acts xvii.
28, In him we live and move and have our being. 2.
Because Godreigneth for ever.. Jer. x. 10, The Lord is
a living God, and an everlasting king.

Q. 6. How doth k appear that God is true ; that he
hath a true bekig, or that there is a God indeed ?

A. By several arguments sufficient to convince all the
Atheists in the world, if they would hearken to their own
reason.

. Q. 7. What is the first argument to prove that there
is a God?

A. The first argument to prove that there is a God,
may be drawn from the being of all things. 1. The be-
ing of the heavens, the highest stories which . a^ ttaR&

erect£tl» the glorious lights which are there placed, the
glitterkig,stars which there move. 2. The being of the
earth, whose foundations are sure, and unmoved by-
storms and tempests, though it hang like a ball in the
midst of the air. 3. The being of the vast sea, where
there is such abundance of waters, as some think higher
than the earth, which are yet bounded and restrained
from overflowing and drowning the land and its inhabi-
tants, as once they did, when their limits were for a
while removed. 4. The being of such various crea-
tures above and below, especially of those which have
motion and life in themselves. 5. And chiefly, the being
of man ; the curious workmanship of his body in the
vomb, especially the being of man's soul, which is im-
material, invisible, rational, immortal, and which cannot
arise from the power of the matter (as the sensitive souls
of brutes) neither doth depend on the body in some o£
its operations. These, and all the works which our eye
doth see, or mind doth apprehend, do prove that there is
a God, who hath given a being to them, and continueth
them therein.

Q. 8. Wherein lieth the force of this argument, to
prove, from the being of all things, that there is a God ?

A. All things that have a being, they must either,
1. Have their being from eternity ; or, 2. Must give a
being to themselves ; or, 3. They must have their being
from Ged. But, 1. They could not have thtir being
from eternity, for then they would be infinite in dura-
tion, and so capable of no measure by time ; they would
be necessary, and so capable of no alteration or destruc-
tion ; but both reason and experience doth evidence the
contrary, therefore they are not eternal. 2. Things can-
not give a being to themselves ; for that which giveth a
being to a thing must be before it ; and hence it would
follow, that things should be and not be at the same
time, which is a contradiction, and absurd. Therefore,
3. It must necessarily follow, that there is a God, who
is a necessary, infinite, and eternal being ; who is om-
nipotent, and hath given a being to ali creatures.

Q. 9. What is the second argument to proye that there
is a God ?

A . The second argument to prove that there is a
God, may be drawn from the government of all thing*.
1. The beautiful order, and constant motion of heavenly
bodies, shedding down light and heat, and sweet influ-
ence upon the earth, without which, all living creatures
helowgrould quickly languish and die. 2. The bottling
up of waters* in the clouds, and sprinkling of rain from,
thence upon the dry and parched ground, without which,
it woirtd yield no fruit* 3. The cleansing of the air, and
fanning of the earth with the wings of the wind, wtftamt
which, in some hotter climates, the inhabitants could* not
live. 4. The subjection of many strong and fierce crea-
tures unto w*ak and timorous man. 5. The subservi-
ency of irrational and inanimate creatures one to anoth-
er, and the guiding them whhout their own designment
unto their ends. 6. Notwithstanding the various, innu-
merable, and seeming contrary particular ends, which
the many creatures in the world haye, the directing them
without confusion unto one common end, in which they
do all agree i this doth undeniably prove, that there is an
infinitely powerful and wise God, -who is the supreme
Lord and Governor of the worlds ■ ■ »

Q. 10. What is the third argument to prove that there
is a God ?

A. The third argument to prove that there is a God,
may be drawn from the impressions of a deity upon the
consciences of all men, in all ages and nations, which
could not be so deep and universal, were it a fancy only,
and groundless conceit. 1. The hellish grips and lash-
es, the horrible dreads and tremblings of guilty con-
sciences, upon the commission of some more notorious
crimes, which they do not fear punishment for from
men, is a witness of a deity to them, whose future ven-
geance they are afraid of. 2. The worship which hea-
thens generally give unto false gods, is an evidence that
there is a true God, though they be ignorant of him.

Q. 11. What is the fourth argument to prove that
there is a God ?

A. The fourth argument to prove that there is a God,
may be drawn from the revelation of the scriptui es. The
majesty, high mysteries, efficiency, and like ax^wasftto*

Q. 1 1 . What should we judge of them that deny that
there are three distinct persons in one Godhead ?

A. 1. We ought to judge them to be blasphemers*
because they speak against the ever glorious God, who
hath set forth himself in this distinction in the scripture.
2. To be damnable heretics : this doctrine of the dis-
tinction of persons in the unity of essence being a. fun-
damental truth, denied of old by the Sabellians, Arians,
Photineans, and of late by the Socinians, who were
against the Godhead of Christ the Son, and of the Holy
Ghost ; among whom the Quakers are also to be num-
bered, who deny this distinction.

Q. 7. What arc the decrees of God ?

A. The decrees of God are his eternal purpose accor-
ding to the*Couns.el of his own will, whereby, for his own
•glory, he hath fore-ordained whatsoever cometh to pass.

Q. 1. What is it for God to decree ?

A. For Gud to decree, is eternally to purpose and
fore-ordain, to appoint and determine what things
shall be.

Q. 2. How did God decree things that come to pass ?

A. God decreed all things according to the counsel of
his will ; according to his will, and therefore^nost free-
ly ; according to the counsel of his will, and therefore
most wisely. Eph. i. i 1, Being predestinated according
to the purpose of him who worketh all things according
to the counsel of his own will.

Q. 3. Wherefore did God decree all things that come
to, pass ?
. A. God decreed all thing6 for his own glory.

Q. 4. What sorts are there of God's decrees ?

A. There are God's general degrees, and God's espe-
cial decrees.

Q. 5. What are God's general decrees ?

Ji. God's general decrees are hit eternal purpose,
whereby be hath fore-ordained whatever comes to pass ;
not only the being of all creatures which he doth make*
but also all their motions and actions ; not only good ac-
tions which he doth effect, but also the permission of all
evil actions. Eph. i. 1 1, Who worketh all things after

the counsel of his own will. Acts iv. 27, 28, Against
thy holy Child Jesus. — Herod and Pontius Pilate, with
the Gentiles, afld the people of Israel, were gathered to-
gether for to do whatever thy hand and thy counsel de-
termined before to be done.

Q. 6. What are God's especial decrees ?

A. God's especial decrees are his decrees of predes-
tination of angels and men, especially his decrees of
election and reprobation of men.

Q. 7. What is God's decree of election of men ?

A. God's decree of election of men is his eternal and
unchangeable purpose, whereby, out of his mere good
pleasure, he hath in Christ chosen some men unto ever-
lasting life and happiness, as the end ; and unto faith and
holiness, as the necessary means in order hereunto, for
the praise of his most rich and free grace. Eph. i. 4, 5,
6, According as he hath chosen us in him, before the
foundation of the world, that we should be holy, and
"without blame before him in love ; being predestinated
according to the good pleasure of his will, to the praise
of the glory of his grace. 2. Thess. ii. 13, God hath
from the beginning chosen you to salvation, through
sanctification of the spirit, and belief of the truth.

Q. 8. What is God's decree of reprobation of men ?

A. God's decree of reprobation is his eternal purpose
(according to his sovereignty, and the unsearchable
counsel of his own will) of passing by all the resl of the
children of men which are not elected, and leaving them
to perish in their sins, unto the praise of the power of
his wrath and infinite justice in their everlasting punish-
ment. Rom. ix. 21, 22, Hath not the potter power over
the clay, of the same lump to make one vessel unto hon-
our, and another unto dishonour: What if God, willing
to shew his wrath, and to make his power known, cp-.!ur-
ed with much long suffering the vessels of wrath fitted
to destruction.

Q. 9. Whence is it that God doth decree the election
of some and the reprobation of others, of the children
of men ?

A. It was neither the good works foreseen in the one
which moved him to choose them, i\pv V\vs s-nWwwV*

foreseen in the other, which moved him to pass them
by ; but only because he would, he chose some", and be-
cause he would not, he did not choose tMe rest, but de-
creed to withhold that grace which he was no wise bound
to give unto them, and to punish them justly for their
sins, a-» he might have punished all, if he had so pleased.
Horn. ix. 11, 13, 18, The children being not yet born,
neither having -done good nor evil, that the purpose of
God, according to election, might stand, not of works,
hut of him that calleth. It was said, Jacob have I loved,
but Esau have I hated : for he hath mercy on whom he
will have mercy, and whom he will he hardeneth.

Q. 1,0.. May any know whether they are elected or
reprobated in this life ?

A. 1 . Those which are elected, may know their elec-
tion by their effectual calling. 2 Pet. i. 10, Give dili-
gence to make your calling and election sure. But
Sdly, None can know certainly in this life (except such
as have sinned against the Holy Ghost) that they are
reprobated, because the greatest, sinners (except such as
have committed that sin) may be called. 1 Cor. vi. 9,
10, 11, Neither fornicators, nor idolators, nor adulterers,
nor thieves, Sec. shall inherit the kingdom of God ; and
such were some of you : but ye are washed, but ye are
sanctified, but yc are justified in the name of the Lord
Jesus, and by the spirit of our God. And we read of
some called at the eleventh hour, Matth. xx. 6, 7.

Q. 8. How doth God execute his decrees ?

A. God doth execute his decrees in the works of crea-
tion and providence.

Q. I. What is it for God to execute his decrees ?

A. God doth execute his decrees, when he doth what
he eternally purposed to do, when he bringeth to pass
what he had before ordained should be.

Q. 2. Wherein doth God execute his decrees ?

A. God doth execute his decrees in the works of crea-
tion, wherein he maketh all things according as he eter-
ternally decreed to make them ; and in his works of pro-
vidence, wherein he preserveth and governeth all things
according to his eternal purpose and counsel.

41
Q. 9. What is the work of creation ?

A. The work of creation is God's making all things
of nothing, by the word of his power, in the space of six
days, and all very good.

*Q. 1 . What is meant by creation ?

A. 1. Negatively, by creation is not meant any ordi-
. nary production of creatures, wherein second causes are
made use of.

2. Positively, creation is, 1 . A making things of noth-
ing, or a giving a being to things which had no being be-
fore. Thus the heavens were made of nothing, the
earth and waters, and all the matter of inferior bodies
were made of nothing ; and thus still the souls of men
were made of. nothing, being immediately infused by
God. 2. Creation is a making things of matter, natu-
rally unfit, which could not by any power (put into any
second causes) be brought into such a form ; thus all
beasts and cattle, and creeping things, and the body of
man, was at first made of the earth, and the dust of the
ground ; and tljis first woman was made of a rib taken
out of the man.*'

Q. 2. Are all things that are made Cod's creatures ?

A. Yes. 1. All things that were made the first six days
were most properly and immediately created by God'.

2. All the things that are siill produced are God's
creatures, 1. Because the matter of them was at first
created by God. 2. Because the power which one crea-
ture hath of producing another, is from God. 3. Be-
cause in all productions God doth concur as the first
cause and most principal agent. And lastly, because
the preservation of things by God in their being, is, as
it were, a continued creation.

Q. 3. Whereby did God create all things at first ?

A. God created all things by the word of his power.
It was the infinite power of God which did put forth it-
self in erecting the glorious frame of the heavens and
the earth, and that by a word speaking. Gen. i. 3, 6,
God said, let there be light, and there was light ; let
there be a firmament, and the firmament was made, Sec.

Psalm xxxiii. 6, 9, By the word of the Lord were the
heavens made ; and all the host of them by the breath
of his mouth : he spake and it was done ; he command-
ed, and it stood fast.

Q. 4. In what time did God create all things ?

A. God created all things in the space of six days.
He could have created all tilings together in a moment,
but he took six days time to work in, and rested on the
seventh day, that we might the better apprehend the or-
der of the creation, and that we might imitate him in
-working but six" days of the week, and in resting on the
seventh.

Q. 5. What was God's work on the first day ?

A. On the first day, 1. God created heaven, that is r
the highest heaven, called the third heaven, which is re-
moved above all visible, heavens, where the throne of
God is, and the seat of the blessed ; in which the an-
gels were created, who are called the hosts of heaven*
and the sons of God, who rejoiced in the view of the
other works, Job. xxxviii. 7. 2. God created the earth
and the water mingled together,, without such distinct
beautiful forms, either of themselves, or of the creatures,
which afterwards were produced out of them. 3- God
■created light, which was afterwards placed in the sun
and moon, and other stars, when they were made.

Q. 6. What was God's work on the second day ?

A. On the second day, 1. God created the firmament
which seemeth to include both the heaven, in which af-
terwards the sun, moon, and stars, were placed, and like-
•wise the air (called often heaven in scripture) where af-
'ter the birds did fly. . 2. God divided the waters, which
were above part of the firmament of air : from the wa-
ters beneath the firmament of air ; that is, he placed dis-
tinct the waters which were above the clouds, from the
Waters which were mingled with the earth.

Q. 7. What was God's work on the third day ?

A. On the third day, I. God gathered the waters which
were mingled with the earth into one place, and called
'them seas, and the dry land whicfc then appeared, he cal-
led earth. 2. Ho caused the earth to bring forth all kind

of trees, plants and herbq, before there was any sun or
rain upon the around.

Q. 8. What was God's work on the fourth day ?

A. On the fourth day, 1. God made the great lights
the sun and moon ; and the lesser lights, namely, the
stars, and placed them in the heavens. 2. He appointed
these lights their motions, office, and use, to compass
the earth, to rule the day and the night, and to be for
signs and for seasons, and for days and for years.

Q. 9. What was God's work on the fifth day ?

A. On the fifth day, 1. God made of the waters*
-whales and all kind of great and small fishes, and every
living creature which mpveth in the sea. 2. God made
of the waters, -all kind of winged fowl, which fly in the
open heaven.

Qr 10. What was God's work on the sixth day ?

On the sixth day, 1 . God made of the earth, all beasts,
and cattle, and creeping things. 2. God made the first
man, his body of the dust of the ground, and immedi-
ately created his soul in him, breathing in him the breath
of life ; and the woman he made of a rib taken out of
his aide.

Q. 1 1 . Wherefore did God create all things ?

A. God created all things for his own glory, that he
might make manifest, 1. The glory of his power in ef-
fecting so great a work, making every thing of nothing
:by a word. Rev. iv. 1 1, Thou art worthy, O Lord, to
receive glory, and honour, and power ; for thou bast

• created all things. 2. The glory of his wisdom in the
•order and variety of his creatures. Psalm civ. 24, O
L.ord,how manifold are thy works ! In wisdom hast thou
made them all. 3. The glory of his goodness, espe-

• daily towards man, for whom he provided first an habi-
tation, and every useful creature, before he gave him
his being.

Q. L2. In what condition did God create all things at
first ?

A. God made all things at first very good. Gen. i.
31, And God saw every thing that he had made, and be-
hold it was very good. All the evil which since hath

• come into .the jworld, is .either sin itself; which is the

work of the devil and man, or the fruit and consequence
of sin. God made man good and happy ; man made
himself sinful and miserable. -

Q. 10. How did God create man ?

A. God created man male and female, after his own
image, in knowledge, righteousness, and holiness, with
dominion over the creatures.

Q. 1. Why did God create man male and female?

A. God created man male and female for their mu-
tual help, and for the propagation of mankind. Gen. ii.
18, And God said, it is not good that the man should be
alone .; I will make an help meet for him. Gen. i. 27>
28, God created man ; male and female : and God bles-
sed them, and said unto them, be fruitful, and multiply,
and replenish the earth, and subdue it, &c.

Q. 2. What is meant by the image of God, after which
man was at first created ?

A. By the image of God, we are to understand the
similitude or likeness of God. Gen. i. 26, And God said,
let us make man in our own image, after our likeness.

Q. 3. Wherein doth consist the image of God 1 , which
was put upon man in his first creation ?

A. 1 . Negatively, the image of God doth not consist
in any outward visible resemblance of his body to God,
as if God had any bodily shape. 2. Positively, the im-
age of God doth consist in the inward resemblance of his
soul to God in knowledge, righteousness, and holiness.
Col. iii. 10, Renewed in knowledge, after the image of
him that created him. Eph. iv. 24, Put on the new
man, which after God is created in righteousness and
true holiness. f

Q. 4. What is included in this image of God, in know-
ledge, righteousness and holiness, as man had it at first ?

A. The image of God in man at the first, doth include
the universal and perfect rectitude of the whole soul ;
knowledge in his understanding, righteousness in his
will, holiness in his affections.

Q. 5. What knowledge had man, when he was created
in his understanding ?

A. Man had, in his first creation, the knowledge of

God, and his law, and his creatures, and all things which
were necessary to make him happy.

Q. 6. What righteousness had man at first in his will ?

A. Man had at first in his will, a disposition, accom-
panied with an executive power, to every thing which was
right, and to give that which was both due to God, and
also to man, had there been any man besides himself.

Q. 7. What holiness had man at first in his affections t

A. Man's affections at first were holy and pure, free
from all sin and defilement, free from all disorder and
distemper ; they were placed upon the most holy, high,
and noble objects : man at first had true and chief love
to God, his desires were chiefly after him, and his de-
light was chiefly in him, and no creature in the world
t*ad too great a share. As for grief and shame, and the
like affections, though they were in man radically, yet
they were toot *n man -actively, so as to put forth any acts,
until he had committed the first sin ; then he began to
mourn awd -be ashamed .

*Q. &. What dominion- had man at his first creation ?

A. Man -had -dominion, not only over himself and his
tfwn affections ; but he had also dominion over the infe-
rior creatures, the fish and the fowls, and the beasts ; ma-
fry of whidh, since man's disobedience 'to the command
of-God, are become disobedient to the command of men.
<Jen. i. SB* L God said unto them, have dominion over the
■Jish of the sea, and over the fowl of the air, and over eve-
ry creature that moveth upon the earth.

Q. 11. What are God's works of Provi-
dence *

A. God's works of providence are his most holy, wise*
and powerful preserving and governing all his creatures,
and all their actions.

Q. 1. What are the parts of God's providence ?

A. The parts of God's providence are, I . His preser-
vation of things. Psalm xxxvi. 6, O Lord, thou pre-
servest man- and beast. 2. His government of things.
Psalm lxvii. 4, Thou ahalt govern the nations upon the
twth.

-48

promise 9 of giving something, with a stipulation* or re*
quiring something to be done on man's part.

Q. 3. How many covenants hath God made with man?

A. There are two covenants which God hath made
with man. 1. A covenant of works. 2. A covenant
of grace.

Q. 4. When did God enter into a covenant of works
with man ?

A. God did enter into a covenant of works wkhman
immediately after his creation, when he was yet in a
state of innocency, and had committed no sin.

Q. 5 . What was the promise of the covenant of works,
which God made with man ?

A. The promise of the covenant of works was a pro*
mise of life ; for God's threatening death upon man's
disobedience. Gen. ii. 17, implieth his promise of life
upon man's obedience. ,

Q. 6. What life was it that God promised to man in
the covenant of works ?

A. The life that God promised to man in the covenant
of works, was the continuance of natural and spiritual
life, and the donation of eternal life.

Q. 7. Wherein doth natural, spiritual, and eternal life
consist ?

A. 1 . Nature! life doth consist in the union o"f the soul
and body. 2. Spiritual life doth consist in the union of
, God and the soul. 3. Eternal life doth consist in the
perfect, immutable, and eternal happiness, both of soul
and body, through a perfect likeness unto, and an imme-
diate vision and fruition of God the chief good.

Q. 8. What was the condition of the first covenant,
and that which God required on man's part, in the cove-
nant of works ?

A. The condition of, and that required by God on
man's part, in the covenant of works, was perfect obedi-
ence. Gal. ill* 12, The law is not of faith ; but the man
that doth them shall live in them, (compared with the
10th verse,) As many as are of the works of the law, are
under the curse ; for it is written, Cursed is every one
that continueth not in all things which are written in the
book of the law to do them.

Q 9. to what respect Was this obedience (required of
toian in the first covenant) to be perfect ?

A. The obedience required of man in the first cove-
nant, was to be perfect, 1. In respect of the matter of
it ; all the powers and faculties of the soul, all the parts
and members of the body, were to be employed in God's
service, and made use of as instruments of righteous*
nesa, 2. It was to be perfect in respect of the principle,
namely, habitual righteousness, and natural disposition
and inclination to do any thing God required, without
any indisposition or reluctance, as the angels do obey in
heaven. 3. It was to be perfect in respect of the end,
which was chiefly to be God*s glory, swaying in all ac-
tions. 4. It was to be perfect in respect of the manner ;
it was to be with perfect love and delight, and exactly
with all the circumstances required in obedience. 5. It
was to be perfect in respect of the time, it was to be con-
stant and perpetual.

Q. 10. What is the prohibition, or the thing forbidden
in the covenant of works ?

A. The thing forbidden in the covenant of works, is
the eating of the tree of knowledge of good and evil.
Gen. ii. 16, 17, And the Lord God commanded, saying,
Of every tree of the garden thou mayest freely eat ; but
of the tree of knowledge of good and evil, thou shalt not
eat of it.

Q. 1 1 . Why was this tree called the tree of the knowl-
edge of good and evil ?

A. Because man, by eating the fruit of this tree, did
know experimentally what good he had fallen from, and
had lost, namely, the image and favour of God ; and what
evil he was fallen into, namely, the evil of sin and misery.

Q. 12. What was the penalty or punishment' threat-
ened upon the breach of the covenant of works ?

A. The punishment threatened upon the breach of
the covenant of works, was death. Gen. nt IT, In the
day thou eatest thereof, thou shalt surely die. Rom. vi.
23, The wages of sin is death.

Q. 13. What death was it that God threatened as the
punishment of sin ?

3©

A., The death .which God threatened as the putrish* .
tnent of man's sin, was temporal death, spiritual death)
and eternal death.

Q. 14. Wherein doth temporal, spiritual and eternal
death consist ?

A. 1. Temporal death doth consist in the separation^
of the soul from the body : this man was liable unto, in •
the day that he did eat of the forbidden fruit, and not before.
2. Spiritual death doth consist in the separation of the
soul from God, and the loss of God's image : this death
seized upon man in the moment- of his first sin. 3. -
Eternal death doth consist in the exclusion of man from
the comfortable and beatifical presence of God in glory
forever, together with the immediate impressions of
God's wrath, effecting most horrible anguish in the«oul,
and in the extreme tortures in every part of the body -
eternally in hell.

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. 1.. What is meant by the freedom of the will ?

A. By the freedom of the will is meant a liberty in
the will, of its own accord, to choose or refuse ; to do or
not to do 5 to do this or to do that, without any con-
straint or force from any one.

Q. 2. How many ways may the will be said to be free ?

A. The will may be said to be free three ways. 1.
When the will is free only to good ; when the will is not
compelled or forced, but freely chooseth only such things
as are good : thiis the will of God (to speak after the
ihanrier of men) is free only to good, he can neither do
nor will any thing that is evil « such also is the freedom
of the wills of angels, and such will be the freedom of all
the glorified saints in heaven ; there neither is, nor will
be any inclination of the will unto any evil thing forever,
and yet good will be of free choice. 2. The wiH may be
said to be free* only unto evil) when the will is not con* **

strained, but freely chooseth such things as are evil and
sinful : thus the will of the devil is free only unto sin ;
and thus the wills of all the .children of men in the
■world, while in a state of nature, are free only unto sin.
^3. The will may be said to be free both unto good and
evil, when it sometimes chooseth that which is good,
sometimes, chooseth that which is evil : such is the free-
dom of the wills of all regenerate persons, who have in
some measure recovered the image of God ; they
choose good freely, through a principle of grace wrought
in them by the spirit : yet through the remainder of
corruption, at some times their wills are inclined to that
which is sinful.

Q. 3. What freedom of will had man at his first cre-
ation ?
A. The freedom of will which man had at his first
. creation, was a freedom both to good and evil : though
the natural inclination and disposition of his will was on-
ly to good ; yet being mutable or changeable, through
temptation it might be altered, and might become incli-
nable unto evil.

. Q. 4. How were our first parents left to the freedom
of their own wills ?

A. Our first parents were left by God to the freedom
of their own wills, when God withheld that further grace
(which he was riowise bound to give unto them) which
would have strengthened them against the temptation,
and preserved them from falling into sin.

Q. 5. How did our first parents fall, when they were
left to the freedom of their own wills ? •

A. Our first parents being left to the freedom of their
own wills, through the temptation of the devil, who spake
unto them in the serpent ; through the desirableness of
the. fruit of the forbidden tree to their sensual appetite ;
and through the desirableness of being made wise, and
like unto God by eating thereof, unto their rational appe-
tite; and through the hopes of escaping the punishment
of death threatened by God, they did venture against the
express command of God, to eat of this tree : the woman
being first beguiled and perverted by the devil, did eat ;
" and then the man being persuade^ ty fe\^ \t\fe* to& \\\%

devil too, did eat also. Gen. iii. 4, 5, 6, And the serpent
said unto the woman, ye shall not surely die ; for GocJ
doth know, that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, knowing good
and evil. And when the woman saw lhat the tree was
good for food, and that it -was pleasant to the eyes, and a,
♦ree to be desired to make one wise,' she took of tbofruit
thereof and did eat ; and gave also unto her husband with
lier, and he did eat. 2 Cor. xi. 3, The serpent beguiled
Eve through his subtilty. 1 Tim. ii. 14, The woman
being deceived, was in the transgression.

Q. 6. What was the state in which our first parents
were created, from whence they fell ?
. A« The state wherein our first parents were craned*
and from whence they fell, was a state of innocency.
Eccles. vii, 39, Lo, this only have I found, that God
hath made man upright, but they have sought out many
inventions.

Q. 7. Whereby did our first parents fall from the state
wherein they were created I

A. Our first parents fell from the state wherein they
were created, by sinning against God.

• Q. 14. What is sin ?

A. Sin is any want of cgnformit^unto, or trangression
of the law of God.

Q. 1. What is meant by the law of God, which sin is
a breach of ? •

A. By the law of God is meant the commandments,
which God the Creator, and Supreme King and Lawgiv*
er, hath kid upon all the children of men, his creatures
and subjects, as the rule of their obedience.

.Q. 2. Where is the law of God to be found ?

A. The law of God in some part of it, and more dark-
ly, is to be found written upon the hearts of all men,
Horn. ii. 15 ; but most plainly and fully, it is to be found
•written in the word of God.

* Q; 3. How many kinds of laws of God are there in
ihe word of God?

A. 1. There is the judicial law, which concerned
chiefly the nation of the Jews, and ip every respect dotl*

not bind all other nations. 2. There is the ceremonial
Jaw, which was in no part of it binding upon any, but for
a time ; namely, before the coming of Christ, who ful-
filled this law, and abrogated it. 3. There is the moral
law, written at first by God himself in tables of stone,
which is a standing rule of obedience unto the end of
the world.

Q. 4. What is meant by want of conformity to the
law of .God ?

A. By want of conformity to God's law, is meant, both
an unsuitableness and disagreeableness to the law, and a
not observation and not obedience to it.

Q. 5. What sins doth want of conformity to the law
include ?

ArThe sins included in the want of conformity to the
law of God, are, 1. Original sin, and that*riatural enmity
in the heart against the law of God. Rom. viii.. 7, The
carnal mind is enmity against God ; for it is not subject
to his law, neither indeed can be. 2. All sins of omis-
sion ; the former is a want of conformity of heart, the
latter a want of conformity of life, to God's law.

Q. 6. What is it to transgress the law of G^od ?

A. To trangress the law, is to pass the bounds which
are set in the law.

Q. 7. How doth it appear that the transgression of the
law is sin ?

A. It doth appear from 1 John iii. 4, Whosoever com-
miiteth sin, transgresseth the law ; for sin is the trans-
gression of the law.

Q. 8. Is nothing a sin then, but what is against God's
law ?

A. Nothing is a sin, but what God hath either ex-
pressly, or by consequence, forbidden in his law.

Q. 15. What was the sin whereby our first
parents fell from the estate wherein they were
created ?

A. The sin whereby our firstparcnts fell from the es-
tate wherein they were created, was their eating the for-
bidden fruit.

Q. t. Why did God forbid our first parents to eat of
this fruit ?

A. Not because there was any intrinsical evil in the
fruit of the forbidden tree, it being as indifferent in itself
to eat of this tret as any other tree in the garden ; but
God did forbid them to eat of the fruit of this tree, to
try their obedience.

Q. 2. Could this sin, of eating the forbidden fruit, ise
very henious, when the thing in itself was indifferent ?

A. 1. Though the eating the fruit was indifferent in it-
self, yet when so expressly forbidden by God, it ceased to
be indifferent, but was absolutely unlawful, and a great
sin. 2. This sin of eating the forbidden fruit, was such a
sin as included many other sins, as it was circumstantiated.

Q.,3. What sins did the eating of the forbidden fruit*
include ?

A. The sins included in our first parents' eating the
forbidden fruit, were, 1. Rebellion against God their sove-
reign, who had expressly forbidden them to eat of this
tree. 2. Treason in conspiring with the devil, God's ene-
my, against God. 3. Ambition, in aspiring to a higher
state, namely, to be as God- 4. Luxury, in indulging so
much to please the sense of taste, which did inordinate*
ly desire this fruit. 5. Ingratitude to God who had given
them leave to eat of anytree of the garden besides. 6*
Unbelief, in not giving credit to the threatening of death ;
but believing the devil, who sard, they should not die,
rather than God, who told them they should purely die,
did they eut of this fruit. 7. Murder, in bringing death
by this sin upon themselves, and all their posterity. These
and many other sins were included in this sin of our first
parents eating of the forbidden fruit \ which did render
it exceeding heinous in the sight of God.

Q. 16. Did all mankind fall in Adam's first
transgression ?

A. The covenant being made with Adam, not only for
himself, but for his posterity, all mankind, descending
from him by ordinary generation, sinned in .him, and fell
with him ia his first transgression*

Q. 1 . Did all mankind,, without any exception, fall £a
Adam's first transgression ?

A. No : for our Lord Jesus Christ, who was one o€
Adam's posterity, did not fall with Adam, but was per-
fectly free, both from original and actual sin. Heb. vii.
26, For such an high priest became us, who was holy,
harmless, unde filed, separate from sinners. 1 Pet. ii. 22,
Who did no sin-

Q. 2. How was it that the Lord Jesus Christ escaped
the fall with Adam ? •

A. Because our Lord Jesus descended from Adam
by extraordinary generation, being born of a virgin..
Matih. i. 18, Now the birth of Christ was on this wise m r .
-when as his mothe^ Mary was espoused to Joseph, be*
fore they came together, she was found with child of the
Holy Ghost.

Q. 3. Did all the posterity of Adam, besides Christ,.
fall in his first sin ?

A. All the posterity of Adam, besides Christ, descend-
ing from him by ordinary generation, did fall in his first
sin. Rom. v. 12, By one man sin entered into the world
and .death by sin ; and so death passed upon all men, for
that all have sinned.

Q. 4. How could all the posterity of Adam, being thea
unborn, fall in his sin ?

A. All the posterity of Adam were in him before they
were born, and so they sinned in him and fell with him*
I Cor. xv. 22, For as in Adam all die, even so in Christ
shall all be made alive.

Q. 5. How were all Adam's posterity in him when he-
first sinned ?

A. 1. They were in him virtually, they were in his
loins ; and as Levi is said to pay tithes in Abraham,.
when only in his loins, Heb. vii. 9 ; so Adam's posterity
sinned in his loins. 2. They were in him representa-
tively ; Adam was the common head and representative
of all mankind.

Q- 6. What reason is there that the posterity of Adam
should fall with Adam their representative ?

A. JBecause the covenant of works, wherein life was
promised updn condition of ob&dKW&i ^«& tca&& "«*&.

Adam not only for himself, but also for his posterity :
therefore, as if Adam had stood, all his 'posterity had
stood with him ; so Adam falling, they all fell with him.

Q. 7, How could Adam be the representative of all his
posterity* when there was none of them in being, to make
choice of him for their representative ?

A. 1 . It was more fit Adam should be the representa-
tive of his posterity than any else, being the father of
them all. 2. Though they did not choose him for their
representative, yet God did choose him ; and G6d made
as good a choice for them, as. they cguld have made, for
themselves.

Q. 17. Into What estate did the fall bring
mankind?

A. The fall brought mankind into an estate of sin and
misery.

Q. 18. Wherein consists the sinfulness of

that estate whereinto man fell ?

. ■*

A. The sinfulness of that estate whereinto man felf,
consists in the guilt of Adam's first sin, the want of orK
ginal righteousness, and the corruption of his whole na-
ture, which is commonly called original sin, together
with all actual transgressions which proceed from it. '

Q. 1 . How many sorts of sin are there which denote
.the sinfulness of the estate of man by the fall ?

A- There are two sorts of sin, namely, original sin,
and actual sin.

Q. 2. ^herein doth original sin consist ?

A. Original sin doth consist in three things : 1 . In tlie
guilt of Adam's first sin. 2. In the want of original right-
eousness. £. In the corruption of the whole nature.

Q. 3. How are all the children of men guilty of
Adam's first sin ?

A. All the children of men are guilty of Adam's first
sin by imputation : as the righteousness of Christ, the
second Adam, is imputed unto all the spiritual seed,
namely, to all believers ; so the sin of the first Adam is
imputed to all the natural seed which came forth of his

loins. Rom. y. 19, For as by one man's disobedience

many were made sinners ; so by the obedience of one,
shall many be made righteous.

Q. 4. What is included in the want of original right-
eousness ?

A. The want of original righteousness doth include*
1 . Want of true spiritual knowledge in the mind. 1 . Cor.
ii. 14, The natural man recciveth not the things of the
Spirit of God ; neither can he know them, becajuse they
are spiritually disctrned. 2. Want of inclination and
power to good ; and want of all sfurituai affections in the
will and heart. Rom. vii- 18, In me (that is, in my flesh)
dwelleth no good thing ; but how to perform that which
is good, I find not.

Q. 5. Is the want of original righteousness a sin ?

A. Yes : because it is a want of conformity to the law
of God, which requireth original and habitual righteous-
ness, as well as actual.

Q. 6. If God withhold this original righteousness, is
not he the author of sin ?

A. No : because, though man be bound to have it, yet
God is not bound to restore it when man hath lost it ; and
it is not a sin, but a punishment of the first sin, as God
doth withhold it.

Q. 7. How could the souls of Adam's posterity, not
yet created, nor having relation to Adam, be justly de-
prived of original righteousness ?

A. The souls of Adam's posterity never had a befog
without relation to Adam ; they being created in the in-
fusion and conjunction of them to their body, and through
their relation to the common head, partake justly of the
common punishment.

Q. 8. Wherein doth consist the corruption of the
whole nature of man ?

A. The corruption of the nature of man doth consist
in the universal depravation which is in every part of man
since the fall. 1. In the darkness and defilement of the
mind. Eph. v. 8, For ye were sometimes darkness, but
now are ye light in the Lord. And, Tit. i. 1 5, The minds
and consciences of the unbelieving are defiled. 2. In
the crookedness and enmity of the heart and will against
$o4 and hi* law* Rom. YiiL 7, The q, wrasi m\\A <^e«x

is, the carnal heart) is enmity against God ; for it h not
subject to the law of God, neither indeed can be. Asak
so in the inclination of the heart unto sin, and the worst
of sins, there being the seed of all manner of sins in the
heart, as it is corrupted with original sin. Matth. xv. 19,
Out of the heart proceed evil thoughts, murders, adulte-
ries, fornications, thefts, false witness, blasphemies. 3.
In the disorder and distemper of the affections, all of
them being naturally set upon wrong objects through
this inherent corruption. 4. The members also of the
body are infected, being ready weapons and instruments
of unrighteousness, Rom. vi. 13.

Q> 9. How is the corruption of nature conveyed then
to all the children of men r

A. 1. It is not, from God, who is the author of all
good, but of no evil; for though he withhold original
righteousness, yet he doth not infuse original corruption.
2. It is conveyed by natural generation, in the union and
conjunction of soul and body ; the soul being destitute
or void of original righteousness, is infected with this
corruption, as liquor is tainted, which is put into a tainted
vessel : but the way of its conveyance is one of the most
difficult things in divinity to understand*

Q. 10. Have we reason to deny this original corrup-
tion, because we have not reason clearly to understand
the way of its conveyance ?

A. No : 1 . Because the scripture doth assert, that our
natures since the fall are corrupted. Gen. v. 3, Adam
(though made after the likeness of God) begat a son af-
ter his own likeness, (that is, with a corrupt nature.)
John iii. 6, That which is born of the flesh is flesh.
Psalm li. 5, Behold, I was shapen in iniquity ; and in sin
did my mother conceive me. Eph. ii. I, You hath he
quickened, who were dead in trespasses and sins. -2.
Experience doth tell us, that in every one there is a nat-
ural antipathy to good, and proneness to evil : therefore,
as when a man's house is on fire, it is greater wisdom to
endeavour to quench it, than to inquire how it was set
on Are ; so it is greater wisdom to endeavour the remo-
val of this natural corruption, than to inquire how it was
conveyed.

tfc. 1 1. Do not sanctified parents beget children with*
out natural corruption ?

- A. No : because parents that are sactified, are sancti 1 -
fied but in part, their nature remaining in part corrupt-
ed ; and .they beget children according to their nature,
and not according to their grace \ as the winnowed corn
that is sown* groweth up with husks upon it ; or, as the
circumcised Jews did beget uncircumcised children in
the flesh as well as the heart.

Q. 12. .Why is this sin called original sin ?
. A. Because we have it from our birth or original ; and
because all our actual transgressions do proceed from it.

Q. 13. What is actual sin ?

A. Actual sin is any breach of God's law, either of
omission or commission ; either in thought, heart,
speech, or action. Of which more in the commandments.

Q. 19. What is the misery of that estate
whereinto man fell ?

A. All mankind by their fell, lost communion with
God, are under his wrath and curse, and so made liable
to all the miseries in this life, to death itself, and to the
pains of hell forever.

Q. 1. Wherein doth man's misery by the fall consist ?
^A. Man's misery by the fall doth consist in three
things: 1. In what man hath lost. 2. In what man is
brought under. 3. In what man is liable unto.

Q. 2.* What hath man lost by the fall ?

A. Man by the fall hath lost communion with God.

Q. 3. Wherein did the communion with God consist)
which man by the fall hath lost ?

* A. The communion with God, which man by the fall
hath lost, did consist in the gracious presence and favour,
together with the sweet fellowship and enjoyment of
God, in the garden of Eden : this, man by the fall was
deprived of ; and all his posterity, while in their fallen
estate, are without. Gen. iii. 8, And Adam and his
wife hid themselves from the presence of the Lord.
Ver. 23, 24, AwJ .1^3- Lord God sent him forth from the
jgardea of Eden ; 1 fen3 so drove out the man. Eph. ii>

i % y At that time we <wert. without Christ, having tfo hoffe*
told without God in the world. /

Q. 4. In the loss of communion with God, a great
misery and loss ? ; '

A* Yes : because God is our chief good, and In com*
ttwnion with him doth consist man's chiefesv happiness ;
therefore the loss of communion with God is manV
greatest loss. .

Q. 5. What is man brought under by the fall ?

A. By the fall man is brought under GodVwrath and
curse. £ph. ii. 3, And were by nature, the children of
wrath, even as others. Gal. iii. 10, As many as are of
the works of the law (that is, all such who are under the
covenant of works* as all unbelievers are) are under the
curse.

Q. 6. Is it a great misery to be under God's wrath
fcnd curse ?

A. Yes: because as his favour is better than life, so
his wrath and displeasure is worse than death ; his bles-
sing maketh man blessed and happy, his curse maketh
man wretched and miserable. .

Q. 7\ What is that punishment which man is liable)
unto by the fall ?

A. Man is liable by the fall, 1 . Unto all miseries in
this life. 2. To death iiself. 3. To ttoe pains of hell
for ever.

Q. 8. What are the miseries hi this life which man is
liable unto by the fall ?

A. The miseries in this life which man is liable unto
by the fall, are either external, or internal and spiritual.

Q. 9. What are the external miseries of this life which
the fall hath brought upon mankind ?

A. All the external miseries which either are, or have
been in the world, are the effects of the fall ; and sin doth
expose men to all sorts of miseries. 1 . To more public
and general calamities, such as pestilence, famine, sword)
captivity, and the like. Ezek. v. 17, I will send upon
you famine and pestilence, and bring the sword upon
thee. 2. Sin doth expose men unto more private and
particular -miseries, such as, 1 . All sorts, of sickness in
their bodies. Deut. xxviii. 22, The Lord shall smite

. ' i

thee with a con sump tf on, and with a fever, tend with an
inflammation, and with an extreme burning, Sec. 2. Los*
tes of their estates. Deut. xxmii. 30, r l hou shah build
an house but thou shall not dwell tisercin ; thou shalt
plant a vineyard, and shall not gather the grapes thereof.
& Reproach and, disgrace on their m.mes. Ver. 37,
Thou shalt become a proverb, and a by-word. 4. Los-
ses of relations, and e\ery other extetnul a&iction and
misery men are liable unto in this life for their sins.

Q. 10* What are the internal and spiritual miseries
which men are liable unto in this life by the fall ?

A. Men by the fall are liable, 1. To the thraldom of
the devil, to be led about by him at his will. 2 Tim. ii.
26, And that they may recover themselves out of the
snare of the devil, who are taken captive by him at his
will. 2. To judiciary blindness of mind, and a reprobate
sense. Rom. xi. 8, God hath given them the spirit of
slumber, eyes that they should not see, and eats that
tJiey should not hear. Rom. i. 28, Becuuse they liked
Hot to retain God in their knowledge, God gave them
over to a reprobate sense. 3. To judiciary hardness of
heart, and searedness and benumbness of conscience.
Rom. ix. 18, Whom he will he hardeneth. 1 Tim. iv.
3, Having their conscience seared as with a hot iron.
£ph. iv. 19, Who being past feeling, have given them-
selves over unto lasciviousness, to work all ttncleanness
with greediness. 4. To vile affections. R«>m. i» 26, 27,
For Jhis cause God gave them up unto vile affections ;
and they burned in their lusts one towards another, men
with men, working that which is unseemly. 5. To
sti ong delusions and belief of damnable ei rots. 2 Thess.
ii. 11, 12, God shall send them strong delusions, to be-
lieve a lie ; that they all might be damned that believed
not the ttuth, but had pleasure in unrighteousness. 6.
To distress and perplexity of mind, dread and horror of
spirit, and despairful agonies through the apprehension
of certain future wrath. Heb. x. 27, There temaineth
nothing but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversary.

■ Q. 1 1: What it the punishment which man by the fall
is liable unto at the end of his life ?

A Man by the fall at the end of his life, is liable unto
death itself. Rom. v. 13, Death passed upon all, for that
all have sinned. Horn vi. $3. The wages of sin is death*

Q. 12. Is death a punishment uuto all upon whoip k
is inflicted ?

A. 1. Though death be the consequent of sin in all,
yet to Delivers, through Ch«ist, ii is unstinged, and it
is an outl t from misery, and an inlet to glory. 3. Death
to the wickcc| and unbelievers, is a dreadful punishment)
being a king of terrors, and giim sergeant, that is bent
by God to arrest the wicked) and convey them into fu-
ture m»sery.

Q. 13 What is the punishment which man by the fall
is liable unto in ihe other world ?

A. The punishment which man by the fall is liable un-
to i • the-otht r world, is the punishment of hell forever.

Q. 14. Wherein doth consist the punishment of hell ?

A. The punishment of hell doth consist) 1. In the
punishment of loss. 3. In the punishment of sense.

Q. 15. What will be the punishment of loss in hell ?

A. The punishment of loss in hell will be a banish-
ment from the comfortable psesence ofjfcod, and an ex-
clusion or shutting out from heaven; wheie the saints
will have a fullness and eternity of joy and happiness.
Matth. xxv. 41, Depart from me ye cursed. Luke xiii.
28, Ye shall see Abraham, and Isaac, and Jacob, and all
the prophets, in the kingdom of God) and you your-
selves thrust out. Psahn xvi. 1 1, In thy presence is
fullness of joy, and at tby right hand there are pleasures
forevermore.

Q. 16. What will be the punishment of sense in hell ?

A. The punishment of sense in hell) will be both upon
the soul and on the body. 1. The souls of the wicked
in hell will be filled with horror and anguish through the
strokes of God's immediate vengeance, and the biting*
of the ne*er dying worm of conscience. Heb. x. 31,
It is a fearful thing to (all into the hands of the living
God. Mark ix. 44, Where their worm dteth not, and
the fire is not quenched. 2. The bodies of the wicked

In hell win be most grievously tormented in every part
and member, and that, both in extremity, and to eternity.
Matth. xxv* 41, Depart from me, ye cursed* into e'er-
lasting fire, prepared for the devil and his angels.
Matin, xiii. 41, 42, The son of man shall send forth his
angels, and they shall gather out of his kingdom all them
that do iniquity ; and shall cast them into a furnace of
fire : there shall be wailing and gnashing of teeth.

Q. 20. Did God leave all mankind to perish
in the estate of sin and misery ?

A. God having out of his mere good pleasure, from
all ecernity, elected some to everlasting life, did enter
into a covenant of grace, to deliver them out of the es-
tate of sin and misery " and to bring them into a state of
salvation by a Redeemer.

Q. 1. Doth all mankind perish in the estate of sin and
misery into which thev are fallen"?

- A. No; for some God doth bring out of thin estate of
sin and misery into an estate of saltation. Philip, i. 28,
B>-ing in nothing terrified by your adversaries ; which to
them is an evident token of perdition, but lo you of sal*
irati-m. and that of God.

Q 2. Whom doth God bring into an estate of sal-
vation ?

A. G \id doth bring all his elect people into an estate of
sal v, a ion, unto which he hath chosen them. 2 The'ss. ii.
13, God hath from the beginning chosen y« n to salvation.

Q. 3, Who are he elect people of G< d ?

A. The elect people of G >d are ih<>*e whom from all
eternity, .out of his mere good pleasure, he hath chosen
unto everlasting life. Eph. i. 4. 5, According as he hath
chosen us in him before the foundation ol the world :
hating predestinated us unto the adoption of children,
according to the good pleasure of his will. Acts xiii. 48,
A* many as were ordain* d to eternal life believed,

Q 4. By whom doth God brinj* his elect into an estate
of salvation ?

A. God doth bring his elect into an estate of salvation
by a Redeemer. Acts iv» 12, Neither is there, **\n*x\w&

In any other ; for there is none other aame under heaven
given among men whereby we must be saved.

Q. 5. In what way doth Cod bring his tied into an es*
tate of salvation ?

A. God doth bring his elec,t into an estate of salvation
in the way of his covenant.

Q. 6. By virtue of which covenant of God is it thai
his elect are saved ?

A. 1. Not by virtue of the covenant of works. Gal.
iii. 10, As many as are of the works of the law, are un-
der the curse.-~Ver. 21, If there had been a law given,
Vhich could have given life, verily righteousness should
have been by the law. %. It is by virtue of the covenant
of grace that the elect art saved.

Q. 7. With whom was the covenant of grace made ?

A. As the covenant of works was mode with the first
Adam, and all hi* posterity ; so the covenant of grace was.
made with Christ, the second Adam, ai>d in him with all
the elect, as his seed, which ate the Israel of God. Gal.
iii. 16, Now to Abraham and his seed were the promises,
made, (that is not the promises of making all nations-
blessed) He saith not, umo seeds, as of many ; but as of
one, to thy seed which is Christ. Heb. viii. 10, I hi^ is.
the covenant that I will make with the house of Israel.

Q. 8. Was it the same covenant which was made with
Christ and the elect ?

A. No ; for there was a covenant which God made
With Christ as mediator, and the representative of the
elect, which was the foundation of all that grace which
was afterwards promised in i hat covenant of grace, \\ liich
he made with themselves in and through Christ.

Q. 9. What was the covenant which God made with
Christ, as the head and representative of the elect ?

A. God did covenant and promise to Christ, as the rep*
resentalive of the elect, that, upon condition he would
submit to the penalty which the stns of the eUct did de-
serve, and undertake iu all things the office of a Media-
tor, he should be successful, so as to justify and save
them. Isaiah liii. 10- 11* When thou shah make his
sou! an offering for sin, he shall see his seed, and the
pleasure of the Lord shall prosper m his hand, And by

his knowledge shall my righteous servant justify many.

Q. 10. Was this a covenant of grace which G d made
witJi Christ, when it requited perfect obedience ?

A. It was a covenant of grace in reference to the elect,
?rh'>m Christ did represent; si ce hereby the obidiei.ee
was accepted at ihe hands of their representative, which
the covenant of works requir d of themselves. 2 1 im.
i. 9, Who hath saved us, according to his own purpose
and grace, which was given us in Chiist Jesus, before
the worlu began.

Q. 1 1. What are the promises of the covenant of grace,
which God hath mad*; with the elect through Christ ?

A. The promises of the covenant of grace, which God
hath made with the elect through Christ, are cither more
general, or more paittcular. 1. More generally, (God
hath promised $o the elect through Clnist) That he will
be to thetiua God, and they shall be to him a people,
Heb. viii. 10. Ttiese two p<<>miscs are so general and
comprehensive, that they include all the rest. The
promise that he wi I b< to. th< m a G /</, doth include bis
special favour and a flee ion. togetlie- with all the expres-
sions o* it, in taking care of them, and making provision
of all temporal and spiritual *j;ood tilings fortiiem here,
and giving them eternal life and happiness in the other
world. The promise that they khatl b< >q him a /i»ofile f
doth include the ghingthem all thn*e gift-* and qual fixa-
tions as are requisite to that estate and relation.

2. More particularly, God, in the covenant of grace*
hath promised to the elect through C> rist, t. Illumina-
tion : that he will teaeh them the knowhdg- of Linvelf,
and that more fully and eh-arly than they had or could
be taught one by another. Heb. viii. 1 1, They shdl not
teach every man his nei hb<>ur, and every man his
brother, saying, know the Lord ; tor all shall know me,
from the least to the greatest. 2. Remission; that he
viii forgive their sins.— Vei. 12, For I viii be merciful
to tlu-ir unrighteousness, and their sins „nd iniquities
Trill I remember no more. 3. Suhctification — Ver. 10,
I will put my laws in*o their mind* and write them in
their heart. There are also other promises of sanctifi-

F2>

cation which belong, to this covenant. Esekv jutxvi. d£»
26, 27, Then will I sprinkle clean water upon you, and
ye shall be clean : a new heart also will I give »ou, and
a new spirit will I pui within you » and 1 will take away
the stony heart out of your flesh, and I will gi*e you axi
heart of flesh: and I will put my Spirit within >ou, and
cause you to walk in my statutes ; and ye shall keep my
judgments, and do them.

Q. 1 2. Whal is the condition of the covenant of grace I

A. The condition of the covenant of grace, whereby
the elect have an actual interest in the things pi omisedy.
is faith ; by which they hate an interest in C hiist. Johj*
iii. 16, "Whosoever bclte\etb in him, shall noi peiiah,but
' have everlasting life. Acts x\i. 3h Believe on the Lord
Jesus £hti>t, and thou shalt be saved.

Q. 13. Why is the covenant with the elect called the
covenant of grace ?

A Because not only the things promised to the elect*
are grace, or the free fciftsof God, vhich they do not in
the least deserve ; but also because faith (iht condi-ion
of, this covenant, whereby the promises ate made theirs).
is God's gift and work, wrought in them by his Spit it*
which in his covenant be premise' h into ihi m. Eph. ii.
3, By grace are ye saved, through tiith ; and that not of
yourselves: it is the gift of God. C< 1. ii. 12, \ou are
.risen through the faith of the operation oi God.

Q. 14- Was. the covenant v» hich God maue with the
children of Israel of old, a covenant of works, or a cove*
nant of grace I

A. The covenant which God made of old with the
children of Israel, was net a covenant of works, but the
same covenant of grace, as to the substance of it, which
is made known in the gospel. For, .1. It was impost**,
ble that any of the fallen children of Adam Should be
justified and saved by the covenant of works. Gal. ii.
16, By the works of the law shall no flesh be justified.
2. The children of Israel had the same Mediator of the
covenant, and, Redeemer, which the people of God have
now, namely, the Lord Jesus Christ, who was typified by
Moses, and by the sacrifices under the law. 3. They
had the same promises of remission and salvation. 4*

They had the tame condition of faith required to enable
them to look to, and lay hold on Chrisi, held forth U>
them iu types and figures.

Q. 15. Wherein doth the dispensation of the covenant
pf grace under the gospel, differ from the dispensation
of it under the law I

A. The dispensation of the covenant of grace under
the gospel, do h differ from the dispensation of it under
the. law: 1. In regard of the easiness of the covenant
under the gospel. Under the law it was burdensome ;
and ceremonial rites and services tequired, are called a
yoke of .bondage^ Gal v. I ; which yoke is now removed.
2 In regard ot the clearness (if the dispensation under
the gospel. Under the h*w Christ was not yet come, but
was held forth in types and figures, and dark shadows;
and the promises* especially of eternal lite, were more
obscure : hut now the shadows are fled ; Ci.iist the sub-
stance being come ; and life and im mortality are brought
ipore- clearly to light by the gospel, 2 Tim. i. 10. 3. In
regard of the power and efficacy. There was a ^eak«*
©ess in the U gal dispensation, and therefore a disannul*
ling of it, Heb. vii. 18. . Under the gospel there is a
more powerf'il influence of the Spii it, which t» promised
more plentifully, Acts ii. 17. 4. In regard of the extent
of it.— *The legal dispensation wa«s confined to tie nation
of the Jews ; whereas, the gospel dispensation doth ex-
tend to the Gentiles, and any nation Maik xu. 15,
Co ye into all the world, and preach the gospel to eve-
ry cfcature.

Q. 21. Who is the Redeemer of God*s elect ?

A. The only Redeemer of Cod's elect, u* the Lord
Jesus Christ, who being tht- eternal Son of (iod, became
man; and so whs, and con inueih to be (iod and man in
two distinct natures, and one person forever.

Q. 1. What is he called that is the Redeemer of God's
elect ?

A. The Redeemer of God's elect is called the Lord
Jesus Christ.

Q. 2. Why is he called the Lord I

A. Because of his universal sovereignty and dominion.
Acts x. 36, He it Lord of all.

Q. 3. Why is he called Jesus ?

A. B^CaU:»e he is the hatiour of his people. Mattji.
L 31, Thou shah call his name Jesus t lor he shall aavfe
his people from their sins.

Q. 4» Why is" he called Christ I

A. Because he is anointed by the Father unto his office
with the Holy Ghost, vhich was ^tveh to t im without
measure. Acts x. 38^ God anointed Jesus of Nazareth
vi * h the H »ly Ghost, and villi power. John iii. 34*
God ^iveth not the Spirit by measure unto him*

Q. 5. How doth i he Lord Jesus Chi ist redeem the
elect ot God ?

A The Lord Jesus Christ doth redeem the elect of
God, 1. By purchase, paying the price ol his bh-od for
them. I Pet. i. 18, 19, Ye were not redeemed with cor-
rupiible things, as silver end gold ; but with the precious
blood of Christ, as of a lamb without blemish and with-
out spot. I T4m. ii. 6, Who gave him-elf a ransom,
2 By conquest, rescuing them through his almighty
power, out of the snare of the de>il. whob fore Kd i< em
capti»e. Eph. iv. 3* He led captivity cap'ive. Col. ii.
15, \nd having spoiled principalities and powers, he
made a shew of them openly, triumphing over thtm.

Q. 6. Wliose Son is the Lord Jesus Christ ?

A. The Lord Jesus Christ i-» the eternal S. n of God.

Q. 7. I low doth the Lord Jesus Christ differ from oth-
er sons of God ?

A. Angels are called the sons of God, but they are sons
of God by creation Job. xxxviii. 7„ All the sons of God
shouted for joy. 2. Saints are called son* of God, by
adoption and regeneration. Gal. K. 5, That we might
receive the adoption of sons. 1 John iv. 7, Every one
that loteth is born of God. 3. 1 he Lord Jesus Christ is
the natural son of God by eternal generation. Heb. i. 5,
Unto which of the angels said he at any time, Thou art
my son, this day have I begotten thee I

Q 8. What did Christ, the eternal son of God, become*
that he might redeem the elect ?

A. Christ, that he might redeem the ekct, being the

sternal son of God, became man. 7ohn i. 14, And the
word was made flesh, and dwelt among us (and we be*
held his glory, the glory as of the only begotten of the
father) full of grace and truth. Gal. iv, 4, When the
fulnes* of time was come, God sent forth his son made
of a woman, Sec.

Q. 9. H<iW waj it necessary in order to the redemp«
tion of the elect, that Christ should become man ?

A. h was necessary in order to the redemption of the
elect, that Christ should become man, 1. That he might
be capable of suffering death for them ; which, as God,
he was incapable of; without which suffering of death
there could have been no remission or salvation. Heb«
ix. 23, Without shedding of blood there is no remission,
3. That he might be their high priest to reconcile them
unto God. Heb. ii. 16, 17, Tor verily het< ok not on him
the nature of angels, but the seed of Abraham ; where-
fore in all things it behoved him to be made iike unto l.ia
brethren, that he might be a merciful and faithful high
priest in things pertaining to God, to make reconciiia*
tion for the sins of the people.

Q. 10. Was it necessary that the redeemer of the elect
should he God as well as man ?

A. Yes ; because if he had not been God as well as
man, 1 . He could not have h >rne up under, n<>r have got
loose from the weight of wrath which was laid upon him
for the sins of men. 2 His sufferings would have been
but of finite 'extent, and so could not have made satibfac-
tion to God*s infinite justice, which, was offended by sin.

Q. 1 1. H >w is Christ G<>d and man ?

A. Christ is God and man, by an hypostatical or per-
sonal union. b'>ih his natures, diane and human, remain-*
ing distinct, without composition or confusion, in one and
the same person.

Q. 12. Will this union of the divine and human na-
ture in Christ never be dissolved ?

A. N«» ; for he was, and cominueth to be God and man
in two distinct natures, and one pers »n f »rwer. Heb vii.
24, Because he continuelh forever, he hath an unchange-
able priesthood.

Q. 13. May the properties of the divine nature be as«

cribed to the human nature, or the properties of the hu-
man nature be ascribed to the divine nature of Christ ?

A. Though it be improper to ascribe the properties,
of the cue nature to the other nature ; yet by virtue of
tiiis near union of both natures in one person, there is a
communication of the properties of each nature to the
person of Lhiist.

Q t 22. How did Christ, being the Son of
God, become man ?

A. Christ being the son of God, became man, by ta-
king to himself a true body and a reasonable sou], being
conctived by tlie power of the Holy Ghost in the womb'
of the Virgin Mary, and bom of hit\ yet wi:hout sii..

Q 1 . Was it a voluntary act in Chi Ul, the son of God,
to become man ?

A. Yes; because he took on him rhe human nature,
that he might be thereby fitted io be our redeemer. 1 'eb.
X- 6. 7, In burnt offerings, and s tct ifices tor sin, ihou hast
no pleasure. Then said 1, lo, I come. Hwb. ii. 16, He
took on him the sted of Abraham.

Q. 2. Was Christ, the son of God, a real man, like un-
to oiher men ?

A. Chiist, the son of God, wasa real man. taking to
himself the two essential pa its ot man. 1. He hud a real
body of flesh, <«ncl blood and bone"* ; not a Lniasiical bo-
dy, which is a b »d> only in a\ pearance. Luke xyiv 39,
Behold my hanos and my feet, handle me, and bee. iora
spirit hat it not flcnji and bones, as ye s«-e me lire. 2. tie
hid a real rational soul, and his divine -nature did not sup-
ply the plac<- of the soul. Isaiah lid. 10, Thou shait make
his soul an oftei ing for sin. Matth. xxvi. 38, My soul is
exceeding sorrowful, evtn unto death.

Q. 3. Was the birth of Christ like unto the birth of
other men ?

A. No ; for Christ was born of a virgin, namely, the
Virgin Mary. Isaiah vii. 14, Behold, a virgin snail con-
ceive and hear a son. Matth. i. 24. 25, And Joseph took
unto him Mary his wife ; and knew her not till she had
brought forth her first-born Son, and he c«dled his name
Jesus,

Q. 4. How could Christ be born of a virgin?

A. It was a miraculous conception by the power of the
Holy Gnost, in tue w jmb of the Virgin Mary. Luke i.
34,35, And Mary said to the angel, How shall this be*
teeing I know not a man ? And u»e angel said unto her,
The Hoi) Ghost shall coo.e uj>on thee, and the potter of
the Highest shall overshadow thee ; theiefoie uls* , that
holy thing whicu bhali be born of thee, shall be called
the ^ou of God.

Q 5. Was Chiist borh in sin, like unto other men ?

A. No; for however Christ took upon Lin. the nature
of man, and many tinman infirmities, >et he was peri ct>
ly f ee from sinful iufi mities. Heb. iv. 15, We lave
not a hig » priest which cantyot be touched with the feel-
ing of o\ir i fi mi ies, but vr> in all points tentpud like
as we are, yet without sin.

Q. 23. What offices doth Christ execute as
fmr Redeemer?

A. Chii^t* as our Redeemer, executeth the office of a
prophet, of a priest, and of a king, both in his estate of
humiliation and exaltatl n.

<J. 1. What is it to execute an office ?

A To execue an office, is to do or perform what be-
longeth to the office.

Q 2. How many offices doth Christ execute as our
Redeemer?

A-. There are three offices Christ doth execute as our
Redeemer. 1. The office of a prophet. Acts iii. 22,
Mofr'.s truly said unto the fat he is, A prophet shall the
Lord your God raise up unto you, of your brethren, like
unto me; him shall #e hear in all things whatsoever he
shall say unto you. * 2. The office of a priest. Heb. v.
6, Thou art a priest forever, after the order of Melchis-^
edec. 3. The office of a kin&. Psal. ii. 6, Yet have I
set my king upon my holy hill of Sion.

Q. & In what estate doth Christ execute these offices ?

A. 1. Christ doth execute these offices in his estate of
humiliation here on earth. 2. Christ doth execute these
offices in his estate of exaltation ftow in heaven.

Q> 24. How doth Christ execute the office
fcf a prophet ?

A. Christ executeth the office of a prophet in reveal*
ing to us, by his word and Spirit, the will of God for our
Valuation.

Q. I. What doth Christ revelrfTo ns as a prophet ?

A. Christ, us a prophet, doth reveal unto us the will of
God for our salvation.

Q. 2. What is meant by the will of God which Cfciist
doth reveal ?

A. By the will of God which Christ doth reveal, i$
meant the whole counsel of God, or whatever God would
have us to know, belie* e, and do, in order to salvation.

Q. 3; Whereby doth Chiist reveal unto us the will of
God for our salvai ion ?

A. Chiist doth reveal unto us the will of God for our
salvation, I. By his word. John xx. 31, These things are
written, that ye might be ieve that Jesus is the Christ*
the Son of God ; and that believing, ye might have life
through his name. 2. By his spirit. John xiv. 26, But
the Comforter, which is the Holy Ghost, whom the Fa*
ther will send in my name, he shall teach you all things.

Q. 4. Which is the word of Christ, whereby he doth
reveal tons the will of God ?

A. The whole book of the scriptures of the old, espe-
cially of the new testament, is the word of Christ. Col.
iii. 16, Let the word of Chiist dwell in you richly.

Q. 5- How are the whole scriptures the word of
Christ, when but a small part of them were spoken by
his own mouth I

A. The whole scriptures are the word of Christ, for-
asmuch as the prophets and apostles, and oilier pen* v
men of the scriptures, wrote not their own word, but the
word which ihev had from the Spirit of Christ. 1 Pet.
i. 10, 11. Of which salvation the propht-ts ha\e inquired,
searching w hat, or what manner of time the Spirit of
Christ, which was in them, did signify, when it testified
beforehand the sufferings of Chiist, &c.

