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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 bave 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 Proposition, 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.

Quest. 3.

Of Faith and Obedience.

WHA

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.

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

B 3

impoffible

impoffible to please him; for he that cometh to God, must 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 fall 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.

Q3. 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 neceflary Confequence in the Word of God, we are not obliged to believe them as Points of Faith, 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, 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 Mafter, even Chrift.

2. 4. 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, Ats xvii. 11. These 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.

W

God is a Spirit.

WHAT is God?

Quest. 4. A. God is a Spirit, infinite, eternal, and unchangeable in his Being, Wisdom, Power, Holiness, Juftice, Goodnefs, 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?

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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 immense, infinite, immutable; and in this Senfe we alfo call him a Spirit, i. e. he is not a grofs corporeal Substance.

Q. 3. How

Sort is God?

many 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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City, and the Royal Feaft. These Shadows are useful to us whilft we are in the Body; but we shall know him in Heaven after a more perfect Manner.

Q5. What may be inferred from the Spiritual Nature

of God?

A. Hence learn, that it is both finful and dangerous to frame an Image or Picture of God. Who can make an Image of his Soul? which yet is not fo perfect a Spirit as God is? And as it is finful to attempt it, fo it is impoffible to do it; Deut. iv. 15, 16. Take ye therefore good heed unto your felves; for ye faw no Manner of Similitude on the Day that the Lord fpoke to you in Horeb out of the midst of the Fire; left ye corrupt yourselves, and make you a graven Image, the Similitude of any Figure, &c.

Q6. What elfe may be inferred from thence ?

A. That our Souls are the most noble and excellent Part of us, which most resembles God, and therefore our chief Regard and Care fhould be for them, whatever becomes of the vile Body, Mat. xvi. 26. For what is a Man profited if he gain the whole World, and lofe his own Soul? Or what shall a Man give in Exchange for his Soul?

Q.7. What further Truth may be inferred hence?

A. That Men fhould beware of fpiritual Sins, as well as of grofs and outward Sins; for there is a Filthiness of the Spirit, as well as of the Flesh, 2 Cor. vii. 1. Let us cleanfe ourfelves from all Filthiness of Flesh and Spirit; and as God fees them, fo he greatly abhors them, as Sins that defile the nobleft Part of Man, on which he stamped his own Image.

Q. 8. What alfo may be inferred from hence?

A. Hence we learn, that fpiritual Worship is moft agreeable to his Nature and Will; and the more fpiritual it is, the more acceptable it will be to him, John iv. 24. God is a Spirit, and they that worship him, muft worship him in Spirit and in Truth. Externals in worship are of little Regard with God; as places, Habits, Gestures, &c.

Apply this,

Firft, To fuperftitious Men, Ifa. lxvi. 1, 2, 3.

Secondly, To Children that say a Prayer, but mind not to.

whom, nor what they say.

Of

Queft. 1.

W

Of God's Infinity.

HAT is the Sense and Meaning of this
Word [Infinity?]

A. It fignifies that which hath no bounds or Limits, within which it is contained, as all created 'Things are. Q. 2. In how many Refpects is God infinite?

A. God is infinite or boundless in three Refpects. First, In Refpect of the Perfection of his Nature; his Wifdom, Power, and Holinefs, exceed all Measures and Limits; as 1 Sam. ii. 2. There is none holy as the Lord, &c. Secondly, In Refpect of Time and Place; no Time cán meafure him, Ifa. lvii. 15. Thus faith the high and lofty One, that inhabiteth Eternity, 1 Kings, viii. 27. Behold the Heaven of Heavens cannot contain thee, how much less this Houfe which I have built? The Heaven of Heavens contains all created Beings; but not the Creator. Thirdly, In Respect of his. = Incomprehenfiblenefs, by the Understanding of all Creatures, Job xi. 7. Canft thou by fearching find out God? canft thou find out the Almighty to Perfection?

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Q3. If God be thus infinite, and no Understanding can comprehend him, how then is it faid in 1 John iii. 2. fhall fee him as he is?

A. The Meaning is not, that glorified Saints fhall comprehend God in their Understandings; but that they shall have a true apprehenfive Knowledge, though not a comprehenfive Knowledge of God: And that we fhall fee him im mediately, and not as we do now thorough a Glass darkly. Q4. What is the firft Leffon to be learnt from God's = Infinity?

A. That therefore Men fhould tremble to fin even in Secret, Pfal. cxxxix. 11. If I fay, furely the Darkness fall cover me, even the Night shall be Light about me.

Q. 5. What is the fecond Inftruction from hence?

A. The fecond Inftruction is, That there is an infinite Evil in Sin, objectively confidered, as it is committed against an infinite God; and therefore it deferves eternal Punishment; and no Satisfaction can poffibly be made for it, but by the Blood of Chrift, 1 Pet. i. 18. Forafmuch as ye know that

Je were

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