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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 fupream Good; and both thefe being effentially included, in this Notion of the chief End, are therefore juftly put together.

Q. 10. What is the firft Truth inferred from hence?

A. That God hath dignified Man above all other Creatures on Earth, in giving him a Capacity of glorifying God here, and of enjoying him hereafter.

Q. 11. What is the fecond 'Truth inferred hence?

A. That the Soul of Man is not annihilated by Death, but advanced by it, Phil. i. 21 To die 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 Wisdom of every Christian to renounce, deny, and forfake all inferior Interefts and Enjoyments when they come in Competition with the Glory of God, and our Enjoymont of him. Luke xiv. 33. So likewife whofoever he be of you, that forfaketh not all that he bath, cannot be my Difciple.

Q13. What is the fourth Inference hence?

A. That we are to abhor and renounce all thofe Doctrines and Practices that debase the Glory of God, and exalt and magnify the Creature.

Quest. 2.

Of the Scriptures as our Rule.

HAT Rule hath God given to direct us,

W how we may glorify and enjoy him?

A. The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only rule to direct us, how we may glorify and enjoy him.

Q.1. How can the Scriptures be called the Word of God, feeing the Things contained therein, 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 fpoke as they were moved by the Holy Ghost, 2 Fet. i. 21.

Q. 2. What are the principal Arguments to perfuade us that the Scriptures are of Divine Authority and Infpiration? Â. Three

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A. Three Things especially convince us; First the Holinefs of the Doctrine therein contained; Secondly, the awful Efficacy thereof on the Soul. Thirdly, The uncontroulable Miracles by which they are fealed, put it beyond all rational Doubt, that they are the very Word of God.

Q3. What is the Holiness of the Scriptures? and how doth that prove them to be God's Word?

A. The Holiness of the Scriptures doth appear in two Things. First, In commanding and encouraging whatfo.ever is pure and holy; Phil. iv. 8. Whatsoever Things are pure. Secondly, In forbidding all Unholinefs, under Pain of Damnation, 1 Cor. vi. 9. Know ye not, that the unrighteous shall not inherit the Kingdom of God, &c. This fhews that they came not from Satan, being crofs to his Defign; nor from Men, it being against his corrupt Nature; and therefore from God only.

Q4. What is their Authority and Efficacy on the Soul? and how doth that prove them divine?

A. Their Authority and Efficacy on the Soul, confifts in three Things: Firft, In the Power they have to search and difcover the Secrets of Men, Heb. iv. 12. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing afunder of Soul and Spirit, 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 Soul, Pfal. xix. 7. The Law of the Lord is perfect, converting the Soul. Thirdly, In their chearing and reftoring Efficacy, when the Soul is caft down under any inward or outward Trouble, Pfal. xix. 8. The Statutes of the Lord are right, rejoycing the Heart. No humane Power can do fuch Things as thefe, John xvii. 17. Sanctify them through thy Truth, thy Ward is Truth.

Q. 5. How do Miracles confirm it ?

A. Because all proper Miracles are wrought only by the Hand of God, John iii. 2. And no Man can do thefe Miracles that thou doeft, except God be with him; and fo are lis Seal to whatever he affixes them, and it confifts not with his Truth and Holiness to fet 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,

a fure, known, standing Rule to try and judge all Things by, and not to be left to the Uncertainty of Traditions, John v. 39. Search the Scriptures, 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, Ephef. ii. 19, 20. And are built on the Foundations of the Apostles and Prophets, Jefus Chrift himself being the chief Corner Stone. And for Councils and Fathers, the Scriptures are not to be tried by them; but they by the Scriptures, 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 Scriptures are the Word of God?

A. Three Things may be thence inferred; Firft, the Perfection of the Scriptures, 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 Scriptures, Acts xvii. 11. Thefe were more noble than those of Theffalonica, in that they received the Word with all Readinefs of Mind, and fearch the Scriptures daily, whether those Things were fo; Thirdly, That we owe no Obedience to the Injunctions of Men, further than they are fufficiently warranted by the written Word, Mat. xv. 9. But in vain do they worship me, teaching for Doctrines the Commandments of

Men.