Q. 6. Is the word of Christ, without his Spirit, suffi-
cient to teach us the will of God for our salvation?

A. The word, without the Spirit of Christ, is insuffi-
cient to teach us the will of God for our salvation, because
it is by the Spirit of Christ only, that we are enabled to'
discern and receive the things which are necessary to sal-
vation. 1 Cor. U» 14, The natural man receiveth not
the things of the Spirit of God, for they are foolishness
unto him ; neither can he know them, because they are
spiritually discerned.

Q. 7. Is the Spirit of Christ, without his word, suffi-
cient to teach us the will of God for our salvation ?

A. Christ by his Spirit, without his word, could teach
us the will of God ; but he doth not, neither hath promi-
sed now to do it, since the whole will of God necessary
to our salvation, is revealed in his word : the word of
Christ, without his Spirit, cannot ; the Spirit of Christ,
without his word, will not teach us the will of God for
our salvation.

Q. 25. How doth Christ execute the office
of a priest ?

A. Christ executeth the office of a priest, in his once
offering ip of himself a sacrifice to satisfy divine justice,
and reconcile us to God, and in making continual inter-
cession for us.

Q. I. What is the first part of Christ's priestly office ?

A. The first part of Christ* s priestly office, is, his of-
fering up sacrifice to God for us. Heb. viii. 3, Every
high priest is ordained to offer gifts and sacrifices ;
wherefore it is of necessity that this man have somewhat
also to offer.

Q. 2. What is a sacrifice ?

A. A sacrifice is a holy offering rendered to God by
a priest of God's appointment.

Q. 3. Was Christ a priest of God's appointment ?

A. Yes ; for he was called and anointed by God to
this office. Heb. v. 4, 5, 6, No man taketh this honour
unto himself, but he that is called of God, as was Aaron :
so also Christ glorified not himself to be made an high
priest ; but he that said, Thou art a priest forever, after
the order of Melchisedec.

Q. 4. What sacrifice did Christ offer to God for us f
* A. Christ did offer unto God for us, the sacrifice of
himself. Heb. is. 26, But now once in the end of the
world hath he appeared, to put away sin by the sacrifice
of himself.

Q. 5. Did Christ offer the sacrifice of himself often ?

A. No: but he offered the sacrifice of himself once
only, this being sufficient for our sins. Heb. ix. 2 8,
Christ was once offered to bear the sins of many.

Q. 6. Wherefore was it that Christ did offer the sacri-
fice of himself unto God for us ?

A. Christ did offer the sacrifice of himself unto God
for us, 1. That hereby he might satisfy God's justice for
us. 2 And that hereby he might reconcile us uuto God.

Q 7. How doth it appear that Christ did satisfy God's
justice by the sacrifice of himself?

A. 1. Because Christ's sacrifice of himself was of suf-
ficient worth to satisfy God's justice, infinitely offended
by our sins, being the sacrifice of him, who, as God, was
of infinite dignity. 2. Because this sacrifice of Christ
was accepted by God in the behalf of sinners. Eph. v.
12, Christ hath loved us, and hath given himself for us, an
offering and sacrifice to God, for a sweet smelling savour.
3. It doth further appear, because Christ in his death,
who was our sacrifice, did bear our sins, or the punish-
ment due for. our sins ; and wherefore did he bear them,
but for the satisfaction of God's justice ? 1 Peter ii. 24,
Who his own self bare our sins in his own body on the
tree. And he is said to give his life a ransom for many,
(Matth. xx. 28) which ransom was God's satisfaction.

Q. 8. What is the consequent of the satisfaction Christ
hath given to God by this sacrifice of himself ?

A. The consequent of Christ's satisfaction by this sa-
crifice, is our reconciliation unto God. Eph. ii. 16,
That he might reconcile both unto God in one body by
the cross.

Q. 9. What is the second part of Christ's priestly
office ? *

A. The second part of Christ's priestly office, is his
making intercession for us. Isa. liii. 12, He bare the
sins of many, and made intercession for the transgreasots.

Q. 10. What cloth Christ do for us in his intercession ?

A. Christ in his intercession, doth pray unto, and
plead with God, as our advocate, that through the merit
of his death we might be actually reconciled, our per-
sons accepted, our sins pardoned, our consciences quiet-
ed, our prayers answered, and at last our souls saved.
1 John ii. 1, If any man sin, we have an advocate with
the Father, Jesus Christ the righteous. John xiv. 14,
If ye shall ask any thing in my uau-e, I will do it.
' Q. II. Where doth Christ make interctss>ion for us?

A. Christ doth make intercession for us at the right
hand of God in heaven. Rom. viii. 34, It is Christ that
died, yea, rather that is risen again, who is even at the
right hand of God, who also makeih intercession for us.

Q 12. Doth Christ make intercession for us only for
a time ?

A. Christ maketh intercession for us continually and
forever. Heb. vii. 25, He is able to save ihem to the ut-
termost that come unto God by him, seeing he ever liv-
cth to make intercession for them.

Q. 13. Wherein doth Christ's priestly office differ
from the priestly office under the ceremonial law ?

A. 1. The priests under the law, were priests after
the order of Aaron ; but Christ is a priest after the or-
der of Melch^sedec, without father, as man, without
mother, as God, 8c c. Heb. vii. from verse I . to verse 20.
2,, The priests under the law were sinful ; but Christ is
holy, and perfectly free from sin. Heb. vii. 26, Such an
high priest became us, who is holy, harmless, undefiled,
separate from sinners. 3. The priests under the law
were many, because mortal ; but Christ is the one only
high priest of his order, and abideth continually. Heb.
vii. 23, 24, They truly were many priests, because they
were not suffered to continue by reason of death; but
this man continueth ever. 4. The priests under the law
were consecrated and settled in their office without an
oath, but Christ with an oath. Heb. vii. 2.1, For those
priests were made without an oath ; but tins with an oath,
by him that said unto him, The Lord sware, and will not
repent, Thou art a priest forever, &c. 5. The priest-
hood under the law was changeable *, b\&CYi\\*\S^\^ v

.hood is unchangeable. Heb. vii. 12, 24, For the priest-
hood being changed, there is made of necessity a change
also of the law ; but this man hath an unchangeable
priesthood. 6. The priests under the law offered up
many sacrifices, and those of bulls and goats, and the
blood of others ; but Christ offered up but once one sac-
rifice, and that the sacrifice of himself, and his own blood.
Heb. rx. 25, Nor yet that he should offer himself often,
as the hijjh priest catereth into the holy place every year
with the blood of others, Chap. x. 12, He offered one
sacrifice for sins forevei\ 7. The priests under the law
offered sacrifice for themselves, for their own sins as
well as for the sins of the people ; but Christ offered l
sacrifice only for others, being himself without sin.
Heb. vii. 27, Who needeth not duily, as those high
priests, to offer up sacrifice, first for his own sins, and
then for the people's. 8. The sacrifices which the priest*,
under the law did offer, were types of Christ's sacrifice,
not being sufficient in themselves to take away sin, nor
accepted by God any further than Christ was eyed in
them : But Christ's sacrifice of himself was the thing,
typified, and is efficacious in itself for remission, and for
itself is accepted. Heb. x. 1, The law having a shadow*
of good things to come, can never, with those sacrifices,
make the comers thereunto perfect. Verse 4, For it is
not possible that the blood of hulls and goals should take
away sins. Ver. 14, Christ, by one offering, hath per-
fected forever them that are sanctified. 9. The priests
under the law appeared in the behalf of the people be-
fore God in the temple, the holy place made with hands ;
but Christ appeareth before God in heaven for us. Heb*
ix. 24, Christ is not entered into the holy places made
with hands, which are the figures of the true ; but into
heaven itself, now to appear in the presence of God for
its. 10. The priests under the law had only the office
of priesthood ', but Christ is priest, prophet, and king.

Q. 26. How doth Christ execute the office
of a king ?

A. Christ executeth the office of a king, in subduing

us to himself, in ruling and defending us, and in restrain-
ing and conquering all his and our enemies.

Q. 1. Over whom doth Christ exercise his kingly
office ?

A. Christ doth exercise his kingly office, I. Over his
elect people* John i. 49, Thou art the Son of God. thou
art the King of Israel. 2. Over his uixl their enemies.
Psal. xc. 2, Rule thou in the midst of thine enemies.
. Q. 2. How doth Christ exercise hia kingly office over
his elect people ?

A. Christ doth exercise his kingly office over his elect
people, 1. In his subduing them to himself. 2. In his ru-
ling them. 3. In his defending them.

Q. 3. What doth Christ's subduing his elect people to
himself suppose ?

A. Christ's subduing his elect people to himself doth
suppose, that at first they are stubborn and disobedient,
rebellious, and enemies unto him. Titus iii. 3, For we
ourselves were sometimes foolish* disobedient, serving
divers lusts. Col. i. 21, You were sometime alienated,
and enemies in your mind by wicked works,
„. Q. 4. What doth Christ's subduing his elect people to
himself imply ?

A. Christ's subduing his elect people to himself doth
imply, his effectual calling them, and bringing them un-
der his government, wherein, by his word and Spirit, he
doth conquer their stubbornness and enmity, and make
them a willing people to himstlf. Psal. ex. 3, Thy peo-
ple shall be willing in the day of thy power.

Q. 5. How doth Christ rule his people ?

A. Christ doth rule his people, 1. By giving them
laws, unto which they are to conform their hearts and
lives. Isaiah xxxiii. 22, The Lord is our lawgiver, the
Lord is our king. 2. By annexing or adding to his laws,
threatenings of punishing the disobedient, and promises
of rewarding the obedient. . Rev. ii. 23. I will kill her
children with death : and all the churches shall know
that I am he which searcheth the reins and hi arts: and
I will give to every one of you according to your works.
3. By appointing church-officers not only for declaring

. G2

and publishing his laws, but also for the execution of
some threatenings, who having the key of discipline as
well as the key of the doctrine committed to them, are
to rule under him in the church, and have power of
binding and loosing, of administering church-censures*
and relaxing or taking them off. Matttn xvi. 19, An&I
•will give unto Wee the keys of the kingdom of heaven :
and whatsoever thou shalt bind on earth shall be bound
in heaven ; and whatsoever thou shalt loose on earth
shall be loosed in heaven. 4. And chiefly, Christ doth
rule his people inwardly by his Spirit, whereby he doth
write his laws in their hearts, working in them a dispo-
sition and strength to yield to him that obedience which
he requireth. Heb. viii. 10, I will put my laws into their
mind, and write them in their hearts. 2 Cor. iii. 3, Ye
are the epistle of Christ, written not with ink, but with
the Spirit of the living God ; not in tables of stone, but
in fleshly tables of the heart.

Q. 6. How doth Christ defend his people ?

A. Christ doth defend his people, 1. By hiding them
under his wings. Matlh. xxiii. 37, How often would I
have gathered thy children together, even as a hen gath-
ereth her chickens under her wings ! Psal. xci. 4, He
shall cover thee with his feathers, and under his wings
shalt thou trust ; his truth shall be thy shield and buckler.
2. By restraining and'conqueiing all his and our enemies.

Q. 7- Who are the enemies of Christ and his people ?

A. .The enemies of Christ and his people, are, the
devil, the flesh, the world, and death.

Q. 3. What is it for Christ to restrain his and his peo-
ple's enemies ^

A. Christ doth restrain his and his people's enemies,
•when (their power remaining) he doth set bounds and lim-
its to them, over which he doth not suffer them to pass.

Q. 9. What is it for Christ to conquer his and his
peopl ;'s enemies ?

A. Christ doth conquer his and his people's enemies,
when he taketh away their power in part, that they have
not dominion over his people ; but then he doth com-
pletely conquer them, when he doth bring all his ene-
mies under his feet ; and utterly abolish and destroy them.

Rom. viii. 37, Nay, in ail these things we are more than
conquerors through him that loved us. 1. Cor. xv. 25>
For he must reign, till he hath put all enemies under
his feet.

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, under-
going the miseries of this life, the wrath of God, and
the cursed death of the cross, in being buried, and con-
tinuing under the power of death- fur a time.

Q. 1. In what things did Christ humble himself?

A. Christ did humble himself, 1. In his birth. 2. In
his life. 3. In his death.

Q. 2. How did Christ humble himself in his birth ?

A. Christ humbled himself in his birth, in thai he
being the eternal Son of God, in time became man, and:
was born, not of a great princess, but of a mean virgin ;.
not in a stately palace, but in the stable of an inn ; and
instead of a cradle, was laid in a manger. Luke i. 48,
He hath regarded the low estate of his hand-maiden.
Luke ii. 7, And she brought forth her first-burn son, and
wrapped him in swaddling clothes, and laid him in a man-
ger, because there was no room for him in the inn.

Q. 3. How did Christ humble himself in his life ?

A. Christ did humble himself in his life, in that, 1. He
subjected himself to the law. Gal. iv. 4, God sent forth
his Son made of a woman, made under the law. 2. He
conflicted with the temptation of the devil. Matth. iv.
1, Then was Jesus led up of the Spirit into the wilder-
ness, to be tempted of the devil. 3. He endured the con-
tradictions, reproaches, and indignities of wicked men.
Hub. xii. 3, Consider him who endured such contradic-
tion of sinners against himself. Matth. x. 25, If they
have called the master of the house Beelzebub, how
much more them of his household ? 4. He underwent
the sinless infirmities of the flesh, such as weariness, hun-
ger, thirst, and the like, in regard of his body ; and grief
tod sorrow* in regard of his soul. John iv. 6> Jesus being

wearied with his journey, sat on the well. Matth. iv. 2,
When ht had fasted forty days and forty nights, he was
afterwards an hungered. Isaiah liii. 3, He is a man of
sorrows, and acquainted with grief.

Q. 4. Mow did Christ humble himself in his death ?

A. Christ humbled himself in his death* 1. In regard
of the antecedents of it. 2. In regard of his death itself.
3. In regard of the consequents of it.

Q. 5. How did Christ humble himself in regard of the
antecedents of his- death ?

A. Christ humbled himself- in regard of the antece-
dents of his death, 1. In permitting Judas to betray him.
2. In submitting himself to the officers to take him. 3.
In hearing Peter deny him. 4. In suffering the people
to mock him, spit on him, buffet him, and Pilate to>
scourge and condemn him ; with many affronts and in-
dignities which were offered Uiito him. Matth. xxvi.
and xxrii.

*Q: 6. How did Christ humble himself in regard of his
death itself?

A. Christ humbled himself in regard of his death it-
self, in that, 1. The kind of his death was an accursed and
disgraceful death, as also a lingering and painful death,
being the death of the cross. Philip, ii. 8, He humbled
himself, and became obedient unto death, even the death
of the cross. Gal. iii. 13, Christ was made a curse for
us ; as it is written, Cursed is every one that hangeth on
a tree. 2. He, together with the puin of his body on the
cross, endured the wrath of Go<i, due for man's sin, in
his soul. Matth. xxv ii. 46, About the ninth hour Jesus
cried with a loud voice, My God, my God, why hast
thou forsaken me ?

Q. 7. How did Christ humble himself in regard of the
consequents of his death ?

A- Christ humbled himself in regard of the conse-
quents of his death, in that, 1. He was buried. Matth.
xxvii. 59, 60, And when Joseph had taken the body, he
wrapped it in a clean linen cloth, and laid it in his own
new tomb. 2. He continued under the power of death
for a time, namely, until the third day. Matth. xii. 40,
As Jonas was three days and three nights m the whale's

fcelly, so shall the Son of man be three days and three
nights in the heart of the earth.

Q, 8. What doth Christ's humiliation assure us of?

A. Christ's humiliation doth assure us of our redemp-
tion, through the merits of his sufferings. Eph. i. 7, In
whom we have redemption through his blood, even the
forgiveness of sins.

Q. 9. What doth Christ's humiliation, especially his
death, teach us ?

A. Christ's humbling himself unto death, doth teach
us, 1. To humble ourselves, and be lowly, like unto our
Master. Mattb. xi. 29, Learn of me, lor 1 am meek
and lowly in heart. 2. That as Christ died for our sins,
so we bhould die to sin, and not. to be unwilling to suffer
and to die for his sake, if called thereunto. Rom. vi. 8,
If we be dead with Christ we shall also live with him.
Verse 1 1, Reckon yourselves to be dead indeed unto sin.
1 Peter iv. 1, Forasmuch as Christ hath suffered for us,
arm yourselves likewise with the same mind.

Q. 28. Wherein consists Christ's exaltation ?

A. Christ's- exaltation consists in his rising again from
the dead on the third day, in ascending up into heaven,
and sitting at the right hand of God the Father, and in
coming to judge the world at the last day.

Q. 1 . What is the first part of Christ's exaltation ?

A. The first part of Christ's exaltation is his resur-
rection from the dead.

Q. 2. How do you prove that Christ roso again from
the dead ?

A. By the many witnesses which saw him, and con-
versed with him, after his resurrection. 1 Cor. xv. 5, 6,
He was seen of Cephas, then of the twelve; after he was
seen of above five hundred brethren at once. 2. Because
otherwise our faith would be in vain, the guilt of sin
would still remain upon us, and there would be no hope
for us. 1 Cor. xv. 17, If Christ be not raised, your faith
is vain ; ye are yet in yodr sins.

Q. 3 By whom was Christ raised from the dead ?

A. Christ was raised from the dead by his own power
and Spirit) whereby he was declared to be the Sonot God

John at. 17, 13, I lay down my life, that I might take it
again. I have power to lay it down, and 1 have power
to take it again. Rom. i. 4, Declared to be the Son of
God with power, according to the Spirit of holiness, by
the resurrection from the dead.

Q. 4. How s.'on did Christ rise after his death ?

A. Christ rose again from the dead on the third day.
1 Cor. xy. 4, He was buried, and rose again the third day,
according to the scriptures.

Q. 5. Did Christ rise again with the same body which
was buried ?

A. Chiist did rise again with the same body, for he
bore the print of the nails in his hands and his feet, and
of the spear in his side. John xx. 27, Keach hither thy
linger, and behold my hands ; and reach hither thy hand)
*nd thrust it into my side.

Q. 6. Was not Christ's body corrupted in the grave
like the body of others ?

A. No ; for God did not suffer him to see corruption.
Acts xiii. 37, He, whom God raised again, saw no cor-
ruption.

Q. 7. Was not Christ's body mortal after his resur-
rection ?

A. No ; for then his body did put on immortallity.
Horn. vi. 9, Christ, beinjr raised from the dead, dieth no
more ; death ha»h no more dominion over him.

Q. 8 What doth the. resurrection of Christ teach us ?

A. The resurrection of Christ doth teach us to walk
in newness of life. Horn. vi. 4, Like as Chiist was rai-
sed up from the dead by the glory of his Father, even so
we also should walk in newness of life.

Q. 9.^ What doth the resurrection of Christ assure
us of ?

A. The resurrection ofcChrist doth assure us, that our
bodies shall be raised again from the dead on the last
day. 1 Cor. xv. 20, Now is Christ raised from the dead,
and become the first fruits of them that slept.

Q. 10 What is the second part of Christ's exaltation ?

A. The second part of Christ's exaltation is his ascen-
sion into heaven.

Q. 11. How do you prove that Christ ascended intto
heaven ?

A. By the scripture-record of the witnesses which
saw him. Luke xxiv. 50, 51, And he led them out as
far as Bethany : and he lifted up his hands, and blessed
them. And while he blessed them, he was parted from
them, and carried up into heaven.

Q. 12. How long after Christ's resurrection was his
ascension ?

A- Christ's ascension was forty dsys after his resur-
rection. Attn i. 2, 3, Until the day in which he was ta-
ken up, after he had gi^ en commandments unto the apos-
tles whom he had chosen : to whom he shewed himself
alive after his passion, by many infallible proofs, being
seen of them forty days.

Q. 13 Wherefore did Christ ascend into heaven ?

A. Christ ascended into heaven, I. That his person
(God-man) might be glorified there with that glory which
(as God) he had with the Futhei before the world. John
xvii. 5, And now, O Father, glorify thou me with thine
own self, with the glory which I had with thee before the
■world was. 2. That he might (as head of the church)
take possession of heaven for all his members. Hcb. vL
20, Whither the forerunner is for us entered.

Q. 14. What doth Christ's ascension into heaven
teach us ?

A. Christ's ascension into heaven doth teach us to set
our affections on things above, where Christ is. Col.iii.
2, Set your affections on things above, not on things on
the earth.

Q. 15. What is the third part of Christ's exaltation ?

A. The third part of Christ's exaltation, is, his sitting
at the right hand of God the Father.

Q. 16. What.is meant by Christ's sitting at the right
hand of God ?

A. By Christ's sitting at the right hand of God, is
meant, his being exalted unto the highest honour, and
power, and favour iii heaven.

Q. 17. What doth Christ do for his people which are
on the earth, at the right hand. of God in heaven ?

A. Christ, at the right hand of God in heaven, I* Doth

• 84

Itoake continual intercession for his people, ftom. viii. &4 t
Who is even at the right hand of God, who also maketh
intercession for us. 2. He is preparing a place in heaven
for them. John xiv. 2, In my Father's house are roan/
mansions : I go to prepare a place for you.

Q. 1 S. What ia the fourth part of Christ's exaltation ?

A. The fourth part of Christ's exaltation, is his com-
ing to judge the world. Matth, xxv. 31, 32, &c. When
the Son of Man shall come in his glory, and all the holy
angels with him, then shall he sit upon the throne oi his
glory ; and before him shall be gathered all nations, &cc.

Q. 19. When is it that Christ will come to judge the
world ?

A. Christ will come to judge the world at the last day ;
then the world shall be at an end, and all things shall be
dissolved. 2 Peter iii. 10, But the day of the Lord will
come, in the which the heavens shall pass away with a
great noise, and the elements shall melt, with fervent
heat* the earth also and the works that are therein shall
be burnt up.

Q. 20. In what glory will Christ come to judge the
world at the last day ?

A. Christ will come to judge the world with his own
glory, and the Father's, and the holy angels. Luke ix.
26, He shall come in his own glory, and in his Father's)
and of the holy angels.

Q 21. How will Christ judge the world at this his
glorious appearance ?

' A. Christ will judge the World at his glorious appear-
ance, in righteousness, rendering to every one according
to his 'deserts. Acts xvii. 31, He hath appointed a day,
in the which he will judge the world in righteousness.
2 Cor. v. 10, We must all appear before the judgment-
seat of Christ, that every one may receive the things done
in his body, according to that he hath done, whether it
be good or bad.

Q. 29. How are we made partakers of the
redemption purchased by Christ ?

A. We are made partakerftof the redemption purcha*

sed by Christ, by the effectual application of it to us by
4iis holy Spirit.

Q. 1. By whom was our redemption purchased?

A. Our redemption was purchased for us by the blood
x>f Christ. Heb. ix. 12, By his own blood, he entered
in once into the holy place, having obtained eternal re-
demption for us.

Q. 2. By whom is our redemption applied ?

A. Our redemption is applied by the holy Spirit, in his
effectual operation upon us. Titus iii. 5, 6, Not by works
of righteousness whlcn we have done* but according to
his mercy he saved us by the washing of regeneration,
and renewing of the Holy Ghost ; which he shed on us
abundantly, through Jesus Christ our Saviour.

Q. 30. How doth the Spirit apply to us the
redemption purchased by Christ ?

A. The Spirit applieth to us the redemption purcha-
• "sed by Christ, by working faith in us, and thereby unking
iis to Christ in our effectual calling.

Q. 1. Whence is it that the redemption purchased by-
Christ is applied to us, or that we have an interest therein ?

A. We. have an interest in the redemption purchased
by Christ, through our union to him in our effectual cal-
ling. 1 Cor. i. 30, Of him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteousness, and
sanctifi cation, and redemption. Rom. viii. 30, Whom he
called, them he also justified.

•Q. 2. What is the union between Christ and us ?

A. The union be: ween Christ and us, is that whereby
Christ and we are joined together, and made one. 1 Cor.
vi. 17, He that is joined unto the Lord, is one spirit.

Q. 3. Whence is it that we are united unto Christ ?

A. We are united unto Christ, 1. By the Spirit on
God's part, whereby he draws us, and joins us unto
Christ. John vi. 44, No man can come unto me, except
. the Father, which hath sent me, draw him. 2. By faith;
on our part, whereby we come unto Christ, and lay hold
en him. John vi. 35, He that cometh unto me shall nev-

er hunger, and he that believeth on me shall never
thirst. Eph. iii. 17, That Christ may dwell in your
hearts by faith.

Q. 4. Is faith from ourselves, or from God ?

A. Though faith be our act, yet it Is God's gift, and the
work of his Spirit. Eph. ii. 8, By grace are ye saved,
through faith ; and that not of yourselves : it is the gift
of God. Col. ii. 12, Ye are risen with him through the
faith of the operation of God.

Q. *3 1. What is effectual calling ?

A. Effectual calling i^ the work of God's Spirit,
whereby, convincing us of our sins and misery, enlight-
ening our minds in the knowledge of Christ, and renew-
ing our wills, he doth persuade and enable us to embrace
Jesus Christ freely offered to us in the gospel.

Q. 1, What is the difference between effectual calling
and ineffectual calling ?

A. 1 . Ineffectual calling is the bare external call of the
word, whereby all sinners are freely invited unto Christ,
that they may have life and salvation by him, but in itself
is insufficient to persuade and enable them to come unto
Kim. Matth. ?tx. 16, Many be called, but few chosen.
John v. 40, Ye will not come unto me, that ye might have
life. 2. Effectual calling is the internal call of the Spir-
it, accompanying the external call of the word, whereby
we are not only invited unto Christ, but also enabled and
persuaded to embrace him as he is freely proffered to us
in the gospel. John vi. 45, Every one that hath heard,
and hath learned of the Father, cometh unto me.

Q. 2. What is the work of the Spirit of God in our ef-
fectual calling ?

A. The work of the Spirit of God in our effectual cal-
ling, is twofold : 1. Upon our minds. 2. Upon our wills.

Q. 3. What is the work of the Spirit of God in our ef-
fectual calling upon our minds ?

A. The work of the Spirit of God in our effectual
calling upon our minds, is, 1. A convincing us of our sin
and misery. 2. An enlightening us in the knowledge
of Christ ?

■ -k' - -■"*■• 87

Q. 4. What is it for the Spirit to convince our mind
of our sin and misery ?

A. The Spirit worketh in our mind a conviction of our
sin and misery, when he giveth us a clear sight and full
persuasion of the guilt of our sins, and a feeling appre-
hension of the dreadful wrath of God, and the endless
miseries of hell, which we have deserved for sin, and eve-
ry hour are exposed unto ; which doth wound our hearts
and consciences, and filleth us with perplexing care what
to do to be saved. John xvi. 8, And when he is come,
he wilr reprove (or convince) the world of sin. Acts ii.
37, Now when they heard this, they were pricked in their
hearts, and said unto Peter, and the rest of the apostles,
Men and brethren, what shall we do ?

Q.5. Whereby doth the Spirit convince us of our sin
and misery ? , w ■•

A. The Spirit convinced us of our sin and, misery, by
the law, and threatenings thereof. Rom. iii. 20, By the
law is the knowledge of sin. Gal. iii. 10, Cursed is eve-
ry one that continueth not in all things which are written
in the book of the law to do them.

Q. 6. What knowledge of Christ doth the Spirit en-
lighten our minds withal, after the conviction of our sin
and misery ?

A. The Spirit doth enlighten our minds, after convic-
tion of our sin and misery, with the knowledge, 1 . That
Christ only can save, and that he is all sufficient to do it.
Acts iv. 12, Neither is there salvation in any other : for
there is none other name under heaven, given among
men, whereby we must be saved. Heb. vii. 25, Where-
fore he is able also to save them to the uttermost that
come unto God by him. 2. That Christ is willing to save
all that come unto him. John vi. 37, Him that cometh
unto me I will in no wise cast out. 3. That Christ hatli
undertaken to save us, and is faithful to perform it. Heb.
ii. 17, That he might be a merciful High priest, in things
pertaining to Goa, to make reconciliation for the sins of
the people.

Q. 7. Whereby doth the Spirit enlighten us with the
knowledge of Christ ?

A- The Spirit doth enlighten us with the knowledge

of Christ, by the discoveries of Christ in the gospel,
opening our eyes to discern him there discovered. Acts
xxvi. IT, 18, To whom I send thee, to open their eyes,.
and to turn them from darkness unto light, fee.

Q. ^ .What is the work of the Spirit of God in our
effectual calling upon our wills ?

A. The work of the Spirit of God in our effectual cal-
ling upon our wills, is to renew them.

Q. 9. What is it for our wills to he renewed I

A. Our wills are renewed, when the Spirit doth put
new inclinations and dispositions into them. ' Ezekiel
xxx vi. 26, A new heart also will I give you, and a new^
spirit will I put within you ; and I will take away the
stony heart out of your flesh, and I will give you an ^
heart of flesh. * .

Q. 10. Are not we able to renew our own wills, and"
to turn from, sin unto Christ ourselves I

A. No ; it is the almighty ^iower of the Spirit of God
that doth persuade and enable us to embrace Jesus
Chiyst by faith. Eph. i. 19, 20, And what is the exceed-
ing greatness of his power to us-ward who belie\e, ac~
cording to the working of his mighty power, which he
wrought in Christ, whtn he raised him from the dead. •

Q. 32. What benefits do they which are ef-
fectually called partake of in this life ?

A. They that are effectually called, do in this life, par-
take of justification, adoption, and sanctification, and the
several benefits which in this life do either accompany or
flow from them.

Q..33* What is justificatida?

A. Justification is an act of God's free grace, wherein
he pardoneth all our sins, and acceptethus as righteous
in his sight, only for the righteousness of Christ impu-
ted to us, and received by faith alone.

Q. 1. Wherein doth our justification consist ?

A. Our justification doth consist in two things : 1. la
the pardon of our sins. %. la the acceptation of us as
righteous, j '

Q. 2. Who is the author of our justification ?

A. God is the author of our justification, whose act it
is. Rom. viii. 33, Who shall lay any thing to the charge
of God's elect ? It is God that justifieth.

Q. 3. Doth God "justify us freely, or because of some
merit in ourselves ?

A. God doth justify us by an act of free grace. Rom.
iii. 24, Being justified freely by his grace.

Q. 4. Through whose righteousness is it that we are
justified ?

A. We are justified through the righteousness of
Christ. Rom. iii. 24, Being justified freely by his grace,
through the redemption which is in Christ.

Q. 5. How is the righteousness of Christ made ours ?

A. The righteousness of Christ is made ours by im-
putation. Rom. iv. 6, David also described the blessed-
ness of the man unto whom the Lord imputeth righteous-
ness without works.

Q. 6. What is it for the righteousness of Christ to be
imputed to us ?

A. The righteousness of Christ is imputed to us, when
though it be subjectively in Christ, or the righteousness
which he wrought, yet by God it is accounted ours, as if
we wrought it ourselves in our own persons.

Q. 7. What is that righteousness of Christ which is
imputed to us for our justification ?

A. The righteousness of Christ, which is imputed to
us for our justification, is his whole obedience to the law
in our stead, and that both his passive obedience in all his
sufferings, especially in his death, whereby we have the
pardon of all our sins. Eph. i. 7. In whom w^ have re-
demption through his blood, the forgiveness of sins : and
his active obedience also, whereby we are accepted as
righteous in God's sight. Rom. v. 19? For as by one
man's disobedience, many were made sinners ; so by the
obedience of one, shall many be made righteous.

Q.,8. Whereby do we receive and apply this right-
eousness of Christ ?

A. We receive and apply this righteousness of Christ
by faith. Rom. iii. 22, Even the righteousness of God

which is by faith of Jesus Christ unto all, and upon all
them that believe.

Q. 9. Are we justified by faith only, and not by works*
at least in part ?

A. We are justified only by faith, and neither in wholi

nor in part by works. Gal. ii. 16, Knowing that a man

is not justified by the works of the law, but by the faith

■of Jesus Christ j even we have believed in Jesus Christ,

that we might be justified by the faith of Christ.

Q. 10. How is it then said, James ii. 24, Ye see then
how that by works a man is justified, and not by faith
onlv ?

A. 1. The apostle Paul doth plainly and positively af-
firm, and by many arguments prove justification by faith,
without works, in his epistles to the Romans and the Ga-
latians ; and be sure the apostle James, being inspired'
by the same Spirit in writing his epistle, doth not really
contradict this doctrine. 2. The apostle James doth not
in this chapter treat of the justification of our faith in the
sight of God, but of the justification of our faith in the
sight of men ; and thus he cloth assert that justification
is by works. Verse 18, I will shew thee my faith by my
works. Faith justifieth our persons, but works justify
our faith, and declare us to be justified before men, who
cannot see nor know our faith but by our works.

Q. 11. How do you prove that we are not justified
by works.

A. 1. Because the whole world is guilty of sin, and
those that are guilty of sin cannot have a perfect right-
eousness of works and those that have not a perfect right-
eousness cannot be justified in the sight of God. Thus
the apostle convinceth both Jew and Gentile of sin, in
the first and second chapters to the Romans, and this,
That (as chap. iii. 19.). every mouth may be stopped and
the whole world may become guilty before God— (and
therefore inferred),) verse 20, By the deeds of the law,
no flesh living shall be justified. 2. Because, if we were
justified by works, the reward would be of debt, and not
of grace. Rom. iv. 4, Now to him that worketh is the
reward not reckoned of grace, but of debt. But the re-
ward is not of debt, but of erace : and they that are jus-

W w

fifiedl, ate not justified as righteous, with a righteousness
of works, but as ungodty. Verse 5, He jusiifitth the
ungodly. 3. Because Abraham) the father of the faith-
ful, though he had a righteousness of works, yea, works
wrought in faith, yet he was not justified by his works :
and if he were justified without his works, so are all oth-
ers that are justified, justified without works. Rom- iv.
2, For if Abraham were justified by works, hi hath
'whereof to glory. But Abraham had noi whereof to
glory before God, therefore he was not justified by works.

Q. 12. How do you prove that we are justified by
faith only ?

A. 1. It is positively asserted and concluded from sev-
eral arguments by the apostle. Rom iii. 28, Therefore
we conclude, that a man is justified by faith, without the
deeds of the law. 2. There being such a thing as justi-
fication, and justification cannot be by works. as hath been
proved, and there being no other way of justification but
by faith ; it must be by faith. 3. The righteousness of
Christ is perfect, and sufficient for our justification ; and
by faith his righteousness is received and made ours in
the account of (iod ; therefore we are justified by faith.
4. Justffication by faith doth give God all the glory, and
excludeth all boasting in man ; therefore it is by faith.
Rom. iii 27, Where is boasting then ? It is excluded.
By what law ? By the law of works ? Nay ; but by the
law of faith. 5. Abraham was justified by faith, and all
others are justified the same way.

Q. 13. How doth faith justify?

A. Faith doth not justify as a work in us, but as an in-
strument which applieth the perfect righteousness of
Christ without us, whereby we are justified.

Q. 14. May we be justified by faith in Christ's right-
eousness without us, although we have no righteousness
within us ?

A. We are justified only by faith in Christ's right-
eousness' without us, but this justification is always ac-
companied with sanctifi cation, in which a righteousness
is, wrought within us, without which our justification
cannot be true. By the same faith whereby our persons

are justified, our hearts also are putified. AcUxr, 9,
Purifying their hearts by faiib ?

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. 1. How many ways may we be said to be the chil-
dren of God ?

A. We ajre the children of God, 1. By regeneration.
2. By adoption, whereby We differ, 1. From Christ, who
is God's spn" by eternal generation ; 2. From the angels
who are God's sons by creation.

Q. 2. What is it for men to adopt children ?

A. Men adopt children when they take strangers, or
such as are none of their own children, into their fami-
lies and account them their children ; and accordingly
do take care for them as if they were their own.

Q. 3. What is it for God to adopt* children ?

A. God doth adopt children when he taketh them
which are strangers, and by nature children of wrath,
into his family, and receivcth them into the number, and
giveth them a right to all the privileges of the sons and
daughters of God. Eph. ii. 3, And were by nature the
children of wrath, even as others. Eph. ii. 19, Now
therefore ye are no more strangers and foreigners, but
fellow-citizens with the saints, and of the household of
God. 2 Cor. vi. 18, And I will be a father unto you,
and ye shall be my sons and daughters, saith the Lord
Almighty.

Q. 4. Is there any motive in any of the children of
men, to induce God to adopt them, as there is in those
that are adopted by men ?

A. There is neither beauty, nor any lovely qualifica-
tion, nor any thing in the least, to move and incline God
to adopt any whom he doth adopt, but it is an act only of
his free grace and love. 1 John iii. 1, Behold what man-
ner of love the father hath bestowed upon us, that we
should be called the sons of God !

Q.5. Are all the children of men the adopted chil-
dren of God.

93 .

A. No : only sucji. persons arc adopted as do believe
in Christ. John i. 1 2, As many as received him, to them
gave he power to become the sons of God, even to them
thatbeli'eve on his name. Gal iii. 26, For ye are all the
children'of God by faith in Jesus Christ.

Q. 6. What are those privileges which the adopted
children of God have a right unto ?

A. The privileges which the adopted children of God
have a right unto, are, I. God's fatherly protection of
them from temporal and spiritual evils. Psalm cxxi. 7,
The Lord shall preserve them from all evil. 2 God's
fatherly provision of all needful things, both for their soul
and body. Psalm xxxiv. 10, They that seek the Lord,
shaft not want any good thing. 3. God's fatherly cor-
rection of them. Hclx. xii. 6, For whom he loveth he
chasteneth, and scourgeth every son whom he receiveth.
4. God's audience and return to their prayers. 1 John
v. 14, 15, And this is the confidence which we have in
him, that if we ask any thing according to his will, he
heareth us ; and if we know that he hcareth us, whatever
we ask we know that we have the petitions we desired of
him. 5. A sure title to the inheritance of the kingdom
of heaven. Rom. viii. 17, And if children, then heirs j
heirs of God, and joint heirs with Christ.

Q. 35. What is sanctification ?

A. Sanctification is the work of God's free grace,
thereby we are renewed in the whole man, alter the
image of God, and are enabled more and more to die un-
to sin, and live unto righteousness.

Q. 1 . Wherein doth sanctification differ from justifi-
cation and adoption ?

A. Sanctification doth differ from justification and
Adoption, in that, 1. Justification and adoption are acts
of God without us : sanctification is a work of God with-
in us. 2. Justification and adoption do make only a re-
lative change : sanctification doth make in us a real
change. 3. Justification and adoption are perfect at
first : sanctification is carried on by degrees unto per-
fection.

Q. 2. Whose work is the work of sanctification I

A. 1. Though wcbc the subjects of sanctification, jet
we are not the authors and efficient causes of our sancti-
fication : we can defile ourselves, but we cannot cleanse
and renew ourselves. 2. Sanctification is the work of
God which is wrought by his Spirit. 2 Thess. ii. 13,
God hath from the beginning chosen you to salvation,
through sanctification of the Spirit.

Q. 3. Is there no desert of ihe grace of sanctification
in any of the children of men before they are sanctified ?

A. No : tor all the children of men are by nature whol-
ly polluted with sin, and it is wholly of God's free grace
that any of them are sanctified.

Q. 4. Wherein doth our sanctification consist ?

A. Our sanctification doth consist in our renovation
after the image of God, in knowledge, righteousness, and
holiness. Col. iii. 10, Put on the new man, which is re*
newed in knowledge, after, the image of him that crea-
ted him. Eph. iv. 24, And that ye put on the new man,
which after God is created in righteousness and true
holiness.

Q. 5. What is the subject of our sanctification ?

A. The subject of o.ur sanctification is our /whole
man, understanding, will, conscience, memory, affec-
tions, which all are renewed and changed in regard of
their qualifications ; and all the members of our body,
which are changed in regard of their use, being made
instruments of righteousness.

Q. 6. Wherein is our sanctification begun ?

A. Our sanctification is begun in our regeneration
and effectual calling ; wherein our minds are first enligh*
tened and our wiJls renewed, and the habits of all graces
are infused.

Q. 7. How is our sanctification carried on ?

A. Our sanctification is carried on by degrees, as God
doth bless his providences, especially his ordinances,
through them to communicate farther measures of his
spirit and grace.

Q. 8. Wherein is our sanctification perfected ?

A. Our sanctification is perfected in our glorification,
when we shall be made perfectly free from sin, and fully
conformable unto the image of God.

Q. 9. What are the parts of sanctification ?

A. There are two parts of sanctification : 1 . Mortifi-
cation, whereby we are enabled to die more and more
unto sin. Rom. vi. 11, Reckon ye yourselves to be dead
indeed unto sin. 2. Vivification, whereby we are ena-
bled to live unto righteousness. Rom. vi. 13, Yield
yourselves unto God, as those that are alive from the
dead, and your members as instruments of righteousness
unto God.

Q. 36. What are the benefits which in this
life do accompany 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'b love, peace of conscience, joy in the
Holy Ghost, increase of grace, and perseverance there-
in to the end.

Q. 1. How many sorts of benefits are there which do
belong to those which are justified, adopted and sancti-
fied ?

A. There are three sorts of benefits which do belong
unto those which are justified, adopted and sanctified ;
namely, 1. Benefits in this life. 2. Benefits at death.
3. Benefits at the resurrection. "

Q. 2. What are the benefits which belong to justi-
fied, adopted and sanctified persons in this life ?

A. The benefits which belong to justified persons in
this life, are five : 1> Assurance of God's love. 2. Peace
of conscience. 3 Joy in the Holy Ghost. 4. Increase
of grace. 5. Perseverance in grace to the end. Rom.
v. 1,2, 5, Being justified by faith we have peace with
' God, through our Lord Jesus Christ. By whom also
we have access by faith into this grace wherein we stand,
and rejoice in the hope of the glory of God. And hope
maketh not ashamed, because the love of God is shed
abroad in our hearts, by the Holy Ghost which is given
unto us. Philip, i. 6, Being confident of this very thing,
that he which hath begun a good work in you, will per*
form it until the day of Jesus £hrist.

Q. 3. What are the benefits that do accompany and
flow from the sight and sense of justification, adoption
and sanctificaion ?

A. The benefits which do accompany and flow from
the sight and sense- of justification, adoption and sancti-
fication, are assurance of God's love, peace of con-
science, joy in the Holy Ghost.

Q. 4. May not any unjustified and unsanctified persons
attain any of these benefits ?

A. Unjustified persons may some of them have a pre-
sumptuous confidence of God*s love, but not real assur-
ance ; they may have a carnal security, and false peace,
but no true spiritual peace ; they may have a carnal joy,
or ungrounded spiritual joy, but no sound spiritual and
heavenly joy of the Holy Ghost; these benefits are
given only unto such as. are truly justified, adopted and
sanctified.

Q. 5. Whence is it that all that are justified, adopted,
and sanctified, do not attain these benefits?

A. Because all have not a sight and sense of their
justification, adoption and sanctification, but are under
doubts, and therefore fear that God doth hate them, and
not love them ; therefore they have troubles of con-
science instead of peace, and sorrow in spirit instead of
the joy of thfe Holy Ghost.

Q. 6., How may a child of God get a sure evidence of
his justification and adoption ?

A. A child of God may get a sure evidence of his
justification and adoption by his sanctification.

Q. 7. What is a sure evidence of sanctification ?

A. A sure evidence of sanctification is increase of
grace.

Q. 8. What are the benefits which accompany and
flow from the being of justification, adoption and sancti-
fication ?

A. The benefits which accompany and flow from the
being of justification, adoption and sanctification, are,
increase of grace, and perseverance therein to the end.

Q 9. Do all truly justified, adopted and sanctified
persons increase in grace ?

A, 1. All truly justified, adopted and sanctified per-

*)7

tons do not at all times actually increase in grace, for
some of them may at some times be under declining and
decays of grace. 2. They are always of a growing dis-
position, and desirous to grow in grace ; and at some
time or other they do grow, when they do not perceive
themselves to grow, but fear that they do decline.

Q. 10. Do all truly justified, adopted and sanctified
persons persevere in grace to the end ?

A. All truly justified, adopted and sanctified persons
do persevere in grace to the end, and shall assuredly at-
tain the heavenly inheritance.

Q. 1 1. How do you prove this ?

A. I. From God's everlasting, unchangeable love, and
his faithfulness in his promises of perseverance, as well
as of heaven, which he hath made unto them. 2. From
their union and relation to Christ, and his undertaking
for them. s 3. From the constant abode and indewelling
of the Spirit of God in them. 4. From the nature of
grace ; which is an abiding seed, which can never be to-
tally extirpated.

Q. 12. May not any believers, by falling into sin, fall
from grace ?

A. Some believers may, through the remainder of
corruption in them, and the violence of Satan's tempting
of them, fall into sin foully, and so fall from some de-
grees and measures of grace ; but they will never fail
totally nor finally from grace. And when we see any to
fall totally and finally from the profession which they
formerly made, we may know that they were never in
that sincerity which they professed themselves to be.
1 John ii. 19, They went out from us, but they were not
of us : for if they had been of us, no doubt they would
have continued with us : but they went out, that they
might be made manifest that they were not all of us.

Q. 37. What benefits do believers receive
from Christ at their death ?

A. The souls of believers are at their death made per*
feet in holiness, and do immediately pass into glory ; and

their bodies being still united to Christ, do rest in their
graves till the resurrection.

Q. f. How manifold are the benefits of believers at
their death ?

A. The benefits of believers at their death are two-
fold, 1. In regard of their souls.— 2. In regard of their,
bodies.

Q. 2. What is the benefit of believers at their death|
in regard of their souls ?

A. The souls of believers at their death, 1. Are made
perfect in holiness. Heb. xii. 23, And to the spirits of
just men made perfect. 2, They do immediately pass
into glory. Philip, i. 23, Having a desire to depart, and
to be with Christ.

Q. 3. Wherein doth consi'st the perfect holiness which
the souls of believers shall have at their death ?

A. The perfect holiness of believers' souls at their
death doth consist, 1. In their perfect freedom from the
stain and pollution, from the being, or any inclination
unto sin. Rev. xxi. 27, There shall in no wise enter in-
to it any thing that defiieth. 2. In their perfect recti-
tude of soul, and full conformity unto the image of
Christ. Eph. iv. 13, Till we all come in the unity of
the faith, and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the
fulness of Christ.

Q. 4. What is that glory which the souls of believers
at death do immediately pass into ?

A. The souls of believers at death do immediately
pass into, 1. A glorious place. 2. A glorious company.
3. A glorious state.

Q. 5. What is that glorious place which the souls of
believers at death do immediately pass into ? .

A. The glorious place which believers' souls do imme-
diately pass into, is their Father's house in heaven,
where there are mansions prepared for them by Christ.
John xiv. 2, In my Father's house are many mansions :
if it were not so, I would have told you. I go to pre-
pare a place for you.

Q. 6. What is the glorious company which the souls
of believers do immediately pass into ?

A. The glorious company which the souls of believ-
ers do immediately pass into, is the company of God and
Christ in his glory, as also the company of angels, and
the souls of other saints in their glory. 2 Cor. v. 6, 7,
8, Therefore we are always confident, knowing that
-whilst we are at home in the body, we are absent from
the Lord (for we walk by faith, not by sight :) We are
confident, I say, and willing rather to be absent from the
body, and to be present with the Lord. Heb. xii. 22,
23, 24, We are come to the heavenly Jerusalem, to an
innumerable company of angels, to the general assem-
bly, and to God the Judge of all, and to the spirits of
just men made perfect, and to Jesus the mediator of the
new covenant.

Q. 7. What is that glorious state which the souls of
believers at death do immediately pass into ?

A. The glorious state of the souls of believers imme-
diately after their death, is a state of blessed rest. Heb.
iv. 9, There remaineih therefore a rest lo the people of
God. Rev. xiv. 13, And I heard a voice from heaven,
saying, Blessed are the dead that die in the Lord, from
henceforth: Yea, saith the Spirit, that they may rest
from their labors ; and their works do follow them.

Q.-8. What is the benefit of believers at their death,
in regard of their bodies ?

A- 1. The bodies of believers at their death are still
united unto Christ ; for though death doth for a while
separate their souls from their bodies, yet death cannot
separate Christ from either: but as when Christ died,
his hypostatic^ or personal union still remained, his di-
vine nature being united both to his soul in heaven, and
to his body in the tomb on earth ; so when believers die,
their mystical union unto Christ still remaineth, and
Christ is united both unto their souls with him in glory,
and to their bodies, which are his members, even when
they are rotting in the grave. 1. Cor. vi. 15, Know ye
not that your bodies are the members of Christ ? 1 Thess.
iv. 14, Them also which sleep in Jesus will God bring
with him. 2. The bodies of believers do rest in their
graves, as in beds, until the resur section. Isaiah lvii. ?,

100

He shall enter into peace : they shall rest in their beds*
each one walking in his uprightness.

Q. 9. What is that resurrection here spoken of?

A. The resurrection here spoktn of, is the last and
general resurrection of all the dead that have lived in all
ages, from the beginning of the creation ; which will be
first of the lighteous, and then of the wicked at the last
day. John v, 28, 29, The hour is coming in the which
all that are in the graves shall hear his voice, and shall
come forth, they that have done good unto the res\irrec- .
tion of life ; and they that have done evil unto the resur-
rection of damnation. 1 Thess. iv. 16, The dead in
Christ shall lise first.

Q. 10. How do you prove that there shall be such a
general resurrection ?

A. It may be undeniably proved from the power of
God, and the revelation of the word. If God be of infi-
nite power, and therefore can raise all the dead ; and in-
finitely true, and in his word hath revealed that he will
raise all the dead* then there shall be a general resurrec-
tion : but God is infinitely powerful, and can raise all
the dead ; and infinitely true, and in his word hath re-
vealed that he will raise all the dead, therefore there
shall he a general resurrection. The ground of the Sad-
ducees* error, who denied the resurrection, was their ig-
norance in these two great foundations of this doctrine,
namely, the power of God, and the scriptures. Mark
sui. 24, Do ye not therefore err, because ye know not the
scriptures, neither the power of God.

Q. 1 1 . Shall the dead be raised with the same bodies
which they had when alive hefore ?

A. The dead shall be raised with the same bodies.
Job xix 26, And though after my skin worms destroy
this body, yet in my flesh shall 1 see God.

Q. 1 2. How do you prove that the dead shall be raised
with the same body ?

A. K Because, if the dead were not raised with the
same body, it could in no proper sense be called a result
rection, but a new creation. 2. Because the first body
was an instrument of righteousnes, .or sin, and therefore
shall share in the reward or pupishnaent.

101

Q. 13. Will not the bodies, when they are raised, dif-
fer from what they are now ?

A. The bodies which shall be raised, will not differ
from what they are now, in regard of their substance and
essence ; but they will exceedingly differ in regard of
their qualities.

Q. 14. Wherein do unbelievers differ from believers
at their death ?

A. The bodies of believers are at their death shut up
in the prison of the grave ; and the souls of unbelievers
are shut down in the prison of hell, where they are fil-
led with horror and anguish in the company of devils
and other damned spirits, and there reserved in chains
of darkness until the judgment of the great day. 1 Pet.
iii. 19, 20, By which also he went and preached unto the
spirits in prison : which sometime were disobedient.—
2 Pet. ii. 4, God spared not the angels that sinned, but
cast them down into hell, and delivered them into chains
of darkness, to be reserved unto judgment.

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 the full
enjoyment Of God to all eternity.

Q. 1. How many ways may the benefits which be-
lievers receive froqfc Christ at the resurrection be con-
sidered ?

A. The benefits which believers receive from Christ
at the resurrection maybe considered in three respects:
1. In respect of their resurrection itself. 2. In respect
of the day of judgment, after their resurrection. 3. In
respect of heaven, after the day of judgment.

Q. 2. What is the benefit of believers in respect of
their resurrection itself ?

A. The benefit of believers in respect of their resur-
rection itself, is, that they shall be raised in glory.

Q. 3. What glory doth this refer unto ?

A. It doth refer unto the glory which shall be put up*

102

on the bodies of believers at their resurrection, which
were vile bodies, both while they were putrefied in the
grave, and while alive bofore, as they were instruments
of sin, and subject to diseases and death.. Philip, iii. 2 1,
Who shall change our vile body. '

Q. 4. What is that glory which shall bo put upon the
bodies of believers at the resurrection ?

A. The bodies of believers, at the resurrection, shall
be made most healthful, strong, spiritual, inconuptible,
immortal, most beautiful and glorious, like unto Christ's'
most glorious body. Philip, iii. 21, Who shall change our
vile body, that it may be fashioned like unto his glorious
body, according to the forking whereby he is able to
subdue all things unto himself. 1 Cor. xv. 42, 43, 44,
53, 54, So also is the resurrection of the dead. It is
sown in corruption, it is raised in incorruption : it is
*o\vn in dishonour, it is raised in glory : it is sown in
-weakness, it is raised in power : it is sown a natural bo-
dy, it is raised a spiritual body. For this corruptible
must put on incorruption, and this mortal must put on
immortality. So. when this corruptible shall have put
on incorruption, and this mortal shall have put on im-
mortality, then shall be brought to pass the saying that
is written, Death is swallowed up in victory.

Q. 5. What benefits shall believers have after their
resurrection, at the day of judgment ?

A. At the day of judgment, 1 /Believers shall be gath-
ered together from all the cornerjpof the earth by the
angels. Mutth. xxiv. 31, And he shall send his angels
wiih a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of
heaven to the other. 2. Believers shall be all caught up
together in the clouds, to meet the Lord Jesus, who will
come down with a shout from heaven. 1 Thess. iv. 16,
17, For the Lord himself shall descend from heaven with
a shout, with the voice of the archangel, and with the
trumD of God ; and the dead in Christ shall rise first :
then we which are alive and. remain, shall be caught up
together with them in the clouds, to meet the Lord in
the air. 3. Believers shall be placed on the right hand
vi Jesus Christ. Matth. xxv. 33, And he shall set the

'j**

103

sheep on his right v hand. 4. Believers shall be openly-
acknowledged by Christ to be his, and acquitted from
false aspersions which have been cast upon them, and
from the real guilt of all sins which have been commit-
ted by them, because of their interest, in Christ and his
righteousness. Matth. x. 32, Whosoever shall confess
me before men, him will I confess also before my Father
which is in heaven. Rom. viii. 33, 34, Who shall lay
any thing to the charge of God's elect ? It is God that
justifieth. Who is he that coridemneth ? It is Christ
that died. 5. Believers shall be entertainedand invited
by Christ} to take possession of the glorious inheritance
prepared for them. Matth. xxv. 34, Then shall the
King say unto them on his right band, Come ye blessed
of my Father, inherit the kingdom prepared for you
from the foundation of the world. 6. Believers shall sit
with Christ as assessors in judgment of the wicked an-
gels and wicked men. 1 Cor. vi. 2, 3, Do ye not know
that the saints shall judge the wprld I Know ye not that
we shall judge angels ?

Q. 6. What benefits shall believers receive after the
day of judgment in heaven ?

A. Believers in heaven shall be made perfectly bles-
sed in the full'enjoyment of God to all eternity.

Q. 7. Wherein will consist the perftct blessedness of
believers in heaven ?

A. The perfect blessedness of believers in heaven
will consist, l.-Jn their perfect immunity or freedom
from all evil, and that both of sin and misery. Eph. v.
27 j That he might present it to himself a glorious
church, not having spot or wrinkle, or any such thing ;
but that it should be holy and without blemish. Rev.
xxi. 4, And God shall wipe away all tears from their
eyes ; and there shall be no more death, neither sorrow,
nor crying, neither shall there be anymore pain. 2. In
their full enjoyment of God the chiefest good.

Q. 8. What doth the full enjoyment of God in heaven
imply ?

Al The full enjoyment of God which believers shall
have in heaven doth imply, 1. That they shall have the
glorious presence oi God with them. IUn % *3a* k\tf^>

104

the tabernacle of God is with men, and he will dwell
with them. 2. That they shall have the immediate and
beatifical vision of his face. Rev. xxii. 4, And they
shall see his face, and his name shall be in their fore-
heads. 1 Cor xiii. 12, For now we see through a glass
darkly ; but then face to face. 1 John iii. 2, We shall
see him as he is. 3. That they shall have both- a fuH
persuasion and sense of God's love unto them, and per-
fect love in their hearts towards him, which dolh neces-
sarily result or arise froqj the vision of God in heaven*
4. That they shall have fulness and exceeding joy. Psal.
xvi. 11, In thy presence is fulness of joy. Jude 24,
Now to him that is able to present you faultless before
the presence of his glory with exceeding joy.

Q. 9. What is it that will sweeten the happiness of
believers in the full enjoyment of God in heaven ? ,

A. That which will sweeten the happiness of believers
in their full enjoyment of God in heaven, will be the
eternity thereof; that it shall be without any interrup-
tion, and without any end. 1 Thess. iv. 17, And so shall
We ever be with the Lord.

Q. 10. Wherein will differ the condition of unbeliev-
ers and all the wicked world, from that of believers, at
the last day ?

A. The condition of unbelievers, and all the wicked
world, will be miserable beyond expression at the last
day of judgment : For, 1. Their bodies shall arise and
come forth like prisoners out of the grave, and whatso-
ever strength and immortality shall be put upon them,
will be only to make them capable of eternal torments
and misery. 2. They shall with horror and dreadful
shriekings see Christ coming in flaming fire, to take ven-
geance upon them. Rev. i. 7, Behold, he cometh with
clouds ; and every eye shall see him, and they also which
pierced him ; andfdl kindreds of the earth shall wail be-
cause of him. 2 Thess. i. 7, 8, The Lord Jesus shall
be revealed from heaven with his mighty angels, in fla-
ming fire, taking vengeance on them that know not God,
and obey not the gospel. 3. They shall stand before
the throne and judgment-seat of Christ ; where the
books shall be opened} wherein all their sins are record*

105

ed ; according to which they shall be judged, and sen-
tenced to everlasting punishment. Rev. xx. 11, 12, And
I saw a great white throne, and" him that sat on it,* from
"whose face the earth and the heaven fled away, and there
-was found no place for them. And I saw the dead, small
and great, stand before God ; and the books were open-
ed ; and the dead were judged out of those things which
lvere written in the books, according to their works.
Matth. xxv. 41, Then shall he say unto them on the
Jeft hand, Depart from me, ye curstd, into everlasting
fire, prepared fur the devil and his angtls. 4. They
shall then be driven away from the presence of the Loid
into hell, where they shall be punishtd with extremity
of anguish, and torment in soul and body, without any al-
leviation or intermission, unto all eternity. Matth. xxv.
46) And these shall go away into everlasting punish-
ment. Rom. ii. 8, 9, Indignation and wrath, tribulation
and anguish (shall be) upon every soul of man that doth
evil, of the Jew first, and also of the Gentile. Rev. xiv.
1 1, And the smoke of their torment ascendeth up for-
ever and ever : and they have no rest day nor night.

Q, 39* What is the duty which God requi-
reth of man ?

A. The duty which God requireth of man is obedi*
ence to his revealed will.

Q. 1 . Upon what account is obedience unto God the
duty of man ?

A. Obedience unto God is the duty of man, because
God is his Creator and Benefactor, and supreme Sove*
reign Lord and King.

Q. 2. Is there any other Lord over the conscience,
who can require obedience of man for their own sake
chiefly, besides God ? *

A, God is the only Lord of the conscience ; and
though we are to obey magistrates, and parents, and
masters, yet we are chiefly to do this, because God re-
quireth us so to do : and if they command us to do any
tiling which God doth forbid, we are to refuse obedience,
being to obey Cod rather than way "KW& V& \X*fc \*w\<V

106

Acts iv. 19, Whether it be right in the sight of God, I©
hearken unto you rather than unio God, judge ye.

Q 3, What rule hath God given us, according to which
our whole obedience must be guided ?

A. 1 he only rule which God hath given us, according
to which our whole obedience unto him must be guided,
is his revealed will.

Q. 4. Hath God any other will than that which he hath
revealed ?

A. God hath a secret will of his counsel concerning
all things which come to pass, and this cannut be known
as to most things beforehand, and therefore is no rule
for our obedience.

Q. 5. What is the difference between God's secret
will, and God's revealed will ?

A. God's secret will is concerning all things that are
done, and shall be done ; and doth extend even unto sin-
ful actions, which he doth will to permit and determine,
and direct beyond man's will and intention, to Lis own
.glory. But God's revealed will is concerning those
things which may and ought to be done ; and doth ex*
tend only unto those things which are duty, and which
in themselves do tend to God's glory : and this revealed
will is the rule of man's obedience.

Q. 6. Where is the revealed will of God to be found ?

A. The revealed will of God is to be found in the
scriptures, where the whole duty of man to God is made
known. IVlicah vi. 8, He hath shewed thee, O man, what
is good ; and what doth the Lord require of thee, but to
do justly, and to love mercy, and to walk humbly with
thy God.

Q. 40. What did God at first reveal to man
for the rule of his obedience ?

A. The rule which God at first revealed to man for
his obedience, was the moral law. *■

Q. 1 . Are thereiiny other laws which God hath given
unto man ?

A. The Lord gave other positive laws to the, people
of the Jew$, which tbey were bound to yield obedience

' • - 107

unto, such as the ceremonial laws ; tut these laws were
not intended as a standing rule of obedience for all na-
tions in all ages, and therefore were, after a time, abro*
gated or disannulled, and the not yielding. obedience to
them by us, at this time, is no sin.

Q. 2. Doth the moral law continue to be a rule of obe-
dience in the days of the gospel ?

A. As the moral law was at first revealed that it
might be a rule of man's obedience ; so it doth continue
so to be unto all men, in every nation, unto the end of
the world.

Q 3. How can the moral law be a rule of obedience
Tinto the Heathen and Infidel world, who are without the
light of the scriptures to make it known unto them ?

A. Though without the light of the scriptures there
cannot be so clear a discovery of the moral law, yet by
the light of nature it is made known unto all nations in
some measure, sufficient to leave the very Heathens
without excuse for their disobedience. Rom ii. 14, 15,
For when the Gentiles, which have not the law, do by
nature the things contained in the law, these, having not
the law, are a law unto themselves ; which shew the
work of the law written in their hearts.

Q. 4. Can any man attain life by obedience unto the
moraj law ?

A. If any man could yield perfect obedience unto the
moral law, he might attain life thereby ; but all being
guilty of sin, perfect obedience is impossible, and life
thereby is unattainable ; therefore the law was not given
into man after his fall, that it might give life. Gal. iii.
1-2, The law is not of faith : but, The man that doth them
shall live in them. Rom. iii. 19, Now we know that
what things soever the law saith, it saith to them that
are under the law: that every mouth may be stopped,
and all the world may become guilty before God. Gal.
iii. 21,22, If there had been law given which could
have given life, Verily, righteousness should have been
by the law. But the scripture hath concluded all un-
der sin.

Q. 5. Wherefore then was the law given, when right*
•oosnesa and life was not attainable thereby ?

. . _- -M

108

•A. The tew tram given to %• a achool^master to bring
men unto Christ, that they might attain life by faith in
<t£tn» Gal. Hi. £4, Wherefore* the law was" our school-
master to bring ua unto Christy that we aright be justi-
ficd by faith.,

Q. 6. How doth the law bring men unto Christ ?
. A. The law bringeth men unto, Christ, 1. By convin-
cing men of sin. The prohibitions of the law convince
them o£ their ains of commission ; the injunctions of
the law convince them of their bins of omission. Rom.
iii. 20, For by the law is the knowledge of sin. 2. By
discovering onto men the curse of God which is due to
them for sin, which all guilty sinners do lie under. Gal.
iii. 10, Cursed is every one that continueth not in all
things which are written in the book of the law to do.
them. 3. By awakening the consciences of the guilty*
begetting bondage and fear in them ; the Spirit working
with the law, as a spirit of bondage, doth show them
their danger and future wrath, because of their disobe-
dience. Gal. iv. 24, These are the two covenants/ the
one from Jhe Mount Sinai, which gendereth to bondage.
And thus men are brought unto a sight of their need of
Christ and his perfect righteousness, without which there
can be no life and salvation.

