Question: Who is the First and Chiefest Being?

Answer: God is the First and Chiefest Being


Question: Ought every One to believe there is a God?

Answer: Every One ought to believe there is a God; and it is their great Sin and Folly who do not.

Every One ought to believe there is a God;[1] and it is their great Sin and Folly who do not.[2]


Question: How may we know there is a God?

Answer: The Light of Nature in Man, and the Works of God plainly declare there is a God; but his Word and Spirit only, do it fully and effectually, for the Salvation of Sinners.

The Light of Nature in Man, and the Works of God plainly declare there is a God;[1] but his Word and Spirit only, do it fully and effectually, for the Salvation of Sinners.[2]


Question: What is the Word of God?

Answer: The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain Rule of Faith and Obedience.

The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain Rule of Faith and Obedience.[1]


Question: May all Men make use of the Holy Scriptures?

Answer: All Men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.

All Men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.[1]


Question: What things are chiefly contained in the Holy Scriptures?

Answer: The Holy Scriptures chiefly contain, what Man ought to believe concerning God, and what Duty God requireth of Man.

The Holy Scriptures chiefly contain, what Man ought to believe concerning God, and what Duty God requireth of Man.[1]


Question: What is God?

Answer: God is a Spirit, Infinite, Eternal, and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.

God is a Spirit[1], Infinite[2], Eternal[3], and Unchangeable[4], in his Being[5], Wisdom[6], Power[7], Holiness[8], Justice, Goodness and Truth[9].


Question: Are there more Gods than One?

Answer: There is but One only, the Living and True God.

There is but One only, the Living and True God[1].


Question: How many Persons are there in the Godhead?

Answer: There are Three Persons in the Godhead, the Father, the Son, and the Holy Spirit; and these Three are One God, the same in Essence, equal in Power and Glory.

There are Three Persons in the Godhead, the Father, the Son, and the Holy Spirit; and these Three are One God, the same in Essence, equal in Power and Glory[1].


Question: What are the Decrees of God?

Answer: The Decrees of God are, his Eternal Purpose according to the Counsel of his Will, whereby, for his own Glory, he hath foreordained whatsoever comes to pass.

The Decrees of God are, his Eternal Purpose according to the Counsel of his Will, whereby, for his own Glory, he hath foreordained whatsoever comes to pass[1].


Question: How doth God execute his Decrees?

Answer: God executeth his Decrees in the Works of Creation and Providence

God executeth his Decrees in the Works of Creation and Providence


Question: What is the Work of Creation?

Answer: 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.

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].


Question: How did God create Man?

Answer: God created Man, Male and Female, after his own Image, in Knowledge, Righteousness and Holiness, with Dominion over the Creatures.

God created Man, Male and Female, after his own Image, in Knowledge, Righteousness and Holiness, with Dominion over the Creatures[1].


Question: What are God's Works of Providence?

Answer: God's Works of Providence, are his most Holy, Wise, and Powerful preserving, and governing all his Creatures, and all their Actions.

God's Works of Providence, are his most Holy[1], Wise[2], and Powerful preserving[3], and governing all his Creatures, and all their Actions[4].


Question: What special Act of Providence did God exercise towards Man in the Estate wherein he was created?

Answer: 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 the Knowledge of Good and Evil, upon pain of Death.

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 the Knowledge of Good and Evil, upon pain of Death[1].


Question: Did our first Parents continue in the Estate wherein they were created?

Answer: Our first Parents being left to the freedom of their own Will, fell from the Estate wherein they were created, by sinning against God.

Our first Parents being left to the freedom of their own Will, fell from the Estate wherein they were created, by sinning against God[1].


Question: What is Sin?

Answer: Sin is any want of Conformity unto, or Transgression of the Law of God.

Sin is any want of Conformity unto, or Transgression of the Law of God[1].


Question: What was the Sin whereby our first Parents fell from the Estate wherein they were created?

Answer: The Sin whereby our first Parents fell from the Estate wherein they were created, was their eating the forbidden Fruit.

The Sin whereby our first Parents fell from the Estate wherein they were created, was their eating the forbidden Fruit[1].


Question: Did all Mankind fall in Adam's first Transgression?

Answer: 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.

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].


Question: Into what Estate did the Fall bring Mankind?

Answer: The Fall brought Mankind into an Estate of Sin and Misery.

The Fall brought Mankind into an Estate of Sin and Misery[1].


Question: Wherein consists the sinfulness of that Estate whereinto Man fell?

Answer: The sinfulness of that Estate whereinto Man fell, consists in the Guilt of Adam's first Sin, the want of Original Righteousness, and the Corruption of his whole Nature, which is commonly called Original Sin; together with all actual Transgressions which proceed from it.

The sinfulness of that Estate whereinto Man fell, consists in the Guilt of Adam's first Sin, the want of Original Righteousness, and the Corruption of his whole Nature, which is commonly called Original Sin; together with all actual Transgressions which proceed from it[1].


Question: What is the Misery of that Estate whereinto Man fell?

Answer: All Mankind by their Fall lost Communion with God, are under his Wrath and Curse; and so make liable to all Miseries in this Life, to Death it self, and to the Pains of Hell for ever.

All Mankind by their Fall lost Communion with God[1], are under his Wrath and Curse[2]; and so make liable to all Miseries in this Life, to Death it self, and to the Pains of Hell for ever[3].


Question: Did God leave all Mankind to perish in the Estate of Sin and Misery?

Answer: God, having out of his meer good pleasure, from all Eternity, elected some to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of the Estate of Sin and Misery, and to bring them into an Estate of Salvation by a Redeemer.

God, having out of his meer good pleasure, from all Eternity, elected some to Everlasting Life[1], did enter into a Covenant of Grace, to deliver them out of the Estate of Sin and Misery, and to bring them into an Estate of Salvation by a Redeemer[2].


Question: Who is the Redeemer of God's Elect?

Answer: The only Redeemer of God's Elect, is the Lord Jesus Christ; who being the Eternal Son of God, became Man, and so was; and continueth to be God and Man, in two distinct Natures, and one Person for ever.

The only Redeemer of God's Elect, is the Lord Jesus Christ[1]; who being the Eternal Son of God, became Man[2], and so was; and continueth to be God and Man, in two distinct Natures, and one Person for ever[3].


Question: How did Christ, being the Son of God, become Man?

Answer: Christ the Son of God became Man, by taking to himself a true Body, and a reasonable Soul; being conceived by the Power of the Holy Spirit in the Womb of the Virgin Mary, and born of her, yet without Sin.

Christ the Son of God became Man, by taking to himself a true Body[1], and a reasonable Soul[2]; being conceived by the Power of the Holy Spirit in the Womb of the Virgin Mary, and born of her[3], yet without Sin[4].


Question: What Offices doth Christ execute as our Redeemer?

Answer: Christ as our Redeemer executeth the Offices of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.

Christ as our Redeemer executeth the Offices of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation[1].


Question: How doth Christ execute the Office of a Prophet?

Answer: Christ executeth the Office of a Prophet, in revealing to us, by his Word and Spirit, the Will of God for our Salvation.

Christ executeth the Office of a Prophet, in revealing to us, by his Word and Spirit, the Will of God for our Salvation[1].


Question: How doth Christ execute the Office of a Priest?

