214 Why cannot the authority of the fcriptures depend upon the church?

A Because the true church of Chrift depends, in its very being, on the fcriptures; and therefore the fcriptures cannot depend upon it, as to their authority, Eph. ii. 20, 22.

25. Are not the light of nature, and the works of creation and providence, fufficient to direct us how we may glorify and enjoy God?

A. Thefe do fo far manifeft the goodness, wifdom, and " power of God, as to leave men inexcufable, Rom ii. 14, 15 andi 19, 20. ; yet are they not fufficient to give 'that knowledge of God, and of his will, which is necef fary unto falvation,' I Cor. i3 14.

216. What makes a farther revelation, than nature's light, neceffary?

A. The glory of the divine perfections, particularly his mercy, grace, love, and faithfulness, Pfal. lxxxv. 8, IC, 11.; the grofs ignorance and degeneracy of mankind, Co i. 20, 21.; the fublimenefs of the things revealed, which otherwife had never been known by men or angels, John i. 18.: it is alfo neceffary for trying the fpirits and doctrines of men, and for unmasking the impoftures of the devil, 1 Jo.iv.1,2 3. 217. How doth it appear that the fcriptures are not an impofition upon mankind?

A. If the penmen of the fcriptures had inclined to deceive, they would have accommodated themfelves to the difpofitions of the people with whom they converfed, and connived at their lufts; but, on the contrary, we find they faithfully expofed the errors and vices of men, and impartially fet themfelves against every thing that corrupt nature is fond of; and that, though they were laid open to the greatest hardfhips and sufferings for fo doing, Acts v. 29, 30, 31, 40, 41

218 What is the meaning of the word [ fcriptures]? A. It fignifies writings; and the word of God is empha tically fo called, because God has therein written to us the great things of his law and covenant, Hof viii. 12.

2,19. Why was the word of God committed to writing? A. For the better preferving and propagating of the 'truth; and for the more fure establishment and comfort of the church, against the corruption of the flesh, and the ma

lice of Satan and the world,' Luke i. 3, 4. Pr. xxii. 20,21.† 2 20. How was the will of God made known to the church, before it was committed to writing?

A. By immediate revelations, Gen. ii. 16.17 and iii. 15. ; by frequent appearances of the Son of God, delighting, before hand, to try on the human likeness, Gen. xviii. 2 compared with verfe 3. Judg. xiii. 11. compared with verfes 18, 19.; by the miniftry of the holy angels, Gen. xix. 1, 15. Heb i 2. and of the patriarchs, Jo. ver, 14. 15. He xi. 7. 221. Why are the for ptures of the Old and New Teftament, called the word of God"] ?

A. Becaufe all fcripture is given by the infpiration of God, 2 Tim. ii. 16 being immediately indited by the Holy Ghoft, 1 Pet i. 21.

22? Why are they commonly called, the BIBLE?

A. The word BIBLE, fignifying a Book; the holy fcriptures are fo called by way of eminence, because they are incomparably he beft of all books, as containing the invariable grounds of faith in Chrift, for life eternal, John xx. 31. These are written, that ye might believe that Jefus is the Chrift the Son of God, and that believing ye might have life through his name.

223 Why are the holy feriptures called a [Teftament]? A. Because they are the laft will of the glorious Testator, firf typically, and then actually, confirmed by his death, concerning the vaft legacies therein bequeathed to his fpi ritual feed: H. x. 16. Where a teftament is, there must alfo of neceffity be the death of the Teftator.

24. Why are the writings of Mofes and the Prophets called the Old] Teftament?

A. Because the will of the Teftator, Chrift, was veiled, legally difpenfed, and typically fealed by the blood of facrificed beats upon which account it is called comparatively faulty, Heb. vii. 7, 8.; and was therefore to vanifla away, verfe 13.

22. To whom were the oracles of God, under the Old Feftament, committed?

A To the hurch of the Jews, Rom. iii. i, 2 What advantage hath the Jew?-Much every way: chiefly, because unto them were committed the oracles of God.

2 26. Why are the friptures from Matthew to the end of the Revelation, called the New Teftament]?

A. Because they contain the molt clear and full revela

† Confeffion, chap. i. §. 1

tion, and actual ratification of the covenant of promise, y the death of Chrift the Teftator, who is alfo the living Executor of his own teftament, Rev. i 18. I am be that liveth and was dead; and behold I am alive for evermore, John xiv. 19-Because I live, ye shall live alfo..

Q. 27. Will this New Teftament difpenfation of the grace of God, ever undergo any other alteration.

A. No it will remain new and unalterable, till the fecond coming of the Lord Jefus, Matth- xxvi. 29. - '

Q. 28. Do the fcriptures of the old feftament continue to be a rule of faith and practice to us who live under the New?

4. Yes: because they are the record of God concerning Chrift, as well as the fcriptures of the New Testament; for all the prophets prophefied of him; to him they did all bear witness, Acts x. 43; and Chrift commands all to fearch them, becaufe eternal life is to be found in them, and they teftify of him, John v. 39.

