in Chaldee, was originally written in Hebrew, the first language in the world, and, at the time of the revelation, the language best known to the Church of God. And the New Testament, with the exception of the Gospel according to Matthew, which is supposed to have been written in Hebrew, was originally written in Greek; the language which, at the time of writing it, was most common and best known both to Jews and Gentiles. By this we are taught that all nations should have the Scriptures in a language which they understand. The passages of the Old Testament which were written in Chaldee, are the eleventh verse of the tenth chapter of the Prophecies of Jeremiah; from the second verse of the fourth chapter of Daniel, to the end of the seventh chapter; and the fourth, fifth, and sixth chapters of Ezra.

INFERENCES.

From this subject we learn,-1. The duty and necessity of searching the Scriptures, which are able, through the influence of the Holy Spirit, to make us wise to salvation.-John v. 39. 2. That we must believe that all things contained in them are the word of God. 3. That under a sense of our own ignorance, we should seek after a more extensive knowledge of the saving truths of the Scriptures, than we yet possess. 4. That the practice of the Word must accompany the knowledge of it.-John xiii. 17. 5. The goodness of God in committing to us a revela tion of his will. 6. The necessity of divine illumination, that we may see wondrous things out of the Scriptures.-Ps. cxix. 18. 7. That the Word of God is the only rule of faith and obedience; and that it alone discovers the way by which we are to glorify him in this world, that we may come to the full enjoyment of him in a future world.

The Two Principal Topics treated of in Scripture, and Explained in the Two Divisions of the Catechism.

Q. 3.—What do the Scriptures principally teach?

The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.

ANALYSIS AND PROOFS.

We are here taught,

1. That the Scriptures teach us other things besides the knowledge of God, and the duty and happiness of man.-See Matt. xxiii. 23.

2. That they principally teach us what we are to believe concerning God. Deut. xxxi. 12.-"That they may learn, and fear the Lord your God, and observe to do all the words of this law." 2 Tim. i. 13.-"Hold fast the form of sound words,-in faith and love."

3. That they principally teach us what duty God requires of Ps. cxix. 105.-"Thy word is a lamp unto my feet, and a light unto my path." See also Luke x. 25, 26.

man.

EXPLANATION.

Obs. 9.-The Scriptures teach us what we are to believe concerning God.

To believe, is to assent or give credit to truth, upon the authority of another.

To believe what the Scriptures teach, is to assent or give credit to the truths therein revealed, upon the authority of God, whose Word the Scriptures are. This is what constitutes divine faith; and it is produced in the soul of man, not by any power of his own, but by the operation of the Spirit of God.-Gal. v. 22; Eph. ii. 8.

The things which the Scriptures teach concerning God, and which are to be believed by us, respect his nature and perfections, the persons of the Godhead, the decrees of God, and the execution of his decrees.-Heb. xi. 6; 1 John v. 7; Acts xv. 14, 15–18, and iv. 27, 28.

We are to believe nothing in point of faith but what the Scriptures teach; because they are the only book in the world of divine authority, and consequently the only one that is absolutely infallible.-Isa. viii. 20.

Obs. 10.-The Scriptures teach us what duty God requires of

man.

By the duty which God requires 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 his creatures, his subjects, and his children.

We are bound to do nothing in practice but what is required in the Scriptures; because the laws and commandments of God, revealed therein, are so exceeding broad and extensive, reaching the thoughts and intents of the heart, as well as the actions of the life, that it is not lawful for us to do any thing but what is either directly or consequentially prescribed therein.-Isa. viii. 20.

Obs. 11.-The Scriptures are said "principally" to teach what we are to believe and practise, because these things are most important, and absolutely necessary to salvation.

Although all Scripture is the Word of God, and consequently all equally true, and no part of it undeserving our notice, yet all things in it are not equally important, nor equally connected with eternal salvation. Those things which man is bound to believe and do, as necessary to salvation, are the things which the Scriptures principally teach. And we may observe, that although the Scriptures teach these things plainly, yet they must be accompanied with the Spirit of God, who alone can teach them effectually to salvation.

Obs. 12.-Faith or belief is the foundation of obedience.

This is evident from the order in which they are here stated. Faith or belief is made the foundation of duty or obedience; and not duty or obedience the foundation of faith: or, in other words, the things to be believed are set before the things to be practised. Tit. iii. 8. And this is done for the following reason, viz.-that the order of things in the covenant of grace may be distinguished from their order in the covenant of works. Under the covenant of works, life was promised as the reward of perfect obedience.Rom. x. 5. But under the covenant of grace, life is promised freely, and to be received freely; and their obedience is to be yielded to the law, from gratitude and love.-Jer. xxxi. 18, 19. Hence, there can be no saving faith, which is not followed by obedience; and no acceptable obedience, which does not flow from faith.

