fibly I could, into fo fmall bounds. And, in doing this, I frankly acknowledge I have borrowed many things from others that have written upon the fubject, and efpecially from our excellent Larger Catechifm.

And in the whole compofure, I have copied, as closely as I could, after the approven form of found words, expreffed in the word of God, and agreeably thereto, in the Confeffions of Faith, Larger and Shorter Catechisms of this church, which are justly to be accounted most váluable pieces of our reformation.

And truly i esteem it a fingular mercy to this church, in thefe thaking and fluctuating times, when new thoughts and expreffions in matters of faith are vented, which are not agreeable to the form of found words formerly used in this church, that we have fuch an approven standard of doctrine to look to. as is laid down in our excellent Cont feffion of Faith and Catechifms, plainly founded on the fcriptures of truth; and which all the members of this church are frictly bound to maintain, both by folemn national vows, and private engagements at baptifm; not to mention the particular obligation which all the officebearers of the church come under, both by word and writ thereunto, at their respective ordinations and admis fions to their functions. Only I pray the Lord may give us grace, conftantly to maintain and keep up the due and fuitable impreffions of thefe engagement on our spirits 3 which, if we have, there is no doubt but we will careful. ly evite every appearance of error; nay, even be afraid to difufe the former modes of fpeaking and expreffing gospel truths used in the church, or adopt new phrafes and expreffions in their stead; seeing fuch a practice hath often introduced new errors into the church. It cannot but be thought strange, that any lovers of our Zion, for the fake of fome fond new thoughts and peculiar expreffions (which perhaps their hearers cannot comprehend fo well as themselves, but are apt rather to construct to a wrong fenfe), fhould choose to recede from the old ap proven ways of fpeaking, or find fault with those that retain them, whereby their people are brought to stumble at worthy gofpel minifters that have not learned their new phrafes, and pass harsh cenfures on them; which not only tends to mar peoples edification, but also to endanger the peace of our mother church, and the purity of her doctrine. For, by fuch courfes, the feeds may be fown

that

that may fpring up (if God prevent it not) into the noxious weeds of fchifm or error, when we of this generation are rotting in the dust. I cannot yet be perfuaded, but Rutherford, Gillespie, Durham, Guthrie, and other fuch eminent lights in this church (that were bleffed with fuch large measures of the Spirit of God), had as clear difcoveries of the gospel-myfteries, and doctrine of grace; were as fpiritual and evangelical in their preaching, frame, and converfation; and also honoured by their master to bring in as many fouls to him, as any in our day; notwithstanding that they taught, "The covenant of grace its being mutual, faith being its condition; the neceffity of perfonal covenanting with God, of leaving fin in order to come to Chrift; of clofing with him upon the terms of the gospel; of obeying gofpel-precepts, making vows at the facrament," &c. Though perhaps, in fome places, those who would adventure to speak in the style of the forefaid worthies, may lay their account with being cenfured as legal preachers.

I pray the Lord may give us one heart and one way, that we may all think and fpeak the fame things; and that he may always preferve this church from the infection of error of one fort or another, whether Arminian or Antinomian; and that no opinion or expreffion be vented among us, that either tends to the discouragement of tree grace, by afcribing too much to the power of corrupt nature in the business of man's falvation; or that, under the pretext of advancing free grace, doth weaken peoples obligation to holy duties.

But, reader, I fhall not any longer detain thee from perufing this Catechifm; if thou findeft in it any thing profitable or edifying to thy foul, then give God all the glory: And if any thing in it show the author's weaknefs, I beg you may not rafhly cenfure, but pray for him, who would willingly contribute his mite for the advantage of the weak and ignorant.

A SACRAMENTAL

A SACRAMENTAL CATECHISM.

QUESTION. FOR what end bath the Lord appointed facraments in his church?

Anfwer. To be vifible figns and feals of his gracious covenant with man, in order to reprefent and apply Chrift and his benefits to his covenanted people; to ftrengthen their faith in his promises, and folemnly to engage them to his fervice.

Q. Why bath the infinitely glorious God chofen to carry on the business of man's falvation, in the way and method of a covenant, or gracious paction with him?

A. For these reafons; 1. To difplay the mildness of his nature, and moderation of his government; for, though he be the abfolute emperor of the world, and may make of his creatures what he pleafes, yet he fweetly tempers his fupremacy with goodness, seeking (as it were) to reign with his fubjects confent.

2. To fhow his marvellous goodness, and condefcenfion to the fons of men; in that he humbleth himfelf to treat familiarly with them, make promifes, and come under obligations to make them happy and glori"Lord, what is man, that thou art mindful of him; and the son of man, that thou thus vifiteft him!"

ous.

3. God deals thus with men, that he might have reasonable service from a willing people, and their voluntary confent to his good laws. For though he might prefcribe to man what condition of happiness he pleased, yet he would require nothing of him but what he thould be obliged to judge a just and easy yoke.

4. That his people might ferve and obey him, with the greater delight, having fuch gracious covenant-promises for their encouragement.

VOL. II.

C

Q. How

How many

covenants hath God made with man, concerning life and alvation?

A. I wo; the firft being called the covenant of works ; the fecond. the covenant of grace.

Q. What is the covenant of works?

A. It is a gracious agreement, which the great Creator made with our first parents, Adam and Eve, in their state of innocence; and in them, with all their children descending from them, by ordinary generation : wherein God promifed them life and happiness, upon their perfect obedience to his holy will and law; and threatened them with death and mifery in cafe of disobedience, and withal, giving them, for the trial of their obedience, a particular con mand, that they should not eat of the "tree of knowledge of good and evil," Gen. ii. 17. Gal iii. 10 12.

Q. How doth it appear that God made fuch a covenant with our first parents?

A. Becaufe in this affair, the fcripture lays down the effential parts. of a covenant: We have two distinct parties contracting, God on the one part, and man of the other. We have God requiring fomething of man, viz. obedience to his will; and we have this requifition, attended with a promife of life upon obedience; and a threatening of death upon difobedience. And, laftly, we have Adam fubmitting or confenting to all this: For feeing he was made after the image of God, perfectly holy, he behoved certainly to confent to God's holy will, when at firft laid before him, and that immediately by God himself, his gracious and bountiful Creator. And this alfo is confirmed by feveral places of fcripture, Hof. vi. 7. Rom. ii. 27. Rom. vi. 14. Gal. iv. 24

Q. Why is this covenant, by the compilers of our Confef fion of Faith, called fometimes a covenant of works, and fometimes a covenant of life?

A. Becaufe works, or perfect obedience, was the condition of this covenant, on man's part; and life, or perfect happiness, was the reward promised on Goo's part.

QWas there no grace manifefted in the firft covenant ? A. Ye feveral things: 1. In that the glorious Creator was pleafed to defcend (as it were) to a level,

and