Answer: Christ executeth the Office of a Priest, in his once offering up of himself a Sacrifice to satisfy Divine Justice, and reconcile us to God, and in making continual Intercession for us.

Christ executeth the Office of a Priest, in his once offering up of himself a Sacrifice to satisfy Divine Justice[1], and reconcile us to God[2], and in making continual Intercession for us[3].


Question: How doth Christ execute the Office of a King?

Answer: Christ executeth the Office of a King, in subduing us to himself, in ruling, and defending us, and in restraining and conquering all his and our Enemies.

Christ executeth the Office of a King, in subduing us to himself[1], in ruling[2], and defending us[3], and in restraining and conquering all his and our Enemies[4].


Question: Wherein did Christ's Humiliation consist?

Answer: Christ's Humiliation consisted in his being born, and that in a low Condition; made under the Law, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross; in being buried, and continuing under the Power of Death for a time. Mat. 12:40.

Christ's Humiliation consisted in his being born, and that in a low Condition[1]; made under the Law[2], undergoing the Miseries of this Life[3], the Wrath of God[4], and the cursed Death of the Cross[5]; in being buried[6], and continuing under the Power of Death for a time[7]. Mat. 12:40.


Question: Wherein consisteth Christ's Exaltation?

Answer: Christ's Exaltation consisteth in his rising again from the Dead on the third Day, in ascending up into Heaven, in sitting at the right Hand of God the Father, and in coming to judg the World at the last Day.

Christ's Exaltation consisteth in his rising again from the Dead on the third Day[1], in ascending up into Heaven[2], in sitting at the right Hand of God the Father[3], and in coming to judg the World at the last Day[4].


Question: How are we made Partakers of the Redemption purchased by Christ?

Answer: We are made Partakers of the Redemption purchased by Christ, by the effectual Application of it to us by his Holy Spirit.

We are made Partakers of the Redemption purchased by Christ, by the effectual Application of it to us[1] by his Holy Spirit[2].


Question: How doth the Spirit apply to us the Redemption purchased by Christ?

Answer: The Spirit applieth to us the Redemption purchased by Chrift, by working Faith in us, and thereby uniting us to Christ, in our effectual Calling.

The Spirit applieth to us the Redemption purchased by Chrift, by working Faith in us[1], and thereby uniting us to Christ, in our effectual Calling[2].


Question: What is effectual Calling?

Answer: Effectual Calling, is the Work of God's Spirit, whereby, convincing us of our Sin and Misery, enlightening our Minds in the knowledge of Christ, and renewing our Wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel.

Effectual Calling, is the Work of God's Spirit[1], whereby, convincing us of our Sin and Misery[2], enlightening our Minds in the knowledge of Christ[3], and renewing our Wills[4], he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel[5].


Question: What Benefits do they that are effectually called, partake of in this Life?

Answer: They that are effectually called, do in this Life partake of Justification, Adoption, Sanctification, and the several Benefits which in this Life do either accompany or flow from them.

They that are effectually called, do in this Life partake of Justification[1], Adoption[2], Sanctification, and the several Benefits which in this Life do either accompany or flow from them[3].


Question: What is Justification?

Answer: Justification is an Act of God's free Grace, wherein he pardoneth all our Sins, and accepteth us as Righteous in his sight, only for the Righteousness of Christ imputed us, and received by Faith alone.

Justification is an Act of God's free Grace, wherein he pardoneth all our Sins[1], and accepteth us as Righteous in his sight[2], only for the Righteousness of Christ imputed us[3], and received by Faith alone[4].


Question: What is Adoption?

Answer: Adoption is an Act of God's free Grace, whereby we are received into the Number, and have a Right to all the Privileges of the Sons of God.

Adoption is an Act of God's free Grace[1], whereby we are received into the Number, and have a Right to all the Privileges of the Sons of God[2].


Question: What is Sanctification?

Answer: Sanctification is the Work of God's free Grace, whereby we are renewed in the whole Man after the Image of God, and are enabled more and more to die unto Sin, and live unto Righteousness.

Sanctification is the Work of God's free Grace[1], whereby we are renewed in the whole Man after the Image of God[2], and are enabled more and more to die unto Sin, and live unto Righteousness[3].


Question: What are the Benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification?

Answer: The Benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification, are Assurance of God's Love, Peace of Conscience, Joy in the Holy Spirit, Increase of Grace, and Perseverance therein to the End.

The Benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification, are Assurance of God's Love, Peace of Conscience[1], Joy in the Holy Spirit[2], Increase of Grace[3], and Perseverance therein to the End[4].


Question: What Benefits do Believers receive from Christ at their Death?

Answer: The Souls of Believers are at their Death made, perfect in Holiness, and do immediately pass into Glory: And their Bodies being still united to Christ, do rest in their Graves till the Refurrection.

The Souls of Believers are at their Death made, perfect in Holiness[1], and do immediately pass into Glory[2]: And their Bodies being still united to Christ[3], do rest in their Graves[4] till the Resurrection[5].


Question: What Benefits do Believers receive from Christ at the Resurrection?

Answer: At the Resurrection Believers being raised up in Glory, shall be openly acknowledged, and acquitted in the Day of Judgement, and made perfectly blessed, both in Soul and Body, in the full enjoyment of God, to all Eternity.

At the Resurrection Believers being raised up in Glory[1], shall be openly acknowledged, and acquitted in the Day of Judgement[2], and made perfectly blessed, both in Soul and Body, in the full enjoyment of God[3], to all Eternity[4].


Question: But what shall be done to the Wicked at their Death?

Answer: The Souls of the Wicked shall at their death be cast into the Torments of Hell, and their Bodies lie in their Graves, till the Refurrection and Judgment of the Great Day.

The Souls of the Wicked shall at their death be cast into the Torments of Hell, and their Bodies lie in their Graves, till the Refurrection and Judgment of the Great Day[1].


Question: What shall be done to the Wicked at the Day of Judgment?

At the Day of Judgment the Bodies of the Wicked being raised out of their Graves, shall be sentenced together with their Souls, to unspeakable Torments, with the Devil and his Angels for ever[1].


Question: What is the Duty which God requireth of Man?

Answer: The Duty which God requireth of Man, is Obedience to his Revealed Will.

The Duty which God requireth of Man, is Obedience to his Revealed Will[1].


Question: What did God at first reveal to Man for the Rule of his Obedience?

Answer: The Rule which God at first revealed to Man for his Obedience, was the Moral Law.

The Rule which God at first revealed to Man for his Obedience, was the Moral Law[1].


Question: Where is the Moral Law summarily comprehended?

Answer: The Moral Law is summarily comprehended in the Ten Commandments.

The Moral Law is summarily comprehended in the Ten Commandments[1].


Question: What is the Sum of the Ten Commandments?

Answer: The Sum of the Ten Commandments is, to love the Lord our God, with all our Heart, with all our Soul, with all our Strength, and with all our Mind; and our Neighbour as our Selves.

The Sum of the Ten Commandments is, to love the Lord our God, with all our Heart, with all our Soul, with all our Strength, and with all our Mind; and our Neighbour as our Selves[1].


Question: What is the Preface to the Ten Commandments?

Answer: The Preface to the Ten Commandments, is in these words, "I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of Bondage".

The Preface to the Ten Commandments, is in these words, "I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of Bondage"[1].


Question: What doth the Preface to the Ten Commandments teach us?

Answer: The Preface to the Ten Commandments teacheth us, that because God is the LORD, and our God, and Redeemer, therefore we are bound to keep all his Commandments.

The Preface to the Ten Commandments teacheth us, that because God is the LORD, and our God, and Redeemer, therefore we are bound to keep all his Commandments[1].


Question: Which is the first Commandment?

Answer: The first Commandment is, "Thou shalt have no other Gods before me".

The first Commandment is, "Thou shalt have no other Gods before me"[1].


Question: What is required in the first Commandment?

Answer: The first Commandment requireth us, to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.

The first Commandment requireth us, to know and acknowledge God to be the only true God, and our God[1]; and to worship and glorify him accordingly[2].


Question: What is forbidden in the first Commandment?

Answer: The first Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God; and the giving that Worship and Glory to any other, which is due unto him a alone.

The first Commandment forbiddeth the denying[1], or not worshipping and glorifying the true God, as God[2], and our God[3]; and the giving that Worship and Glory to any other, which is due unto him alone[4].


Question: What are we specially taught by these words "before me" in the first Commandment?

Answer: These words "before me" in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the Sin of having any other God.

These words "before me" in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the Sin of having any other God[1].


Question: Which is the second Commandment?

Answer: The second Commandment is, "Thou shalt not make unto thee any graven Image, or any Likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them: For I the LORD thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children, unto the Third and Fourth Generation of them that hate me; and shewing Mercy unto Thousands of them that love me and keep my Commandments.

The second Commandment is, "Thou shalt not make unto thee any graven Image, or any Likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them: For I the LORD thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children, unto the Third and Fourth Generation of them that hate me; and shewing Mercy unto Thousands of them that love me and keep my Commandments[1].


Question: What is required in the second Commandment?

Answer: The second Commandment requireth, the receiving, observing, and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word.

The second Commandment requireth, the receiving, observing, and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word[1].


Question: What is forbidden in the second Commandment?

Answer: The second Commandment forbiddeth the worshipping of God by Images, or any other Way not appointed in his Word.

The second Commandment forbiddeth the worshipping of God by Images[1], or any other Way not appointed in his Word[2].


Question: What are the Reasons annexed to the second Commandment?

Answer: The Reasons annexed to the second Commandment are, God's Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.

The Reasons annexed to the second Commandment are, God's Sovereignty over us[1], his Propriety in us[2], and the Zeal he hath to his own Worship[3].


Question: Which is the third Commandment?

Answer: The third Commandment is, "Thou shalt not take the Name of the Lord thy God in vain, For the Lord will not hold him guiltless that taketh his Name in vain".

The third Commandment is, "Thou shalt not take the Name of the Lord thy God in vain, For the Lord will not hold him guiltless that taketh his Name in vain"[1].


Question: What is required in the third Commandment?

The third Commandment requireth, the Holy and Reverent Use of God's Names[1], Titles[2], Attributes[3], Ordinances[4], Word[5], and Works[6].


Question: What is forbidden in the third Commandment?

The third Commandment forbiddeth all profaning and abusing of any thing, whereby God makes himself known[1].


Question: What is the Reason annexed to the third Commandment?

Answer: The Reason annexed to the third Commandment, is, that however the breakers of this Commandment may escape Punishment from Men, yet the Lord our God will not suffer them to escape his Righteous Judgment.

The Reason annexed to the third Commandment, is, that however the breakers of this Commandment may escape Punishment from Men, yet the Lord our God will not suffer them to escape his Righteous Judgment[1].


Question: Which is the fourth Commandment?

Answer: The fourth Commandment is, "Remember the Sabbath Day to keep it holy: Six Days shalt thou labour, and do all thy Work; but the Seventh Day is the Sabbath of the LORD thy God, in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nov thy Maid-servant, nor thy Cattel, nor the Stranger that is within thy Gates: For in six Days the LORD made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the LORD blessed the Sabbath Day, and hallowed it".

The fourth Commandment is, "Remember the Sabbath Day to keep it holy: Six Days shalt thou labour, and do all thy Work; but the Seventh Day is the Sabbath of the LORD thy God, in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nov thy Maid-servant, nor thy Cattel, nor the Stranger that is within thy Gates: For in six Days the LORD made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the LORD blessed the Sabbath Day, and hallowed it"[1].


Question: What is required in the fourth Commandment?

Answer: The fourth Commandment requireth, the keeping Holy to God one whole Day in Seven, to be a Sabbath to himself

The fourth Commandment requireth, the keeping Holy to God one whole Day in Seven, to be a Sabbath to himself[1].


Question: Which Day of the Seven hath God appointed to be the Weekly Sabbath?

Answer: Before the Refurrection of Christ, God appointed the Seventh Day of the Week to be the Weekly Sabbath, and the First Day of the Week ever since, to continue to the End of the World, which is the Christian Sabbath.

Before the Refurrection of Christ, God appointed the Seventh Day of the Week to be the Weekly Sabbath[1], and the First Day of the Week ever since, to continue to the End of the World, which is the Christian Sabbath[2].


Question: How is the Sabbath to be sanctified?

Answer: The Sabbath is to be sanctified by a holy Resting all that Day, even from such worldly Employments and Recreations as are lawful on other Days; and spending the whole Time in the Public and Private Exercises of God's Worship, except so much as is to be taken up in the Works of Necessity and Mercy.

The Sabbath is to be sanctified by a holy Resting all that Day[1], even from such worldly Employments and Recreations as are lawful on other Days[2]; and spending the whole Time in the Public and Private Exercises of God's Worship[3], except so much as is to be taken up in the Works of Necessity and Mercy[4].


Question: What is forbidden in the fourth Commandment?

Answer: The fourth Commandment forbiddeth the Omission or careless Performance of the Duties required, and the profaning the Day by Idleness, or doing that which is in it self sinful; or by unnecessary Thoughts, Words, or Works about worldly Employments or Recreations.

The fourth Commandment forbiddeth the Omission or careless Performance of the Duties required[1], and the profaning the Day by Idleness[2], or doing that which is in it self sinful[3]; or by unnecessary Thoughts, Words, or Works about worldly Employments or Recreations[4].


Question: What are the Reasons annexed to the fourth Commandment?

Answer: The Reasons annexed to the fourth Commandment, are God's allowing us six Days of the Week for our own lawful Employments, his challenging a special Propriety in a Seventh, his own Example, and his blessing the Sabbath Day.

The Reasons annexed to the fourth Commandment, are God's allowing us six Days of the Week for our own lawful Employments[1], his challenging a special Propriety in a Seventh, his own Example, and his blessing the Sabbath Day[2].


Question: Which is the fifth Commandment?

Answer: The fifth Commandment is, "Honour thy Father and thy Mother; that thy Days may be long upon the Land which the LORD thy God give it thee."

The fifth Commandment is, "Honour thy Father and thy Mother; that thy Days may be long upon the Land which the LORD thy God give it thee"[1].


Question: What is required in the fifth Commandment?

Answer: The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several Places and Relations, as Superiours, Inferiors, or Equals.

The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several Places and Relations, as Superiours[1], Inferiors[2], or Equals[3].


