Section 5

Section 5

When God had made London as a fiery oven in the day of his wrath, and the flames went on like a mighty army, conquering and to conquer, threatening to leave neither root nor branch; then God repented himself concerning his servants, his soul was grieved for the misery of London, and he said. How

I Gen. zUx. 1,8.

m Lam iii S3-

B Amosiv. 11.

shall I give thee up T How shall I deliver thee ? How shall I make thee as Admah, and set thee as Ze][>oim? In every place whither the fire had spread, much about the same time a check was given to it, and God said to the raging fire, as he does to the raging sea. Hitherto shalt thou come and no further, here shall thy proud waves, thy proud flames, he staid.

Let this be remembered with thankfulness to God and to the praise of that mercy of his, which rejoiceth against judgment, and prevents its making a full end; and let us add to this, our own experience of the like seasonable interpositions of divine mercy for our relief. The earthly house of this tabernacle has perhaps been on fire with a fever, or some other wasting, consuming distemper, ready to reduce it to dust and ashes, yet God has staid the progress of it, has said unto us. Live, and the time was a time of love, not to be forgotten.

It ought to be taken notice of as an answer of prayer; we are told here, that when the fire of the Lord burnt in the camp of Israel, Moses, that great intercessor, and as such, a type of Christ, prayed unto the Lord, and then the fire was quenched. And no doubt when London was burning, there were a remnant of praying people standing in the gap, to turn away the wrath of God, who wept and made supplication, and in answer to their prayer, God spared a part of the city. The prophet Amos tells us that when, in his time, the Lord God called to contend by fire, he prayed, O Lord God, cease I beseech thee, and the Lord repented for this. It shall not be, saith the Lord God,^

Let this engsge us to call upon God, and encourage us to trust in him in all our straits and difficulties, be they ever so geat and threatening: he is a present help in time of need, and the necessity, as it engages his mercy, so it magnifies his power. If we can by faith depend upon him to save us, then when we think we perish, it shall be made to appear that even the winds and the seas obey him.

YI. See how wonderfully God can revive what seemed to be ruined. Now we are remembering the burning of this city, we must by no means overlook the rebuilding of it, and the raising up of another city, phoenix-like, out of the ashes of the old one. I am apt to think this seemed to them who lived then almost impracticable, and there were those who were ready to despair of it. How should they find money to rebuild their houses, and to contribute their share to the public buildings too, who had not only lost their goods in the fire, but lost in a manner their trades too, by which they and their families must subsist? and yet the Lord their God being with them, they built and prospered, and in two or thrpe years, there scarce remained any marks or footsteps of the fire. You may easily imagine how great the destruction was, and yet you will hardly imagine it.

o Numb.xL;i.

F Amos Vii. 4^<sl

FIRE IN LONDON.

847 when you obserre how magnificent the repair of it is; for surely the glory of the Utter eity ufaryreat--trthan the glory of the former: I wish it were so apoD the account that the glory of the latter temple 80 far exceeded that of the former, which was the presence of Christ in it

When God made of this city a heap, yet he did not make it to be no city, nor say concerning it, that it should never be built again ;^ it was desolate, bat not, as Babylon, desolate forever; no, nor as Jem-niem, that had seyenty years accomplished in her desolation:' bnt in a little time God had mercy on foor dwelling-places, as the prophet speaks, and the n>3f wa» bmlt again on her oum heap,* and built again vith advantage, more strong, more beautiful, and more uniform than it had been before; as if it had passed through a refining fire, rather than a consum-iag one, and had only been melted down to be cast in a better mould. This was the Lorde doing, for txet he hnild the home, they labour in vain that build I'C and it may justly be marvelloui in our eye*. God has fulfilled to you what he said of Zion and Jerusalem, Though / waejealoue against them with freat fury, yet / am returned unto Zion, and will d€tU in the midst of Jeruealem ; and O that the following promise to Jerusalem might be made good to London, It shall be called a city of truth, and the ntuntainofthe Lordtf hosts, the holy mountain,* How well were it, if the hearts of the citizens were as much improved by the fire, as their houses were!

Let this resurrection of the city out of its ashes, i>e to ns an emblem of the state of Christ's church in the world; it is persecuted, but not forsahen, cast hvn, but not destroyed i' its desolations may some-imes be said to be universal, but they shall not be |>crpetiiaL The protestant interest in many places b bro Qght very low, and its ruins trampled on, by tbe same that triumphed in the ruins of this city of ovr solemnities, yet we have reason to hope it shall reTi?e, and flourish again, even where it seems razed to the very foundations. It is promised concerning tbe tabernacle of David, which is fallen down, that Sod will build again the ruins thereof,*' and will iet it Qp: when the time comes that Babylon must ^^11 (and fall it must sooner or later,) that promise iball be fulfilled. Let this quicken our prayers to ^od, for the re-establishing of the protestant religion, where it is borne down and trampled on, and '«t OS continue instant in that prayer, and not faint, 'hough we be sadly disappointed in the hands that *« thought should have gone forward in the effect-"iof it; God will do his own work in his own way »nd lime, if not by might and power, yet by the Spirit, ye Lard of Hosts; for so Jerusalem was rebuilt, ind before that Spirit the mountains of diflicolty bat lay in the way became plain.* Our care must n la. xxr. 1 f Dan. \x. a. • Jer. xxx. IS. t P«l. cxxtli. 1. • Z€ch. ?lli. a, a » a Cor. ir. 9. w Acts xv. IS.

be to retain a sincere affection for our holy religion, how low soever the profession of it is, or may be brought, and not think the worse of it for its being deserted, and losing ground. It is the character of the servants of God, that when Zion is in ruins, they take pleasure even in its broken scattered stones, and favour the very dust thereof, they love the ground she stood upon; and let such assure themselves, that the time to favour Zion, yea, the set time, will come. And when the Lord shall build up Zion, he shall appear in his glory, and in doing it will put this honour upon the wrestling seed of Jacob, that therein he will regard the prayer'of the destitute, and not despise their prayer.^ Let Daniel's prayer therefore be ours, and his plea, that God would cause his face to shine upon the sanctuary that is desolate for the Lord's sake.'

YII. See how dangerous our condition is, who have not been reformed by the various methods God has taken with us. You have long since seen your city rebuilt, and the effects of the fire no more remaining, which may supersede the annual memorial of the judgment: but if the ends of it be not answered, there is still occasion to revive the remembrance of it; may not God justly complain of us, as he did of Israel, You have sometimes been overthrown by signal judgments, and at other times saved by signal mercies, yet have ye not returned unto me, saith the Lord,* And we may therefore justly fear, that for all this his anger is not turned away, but his hand is stretched out still.^ Is there any less sinning, or any more praying, in London than there was formerly ? I wish there were. But we have too much reason to fear, that we come under Jerusalem's sad character, when the founder melted in vain.^ Iniquity still abounds and goes barefaced, vice is as daring and threatening as ever; and what will be in the end thereof? May we not. fear, lest God should send gpreater judgments among us, since lesser have not done their work, nor gained their point. There are fires of another nature, which we have reason to fear the fatal effects of, both to the city, and to the land, I mean our unhappy divisions and animosities, and violent heats one against another: the sin that is in our divisions may be justly punished with the ruin that is commonly the effect of them, for a city or kingdom divided against itself is brought to desolation, and becomes an easy prey to the common enemy, who warm their hands at those flames, and doubt not to find their account in setting us at variance one against another.

The removal of the gospel, and the taking away of our candlestick out of its place, would be a much sorer judgment than the burning of the city, and ought to be dreaded and deprecated accordingly. If papal tyranny should again take footing here, if our s Zech. iv. 6, 7. 7 Paal- cii. 13,14,16,17. ■ Dan. ix. 17 • AmoB. It. II. b ba. ix. 17. e Jer. vi. 29.

COMMEMORATION OF THE

Bibles should be taken from us, and our ministers be banished or put to death, if the idolatrons mass should be set up in our churches and the consecrated host carried about our streets to be adored, London would look a more melancholy place than it did when it was in ashes. I hope that God, who has hitherto by miracles of mercy saved our holy religion, will still, and that that blessed light shall not die in our hands; I hope it will never come to that; yet I must say we have no reason to be secure, when we consider the desert of our sins, and the designs of our enemies, and especially when we consider the desolations of divers pnitestant churches abroad, that once thought themselves as safe and as likely to continue a& we do. Go tee what God did to Shiloh; what he did to the seven churches of Asia; and let us not be high-minded but fear, for are we better than they ?

The cause of truth and godliness shall be victorious at last, but may meet with many a hard struggle in the mean time. What trying times may be before us we cannot tell, but I am sure it is our wisdom to be prepared for the worst, by being more and more established in the truth as it is in Jesus, by sitting loose to the world, and treasuring up such comforts and experiences as will carry us with courage and cheerfulness through the most mournful time, to a most joyful eternity; and then welcome the will of God.

The gospel is not tied to places; its privileges are movable thing. The kingdom of God may be taken from us, and given to another nation ;*' and what will become of us, if our glory be departed, and all our pleasant things laid waste. The most effectual course we can take to prevent it, is to make a good use of our privileges, and live up to them; as the most threatening step toward it is the corrupting the nation with the vices of its neighbours, which will be as fatal to it as the idols and idolatries of the countries round about were to Israel of old.

I would not amuse people with causeless jealousies, but awaken people to a holy fear and diligence in their duty by these suggestions. There is a startling passage in Mr. George Herbert's poem, called the Church Militant, written I believe about eighty years ago, which has been much taken notice of. After he had showed how the church took rise in the eastern parts of the world, and so moved more and more westerly, he goes on thus:

Religion stands on tiptoe in our land. Ready to pass to the American strand. When height of malice and prodfious lusts. Impudent sinnings, witchcrafts, and distrusts (The marks of future bane) shall fill our cup Unto the brim, and make our measure up; When Seine shall swallow Tyber, and the Thames, By letting in them both, pollute her streams; d Matt xxl. 4a

When Italy of us shall have her will,

And all her calendar of sins fulfil.

Whereby one may foretell what sins next year

Shall both in France and England domineer;

Then shall religion to America flee.

They have their times of gospel ev'n as we.

I remember I heard Dr. Tillotson (afterwards Archbishop) quote these verses of Mr. Herbert's, in a sermon on John xii. 36. Yet a little while is the light with you; (it is since printed in the second volume of the folio edition of his posthumous works;) and having explained the signs of the times to be this, " When the vices of Italy shall pass into France, and the vices of both shall overspread England, then the gospel will leave these parts of the world."—He makes this remark upon it, '* Whether this was only the prudent conjecture and foresight of a wise man, or whether there be not something more prophetical in it, I cannot tell. But we have too much cause to apprehend, that if we do not reform and grow better, God will find some way or other to deprive us of that light, which is so abused and affronted by our wicked lives; and he seems now to say to us, as Christ did to the Jews, yet a little while is the light with you/*

VIII. See what a necessary and constant dependence we have upon God and bis providence for our safety. You have seen how great a matter a little fire kindles, and in a little time, and cannot but think how much all you have in the world lies at the mercy of that merciless element, if God should give it commission. Though you be ever so careful of fire in your own houses, how many careless people are there in the houses about you, which, if set on ^re, would soon set yours on fire; so that we can be no night secure, but that we may be either burnt tn our beds, or burnt out of them. There have been frequent fires in and about the city since this great one, to put you in mind of what God has done, and what he could do; and many other accidents we and our families continually lie exposed to: the dreadful wind ten years ago, showed you that God has more arrows in his quiver, and can bring another judgment without bringing another fire.

Now this should engage us all to have our eye toward the Lord, by faith to dwell in the secret place of the Most High, and abide under the shadow of the Almighty ;• and by prayer every morning and every evening, to put ourselves, our houses and families, under dt%'ine protection, and to beg that the city may be the care of God's providence in a particular manner, and the charge of his angels, as Jerusalem of old was. O that this argument migbt prevail with you, to set up and keep up the worship of God in your families, and to make a business of it, that though I cannot assure you that it will preserve

FIRE OF LONDON.

QAfk yoa from yoar share in common calamities of this kind, all tbin come alike to all, yet it is the best course >oa can take to be safe and easy; with what a holy aecarity may yoa lie down at night, and go abroad in the momiogywhen yoa have first solemnly recommended yoorselves and yoars to the mercy of God, and taken the way which he has appointed to engage him for yoa. Sach is the comfort of doing this, such the satisfaction of having done it, that we may well call it work that is its own wages. If yoa make yoar booses little charches for God, he will make them little sanctuaries to yoa, and create a defence upon all yoar glory/

Yoa have yoar engines, yoar watchmen, yoar in-sarances, hat after all. Except the Lord keep the city, the watchman waketh but m vatii.r It is therefore your great concern to make him your friend, and to keep yourselves in his love; to secure the favour of the Roler of rulers, from whom every man's judgment proceeds.!^ He has put you into an easy way of doing this, not hy costly sacrifices and ofierings, but by faithful and fervent prayer, kept up in its life, and not sunk into a formality.

Neither pray ye for yourselves alone, and for your hoases, bat for the city, and parts adjoining, that in the safety thereof you may be safe. Thus approve yourselves true friends to the city, and seek the welfare of it. Yoa are for conscience sake toward God, rendered incapable of serving the city in any civil offices, serve it so much the more with your prayers, serve it in sacred ofiices, as intercessors with God for it; and thank God you cannot be hindered from serving it in this way.

Nor is it enough to keep prayer up in your houses, but you must do what you can to keep sin out of }oar houses, lest that spoil the success of your prayers. If iniquity be in thine hand, any ill-got gain, or any ill way of getting, put it far away, and ht no wickedness dwell in thy tabernacles, and then thou shalt take thy rest in safety, thou shalt lie down, end none shall make thee afraid,^ And do what you can, in your places, to suppress wickedness in the city, and to promote the reformation of manners, that the city may be called a city of righteousness, a faithful city, which God may delight to dwell in.

IX. See what a dreadful dy the great day of the Lord will be, when the world shall be on fire, and the earth, and all the works that are therein, shall be burnt up. If the burning of London was so terrible, what then will the burning of the world be, the whole world ? When the heavens being on fire shall be dis-t9lved and the elements shall melt with fervent heat, and all these things shall be dissolved.^ The volcanos, or burning mountains, in Naples and Sicily, and many other places, which have been on fire as long as we have any history of those countries extant, are f I» iv. 5^ 6L r Ps. cxxvii. 1.

I Job xi. 14,18,19.

3 I

h Prov. zxv. 36. k 3 Pet iii. 13.

sometimes very terrible, and the eruptions of fire from them very threatening: surely Providence has wisely ordered those little conflagrations of the earth, to be earnests of the general conflagration, and standing, sensible confirmations of the Scripture tradition of it; nay, some have thought, that they will be in part the means of the burning of this world; so Dr. Tho. Burnet, in that part of his '* Theory of the Earth," which treats De eonfiagraiione mundi — Of the conflagration of the world; Extemus est et visibilis apparatus ad hoc ineendium, in montibus ignivomis — There is evidently a provision in the fiery mountains for this desolation. And he quotes a remarkable passage of Pliny, (1. ii. c. 106, 107.) when he had reckoned up several burning mountains, &c. he concludes, Excedit profecio omnia miracula, uUum diemfuisse, in quo non euncia confiagrarent — It is a miracle tliat the world is not on fire every day. Why should it seem incredible to us then, that it will be on ^re shortly? Believe it, sirs, as sure as you see this day, you shall see that day. And where will all the wealth and pride of this world be then ? What will become of us, if we have all our portion and happiness in it?

Think of the fire in which the Lord Jesus will be revealed in that day, the flaming fire,' the fire that will devour before him ;■" he will come with an innumerable company of angels, and every one of those spirits is aflame of fire.'' What flames then will the Judge be surrounded with! Think how you will look him in the face in that great and terrible day, and and how your works will abide that fire. Those who lived and died in sin, will then call in vain to rocks and mountains to hide them from the face of him that sits on the throne, and the wrath of the Lamb; but those who lived and died in Christ, will see no terror, no, not in that fire, but will then lift up their heads with joy, knowing that their redemption draws nigh.

