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A. Because the testament of God or covenant of grace, is thereby revealed in the new dispensation of it, without types and figures. Christ himself being revealed as one in the flesh, who before was shadowed under them; who having fulfilled the ceremonial law, hath abolished it, and freed his people from that yoke, and bondage requiring now more spiritual worship in its room.

Q. 7. Are not the scriptures in the Apocryphal books the word of God?

3. Be

A. Though there be many true and good things in these books which may be profitable, as in other authors, yet they are not so esteemed as canonical scripture, and part of the word of God, 1 Because they are not written in the Hebrew tongue, nor acknowledged as canonical by the Jews of old, unto whom the keeping of the oracles of God was then committed. 2. Because in those books there is something false and disagreeable to the word of God. cause there is not that power and majesty in those books, as in canonical scriptures. 4. Because the author of Ecclesiasticus (the choicest of all the Apocryphal books) doth crave pardon if any thing be amiss in that book, which he could not have done had he been guided by the infallible Spirit of God therein. Q. 8. Have not the scriptures their authority from the church, as the Papists affirm?

A. No: Because the church on whose testimony they say the scriptures do depend, is an apostate and corrupt church, and the seat of antichrist. 2. Because the true church of Christ doth depend in its being, on the scriptures; and therefore the scriptures cannot depend on the church for its authority, Eph. ii. 19, 20. Ye are fellow citizens of the saints and of the houshold of God: being built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. 3. Because if the authority of the scriptures did depend upon the church, then the church in itself without the scriptures must be infallible, otherwise our faith in the scriptures from their witness could not be certain: But the church in itself without the scriptures is not infallible.

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Q. 9. Why are the scriptures called the rule to direct us, how we may glorify and enjoy God?

A. Because all doctrines which we are bound to believe, must be measured or judged by it: All duties which we are bound to practise, as means in order to the attainment of this chief end of man, must be squared and conformed to this rule, Gal. iv. 16. As many as walk according to this rule, Peace be on them. Q10. Why are the scriptures called the only rule? A. Because the scriptures and nothing else, are sufficient to direct us, how we may glorify and enjoy him. Q. 11. Is not natural reason without the light of the scriptures, sufficient to direct us?

A. 1. Indeed natural reason may, from the natural impressions of a deity upon the mind, and the evidences of a deity in the works of creation and providence, shew that there is a God, and that this God is infinite in his being, and power, and wisdom, and goodness; and that he is to be glorified and worshipped by his creatures.'

2. But natural reason cannot fully and savingly show thee what God is. 1. It cannot reveal his love and mercy to sinners in his Son. 2. It cannot reveal how he should be glorified and worshipped. 3. It cannot direct us how we should enjoy him either here or hereafter.

Q. 12. Are not the unwritten traditions of the church of Rome to be made use of as a rule for our direction, especially since the apostle exhorteth the Thessalonians. 2 Thess. ii. 15. To hold fast the traditions which they have been taught not only by writing, but also by word of mouth; and many of the traditions of the church of Rome are pretended to be apostolical?

A. The unwritten traditions of the church of Rome, are not to be made use of as a rule for our directions. 1. Because no unwritten traditions could be conveyed, down from the apostles time unto ours by word of mouth, without danger of mistake and corruption, and therefore we cannot be certain their traditions which they call apostolical, are not corrupted, as they must be, if we use them as our rule. 2. Because we

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have reason to think the church of Rome, being so much corrupted, that their traditions are corruptedtoo; especially when historians tell us of the general corruption, ignorance and viciousness of some generations in their church namely in the ninth and tenth centuries, and afterwards, through which sink of times we cannot rationally expect to receive pure traditions. 3. Because several of their traditions are contrary to the express word of God, like those of the elders among the Pharisees. which our Saviour does condemn, together with all human impositions, Matth, xv. 8. 9. Ye have made the commandments of God of none effect by your traditions: But in vain do they worship me, teaching for doctrines the commandment of men. 4. Because however the Thessalonians were bound to hold fast some unwritten traditions for a while, because the history of Christ and much of the gospel, they had for the present only from the mouth and testimony of the apostles, yet afterwards the whole history of Christ, and whatever was necessary to be known and believed, and practised in order to salvation, was committed to writing in the books of the new testament both for the sake of the present and future generations of the church, that so the gospel might not be corrupted by unwritten traditions Therefore all nnwritten traditions, are to be rejected.