Question: What is forbidden in the fifth Commandment?

Answer: The fifth Commandment forbiddeth the neglecting of, or doing any thing against the Honor and Duty which belongeth to every one in their several Places and Relations.

The fifth Commandment forbiddeth the neglecting of, or doing any thing against the Honor and Duty which belongeth to every one in their several Places and Relations[1].


Question: What is the Reason annexed to the fifth Commandment?

Answer: The reason annexed to the fifth Commandment, is a Promise of long Life and Prosperity (as far as it shall serve for God's Glory, and their own Good) to all such as keep this Commandment.

The reason annexed to the fifth Commandment, is a Promise of long Life and Prosperity (as far as it shall serve for God's Glory, and their own Good) to all such as keep this Commandment[1].


Question: What is the sixth Commandment?

Answer: The sixth Commandment is, "Thou shalt not kill".

The sixth Commandment is, "Thou shalt not kill"[1].


Question: What is required in the sixth Commandment?

Answer: The sixth Commandment requireth all lawful Endeavors to preserve our own Life, and the Life of others.

The sixth Commandment requireth all lawful Endeavors to preserve our own Life[1], and the Life of others[2].


Question: What is forbidden in the sixth Commandment?

Answer: The sixth Commandment absolutely forbiddeth the taking away of our own Life; or the Life of our Neighbor unjustly, or whatsoever tendeth thereunto.

The sixth Commandment absolutely forbiddeth the taking away of our own Life; or the Life of our Neighbor unjustly, or whatsoever tendeth thereunto[1].


Question: Which is the seventh Commandment?

Answer: The seventh Commandment is, "Thou shalt not commit adultery".

The seventh Commandment is, "Thou shalt not commit adultery"[1].


Question: What is required in the seventh Commandment?

Answer: The seventh Commandment requireth the Preservation of our own, and out Neighbor's Chastity, in Heart, Speech, and Behavior.

The seventh Commandment requireth the Preservation of our own, and out Neighbor's Chastity, in Heart, Speech, and Behavior[1].


Question: What is forbidden in the seventh Commandment?

Answer: The seventh Commandment forbiddeth all unchast Thoughts, Words and Actions.

The seventh Commandment forbiddeth all unchast Thoughts, Words and Actions[1].


Question: Which is the eighth Commandment?

Answer: The eighth Commandment is, "Thou shalt not steal".

The eighth Commandment is, "Thou shalt not steal"[1].


Question: What is required in the eighth Commandment?

Answer: The eighth Commandment requireth the lawful procuring, and furthering the Wealth and outward Estate of our selves, and others.

The eighth Commandment requireth the lawful procuring, and furthering the Wealth and outward Estate of our selves, and others[1].


Question: What is forbidden in the eighth Commandment?

Answer: The eighth Commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our Neighbour's Wealth, or outward Estate.

The eighth Commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our Neighbour's Wealth, or outward Estate[1].


Question: Which is the ninth Commandment?

Answer: The ninth Commandment is, "Thou shalt not bear false Witness against thy Neighbour".

The ninth Commandment is, "Thou shalt not bear false Witness against thy Neighbour"[1].


Question: What is required in the ninth Commandment?

Answer: The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man, and of our own and our Neighbor's good Name, especially in Witness-bearing.

The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man[1], and of our own and our Neighbor's good Name[2], especially in Witness-bearing[3].


Question: What is forbidden in the ninth Commandment?

Answer: The ninth Commandment forbiddeth whatsoever is prejudicial to Truth, or injurious to our own or our Neighbor's good name.

The ninth Commandment forbiddeth whatsoever is prejudicial to Truth, or injurious to our own or our Neighbor's good name[1].


Question: Which is the tenth Commandment?

Answer: The tenth Commandment is, "Thou shalt not covet thy Neighbor's House, that shalt not covet thy Neighbor's Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbor's".

The tenth Commandment is, "Thou shalt not covet thy Neighbor's House, that shalt not covet thy Neighbor's Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbor's"[1].


Question: What is required in the tenth Commandment?

Answer: The tenth Commandment requireth the full Contentment with our own Condition, with a right and charitable frame of Spirit toward our Neighbor, and all that is his.

The tenth Commandment requireth the full Contentment with our own Condition[1], with a right and charitable frame of Spirit toward our Neighbor, and all that is his[2].


Question: What is forbidden in the tenth Commandment?

Answer: The tenth Commandment forbiddeth all Discontentment with our own Estate; envying or grieving at the Good of our Neighbor, and all inordinate Motions and Affections to any thing that is his.

The tenth Commandment forbiddeth all Discontentment with our own Estate[1]; envying or grieving at the Good of our Neighbor[2], and all inordinate Motions and Affections to any thing that is his[3].


Question: Is any Man able perfectly to keep the Commandments of God?

Answer: No meer Man since the Fall, is able in this Life, perfectly to keep the Commandments of God, but doth daily break them, in Thought, Work, or Deed.

No meer Man since the Fall, is able in this Life, perfectly to keep the Commandments of God[1], but doth daily break them, in Thought, Work, or Deed[2].


Question: Are all Transgressions of the Law equally heinous?

Answer: Some Sins in themselves, and by reason of several Aggravations, are more heinous in the sight of God than others.

Some Sins in themselves, and by reason of several Aggravations, are more heinous in the sight of God than others[1].


Question: What doth every Sin deserve?

Answer: Every Sin deserveth God's Wrath and Curse, both in this Life, and that which is to come.

Every Sin deserveth God's Wrath and Curse, both in this Life, and that which is to come[1].


Question: What doth God require of us, that we may escape his Wrath and Curse, due to us for Sin?

Answer: To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life, with the diligent use all the outward Means, whereby Christ communicateth to us the Benefits of Redemption.

To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life[1], with the diligent use all the outward Means, whereby Christ communicateth to us the Benefits of Redemption[2].


Question: What is Faith in Jesus Christ?

Answer: Faith in Jesus Christ is a saving Grace, whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel.

Faith in Jesus Christ is a saving Grace[1], whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel[2].


Question: What is Repentance unto Life?

Answer: Repentance unto Life is a saving Grace, whereby a Sinner, out of a true Sense of his Sin, and Apprehension of the Mercy of God in Christ, doth, with grief and hatred of his Sin, turn from it unto God, with full Purpose of, and Endeavor after, new Obedience.

Repentance unto Life is a saving Grace[1], whereby a Sinner, out of a true Sense of his Sin[2], and Apprehension of the Mercy of God in Christ[3], doth, with grief and hatred of his Sin, turn from it unto God[4], with full Purpose of, and Endeavor after, new Obedience[5].


Question: What are the outward Means, whereby Christ communicateth to us the Benefits of Redemption?

Answer: The outward in ordinary Means, whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances, especially the Word, Baptism, the Lord's Supper, and Prayer; all which Means are made effectual to the Elect for Salvation.

The outward in ordinary Means, whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances, especially the Word, Baptism, the Lord's Supper, and Prayer; all which Means are made effectual to the Elect for Salvation[1].


Question: How is the Word made effectual to Salvation?

Answer: The Spirit of God maketh the Reading, but especially the Preaching of the Word, an effectual Means of convincing and converting Sinners; and of building them up in Holiness and Comfort through Faith unto Salvation.