Nay, there is a fire yet more dreadful, which you are concerned to think of. The earth, and the works that are therein, will soon be burnt up ; but there is a lake of fire and brimstone, which burns eternally, and shall never be quenched, prepared indeed for the devil and his angels, bat into which all the wicked and ungodly shall be cast, by the irreversible sentence of the righteous Judge, and in which they shall be tormented world without end. I am here in God's name to give you warning to flee from that wrath to come,** by fleeing from sin, by fleeing to Christ; and whether you will hear, or whether you will forbear, to testify unto you, that you come not to that place of torment; and if you hear not, if you heed not, Moses and the prophets, Christ and his ministers, giving you this warning, neither would ye be persuaded, though one rose from the dead.p e Matt. iii. 6.

A BRIEF INQUIRY INTO

THE TRUE NATURE OF SCHISM:

OR

A PERSUASIVE TO CHRISTIAN LOVE AND CHARITY.

There is scarce any odc thing that has been dis-cussed in the Christian world with more heat and noise among the sc Ycral dividing parties, than the charge of schism. This has involved the disputing part of the church in the most violent engagements above twelve hundred years. Schism is so deformed a brat, that nobody has been willing to own it, a crime so very black, that each party has been studiously industrious to clear itself from the charge. To this indictment all have pleaded Not guilty ; and we find none that have justified it But here is the misery; such notions of it have been entertained, that it has been almost impossible to deny, without recriminating. And perhaps the most guilty have been most hot in charging others. Athaliah, the greatest traitor, is most loud in crying, Treatouj treaton.

We are all agreed that schism is an arch-rebel in Christ's kingdom; but in sending out the hue and cry after it, the difiiculty is, how to describe it. Several attempts have been made; would it be in vain to try one more ? Waving all inquiries into the several definitions ani descriptions which have been given of it, let us have recourse to the law and to the testimony; for whoever speak in the things of God, (as they certainly do who speak of sin and duty,) if they speak not according to that rule, it is because there is no light in them.

Therefore I only premise this one postulatum, that nothing is to be accounted sin, but that which is made so by the word of God: Tekel is to be written upon nothing but that which has been carefully weighed in the balances of the sanctuary.

In our inquiry what b sin, let those books be opened which must be opened at the great day. If sinners must be judged by those books shortly, let sin be judged by them now, and let not any man or company of men in the world, assume a power to declare that to be sin, which the Sovereign Rector of the world has not declared to be so, lest in so doing they be found stepping into the throne of God, who is a jealous God, and will not give this branch uf his glory to another.

Let us therefore see what the Scripture says concerning schism; not concerning the evil of it, we are convinced of that, but concerning the nature and/brma/i> ratio — due meaning of it

The Old Testament will not help us so mach in this inquiry as the New; for as to the bindini of Jews to worship only in one place, at Jerusalem, and to ofier only upon that altar, it was a precept purely ceremonial, and to us Christians is vacated by that gospel rule, which wills us to pray every where, and their synagogues then (not their temple) were the patterns of Christian assemblies.

Only one scripture occurs in the Old Testament, which, perhaps, will help to rectify some mistakes about schism. It is the instance of Eldad and Mc-dad, who prophesied in the camp. The case in short is this, Eldad and Medad were persons upon lirhom Me Spirit rested, that is, who were by the extraordinary working of the Spirit endued with gifts equal to the rest of the seventy elders, and were wrrittem that is, had a call to the work, but they went not out unto the tabernacle as the rest did, though God himsel f had appointed that they should, Numb, xu 26. And they propheiied in the eampy that is, exercised their gifts in private among their neighbours in some common tent. Upon what inducements they did this, does not appear, but it is evident that it was their weakness and infirmity thus to separate from the rest of their brethren. If any think they prophesied by a necessitating and irresistible impulse, they n»ay remember that the spirit of the prophets is eub/eri to the prophets**

THE NATURE OF SCHISM.

851

Now if some of the schismaticating doctors that the charch had known, had but had the censuring; of Eldad and Medad, we should soon have had a judgment fven against them, much more severe than would have been awarded to him who gathered sticks on the sabbath-day.

And it is confessed, all the circumstances considered, it looks like a very great irregularity, especially as an infringement of the authority of Moses, which they who prophesied in the tabernacle under his presidency manifestly owned, and submitted to. Well, an information was presently brought in against them, v. 27. Eidad and Medad prophesied IK the camp, that is, to speak in the invidious language of the times, there is a conventicle at such a place, and Eldad and Medad are holding forth at it. Joshua, in bis zeal for that which he fancied to be the church's unity, and out of concern for the authority of Moses, brings in a bill to silence them; for as hot as he was, he would not have them fined and laid in the gaol for this disorder, neither; only, my lord Moses, forbid them ; not compel them to come to the tabernacle, if they be not satisfied to come, only, for the future, prohibit their schisma-tical preaching in the camp. This seems a veiy good notion.

But hold, Joehua, tkou knowett not what manner of spirit thou art of, Discerqing Moses sees him actuated by a spirit of envy, and does not only deny, but severely reprove, the motion. Numb. xi. 29. Etniett thou for my eahe? Would to God that all the Lord's people were prophets, provided the Lord will bnt put his Spirit vpon them. He is so far from looking upon it as schism, that he does not only tolerate, but encourage it And O that all those who sit in Moses's chair, were bnt clothed with this spirit of Moses.

This instance is full enough to show, that all is not schism, which even vrise and good men are apt to think is so.

But our special inquiry must be in the New Testament ; and forasmuch as words are the signification of things, let us see what the Scripture means by this word schism.

The critics observe, that the Greek word lxoiita is used eight times in the New Testament.

1. In a literal sense, for a rent in a garment, '^xopa, the rent is made worse. In the same sense Sx'C** ^^ used. As also of the rending of the vail. The cleaving of the heavens.** But this makes little to oor purpose.

2. It is used figuratively for a division; and that twofold.*

(I.) A division in apprehension; so Txf'^^ >" Qsed. In which places it signifies the different thoughts and apprehensions that the people or their

Matt ix l& Mark li. 21. John six. 34. Luke v. 36. Matt. uTii. 31. Johnxxl. II. Mark 1. 10.

rulers had concerning Christ, some thinking well of him, others not. Some accusing him, others excusing him.

In this sense 'Sx'^^ ^^ used, for the different sentiments the people had concerning Paul.'

Now this diversity of opinion, judgment, or apprehension, cannot be called or looked upon in itself as a thing criminal, inasmuch as there are many things which either because they are dark and obscure, and so not capable of demonstraition, or because they are trivial and of light moment, and so not worth a demonstration, it is no matter what opinion men are of concerning them.

Only where the matter is weighty, and touches the fundamentals of Christianity, there an error is criminal, and if stubbornly persisted in, is heresy.

But the evil of it lies not in the diversity, but in the erroneousness and danger of the opinion.

I cannot believe that the greatest worshippers of the Diana of their own opinions, will be so sottish as to brand those for schismatics, who in every punctilio of opinion are not exactly of the same standard vrith themselves.

If there be any so strangely "rigid, let not my soul come into their secret, for I despair to see even all the saints of a mind, in every thing, till they come to heaven.

It does therefore evidence too great a strangeness to the spirit of the gospel, to condemn all those who differ from us only in their apprehensions about little things. John's disciples were greatly displeased because Christ's disciples did not fast so often as they did, and quarrelled with Christ himself about it. And the answer of the meek and holy Jesus is worthy remark, that he gives a good reason why his disciples did not fast, viz. Because the bridegroom was yet with them ; and yet does not condemn John's disciples that fasted often: which teaches us not to make our own opinions and practices (like Procrustes's bed) the standard by which to measure all others; and that in such cases we are to think it sufficient only to acquit ourselves, first to our own consciences, and then if need be to the world, without condemning others, who think and practise otherwise in such little things, and perhaps have as much reason for their thoughts and practices as we have for ours.

(2.) A division in affiection: and in this sense it IS used three times in the first epistle to the Corinthians, and no where else in all the New Testament

We must particularly examine each place, that thence we may be furnished with a true notion of schism: and in plain terms, the case is whether a diversity (or, if you call it so, a separation) of communion be the/ortfiff/M ratio — due meaning of schism.

John vif. 43. John ix. le. John x. 19. d Acts xxiii. 7.

THE NATURE OF SCHISM.

I find the word, and with it, no doubt, the thing, I beseech you brethren — that there be no divisions (JxifffiaTa) no schisms among you; so reads the margin of our Bibles.

Now to find oat what this schism is, let as inqaire into the exegetical exhortations that accompany it.

[I.] That ye all speah the same things, viz. in the fundamental doctrines of Christianity ; for in little things it can never be made a duty to be of the same opinion, since it is morally impossible, but (as Estius seems to understand it) not to break Christian charity in your disputes about them.

Observe, he does not oblige us to think the same thing, but though your thoughts be divers, yet speak the same thing, that is, in your preaching and conversation, speak of those things only wherein you are agreed ; and for those things wherein yon differ, do not fall out and fight about them, but love one another notwithstanding.

[2.] That ye be perfectly joined together in the same mind and in the same judgment. Which must be understood of a serious endeavour after it; for otherwise a perfect conjunction must be reserved for a world of everlasting perfection.

But the meaning of the exhortation seems to be, that all their little heats and animosities should be swallowed up in an unanimous zeal for the great gospel truths, wherein they were all agreed.

We must inquire also into the Corinthians' miscarriage, which occasioned this caution, which you have, 1 Cor. i. 11,12. there were contentions among them, V. 11. tpiii. So that schisms and contentions are one and the same thing, and it is worth noting, that Clemens Romanus, in that famous epistle of his to the Corinthians, still calls schisms ipccc— conten-tions'

Now the contention was about their ministers; I am of Paul, says one ; I am of Apollos, says another, &c. Now he who was of Apollos was as much a schismatic, as he who was of Paul, because they quarrelled and fell out about so small and indifferent a matter.

Observe, it was not so much being of Paul and being of Apollos that made the schism; for Paul, and Apollos, and Cephas were all theirs, (chap, iii. 22.) but saying, / am of Paul, that is, crying him up as the only man for them, so as to despise others. If one went to hear Paul, and another went to hear Apollos, that did not make a schism, no, nor if one communicate with Paul, and another with Apollos ; for why might not each go where he could be most edified ? But the schism was, that they sacrificed Christian love and charity to this difference of apprehension. This is evident in that those who said, I am of Christ, so as to despise and censure, and quarrel with them that said I am of Paul, ^c. are reproved equally with the rest.

Now the way of curing this schism was not to silence Apollos and Cephas, that whether they would or no they might all be of Paul; nay, it is well worth the observing that in the same epistle we find Paul very earnest with Apollos to go to Corinth, (xvi. 12.) As touching Apollos, I greatly desired him to come to you. Which he never would have done, if he had not preferred the common interest of souls' salvation before his own credit.

But the way to cure this was to convince them of the folly of the quarrels, how senseless and irrational they were; and to persuade them to lay aside their enmities and heart-burnings, and to love one another, and to walk hand in hand in the same way though they traced different paths, which they might well do when the paths lay so very near together. ^ By this instance it appears, that narrow-spirited-ness which confines religion and the church to our way and party, whatever it is, to the condemning of others who differ from us in little things, is the great schismatising principle, which has been so much the bane of the Christian church; Hinc iUw iMcrymet — hence her sorrows*

We find the word used, I hear there he Zxur/uira— divisions among you, 1 Cor. xi. 18.

It is undeniably evident that it cannot be meant of any breach of communion, for it is said expressly {v. 20.) that they came together in one place, and that into the church too, that is, the place of meeting.

But the schisms were quarrels and contentions about some little things relating to the circumstances of public worship; and the quarrel seems to have been about the time of beginning their worship, especially when they were to join in the Lord's supper, or their love-feasts: it seems they did not come exactly at the time, therefore the apostle bids them tarry one for another, v. 33. Those who came early quarrelled with those who came late, for coming no sooner; and those who came late quarrelled with the other, for beginning before they came.

Some quarrels of this kind were the schisms here spoken of.

The word is used, that there he no schism in the body.* The apostle is there carrying on a metaphor betwixt the natural body, and the church; and this clause clearly relates to the natural body, for he does not come to the reddition of the comparison till r. 27.

Now, what he means by the schism in the body, is plain from the antithesis in the following words— But that the members should have the same care one for another. So that when the members care not one for another, when the eye says to the band, I have no need of thee; («. 21.) when there is not a sympathy and fellow-feeling among Christians, («. 26.) here is schism.

That is schism which breaks or slackens the bond by which the members are knit together.

• I Cor. xii. 95.

THE NATURE OF SCHISM.

853

Now, that bond is not an act of aniformity in point of commanion, in the same modes and ceremonies ; but tme loye and charity in point of affection. It is charity that is the b<nui of peffectnesM:' it is the anity of the Spirit that is the band qfpeae€f* and schism is that which breaks this bond.

Now from all this laid together, I draw out this description of schism, which, according to my present apprehensions, is the tnie scripture notion of it.

" Schism is an ancharitable distance, diyision, or alienation of affection among those who are called Christians, and agree in the fundamentals of religion, occasioned by their different apprehensions about little things."

This is the schism which the Scripture makes to be a sin, and by Scripture rules it must be judged. Schism (as indeed the root of all other sin) we see lies in the heart and affections. The tree is known by its fruits. The bitter root bears gall and wormwood. Let us therefore take a short view of those practices, which, according to this description, are schismatical practices.

1. Judging, censuring, and condemning those who differ from as in little things, is a schismatical practice, as it evidences a great alienation, if not enmity, of the affections. Charity thinketh no evil w XaydUrm to mamtP — doe* not reason evil does not stody to make sins, but cover them; and if they be made, yet not to make the worst of them, it puts the best construction upon words and actions.

Now to pass a censorious judgment upon others, and to put the worst construction upon what they say and do, is certainly uncharitable, that is, schismatical. It is a practice often condemned in Holy Writ; Judge not, that ye he not judged ^ it is con-strned 9i judging of the law}

It is especially coiidemned with reference to the present case, of different apprehensions about little things, in that famous scripture, (Rom. xiv. 4, 6.) a scripture, which, if well studied and lived up to, would heal us all. Judging the heart is, in my estimation, one of the most uncharitable species of judging. Censuring the principles and ends of an action, which are secret, charging those who differ from us with hypocrisy, is a heart sin. If the appear-aoee be good, and the outside be justifiable, when we conclude hypocrisy is in the heart, we step into the throne of God.

2. Laying a greater stress upon small matters of difference than they will bear, and widening the breach about them. As on the one hand, to censure all prayers by a form, or by this form in particular, as superstition, will-worship, formality, and the like: OD the other band, to censure all extempore praying as babbling, canting, froth, and noise, as if God had not accepted his own people in the one as well as f CoL iii. 14.

f Eph. tf. 3.

the other. The fastening of a censure, and passing of a judgment upon a whole party and way, if it be not very clear and well-grounded indeed, will be likely to split us upon the rock of schism and un-charitableness.

3. Concluding hardly as to the spiritual state and condition of those who differ from us, excluding them out of the church, and from salvation, because they are not just of our mind in every punctilio.

Witness that notion which excludes out of the church, and consequently out of heaven, all those (how orthodox and serious soever they are otherwise) who are not in prelatical communion; if no diocesan bishops, then no ministers, no sacraments, no church, no salvation; which is certainly the most schismatical notion that ever was broached in the Christian world.

4. Reproaching, reviling, and railing at those who differ from us in little things, is another schismatical practice; fastening such nick-names upon them, and loading them with such reproaches, as carry in them all the odium that malice can infuse into them; dressing them up in bears' skins, and then baiting them, doing what we can by calumnies and misrepresentations, to alienate the affections of others from them.

5. Making, consenting to, approving, or executing of penal laws against those who differ from us in little things, to punish them for such difference in their persons, estates, or liberties, is another uncharitable or schismatical practice.

This is contention with a witness; which aims at no less than the ruin of a person contended with, in the dearest of his secular interests; to beat out his brains, because his head is not exactly of our size.

6. Separation from communion with those that we have joined ourselves to, without cause; give me leave to call it separation for separation sake, without any regard had to any thing amiss in the church we separate from, or any thing better in that we join ourselves to. This is an evidence of an uncharitable alienation of affection, and is consequently schismatical, whn we quite cast off communion with our brethren, out of ambition, animosity to their persons, affectation of novelty and singularity, or the like.

