xxiii. 1. Not that thofe were the last words that ever David fpake, only they were written not long before his death, when he was come near heaven.

So was what is now put into the reader's hand, written by Mr. Flavel not long before his translation to the world of fouls, where the fpirits of juft men are made perfect.

There was a more than ordinary prefence of God with him to his laft; and in his laft day, not the laft fermon that he preached (which was June 21, 1691.) he did more than once furprize his hearers with an intimation, that that might be the laft time he should speak to them in the name of the Lord. And was not then the secret of the Lord with him?

Dartmouth will know, and Devonshire will know, that there has been a prophet among them.

And now my foul bleeds to look on the dear flock of God, which are as fheep without a thepherd. The Lord Jefus, the great Shepherd of the fheep, have compaffion on them, and give them a fhepherd like to his bleffed fervant Flavel, who did for many years feed them with knowledge, and with understanding.

W

Question I. Of Man's chief End.

HAT is the chief end of man?

A. Man's chief end is to glorify God, and to enjoy him for ever.

Q1. Seeing a chief supposeth an inferior end; what is that inferior end for which man was made?

A. It was prudently, foberly, and mercifully, to govern, ufe, and difpofe of other creatures in the earth, fea, and air, over which God gave man the dominion; Gen. i. 26. And God faid, let us make man in our image, after our likeness:

and let him have dominion over the fifh of the fea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So Pfal. viii. 6. Thou madeft him to have dominion over the works of thy hands; thou haft put all things under his feet. Q. 2. What then is to be thought of thofe men, who being wholly intent upon inferior things, forget and neglect their princip al end?

A. They are dead whilft they live; 1 Tim. v. 6. But the that liveth in pleasure, is dead whilst she liveth: They have their portion in this life; Pfal. xvii. 14. From men of the world, which have their portion in this life, and their end is deftruction ; Phil. iii. 19. Whose end is deftruction.

Q. 3. How can man glorify God, feeing he is perfectly glorious in himself?

A. Man cannot glorify God by adding any new degree of glory to him; Job xxxv. 7. If thou be righteous, what givest thou him, but by manifefting his glory with the lips? Pfal. 1. 23. Whofo offereth praise, glorifieth me; or with the life;' Matth. v. 16. Let your light fo fhine before men, that they may fee your good works, and glorify your Father which is in

heaven.

Q. 4. Wherein confifts the enjoyment of God?

A. It confifts, first, in the facial vifion of him in heaven. Secondly, in full conformity to him; 1 John iii. 2. But we know, that when he fhall appear, we fhall be like him, for we fhall fee him as he is. Thirdly, in that full fatisfaction which refults from both the former; Pfal. xvii. 15. I shall be satisfied when I awake with thy likeness.

Q5. Can none enjoy him in heaven, who do not glorify him on earth?

A. No adult person can fcripturally expect happiness in heaven without holinefs on earth; Heb. xii. 14. And holinefs, without which no man fhall fee the Lord. Rom. viii.

30. Whom he justified, them he also glorified.

Q. 6. How comes the glory and enjoyment of God our chief end?

A. He is our Mafter, and rightful Owner and Benefactor; we receive our being and prefervation from him, of him, and through him, and therefore to him be all things, Rom. xi. 36. Q.7. Do all inen make God their chief end?

A. No, they do not; fome make their fenfual pleasure their chief end': Phil. iii. 19. Whofe God is their belly and M m m 2

fome the world, Col. iii. 5. Mortify therefore your members which are upon the earth; and covetoufnefs, which is idolatry. Q. 8. What are the figns of a man's making himself his chief end?

A. Those make themfelves their chief end, who afcribe the glory of what they have, or do, to themselves, and not to God; Dan iv. 30. The king fpake, and faid, Is not this great Babylon which I have built? Ifa. x. 18. For he faith, By the ftrength of my hand have I done it; and by my wisdom, for I am prudent; therefore they facrifice to their own net, and burn incenfe unto their drag, Hab. i. 16.

Q. 9. Why are the glorifying and enjoying of God put together, as making up our chief end?

A. Because no man can glorify God, that takes him not for his God; and none takes him for his God, that takes him not for his fupreme good; and both these being effentially included in this notion of the chief end, are therefore juftly put together.

Q10. What is the first truth inferred hence?

A. That God hath dignified inan above all other creatures on earth, in giving him a capacity of glorifying God here, and of enjoying him hereafter.

Q. What is the fecond truth inferred hence?

A. That the foul of man is not annihilated by death, but advanced by it; Phil. i. 21. To dic is gain. V. 23. Having a defire to depart, and to be with Chrift, which is far better.

Q. 12. What is the third truth inferred hence?

A. That it is the duty and wifdom of every Chriftian to renounce, deny, and forfake all inferior interefts and enjoyments, when they come in competition with the glory of God, and our enjoyment of him: Luke xiv. 33. So likewife who' foever he be of you, that forfaketh not all that he hath, he cannot be my difciple.

Q. 13. What is the fourth inference hence?

A. That we are to abhor and renounce all thofe doctrines and practices, that debafe the glory of God, and exalt and magnify the creature,

Queft. 2.

Of the Scriptures as our Rule.

WH

Hat rule hath God given to direct us how we may glorify and enjoy him?

A. The word of God, which is contained in the fcriptures of the Old and New Testament, is the only rule to direct us bot pe may glorify and enjoy him.

Q. How can the fcriptures be called the word of God, feeing the things containted there, were spoken and written by men

?

A. They are truly and properly called the word of God, because they came not by the will of man; but holy men of God fpake as they were moved by the holy Ghoft, 2 Pet.

i. 21.

Q. z. What are the principal arguments to perfuade us that the fcriptures are of divine authority and inspiration?

A. Three things efpecially convince us: First, The holinefs of the doctrine therein contained. Secondly, The awful efficacy thereof on the foul. Thirdly, The uncontrolable miracles by which they are fealed, put it beyond all rational doubt that they are the very words of God.

Q. 3. What is the holiness of the fcriptures? and how doth prove them to be God's word?

that

A. The holiness of the fcriptures doth appear in two things: First, In commanding and encouraging whatsoever is pure, and holy; Phil. iv. 8. Whatfoever things are pure. Secondty, In forbidding all unholinefs, under pain of damnation ; 1 Cor. vi. 9. Know ye not, that the unrighteous fhall not inherit the kingdom of God, &c. This fhews that they came not from Satan, being cross to his defign; nor from man, it being against his corrupt nature; and therefore from God only.

Q. 4. What is their authority and efficacy on the foul? and how doth that prove them divine?

A. Their authority, and efficacy on the foul, confifts in three things: First, In the power they have to fearch and discover the fecrets of men; Heb. iv. 12. The word of God is quick and powerful, and sharper than any two edged fword, piercing even to the dividing asunder of foul and fpirit, and of the joints and marrow; and is a difcerner of the thoughts and intents of the heart. Secondly, In their converting efficacy, changing and renewing the foul; Pfalm xix. 7. The law of the Lord is perfect, converting the foul. Thirdly, In their chearing and reftoring efficacy, when the foul is caft down under any inward or outward trouble; Pfal. xix. 8. The ftatutes of the Lord are right, rejoicing the heart. No human power can do such things as thefe; John xvii. 17. Sanctify them through thy truth; thy word is truth.

Q. 5. How do miracles confirm it?

A. Because all proper miracles are wrought only by the band of God: John iii. 2. And no man can do these miracles

that thou doft, except God be with him and so are his feal to whatsoever he affixes them, and it confifts not with his truth and holiness to set it to a forgery.

Q. 6. What was the end of writing the word?

A. That the church to the end of the world might have a fure, known, standing rule to try and judge all things by, and not be left to the uncertainty of traditions; John v. 39. Search the fcriptures, for in them ye think ye have eternal life, and they are they which teftify of me.

Q. 7. Doth not the authority of the scriptures depend on the church, fathers, and councils?

A. No, the scriptures are not built on the authority of the church, but the church on them; Eph. ii. 20. And are built on the foundation of the apoftles and prophets, Jefus Chrift himself being the chief corner-ftone. And as for councils and fathers, the fcriptures are not to be tried by them; but they by the fcriptures; Ifa. viii 20. To the law and to the teftimony; if they speak not according to this word, it is because there is no light in them

Q.8. What may be fairly inferred from this propofition, that the fcriptures are the word of God?

A. Three things may be hence inferred. First, The perfection of the fcriptures, which being the only rule given by God, muft therefore be perfect. Secondly, That it is the right of common people to read them; John v. 39. Search the fcriptures, Acts xvii. 11. These were more noble than those of Theffalonica, in that they received the word with all readinefs of mind, and fearched the fcriptures daily, whether those things were fo. Thirdly, That we owe no obedience to the injunctions of men, farther than they are fufficiently warranted by the written word; Matth. xv. 9. But in vain do they worship me, teaching for doctrines the commandments of men. Of Faith and Obedience.

Queft. 3.

Wa

Hat do the fcriptures principally teach? A. The feriptures principally teach what man is to believe concerning God, and what duty God requires of

man.

I.

Q. 1. Why is faith conjoined with obedience, and put before it ?

A. Because faith is the principle from whence all obedience flows; and no man can perform any duty aright in the estate of unbelief; Heb. xi. 6. But without faith it is impoffible to please him; for he that cometh to God, must believe that he is,