The Spirit of God maketh the Reading, but especially the Preaching of the Word, an effectual Means of convincing and converting Sinners; and of building them up in Holiness and Comfort through Faith unto Salvation[1].


Question: How is the Word to be read and heard, that it may become effectual to Salvation?

Answer: That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation, and Prayer; receive it with Faith and Love, lay it up in our Hearts, and practice it in our Lives.

That the Word may become effectual to Salvation, we must attend thereunto with Diligence[1], Preparation[2], and Prayer[3]; receive it with Faith and Love[4], lay it up in our Hearts[5], and practice it in our Lives[6].


Question: How do Baptism and the Lord's Supper, become effectual Means of Salvation?

Answer: Baptism and the Lord's Supper become effectual Means of Salvation, not for any Virtue in them, or in him that doth administer them, but only by the Blessing of Christ, and the working of the Spirit in those that by Faith received them.

Baptism and the Lord's Supper become effectual Means of Salvation, not for any Virtue in them, or in him that doth administer them, but only by the Blessing of Christ[1], and the working of the Spirit in those that by Faith received them[2].


Question: What is Baptism?

Answer: Baptism is an Ordinance of the New Testament instituted by Jesus Christ, to be unto the Party baptised, a Sign of his Fellowship with him, in his Death, Burial, and Resurrection; of his being ingrafted into him; of Remission of Sins; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of Life.

Baptism is an Ordinance of the New Testament instituted by Jesus Christ[1], to be unto the Party baptised, a Sign of his Fellowship with him, in his Death, Burial, and Resurrection; of his being ingrafted into him[2]; of Remission of Sins[3]; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of Life[4].


Question: To whom is Baptism to be administered?

Answer: Baptism is to be administered to all those, who actually profess Repentance toward God, Faith in, and Obedience to our Lord Jesus Christ, and to none other.

Baptism is to be administered to all those, who actually profess Repentance toward God, Faith in, and Obedience to our Lord Jesus Christ, and to none other[1].


Question: Are the Infants of such as are Professing Believers to be baptized?

Answer: The Infants of such as are professing Believers are not to be baptized, because there is neither Command, or Example in the Holy Scriptures, or certain Consequence from them to baptize such.

The Infants of such as are professing Believers are not to be baptized, because there is neither Command, or Example in the Holy Scriptures, or certain Consequence from them to baptize such.


Question: How is Baptism rightly administered?

Answer: Baptism is rightly administered, by Immersion, wore dipping the whole Body of the Party in Water, into the Name of the Father, and of the Son, and of the Holy Spirit, according to Christ's Institution, and the Practice of the Apostles; and not by the sprinkling or pouring of Water, or dipping some Part of the Body, after the Tradition of Men.

Baptism is rightly administered, by Immersion, wore dipping the whole Body of the Party in Water, into the Name of the Father, and of the Son, and of the Holy Spirit, according to Christ's Institution, and the Practice of the Apostles[1]; and not by the sprinkling or pouring of Water, or dipping some Part of the Body, after the Tradition of Men.


Question: What is the Duty of such who are rightly baptized?

Answer: It is the Duty of such who are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ, that they may walk in all the Commandments and Ordinances of the Lord blameless.

It is the Duty of such who are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ, that they may walk in all the Commandments and Ordinances of the Lord blameless[1].


Question: What is the Lord's Supper?

Answer: The Lord's Supper is an Ordinance of the New Testament instituted by Jesus Christ; wherein by giving and receiving Bread and Wine, according to his Appointment, his Death is shewed forth; and the worthy Receivers are, not after a Corporal and Carnal manner, but by Faith, made Partakers of his Body and Blood, with all his Benefits, to their spiritual Nourishment, and growth in Grace.

The Lord's Supper is an Ordinance of the New Testament instituted by Jesus Christ; wherein by giving and receiving Bread and Wine, according to his Appointment, his Death is shewed forth; and the worthy Receivers are, not after a Corporal and Carnal manner, but by Faith, made Partakers of his Body and Blood, with all his Benefits, to their spiritual Nourishment, and growth in Grace[1].


Question: Who are the proper Subjects of this Ordinance?

Answer: They who have been baptized upon a personal Profession of their Faith in Jesus Christ, and Repentance from dead Works.

They who have been baptized upon a personal Profession of their Faith in Jesus Christ, and Repentance from dead Works[1].


Question: What is required to the worthy receiving of the Lord's Supper?

Answer: It is required of them that would worthily partake of the Lord's Supper, that they examine themselves, of their Knowledge to discern the Lord's Body, of their Faith to feed upon him, of their Repentance, Love, and new Obedience; lest coming unworthily, they eat and drink Judgment to themselves.

It is required of them that would worthily partake of the Lord's Supper, that they examine themselves, of their Knowledge to discern the Lord's Body[1], of their Faith to feed upon him[2], of their Repentance[3], Love[4], and new Obedience[5]; lest coming unworthily, they eat and drink Judgment to themselves[6].


Question: What is Prayer?

Answer: Prayer is an offering up our Desires to God, by the Assistance of the Holy Spirit, for things agreeable to his Will, in the Name of Christ believing, with Confession of our Sins, and thankful Acknowledgment of his Mercies.

Prayer is an offering up our Desires to God[1], by the Assistance of the Holy Spirit[2], for things agreeable to his Will[3], in the Name of Christ[4] believing[5], with Confession of our Sins[6], and thankful Acknowledgment of his Mercies[7].


Question: What Rule hath God given for our Direction in Prayer?

Answer: The whole Word of God is of use to direct us in Prayer; but the special Rule of Direction is, that Prayer which Christ taught his Disciples, commonly called, The Lord's Prayer.

The whole Word of God is of use to direct us in Prayer[1]; but the special Rule of Direction is, that Prayer which Christ taught his Disciples, commonly called, The Lord's Prayer[2].


Question: What doth the Preface of the Lord's Prayer teach us?

Answer: The Preface of the Lord's Prayer, which is, "Our Father which art in Heaven," teacheth us to draw near to God with all holy Reverence and Confidence, as Children to a Father, able and ready to help us; and that we should pray with and for others.

The Preface of the Lord's Prayer, which is, "Our Father which art in Heaven[1]," teacheth us to draw near to God with all holy Reverence and Confidence, as Children to a Father, able and ready to help us[2]; and that we should pray with and for others[3].


Question: What do we pray for in the first Petition?

Answer: In the first Petition, which is, "Hallowed be thy Name," we pray, that God would enable us and others, to glorify him in all that, whereby he maketh himself known; and that he would dispose all things to his own Glory.

In the first Petition, which is, "Hallowed be thy Name[1]," we pray, that God would enable us and others, to glorify him in all that, whereby he maketh himself known[2]; and that he would dispose all things to his own Glory[3].


Question: What do we pray for in the Second Petition?

Answer: In the second Petition, which is, "Thy Kingdom come," we pray that Satan's Kingdom may be destroyed, and that the Kingdom of Grace may be advanced, our selves and others brought into it and kept in it, and that the Kingdom of Glory may be hastened.

In the second Petition, which is, "Thy Kingdom come[1]," we pray that Satan's Kingdom may be destroyed[2], and that the Kingdom of Grace may be advanced[3], our selves and others brought into it and kept in it[4], and that the Kingdom of Glory may be hastened[5].