This was manifestly the case of the Donatists, the infamous schismatics of the primitive church. Their principles were, that the church of Christ was to be found no where but in their sect, and all other churches were no churches; that true baptism was not administered but among them ; and a great many barbaious outrages they committed in the heat of their separation.

7. An affected strangeness, or distance in commuh aiatt. vii. 1.

1 James iv. il, 12.

THE NATURE OF SCHISM.

nion or conversation, from those who thus differ from us, upon the account of such difference, avoiding conversation and familiarity with them, carrying it strangely towards them, only because they do not wear the dividing name of our party.

This evidences an uncharitable alienation of affection prevailing in the heart, and is consequently schismatical.

Many such like practices might easily be mentioned, if it were needful; but they are obvious enough, especially if we look into the laws of charity : (1 Cor. xiii. 4—^7.) and remember that all transgression of those laws is uncharitableness, and when that is found in the things of religion, it is schism. The corollary from the whole is this, that whoever they be that allow themselves in these and the like practices and affections towards their brethren, who differ from them in little things, whether they be Episcopal, Presbyterian, Independent, or by what name or title soever they are self-dignified and distinguished, they are so far schismatical, inasmuch as they break the great law of Christian charity.

Let us now try what inference may be drawn from the Scripture notion of schism.

1. If this be schism, then is it not within the line of any human power to make that separation to be schismatical, which was not so in itself. By the description given of schism, it does appear to be a thing, malum in Me — evil in ittelf, which was not so before; an attempt of that kind would sink with its own weight. And therefore it is well worthy observation, that when the parliament made a law against conventicles, (which are the great schismatical eyesores,) they called it an act to prevent and suppress seditious conventicles, knowing it to be within their line to declare a thing to be sedition; but not schismatical conventicles, for that was a thing in which they could not concern themselves.

2. If this be schism, then the guilt of it is to be looked for in particular persons, and is not to be charged by wholesale upon parties of any denomination whatsoever; as among us at this day in the pre-latical party there are some schismatical, and others not; and the same is to be said of the separating party; nay, who is there who can say, *' I have made my heart clean, I am pure from this sin ?" Have we not all need to pray. From envy, hatred, and malicey and all uncharitableness, (which are the ingredients of schism,) jTood Lord, deliver us, both from the guilty and from the power, of it ? It is not so much our differences themselves, as the mismanagement of our differences, that is the bane of the church, burning up Christian love with the fire of our contentions.

Whence come these wars and fightings ? Come they not hence, even from our lusts ? ^ And those who say they are perfectiy free from these warfaring schisk Jam. iv. I.

matic lusts, must give me leave to say, I doubt they deceive themselves, and the truth is not in them.

3. If this be schism, then there may be schism where there is no separation of communion; that is plain from the instance of the Corinthians, who came together into one place, and yet are blamed for being schismatical. Bringing people to one place will never cure a schism, till they are brought to be of one accord.

Yon may bind the leopard, and lay him down by the lamb, and yet the enmity remain as great as ever, except there be ai inward change.

A quarrel about little things may likewise be schismatical -on one side, and not on the other. Jeremiah was a man of strife and contention,^ that is, a man striven and contended with, and yet no schismatic ; though ordinarily (as it is commonly said of domestic differences) there are faults more or less on both sides.

4. If this be schism, then there may be separation of communion where there is no schism. For thus we all agree, that there may be a difference of apprehension, and yet no schism; provided it do not eat out Christian love, but be managed amicably, as between the Arminians and Calvinists, in the chureh of England, and divers the like.

Now if this difference of apprehension relate to worship or communion, and the modes or tenns thereof, there cannot but be a strong inclination to separate in whole or in part, according as the difference of apprehension is; for do what we can, as long as we are rational creatures, the understanding will have the directing of the will.

Now surely this separation, (if we must call it so,) or rather, this variety and diversity of worship and communiony may be managed without schism, provided Christian love and charity be kept entire notwithstanding.

For can any imagine that a difference of apprehension, in regard of worship and discipline, should be more schismatical than difference of apprehension in doctrine; since, of the two, doctrinal truths seem more essential to Christianity ?

But to come a little closer. The meetings of the dissenters (though now, blessed be God, permitted and allowed of by the law of the land, yet) are commonly charged with being schismatical. The great outcry is, that we leave the chureh; and the unthinking mobile, who are so well taught as to know no other churehes but the public places of worship, are easily induced to believe it; as if it were schism to worship God any where else, let the worship there be what it will.

Those who will allow themselves the liberty of an unprejudiced thought, cannot but see the difference so small, that as long as we believe the same Chris-■

I Jcr. XV. 10.

THE NATURE OF SCHISM.

855 tian Taitb, and agree in the same protestant abhorrence of papal delasiona, wo may easily be looked upon as one and the same church, as well as two several pariah churches may, especially being united under the care and protection of one protestant kiog, and members of the same protestant commonwealth.

(1.) I do from the bottom of my soul detest and abhor all separation from the parish churches to atheism, irreligton, and sensuality, (who separate tkemselveSf sensual/*^) who forsake the church to go to the alehouse or tavern, or to their secular business, or to their slothfulneas and laziness, to sepa-rete unto that shame.' And if this separation had been more animadverted upon than it has been of late, probably the cure of schism would have been sooner effected thereby, than by severities that have been used against conscientious separatists.

(3.) I do likewise abhor all schismatical, that is, oneharitable, proud, censorious, rigid separation; sQch separation as theirs who condemn the parish churches as no parts of the visible church, who rail at ministers as Babylonish and antichristian: this is a horrid breach of the law of Christian love, and that which every good heart cannot but rise at the thoughts of.

And yet I cannot but say, and am satisfied in it, that there may be a lawful and justifiable separation, ^though I would rather call it a diversity of communion from the parish churches,) which I shall cndea-Tourto clear in three cases.

[I.] If my own conscience be not satisfied in the lawfulness of any terms of communion imposed, as far as I fall under that imposition, I may justify a separation from them, and a joining with other churches, where I may be freed from that imposition, provided that this be not done schismatically, that is, with heat and bitterness, and alienation of Christian affection. And I hope none that have the law of Christ written in their hearts will say, that it is impossible tmly to love those with whom I am not satisfied to join in all the ordinances, for the sake of some ceremonies, with which, after all my study, prayer, and conversation, I cannot be satisfied.

So, if I be a minister, and as such obliged to preach the gospel, yet kept out from the public exercise of my ministry by such terms and conditions, oaths and sabscriptions, as I judge sinful; in such a case surely it is lawful for me, with Eldad and Medad, to-prophesy in the camp, since in my judgment the door of the tabernacle is made narrower than my Master has appointed it to be made. What should hinder but that, as a minister of Christ, I may administer all the ordinances, according to Christ's institution,, to those who are willing to join with me, m Jude 10.

and put themselves under my conduct (such as it is) in those administrations? If God has given though but one talent, it must be traded with, or else there will be an uncomfortable reckoning shortly, especially when we look abroad, and consider how the apparent necessity of precious souls call for our utmost diligence in our Master's work ; and indeed there is work enough for us all, if God would give us hearts to be serious and unanimous in it.

In this also it is always provided, that my agency in a ministerial station be not made schismatical by my heat, passion, and bitterness; but that I live in true love and charity with those whom by roason of the impositions I cannot, salva conseientia — with a pure conscience, join with in communion.

[2.] Though I be satisfied in the lawfulness of the terms of communion required, and so when purer administrations are not to be had, may, rather tlian live in a total want of the ordinances, comply with them, yet when I have an opportunity of enjoying those ordinances in a way which I judge more puro and scriptural, or which I think moro lively and edifying, and more likely to attain the great end of all ordinances, and that contribute more to my comfort and holiness, and communion with God ; in such a case I cannot see but that I may lawfully have recourse to such administrations, though thereby I may seem to separate from another church, wherein before I had joined, and for which I still retain a very charitable opinion and affection. If the magistrate should be so unreasonable as to impose upon me an unskilful physician, to be alone made use of in case of sickness, I might take him rather than none; but if there be another, who, I am sure, has more skill and will to help me, I think I should be accessary to the ruin of my health and life, if I should not make use of him, notwithstanding such an inhibition.

And is not the life, and health, and salvation of my immortal soul dearer to me than any other concern ? Is not communion with God the sweetest and most precious of all my delights ? Is it not the life of my soul, and the crown of all my joys ? And are not those administrations most desirable in which I find myself most edified ? Must I then be such an enemy to my own comfort and happiness, as to throw away all opportunities which I might have of that kind, only in a compliment? Amietu Socrates amicus Plato sed magis arnica Veritas — Socrates is my friend, Plato is my friend, but truth is my best ft*iend. The bishops are my friends, and the ministers my friends, and I have a true love for them, but charity begins at home, especially when my precious soul, more worth than all the world, lies at stake.

This case is somewhat the clearer in those parishes

THE NATURE OF SCHISM.

where the pablic ministers are either ignorant, profane, or malignant

[3.] Nay, suppose I am so well satisfied in communion with the parish churches in all administrations, as not to desire better, or not to expect better, in the dissenters' meetings, yet I cannot see what schism, that is, what breach of Christian love and charity, there is in it, for me to be present sometimes in the congregations of the sober dissenters, and to join with them who worship the same God, in the name of the same Mediator, read and preach the same word, and live in hopes of the same inheritance, and differ from me only in some little things which I think not worth contending for, scarce worth the mentioning; hereby to evidence my universal love and catholic charity, and that I am not of narrow, schismatical, dividing principles, nor one who will sacrifice Christian love to the petty trifling fancies and interests of a party.

The sober dissenters are such as I have reason to hope have communion with God in what they do, and therefore why should not I now and then have communion with them? In every nation he that fears God, and warhs righteousness, is accepted of him ; and why should he not be accepted of me ? Why may not I have fellowship with them who have fellowship with the Father and with his Son Jesus Christ To fancy schism, that is, uncharitable contention and a breach of Christian love, in this is very absurd.

Obj. But hereby I encourage a schism, and countenance them in their separation from that which in my estimation is lawful and good, and does not give just cause for such a separation.

Answ. There must be grains of allowance for difference of apprehension, different capacities, constitutions, and inclinations; custom, and especially education, must be put into the scale; and while I walk according to the light which God has given me, I must charitably believe that others do so to.

Whether the dissenters' meetings be as to the constitution of them (looking upon them only as diversities of communion) schismatical, has been considered already, and found otherwise by Scripture light.

The common outcry is, that it is the setting up of altar against altar: which is not so; for at the most it is but altar by altar; and though I have often read of one body, and one Spirit, and one hope, and one Lord, and one faith, and one baptism, and' one God and Father,? yet I could never find a word p Eph. iv. 4~«.

in all the New Testament of one altar,*i except Jesus Christ, the altar that sanctifies every gift, in whom we all centre. And if there be any of the dissenters who are schismatical, that is, contentious, bitter, and uncharitable in their separation, let them bear their own burthen, but by my presence with them I encourage that in them, no more than I do too mach of a like spirit in too many of those who are called the church-of-England men, by my adherence to them.

To conclude. By all this it is evident that anity of affection is the thing to be laboured after, more than uniformity in modes and ceremonies. We have been long enough trying to root schism out of the church, oi et armis — by impositions, fines, and penalties, choking our brethren, because their Uiroats have not been so wide as ours. And it has been found ineffectual, even in the judgment of oar ^reat Sanhedrim, who have declared that " giving ease to scrupulous consciences is the likeliest way to unite their Majesty's protestant subjects in interest and affection." What if we should now try another method, and turn the stream of our endeavours into another channel ? Hitherto we have been as it were striving which should hate one another moat; what if we should now strive which should love one another best, and be most ready to do all offices of tme charity and kindness, and buty all our little fends and animosities in that blessed grave of Christian love and charity ?

What if we should every one of us, of each party, (as we have been too often called,) set oorselves by our preaching to promote and propagate the gospel oi peace, and by our prayers to prevail with God for a more plentiful pouring out of the Spirit of peace, that the dividing names of Baalim may be taken out of our mouths, and that, however it goes with uniformity of ceremony, we may keep the unity of the Spirit? And then I doubt not but that we should soon see our English Jerusalem established a praise in the midst of the earth.

And yet I am afraid even saints will be men; there will be remainders even of those corruptions which are the seed of schism, in the best, till we all (x>n[ie to the perfect man.

And that is the comfort of my soul, that if we can but once get to heaven, we shall be for ever out of the noise and hurry of this quarrelsome, contentions, dividing world, and the church triumphant shall be no more militant, but that happy world of everlasting light will be a world of everlasting love.

q Heb. xiii. 10.

THE LAY-MAN'S REASONS

FOR HIS

JOINING IN STATED COMMUNION WITH

A CONGREGATION OF MODERATE DISSENTERS.

My case, in short, is this. I am horn in a Christian nation, and baptized into the Christian faith; and I reckon it my unspeakable honour and happiness that I am so, and diat I live in the times of reformation. In this nation, wherever I am, I find public assemblies for religious worship, all agreeing to worship the same God, in the name of the same Mediator, under the conduct and influence of the same Spirit, according to the rule of the same Scriptures, holding communion with the universal charch in faith, hope, and love, under the presidency of gospel ministers, by the same ordinances of the word, sacraments, and prayer, looking for the same blessed hope. All these assemblies concur, in their testimony, not only against Jews, Pagans, and Mahometans abroad, but against atheists, infidels, and profane at home; and likewise in their protestation against the tyranny and idolatry of the church and coart of Rome.

Bat I find there is some difference among these Christian assemblies. Though all good Christians are one in Christ by faith, and one with each other hj holy love, yet in outward and lesser things I ob-ierve they do not all agree. And it is no surprise to me that they do not; for I know that the best are imperfect in this world. I find some of these assemblies, and, indeed, far the greatest number, established and appointed by an act of parliament at the time of the happy restoration, 14 Car. 2. The ministers presiding in these assemblies, ordained by bishops, usually presented by lay-patrons, and to the great advantage of their ministry, dignified, and ho Dourably provided for, by the civil government. The ordinances administered in these assemblies according to the book of Common Prayer, and the discipline managed by the chancellor of the diocese, and his court.

I find some few of these assemblies permitted and allowed by another act of parliament, twenty-seven years after the former, at the time of the late glorious revolution, 1 William and Mary. The ministers presiding in them ordained by presb3^ers, chosen by the people, and though taken under the protection, yet destitute of the authority and support, of the civil powers. The ordinances administered in them not by a set, prescribed, constant form, but by the rule of the Scripture in general, and according to the measure of the gift given to him that ministers. The discipline managed by the minister himself, who presides in other ordinances, with the advice and concurrence* of the congregation. Providence has so cast my lot, and appointed the bounds of my habitation, that assemblies of both these kinds are within my reach.

And, through the grace of God, I think I can truly say, this is my character. I am heartily concerned about my soul, and my everlasting condition: it is my care and desire to please God, and to work out my salvation. Ail other interests and concerns are nothing to me, in comparison with this. I seriously profess I am afraid of sin, and am solicitous to be found in the way of my duty, and to get all the help I can to forward me toward heaven, and to fit me for it. Hereunto I can add this further protestation, that, through the grace of God, I have a catholic charity for all good Christians. I cannot monopolize the church; it is narrow enough, I dare not make it narrower: I love a good man, whatever party he belongs to, and him who follows Christ, though he does not follow with me. He that fears Godf and works righteousnessy is accepted of God, and shall be accepted by me. My practice is this. I join myself sometimes with the assemblies of the public establishment, if any opportunity offers itself on a week day ; or if I happen on the Lord's day to be out of the reach of such assemblies as I choose

REASONS FOR JOINING WITH DISSENTERS.

statedly to join with, I freely and cheerfally attend tlie divine service of the church, knowing nothing in the prayers but what I can heartily say Amen to, which I choose rather to do, than to answer aload after the minister. And this I do, that I may testify the catholic charity, and my communion with, and affection to, all good Christians, though I be not in every thing of their mind. Hereby, likewise, I endeavour to fulfil all righteousness, and, in my place, I bear my testimony to that which is of God in the public establishment, wherein I do rejoice, and will rejoice.

But I constantly join in all the ordinances with a congregation of moderate and sober dissenters: with them I hold stated communion; and with them, after many serious and impartial thoughts, have put myself under the ministerial conduct and inspection of a preacher or teacher allowed, though not authorized by the law of the land; but one who is manifested in my conscience to be a true and faithful minister of Jesus Christ.