Q. 29. How could the Old Teftament be of force when it was not confirmed by the death of the Teftator?

A. The death of Chrift, the Teftator, was typified in all the expiatory facrifices of that difpenfation; hence is he called, The Lamb flain from the foundation of the world, Rev. xiii. 8.

Q. 3c. Is not that typical difpenfation, now quite abolifhed, under the New Teftament?

A. Yes; for it was promised, that the Meffiah should caufe the facrifice and the oblation to cease: and accordingly, Chrift being come,-neither by the blood of goats nor calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption for us, Heb. ix.

11, 12.

Q.31 Why was that ceremonial difpenfation abolished? A. Because it was only a fhadow of good things to come, and not the very image of the things; that is, not the very things themselves, Heb. x. 1.

Q. 32. Wherein doth the New Teftament excel the Old ? A. Amongst other things, it excels it, in respect of evidence, worship, extent, gifts, and duration.

233 Wherein does the New Teftament excel the Old in respect of evidence?

A. The Old Testament fpeaks of a Meffiah to come, but the New prefents him as already come, Jo. i. 29, 41, i

the Old was dark and cloudy, but the New, clear, and perfpicuous, 2 Cor iii. 18..

2. 34. How does it excel in point of worship?

A The worship of the Old Testament was a yoke of bondage but the worship of the New is free, fpiritual, and eafy Gal. v. §.

:

235 How does the New Teftament excel in respect of extent ?

A The Old was confined to the Jews, Pfalm cxlvii. 19,. 20. and a few profelytes among the Gentiles, Exod. xii. 48; but the New extends to all the world, Mark xvi. 15.; and its converts are vaftly more numerous than under the old difpenfation, Rev. vii. 9.

2. 36. How does it excel in respect of gifts?

A. The gifts of the Spirit are more plentiful, and more. efficacious under the new, than under the old, Ac. ii. 17,18. 237. How does the New Teftament excel in respect of duration?

A. The difpenfation of the Old Teftament, by types and facrifices, was only for a time, Heb. viii. 13.; but the dispensation of the New, is to continue unalterable to the end of the world, Matth, xxviii, 20

239. Why are the fcriptures faid to be [the ONLY rule】 to direct us, how we may glorify and enjoy God?

A. Because none but God, the author of the fcriptures, could by them, fhew the way, how he himself is to be glo. rified and enjoyed, by fallen finners of mankind, Micah vi. 6-9, Matth. xi. 24-28.

239. Although the light of nature, or natural reafon, thould not be the only rule; yet may it not be admitted as a fufficient rule, to direct us how to glorify and enjoy God?

A. By no means; because of its utter incapacity to give the fmalleft difcovery of Christ, the Mediator of the new covenant, Cor. ij. 14. who is the only way of falvation for loft finners of Adam's family, John xiv. 6.

2. 40. Is it enough to affert, that the word of God is the principal rule to direct us?

A No because this would leave room to conceive of another rule, befide the fcriptures, which, though it might not be called the principal one, yet might be in itself abundantly good and fufficient, for directing finners to their chief end; which is falle, and contrary to scriptures, Luke xxi. 29, 31. Ifa. viii. 20. Acts iv. 12.

2. 41. Wherein confits the perfection of the fcriptures? A. It confifts in this, That, the whole counfel of God, concerning all things neceffary for his own, glory, man's 'falvation, faith and life, is either exprefsly fet down in 'feripture, or by good and neceffary confequence may be 'deduced from fcripture, 2 Tim. iii. 15, 17. Gal, i. 8, 9.1 242. Are plain and neceffary fcripture confequences to be admitted as a part of the rule, as well as exprefs fcriptores?

A. Yes; as is evident from the inftance of our Lord, in proving the doctrine of the resurrection against the Sadducees, Mat, xxii. 31, 32. As touching the refurrection of the dead, have ye not read that which was spoken to you by Gad, faying, I am the God of Abraham, the God of Isaac, ard the God of Jacob? God is not the God of the dead, but of the living.

243. Are the fcriptures a clear and perfpicuous rule? A All things neceffary to be known, believed, and ob ferved for falvation, are fo clearly laid down in one place of fcripture or other, that every one, in the due use of ordinary means, may attain to a fufficient understanding of them, Pfalm cxix. 105, 13€ †.

244 Are human and unwritten traditions, how antient for ver, to be admitted as a part of the rule?

A. No:. all human traditions are to be examined by the fcriptures and if they speak not according to this word, it is because there is no light in them, Ifa. viii. 20.

245. Can the heathens by all the helps they have, without revelation, attain to fuch a knowledge of God, and his will, as is neceffary to falvation?

A. By no means; for they are declared to be without God, and without hope in the world, Eph. ii. 12. And where there is no vifion. the people perish, Prov. xxix. 18. there heing no other name under heaven, given among men, whereby we must be faved, but that of Jefus, Acts iv. 12.

2 46 Is the light within men, or the Spirit without the word which is pretended to by Quakers, and other enthufiafts, to be used as any rule for our direction?

A. No becaufe whatever light or spirit is pretended to, without the word, it is but darkness, delufion, and a fpirit of error, John iv. 1, 6.