Question: What do we pray for in the third Petition?

Answer: In the third Petition, which is, "Thy Will be done on Earth, as it is in Heaven," we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things, as the Angels do in Heaven.

In the third Petition, which is, "Thy Will be done on Earth, as it is in Heaven[1]," we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things[2], as the Angels do in Heaven[3].


Question: What do we pray for in the fourth Petition?

Answer: In the fourth Petition, which is, "Give us this Day our daily Bread," we pray, that of God's free Gift, we may receive a competent Portion of the good Things of this Life, and enjoy his Blessing with them.

In the fourth Petition, which is, "Give us this Day our daily Bread[1]," we pray, that of God's free Gift, we may receive a competent Portion of the good Things of this Life, and enjoy his Blessing with them[2].


Question: What do we pray for in the fifth Petition?

Answer: In the fifth Petition, which is, "And forgive us our Debts as we forgive our Debtors," we pray, that God for Christ's sake would freely pardon all our Sins; which we are the rather encouraged to ask, because by his Grace we are enabled from the Heart to forgive others.

In the fifth Petition, which is, "And forgive us our Debts as we forgive our Debtors[1]," we pray, that God for Christ's sake would freely pardon all our Sins[2]; which we are the rather encouraged to ask, because by his Grace we are enabled from the Heart to forgive others[3].


Question: What do we pray for in the sixth Petition?

Answer: In the sixth Petition, which is, "And lead us not into Temptation, but deliver us from Evil," we pray that God would either keep us from being tempted to Sin, or support and deliver us when we are tempted.

In the sixth Petition, which is, "And lead us not into Temptation, but deliver us from Evil[1]," we pray that God would either keep us from being tempted to Sin[2], or support and deliver us when we are tempted[3].


Question: What doth the Conclusion of the Lord's Prayer teach?

Answer: The Conclusion of the Lord's Prayer, which is, "For thine is the Kingdom, and the Power, and the Glory, for ever, Amen," teacheth us to take our Encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him: And in testimony of our Desire, and Assurance to be heard, we say, Amen.

The Conclusion of the Lord's Prayer, which is, "For thine is the Kingdom, and the Power, and the Glory, for ever, Amen[1]," teacheth us to take our Encouragement in Prayer from God only[2], and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him[3]: And in testimony of our Desire, and Assurance to be heard, we say, Amen[4].


Question: What  is  emhraced  under  Exegetical  Theology  ?

Answer: If the facts (1) That there is a God, and (2) that he has spoken, be established, it remains to answer the question, ''What has God said?" Exegetical Theology is the general title of that department of theological science which aims at the Interpretation of the Scriptures as the word of God, recorded in human language, and transmitted to us through human channels; and in order to this. Interpretation aims to gather and organize all that knowledge which is necessarily intro- ductory thereto. This includes tlie answer to two main ques- tions: (1) What books form the canon, and what were the exact words of which the original autographs of the writers of these several books consisted, and (2) What do those divine words, so ascertained, mean. The answers to all questions preliminary to actual Interpre- tation, come under the head of Introduction, and this is divided (1) into General Introduction, presenting all that information, preliminary to interpretation, which stands related in common to the Bible as a whole, or to each Testament as a whole, and (2) into Sjyecial Introduction, which includes all necessary prepa- ration for the interpretation of each book of the Bible in detail. A. General Introduction includes — 1st. The Higher Criticism or the canvass of the extant evidences of all kinds establishing the authenticity and genuine- ness of each book in the sacred canon. 2d. The Criticism of the Text, which, from a comparison of the best ancient manuscripts and versions, from internal evi- dence, and by means of a critical liistory of the text from its first appearance to the present, seeks to determine the ipsissima verba of the original autographs of the inspired writers. 3d. Biblical "Fhilology, which answers the questions: Why were different languages used in the record? and why Hebrew and Greek ? What are the special characteristics of the dia- lects of those languages actually used, and their relation to the families of language to which they belong? And what Avere the special characteristics of dialect, style, etc., of the sacred writers individually. EXEGETICAL THEOLOGY. 21 4th. Biblical Arcliceology, including the physical and political geography of Bible lands during the course of Bible history, and determining the physical, ethnological, social, political, and religious conditions of tlie people among whom the Script- ures originated, together with an account of their customs and institutions, and of the relation of these to those of their ances- tors and of their contemporaries. 5th. Hermeneutics, or the scientific determination of the prin- ciples and rules of Biblical Interpretation, including (1) the logical and grammatical and rhetorical principles determining the interpretation of human language in general, (2) the mod- ification of these principles appropriate to the interpretation of the specific forms of human discourse, e. g., history, poetry, prophecy, parable, symbol, etc., and (3) those further modifica- tions of these principles appropriate to the interpretation of writings supernaturally inspired. 6th. Apologetics having established the fact that the Chris- tian Scnptures are the vehicle of a supernatural revelation, we must now discuss and determine the nature and extent of Bib- lical Inspiration as far as this is determined by the claims and the phenomena of the Scriptures tliemselves. 7th. The History of Intevpretation, including the history of ancient and modern versions and schools of interpreta- tion, illustrated by a critical comparison of the most eminent commentaries. B. Special Introduction treats of each book of the Bible by itself, and furnishes all that knowledge concerning its dialect, authorship, occasion, design, and reception that is necessary for its accurate interpretation. • C. Exegesis proper is the actual application of all the knowl- edge gathered, and of all the rules developed, in the preceding departments of Introduction to the Interpretation of the sacred text, as it stands in its original connections of Testaments, books, paragraphs, etc. Following the laws of grammar, the usus loqiiendi of words, the analogy of Scripture, and the guidance of the Holy Ghost, Exegesis seeks to determine the mind of the Spirit as expressed in the inspired sentences as they stand in their order. There are several special departments classed under the general head of Exegetical Theology, which involve in some degree that arrangement and combination of Scripture testi- monies under topics or subjects, which is the distinctive char- acteristic of Systematic Theology. These are — 1st. Tyjiology, which embraces a scientific determination of the laws of Biblical symbols and types, and their interpretation, 22 THEOLOGICAL ENCYCLOPAEDIA. especially those of the ]\Iosaic ritual as related to the person and work of Christ. 2d. Old Testament Christology, the critical exposition of the Messianic idea as it is developed in the Old Testament. 3d. Biblical Theology, wliich traces the gradual evolution of the several elements of revealed truth from their first sugges- tion through every successive stage, to their fullest manifesta- tion in the sacred text, and which exhibits the peculiar forms and connections in which these several truths are presented by each inspired Avriter. 4th. The Development of the principles of Prophetical In- terpretation and their application to the construction of an outline of the Prophesies of both Testaments. — " Notes on New Testament Literature," by Dr. J. A. Alexander. 10. What is embraced under the head of Systematic Theology. As the name imports, Systematic Theology has for its object the gathering all that the Scriptures teach as to what we are to believe and to do, and the presenting all the elements of this teaching in a symmetrical system. The human mind must seek unity in all its knowledge. God's truth is one, and all the contents of all revelations natural and supernatural must constitute one self-contained system, each part organically re- lated to every other. The method of construction is inductive. It rests upon the results of Exegesis for its foundation. Passages of Scripture ascertained and interpreted are its data. These when rightly interpreted reveal their own relations and place in the system of which the Person and work of Christ is the centre. And as the contents of revelation stand intimately related to all the other departments of hmnan knowledge, the work of Systematic Theology necessarily involves the demonstration and illustra- tion of the harmony of all revealed truth with all valid science, material and ps3'chological, with all true speculative philosophy, and with all true moral philosophy and practical philanthropy. It includes — (1.) The construction of all the contents of revelation into a complete system of faith and duties. (2.) The history of this process as it has prevailed in the Church during the past. (3.) Polemics. I. The construction of all the contents of revelation into a complete system. This includes the scientific treatment (a) of all the matters of faith revealed, and (h) of all the duties enjoined. In the arrangement of topics the great majority of theolo- gians have followed what Dr. Cliahners calls the synthetical method. Starting with the idea and nature of God revealed in SYSTEMATIC THEOLOGY. 23 the Scriptures, they trace his eternal purposes and temporal acts in creation, providence, and redemption to the final con- summation. The Doctor himself prefers what he calls the analytic method, and starts with the facts of experience and the lig-ht of nature, and man's present morally diseased con- dition, leads upward to redemption and to the character of God as revealed therein. Following the former of these methods all the elements of the system are usually grouped under the following heads : 1st. Theology proper: including the existence, attributes, triune personality of God, together with his eternal purposes, and temporal acts of creation and providence. 2d. Anthropology : (doctrine of man) including the creation and nature of man, his original state, fall, and consequent moral ruin. This embraces the Biblical Psychology, and the Script- ural doctrine of sin, its nature, origin, and mode of propagation. 3d. Soteriology : (doctrine of salvation) which includes the plan, execution, and application and glorious effects of human salvation. This embraces Christology (the doctrine of Christ), the incarnation, the constitution of Clirist's person, his life, death, and resurrection, together with the oftice-work of the Holy Ghost, and the means of grace, the word and sacraments. 4th. Christian Ethics: embracing the principles, rvdes, mo- tives, and aids of human duty revealed in the Bible as deter- mined (o) by his natural relations as a man with his fellows, and (?)) his supernatural relations as a redeemed man. 5th. Eschatology (science of last things) comprehending death, the intermediate state of the soul, the second advent, the resurrection of the dead, the general judgment, heaven and hell. 6th. Ecclesiology (science of the Church); including the scientific determination of all that the Scriptures teach as to the Church visible and invisible, in its temporal and in its eternal state ; including the Idea of the Church — its true defi- nition— its constitution and organization, its officers and their functions. A comparison and criticism of all the modifications of ecclesiastical organization that have ever existed, together with their genesis, history, and practical effects. II. Doctrine-History, which embraces the history of each of these great doctrines traced in its first appearance and sub- sequent development, through the controversies it excited and the Confessions in which it is defined. III. Polemics, or Controversial Theology, including the de- fence of the true system of doctrine as a whole and of each constituent element of it in detail against the perversions of heretical parties within the pale of the general Church. This embraces — (1.) The general principles and true method of relig- 24 THEOLOGICAL ENCYCLOPEDIA. ions controversies. (2.) The definition of the true Status Quces- tionis in each controversy, and an exposition of the sources of evidence and of the methods, defensive and offensive, by which the truth is to be vindicated. (3.) Tlie history of controversies.