The reasons why I choose my settled communion with the dissenters, are these six, which abundantly satisfy my own conscience at present, not judging other men's consciences, nor knowing what further light God may hereafter give me in this matter.

1. I think it is my duty to own and adhere to that ministry which seems to me to be wrongfully and injuriously excluded from the public establishment; and the exclusion of which was professedly intended and designed by the Act of Uniformity. By making such oaths, declarations, and subscriptions, the indispensable terms of their admission into the ministry, or continuance in it, as they coufd not comply with, without sinning against their consciences, they were and are effectually shut out from the public establishment. This I take to be a wrong both to them who are well worthy of the church's double honours, and to the church which stands in need of, and would be greatly benefited by, their useful labours. I therefore think that I ought, in my place, both to bear my testimony against the exclusion of them, (lest I should partake with other men's sins, and should be found to have laid a confederacy with those who put so many burning shining lights under a bushel,) and also to aid, assist, and encourage those who are so excluded; putting my soul into their soul's stead, and then doing as I would be done by. Were I a minister, I must be shut out as they are, and should expect to be countenanced in suffering for conscience sake; and therefore cannot but countenance them. And this is that which I verily believe most men will do when it comes to be their own case, whatever they talk when they are uppermost. Those who, at any time, have thought themselves unjustly restrained from the public exercise of their ministry, have ever yet thought themselves obliged to exercise it in private as they could, and their friends obliged to stand by them in it; and so I believe they ever will.

2.1 think it is my duty to choose rather statedly to join in those administrations, which come nearest to the divine institution, than in those which have in them an unnecessary mixture of human invention. How far men may lawfully devise and use ceremonies of their own, under pretence of beautifying God's ordinances, and edifying themselves and others, I pretend not to be a competent judge: but to me it seems very plain, that the ordinances of Christ are purer, and look better, without them; and that those who make the Scripture only their rale, and admit nothing into their worship but what is warranted by it, are to be preferred much before those who practise many things in their stated public worship, which they do not produce any ground or warrant for in the Holy Scripture. To me it seems much better in baptism, only to wash a child with water, in the name of Father, Son, and Holy Ghost, in token that he shall not be ashamed to confess Christ crucified, which is Christ's institution, than, besides that, in token of the same thing, to sign him with the sign of the cross; and in the Lord's supper, to use the gesture Christ's disciples used, rather than another devised by men. Having chosen the Scripture for the standing rule of my faith and practice, I choose to have communion with those who seem to me to keep most closely to it.

3.1 think it is my duty to choose rather statedly to join with those who assert and maintain the liberty wherewith Christ has made us free, than with those who willingly submit to the impositions of men in the things of God, and justify those impositions. I am very well satisfied, that when my Redeemer, in kindness to his church, broke the yoke of that ceremonial law, which was given by Moses, he did not leave it in the power of any man, or company of men, in the world, to make another like yoke, and lay that upon the necks of the disciples. I doubt not but there is a power in the Christian magistrates, or other governors of the church, to restrain and correct natural indecencies in any of the necessary circumstances of public worship; as time, place, habit, or gesture: and that, in any of these, which unavoidably renders the administration of the ordinances either despicable, or inconvenient, or unprofitable, to tliose who attend upon them. Bat I see nothing in the gospel which warrants any governors, civil or sacred, to impose such habits and gestures as they please (because they think them decent) upon those who think them incongruous: and then, to make the use of them the indispensable condition of their communion. In the religious assemblies of the dissenters I observe, that generally every thing is done with the gravity and decorum that becomes the solemnity there performed: I see no uncouth habits, I hear no noisy responses, but all

REASONS FOR JOINING WITH DISSENTERS.

tilings are managed decently, and in order, with rc Terence, and to edification: and yet no ceremonies are imposed, no terms of commonion made, which Christ has not made; no days made holy, bat that which God has made so; no stress laid apon the lioiiness of places, which the New Testament gives not the least hint of since the destruction of the temple ; and therefore I choose to join with them; for where the Spirit of the Lard is, there is liherty. Their ministers are not tied np to any one prescribed form of prayer, bat are at liberty to vary and enlarge according to the improvements of their knowledge, and warmth of their devotion, and the case of those wb<Me moath they are in prayer: And, as I think, every minister ought to have some competent measure of the gift of prayer, as well as preaching; and that otherwise he is not duly qualified; so, I think, having that ability, he ought not to be abridged of his liberty to use it; especially not in the administration of sacraments. AU things are iawfidfor me ; but 1 will not he hrought under the power of any ^

4. I think it is my duty to choose rather to join with those who refuse to admit into the communion with them such as are openly vicious and profane, than with those who, being under an unhappy obligation to administer the Lord's supper to all in office, and to transfer the trial of all suspensions to the bishop's court, cannot possibly use so strict a discipline. Not that I think I am ever the worse for bad people's joining with me in the Lord's supper, but perhaps they are the worse for my joining with them; and I would not be accessary to the hardening of them in their impieties. I do not expect to meet with any society of Christians perfectly pure on this side heaven; there are spots, I know, in our feasts of charity; but I must prefer those who appear to me either to be more pure from the mixture of corrupt members, or at least more solicitous and desirous to be so, and more capable of being so by their own constitution. I have seen, with much satisfaction, many of the church of England zealous against vice and profaneness, and active for the suppressing of it, and have a mighty value and veneration for them apon that account; and wish their constitution would allow them to do more, by church-censures, in prosecution of that worthy design than I apprehend it will. But for that pious zeal of theirs, I have so often heard them called presbyterians by those who are bigots for episcopacy and the ceremonies, that I confess it has made me love the presbyterians the better, since zeal against profaneness enters so much into their character, even their enemies themselves being judges.

5. I think it is my duty to choose rather to join with those churches, whose constitution leaves room for a catholic and comprehensive charity, than with

• I Cor. vL 13.

those whose avowed principles and sentiments force them to monopolize the church in England to themselves, and forbid them to own the dissenting ministers as true ministers, and their churches as true churches. This, I confess, has a mighty influence on me. The sober dissenting ministers, as I am acquainted with them, are manifest in my conscience to be faithful ministers of Jesus Christ; and in their administrations I cannot but see the institution of ordinances observed, and every thing well fitted to answer the end of them. I know many who constantly attend in their assemblies, and have observed them to be sound in their principles, sober in their lives, honeA in their dealings, constant in their de« votions, and in all instances to have given undeni* able proof of their being sincere good Christians. When, therefore, in the books and sermons that plead for the church of England, I find these ministers censured and condemned as usurpers, impostors, and lay-intruders; all their administrations nulled, their assemblies denied to be parts of the catholic church, all who join with them sentenced as schismatics to the pit of hell, and no hopes of salvation given them, but what God's general mercy allows to moral heathens; and all the reformed churches, that have no bishops, falling so far under the same censure, that their ministers cannot be admitted ministers of the church of England, unless they be re-ordained, while those who have been popish priests may; and all these harsh censures excused from uncharitableness with this, that they cannot help it, their principles lead them to it: then, think I, the Lord deliver me from such principles, and from that pretended unity, which is destructive of real charitfr. On the other side, I find the dissenters willingly owning the established churches as true chtlrches, their ministers as true ministers, their principles leading them to do so. I often hear them, in their public assemblies, pray for them, and for their success in their ministry, and profess their communion with them in faith, hope, and love; and in their common conversation, I hear them speak of them with love and respect. My judgment and inclination lead me to the charitable side, as the best and safest; and by all I have read and heard in this controversy, that appears to me to be the side of the dissenters.

6. I think it is my duty to attend on those administrations which I find to be most for my edification in faith, holiness, and comfort, and best (with me) to answer the ends of holy ordinances. Herein I hope I may be allowed to judge for myself. I have often tried both; and if I know my own heart, without prejudice or partiality, I must say, that I have found my heart more affected* and enlarged in those confessions, prayers, and thanksgivings, which have been offered up without a stated prescribed form,

REASONS FOR JOINING WITH DISSENTERS.

than ever it was in those that have been invariably tied up to certain words. Far be it from me to make comparison of men's abilities and performances: I greatly honour and value the gfts and labours of many who are in the public establishment; but, to my capacity, the dissenters' praying and preaching is most adapted, and most profitable; and those I am to reckon the best gifts, and to covet earnestly, which I find by experience best for me. Sabbath-time is precious ; and I would willingly improve it so as will be most for my advantage in keeping my communion with God, and preparing for heaven. If it be owing to my own weakness that these administrations are most agreeable to me, yet Vhilc I sincerely design God's glory, and my own spiritual benefit therein, I trust, through Christ, that God will not only forgive me, but accept me, and that they also who are strong, will bear with my infirmities.

These are the principles I go upon, and from them I conclude,

(1.) That if the present dictate of my conscience and practical judgment be, that it is my duty to choose my stated communion with the congregations of dissenters, then it is my sin if I do not do it; for to him (hat knows to do good, and doth it not, to him it is sin,

(2.) Then, by occasional communion with the church of England, whereby I design to testify roj charity and catholic communion, and my approbation of that in it which is good, I do not in the leasl condemn my stated communion with the dissenters ^ for though I am not convinced that it is a sin oi commission at any time to join with the established church, nor that any thing in itself unlawfal is re« quired as the condition of lay-communion, yet, upon the grounds aforesaid, I am fully convinced it iFould be a sin of omission not to join with the dissenters I will not condemn any thing that is good, vrhen i better is not in my reach ; but when it is, I tbink ] am obliged, in duty to God, and in concern for mj own soul, to prefer it. All things are laxfulfor ne hut all things edifg not.

(3.) Then, in all this, I am far from jad|png and censuring those who differ from me. I walk, according to my present light, preferring that which 1 think and find to be best; and I verily believe thosi good Christians who, I know, constantly join vrit the public establishment do so too, preferring thai which they think and find to be the best; and botli they and I (I trust) are accepted of God. To thos< who condemn me herein, I shall only offer that rea sonable demand of St. Paul: If any man tmsi u himself that he is Christ's, let him of kimseif tAini this again thstt as he is Chrisfs, even so are v Chrisfs.*' b 8 Cor. X.7.

A PLAIN

CATECHISM FOR CHILDREN.

Introduction.

I SHOULD not have thought of drawing np, much less of pabliflhiDg, this little Catechism, with its Appendix, if I bad not been solicited to it by some of my friends, whose judgment and advice I have a great deal of reason to put a value upon.

The children into whose hands it is designed to be put, are supposed to have learned the creed, the Lord's prayer, and the ten commandments, those first forms of sound words ; and then perhaps some time spent in this, may prepare them afterwards to improve by the falness and accuracy of the Astetn-hley*t Catechism, with which this does very little interfere, and which therefore, I hope, it will not be SQspected of a design to supersede.

Whether such a catechism as this be so needful, u some have said they think it is, I know not. However, I hope it may be useful to some; and therefore I am willing to let it go abroad; and the blessing of heaven go along with it

It is God's promise, that all shall hnow himyfrom tie least even to the greatest. That that promise may be fulfilled, and all pious endeavours, for the propagating of Christian knowledge, crowned with soccess, is my heart's desire and prayer.

July 7th, 1703.

Matth. Henry.

PART I.

Of God and the Scriptures,

Q. 1. What must you do in the days of your youth ? A. I must remember my Creator. Q. 2. Who is Toor Creator ? A- The great God, who made the world. Q. 3. Who is your Preserver? A. The same Go<i, who made me, preserves and maintains me ; and in him I live, and move, and have my being.

Q. 4. What are you made and maintained for? A. To glorify God. Q. 5. What do you believe concerning this God ? A. I believe that he is an infinite and eternal Spirit, most wise and powerful, holy, just, and good. Q. 6. How many gods are there? A. There is but one God. Q. 7. How many persons are there in the godhead ? A. Three: the Father, Son, and Holy Ghost; and these three are one. Q. 8. What is your duty to this God as your Creator? A. It is my duty to fear and honour him, to worship and obey him, and in all my ways to trust in him, and to please him. Q. 9. What is the rule of your faith and obedience ? A. The Holy Scriptures of the Old and New Testament, which we call the Bible. Q. 10. What is the excellency of that book ? A. It is the word of God. Q. 11. What use will it be of to you ? A. It is able to make me wise to salvation.

PART II.

Cf our Misery by Sin, and our Redemption hy Christ,

Q. 12. Who were your first parents ? A. Adam and Eve, from whom we are all descended. Q. 13. What condition did God create them in ? A. Holy and happy. Q. 14. How did they lose their holiness and happiness? A. By their disobedience to the command of God, in eating the forbidden fruit. Q. 15. What condition are we all born in? A. Sinful and miserable. Q. 16. How do you perceive your condition to be by nature sinful ? A. Because I find I am naturally prone to that which is evil, and backward to that which is good ; and foolishness is bound up in my heart. Q. 17. How do you perceive your condition to be by nature miserable ? A. Because I find myself liable to many troubles in this life; and the Scripture tells me, I am by nature a child of wrath. Q. 18. What would become of you then without a Saviour ? A. I should be Certainly lost and undone for ever. Q. 19. Who is it that saves us out of this sad condition 7 A. Our Lord

A CATECHISM FOR CHILDREN.

JesQS Christ, the only Mediator between God and man. Q. 20. Who was Jesas Christ? A. The eternal Son of God. Q. 21. What did he do to redeem and save us ? A. He took our nature upon him, and became man. Q. 22. What life did he live in that nature ? A. A life of perfect holiness, leaving us an example. Q. 23. What doctrine did he preach ? A. A true and excellent doctrine, concerning God and himself, and another world. Q. 24. What miracles did he work to confirm his doctrine ? A. He healed the sick with a word ; raised the dead, cast out devils, and many other the like. Q. 25. What .death did he die ? A. The cursed death of the cross, to satisfy for our sins, and to reconcile us to God. Q. 26. What became of him after he was dead? A. He arose again from the dead on the third day, and ascended up into heaven. Q. 27. Where is he now ? A. He is at the right hand of God, where he ever lives, making intercession for us, and has all power both in heaven and earth. Q. 28. When will he come again ? A. He will come again in glory at the last day to judge the world.

PART III.

Concerning Baptism and the Covenant of Grace,

Q. 29. What relation do you stand in to the Lord Jesus ? A. I am one of his disciples; for I am a baptized Christian. Q. 30. Into whose name were you baptized ? A. Into the name of the Father, the Son, and the Holy Ghost. Q. 31. What was the meaning of your being so baptized? A. I was thereby given up in a covenant way, to Father, Son, and Holy Ghost. Q. 32. What was the covenant which was signified and sealed in your baptism ? A. The covenant of grace made with us in Jesus Christ Q. 33. What is the sum of that covenant? A. That God will be in Christ to us a God, and we must be to him a people. Q. 34. How then must yon take the Lord for your God ? A. I must take God the Father for my chief good, and highest end ; God the Son, for my Prince and Saviour; and God the Holy Ghost, for my Sanctifier, Guide, and Comforter. Q. 35. How must you give up yourself to him to be one of his people ? A. I must deny all ungodliness, and worldly, fleshly lusts, and roust resolve to live soberly, righteously, and godly in this present world, looking for the blessed hope. Q. 36. What are the three great blessings promised in this covenant ? A. The pardon of sin, the gift of the Holy Ghost, and eternal life. Q. 37. What are the two great conditions of this covenant ? A. Repentance towards God, and faith towards our Lord Jesus Christ. Q. ^. What is it to repent of your sins ? A. It is to be sorry that I have offended God, in what I have done amiss, and to do so no more. Q. 39. What is it to believe in Jesus Christ ? A. It is to receive him, and to rely upon him as my Prophet, Priest, and King, and to give up myself to be ruled, and taught, and saved by him.

PART IV.

Concerning our Duty to God, Ourselves and ovr

Neighbour,

Q. 40. How must you evidence the sincerity of yonr faith and repentance ? A.' By a diligent and conscientious obedience to all God's commandments. Q. 41. What is the first and geat commandment ? A. To love God with all my heart Q. 42. What is the second, which is like unto it? A. To love my neighbour as myself, and to show it, by doing as I would be done by. Q. 43. What is the honour you owe to God's name ? A. I must never take his name in vain; but must always make mention of it with reverence and seriousness. Q. 44. What is the honour you owe to God's word ? A. I must read it and hear it with diligence and attention: I must meditate upon it, believe, and frame my life according to it. Q. 45. What is the honour yon owe to God in his providence ? A. I must receive all his mercies with thankfulness, and I must bear all afflictions with patience, and submission to his holy will. Q.

