felves. On the other hand, there is nothing more
galling to the adverfaries of truth, than fuch pub-
lic ftandards, because they are a very fevere check
and curb upon their unbounded and licentious li-
berty, being directly levelled against their errone-
ous fchemes, and plainly discovering the harmonious
chain of fcripture-truth in oppofition unto them.

The divine warrant for fuch compofures, is a-
bundantly clear from 2 Tim. i. 13. where we read
of the form of found words, wherein Paul inftructed
Timothy; and, Heb. v. 12. of the first principles of
the oracles of God; and, chap. vi. 1. of the princi-
ples of the doctrine of Chrift. Befides, there are
feveral fummaries, or compendious fyftems of di-
divine truth, recorded in fcripture; fuch as, Exod.
XX. 2,-----18. Matth. vi. 9,-----14. 1 Tim. iii. 16.
and Tit. ii. 11,---15, with many others, which are
the exemplars, or patterns, upon which the Chri-
ftian churches, both in antient and latter times,
have deduced, from the pure fountain of the word,
the principal articles of their holy religion, as a test
and ftandard of orthodoxy amongst them.

The Shorter Catechifm fets forth the principles
of Christianity in the most excellent method and
order. It would be tedious to give a particular
analyfis, or divifion, of the feveral heads of divi-
nity, according to the order of the Catechifm :
but, in general, the method thereof may be taken
up under thefe four comprehenfive articles, namely,
the chief end, the only rule, the glorious object,
and the great fubject of the Chriftian religion.

I. The CHIEF END of the Chriftian religion,
which is the glorifying of GOD, and the enjoying
him for ever. Queft. 1.

II. We have the ONLY RULE of the Chriftian
religion, described, 1ft, In its matter, which is the
word of God, contained in the fcriptures of the
Old and New Teftament. Queft. 2. 2dly, In its

prin-

principal parts, which are, first, what man is to believe concerning GOD; and then, the duty which Goy requires of man. Quest. 3.

III. The GLORIOUS OBJECT of the Christian religion, which is GoD, confidered, if, Effentially, in his fpiritual nature, infinite perfections, and in his most perfect unity and fimplicity. Queft. 4, 5. 2dly, Relatively or perfonally, in the three diftinct perfons of the God-head; and in the confubftantiality and abfolute equality of thefe perfons. Quest. 6. 3dly, Efficiently, in his acts and operations, which are either immanent and effential, fuch as, his decrees; or tranfient and external, fuch as, his works of creation and providence, wherein he executes his decrees. Quest. 7,----12.

IV. The GREAT SUBJECT of the Chriftian religion, which is man, confidered, 1, In his ftate of innocency, where the covenant of works is opened. Queft. 12. 2dly, In his ftate of nature, together with the finfulness and mifery of that ftate. Queft. 13,20. 3dly, In his fate of grace, or begun recovery; where the Catechifm treats, (1.) Of the nature of the covenant of grace. Queft. 20. (2.) Of the Mediator of the covenant; who is defcribed, in his perfon, offices, humiliation, exaltation, and in the application of his purchased redemption by the HOLY SPIRIT. Queft. 21,2 (3) Of the benefits of the covenant, in this life, at death, at the refurrection, and through all eternity. Quest, 32,----39. (4.) Of the duties, whereby we evidence our covenant-relation and gratitude to GOD, in the Ten Commandments, as connected with their Preface. Queft. 39,-----82. (5.) Of man's utter inability to obey the law in this life. Queft. 82. (6.) Of the aggravation and defert of fin. Queft. 83, 84. (7) Of the means whereby our falvation is carried on, and perfected at death; the internal means, faith and repentance;

A 3

the

the external means, the word, facraments, and prayer. Queft, 85. to the end.

The first part of this catechetical treatife, ends with Queft 38. "What benefits do believers re❝ceive from CHRIST at the refurrection," containing the doctrines we are to believe concerning GOD. The fecond part refpects the duty which GoD requires of man.