Question: What  is  embraced  itnder  the  head  of  Practical  Theology?

Answer: Practical Theology is both a science and an art. As an art it has for its purpose the effective publication of the contents of revelation among all men, and the perpetuation, extension, and edification of the earthly kingdom of God. As a science it has for its province the revealed principles and laws of the art above defined. Hence as Systematic Theology roots itself in a thorough Exegesis at once scientific and spiritual, so docs Practical Theology root itself in the great principles develoj)ed by Sj^stematic Theology, the department of Ecclesiology being connnon ground to both departments: the product of the one, and the foundation of the other. It includes the following main divisions — ■1st. The discussion of the Idea and Design of the Church, and of its divinely revealed attributes. 2d. The determination of the divinel}^ appointed constitu- tion of the Church, and methods of administration, with the discussion and refutation of all the rival forms of Churcli organ- ization that have prevailed, their history, and that of the con- troversies which they have occasioned. 3d. The discussion of the nature and extent of the discre- tion Christ has allowed his followers in adjusting the methods of ecclesiastical organization and administration to changing social and historical conditions. 4th. Church membership, its conditions, and the relation to Christ involved, together with the duties and privileges abso- lute and relative of the several classes of members. The rela- tion of baptized children to the Church, and the relative duties of Parents and of the Church in relation to them. 5tli. The Officers of the Church — extraordinary and tempo- rary; ordinar}^ and perpetual. (1.) Their call and ordination; their relations to Christ and to the Church. (2.) Their functions — A. As Teacliers — including — (a.) Catechetics, its necessity, principles, and history. (b.) Sunday-schools. The duties of parents and of the Church in respect to the religious education of children. (c) Sacred Rhetoric. Homiletics and pulpit elocution. {(l.) Christian literature. The newspaper, and periodicals and permanent books. PRACTICAL THEOLOGY. 25 B. As Leaders of Worship, including- — (a.) Liturgies, their uses, abuses, and history. (&. ) Free forms of prayer. (c.) Psahnody, inspired and uninspired, its uses and history. (fZ.) Sacred Music, vocal and instrumental uses and history. C. As Ptulers — (a.) The office, qualification, duties and Scriptural Warrant of Kuling Elders — (i.) The office, qualification, duties, mode of election, and ordination, and Scriptural Warrant of the New -Testament Bishop or Pastor. (c.) The Session, its constitution and functions. The the- ory and practical rules and methods of Church discipline. (d) The Presbytery and its constitution and functions. The theory and practical rules and precedents regulating the action of Church courts, in the exercise of the constitutional right of Review and Control in the issue and conduct of trials, complaints, appeals, etc., etc. (e.) The Synod and General Assembly and their constitu- tion and functions. The Principles a-nd policy of Committees, Commissioners, Boards, etc., etc. This leads to the functions of the Church as a whole, and the warrant for and the uses and abuses of Denominational dis- tinctions, and the relations of the different Denominations to one another. 1st. Church Statistics, including our own Church, other Churches, and the world. 2d. Christian, social, and ecclesiastical economics, including the duties of Christian stewardship, personal consecration, and systematic benevolence. The relation of the Church to the poor and to criminals, the administration of orphan asylums, hospitals, prisons, etc. The relation of the Church to volun- tary societies. Young Men's Christian Associations, etc., etc. 3d. The education of the ministry, the policy, constitution and administration of theological seminaries. 4th. Domestic Missions, including aggressive evangeliza- tion, support of the ministry among the poor, Church exten- sion and Church erection. 5th. The relation of the Church to the state, and the true relation of the state to religion, and the actual condition of the common and statute law with relation to Church property, and the action of Church Courts in the exercise of discipline, etc. The obligations of Christian citizenship. The relation of the Church to civilization, to moral reforms, to the arts, sciences, social refinements, etc., etc. 6th. Foreign Missions in all their departments. 26 THEOLOGICAL ENCYCLOPEDIA. See " Lectures on Theological Encyclopaedia and Method- ology," by Rev. John M'Clintock, D.D., LL.D., edited by J. T. Short, B.b. ; and " Bibliotheca Sacra," Vol. 1, 1844; "Theolog- ical Encyclopaedia and Methodology," from unpublished lecture of Prof. Tholuck, by Prof E. A. Park.