46. What is the honour you owe to the Lord's day? A. I must keep the sabbath holy to God, by a diligent performance of the religions duties of the day, both public and private, not speaking my own words, nor doing my own works on that day. Q.

47. How must you honour God in prayer ? A. I must every day, by solemn prayer, seek the favoar of God, and give unto him the glory due unto his name. Q. 48. In whose name must you pray ? A. In the name of Jesus Christ only. Q. 49. What must you pray for ? A. For mercy to pardon, and grace to help in time of need. Q. 50. What else must you do in your prayers ? A. I must confess my sins, and give God praise for his goodness to mc. Q. 51. What must be your daily care concerning yonr own soul ? A. I must take care that my heart be not lifted up with pride, nor disturbed with anger, or any sinful passion. Q. 52. What must be your care concerning your body ? A. I must take care that it be not defiled by intemperance, uncleanness, or any fleshly lusts. Q. 53. What must be your care concerning your words ? A. I must never tell a lie, nor mock at any body, nor call nick-names, nor speak any filthy words. Q. 54. What is your duty to your parents and governors ? A. I must reverence and obey them in the Lord; I must thankfully receive their instructions, and submit to their rebukes, and labour in every thing to be a comfort to them. Q. 65. What is your duty to the poor ? A. I must pity, help, and relieve them, according to my ability,

A CATECHISM FOR CHILDREN.

863

Q. 56. What is year daty to all men ? 'A. I most render to all their daes; I mast be honest and just in all my dealings; I most be respectful to my friends, and forgive my enemies, and speak evil of no man. Q. 67. How are yon able to perform this doty? A. Not in any strength of my own, but in the strength of the grace of Jesns Christ, which I must ask of God for his sake. Q. 58. What must you do when you find you come short of this duty ? A. I must renew my repentance, and pray to God for pardon in the blood of Christ, and be careful to do my duty better for the time to come. Q. 59. What enioaragement have yon thus to live in the fear of God ? A. If I do so, I shall certainly be happy both in this world, and in that to come.

PART V. Concerning the Future State,

Q. eo. What will become of yon shortly? A. I most shortly die, and leave this world. Q. 61. What becomes of the body at death ? A. It returns to the earth, to be raised to life again at the day of judgment. Q. 62. What becomes of the soul then ? A. It returns to God who gave it, to be determined to an anchangeable state, according to what was done in the body. Q. 63. What shall be the portion of the wicked and ungodly in the other world ? A. They shall all go to hell. Q. 64. What is hell ? A. It is a state of everlasting misery and torment, in the lake that boms with fire and brimstone. Q. 65. What shall be the portion of the godly in the other world ? A. They shall all go to heaven. Q. 66. What is heayen? A. It is a state of everlasting rest and joy with God and Jesus Christ. Q. 67. What life then will you resolve to live in this world ? A. God's grace enabling me, I will live a holy, godly life, and make it my great care and business to serve God, and sae my soul.

A SHORT CATECHISM

rc-K Tira IK8TRC7CTION OF TH08B WHO ARE TO BE ADMITTED

TO THE LORD BUFFER.

Q. 1. What is the Lord's supper ? A. It is a sacrament of the New Testament. Q. 2. Who ordained this sacrament? A. Our Lord Jesus, in the night vherein he was betrayed. Q. 3. What are the out-vard signs in this sacrament } A. Giving and re-mving bread and wine, and eating and drinking of tbem in a solemn and religious manner. Q. 4. What does the bread broken signify and represent u> ns? A. The broken body of our Lord Jesus, which was crucified for us. Q. 5. What does the wine signify? A. The precious blood of Christ, which was shed for us upon the cross. Q. 6. What does the minister's giving the bread and wine signify ? A. The gracious offer that is made us in the gospel, of Christ and all his benefits, upon the terms of faith, and repentance, and new obedience. Q. 7. What does the receiving of the bread and wine signify ? A. Our hearty acceptance of Christ as he is offered to us in the gospel, and our compliance with the terms of that offer. Q. 8. What docs the eating of the bread and drinking of the wine signify ? A. The satisfaction we take in Christ and his gospel, and the nourishment of our souls thereby through faith. Q. 9. Why did Christ ordain this sacrament ? A. To be a memorial of his death till he come; for he said. Do thie in rememhranee of me, Q. 10. What more is there in this sacrament ? A. It is a seal of the covenant of grace, strongly assuring us, that God is willing in Christ to be to us a God, and strongly engaging us to be to him a people. Q. 11. Why would you be admitted to this solemn ordinance ? A. Because I desire to take the covenant of my baptism upon myself, and to make it my own act and deed, to join myself unto the Lord. Q. 12. What do you think of that covenant which is there sealed ? A. I think it is well ordered in all things, and sure; and I do heartily consent to it, and venture my soul and my salvation upon it. Q. 13. What do yon think of Christ, who is there set before you ? A. I think he is a gracious and all-sufficient Saviour, and I accept of him as my Lord and my God. Q. 14. What do you think of sin ? A. I think sin to be the worst of evils ; and I do heartily repent of my own sin, and turn from it to God. Q. 15. What do you think of this world ? A. I think it is vanity and vexation of spirit, and I will never set my heart upon it Q. 16. What do you think of the other world ? A. I think the things of another world are real, and great, and very near, and I would therefore give all diligence to prepare for that world. Q. 17. What do you think of a religious life ? A. I think that a holy, heavenly life, spent in the service of God, and in communion with him, is the most pleasant and comfortable life a man can live in this world. Q. 18. Will you then live such a life? A. By the grace of God, I will, and with purpose of heart will cleave to the Lord. Q. 19. What communion do you desire to have with the church of Christ? A. By faith, hope, and love, I desire to maintain a spiritual communion with all that in every place call on the name of Jesus Christ our Lord. Q. 20. What must yon do in your preparation for the Lord's Supper ? A. I must examine myself. Q. 21. How must you examine yourself about your spiritual state ? A. I must seriously inquire whether I do in sincerity consent to the covenant of grace, and whether I be indeed bom again. Q. 22. What will be an evidence, that your spiritual state is bad ?

A CATECHISM FOR CHILDREN.

A. If I live a vain and careless life, loving the world more than God, and minding the things of the flesh more than the things of the Spirit, and allowing myself in any known sin, I have reason to conclude, that whatever profession I make, my spiritual state is bad. Q. 23. What will be an evidence that yoar spiritual state is good ? A. If I be heartily concerned about my soul and eternity, and carefully seek the favour of God through Christ; if I strive against sin, make conscience of my words and ways, and have respect to all God's commandments, I have reason to hope, that notwithstanding my daily infirmities, my spiritual state is good. Q. 24. How must you examine your conscience about your particular actions ? A. I must solemnly reflect upon what I have done amiss in thought, word, and deed, and I must humbly confess it before God, and judge myself for it Q. 25. What else must you do in your preparation for the Lord's supper? A. I must earnestly pray to God for his Spirit and grace; I must meditate much upon the love of Christ in dying for me; and I must be in charity with all men.

Q. 26. After what manner must yon receive the sacrament? A. With humble reverence and seriousness ; with sorrow for sin, and hatred of it; with faith in Christ, and the lively workings of pious and devout affection towards him. Q. 27. What must you do after you have received this sacranaent ? A. I must walk cheerfully vrith God in all holy conversation, and never return again to folly. Q. 28. Who are they that receive this sacrament unworthily ? A. They who continue in love and league with sin while they pretend to covenant with God. Q. 29. What is the misery of those who do so ? A. They eat and drink judgment to themselves, not discerning the Lord's body. Q. 30. Who shall be welcome to this ordinance ? A. They who by faith cordially consent to the covenant of grace, and do honour to their Redeemer, by showing* forth his death. Q. 31. What benefits do they receive by it that duly improve it ? A. Their faith is hereby strengthened, their resolutions are confirmed, their comforts are increased, and they have an earnest of the everlasting feast.

SCRIPTURE CATECHISM,

IN THE

METHOD OF THE ASSEMBLY'S.

Introduction.

We arc very happy (I know) in catechisms, which, to the inhabitants of this valley of vitionf will be either the means of knowledge, or the shame of ignorance. The variety of these forms of sound words, while they all speak for substance the same thing, and are all built upon the foundation of the apostles and prophets, derogates not at all from the honour of the Christian doctrine, but rather (like the setting up of several candies in the same rooni) help to diffuse the light, and make it stronger. Many very excellent expositions we have both of the Church Cateehism and of the Assembly's and an ancient and profitable one of Mr. Ball's; and yet some encourage me to hope, that this essay, which is in a way not hitherto used, that I know of, will be found not altogether useless. Two things I aim at in it: one is, to put the catechism into such a dress, as to make it (if possible) both easy and copious, so as that it may not be an insuperable task to the learner, and yet may furnish him with plenty of useful knowledge. The bulk of it (which somewhat exceeds my first intentions) shows it to be copious ; and yet I think it is made very easy, by breaking of it into so many short questions, and those answered by Yes or No, which the learner may at first content himself with, the teacher, if he pleases, reading the proofs: and, by degrees, the learner, who is willing to take

A SCRIPTURE CATECHISM.

866 a little pains, and begins to be Yersed in tbe Scrip-tareSf will find it no great difiicalty to charge his memory with most of the proofs annexed, which the qaestion oftentimes easily introduces, and which, bj frequent ase, will in time become familiar. I remember to have seen an Explanation of the Attfm-kiy't Shorter Catechism, (and I think it was the first that ever was published,) by a great inan, the Rev. Dt. Wallis, of Oxford, which was done by breaking the propositions of the catecbism in short questions, answered (as this) with Yes or No. That perform-aDce, though very short, was an excellent precedent, directing to a method of catechising, which has been of good use to enrich the understanding of the learners, without overloading their memories. The itxt subjoined here will show that our Yea is yea, and oar Nay, nay. To make this the more easy, the several sections under each article may be allotted to several catechumens.

Bat another thing I aim at, (and indeed the chief,) is to promote the knowledge of the Scriptures. Divine truths, methinks, sound best in divine lan-^age; and the things which God has revealed to us ky his Sinrii, cannot be conveyed in a more safe and proper vehicle, than by t|ie words which the Holy Ghost teaches, (I Cor. ii. 10, 13.) which, though I would be far from superstitiously tying myself or others to, yet, I confess, I cannpt but think tbey should be prefprred, I have often observed how tbe evangelist rectifies a mistake which rQse upon a saying of Christ's, only by repeating the words spoken, iofan xxi. 23. He said no. He shall not dif; but, If J via that he tarry till / come, what is that to thee ? He said so, and no more; add thou not to his words. We are directed not only to think, but to speih, ac-tert Unff to his word, Isa. viii. 2Q.

It is especially profitable to acquaint children betimes with their Bibles, and to ^how them thpir religion there. Timothy's catechism was the Scripture, which he knew awo fipiHQ—from his very infancy, 2 Tim. iiL 1& They who are ready and mighty in the Scriptures, will be thoroughly furnished for every good work, and thoroughly fortified against every evil work« What I have here endeavoured, inay (I hope) prove a good expedient for this purpose, obliging myself to produce a text of Scripture for every qaestion, it cannot be thought they should be alike apposite. Perhaps here and there one may be found that is diverted from its primary intention by an allusion only, (which I think is warranted by divers of the New-Testament quotations out of the Old,) yet I hope there are none perverted. Were we more conversant with the inspired writings, we sbo Qld (as one of the ancients speaks) *' adore the foloess of the Scriptures." I have quoted the texts as concisely as I (»uld, in hopes the diligent reader, who searches tbe Scripture daily, will be stirred up to look further into the places referred to, which be

3k will often find very well worth his while. To that end, I have throughout added the book, chapter, and verse; which yet it is needless for them who learn by heart to trouble themselves with.

To the service of such ministers, governors of families, and other Christians, as shall see cause to make use of such a help, with an entire dependence upon the grace and blessing of God, for the accept-ableness and usefulness of it, this small oblation is humbly tendered, by one who is earnestly desirous to increase in Scripture knowledge, and ambitious of the honour of being any way instrumental to p paga 1. Matth. Henry.

Postscript to the Third Edition.

I am willing to take this opportunity to advise one thing more concerning the use of this catechism, which I have found very beneficial, viz. That the learners be pnt in their answers to turn the question into a proposition, which they vrill easily do vrith a little direction. Example,—^Is man a reasonable creature ? Yes: man is a reasonable creature; for tiiere is a spirit in man, &o. And this will lead them, when the question gives occasion for it, to make application to themselves. Again, Is your business in the world to serve the flesh ? No: it is not my business in the world to serve the flh; for we are not debtors to the flesh.

SCRIPTURE CATECHISM.

Q. 1. What is the chief end of man? A. Man's chief end is to glorify God, and enjoy him for evr.

1. Is man a reasonable creature? Yes: for there is a spirit in man, and the inspiration of the Almighty giveth him understanding, Job xxxii. 8. Has he greater capacities than the brutes ? Yes: for God teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven. Job

XXXV. 11,

2. Is man his own maker ? No: it is God that hath made us, and not we oursehres, Ps. c. 3. Is he then his own master ? No: there is a Lord over us, Ps. xii. 4. Is he his own carver? No: should it be according to thy mind. Job xxxiv. 33. Is he his own end ? No: for none of us lives to himself, or dies to himself, Rom, xiv. 7,

3. Is it your business in the world to serve the flesh? No: for we are not debtors to the flesh, that we should live after the flesh, Rom. viii. 12. Is it to pursue the world ? No: for we are not of the world, John xvii. 16.

A SCRIPTURE CATECHISM.

No: for all is vanity and vexation of spirit, Eccl. i. 14. Will the riches of the world make yon happy ? No: for a man's life consisteth not in the abundance of the things which he possesseth, Lake xii. 15. Will the praise and applause of men make you happy ? No: for it is vain-glory. Gal. v. 26. Will sport and pleasure make yon happy ? No: for the wise man said of laughter, It is mad, and of mirth, What doth it ? Eccl. ii. 2. Can the gain of the world make you happy ? No: for what is a man profited, if he gain the whole world, and lose his own soul ? Matt. xvi. 26.

5. Is God then your chief end ? Yes: for of him, and through him, and to him, are all things, Rom. xi. 36. Were yon made for him? Yes: this people have I formed for myself, Isa. xliii. 21. Were you redeemed for him? Yes: ye are not your own, for ye are bought with a price, I Cor. vi. 19, 20.

6. Is it your chief business to glorify God ? Yes: we must glorify God in our body and in our spirit, which are God's, 1 Cor. vi. 20. Must this be ultimately designed in ail our actions ? Yes: do all to the glory of God, 1 Cor. x. 31. Is God glorified by our praises? Yes: he that offers praise, glorifies me, Ps. 1. 23. And is he glorified by our works ? Yes: herein is my Father glorified, that ye bear much fruit, John xv. 8.

7. Is God your chief good ? Yes: for happy is the people whose God is the Lord, Ps. cxliv. 16. Does all good come from him ? Yes: for with him is the fountain of life, Ps. xxxvi. 9. And is all good enjoyed in him ? Yes: the Lord is the portion of my inheritance, and of my cup, Ps. xvi. 5.

8. Is it your chief happiness then to have God's favour? Yes: for in his favour is life, Ps. xxx. 5. Is that the most desirable good ? Yes : for his loving-kindness is better than life, Ps. Ixiii. 3. Do you desire it above any good ? Yes: Lord, lift thou up the light of thy countenance upon us, Ps. iv. 6, 7. And should you gve all diligence to make it sure ? Yes: herein we labour, that whether present or absent, we may be accepted of the Lord, 2 Cor. v. 9.

9. Is communion with God in grace here the best pleasure ? Yes: it is good for me to draw near to God, Ps. Ixxiii. 28. Is the vision and fruition of God in glory hereafter the best portion ? Yes: for in his presence there is fulness of joy, Ps. xvi. 11. Will you therefore set your heart upon this chief good ? Yes: Lord, whom have I in heaven but thee? and there is none upon earth that I desire besides thee ; when my flesh and my heart fail, God is the strength of my heart, and my portion for ever, Ps. Ixxiii. 25,26.