Q. 7. When men are brought, and by faith joined un-
to Christ, doth the moral law cease to be of any further
use unto them ?

A. Though believers, through their interest in Christ,
are delivered fpom the curse and condemnation, the rig-
our and irritation of the moral -law, which, while out of
Christ, they are under; yet the moral law is still of sin-
gular use unto believers, to provoke thetoi unto thankful-
ness for Christ, who hath fulfilled the law. in their stead ;
and to be a rule according to which they ought to en-
deavour, as much as may be, to order, their hearts and
lives, however in this life perfection of obedience there-
unto is unattainable. Rom. vii. 6, But flew we are de-
livered from the law, that being dead wherein we were
held. Ver. 12, The law is holy ; and the commandment
ta4y, and just, and good. Titus ii. 11,12* The grace of
God that bringeth salvation hath appeared to du men ;

109

teaching us, that, denying- ungodliness, and worldly
lust*, we should live soberly, righteously, and godly in
the present .world.

Q. 41. Wherein is the moral law summarily
comprehended?

A. The moral law is summarily comprehended in the
ten commandments.

Q. 1. What is it for the moral law to be summarily,
comprehended in the ten commandments ?

A. The moral law is summarily comprehended in the
ten commandments, in that the sum and chief heads of
the law are therein contained.

Q. 2. Is there then any thing included, as commanded
or forbidden, in the moral law, but what is expressed in
the ten commandments ?

A. The moral law being spiritual and very large, doth
reach both the whole inward man, and all the outward
conversation, and therefore the ten general heads in the
commandments do include many particular members
and branches. 1. Whatever sin is forbidden in any one
precept, the contrary duty is commanded ; and all sins of
the same kind also are forbidden : and not only the out-
ward act together with the words and gestures tending
thereunto, but also ail the inward affections to sin, to-
gether with all causes, means, occasions, appearances,
and whatever may be a provocation unto it, either in our-
selves or others. Matth. v. 31,22, 27, 28, Ye have
heard that it was said by them of old time, thou shalt
not kill ; and whosoever shall kill, shall be in danger of
the judgment ; But I say unto you, that whosoever is
angry with his brother without a cause, shadl be in dan-
ger of the judgment ; and whosoever shall say to his
brother, Rac a, shall be in danger of the counsel'; but
vrhosoever shall say, thou fool, shall be in danger of hell-
fire. Ye have heard that it was said by them of old
time, thou shalt not commit adultery : But I say unto
you, that whosoever looketh on a woman to lust after her,
feath committed adultery with her already in his heart.

iid

ST. WhateVe* duty is commanded, the contrary is forbid*
den ; and all duties of the same kind are included, to*
gether with all suitable affections thereunto ; as also
the using all means-appointed for help, quickening, and
furtherance therein ; and our endeavours, in our places,
to help, and further others in their obedience. <

* Q. 42, What is tfie sum of the ten com-
mandments ? \

* »

A. The sum of the ten commandment* ts» to love the
Lord our God with all our heart, with ajl our soul, with
all our strength, and with all bur mind, ^ami our neigh*
bour as ourselves.

Q. I. In how many tables were the ten command*
xnents at first written ?

A. The ten commandments were at first written by
God himself in the Mount, aod given unto Moses in two
tables of stone. Deut. x. 1,2, 4, At that time the Lord
said unto me, hew thee two tables of stone like unto the
first, and come up unto me into the mount. And I will
write on the tables the words which were in the first ta-
bles, which thou breakest. And he wrote on the tables,
according to the first writing, the ten commandments*

Q. 2. What is the comprehensive duty of the ten
commandments written in these tables ?

A. The comprehensive duty of the ten command-
ments, is love.

Q. 3. What is the sum of the first table of the law ?

A v The sum of the first table of the law, which hath
a more immediate reference unto God, is to love the
Lord «ur God with all our heart, and with all our soul,
and with alt our strength, and with all our mind. Mark
-dr. 30, And thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind,
and with all thy strength. This is the first command-
ment.

Q. 4. What is it to love the Lord with all the heart,
.and with all the soul, and with all the mind, and with all
the strength ?

A. To love the Lord with all the heart, and with all

Ill

the soul, and with all the mind, and with all the strength,
doth imply the supremacy, agency, and activity of our
love, whereby, we choose the Lord, cleave to him, and
delight in him as our chief good, and employ all the
faculties and powers of soul and body in obedience^ out
of love.

Q. 5. What is the sum of the second table of the law ?

A. Toe sum of the second table of the law, which
hath a reference unto men, is to love our neighbour as
ourselves. Mark xii. 31, The second is like, namely,
this, thou shah love thy neighbour as thyself.

Q. 6. Who is our neighbour ?

A. Every man is our nrighbour ; and therefore we are
bound to bear a general affection unto all.

Q. 7. What is it to love our neighbour as ourselves?

A. To love our neighbour as ourselves is to love our
neighbour with the same truth and constancy of love as
we do ourselves,

Q. 43. What is the preface to the ten com-
mandments ?

A. The preface to the ten commandments is in theie
words, I am the JLord thy God, which have brought thee
out of the land of Egypt, out of the house of bondage,

Q. 44 t What doth the preface to the ten
commandments teach us ?

A. The preface to the ten commandments teach eth
us that because God is the Lord, and our God and Re-
deemer, therefore we are bound to keep all his command-
ments.

Q. 1. How many reasons or arguments arcthere in
the preface, to oblige and persuade us to keep all God's
commandments ?

A. There are in the preface three reasons or argu-
ments, to oblige and persuade us to keep all God's com-
mandments. 1 . Because God is the Lord : / am the Lord,

2. Because God is our God : / am the Lord thy God.

3. Because God is our Redeemer : Which brought thee
QUt of the land of Egyfit> qut of the bouse of bondage.

112

~Q. 2. How can God be said to bring his people out of
the land of Egypt, out of the house of bondage now ?

A. As God brought his people of old out of the earth-
ly Egypt, and the bondage of men ; so he doth now
bring his people out of the spiritual Egypt, and the boo*
dage they are in unto the devil and their own lusts.

Q. 3. How are we bound and obliged to keep God's
commandments, as he is the Lord?

A. We are bound and obliged to keep GodV com-
mandments, as he is the Lord ; because as. he is the
Lord, he is our Creator and supreme Sovereign, and we
ewe to him all obedience, as we are his creatures and
subjects. Psalm c. 2, 3, Serve the Lord with gladness*
Know that he made us, and not we ourselves. Jer. x. T 9
Who would not fear thee, O king of nations, for to thee
doth it appertain.

Q. 4. How are we bound and obliged to keep God's
commandments, as he is our God ?

A. We are bound and obliged to keep God's com-
mandments, as he is our God ; because, as our God, he
hath taken us into covenant, and brought us inio a spe-
cial relation to , himself, and hereby laid a greater obli-
gation upon us to do him service. Deut. xi. 1, Thou*
shalt love the Lord thy God, and keep his charge and
his statutes, and his judgments, and his commandments
alway. x

Q. 5. How are we bound and cbliged to keep God's
commandments, as he is our Redeemer I

A. We are bound and obliged to keep God's command-
ments, as he is our Redeemer ; because God hath re-
deemed us for this end, that being free from the slavery
of sin and Satan, we might be encouraged and enabled
to yield obedience unto him. 1 Cor vi. 19, 20, Ye are
not your own ; for ye are bought with a price ; therefore
glorify God in your body, and in your spirit, which are
God's. Luke i. 74, 75, That we, being delivered out of
the hands of our enemies, might serve him without fear,
in holiness and righteousness before him, all the days cf
our life*

113
Q. 45. Which is the first commandment?

A. The first commandment is, Thou shalt have no
other gods before me.

Q. 46. What ia required in the first com*
mandment?

A. The first commandment requireth us to know and
acknowledge God to be the only true God, and our God,
and to worship and glorify him accordingly.

Q. 1. How many duties are there chiefly required in
the first commandment ?

A. There are three duties chiefly required in the first
commandment. 1. To know God. 1 Chron. xxviii. 9,
And thou, Solomon my son, know thou the God of thy
father. 2. To acknowledge God. Deut. xxvi. 17,
Thou hast avouched the Lord this day to be thy God*
3. To worship and glorify God. Matth. iv. 10, Thou
shalt- worship the Lord thy God, and him only shalt
thou serve.

Q. 2. What are we bound to know concerning God ?

A. We are bound to know, 1 . That God is, or that
there is a God. 2. What God is in all those glorious
attributes and perfections, whereby he hath made him*
self known.

Q^3* How ought we to acknowledge God ?

A. 1- We ought to acknowledge God to be the only
true God. 1 Cor. viii. 6, Unto us there is but one God.
2. We ought to take and own God for our God. PsaL
xlviii. 14, This God is our God.

Q. 4. How ought we to worship and glorify God ?

A. We ought to worship and glorify God as the only
right object oi divine worship and honour. 1. In pur
minds, by thinking,, meditating, remembering and high-
ly esteeming of him. MaLiii. 16, A book of remem-
brance was written before him, for them that thought on
bis name. Psal. Ixiii. 6, When I remember tuee on my
bed, and meditate on thee in the night watches- Psalm
lxxi. 19, O God, who is like unto thee ? 2. In our wills*
by choosing him for our chief good, and devoting our-

114

' selves to his service. Josh. xxiv. 22, Ye have chosen
the Lord to serve him. »,3. In our hearts, by loving him,
desiring him, fearing him, believing and trusting in him,
grieving for our sins against him, hoping in him, de-
lighting and rejoicing in him. Deut. x. 12, And now
Israel, what doth the Lord thy God require of thee, but
to fear the Lord thy God, and to love him ? 8cc. Isaiah
xxvi. 8, The desire of our soul is to thy name. Exod.

' xiv. 31, And the people believed the Lord and his ser-
vant Moses. Isaiah xxvi. 4, Trust ye in the Lord for-
ever. Psal. xxxviii. 18, I will be sorry for my sin. PsaK
exxx. 7 » Let Israel hope in the Lord. Psal. xxxvii. 4,
Delight thyself in the Lord. 4. In our lips, by calling
upon him and speaking well of his name. Philip, iv. 6,
In every thing by prayer and supplication, with thanks-
giving let our requests be made known unto God. Psal.
cxlv. 21, My mouth shall speak the praise of the Lord.
5. Inour lives, by yielding all obedience unto him, being
zealous for his glory, careful to please him, fearful of
offending him, and by walking humbly before him. Jer.
vii. 23, This thing commanded I them, Obey my voice,
and walk ye in all the ways that I commanded. John ii.
17, The ?eal of thine house haih eaten rm up. CoK i.
10, Walk worthy of the Lord unto all pleasing. Gen.
xxxix. 9, How can I do this great wickedness, and sin
against God ? Micah vi. 8, Walk humbly with thy God.

Q. 47. What i$ forbidden hi the first com-
mandment?

A. The first commandment forbiddeth the denying,
or not worshipping and glorifying the true God, as God
tnd our God, and the giving that worship and glory to
Any other, which is due to him alone.

Q. 1. What are the chief sins forbidden in the first
£ommandmeni ?

A. The chief sins forbidden in the first command*
Blent, are, 1. Atheism. 2. Profaneness. 3. Idolatry.

Q. 2. What is Atheism ?

A. Atheism is the denying, or not having a God. PsaL
* ajv. 1, The fool hath said in his heart, There is no God*

115

Eph. ii. 12, At that time ye were without Christ, baring
no hope, and without God in the world. a

Q. 3. What is the profaneness forbidden in this com-
mandment ?

A* The profaneness forbidden in this commandment,
is the not worshipping and glorifying the true God, as
God and our God.

Q. 4. Wherein doth this profaneness, in regard of
God's worship and honour, appear?

A* Profaneness, in regard of God's worship and hon-
our, doth appears } . When persons do not know God, or
have misapprehensions of him. Jer. iv. 22, My people
is foolish, they have not known me. Psal. 1. 21, Thou
thoughtest I was altogether such a one as thyself. 2.
.When persons are forgetful of God. Jer. ii. 32, My
people have forgotten me days without number. 3.
When persons hate God, or love themselves, or any
thing else, more than God, desire creatures more than
God, trust in arms of flesh more than God, delight in
objects of sense more than God ; when persons set any
affections upon any thing in the world more than God,
and take off the heart, in whole or in parr, from God.
Rom. viii. 7, The carnal mind is enmity against God*
1 John ii. 15, Love not the world, neither the things that
are in the world.— If any man love the world, the love of
the Father is not in him. Col. iii. 2, Set your affections
on things above, not on things on the earth. 4. Whea
persons omit or neglect to give that worship and glory
-which is due unto God, either with the inward or out-
ward man. Isa. xliii. 22, But thou hast not called upon,
Hie, O Jacob.

Q. 5. What is that, idolatry which is forbidden in the
first commandment I

A. The idolatry which is forbidden in the first com*
snandment, is the giving that worship and glory/ unto
any other, which is due unto God alone. Rom. i. 25,
Who changed the truth of God into a lie, and worship-
ped and served the creature more than the Creator, who
is blessed forever.

Q. 6. How many ways may persons be guilty of the
ibhiiry forbidden in this ccjnm&nuiuftUvV

115

A. Persons VEkAy be guilty of ihe idolatry forbidden %
this commandment, 1. By having and worshipping other
gods besides the true God, with the outward man ; as
when persons worship the heathenish gods, or angels, or
saints* 2. By giving that honour and respect to any
thing in the world, which is due only unto God, with the
inward man, which is heart-idolatry. Col. iii. 5, And
covetousness, which is idolatry.

, Q. 48. \yhat are we especially taught by
these words [before MK\ in the first com-
mandment %

A. These words [before ME\ in the first command-
ment, teach us, that God, who seeth all thmgs, taketh
notice of, and is much displeased with the sin of having;
any other God.

Q. 1. How doth it appear that God seeth all things I

A. It doth appear that God seeth all things, because
God is every where present, and is infinite in understand-
ing. Jer. xxiii. 24, Can any hide himself in secret pla-
ces, that I shall not see him ? jsaith the Lord : do not I
. fill heaven and earth ? PsaL cxlvii. 5, His understand-
ing is infinite.

Q. 2. Why d6th God take such notice of, and is so dis-
pleased with the sin of having any other God ?.

A. Because the sin of having any other God, is a great
affront unto the holy and jealous eye of God, who will
not give his glory to another. PsaL xliv. 20. 21, If we
have stretched out our hands to a strange god, shall not
God search this out ? Isaiah xlii. 8, I am the Lord, that
is my name : and my glory will I not give to another,,
neither my praise to graven images.

Q. 49. Which is the second commandment ?

A. The second commandment is, Thou shalt not make
unto thee any graven images or the 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 % vmting the iniquities of the father*.

117

ufion the children unto the third and fourth generation ef
tjiem that hate me j and shewing mercy unto thousand* of
them that love me, and keep, my commandments,

Q. 50. What is required in the second com-
mandment ?

A. The second commandment requircth the observ-
ing, and keeping pure and entire, all such religious wor-
ship and ordinances as God hath appointed in his word.

Q. 1. How doth the worship required in the second
commandment, differ from the worship required in the
first commandment ?

A. The worship required in the first commandment,
hath a respect unto the object of worship, whereby we
are bound to worship the true God, and none else ; the
worship required in the second commandment, hath a.
respect unto the means of worship, whereby we are
bound to worship God acccorriing to the way and means
of his own appointment, ;.nd no other.

Q. 2. What is the way and means which God hath ap-
pointed for his worship ?

A. The only way and means which God hath appoint-
ed for his worship, is his ordinances, which he hath pre*
scribed in his word.

Q. 3. What are the ordinances which God hath ap-
pointed in his word, to be the means of worship, and to
be observed by his people ?

A. The ordinances which God hath appointed in his
word, to be the means of his worship, and to be observed
by his people, are, 1 . Prayer unto God with thanksgiving,
and that publicly in assemblies, privately in families, and
secretly in closets, Philip, iv. 6, Be careful for nothing :
but in every thing by prayer and supplication, with
thanksgiving, let your requests be made known unto
God, Eph. v. !20, Giving thanks always for all things
unto God and the Father, in the name of our Lord Jesus
Christ Luke i. 20, And the whole multitude of people
vere praying. Jer. x. 25, Pour out thy fury upon the
families which call not upon thy name. Matth. vi. 6,
But thou, when thou prayest, enter into thy clw&t* *»&>

118

when thou hast shut thy door, pray to thy Father which
i* in seci-L-t, and thy [father which sceth in secret shall
reward thee opi-nly. 2. Reading and searching the
scriptures. Acts xv. 21, for Moses is read in thesyn-
agogues every Sabbath day. John v. 39, Search the
scriptures ; for in them ye think ye have eternal fife", and
(hey are they which testify of me. 3. Preaching and '
bearing of the word. 2 Tim. iv, 2, Preach the word;
be instant in season, out of season ; reprove, rebuke, ex-
hort with all long-sullYiing and doctrine. Jsuiah lv. 3,
Hear, and your soul shaU live. 4. Singing of psalms.
Psal. cxlis. 1, Praise ye the Lord. Sing unto the Lord a
new song, and his praise in the congregation of saints. ,
James v. 13, Is any merry, let him sing psalms. 5. Ad-
ministration and receiving of the sacraments, both of
baptism and the Lord's supper. Maiih. xxviii. 19, Go
ye therefore and teach all nations, baptizing thim in the
name of the Father, and of the Son, and of the Holy
Ghost. 1 Cnr. xi. 23, 24, 25, For I have received of the
Lord that which also 1 have delivered unio you. That
the Lord Jesus, the same night in which he was betray-
ed, took bread : and, when he had given thanks, he
brake it, and said. Take, eat ; this is my body, u hich is
broken for you ; This do in icmcnthrance of mt. Af-
ter the same manner also he took ihe cup, when he had
supped, saying, This cup is the new testament in my
blood: this do ye, as oft as ye drink it, in remembrance of
me. 6. Fasting. Luke v. 35, Bui the days will come,
when the bridegroom shall be taken away from them,
and then shall they fast in those days. 7. Instructing of
children and household in the laws and ways of the Lord.
Gen. xiiii. 19, For I know him, that he will command
his children and his household after him, and they shall
keep ihe way of the Lord. Dent, vi, 6, 7, And these
words, which I command thee this day, shall be in thine
heart: and thou shalt teach them diligently unto thy
children. Eph. vi. 4, And ye fathers, provoke not your
children to wrath ; but bring them up in the nurture and
admonition of the Lord. 6. Conference and discourse of
the things of God. Mai. iii. 1 6, They that feared the
tgrd) spake often one to another ; and the Lord heart,-

119

fened, and heard it. Dent. vj. 7, Thou shalt talk of them
when thou aittest in thine house; and when thou Heat
down, and when thou risest up. 9. Meditation. Psalm
lxxvii. 12, 1 will meditate oj^pll thy works. 1 Tim. iv.
15, Meditate upon these thiftgs; give thyself wholly to
them ; that thy profiting may appear unto all. 10*
Vow* to the Lord. Psalm lxxvi. 1 1, Vow jand pay unto
the Lord. 1 1 . Swearing by the name of the Lord, when
lawfully called. Deut. vi. 13, Thou shalt fear the Lord
thy God, and N serve him, and shalt swear by his name*
12. Exercise of church -discipline Matth. xviii. 15, 16,
17, If thy brother shall trespass against- thee, go and tell
him his fault between thee and him alone. But if he
will not hear the£, then take with thee one or two more.
And if he shall neglect to hear them, tell it unto the
church : but if he neglect to hear the church, let him
be unto thee as an heathen man and a publican.

Q. 4. What doth God require in the second com-
tnandment, in reference to his ordinances and means of
worship ?

A. God, in the second commandment, doth require,
in reference to his ordinances and means of worship, 1 «
The receiving of them. 2. Observing of them. 3. The
keeping them pure and entire.

Q. 5. What is it to receive God's ordinances ?

A. The receiving of God's ordinances, implieth an
approving of them with the mind, and embracement of
them with the will.

Q. 6. What is it to observe God's ordinances ?

A. The observing God's ordinances, implieth a doing
what is required in them, a making use of them, and at-
tending upon God in them.

Q. 7. What is it to keep pure and entire God's ordi-
nances ?

A- The keeping pure and entire God's ordinances,
'implieth a doing what in us lieth to preserve the ordi-
nances from corruption, not suffering airy thing to be ad-
'•ded to them, or taken away from them. Deut. xii. 32,
What thing soever I command you, observe to do it s
thou shalt not add thereto, nor diminish from it.

■Q. 8i How doth it appear that the receiving, observing,

12*

fend keeping pare and entire all such religious worship
end ordinances as God hath appointed, is required in the
second comraandmrnt, when it doth only forbid, Thou
shah not make to thyself any graven image ? &c.

A. God's forbidding the making any graven image*
and worshipping it, doth clearly imply, 1. That God
must be worshipped by some means. 2. That it is a sin
to worship God by graven images. 3. That, by conse-
quence, it is a sin to worship God by the means which
he hath not appointed* 4. That therefore it is a duty
to worship God by the means which he hath appointed,
which being his ordinances, they muajt be received, ob*
served, and kept pure and entire.

Q. 5 L What is forbidden |n the second com-
mandment?

A. The second commandment forbiddeth the wor*
shipping of God by images, or any other way not ap-
pointed in his word.

Q. 1. What is the first great sin forbidden in the se-
cond commandment ?

A. The first great sin forbidden in the second com-
mandment, is the sin of idolatry.

Q. 2. How doth the idolatry forbidden in the first
commandment, differ from the idolatry forbidden in the
second commandment ?

A. The idolatry forbidden in the first commandment,
hath a respect unto the object, when we give that wor-
ship and honour which is due only to God, unto another :
the idolatry forbidden in the second commandment,
hath a respect unto the means, when we worship God by
images.

Q- 3. How many ways may persons be guilty of
idolatry in their woi shipping of God by images ?

A. Persons are guilty of idolatry in worshipping of
God by images, 1. When they worship feigned alid false
gods (apprehending them to-be true) by images and rep-
resentations. Such was the heathens' idolatry in wor-
shipping Jupiter, Juno, Apollo, Diana, and other feign-
ed gods and goddesses, by their images, in their idola*

121

tfous temples. 2. When they worship the true God, in
or by any image or representation of him, whether it be
by any thing in heaven, or the earth, or the waters, as in
the commandment : Thou shalt not make 4o thyself any
graven image > or the likeness of any thing that is in. heaven
above, or in the earth beneath, or in the water under the
earth. Thou shall not bow down to them, nor serve them.
Deut. iv. 15, 16, Take ye heed therefore to yourselves
(for ye saw no rnanner of similitude on the day that the
Lord spake unto you in Horeb) lest ye corrupt your-
selves, and make you a graven image. Exod. xxxii. 8,
They have made them a molten calf, and have worship-
ped it ; and have sacrificed thereunto, and said, these
be thy gods, O Israel, which have brought thee up out
of the land of Egypt. 3. When they have in their wor-
ship carnal imaginations, and representations of God in
their minds ; as if he were an old man sitting in heaven*
or the like.

Q. 4. Why may we not make use of images for a help
in our worship of God ?

A. I. Because God hath absolutely forbidden it. 2.
Because images are not a real help, but a hindrance of
devotion, they tending to lessen God in our esteem, who
being the living God, and superlatively excellent, and in-
finitely removed above all his creatures, cannot, without
great reflection of dishonour upon him, be represented
•by a dead image*

Q. 5. Is it not lawful to have images or pictures of
God by us, so we do not worship them, nor God by them ?
* A. The images or pictures of God are an abomina-
tion, and utterly unlawful, because they do debase God,
and may be a cause of idolatrous worship.

Q. 6. Is it not lawful to have pictures of Jesus Christ,
he being a man as well as God ?

A. It is not lawful to have pictures of Jesus Christ,
because his divine nature cannot be pictured at. all, and
because his body, as it is now glorified, cannot be pictur-
ed as it is ;. and because, if it do not stir up devotion, it
is in vain ; if it do stir up devotion, it is a worshipping

122

bjr an image or picture, and so a palpable breach of th^
second comtnandment.

Q 7. What is the second great sin against this second
commandment ?

A. The second great sin against this second com-
mandment, is superstition.

Q 8. What is jhe superstition forbidden in the second
commandment ?

A. The superstition forbidden in the second com-
tnandment, is the worshipping of God in any other way*
or by any other means, than what he hath appointed in
his word, and thus adding human inventions unto God's
institutions, which is will-worship, and condemned by
the apostle. Col. ii. 20, 23, Why as though living in
the world, are ye subject to ordinances (touch not, taste
not, handle not, which all are to perish with the using)
after the commandments and doctrines of men ? which
things have indeed a show of wisdom in will-worship.
. Q. 9. May nothing be added in the worship of God*
but what is prescribed in the word of God ?

A. Nothing may be added in the worship of God, as
parts of worship, but what is prescribed or appointed in
the word of God : because without divine institution, it
is but vain worship, neither pleasing to God, nor profit*
able unto them that worship. Matth.xv. 9, But in vain
do they worship me, teaching for doctrines the com-
mandments of mem

Q. 10. Are not significant ceremonies allowable, that
the dull minds of men may be quickened unto the more
devotion ?

A. 1. The ceremonies which God himself did appoint
under the law, are not lawful, much less the ceremonies
of men's appointment, which are parts of worship. 2.
Significant teaching ceremonies, were they appointed by
God, would be the parts of true worship ; therefore such
significant teaching ceremonies as are not appointed by
6od, are parts of false worship, or of worship so far cor*
rupted as they are used. 3. The significancy of teach*
ing ceremonies without God's institution, which carrieth
with it God's blessing, is insignificant and ineffectual, to
convey and confer any grace.

123

Q. 11. May not^he church, by virtue of that com-
mand, 1 Cor- xiv. 40, Let all things be done decently and
in order, appoint ceremonies for decency and order's
sake ?

A. The church may and ought, by virtue of this com-
mand, see that there be no indecency and disorder in the
worship of God ; ihat is, they may order, that things ap»
pointed by God be done decently and in order, in refer-
ence to conveniency of time and place, and the like, which
the word of God doth virtually include in appointing wor*
ship itself, which without such circumstances, cannot be
performed : but here is no liberty given unto the church,
to introduce and appoint new parts of worship, as signifi-
cant teaching ceremonies are proved to be ; neither may
such things be called decent in God's worship, which the
idolatrous Church of Rome use without any warrant
from the word of God.

Q. 12. What is the idolatry and superstition of the
Church of Rome in the worship of God ?

A. The idolatry and superstition of the church of
Pome in the worship of God, is their idolatrous kneeling
at the sacrament^ asserting that the bread is turned into
the real body of Christ ; their idolatrous worshipping
of Christ by the crucifix ; their idolatrous pictures and
images of God which they bow before ; their idolatrous
bowingf at the altars, and towards the east ; their idolatrous
praying to angels and saints, especially to the Virgin
Mary ; their offering up the unbloody sacrifice of the
host ; their superstitious fastings, and abstaining from
flesh in Lent j their superstitious holy-days ; their su-
perstitious priest's surplice ; their Adding cream, oil, and
spittle to the water, and signing with the cross in bap-
tism ; their baptising of bells : their praying upon beads ;
and many more superstitious customs, for which there
is not the least command in scripture.

Q. 13. How may we further offend and sin against
the second commandment ?

A. We offend and sin. against the second command-
ment, not only by idolajtry and superstition, but also when
we are not zealous for pure worship, according to God's
institution* not en^YQuriug wfeaj in u,sUeth,jn pur pla«

124

ces, the reformation of worship, according to the pattern
in the word ; as also when we disuse and neglect, espe-
cially when we contemn, and oppose any of those ordi-
nances which God hath appointed tobe the means of wor-
ship. John it. 17, The zeal of thine house hath eaten me
up. Heb. x. 25, Not forsaking the assembling of our-
selves together, as the manner of some is. Matth. xxiii.
1 3, Wo unto you scribes and Pharisees, hypocrites ; for
ye shut up the kingdom of heaven against men : for ye
neither go in yourselves, neither suffer ye them that are
entering to go in. 1 Thess. ii. 1 6, Forbidding us to speak
to the Gentiles, that they may be saved, filling up their

'sins alway. , Acts xiii. 44, 45, 46, And the next Sabbath
day came almost the whole city together, to hear the word
of God. Bui when the Jews saw the multitudes they
were filled with envy, and spake against those things
which were spoken by Paul, contradicting and blasphe-

, mingt Then Paul and Barnabas waxed, bold, and said,
•It \yas necessary that the word of God should first have
been spoken to you : but seeing ye put it from you, and

.judge yourselves unworthy of everlasting life, lo, we
turn to the Gentiles.

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 propriety in us,
and the zeal he hath to his own worship*
"■' Q. 1. What is the first reason annexed unto the se-
cond commandment ?

A. The first reason annexed unto the second com-
mandment, is God's sovereignty over us in these words,
I the Lord,

Q. 2. What is the force of this first reason ?

A. The force of this first reason is, because God is
the great sovereign King over us, and hath the sole, or
. only authority to make laws for the way of his worship ;
therefore we ought, by virtue of our allegiance, as we
are his subjects, to observe his laws and ordinances, and
to worship him no other way than he hath appointed in

125 -

his word. Psalm xcv. 2, 3, Let us come before his pres-
ence with thanksgiving, and make a joyful noise unto him
with psalms. For the Lord is a great God, and a great
King above a|l gods.

Q. 3. What is the second reason annexed unto the se-
cond commandment ?

A. The second reason annexed unto the second com-
mandment, is God's propriety in us, in these words,
Thy God; I the Lord thy God.

Q. 4. What is the force of this second reason ?

A. The force of this second reason is, x That because
we belong unto the Lord, therefore we ought to keep
close unto him and his appointments, and take heed es-
pecially of idolatry and superstition, which do alienate
the heart from him. Psalm xcv. 6, 7, O come let us
worship and bow down : let us kneel before the Lord our
God. Psalm cvi. 19, 21, They made a calf in Horeb,
-and worshipped the molten image. They forgot God
their Saviour.

Q. 5. What is the third reason annexed unto the se-
cond commandment ?

A. The zeal which God hath to his own worship, is
his jealousy, whereby, out of love to his own worship and
institutions, he is highly offended with those that turn
aside from them unto their own inventions : J the Lord
thy God am a jcylous God. Exod. xxxiv. 14, Thou shalt
worship no other : for the Lord, whose name is Jealous,
is a jealous God.

Q. 6. Wherein doth this zeal and jealousy of God for
his own worship show itself ?

A. The zeal and jealousy of God for his own worship
doth show itself, I. In his accounting the breakers of
this commandmeni, those that hate him, and threaiening
to punish them unto the third and fourth generation : I
the Lord thy God am a jealous Gbd, visiting the iniquity
of the fathers ufion the children unto the third and fourth
generation t)f them that hate me. 2. In his esteeming
the keepers of this commandment, such as love him, and
promising mercies unto thousands of them ; shewing
mercy unto thousands of them that love arc, and keep my
iQmmandmenU* L2.

126

Q. 7. How can God, in justice, visit the iniquity of
the fathers upon their children ?

A. 1. If the children do not walk in the steps of the
same sins with their parents, God doth not punish them
for their sins. Ezek. xviii. 14, 17, If he beget a son that
seeth all his father's sins which he hath done, and con-
sidered} and doth not such like ; he shall not die for the
iniquity of his father, he shall. surely live. 2. If God doth
visit the iniquity of the fathers upon their children, it is
•when the children are guilty of the same iniquity, and so
fill up the measure, and the punishment of them is most
equal and righteous. Ezek. xviii. 25, Is not my way
equal? Are not your ways unequal ?

Q. 53. W-hich is the third commandment?

A. The third commandment is, Thou shalt not take
the name of the Lord thy God in vain y for the Lord will
not hold him guiltless that taketh his name in vain.

Q. 54. What is required in the third com-
mandment ?

A. The third commandment requireth the holy and
reverent use of God's names, titles, attributes, ordinan-
ces, word and works.

Q. 1. What are we to understand hf the name of
God which w.e are forbidden in this commandment to
take in vain ? •

A. The name of God which we are forbidden in this
commandment to take in vain, is to be taken generally
and comprehensively for any thing whereby God makes
himself known.

Q. 2. By what is it that God doth make himself
^known ?

A. Ged doth make himself known, 1 . By his names
taken particularly, which he hath given unto himself in
scripture, such as, GOD, LORD, I AM, JEHOVAH,
and the like. Deut, vi. 4, Hear, O Isr?«»l : The Lord our
God is one Lord. Exod. iii. 13, 14, nd they shall say
unto me, What is his name ? What shall I say unto q
them I And God said unto Moses, I AM THAT I AM:

127

Thou shalt say, I AM hath sent me unto you* ExocT.
vi. 3, I appeared unto Abraham by the name of God
Almighty, but by my name JEHOVAH was 1 not
known. 2. By his titles ; such as Lord of hosts ; Holy-
One of Israel ; the God of Abraham, Isaac, and Jacob *
Creator ; Preserver of men ; the King of kings, and
Lord of lords ; King of nations ; the King of saints ; the
God and Father of our Lord Jesus Christ ; the Father
of mercies ; the God of salvation - r the Hearer of prayer ;
and the like. Isaiah i. 9, Except the Lord of hosts had
left unto us a very small remnant. Isaiah Ix. 14, The
Zion of the holy One of Israel. Exod. iii. 6, \ am the
God of Abraham, the God of Isaac, and the God of Ja-
cob. Isaiah xl. 28, The Lord, the Creator-of the ends of
the earth. Job vii. 20, What siiall I do unto thee, thou
Preserver of men I 1 Tim* vi. 15, The blessed and only
Pptentate, the King of kings, and Lord of lords. Jer. x.
7, Who would not fear thee, O King of nations. Rev.
xv. 3, Just and true are thy ways, thou King of saints.
2 Cor. i. 3, Blessed be God, even the Father of our Lord
Jesus Christ, the Father of mercies. Psalm Ixviii. 20,
He that is our God is the God of salvation. Psal. lxv*
2, O thou that hearest prayer, unto thee shall all -flesh
come. 3. By his attributes, which are his perfections
and properties, whereby he distinguisheth himself from
his creatures ; such as, omnipotency,' eternity, invisibil-
ity, infinite wisdom, omnipresence, holiness, unchangea-
bleness, mercifulness, love, and the like. Rev. xix. 6,
The Lord God omnipotent peigneth. 1 Tim.i. 17, Now
unto the king eternal, immortal, invisible, the only wise
God, be honour, and glory. Psal. cxlvii. 5, Great is our
Lord, and of great power : his understanding is infinite*
Jer. xxiii. 24, Can any hide himself in secret places, "that
I shall not see him ? saith the Lord : do not I fill heaven
and earth ? Psal. xcix. 9, For the Lord our God is holy.
Mai. iii. 6, I am the Lord, I change not. Psalm cxlv. 8,
The Lord is gracious, and full of compassion. 1 John
iv. 8, God is love. 4. By his ordinances ; prayer, hear-
ing, the sacrament. Psal. lxxvii. 13, Thy way, O God,
is in the sanctuary. 5. By his word, law, and gospel.
Psal. exxxviii, 2, Thou hast magnified thy word above

12ff

M thy name'. 6. By his works of creation and provi-
dence. Psal. xix. 1, The heavens declare the glory of
God ; and the firmament sheweth his handy-work. Psal.
ix. l$T, The Lord !s known by the judgment which he
executeth. Acts xiv. 17, He left not himself without
witness, in that he did good, and gave us rain, and fruit*
ful seasons.

Q. 3. What doth the thiKl commandment require, in>
reference unto these things whereby God doth, make
himself known I

A. The third commandment doth require, in refer-
ence unto.tli^ things whereby God doth make himself
known, 1. The use of them. 2. The holy and reverent *
use of them, that we should use them with holy ends,
designing the glory of God, and in a reverent manner*
as is suitable unto the majesty of God, who makeih Mm*
self known by them. Psal. xcvi. 8, Give unto the Lord
the glory due unto his name. Rev. xv. 3, 4, Great and
marvellous are thy works, Lord God Almighty. Who
shall not fear thee and glorify thy name I

Q. 4. How should our holiness and reverence show
itself towards these things ?

A. Our holiness and reverence should show itself, L
In reference unto God's names, titles, and attributes ; ia
our holy and reverent thoughts, and meditating on them,,
so as to admire, fear, love, desire, and delight in God £
and in our holy and reverent mention of them with our
tongues. 2. In reference unto God's ordinances ; in our
holy andreverent making use of them, waiting upon, and
seeking after God in them. 3. In reference unto God's
word ; in our holy and reverent minding the majesty and
authority of God therein, so as to yield ready obedience
thereunto. 4. In reference unto God's works' of crea-
tion ; in our holy and reverent contemplation of God's,
infinite power, and wisdom, and greatness, therein mani-
fested : and in reference unto God*s works of providence ;
in our holy and reverent eyeing, following, and comply*
ing with God's designs in all. his providential dispensa-
tions, blessing and praising him for all his mercies, sub-
mitting unto, aft patiently bearing his corrections, and
any sort of afflictions.

129

Q. 5. When should we especially, holily and reverentv
ly make use of those things whereby God maketh him-
self knpwn ?

A. At all times, but especially when we are called to
the duties of his immediate worship, we should be holy
and reverent in the use of these thingSj-Sanctifying the
name of God in them.

Q. 6. What is the difference between the worship of
God required in this third commandment, and that which
is required in the first and second commandment ?

A. The first commandment hath a respect unto the
object of God's worship ; the second commandment hath
a respect unto the means of worship j but this third com-
mandment hath a respect unto the manner of worship, re-
quiring that it be performed with humility and holy fear*
•with sincerity, fervency, and all kind of holy affections.

Q. 55. What is forbidden in the third com-
mandment ?

A. The third commandment forbiddeth the profa-
ning or abusing of any thing whereby God maketh him-
self known.

Q. 1. How are God's names, titles, and attributes,
profaned and abused ? •

A. God's names, titles, and attributes, are profaned
and abused, I. When persons do think slightly and ir-*
reverentlV of them, without any suitable affections to
them ; especially when their hearts are filled with des-
pising, hatred, and aversion towards the name of God.
Mai. i. 6, If I then be a Father, where is mine honour ?
and if I be a master, where is my fear ?■ saith the Lord
of hosts unto you that despise my name. 2. When per-
sons speak irreverently concerning God, making men-
tion of any of his names, titles or attributes, in ordinary
discourse, crying O Lord, O God, God forgive me, God
save me, and the like ; without minding what they say,
or having any awe of God upon them, while they are
speaking of him. Psal. cxxxix. 20, Ttoe enemies take
thy name in vain. 3. When personsrfBk swear by the
name of God, and that either vainly and wickedly, miu-

gllng their ordinary speech with hideous oaths, priding
themselves in their invention of new oaths, and em-.
phatically pronouncing of them ; or when persons being
called to swear lawfully before a magistrate, or the like,
they do swear falsely. Matth. v. 34, 37,* But I say unto
you, swear not at all. But let your communication bet
Yea, yea, Nay, nay : for whatsoever is more than these
cometh of e>il. Zech. v. 4, It shall enter into the house
of him that sweaveth falsely by my name- 4. When
persons do curse either themselves or others in the name
of the Lord, either jestingly, rashly, or maliciously.
J Sam. xvii. 43, And the Philistine cursed David by his
gods. Matth. xxvi. 74, Then began he to curse and tor
swear, saying,^ I know not the man. 5. When persons
blaspheme the name of the Lord, by speaking against
any of those names, titles, or attributes, whereby he hath
made himself Known, or by ascribing any thing unto him
which is unworthy of him. 2 Kings xix. 22, Whom
)iast thou reproached and blasphemed ? And against
whom hast thou exalted thy voice, and lifted up thine
eyeti on high ? even .against the holy One of Israel;
James i. 13, Let no man say, when he is tempted, I am
tempted of God ; for God cannot be tempted with evil,
neither tempteth he any man. 6. When persons use
the name of the L^rd in any charms. Acts xix. 13, 16 f
Then certain of the vagabond. Jews, exoi cists, took upon
them to call over them which had evil spirits, the name
©f the Lord Jesus, Sec. And the man jn whom the evil
spirit was, leapt upon them, and overcame them, so that
they fled out of the house naked and wounded.

Q. 2. How are God's ordinances profaned and abused ?

A. God's ordinances are profaned and abused, 1 .When
persons are irreverent in their attendance upon them, in
regard of the outward gesture of their bodies, laughing,
talking, sleeping, any other way indecently behaving
themselves in the time of prayer, preaching, singing,
receiving the sacrament, or any other part of God's wor-
ship. Eccl. v. i, Keep thy foot when thou goest to the
house of God. ^ Cor. xiv. 40, Let all things be done de«?
cently and iife^Her. 2. When persons, under ordinan-
ce^ are slight and formal, as to the inward fram^e of their

131

feints ; when their minds are roving and wandering, and
their hearts are dead and dull, very unbeseeming the ma-
jesty of God, whom in his ordinances they wait upon,
who, being a spirit, doth chiefly look to the spiritual part
of his service* John iv. 24, God is a spirit ; and they
that worship him, must '« worship him in spirit and in
truth. 3. And chiefly, persons profane and abuse God's
ordinances, when they make a profession of religion, and
attend upon ordinances, that they may be accounted reli-
gious by men, without any sincere endeavours to approve
the heart unto God ; making use of religion only as a
cloak for covetousness, or maliciousness, or voluptuous-
ness. 2 Tim. iii. 5, Having a form of godliness, but de-
nying the power thereof. Matth. xxiii. 1 4, Wo unto you
Scribes and Pharisees, ivpocrites ; for ye devour widows'
houses, and for a pretence make long prayers : therefore
y'i shall receive the greater damnation!

Q. 3. How is God*s word profaned and abused ?

A. God's word is profaned and abused, 1. When per-
sons think or speak slightingly, especially when they"
pervert the word of God* or any part thereof, into pro-
fane jests. Jer. xxiii. 33, 36, And when this people, or
prophet, shall ask thee, saying, What is the burden of
the Lord ? thou shah say, What burden •? I will even for-
sake you, saith the Lord, And the burden of the Lord
shall ye mention no more ; for ye have perverted the
word of the living God. 2. When persons wrest the
Word of* Cod unto false doctrine ; perversely disputing
against the sound and wholesome doctrine therein con-
tained. 2 Pet. iii, 16, In which are some things hard
to be understood, which they that are unlearned and un-
stable, wrest, as they do also the other scriptures, unto
their own destruction. 1 Tim. vi. 3, 4, 5, If any man
teach otherwise, and consent not to wholesome words*
the words of our Lord Jesus, and the doctrine which is
according to godliness ; he is proud, knowing nothing,
but doting about questions and strifes of words, whereof
eometh envy, strife, railings*, evil surmisings, perverse
disputings of men of corrupt minds, an d de stitute of the
truth. 3. When persons misapply thflj^d of God ;
the threatenings unto the righteous, to mM them sad j

*3*

the promises to the wicked, to encourage them in their
'wicked ways. Ezek. xiii. 22, With ties ye have made
the heart of the righteous sad, whom I have not made
sad ;. and strengthened the hands of the wicked, that he
should not return from his .wicked way, by promising •
him life.

Q. 4. How are God's works profaned atid abused ?

A. God*s works are profaned and abused, 1. When ,
persons pamper their flesh, gratify their lusts, and are.
intemperate in their use of God's creatures. Rom. aciii.
13,14, Let us walk honestly as in the day ; not in rioting
and drunkenness, -not in chambering and wantonness, '»
not in strife and envying : but put ye on the Lord' Jesus
Christ, and make not provision for the flesh to fulfil the
lusts thereof. 2. When in prosperity, persons are for-
getful of God, unthankful for mercies, and indulge them* j
selves the more to sin* because of God's patience anl
bounty. Hos. xiii. 6, They were filled, and their heart
was exalted ; therefore have they forgotten me. Rom*
ii. 4, 5, Or despisest thou the riches of his goodness and
forbearance ? But, after thy hardness and impenitent .
heart, treasu rest up unto thyself wrath, &c. 3. When*
in adversity, persons murmur, are impatient ; when they
are incorrigible, and grow more hardened in their sins.
1 Cor. x. 10, Neither murmur ye, as some of them mur*
jmured, and were destroyed of the destroyer. Jer.'v. 3>
Thou hast stricken them, but they have not grieved ;
thou hast consumed them, but they have refused to re-
ceive correction : they have made their faces harder
than a rock ; they have refused to return.

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. 1. Whence is it that such as profane God's name
do escape pu^hment torn men ?

A. Such4Bjrofane God's name, for the most part, do

133

escape punishment from men, 1. Because no laws of
men do, or can reach all profanations of God's name. 2.
Because such laws as do reach blasphemy, perjury,
swearing, and the like grosser profanations of God's
name, are not executed by many in authority, who often-
times being profane and wicked persons themselves, are
more ready to punish them that hallow God's name, than
those that profane it.

Q. 2. How doth it appear, that such as profane God's
name shall not escape God's righteous judgment ?

A. Such as profane God's name shall not escape
God's righteous judgment, because God is righteous,
and he will not hold them guiltless.

Q. 3. When doth the Lord punish them that profane
his name ?

A. 1. Sometimes God doth punish them in this life,
and that with dreadful temporal plagues. Dent, xxviii.
58, 59, If thou wilt not observe to do all these words, that
thou mayest fear this glorious and fearful name, THE
LORD THY GOD ; then the Lord will make thy
plagues wonderful. 2. Be sure if such escape here, they
shall not escape eternal wrath and vengeance hereafter.
Rom. ii. 5, Thou treasurest up to thyself wrath against
the day of wrath, and revelation of the righteous judg-
ment of God.

Q. 57. Which is the fourth commandment?

A. The fourth commandment is, Remember the Sab-
bath-da^ to kecfi it holy. Six days shalt thou labour, and
do all thy work. But the seventh day is tne Sabbath of the
Lord thy God ; in it thou shalt not do any work, thou, nor
thy son, nor thy daughter, thy man-servant, nor thy maid-
servant, nor thy cattle, nor the stranger that is witlnn thy
gates : for in six days the Lord made heaven and earthy
the sea and all that in them is, and rested the seventh day %
wherefore the Lord blessed the Sabbath-day, and hal-
lowed it.

Q. 58. What is required in the fourth com*
mandment ? ^

134

A. The fourth commandment reqirireth the keeping
holy to God, such set limes as he hath appointed in his
word, expressly one whole day in seven to be a holy
Sabbath to himself.

Q. 1. What is the difference between the worship re-
quired in this fourth commandment, and the worship re*
quired in the first, second, and third ?

A. The first commandment hatha respect unto the ob-
ject of worship ; the second commandmtnt hath a respect
unto the means of worship ; the third commandment
hath a respect unto the manner of worship : but this
fourth commandment hath a respect unto the time of
worship.

Q. 2. What time for worship doth the fourth com*
mandment require ?

A. The fourth commandment doth require such set
times for worship to be kept holy unto God, which he
hath appointed in his word.

Q» 3. May not the Popish holy-days be observed ?

A. The Popish holy-days ought not to be observed,
because they are not appointed in the "word ; and, by the
same reason, no other holy-days may be kept, whatsoev-
er pretence there be of devotion towards God, when
there is no precept or example for such practice in the
holy scripture.

Q. 4. What set time hath God appointed in his word
to be kept holy to himself ?

A. God hath appointed in his word one whole day in
seven to be kept a holy Sabbath to himself. DAit. v. 12,
Keep the Sabbath-day to sanctify it, as the Lord thy God
hath commanded thee.

Q. 5. What are we to understand by one whole day in
seven which is to be kept holy to the Lord ?

A. By one whole day in seven, we are not to under-
stand only the whole artificial day, from sun-rising to sun-
setting, or from day break in the morning, until the eve-
ning or night, but the whole natural day, consisting of
twenty-four hours.

Q. 6. When doth this holy day or Sabbath begin, in
the evening taflhe, or tfc?t morning from midnight ?

A. In the^BRig before, by virtue of that word, Re-

134

pi ember to keeji holy the seventh duy y we ought to begin to
prepare for t lie Sabbath ; but the Sabbath itself doih not
begin until the evening is spent, and midnight thereof,
over, and the morning after twelve of the clock beginneth.

Q. 7. Do not the scriptures require us ro begin ihe
Sabbath in the evening, when it said, Gen. i. 5, The eve-
ning and the morniug wen the Jim: day ; and Lev. xxiii.
32, From even unto- even shall ye celebrate your Sabbath ?

A. 1. It doth not follow that the e\cning of the first
day was before the morning, though it be first spoken
of; no more than that Shem and 11am were elder than
Japhct, because they are reckoned up in order before
him. Gen. x. 1, The sons of Noah, Shem, Ham, and
Jjpuct; and yrt, ver. 21, J.iphet is called the elder bro-
ther. But Moses, icckonmg up the works of God on
the first day, retires back from the evening to the morn-
ing, and saith, They both made^t 1 the first day. Surely,
in the account of all nations, and in scripture-account
too, the morning is before the evening. John xx. 19,
t The same day at evening, being the first day of the week,
came Jesus, &c. where the evening following this day,
and not the evening before the day, is called the evening
of th,e sumc day. 2. That place in Leviticus, concern-
ing the celebration of the Sabbath from evening to eve-
ning, hath a reference only unto a ceremonial Sabbath,
or d.iy of atonement, on the tenth day of the seventh
month, wherein the Israelites were to afflict their souls ;
but it hath not a reference unto the vveekly Sabbath.

Q. 8. H«»w do you prove by the scriptuie that the
•weekly Sabbath* doth begin in the morning ?

A. That the weekly Sabbath is to begin in the morn-
ing, is evident, 1. By Kxod. xvi. 23, This is that which
the Lord hath said, To-monow is the rest of the holy
Sabbath unto the Lord. If the Sabbath had begun in the
evening, Moses would have said, This evening doth he-
gin the rest of the Sabbath ; but he saith, To-morrow is
the rest of 4 he Sabbath, ~2. Most evidently it doth appear,
that the Sabbath doth be^in in the morning and not in
the evening, by Matth. xxviii. 1, In thqftnd of the Sab-
bath, as it began to dawn towards the nfit day of the
weei, came Mary IVtagd^lencj aucUhe, oU\<yc ^lar^Vi^*:

136

the sepulchre. If the end of the Jewish Sabbath wefe
not in the evening, when it began to grow dark towards
the night, but when it began to dawn towards the first
day of the week, which must needs be towards the morn-
ing, and in no rational sense can be interpreted of the eve-
ning ; then the Sabbath did also begin in the morning,
and not in the evening, for the beginning and tnding
must needs be about the same time. But the former is
evident from this place, concerning the Jewish Sabbath's
ending ; and therefore consequently concerning its be-
ginning. 3. Further, it is also said in this place, that
the first day, which is the Christian Sabbulh, did begin
towards the dawning, as it grew on towatds light, and not
as it grew on towards darkness ; therefore the Christian
Sabbath doth begin in the morning. 4. Moreover the
resurrection of Christ, in commemoration of which the
Christian Sabbath is observed, was not in the evening,
but early in the morning. Mark xvi. 9, Now when Jesus
was risen early, the first day of the week : therefore the
Sabbath is to begin in the morning. 5. If the Sabbath
did begin in the evening before, it would end in the eve-
ning after ; and it would be lawful for men to work in
their callings, or to go their recreations, on the evening
of the Sabbath, which surely would be very unsuitable
after the holy employments of that day.*

* Others differ from the author respecting the time when the
holy Sabbath begins. Notwithstanding his opinion on the sub-
ject, they think it evident, that, according to God's computation
of time, the day originally began at evening. That time, as it
relates to the existence of this world, and the things of it, began
in darkness, is evident from Gen. i. 2. The darkness was suc-
ceeded by light, and the darkness and succeeding light constitu-
ted the first day. Therefore Moses says, The evening and the
morning were the Jirst day. The second day I egan in the same
manner; and the mode of reckoning is the surne throughout the
six d.iys on whirl) the heavens and the earth were made. Ac-
cordingly, the Jews, as there is sufficient reason to conclude,
began their Sabbath at evening. It was expressly required, that
the Sabbath to be observed on the yearly day of the atonement,
should begin and end at evening, Levit. xxiii. 32. This Sabbath
was to be as strutty and sacredly observed as the weekly Sab-
bath ; and no re^Bon is either mentioned, or to be discovered,
why it should beg-in at a different hour. And as the whole of
the day, Jike the weekly Sabbath, was to be sacredly obserred

* 137

Q. 9. Is this fourth commandment, concerning the
keeping of the Sabbath, ceremonial or moral ?

as a day of rest, the language of the command, From even unto
even shall ye celebrate your Sabbath, naturally conveys the idea,
that tliey were both to begin and end this, at the same hour as
they did the weekly Sabbath.

We find, also, great reason to conclude, that, while our Sav-
iour was on earth, the Jews actually did both begin and end the
weekly Sabbath at evening. It is repeatedly mentioned, that
the Jewish rulers took offence at people's coming to be healed,
and at Christ's healing them on the Sabbath. For this reason
we may conclude it was, that, on the evening succeeding- the
Sabbath-day, when the sun was set, people brought their sick and
diseased to Christ to be healed, as is mentioned, Matth. viii. 16.
Mark i. 32. and Luke iv. 40. Hence we have sufficient reason
to believe, that the holy Sabbath under the former dispensation,
began at evening'; that this was agreeable to the divine compu-
tation of days and time from the beginning ; and as Christ never
reproved the Jews for beginning and ending the Sabbath at eve-
ning, this manner of reckoning the clay was agreeable to the
command and will of God.

If we consider it as having been once established by the Deity,
as it is thought we may, that the holy Sabbath should begin at
evening, in the same manner as it is clear days originally began,
holy time must still begin at evening, unless the time of its com-
mencement be varied, either by an express divine command, or
so evident an example of inspired men as is of equal authority.
Only God himself can so sanctify time, as to oblige us to abstain
from that business which is lawful on other days, and employ
it in his immediate worship And when it is established by him
what portion of time shall be thus sanctified, and when it shall
begin and end, neither the portion of time, nor the beginning op
ending of it, can be varied by any other authority than that of
God. But we have no divine authority in either of the fore-
mentioned ways, for varying the time of beginning the,Sabbath>
from what had been originally established by him, who is Lord
of it.

We have sufficient evidence, from considerations which need
not now be mentioned, that the first and not the seventh day of
the week is to be observed as the Christian Sabbath. Of this
change from the seventh to the first day of the \ieek, it is gene-
rally supposed the apostle gives intimation in the 4th to the He-
brews. But nothing is there said to intimate that the Sabbath,
should begin at a different hour of the day from what it did be-
icye. As there is nothing said in the *word of God, so neither
do we find any thing in the example of the apostles, which would
riye us any reason to suppose* that the Christian Sabbath i& to

138 M -

A. Though the commandmens which the Lord laid
upon the Israelites, for the observation of other Sab-
baths, were ceremonial atid abrogated, and not to be ob-
served by Christians ; yet this fourth commandment,

begin at a different hour of the day from that on which the Jew-
ish Sabbath formerly began. We read, indeed, that on the eve-
ning succeeding the day on which Christ rose from the grave*
which was on the first day of the week, the apostles met to-
gether ; and so on the eighth day after. But we are told that
they were together on the first of these evenings for fear of the
Jews. But that they considered neither of them as holy time,
or any part of the Sabbath, is evident from the consideration,
that they had yet no idea, nor had they, till after the next suc-
ceeding Pentecost, that the Sabbath was to be changed from the
seventh to the first day of the week. That Paul preached to the
disciples at Troas, on the first day of the week, and continued
his speech until midnight, and even until break of day, is no evi-
dence that either he or they considered this evening as a part of
the Sabbath. He was then on his way to Jerusalem, expecting
never to see them again. That he should, on such an occasion,
continue his speech until late in the evening, can be no evidence
that he considered it as part of the Sabbath.

Neither does the resurrection of Christ on the first day of the
"week, be it at whatever hour of the day, afford any evidence,
that the evening succeeding the day, and not that precedirg,
ought to be observed as holy time. Were the particular time
of Christ's resurrection to decide on what hour the Sabbath is
to begin, the precise time on which this great event took place,
would certainly have been made known. For as God only can
•anctify time, and determine which day of the seven shall be
kept holy to him, he only can decide at what particular hour of
the day the Sabbath shall begin. This would no more be left to
the wisdom of men to determine, than the particular day of the
week, which should be observed as a Sabbath. To suppose,
therefore, that the simple event of the resurrection of Christ,
when the hour on which it took place is quite unknown, should
be a, reason for altering the beginning of holy time, is to lea\e
that lo the decision of human wisdom, which ic is the preroga-
tive of God alone to decide. It is to leave it to the judgment of
men, at what particular hour holy time shall begin. Hence it
may safely be concluded, that, if the resurrection Of Christ had
been designed to vary the hour on which the Sabbath is to begin,
tl\e precise time of the day, on which he rose, would have been
made known.

For these reasons, it is supposed, that the mode of computing
time, and sanctifying the Sabbath from evening to evening, ori-
ginally established by divine authority, is to be invariably obser-
ved, by the church, under the gospel dispensation.

139

concerning the weekly Sabbath, was moral and binding
upon all nations, and that throughout all generations'.

Q. 10. How doth it appear that the fourth command-
ment was moral and not ceremonial ?

A. The morality of the fourth commandment doth ap-
pear, 1. From the time of the Sabbath's first institution,
which was in Paradise, in the state of innocency, before
there was any ceremony. 2. From all the aiguments
made use of to"back it, which ace perpetual, and not cer-
emonial. 3. Because it is placed in the midst of the
Decalogue, or ten commandments, and all the other nine
are moral, and therefore this too ; and with the rest it
was written by God on tables of stone, which showeth
tbe perpetuity of it. 4. Because the Gentiles were re-
quired to observe this, the- stranger as well as others ;
but they were not under the ceremonial law, 5. From
the testimony of Christ; Matth. xxiv. 20, Pray ye that
your flight be not in the winter, neither on the Sabbath
day. This flight was to be at the destruction of Jerusa-
lem, in Vespasian's time, when all ceremonies were
abolished ; and yet then our Saviour speaks of the Sab-
bath in force, which would aggravate their grief, il they
should be forced to break it.

Q. 59. Which day of the seven hath God
appointed to be the weekly Sabbath ?

A. From the beginning of the world to the resurrec-
tion of Christ, God appointed the seventh day of the
•week to be the weekly Sabbath ; and the first day of the
week ever since, to continue to the end of the world which
is the Christian Sabbath.

Q. 1 . Is the seventh day of the wieek always to be kept
as holy, and the weekly Sabbath unto the Lord ?

A. The seventh day in number is always to be kept aa
holy, and the weekly Sabbath ; the seventh part of our
time being God's due, and by virtue of this command-
ment, to be separated from common use, and employed
in his worship, and more immediate service, every week ;
but the seventh day in order from the creation, is not ne-
cessary always to be observed as a Sabbath, it being in the

140

power of God, who appointed the seventh in order, to
altcr'lhat order at his pleasure.

Q. 2. Which day of the seven did God at first ap-
point to be the weekly Sabbath ?

A. God did at first appoint the seventh day in order to
be the weekly Sabbath ; Six days shale thou labour , and
do all which thou hast to do, but the seventh is the Sabbath
of the Lord thy God : in it thou shale not do any worjfc," &.c.

Q. 3. Wherefore did God appoint the seventh day at
first to be the weekly Sabbath ?

A. God did at first appoint the seventh day to be the
weekly ^abbath, because it was the day of his rest from
his works oi creation, that thereon men might rest from
their works, and remember his : For in six days God
made heaven and earthy the sea, and all that in themis y and
rested on the seventh day" &c.

Q. 4. When did God first appoint the seventh day to
be the. Sabbath ?

A. God did appoint the seventh day to be the Sabbath,
immediately after the first creation. Gtn. ii. 3, And God
blessed the seventh day, and sanctified it.

Q. 5. Was the seventh day observed as the weekly
Sabbath, before God wrote the commandment for its ob-
servation on tables of stone in the mount, which he de-
livered unto Moses ?

A. It is more than probable that this seventh day was-
observed all along by the true worshippevs of God, as
the other precepts of the law were observed, though no
mention be made thereof in the short history of the af-
fairs of some thousand years. For Adam, who lived un-
til the days of Methuselah, no doubt did teach his chil-
dren this precept, which he had from God in Paradise ;
and Methuselah, who lived till the days of Shem, surely
did deliver it down to posterity all the days of the old
world ; and Shem, who lived till Abraham's time, and is
supposed to be Melchisedec, in all probability, did deliv-
er this precept successive^ unto him in the^new world ;
and^as Abraham with ease might, so without question
he did, teach it with other precepts to his children, and
they teach it one to another, until the time of Moses ; and
Moses speaketh to the Israelites of the Sabbath to be

141

kept holy to the Lord on the morrow, Exod. xvi. 23. as
a thing well known unto them, and of practice among
them, which was some time before the Lord gave the
law upon Mount Sinai.

Q. 6. How long was the seventh day to be observed
as the weekly Sabbath ?

A. Th» seventh day was to be observed as the weekly
Sabbath, from the beginning oi' ihe world unto the resur-
rection of Christ.

<$ 7. What day is to be observed for the weekly Sab-
bath) from ihe resurrection of Christ?

A. Th^ firs>t day of the week from the resurrection of
Christ, is to be observed by Christians unto the end of
the world, for their weekly Sabbath.

Q. 8. How could the seventh day Sabbath be changed
from the last of seven unto the first of seven, when we
do not read expiessly of any repeal in the scripture of
the last of seven ?

A. It h one of seven which God hath appointed to
be the Sabbath, and in the commandment the Lord doth
bless and hallow, not the seventh day, but the Sabbath-
day, which might be on another seventh day in order, if
God should so please. 2. It is but one day in seven
•which God hath appointed to be the weekly Sabbath,
God having both allowed and appointed theothrrsix
days of the week for our labour. 3. God having substi-
tuted or appointed another day for to be a holy Sabbath
to himself, this substitution of another, doth virtually in-
clude in it a repeal of the old Sabbath, that is, in refer-
ence unto the time of its observation.

Q. 9. How doth it appear that the first day of the week
is appointed" by God to be ihe weekly Sabbath ?

A. 1. There is a like reason for the appointment of
the first day, as there was for the seventh : The reason
of God's appointing the seventh, was his resting from his
works of creation ; and there is a like reason for appoint-
ing the first day, which was the day of Christ's resur-
rection, namely, the Son of God's resting fiom his suf-
fering works about man's redemption, into which rest
he is said to enter, and which we are more nearly con-
cerned to remember. 1Kb. iv. 1Q, For he, that is en-

, 142

tercd into his rest, hath ceased from his own works, as
God did from his. 2. The Lord Jesus hath put his name
upon the first day of the week. Rev. i. 10,. Ji was in the
Spirit on the Lord's day. There is reason to believe*
that the Lord's day, here spoken of, was the first day of
the week, because it is a cettain determinate day, and it
is spoken of as a day which was well known among
Chrisians by that name ; and the first day of the week
being the day of the Lord's resurrection, and u herein
Christians did' use to assemble themselves together up-
on, had the only reason for such denomination. There
is also reason to believe, that the Lord did put his own
name upon this day, because none had authority to put
his nam© upon any day but himself; and the apostle cul-
ling it the Lord's day, by the inspiration of the Spirit.no
doubt but it was the Lord's will it should be so called,
and by consequence it was his will that this clay should
be used and observed as an holy day unto him&elf. As
the second sacrament is called the Lord's supper, be-
cause it was appointed by the Lord ; so the first day of
the week is called the Lord's day, because it was appoint-
ed by the Lord ; and this day being appointed, no other
is to be observed now as the Christian Sabbath. 3. The
appointment of the first day of the week to be the Sah-
b.tth may be inferred, from 1 Cor. xvi. 1, 2. Now, con-,
corning the collection for the saints, as I have given or-
der to the Churches-of Galatia, even so do ye. Upon the
fi: st day of the week, let every one of you lay by him in
store, as God hath prospered him. Toe apostle having
given order from the Lord, to the churches of Galatia
and Coiinth, and by consequence to the other churches
of the Gentiles, for collections on the first day of the
week, as God had prospered them on other days; we
may infer, this being a Sabbath-day's work, that he had
also from the Lord, given order for the observation of
this first day, as the weekly Sabbath. 4. We read of
the disciples being assembled together on the first day of
the week, and that Jesus then came among them, John
xx. 19 ; and that ei^ht days after they met him again,
which was another first day, and Jesus came to them,
verse 26. Moreover, that it was the practice of Christ'3

143

disciples to meet together to worship the Lord, to hear the
word, #nd break bread, or receive the sacrament of ihe
Lord's supper, on the first day of the week. Acts xx. 7,
And upon the first day of the week, whe'n the disciples
were come together to break bread, Paul preached unto
them, Sec. Paul had been with them seven days, (as
verse 6) and yet we read of no solemn meeting but on
the first day of the week, the last of the seven wherein
he abode with them. It was not on the old Sabbath, the
last day of the week, that the solemn assemby for wor-
ship was held, but on the first day ; which, had it not
been the Sabbath of new appointment, and ot necessary
observation to Christians* would have been most incon-
venient for IVuil to have spent in religious exercises un-
til midnight, when the next morning he was to take his
journey. All w'nch being considered, together with the
practice of Christians from the apostles' days, it may be
evident unto them that desire not to cavil, that the first
clay of the week is appointed by the Lord to be the
Christian Sabbath.

Q. GO, How is the Sabbath to be sanctified ?

A. The Sabbath is to bs sanctified by an holy resting
all that day, even from such worldly employments and
and recreations as are lawful on other days, and spending
the whole time in the public and private exercises of
God's worship ; except so much as is to be taken up in
the works of necessity and mercy.

Q. 1. What is it to sanctify the Sabbath ?

A. The Sabbath is sanctified *by God. in his appointing
it to be holy ; and the Sabbath is sanctified by man in his
observing and keeping it as holy : Remember the Sabbath
day, to keefi it holy.

Q. 2. How are we to observe and keep the. Sabbath
as holy ?

A. We are to observe and keep the Sabbath as holy,
partly by a holy resting, partly in holy exercises on that

Q. 3. What are we to rest from on the Sabbath-day ?
A. We are on the Sabbath-day to rest, not only from
those things which are in themselves sinful, which we

144

fit e bound to rest from on every day of titc week ; but
also we are to rest from those worldly employments and
recreations, which on the other six days of the week are
lawful, and our duty : Six days shale thou labour, and do
all thy work. But the sevtnth day is the Sabbath of the
Lord thy God: in it thou shall not do any work, &c.

Q. 4. May not such works be done in our particular
callings on the Sabbsth-day, as cannot so seasonably and
advantageously be done on the other days of the week ?

A. There are some works in our particular callings,
which may seem to be most seasonable and advantageous
on the Sabbath-day, and yet it is our duty to rest from
them, and wholly to forbear them - such as, 1. Killing of
beasts on the Sabbath, to prepare meat for the Monday
marktt. 2. Ploughing, sowing, gathering in of corn,
making hay while the sun shines, and the weather best
serveth on the Sabbath-day. 3. Selling of fruit, or any
other wares on the Sabbath-day, when there may be,
most custom for them. 4. Selling or buying of fish oh
the Sabbath, which in hot weather might stink, if kept
until the Monday. These, and the like worldly employ-
ments, we are to forbear, by virtue of this command-
ment, they being our own works ; and whatever loss we
may seem to sustain by such forbearance, be sure it is
not comparable to the loss of God's favour, and the
wounding of our conscience, and the loss of our souls
forever, which will be the fruit of living in the breach of
God's law. And if such works as these must be forborne
on the Sabbath, much more such works of our calling
as may be done on the week-day, as well as oh the Sab-
bath. Neh. xiii. 15-18, In those days saw I in Judah
some treading wine presses on the Sabbath, and bringing
in sheaves, and lading asses ; as also wine, grapes, and
figs, and all manner of burdens, which they brought into
Jerusalem on the Sabbath-day : and I testified against
them in the day wherein they sold victuals. There dwelt
men of Tyre also therein, which brought fish and all
manner of ware, and sold _^n the Sabbath unto the chil-
dren of Judah, and in Jerusalem. Then I contended with
the nobles of Judah, and said unto them, What evil thing
i& this that ye do, and profanje the Sabbath-day ? Did not

145

your fathers thus, and did not our God bring all this eviJ
■upon us, and upon this city ? yet ye bring more wrath
upon Israel, by profaning the Sabbath.

Q. 5. May we not lawfully recreate ourselves upon
the Sabbath-day, especially since the day is appointed to
be a day of rest from our toiling labour in the week ?

A. We may and ought to recreate our minds on the
Sabbath-day in the worship of God, we beipg bound lo
call and make in this respect the Sabbath our delight.
But we ought to forbear recreating our minds with car-
nal delight, either by words or deeds, which we may do
on other days ; and much more we ought to forbear re-
creating our bodies by sports and pastimes, though after
the public exercise of God's worship be over. lsa. hiii.
1 3, 14, If thou turn away thy foot from the Sabbath, from
doing thy pleasure on my holy day, and call the Sabbath
a Delight, the Holy of the Lord, Honourable ; and shalt
honour him, not doing thine own ways, nor finding thine
own pleasure, nor speaking thine own words : then shalt
thou delight thyself in the Lord ; and I will cause thee
to ride upon the high places of the ear-'h, and feed thee
with the heritage of Jacob thy father : for the mouth of
the Lord hath spoken it.

Q. 6. Though masters and governors of families are
bound themselves to rest upon the Sabbath-day, yet may.
they not command their children and servants to work,
or permit them to play and take their recreation ?

A. Indeed the commandment is principally directed
to masters and governors of families ; but withal, so as
it doth enjoin them to do what in them lieth, to hinder
their children and servants from the profanation of the
day by servile working, or bodily recreations, and to put
them upon the observation of this day of rest : In it thou
shall not do any work, thou, nor thy son, nor thy daughter
thy man-servant, nor thy muid-seri>nnt, &c.

Q. 7. May not children or servants lawfully work o
play upon.the Sabbath-day, if they be commanded here
unto by their parents or masters ?

A. Though it be the Bin of the parents or masters
command their children or servants to work, or any ot

146

er way to break the Sabbath ; yet it is the duty of chil-
ihen and servants to disobey them, whatever temporal
loss they sustain by it ; they being bound to obey the God
of heaven, rather than any man upon earth.

Q. 8. Is it lawful to dress meat on the Sabbath-day ?
A. Although it was the will of the Lord, that the chil-
dren of Israel should neither gather nor dress the manna
that fell from heaven, on the Sabbath-day, there being so
much servile work to be done about it before it was fit to
be eaten ; namely, the grinding of it in mills, or beaming
it in mortars, and then breaking it, which servile work is
still unlawful, unless in cases of necessity ; and although
fires were forbidden to be kindled in all their habitations,
Exod. xxxv. 3. that is, to forbear worldly employments
'as the works forbidden in the former verse were, and
his instance is a special of the general) yet the scripture
*loth no where forbid the dressing meat at ail, for ordi-
iary food, nor the kindling of fires for such use : but
lie lawfulness of meat may be collected from the scrip-
ire, inasmuch as our Saviour himself was present at
feast on the Sabbat h-dny, Luke xiv. 1. where no doobt
icat was dressed for *omany guests as were there bid-
*n. And when we arc allowed to provide for food for
ir cattle on the Sabbath, surely we may la v\ fully dress
cat for ourselves.

Q. 9. What works doih God allow us to do on the
.hbuth-day, besides those which he cloth principally
iflmand us ?

A. The works which God doth allow us to do on the

sbath-day, besides wliat he doth principally command

are works of necessity and mercy ; such as eating,

•iking, defending ourselves from enemies, quenching

fire of houses, visiting the sick, idieving the poor,

:ling catilc and the like; in all which employments

ought not to have a reference chiefly to ourselves, or

temporal advantage, bu' to be as spiritual as may be

hem. Matth. xii. 1 , 2, 3, At that time Jesus went on

Sabbath-day through the corn ; and his disciples

san hungered, and began to pluck the ears of corn,

to eat. But when the Pharisees saw it, they said

him, Behold, thy disciples do that which it not lawful

147

to do upon the Sabbath-day. But he said unto them,
Have ye not read what David did, &c. And verse 7, If
you had known what this meaneth, I will have mercy
and not sacrifice, ye would not have condemned the
guiltless. And verse 10, 1 1, 12, They said unto him, Is
h lawful to heal on the Sabbath-day ? And he said unto
them, What man shall there be among you, that shall
have one sheep, and if it fall into a pit on the Sabbath-
day, will he not lay hold on it, and lift it out ? How much
then is a man better than a sheep ? Wherefore it is law-
ful to do well on the Sabbath-days. Luke x\ii. 14, 15,
16, And the ruler of the synagogue answered with in-
dignation, because that Jesus had healed on the Sabbath-
day. The Lord then answered him and said, Thou hy-
pocrite, doth not each one of you on the Sabbath-day
loose his ox or his ass from the stall, and lead him away .
to watering? And ought not this woman, being a daugh-
ter of Abraham, whom Satan hath bound, lo, these eigh-
teen years, be loosed from this bond on the Sabbath-day ?

Q. 10. What are the holy exercises, or the works
which we are principally commanded to do on the Sab*
batlv-day ?

A. The holy exercises which we are to be employed
in, or the works which we are principally commanded
to do on the Sabbath-day, are the public and private ex-
ercises, especially the public exercises of God's worship,
Such as hearing the word, prayer, receiving the sacra-
ment, singing of psalms in the public assemblies of
God's people. Isaiah lxvi. 23, And it shall come to
pass, that from one Sabbath to another, shall all flesh
come to worship before me, saith the Lord. Luke iv.
16, And he came toNazareth,where he had been brought
up : and, as his custom was, he went unto the synagogue
on the Sabbath-day, and stood up for to read." Acts xx.
7, And upon the first of the week, when the disci-
ples come together to break bread, Paul preached unto
them. Psal. xcii. Title > A psalm or song for the Sab-
l>ath-day.

Q. 1 1 . How are we to perform these public exercises
pf God's worship on the Sabbath-day ?

A. We are to perform these public exercises of God's

148

worship on the Sabbath-day, 1. With sincerity, having a
single respect unto the honour and glory of God, whose
day the Sabbath is. Isaiah lviii. 13, If thou call the Sab-
bath the Holy of the Lord, Honourable ; and shalt hon-
our him. 2. With reverence, and that both of body and
mind. Eccl. v. i, Keep thy foot when thou goest to the
house of God. Isaiah lxvi. 2, To this man will I look,
even to him that is poor, and of a contrite spirit, and
trembleth at my word. 3. With diligence and atten-
tion. Acts xvi. 13, 14, And on the Sabbath we went
out of the city by a river side, where prayer was wont to
be made. And Lydia, which worshipped God, heard us,
whose heart the Lord opened, that she attended unto the
things which were spoken of Paul. 4. With love and
fervor of spirit. Rom. xii. 11, Fervent in spirit, serving
the Lord. 5. With delight and joy. Isaiah lviii. 1 3, If
thou call the Sabbath a delight.

Q. 12. What are we to do by way of preparation for
the public exercises of God's worship on the Sabbath*
day ?

A! By way of preparation for the public exercises of
God's worship on the Sabbath-day, we are, 1. To re-
member before the day come, to keep it holy, so as to
finish our worldly business and employments on the
week-days, and timely to break off from them on the
Saturday evening, and to take pains to get our hearts in
a readiness for the holy duties of the Sabbath. 2. In
the morning of the Sabbath we must begin the dny with
God, in holy meditation upon the works of God's crea-
tion, and especially upon the works of redemption,which
were completed by Christ's resurrection upon this day ;
we must read the scripture, and some other good books,
as we have time, for the better fitting us for our more
public and solemn worship ; especially we must pray in
secret, and in our families, for God's presence in his or-
dinances, and that God would assist his ministers, who
are his mouth to us, and ours to him ; and that he would
assist us in a sincere and hearty performance of public
duties, that we may attain more knowledge, experience,
and mortification, further degrees of grace, and more
communion with God.

149

<$. 1 3. What are we to do on the Sabbath-day, afier
the public exercises of God's worship are over ?

A. After the public exercises of God's worship are
over, the work of the Sabbath is not over ; but we must
retire to our families (not seek our pleasure in the fields,
or in vain- company) and there repeat over what we
heard ; catechise and instruct children and servants, sing
psalms, pray with our families ; and while we moderate-
ly make use of any creature-refreshment, we must dis-
course of the things of God. We ought also to take
time in the evening, to retire into secret, and there ex-
amine ourselves as to the carriage of our hearts before
God in the day ; labour in meditation to get the word
wrought more thoroughly upon our hearts; we must also
endeavour to pour out our hearts before God in secret
prayer, humbly confessing sin, earnestly and believing!?
requesting pardon, and farther supplies of grace, and
thankfully praising God for all his mercies, especially
for his- Son Jesus Christ, and the gospel privileges which
we have in and by him. In such variety of holy exerci-
ses we may spend the whole Sabbath, which we should
make as long as we can ; and when the day is at an end,
we should long for the Sabbath in heaven, which will ne-
ver have an end.

Q. 61. JYVhat is forbidden in the fourth com-
mandment ?

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 recreations.

Q. 1. What, sort of sins are forbidden in the fourth
commandment ?

* A. The sins forbidden in the> fourth commandment,
arc either sins of omission, or sins of commission.

Q. 2. What sins of omission are forbidden ?

A. The sins of omission forbidden in the fourth com-
mandment) are, 1. The omission of the duties of the Sab-

■ 150

baths themselves, such as .neglecting works of necessity
or mercy, when called to them ; but especially neglect-
ing the public or private exercise of God's worship, and
that either in whole or in part ; when we forsake the as-
semblies of God's people, or omit worshipping God in
our families, or praying and seeking God in-secret upon
this day. 2. The omission of the careful performance
of the duties of the Sabbath, when we are hypocritical,
dull, dead, full of distractions, weariness, un watchful,
sleepy, and attend upon ordinances without any heart
and life ; and the Sabbath-day is the most burdensome
of all other days in the week unto us. Matth. xv. 7, 8,
Ye hypocrites, well did Esaias prophecy of you, saying,
Tliis people draweth nigh unto me with their mouth,
and honoureth me with their lips ; but their heart is far
from me. Amos viii. 5, Saying, When will the new
moon be gone, that w T e may stll corn ? and the Sabbath,
that we may set forth wheat? Mai. i. 13, Ye said also,
Behold, what a weariness is it! and ye have snuffed at
it, saith the Lord of hosts : and ye brought that which
•was torn, and the lame, and the sick ; thus ye brought
an offering : should I accept this of your hands ?

Q. 3. What sins of commission are forbidden in this
fourth commandment ?

A. The sins of commission forbidden in this fourth
commandment, are, the profaning the'Sabbaih-day, 1.
l)y idleness, when we spend the day, either in whole or
in part, icily r neither working in our callings, nor em-
ploying ourselves in the duties of God's worship, but
loiter away that precious time in our houses or the
fields ; either in vain and idle thoughts, or in vain and
klle discourse, or the like. 2. By doing that which is in
itself more giossly sinful ; as if, instead of going to the
house of God to worship, we should go to the tavern or
•ale-house, on the Sabbath-day, and be drunk, or go to a
base house, or in any house to be wanton and unclean ;
or if, on the Sabbath-day, instead of hallowing and prais-
ing God's name, and praying to him, we should swear
by his- name in our ordinary discourse, or take his name
in vain ; if, instead of worshipping God with his people,
we should persecute God's people for worshipping him,

/"•

151

or rail at them, or scoff and deride them, because of the
holiness which is in them. 3. By unnecessary thoughts
and contrivances about worldly affairs, unnecessary. words
and discourses about earthly employments, unnecessary
"works in our particular callings, or by carnal pleas-
ures and recreations which are lawful on other days :
thus thinking our own thoughts, speaking our own
"words, doing our own works, and finding our own pleas-
ures, forbidden, Isaiah lviii. 13, Not doing thine own
ways, nor finding thine own pleasure, nor speaking thine
own words.

Q. 62. What are the reasons annexed to the
fourth commandment ?

A. The reasons annexed to the fourth commandmenr,
are, God's allowing js six days of the week for our own
employment, his challenging a special propriety in the
seventh, his own example, and his blessing the Sabbath-
day.

Q. 1. How many reasons are there annexed to the
fourth commandment ?

A. There are four reasons annexed unto the fourth
commandment, the more effectually to induce and per-
suade us unto the strict observation of the Sabbath-day.

Q. 2. What is the first reason ?

A. The first reason annexed to the fourth command-
-mant, is, God's allowing us six days for our own employ-
ment. When he might have taken more time for him-
self, he hath taken but one day in seven, and alloweth us
other six, which is sufficient for the works of our particu-
lar callings, and any kind of needful recreations. Six
days xhalt thou labour^ and do all which thou hast to do,

Q. 3. What is the second reason ?

A. The second reasond annexed to the fourth com-
mandment, is, God's challenging a special propriety in
the seventh day. The seventh day or Sabbath, being the
Lord's, which he hath sanctified and set apart from com-
mon use* to be employed in his worship, it is theft and
sacrilege to alienate this day in whole or in part to our
own use, any further than he hath given us allowance.
But the seventh day it the Sabbath of the Lord thy Gotf.

152

Q. 4. What is the third reason ?

A. The third reason annexed to the fourth command-
ment, is, God's own example, in testing himself from
his works of creation on the seventh day, and therefore
he would have us also to rest from the works of-bur par-
ticular calling, and sanctify a Sabbath in imitation of
him.. For in six days the Lord made heaven and earth,
the sea, and all that in them is, and rested the seventh day.

Q. 5. What is the fourth reason ?

A. The fourth reason annexed to the fourth com-
mandment, is, "God's blessing of die Sabbath, by virtue
whereof, we may hope for his presence with us in the du-
ties of the day, and to receive blessings from him upon
ourselves. Wherefore the Lord blessed the Sabbath-day,
and hallowed it-.

Q. 63. What is the fifth commandment ?

A. The fifth commandment is, Honour thy fathtr and
thy mother, that thy days may be long u/wn the lan.d ivhich
the L'jrd thy God givrth thee,

Q. 64. What is required in the fiiih com-
mandment ?

A. The fifth commandment requireth the preserxing
the honour, and performing the duties belonging to eve-
ry one, in their several places and relations, as superiors,
inferiors, or equals.

Q. 1 . What is the subject of this fifth commandment,
or who are the persons of whom the duties of this com-
mandment are required ?

A. The subject of the fifth commandment, or the per-
sons of whom the duties of this commandment are re-
quired, are relations, especially children, and all inferi-
ors, in reference to their parents and superiors, and in-
clusively superiors in reference to their inferiors, and
equals also in reference one to another.

Q. 2. Whom are we to understand by inferiors ?

A. By inferiors we are to understand, not only chil-
dren, but also wives, servants, people, subjects, the
younger and the weaker in gifts or graces.

153

Q. 3. Whom are we to understand by superiors ?

A. By superiors, under the name of father and moth-
er we are to understand, not only parents, but also hus-
bands, masters, ministers, magistiates, the aged and
stronger in gifts or graces.

Q. 4. Whom are we to understand by equals ?

A. By equals we may understand brethren, sisters,
kindred, friends, and any acquaintance, between whom
there is no great distance or difference in regard of age,
estate, place, or dignity.

Q. 5. What are the duties of children to their parents ?

A. The duties of children to their parents compre*
bended in the general precept, Honour thy father and thy
mother, are, 1. Inward honour, reverence, and estima-
tion. Mai. i. 6, A son honoureth his father. Lev. xix.
3, Ye shaU fear every man his mother, and his father : I
am the Lord your God. 2. Outward reverent carriage
and behaviour. Prov. xxxi. 28, Her children rise up,
and call her blessed. 1 Kings ii. 1 9, The king rose up to
meet her, and bowed himself unto her, and caused a seat
to be set for the king's mother ; and she sat on his right
hand. 3. Diligent hearkening to their instructions.
Prov. iv. i, Hear, ye children, the instruction of a father,
and attend to know understanding. Prov. v. 1, My son*
attend unto my wisdom, and bow thine ear to my under-
standing. 4. Willing obedience unto all their lawful
commands. Eph. vi. I, Children obey your parents in
the Lord j for this is right. Col. iii. 20, Children obey
your parents in all things ; for this is well pleasing to
the Lord. 5. Meek and patient bearing their reproofs
and corrections, with amendment of the faults they are
reproved and corrected for. Heb. xii 9, We have had
fatheis of our flesh, which corrected us, and we gave
them reverence. Prov. xv. 32, He, that heareth re-
proof, getteth understanding. 6. Ready following their
reasonable counsel, in reference to their calling, station,
marriage, and any great aflairsof their lives. Exod. xviii.
24, So Moses hearkened unto the voice of his father-in-
law, and did all that he had said. Judges xiv. 2, And he
came to his father and mother, and said, I have seen a
woman in Timnath ; get her for me to wife. 7. Grau-

154

ful kindness to them, in nourishing them, providing for
t^em, and Waring with their infirmities, when aged, and
fallen into want and poverty. Ruth iv. 15, He shall be %
unto thee a restorer of thy life, and a nourisher of thine
old age. Gen. xlvii. 12, And Joseph nourished his fa-
ther with bread. Prov. xxiii. 22, Despise not thy moth-
er when she is old.

Q. 6, What are the duties of parents to their children ?

A. The duties of parents to their children, are, 1. Ten-
der love and care of them, especially when infants and
helpless : particularly, mothers ought to give suck to*
their children, if they are able. lsa. xlix. 15, Can a wo~
man forget her sucking child, that she should not have
compassion on the son of her womb. 2. Training them
up in the knowledge of the scriptures, and principles of
religion, and giving them good instructions in the laws
and ways of the Lord, so soon as they are capable of re-
ceiving them. Eph. vi. 4, And ye fathers bring up your
children in the nurture and admonition of the Lord.
Prov. xxiL 6, Train up a child in the way he should go,
and when he is old he will not depart from it. 2 Tim.
iii. 15, From a child thou hast known the holy scriptures.
3. Prayer for them, and giving good examples of holi-
ness, temperance, and righteousness unto them. Job. i.
5, Job sent and sanctified them, and rose up early in the
morning, and offered burnt offerings, according to the
number of them all. Psal. ci. 2, 3, I will walk within
my house with a perfect heart. I will set no wicked
thing before mine eyes. 4. Keeping them under subjec-
tion while young, yet requiring nothing of them but what
is agreeable to the laws of the Lord. Luke ii. 51, And
he went down with them, and was subject unto them.
As children must obey, so parents must command in the
Lord. Eph. vi. 1, 4. 5. Encouragement of them by-
kind looks and speeches, and rewards in well-doing, to-
gether with discountenance, reproof, and loving and sea-
sonable correction of them for evil-doing. I Chron.
xxviii. 20, And David said to Solomon his son, Be strong,
and of good courage, &c. Prov. xix. 18, Chasten thy
son while there is hope, and let not thy soul spare for his
crying. Prov. xxix^ 15, 17, The rod and reproof give

m 155

wisdom,: but a child left to himself, bringeth his mother
to shame. Correct thy son, and he shall give thee rest ;■
yea, he shall give delight to thy soul. 6. Provision for
them of what is needful for the present ; as also laying
up for them, according to the proportion of what they
have, for the future, i Tim. v. 8, If any provide not for
Ma own, and specially for those of his own house, he
bath denied the faith, and is worse than an infidel. 2 Cor.
xii. 14, For the children ought not to lay up for the pa-
rents, but the pareujp for the children. 7. Disposal of
them to trades, callings, and in marriage, when grown
up,asmay be most for their good; therein using no force ,
hut consulting and considering their capacity and incli-
nation. Gen. iv. 1, 2, And Adam knew Eve his wife ;
and she conceived and bare Cain. And she again bare
his brother Abel. And Abel was a keeper of sheep, but
Cain was a tiller of the ground. 1 Cor. vii. 36, 38, But
if any man think that he behaveth himself uncomely to-
ward his virgin, if she pass the flower of her age, and
need so require, let him do what he will, he sinneth not ;
Jet them marry. So then, he that giveth her in mar-
riage doth well.

Q. 7. What are the duties of wives to their husbands ?
A- The duties of wives to their husbands, are, 1. Love
of them above all other persons in the world. Titus ii.
4, That they teach the young women to be sober, to love
their husbands, to love their children. 2. Loyalty and
faithfulness, in reference unto the bed and estate,and any
secrets intrusted with them. Heb. xiii. 4, Marriage is
honourable in all, and the bed undefiled. I Tim. iii. 1 1,
Even so must their wives be grave, not slanderers, sc-
ber, faithful in all things. 3. Reverence and fear of of-
fendnig them. Eph. v. 33, Let the wife see that she reve-
rence her husband. 4. Subjection unto them in all things
lawful under Christ. Eph. v. 22, 24, Wives, submit
yourselves unto your own husbands as unto the Lord.
As the Church is subject unto Christ, so let the wives be
to their own husbands in every thing. 5. Care to please
them, suiting themselves to their disposition, and all
things to their liking. 1 Cor. vii. 34, She that is mar-
ried careth for ths things of the world, how she may

156

please her husband. 6. Helping them to bear their bur-
dens, and in making provision for their family. Gen. ii.
18, And the Lord said, It is not good that the man
should be alone : I will make him an help meet for him.
Prov. xxxi. 27, She lookcth well to the ways of her
household, and eatcth not the bread of idleness. 7. Giv-
ing car to, and complying with the counsels of their hus-
bands, if good, for their souls' welfare; and endeavour-
ing with meekness and wisdom, with kindness and lov-
ing admonitions, and a chaste, sweet conversation, to win
their husbands over to the ways of God, when they are
wicked. 1 Pet. iii. 1,2, Ye wivcs\be in subjection to
your own husbands ; that if any obey Niot the word, they
also may without the word be won by the conversation
of the wives, while they behold your chaste conversation
coupled with fear.

Q. 8. What are the duties of husbands to their wives ?

A. The duties of husbands to their wives, are, 1 . Most
endeared love to them, like unto the love of Christ to his
church. Eph. v. 25, Husbands, love your wives, even
as Christ loved the church, and gave himself for it. 2.
Dwelling with them, and according to knowledge, hon-
ouring them, and delighting in their company. Eph. v.
31, For this cause shall a man leave his father and moh-
er, and shall be joined unto his wife. 1 Pet. iii. 7, Hus-
bands, dwell with them according to knowledge, giving
honour unto the wife as unto the weaker vessel. Prov. v.
18, 19, Rejoice with the wife of thy youth. Let her be
as the loving hind, and pleasant roe : let her breasts sat-
isfy thee at all times, and be thou ravished always with
lier love. 3. Tenderness towards them, and careful pro-
vision of food and raiment, and all things necessary for
them, as for their own bodies. Eph. v. 28, 29, So ought
men to love their wives, as their own bodies: he that
loveth his wife loveth himself. For no man ever yet ha-
ted his own flesh; but nourisheth and cherisheth it. 4.
Fidelity to them in keeping the marriage covenant, so as
to forbear the use of any other besides themselves. Ho-
sea iii. 3, Thou shalt not be for another man : so will I
also be for thee. 5. Protection of them from injuries*
frnd covering of their infirmities with the wings of lovfe.

157

1 Sam. xxx. 18, And David rescued his two wives. I Pet..
iv. 8, For charity [or love] shall cover a multitude of
sins.. 6. Care to please them in all things lawful and fit,
and praise of them when they do well. 1 Cor. vii. 33,
He that is married, careth for the things that are of the
world how he may please his wife. 7. Prayer with them
and for them, counsel and admonition of them, and eve-
ry way helping them, especially in reference to their
souls, walking with them in the ways and ordinances of
the Lord. 1 Peter iii. 7, Ye husbands dwell with them
according to knowledge, as being heirs together of the
grace of life, that your prayers be not hindered. Luke
i. 6, And they were both righteous before God, walking
in all the commandments and ordinances of the Lord
blameless.

Q. 9. What are the duties of servants to their masters ?

A.- The duties of servants to their masters, are, I .
Honour of their masters in their heart, speech, and be-
haviour. Mai. i. 6, A servant honoureth his master.
I Tim. vi. 1, Let as many servants as are under the yoke,
count their own masters worthy of all honour. 2. Ser-
vice of them with diligence, willingness, fear, and out of
obedience unto Christ. Eph. vi. 5, 6, 7, Servants, be
obedient to them that are your masters according to the
flesh, with fear and trembling, in singleness of your
heart, as unto Christ : not with eye-service, as men-
pleasers, but as the servants of Christ, doing the will of
God from the heart : with good will doing service, as to
the Lord, and not to men. 3. Faithfulness to them in
their estate, and any trust committed to them, with en-
deavours to please them well in all things. Titus ii. 9,
10, Exhort servants to please their own masters well in
all things ; shewing all good fidelity, that they may adorn
the doctrine of God our Saviour in all things. 4. Meek-
ness and patience under reproof and strokes, and that not
only when they do deserve them, but also when they are
innocent. 1 Pet. ii. 18, 19, 20, Servants, be subject to
your masters with all fear, not only to the good and gen-
tle, but also to the froward. For this is thank-worthy, if
a man for conscience toward God endure grief, suffering

158

wrongfully. For what glory is it, if, when ye be buffeted
for your faults, ye shall take it patiently ? but if,
when ye do well, and suffer for it, ye take it patiently j
this is acceptable with God.

Q. 10. What arc the duties of masters to their ser*
vants ?

A. The duties of masters to their servants, are, 1.
Wisdom and gentleness in their guidance and govern-
ment of their servants, and acceptance of their diligence
and willingness in their service, not threatening for every
fault, remembering that they also are servants to Christ,
and have many faults to be covered. Eph. vi. 9 y And
ye, masters, do the same things unto them, forbearing
[or moderating] threatening : knowing that your Master?
also is in heaven ; and there is no respect of persons
"with him. 2. Provision of convenient and sufficient food
for them. Prov. xxvii. 27, Thou shalt have enough for
thy food, for the food of thy household, and for the main*
tenance of thy maidens. 3. Payment of their wages in
full, and at the promised time. Col. iv. 1, Masters, give
\mto your servants that which is just and equal. Deut*
xxiv. 14, 15, Thou shalt not oppress an hired servant.
At his day thou shalt give him his hire ; for he is poor,
and setteth his heart upon it : lest he cry out against
thee unto the Lord, and it be sin unto thee. 4. Reproof
of them for sin, and correction of them with more than
"Words for some faults. Prov. xxix. 19, A servant will
not be corrected by words ; for though he understand,
he will not answer. 5. Instruction of them in the wavs
of God; worshipping God with them j allowance of
time every day for worshipping God by themselves ; re-
straining them as much as they can from every sin, es-
pecially from external breach of the Sabbath ; exhorta-
tion and persuasion of them unto the obedience and ser-
vice of the Lord, and therein to be both examples unto,
and companions with them. Gen. xviii. 19, I know him,
that he will command his household, and they shall keep
the ways of God. Josh. xxiv. 15, As for mc and my
house, we will serve the Lord. Acts x. 2, A devout
man, and one that feared God, with all his house*

159

Q. 1 1 . What are the duties of the people to their min-
isters ?

A. The duties of people to their ministers, are, 1.
High estimation of them, and endeared love to them, for
their work's sake. 1 Thess. v. 12, 13, And we beseech
you, brethren, to know them which labour among you,
and are over you in the Lord ; and to esteem them very
highly in love for their work's sake. Gal. iv. 14, 15, Yc
received me as an angel of God, even as Christ Jesus.
For I bear you record, that if it had been possible, ye
would have plucked out your own eyes, and have given
them to me, 3. Diligent attendance upon the word
preached, and other ordinances administered by them.
Luke x. 16, He, that heareth you, heareth me. 3. Meek
and patient suffering the word of reproof, and ready obe-
dience unto the word of command, which ministers shall
from the scriptures make known unto them, together
with submission unto the discipline intrusted with them
by the Lord. James i. 21, Receive, with meekness, the
engrafted word, &c, Heb. xiii. 17, Obey them that have
the rule over you, and submit yourselves; for they watch
for your souls. 4. Communicating to them of their tem-
porals. 1 Cor. ix, 14, The Lord hath ordained, that
'they which preach the gospel, should live of the gospel*
Gal. vi. 6, Let him that is taught in the word, commu-
nicate unto him that teacheth in all good things. 5.
Prayer for them. Rom. xv. 30, Now I beseech you,
brethren, for the Lord Jesus Christ's sake, and for the
love of the Spirit, that ye strive together with me in
your prayers to God for me. 1 Thess. v. 25, Brethren,
pray for us. 6. Shutting their ear against reproaches
and slanders, believing nothing without proof; and stand-
ing up in their defence against an ungodly world, and
many false brethren, and rotten-hearted hypocrites, who
are made use of by the devil to cast dirt upon them, that
thereby people, receiving prejudices against them, might
be kept either from hearing them, or receiving benefit
by their doctrine,and so be either drawn to ways of error,
or hardened in ways of profancness. 1 Tim. v. 19,
Against an elder receive not an accusaUon 3 but before
two or three witnesses*

160

Q. 12. What are the duties of ministers to their peo-
ple ?

A. The duties of ministers to their people, are, 1 .
Dear and tender love to their souls* 1 Thess. ii. 7, 8 9
We were gentle among you as a nurse cherisheth her
children ; being so affectionately desirous of you, v?e
were willing to have imparted to you, not the gospel on-
ly, but also our own souls, because ye were dear unto us.
3. Diligent, sincere, and frequent preaching of the word
unto them, with administration of all ordinances. 1 Thess.
ii. 3, 4, For our exhortation was not of deceit, nor in
guile : but as we were allowed of God to be put in trust
with the gospel, even so we speak, not as pleasing men,
but God which trieth our hearts. 2 Tim. iv. 2, Preach
the word ; be instant in season, and out of season ; re-
prove, rebuke, exhort with all long-suffering and doc-
trine. 3. Watchfulness over them, with willingness and
cheerfulness. 1 Pet. v. 2, Feed the flock of God which
is among you, taking the oversight thereof, not by con-
straint, but willingly ; not for filthy lucre, but of a ready
mind. 4. Prayer for them, and praise for the grace of God
which is in them. £ph. i. 15, 16, Wherefore I also,
after I heand of your faith in the Lord Jesus, and love
unto all the saints, cease not to give thanks for you, ma-
king mention of you in my prayers. 5. Showing them-
selves an example of holiness and good works unto them.
Titus ii. 7, In ail tilings shewing thyself a pattern of
good works. 1 Tim. iv. 12, Be thou an example of the
believers, in word, in conversation, in charity, in spirit,
in faith, in purity.

Q. 13. What are the duties of subjects to their ma-
gistrates ?

A. The duties of subjects to their magistrates, are,
1. High estimation and honour of them. 1 Peter ii. 17,
Fear God : honour the king. 2. Subjection to them,
obedience unto their laws, so far as they are not contrary
to the laws of Christ. Rom. xiii. 1, Let every soul be
subject unto the higher powers. 3. Ready payment of
their dues. Rom. xiii. 7, Render unto all their dues :
tribute, to whom tribute is due ; custom to whom cus-
tom. 4. Defence of them in danger. 1 Sam. xxvi. 1 3,

161

Wherefore hast thou not kept thy lord the king ? for
there came in one to destroy the king thy lord. 5. Pray-
er and thanksgiving for them. 1 Tim. ii. 1, 2, I ex-
hort, that prayers, and giving of thanks, be made for all
men ; for kings, and for all that are in authority, that
we may lead a quiet and peaceable life in all godliness
and honesty.

Q. 14. What are the duties of magistrates to their
subjects ?

A.. The 'duties of magistrates to their subjects, are,
1. Government of their subjects under Christ, with wis-
dom, justice, and clemency, endeavouring above ail
things to promote the interest of religion among them.
2Chron. i. 10, Give me" wisdom and knowledge that I may
go out and come in before this peopl*. Chap. ii. 1, And
Solomon determined to build an house for the name of
the Lord, and an house for his kingdom. 2. Making
good laws for the benefit of their subjects, and appoint-
ing faithful officers, with charge of due execution of
them. 2 Chron. xix. 5, 6, 7, And he set judges in the
land, and said, Take heed what ye do ; for ye judge not
for man, but for the Lord : for there is rio iniquity with
the Lord our God, nor respect of persons, nor taking of
gifts. 3. Care of the common safety of their subjects.
2 Chron. xvii. 1, 2, And Jehosaphat reigned in his stead :
and he placed forces in all the fenced cities of Judah,
and set garrisons in the land of Judah. 4. Encourage-
ment of them that do well, by their example, counte-
nance, and reward, together with, discouragement and
punishment of evil doers. 1 Pet. ii. 14, Governors are
for the punishment of evil doers, and for the praise of
them that do vfell,

Q. 15. What are the duties of the younger and infe-
rior in gifts and graces, to the aged and superior ?

A. The duties of the younger, and inferior in gifts
and graces, to the elder and superior, are, 1. To rise up
before them, and give place to them with reverence and
respect. Lev. xix. 32, Thou shalt rise up before the
hoary head, and honour the face of the old man, and fear
thy God. 2. Humble submission to them, so as to.fol-

162

low tlicir wise counsels. 1 Pel. v. 5, Likewise yxyoung-
er, submit yourselves unto the elder. 3. Imitation of
them in their graces and holy conversation. 1 Cor. xL
1, Be ye followers of me, even as I also am of Christ.

Q. 16. What are the duties of the aged and superior
in gifts and graces, llnto the younger and inferior ?

A. The duties of the aged and superior in gifts and
graces, unto the younger and inferior, are, To adorn
their old age, and show forth the power of their grace in
a holy and exemplary conversation. Tit. ii. 2, 3, That
the aged men be sober, grave, temperate, sound in faith,
in charity, in patience : the aged women likewise, that
they be in behaviour as becometh holiness, teachers of
good things.

Q. 17. Whajt a:*c the duties of equals one to another r

A. The duties of equals one to another, are, 1 . To live
in peace with, and sincere leve to one another, prefer-
ring each other in honour. 1 Thess. v. 13, Be at peace
am,ong yourselves. Rom. xii. 9, 10, Let love be with-
out dissimulation. Be kindly affectioncd one to an-
other with brotherly love, in honour preferring one an-
other. 2. To be pitiful, courteous and affable, and ready
to promote one another's good, and to rejoice therein.
1 Pet. iii. 8, Love as brethren, be pitiful, be courteous.
1 Cor. x. 24, Let no man seek his own, but every man
another's wealth. Rom. xii. 15, Rejoice with them that
do rejoice.

Q. 65. What is forbidden in the fifth com-
mandment ?

ing

k . The fifth commandment forbiddcth the neglect-
#J of, or doing any thing against the honour and duty
which belongeth to every one, in their several places
and relations.

Q. 1. How many ways may we sin against the fifth
commandment ?

A. We may sin against the fifth commandment two
ways : 1 . By neglecting of the duties therein prescribed.
2. By doing any thing against the honour which belong-
eth unto every one in their several places and relations.

163

Q. 2. What are the sins of children against their pa-
rents ?

A. The sins of children against their parents, are, 1.
Irreverence towards them, and anywise dishonouring of
them, either in speech or behaviour. Deut. xxvii. 16,
Cursed be he that setteth light by his father, or Lis mo-
ther ; and all the people shall say, Amen. Prov. xx. 20,
Whoso curseth his father or his mother, his lamp shall
be put out in obscure darkness. 2. Disobedience to-
their commands. Prov. xxx. 17, The eye that mock-
cth at his father, and despiseth to obey his mother, the
ravens of the valley shall pick it out, and the young
eagles shall eat it. 3. Unteachablenets and refusal of
their instruction. Prov. viii. 33, Hear instruction, and
be wise, and refuse it not. Prov. v. 11, 12, 13, And
thou mourn at last, and say, How have 1 hated instruc-
tion, and have not obeyed the voice of my teachers ? 4.
Stubbornness and incorrigibleness under their reproofs
and corrections. 1 Sam. ii. 23, 25, And he said, Why
do ye such things ? for I hear of your evil dealings.
Notwithstanding they hearkened not unto the voice of
their father. 5. Wastefulness of their substance, un-
thankfulness for their care and favours, or anywise un-
kindness to them, especially when they are aged and in
distress. Prov. xix. 26, He, that wasteth his father, and
chaseth away his mother, is a son that causcth shame,
and bringeth reproach. Prov. xxiii. 22, Despise not
thy mother when she is old. 6. Disposal of themselves
unto callings or in marriages, without their consent or
advice. Gen. xxvi. 34, 35, And Esau was forty veais
old when he took to wife Judith the daughter of Becii
the Hittite, and Bashemoth the daughter of Elon the
llittite; which were a grief of mind unto Isaac and to
Kebckah.

Q. 3. What are the sins of parents against their chil-
dren ?

A. The sins of parents against their children, are, 1»
Want of natural affection, and tenderness towards them,
especially when infants, or sick and helpless. Horn. i.
31, Without natural affection. Job. xxxix. 16, She is
hardened against her young ones, as though they were

166

Lying, or anywise dissembling with them ; wronging*
or anywise defrauding of them in their estates. Psalm
ci. 7, He, that worketh deceit, shall not dwell within my
house ; he that tclleth lies, shall not tarry in my sight* »
4. Repining at their provisions without cause, impa-
tience, anger, discontent, surliness, and answering
again when reproved for their faults. Titus ii. 9, Not
answering again. 5. Receiving no instruction from
them : withdrawmcut from, or negligent and sleepy at-
tendance upon family-worship.

Q. 7. What are the sins of masters against their ser-
vants ?

A. The sins of masters against their servants, are, 1 .
Requiring and commanding them to do any thing which
is in itself sinful, or encouraging of them by their exam-
ple so to do. Isaiah xxxvii. 4, It may be the Lord will
hear the words of Rabshakeh, whom his master hath
sent to reproach {he living God. 2. Requiring their
whole time for themselves, and not allowing them suffi-
cient for the refreshment of nature, and daily secret wor-
ship of God. 3.. Proud imperious carriage towards
them, and ruling over them with severity, and continual
chiding and threatenings, discontent and dissatisfaction
with all their willing endeavours to do them service, loo
eager insisting upon, and too frequent upbraiding them
with their faults. Eph. vi. 9, Forbearing threatening.
4. Niggardly pinching, and withholding from them
their convenient food, or things needful for them when
they are sick, as also keeping back from them their due
wages. James v. 4, Behold, the hire of the labourers,
which have reaped down your fields, which is of you kept
back by fraud, crieth. 5. Neglect of their souls, and of
family-worship with them. Jer. x. 1 5, Pour out thy fury
upon the families that call no! upon thy name.

Q. 8. What are the sins of people against their min-
isters ?

A. The sins of people against their ministers, are, 1.
Hatred and persecution of them, either with the hand or
tongue, making slanders, or taking them up without
pn.of, and no wise esteeming and honouring of them as
ministers of Christ, and ambassadors tent from heaven i

tintothem. 3 John 10, 1 will remember his deeds which
"^1 lie doth, prating against us with malicious words. 2 Cor.
*. JO, His letters, (say they) are weighty and powerful,
but his bodily presence is weak, and his speech con-
temptible. Luke x. 16, He that despiseth you, despi-
scth me. 2. Forbearing to hear them through an itching
ear, slightness of spirit in hearing, and anywise giieving
of them by their unbelief, hardness of heart, unfruitful*
ness, divisions among themselves, unsteadfastness and
unsuitable conversation unto the gospel which their min-
isters do preach among them. 2 Tim. iv. 3, 4, For the
time will come, when they will not endure sound doc-
trine ; but after their own lusts shall they heap to them-
selves teachers, having itching ears : and they shall turn
away their ears from the truth, and shall be turned unto
fables. Mark '*:. 5, He looked about with anger, being
grieved for the hardness of their hearts. 2 Cor. ii. 4,
Out of much affliction, and anguish of heart, I wrote un*
• to you with many tears. 3. Restraining prayer for them,
denial of required submission and obedience unto them,
withholding due maintenance from them, or anywise
neglecting the duties required of people to their min-
isters.

Q. 9. What are the sins of ministers against their
people ?

A. The sins of ministers against their people, are, 1 .
Want of sincere and tender love to their souls, seeking
in ore to receive earthly gain from them, than to do any
good unto them. 2 Cor. xii. 14, I seek not yours, but
you. Isa. lvi. 10, His watchmen are blind : they are
greedy dogs which can never have enough : they look
every one for his gain from his quarter. 2. Negligence
in. their prayers and studies for them, unci in their preach-
ing the word to them. 1 Tim. iv. 13, 14, Give attend-
ance to reading, to exhortation, to doctrine ; neglect not
the gift that is in thee, which was given thee by prophecy,
with the laying on of the hands of the presbytery. 3.
-Unwatchfulness over them, unprofitableness hi their dis-
course among them, unsuitablencss of conversation unto
their doctrine and profession, uut?aching that by their
lives, which they teach in their pulpits. 4. Corrupting

• 168

the word they preach, and infecting the minds of their
people with erroneous opinions. 2 Cor. ii. 17, We are
not as many, which corrupt the word of God.

Q. 10. What are the sins of subjects against their ma-
gistrates ?

A. The sins of subjects against their magistrates, are,
1 . Rebellion against them, and any treasonable seeking
their overthrow and ruin. Prov. xvii. 11, An evil man
seeketh only rebellion ; therefore a cruel messenger shall
be sent against him. 2. Unsubjection and disobedience
unto their good and righteous laws. Rom. xiii. 5,
Wherefore ye must needs be subject, not only for wrath,
but also for conscience sake. 3. Neglecting of prayer
for them, and instead thereof, speaking evil of them.
2 Pet. ii. 10, Presumptuous are they, self-willed, they
are not afraid to speak evil of dignities. 4. Reviling
speeches unto them, and irreverent behaviour before
them. Exod. xxii. 28, Thou shalt not revile the gods,
nor curse the ruler of thy people. 2 Sam. xxiv. 20,
And Araunah went out, and bowed himself before the
king. 5. Denial of their just dues, and any wise de-
frauding of them. Rom. xiii. 8, Owe no man any thing.

Q. 1 1. What are the sins of magistrates against their
subjects ?

A. The sins of magistrates against their subjects,
are, 1 . Making laws which are contrary to the laws of
God. Dan. vi. 12, Hast thou not signed a decree, that
every man that shall ask a petition of any god or man
within thirty days, save of thee, king, shall be cast into
the den of lions ? 2. Oppression, tyranny, and cruelty in
their government. Prov. xxviii. 15, 16, As a roaring
lion, and a ranging bear, so is a wicked ruler over the poor
people; The prince that wanteth understanding is also
a great oppressor : but he that hateth covttousness shall
prolong his days. 3. Seeking their own interest, rather
than the Interest of the commonwealth. 4. Discounte-
nance and discouragement of the good and righteous,
together with encouragement and preferment of the
wicked and unrighteous. 5. Unsubjection to the laws of
God themselves, and, by their evil example, encouraging

169

others to do the like. Psal. xii. 8, The wicked walk on
every side, when the vilest men are exalted.

Q. 12. What are the sins of the younger and weaker
in gifts and graces, against them that are aged and
stronger ?

A. The sins of the younger and weaker in gifts and
graces, against them which are aged and stronger, arc, 1 .
A proud conceitedness of wisdom and worth in them-
selves, beyond their elders and betters, together with a
despising of them in their hearts, and judging of them
for making use of their known liberty. 1 Tim. iii. 6, Not
a novice, lest being lifted up with pride, he fall into the
condemnation of the devil. Rom. xiv. 3, Let not him
that eateth not, judge him that eateth. 2. A rude and
indecent taking place of them, or anywise irreverent
carriage towards them. Luke xiv. 8, 9, Sit not down in
the highest room, lest a more honourable man than thou
be bidden, and he say, Give this man place. 3. A mas-
terly spirit and stiff will, which will not yield to their
wise counsels and advice for their good.
- Q. 13. What are the sins of the aged and stronger in
gifts and graces, against the younger and weaker ?

A. The sins of the aged and stronger in gifts and gra-
ces against the younger and weaker, are, 1 . Giving them
evil examples of unholiness, covetousness, unrighteous-
ness, intemperance, or any wickedness. 2. Contemptu-
ous carriage towards them, or not giving due encour-
agement unto good beginnings. 3. Not bearing with
their weakness, and despising of them because of their
infirmities. Rom. xv. 1 , We then, that are strong, ought
to bear the infirmities of the weak, and not to please our-
selves. Rom. xiv. 3, Let not him that eateth, despise
him that eateth not.

Q. 1 4. "What are the sins of equals one against an-
other ?

A. The sins of equals one against another, are, 1 . Ha-
tred, envy, malice, inordinate anger towards, and evil-
speaking, either to, or of one another, and any way injur-
ing, defaming and dishonouring each other. Eph. iv.
31,32, Let all bitterness, and wrath, and anger, and

170

clamour, and evil-speaking, be put away from you, with
all malice ; and be ye kind one to another, tender-heart-
ed, forgiving one another. 2. Instead of provoking one
another unto love and good works, enticing one another,
or yielding unto one another's enticements unto sin.
Heb. x. 24, Let us consider one another, to provoke unto
love and good works. Prov. i. 10, My son, if sinners
entice thee, consent thou not. 3. A private, contracted,
selfish spirit, which keepeth them from any cordial and
diligent seeking of one another's good, unless their own
private carnal interest be promoted thereby. 1 Cor. x.
24, Let no man seek his own, but every man another's
wealth.

Q. 66. What is the reason annexed to the
fifth commandment ?

A. The reason annexed to the fifth commandment, is*
a promise of long life and prosperity (as far as it shall
serve for God's glory and their own good) to all such as
keep this commandment.

Q. 1. What is the promise itself, which is annexed
for the encouragement of those that keep this fifth com-
mandment ?

A. The promise itself, which is annexed for the en-
couragement of them that keep this fifth commandment,
is the promise of long life ; and this the first particular
commandment with promise. Honour thy father and
thy mother ', that thy days may be long in the land which the
Lord thy God giveth thee. Eph. vi. 2, Honour thy fa-
ther and thy mother, (which is the first commandment
with promise.)

Q. 2. How is the fifth commandment the first com-
mandment with promise, when there is a promise of
God's showing mercy unto thousands, annexed unto the
second commandment ?

A. The promise of God's showing mercy unto thou-
sands, annexed unto the second commandment, hath not
respect unto that commandment only, but is made to
those that love God, and with that, keep all his other
commandments j whereas, this promise of long life is

171

particularly applied unto the keepers of the fifth con*
mandment.

Q. 3. What is included in this promise of long life ?

A. This promise of long life doth include, not only
the continuance of life for a long time> which may be so
accompanied with miseries, that death may be more de-
sirable ; but also it includeth the blessing and prosperity
of life. Eph. vi. 2, 3, Honour thy father and thy moth-
er, that it may be well with thee, and thou mayest live
long on the earth.

Q. 4. Do all those then that honour their parents, live
long, and prosper upon the earth ?

A. 1. Many that honour their parents, and arc faith-
ful in all relative duties, do now attain long life and pros-
perity in the world, and that by virtue of this promise ;
and those, that do otherwise, are many of them cut off in
their youth, or in the midst of their days, and bring the
curse of poverty and want upon themselves while they
live : yet withal we may observe, that temporal promi-
ses and judgments were fulfilled more in the letter for-
merly in the old testament times, than in the latter gos-
pel days, wherein they are often exchanged into spirit-
ual. 2. This promise is to be understood with this ex-
ception, so far as it may serve for God's glory, and the
real good of all those that keep this commandment ; and
oftentimes God is glorified, and they are benefitted, when
they are exercised with affliction, and God sees it best to
to take some of them home in their youth, or strength
of their years, to himself, to hide them from the mise-
ries that befal them that survive, and instead of long life
on earth, he giveth them eternal life in heaven. Psalm
cxix. 71, It is good for me that I have been afflicted, that
I might learn thy statutes. Isa. lvii. 1, The righteous
perisheth, and merciful men are taken away from the
evil to come. 1 John ii. 25, This is the promise he hath
promised us, even eternal life.

Q. 67. Which is the sixth commandment?

^\. The sixth commandment is, Thou thait not ,hV/,

172

Q. 68. What is required in the sixth com-
mandment ?

A. The sixth commandment requireth all lawful en-
deavours to preserve our own life, and the life of others.

Q. 1 . What doth the sixth commandment respect ?

A. The sixth commandment doth respect our own
and others life.

Q. 2. What doth the sixth commandment require, in
reference to our own life ?

A. The sixth commandment doth require, in refer-
ence unto our own life, all lawful endeavours for the pre-
servation of it.

Q. 3. May we not deny Christ and his truths for the
preservation of our life, if we should certainly lose our
life for owning and acknowledging them ?

A. The denial of Christ and his truths, is an unlawful
mean for the preservation of our life, and therefore not
to be used ; and saving our life this way, is the way to
lose our life and our souls forever. Matth. x. 33, Who-
soever shall deny me before men, him will I also deny
before my Father which is in heaven. Matth* xvi. 25,
26, Whosoever will save his life, shall lose it. What is
a man profited if he shall he shall gain the whole world,
and lose his own soul ?

Q. 4. May we not in any case endeavour the saving of
our life by a lie, as Isaac did at Gerar, when he said his
wife was his sister, lest the men of the place should kill
him for his wife's sake ? (Gen. xxvi. 7.)

A. The apostle doth answer this case, Rom. iii. 8,
We be slanderously reported, that we say, Let us do evil>
that good may come, whose damnation is just. There-
fore the lie of Isaac, for preservation of his life, was his
«in, and offensive to God, and no more to be approved
than the adultery of David, which the scripture doth re-
cord, not for imitation, but for caution.

Q. 5. May we not defend our life against an ene-
my that doth assault us on the Sabbath-day, though we
intermit the duties of God's worship thereby ?

A. Though sins ought never to be committed, what-
ever good might com^ thereby* negative precepts bind-

173

ing to all times ; yet positive precepts binding always
but not at all times, duties may be intermitted at some
time without sin ; and God doth dispense with his wor-
ship on his day, when it is necessary we should be em-
ployed otherwise in the defence of our life against a pub*
lie enemy.

Q. 6. What are the lawful endeavours which we ought
to use for the preservation of our life ?

A. The lawful endeavours which we ought to use for
the preservation of our life, are, 1. Defence of ourselves
with arms and weapons, against the violence of thieves,
and cut-throats, that seek to murder us. Luke xxii. 36,
He that hath no sword, let him sell his garment, and buy
one. 2. Defence of ourselves with clothes, asd in hou*
ses, against the violence of the weather and cold. Prov.
xxxi.*21, Site is not afraid of the snow for her household ;
for all her household are clothed with scarlet. 3. The
nourishing and refreshing our bodies in a sober and mod-
erate Use of meat, drink, and sleep. Eph. v. 29, For no
man hateth his own flesh, but nourisheih and cherisheth
it. 1 Tim. v. 23, Drink no longer water, but use a little
wine for thy stomach's sake, and thine often infirmities.
John xi. 12, If he sleep he shall do well. 4. The exer-
cising our bodies with labour and moderate recreations.
Eccl. v. 12, The sleep of a labouring man is sweet.
Eccl. iii. 1, 4, To every thing there is a season, and a
time to every purpose under the heaven ; a time to weep,
and a time to laugh ; a time to mourn, and a time to
dance. 5. The use of physic for the removal of sick-
ness, and the recovery of health. Matth. ix. 12, They
that be whole need not a physician, but they that are sick.
6. Patience, peaceableness, contentment, cheerfulness,
and the moderate exhilirating our spirits with God's
gifts, especially rejoicing in the giver, and using all good
means to get and keep our mind and heart in a good!
temper, which doth much tend to the preservation of our
health, and a good temper also in our body. Prov. xvii.
22* A merry heart doth good like a medicine ; but a bro-
ken spirit dricth the bones.

174

Q. 7. What doth the sixth commandment require, m
reference unto the life of others ?

A. The sixth commandment doth require, in refer-
ence unto the life of others, all lawful endeavours to pre-
serve others life.

Q. 8. May no lie be made use of to preserve the life
of others, especially if they be God's people, and their
life be unjustly sought by God's enemies ; as Rahab, by
a lie, saved the lives of the Israelites in her house, for
which she is recorded with commendation, and herself
and house were saved when all the city besides were
destroyed ?

A. 1. No lie must be used upon this or any account,
the loss o£ the lives of the most righteous not "being so
evil as the least evil of sin. 2. Rahab was commended and
spared for her faith, and because of the promise which
the Israelites had made unto her, not because of her lie*
which was her sin ; which sin, without pardon, would
have been punished in hell. Heb. xi. 31, By faith the
harlot Rahab perished not with them that believed not*
when she had received the spies with peace.

Q. 9. How may and ought we to endeavour the pres-
ervation of others' lives ?

A. 1. Such as are magistrates, judges, and have pow-
er in their hand, ought to defend the innocent when op*
pressed, wronged, and in danger of losing their liveli-
hood, especially when in danger of death. Psal. lxxxii.
3, 4, Defend the poor and fatherless. Deliver the poor
and needy : rid them out of the hand of the wicked*
Prov. xxiv. 11, 12, If thou forbear to deliver them that
are drawn unto death, and those that are ready to be
slain : if thou sayest, Behold we knew it not : doth not
he, that pbndereth the heart, consider it ? and shall not
be render to every man according to his works ? 2. All
ought to distribute necessaries of life according to their
ability, unto such as are poor and in want. James ii. 1 5,
16, If a brother or sister be naked, and destitute of daily
food ; and one of you say unto them, Depart in peace,
be you warmed and filled : notwithstanding ye give them
not those things which are needful to the body ; what
iath it profit ? 3. All ought to forbear all wrongs, and

175

doing any injury unto any person, and to forgive such
injuries as are done unto us, returning good for evil.
Philip, ii. 15, Be blameless, and harmless, the children
of God without rebuke. Col. ill. 13, Forgive one anoth-
er, if any man have a quarrel against any. Rom. xii. 21,
Be not overcome of evil, but overcome evil with good.

Q. 69. What is forbidden in the sixth com-
mandment ?

A. The sixth commandment forbiddeth the taking
away of our own life, or the life of our neighbour unjust-
ly, and whatsoever tendeth thereunto.

Q. 1. Whom doth the sixth commandment forbid us
to kill ?

A. The sixth commandment forbiddeth us to kill
either ourselves or others.

Q. 2. How are we forbidden to kill ourselves or others ?

A, We are forbidden to kill ourselves or others, either
directly, by taking away our own or others life •> or indi-
rectly, by doing any thing that tendeth thereunto.

Q. 3. Is it unlawful upon any account to kill ourselves,
as when hereby we shall prevent others from putting us
to death with torture and disgrace ; as Cato and other
Heathens, who slew themselves ; and Saul, who fell up-
on his own sword, that he might not be slain and abused
by the uncircumcised Philistines ?

A. It is unlawful in any case to kill ourselves. Act*.
xvi. 27, 28, And the keeper of the prison drew out his
sword, and would have killed himself: but Paul cried
with a loud voice, Do thyself no harm. 2. Although the
Heathens counted it a virtue, and the part of a brave hero-
ic spirit, in some cases to kill themselves ; yet the law of
God alloweth no such thing, but recounteth such persons
as self-murderers. 3. It was Saul's sin to die in that
act of self-murder ; and we ought rather to submit our-
selves to any abuses and tortures of others, which is their
tin, than to lay violent hands on ourselves, and so (lie in*
a sin which there is no. time nor place for repenting o£
afterwards.

176 .

Q. 4. Is it possible for them that kill themselves to be
saved, when there can be no repenting afterwards for
tins sin ?

A. 1 . It is possible for some to give themselves their
death's wound, and yet repent before they die, and be sa-
ved, although this be very rare. 2. It is possible that
some who are children of God, may in a frenzy (Satan
taking advantage to inject temptations hereunto) kill
themselves, and yet, through habitual faith and repent-
ance, attain to salvation.

Q. 5. Is it lawful in any case to kill others ?

A. 1. It is lawful to kill others, 1. In the execution of
the just sentence of the public laws, especially on such
as have been murderers. Numb. xxxv. 30, VVhoso kil-
leth any person, the murderer shall be put to death.
2. In lawful war. Jer. xlviii. 10, Cursed be he that
keepeth back his sword from blood. 3. In necessary
self-defence. Exod. xxii. 2, If a thief be found breaking
up, and be smitten that he die, there shall be no blood
shed for him.

Q. 6. Is it lawful to fight and kill one another in a
duel ?

A. 1. It is unlawful to fight a private duel, except a
man be set upon by another, and he cannot avoid it ; then
it is lawful for a man, in his own defence, to fight and
ulay his enemy that assaulteth him. 2. It is lawful to
fight a public duel, if a single enemy, at the head of an
army, do make a challenge, and it may be the means to
prevent the effusion of more blood ; as David did well to
fight with, and kill Goliath.

Q. 7, May we not be guilty of the murder of ourselves
or others, any other way than by directly taking our own
or others' lives.

A. We may be guilty of the murder of ourselves or
others indirectly, by doing any thing that tendeth to take
away our own or others' lives, as, 1. By neglecting, or
withholding the lawful and necessary means for the pre-
servation of life ; such as meat, drink, sleep, clothes, phy-
sic, needful recreations, and the like : when we forbear
to make use of the necessary preservatives of life our-
selves, either through a pinching humour, or Satan's

s ■ f

177

temptations, that we have no right to them, and thereby
hasten our end, we are guilty of self-murder : when we
deny the necessaries of life to others in extreme want,
through covetousness, and want of pity, we are guilty of
their murder, 2. By excess in eating, dringing, cark-
ing care, envy, immoderate sorrow, or doing any thing
which may break and debilitate, or take off the vigor of
our minds, and which may breed distempers in our bo-
dies ; thistendeth to self-murder. Luke xxi. 34, Take
heed, lest your hearts be overcharged with surfeiting,
and drunkenness, and cares of this life. Prov. xiv. 30,
Envy is the rottenness of the bones. Prov. xvii. 22, A
broken spirit drieth the bones. 3. By hatred, sinful an-
ger, malice, bitter speeches, oppression ; especially by
striking, wounding, and anywise hurting the bodies of
others ; this tendeth to the taking away the lives of oth-
ers, and is murder in God's account. 1 John iii. 15,
Whosoever hateth his brother is a murderer. Matth.
▼.21, 22, Ye have heard that it was said by them of old
time, Thou shalt not kill ; and whosoever shall kill, shall
be in danger of the judgment. But I , say unto you,
That whosoever is angry with his brother without a
cause, shall be in danger of the judgment : and whoso-
ever shall say, Thou fool, shall be in danger of hell fire.
Gal. v. 15, If ye bite and devour one another, take heed
that ye be not consumed one of another. Prov. xii. 18,
There is that speaketh like the piercings of a sword.
Ez,ek. xxii. 7, In the midst of thee have they dealt by
oppression : in thee have they vexed the fatherless and
the widow.

Q. 70. Whfch is the seventh commandment ?

A. The seventh commandment is, Thou shalt not com-
mit adultery.

Q. 71. What is required in the seventh com-
mandment ?

A. The seventh commandment requireth the preser-
vation of our own and our neighbours' chastity, in heart,
speech and behaviour.

178

Q, 1. What cloth the seventh commandment respect ?
' A. The seventh commandment doth respect our own
and others' chastity.

« Q. 2. What doth the seventh commandment require,
in reference unto our own and others' chastity ?

A. The seventh commandment do'.h require, in refer-
ence unto our own and others' chastity, the preservation
thereof, in keeping of ourselves unpolluted, and doing
what in us lieth to prevent the defilements of others.
1 Thess. iv. 3, 4, For this is the will of God, even your
sanctification, that ye should abstain from fornication :
that every one of you should know how to possess his
vessel in sanctification and honour.

Q. 3. Wherein are we bound by this commandment
to preserve our own and our neighbour's chastity ? -

A. We are bound by this commandment to preserve
our own ajid our neighbour's chastity, 1. In heart, by
such love unto, and desire after, and delight in one an-
other's company, as is pure and chaste ; and that wheth-»
er we be men, as to the company of women ; or women,
as to the company of men. 1 Pet. i. 22, See that ye
love one another with a pure heart fervently. 2. In
speech, by such discourse one with another, as is uncor-
rupt, and may tend to one another's edification and sanc-
tification. Eph. iv. 29, Let no corrupt communication
proceed out of your mouth, but th*at which is good to the
vise of edifying, that it may minister grace unto the
hearers. ^ 3. In behaviour, by such a conversation and
actions as are modest and chaste. 1 Pet. iii. 1, 2, That
if any obey not the word they also may without the word
be won by the conversation of the wives, while they be-
hold yqur chaste conversation coupled with fear.

Q. 4. Whereby may We preserve our chastity ?

A. We may preserve our chastity, 1. By watchful-
ness : and that, 1. Over our hearts and spirits, to oppose
uncleanness in the first desires of it, and inclinations ot
heart to it, and risings of it in the thoughts. Prov. iv.
23, Keep thy heart with all diligence. Mai. ii. 16,
Therefore take heed to your spirit. 2. Over our senses ;
our eyes, to turn them away from such objects as may
provoke lust. Job xxxi. 1, 1 made a covenant with mine

179

eyes, why then should I think upon a maki ? Our card,
to shut them against all laseivious discourse : we must
watch also against such touches and wanton dalliances,
as may be an incentive to unchaste desires, and take heed
of all light and lewd company, and watch to avoid all oc-
casions, and resist temptations to the sin of uncleanness.
Prov. v. 8, Remove thy way far from her, and come not
nigh the door of her house. Gen. xxxix. 7, 8, 9, His
roasters wife cast her eyes upon Joseph : and she said,
Lie with me : But he refused ; and said, How can I do
this great wickedness, and sin against God ? 2. By dili-
gence in our callings, wherein when our bodies and minds
are busily employed, both may be preserved from those
unclean practices and desires, which idle persons are
more prone unto. Prov. xxxi. 27, 29, She eateth not '
the bread of idleness. Many daughters have done vir-
tuously, but thou excellest them all. Gen. xxxiv! 1, 2,
And Dinah went out to see the daughters of the land.
And Shechem took her, and lay with her, and defiled her.
3. By temperance in eating and drinking, excess in either
of which doth, pamper the body, and excite unto lust.
Jer. v. 8, They were as fed horses in the morning : eve-
ry one neighed after his neighbour's wife. Prov, xxiii.
3 1 , 33, Look not thou upon the wine when it is red, when
it giveth its colour in the cup, &c. Thine eyes shall be-
hold strange women. 4. By abstinence, and keeping un-
der the body when there is need, with frequent fastings.
1 Cor. ix. 27, But I keep under my body, and bring it in-
to subjection, lest that by any means, when I have preach-
ed to others, I myself should he a cast-away. 5. By the
fear of God, and awful apprehension of his presence and
all-seeing eye. Prov. v. 20, 21, And why wilt thou, my
son, be ravished with a strange woman, and embrace the
bosoin of a stranger ? For' the ways of man are before
the eyes of the Lord, and he pondertth all his goings.
6. By faith in Jesus Christ, and thereby drawing virtue
from him for the purifying of the heart, and the cruci-
fying of the fleshly lusts. Acts xv. 9, Purifying their
liearts by faith. Gal. v. 24, And they, that are Chvirt's,
'have crucified the flesh, with the affections and lusts. 7,
By application of the promises of cleansing the heart,

^ i

180

and subduing iniquity. Ezek. xxxvi. 25, Then will I
sprinkle clean water upon you, and ye shall be clean ;
from all your filthiness will I cleanse you. Micah vii.
19, He will subdue our iniquities. 2 Cor. vii. 1, Having
therefore these promises, dearly beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, per-
fecting holiness in the fear of God. 8. By the help of
the Spirit. Rom. viii. 1 3, For if ye live after the flesh,
ye shall die ; but if ye through the Spirit do mortify the
deeds of the body, ye shall live. 9. By frequent and
fervent prayer. Psal. li. 2, 7, Wash me thoroughly
from mine iniquity, and cleanse me from my sin.
Purge me with hyssop, and I shall be clean ; wash me,
and I shall be whiter than the snow. Psalm cxix. 37,
Turn away mine eyes from beholding vanity. Matth.
vi. IS, And lead us not into temptation, but deliver "us
from evil. 10. When no other means will avail to
quench burning desires, marriage is to be made use of.
and that must be in the Lord. 1 Cor. vii. 9, But if they
cannot contain, let them marry ; for it is better to marry
than to burn. Verse 39, If her husband be dead, she is
at liberty to be married to whom she will, only in the
Lord.

Q. 5. Why must we preserve our chastity ?

A. We must preserve our chastity, 1 . Because we are
men and women, and not beasts, who are under no law ;
it is suitable to the principles of reason, and law of God
written upon the heart, as well as the express command
of the word, to keep ourselves chaste and clean. 2. Be-
cause we are Christians, and not Heathens, who have no
knowledge or fear of God. 1 Thess. iv. 5, Not in the
lust of concupiscence, even as the Gentiles who know
not God. Eph.iv. 17, 19, This I say therefore, and tes-
tify in the Lord, that ye henceforth walk not as other
Gentiles walk, who being past feeling, have given them-
selves over to lasciv.'ousness, to work all uncleanness
with greediness. 3. Because we are true believers, our
bodies are members of Christ, and temples of the Ifoly
Ghost, and not our own, and therefore ought to be kept
clean and holy. 1 Cor. vi. 15, 16, 19, Know ye not, that
your bodies are the members of Christ ? shall I then

181

lake the members of Christ and make them the mem-
bers of an harlot ? God forbid. What ! know ye not
that he, which is joined to an harlot) is one body ?
What ! know ye not that your body is the temple of the
Holy Ghost which is in you, which ye have of God, and
ye are not your own ? 1 Cor. iii. 17, If any man defile
the temple of God, him shall God destroy ; for the tem-
ple of God is holy, which temple ye are.

Q. 72. What is forbidden in the seventh
commandment ?

A. The seventh commandment forbiddeth all unchaste
thoughts, words and actions.

Q. 1. What is the sin forbidden in the seventh com-
mandment ?

A. The sin forbidden in the seventh commandment,
is, all unchastity and uncleanness. Eph. v. 3, Fornica-
tion, and all uncleanness, let it not be once named
amongst you.

Q. 2. Wherein is all unchastity and uncleanness for-
bidden ?

A. All unchastity and uncleanness is forbidden, 1 . In
the thoughts and desires of the heart, such as wanton
thoughts and lustful desires. Matth. v. 28, Whosoever
looketh upon a woman, to lust after her, hath committed
adultery with her already in his heart. James i. 14, 15,
Every man is tempted, when he is drawn away of his
own lust, and enticed. Then, when lust hath conceived,
it bringeth forth sin. 2. In words and speeches, such as
all obscene words, lascivious songs, and enticing speech-
es unto any, to draw them to this sin. Eph. v. 4, Nei-
ther filthiness nor foolish talking. Prov. vii. 18, 21,
Come let us take our fill of love until the morning, and
solace ourselves with loves. With her much fair speech
she caused him to yield, with the flattering of her lips
she forced him. 3. In the actions, and that both the
acts of unchastity and uncleanness itself, and whatever
actions do tend thereunto.

182

Q. 3. What are the acls of unchastity and unclean-
ness which are forbidden ?

A.. The acts of unchastity and uncleanness which are
forbidden, arc either such as are without marriage, or in
those that are married.

Q. 4. What are the acls of unchastity and uncleanness
without marriage forbidden ?

A. The acts of unchastity and uncleanness without
marriage forbidden, are, f . Self-pollution, and all lascivi-
ous spilling of man's own seed. Gen. xxxviii. 9, And
Onan knew that the seed should not be his, and he spil-
led it on the ground. 2. Fornication and adultery. Gal.
v. 19, Now the works of the flesh are manifest, which
are these, Adultery, fornication, uncleanness, lascivious-
ncss. Lev. xviii. 20, Thou shalt not lie carnally with
thy neighbour's wife, to defile thyself with her. 3. In-
cest. Lev. xviii. 6, None of you shall approach unto any
that is near of kin to him, to uncover their nakedness ;
I am the Lord. 4. Rape, and all forcing of any unto the
sin of uncleanness. Deut. xxii. 25, If a man find a be-
trothed damsel in the field, and the man force her, and
lie with her, the man shall die. 5. Sodomy. Lev. xviii.
*22, Thou shalt not iie with mankind, as with womankind ;
it is abomination. 6. Buggery. Lev. xviii. 23, Thou
*halt not lie with any beast, to defile thyself therewith ;
it is confusion.

Q. 5. What are the acts of unchastity and unclean-
ness forbidden between those that are married ?

A. The acts of unchastity and uncleanness forbidden
between those that are married, are all unseasonable and
immoderate use of the marriage bed. Lev. xviii. 19,
Thou shalt not approach unto a woman, to uncover her
nakedness, as long as she is put apart for her unclean-
ness. 1 Cor. vii. 5, Defraud ye not one another, except
it be with consent for a time, that ye may give your-
selves to fasting and prayer.

Q. 6. What are those actions forbidden which do tend
to unchastity and uncleanness ?

A. the actions forbidden which do tend to unchastity
and uncleanness, are, 1. Drunkenness. Gen. xix. 33,
Aud they made their father drink wine that night ; and

183

the first-boro went in, and lay with her father. 2. Glut-
tony and idleness. Ezek. xvi. 49, 50, Behold, this was
the iniquity of thy sister Sodom, Pride, fulness of bread,
and abundance of idleness was in her ; and she commu-
ted abomination before me. 3. Wanton gestures and
attires. Isa. iii. 16, The daughters of Zion walk with
stretched forth necks, and wanton eyes, walking, and min-
cing as they go. Prov. vii. 10, 13, There met him a
woman, with the attire of an harlot ; and she caught him,
and kissed hiin. 4. Frequenting light and lewd compa-
ny, reading lascivious books, beholding unchaste pic-
tures, or doing any thing which may provoke lust.

Q. 7. Wherefore ought all to forbear all unchastity,
and uncleauness, especially the grosser acts of furnicu-
tion and adultery ?

A. All ought to forbear unchastity and uncleanncss,
especially the grosser acts of fornication of adultery, 1 .
Because fornication and adulterv is a sin very offensive
and dishonourable unto God. 2 Sam. xi. 4, 27, And Da-
vid sent messengers, and took her : and she came in un-
to him, and he lay with her. But the thing that David
had done displeased the Lord. 2. Because fornication
and adultery is very pernicious and hurtful unto them-
selves that are guilty of it. 1. It is a sin against their
body, which defileth it, and oftentimes waslcth and con-
sumeth it. I Cor. vi. 18, Flee fornication. Every sin
that a man doth is without the body : but he, that com-
.mitteth fornication, sinneth against his own body. Prov.
v. 8, 1 1, Remove thy way far from her, lest il.ou mourn
at last, when thy flesh and thy body are consumed. 2.
It is a sin against their soul, which doth blind the mind,
waste the conscience, and, in the issue, doth bring de-
struction upon the soul. II:>sea iv, 11, Whoredom and
wine take away the heart (that is, the understanding.)
Prov. vi. 32, Whoso committeth adultery with a woman,
lacketh understanding ; he that doth it, des'.roycth his
own soul. 3. It woundeth and blotlcth the name. Prov.
vi. 32, 33, Whoso committeth adultery, a wound and dis-
honour shall he get, and his reproach shall net be wiped
away. 4. It wasteth the estate and substance. Prov. v.
JO, Lest strangers be filled with thy wealth, and thy Ju*

184

bours be in the house of a stranger. Prov. vi. 26, Fop
by means of a whorish woman, a man is brought to a
piece of bread. 5. It bringeth many to an untimely end.
Prov. vi. 26, The ad u I tress will hunt for the precious life*
Prov. vii. 26, She hath cast down many wounded; yea,
many strong men have been slain by her. 6. Because
fornication and adultery are injurious to others : the par-
ty with whom uncleanness is committed, is invplved in
the same guilt ; and if the party be married, it is an in-
jury to the other married relation.

Q. 73. Which is the eighth commandment?

A. The eighth commandment is, Thou ahalt not steaL

Q. 74. What is required in the eighth com-
mandment ?

A. The eighth commandment require th the lawful
procuring and furthering the wealth and outward estate
of ourselves and others.

Q. 1. What doth the eighth commandment respect \

A. The eighth commandment doth respect the wealth
and outward estate of ourselves and others.

Q. 2. What doth the eighth commandment require,
in reference unto our and others' wealth and outward
estate \

A. The eighth commandment doth require, in refer-
ence unto our own and others' wealth and outward es-
tate, the procuring and preservation thereof.

Q. 3. May we use any means for the procuring and pre-
serving of our own and others' wealth and outward estate ?

A. We must use none but lawful means for the pro-
curing or preserving of our own or others' wealth or
outward estate.

Q. 4. How may and ought we to endeavour the pro-
curement and preservation of our own wealth and out-
ward estate ?

A. We may and ought to endeavour the procurement
and preservation of our own wealth and outward estate,
1. By making choice of a lawful and fit calling for us ;
and therein to abide with God. Geo. ii. 15, And the

185

Lord God took the man, and put him into the garden of
Eden, to dress it, and to keep it. Gen. iv. 2, And Abel
was a keeper of sheep, but Cain was a tiller of the
ground. 1 Cor. vii. 20, 24, Let every man abide in the
same calling wherein he was called. Brethren, let eve-
ry man wherein he is called, therein abide with God.
2. By a moderate care in our callings, to provide such
things of this world's good things for ourselves, as are
honest and decent and useful for us. Prov. xxxi.,16,
She considereth a field, and buyeth it : with the fruit of
her hand she planteth a vineyard. Rom. xii. 17, Pro-
vide things honest in the sight of all men. 3. By pru-
dence and discretion in the managing of the affairs of
our callings to the best advantage. Psal. cxii. 5, A
good man sheweth favour, and lendeth : he will guide
his affairs with discretion. Prov. ii. 1 1, Discretion shall
preserve thee, and understanding shall keep thee. 4.
By frugality, in decent sparing and unnecessary expen-
ces, wasting nothing, and denying ourselves the extrava-
gant and costly cravings of our carnal desires and appe-r
tites. Prov. xxi. 20, There is a treasure to be desired,
and oil in the dwelling of the wise : but a foolish man
spendeth it up. John vi. 12, When they were filled, he
said unto his disciples, Gather up the fragments that re-
main, that nothing be lost. Titus ii. 12, Teaching us,
that denying ungodliness and worldly lusts, we should
live soberly, &c. 5. By diligence and laboriousness in
our callings. Prov. x. 4, The hand of the diligent ma-
keth rich. Prov. xiii. 1 1, Wealth gotten by vanity shall
be diminished : but he, that gathereth by labour, shall
increase. Eph. iv. 28, Let him that stole, steal no more :
but rather let him labour, working with his hands the
thing which is good, that he may have to give to him
that needeth. 6. By seeking unto the Lord for his bles-
sing upon endeavours, and dependence upon him in the
use of means for temporal provisions. Prov. x. 22, The
blessing of the Lord it maketh rich, and he addeth no
sorrow with it. Philip, iv. 6, Be careful for nothing :
but in every thing by prayer and supplication, let your
requests be made known unto God. 1 Pet. v. 7> Casting

186

all your care upon him ; for he careth for you. 7. By
a cheerful use of the good things which God giveth us
ourselves, so far as we have need, and a ready distribution
to the necessity of others. Prov. xi. 24, 25, There is
that scattereth, and yet increascth ; and there is that
withholding more than is meet, but it tendeth to poverty.
The liberal soul shall be made fat ; and he, that water-
eth, shall be watered also himself. 8. By seeking our
due, in a model ate endeavour to keep or recover that
which doth of right belong unto us, when wrongfully
sought or detained from us.

Q. 5. Is it lawful in the sight of God, to make use of
the laws of men, to recover or defend that which is our
own, when it is said by our Saviour, Matth. v. 40, If any-
man will sue thee at the law, and take away thy coat, let
him have thy cloak also. And by the apostle, 1 Cor. vi. 7,
Aow, therefore^ there is utterly a fault among' you 9 because
yjt go to law one with another : why do ye not rather take
wrong? why do ye not rather Buffer yourselves to be de*
frauded ?

A. 1 . Neither of these places of scripture do absolute-
ly forbid the making use of the law at all, or at any time,
for the defence or recovery of our right. 2. That of
our Saviour doth forbid contention, and rather than ta
uphold it, to part with some of our light, such as a coat
or a cloak, or any such smaller goods, which without
much prejudice we might spare ; but it doth not hence
follow, if another should wrong us in a greater matter*
and seek to undo us, that we ought to let him take all
which we have in the world, without seeking our right
by the laws under which we live : for if this were so, all
sincere Christians would' quickly be robbed and spoiled
by the wicked, among whom they live, of all their live-
lihood. 3. That of the apostle doth forbid Christians
going to law one with another before the heathen and in-
fidel magistrates, which was a scandal to the Christian
religion, which they did profess ; and he telleth them,
they ought rather make up their differences about wrong
and right among themselves, and to sufFer wrong rather
than to do any thing to the prejudice of the gospel ; but
tbi» doth not prohibit Christians, in a Christian common-

187

wealth, to defend or recover their own by law ; yet so
much is forbidden in these places, namely, the contend-
ing at law about small matters, especially in case of scan-
dal, and the using the law at all, if there be not necessity.
4. That it is lawful in the sight of God, to make use of
the laws of men for defence or recovery of our light,
is evident from God's appointment of a magistracy
to execute those laws, who would be of no use, might
■we not have the benefit of the laws ; and because those
laws are suitable to the judicial laws of God's own ap-
pointment, which the children of Israel might make use
of- for the defence and recovery of their right, and by the
fiame reason Christians may do so too,

Q. 6. How ought we to endeavour the procurement
and furtherance of the wealth and outward estate of
others ?

A. We ought to endeavour the procurement and pre-
servation of the wealth and outward estate of others, in
general, by a public spirit, in seeking the good of the
commonwealth above our own, and seeking others' pri-
vate wealth and advantages, as well as our own. 1 Cor.
X. 24, Let no man seek his own (that is only) but every
man another's wealth.

Q. 7. What is our duty in reference unto such as are
poor and in want ?

A. Our duty unto such as are poor and in want, is to
relieve them, according to our ability and their necessi-
ty, by lending and giving freely unto them for thtir sup-
ply and help, especially if they be of the household of
faith. Lev. xxv. 35, If thy brother be waxen poor, and
fallen in decay with thee, then thou shalt relieve him ;
yea, though he be a stranger or sojourner, that he may
live with thee. Gal. vi. 10, As we have opportunity, let
us do good unto all men, especially unto them that are
of the househojd of faith. Rom. xii. 13, Distributing
to the necessities of the saints. Math. v. 42, Give to
him that asketh thee ; and from him that would borrow
of thee, turn not thou away. James ii. 15, 15, If a bro-
ther or sister be naked, and destitute of daily food, and
one of you say, Depart in peace, be ye warmed and fil-
led : notwithstanding ye give them not those things

188

'which are needful to the body, what doth it profit ?
1 John iii. 17, Whoso hath this world's good, and seeth
his brother have need, and shutteth tip his bowels of com-
passion from him, how dwelleth the love of God in him.

Q. 8. What is our duty towards all, in reference unto
their wealth and outward estate ?

A. Our duty towards all, in reference unto their'
wealth and outward estate, is kindness and justice. •

Q. 9. Wherein should our kindness show itself in re-
ference unto the wealth and outward estate of others ?

A. Our kindness in reference unto the wealth and out-
ward estate of others, should show itself in our readiness
into any offices of love, which may promote and further
it. Gal. vi. 10, Let us do good unto all men. Rom. xvi.
1, 2, I commend unto you Phebe our sister, that ye re-
ceive her in the Lord, as becometh saints ; and that ye
assist her in whatsoever business she hath need of you.

Q. 10. What is the rule of justice to be observed in
reference unto the wealth and outward estate of others ?

A- The rule of justice to be observed in reference un-
to the wealth and outward estate of others, is, to do unto
others as it is fit, and as we would that others should do
unto us. Matth. vii. 12, Therefore all things whatsoever
ye would that men should do unto you, do ye even so un-
to them ; for this is the law and the prophets.

Q. 1 1 . Wherein mui>t we show our justice in our deal-
ings with others ?

A. We must show justice in our dealings with oth-
ers, 1. In our truth and sincerity in all our concerns
with others. Psal. xv. 2, He that walketh uprightly, and
worketh righteousness, and speaketh the truth in his
heart. 2 Cor. i. 12, For our rejoicing is this, that in sim-
plicity and godly sincerity, not with fleshly wisdom, but
by the grace of God, we had our conversation in the
world. 2. In our faithfulness to fulfil all our lawful cove-
nants and promises, and to discharge whatever trust is
committed unto us. Psal. xv. 4, He that sweareth to his
own hurt, and changeth not. 1 Cor. iv. 2, Tt is required
in stewards that a man be found faithful. 3. In our buy-
ing and selling, giving a just price for those things that
we buy, and taking a reasonable rate for such things a&

189

we sell. Lev. xxv. 14, If thou sell ought unto thy
neighbour, or buyest ought of thy neighbour's hand, ye
shall not oppress one another. 4. In paying every one
his dues. Rom. xiti. 7, 8, Render therefore to all their
dues ; tribute, to whom tribute is due ; custom, to whom
custom. Owe no man any thing, but to love one anoth-
er. Prov. iii. 27, 28, Withhold not good from them to
whom it is due, when it is in the power of thine hand to
do it. Say not unto thy neighbour, Go, and come again,
and to-morrow 1 will give, when thou hast it by thee.
5. ^n restoring the pledge which is left with us, or yoods
of others which are found by us, or any thing that ib got-
ten by stealth or fraud. Lev. vi. 4, He shall restore that
•which he took violently away, or the thing which he
hath deceitfully gotten, or that which was delivered him
to keep, or the lost thing which he found. Egek. xviii.
7, Hath not oppressed any, but hath restored to the debtor
his pledge, &c. Luke xix. 8, If 1 have taken any thing
from any man by false accusation, I restore him fourfold.

Q. 75. What is forbidden in the eighth com-
mandment?

A. The eighth commandment forbiddeth whatsoever
doth, or may unjustly, hinder our own or our neighbour's
wealth or outward estate.

Q. 1. What doth the eighth commandment forbid, as
an hindrance, of our own wealth and outward estate ?

A. The eighth commandment forbiddeth, as an hin-
drance of our own wealth and outward estate, I. Prodi-
gality and lavish spending of our substance, in gluttonny,
drunkenness, lewd company, gaming and the like. Luke
xv. 1 3, And not many days after, the younger son gather-
ed all together, and took his journey into a far country*
and there wasted his substance with riotous living. Prov.
xxiii. 21, The drunkard and the glutton shall come to
poverty. Prov. xxi. 1 7, He that loveth pleasure, shall be
a poor man; he, that loveth wine and oil, shall not be
rich. Prov. xxviii. 19, He that followeth after vain per-
sons shall have poverty enough. 2. Imprudence in ven-
turing out all upon great uncertainties, rash engagingia

190

suretyship, or anywise indiscreet management of our cal-
lings, to our detriment. Prov. xxviii. 22, He, that hast-
elli to be rich, hath an evil eye, and considereth not that
poverty shall come upon hi'ra. Prov. xxii. 26, 27, Be not
thou one of them that strike hands, or of them that are
sureties for debts. If thou bast nothing to pay, why
should he take away thy bed from under thee ? 3. Idle-
ness and slothful neglect of the duties of our particular
callings. Prov. xxiii. 21, Drowsiness shall clothe a man
with rags. Prov. xxi v. 30. 3 1 , 33, 34, I went by the field
of the slothful, and by the vineyard of the man vo'\d of
understanding; and Io,itwas all grown over with thorns,
and nettles had covered the face thereof, and the stone-
wall thereof was broken down. Yet a little sleep, a lit-
tle slumber, a little folding of the hands to sleep ; so shall
thy poverty come as one that travelleth ; and thy want
as an armed man.

Q. 2. What doth the eighth commandment forbid in
the excess, in reference unto our own wealth and out-
ward estate ?

A. The eighth commandment forbiddeth in the ex-
cess, in reference unto our own wealth and outward es-
tate, 1. Covctousness, in getting an estate with carking
cares, inordinate desires to be rich, or with immoderate
labour, so as to waste the body, and to exclude time for
religious duty. Heb. xiii. 5, Let your conversation be
without covetousness, and be content with such things
as ye have. 1 Cor. vii. 32, I would have you without
carefulness. Luke xxi. 34, Take heed, lest at any time
your hearts be overcharged with surfeiting* and drunken-
ness, and cares of this life. 1 Tim. vi. 9, 10, They, that
will be rich, fall into temptation and a snare, and into
many foolish £iid hurtful lusts, which drown men in de-
struction and perdition ; for the love of money is the root
of all evil ; which while some coveted after, they have
erred from the faith, and pierced themselves through
with many sorrows. Eccl. iv. 8, There is one alone, and
not a second : yea, he hath neither child nor brother ;
yet is there no end of all his labour ; neither is his eye
satisfied with riches ; neither saith he, For whom do I
labour, and bereave myself of good ? 2. Covetousness.

191

in keeping what we have gotten of the good things of
the world, without an heart to make use of them. Eccl.
vi. 1 , 2, There is an evil under the sun, and it is common
among men ; a man to whom Cod hath given riches and
"wealth, so that he wanteth nothing for his soul of all that
he desirjth, yet God giveth him not power, to eat there-
of, but a stranger eateih it ; this is vanity, and an evil
disease. 3. Unlawful comracts, such as simony in the
sale of holy things, the gifts of the Holy Ghost, pardons
of sin, and dispensations unto it, church-livings, and the
charge of souls. Acts viii. 20, Thy money perish with
thee, because thou hast thought that the gift of God may
be purchased whh money. 4, Bribery in the sale of
public justice. Exod. xxiii. 8, Ant! thou shalt take no
gift ; for the gift blindeth the wise, and perverteth the
words-ofthe righteous. Isa. i. 23, Thy princes are re-
bellious, and companions of thieves ; every one loveth
gifts, and followcth after rewards ; they judge not the
fatherless, neither doth the cause of the widow come unto
them. 5. Unlawful arts, fortune-telling, figure-casting,
and making use of any unwarrantable ways for the get-
ting of money. Isa. xlvii. 10, 13, Thou hast trusted in
thy wickedness. Let now the astrologers, the star-ga-
zers, the monthly prognosticators, stand up, and save
thee. Acts xix. 19, Many also of them which used cu-
rious arts, brought their books together, and burnt them
before all men. Ver. 24, A certain man named Deme-
trius, a silver-smith, which made silver shrines for Diana,
brought no small gain unto the craftsmen.

Q. 3. What doth the eighth commandment forbid, in
reference unto others which are in want ?

A. The eighth commandment forbiddeth, in refer-
ence unto others which are in want, a withholding relief
from them, and stopping the ear against their cry. Prov.
xxi. 13, Whoso stoppeth his ears at the cry of the poor,
he shall cry himself, but shall not be heard. Deut. xv.
7, If there be a poor man of one of thy brethren, thou
shalt not harden thine heart, nor shut thine hand from
thy poor brother.

Q. 4. What doth the eighth commandment forbid, in
reference unto all men ?

192

A. The eighth commandment forbiddeth, in reference
unto all men, any kind of injustice and unrighteousness,
in any of our dealings with them ; such as, 1. Defraud-
ing others in our buying, when we discommend that
which we know to be good, or take an advantage of oth-
ers' ignorance of the worth of their commodities, or their
necessity of selling them so as to give a great undcr-rate
for them* Prov. xx. 14, It is naught, it is naught, saith
the buyer; but when he is gone his way, then he boast-
eth. Lev. xxv. 14, If thou buyest ought of thy neigh-
bour, ye shall not oppress. 2. Defrauding others in sel-
ling, when we praise that which we sell, and against our
consciences say, It is excellent good, though we know it
to be stark naught ; and when we take an unreasonable
price for our commodities ; or when we cozen them, in
the sale of goods, by false weights and measures.
1 Thess. iv. 6, That no man go beyond and defraud his
brother in any matter ; because the Lord is the avenger
of all such. Deut. xxv. 13, 15, Thou shalt not have in
thy bag divers weights, a great and a small. But thou
shalt have a perfect and just weight, a perfect and just
measure shalt thou have. Prov. xi. 1, A false balance
is an abomination to the Lord ; but a just weight is his
delight. Micah vi. 10, 11, Are there yet the treasures
of wickedness in the house of the wicked, and the scant
measure that is abominable ? Shall I count them pure
• %ith the wicked balances, and with the bag of deceitful
weights ? 3. Especially the eighth commandment doth
directly forbid stealing one from another ; Thou shalt
not steal. Lev. xix. 1 1, Ye shall not steal, neither deal
falsely, neither lie one to another.

Q. 5. What stealing doth the eighth commandment
forbid ?

A. The eighth commandment forbiddeth all stealing,
either within the fnmily, or without the family.

Q. 6. What stealing within the family doth the eighth
commandment forbid ?

A. The eighth commandment doth forbid within the
family, 1. Servants stealing and purloining, as also any-
wise wasting and wronging their masters in their goods
or estates. Titus ii. 9, 10, Exhort servants to be obe-

193

tHent to their own masters ; not purloining, but showing
all good fidelity. Luke xvi. 1, A certain rich man had
a steward ; and the same was accused unto him that he
had wasted his goods. 2 . Children's stealing and rob-
bing their parents. Prov. xxviii. 24, Whoso robbeth his
father or his mother, and saith, It is no transgression,
the same is the companion of a destroyer. Proy. xix. 26,
He that wasteth his father, is a son that causeth shame.

Q. 7. What stealing without the family doth the eighth
commandment forbid ?

A. The eighth commandment doth forbid without the
family, all theft, both public and private.

Q. 8. Which is the public theft which the eighth com-
mandment doth forbid ?

A. The public theft which the eighth commandment
doth forbid, is, 1. Sacrilege, which is, when any do either
-violently or fraudulently take away, or alienate any thing
that hath been dedicated to sacred uses ; or when sacred
persons, without just cause, are taken off from their em-
ployments. Rom. ii. 22, [Thou that abhorrest idols, dost
thou commit sacrilege ? Prov. xx. 25, It is a snare to a
man to devour that which is holy. Mai. iii. 8, 9, Will
a man rob God ? yet ye have robbed me ; but ye say,
Wherein have wc robbed thee ? In tithes and offerings.
Ye. are cursed with a curse ; for ye have robbed me, even
this whole nation. 2. Robbing public treasuries, or any
way wronging and defrauding the Commonwealth, by
takingaway its just liberties and privileges, and by doing a
public detriment for private advantage sake, among which
public robberies may be numbered, enclosures, engros-
sings, forestallings, monopolies, and the like.

Q. 9. What is the private theft which the eighth com-
mandment doth forbid without the family ?

A. The private theft which the eighth commandment
doth forbid without the family, is, 1. Man-stealing, or
•woman-stealing, or stealing of children, that they may
be sent or sold for slaves. 1 Tim. i. 9, 10, The law is
not made for a righteous man, but for the lawless and
disobedient, for murderers, for man-slayers, for whore-
jnongers; for men-stealers, for liars, for perjured per*

194

sons. Exod. xxi. 1 6, He that stealeth a man, and selletb
him, shall surely be put to death. 2. Robbery, either by
land or sea, either of money, cattle, or any goods.
Judges ix. 25, And the men of Schechem set liers-in-
wait in the top of the mountains, and they robbed all
that came along that way by them. John xviii. 40, Now
Barrabas was a robber. Job v. 5, The robber swalloweth
up their substance.

Q. 10. What further is inclusively forbidden in the
eighth commandment ?

*A. There is further inclusively forbidden in the eighth
commandment, 1 . All partaking with thieves in receiv-
ing stolen goods, or otherwise. Prov. i. 14, Cast in thy
lot among us, let us all have one purse. Prov. xxix. 24,
Whoso is partner with a thief, hateth his own soul.
Psalm I. 18, When thou sawesta thief, thou conBentedst
with him. 2. Detaining that which is strayed or lost.
Deut. xxii. 1, 3, Thou shalt not see thy brother's ox or
his sheep go astray, and hide thyself from them ; thou
shalt in any case bring them again to thy brother. In
like manner shalt thou do with his raiment, and with all
lost things of thy brother's which thou hast found. 3.
Falsehood and unfaithfulness in our promises, a/id in re-
gard of any thing committed to our trust. John xii. 6,
This he said, not that he cared for the poor ; but because
he was a thief, and had the bag, and bare what was put
therein. 4. Rigorous requiring what is owed to us,
without compassion or forbearance. Matth. xviii. 28,
29, 30, But the same servant went out, and found one of
his fellow servants who »owed him an hundred pence ;
and he laid hands on him, and took him by the throat,
saying, pay me that thou owest. And his fellow-servant
fell down at his feet, and besought him, saying, Have
patience with me, and I will pay thee all. And he would
not ; but went and cast him into prison, till he should
pay the debt. 5. Cruel keeping the pledge, when it is'
the means of our neighbour's living. Exod. xxii. 26,
27, If thou at all take thy neighbour's raiment to pledge,
thou shalt deliver it unto him by that the sun goeth
down ; for that is his covering only, it is his raiment for
his skin ; wherein shall he sleep ? and it shall come to

195

puss, when he crieth unto me, that I will hear ; for I am
gracious. 6. All withholding that which is due, espe-
cially the wages and hire of servants and labourers.
Psalm xxx vii. 21, The wicked borroweth, and payeth
not again. Lev. xix. 13, The wages of him that is
hired, shall not abide with thee all night until the morn-
ing. 7. Removing the ancient land-marks, or otherwise
seeking to defraud others of the just title which they
have to their estates. Piov. xxii. 28, Remove not the
ancient land-mark which .thy fathers have set. 8. Ex-
tortion and all oppression, especially of the poor and af-
flicted. Prov. xxii. 23, 23, Rob not the poor, because he
is poor ; neither oppress the afflicted in the gate ; for
the Lord will plead their cause, and spoil the soul of
those that spoiled them. Amos viii. 4, 7, Hear this, O
ye that swallow up the needy, even to make the poor of
the land to fail ; falsifying the balances by deceit, to buy
the poor for silver, and the needy for a pair of shoes, and
sell the refuse of the wheat. The Lord hath sworn by
the excellency of Jacob, Surely I will never forget any
of their works. 9. Usury, and taking increase merely
for loan. Exod. xxii. 25, If thou lend money to any of
my people that is poor by thee, thou shalt not be to him
as an usurer, neither shalt thou lay upon him usury.
Ezek. xviii. 8, He that hath not given forth upon usury,
neither hath taken any increase.

Q. 11. Why should we forbear all manner of theft,
and endeavours to enrich ourselves by the wronging of
others ?

A. We ought to forbear all manner of theft, and en*
deavours to enrich ourselves by the wronging of others,
because it is the express prohibition of God written in
the word, and most agreeable to the law of nature writ-
ten upon the heart j as also, because the riches got by
theft and wrong, are accompanied with God's curse;
and if not here, besure God's vengeance will overtake
such persons as are guilty of theft and unrighteousness,
in the other world. Zech. v. 3, 4, This is the curse that
goeth forth over the face of the whole earth ; for every
one that stealeth shall be cut off on this side : and it shall
enter into the house of the thief; and shall consume it,

196

with the timber thereof, and the stones thereof. Jcr.
xvii. 11, As the patridge sitteth on eggs, and hatcheth
them not ; so he that getteth rkhes, and not by* right,
shall leave them in the midst of his days, and at his end
shall be a fool. James v. 1,3, Go to now, ye rich men,
weep and howl for your miseries that shall, come upon
you : ye have heaped treasure together for the last days.

Q. 12. How may we be kept from the sins forbidden
in this eighth commandment ?

A. We may be kept from .the sins forbidden in this
eighth commandment, by mortified affections to the
world through Chiist's death and spirit ; by raised affec-
tions to the things above ; by a love of justice, by prayer,
by faith in God's promises and special providence, in ma-
king all needful provision without this sin for his.

Q. 76. Which is the ninth commandment ?

A. The ninth commandment, is, Thou shall not dear
false witness against thy neighbour.

Q. 77. What is required in the ninth com-
mandment ?

A. The ninth commandment requireth the maintain*
ing and promoting of truth between man and man, and
of our own and our neighbour's good name ; especially
in witness-bearing.

Q. 1. Wherein doth this ninth commandment differ
from the sixta, seventh and eighth commandments ?

A. This ninth commandment doth differ from the
sixth, seventh, and eighth commandments, in that the
sixth commandment doth respect our own and our neigh-
bour's life ; the seventh commandment doth respect our
own and our neighbour's chastity ; the eighth command-
ment doth respect our own and our neighbour's wealth
and outward estate : but this ninth commandment doth
respect our own and our neighbour's good name.

Q. 2. What is more generally required in the ninth
commandment ?

A. The ninth commandment doth more generally- re^

197

quire the maintaining and promoting truth between man
and man.

Q. 3. How ought we to maintain and promote truth
between man and man ?

A. We ought to maintain and promote truth between
man and man, by speaking the very truth to, and of one
another, and that from the heart. Zech. viii. 16, Thtse
are the things that ye shall do, Speak ye every man the
truth to his neighbour : execute the judgment of truth
and peace in your -gates. Eph. iv. 25, Wherefore put-
ting away all lying, speak every man truth with his
neighbour ; for we are members one of another. Psal.
xv. 1, 2, Lord who shall abide in thy tabernacle ? who
shall dwell hi thy holy hill ? He that walketh uprightly,
and worketh righteousness, and speaketh the truth in
his heart.

Q. 4. What doth the ninth commandment more par-
ticularly require, in reference unto our own and others'
good name ?

A. The ninth commandment doth more particularly
require, in reference unto our own and others' good
name, the maintaining and promoting thereof, especially
in witness-bearing.

Q. 5. How ought we to maintain and promote our own
good name ?

A. We ought to maintain and promote our own good
name, by deserving it and defending it.

Q. 6. How may we deserve a good name ?

A. Although we can deserve nothing in the sight of
God, yet we may deserve a good name in the sight of
men, by being good, and by doing good.

Q. 7, What is that which we may be, and do, that we
may deserve a good name among them ?

A. That we may deserve a good name among men,
we must be holy, humble, harmless, wise, loving, pa-
tient, meek, just, righteous, sober, chaste, true, honest*
and every way gracious and virtuous, as to our inward
dispositions and affections : our conversations also, and
actions must be correspondent, doing always those things
which be praise-worthy, and of good report. 1 Pet. iU<

198

15, 16, Sanctify the Lord God in your hearts ; having a
good conscience ; that whereas they speak evil of you,
as of evil-doers, they may be ashamed that falsely accuse
your good conversation in Christ. Philip, ii. 15, That
ye may be blameless and harmless, the sons of Gcd, with-
out rebuke, in the midst of a crooked and perverse na-
tion, among whom ye shine as lights in the world.
Eccl. viii. 1, A man's wisdom maketh his face to shine.
Col. iii. 12, Put on therefore (as the elect of God, holy
and beloved) bowels of mercies, kindness, humbleness
of mind, meekness, long-suffering. Philip, iv. 8, 9, Fi-
nally, brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatso-
ever things are pure, whatsoever things are lovely, vhat-
soevet things are of good report ; if there be any virtue*
if there be any praise, think on these things. Those
things which ye have both learned and received,and heard
and seen in me, do : and the God of peace shall be witk
you.

Q. 8. How may we defend our good name ?

A. We may defend our good name, 1. By clearing
ourselves from the false aspersions, and vindicating our
innocency against the false accusations of our adversa-
ries. Acts xxiv. 10-— 13, I do the more cheerfully an-
swer for myself; that thou mayest understand, that (here
are yet but twelve days since I went up to Jerusalem,
and they neither found me in the temple disputing with
any man, neither raising up the people, neither in the
synagogues, nor in the city : neither can they prove the
things whereof they now accuse me. 2.*By speaking some-
times in commendation of ourselves, when there is need
only, and that very sparingly, modestly, humbly, and un-
willingly, always abasing ourselves, giving God all the
glory for any thing in ourselves which is praise-worthy.
S Cor. xii. 1 1, I am become a fool in glorying ; ye have
compelled me : for I ought to have been commended of
you, for in nothing am I behind the very chiefest apos-
tles, though I be nothing. 1 Cor. xv. 10, By the grace
of God I am what I am : and his grace which was be-
stowed upon me, was not io vain ; but I laboured more:

• -4

199

abundantly than they all : yet not I, but the grace of God
-which was with me.

Q. 9. Who ought especially to maintain and promote
their good name ?

A. All ought lo maintain and promote their own good
name, especially all believers and professors of religion :
chiefly magistrates, and such unto whom public trust is
committed ; and ministers, unto whom is committed the
charge of souls. Titus ii. 7 — 10, In all things shewing
thyself a pattern of good works ; that he, thai is of the
contrary part, may be assumed, having no evil thing to
say of you. Exhort servants to be obedient unto their
own masters, that they may adorn the doctrine of God
our Saviour in all things,

Q. 10. Why ought all to maintain and promote their
own good name ?

A. All ought to maintain and promote their own good
name, 1. Because it is for the glory of God, which is the
duty of all principally to aim at, and to design their own
honour, only in subordination hereunto. Matth. v. 16,
Let your light so shine before men, that they may see
your good works, and glorify your Father which is in heav-
en. 1 Pet. ii. 12, Having your conversation honest among
the Gentiles ; that, whereas they speak against you as
evil-doers, they may, by your good works, which they
shall behold, glorify God in the day of visitation. 2. Be-
cause a good name is precious, and rendereth men the
more useful, one to another, causing mutual love unto,
and confidence in one another, whereby their mutual
concernments and advantage, both civil and spiritual, are
exceedingly promoted. Eccl. vii. 1, A good name is
better than precious ointment. Prov. xxii. 1, A good
name is rather to be chosen than great riches, and lov-
ing favour rather than silver and gold.

Q. 1 1. What doth ihe ninth commandment require of
us, in reference unto ths good name of our neighbour ?

A. The ninth commandment requireth of us, in refer*
ence unto the good name of our neighbour, the main*
taining and promoting thereof as our own, and that botfc
in regard of ourselves, and in regard of others*.

200

Q. 12. How ought we to maintain and promote our
neighbour's good name, in regard of ourselves ?

A. We ought to maintain and promote our neigh-
bour's good name in regard of ourselves, 1. By lookiDg
unto, and having a due esteem of the worth, and the good
things which are in them. Philip, ii. 4, Look not every
man on his own things, but every man also on the things ,
of others. 1 Thess. v. 13, Esteem them very highly in
love for their works' sake. 2. By liking and loving, and
desiring, and giving thanks to God fur their good name
and fame. Rom i. 8, 1 thank my God through Jesus
Christ for you all, that your faith is spoken of through-
out the whole world. 3. By a ready receiving a good
report concerning them, and rejoicing therein. 3 John
3, I rejoiced greatly when the brethren came, and testi-
fied of the truth that is. in thee, even as thou walkest in
the truth. 1 Cor. xiii. 6, Rejoiceth not in iniquity, but
rejoiceth in the truth. 4. By deafening the ear against
and discouraging tale-bearers, back-biters, slanderers,
who speak evil of their neighbours. Psalm xv. 3, That
taketh not up a reproach against his neighbour. Prov.
xxv. 23, The north wind d rivet h away rain ; so doth an
angry countenance a back-biting tongue. 5. By griev-
ing at their faults, which expose them unto disgrace, with
desires and endeavours to promote their amendment, and
the recovery of their reputation, 2 Cor. ii. 4, For out
of much affliction and anguish of heart, I wrote unto you
with many tears : not that ye should be grieved, but that
ye might know the love which I have more abundantly
unto^you.

Q. 13. How ought we to maintain and promote our
neighbour's good name, in reference unto others?

A. We ought to maintain and promote our neigh-
bour's good name, in reference unto others, 1. By giving
that honour unto them which is their due, speaking well
of them behind their backs, freely acknowledging their
gifts and graces, and good things, and preferring them
in honour before ourselves. 1 Peter ii. 17, Honour all
men. Love the brotherhood. Fear God. Honour the
king. 3 John 12, Demetrius hath good report of all
men, and of the truth itself: yea, and we also bear re-

201

cord, and ye know that our record is true. 1 Cor. i. 4,
5, 7 9 I thank my God always on your behalf, for the grace
of God which is given you by Jesus Christ ; that in e\ ery
thing ye are enriched by him, in all utterance, and in all
knowledge : so that ye come behind in no gift ; wailing
for the coming of our Lord Jesus Christ. Rom. xii. 10,
Be kindly affectioned one to another, with brotherly
love ; in honour preferring one another. Philip, ii. 3>
Let nothing be done through strife, or vain-glory, but in
lowliness of mind, let each esteem otiier better them-
selves. 2. By defending their reputation and good name,
in endeavours to prevent or stop any r s \U or false report
concerning them, and to vindicate them so far as \Ve can ;
especially when we are called before a magistrate to bear
-witness of their innocency, so far as it is consistent with
truth. 1 Sam. xxii. 14, Then Abimelech answered the
king, and said, And who is so faithful among all thy ser-
vants as David, who is the king's son-in-law, and goeth
at thy bidding, and is honourable in thine house ? 3. By
concealing and covering their faults and infirmities
(where we may) with unwillingness expose them unto
disgrace ; and, in the spirit of meekness, endeavouring
to restore them when they are overtaken and fallen into
sin. 1 Pet. iv. 8, Chanty shall cover the multitude of
sins. Matth. i. 19, Joseph being a just man, and not
-willing to make her a public example, was minded to put
her away privily. Gal. vi. 1, Brethren, if a man be overta-
ken in a fault, ye which are spiritual, restore such an one
in the spirit of meekness; considering thyself, lest thou
also be tempted. 4. By reproving them before others
only where there is need, and that with a respect unto
their condition, and remembrance of what is praise-wor-
thy in them. Matth. xviii. 15, 16, If thy brother shall
trespass against thee, go and tell him his fault between
thee and him alone. But if he will not hear thee, then
take with thee one or two more, Sec. Rev. ii. 2, 4, I
know thy works, and thy labour, and thy patience, &c.
Nevertheless I have somewhat against thee, Sec.

Q. 78. What is forbidden in the ninth com*
mandment ?

202

A. The ninth commandment forbkldeth, whatsoever
is prejudical to truth, or injurious to our own or our
neighbour's good name.

Q. 1. What is more generally forbidden in this ninth
commandment ?

A. In this ninth commandment is more generally for-
bidden two things, 1. Whatsoever is prejudicial to truth.
2. Whatsoever is injurious to our own or our neigh-
bour's good name.

Q. 2. What is forbidden in the ninth commandment)
as prejudicial to truth ?

A. The ninth commandment forbiddeth, as prejudi-
cial to'truth, all falsehood and lying whatsoever, whether
it be lies to make mischief, as false accusation of others ;
or lies to make gain* as falsifying of our word, over-
reaching our neighbours for advantage to ourselves ; or
lies to make wonder, as in the inventing of strange or
false news ; or lies to make sports, as in lying jests ; or
lies to make excuse, as in all lies, for the covering of
our own or others' faults. Col. iii. 9, Lie not one to an*
other, seeing that ye have put off the old man with his
deeds. Rev. xxi. 8, All liars shall have their part in the
lake which burnetii with fire and brimstone.

Q. 3. What doth the ninth commandment forbid, as
injurious unto our own good name ?

A. The ninth commandment forbiddeth, as injurious
unto our own good name, 1 . The doing any thing which
is justly of evil report, and may prejudice our reputation
among men, such as committing adultery, theft, fraud,
and any kind of baseness and wickedness, which is not
only dishonourable unto God, but dishonourable unto
ourselves. Prov. vi. 32, 33, Whoso committeth adulte-
ry with a woman, lacketh understanding ; a wound and
dishonour shall he get, and his reproach shak not be wi-
ped away. 1 Sam. ii. 24, 30, Nay, my sons ; for it is
no good report that I hear. Now the Lord saith, be it
far from me ; for them that honour me, I will honour,
and they that despise me, shall be lightly esteemed. 2.
All boasting and vain glory, and that whether we boast of
a false gift, or those gifts which we really have, where-,
by we really debase and render ourselves contemptible

203

In the eyes of God, and of the more judicious Christians.
1 Cor. xiii. 4, 5, Charity vauntcth not itself, is not puffed
up, behaveth not itself unseemly. Prov. xxv. 14, Who-
so boasteth himself of a false gift, is like clouds and wind
without rain. Matt, xxiii. 12, Whosoever shall even exalt
himself,shall be abased ; and he, that shall humble himself,
shall be exalted. 3. Bearing false witness against our-
selves, in accusing ourselves in that wherein we are not
guilty, and by denying the gifts and graces which God
hath given us, endeavouring to lessen our esteem, that
thereby we might be numbered among those from
whom we are through grace redeemed. Col. ii. 18,
Let no man beguile you of your reward, in a voluntary
humility. 4. Unnecessary and imprudent discovery of
all our r^al infirmities, unto the scorn of the wicked and
ungodly.

Q. 4. What doth the ninth commandment forbid, as
injurious unto the good name of our neighbour ?

A. The ninth commandment doth forbid, as injurious
unto the good name of our neighbour, 1. Perjury, or
false swearing, and false accusations, or anywise bearing
false witness ourselves, or suborning others to bear false
witness against our neighbour. Zcch. viii. 17, Let none
of you imagine evil in your hearts against your neigh-
bour, and love no false oath : for all these are things that
I hate, saith the Lord. 2 Tim. iii. 1,2, 3, This know al-
so, that in the last days perilous times shall come : for
tnen shall be lovers of their own selves, covetous, boast-
ers, proud, blasphemers, disobedient to parents, un-
thankful, unholy, without natural affection, truce-break-
ers, false accusers, incontinent, fierce, despiscrs of those
that are good. Psalm xxxv. 11, False witnesses did rise
up : they laid to my charge things that I knew not.
Prov. xix. 5, A false witness shall not be unpunished ;
and he that speaketh lies, shall not escape. Acts vi. 12,
1 3, And they brought him to the council, and set up
false witnesses, which said, This man ceaseth not to
speak blasphemous words, &c. 2. Judging, evil speak-
ing, and rash censuring of our neighbours for doubtful
or smaller matters, especially when we are guilty of the
same, or greater faults ourselves. Acts xxviii. 4, And

204

they said, No doubt this man is a murderer, whom
though he hath escaped the sea, yet vengeance stiffereth
not to live. Matth. viu 1, 3, Judge not, that ye be- not
judged. And why beholdest thou the mote that is in
thy brother's eye, but considerest not the'beam that .is in
thine own eye ? Rom. ii. 1, Therefore thou art inexcu*
sable, O man, whosoever thou art that judgest: for
wherein thou judgest another, thou condemnest thyself ;
for thou that judgest, dost the same things. James iv.
1 1, Speak not evil one of another, brethren. He, that
speaketh evil of his brother, and judgeth his brother,
speaketb evil of the law, and judgeth the law ; but if
thou judge the law, thou art not a doer of the law, but
a judge. 3. Scoffing, deriding, reviling, and reproach-
ful speeches unto the face of our neighbours, and all
back-biting of them, which may wound or detract from
their due reputation. Psalm L 19, 20, Thou givest thy
mouth to evil, and thy tongue frameth deceit. Thou sit-
test, and speakest against thy brother ; thpu slanderest
thine own mother's son. ' Psalm xv. 1, £, Who shall
dwell in thy holy hill ? He that back-biteth not with his
tongue, nor doth evil to his neighbour. Lev. xix. 16,
Thou shalt not go up and down as a tale-bearer among
thy people. 1 Tim. v. 13, And withal they learn to be
idle, wandering about" from house to house, and not on-
ly idle, but tattlers also, speaking things which they
ought not. 2 Cor. xii. 20, Lest there be debates, envy-
ings, back-bitings, whisperings, swellings, tumults. 4.
Raising or taking up evil reports against our neighbours,
without good proof. Exod. xxiii. 1 , Thou shalt not raise
a false report. Psalm xv- 3, Nor take up a reproach
against his neighbour. Prov. xxix. 12, If a ruler heark-
en to lies, all his servants are wicked.

Q, 79. Which is the tenth commandment ?

A. The tenth commandment is, Thou shalt not covet
thy neighbour* 8 house, thou shalt not covet thy neighbour**
wife, nor his man-servant, nor his maid-servant, nor hi*
tz*, norJiis ass, nor any thing that is thy neighbour's*

205

Q. 80. What is required in the tenth com-
mandment?

A. The tenth commandment requireth, full content-
ment with our own condition, with a right and charitable
frame of spirit towards our neighbour, and all that is his.

Q. 1. What doth the tenth commandment require, in
reference to ourselves ?

A. The tenth commandment doth require, in refer-
ence to ourselves, full contentment with our own condi-
tion. Heb. xiii. 5, Let your conversation be without
covetousness ; and be content with such things as ye
have. ■*

Q. 2. Wherein doth contentment with our own condi-
tion consist ?

A. Contentment with our own condition doth consist,
in our free acquiescence and complacency with God's
disposal of us, whereby we like our present condition, as
best, and most fit for us.

Q. 3. How may we attain contentment in a prosperous
condition, when we abound in wealth and the good things
of this life ?

A. We may attain contentment in a prosperous con-
dition, and when we abound in wealth and the good
things of this life, 1. By not setting our hearts too much
on, nor expecting too much from any of these things.
Psalm lxii. 10, If riches increase, set not your heart up-
on them. Luke xii. 15, Take heed, and beware of cove-
tousness ; for a man's life consisteth not in the abun-
dance of the things which he possesseth. 2. By placing
our chief happiness in God, and things above, and chiefly
seeking to enjoy God in the good things which we have.
Psalm xvi. 5, 6. The Lord is the portion of mine inher-
itance, and of my cup : thou maintainest my lot. The
lines are fallen unto me in pleasant places ; I have a
goodly heritage. 3. By readiness to distribute to the
necessities of others, which is accompanied with God's
love and blessing, who giveth the greatest comfort in
these things unto such. 2 Cor. ix. 7, 8, God loveth a
cheerful giver. And God is able to make all grace

206

abound towards you, that ye always, having all sufficicttey
in all things, may abound unto every good work. 4. By
prayer, and seeking to God through Christ for this grace
of contentment ; without which, the more we have in
the world, the more our desires after increase will be en-
larged, and the less we shall be satisfied.

Q. 4. How may we attain contentment in a low, ne-
cessitous and afflicted condition i

A. We may attain contentment in a low, necessitous,
and afflicted condition, 1. By attaining true godliness,
unto which alone true contentment is annexed. 1 Tim.
vi. 6, Godliness with contentment is great gain,. 2. By
being fully persuaded uf, and seriously and understand-
ingly eyeing the wise and good hand of God's providence
in his disposal of us, and bringing any affliction upon us.
Job i. 2 1, The Lord gave, and the Lord hath taken away ;
blessed be the name of the Lord. Psal. xxxix. 9, I was
dumb, I opened not my mouth, because thou didst it.
Psalm cxix. f5, 1 know. O Lord, that thy judgments are
right, and that thou in faithfulness hast afflicted me. 3.
By getting an interest, and trusting in God's promise, lo>
cause all things, even the worst things that can befalus,
to work together for our good. Rem. viii. 28, And we
know that all things work together for good to them that
love God, to them who are the called according to his
purpose. 4. By humility, and a deep sense of our unde-
servings, and ill-deserving at God's hands for our sins.
Gen. xxxii. 10, I am not worthy of the least of all the
mercies, and of all the truth which thou hast shewed un-
to thy servant. Dan. ix. 8, O Lord, to us belongeth con-
fusion of face, because we have sinned against thee. 5.
By looking to others better than ourselves, who have
been lower in the world, and more afflicted than we have
been : our Saviour had not where to lay his head ; and
those, of whom the world was not worthy, had no certain
dwelling place in the world, and many of them destitute,
afflicted and tormented. 6. By labouring so much the
more to abound in spiritual riches, the less we have of
temporal ; and if we have no earthly inheritance, to se-
cure our right unto, and living by faith upon our heaven-
ly inheritance ; hereby the poorest sometimes become

207

the richest, and those, that have most outward trouble,
have most inward joy. James ii. 5, Hath not God cho-
sen the poor of this world, rich in faith, and heirs of the
kingdom, which he hath promised to them that love
him ? 1 Thess. i. 6, Having received the word in much
affliction, with joy of the Holy Ghost. 7. By considering
how we brought nothing into the world, and that we can
carry nothing with us out of it. Job i. 21, Naked came
I out of my mother's womb, and naked shall I return
thither. 1 Tim. vi. 7, 8, For we brought nothing into
this world, and it is certain we can carry nothing out.
And having food and raiment, let us be therewith con-
tent. 8. By going to Christ to teuch us the lesson of
universal contentment, and fetching strength from him
to exercise this grace in every condition. Philip, iv. 11,
12, 13, Not that I speak in respect of want ; for I have
learned in whatsoever state I am, therewith to be content.
I know both how to be abased, and I know how to
abound : every where, and in all things, I am instructed,
both to be full and to be hungry, both to abound and to
suffer need. I can do all things through Christ which
strengtheneth me.

Q. 5. What doth the tenth commandment require, in
reference unto our neighbour ?

A. The tenth commandment doth require, in refer-
ence unto our neighbour, a nght and charitable frame
of spirit towards him and all that is his.

Q. 6. Wherein doth this right and charitable frame of
spirit towards our neighbour, and all that is his, conbist ?

A. This right and charitable frame of spirit towards
our neighbour, and all that is his, doth consist, 1 . In our
affections of love, desire, and delight towards, and in our
neighbour, and his welfare ; together with grief and
sorrow with, and for our neighbour's evil and sufferings.
Rom. xii. 10, 15, Be kindly aficctioned one to ano» v
with brotherly love. Rejoice / ' *
and weep with them that "
ber them that
them wh'' •"
the lr

208

Q. 7. How may we attain such affections and disposi-
tions towards our neighbour ?

A. We may attain such affections and dispositions to-
wards-our neighbour, 1 . By getting the law of God writ-
ten in our hearts, whereby we are wrought unto a love
of the law, and to an inclination to do it. Heb. viii. 10,
I will put my laws into their mind, and write them in
their hearts. 2. By getting our affections chiefly set up-
on God, which will incline unto any right affections one
towards another. 1 John v. 1, Every one, that loveth
him that begat, loveth him also that is begotten of him.
3. By faith in Jesus Christ, which worketh the heart both
to a true love to God, and one towards another. Gal. v.
6, But faith which tvorketh by love. 4. By looking unto
and following the example of Jesus Christ. Eph. v.
2, And walk in love, as Christ also hath loved us, and
gave himself for us. *

Q. 81. What is forbidden in the tenth com-
mandment ?

A. The tenth commandment forbiddeth all discontent-
ment with our own estate, envying or grieving at the
good of our neighbour, and all inordinate motions and
affections to any thing that is his.

Q. 1. What are the sins foi bidden in the tenth com-
mandment ?

A. The sins forbidden in the tenth commandment, are,
1. All discontentment with our own estate. 2. All en-
vying the £ood of our neighbour. 3. All inordinate mo-
tions and affections towards any thing that is his.

Q. 2. Wherein doth discontentment with our own es-
tate show itself?

A discontentment with our own estate cloth show it-

'**• jiot being well pleased with our

'""•muring and repining,

'Hling and com-

* nor quiet

Abab,

and displeased ;^~.
turned away his facc','-u.
v. 11,13, And Hainan tola
es', and the multitude of lit
vr herein the king had promote
cth me nothing, so long as I set
ting at the king's gate. 1 Cor. x ;
ye, as some of them also murmureL
of the destroyer. \

Q. 3. Whence doth discontentment Vita o-..
tate arise ?

A. Discontentment with our own estate doth arise, L
From our not believing, or not trusting the providence
of God, who orders every particular circumstar.ee of our
estate and condition, and hath promised to order it for
the best. Matth. x. 29, 30,31, Are not two sparrows
sold for a farthing ? and one of them shall not fall on tho
ground without your father. But the very hairs of your
head are all numbered. Fear ye not, therefore, ye are
of more value than many sparrows. 2. From pride and
overvaluing ourselves, as if we had some desert of our
own, and such high thoughts, as if it were fit that such
unworthy persons as we are, should be in a better condi-
tion than that wherein God hath placed us. 3. From a
carnal heart, filled with inordinate self-love ; which if
God's providence doth not gratify with full provisions for
the flesh, it doth vex and grieve, and is*lisquieted. 4.
From inordinate affections unto, and expecTations of and
from these outward things, whichcauseth inordinate grief
and trouble in the loss of these things, and great discon-
tent in the disappointment of what we expected of them,
and from them.

Q 4. How may we be cured of discontentment with
our own estate ?

A. We may be cured of discontentment with our own
estate, by mourning for it, and application of ourselves
unto the Lord Jesus Christ for pardon and healing ; and
by the diligent use of the means before directed, for the
attainment of the grace of true contentment.

«* *V. * <■ ..-MP* ;'M

Vtol

,* ^ •VA*.«-Hie tenth

.<: tenth command -
ot lie desirous of .vain-
.vying one another.

ih?r*s goody when the parts

.rengh and beauty of the bo-

..iward prosperity, or the esteem

x>d thing which another hath, more

.... ourselves, is a grief and trouble unto us. Psalm
cxii. 9, 10, His horn shall be exalted with honour. r The
wicked shall see it, and be grieved : he shall gnash with
his teeth, and melt away. Neh. ii. 10, When Sanballat
and Tobiah -heard il, it grieved them exceedingly, that
there was come a man to seek the welfare of the chil-
dren of Israel.

Q. 7. Why ought we to forbear envying one another ?

A. We ought to forbear envying one another, 1. Be-
cause this sin is very offensive unto God, reflecting great
dishonour upon his goodness. Matth. xx. 15, Is thine
eye evil, because I am good. 2. Because this sin is pro-
moted by, and makes us like the devil, that envious spirit.
John viii. 44, Ye are ot your father the devil, and the
lusts of your father ye will do. 3. Because this sin of
envy is heart murder, and the spring of much stiife and -
contention, and of much evil and mischief, which we
shall be ready to do unio those whom we envy. James
iii. 16, Wheie envy and strife is, there is confusion, and
eve?y evil work. 4. Because this sin of envy is very in-
juries unto ourselves : 1. To our bodies ; it causeth a
wasting and decay, and is the foundation of many dis-
tempers and diseases, where it doth prevail. Prov. xiv.
30, Envy is the rottenness of the bones. 2. To our
souls ; it puts our souls out of frame, and unfits us for
the duties of God's worship. 1 Pet. ii. K 2, Wherefore,
laying aside all malice, and all guile, and hypocrisies and
envies, and all evil speakings, as new born babes, desire
the sincere milk of the word, that ye may grow thereby.
3* To both body and soul } being such a sin, as, without

211

repentance, and the mortification of it, will destroy boil:
body and soul in hell.