Question: W]icd  is  embraced  under  the  head  of  Historical  Theology?

Answer: According to the logical evolution of the whole contents of the theological sciences, the Interpretation of the letter of Scripture, and the construction of the entire Sj^stem of related truths and duties revealed therein, must precede the History of the actual development of that revelation in the life and faith of the Church. Just as the fountain must precede the stream which tlows from it. Yet, as a matter of fact, in the actual study of the family of theological sciences. History must precede and lay the foundation for all the rest. History alone gives us the Scriptures in which our revelation is recorded, and the means whereby the several books and their ipsissima verba are critically ascertained. We are indebted to tJie same source for our methods of interpretation, and for their results as illustrated in the body of theological literature accimiulated in the past; also for our creeds and confessions and records of controversies, and hence for the records preserving the gradual evolution of our system of doctrine. In the order of pro- duction and of acquisition History comes first, while in the order of a logical exposition of tlie constituent theological sciences in their relations within the system. History has the honor of crowning the whole series. Historical Theology is divided into Bihlical and Ecclesiastical. The first derived cliiefly from inspired sources, and continuing down to the close of the New Testament canon. The latter beginning where the former ends, and continuing to the pres- ent time. Biblical History is subdivided into — 1st. Old Testament History, including (1) the Patriarchal, (2) Mosaic, and (3) Pro- phetical eras, together with (4) the history of the chosen peo- ple during the interval between the close of the Old and the opening of the New Testament. 2d. New Testament His- tory, including (1) the life of Christ, (2) The founding of the Christian Church by the Apostles down to the end of the first century. With respect to Ecclesiastical History several preliminary departments of study are essential to its prosecution as a science. 1st. Several of the auxiliary sciences already enumerated must be cited as specifically demanded in this connection. HISTORICAL THEOLOGY. 27 These are — (1.) Ancient, Medieeval, and Modern Geography. (2.) Chronology. (3.) The Antiquities of all the peoples embraced in the area through which the Church has at any period ex- tended. (4.) Statistics, exhibiting the actual condition of the world at any particular period. (5. ) The entire course of General History. 2d. The Sources from which Ecclesiastical History is de- rived should be critically investigated. (1.) Monumental sources, such as (a) buildings, (6) inscriptions, (c) coins, etc. (2.) Docu- mental, which are — (a.) Public, such as the Acts of Councils, the briefs, decretals, and bulls of Popes; the archives of govern- ments, and the creeds, confessions, catechisms, and liturgies of the Churches, etc., etc. (&.) Private documents, such as con- temporary literature of all kinds, pamphlets, biographies, annals, and later reports and compilations. 3d. The History of the literature of ecclesiastical history from Eusebius to Neander, Kurtz, and Scliaff. The methods Avhich have been and which should be followed in the arrange- ment of the material of Church History. The actual JMethod always has been and probably always will be a combination of the two natural methods — (o) chrono- logical, and (?>j topical. The fundamental principle upon which, according to Dr. IM'Clintock, the materials of Church History should be ar- ranged, is the distinction between the life and the faith of the Church. The two divisions therefore, are (1) History of the life of the Church, or Church History proper, and (2) History of the thought of the Church, or Doctrine-History. 1st. The History of the Life of the Church deals with per- sons, communities, and events, and shoidd be treated according to the ordinary methods of historical composition. 2d. The History of the Thought of the Church comprises — (1.) Patristics, or the literature of the early Christian Fathers; and Patrology, or a scientific exhibition of their doctrine. These Fathers are grouped under three heads — (a) Apostol- ical, {l)) Ante-Nicene, and (c) Post-Nicene, terminating with Gregory the Great among the Latins, a. d. 604, and with John of Damascus among the Greeks, a. d. 754. This study involves the discussion of (a) the proper use of these Fathers, and their legitimate authority in modern controversies; (6) a full history of their literature, and of the principal editions of their works ; and (c) the meaning, value, and doctrine of each individual Father separately — (2.) Christian Archaeology, which treats of the usage, wor- ship, discipline of the early Church, and the history of Chris- tian worship, art, architecture, poetry, painting, music, etc., etc. 28 THEOLOGICAL ENCYCLOPEDIA. (3.) Doctrine-History, or the critical history of the genesis and development of each element of the doctrinal system of the Church, or of any of its historical branches, with an account of all the heretical forms of doctrine from which the truth has been separated, and the history of all the controversies by means of which the elimination has been effected. This will, of course, be accompanied with a critical history of the entire Literature of D(Jctrine-History, of the principles recognized, the methods pursued, and the works produced. (4) Symbolics, which involves — (rt.) The scientific deter- mination of the necessity for and uses of public Creeds and Confessions. (6.) The history of the occasions, of the actual genesis, and subsequent reception, authority, and influence of each one of the Creeds and Confessions of Christendom, (c.) The study of the doctrinal contents of each Creed, and of each group of Creeds separately, and (r/.) Comparative Sym- bolics, or the comparative study of all the Confessions of the Church, and thence a systematic exliibition of all their respect- ive points of agreement and of contrast. M'Clintock's "Theological Encyclopaedia"; "Notes on Ec- clesiastical History," by Dr. J. A. Alexander, edited by Dr. S. D. Alexander.


Question: Hoio  can  a  "real"  definition  of  God  he  constructed?

Answer: Evidently God can be defined only in so far as he is known to us, and the condition of the possibility of our knowing him 30 THE BEING OF GOD. is the fact that we were created in liis image. Every definition of" God must assume this fact, that in an essential sense he and his intelligent creatures are beings of the same genus. He is therefore defined by giving his genus and specific difference. Thus he is as to genus, an intelligent personal Spirit. He is, as to his specific difference, as to that which constitutes him God, infinite, eternal, unchangeable in his being, in his wisdom, in his power, in his holiness, and in all perfections consistent with his being.


Question: To  lohat  extent  is  the  idea  of  God  dite  to  Tixidition  ?

Answer: It is evident that the complete idea of God presented in the foregoing definition has been attained only by means of the supernatural revelation recorded in the Christian Scriptures. It is a fact also that the only three Theistic religions which have ever prevailed among men (the Jewish, Mohammedan and Christian) are historically connected with the same revela- tion. It is also, of course, in vain to speculate as to Avhat would be the action of the human mind independent of all inherited habits, and of all traditional opinions. We are en- tirely without experience or testimony as to any kind of knowl- edge attained or judgments formed under such conditions. It is moreover certain that the form in which the theistic concep- tion is realized, and the associations with which it is accom- panied, are determined in the case of each community by the theological traditions they have inherited from their fathers. It IS, on the other hand, indubitably certain that all men under all known, and tlierefore under all truly natural con- ditions, do spontaneously recognize the divine existence as more or less clearly revealed to them in the constitution and conscious experience of their own souls, and in external nature. The theistic conception hence is no more due to authority, as often absurdly charged, than the belief in the subjective reality of spirit or in the objective reality of matter formed under the same educational conditions. The recognition of the self-man- ifest God is spontaneous, and universal, which proves the evi- dence to be clear and everywhere present, and convincing to all normally developed men.