Q. 2. What rule ha» Gad given to direct ue how we may glorify and enjoy him ?

A. The word of God (which is contained in the Scriptures of the Old and New Testament) is the only rule to direct us how we may glorify and enjoy him.

1. Do we need a rule to direct us to our chief end ? Yes: for we all like sheep have gone astray, Isa. liii. 6. Could we not find it out of ourselves ? No: for man is bom like the wild ass's oolt. Job xi. 12.

2. Is divine revelation necessary to religion 7 "Yes : for faith comes by hearing, and hearing by the word of God, Rom. x. 17. Is not the light of natare sufficient without it? No: for the world by wisdom knew not God, 1 Cor. i. 21. Has God therefore given us a revelation ? Yes: he hath showed thee, O man, what is good, Mic. vi. 3. Was there revelation from the beginning ? Yes: at sundry times, and in divers manners, God spake unto the fathers, Heb. i. 1.

3. Are the Scriptures of the Old and New Testament the word of God, and a divine revelation? Yes: for all Scripture is given by inspiration of God, 2 Tim. ili. 16. Were they indited by the blessed Spirit ? Yes: for holy men of God spake as they were moved by the Holy Ghost, 2 Pet i. 21. Were they confirmed by miracles ? Yes: God also bearing them witness both with signs and wonders, Heb. ii. 4. Do they recommend themselves 7 Y'^es: for the word of God is quick and powerful, Heb. iv. 12. Is not the Bible then a cheat put apon the world ? No: for these are not the words of him that hath a devil, John x. 21.

4. Was the book of the Scripture written for our use? Yes: whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. And is it of great use ? Yes: for it is profitable for doctrine, for reproof, for correction, for instmction in righteousness, 2 Tim. iii. 16.

6. Are the Scriptures the great support of our religion ? Yes: for we are built upon the foundation of the apostles and prophets, Eph. ii. 20. Are they the standing rule of our faith and practice ? Yes; we must have recourse to the law and to the testi* mony, Isa. viii. 20. Are they the only mle ? Yes; for other foundation can no man lay, 1 Cor. iii. ii Are they our guide ? Yes: for the commandme is a lamp, and the law is light, Prov. vi. 23. 1> they show us the way to heaven and happiness Yes: for in them we think we have eternal life, a they are they which testify of Christ, John v. 39.

6. Are the Scriptures our oracle which we m consult ? Yes: What is written in the law, how rea est thou? Luke x. 26. Are they our toaohsto which we must try by ? Yes: if they speak not a cording to this word, it is because there is no lig in them, Isa. viii. 20. Are they the weapons of o spiritual warfare ? Yes: Get Uiee hence, Satan, f< it is written. Matt. iv. 10. Eph. vi. 17.

7. Is.the written word a sufficient rule T Yes: fd the law of the Lord is perfect, Ps. xix. 7. Is tt plainl

A SCRIPTURE CATECHISM.

867

Yes: for the word is nigh thee, Rom. x. 8. Is the cbmch's authority tiie rule of our faith ? No: for oar faith shoald not stand in the wisdom of men, 1 Cor. ii. 5. May we depend upon unwritten traditions? No: for we must refuse profane and old wives' fables, 1 Tim. iy. 7.

8. Will the written word be the rule of our judgment hereafter ? Yes: for we must be judged by the law of liberty. Jam. ii. 12. Ought we therefore to be ruled by it now ? Yes: as many as walk according to this rule, peace shall be on them. Gal. vi. 16. And to be comforted by it ? Yes: for through patience and comfort of the Scriptures we have hope, Rom. XT. 4.

9. Are the Scriptures to be translated into vulgar to Dgues ? Yes: for we should hear them speak in oor tongues the wonderful works of God, Acts ii. 11. And must we study them? Yes: Search the Scriptures, John T. 39. And labour to understand them ? Yes: Understandest thou what thou readest? Acts Tiii. 30. And must we rest satisfied with this revelation of God's will? Yes: for if we believe not Moses and the prophets, neither would we be per-snaded though one rose from the dead, liuke xvi. 31. Is it a great affront to God to neglect his word ? Yes: I have written unto them the great things of my law, but they were counted as a strange thing, Hos. viii. 12.

10. Must little children get the knowledge of the Scripture ? Yes: Timothy is commended for this, that from a child he knew the Holy Scriptures, 2 Tim. iii. 15. And must their parents instruct them therein ? Yes: they must teach them diligently onto their children, and talk of them, Deut. vi. 7.

11. Must we all love the word of God? Yes: O how love I thy law! And must we meditate therein ? Yes: It is my meditation all the day, Ps. cxix. 97. And will this be to our own advantage ? Yes: for it h able to make us wise to salvation, 2 Tim. iii 15.

Q. 3. What do the Scriptures principally teach ?

A. The Scriptures principally teach, what man » to believe concemiog God, and what duty God requires of man.

1. Is it necessary that we have a faith concerning Ood? Yes: for he that comes to God must believe that he is, and that be is the rewarder of them that <iiligent]y seek him, Heb. xi. 6. Can we have that faith without being taught ? No: for how shall they believe in him of whom they have not heard ? Rom. x-14. And have they not heard ? Yes: verily their iDond went into all the earth, an4 their words to the ends of the world, Rom. x. 18. .

2. Is not the knowledge of God a great privilege ? Yes: for this is life eternal, to know thee the only tmc God, John xvii. 3. Is it not the best knowledge ? Yes: for the knowledge of the Holy is understanding, Prov. ix. lO. Does the Scripture teach us that

3i 2 knowledge ? Yes: for if we receive those words, and hide those commandments with us, then shall we understand the fear of the Lord, and find the knowledge of God, Prov. ii. 1, 5.

3. Do not the works of creation prove that there is a God ? Yes: for we understand by the things that are made his eternal power and godhead, Rom. i. 20. And do not the works of providence prove it? Yes: for verily there is a God that judgeUi in the earth, Ps. Iviii. 11. But do not the Scriptures tell us best what God is ? Yes: for no man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him, John i. 16.

4. Are we all concerned to get the knowledge of God ? Yes: we should all know him, from tlie least even to the greatest, Heb. viii. 11. Must children get that knowledge ? Yes: I write unto yon little children because you have known the Father, 1 John ii. 13. And must we all (pow in that knowledge 1 Yes: we must follow on to know the Lord, Hos. vi. 3.

5. Are we to believe what the Scripture reveals concerning God ? Yes: for these things are written that we may believe, John xx. 31. And must we believe all that the Scripture reveals ? Yes: Believing all things which are written in the law and the prophets. Acts xxiv. 14. Must we believe that which is not revealed ? No: for the things of God knows no man, but the Spirit of God, 1 Cor. ii. 11.

6. Does God require duty of man ? Yes: for unto man he said. Behold the fear of the Lord, that is wisdom; and to depart from evil, that is understanding, Job xxviii. 28. Is it enough to believe the truth revealed, if we do not the duty that is required ? No: for faith without works is dead, James ii. 26. Is it enough to do the duty required though we do not believe the truth revealed ? No: for he that believ-eth not God, hath made him a liar, 1 John v. 10.

7. Does the Scripture teach us what duty God requires ? Yes: He has showed thee what the Lord thy God requires of thee, Mic. vi. 8. And must we do the duty that the Scripture teaches ? Yes: we must observe to do according to all that is written therein, and not turn from it to the right hand, or to the left. Josh. i. 7. Must this obedience always accompany faith ? Yes: for they which have believed in God must be careful to maintain good works, Tit iii. 8.

Q.4. What ig God?

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

1. Is God a Spirit ? Yes: for Christ himself has said, God is a Spirit, John iv. 24. Is he a pure Spirit? Yes: for God is light, and with him is no darkness at all, 1 John i. 5. Has he a body as we

A SCRIPTURE CATECHISM.

have \ No : Hast thou eyes of flesh ? or seest thou as a man seeth ? Joh x. 4. Can he be seen with bodily eyes? No: for he is one whom no man hath seen, or can see, 1 Tim. yi. 16. Arb not the angels spirits ? Yes: he maketh his angels spirits, Ps. civ. 4. Are not the souls of men spirits ? Yes: for he formeth the spirit of man within him, Zech. xii. 1. But is God a Spirit like unto them ? No: for he is the Father of spirits, Heb. xii. 9.

2. Is God infinite ? Yes: for we cannot by searching find out God, Job xi. 7. Is he contained in any place ? No: for the heaven of heavens cannot contain him, 1 Kings viii. 27. Is he every where present ? Yes: for whither can we go from his Spirit, or flee from his presence ? Ps. cxxxix. 7. Can any hide himself in secret places that God shall not see him ? No: for do not I fill heaven and earth, saith the Lord, Jer. xxiii. 24.

3. Is God eternal ? Yes: from everlasting to everlasting, thou art God, Ps. xc. 2. Had he beginning of days ? No: for he is the Ancient of days, Dan. vii. 9. Shall there be any end of his life ? No: for he is the same, and his years have no end, Ps. cii. 27. Is there with him any succession of time ? No: for his days are not as the days of man. Job x. 5. Can he die ? No: he is the only potentate, that hath immortality, 1 Tim. vi. 16.

4. Is God unchangeable ? Yes: for he is the Father of lights, with whom is no variableness, nor shadow of turning. Jam. i. 17. Is there any decay of his perfections ? No: for he fainteth not, neither is weary, Isa. xl. 528. Is there any alteration in his counsels ? No: for he is not a man that he should repent, 1 Sam. xv. 29. Is it well for us that he is unchangeable ? Yes: I am the Lord, I change not, therefore ye sons of Jacob are not consumed, Mai. 111. 6.

5. Is God infinite in his being? Yes: for he has said, I AM THAT I AM, Exod. iii. 14. Is he self-existent? Yes: for the Father hath life in himself, John V. 26. Is he the best of beings ? Yes: for who is a God like unto him? Exod. xv. 11. Is he the first of causes ? Yes: for he is the Father, of whom are all things, and we in him, 1 Cor. viii. 6. Is he the highest of powers? Yes: for he is King of kings, and Lord of lords, 1 Tim. vi. 15.

6. Is he a God of perfect knowledge ? Yes: for his understanding is infinite, Ps. cxlvii. 5. Can any thing be hid from him ? No: for all things are naked and opened unto the eyes of him with whom we have to do, Heb. iv. 13. Does he know things to come ? Yes: for he declareth the end from the beginning, Isa. xlvi. 10. Does he know our hearts? Yes: for he understandeth our thoughts afar off*, Ps. cxxxix. 2. Does he know all our actions? Yes: for his eyes are upon the ways of man, Job xxxiv. 21.

7. Is God infinitely wise ? Yes: for wisdom and might are his, Dan. ii. 20. Are all his works wisely done ? Yes: in wisdom he hath made them all, Ps. civ. 24. And particularly the work of redemptioD ? Yes: for it is the wisdom of God in a mystery» 1 Cor. ii. 7. Can the wisdom of God's counsels be fathomed? No: O the depth of the riches of the wisdom and knowledge of God! Rom. xi. 33.

8. Is he a God of power? Yes: God hath spoken once, twice have I heard this, that power belongeth unto God, Ps. Ixii. 11. Is he Almighty? Tes: he is the Lord God Almighty, Rev. xv. 3. Is bis power irresistible ? Yes: for none can stay his hand, Dan. iv. 35. Is his sovereignty incontestable ? Yes: for he giveth not account of any of his matters. Job xxxiii. 13. Is any thing too hard for him ? No: for with God all things are possible, Matt. xix. 26.

9. Is he a God of perfect holiness ? Yes: for holy, holy, holy, is the Lord of hosts, Isa. vi. 3. Is there iniquity with God? No: he is of purer eyes than to behold iniquity, Heb. i. 13. Is this his glory? Yes: for he is glorious in holiness, Exod. xv. 11. And must we give him the glory of it ? Yes: give thanks at the remembrance of his holiness, Ps. xxx. 4. And must we study herein to resemble him? Yes: Be ye holy, for I am holy, 1 Pet. i. 16.

10. Is he a just and righteous Governor ? Yes: the Lord is righteous in all his ways, Ps. exlv. 17. Did he ever do wrong to any of his creatures ? No: there is no unrighteousness in him, Ps. xcii. 15. And does justice please him ? Yes: the righteous Lord loveth righteousness, Ps. xi. 7.

11. Is he a merciful God? Yes: he is the Lord, the Lord God, merciful and gracious, Exod. xxxiv. 6. And a good God? Yes: thou art good, and dost good, Ps. exix. 68. Is he universally good ? Yes: for he is good to all, and his tender mercies are over all his works, Ps. cxlv. 9. Is he in a special manner good to his own people ? Yes: for truly God is good to Israel, Ps. Ixxiii. 1, And should we acquaint ourselves with his goodness? Yes: O taste, and see that the Lord b good, Ps. xxxiv. 8.

12. Is he a God of truth ? Yes: the truth of the Lord endures for ever, Ps. cxvii. 2. Will he perform all his promises ? Yes: for he is faithful that hath promised, Heb. x. 23. Is there any danger of his deceiving us ? No: it is impossible for God to lie, Heb. vi. 18.

13. Is this a complete description of God ? No: for, lo, these are but parts of his ways; and how little a portion is heard of him! Job xxvi. 14. Must we therefore always speak of God with reverence ? Yes: for behold God is great, and we know him not. Job xxxvi. 26. And must we pray to him to teach us what we shall say ? Yes: for we cannot order our speech by reason of darkness. Job xxxvii. 19.

A SCRIPTURE CATECHISM.

869

Q. 5. Are there more gods than one.

A. There is but one only, the living and true God.

1. Are there many gods? No: for though there be that are called gods, yet there is but one God, 1 Cor. Tiii. 6, 6. Can there be but one? No: for he has said, I am God, and there is none else; I am God, and there is none like me, Isa. xlvi. 0. Are yon sure there is but one ? Yes: for the Lord our God is one Lord, and there is none other but he, Mark xii. 29, 32.

2. Is the God whom we serve that one God? Tes: for Jehovah he is God, Jehovah he is God, 1 Kings xviii. 39. Is he infinitely above all pretenders? Tes: for he is a great King above all gods, Ps. xcT. 3. Is he God alone ? Yes: O Lord of hosts, God of Israel, thou art the God, even thou alone, Isa. xxxvii. 16. Are all other gods false gods? Yes: for all the gods of the nations are idols, but the Lord made the heavens, Ps. xevi. 6.

3. Is our God the true God ? Yes: the Lord he is the true God, Jer. x. 10. Is he the only true God ? Yes: this is life eternal, to know the only true God, John xvii. 3. Is he the living God? Yes: the hring God, and an everlasting King, Jcr. x. 10. Is kethe Sovereign Lord? Yes: for he is God over all, blessed for evermore, Rom. ix. 5. Is this one God enough? Yes: for he is God All-sufficient, Gen. xvii. 1.

4. Is the Lord Jehovah the maker of all things ? Tes: he is the everlasting God, even the Lord, the Creator of the ends of the earth, Isa. xl. 28. Is he yoor Maker ? Yes : he is the Lord our Maker, Ps. xcv. 6. Is he the owner of all things ? Yes; for ke is the most high God, possessor of heaven and earth. Gen. xiv. 19. Is he your rightful owner? Tes: we are the people of his pasture, and the sheep of his hand, Ps. xcv. 7. Is he the ruler of all things? Tes: for his kingdom ruleth over all, Ps. ciii. 19. Is he your ruler? Yes: O Lord, truly I am thy servant, I am thy servant, Ps. cxvi. 16. Is he the benefactor of all the creatures ? Yes: for he giveth to all life, and breath, and all things. Acts xvii. 25. Is be your benefactor? Yes: for he daily loadeth V with his benefits, Ps. Ixviii. 19. Shall he there-lore be yours by your own consent ? Yes: O God, thou art my God, Ps. Ixiii. 1.

Q. 6. How many persons are there in the Godhead?

A. There are tbree persons in the Godhead ; the Father, the Son, and the Holy Ghost; and these three are one God; the same in substance, equal in power and glory.

I. Are there three gods? No: for the Lord is one, and his name one, Zech. xiv. 9. Is there more than one person in the Godhead ? Yes: for God said. Let us make man, Gen. i. 26. Are there dis-tioct persons in tlie Godhead ? Yes: for h6 who is the brightness of his Father's glory, is the express image of his person, Heb. i. 3. Are there three persons in the Godhead ? Yes: for there arc three that bear record in heaven, the Father, the Word, and the Holy Ghost, 1 John v. 7.

2. Is the Father God ? Yes: for there is one God and Father of all, Eph. iv. 6. Is Jesus Christ the Word ? Yes: his name is called the Word of God, Rev. xix. 13. Is the Word God ? Yes: for in the beginning was the Word, and the Word was with God, and the Word was God, John i. 1. Is the Holy Ghost a divine person ? Yes: for the Spirit search-eth all things, 1 Cor. ii. 10.

3. Is it the personal property of the Father to beget the Son ? Yes: Thou art my Son, this day have I begotten thee, Ps. ii. 7. Is it the personal property of the Son to be begotten of the Father ? Yes: for he is the only-begotten of the Father, John i. 14. Is it the personal property of the Holy Ghost to proceed from the Father and the Son ? Yes: for Christ says, I will send you the Comforter, even the Spirit of truth, which proceedeth from the Father, John XV. 26.

4. Are these three one God ? Yes: for it is said expressly, these three are one, 1 John v. 7. Are they the same in substance, and equal in power and glory ? Yes: for Christ says, I and my Father are one, John x. 30. Can this doctrine be measured by reason ? No: for flesh and blood hath not revealed it to us, Matt xvi. 17. But ought we to believe it ? Yes: for we are baptized in the name of the Father, and of the Son, and of the Holy Ghost, Matt, xxviii. 19. and we are blessed with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, 2 Cor. xiii. 14. And ought we to improve it? Yes: that we all may be one, as the Father is in Christ, and he in the Father, that we also may be one in them, John xvii. 21.

Q. 7. What are the decrees of God?

A. The decrees of God are his eternal purposes, according to the counsel of his own will: whereby for his own glory he hath fore-ordained whatever comes to pass.

' 1. Does God dispose of all things that come to pass ? Yes: My times are in thy hand, Ps. xxxi. 15. Does he do it according to his own will: Yes: for he hath done whatsoever he pleased, Ps. cxv. 2. Can any control his will? No: for he doth according to his will in the armies of heaven, and among the inhabitants of the earth, Dan. iv. 35. Has he determined before what he will do ? Yes: for known unto God are all his works, from the beginning of the worid. Acts xv. 18.

2. Is there a counsel then in all the will of God ? Yes: for he worketh all things after the counsel of his own will, Eph. i. 11. Is it an eternal counsel ? Yes: for it was ordained before the world, I Cor.

A SCRIPTURE CATEC/IISM.

ii. 7. Isitfree? Yes: Even so Father, for so it seemed good in thy sight. Matt. xi. 26. Is it unchangeable ? Yes: the counsel of the Lord standeth for ever, Ps. xxxiii. 11. Is it for his own glory ? Yes: that we should be to the praise of his glory, Eph. i. 12.

Were all the events of time ordained from eternity? Yes: He performeth the thingthat is appointed for me. Job xxiii. 14. Does any thing come to pass by chance } No: for the lot is cast into the lap; but the whole disposing thereof is of the Lord, Prov. xvi. 33. Does every thing come to pass as God has ordained it ? Yes: for there are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand, Prov. xix. 21.

4. Can we search out God's counsels ? No: for his judgments are a great deep, Ps. xxxvi. 6. Ought we not therefore to acquiesce in them? Yes: Here am I, let him do to me as seemeth good unto him, 2 Sam. XV. 26. May we question God's proceedings ? No: for his thoughts are above our thoughts, Isa. Iv. 9.

Q. 8. How does God execute his decrees ? A. God executes his decrees in the works of creation and providence.

1. Shall all God's decrees be executed? Yes: for the Lord of hosts hath sworn, surely as I have thought, so shall it come to pass, Isa. xiv. 24. Can any of them be defeated ? No: forthe Lord of hosts hath purposed, and who shall disannul it ? Isa. xiv. 27. Did God execute his decree in the work of creation ? Yes: he hath created all things, and for his pleasure they are and were created, Rev. iv. 11. And does he execute his decrees in the works pf Providence? Yes: for out of the mouth of the Most High both evil and good proceed. Lam. iii. 36.

2. Did God begin to work in the creation of the world ? Yes: Thou, Lord, in the beginning didst lay the foundations of the earth, Heb. i. 10. Is he still working ? Yes: for Christ says. My Father work-eth hitherto, and I work, John v. 17. Are all his worics copied out of his counsels ? Yes: for they are what his hand and his counsel determine before to be done. Acts iv. 28.

3. Are God's works many ? Yes: O Lord, how manifold are thy works! Ps. civ. 24. Are they great ? Yes: his work is honourable and glorious, Ps. cxi. 3. Are they perfect in their kiud ? Yes: God is the Rock, his work is perfect, Deut. xxxii. 4. Can they be amended ? No: whatsoever God doth, nothing can be put to it, nor any thing taken from it, Eccl. iii. 14. Ought they to be studied ? Yes: They are sought out of all them that have pleasure therein, Ps. cxi. 2. Is it a great sin to neglect them ? Yes: because they regard not the work of the Lord, neither consider the operation of his hands, he shall destroy them, and not build them up, Ps. xxviii. 5.

No # for no man can find oat the work that Ood makes from the beginning to the end, EccL iii. 11. Can his designs in them be accounted for? No: for his way is in the sea, and his path in Che great waters, Ps. Ixxvii. 19. But is he glorified in them ? Yes: all his works do praise him, Ps. cxiv. 10.

. Q. 9. What is the worh of creation f

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.

1. Did God create the world ? Yes: in the beginning God created the heavens and the earth. Gen. i. 1. Did he create every thing in the world ? Yes: for without him was not any thing made that was made, John i. 3. John xii. 7—9. Did he create the world by his word ? Yes: for through faith we understand that the worlds were framed by the ipvord of God, Heb. xi. 3. Did all things come into being by that word ? Yes: for by the word of God the heavens were of old, 2 Pet iii. 5. And are they thereby preserved in being? Yes: by the same word they are kept in store, v, 7. Did God find any difllculty in making the world ? No: for he spake and it was done; he said. Let there be light, and there was light, Ps. xxxiii. 9. Gen. i. 3. Did he need assistance in it ? No: for he stretcheth forth the heavens alone, and spreadeth abroad the earth by himself, Isa. xliv. 24.

2. Did he make all out of nothing ? Yes: for the things which are seen were not made of the things which do appear, Heb. xi. 13. Did he bring light out of darkness? Yes: for God commanded the light to shine out of darkness, 2 Cor. iv. 6. And order out of confusion? Yes: for the earth was without form and void, Gen. i. 2. Did he make all in six days? Yes: for in six days the Lord made heaven and earth, Exod. xx. 11. Did God make all well ? Yes: God saw every thing that he had made, and behold it was very good. Gen. i. 31. Did he make all firm? Yes: he-hath made a decree which shall not pass, Ps. cxlviii. 6. And all for himself? Yes: the Lord has made all things for himself, Prov. xvi. 4.

3. Did God make all things by Jesus Christ ? Yes: for by him also he made the worlds, Heb. i. 2. and created all things by Jesus Christ, Eph. iii. 9. Col. i. 16. John i. iii. Did God manifest his own perfections in the work of creation ? Yes: for the heavens declare the glory of God, Ps. xix. 1. Must we give him the glory of this work ? Yes: we must worship him that made the heaven and the earth. Rev. xiv. 7. Most we give him thanks for his creatures ? Yes: every creature of God is good, and to be received with thanksgiving, 1 Tim. iv. 4. May we be encouraged by the work of creation to trast in God? Yes: My help cometh from the Lord which

4. Can all God's works be thoroughly discovered ? | made heaven and earth, Ps. cxxi. 2.

A SCRIPTURE CATECHISM.

871

4. Did God create the angels ? Yes: He maketh his aogrels spirits, Heb. i. 7. Are tbey attendaots upon him? Yes: thousand thousands minister onto him, and teo thousand times ten thousand stand before him, Dan. vii. 10. Are they employed for the good of the saints? -Yes: they are sent forth to minister for them which shall be heirs of salvation, Heb. i. 14. Have true believers communion with them in faith, hope, and love ? Yes: for we are come to an innumerable company of angels, Heb. xii. 22.

5. Did all tbe angels continue in their integrity ? No: There were angels that left their first state. Jade 6. Is it probable that they who fell, fell by pride ? Yes: for tbey that are lifted up with pride, fall into the condemnation of the devil, 1 Tim. iii. 6. Were they panisbed for their sin ? Yes: God spared not the angels that sinned, but cast them down to hell, 2 Pet. ii. 4.

Q. 10. How did God create man ?

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

1. Is man God's creature ? Yes: for we are also his offspring. Acts xvii. 28. Were our first parents the work of his hands? Yes: male and female created he them, and called their name Adam, Gen. V. 2. Was man made with a consultation ? Yes: for God said, LiCt us make man, Gen. i. 26. Do all tbe children of men descend from Adam and Eve ? Yes: for God bas made of one blood all nations of men. Acts xvii. 26. . .^

2. Was man's body at first made out of the earih ? Yes: God made man of the dust of the ground, Gen. ii. 7. And are our bodies of the earth earthy ? Yes: for I also am formed out of the clay, Job xxxiii. 6. Batare they not curiously wrought? Yes: for I am fearfully and wonderfully made, Ps. cxxxix. 14. Is God tbe former of our bodies? Yes: Thou hast clothed me with skin and flesh, and fenced me with bones and sinews. Job x. 11. Is he the author of our senses ? Yes: the hearing ear, and seeing eye, tbe Lord has made, even both of them, Prov. xx. 12.

3. Is God the Father of our spirits ? Yes: for he breathed into man's nostrils the breath of life, Gen. ii. 7. Has God given each of us a soul ? Yes: The Lord liveth that made us this soul, Jer. xxxviii. 16. b it a rational soul ? Yes: for the spirit of a man is the candle of the Lord, Prov. xx. 27. Is it immortal ? Yes: for the spirit of a man goes upward, Ecci. iii. 21. Does it die with the body ? No: for when the dost returns to the earth as it was, the Spirit returns to God who gave it, Eccl. xii. 7. Is God then the Sovereign of the heart ? Yes: for he has said. Behold, all souls are mine, Ezek. xviii. 4. )f Qst we therefore commit our souls to him ? Yes: Into thine hand I commit my spirit, Ps. xxxi. 5.

4. Was man made after God's image? Yes: God created man in his own image, Gen. i. 27. Did that image consist in knowledge ? Yes: for we are renewed in knowledge after the image of him that created us. Col. iii. 10. Did it consist in righteousness and true holiness ? Yes: for the new man after God is created in righteousness and true holiness, Eph. iv. 24. Was there in man at first a perfect purity and freedom from sin ? Yes: Thou wast perfect in thy ways from the day that thou wast created, Ezek. xxviii. 15. compare xvi. 13. Was there in him a perfect rectitude and disposition to good? Yes: for God made man upright, Eccl. vii. 29. Are there some remains of God's image still upon man ? Yes: for men are made after the similitude of God, Jam. iii. 9. Was man made with a dominion over the creatures ? Yes: for thou hast put all things under his feet Ps. viii. 6. Have we not reason to admire God's favour to man ? Yes: Lord, what is man, that thou art mindful of him 7 Ps. cxiiv. 3.

Q. 11. What are GodsworJu of providence?

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

1. When God had made the world, did he leave it to itself? No: for he upholdeth all things by the word of his power, Heb. i. 3. Does he see to the whole creation? Yes: for the eyes of the Lord are in every place, Prov. xv. 3. Does he condescend to take notice of his creatures? Yes: he humbleth himself to behold the things that are in heaven and in the earth, Ps. oxiii. 6. Is any thing at a distance from him ? No: for he is not far from every one of us, Acts xvii. 27. Does he look on as one unconcerned ? No: for his eyes behold, and his eyelids try, the children of men, Ps. xi. 4.

2. Does God look after the world of angels ? Yes: for he maketh peace in his high places. Job xxv. 2. Does he look after this lower world ? Yes: for the eyes of all wait upon him, Ps. oxlv. 15. Does he take care of the fowls? Yes: our heavenly Father feedeth them, Matt. vi. 26. What! even the sparrows? Yes: not one of them shall fall to the ground without our Father, Matt. x. 29. What! and the ravens? Yes: he feeds the young ravens which cry, Ps. cxlvii. 9. Is he the Protector and Benefactor of all the creatures ? Yes: Thou preservest them all, Neh. ix. 6. Is he man's Protector and Benefactor? Yes: for in him we live, and move, and have our being. Acts xvii. 28. Do we depend upon God for tbe support of our life ? Yes: for he holdeth our soul in life, Ps. Ixvi. 9. And for the comforts of life ? Yes : for he giveth us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, Acts xiv. 17. And do we depend upon him for the safety of our life ? Yes: he keep-eth all our bones, Ps. xxxiv. 20. And for the con-

A SCRIPTURE CATECHISM.

tinaance of life ? Yes: for be is tbjr lifd, and the length of thy days, Deut xxx. 20.

3. Does God govern all things ? Tes: his kingdom raleth over all, Ps. ciii. 19. Does he govern the holy angels ? Yes: fbr they do his commandments, Ps. ciii. 20. Does he govern the heavenly bodies ? Yes : the stars in their courses fought against Sisera, Judg. v. 20. Does he govern the power of the air ? Ys: stormy winds fulfil his word, Ps. cxlviii. 8. Does he order what weather it shall be ? Yes: for he saith to the snow, Be thou u|K>n the earth. Job xxxvii. 6. And does he gOvem the inferior creatures ^ Yes: he spake, and locusts came, Ps. cv. 34. Can he command them ? Yes: I have commanded the ravens to feed thee, 1 Kings xvii. 4. Can he control them? Yes: he shut the lions' mouths, Dan. vi. 22. Has he a sovereign dominion over the whole creation? Yes: fbr the Lord of hosts is his name, Isa. xlvii. 4.

4. Does God govern the children of men ? Yes: the Most High ruleth in the kingdom of men, Dan. iv. 32. Does he govern kings ? Yes: ^or the king's heart is in the hand of the LordyProv. xxi. 1. And does he govern kingdoms ? Yes: for he is the Governor among the nations, Ps. xxii. 28. And families too ? Yes: for except the Lord build the house, they labour in vain that build it, Ps. cxxvii. 1. Does he govern great men ? Yes: for God is the judge, he puts down one, and sets up another, Ps. Ixxv. 6, 7. And mean men too ? Yes : for every Inan's judgment proceedeth from the Lord, Prov. xxix. 26. Can man make his own fortune ? No: for the way of man is not in himself, neither is it in man that walketh, to direct his steps, Jer. x. 23. When man purposes, does God dispose ? Yes: a man's heart deviseth his way, but the Lord directeth his steps, Prov. xvi. 9. Do all comforts and crosses come from God's hand ? Yes: for he has said, I make peace, and create evil; I the Lord do all these things, Issc. xlv. 7. Does God's providence extend itself to the smallest things ? Yes: The very hairs of your head are all numbered. Matt x. 30.

5. Is God's government holy ? Yes: he is holy in all his works, Ps. cxlV. 17. Is it wise ? Yes: he is wonderful in counsel, and excellent in working, Isa. xxviii. 29k Is it powerful ? Yes*, for when he giveth quietness, who then can make trouble. Job xxxiv. 29. Is it rightful ? Yes: God is greater than man. Job xxxiil. 12. Is it just } Yes: for shall not the Judge of all the earth do right ? Gen. xviii. 25. Does God sometimes reward and punish in this life ? Yes: the righteous shall be recompensed in the earth, much more the wicked and the sinner, Prov. xi. 31. But does he always? No: for all things come alike to all, Eccl. ix. 1,2.

6. Does God govern the world (br the good of his church ? Yes: for Jacob my servant's sake, and Israel mine elect, I have called thee by thy name.

