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d. The's God, may b 1. The beat bodies, she ence upon below.tould up of waters thence upon it would yiel lanning of it which, in so lire. 4. Ti lures unto y kicy of irr: er, and the unto their merable, a

the niany c! without con He all agree

erected, the glorious lights which are there placed, the
glittering stars which there move. 2. The being of the
earth, whose foundations are sure, and unmoved by
storms and tempests, though it hang like a ball in the.
midst of the air. 3. The being of the vast sea, where
there is such abundance of waters, as some think higher
than the earth, which are yet bounded and restrained
from overflowing and drowning the land and its inbabi-
tants, as once they did, when their limits were for a
while removed. 4. The being of such various crea-
tures above and below, especially of those which have
motion and life in themselves. 5. And chiefly, the being
of man; the curious workmanship of his body in the
womb, especially the being of man's soul, which is im-
material, invisible, rational, immortal, and which cannot
arise from the power of the matter (as the sensitive souls
of brutes) neither doth depend on the body in some of
its operations. These, and all the works which our eye
doth see, or mind doth apprehend, do prove that there is
a God, who hath given a being to them, and continueth
them therein.
i Q. 8. Wherein lieth the force of this argument, to
prove, from the being of all things, that there is a God?

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

Q. 9. What is the second argument to prove that there is á God?

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A. The second argument to prove that there is a God, may be drawn from the government of all things. *1. The beautiful order, and constant motion of heavenly bodies, shedding clown light and heat, and sweet influe ence upon the earth, without which, all living creatures below would quickly languish and die. 2. The bottling up of waters in the clouds, and sprinkling of rain from thence upon the dry and parched ground, without which, it would yield no fruit. 3. The cleansing of the air, and fanning of the earth with the wings of the wind, without which, in some hotter climates, the inhabitants could not live. 4. The subjection of many strong and fierce creatures into weak and timorous man. 5. The subserviercy of irrational and inanimate creatures :one to another, and the guiding them without their own designment unto their ends. 6. Notwithstanding the various, innumerable, and seeming contrary particular end's, which the many creatures in the world have, the directing them without confusion unto one common end, in which they do all agree : 'this doth undeniably prove, that there is an infinitely powerful and wise God, who is the supreme Lord and Governor of the world. se. 1930: Q10. What is the third argument to prove that there is a Gód ? ?

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

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

A. The fourth argument to prove that there is 2 God, may be drawo from the revelation of the scriptures. The majesty, high mysteries, efficiency, and like arguments, ;

which prove that the scriptures .could have no other author but God alone, do more abundantly prove, that there is a God, who hath more clearly revealed himself and his will in that book, than in the book of the creatures,

Q. 12. What is the fifth argument to proye that there is a God?

A.'The fifth argument to prove that there is a God, may be drawn from the image of God on his people ; the stamp of holiness upon God's people, which maketh theroni to differ from all others, and from what themselves were before conversion, doth show (as a picture the man) that there is a God, whose image they bear, and who, by the almighty power of his spirit, hath thus formed them after his own likeness. Die

Q. 13, If it be so certain that there is a God, whence is it that theve be so many Atheists, who believe there is no God?: .

: A: 1. There are many that live as if there was no God, and wish there were no God, who yet secretly believe that there is a God, and carry a dread of him in their consciences. 2. I hardly think that any, who have most of all blotted out the impressions of God, and do endeavor to persuade themselves and others that there is no God, are constantly of that mind, but sometimes'in great dangers, they are under convictions of a Deity:3. There are none that have wrought up themselves to any measure of persuasion that there is no God, but such whose interest doth sway them, and blind them therein; because they being so vicious, they know if there be a God, he will surely take vengeance upon them. 4. The thing is certain, that there is a God, whether some believe it or no, as the sun doth shine, though some men be blind, and do not discern its light.

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

A. There are three 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.. 23i

Q. 1. What is meant by the Godhead ?* : ;?!..".

A. By the Godhead is meant the divine nature or essence.

5 .

** ! " Q. 2. Are there three divine natures and essences, or are there three Gods?

A No: For though the three persons be God, the Father God, the Son God, and the Holy Ghost Cod, yet they are not three Gods, but one God; the essence of God is the same in all the three persons. I John v. 7, There are three that bear record in heaven, The Father, The Word (that is the Son) and the Holy Ghost, and these three are one. S

Q. 3. What is meant by the three persons in the Godhead ? : P

A. By the three persons in the Godhead, we are to understand the same nature of God with three ways of subsisting, each person having its distinct personal properties..

Q. 4. What is the personal property of the Father?

A. The personal property of the Father is to beget the Son, and that from all eternity. Heb. i. 5, 8, Unto which of the angels said he at any time, thou art my Son, this day have I begotten thee? Unto the Son he saith, thy throne, O God, is forever.

Q. 5. What is the personal property of the Son ?

A. The personal property of the Son is to be begotten of the Father. John i. 14, We beheld his glory, the glory as of the only begotten of the Father. ;

Q. 6. What is the personal property of the Holy Ghost ?

A. The personal property of the Holy Ghost is to proceed from the Father and the Son. John xy. 26, But when the Comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testify of me.

R. 7. How doth it appear that the Father is God?

A. Because the Father is the original of the other persons, and of every thing else, and because divine at: tributes and worship are ascribed to him.

Q. 8. How doth it appear that the Son is God?'
A 1. Because he is called God in the scriptures.

John i. 1, And the Word was God. Rom. ix. 5, Of whom, as.concerning the flesh, Christ came, who is over all, God blessed forever. 2. Because the attributes of God are ascribed unto him. Eternity, John viii. 58, Before Abraham was, I am. Omniscience, John xxi. 17, Lord, thou knowest all things, thou knowest ibat i love thee. Ompipresence, Matth. xviii. 20, Where two or three are gathered together in my naine, there am I in the midst of them. Divine power, Heb. i. 3, He upholdeth all things by the word of his power. 3. Because the honour and worship which is due only to God, doth belong to him. In him we must believe, John xiv. 1, Believe also in me. In his name we must be baptized, Matth. xxviii. 19, Baptizing them in ihe name of the Father, and of the Son, and of the Holy Ghost. Upon his name we must call, i Cor, i. 2, With all that can call upon the name of the Lord Jesus Christ. 4. Because if the Son were not God, he could not have been a fit mediator..

Q., 9. How doth it appear that the Holy Ghost is God?

A. 1. Because the Holy Ghost is called God. Acts v. 3, 4, Why hath Satan filled thine heart to lie to the Holy Ghost? Thou hast not lied unto men but unto God. 2. Because the attributes of God are ascribed unto him. Omnipresence, Psalm cxxxix. 7, Whither shall I go from thy spirit ? Especially, he is present in the hearts of all believers. John xiv. 17, He dwelleth in you, and shall be in you. Omoiscience, 1 Cor. ii. 10, The spirit searcheth all things. 3. Because of the powerful works of the spirit, which none but God can effect; such as regeneration. John iii. 5, Except a man be born of the spirit he cannot enter into the kingdom of God. Guiding believers into all truth. John xvi. 13, Howbeit, when the spirit of truth is come, he will guide you into all truth. Sanctification, Rom. xv. 16, That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Comfort, called therefore the comforter. John xv. 26, But when the comforter is come, whom I will send unto you from the Father, even the spirit of truth which proceedeth from the Father, he shall testify of me. Communion, 2 Cor. xiii. 14, The

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