The materials of the following Catechifm, efpecially of what is defigned for the Jecond part, are collected by feveral minifters; and it was recommended to three of their number, to revife what fhould be done by fo many hands, that there might be an uniformity of le and method, and that repetitions might be prevented as much as poffible. It has pleafed the LORD, to take home to himfelf ONE of these three, who affifted in compofing and revifing of this first part; but though he be dead, he yet fpeaketh, and will be fpoken of, for his excellent works (which have already, or may hereafter see the light) by all these who shall have any relish and taste for found doctrine and experimental godliness. Whatever lofs the Jecond part of this Catechifm may fuftain by the removal of fuch an able and skilful hand, the OTHER TWO make not the least doubt, but the LORD would carry on this work, with as great, or greater advantage, though they were laid in the grave likewife.

Mean time, that what is here presented to public view, may be bleffed of GoD, for the edification of fouls, is, in the name of our brethren, the carneft prayer of

E. E

J. F.

THE

THE

SHORTER CATECHISM

EXPLAIN E D.

1. QUEST. WHAT is the chief end of man? ANSW. Man's chief end is to glorify God, and to enjoy him for ever.

Q1. What is meant by man's chief end ?

Anfw. That which ought to be man's chief aim and defign, namely, the glory of God; and that which he should seek after as his chief hap pinefs, which is, the enjoyment of Gɔd. ▾

Queft. 2. Does the chief end exclude fubordinate ends?

Anfw. No for, in aiming principally at the glory of God, men may use the fupports of natural life for refreshing their bodies, 1 Cor. x. 31.; and be diligent in their particular callings, that they may provide for themfelves and their families. 1 Theff. iv. 11, 12.

Queft. 3. Why ought the glory of God to be the chief end and defign of man?

Anfw. Because this was God's chief end in man's creation, prefervation, redemption, and regeneration; and therefore it ought to be man's chief end likewife.

Queft. 4. How manifold is the glory of God?
Anfw. Twofold; his effential and declarative

glory.

Queft. 5. What is God's effential glory? Anfw. It is what he is abfolutely in himself, Exod. iii. 14.-----I AM THAT I AM.

Quest. 6.

Queft. 6. What is his declarative glory? Anfw. His fhewing or making known his glory to, in, and by the creatures. Ifa, xliv. 23. and lx. 21. Theff. i. 10.

Queft. 7. Can any creature whatsoever add any thing to God's effential glory?

Anfw. No: for his effential glory is infinite, eternal and unchangeable. Job. xxxv. 7.

Queft. 8. Do not the heavens and the earth, and all inferior creatures, glorify God?

:

Anfw. Yes in a paffive way all his works praise him. Pfal. xix. 1. and cxlv. 10.

Queft. 9. How ought man to glorify God?

Anfw. Man being endowed with a reasonable foul, ought to glorify God in an active way, by declaring his praise, and effaying to give him the glory due to his name. Pfal. Ixiii. 4. and ciii. 1, 2. and xcvi. 7.

Queft. 10. How was man to glorify God in a state of innocence?

A

Anfw. By a perfect, perfonal, and perpetual obedience to his law; and by giving him the glory of all his works.

Queit. 11. Has man anfwered his chief end? Anfw. No: for, all have finned and come short of the glory of God, Rom. iii. 23.

Queft. 12. Has God then loft his end in making man?

Anfw. No: for, God will glorify his justice and power upon fome, and his grace and mercy upon others of Adam's family. Rom. ix. 22, 23.

Queft. 13. Was ever God glorified by a perfect obedience fince Adam's fall ?

Anf. Never, until Chrift, the Second Adam, appeared as a new covenant-head.

Quelt. 14. How did Chrift, the second Adam, glorify God as our furety and reprefentative on earth? Anfw. By finifhing the work the Father gave him to do. John xvii. 4, Quest. 15.