Isa. xlv. 4; Is the government of the world com -mitted to the Lord Jesus ? Yes: for he is hed over ail things unto the church, Eph. i. 22. And is all ordered for God's glory ? Yes: for the Lord alone shall be exalted, Isa. ii. 11. Is it a comfort to good men that God governs the world ? Yes: The Lord reigns, let the earth rejoice, Ps. xcvii. 1. Is it a terror to the wicked ? Yes: The Lord reigns, let the people tremble, Ps. xcix. 1. Ought we to give him the praise of it ? Yes: Hallelujah, the Lord God omnipotent reigns. Rev. xix. 6.

Q. 12. What spetial act of providence did God exercise towards man in the estate wherein ke was created i

A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience, forbidding him to eat of the tree of knowledge of good and evil, upon pain of death.

1. Did God make man happy as well as holy > Yes: for he put him into the garden of Eden, Gen. ii. 15. Did he provide comfortably for him ? Yes: for he said, I will make him a help meet for him. Gen. ii. 18. Did he admit him into communion with himself ? Yes: fOr he then blessed the seventh day, and sanctified it. Gen. ii. 3. Was God well pleased In him ? Yes: for his delights were with the sons of men, Prov. viii. 31.

2. Did God give him a laW ? Yes: the Lord God commanded the man. Gen. ii. 16. Did he give him a command of trial ? Yes: Of the tree of knowledge of good and evil thou shalt not eat of it. Gen. ii# 17. Did he assure him of happiness, if he obeyed ? Yed: for of every tree in the garden (even the tree of life) thou mayest freely eat. Gen. ii. 16. Did he threaten death upon his disobedience ? Yes : for in the day thou eatest thereof, thou shalt surely die, Gdn. ii. 17.

3. Was this God's covenant with Adam ? Yes: for we read of those who, like Adam, transgressed the covenant, Hos. vi. 7. niarg. Was, Do this and live, one branch of that covenant ? Yes: for the man that doeth them, shall live in them, Gal. iii. 12. Was, Fail and die, the other branch of the covenant? Yes: the soul that sinneth, it shall die, Ezek. xviii. 4. Was this the covenant of innocency ? Yes: for the law was not of faith. Gal. iii. 12. Was there a mediator of this covenant ? No: for it is the better covenant that is established in the hands of a Mediator, Heb. viii. 6.

Q. 13. Did our first parents continue in the state wherein they were first created ? ^

A. Our first parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God.

1. Is man now in the state wherein he was created ? No: for God made man upright; but they

A SCRIPTURE CATECHISM.

873 lave sought out many inventions, Eccl. vii. 29. Can Ke now say we are perfectly holy ? No: If I say I ata perfect, that shall prove me perverse Job ix. 20. Can we say we are perfectly happy ? No: for man is k>ra to trouble. Job v. 7. Are we as we were then ? No: man was planted a noble vine, bnt is tamed into the degenerate plant of a strange vine, Jer. ii. 21. Did man continue long in his state of ionocence ? No: For man being in honour abideth Dot, Ps. xiil. 12.

2. Did God leave man to the freedom of his own will ? Yes: For if thou scornest, thou alone shall bear it, Prov. ix. 12. Did God draw A.dam to sin ? No: for Grod tempteth no man, James i. 13. Is he any way the Anthor of sin ? No: far be it from God tbat he should do wickedness. Job xxxiv. 10. Did be do what was fit to be done to prevent it? Yes: What could have been done more to my vineyard ? Isa. y. 4. Was he obliged to do more ? No: for maj be not do what he will with his own ? Matt XX. 15. Does all the blame of man's sin lie upon himself theli ? Yes: O Israel, thou hast destroyed thyself, Hos. xiii. 9.

3. Did man fall by sinning against God T Yes: ThoQ hast fallen by thine iniquity, Hos. xiv. 1. Was that the beginning of sin in this world ? Yes: for by one man sin entered into the world, Rom.

A. Sin is any want of conformity nnto, or transgression of, the law of God.

1. Is there a moral difference of good and evil ? Yes: for we must cease to do evil, and learn to do veil, Isa. i. 16, 17. Is it all alike then what we do ? No: for God shall bring every work into judgment, whether it be good, or whether it be evil, Eccl. xii. 14. Is there such a thing as sin in thought ? Yes: for the thought of foolishness is sin, Prov. xxiv. 9. May sin be committed in Word too t Yes: for in the multitude of words there wattteth not sin, Prov. 1.19.

2. Does sin suppose a law? Yes: fbr where there is no law, theilB is no transgression, Rom. iv. 15. and ^-13. Is sin the breach of a law ? Yes: for sin is the transgression of the law, 1 John ill. 4. Is it ^'s law only that can make a thing to be sin ? Yes: For aguinst thee, thee only, have I sinned, Ps. li. 4. Is every breach of God's law sin ? Yes: for all aorighteousbess is sin, 1 John V. 17. Are we to JQdge of sin by the law ? Tes: for by the law is the knowledge of sin, Rom. iii. 20. Could we discover MD without some law ? No: For I had not known sin bnt by the law, Rom. vii. 7. Is the transgression of the law of nature sin? Yes: for they that have ^t the written law, show the work of the law written in their hearts, Rom. ii. 14,15. But does the writ-^^ law discover the root of sin ? Yes: I h&d not known lust, except the law had said, Thou shalt not covet, Rom. vii. 7.

3. Is ignorance of God sin ? Yes: He shall take vengeance on them that know not God, 2 Thess. i. 8. Is disaffection to God's government sin ? Yes: My people would not hearken to my voice, and Israel would none of me, Ps. Ixxxi. 11. Is all disobedience to God's law sin ? Yes: For the wrath of God comes upon the children of disobedience, Col. iii. 6. Is it a sin to omit the good which God has commanded? Yes: for to him that knows to do good, and doth it not, to him it is sin, Jam. iv. 17. Is it a sin to do it negligently? Yes: for if thou doest not well, sin lies at the door. Gen. iv. 7. Is it a sin to do the evil which God has forbidden ? Yes: for he has said, O do not this abominable thing which I hate, Jer. xliv. 4. Is the inclination to evil sin ? Yes t for St. Paul speaks of the sin that dwells in ns> Rom. vii. 17.

4k Is sin the worst of evils ? Yes: it is an evil thing, and a bitter, to forsake the Lord, Jer. ii. 19. Is the sinfulness of it the worst thing in it? Yes i for sin by the conmiandment becomes exceeding sinful, Rom. vii. 13» Is sin worse than affliction ? Yes: for Moses by faith chose rather to suffer affile tion than to enjoy the pleasures of sin, Heb. xi. 25* Is it displeasing to God ? Yes: God is angry with the wicked every day, Ps vii. 11« Is it destructive to ourselves ? Yes: be sure your sin will find you out. Numb, xxxii. 23.

5. Ought We not therefore to take heed of sin 7 Yes: Stand in awe, and sin not, Ps. iv. 4. And of all appearances of it? Yes: abstain from all appearances of evil, I Thess. Vk 22^ And all approaches towards it? Yes: Touch not the unclean things 2 Cor. vi. 17. And most we hate it ? Yes: Ye that love the Lord, hate evil, Ps. xcvii. 10. Must little children take heed of sin ? Yes: My little children these things write I unto you, that ye sin not. 1 John ii. 1. Is it folly to make light of sin ? yA fools make a mock at sin, Prov. xiv. 9. Will our observing the law of God be the best preservative against sin ? Yes: Thy word have I hid in my heart, that I might not sin against tliee, Ps. cxix. 11^ Will an eye to God be the best argument against sin ? Yes: How shall I do this great wickedness, and sin against God) Gen. xxxix. 9.

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

A. The sin whereby our first parents fell from the state wherein they were created, was their eating the forbidden fruit

1. 0id our first parents eat the forbidden fruit? Yes: Thou hast eaten of the tree of which I commanded thee, saying. Thou shalt not eat of it. Gen. iii. 17. Was their doing so disobedience? Yes: for it was by one man's disobedience that many were

A SCRIPTURE CATECHISM.

made sinners, Rom. t. 19. Did the woman eat forbidden frait first ? Yes: the woman bein^^ deceived was in the transgression, 1 Tim. ii. 14. Did the serpent tempt her to it ? Yes: the serpent beguiled Eve through his subtilty, 2 Cor. xi. 3. Was that serpent the devil? Yes: The old serpent is the devil and Satan, Rev. xx. 2. Did he aim to make man as miserable as himself ? Yes: he wa3 a murderer from the beginning, John viii. 44.

2. Did the tempter teach them to qaestion the command ? Yes: he said to the woman. Hath God said ye shall not eat? Gen. iii. 1. Did he promise them safety in sin? Yes: he said, Ye shall not sorely die. Gen. iii. 4. Did he promise them advantage by the sin ? Yes: In the day ye eat thereof your eyes shall be opened, v. 5. Did he feed them with high thoughts of themselves? Yes: Ye shall be as gods, v. 5. Did he suggest to them hard thoughts of God ? Yes: for he said, God doth know this, V. 5. Did Eve do well to parley with him? No: for we should cease to hear the instruction that causeth to err from the words of knowledge, Prov. xix. 27.

3. Did the devil prevail in the temptation ? Yes: for she took of the fruit, and did eat, and gave also to her husband with her, and he did eat. Gen. iii. 6. Was there in this sin the lust of the flesh ? Yes: for she saw that the tree was good for food. Was there in it the lust of the eye ? Yes: for she saw that it was pleasant to the eyes. And the pride of life ? Yes: for she saw it was a tree to be desired to make one wise. Was unbelief of the word of God at the bottom of it? Yea: It is the evil heart of' unbelief that departs from the living God, Heb. iii. 12. Was there in it an opposition to the divine law? Yes: for sin took occasion by the commandment, Rom. vii. 8. Was dbobedience in a small matter a great provocation ? Yes: for rebellion is as the sin of witchcraft, and stubbornness is iniquity and idolatry, l4hm. XV. 23. If Adam fell thus, have we any reason to be secure ? No: Wherefore let him that thinks he stands, take heed lest he fall, 1 Cor. X. 12.

Q. 16. Did all mankind fall in Adam*i first trans-grettion ?

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 in his first transgression.

1. Are we concerned in our first parents' disobedience? Yes: for by the offence of one, judgment came upon ail men to condemnation, Rom. v. 18. Were we in their loins when they ate the forbidden fruit ? Yes: for Adam called his wife's name Eve, because she was the mother of all living, Gen. iii. 20. Was Adam a common father ? Yes: for he was to be fruitful and multiply, and replenish the earth. Gen. i. 28. Was he a public person ? Yes: for he was the figure of him that was to come, Rora. V. 14. Was the covenant made with him, and bis posterity? Yes: for God always established his covenant with men, and with their seed after them. Gen. ix. 9.

2. Was Adam's sin our ruin then? Yes: for through the offence of one many are dead, Rom. v. 16. Was the honour of human nature thereby stained? Yes: for Adam begat a son in his own likeness, Gen. V. 3. Was the power of the human nature thereby weakened? Yes: for when we were without strength, Christ died for us, Rom. v, 6. Was the purity of it thereby corrupted ? Yes: for in as, that is, in oar flesh, there dwells no good thing, Rom. vii. 18. Was Adam himself degenerated ? Yes: for God said to him. Dust thou art. Gen. iii. 19. And are we in like manner degenerated ? Yes: for we have all borne the image of the earthy, 1 Cor. XV. 49.

3. Is this degeneracy universal? Yes: for all flesh hath corrupted his way. Gen. vi. 12. Did our Lord Jesus descend from Adam by ordinary generation? No: for he is the Lord from heaven, I Cor. XV. 47. Did he then sin in Adam ? No: for he is undefiled, separate from sinners, Heb. vii. 26. Did all the rest of mankind sin in Adam ? Yes: for how can he be clean that is born of a woman ? Job xx v. 4. Are the ways of the Lord herein equal ? Yes: but our ways are unequal, Ezek. xviii. 29.

Q. 17. Into what state did the fall bring mankind ? A. The fall brought mankind into a state of sin and misery.

1. Is mankind in a state of sin? Yes: for both Jews and Gentiles are ail under sin, Rom. iii. 9. Is a state of sin a sad state ? Yes: for they that are in the flesh cannot please God, Rom. viii. 8. Did the fall bring us into a state of sin ? Yes: for by it many were made sinners, Rom. v. 19. Does the world continue in that state ? Yes: for the whole world lies in wickedness, 1 John y. 19. And are you by nature in that state ? Yes: if I justify myself, my own mouth shall condemn me. Job ix. 20.

2. Is mankind in a state of misery ? Yes: the misery of man is great upon him, Eccl. viii. 6. Is sin the cause of all that misery ? Yes: for death entered by sin, and so death passed upon all men, Rom. V. 12. Is misery the consequence of sin ? Yes: for evil pursues sinners, Prov. xiii. 21. Do all the creatures share in the sad effects of sin ? Yes: cursed is the ground for thy sake. Gen. iii. 17. And could all this mischief come from that one sin ? Yes: for how great a matter does a little fire kindle, James iii. 5, 6.

3. Did the fall bring mankind into a state of apostasy from God ? Yes: for they arc all gone aside, Ps. xiv. 3. Is that a sinful state ? Yes: for it is

A SCRIPTURE CATECHISM.

875 freat wboredom to depart from the Lord, Hos. i. 2. ADd is it a miserable state ? Yes: Woe onto them, for they have fled from me, Hos. irii. 13.

4. Did the fall bring mankind into a state of slavey to Satan ? Tes: for they are taken captive by him at his will, 2 Tim. ii. 26. Is that a sinful state? Yes: for the prince of the power of the air works in the children of disobedience, Eph. ii. 2. Is it a miserable state ? Yes: for the God of this world hath blinded their minds, 2 Cor. iv. 4. Is it like the condition of the prodigal son ? Yes: for he went into a far country, wasted his sabstance, began to be in want, and was sent into the fields to feed swine, Lake xt. 13—16.

Q. 18. Wkerein eonsiiU the iinfi Unesi of that state viereinto man fell ?

A. The sinfulness of that state whereinto man fell consists in the guilt of Adam's first sin, the want of original righteonsness, and the corruption of his whole nature, (which is commonly called original sin,) together with all actual transgressions which proceed from it

1. Are we all bom under guilt? Yes: for all the world is guilty before God, Rom. iii. 19. Does the vbole race of mankind stand attainted at God's bar? Yes: for the Scripture hath concluded all under sin. Gal. iii. 22. Is this according to God's rule of jodent ? Yes: for he Tisiteth the iniquity of the fa Uiers upon the children, Exod. xx. 5. Is not God unrighteous who thus takes yengeance ? No: God forbid, for then how shall God judge the world, Rom. iii. 6.

2. Are we all bom in sin ? Yes: Behold, I was shapen in iniquity, and in sin did my mother conceive me. Pa. Ii. 5. Are we of a sinful brood ? Yes: for we are a seed of evi Moers, Isa. i. 4. May we be truly called sinners by nature? Yes: Thou wast called a transgressor from the womb, Isa. xlviii. 8.

3. Is there in erery one of us by nature the want of original righteousness ? Yes: there is none righteous, no, not one, Rom. iii. 10. Is there in us an tvenion to that which is good ? Yes: for the carnal nind is enmity against God, Rom. viii. 7. Is there to OS a moral impotency to that which is good ? Tes: for the carnal mind is not in subjection to the law of God, neither indeed can be, Rom. viii. 7. Can we of ourselves do any thing that is good ? No: for we are not sufllcient of ourselves to think aoy thing as of ourselves, 2 Cor. iii. 6.

4. Is there in us a proneness to that which is evil ? Tfs: My people are bent to backsliding from me. Hoi. xi, 7. Are there the snares of sin in our bodies ? Yes: for there is a law in the members warring afainat the law of the mind, Rom. vii. 23. And are tbere the seeds of sin in our souls? Yes: For when I would do goody evil is present with me, Rom. vii.

21. And is the stain of sin upon both? Yes: for all have sinned, and come short of the glory of God, Rom. iii. 23.

5. Did we all bring sin into the world with us? Yes: for man is born like the wild ass's colt, Job xi. 12. Is it in little children ? Yes: for foolishness is in the heart of a child, Prov. xxii. 16. As reason improves, does sin grow up with it? Yes: for when the blade is sprang up, then appear the tares also Matt. xiii. 26. Is it not a wonder of mercy then that we are any of us alive ? Yes: it is of the Lord's mercies that we are not consumed, Lam. iii. 22.

↑ Back to top