This order of doctrine is farther evinced from the method observed by the Apostle Paul, who informs us, that all true Gospel obedience is the obedience of faith.-Rom. xvi. 26. And accordingly, in his epistles, he first lays down the doctrines to be believed; and then, on that foundation, he proceeds to inculcate the duties to be practised.

This order does not make void the law, nor weaken our obligation to comply with its precepts. On the contrary, it estab lishes the law, by settling our obligation to duty on its proper foundation.-Rom. iii. 31.

When it is said, that, "In keeping of God's commandments there is great reward;" and, "Verily there is a reward for the righteous,' -we are to understand by reward, here and in similar passages, not a reward of debt, but a reward of grace. They who shall be rewarded, are believers in Christ. Their persons must first be accepted through union to him, before any of their works can be accepted by God as righteous.-Heb. xi. 6. See also Gen. iv. 4, last clause.

INFERENCES.

From this subject we learn,-1. That we ought to be much exercised in reading the Scriptures. 2. The necessity of prayer for the Spirit, who indited the Scriptures, and who alone can make us understand and practise them. 3. That the works of a man who is void of faith, are dead works; and consequently cannot please God.-Heb. xi. 6. 4. The necessity of being united to Christ by faith, as the branch is to the vine; and of being built upon him as the foundation which God hath laid in Zion.

PART FIRST.

WHAT WE ARE TO BELIEVE CONCERNING GOD.

CHAPTER I.

CONCERNING GOD CONSIDERED IN HIMSELF, VIZ.-IN RESPECT OF HIS NATURE AND PERFECTIONS-HIS UNITY AND THE TRINITY OF PERSONS IN THE GODHEAD.

Nature and Perfections of God.

. 4.-What is God?

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

ANALYSIS AND PROOFS.

We are here taught,

1. That God is a Spirit. John iv. 24.-"God is a Spirit." 2. That he is infinite in his being and perfections. Job xi. 7. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?"

3. That he is eternal in his being and perfections. Ps. xc. 2. -"From everlasting to everlasting thou art God."

4. That he is unchangeable in his being and perfections. Mal. iii. 6.-"I am the Lord, I change not." See also James i. 17. 5. That he is infinitely wise. Ps. cxlvii. 5.—“His understanding is infinite."

6. That he is infinitely powerful. Job. xlii. 2.-.-"I know that thou canst do every thing." See also Rev. iv. 8.

7. That he is infinitely holy. Rev. xv. 4.-" O Lord-thou only art holy."

8. That he is infinitely just. Deut. xxxii. 4.—“ A Godwithout iniquity; just and right is he." See also Zeph. iii. 5.

9. That he is infinitely good and merciful. Exod. xxxiv. 6. "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth."

10. That he is infinite in truth. Deut. xxxii. 4.of truth, and without iniquity; just and right is he."

EXPLANATION.

A God

Obs. 13.-The first point of religion taught in the Scriptures is, the existence of God.-Heb. xi. 6.

The existence of God cannot be denied, without at the same time denying our own existence, and that of every thing around

us.

The existence of God may be proved,-1. From the works of creation.-Psal. xix. 1, and c. 3. 2. From the preservation of all things, and the regular government of the world. Gen. viii. 22. 3. From the existence of conscience within us, and also from the visible judgments inflicted on the wicked at death, besides the check of conscience. 4. From the wonderful deliverances wrought for the Church in all ages. 5. From the consent of all nations. Whatever is consented to by all mankind, must be a dictate of nature, and, consequently, a truth. 6. From the Scriptures of the Old and New Testaments. 7. From the accomplishment of prophecy, and from God's frequently revealing himself to the sons of men, as Noah, Abraham, Moses, &c.

Obs. 14. There are various names and titles by which God is known in Scripture.

Of these, the following are a few :

1. AL, which expresses the omnipresence of God, that is, the universal extension of his power and knowledge.-Gen. xvii. 1.

2. ALEHIM, which exhibits him as the real, proper, and only object of worship and praise.--Gen. i. 1.

3. SHADDAI, which denotes him to be almighty and all-sufficient. Gen. xvii. 1; Exod. vi. 3.

4. ADON, which represents him as the Lord and Judge of all. --Ps. cx. 1.

5. JAH, which expresses his self-existence, his having existence in himself, and his giving it to all other beings.—Isa. xxvi. 4.

6. JEHOVAH, which denotes his self-existence, independence, unsuccessive or immutable eternity; and his accomplishing the promises which he hath made.

7. EHIEH, "I am," or "I will be what I will be "-denoting his absolute independence and immutable eternity.-Exod. iii. 14.

8. KURIOS and THEOS, the former denoting his self-existence, and his governing power over all things, and the latter representing him as the Maker and Observer of all things.

God is also known in Scripture in several other ways: