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

A. No; for the apoftle faith, Rom. x. 14, 15. 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 shall they hear without a preacher ? and how shall they preach except they be fent? And ver. 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 fpeak 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 accursed. And Christ hath charged us, Matth. xxiii. 10. To call no man mafter, for one is your master, even Chrift.

Q. 4. Are there fome things in fcripture more excellent than others; because it is faid, the fcriptures principally teach matters of faith and duty?

A. Every part of fcripture is alike pure; Prov. xxx. 5. Every word of God is pure, and of equal authority, but not of equal weight; as several pieces of gold are alike pure, and of the fame ftamp, but not of equal value.

Q. 5. 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 fcriptures require it; Acts xvii. 11. These were more noble than those of Theffalonica, in that they received the word with all readiness of mind, and fearched the fcriptures daily, whether these things were fo. Secondly, That the Chriftian religion is not notional, but practical; and that impractical faith faves no man; James ii. 20. Faith without works is dead.

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WH

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

Q. I. Can the nature of God be defined, so as men may express properly and strictly 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 molt rightly of God, when we acknowledge him to be unconceivable: and therefore, one being afked 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 describe the nature of God, though still with imperfect knowledge?

A. There are two ways of knowing God in this life. First, 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 ne: gation, when we remove from God, in our conceptions, all that is imperfect in the creature; fo we fay, God is immense, infinite, immutable; and in this fense we also call him a Spirit, i, e. he is not a grofs corporeal fubftance.

Q. 3. How many forts of spirits are there? and of which fort is God?

A. There be two forts of spirits, created and finite, as angels, and the fouls of men are. Secondly, Uncreated, and infinte; and fuch a Spirit God only is, infinitely above all other fpirits.

Q. 4. If God be a Spirit, in what sense are we to understand all thofe fcriptures which speak of the eyes of the Lord, the ears and hands of God?

A. We are to understand them as expreffions of God, in condefcenfion to the weakness of our understanding; even as the glory of heaven is expreffed to us in fcripture by a city, and the royal feast. These fhadows are useful to us whilst we are in the body; but we shall know him in heaven after a more perfect manner.

Q5. What may be inferred from the fpiritual 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 foul, 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 yourfelves; for faw no manner of fimilitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire; left ye corrupt

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yourfelves, and make you a graven image, the fimilitude of any figure, br.

Q. 6. What elfe may be inferred from thence?

A. That our fouls 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; Matth. xvi. 26. For what is a man profited, if he gain the whole world, and lofe his own foul? Or what shall a man give in exchange for his foul?

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

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A. That men fhould beware of fpiritual fins, as well as of grofs and outward fins; for there is a filthinefs of the spirit, as well as of the flesh; 2 Cor. vii. 1. Let us cleanfe ourselves from all filthiness of flesh and spirit; and as God fees them, fo he greatly abhors them, as fins that defile the nobleft part of man, on which he ftamped his own image.

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

A. Hence we learn, that fpiritual worship is most 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 fpirit and in truth. Externals in worship are of little regard with God; as places, habits, geftures, &c.

Apply this,

First, To fuperftitious men, Ifa. Ixvi. 1, 2, 3.

Secondly, To children, that fay a prayer, but mind not to whom, nor what they say.

Of God's Infinity.

HAT is the fenfe and meaning of this

Queft. 1. W 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 wif dom, power, and holiness, exceed all measure and limits; as 1 Sam. ii. 2 There is none holy as the Lord, &c. Secondly, In refpect of time and place; no time can measure him; Ifa. Ivii. 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 VOL. VII. Nnn

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the Creator. Thirdly, In refpect of his incomprehenfibleness, by the understanding of all creatures; Job xi. 7. Canft thou by fearching find out God? Canft thou find out the Almighty to perfection?

Q. 3. If God be thus infinite, and no understanding can comprehend him, how then is it faid in 1 John iii. 2. We fhall fee him as he is?

A. The meaning is not, that glorified faints fhall compre hend God in their understandings; but that they fhall have a true apprehenfive knowledge of God; and that we fall fee him immediately, and not as we do now through a glafs darkly.

nity?

4. What is the first lesson to be learnt from God's infi

A. That therefore men fhould tremble to fin even in fecret; Pfal. cxxxix. 11. If I fay, furely the darkness fhall 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 fin, objectively confidered, as it is committed against an infinite God; and therefore it' deserves 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 ye were not redeemed with corruptible things, as filver and gold but with the precious blood of Chrift.

Q. 6. What is the third inftruction from God's infinity? A. The third inftruction is, that those who are reconciled to God in Chrift, need not fear his ability to perform any mercy for them; for he is able to do exceeding abundantly above all that we can afk or think, Eph. iii. 20. And thofe that are not reconciled, are in a very miferable condition, having infinite power fet on work to punish them; 2 Theff. i. 9. Whe fhall be punished with everlasting destruction from the prefence of the Lord, and from the glory of his power.

Q. 7. What is the fourth inftruction from God's infinity? A. That no place can bar the accefs of gracious fouls to God: They are as near him in a dungeon, as when at liberty; and that he knows their thoughts, when their tongues cannot

utter them.

Queft. 1.

[Eternal.]

HAT is it to be eternal, as God is?

WH

A. The eternity of God is, to be without beginning, and without end; Pfal. xc. 2. From everlasting to everlasting thou art God.

Q. 2. How doth God's eternity differ from the eternity of angels, and human fouls?

A. It differs in two refpects; First, In this, that though angels, and the fouls of men fhall have no end; yet they had a beginning, which God had not. Secondly, Our eternity is by gift from God, or by his appointment; but his eternity is neceffary, and from his own nature.

Q. 3. In what fenfe is the covenant called an everlasting covenant?

A. The covenant is called an everlasting covenant, 2 Sam. xxiii. 5. because the mercies of it, conveyed to believers, as pardon, peace, and falvation, are mercies that fhall have no end.

Q. 4. In what fenfe is the gospel everlasting?

A. The gofpel is called the everlafting gofpel, Rev. xiv. 6. because the effects thereof, upon the fouls it fanctifies, will abide in them for ever.

Q. 5. In what fenfe is the redemption of Chrift called the eternal redemption?

A. The redemption of Chrift is called eternal redemption in Heb. ix. 12. because those whom he redeems by his blood, shall never more come into condemnation; John v. 24. He that heareth my word, and believeth on him that sent me, hath everlasting life, and fhall not come into condemnation, but is paffed from death unto life.

Q. 6. Why is the last judgment of the world by Christ, called eternal judgment?

A. The laft judgment is called eternal judgment, not because God judged men from eternity, or because the day of judgment fhall laft to eternity; but because the confequences of it will be everlasting joy or mifery to the fouls of men; therefore it is called eternal judgment; Heb. vi. 2.

Q. 7. What may wicked men learn from the eternity of God?

A. Hence wicked men may fee their own mifery in the perfection of it; that they will have an eternal enemy to avenge himfelf upon them for ever, in the world to come; 2 Theff. i. 9. Who fhall be punished with everlasting 'destruction, from the prefence of the Lord.

Q. 8. What may good men learn from it?

A. That their joy and happiness will be perfect and endlefs, who have the eternal God for their portion; Pfal. xvi. 1F.

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