Of Faith and Obedience.

WHA

Quest. 3.
HAT do the Scriptures principally teach?
A. The Scriptures principally teach
what Man is to believe concerning God, and what Duty
God requires of Man.

Q1. 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 Eftate of Unbelief, Heb. xi. 6. But without Faith it is

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impofible

impoffible to please him; for he that cometh to God, muft believe

that he is.

Q. 2. Can there be no faving Faith where the Scriptures are not known and preached?

A. No, not ordinarly; for the Apostle faith, Rom. x. 14. How then fhall they call on him, in whom they have not believed? and how fhall they believe in him, of whom they have not heard? and how fhall they hear without a Preacher ? and how shall they preach except they be fent? And v. 17. So then, Faith cometh by Hearing, and Hearing by the Word of God.

Q.3. Are not we bound to believe what learned Men teach us, as Points of Faith, though the Things they teach be not contained in the Word of God?

A. No, if the Things they teach be not contained exprefly, or by neceffary Confequence in the Word of God, we are not obliged to believe them as Points of Faith, Isa. 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, Gal. i. 8. Though we, or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accurfed. And Chrift hath charged us, Mat. xxiii. 10. To call no Man Mafter, for one is your Master, even Chrift.

24. Are there fome Things in Scripture mare excellent than others; because it is faid the Scriptures principally teach Matters of Faith and Duty?

A. Every Part of Scripture is alike pure, Prov. xxx. 5. Every Word of God is pure, and of equal Authority, but not of equal Weight; as feveral Pieces of Gold are alike pure, and of the fame Stamp, but not of equal Value.

Q5. What may be inferred hence for Ufe?

A. First, Hence it is our Duty to examine what we hear, by the Word; and not receive any Doctrine, because Men. confidently affirm it, but because the Scriptures require it, Aas xvii. 11. Thefe were more noble than those of Theffalonica, in that they received the Word with all Readiness of Mind, and fearched the Scriptures daily, whether thefe Things were fo. Secondly, That Chriftian Religion is not notional, but practical; and that impractical Faith faves no Man, Jam. ii. 20. Faith without Works is dead.

Quest

God is a Spirit.

HAT is God?

W Queft. 4. A. God is a Spirit, infinite, eternal, and unchangeable in his Being, Wisdom, Power, Holiness, Juftice, Goodness, and Truth.

Q. 1. Can the Nature of God be defined, fo as Men may exprefs properly and ftrictly what God is?

A. No: Job xi. 7. Canft thou by fearching find out God? canft thou find out the Almighty unto Perfection?

We do then conceive most rightly of God, when we acknowledge him to be unconceivable; and therefore one being asked the Queftion, what God is? answered rightly; If I fully knew that, I fhould be a God myself; for God only knows his own Effence.

Q. 2. How many Ways are there by which Men may know and defcribe the Nature of God, though ftill with imperfect Knowledge?

A. There are two Ways of knowing God in this Life; Firft, by Way of Affirmation; affirming that of God by Way of Eminence, which is excellent in the Creature; as when we affirm him to be wife, good, merciful, &c. Secondly, by Way of Negation, when we remove from God in our Conceptions all that is imperfect in the Creature: So we fay God is immenfe, infinite, immutable; and in this Senfe we alfo call him a Spirit, i. e. he is not a grofs corporeal Substance.

Q: 3
How many
Sort is God?

Sorts of Spirits are there? And of which

A. There be two Sorts of Spirits, created and finite; as Angels, and the Souls of Men are. Secondly, uncreated, and infinite; and fuch a Spirit God only is, infinitely above all other Spirits.

Q4. If God be a Spirit, in what Senfe are we to underftand all thofe Scriptures, which speak of the Eyes of the Lord, the Ears and Hand of God?

A. We are to understand them as Expreffions of God, in Condefcention to the Weakness of our Understandings; even as the Glory of Heaven is expreft to us in Scripture by a

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