Q. 8. How may we be delivered from the sin of envy ?

A. We may be delivered from the sin of envy, l. By
conviction of its evil, and hearty grief for it. 2. By ap-
plication of the blood of Christ through faith, for the
cleansing of our hearts from it. 1 John i. 7, The blood
of Christ cleanseth us from all sin. 3. By cordial love
and charity towards our neighbour. 1 Cor. xiii. 4, Char-
ity suffereth long, and is kind; charity envieth not. 4.
By the indwelling of the Spirit, through whom alone this
sin can be mortified and subdued. Rom. viii. 13, If ye
through the Spirit do mortify the deeds of the body, ye
shall live.

Q. 9. What is the third sin which the tenth command-
ment doth forbid ?

A. The third sin which the tenth commandment doth
forbid, is all inordinate motions and affections towards
any thing that is our neighbour's. Col. iii. 5, Mortify
therefore your members which are upon the earth ; for-
nication, uncleanness, inordinate affections, evil concu-
piscence, and covetousness, which is idolatry.

Q. 10. What special inordinate motion and affection
is forbidden in this commandment ?

A. The special inordinate motion and affection, which
is forbidden in this commandment, is, coveting that
which is our neighbour's, either his house, or wife, or
man-servant, or maid-servant, or ox, or ass, or any thing
that is his.

Q. 11. Why ought we not to covet any thing which
is our neighbour's ?

A. We ought not to covet any thing which is our neigh-
bour's, 1. Btcause God hath directly forbidden it. 2. Be-
cause it is both uncharitableness and injustice towards
our neighbour, to covet any thing that is his. 3. Because
we lose the comfort of that which is our own, by cove-
ting and inordinately desiring that whkh is another's.

Q/ 12. Doth this tenth commandment forbid only the
actual cove ling that which is another's ?

A. The tenth commandment doth not only forbid the
pclual coveting that which is another's, but also all ha-

bitual inclinations hereunto, and all those inordinate mo-
tions of the spirit this way, which do precede the coa-
scnt of the will, which is part of original sin, with which
human nature is universally polluted and depraved.

Q. 82. Is any man able perfectly to keep the
commandments of God ?

A. No mere man since the fall, is able; in this life, per-
fectly to keep the commandments of God ; but doth
daily break them in thought, word and deed.

Q. 1 . What is it perfectly to keep the commandments
of God ?

A. To keep perfectly the commandments of God, is
to keep all the commandments of God, and at all times,
without the least breach of them, in regard of disposition,
inclination, thought, affection, word, or conversation.

Q. 2, Was evei any man able perfectly to keep the
commandments of God ?

A. Before the fall, the first man Adam was able per-
fectly to keep God's commandments, he having power
given unto him in the first creation, to fulfil the condi-
tion of the first covenant of works, -which required per-
fect obedience ; but since the fall, no mere man is abl*
to do tliib.

Q. 3. Was not the Lord Jesus Christ able perfectly
to keep the commar. iinenls of God ?

A. The Lord Jesus Chiist was both able, and also did
perfectly keep the commandments of God, but he was
not a mere man, being both God and man in one person.
Heb. iv. 15, He was in all points tempted like as we are,
yet without sin, Rom. ix. 5, Whose are the fathers,
and of whom, as concerning the flesh, Christ came, who
is over all, God blessed forever.

Q. 4. Shall ever any mere man be able perfectly to
keep God's commandments ? .

A. The saints, who are mere men, though not in this
life, yet hereafter in heaven, shall be made perfect them-
selves, and be enabled perfectly to obey God in whatso-
ever it is that he shall require of them. Heb. xii. 22, 23,
We are come to Mount Sion, to the heavenly Jerusv

213

leni, to an innumerable company of angels, to the general
assembly and church of the first-born, and to the spiiiis
of just men made perfect.

Q. 5. Do not the saints on earth keep the command-
ments of God ?

A. The saints on earth do keep the commandments
of God sincerely, but not perfectly. 2 Cor. i. 12, For
our rejoicing is this, the testimony of our conscience,
that in godly sincerity we have had our conversation in
this world. Psal. exxx. 3, If thou, Lord, shouldst mark
iniquities, O Lord, who shall stand.

Q. 6. Do no saints attain perfection here in this life ?

A. 1. All saints ought to endeavour after perfection,
and that they may attain higher and higher degrees
thereof. Matth. v. 48, Be ye therefore perfect as your
Father which is in heaven is perfect. 2. No saints on
earth ever did attain absolute perfection, so as to obey
God in all things, at all times, without any sin.

Q. 7. How do you prove that no saints ever did attain
perfection in this life ?

A. That no saints did ever attain perfection in this life>
may be proved, 1. Because the best of saints, in this life,
are r6newed but in part, and have remainders of flesh
and corruption, which do rebel and war against the Spir-
it, and renewed part in them. Gal. v. 17, For the flesh
lusteth against the Spirit, and the Spirit against the
flesh : and these are contrary the one to the other : so that
ye cannot do the things that ye would. 2. Because the
scripture telleth us expressly, that none are without sin ;
and that such are deceivers of themselves, and make God
a liar, that affirm the contrary. Eccl. vii. 20, For there
is not a just man upon earth, that doth good, and sinneth
not. 1 Kings viii. 46, For there is no man that sinneth
not. James iii. 2, For in many things we offend all.
1 John i. 8, 10, If we say that we have no sin, we deceive
ourselves and the truth is not in us. If we say that we
have not sinned, we make him a liar, and his word is not
in us. 3. Because the scripture hath recorded the sins
of the most holy that ever lived : Abraham's dissimula-
tion concerning his wife. Gen. xx. 2, And Abraham
said of Sarah his wife, She is my sister. The like di.s-

214

simulation of Isaac. Gen. xxvi. 7, And he said, She is
my sister ; for he feared to say s he is in y wife. Jacob'*
He to his father. Gen. xxvii. 24, And he said, Art thou
my very son Esau? And he said, I am. Joseph's swear-
ing by the life of Pharaoh. Gen. xiii. 15, By the life of
Pharaoh, ye shall not go hence, except your youngest
brother come hither. Moses' unadvised speech. Psal.
cvi. 33, They provoked his spirit so that he spake unad-
visedly with his lips. The scripture recordeth Noah's
drunkenness ; Lot's incest ; David's murder and adul-
tery ; Job's and Jeremiah's impatience, and cursing
their birth day ; Peter'B denial of his master with oaths
and curses, and dissimulation afterwards before the
Jews ; Paul and Barnabas's contention. And if such
persons as these, who were filled with the Holy Ghost,
and hrid as great a measure of grace as any whom we
read of, either in the scriptures or any history, were not
perfect without sin, we may safely conclude, that no
saints in this life have ever attained unto absolute per-
fection.

Q. 8. Doth not the scripture tell us, 1 John iu. 9,
Whosoever is bom of God doth not commit sin ; for fiia
seed rvmaineth in him : and he cannot sin, because he is
born of U*.d : And if the saints are without sin in their
life, are they not perfect ?

A. L. If the sense of this place should be, that such
as are born of God do not commit sin at all, then no re-
generate persons which are born of God, would ever be
found committing sin : but the scripture doth record the
sins of many regenerate persons, as hath been shown ;
and experience doth evidence the same, that such as are
born of God commit sin, and therefore that cannot be the
meaning of the place, that such as are born of Gcd do
not commit sin at all. 2. Such as are born of God do not -
commit sin; that is, 1. They do not commit sin with
the full consent of their will, which is in part renewed ;
and which so far as it is renewed, doth oppose sin, though
sometimes it may be overpowered by the strength and
violence of temptation. 2. They do not live in a course
of sin, as the unregenerate do. 3. They do not commit
tiin unto death, as 1 John v. 17, 18, All unrighteousness

-,£

215

is sin : and there is a sin not unto death. We know that
whosoever is born of God sinneth not ; that is, not unto
death.

Q. 9. Doth not God himself testify concerning Job,
that he was a perfect man ? Job i. 8, Hast thou considered
my servant Job, that there is none like him ujion the earth,
' a perfect man ? Doth not Hezekiah also plead his per-
fection with the Lord when he was sick ? 2 Kings xx.

3, Remember now how I have walked before thee with a
perfect heart. And doth not Paul also assert himself,
and other Christians, to be perfect ? Philip, iii. 15, Let

«£■* ?£ «s, therefore, as many as be perfect, be thus minded. And

'■ ~ % how then is perfection unattainable, by the sai?it$Jn this

zz X Ufe?

>u }• A. 1 . This perfection, which is ascribed unto the saints

in the scripture, is not to be understood of absolute per-
fection and freedom from all sin, for the reasons already
' given, which prove the contrary ; but it is to be under-
stood of sincerity, which is evangelical perfection, or at
the furthest of comparative perfection, not an absolute
perfection. 2. Thus we are to understand the perfec-
tion which God teslifieih of Job : Hast thou considered
my servant Job, that there is none like him in the earth, a
perfect man ? that is, so perfect as he is, a perfect and
upright man. His perfection did consist in his upright-
ness and sincerity ; and that Job was not absolutely per-
fect doth appear from his sin a little after, in his cursing
his birth-day. Job iii. 3, Let the day perish wherein I
was born. And after he is charged with sin. Job xxxiv.
37, He multiplieth his words against God. 3. So also
Hezekiah's perfection, which he plcadeth, was no more
than his sincerity. Remember I have walked before thee
in truth, and with a perfect heart. And the scripture
doth note his sin a little after, which is a clear evidence
that he was not absolutely perfect. 2 Chron. xxxii. 25,
But Hezekiah rendered not again according to the bene-
fit done unto him ; for his heart was lifted up : therefore
wrath was upon him, and upon Judah and Jerusalem.

4. In the same place where the apostle Paul doth assert
himself, and other Christians, to be perfect* he doth ac-
knowledge that he was not perfect. Philip, iii. \2 S 13.

216

Not as though I had already attained, either were alrea-
dy perfect ; but I follow after, if that I may apprehend
that for which also I am apprehended of Christ Jesus.
Brethren, I count not myself to have apprehended, &c.
Therefore the perfection which he had attained, which
he speaketh of, verse 15, is to be understood of evangel-
ical perfection ; the perfection which he had not attained,
is to be understood of absolute perfection. It is evident
therefore, that no saints do attain absolute perfection in
this life ; and such as do pretend unto it, it is through
their ignorance of themselves and of God, and the extent
of God's law.

Q. 10. Do all the children of men, and the saints them-
selves, break the commandments of God in this life ?

A. The saints themselves, and much more such as are
no saints, do daily break the commandments of God in
thought, word, and deed. Gen. viii. 21, T>j imagina-
tion of man's heart is evil from his youth. James ill*
8, The tongue can no man tame ; it is an unruly evil,
full of deadly poison. John iii. 19, Men loved darkness
rather than light, because their deeds were evil.

Q. 1 1 . Are all thoughts of sin breaches of God's com-
mandments, when they are without evil words or actions ?

A. All thoughts of sin are breaches of God's com-
mandments, without evil words or actions, when they
are accompanied with evil inclinations, desires, and af-
fections. Matlh. v. 28, Whosoever looketh upon a wo-,
man to lust after her, hath committed adultery with her
already in his heart. Matth. xv. 19, Out of the heart
proceed evil thoughts, murders, adulteries, fornications,
thefts, false witness, blasphemies.

Q. 12. May not the saints in this life be kept from sin-
ful thoughts, words, and actions ?

A. 1. The saints in this life cannot be wholly free
from all sinful thoughts, words, and actions, because all,
even the best of saints, through remaining corruption,
are subject to daily infirmities and defects. 2. The saints
in this life may be kept from all gross sins of thoughts,
words, and deeds, and they are kept from the reigning
power of any sin.

*■
A

217

Q. 1 3. How are the saints kept from gross sins, and
the reigning power of any sin ?

A. The saints are kept from gross sins, and the reign-
ing power of any sin, 1. By the reign of Christ in their
hearts. 2. The mortification of sin in the root of it
through the Spirit. 3. By watchfulness against sin in
the thoughts. 4. By avoiding occasion of sin, and re-
sisting temptations unto it.

Q. 83. Are air transgressions of the law
equally heinous ?

A. Some sins in therr *. Ives, and by reason of several
aggravations, are more heinous in the sight of God than
others.

Q. 1. What is it for sin to be heinous ?

A. Sins are heinous, as they are grievous and offen-
sive unto God.

Q. 2. Are not all sins heinous unto God ?

A. All sins are heinous unto God, but all sins are not
equally heinous ; for some sins are more heinous in the
sight of God than others.

Q. 3. How many ways are some sins more heinous in
the sight of God than others ?

A. Two ways. 1. Some sins are more heinous in
themselves. 2. Some sins are more heinous than oth-
ers, in regard of their several aggravations.

Q. 4. What sins are more heinous in themselves than
others ?

A. 1. Sins against the first table of the law, are more
heinous than sins against the second table of the law :
thus idolatry is more heinous than adultery, sacrilege is
more heinous than theft, blasphemy against God is more
heinous than speaking evil of our neighbour ; and so
proportionably the highest sin committed against God
more immediately, is more heinous than the highest sin
committed more immediately against man; and the
lowest sin committed immediately against God, is more
heinous than the lowest sin committed against man.
1 Sam. ii. 25, If one man sin against another, the judge

218

shall judge him : but if a man sin against the Lord, who
shall entreat for him ? 2. Some sins against the second
table of the law are more heinous in themselves, than
others against the same second table ; as murder is more
heinous than adultery, adultery is more heinous than
theft, theft is more heinous than coveting thy neighbour's
house ; and here now may be added, that the same sins
of any kind, ripened into actions, are more heinous in
themselves, than those sins in the thoughts only and in-
clinations. This is evident from the greater displeasure
which God doth express in scripture for some sins than for
others, against the second table of the law ; and for sinful
works than for sinful thought*? 3. Sins against the gos-
pel are more heinous of themselves than sins against the
law ; sins against the gospel being committed against
the greatest light that ever did shine upon men, and the
greatest love and grace of God that ever was shown unto
•men, and therefore the punishment of gospel-sinners
will be greater than the punishment of the most notori-
ously wicked heathens. Matth. xi. 20 — 24, Then began
he to upbraid the cities wherein most of his mighty
work* were done, because they repented not. Wo unto
thee, Chorazin ! wo unto thee, Bethsaida ! it shall be
more tolerable for Tyre and Sidon at the day of judg-
ment, than for you. And thou Capernaum, which art
exalted unto heaven* shalt be brought down to hell : it
shall be more tolerable for the land of Sodom in the day
of judgment than for thee.

Q. 5. What are the aggravations which render some
^sins more heinous than others ?

A. The aggravations which render some sins more
heinous than others, are the circumstances which do at-
tend them.

Q. 6. What is the first aggravation of sin ?

A. The first aggravation of sin is from the persons'
offending : thus the sins of magistrates, ministers, pa-
rents, the aged, and all governors, are more heinous in
the same kind than the same sins of subjects, people,
children, the younger, and those who are under govern-
ment, because of the ill example and ill influence of the
sins of the one beyond the other. 1 Kings xiv. 16, And

21P.

he shall give Israel up, because of Jeroboam, who did
sin, and who made Israel to sin. Micah Hi. 5, The
prophets make my people to err. Thus the sins also of
professors, and God's people, are more heinous than the
sins of the wicked and ungodly in the same kind, because
the name of God is hereby more blasphemed, and the
wicked are hereby more hardened ia their sins. Rom.
ii. 23, 24, Thou that makest thy boast of the law,
through breaking the law dishonourest ll)ou God ? For
the name of God is blasphemed among the Qcntiles,,
through you.

Q. 7. What is the second aggravation of sin?

A. The second aggravation of sin, is from the place:
thus sins committed in a land of light, are more heinous
than the same sins committed in a place of darkness.
Isaiah xxvi. 10, In the land of uprightness will he deal
unjustly, and will not behold the majesty of the Lord. 1
Thus sins committed in a place of great deliverance and
mercies, are more heinous than the same sins commit-
ted in another place. Psalm cvi. 7, They remembere.d
not the multitude of his mercies, but provoked him at
the sea, even the red sea. Thus also sins committed in
a public place, whereby ethers may be enticed and defi-
led, are more heinous than the same sins, committed in
secret places. 2 Sam. xvi. 22, They spread Absalom.
a tent upon the top of the house ; and Absalom went in
unto his father's concubines, in the sight of all Israel.

Q. 8. What is the third aggravation of sin ?

A. The third aggravation of sin is from the time :
thus sins committed on the Sabbath-day, are more hei-
nous than the same sins committed on the week day.
Drunkenness or adultery is heinous and abominable on
any day in the sight of God ; but drunkenness or adul-
tery, or any other such sins, are more heinous before
God on the Sabbath-day. Thus sins committed in, or
after the time of trouble and affliction, are more heinous
than the same sins committed at another time. 2 Chron.
xxviii. 22, In the time of his distress did he trespass yet
more against the Lord : this is that kinrj Ahuz. Is.iiali
i. 5, Why should ye be stricken any in ore ? yc wiil re-
volt more and more. Thus sins committed after re-

220

pentance and engagements to be the Lord's, are more
hein6us than the same sins committed before repent-
ance and SUch engagements ; so also sins committed
after admonitions and censures, are more heinous than
the same sins committed before such admonitions and
censures.

Q. 9. What is the fourth aggravation of sin ?

A. The fourth aggravation df sin is from the manner :
thus sins against knowledge, are more heinous than sins
through ignorance : sins through wilfulness and pre-
sumption, are more heinous than sins through weakness
and infirmity : sins through custom and with delibera-
tion, are more heinous than sins through sudden passion
and the hurry of temptation : sins with delight and
greediness, are more heinous than sins committed with
regret and backwardness :. sins committed impudently
and with boasting, af e more heinous than the same sins
committed with shame and blushing : sins often repeated
and long continued in, are more heinous than sins but
once or seldom committed, and which are broken off by-
repentance.

Q. 84. What cloth every sin deserve ?

A. Every sin deserveth God's wrath and curse, both
in this life, and that which is to come.

Q. 1. What is meant by God's wrath and curse, which
every sin doth deserve ?

A. By God's wrath and curse, which every sin doth
deserve, is meant all those punishments which God in
his wrath hath threatened to inflict uj i,-n sinners for their
sins.

Q. 2. What are those punishments which God in his
wrath hath threatened to inflict upon sinners for their
sins ?

A. The punishments which God in his wrath hath
threatened to inflict upon sinners for their sins, are cither
in this life, such as all temporal and spiritual judgments
here ; or in the life which is to come, such as the pun-
ishment of hell; of both which we see before in the ex-
plication of the ninth answer.

/■

221

Qi 3. Doth every sin deserve God's wrath and curse*
both in this life and that which is to come ?

A. Every sin doth deserve God's wrath and curse,
both in this life and that which is to 'come, because*, eve-
ry sin is committed against an infinitely holy and right-
eous God, and his, justice doth require infinite satifac-
tion ; and if some sinners do escape some temporal pun-
ishments, they cannot escape the eternal punishments of
hell, which is the only 1 satisfying punishment, unless they
have an interest in. the satisfaction made by Christ. Gal.
iii. 10, Cursed is every one that continueth, not in alL
things which are written in the book of the lawfto do
them. Matin, xxv. 4 1 , Then shall he say unto them on
the left hand, Depart from me, ye cursed, into everlast-,
ing fire, prepared for the devil and his angels.

Q. 85. What doth God require of us, that
we may escape his wrath and curse due to us,
for sin ? '

A. To escape the wrath andcurse of God, due to us
for sin, God requireth of us faith in Jesus Christ, repent-
ance unto life, with the diligent use of all the outward
nueans whereby Christ communicateth to us the benefits
of redemption.,

Q. 1. How many things doth God require of us to es-
cape his wrath and curse due to us for sin ?
.^A. God requireth three things of us, that we may es-
4je his wrath and curse due to us for sin : 1. Faith in
Jesus Christ. 2. Repentance unto life. 3. The diligent
use of all outward means whereby Christ communica-
teth to us the benefits of redemption.

Q. 2. Why "doth. God require of us faith in Jesus
Christ, that we may escape his wrath and curse ?

A. God requireth of us faith in Jesus Christ. to escape
his wrath and curse, because by faith in Jesus Christ, wfe
have an. interest in Jesus Christ, and his imputed right-
eousness, and the promise he hath made of remissibh
and salvation unto us. Philip, iii. 9, And be found in
him not having mine own righteousness, "'but that which
is through the faith of Christ, the righteousnesswhieb is

222 v

of God by fahh. Acts x. 43, To him give all the proph-
ets witness, that, through his name, whosoever believeth
in him, shall receive remission of sins. Eph. ii. 8, By
grace we aie saved, through faith.

Q. 3. Why doth God require of us repentance unto
life, that we may escape his wrath and curse ?

A. God requireth of us repentance unto life, that v e
may escape his wrath and curse, because the promise of
forgiveness of sin is made to repentance, as a concomi-
tant of faith ; and it is not for God's honour to pardon
and save any that go on still in their trespasses. 'Acts
iii. 17, Repent ye therefore, and be converted, that your
sins may be blotted out. Acts xx. 21, Testifying both
to the Jews, and also to the Greeks, repentance toward
God, and faith toward our Lord Jesus Christ.

Q. 4. Why doth God require of us the diligent use of
all outward means, that we may escape his wrath and
curse I

A. God doth require of us the diligent use of all out-
ward means to escape his wrath and curse, because al-
though God could save without means, yet it is his will
to appoint means, which having his institution, we can-
not expect the benefits of redemption and sahatioa
should be communicated to us any other way. 1 Cor. i,
21, It pleased God by the foolishness of preaching to
save them that believe. Acts viii. 22, Pray God, if per-
haps the thought of thine heart may be forgiven thee.

Q. 86. What is faith in Jesus Christ ? ♦

A. Faith in Jesus Christ is a saving grace, whereby
we receive and rest upon him alone for salvation, as he is
offered to us in the gospel.

Q. 1. How is faith a saving grace ?
* A. Faith is e. saving grace, not by the act of believing*
.as an act ; for then it would save as a work : whereas
"we are saved by faith in opposition to all works : But
faith is a saving grace, as an instrument, apprehending
and applying Jesus Christ and his perfect righteousness,
whereby alor^e we are saved* John iii. 16, For God so
loved the world that he gave his only begotten Son, that
whosoever believeth in him should not perish; but have

223

everlasting life. Acts xvi. 31, And they said, Belie\e
otv the Lord Jesus Christ, and thou shalt be saved. Rom.
iiu 22, Even the righteousness of God which is by faith
of Jesus Christ unto all, and upon ail them that believe.

Q. 2. Who is the author of faith in Jesus Christ ?

A. The author of faith in Jesus Christ, k God, whose
gift it is, and who works this grace of faith in the soul
by his Spirit. Eph. ii. 8* Ye are saved through faith ;
and that not of yourselves : it is the gift of God. CoL
ii. 12, You are risen with him through the faith of the
operation of God.

Q. 3. How doth God work this grace of faith in, the
souls of men ?

A. God doth woik this grace of faith in the souls of
men, ordinarily by hearing of the word preached. Rom.
x. 17, So then, faith cometn by hearing, and hearing by
the. word of God. 1 Cor. xv. 1 1, So we preach and so
ye believed.

Q. 4. What is the object of this grace of faith ?

A. The object of this grace of faith is the Lord Jesus
Christ and his righteousness, and the promises which
are made through him in the covenant of grace. John
iii. 18, He, that believeth on him, is not condemned.
Rom. i. 17, For therein is the righteousness of God re-
vealed from faiih to faith ; as it is written,. The just shall
live by faith. Gal. iii. 22, The scripture hath concluded
all under sin, that the promise by faith of Jesus Christ)
might be given to them that believe.

Q. 5. What is the subject of faith in Jesus Christ ?

A. 1. The subject of denomination, or the persons in
whom alone this grace of faith is to be found, are the
elect only. Titus i. 1, According to the faith of God's
elect. Acts xiii. 48, And as many as were ordained to
eternal life,, believed. 2. The subject of inhesion, or the
parts of the soul in which faith is placed and doth inhere,
is not only the mind and understanding, but also the will
and heart. Heb. vi. 13, These all died in faith, not hav-
ing received the promises, but having seen them afar off,
. and were persuaded of them, and embraced them. The f
persuasion of the truth of the promises, is the act of the
understanding ; the embracement of the things promi-

224 "

sed, is the act of the will. Rom. x. 10, With the heart
man believeth unto righteousness.

Q. 6. What are the acts of faith in Jesus Christ ?

A. The acts of faith in Jesus Christ are, 1. A receiv-
ing of Jesus Christ. John i. 12, As many as received
him, to them gave he power to become the sons of God,,
even to them that believe on his name. 2. A resting
upon Christ alone for salvation :- this is implied in all
those scriptures which speak of believing in Christ, and
believing on his name.

Q. 7. How is Jesus Christ to be received by faith?

A. Jesus Christ is to be received by faith, as he is of-
fered to us in the gospel.

Q. 8. How is Jesus Christ offered to us in the gospel ?"

A. Jesus Christ is offered to us in the gospel, as
priest, prophet, and king ; and so we must receive him,
if we would be sayed by him.

Q. 9. When doth the soul rest upon him for salvation ?

A. The soul doth res^upon Christ for salvation, when
being convinced of its lost condition by reason of sin, and
its own inability, together with all creatures* insufficien-
cy to recover it out of this estate, and having a discovery
and persuasion of Christ's ability and willingness to
save, it doth let go all hold on the creatures, and re-
nounce its own righteousness, and so lay hold on Christ*
rely upon him, and put confidence in him, and in him
alone for salvation.

Q. 87. What is repentance unto life ? t

A. Repentance unto life is a saving grace, whereby a
sinner, out of a- true sense of his sin, and apprehension
of the mercy of God in Christ, doth with grief and ha-
tred of his sin, turn from it unto God, with full purpose
of, and endeavour after new obedience.

Q, 1. Why is repentance called repentance unto life ?

A. Repentance is called repentance unto life, because
it is a saving grace, and a necessary mean for the attain-
ing life and salvation ; and that it might be distinguish-
ed from the sorrow of the world which worketh death.
Acts xi. 18, Then hath God. also to the Gentiles granted
repentance unto life. Ezek. xviii. 2.1, If the wicked will

225

turn from all his sins, Sec. he shall surely live. 2 Cor.
vii. 10, For godly sorrow worketh repentance to salva-
tion, not to be repented of : but the sorrow of the world
worketh death.

Q..2. Cannot any repent of their sins by the power of
nature ?

A. None can repent of their sins by the power of na-
ture, because the hearts of all men and women bv nature
are like a stone, insensible of sin, and inflexible unto
God's will ; therefore there is need of the Spirit of God
to work this grace in the heart, which he hath promised
to do in the new covenant. Ezek. xxxvi. 26, 27, A new
heart also will I give you, and a new spirit will I put
within you ; and I will take away the stony heart out of
your flesh, and I will give you an heart of flesh: and I
will put my Spirit within you, and cause you to walk in
my statutes, and ye shall keep my judgments and do
them.

Q. 3. Wherein doth repentance unto life consist ?

A. Repentance unto life doth chiefly consist in two
things. 1. In turning from sin, and forsaking of it.
Ezek. xviii. 30, Repent, and turn yourselves fiom all
your transgressions ; so iniquity shall not be your ruin.
Prov. xxviii. 13, He, that covereth his sins, shall not
prosper ; but whoso confesseth and forsaketh them,
shall find mercy. 2. In turning unto God. Isaiah lv.
7, Let the wicked forsake his way, and the unrighteous
irian his thoughts, and let him return to the Lord, and
he will have mercy upon him, and to our God, and he
will abundantly pardon.

Q. 4. What is requisite unto the turning from sin in
repentance ?

• A. It is requiste unto the turning from sin in repent-
ance, that there be, 1. A true sight of sin. 2. An ap-
prehension of the mercy of God in Christ. 3. A grief
for sin. 4. A hatred of sin.

Q. 5. Wherein doth the true sense of sin consist which
is requisite in repentance ?

A. The true sense of sin which is requisite in repent-
ance doth consist in such an inward feeling of our mise-
rable and lost estate, by reason of the wrath and curse of

. 226

God, and that eternal vengeance of hell, which For our
sins we are exposed unto, as putteth us into great per-
plexity and* trouble of spirit ; so that our consciences
being hereby pricked and wounded, can find ho quiet,
and take no rest in this condition. Acts ii. 37, When
they heard this they were pricked in their heart, and said
unto Peter, and to the rest of the apostles, Men and
brethren, what shall we do ?

Q. 6. What need is there of this sense of sin unto
true repentance ?

A. There is need of this sense of sin unto true re-
pentance, because without this sense of sin, sinners will
not forsake sin, nor apply themselves unto the Lord Je-
sus for pardon and healing. Matth. ix. 12, 13, They,
that be whole, need not a physician, but they that are
sick. I am not come to call the righteous, but sinners
to repentance.

Q. 7. What apprehensions of God's mercies are re-
quisite in this repentance ?

A. There is requisite in true repentance, that we have
apprehensions of God's mercies, as he is both slow to an-
ger, and of great kindness ; as he is most ready to for-
give, and most ready to be pacified unto repenting sin-
ners. Exod. xxxiv. 6, 7, And the Lord passed by before
him and proclaimed, The LORD, The LORD GOD,
merciful and gracious, long-suffering, and abundant in
goodness and truth, keeping mercy for thousands, for-
giving iniquity, and transgression, and sin. Rom. ii. 4,
Or despisest thou the riches of his goodness, and for-
bearance, and long-suffering ; not knowing that the good-
ness of God leadeth thee to repentance. v

Q. 8. Can we apprehend pardoning mercy in God on-
ly through Christ ?

A. We can truly apprehend pardoning mercy in God
only through Christ, because God is so infinitely just
and jealous, and a consuming fire unto sinners out of
Christ, and he is recon^ileable unto sinners only through
his Son, who hath given satisfaction unto his justice for
sin. 2 Cor. v. 1 8, All things are of God, who hath recon-
ciled us to himself by Jesus Christ.

227

Q. 9. What need is there of the apprehensions of
God's mercy in Christ, in order to our repentance ?

A. There is need of the apprehensions of God's mer-
cy in Christ, in order to our repentance, because, wiihout
the apprehensions of this mercy of God, and willingness
through his Son to be reconciled wnto us, upon conviction
of, and contrition for sin, we shall either cast off our
trouble, and run more eagerly unto the commission of
sin than before ; or if we cannot cast off our trouble, we
will sink under torhienting despair, and be in danger of
making away with ourselves, as Judas did: whereas the
apprehension of God's mercy in Christ, is an encourage-
ment to us to forsake our sins and to turn to him, and a
mean to affect our hearts with kindly and godly sorrow
for sin.

Q. 10. Wherein doth true grief for sin consist?

A. True grief for sin doth consist in our mourning
and sorrowing for sin, not only as it is like to bring ruin
upon ourselves, but chiefly as it hath brought dishonour
upon God's name ; not only as it hath wounded our con-
sciences, but chiefly as it hath wounded our Saviour ; not
only as without repentance it is like to damn our souls,
but also it hath debased and defiled our souls. Psalm
xxxviii. 18, 1 will declare mine iniquity : I will be sorry
for niy sin. Psal. li. 3, 4, I acknowledge my transgres-
sions ; and my sin is ever before me. Against thee,
thee only have I sinned, and done this evil in thy sight.
Zech. xii. 10, They shall look upon me whom they have
pierced, jafid they shall mourn. Isa. lxiv. 5, 6, We have
sinned : we are all as an unclean thing, and all our right-
eousnesses are as filthy rags.

Q. 1 1. May we not truly grieve for sin, though we do
not weep for it ?

A. 1 . If we can readily weep for other things, and can-
not weep for sin, the truth of ourgrief is very question-
able. 2. There may be true and great grief for sin with-
out tears, in4hem that are of a dry constitution, and are
not prone to weep upon any account ; and as there may
be in some many tears in the eye, where there is no grief
in the heart, so in others there may be much grief in the
heart, where there are no tears in the eye.

228

Q. 12. Why is grief for sin needful in repentance I

A. Grief for sin is needful in repentance, because it
fui tli er works the heart unto a willingness to leave sin;
because God doth require it, and hath promised mercy
unto such as mourn for sin. James iv. 9, Be afflicted
and mourn, and weep : let your laughter be turned to -
mourning, and your joy to heaviness. Jer. xxxi. 18, 19,
20, I have surely heard Ephraim bemoaning himself
thus, Thou hast chastised me, and I was chastised as a
bullock unaccustomed to the yoke : turn thou me, and I
shall be turned ; for thou art the Lord my God. Sure-
ly after that I was instructed, I smote upon my thigh :
I was ashamed, yea. even confounded, because I did bear
the reproach of my youth. Is Ephraim my dear son ? is
he a pleasant child ? my bowels are troubled for him : I
will surely have mercy upon him, saith the Lord.

Q. 13. What is hatred of sin, which is requisite unto
true repentance ?

A. Hatred of sin, which is also requisite unto true re-
pentance, is an inward deep loathing and abhorrence of
sin, as the most odious thing in the world, which is ac-
companied with a loathing of ourselves, as being render-
ed by sin most loathsome and abominable in the eyes of
God. Ezek. xxxvi. 31, Then shall ye remember your
own evil ways, and your doings which have not been
good, and shall loathe yourselves in your own sight, for
your iniquities, and your abominations.

Q. 14. Why is hatred of sin needful unto true re-
pentance ?

A. Hatred of sin is needful unto true repentance, be-
cause no affection of the heart will more engage us
against sin, than our hatred ; and when grief for sin is
much spent, hatred of sin will put weapons into our
hands to fight against it.

Q. 15. What is that turning from sin, which is part of
true repentance I

A. The turning from sin, which is part of true re-
pentance, doth consist in two things ; 1 . In a turning from
all ^ross sins, in regard of our course and conversation.
2. In a turning from all other sins, in regard of our hearts
and affections.

229

Q. 1 6. Do such as truly repent of sin, never return
again unto the practice of the same sins which they have
repented of?

A. 1. Such as have truly repented of sin, do never
return unto the practice of it, so as to live in the course
of sin, as they did before : and where any, after repent-
ance, do return unto a course of sin, it is an evident sign
that their repentance was not of the right kind. 2.
Some that have truly repented of their sins, although
they may be overtaken and surprised by temptations, so
as to fall into the commission of the same sins which
they have repented of, yet they do not lie in them, but
get up again, and with bitter grief bewail them, and re-
turn again unto the Lord.

Q. IT. Wherein doth turning to the Lord (the other
part of true repentance) consist ?

A. Turning to the Lord doth consist, 1. In making
application of ourselves unto him, for the pardon of sin,
and his mercy. Psalm li. 1, Have mercy upon me, O
God, according to thy loving kindness ; according to the
multitude of thy tender mercies, blot out my transgres-
sions. 2. In our making choice of him for our God and
chief good. Jer. iii. 22, Behold, we come unto thee ; for
thou art the Lord our God. Zech. xiii. 9, They shall
call on my name, and I will hear them : I will say, It is
my people; and they shall say, The Lord is my God.
3. In our delivering up ourselves unto his obedience.
Psalm cxix. 59, I thought on my ways, and turned my
feet unto thy testimonies.

Q. 18. What is that obedience which we must deliver
ourselves up unto, in our returning to the Lord ?

A. The obedience which we must deliver up ourselves
unto, in our returning to the Lord, is the new obedience
of the gospel.

Q. 19. Why is the obedience of the gospel called new
obedience ?

A. The obedience of the gospel is called new obedi-
ence, because it is required in the new covenant, because
it must proceed from newness of spirit, the new nature,
or new principle of grace and spiritual life) which is put

230

into the soul by the Spirit of God. Rom. vii. 6, But now
ve are delivered from the law, that being'dead wherein
we were held, that we should serve in newness of spirit.

Q. 20. When do we deliver up ourselves unto this new
obedience ?

A. We deliver up ourselves unto this new obedience*
1 . When we have full resolutions and purposes of it*
Psalm cxix. 106, I have sworn, and I will perform it,
that I will keep thy righteous judgments. Acts xi. 23,
And exhorted them all, that with purpose of heart they
would cleave to the Lord. 2. When we are diligent in
our endeavours after it, that we may constantly walk in
the ways of new obedience without offence either to God
or man. Luke i. 6, And they were both righteous before
God, walking in all the commandments and ordinances
of the Lord blameless. Acts xxiv. 16, And herein do I
exercise myself, to have always a conscience void of of-
fence toward God and toward men.

Q. 2 1. Do all that truly repent, fully perform new obe*
dience ?

A. None that truly repent, do here in this life perform
new obedience fully, "without any failure or defect, but
they diligently endeavour to do it ; and wherein they
fall short, it is their grief and trouble. Psalm xxxviii.
17, For I am ready to halt, and my sorrow is continually
before me.

Q. 88. What are the outward means where-
by Christ communicate ih to us the benefits of
redemption ?

A. The outward and ordinary means whereby Christ
communicateth to us the benefits of redemption, are his
ordinances, especially the word, sacraments and prayer ;
all which are made effectual to the elect for salvation.

Q. 1. What doth comprehend all the outward and or-
dinary means whereby Christ communicateth to us the
benefits of redemption ?

A. The ordinances of the Lord do comprehend all
the outward and ordinary means whereby Christ com*
municatcth to us the benefits of redemption. v

Q. 2, What is meant by the ordinances of the Lord ?

231

A. By the ordinances of the Lord is meant those means
of grace and salvation, which are of the Lord's institu-
tion, which! he "hath appointed and commanded in his
-word, and no other. Matth.xxviii. 20, Teaching them
to observe all things whatsoever I have commanded you.
1 Cor. xi. 1, 2, 23, Be ye followers of me, even. as I also
am of Christ. Now I praise, you, brethren, that you
keep the ordinances as I delivered them unto you. For
I have received of the Lord that which also I delivered
unto you.

Q. 3. May we not make use of any ordinances which
are of men's appointment only, in order to salvation ?

A. We ought not to make use of any ordinances which
are of men's appointment only, in order unto salvation,
because this is will-worship, which is both vain and of-
fensive ; and we cannot groundedly expect the blessing
of the Lord upon, or to receive any true benefit of any
ordinances, but by those alone which are of his own ap-
pointment only. Col. ii. 20, 22, 23, Why are ye sub-
ject to ordinances, after the commandments and doctrines
of men ? which things have a shew of wisdom in will-
worship, &c. Matth. xv. 9, But in vain they do worship
me, teaching for doctrines the commandments of men.

Q. 4. Why are the ordinances called the ordinary
means whereby Christ communicateth to us the benefits
of redemption ?

A. The ordinances are called the ordinary means
whereby Christ communicateth to us the benefits of re-
demption, because the Lord hath not wholly limited and
bound up himself unto his ordinances : for he can in an
extraordinary way bring some out of a state of nature
into a state of grace ; .as Paul, who was converted by a
light and a voice from heaven : But the ordinances are
the most usual way % and means of conversion and salva-
tion, without the use of which, we cannot, upon good
ground, expect that any benefit of redemption should be
communicated to us.

Q. 5. What are the chief ordinances of the Lord's ap-
pointment ?

A. The chief ordinances of the Lord's appointment,
are, the word, sacraments? and prayer. Acts ii. 42, And

232

they continued stedfastly in the apostles' doctrine and fel-
lowship, and in breaking of bread, and m prayers.

Q. 6. To whom, are the ordinances made effectual for
salvation ?

A. The ordinances are made effectual for salvation to .
the elect only. Acts ii. 46, 47, And they continued with
one accord in the temple, and breaking of bread, praising
God. And the Lord added to the Church daily such as
should be saved.

Q. 89. How is the word made effectual to

salvation ?

A. The Spirit of God maketh the reading, but espe-
cially the preaching of the word, an effectual means of
convincing and converting sinners, and of building them
up in holiness and comfort through faith unto salvation.

Q. 1. What is the ordinance or appointment of the
Lord, in reference unto the word, that it may be effectual
unto salvation ?

A. The ordinance or appointment of the Lord, in re-
ference unto the word, that it may be effectual unto sal-
vation, is, I. That we read the word. Deut. xvii. 19, He
shall read therein all the days of his life, that he may
learn to fear the Lord his God, to keep all the words of
this law, and these statutes to do them. John v. 39,
Search the scriptures ; for in them ye think ye have eter-
nal life, and these are they which testify of me. 2. That
we hear the word preached. Isa. lv. 3, Incline your ear,
and come unto me ; hear, and your soul shall live. 1 Cor.
i. 21, It pleased God by the foolishness of preaching to
save them that believe.

Q. 2. How is the word made effectual unto salvation ?

A. The word is made effectual unto salvation, First,
In reference unto sinners and ungodly, as the word is a
mean, 1. To convince them of sin, and to affect them
with remorse for it. 1 Cor. xiv. 24, 25, But if all proph-
ecy, and there come in one that believeth not, or one un-
learned, he is convinced of ail, he is judged of all : and
thus are the secrets of his heart made manifest ; and so,
falling down on his face, he will worship God, and report

233

that God is in you of a truth. Heb- iv. 1 2, For the word
of God is quick* and powerful, and sharper than any two-
edged sword, piercing even to the dividing asunder of
soul and spirit, and of the joints and marrow, and is a
discerner of the thoughts and intents of the heart. Acts
ii. 37, Now when they heard this they were pricked in
their hearts. 2. To convert them from sin, and jojft them
unto Christ and his people. Psal. xix. 7, The law of the
Lord is perfect, converting the soul- Actsii. 41, Then,
they, that gladly received his word, were baptized ; and
there were added unto them about three thousand souls.
Acts iv. 4, Howbeit, many of them which heard the word,
believed ; and the number of the men was about five
thousand. 2dly, In reference unto those that are con-
verted, the word is effectual unto salvation, as it is a mean
of building them up in holiness and comfort through
faith unto salvation. Acts xx. 32, And now, brethren, I
commend you to God, and to the word of his grace, which
is able to build you up, and to give you an inheritance
among all them which are sanctified. Eph. iv. 11, 12,
13, And he gave some, pastors and teachers; for the
perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ : till we all come in
the unity of the faith, and the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature
of the filness of Christ*

Q. 3. How doth the word build up the saints in holiness?

A. 1. The word doth build up the saints in holiness,
as it is a mean to work them into a greater conformity
unto the image of God, and to cause an increase of every
grace in them* 2 Cor. iii. 18, We all with open face, be-
holding as in a glass, the glory of the Lord, are changed
inta the same image, from glory to glory. 1 Pet. ii. 2,
As new-born babes, desire the sincere milk of the word,
that'ye may grow thereby. 2. As it doth reprove, cor-
rect, instruct in righteousness, and thereby perfect them
more and more, and fit them foiv good works. 2 Tim.
iii. 16, 17, All scripture is given by inspiration of God»
and is profitable for doctrine, for reproof, for correction*
for instruction in righteousness ; that the man of Gorf

234

may be perfect) thoroughly furnished unto every good
work. 3. As it is a mean of pulling down strong holds
in the soul, and more and more subduing all thoughts and
affections unto the obedience of Christ. 2 Cor. x. 4, 5,
For the weapons of our warfare are not carnal, but mighty
through God to the pulling down of strong holds ; cast-
ing do#© imaginations, and every high thing that exalt-
eth itself against the knowledge of God, and bringing
into captivity every thought to the obedience of Christ.
4. As it is a mean to strengthen the saints against the
temptations of the devil, and the corruptions of their own
hearts. Eph. vi. 13, 17, Take to you- the whole armour
of God, that ye may be able to withstand in the evil day^
Take the sword of the Spirit, which is the word <jf God.
Matth. iv. 10, Get thee hence, Satan; for it is written,
Thou shalt worship the Lord thy God, &c. Psal. cxix.
9, \y here with shall a young man cleanse his way ? by ta-^
king heed thereto according to thy word. 5. As it is a
mean to establish the saints in the truths and ways of
God, and to strengthen them against error and seduc-
tion. Rom. xvi. 25, Now to him that is of power to es-
tablish you according to my gospel, and the preaching of
Jesus Christ, &c. Eph. iv. 14, That we be no more
children, tossed to ajid fro, and carried about with every
wind of doctrine, by the steight of men, and cunning
craftiness, whereby they lie in wait to deceive.

Q. 4. How doth the word build up the saints in com^
fort?

A. The word doth build up the saints in comfort, 1.
As it doth reveal and hold forth the chiefest grounds of
comfort, such as the promises of pardon, and eternal
life. Isaiah xl. 1,2, Comfort ye, comfort ye my people,
saith your God. Speak ye comfortably to Jerusalem,
and cry unto her, that her warfare is accomplished, that
her sins are pardoned. I Johnii. 25, This is the prom-
ise that he hath promised, even eternal life. 2. As it is
the means of conveyirfg to the soul the most sweet and
unutterable joy of the Holy Ghost. 1 Thess. i. 6, And
ye became followers of us, and of the Lord, having re-
ceived the word in much affliction, with joy of the Holy
Ghost.

235

Q. 5. Is the word effectual unto salvation by any virtue
er power in itself • •

A. The word is not effectual unto salvation by any
-virtue or power in itself, but by the operation of the
Spirit of God, in and by the word. 2 Cor. iii. 6, Who
also hath made- us able ministers of the new testament,,
not of the letter, but of the spirit ; for the letter killeth,,
but the spirit giveth life.
N Q. 6. How doth the word work effectually unto salva-
tion?

A. The word doth work effectualy unto salvation
through faith. 1 Thess. ii. 13, Ye received it not as the
-word of men, but (as it is in truth) The word of God,
-which effectually worketh also in you that believe. Rom.
i. 16, For I am not ashamed of the gospel of Christ ; for
it is the power of God unto salvation, to every one that
believeth.

Q. 90. How is the word to be read and heard
that it may become effectual unto salvation ?

A. That the word may become effectual unto salva-
tion, we must attend thereunto with diligence, prepara-
tion, and prayer, receive it with faith and love,, lay it up
in our hearts, and practice it in our lives.

Q. 1 . What is required before the hearing of the word,
that it may become effectual unto salvation ?

A. Before the hearing of the word, that it may become
effectual unto salvation, two things are required : 1*
Preparation. 2.. Prayer.

Q. 2. What is that preparation. that ,f is required before
the hearing of the word ?

A. The preparation which is required before the hear-
ing of the word is, 1. That we consider the majesty cf
God, in whose presence we are to appear, and whose
word we are to hear. Acts x. 33, We are all here pre-
sent before God, to hear all things that are commanded
thee of God. 2. That we examine ourselves, to find
out, and lay aside, whatever may hinder the saving ope-
ration of the word of God upon us. Psal. xxvi. 6, I will
wash mine hands in innocency, so will I compass thine.

236

altar, O Lord. James i. 21, Wherefore lay apart all su-
perfluity of naughtiness, and receive with meekness the
ingrafted word, which is able to save your souls. 1 Pet.
ii. 1, 2, Wherefore, laying aside all malice, and all guile,
and hypocrisies, and envies, and all evil-speakings, as
new born babes, desire the sincere milk of the word,
that ye may grow thereby.

Q. 3. What is that prayer which is required before
hearing the word ?

A. The prayer which is required before hearing the
word, is prayer in secret, and in our families, for God's
assistance of his ministers in preaching the word to us>
and for his blessing the word, and making it effectual to
us by his Spitit in our hearing of it. 2Thess. iii. 1>
Pray for us, that the word of the Lord may have free
course, and be glorified.

Q. 4. What is required in reading and hearing the.
word, to make it effectual unto salvation ?

A. In -reading and hearing the word, that it may be-
come effectual unto salvation three things are required i
1. Attention. 2. Faith. 3. Love.

Q. 5. What is that attention which is required in read-
ing and hearing the word ?

A. The attention which is required in reading and
hearing the word, is a diligent inclining the ear, and
bending the mind, that we may understand what we read
and hear. Prov. ii. 1, 2, 5, My son, if thou wilt receive,
my words and hide my commandments with thee ; so
that thou incline thine ear unto wisdom, and apply thine
heart unto understanding : then shalt thou understand
the fear of the Lord, and find the knowledge of God.

Q. 6. What is that faith which is required in reading
and hearing the word ?

A. The- faith which is required in reading and hear-
ing the word, doth imply, 1. In general a believing as-
sent unto the divine authority of the whole scripture, that
it is indeed the word of God ; and however it were pen^
ned by divers holy men, in divers ages, that yet the
whole was indited, and they wrote nothing but as they
were inspired by the Holy Ghost. 1 Thcss. ii. 13, We
thank God, because when ye received the word of God,

237

which ye heard of us, ye received it not as the word of
men, but (as it is in truth) the word of God. 2 Tim. iii.
1 6, All scripture is given by inspiration of God. 2 Pet.
i. 21, For the prophecy came not in old time by the will
of man ; but holy men of God spake as they were, mo-
ved by the Holy Ghost. 2. The faith required in read-
ing and hearing the word, doth imply in particular, 1. A
believing assent unto the truth and excellency of all scrip-
ture-history, as that which most certainly was : especial-
ly the history of our Lord Jesus Christ, in his birlh, life,
death, resurrection and ascension. 2. A believing assent
unto the truth and excellency of all scripture prophecy,
as that (so far as it is not yet fulfilled) which most cer-
tainly will be ; especially the prophecy concerning the
consummation of all things, and the general judgment of
the world by Jesus Christ at the last day. 3. A believing
assent unto the truth and excellency of all scripture-
doctrine, as that which is most high, and most worthy of
understanding ; especially the doctrine of the Trinity,
and Christ's incarnation, and the way of man's redemp-
tion. 4. A believing assent unto the truth and right-
eousness, of all scripture-threatenings, whether in the
law or gospel, and that in the most severe executions of
them. 5. A believing assent unto the holiness, right-
eousness, and goodness of all scripture-precepts ; as also
to the perfection of the scripture-rule for all things which
concern our practice. 6. A fiducial application of all
scripture-promises, so far as they have a general refer-
ence unto all believers, as most firm, true, precious, and
such as contain in them whatever is really for our good
and happiness, both in this, and in the other world.

Q. 7. What is that love which is required in reading
and hearing the word of God ?

A. The love which is required in reading and hearing
the word of God, is love of the word, because it is the
word of God. Psalm cxix. 159, 167, Consider how I
love thy precepts. My soul hath kept thy testimonies ;
and I love them exceedingly.

Q. 8. Wherein should our love to the word of God
Bhow itself?

A. Our love to the word of God should show itself, 1*

238

In our high prizing the word of God above things which
are most necessary and precious in the world. Job xxiii.
12, I have esteemed the words of his mouth more than
my necessary food. Paalm cxix. 72, The law of thy
mouth is better unto me than thousands of gold and sil-
ver. 2. Jn our earnest desires after the word. Psalm
cxix, 20, 131, My soul breaketh for the longing it hath
unto thy judgments at all times. I opened my mouth
and panted ; for I longed for thy commandments. 3. In
our delighting ourselves in the word. Psalm cxix. 24>
1 1 1, 162, Thy testimonk are my delight and my coun-
sellors. Thy testimonies have I taken as an heritage
forever ; for they are the rejoicing of my heart. I re*
joice at thy word, as one that findeth great spoil.

Q. 9. What is required after the reading and hearing
of the word, that it may become effectual unto salvation?

A. There is required after the reading and hearing of
the word, that it may become effectual unto salvation, 1.
That we lay it up in our hearts, making our hearts and
memories store-houses of this heavenly treasure. Psal.
cxix. 1 1, Thy word have I hid in my heart, that I might
not sin against thee. 2. That we practice it in our lives,
being ready to obey and do whatever we read or hear out
of the word to be our duty. James i. 22, 25, Be ye doers
of the word, and not hearers only, deceiving your own
selves. Whoso looketh into the perfect law of liberty,
and continueth therein, he being not a forgetful hearer,,
but a doer of the word, this man shall be blessed in his
deed.

Q. 91. How do the sacraments become ef-
fectual means of salvation ?

A. The sacraments become effectual means of salva-
tion, not from any virtue in them, or in him that doth ad-
minister them, but only by the blessing of Christ, and the
working of his Spirit in them that by faith receive them.

Q. 1. How negatively are the sacraments not effectual
means of salvation ?

A. The sacraments negatively, 1. Are not effectual-
means of salvation, by any virtue in themselves to confer

239

grace and salvation upon all the receivers, and by the
work done* or bare receiving of Uiem ; .for many may*
and do partake of the sacraments, who are without true
grace, and have no share in the salvation of the gospel*
Acts viii. 13, 20, 21, 23, And Simon himself was bapti-
zed. But Peter said unto him, Thy money perish with
thee : thou hast neither part nor lot in this matter ; for
thy heart is not right in the sight of God : for I perceive
that thou art in the gall of bitterness, and in the bond of
iniquity. I Cor. xi. 27, Whosoever shall eat this bread,
and drink this cup of the Lord unworthily, shall be guilty
of the body and blood of the Lord. 2. The sacraments
are not effectual means of salvation through the inten-
tion of, or by any virtue in them that do administer them,
there being no power in the most holy ministers them*
b elves to give grace, and to bring salvation unto any by
their administration of the sacraments, or any other ordi*
nance. 1 Cor. iii. 7, So then, neither is he that planteth
any thing, neither he that watereth ; but God that giveth
the increase.

Q. 2. How positively are the sacraments effectual
means of salvation ?

A. The sacraments positively are effectual means of
salvation, 1. By the blessing and presence of Christ,
which doth accompany the sacraments and other ordi-
nances of his own institution. Matth. xviii. 20, Where
two or three are gathered together in my name, there am
I in the midst of them. Matth. xxxviii. 20, Teaching
them to observe all things whatsoever I have command-
ed you : and lo, I am with you alway, even unto the end
of the world. 2. By the working of the spirit (the effect
and evidence of Christ's blessing and presence) whereby
Christ doth put life, and virtue, and efficacy into his sac-
raments and ordinances, without which they would be
wholly dead, and altogether ineffectual. 1 Cor. xii. 13,
For by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond or
free : and have been all made to drink into one Spirit ?

Q. 3. In whom doth the Spirit by the sacraments
Work effectually unto salvation ?

A. The Spirit by the sacraments doth not work ef*

^ I

240

fee tu ally unto the salvation of all that receive them, but
of all that by faith receive them.

Q. 92. What is a sacrament ?

A. A sacrament is an holy ordinance instituted by
Christ, wherein by sensible signs, Christ and the benefits
of the new covenant are represented, sealed and applied
unto believers.

Q. l . What is the proper signification of the word
sacrament ?

A. The proper signification of the word sacrament, as
it was of old used, is a military oath, whereby the gene-
ral did oblige himself to be faithful unto his soldiers, and
the soldiers did engage themseves to be faithful unto
their general.

Q. 2. Why are any of Christ's ordinances called sac-
raments, when we do not find the word sacrament used
in any place of the holy scriptures ?

A. Although the word sacrament be not used in the
scripture any more than the word Trinity, yet because
the things signified by the sacrament and Trinity, and
other words, are in the scriptures, therefore we may law-
fully make use of such words.

Q. 3. What is the thing signified by the word sacra-
ment ?

A. The thing signified by the word sacrament, is a
seal of the covenant of grace, whereby as the Lord doth
oblige himself to fulfil the promise of the covenant unto
us; so by our receiving this seal, we oblige ourselves to
be the Lord's, and to be true ond faithful unto him.

Q. 4. Whose ordinance is th& sacrament which we are
to make use of?

A. The sacrament which we are to make use of, is an
ordinance not of man's institution and appointment, but
an holy ordinance of Christ's institution and appoint-
ment, who, being the only King of the church, hath alone
authority to appoint holy ordinances and sacraments.

Q. How many parts are there in a sacrament ?

A. There are two parts in a sacrament : 1. The out-
ward sensible signs. 2. The things signified by the signs.

241

Q. 6. How do the sensible signs, and the things signi-
fied in a sacrament, differ ?

A. The sensible signs, and the things signified in a
sacrament, do differ, as the sensible signs are an object
of the understanding and faith, being represented by the
outward signs.

Q. 7. What kind of signs are the sensible signs in a
sacrament ?

A. 1 . The sensible signs in a sacrament are not natu-
ral signs, as the dawn of the morning is a sign of the ap-
proaching day, or as a smoke is a sign of fire ; but they
are arbitrary signs, and by the appointment not of men,
but of Jesus Christ. 2. They are not bare signifying or
representing signs, but withal, exhibiting, conveying,
and applying signs ; as a seal unto a bond, or last will
and testament, doth bSth signify the will of him whose
bond or last will and testament it is, and doth also exhibit
and convey, confirm and apply, a right unto the things
promised and engaged therein. When the minister
doth give forth the signs or outward elements in the sa-
cramental actions, the Lord doth give forth and convey
the things signified unto the worthy receivers.

Q. 8. What are the things signified by the outward
sensible signs in a sacrament ?

A. The things signified by the outward sensible signs
in a sacrament, are Christ, and the benefits of the new
covenant.

Q. 9. What is the use of a sacrament, in reference
unto Christ, and the benefits of the new covenant ?

. A. The use of a sacrament, in reference unto Christ
and the benefits of the new covenant, is, 1 . To represent
Christ and the benefits of the new covenant. Gen. xvii.

10, This is my covenant, which ye shall keep between
me and you, and your seed after you ; Every man-child
among you shall be circumcised. 2. To seal and apply
Christ, and the benefits of the new covenant. Rom. iv.

1 1, And he received the sign of circumcision, a seal of
the righteousness of the faith which he had, being yet
uncircumcised.

242

Q. 10. To whom doth a sacrament represent, seal)
and apply Christ, and the benefits of the new covenant ?
t A. A sacrament doth represent, seal, and apply Christy
and the benefits of the new covenant, not unto all that
partake thereof, but unto believers only ; faith being the
eye of the soul, to discern the things represented, and the
hand of the soul, to receive the things sealed a&d exhi-
bited in the sacrament.

Q. 93. Which are the sacraments of the
new testament ?

A. The sacraments of the new testament are baptism
and the Lord's supper.

Q. 1. Were there ever any other sacraments used in
the church beside those of the new testament ?

A. Formerly, under the old testament, there were
other sacraments of use among the JewBj and not these
of the new testament. * .

Q. 2. What were the ordinary sacraments of common
use among the Jews under the old testament?

A. The ordinary sacraments of common use among
the Jews under the old testament, were circumcision
and the passover ; which, since the coming of Christ,
are abrogated and abolished, and are no more to be used
in the church under the gospel.

Q. 3. What are the sacraments then of the new tes-
tament, which are to be used in the church under the
gospel ?

A. The only sacraments of the new testament, which
are to be used in the church under the gospel, are bap-
tism and the Lord's supper ; baptism, which is to be re-
ceived but once, instead of circumcision, for initiation j
and the Lord's supper, which is to be received often, in-
stead of the passover, for nutrition.

Q. 4. What is the doctrine of the Papists concerning
the number of the sacraments of the new testament ?

A. The doctrine of the Papists concerning the num-
ber of the sacraments, is, that there are seven sacra-
ments under the new testament. Unto baptism and the
Lord's supper* they add, confirmation, penance, ordina-

243

tion, marriage, and extreme unction : which, though
some of them are to be used, namely, marriage and or*
dination, yet none of them in their superstitious way ;
none of them have the stamp of divine institution, to be
used as sacraments ; none of them are seals of the cove-
nant of grace : and therefore they are no sacraments,
but Popish additions, whereby they would seem to make
amends for their taking away the second commandment
out of the decalogue, as contrary to their image-wor-
ship ; whereas both such as add, and such as takeaway
from God's laws and institutions are under a severer
curse than any of the anathemas and curses of the Po-
pish councils. Rev. xxii. 18, 19, If any man add to
these things, God shall add unto him the plagues that are
written in this book ; And if any man shall take away
from the words of the book of this prophecy, God shall
take away his part out of the bcok of life.

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 benefits of the covenant of
grace, and our engagement to be the Lord's.

Q. 1 . What is the outward sign or element in baptism ?

A. The outward sign or element in baptism, is water,
and that pure water; so that the addition thereunto of
oil. salt and spittle, by the the Papists in baptibm, is an
abominable profanation of the ordinance. Acts x. 47,
Can any man forbid water, that these should not be bap-
tized ? Heb. x. 22, Our bodies washed with pure water.

Q. %, What is the thing signified by water in baptism ?

A. The thing signified by water in baptism, is the
blood of our Lord Jesus Christ ?

Q. 3. What is the outward action in baptism ?

A. The outward action in baptism, is washing of the
body with water ; which is all that the word baptism doth
signify, and which may be fitly dbne by pouring water
upon the face, to represent Christ's blood poured out for
us ; or by sprinkling water upon the face, to represent
the blood of sprinkling, with which the heart is sprinkk d.

244

■

Htb. x. 22, Having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water.

Q. 4. Is it not necessary to dip or plunge the body in-
to the water in baptism, when the sctipture telleth us of
several that went down into the water when they were
baptized ; and we are to be buried with Christ in bap-
tism, and therefore plunged and covered with water in
baptism, as Christ was covered with earth in the grave ?

A. It is not necessary that the body should be dipped
or plunged all over in babtism : For, 1. When we read
of some that went down into the water when they were
baptized, we do not read, that they were dipped or plun-
ged over head and cars :. they might be baptized by
pouring or sprinkling the water upon their faces : Yea, in
some places which the scripture telleth us, persons were
baptized, travellers tell us they were but ankle-deep, in
which it was impossible they could be plunged all over ;
and ^Enon, where it is said there was much water, the
original words do not signify deep waters, but many
streams, which are known to be shallow, and not fit to
plunge the body into. 2. Though some- went down into
the water, when they were baptized, yet the scripture
doth net say that all did so : but most probably water
was brought into the house, when the jailer and all his
household were baptized in the night ; and not that he
suffered the apostles (then prisoners) to go forth, and
that he with them should go out with all his household,
and leave all the other prisoners alone, to seek some riv-
er to be baptized and plunged into. 3. The burying
with Christ in baptism, doth signify the burying of sin
in the soul, by the baptism of the spirit ; and not the bu-
rying of the body arid covering it all over in the baptism
of water. There is a baptizing or washing, as was said,
in pouring or sprinkling water on the body ; and as our
Saviour told Peter, when he would have been washed all
over by him, that the washing of the feet was sufficient :
so the washing of the face is sufficient, especially for in-
fants, who in our colder climates, cannot be plunged in
a river, without manifest hazard of their lives, which
none can prove by scripture to be necessary.

245

Q. 5. What doth the washing of the body with water
represent and signify ?

A. The washing of the body with water in baptism,
doth represent and signify the washfl&gof the soul from
sin by the blood of Jesus Christ. Rev. i. 5, That loved
us, and washed us from our sins in his own blood.

Q. 6. In whose name are persons to be baptized ?

A. Persons are to be baptized in the name of the Fa-
ther, and of the Son, and of the Holy Ghost. Matth.
xxviii. 19, Go ye therefore and teach all nations, bapti-
zing them in the name of the Father, and of the Son, and
of the Holy Ghost.

Q. 7. What is to be understood by the baptizing in
the name of the Father, and of the Son, and of the Holy
Ghost ?

A. By baptizing in the name of the Father, and of
the Son, and of the. Holy Ghost, is to be understood, not
only a naming of the Father, Son, and Holy Ghost, but a
baptizing in the authority, and into the faith, profession,
and obedience of the Father, Son, and Holy Ghost.

Q. 8. What is signified, sealed, and engaged on God's
part, by our being baptized in his name ?

A. There is signified, and scaled, and engaged on
God's part, by our being baptized in bis name, 1 . His
ingrafting us into Christ. 2. His making us partakers
of the benefits of the new covenant. Rom. vi. 3, Know
ye not that so many 6f us as were baptized into Jesus
Christ, were baptized into his death ?

Q. 9. What is meant by our ingrafting into Christ ?

A. By our ingrafting into Christ, is meant, our being
cut off from our oW stock of nature, and being joined un-
to Jesus Christ, whereby we come to draw virtue from
him as our root, that we may grow up in him, and bring
forth fruit unto him. John xv. 5, I am the vine, ye are
the branches. Rom. xi. 17, Thou, being a wild olive-
tree, wert grafted in among them, and with them parta-
kest of the root and fatness of the olive-tree.

Q. 10. What are the benefits of the covenant of grace,
which by baptism we are made partakers of ?

A. The benefits of the covenant of grace, which by

V 2

246

baptism we are made partakers of, are, 1. Admission in-
to the visible chlirch. Maith. xxviii. 19, Go teach all
nations, baptizing them, Sec. 2. Remission of sins by
Christ's blood. Atts ii. 38, Be baptized every one of
you in the name of Jesus Christ, for the remission of
sins. 3. Regeneration and sanctification by Christ's
Spirit. Titus iii. 5, According to his mercy he saved us,
by the washing of regeneration, and renewing of the
Holy Ghost. 4. Adoption, together with our union un-
to Christ. Gal. iii. 26, 27, For ye are all the children of
God by faith in Christ Jesus : for as many of you as have
been baptized into Christ, have put on Christ. 5. Res-
urrection to everlasting life. 1 Cor, xv. 29, If the dead
rise not at all, why arc they then baptized for the dead I
Rom. vi. 4, 5, We are buried with him by baptism into
death, &c. If we have been planted together in the
likeness of his death we shall be also in the likeness of
his resurrection.

Q. 11. What is sealed and engaged on our part, by
being baptized in the name of the Father, Son, and Holy
Ghost ?

A. By our being baptized in the name of the Father,
Son, and Holy Ghost, is sealed and engaged on our part
that we will be the Lord's; and that, 1. Wholly, soul
and body, with all our powers, faculties, members, are to
be employed by him as instruments of righteousness and
new obedience. And 2. Onlv the Lord's: and therefore
we engage to renounce the service of the devil, and the
flesh, and the world, and to fixjht under Christ's banner
against these, enemies of the Lord, and of our souls.
Rom. vi. 4, 11, 12, 13, We a>e buried with him by bap-
tism into death ; that like as Christ was raised up from
the dead by the glory of the Father, even so we also
should walk in newness of life. Reckon ye yourselves"
to be dead indeed unto sin, but alive unto God. Let not
sin therefore reign, that ye should obey it in the lusts
thereof: Neither yield ye your members as instruments
of unrighteousness unto sin : but yield yourselves unto
God, as those that are aliye from the dead ; and your
members as instruments of righteousness unto God.

247

Q. 95. To whom is baptism to be adminis-
tered ?

A. Baptism is not to be administered to any that are
out of the visible church, till they profess their faith in
Christ, and obedience to him] but the infants of such as
are members of the visible church, are to be baptized.

Q. 1. fs baptism to be administered unto all ?

A. Baptism is not to be administered unto all, nor to
any that are out of the visible church, because they, being
out of the covenant, have no right unto the seals of the
covenant. Eph. ii. 12, At that time ye were without
Christ, being alien's from the commonwealth of Israel,
and strangers from the covenants of promise, having no
hope, and without God in the world.

Q. 2. May not heathens and infidels be baptized ?

A. Heathens and infidels, which are without the church,
while they continue infidels, ought not to be baptized ;
but 5ft upon the preaching of the gospel unto them, they
repent and believe, and make profession of their faith and
resolution of obedience, they are hereby virtually within
the church, and then have a right to this ordinance of
baptism, and it ought not to be denied unto them'. Mark
xvi. 15, 16, And he said, Go ye into all the world, and
preach the gospel to every creature. He, that believeth,
and is baptized, shall be saved, &c.

Q. 3. May not infants be baptized ?

A. 1. No infants of heathens and infidels, while such,
may be baptized, because both parents and children are
out of the covenant. 2. The infants of Christians and
believing parents, being visible church-members, may
and ought to be baptized.

Q. 4. How do you prove that the infants of such as are
visible church members, may and ought to be baptized I

A. That the infants of such as are visible church mem-
bers, may and ought to be baptized, may be proved, be-
cause they are in covenant ; and the promise of the cove-
nant belonging unto them, this seal of the covenant doth
belong to them also. Acts ii. 39, The promise is to you,
and to your children. It is upon account of the promise
•f the covenant that any haye the seal : hence it was, that

248

not only Abraham, but all his seed, while in their infan-
cy, received the seal of circumcision, because the prom-
ise of the covenant was made to both ; and by the same
reason not only believing parents, but also their infants,
are to receive the seal of baptism, the promise being
made to both. Gen. xvii. 7, 10, I will establish my cove-
nant between me and thee, and thy seed after thee ; to
be a God unto thee, and to thy seed after thee. This is
my covenant, which ye shall keep between me and you,
and thy seed after thee ; Every man child among you
shall be circumcised.

Q. 5. How do you prove, that because the infants of
tha Jews, under the law, had the promise and seal of the
covenant of grace, namely, circumcision, whereby they
were admitted to be visible church-members : therefore
that the infants of Christians, under the gospel, have the
promise of the covenant of grace, and ought to have the
seal of baptism, to admit them to be vibible church-mem-
bers also ?

A. 1. That the infants of Christians hare the promise
of the covenant of grace made with Abraham, is evident,
because that covenant was an everlasting covenant ; Gen.
xvii. 7, I will establish my covenant for an everlasting
covenant, to be a God to thee, and to thy seed after thee ;
which covenant Christ is the Mediator of, and it is re-
newed in the new testament with all believers, and that
as fully as under the law ; and, therefore, if the infants
underthe law were included, the infants under the gos- *
pel are included too. 2. That the privilege of infants,
(being made church-members) under the law, doth be-
long to the infants of Christians under the gospel, be-
sides the parity of reason fork, and equality of right un-
to it, is evident, because this privilege was never repealed
and taken away under the gospel.

Q. 6. How do you prove, that the privilege of infants
being made visible church-members under the gospel,
was never taken away ?

A. That the privilege of infants being made visible
church-members, was never taken away under the gos-
pel, is evident : 1 . Because if this privilege were repeal-
ed, we would have some notice of its repeal in the scrip-

249

ture ; but we have no notice or signification of God's will
to repeal this privilege throughout the whole book of
God. 2. Because Christ did not come to take away or
straiten the privileges of the church, but to enlarge them ;
and who can u-pon scripture»grounds imagine, that it was
the will of Christ, that the infants of the Jewish church
should be church-members, but the infants of the Chris-
tian church should be shut out like heathens and infidels ?
3. Because the scripture is express, that the infants of
Christians are holy. 1 Cor. vii. 14, Else were your chil-
dren unclean, but now are they holy. As the Jews are
called in scripture a holy nation because by circumcision
they were made visible church-members; so the infants
of Christians, as well as themselves, are called holy, that
is, federally holy, as they are by baptism made visible
church-nfembers.

Q. 7. How doth it appear, that baptism doth make
members of the visible church ?

A. That baptism doth make members of the visible
church under the gospel, is evident, because it is the sa-
crament of initiation and admission into the church, by
which our Saviour gave his disciples commission to ad-
mit persons into his church. Matth. xxviii. 19, Go and
teach all nations, baptizing them, Sec. or make and admit
disciples, as the Greek word signifieth, disciple them.

Q. 8. But doth not Christ first require, that people
should be taught and believe, at least make a profession
of their faith, before they be baptized ; and, therefore,
all infants being incapable of being taught, and making
profession of their faith, are they not hereby excluded
from the privilege of baptism ?

A. That which our Saviour required of teaching, and
an actual profession of faith, before baptism, is to be un-
derstood of the heathen nations, unto whom he sendeth
his apostles to preach, who, without this, were not to be
baptized : but there is not the same reason concerning
the infants of such who are themselves members of the
visible church. 2. The infants of the church-members
being incapable of being taught, and making an actual
profession of faith, doth no more exclude them the privi-
lege of baptism, than their being incapable of working.

250

doth exclude them the liberty of eating, when the com-
mand is express. 2 Thcss. iii. 10, If any work not, nei-
ther shall he eat. Notwithstanding which command, in*
fants being incapable of working, yet they may eat ; and
so infants being incapable of professing their faith, may
be baptized. 3. Infants, though they are incapable of
being taught by men, and making an actual profession of
their faith, yet they are capable of the grace of the cove-
nant, by the secret work of the Spirit, for of such is the
kingdom of heaven : and who will say, that all infants,
dying in their infancy, are damned ? as they must be, if
they be incapable of the grace of the covenant ; and if
they bo capable of the grace of the covenant, they are
capable of this seal of baptism.

Q. 9. How can infants have right to baptism, when
we do not find throughout the whole New Testament,
either precept or example for their baptism ?

A. 1. The ordinance of baptism, as to the substance of
it, is expressly appointed by our Saviour in the new tes-
tament ; but it is not needful that the circumstance of
the time of its administration should be appointed too,
when the time may be so clearly deduced by scripture-
consequence. 2. We do not find in the scripture, any
precept or example in the very words, that women shal|
partake of the Lord's supper ; yet we believe that they
did partake of the Lord's suppcr'in scripture time ; and
they, being church-members, and believers capable of
the actual exercise of grace, have an undoubted rirht un-
to the sacrament. 3. We have proved from scripture
that Christian infants have a ri^ht to be church-mem-
bers, and therefore they have a right to baptism, which
admits them thereunto, and that there is no scripture-
repeal of this privilege. 4. We have no precept or ex-
ample concerning the infants of such as were baptized
themselves, that they should, or that any of them were
kept unbaptized from their infancy, until they were
grown up unto years of maturity, and did make an ac-
tual profession of their faith, and then did receive the
ordinance of baptism ; and why then will any do this
which they have no scripture precept or example for ?
5. There is great probability, that the infants of be-

251

(ievers 9 in some recorded places of scripture, Were bap-
tized in their infancy. Where whole households -were
baptized together, it is not said, that the infants, in such
houses, were excluded ; and why then should we exclude
infants from the ordinance, whom God hath no where
excluded? ^

Q. 96* What is the Lord's supper ?

A. The Lord's supper is a sacrament, wherein by giv-
ing and receiving bread and wine, according to Christ's
appointment, his death is showed forth ; and the worthy
receivers are not after a corporal and carnal manner, but
by faith made partakers of his body and blood, with all
his benefits, unto their spiritual nourishment and growth
in grace.

Q. 1 . How many things are most considerable in the
Lord's supper ?

A. There are eight things most considerable in the
Lord*s supper. 1. The nature of it. 2. The Author of
it. 3. The outward elements and actions. 4. The in-
ternal mysteries, or the things signified. 5. The sub-
ject of it, or the persons that have right to receive it. 6.
The manner how it is to be received. 7. The benefits
of it. 8. The end of it.

Q. 2. What is the Lord's supper as to the nature of it ?

A. The Lord's supper as to the nature of it, is a sa-
crament and seal of the covenant of grace, wherein the
mutual obligations, both on God's part, and on our part,
which are made in baptism, are renewed and confirmed.

Q. 3. Who is the author of the Lord's supper ?

A. The Lord's supper is a sacrament not of man's in-
vention, but our Lord Jesus Christ is the author of it, and
it is of his appointment and institution. 1 Cor. xi. 23,
For I have received of the Lord, that which also I deliv-
ered unto you, that the Lord Jesus took bread, Sec.

Q. 4. When did the Lord Jesus institute and appoint
this sacrament of his supper ?

A. The Lord Jesus did institute and appoint this sa-
crament of his supper, the same night in which he was
betrayed. 1 Cor. xi. 23, The Lord Jesus, the same
night in which he was betrayed, took bread. It v(*& *&.

252

night, because it was to succeed and come in the room
of the passover : it was the same night in which he was
betrayed, because it was to be a commemoration of his
death.

Q. 5. Are not Christians bound to receive this sacra-
ment at night, when our Saviour did first institute and
administer it, and the apostles did first receive it at night ?

A. We are no more bound from this example to re-
ceive this sacrament at night, than we are bound to re-
ceive it in an upper room, and but twelve in company,
which was the practice in the first institution. We have
not the same reason for receiving it at night as the apos-
tles had, who were then to eat the passover before : and
although the time of receiving it be an indifferent thing,
yet the noon (the time when our Saviour gave up the
ghost) seemeth to be the most suitable time for the re-
ceiving of it ; especially since at that time both body
and mind are ordinarily in the best disposition for re-
ceiving it, with the greatest activity, and the least faint-
ness and weariness.

Q. 6. In what posture should the sacrament be re-
ceived ?

A. The table-posture seemeth to be the most decent,
* and not to be esteemed irreverent, when Christ himself
was present and did administer it to them.

Q. 7. By whom is the sacrament of the Lord's supper
to be administed ?

A. The sacrament of the Lord's supper, as also the
other of baptism, is to be administered by none but such
as are the ministers of Jesus Christ, called and installed
in this office, according to the scripture-rule : such are
Christ's ambassadors : and none but such have authority
to exhibit or apply the broad seals of the kingdom of
heaven.

Q. 8. What are the outward signs and elements in the
Lord's supper ?

A. The outward signs and elements in the Lord's
supper, are bread and wine.

Q. 9. What bread is to be used in the Lord's supper ?

A. Ordinary bread is to be used, and not wafers, after

•*

253

the manner of tjie Papists ; and it is most decent that it
be white bread.

Q. 10. What wine is to be used in the Lord's supper ?

A. Any kind of wine- may be used in the Lord's sup-
per. We read that Christ drank of the fruit of the vine
-with his disciples, but what sort of wine is not said ; yet
it seemeth most suitable and most lively, to represent
the blood of Christ, when the wine is of a red colour,
such as tent or claret wine.

Q. 1 1. May and ought all that receive the Lord's sup-
per, to receive it in both elements, the bread .and the
wine too ?

A. All that receive the Lord's supper, may and ought
to receive it in both elements, the bread and also the
wine : this is evident from the directions which the apos-
tle doth give unto the Corinthians in general, about the
receiving this sacrament, wherein he joins the cup and
the bread together, as belonging to all that did receive.
1 Cor. xi. 26, 28, As often as ye eat this bread, and drink
this cup, ye do shew the Lord's death till he come. Let
a man (that is, any man, and not the minister only) ex-
amine himself, and so let him eat of that bread, and
drink of that cup. And therefore the practice of the Pa-
pists, in taking away the cup from the people, is unwar-
rantable and injurious.

Q. 12. What are the outward actions in this sacrament
of the Lord's supper ?

A. The outward actions in this sacrament of the
Lord's supper, 1. On the ministers part, are, his bles-
sing the elements, and setting them apart for this sacra-
mental use, by reading the words of institution, with
thanksgiving and prayers unto God for his blessing ; his
taking the bread, and breaking it ; his taking the cup, and
distributing both the bread and wine unto the people, in
the words of our Saviour, when he first did institute this
sacrament. 2. On the part of the people, the outward
actions are, their taking the bread and wine, and eating
the one and drinking the other.

Q. 1 3. What is signified and represented by the bread
and wine in this sacrament ?

254

A. By the bread and wine in this sacrament, is signi-
fied and represented the body and blood of Christ. 1 Cor.
xi. 24, 25, Take, eat ; this is my body. This cup is the
new testament in my blood.

Q. 14. Is not the bread in this sacrament transubstan-
tiated and turned into the real body of Christ, when our
Saviour telleth his disciples expressly, This is my body t

A. The bread in this sacrament is not transubstantia-
ted and turned into the real body of Christ, but is only a
sign and representation of Christ's body.

Q. 15. How do you prove, that the bread in this sacra-
ment is hot turned into the real body of Christ ?

A. That the bread in this sacrament is not turned into
the real body of Christ, may be proved by divers argu?
ments.

Jlrg. 1 . It is evident both unto sense and reason, that
the bread, after consecration, remaineth bread as it was
b-jfore. Litis evident unto sense, the quantity ov big-
ness of bread remaineth, the figure of bread remaineth,
the locality or place of bread remaineth, the colour, taste,
and smell of bread remaineth, and nothing in the world
is more e\ident unio sense than the bread in the sacra-
ment, no alteration in the least unto the sense being made
by its consecration. 2. It is evident unto reason, that the
bread cannot be turned into another substance, and the
accidents not to be at all changed or altered. When our
Saviour turned water into wine, the water as it lost its
substance, so also it lost its colour, taste, smell and other
accidents ; and the wine made of water, had the colour,
taste and smell of wine, as well as the substance of wine ;
but in the sacrament, there is no other colour, taste, fig-
ure, or any accident, but of bread ; and therefore in rea-
son, there is no other substance but of bread. In the sa-
crament, we must either clothe the body of Christ with
the accidents of bread, and say that his body is of such a
figure, taste, and colour, as the bread is, which would
render him ill-favoured, ill-shapcn, and debase his body
(so glorious now in heaven) into the likeness of bread,
which is such an absurd blasphemy that none will affirm ;
or else, if the accidents of bread cannot be attributed
unio Christ's body, and yet the substance of bread be

255

gone, and the substance of Christ's body come into its
room, then the accidents of bread do exist without a sub-
ject, which is most absurd and contradictory to reason.
We perceive by our senses, such a colour, taste, and fig-
ure : it cannot be the body of Christ, that is of such a
colour, taste, and figure : and if there be no other sub-
stance in the room that hath these accidents, hence it
follows, that it is ?iothing which hath this colour, taste,
and figure ; and that in the sacrament, there is a while
nothings a sweet nothing, a loaf of nothing, a piece of no-
thing, which is a ridiculous absurdity. Nothing is more
evident unto reason, than that the substance of the bread
remaineth unchanged, while the accidents remain un-
changed.

Arg. 2. If the bread in this sacrament be turned into
the real body of Christ, then either there are so many
bodies of Christ as there are pieces of bread eaten in all
sacraments, or else they are all one and the same body.
1. It cannot be that there should be so many bodies of
Christ as there are pieces of bread eaten ir. all sacra-
ments ; because, first, Christ would then be a monster
with many thousands, yea, millions of bodies. Second*
Jy, It would lie in the power of any minister to make as
many bodies of Christ as he pleased, or that God should
be bound to work a miracle every time the bread is con-
secrated. Thirdly, This cannot consist with Christ's
.uniiy. Fourthly, None of Christ's bodies, but one,
.would be the body which was born of the Virgin Mary,
and that died upon the cross. Fifthly, All these bodies,
but the one he hath in heaven, would be without a soul,
.and scaltogether insufficient to save the soul, or to con-
fer any spiritual life or grace by the feeding upon them
in the sacrament. Therefore it cannot be that there
should be so many bodies of Christ as there are pieces of
bread eaten in all sacraments. 2. Neither can it be one
and the same body of Christ which the bread in t!ie sac-
rament is turned into : for then it would follow, first,
That Christ's body is both visible and invisible ; visible in
heaven, and invisible in the sacrament. Secondly, That
one and the same body of Christ is present in divers pla-
ces at the same time, m heaven, and in divers places of

256

the earth, and to say that one and the same body, which
is circumscribed by one place, is at the same time pre-
sent in a thousand other places, is abhorrent unto all
reason ; and it is in effect to say, It is where it is not, and
it is not where it is, which is an absurd contradiction.
If Christ's body be in heaven, it is not in the sacrament:
if it be in the sacrament, it is not in heaven. Christ's
tody is not divided, and so by parts in one place, and in
another at the same time ; neither is Christ's body infi-
nite, and so present in divers places together, as God is
present ; for then his body would cease to be a body :
therefore Christ's body cannot be in divers places to-
gether ; therefore being in heaven, it is not present in the
sacrament.

Arg. 3. If the bread in the sacrament be turned into
the real body of Christ, then, after the eating of it, either
it returneth to heaven (which it cannot do, because it is
there already) : or else it remaineth with them that eat
it; and if so, then Christ's body in part would be turned
into the substance of our bodies ; and if we are wicked,
when these same bodies are raised, it would be torment-
ed forever in hell : part also of Christ's body would go
into the draught, and be subject to corruption : either of
which to affirm is most horribly blasphemous: Therefore
the popish tenet of transubstantiation is to be abominated
by all Christians.

Arg. 4. If the bread in this sacrament were turned in-
to the real body of Christ, both the nature and end of the
sacrament would be destroyed : the nature of the sacra-
ment is to be.a sign, the end of it is to be a remembrance
of Christ ; both which suppose Christ's body to be ab-
sent, which this sacrament is a sign and remembrance
of, whereas if the bread were turned into Christ's body,
it would be present.

Arg. 5. It is bread which is eaten in this sacrament,
and not the body of Christ ; and so it is termed by the
apostle. 1 Cor. xi. 26, As often as ye eat this bread, (not
this body of Christ.) Verse 27, Whosoever shall eat this
bread unworthily, &c. Verse 28, Let a man examine
himself, and so let him eat of that bread. And if it be

257

bread which is eaten in this sacrament, surely the bread
is not turned into the real body of Christ.

Q. 16. But are not the words of our Saviour plain in
his institution of this sacrament, This ia my body ? and
would he have said it, had not the bread been turned into
his real body ?* >

A. If all scripture-expressions besides were to be un-
derstood literally, then there would be some reason that
this expression should be so understood too ; but we fre-
quently find figurative expressions in the scripture, and
that concerning Christ. 1, Cor. x. 4, That rock was
Christ. " Eph. ii. 20, Jesus Christ himself being the
chief corner stone. Is Jesus Christ therefore turned in-
to a rock or stone ? In the same sense as in the Jewish
sacrament the Paschal lamb is cajled the passover, the
bread in the Christian sacrament is called the body of
Christ; the Paschal lamb could in no proper sense be
the passover, which was the action of the angel in passing
over the houses of the Israelites, when he destroyed the
first born of the Egyptians. What absurdity is it to say,
that the Paschal lamb was turned into this action of the
angel ! Surely a present substance could not be turned in-
to an accident or action which was long before ; but it was
a sign or commemoration of that action : so the bread in
this sacrament is not properly the body of Christ, and sot
one body turned into another without its accident ; but
the bread is a sign of the body of Christ, and a commem-
oration of Christ's body which was crucified for us.

Q~ 17. But cannot God, by his infinite power, turn the
bread into the real body of Christ ? and if he can do it,
why may we not believe that he really doth it, when
Christ saith, This i* my body ?

.A. Although God, by his infinite power, can do all
things which are possible unto true power, yet we may
safely say that God cannot do any thing which implieth
- ■ imperfection and weakness, such as to make contradic-
tions true, and to introduce ridiculous absurdities, and
blasphemous consequences ; which he should do, if he
^should turn the bread in the sacrament, but without the
transmutation of its accidents, into the real body of
Christ? v W 2

258

Q. 1 8. How do the bread and wine in this sacrament
represent the body and blood of Christ ?

A. The bread and wine in this sacrament do represent
the body and blood of Christ, in that, as the bread and
wine do nourish, strengthen, and refresh the body, and
satisfy the natural appetite ; so the body and blood of
Christ, received in this sacrament, do nourish, strength-
en, and refresh the soul, and satisfy the spiritual appetite.

Q. 19. What is represented by the actions of the min-
ister, in the taking the bread and breaking it, and taking
the cup, and giving both unto the people ?

A. By the actions of the minister, in taking the bread
and breaking it, and taking the cup, and giving both un-
to the people, is represented God's taking his Son, and
giving him to be broken and crucified upon the cross for
us, and withal, his giving him in this sacrament unto us
to be our Redeemer and Saviour.

Q. 20. What is represented by the actions of the peo-
ple, in receiving the bread and wine, and feeding upon
them ?

A. By the actions of the people, in receiving-the bread
and wine, and feeding upon them, is represented their
receiving of Jesus Christ, given to them by the Father*
and feeding upon him in the sacrament.

Q. 2 1 . Do all that receive this sacrament partake real-
ly of the body and blood of Christ, with the benefits of
the new covenant ?

A. None but worthy receivers do receive and partake
really of the body and blocJ of Christ, with the benefits
of the new covenant.

Q. 22. How do worthy receivers really partake of the
body and blood of Christ, with all his benefits ?

A. The worthy receivers do partake really of the body
and blood of Christ, with all his benefits : 1. Not after a
corporal and carnal manner, and by conjunction of his
real body and blood unto their body, as meat and drink
is really joined unto them in their eating and drinking
thereof. But, 2. It is by faith that Christ's body and
blood is really, but spiritually, joined unto their souls ;
and the virtue and efficacy, the fruits and benefits of his
death are applied by them, whereby they receive spirit-

259

ual nourishment and growth in grace. 1 Cor. x. 16, The
cup of blessing which we bless, is it not the commun-
ion of the blood of Christ ? The bread whic V>ve break is
it not the communion of the body of Christ ?

.Q. 23. How do believers receive spiiitual nourish-
ment and growth in grace, in and by this sacrament ?

A* Believers receive spiritual nourishment and growth
in grace, in and by this sacrament, 1. As they draw vir-
tue from Christ's death, for the crucifying of the flesh,
for mortifying and purging away sin, which doth hinder
their spiritual nourishment and growth. 2. As the Lord
doth convey by his Spirit, and they do receive in this
sacrament by faith, fu-ther supplies of his grace, which,
by. his death, he hath purchased for them,tind which, in
his covenant of grace (whereof this sacrament is a seal)
he hath promised unto them.

Q. 24. What is the end of this sacrament of the
Lord's supper ?

A. The end of this sacrament of the Lord's supper,
is the showing forth of Christ's death, by the receiving
of which, Christians do publicly own, and give testimony
of their belief in, and hopes of salvation by a crucified
Lord. I Gor. xi. 26, For as often as ye eat this bread,
and drink this cup, ye do shew the Lord's death till he
come.

Q. 97. What is required to the worthy re-

ceiving-of the Lord's supper ?

A. It is required of them that would worthily partake
of 'the Lord's supper, that they examine themselves of
their knowledge to discern the Lord's body, and their
faith to feed upon him ; of their repentance, love, and
new obedience ; lest coming unworthily, they eat and
drink judgment to themselves.

Q. 1 . What is it to receive the Lord's supper worthily ?

A. 1. To receive the Lord's supper worthily* is not to
receive it meritoriously, as if we were to bring any merit
or worth of our own thereunto ; for so none can be wor-
thy of Christ, or any of his benefits. 2. We receive
.the Lord's supper worthily, when we receive it with due

5260

preparation before we come to it, and with suitable be-
haviour wben we are at the table of the Lord.

Q. 2. Wfcat is that preparation which is required to
the worthy receiving of the Lord's supper ?

A. There is required to the worthy receiving of the
Lord's supper, 1. Habitual preparation, that the persons
,who receive it be in a state of grace. 2. Actual prepara-
tion, that their graces be drawn forth into exercise.

Q. 3. What is requisite for the obtaining of this ha-
bitual and actual preparation in order to our worthy re-
ceiving ?

A. It is requisite for the obtaining of this habitual and
actual preparation in order to our worthy receiving, that
we examine ourselves. 1 Cor. xi. 28, But let a man ex-
amine himself, and so let him eat of that bread, and
drink of that cup.

Q. 4. Wherein are we to examine ourselves, in order
to our preparation for this sacrament ?

A. We are to examine ourselves, in order to our pre-
paration for this sacrament, 1 . In our knowledge to dis-
cern the Lord's body, which is represented by the bread.
1. Cor. xi. 29, Not discerning the Lord's body. 2. In
our faith to apply Christ and feed upon him, and so to
draw virtue and spiiitual nourishment from him. 2 Cor.
xiii. 5, Examine yourselves, whether ye be in the faith.
3. In our repentance, self-judging, and godly sorrow for
our sins, which have brought sufferings upon our Lord.
1 Cor. xi. 31, For if we would judge ourselves, we
should not be judged. 4. In our love to Christ, who in
his death expressed such love to us ; and in our love to
one another, who are redeemed by the same blood. 5.
In our new and sincere obedience to the gospel, which
we must engage in, and be fully resolved, in the strength
of the Lord, to perform, before we can worthily receive
this sacrament. 1 Cor. v. 8, Therefore let us keep the
feast, not with old leaven, neither with the leaven of
malice and wickedness, but with the unleavened bread of
sincerity and truth.

Q. 5. What is requisite, by way of preparation for this
sacrament, besides salf-examination ?
* A. By way of preparation for this sacrament, be&ides

261

self-examination, there is requisite, prayer to God for his
presence, blessing, and assistance of his Spirit ; and me-
ditation, in order to the exciting of our affections, and the
drawing forth of our graces into exercise. "

Q. 6. Who are they that come to the Lord's table un-
worthily ?

A. 1. Such come to the table ofjhe Lord unworthily,
as have no habitual preparation, bdflfr in a graceless and
Christless state ; who, having no faith, can neither dis-
cern the Lord's body, nor spiritually feed upon him ;
-who, being without repentance, love^pd new obedience,
can neither bring glory to the LordUftr enjoy commun-
ion with him, by receiving this sacrament. 2. Such also
come to the table of the Lord unworthily, who, although
they are* gracious, and have habitual preparation, yet
take no care, by self-examination, prayer, and medita-
tion, to attain actual preparation, whereby they displease
God, and lose also the benefit of the ordinance.

Q. 7. If Such as are gracious do take pains in self-
examination and other duties, to get their hearts prepa-
red, and yet they are still out of frame, would they not
be unworthy receivers, should they come to the Lord's
table ?

A. When such as are gracious do by self-examination
and other duties endeavour to get their hearts prepared,
though they be out of frame, they ought to come to the
Lord's table, because God may bring them into frame,
in and by the ordinance : however they must wait there,
and attend upon God out of obedience, when they cannot
do it with sensible, melting, warm, and delightful affec-
tions, and their sincerity through Christ will be accepted.

Q. 8. When we doubt and fear whether we be truly-
gracious, may we come to the Lord's table ?

A. We may and ought to come to the Lord's table,
although under doubts and fears, if we have a sense of
our need of, and hungering desires after Jesus Christ,
together with resolutions to give up ourselves in cove-
nant to the Lord : This sacrament being a mean of get-
ting evidences of God's love; and, when we cannot
come with assurance, we may come for assurance.

262

Q. 9. What must be our behaviour at the table of the
Lord, that we may be worthy receivers ?

A. That \vc may be worthy receivers, our behaviour at
tru table of the Lord must be humble and reverent, as to
the outward gesture of our bodies, and inward frame of
our hearts: we must seriously mind the outward elements
and actions, looking chiefly to the things signified, rep-
resented, and exhibjpd in the ordinance : we must medi-
tate upon Christ's death, so disgraceful and painful for us;
grieving for our sins, the cause of it ; hungering and
thirsting after him, and the benefits purchased by his
death ; apply ing4k promises of the covenant and new
testament, which is of full force through the death of
the testator ; drawing nourishment, and all needful
spiritual supplies from him, in whom all fulness doth
dwell ; rejoicing in his love ; giving thanks for hi*
grace; renewing cur covenant; and mingling all espe-
cially with faith and most endeared love to the Lord, and
with love in him one to another.

Q. 10. What is required of worthy receivers after they
come from the table of the Lord ?

A. It is required of worthy receivers after they come
from the table of the Lord, that they examine themselves
as to their carriage and success. If they have not met
with God, and have been out of frame, that they inquire
into the cause, mourn for their defects, he earnest for a
pardon, and by after pains, labour to get the benefit of
the ordinance, and withal, endeavour to amend for the
future. If they have met with God, and been enlarged
and sweetly refreshed, they must be very thankful for
assistances and enlargements, labour to retain the sweet
relish they have had still upon their spirits ; they must
endeavour to draw more and more virtue from Christ,
for the crucifying the world and the flesh ; they must be
very watchful against satan, sin, and carnal security :
they must be careful to perform their vows, and keep
the covenant, which, they have renewed.

Q. 11. What is the siu of unworthy receiving the
Lord's supper ?

A. The sin of unworthy receiving the Lord's supper,
is, that such are guilty of the body and blood of the

263

Lord ; that is, they are guilty of an affront and indigni-
ty which they offer to the Lord*s body and blood. 1 Cor.
xi; 27, Whosoever shall eat this bread, and drink this
cup of the Lord unworthily, shall be guilty of tiie body
and blood of the Lord.

Q. 12. What is the danger of our unwoithy receiving
the Lord's supper ?

A. The danger of our unworthy receiving the Lord's
supper, is, the eating and drinking judgment to our-
selves; that is, provoking the Lord by our unworthy re-
ceiving, to inflict temporal, spiritual, and eternal judg-
ments upon us. 1 Cor. xi. 29, 30, For he, that cateth and
drinketh unworthily, eateth and drinketh damnation to
himself, not discerning the Lord's body. For this cause
many are weak and sickly among you, and many sleep.

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 acknowledgment of
his mercies.

Q. 1 . How many parts are there in prayer ?

A. There are three parts in prayer, petition, confes-
sion, and thanksgiving : but most properly prayer doth
consist in petition.

Q. 2. What kind of petition is prayer unto God ?

A. The petition of the lips, without the desire of the
heart, may be accounted prayer by men, but it is not ac-
ceptable prayer unto God, which is an offering up of the
desires unto him, and pouring forth of the heart before
him. Psalm lxii. 8, Trust in him at all times ; ye peo-
ple, pour out your hearts before. him.

Q. 3. Unto whom are we to direct our prayers ?

A. We are to direct our prayers to God only. Psal.
v. 2, 3, Hearken unto the voice of my cry, my king, and
my God ; for unto thee will I pray. My voice shalt thou
hear in the morning, O Lord ; in the morning will I di-
rect my prayer unto thee, and will look up.

Q. 4. Why are we to direct our prayers only unto
God?

A. We are to direct our prayers only unto God, 1 .

264

Because prayer is a part of religious worship, and God is
the only object of religious worship. Matth. iv. 10,
Thou shalt worship the Lord thy God, and him only shah
thou serve. 2. Because God only is every where present
to see his people, and to hear their prayers. Psal. xxxiv.
15, The eyes of the Lord are upon the righteous, and
his ears are open unto their cry. 3. Because God only
can answer our prayers, by fulfilling our desires, and giv-
ing the tilings which we pray for, and stand in need of.
Psal. cxlv. 18, 19, The Lord is nigh unto all them that
call upon him. He will fulfil the desire of them that
fear him : he also will hear their cry, and save them.

Q. 5. For what things may we pray unto God ?

A. 1. We may not pray for the fulfilling of any sinful
desires. James iv. 3, Ye ask, and receive not* because ye
ask amiss, that ye may consume it upQn your lusts. Z.
We may and ought to pray unto God only for such things
as are agreeable unto his will. 1 John v. 14, 15, And
this is the confidence that we have in him, that if we ask
any thing according to his will, he heareth us. And if
we know that he hear us, we know that we have the peti-
tions that we desired of him.

Q. 6. What are the things agreeable unto God's will
which we may pray for ?

A. The things which we may pray for, are not all
things which are agreeable unto his secret will ; for thus
all things which come to pass even the worst of sins
which are committed, are agreeable unto God's secret
counsel and eternal determination : but all things which
are agreeable unto God's revealed will in his word, we
may pray for ; such as the pardon of our sins, the sup-
plies of his grace, spiritual life and strength here, eternal
life and glory hereafter, deliverance from spiritual and
eternal evils ; also whatever temporal good things we
stand in nee„d of, and all those things which either ex-
pressly or inclusively he hath promised in his covenant
unto us.

Q. 7. In whose name ought we to pray unto God ?

A. We ought to pray unto God only in the name of
the Lord Jesus Christ. John xiv. 13, 14, Whatsoever
ye shall ask in my name, that will I do, that the Father

265

may be glorified in the Son. If ye shall ask any thing
in my name I will do it.

Q. 8. What is it to pray unto God in the name of

Christ ?

A. To pray unto God in the name of Christ, is not
barely to mention the name of Christ with our lips in the
conclusion, or any part of our grayers ; but it is by faith
to mention his name, depending upon Christ alone for
admittance and access unto God in prayer, for acceptance,
audience, and a gracious return unto our prayers. Eph.
iii. 12, In whom we have boldness and access with confi-
dence by the faith of him.

Q. 9. Why must we pray unto God in the name of
CJirist ?

A. We must pray unto God in the name of Christ,
because God, being so infinitely|holy and jealous, so infi-
nitely just and righteous, and we being so unholy and
sinful, and our prayers at best so imperfect, and so min-
gled with defilement, that neither our persons would find
acceptance, nor our prayers any audience with God,
without the name and mediation of Christ, and the mix-
ture of the sweet incense of his merits, with our pray-
ers to take away the ill savour of them, and the using of
his interest with the Father, upon his account alone, to
give an answer unto them. Rev. viii. 3, 4, And another
angel came and stood at the altar, [that is, the Lord Je-
sus Christ, who is the angel of the covenant] having a
golden censer ; and there was given unto him much in-
cense, that he should offer it with the prayers of all saints
upon the golden altar, which was before the throne. And
the smoke of the incense, which came with the prayers
of the saints, ascended up before God, out of the angel's
hand.

Q. 10. May we not make use of the name of angels,
and the Virgin Mary, and other saints in prayer, direct-
ing our prayers unto them to help us, at least to improve
.their interest in heaven for us, as the Papists do teach
and practise ?

A. 1. It is idolatry to direct our prayers unto any
creature, God being the alone object of this and all other

266

religious worship ; therefore we ought not to direct our
prayers unto angels, (who have refused worship) much
less unto any saints. Col. ii. 1 8, Let no man beguile you
of your reward, in a voluntary humility, and worshipping
of angels. Rev. xix. 10, And I fell at his feet to wor-
ship him ; and he said unto me, See thou do it not ; I
am thy fellow -servant, &c. 2. There is but one Media-
tor and Intercessor in heaven for us, namely, the Lord
Jesus Christ, and it is an affront to him to make use of
any angels or saints as our intercessors. 1 Tim. ii. 5,
There is one God and one Mediator between God and
men, the man Christ Jesus. 1 John ii. 1, If any man sin,
we have an Advocate with the Father, Jesus Christ the
righteous. 3. We have neither precept nor example in
scripture for, nor any promise unto any prayers which
wc shall make either unto, or by either angels or saints.

4. The chiefest saints in heaven are ignorant of our con-
dition on earth, neither can they, where they are, hear,
much less give answer unto our prayers, and therefore
are unfit to be the object of our prayers, or to make par*
ticular intercession for us. Isa. Ixiii. 16, Doubtless thou
art our Father, though Abraham be ignorant of us, and
Israel acknowledge us not. Therefore the doctrine and
practice of the Papists herein, is both unallowable and
abominable.

Q. 1 1. How must we pray unto God that our prayers
may be acceptable unto him, and answered by him ?

A. That our prayers may be acceptable unto God, and
answered by him, we must pray, 1 . With sincerity. Heb.
x. 22, Let us draw near with a true heart. 2. With hu-
mility. Psal. x. 17, Lord, thou hast heard the desire of
of the humble. 3. With faith. James i. 6, Let him
ask in faith. 4. With fervency. James v. 16, The ef-
fectual fervent prayer of a righteous man availeth much.

5. With perseverance. Lukexviii. 1, Men ought always
to pray, and not to faint. 6. We must look after our
prayers, and wait for a return. Micah vii. 7, Therefore
I will look unto the Lord ; I will wait for the God of my
salvation : my God will hear me.

Q. 12. Can we ourselves pray thus acceptably unto
God?

267

A. We cannot of ourselves pray thus acceptably unto
God, without the Spirit of God to help our infirmities,
and to teach us both for what and how to pray. Rom.
■viii. 26, 27, likewise the Spirit also helpeth our infirmi-
ties ; for we know not what we should pray for as we
ought ; but the Spirit maketh intercession for us with
groanings that cannot be uttered. And he, that search*
eih the hearts, knoweth what is the mind of the Spirit,
because he maketh intercession for the saints according
to the will of God.

__ Q. 13. Doth God accept and answer all the prayers
that are offered unto him ?

A. 1. God doth not accept and answer the prayers of
the wicked. Prov. xv. 8, The sacrifice of the wicked is
an abomination to the Lord ; but the prayer of the up-
right is his delight. 2 t God doth not accept the prayers
of his own people, when they regard iniquity in their
hearts. Psal. lxvi. 18, If I regard iniquity in my heart,
the Lord will not hear me. 3. God doth accept the
prayers of his people, which are offered up unto him
in the name of Christ, and by the help of the Spirit, and
which are for things agreeable unto his will ; so that he
either giveth the thing unto them which they pray for,
or else something that,is equivalent or better for them.

Q. 14. What is the second part of prayer ?

A. The sec nd part of prayer is confession of our sins,
with which our petitions for pardon, and supply of our
wants, should be introduced.

Q. 15. What sins should we make confession of in
prayer ?

A. In prayer, we should make confession of our ori-
ginal and actual sins against law and gospel ; of omis-
sion and commission, in thought and heart, of lip and
|ife, with aggravations of them ; acknowledging withal,
our desert of temporal, spiritual, and eternal judgments
and punishments for them. Psal. xxxii. 5, I acknowl-
edged my sin unto thee, and mine iniquity have I not
hid. Psal. li. 4, 5, Against thee, thee only have I sinr
ped, and done this evil in thy sight. Behold, I was sh»-
pen in iniquity, and in sin did my mother conceive me.

5268

Dan. is. S, O Lord, to usbelongeth confusion of face, be-
cause wc have sinned against thee.

Q. 16. How ought we in prayer to confess our sins?

A. We ought in prayer to confess our sins humbly,
fully, freely, with grief for them, and hatred of them,
with full purpose and full resolution, in the strength of
the Lord, not to return again to the practice of them.

Q. 17. What is the third part of prayer ?

A. The third part of prayer, is thankful acknowledg-
ment of God's mercies, temporal and spiritual, here, and
the promises of life and happiness in the other world;
which we ought to acknowledge with admiration, faith,
love, joy, and all kind of suitable affections. Philip, iv.
6, By prayer and supplication, with thanksgiving, let
your requests be made known unto God.

Q. 99. What rule hath God given us 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 bis disciples, commonly cal-
led the Lord's prayer.

Q. 1. What is generally useful for our direction in
prayer ?

A. The whole word of God is generally useful for
our direction, as it containeth plenty of matter for pray,
er, guideth us to the manner of it, and aboundeth with
variety of expressions which most fitly may be used in it.

Q. 2. What is the special rule for our direction in
prayer ?

A. The special rule for our direction in prayer, is that
form of prayer which Christ taught his disciples, com-
monly called the Lord's prayer. Matth. vi. 9, After this
manner therefore prayer ye, Our Father which art in
heaven, hallowed be thy name, &c.

Q. 3. How many parts are there in the Lord's prayer ?

A. There are three parts in the Lord's prayer, the
preface, the petitions, and the conclusion ?

Q. 100. What doth the preface of the Lord's
prayer teach us ?

269

A. The preface of the Lord's prayer, which is, Our
Father which art in heaven, teach eth us to draw near to
God with all holy reverence and confidence, as children
to a Father, able and ready to help us ; and that we should
pray with and for others.

Q. 1. What is the- preface of the Lord's prayer itself?

A. The preface of the Lord's prayer itself, is in these
words, Our Father which art in heaven.

Q. 2. What do the words, our Father, in the preface
teach us ?

A. The words, our Father, in the preface teach us, 1.
To draw near unto God with confidence, both of his all-
sufficiency, and his readiness to help us ; as also with a
filial affection of desire, love, and delight, as children to
a Father. Rom. viii. 15, For ye have not received the
spirit of bondage again to fear ; but ye have received the
spirit of adoption, whereby we cry, Abba, Father. Eph.
iii. 20, Him that is able to do exceedingly abundantly
above all that we ask or think. Matth. vii. 11, If ye then
being evil, know how to give good gifts unto your chil-
dren ; how much more shall your Father which is in
heaven give good things to them that ask him ? 2. To
pray to God with and for others, he being a common
Father unto all his people. Eph. vi. 18, Praying always
with all prayer and supplication for all saints.

Q. 3. Are we to pray unto God only for the saints, and
such as are his children ?

A. We must pray unto God, not only only for the
saints and his children, but also for all men ; we must
pray, not only for the church in general, but also for the
nation, wherein we live > for magistrates and for minis-
ters ; and no^only for our friends, but also for our ene-
mies. Psal. exxii. 6, Pray for the peace of Jerusalem.
1 Tim. ii. 1, 2, I exhort therefore, that first of all, sup-
plications, prayers, intercessions, and giving of thanks,
be made for all men ; for kings, and for all that are in
authority, that we may lead a quiet and peaceable life,
in all godliness and honesty. Matth. v. 44, Love your
enemies, and pray for them that despitefully use you,
and persecute you. w

X2 *

Q. 4. What do these words, which art in heaven, teach
us ?

A. These words, which art in heaven y teach us to draw
near unto God with all holy reverence, because of our
great distance, God being not our earthly Father, but
our Father which is in heaven, feci. v. 2, Be not rash
with thy mouth, and let not thine heart be hasty to utter,
any thing before God j for God is in heaven, and thou
upon earth.

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 whereby he maketh himself known, and
that he would dispose all things to his own glory.

Q. 1. What is the second part in the Lord's prayer?

A. The second part in the Lord's prayer, is, petitions.

Q. 2. How many petitions are there in the Lord's
prayer ?

A. There are six petitions in the Lord's prayer.

Q. 3. What is the first petition in the Lord's prayer f

A. The first petition in the Lord's prayer, is in these
words, Hallowed be thy name.

Q. 4. What is meant by the name of God I

A. By the name of God is meant, God's titles, attri-
butes, ordinances, word, and works, whereby God fs
pleased to make himself known. See the explication of
the fifty-fourth Answer.

Q. 5. What is it to hallow God's name ?

A. To hallow God's name is. to sanctify, honour, and
glorify God in all things whereby he maketh himself
known. Isa. viii. 1 3, Sanctify the Lord of hosts himself,
and let him be your fear, and your dread. P.sal. xcvi. 8,
9, Give unto the Lord the glory due unto his name :
worship the Lord in the beauty of holiness.

Q. 6. What do we pray for in the petition, Hallowed
be thy name ?

A. In the petition, Hallowed be thy name, we pray, 1.
That God would hallow and glorify his own name, by-
magnifying himself in the world, and by disposing all

271

things for his own glory. 2 Sam. vii. 26, Let thy name
be magnified forever. Psalm lrfxxiii. 16, 18, Fill theiv
faces with shame, that they may seek thy name, O Lord t.
that men may know that thou, whose name alone is JE-
HOVAH, art the Most High over all the earth. 2. That
God would enable us to hallow and glorify his name, by
confessing and forsaking our sins, which rob him of his
glory ; by admiring and adoring him in his glorious ti-
tles and attributes, in his infinite excellencies a*d per-
fections ; by believing, loving, and obeying his word ; by
observing and attending upon his worship and ordinan-
ces ; by magnifying him in his works, and making use
of his creatures for his glory ; by sincere, diligent, zeal-
ous, and constant endeavours to promote his honour and
interest in our places and relations ; and that the chief
design of our thoughts, words, and actions, may be the
. glory of God, and that he would enable others also thus
to hallow and glorify his name. PsaL lxvii. 1, 2, 3, God
be merciful unto us, and bless us ; and cause his face to s
shine upon us : that thy way may be known upon earth,,
thy saving health among all nations. Let the people
praise thee, O God ; let all the people praise thee. Rom.
xi. 36, For of him, and through him, and to him, are
all things : to whom be glory forever.

Q. 102. What do we pray for in the second
petition ?

A. In the second petition, which tSj Thy kingdom come,
we pray, that Satan's kingdom may be destroyed, that
the kingdom of grace may be advanced, ourselves and
others brought into it, and kept in it ; and that the king-
dom of glory may be hastened.

Q. 1. What is meant by the kingdom of God, which
in this petition we are to pray for the coming of ?

A. By the kingdom of God, which in this petition we
are to pray for the coming of, is meant, 1 . The kingdom
of God's grace here in this world. Luke xvii. 21, The
kingdom of God is within you. 2. The kingdom of
God's glory in the other world. 1 Cor. vi. 9, Know ye not
that the unrighteous shall not inherit the kin^doaioCG^L

272

Q. 2. What do we request in our praying that God's
kingdom of grace may come ?

A. We request in our praying that God's kingdom of
grace may come, 1. That the kingdom of Satan, and all
the professed enemies of God's kingdom, may be de-
stroyed ; and that all the power also of sin in ourselves
and others, whereby Satan hath dominion, may be sub-
dued. Psal. Ixviii. 1, Let God arise, let his enemies be
scattered : let them also that hate him, flee beforejmn.
1 John iii. 8, He that committeth sin, is of the devil.
For this purpose the Son of God was manifested, that
he might destroy the works of the devil. 2. In general,
that the kingdom of God's grace might be advanced in
the world above all other kingdoms. Isa. ii. 2, And it
shall come to pass in the last days, that the mountain of
the Lord's house shall be established in the top of the
mountains, and shall be exalted above the hills, and all
nations shall flow unto it. 3. In particular, that our-
selves and others might be brought into this kingdom of
God's grace, by the power and efficacy of God's word
and Spirit in our conversion. 2 Thess. iii. 1, Finally,
brethren, pray for us, that the word of the Lord may have
free course, and be glorified, even as it is with you. Acts
xxvi. 17, 18, The Gentiles, to whom I y.jw send thee,
to open their eyes, and to turn them from darkness to
light, and from the power of Satan unto God. Rom. x.
1, Brethren, my heart's desire and prayer to God for Is-
rael is, that they might be saved. 4. That ourselves and
others who are brought already to the kingdom of grace,
may be kept in it by strengthening and establishing
grace. 1 Peter v. 10, The God of all grace, who hath
called us unto his eternal glory by Christ Jesus, after
that ye have suffered a while, make you perfect, stablish,
strengthen, settle you.

Q. 3. What do we request in praying that the king-
dom of God's glory may come ?

A. We request in our praying that the kingdom of
God's glory may come, that this kingdom of glory may-
be hastened, which will appear, and be manifested unto
the whole world, at the second coming and appearance
ef the Lord Jesus to judgment. Rev, xxii. 20, He,

273

which testifieth these things, saith, Surely I come quick-
ly. Amen. Even so, come Lord Jesus.

Q. 103. What do we pray for in the third
petition ?

A. In the third petition, which is, Thy will be done on
earthy afit is in heaven, we pray, that God by his grace,
would make us able and willing to know, obey and sub-
mit to his will in all things, as the angels do in heaven.

Q. 1. What is meant by the will of God which we are
to pray that it might be done ?

A. By the will of God which we are to pray that it
might be done, is meant, 1. The will of God's precept,
or that which he is pleased to require of us. Matth. vii.
21, Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven ; but he, that doth the
will of my Father which is "in heaven. 2. The will of
God's providence, or that which he is pleased to do with
US) and unto us. Rom. i. 10, If I might have a prospe-
rous journey by the will of God, to come unto you.
1 Peter iii. 17, It is better, if the will of God be so, that
ye suffer for well-doing, than for evil-doing.

Q. ?. What do we request, when we pray that the will
of God's precept be done ?

A. When we pray that the will of God's precept be
done, we request, 1 • That ourselves and others, who na-
turally are dark and ignorant of his will, may, by his
word and Spirit, be enabled to know and understand it,
Eph. v. 8, 1 7, Ye were sometimes darkness, but now ye
are light in the Lord. Be not unwise, but understand-
ing what the will of the Lord is. Col. i. 9, We cease
pot to pray for you, and to desire that ye might be filled
with the knowledge of his will, in all wisdom and spirit-
ual understanding. 2. That ourselves and others, who
naturally have in our hearts an enmity against God's
law, might be inclined and enabled to obey and do what-
ever it is the will of God to command. Rom. viii. 7\
The carnal mind is enmity against God : for it is not
subject to the law of God, neither indeed can be. PsaK
cxix. 36, Incline my heart unto thy testimonies. Psat<

274

cxliii. 10, Teach mc to do thy will ; for thou art my God *
thy Spirit is good. Ezek. xxxvi. 27, 1 will put my Spirit
within you, and cause you to walk in my statutes, and ye
shall keep my judgments and do them.

Q. 3. What do we request, when we pray that the will
•f God's providence be done ?

A. When we pray that the will of God's providence
be done, we request that ourselves and others might have
compliance of will with the will of God, so as thankfully
to accept merciful providences, and patiently submit un«
to afflictive providences. Luke i. 38, And Mary said,
Behold the handmaid of the Lord, be it unto me accord*
ing to thy word. Acts xxi. 1 4, And when he would not
be persuaded, we ceased, saying, The will of the Lord
be done. /

Q. 4. How are we to pray that God's will be done by
ourselves and others ?

A. We are to pray that God's will be done by our-
selves and others on earth, universally, readily, unwea-
riedly, constantly, even as it is done in heaven. Psalm
ciii. 20, 21, Bless the Lord, ye his angels, that excel in
strength, that do his commandments, hearkening unto
the voice of his word. Bless the Lord, all his works, in
all places of his dominion : bless the Lord, O my soul !

Q. 104. What do we pray for in the fourth
petition ?

A. In the fourth petition, which is, Give us this day
Qur daily bread, we pray, that, of God's free gift, we may
receive a competent portion of the good things of this
life, and enjoy his blessing with them.

Q. 1, What is meant by our daily bread?

A. By our daily bread, is meant, ail outward provision
for our daily sustenance. Psal. cxxxii. 15, 1 will abund*
antly bless her provision : I will satisfy her poor with
bread.

Q. 2. What do we ask in praying for our daily bread?

A. In praying for our daily bread, we do not ask plen-
ty, but a competent portion of the good things of this
life, such as God seeth to be necessary and most con«i

275

Venient for us. Prov. xxx. 8, Give me neither poverty
nor riches ; feed me with food convenient for me.

Q. 3. May we not have convenient outward provisions
tvithout our asking ?

A. We may have convenient outward provisions
without our asking, but we cannot have them without
God's giving. Psalm cxlv. 15, Thou givest them their
meat in due season.

Q. 4. Why need we ask of God daily outward pro-
visions, if we may have them without asking ?

A. We ought to ask for our daily outward provisions,
1. Because God requireth that we should ask for these
things ; and he hath promised only unto such, that they
should not want them. Psalm xxxiv. 10> The young
lions do lack, and suffer hunger : but they, that seek the
Lord, shall not want any good thing. 2. Because ip ask*
ing aright our daily outward provisions, we ask and ob*
tain the blessing of God with them ; and without asking,
If we have these things, we have them with God's curse.
Exod. xxiii. 25, And ye shall serve the Lord your God,
and he shall bless thy bread, and thy water.

Q. 105. What do we pray for in the fifth pe-
tition ?

A. In the fifth petition, which is, forgive us our debt*
a* we forgive our debtors, we pray, that God for Christ'i
sake, would freely pardon all our sins, which we are the
rather encouraged to ask, because by his grace we are
enabled from the heart to forgive others.

Q. 1 . What is meant by our debts ?

A. By our debts, is meant our sins against God, where*
by we are indebted unto his justice, which we can no oth-
erwise satisfy than by undergoing eternal punishment.

Q. 2. Have all need of forgiveness, and may any debt
be forgiven ?

A. All being sinners, have need of forgiveness, and'
any sins (excepting the sin against the Holy Ghost) may
be forgiven. Psal. cxxx. 3, 4, If thou, Lord, shouldest
mark iniquities, O Lord, who shall stand ? But there is
forgiveness with thee, that thou mayest be feared*

276

Q. 3. May we pray unto God for the forgiveness of
our sins upon the accoiint of our own merits ?

A. We have no merit) in the sight of God of our
own ; and therefore we must pray, that God would free*
ly pardon all our sins of his own mercy and loving kind-
ness. Psal. li. 1 , Hare mercy upon me, O God, accord*
ding to thy loving kindness ; according unto the multi-
tude of thy tender mercies, blot out my transgressions.

Q. 4. May we hope by prayer to obtain forgiveness,
of God's mercy, without any merits ?

A. God being infinitely just as well as merciful, we
must bring merit before him, that we may obtain for-
giveness of him ; but because we have it not of our own,
and he hath provided it for us in his Son, we must pray
for pardon for the merit sake of Christ, who hath pur-
chased forgiveness for us with his blood. Eph. i. 7, In
whom we have redemption through his blood, the for-
giveness of sins.

Q. 5. What may encourage us to ask forgiveness from
God?

A. We may be encouraged to ask forgiveness from
God, when, by his grace, we are enabled with our hearts
to forgive others. Matth. vi. 14, For if ye forgive men
their trespasses, your heavenly father will also forgive
you.

Q. 106. What do we pray for in the sixth
petition ?

A. In the sixth petition, which is, And lead us not into
temfitation, but deliver us from evil, we pray, that God'
would either keep us from being tempted unto sin, or
support and deliver us when we are tempted.

Q. 1 . What do we request in praying, Lead us not in*
to tem/itation P

A. In praying, Lead us not into temptation, we request,
that God would keep us from being tempted unto sin.

Q. 2. How doth God keep us from being tempted un-
to sin ?

A. God keepeth us from being tempted unto sin, ei-
ther when he restraineth the devil (the great tempter of

277

mankind) from assaulting us with his prevailing tempta-
tions ; or else restrain eth us from coming into those ways
where temptations are waiting for us, and where we
skould be tempters unto ourselves. Matth, xxvi. 41,
Watch and pray, that ye enter not into temptation. Psal.
jrix. 13, Keep back thy servant from presumptuous sins,
let them not have dominion over me.

Q. 3. What do we request in praying, Deliver us from
rvil ?

A. In praying, Deliver ua from evil, we request, that,
when we are tempted by the devil, or the flesh, or the
world, unto sin, we may be supported and strengthened
to resist and overcome the temptations, so as to be deli-
vered by the power of God's sufficient grace, from fal*
ling into the evil of sin. James iv. 7, Resist the devil,
and he will flee from you. 1 Cor. x. 13, God is faithful,
who will not suffer you to be temjfted above that you are
able. 2 Cor. xii. 7, 8,\9, There was given to me a
thorn in the flesh, the messenger of Satan to buffet me.
For this thing I besought the Lord thrice, that it might
depart from me. And he said unto me, my grace is
sufficient for thee.

Q. 107. What doth the conclusion of the
Lord's prayer teach us ?

A. The conclusion of the Lord's prayer, which is,
For thine is the kingdom, the flower, and the glory forever %
Amen, teacheth us, to take our encouragement in prayer
from God only, and in our prayers to praise him, ascri-
bing kingdom, power and glory to him ; and in testimo-
ny of our desire and assurance to be heard, we say, Amen.

Q. 1. What is the conclusion to the Lord's prayer
itself? . ,-

A. The conclusion to the Lord's prayer itself, is in
these words, For thine is the kingdom, the flower, and the
glory, fbrever, Amen. \ i

Q. 2. What is the first thing which this conclusion of
the Lord's prayer doth teach us ?

A. The first thing which this conclusion of the Lord'a

: 278

prayer doth teach us, is, to take our encouragement in
prayer, not from ourselves, or any worthiness of our own, 1
but from God only, who having the kingdom and eternal
sovereignty, the power, and eternal all-sufficiency, the
glory forever, and therefore incomparably glorious in his
faithfulness, goodness, and most tender meicy, we majj.
persuade ourselves, that he is both able to gi\e what we
ask, and that he is willing, and will give what he hath
promised unto us. Dan. ix. 18, 19, We do not present
our supplications for our righteousness, but for thy great
mercies. O Lord, hear ; O Lord, forgive ; O Lord,'
hearken, and do ; defer not, for thine own sake, O my
God. Psal. v. 2, Hearken unto the voice of my cry, my
king, and my God ; for unto. thee will I pray. Eph. iii.
20, 21, Now unto him that is able to do exceeding abun-
dantly above all that we ask or think, according to the
power that workelh "in us, unto him be glory in the
church by Christ Jesus, throughout all ages, world with-
out end* Amen.

Q. 3. What is the second thing which this conclusion
*F the Lord's prayer doth teach us ?

A. The second thing which this conclusion of the
Lord's prayer doth teach us, is, in our prayers to God/ to
praise him, ascribing kingdom, power, and gloiy unto
him. 1 Chron. xxix. 10, 11, 13, Blessed be thou, Lord
God of Israel our Father, for ever and ever. Thine, O
Lord, is the greatness, and the power, and the glory, and
the victory, and the majesty ; for all that is in the heaven
and in the earth is thine ; thine is the kingdom, and thou
art exalted as head above all. Now therefore, our God,
we thank thee, and praise thy glorious name ? 1 Tim. i.
17, Now unto the king eternal, immortal, invisible, the
only wise God, be honour and glory, for ever and ever.
-Amen.

Q. 4. Why are we to say, Amen,

A. We are to say, Amen, which signifieth, no be it, or
so shall it be, in testimony of our desires and assurance
to be heard* Rev. xxii. 20, Amen. Even so, come,
Lord Jesus.

■ 'I * ' »

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DR. TRUMBULU'Stjlocn fwoiiofic-

ADDRESS

• N THE IVBJltTt Ol 1

PRAYER AND FAMILY RELIGION.

THE FOURTH EDITION.

Beloved Brethren and Friends,

RAYER is not only an indispensable duty, but an ines-
timable privilege. It is an important part of that worship 'which
all men owe to God, and so essential to religion, that without it
there can be none. It affords the noblest relief and support to
the christian in all his dangers and distresses ; is an important
mean of his growth in grace, of communion with the -Father of
his spirit, of his overcoming the world, and of obtaining the in-
heritance of the saints in light. It has great prevalence in avert-
ing divine judgments from a people, and in obtaining for them
the richest blessings. It is the surest defence of individuals,
families, and whole nations. Family religion, including prayer,
pious instruction, and government, is no less important. On
these two very much depend the religion, comfort and salvation
of individuals, the religion, good order, honor and prosperity of
families, of the church and commonwealth. In these the divin*
honor, and (he present and endless happiness of men are most
deeply concerned. ' Scarcely any thing, among a people whom

fathers were men of prayer, and who, like Abraham, hart
commanded, That their children and households after them
should keep the way of the Lord,(a) can be a greater apostacy,
# than a casting off fear, and restraining 1 prayer before God, and
the neglect of family religion. It is at once sinking down from
a state of Christianity, under the light of the glorious gospel,
into* state of heathenism. It is at the same time awfully cal-
culated to bring down the wrath of God on all such children of
impiety and disobedience. If men will forsake God, he wi/l east
them off forever, (b) Since therefore it is lamentably evident, that
prayer and family religion are exceedingly neglected, and ra-
pidly on the decline, how deeply should it affect every heart \
How should it awaken the united exertions of all who love hu-
man nature, of all who seek the prosperity of Zion, and w&h
the duration and happiness of our nation, to remedy these alarm-
ing impieties, and to restore us to our primitive state ? To ef-
fect these happy purposes, as far as may be, by the. divine bka-
aing, is the design of this address.

Prayer is certainly an act of natural worship. If there be ft
God of infinite perfection, nothing is more certain than that he
ought to be worshipped as such : and prayer is a principal part
of that homage which we owe him, as our creator, constant
preserver and benefactor. His perfections challenge our su-
preme love and most perfect obedience : his daily care over us,
and countless mercies towards us, our continual thanksgivings a
our daily sins, our constant penitential supplications for his par-
doning goodness : and our continual wants that we should al-
ways be asking his help. Prayer therefore is but our reasona-
ble service. It is founded in the very nature of things, in the
infinite perfection of God, in our relation to him and dependence
on him. The very heathen cried, every man to his God. They
sacrificed and made vows.(c)

Further, the express commands of God oblige men, in all
places, and circumstances, to- pray to him : To pray with all
kinds of prayer and supplication : to pray without ceasing, and
without fainting. It is written, Trust in him at all times : ye
people j pour out your hearts before him. (d) / will therefore that men
pray every where, lifting up holy hands, without wrath and doubt'
ing.(e) Jesus Christ abundantly inculcated the duty of prayer.
He spake a parable to this end that men ought always to pray and
not tofaint.(\°) He commanded, That men should watch and pray
always. He expressly enjoined this as absolutely necessary to
guard them from temptation, to give them victory over the
world, and that they might stand before him with victory and
triumph at the last day. Watch and pray that ye enter not into
temptation (g) Watch ye therefore and pray always: that ye may

(a) Gen. xviii. 19. (b) 1 Chron. xxviii. 9. (c) Jonah i. 5. 16.
(d) Psalm lxii. 8. (e) 1 Tim. ii. 8. (f) Luke xviii. 1. (g) MattK
xxri. 41-

ic accounted worthy to escape all these things which shall come to
pass, and to stand before the son of man(h) The apostles were
no less express and abundant in inculcating" this great duty.
This was their language to the churches, Pray without ceas*
'^•(O Watch unto prayer. Q") Praying always with all prayer
and supplication in the spirit and watching thereunto with all perse-
verance, and supplication for all saints-fa) These passages ex-
pressly command men to pray always, never to cease praying at
the proper times and occasions of prayer : That men watch for
those times and occasions, that they should not fail of attending
and improving them to their edification and comfort ; and that
the> should watch their hearts, that they might always be in a
suitable frame for prayer : That they should pray with all kinds
of prayer used among christians, and persevere in them to the
end. The apostle Paul enjoins this praying always with all
prayer, as of the highest necessity for christians i that they
' may succeed in their spiritual warfare ; even after they have ta-
ken the whole armour of God, and done all things else to stand* __
Without this they never can stand and win the field. Thus a* ""
bundantly is prayer enjoined, and the necessity of it shown,
and the duty pressed upon all men universally by our blessed
Saviour and his apostles.

Secret prayei is expressly commanded by Christ, who
■was a remarkable example of prayer. But thou, when thou pray*
est, enter into thy closet, and when thou hast shut thy door, pray to
thy Father which is in secret, and thy Father which seeth in se+
cret shall reward thee openly- (1) He not only commanded this
and encouraged it by a most gracious promise of an open reward,
but recommended it by his example. He retired into mountains
and solitary places, and it seems sometimes spent whole eights
in prayer. And it came to pass in those days, that he went out into
a mountain to pray, and continued all night in prayer to God.(m)
How doth this command and example of Christ, teach and o-
blige all men to be constant and abundant in secret prayer, and
in the secret duties of religion ?

Further, as all kinds of prayer are expressly commanded,
fraying always with all prayer and supplication, family prayer is
included. This certainly is one kind of prayer. All heads of
families are therefore indispensably obliged, by the divine au-
thority and express precept, to pray with their respective house-
holds. Besides as reason teacheth us to pray in general, and as
we are expressly commanded to pray to. God in secret, because
be is worthy to be worshipped ; because we are his creatures
and owe him all the homage of our hearts and lives ; because
vre are entirely dependent on him, and have innumerable wants,

(h) Luke xxi. 36. compared with chapter xxii. 40, 46. (i) 1
Thes.v. ir. (j) 1 Pet. iy. T. (k) Ephea. vi. 1$. (1) Maith.^vL
f • (m) Luke vi. 12,

which he only can supply ; because he loads us with his bene*
fits ; and because we are sinners and must perish without Iiis
pardoning mercy, so families for the same reasons are certainly
bound to pray. There are all the reasons for family prayer,
'which there are for secret. Nay, there are more, and some of
greater consideration. Families owe no less homage to God
than individuals. They are no less dependent. They all have
iUriiily wants and blessings, have family sins, and must be roii-
erable without the divine favour. The religion of a whole fam-
ily, its order and prosperity, are more important than those of
an individual. More good, other things being equal, is done r
more are instructed and edified. God is more visibly honored.
If secret prayer therefore be an indispensable duty, family pray*
er must be much more so. Indeed we are taught this by the
most important and forcible scripture example. What less
could be included in the resolution of Joshua, But as forme
and my house, ice will serve the Lord, than family prayer, and all
pious and useful family instruction ?(n) What pan be designed
by David's returning to bless his house, but to pray with hit
family ?(o) What was the praying of Daniel three times a day
in his house, but family prayer ?(p) Had it been secret prayer
his enemies could not have known it, they could -not have prov-
ed it, or expected to have obtained any advantage against him
on that account. What were the prayers, of Cornelius in his
house, but prayers with his family (q) Our divine master has
added his example to that of pious men. He prayed alone wiih
Itis disciples, who were his constant family. And it came to pass
us he tv as alone praying, his disciples were with him (r) How re-
B Kirk ably did he pray with them, and for tb^m, just before his
passion. (s) He no*, only prayed with them, but taught them to-
pray with one ano;her, or among themselves, as a family. The
prayer which he taught was a social prayer. This was the form
of it. Our Father which art in heaven, give us this Jny our daily
hread ; Lead us not into temptation* but deliver us from ail / This
could not be secet prayer, because the terms are plnr.il. It
was ghen as, a form particularly for his disciples for the then
present time, while they continued together as one family : for
after his resurrection and the introduction of Christianity ,'he
taught them to pray and ask every thing in his name. It als»
appears better adapted to private than public worship. Do not
the examples cf these ancient saints, and much mure the in-
structions and example of Christ clearly teach us the will of
God with respect to this duty, and lay indispensable obligations
on all christians to practise family prayer ?

Bur further, do not all the commands which oblige parents,
to educate their children for God, bind them constantly to pray

(n) Josh. xxiv. 15. (o) 2 Sara. vi. 20. (p) Dan. ?i. 10. (q}
Acts x. 2, 30. (r) Luke ix. 18. (s) John, aviu

-*rith and for their families ? Can any family be ft religious family*
educated for God, without prayer ? Certainly there cannot. But
God has given the most strict and abundant commands, that his *
people shall instruct their children in the doctrines and duties of
religion, and educate them for him. And the words which I com-
mand thee this day, shall be in thine he art : And thou shalt teach
them diligently unto thy children, and shalt tali of them when thou
fittest in thine house, and when thou vtalktst by the way, and whet*
thou liest down, and when thou risest «/>.(!) For he established a
testimony in Jacob, and appointed a law in Israel, which he com-
manded our fathers, that they should make them known to their
children- That the generation to come might know them, even the
thildren which should be born, who should arise and declare them to
their children ,* that the\' might set their hope in God, and not for*
get the works of God / but keep his commandments ; and might
not be as tfutir fathers, a stubborn and rebellious generation ; a gen-
eration that set not their heait aright, and whose spirit w as not
ttedfast with GW(u) Train up a child in the way hs should go ;
and when he is old he will not depart from *V-(v) Bring thtm up
in the nurture and admonition of the Lord.(v/) Nothing can be
more expressly and strongly enjoined, than the good instruction
and government of children are, in these scripture passages.
Nothing can more fully show how much the divine mind is en-
gaged in them, or how necessary and important they are in the
divine view. The passages imply that a pious education of chil-
dren is the most probable and certain way to make them pious*
and to engage them to walk in the path of life, and never to
turn from it. God has commanded parents most diligently and
laboriously to instruct their children by precept, example, and
all means in their power, ami to bring them up in the nurture
and admonition of the Loid, that they may set their hope in
God, and not forget his works ; but keep his commandments.
The scripture imports that if this be not done, children will be
a stubborn and rebellious generation, who will not set their
hearts aright, and vi hose spirit will not be s ted fast with God..
Universal observation and experience teach the happy effects of
a pious education. Nothing, perhaps, in the power of man r can
lay such a foundation for the welfare of individual^ of families,
and all communities, civil or religious, as this. The principles
'which men imbibe in youth, the impressions made, and the ha-
bits which are then formed, commonly grow up witb»them, con-
tinue through life, and as that advances, grow more fixed and
operative. The Jews therefore compared that which a child
learned to writing upon clean and elegant pajter, which might
always be seen and read. Hierome, that famous ecclesiastical
writer, compared the impressions made on young minds, and

(t) Deut. vi. 6. (u) •Psalm lxxviii. 5, 6, 7, 8. (v) Pro?, xsi *.
(w) EphtSr ri. 4.

nabrts formed in early life, to Iocjp& of wool dyed in scarlet*
which never could be reduced to their original whiteness. Chil-
dren trained up in the knowledge and fear of God, have been
the seed, support, and ornament of the church from age to age.
Hence this observation of Calvin, " that if we would have the
" elm re!) flourish we must begin in the good instruction of chii-
•• dren." It is of the highest imaginable importance to them*
selves, with respect to their usefulness to themselves and oth-
er* ; and to their present and future happiness. It is a powerful
restraint from those errors and vice -, by which persons often
bring shame, misery, and ruin upon themselves. It makes them
orderly, peaceable, submissive and dutiful. It puts on them a
peculiar dig.-tity and importance : and through the blessing of
God, is a special mean of their salvation. It is very essential to
the peace, honour and beauty of a family. It makes children
the crown and joy of their parents, the support and solace of
their declining years. Pious parents have no greater joy than
this, to see their children walking in the truth : Than to have
communion with them in the private and public duties and or*
dinances of religion : Than the pleasing hopes that they are
born of God, that he has given them a spirit of adoption, and
that they are striving together with them in their prayers to God
for themselves, for them, and the church universal : Nay, than,
the prospect that they shall enjoy them forever in the great and
blessed family of heaven. What sweet fruits are these of the
good education of children ? There is still further advantage and
matter of joy, it makes them good members of society, the or-
naments and pillars of church and state.

Further, this is of infinite moment not only to the present
age, but to generations yet unborn. If ye train up your chil-
dren in the nurture and admonition of the Lord, they will prob-
ably train up their children in the same manner, and so piety
may, through the blessing of God, whose mercy is upon them
who fear him unto a thousand generations, transmit piety and
righteousness from age to age. The manner in which ye shall
educate your children, their piety or wickedness, will, in their
consequences, give a general tone and character to future gen-
erations, and be the means of transmitting holiness and happi-
ness, or pollution and misery, to unborn ages. In this view, how
incalculable and immense is the guilt incurred in neglecting fa m>
ily religion and good government ? It is sinning against the ex-
press commands of God, against all his goodness and mercy in
giving you families and preserving them. It is sinning against
yourselves, against the children which God has graciously giv-
en you ; against the church and commonwealth, and against the
ages which are yet to be born. This is a kind of unpardonable
sin. 1 Sam. iii. 13, 14, For I have told him that 1 iv ill judge his
Mouse forever^ for the iniquity vihtih he knovieth ; because hn ion*

made themselves vtic, and he restrained them net And therefore 1
have sworn unto the home of Eli, that the iniquity of Eli's house
shall not be purged with sacrifice nor offering forever. This, in a
peculiar manner, is that iniquity of the fathers, which, an of-
fended God, visits upon their children unto the third and fourth
generation of .them that hate him.(x) When their fathers are
impious, neglect their education, and set them evil examples,
Ihey cause then\to become, as their fathers, a stubborn and re-
bellious generation. Their father's sins become the very sins of
their children, and so it proceeds from one generation to anoth-
er : and because of their sins, God -withholds his spirit and
grace from, and his wrath comes on such children of impiety
and disobedience, for many successive ages. How ought ye all
therefore to fear and tremble at this sin 7

But how can you avoid this guilt, and escape the eternal ex-
ecration of your own dear offspring, and of ages to come ? How
will you instruct ami educate them for God, while you neglect
to pray with them and for them ? Is not prayer a very essential
part of family religion ? Can there be any true religion, of
Christianity without it ? Are not prayerless families rather hea*
then, than christian families ? Families of heathen under the
light of the gospel ? Archbishop Tillotson, in his sermons on
family religion, speaking of daily prayers, to God, morning and
evening, and of reading the scripture at the same time, says*
f* Where it is neglected, 1 do not see how any family cf« in
reason be esteemed a family of christians, or indeed to have
any religion at all." Prayer is an important part of that worship
and religion which God requires of you and of your children.
It is an important part of that religion, which ye are bound to
teach them. It is one of the most solemn and impressive of all
means of instruction. In this we acknowledge the being, great*.
ness, infinite perfections, dominion, and consummate blessed-
ness of God. We confess our sin and miser)', ask pardon in the
name of Jesus Christ, as the Lord our righteousness. We ac-
knowledge the mercies of God, our dependence on him, and
recognize the principal doctrines and duties of our holy reli-
gion. How is it possible to teach so many, and such momen*
tons things, in any other way, so solemnly, and to such advan-
tage ? Is there any thing which is calculated so deeply to im-
press the minds of your children and domestics with a sense of
the reality of the divine existence, of an universal Providence,
of their fallen miserable condition, of their need of a Saviour*
that Jesus is the Christ, and that there is salvation in no other,
as this } What else is so calculated to fix in their minds a sense
of the reality and importance of religion } What can so convince
them of your concern for their souls and bodies, as your reading
the scriptures to them, and praying affectionately for them, and

(x) Exod.

\rith them ? What other method can so effectually teach thesi
to pray, and engage them in the habit of prayer ?

Fi u i-her, family prayer gives great dignity and importance
to heads of familie i in "their own houses ; and gives an addi-
tional weight and influence to all their instructions, counsels and
reproofs. It gives weight to their authority, and is an impor-
tant moan of order and decency in families. Every head of a
fun ;ily id a king and priest in his own house. Precious souls
are committed to his care, and he is by God's appointment to
instruct and govern them for him, and to offer their prayers and
praises to him, and to be a continual intercessor for them. A
in';st solemn charge is committed to him ; the charge of souls,
rnd lie must account for them. He needs continual grace and
influence to discharge his high trust, and that he may render his
acc-.aint with joy, saying, Here am I a>d the children thou hast
graciously given me. Prayer i< aa appointici mean of obtaining
all needed grace and wivd'-m, and does much to qualify heads
of families f r the arduous duties to which God in his provi-
dence, has appointed them- Their reading and praxirg with
their families, as their religious head, at once fills their families
wiih veneration and esteem, and gives them a commanding su«*
periority over them. It greatly assists and strengthens them in
the government of their families, in restraining them from sin,
and in engaging them in the practice of] icty and righteousness.
Continual family prajer, at the flame time, will have a direct
and powerful tendency to secure the blessing of God on all your
instructions and labours, in bringing them upf»r him. This will
also gi\o a consistency to your conduct. 11 Jt how can ye expect
his blessing mm ourselves, your instmcti >ns, or your children,
while, ye r.e^lecl to a&k it ? What consistency, or sincerity, will
there appear to be in your religious instructions and counsels to
them, while ye cast off fear, restrain pra\\*r, and neglect reli-
gion yourselves ? Will not your neglect teach them not to pray,
weaken your authority and influence, and render all your reli-
gious instructions, counsel-* and warnings of little or no weight
with them ? Will you not more than untcach by your example,
all you attempt to teach bv precept ? Of what immense impor-
tance, in these \i*-ws, is family prayer and religion ? Besides,
do not all the c-'innands of God, which enjoin lo\e to him, and
mankind, a regard to his honor, to the prosperity of Zion, or-
the good of men, bind you indispensably to this duty ? Most
certainly they do, since your own comfort and salvation, the
peace, order, and happiness of your ramifies, the usefulness,
honour and salvation of your children, the glory of God and the
advancement of his kingdom, are deeply concerned in it.

It may further be observed, that family prayer may be urged,
upon the same principles that any social or public worship can
b-. If the perfections of God, his creating goodness and count-

lies* mercies ; if our dependence on him, our guilty helpless
condition and need of his help ; if the honour of God, our own
edification and comfort, or the instruction and edification of
others render public worship a duty, they all equally bind meii
to the worship of God in their families. If the examples of
the saints, and of our blessed Lord, teach the one, they also
leach the other.

Indeed the common sense and feelings of mankind teach
them that when a family or community have offended a prince
or benefactor, jointly, by the head of the family or some o»her
person in their name, to confess their faults and seek reconcili-
ation. When Herod was highly displeased with them of Tyre and
Sidon, they came with or.e accord to him, and having made BListus,
the king's chamberlain, their friend, desired peace ; because their
Country was nourished by the king's country. {y) When families, or
particular communities, have received rich and repeated favors
from a prince, or some noble benefactor, their natural feelings
and good sense teach them to acknowledge such favors. How
much more do they teach families to confess their faults, and
seek reconciliation to God, and to bless him for his countless
mercies ? Is he the only being to whom guilty, dependent fam-
ilies are not obliged to confess their faults ? With whom they
are under no obligations to be reconciled ? And to whom they
are not bound to give thanks for all his benefits ? An appeal is
made to your reason and conscience. Let them seriously deter-
mine the point.

Praying always with all prayer, comprises all public prayer
in the house of God, and in the assemblies of his people, wherev-
er they may be convened. It implies your being instant in
season and out of season, to offer your prayers and praises to
God, and to supplicate his mercies, as well as to hear his word :
and that you, by no means neglect the assembling of yourselves
together as the manner of some is.(z) God has commanded
his ministers to preach the word, to be instant in season and- out of f
season ;(a) and this implies the duty of the people constantly to
attend to offer their public prayers and praises to God, and hear
the word dispensed. Whenever it is the duty of ministers to
pray and preach in public, it is the duty of the people to hear.
Public social worship has been sanctioned by divine institution,
and the example of the saints from the commencement of the
Jewish and christian churches unto the present time. Good
men have always been remarkable for their love to the house of
God, and attendance on the public worship. This was the
language of David and the pious Jews, One thing have I desired
nf the Lord, that will I seek after, that I may dwell in the house
if the Lord all the days of my life, to behold the beauty of the "
JLord, and to enquire in his templc.(b) How amiable are thy tab"

(y) Acts xii. 20. <z) Heb. x. 25, (a) 3 Tim. iv. 24. (b) Psalm
Mvii. 4.

1©

vrnnsles, O Lord of hosts f My soul longeth, yea, even fainteth
for the courts of tht Lord; For a day in thy courts is better than a
thousand. Blessed are they that dwell in thy house, they will bt
still praising thee- (c) This was their resolution, Our feet shall
stand within thy gates, O Jerusalem.(d) The prophets Isaiah,
Micah and Zechariah, represent, that in the days of the Mes-
siah, when the spirit shull be poured upon mankind, there will
be an uncommon zeal for the public worship. All nations shall
flow together to the house of God (e) The inhabitants of one
city shall go to another, saying, Let us go speedily to pray before
the Lord, and to see* the Lord of hosts ; 1 will go c/*o.(f) This is
the very spirit of God's children toward* his house and worship*
How abundant were the primitive christians in their public pray*
era and praises ? And wtre continually in the temple praising and bles-
sing God.(g) TJiey continued stedfistly tn the apostles doctrine, and in
prayers / and were continually in the temple praising God>{\\) This
-was remarkably the spirit of Christ. Where was he found at
twelve years old, but in the temple, attending 1 its public instruc-
tions ? It is written of him, The zealrf thine house hath eaten me
up.(\) No person who does not love the public worship has his spir-
it, nor can be his disciple. No man who does not delight in the
public worship, and the communion of the saints in this world,
can ever be qualified for the worship of God's temple above, or
be admitted to the society and blessedness of the church of the
First Born, whose names are written in heaven. Public wor-
ship is one of the most important means of instruction, edifica-
tion, communion 1 with God, and of all divine consolation, in the
house of God it is that his people see his power and glory, and
are satisfied as with marrow and fatness. This is the birth-
place of the saints. When God writeih up the people it shall
be said of Zion, that this and that man was bom in her. Faith
comes by hearing. By tha foolishness of preaching it pleased
God to save them that believe. The public worship is the bright-
est emblem of heaven, and most wisely adapted to prepare those
"who will devoutly attend upon it for that blest abode. The bles-
sing of the Lord is upon those who attend the public worship ;
and his curse is denounced upon all those who neglect it, in the
days of the Messiah. Ps. lxxxiv. 4. Blessed are they that dwell in
thine house : they will be still praising thee. Prov. viii. 34 Bles-
sed is the man that heareth me, watching daily at my gates, and
waiting at the posts of my doors. On the other hand, those who '
will not publicly worship God are threatened with drought, fam-
ine and death. Zee. xiv. 17, 18. And it shall be that whoso
will not come up % of all the families of the earth unto Jerusalem, to
worship the king, the Lord of Hosts, even upon them shall be no

(c) Psalm lxxxiv. 1, 2, 5, 10. (d) Psalm exxii. 2. (e) Isaiah
ii. 2, 3. and Micah iv. 1,2. (f) Zech. viii. 20, 21, 22. (g) Luke
»iv. 53. (h) Acts ii. 42, 46. CO ?»atoa lxix. 9.

» -

Er" ruin. And if the family of Egypt go not up, and ceme not, that
^ haw no rain, there shall be the plague wherewith the Lord shall
smite the heathen, that come not up to keep the feast of tabernacles.
With what constancy, zeal and devotion should all go to pray
before the Lord ? How should every one resolve, i" villi go also ?
Praying 1 always with all prayer and supplications, as the divine
precept enjoins, comprises •jaculatory prayer; or an offering up
of short mental petitions and praises to God, as occasions may
require : when journeying or labouring, when sitting or walk-
ing. They may be offered at all times, and in all places. This
is a constant recollection, that we are in the presence of God ;
* and it greatly contributes to keep us always in his fear. Many
are the examples of it in the scriptures, especially in the Psalms.
I am persuaded that all persons, who have attained to any con-
siderable degree of piety have been much exercised in this kind
of prayer. They will rarely close their eyes in the evening, or
open them in the morning without it. Immediate dangers,
temptations, unexpected mercies, or deliverances, will engage
the soul in short prayers and praises. Prayer is the very breath
of the'ehristian's heart, by which he maintains a constant course
of communion with God. His eyes, like David's, are e*o*.r to-
wards the LordQ)

I jf a word, praying always with all prayer and supplication,
includes the acknowledgment of God at your tables. Our di-
rine Master has taught us to pray, give us this day our daily bread;
and by his example, to ask his blessing in the participation of it.
It is also expressly commanded, that we should give thanks for
M things in the name of our Lord yesus Christ.(k) This is tnat
life of prayer which all true christians live. They not only pray
-with all prayer and supplication, with all perseverance therein,
but they pray in the spirit, worshipping the Father, in spirit and
in truth. They are all the seed of Jacob, and know how to
-wrestle with God in prayer. They have all the spirit of Christ,
and delight in drawing near to God. Because they are sons, God
hath sent forth the spirit of his Son into their hearts, crying, Abba,
Father.fy This is that life of prayer whieh the scriptures en-
join, which the examples of the saints, and the perfect example
our our Saviour recommend. It is that life which every good
roan desires and determines, by the grace of God, to live, and
■Which is most earnestly recommended to you, and to all persons
to whom this address shall come.

To engage you in such a pious and happy life, ye are most se-
riously intreated to contemplate, not only the commands, but
the example of Christ, and the resolutions and examples of the
saints. As for me, saith the Psalmist, J will call upon God- eve-

(j) Psalm xxv. 15. (k) Eph. v. 20. (1) Gal. iv. 6.

A a

ning and morning, and at noon will I pray, and cry alowl.(m) Se-
ven times a day will I praise thee.M I will bless the Lord at all
times : his praise shall be continually in my moafA.(o) How did
Moses, Job, Samuel, Elijah, Daniel, the apostles and primitive
christians pray ? How did Jesus Christ pray, night and day,
"while lie tabernacled in fl?sh, offering up prayers and supplica-
tions, with strong crying and tears, unto Him that was able to save
him . ? (p) Are ye not under indispensable obligations to follow
these examples ? know ye not, that if any man have not the spirit
of Christ, he is none of his ? If ye will not be followers of those
who inherit the promises, ye certainly can never inherit with
them.

But further, be persuaded to pray from a consideration of the
advantages of prayer. These are not only great and numerous,
hut they arc lasting as eternity. Prayer is a direct address to
God, as omniscient and omnipresent, as directing and governing
all creatures and things in heaven and in earth. It is an offering
up of our desires to him, in the name of Christ for things agree-
able to his will. It is an explicit acknowledgment of his being
and perfections, and that he is the God of all grace and consola-
tion. It is a fixed and solemn meditation on him, his goodness
and glory, as in his very presence. In this view, it is one of the
most important of all means to impress the mind with a $eep
sense of the certainty of his existence, of the glory of his ma-
jesty, that he is always with us, that his eve is always upon us,
and to keep him always in our minds, and before our eyes. By
praying without ceasing, morning and evening, in secret and in
private ; by addressing him in short petitions and thanksgivings
at noon, and by presenting the desires and feelings of our hearts
before him, in mental ejaculations, an habitual sense of God, of
our do; icndcr.ee -n him, and obligations to him are fixed in
our minds, and we are led to the most venerable and adoring
ideas of his infinite majesty. While in this solemn manner, we
meditate on him and his infinite perfections, it is most happily
adapted to humble us before him, to beget confidence in his
wisdom, power and goodness; a holy reverence of him, and a
sense of the blessedness of having such a God for our eternal
father and portion. At the same time, it is calculated to im-
press the heart with an awful sense of the danger and dreadful
consequences of his displeasure. In this way the saints acquaint
themselves with God, advance in peace, comfort and sanctifica-
tion. Beholding as in a glass the glory of God, they are changed
into the fame image, from glory to glory, even as by the spirit cf
the Lord.(q)

(m) Psal. lv. 16. (n) Psal. cxix. 164. (o) Psal. xxxiv. 1 .
(p) Hcb. v. 7- (q) 2 Cor. III. 18.

Further, prayer has a happy tendency to familiarize to our
minds the principal doctrines of religion^ and to establish us in
the truth. While we confess our apostacy and exceeding sin-
fulness ; while we pray for pardon, adoption, sanctification, and
eternal life, through the atoning death and perfect righteousness
of Jesus Christ, and ask all blessings, and offer all our praises in
his name, the whole tendency of it is to fix deeply and habitual-
ly in our hearts, the belief of the great doctrines of original sin,
of our inexcusable wickedness, of the necessity of regeneration,
.of justification, adoption and sanctification wholly through a Re-
deemer. It confirms us more -and more in this, that Jesus is the
Christ, that he is mighty to save, and that there is salvation in
no other. While we supplicate divine help to perform the du-
ties of piety, righteousness, charity, forgiveness, patience and
sobriety, it is calculated to keep alive a sense of these duties in
our hearts, and to establish us in the practice of them. Our
supplications not to be led into temptation, but to be delivered from
foil, have a powerful tendency to make us afraid, and cautious
■with respect to sin, and to make us flee the very appearance of
-evil. Our acknowledgments of the divine mercies are adapted
to keep them in continual remembrance, and to make us always
.thankful.

1'rayer is also an ordinance in which God's people obtain re-
lease from guilt, distress and sorrow, and experience great com-
fort and joy. The Psalmist bears witness that it is good to draw
near to God.(r) What comfort and deliverance did Jacob obtain
by prayer, when he had power with God and prevailed, and the
Lord delivered him from his brother Esau ? What sweet release
from guilt did David ^experience in prayer ? Sis bones waxed old
by reason of his roaring all the day ; but when he acknowledged
his transgression, God forgave the iniquity of his sin. For this,
says he, shall every pne that is godly pray unto thee in a time when
thou mayest be founded) How was Hannah comforted and bles-
sed in prayer ? She had been a woman of a Sorrowful spirit ;
but in prayer she was comforted, and her countenance was no
more sad.(t) What blessings did Moses, Samuel, Elijah, Dan-
iel, the apostles and primitive christians obtain by prayer ? How
was Israel saved, by prayer, when the Lord was about to come
up into the midst of them, and consume them in a moment?
"What, deliverance and victories did they obtain for the church of
God ? When Moses held up his hands, how was Amalck dis-
comfited ? When Samuel cried unto the Lord, how did He
thunder upon the enemies of Israel, and save his people ? How
4id they obtain victories, stay, and open the bottles of heaven,
stop the mouths of lions, shake the foundations of prisons, and
open the gates of iron ? What blessings have been obtained for
individuals, for families and the church of God by prayer ? Is it

(r) Psal. briii. 38. (s) Psal. xxxii. 3, 4, 5, 6. (t) 1 Sam. i. 15, lfc

mot through prayer, that Zion prospers and enjoys peace ? Is it
not through this, that she is established ? That her righteousness
shall go forth as brightness, and her salvation as a lamp that
amrneth ? That Jerusalem shall be made a praise in the earth ?
The effectual fervent prayer of every righteous roan availeth
much. Whenever God's people draw near to him, he will draw
nigh to them, in a way of special grace, to deliver them in dan-
ger, to comfort them in sorrow, to increase their faith, and love,
and hope and joy, and all the fruits of their righteousness. He
will fulfil the desire of them that fear him: he xcill hear their cry
and save them.(\\) He gives all new covenant blessings, even
eternal salvation in answer to prayer. For whomever shall call
upon the name of the Lord shall he saved-(v)

The more christians pray with the spirit of adoption, the
more they are habituated to it; the more sweet and sensible is
their communion with the Father, and with his Son Jesus Christ :
the more they edify themselves and grow in grace ; the more
they edify their families, the Church of God, and all with whom
they have occasion to pray: The more they avert the divine judg-
ments, and turn away wrath from a people ; and the more they
call down blessings upon themselves, and families, and the Israel
of God, the greater also will be their reward in the day of the ap-
pearing and kingdom of our Lord Jesus Christ- For every pray-
er offered in his name will receive a divine, an everlasting re-
ward. Even the prayers which have been made in the most se-
cret apartments shall be rewarded openly. How vast and nu-
merous, in these views, are the advantages of prayer ? They are
not merely temporal, but spiritual and eternal. What motives
does this sketch of the advantages of prayer exhibit, to engage
all to arise without delay, and call upon the name of the Lord ?
To pray always and not to faint ?

But there are still other motives of great consideration, by
which I would persuade and press you to the duty of prayer.
These are the encouragements which God hath given you to
pray. These are indeed many and great beyond calculation.—
All the advantages of prayer are so many encouragements to pray.
The goodness of God is a vast encouragement to pray to him al-
ways. The greater the goodness of a prince, or benefactor is,
the more easy of access, the greater is the encouragement to
ask his favour. But God is infinitely and unchangeably good, and
most easy of access. He is always nigh untothem who call up-
on him in truth. The poorest, the vilest, the most helpless and
forlorn may approach unto him, through Jesus Christ, and be
accepted in him. They may pray to him at all times, in all pla-
ces, and upon all emergencies. They may make known unto
him all their wants, and he will supply them. He is rich unto

(u) Psalm cxlv. 19. (v) Rom. x. 13.

all who call upon him. What encouragements are these to
pray !

Moreover, God's erecting a throne of grace, and opening a
way to the mercy seat, at the expence of the precious blood of
his own Son, is a further encouragement. He, who hath done
so much tlyit sinners might have access to him, must be most
ready and willing to hear their prayers, and to communicate ^11
blessings to them through a Redeemer. He who spared not his
own Son, but delivered him up for us all, hono shall he not with him.
also freely give us all things ? (w) Further, that if any man sin,
we have such an advocate with the Father, even Jesus Christ
the righteous, is of vast encouragement to pray. But as though
all these encouragements were not sufficient to shew his wil-
lingness to hear, he has represented himself as a God who hear-
eth prayer ; as though it were his very name and nature to hear
prayer. O thou that hearest prayer, unto thee shall all flesh
eome.(x) With this representation his promises perfectly cor-
respond. This is the general tenor of them, And shall it come
to pass thai before they call I will answer, and whilst they are yet
speaking I will hear.(y) . Ask and it shall be t given you : for every
mne that asketh receiveth : and he that seeketh' findeth ; and to him
.that knockcth it shall be opened.(z) Not one humble, praying
soul ever once prayed in vain^ No, aot one $ however guilty,
and despised in this world, ever went, in the name of Jesus, to
the throne of grace, and departed unheard and unblest. It is
•written, I said not to the seed of Jacob, sjeek ye me in vain.(&) If
ye shall as.k any thing in my ?mme, I will do it for you.(b) God
is more ready to give his holy Spirit, heaven with all its digni-
ties, to those who ask him, than the kindest parents are to give
bread to their dearest offspring, ff ye then,' being evil, know hovi
to give good gifts unto your children ; how much more shall your
heavenly Father give the holy Spirit unto them that ask him ?(c)
ffe giveth liberally, and upbraideth not. {A) He does for his peo-
ple exceeding abundantly above all that they ask or think.(e) What
encouragements are tfyese to pray ? To pray always and not ta
faint ?

Having thus. laid before you the duty of prayer and family
religion, your duty to pray always with all prayer and supplica-
tion, and to be abundant in the religious instruction of those
committed to your care, the advantages of doing these duties,

(w) Rom. viii. 32. (x) Psalm Ixv. 2. (y) Isa. lxv. 24..
(s) Matth. vii. 7, 8, (a) Isaiah xlv. 19.
(b) John xiv. 13, and xv. 16. (c) Luke xi. 1&
(d) James i. $. (e) Eph. ill. 20,

A *3

to yourselves, to your families and the church of God ; and the
encouragements which he hath given you faithfully to discharge
them, what shall be aaid more to persuade and engage you in
the practice of these duties ! Will ye rebel against the light of
reason and the express and repeated commands of God ? Is he
not your king and lawgiver ? Are ye not his creatures ; and
hath he not a most perfect right to command you, and to receive
your entire obedience ? Be intreated to consider how ye can an-
swer it, if ye will disregard his commands and infinite authori-
ty ? Can ye endure the penalties of his Law ? Who hath har-
dened himself against him, and hath prospered ? Are neither
the wrath nor the favour of God, worthy of your regard ? Hath
he nothing to give ; is there nothing which he can do for you,
and your families, worth your seeking ? Is there nothing in him,
nothing which he hath done for you, or yours, which demands
your love, thanksgiving and obedience i Shall his wondrous
goodness and condescension in erecting a throne of grace, and
allowing sinners to lift up their faces before him, in giving you
all your family blessings, and in all the promises he hath made
to the supplicants of his mercy, have no effect upon you ? Shall
the love of Jesus in dying for us, So that if any man sin, he might
have an advocate with the Father, have no constraining influ-
ence upon your hearts ? Shall I plead this infinite love with you
in vain ? Shall all the advantages of prayer, and all the encour-
agements given you to pray, the examples of the saints, and
•ven the examples of our blessed Saviour stand for nothing with
you ? I beseecli you, and pray G*a!, of his infinite mercy, that
they may not. I beseech you by *he uiilted weight and influence
of all these cons'uU rations, that n«;ne of >ou, whether old or
young, would caslofffc'-.r, a:\i restrain piu;er before God. Be
persuaded most seriovsly to •*onside» this address, those scrip-
ture pasf...ges to which 1 have referred you. Consider them as
the words and ccnkmar.J-. of God which shall judge you at the
last day. Consider the clear light and weighty motives which
are here set before you, and let them command your hearts and
conduct. This address will doub.less ccme to thousands of
you without mrney and without price.* It will come to you
from illume who have been long labouring, watching and pray-
ing for your souls : from those wh'> have never seen most of
you, but have for many years been employing thrir money, time
and labours for the bt*6l interest of yourselves and of your chil-
dren, and are longing for joui salvation in the bowels of
Christ: from those who never expect to see you until we shall
meet together before his judgment seat. It will come to you
from those who can expect no worldly compensation for all their

# This address was published in a pwnphlet in the year 1804/
addressed particularly to the inhabitants of the new settlements ; f
a large number of whom they have been gratuitously distributed.

Edit*.

labours and concern for you : and can derive no other benefit or
pleasure from them, than that of doing good, of honouring God,
and of meeting you and your dear offspring at the right hand of
the Saviour, and of spending an eternity with you in his glory.
Ye will have in this very address, a pledge and occular demon*
at rat ion of our labours and desires to serve you. And will ye
not awake to your duty ? Will ve, after all, destroy yourselves,
and deprive us, as far as in you lies, of that only fruit of our la-
bours and prayers, that divine pleasure and reward which only
vre are seeking or can ever expect from you ? Will you not rath-
er comfort our hearts with the pleasing prospect of your cordial
reception of these exhortations ? Let your closets, morning and
evening, witness your sincere and fervent devotions. There
•onfess and bewail your secret sins, your inward corruptions,
your pride, your selfishness, your unbelief, impenitence, and the
sins which most easily beset you ; your temptations and dan-
gers, and pray for pardon ami divine help. There let him who
seeth in secret, witness your penitence, humility, faith, unfeign-
ed piety and devotion, that he may reward you openly. Let
young people early begin to feek the Lord in secret. Let them
remember their Creator with love and holy fear, in the days of
their youth ; and delight in drawing near to him in secret pla-
ces, and in pouring out their hearts before him. Let them, like
Isaac, be found meditating in the fields, in their closets, and in
secret places, at even tide. Youth is the best and most success-
ful time to seek the Lord. He hath said, I love them that love
inc, and those that seek me early shall find me. (f) Praying to
God in secret, prepares men to pray in the family, and in pub-
lic. Early piety and prayerfulness prepares men for distinguish-
ed usefulness in families and in the church of God. He pours
upon them a spirit of grace and supplication, and by habituating
themselves to prayer arid communion with their Creator and
Redeemer, they obtain an. holy boldness and freedom in their
approaches to him, and like Jacob, Moses, Samuel and Daniel,
become eminent for prayer, piety and usefulness. In this way
they by the grace of God, obtain great peace in life and in death,
and are distinguished for dignity and happiness for ever. The
Lord hath said, Them that honour me, I vcill honour, and they
that despise me, shall be lightly esteemed.(g) If thou seek him,
he vtill be found of thee: but if thou forsake him, he will cast thee
•jf forever, (h)

Let all heads of families pray morning and evening in their
families, and read the holy scriptures. Let them attend with
great diligence to the instruction of their families. Be concern-
ed early to devote your children to God, to catechise and in-
struct them in the great principles of religion. Teach them the
koly scriptures, to pray to their Creator, to love and fear him*

(f ) Prov. viii. If. Cg) 1 Sam. ii. 30. (h) 1 Chfon. xxriii. 9.

lo sanctify his sabbath, and to reverence his house and ordinan-
ces. Teach them love and obedience to their parents ; obedi-
ence to magistrates and all in authority.; always to speak the
truth, to be righteous, chaste, tem[ferate and peaceable : to love
their country, and do good to all men as they shall have oppor-
tunity. Restrain them as far as possible from vice, and from
the company of corrupt and vicious men. Set them good ex-
amples, Knowing that these are more forcible than precepts.—
These all belong to that nurture and admonition of the Lord,
which God has so abundantly enjoined. Do these things imme-
diately, and with all your might ; knowing that you are mortal,
and that your children arc mortal ; and that you may soon die,
or that they may soon he taken from you, and ihere may never
more be an opportunity to do any thing for their instruction and
salvation. Consider what comfort it must give you on the bed
of death, that you have devoted them to God, and educated them
for him ; and to leave them in the hands of a covenant God and
Father. What pleasure must it give you, that they are the chil-
dren of your vows, for whom ye have addressed thousands of
prayers to the throne of grace ? How pleasing must be the
hopes, that having trained them up for him, he will be their
Gcd, cause them to set their hope in him, and walk in the way
in which they should go ; and after they have acted an honoura-
ble and useful part in life, will bring them after you to his heav-
enly kingdom, and admit you to the enjoyment of himself, and
of one another for ever in his glory. Should you be called to,
close the eyes <;f those dear enjoyments, and follow them to the
grave, what consolation, in the midst of sorrow, must it afford
you, that you hr.d performed your duty to them ; that you had
seen in them the c:ii ly buddings of* piety ; and hope that the God
to whom you devote J them has received them to his mercy, and
numbered them an.ong his jewels ? On the other hand, how
dreadful must it be to rettect when you die, that you have wholly
neglected your duty to them ; that by your neglect and exam-
ples you have destroyed their souls and your own ? How must
this give a wonderful poignancy to your sorrows when you fol-
low them to the grave : How tremendous must be your pros*
pects of meeting them as your accusers and tormentors, in the
eternal world ? How must reflections and prospects like these
harrow up your very souls I Make no delay therefore with re-
spect to these duties.

By all means be constant in your attendance on the public
■worship. Be instant in season and out of season, to offer your
prayers and praises in Zion ; to hear the word preache *, and to
attend all the public institutions of religion. And be no less
jealous that your children attend constantly, than to attend
yourselves. Some heads of families, and even professors of re-

t^ion, who are zealous to attend the public worship themselves,

•are not the same tare and zeal for the constant attendance of
their children and other members of their families. In this they
are altogether inconsistent ami blame- worthy. The souls of
their children and servants are no less precious than their own :
public instruction is no less important to them, than to parents
or masters. It is often, if not generally, more successful with
respect to young people than to others. One important advan-
tage of a good, religious education in the family, and in schools,
is, that it prepares them to attend the public worship with much
greater pleasure and profit. It has been observed by some of
the best divines, that one great reason -why the preaching of the
-word is so unsuccessful with many, is for the want of a good
education. They are so unacquainted with the scriptures, and
with the doctrines and duties of religion, that they can receive
but little advantage by the public worship and ordinances. But
an early acquaintance with the scriptures, and with the first
principles ot religion, will be of peculiar advantage with respect
to their understanding and profiting by the preaching of the word,
and the other public institutions of religion. Private and public
instructions exceedingly aid each other; and they' both belong
to that nurture and admonition in the Lord, in which heads of
families are commanded to bring up their children and others
under their care. But how can they receive this public benefit,
or be trained up in the way in which they should go, unless
heads of families will be careful and zealous to support the pub-
lic worship, and to engage them in a constant attendance on the
preaching of the word, and unless they habituate them to it in
childhood and youth ?

While with unremitting care and diligence ye attend to
' these duties, be constant in the acknowledgment of God at your
tables, and by continual mental petitions and thanksgivings,
maintain an uninterrupted course of communion with the Fa-
ther of your spirits.

Let christians whose hearts are warmed with divine love, be
encouraged and quickened, by this address, to pray more abun-
dantly and more fervently for themselves, their families and the
church of God. Be intreated also, dear brethren, to apply your-
selves with greater exertion and diligence to the religious in-
struction and education of those whom God hath committed to
your care. Do ye hope that he hath washed your polluted na-
tures, that he hath forgiven all your ofiences, and made you the
heirs of his kingdom ? Have ye professed his name, and bound
yourselves by the bonds of his covenant, and will ye not be la-
borious and persevering in these important duties ? Do ye
know the worth of immortal souls, and the sublime pleasures
of religion, and will ye not do all in your power, that your chil-
dren and neighbours should be saved, and participate with you

in those divine enj oyments 1 Have ye experienced in your own
souls the benefit! of prajer 1 Have ye been relieved end com-
forted by it* when pressed with guilt end fear } lit the- dark day
of affliction, when almost overwhelmed with sorrow ? Do ye
experience a daily serenity, peace and joy in drawing near to
him, and casting 1 all your cares upon him, which the world caa
neither give nor take away ? Is it a privilege of which ye would
not to be deprived for a world of temporal good, and will ye
not employ all your exertions, opportunities, and influence to
teach and persuade those under your care, and all with whoa
ye have influence, to pray alwavs ? And to engage all men eve-
ry where tp pray* lifting up holy hands, without wrath and
doubting } And as ye may be greatly assisted in the religious
education of your children, by good schools religiously conduct-
ed, will ye not be zealous in instituting and supporting themi
Will ye not employ your influence that prayer be daily made in
them ? That the instructors he men of good morals, able and
disposed to teach them ? Should ye be encouraged and quick-
ened to the duties recommended by this address, should it in
your opinion be convincing, impressive, and calculated to b>
good, will ye not pray for its success, put it into the hands of
ethers, and spread i^ far and wide, that they may be quickened
and benefitted with you ; that there may be a general awaking
to duty, and as far aa may be, a* general and united exertion to
promote a spirit of prayer*, and zeal to educate your offspring
tor God. Is it not a time of great temptation and danger ? Are
not the enemy coming in like^ flood ? Are not numerous and fa-
tal errors almost every where broached and spread abroad ?
Was there ever a time when constant watchfulness, fervent and
persevering prayer were more necessary than at present ? Was
it ever more _ necessary to revive family religion and govern-
ment ? Or to instruct and establish our youth in the doctrines
and duties of our holy religion ? Does not God expect that his own
children will be intercessors and reformers ? That they will
arise and stand in the gap, and make up the hedge ? Should not
they be zealous for the Lord of hosts, and lead in the way of
reformation and duty ? If there be therefore any consolation in
Christ, if any cvtnfort of love, if any fellowship of the spirit* if
any bowels and mercies,(i) be entreated, dear brethren, to exert
yourselves, with the utmost zeal and diligence for these noble
purposes. Te that make mention of the Lord, keep not silence* and
give him no rest till he stablish, and till he make Jerusalem a
praise in the enrth.(j)

Especially, let those who have always been in a state of
rebellion against God, casting off fear and restraining praytr be

(i) Philip, ii. 1. Q) Isa. Uii. 6, f.

fore God : of practically saying 1 , What is the Almighty that *i*
should serve him, and what profit shall toe have if toe pray unto
him, be convinced of their great sin and danger, and now arise
and call upon God, that they perish not. Let them awake also to
the duties of family religion and government. This address will
doubtlessfind its way into many prayerless families ; into the hands
of many parents who have neglected the religious instruction
and government of their households ; into the hands of individu-
als who pray not in secret ; and perhaps very inconstantly, if at
all, in the house of God. Are you not in this way, dear friends,
exposing yourselves and yeur families to the judgments of God
in this world, and to his endless displeasure in the world to
come ? Are ye not sinning against the clearest light and evi-
dence of your duty ? Does not your conduct tend to a great
apostacy from God ? To do the greatest injury not only to your-
selves and families, but to the churches of Christ, and to the
community at large. This address has been written, as far as
may be, by the blessing of God, to prevent your continuing in
these ways of misery, danger and death, and your bringing up-
on yourselves and families the most aggravated guilt and con-
demnation : to' pluck you as brands from the burning, and to
bring you to participation in the pleasures of religion, and the
blessings of eternal life. It has been written with many pray-
ers, that it might be accompanied with these happy effects. It
■will doubtless come to you accompanied with the prayers of
many good people, who will put it into your hands, in one place
and another^with the most disinterested and benevolent designs.
And will ye frustrate all these labours of love, the design of all
these prayers, and disappoint every pleasing hope concerning
you? Will ye continue in sin until ye fill up the measure of it,
and bring wrath upon yourselves to the uttermost ? Be intreat-
ed by all the labours, 'concern and prayers of the ministers of
Christ, and of pious people for you, by the love of your own
souls, the mercies of God and all your hopes of heaven, not to
act a part so desperate.

By no means excuse yourselves from these duties. The
commands of God admit of no excuse. They suppose all men
every where to be capable of prayer, and of religiously educa-
ting their children, and that there is nothing to prevent their
doing them, but their own criminal backwardness and opposi-
tion to duty. The divine threatnings denounced against all who
neglect them imply that they are wholly inexcusable.

Do not excuse yourselves from family prayer on this ground,
that it is no where expressly commanded. This is by no means
necessary to bind us to duty. If the will of God be made
known, by reason, by general commands, examples, or any oth-
er way, it binds us to do it, though it be not expressly command-

•d. There it m express command in the bible that parents
■hail letrn lhair children to read* or tnat ! children shall learn to
read the bible, that wives should lore their husbands, or that
women should commemorate their Saviour's death, in the see*
ramental supper, yet all agree that they are indispensably hound
to do these duties, no less than tf *they had been ever so express*
ly commanded. And an appeal is made to the reason and con-
science of every reader of this address, whether it hath not been
clearly shown from reason, the general commands of God* the
examples of ancient saints, and of your blessed Saviour, that
fsn>ily prayer is an indispensable duty? Dare any man after
reading this address iro to the tribunal of his Saviour, sod plead
that he never knew that God required him to pray in his fami-
ly ? If you dare not make this plea before the judgment seat of
Christ, do not deceive and quiet yourselves with it now.

Plead hot, that ye never have been accustomed to' pray i that
ye know not how \ and that ye .have no confidence to pray—-
This is to plead your past neglect and sin, as a reason why you
should still continue in sin. Can any thing be more unreasons*
Me ? Would you dare to lift up your frees and plead these be-
fore the judgment seat of Christ ? Certainly you would not*—
Therefore do not excuse yourselves on these accounts now.
Has not God given you his word to teach you to pray ? Qoeait
not acquaint you with the manner in which good men hav# pray-
ed in all ages ? May ye not obtain the most excellent books ts
instruct you in the duty of prayer ? Have ye not learned many
other things much more difficult, than to learn to pray, had your
mind been so disposed ? Cannot the hungry child ask for bread ?
Cannot ttie beggar, who feels his wants, plead with-importunity
for alms ? And the criminal for his life ? Only.know your wants,
and your dangers, and you will be able to pray and nothing will
prevent it. Only realize the importance of the duty, and it will
give you confidence to pray. Repent and turn to God, and he
will pour out his spirit unto you, enabling you to cry, Abba, Fa-
ther. Young people, and even children, who have sought the
Lord, have been enabled to pray remarkably. No longer there-
fore excuse yourselves on these grounds.

Neither plead that it will hinder and injure you, in your world-
ly interests. Th at in the morning your affairs are so urge nt, that
ye cannot spend time to read and pray ; and that in the evening
ye are so weary and drowsy that ye cannot pray. Be intreated
those of you, who make these excuses, seriously to cdhsider
whether ye are not full of covetousness and that love of the world,
which God hath expressly forbidden ) It is his command, Labour
*ot for the meat that perishcth, but for the meat which endurctk

unto everlasting life.Qt) Love not the things that arc in the world.
Jf any man love the world, the love of the Father is not in him*(l)
He commands you* To seek first the kingdom of God and his
righteousness.(m) To strive to enter in at the strait gate, and to
subordinate all worldly interests to the infinitely greater con-
cerns of your souls. Ought you not to consider how uncertain
your opportunities are, andot what Utile service all your world-
ly pursuits and enjoyment will be to you ? That this night your
souls may be required of you, and whose all those tilings will
then be, for which you have been so anxiously and excessively
labouring ? Can you be willing to go to judgment" with your
hearts full of the world, and of that covetousness which is idol-
atry ? Before you have made supplication to God for yourselves
and families ? What shall it profit you if ye shall gain the whole
world and lose your own souls ? Or what will ye give in exchange
for your souls ? (n) Should not considerations like these, silence
all such excuses ? Besides, cannot God give you much more in
health and fruitful seasons, in blessings on vour labours, souls
- and bodies, than all you can gain by neglecting your duty ? Are
not blessings upon the head of the just ? (o) And shall not the taber*
nacle of the upright flourish ? (p)

Further, do not plead that the prayers of the wicked are
an abomination to the Lord, and that ye do not believe it to be
the duty of unregenerate men to pray : For this is only pleading
Bin for an excuse to continue in it. This is implicitly maintain-
ing the absurd doctrine, thai an unwillingness to do your duty
discharges you from all obligation to do it. Upon this principle
they ought not to plough, nor plant, nor pay an honest debt : for to
do these in unregoneracy, without love to God or man, is equally
an abomination to the Lord. But shall nbt men plough, nor plant,
nor pay their just dues, nor perform the external part of any
commanded duty, because they will not do it in love and obedi-
ence to their Creator ? Would ye not have your neighbours pay
you your just dues, nor visit you in sickness and want, until they
are disposed to do it in love and obedience to God, and in evan-
gelical good will to you ? Does the abomination of the wicked in
in praying and ploughing consist in the external actions, or in
doing these with an heart destitute of all love and obedience to
God, or with an heart opposed to him ? The latter is certainly
the case. And so long as they have such an heart, the abomina-
tion will remain, whether they pray or not. Ought ye not there-
fore to be deeply impressed with these thoughts, that if you
really are in such a condition, that your prayers would be an

(k) John vi. 27. (1) I John ii. 15. (m) Matth. vi. 31.
(n) Mark yiii. 36,37- (o) Prov. x. 6. (p) Chap. xiv. 11.

abomination to the Lord, that all jtra have ever done; sine* jsj
were capable of moral action ha* been an abomination to hinv
Your thoughts, your words, and actions, from your youth, have
been evil, only evil continually: that your obstinate neglect to
repent and pray in secret, and in the family, are all abominations
in the sight of the Lord; and that while you continue in tmV
state, wul still all be abominable. Thaf you may soon die : even
while you are saying peace and safety, sudden destruction may
come upon you, and you may be .brought into judgment with
all this countless number of abominations, this incalculable load
of guilt and pollution. And is it not high time, to repent, and
with the publican smite on your breast, and cry, God be mer-
ciful unto us sinners I Do not by any means deceive yourselves;
with these or any other vain excuses. Consider how they will
vanish, and appear lighter than vanity, hefore the tribunal of
your eternal judge. Ye are by no means exhorted to sin, but
Immediately to put away your sins, and to arise and call upon
the name or the Lord, that ye perish not.

This address may find its way into the hands even of profes-
sors of religion, who have sworn allegiance to the king of Zion*
and covenanted with him and their brethren, to walk in all hi*
statutes and ordinances blameless, who notwithstanding, are
guilty of neglecting prayer and family religion* Th's is indeed
a most lamentable case, for men to profess to know God, and
yet in works deny him. Ye ought most seriously to consider,
what a near resemblance ye bear to the hypocritical Israelites,
who flattered their Maker with their mouth, and lied unto him
with their tongues, and whose heart was not right with hirn^ neither
were they stedfast in his covenant(q) Will ye not consider wheth-
er your spot can be the spot of God's children ? Whether your
mark is not that of the hypocrite, who will not delight himself
in the Almighty, nor always call upon God ? (r) Can ye be of the
seed of Jacob, while the spirit of adoption is not sent forth into'
your hearts, crying, Abba, Father ? Have ye not great reason to
fear that ye will be found among the foolish virgins, who have
no oil in their lamps? Unto whom your Lord shall say, verily I
know you nof.(s) Will ye violate your most solemn vows, betray
and wound your Saviour in the house of his friends ? Will ye
not consider, that it is better not to vow, than that ye should
vow and not pay ? Should it be possible that ye are christians
and hare thus fallen ? Will not God visit your transgression with
the rod, and your iniquity with stripes ? Is there not danger that
he will soon send his judgments upon you, and take you away
from his altar ? Is there not great reason to fear, that for your
neglect to instruct your children, which you have devoted to

(q) Psal. lxxviii. 36. (r) Job. xxvii. 10. (s) Matth. xxv\ 12.

. 25

him, and tor the impious examples you set them, teaching th era,
by your daily conduct not to pray, that he will take them from
you, and cover them with dust and worms. Will ye not be
afraid of* his judgments in this world, and of his more intolera-
ble vengeance in the world to come ? Is it not a fearful thing to
fall into the hands of the living God ? Do ye conceive it to be a
light thing to be cut asunder, and to have your portion assigned
you with hypocrites ? If it be not, awake, awake, O ye sleep-
ers ! Arise and trim your lamps, and call upon God, lest sudden
destruction come upon you.

SuouLD this little tract fill into the hands of those who were
once seriously impressed, and prayed in secret and in their fami-
lies ; but have since left those impressions, and become prayer-
less, they" are most earnestly desired to reflect how they are
frieving and quenching their spirit : That no man having put
is hand to the plough, and looting bach, is Jit for the kingdom of
Qod.\{i) That he hath said, If any man draw back, my soul shall
have no pleasure in A/w.(u) Will ye be of those who draw
back to perdition ? Or will ye rather believe to the saving of
your souls ?

There is yet another class of men, some perhaps even among
professors, who sometimes pray, on the Lord's day, morning and
evening, and it may be at some other times, but are very incon-
stant, and but little employed in this pious exercise. They are
most earnestly jntreated to consider how directly their conduct
is opposed to the will of God, and to those divine precepts to
-which their attention hath been already called ; demanding that
they should pray always and not faint : and that they should
•watch unto prayer. Dear friends, arc ye not as really in a state
of rebellion against God as though ye prayed not at ail ? Are ye
not preferring your worldly convenience*, your worldly gains,
your ease and pleasures, to your duty to God and your souls ?
Know assuredly, that if in this way you expect "to seethe
kingdom of God, ye are egregiously deceiving yourselves. With
an heart pained for you, let me beseech you to consider your
danger, awake to duty, make Christ your" friend and beloved,
and count all things loss, that you may win him, and be found in
him at last, clothed with his all justifying righteousness. His
eyes are as a flame of fire, all things are naked and opened un-
to his view ; he most accurately knows the state of all the chur-
ches, of every heart, of every individual, and if any sin have do-
minion over us, he will search it out, and treat us as workers of
iniqiity. We must draw near to God with hearts purged from
an evil conscience : with clean hands and pure hearts, and wor-
ship him in spirit and in truth, or we shall never be accepted of

(t) Luke ix. 62. (u) Heb. x. 38.

- 26

•

trim. We mast not be almost, but altogether Chritttiaas. We
must pray always with alt prayer and supplication, in the spirit,
-watching thereunto with ail perseverance. Therefore give up
every excuse* and rise superior to every difficulty. g e ^ in-
fluenced by the customs and practice of the world which lieta
in wickedness. Be not conformed to thu world, but be transformed
by the renewing of your mind.(y)

Having attempted to remove your vain excuses, and to show
you the unreasonableness and criminality of them, and addres**,.
sed the various classes of people, whether they pray or restrain
prayer before God, I am now constrained to press my exhorta-
tions, and in the most earnest and tender manner, to urge you to
a constant and faithful discharge of the duties which I hive been
recommending.

With rwmect to those of you who have been the people of
my special charge, 1 have instructed most you from your child-
hood, ever since ye were capable of receiving instruction. 1 * For
the term of about forty-three years I have been teaching you
the things concerning the kingdom of God. In secret, in pri-
vate and public, I have borne you upon mv mind, by day and by
night, at home and abroad, and my heart s desire and prayer to
God for you, continually have been, that ye might be saved. I
have always striven and delighted to impart some spiritual good
thing to you, to the end that ye might be edified. The mutual
endearments, which, during this period have passed between
us, have made you the objects of my care and affection above all
people upon the earth. To you I owe my first and best servi-
ces ; and with a particular view to your salvation and that of
your offspring", this tract hath been written. The duties- here
recommended, with all the doctrines and duties of Christianity,
have been repeatedly inculcated. You have had line upon line,
and precept upon precept In addition to all my other attempts
to make you wise and happy, this will be put into your hands
and libraries, as a further testimony of my affection for you, and
desires to gather you unto Christ, and that ye might be my joy
and crown at the day of his appearing and kingdom. It will
preach to you and to your children now while I am with you,
and when my slumbers shall be with my fathers, in the dust.
"If ye will hear these instructions, il will give you the divinest
inward peace, it will make you a pious, peaceable and happy
church : an orderly, quiet, honourable and happy town ; it will
give great -pleasure to your aged pastor, and finally issue in our
mutual and eternal joys. But if ye will not, this address will
witness against you, the town wiH be disorderly, vicious, mise-
rable and dishonourable ; you will be unhappy in yourselves an4

(v) Rom. xii. 2.

in your relations in this life, and you will be covered with ever-
lasting 1 shame and contempt in the future. If there be, there-
fore, any thing solemn and weighty in these considerations, if
any thing can be pleaded from the important relations which
have so long subsisted- between us; if any thing from my age
or experience, and all the endearments which have so long uni-
ted us ; nay, if there be any thing solemn and weighty in the
consideration of waking from the dust together, in the morning » N
of the resurrection, in our account of each other in the judg-
ment seat of Christ, and in their eternal consequences, let me
plead them with you, dearly beloved brethren, with all the oth-
er motives which have been already exhibited, that ye zealously
attend to the duties to which you are so solemnly and pressiogly
exhorted.

With reference to you, my beloved brethren, in the new set-
tlements, I cannot but persuade myself, that considering my
long care and labours for you, and that you are now placed next,
in my care and affection, to the people of my own dear charge,
and this occular demonstration that I am still labouring for your,
and your children's most important interests, ye will receive
this address with candour, and that deep attention, which its so-
lemnity and moment demand.

My apology for addressing the public on these subjects is
their high and general importance ; My advanced period of life,
my ignorance with respect to the time of my departure, and
desire to render all the service, while I live, of which I am ca-
pable, to the churches and my* fellow men: The necessity of
an address of this nature at the present time : the benevolent
design and tendency of it, to second the wishes, and strengthen
the hands of my reverend brethren in the ministry, to render
their labours more successful ; to call up the attention of the
saints, encourage and stimulate them to dutv t to recover sin-
ners from the error of their ways, and to hide the multitude of
sins: to do' the most essential good to individuals, to families,
and to the community at large. It is therefore hoped, that it
will be well received by all, into whose hands it may come.—
Should any imagine, notwithstanding, that there is any thing
assuming or unsuitable in this attempt to do them and others
good, I pray them to forgive me this fault.

Conscious of the benevolence of the design with which I
Iiave written, and impressed with the weight of the subjects, I
am impelled to beseech you for the honour of God, for the com-
fort and salvation of your own souls, and of those committed to
your care, that you would now hear. Suffer me to plead this
with you for the fruit of your own bodies, that your children
may set their hope in God, and not be a stubborn and rebellious

Bb2

generation. Let me plead it with you for the happiness ef age*.
yet unborn : lor the peace mod prosperity of Zion : and for toe
peace, honour and happiness of your dear country. Witt
not God and your own consciences witness, that.you hare been
instructed, warned, solemnly and tenderly intreated ? And i&
after ail these inireaties, and the clear light which has been set
before you, ye will not call upon Gob* nor educate your children
for him, I am constrained to testify unto you, that He, who tour*
etk out MU wrath upon the heathen* who know hMnotj ana upon
the families that tail net upon hie name, will pour it out to the
uttermost upon you : That he may judge your houses, as he did
the house of Eli, and that your iniquity may never be purge/L
with sacrifice nor offering, fie sure that your own consciences
will for ever witness against you, and condemn you. The pious
fathers of this country, who were men of prayer, end most
diligently .and laboriously instructed their children in the
doctrines and duties of religion, and jour own pious fa-
thers and mothers, will rise up in the judgment against
you, and condemn you. This address, and your faithful
pastors and teachers, who have instructed you in these
duties, and pressed them upon you, the examples of the
taints, the commands and example of your Messed Saviour,
will witness against you, and aggravate your dreadful condemna-
tion. Yes, the very heathen who had their household gods, and

, paid their devotions to them, will witness against you. If ye
will not ask the mercy of God and obey Him now, I am impelled
to declare unto you, in the name of the Lord, that ye shall here*
alter cry in vain, to the rode and mountains to fad on you, and to
hide you from the face of Him that ehteth upon the throne, and

from the wrath of the Lamb. Dear brethren, the hearts of those
who are labouring and watching for your souls, are pained for
you. We are filled with fear and trembling lest ye should bring
on yourselves the greatest condemnation : lest by your impiety
and disobedience, ye should bring the judgments of God upon
our churches, and upon the whole land. O that ye would be
Wise ! How would this relieve our anxieties ? How would it ease
and gladden the hearts of your faithful ministers and pious friends,

"Who are bewailing the impiety and growing apostacy of the
present age ? How would it encourage their hearts and strength-
en their hands ? With what pleasing hopes would it inspire them
with respect to yourselves, your children, and the rising millions
of America \ What animating prospects would it give them,
with respect to the growth, beauty and prosperity of the church r
What joy would there be in heaven, in the presence of God, and
of all the holy angels ? How would you and thousands of your
offspring shine forth as the sun in his strength, in the kingdom
ef God forever and ever ? What new and eternal honours would

- 29

be given to our blessed Redeemer ? O let all who love him, all
who love the church and mankind, pray for his smiles on this
feeble attempt, that it may be succeeded to these divine purposes.

O thou Almighty and most merciful God, who performest all
tilings for thy people, be pleased to glory thyself and thy Son,
Jesus Christ, in granting these most desirable and happy effects*
lor his sake. AMEN.

So prays, and so will pray your souls' well wisher, your aged
brother and friend, in the kingdom and patience of our Lord,
Jesus Christ.

BENJAMIN TRUMBULU

North-Haven, November 2Qih, 18Q&

4928*^

t ,

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