Q. 13. Is not the light within men, and the Spirit of God without the scripture (which Quakers and Enthusiasts pretend unto) to be made use of as a rule for direction?

A. The light which is in men without the scriptures, is not to be used for our rule. 1. Because whatever light any pretended unto without the word is but darkness in which whosoever walketh, he must needs stumble and fall into the ditch, Isa. viii. 20. To the law and the testimony: If they speak not according to this word, it is because there is no light in them.

5. Whatsoever spirit any have which leadeth them against, or besides the rule of the scriptures, it is not the Spirit of God, and of truth, but a spirit of error and delusion. The scriptures telleth us plainly, that

such as hear not the apostles speaking in the word, are acted by an erroneous spirit, 1 John. iv. 1, 6. Beloved, believe not every spirit, but try the spirits, whether they be of God: Because many false prophets are gone out into the world. We are of God: He that knoweth God, heareth us, he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of

error.

3. Q. What do the scriptures principally teach?

A. The scriptures principally teach what man is to believe concerning God, and what duty God requiréth of man.

Q.

What is it to believe?

A. To believe, is to assent, or give credit to truths because of the authority of another.)

Q. 2. What is it to believe what the scriptures teach? A. To believe that which the scriptures teach, is to assent, or give credit to the truths thereof, because of the authority of God, whose word the scriptures are; this is divine faith.

Q3. What is implied in the things concerning God which the scriptures teach?

A. In the things concerning God which the scriptures teach is implied all points of faith. as it is divine. Q. 4. Are christians to believe nothing as a point of faith but what the scriptures teach.

A. No: Because no other book in the world is of divine authority, but the scriptures; and therefore not absolutely infallible..

Q5. What is meant by the duty which God requireth of man?

A. By the duty which God requireth of man, we are to understand that which is God's due. or that which we owe to God, and are bound to do, as we are creatures. and subjects, and children.

Q. 6. Are we bound to do nothing in point of practice, but what is required in the scriptures?

A. No: Because the laws and commandments of

God in the scriptures, are so exceeding large and ex

tensive, that they reach both the outward and inward a man, and whole conversation; so that nothing is lawful for us to do, except it be directly or consequently prescribed in the word.

Q. 7. How do the scriptures teach the matters of faith and practice?

A. The scriptures teach the matters of faith and practice, by revealing these things externally: but it is the Spirit of God only in the scriptures, which can teach them internally and effectually unto salvation.

Q. 8. Why are the scriptures said principally to teach what man is to believe concerning God, and what duty God requireth of man?

A. Because though all things taught in the scriptores are alike true, having the stamp of divine authority upon them, yet all things in the scriptures are not alike necessary and useful. Those things which man is bound to believe and do, as necessary to salvation, are the things which the scriptures do principally teach.

Q. 4. What is God?

A. God is a Spirit, infinite, eternal, unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.

Q. 1. What kind of substance is God?
A. God is a Spirit. John iv. 24.

God is a Spirit, and they that worship him, must worship him in Spirit and truth.'

Q. 2. What is a Spirit?

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A. A Spirit is an inmaterial substance, without flesh or bones, or bodily parts, Luke xxiv. 39. hold my hands and my feet, that it is I myself: handle me, and see, for a spirit hath not flesh and bones as ye see me have.'

Q. 3. How is God said then in scripture to have eyes and ears, and mouth, and hands and other parts, Psalm xxxiv. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry, Isa. i. 20. The mouth of the Lord hath spoken it, Heb.. x. 31. It is a fearful thing to fall into the hands of the living God?'

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