A. Man cannot glorify God by adding any new Degree of Glory to him, Job xxxv. 7. If thou be righteous, what givest thou him? but by manifefting his Glory with the Lips, Pfal. 1. 23. Whofo offereth Praise glorifieth me; or with the Life, Mat. v. 16. Let your Light fo fhine before Men, that they may fee your good Works, and glorify your Father which is in Heaven. Q4. Wherein confifts the Enjoyment of God?

A. It confifts, Firft, in the facial Vifion of him in Heaven. Secondly, in full Conformity to him, 1 Joh. iii. 2. But we know that when he shall appear, we shall be like him, for we fhall fee him as be is. Thirdly, in that full Satisfaction which refults from both the former, Pfal. xvii. 15. I shall be fatisfied when I awake with thy Likeness.

Q5. Can none enjoy him in Heaven, who do not glorify him on Earth?

A. No adult Perfon can fcripturally expect Happiness in Heaven, without Holiness on Earth, Heb. xii. 14. And Holinefs without which no Man fhall fee the Lord. Rom. viii. 30. Whom he justified, them be alfo glorified.

Q. 6. How comes the Glory and Enjoyment of God our Chief End?

A. He is our Maker, and rightful Owner, and Benefactor; we receive our Being and Prefervation from him; Of him, and through him, and therefore to him be all Things, Rom. xi. 36. Q7. Do all Men make God their chief End?

A. No, they do not; fome make their fenfual Pleasure their chief End, Phil. iii. 19. Whofe God is their Belly; and fome the World, Col. iii. 5. Mortify therefore your Members which are upon the Earth, and Covetoufnefs, which is Idolatry. Q. 8. What are the Signs of a Man's making himself his chief End?

A. Those make themselves their chief End, who afcribe the Glory of what they have, or do, to themselves, and not to God, Dan. iv. 30. The King fake and faid, Is not this great Babylon which I have built? Ifa. x. 18. For he faith, By the Strength of my Hand have I done it; and by my Wisdom for I am prudent; therefore they facrifice to their own Net, and burn Incenje nnto their Drag. Heb. i. 16.

Q. 9. Why are the glorifying and enjoying of God put together, as making up our chief End?

A. Because

A. Because no Man can glorify God, that takes him not for his God; and none takes him for his God, that takes him not for his fupream Good; and both thefe being effentially included, in this Notion of the chief End, are therefore juftly put together.

Q. 10. What is the firft Truth inferred from hence?

A. That God hath dignified Man above all other Creatures on Earth, in giving him a Capacity of glorifying God here, and of enjoying him hereafter.

Q.11. What is the fecond Truth inferred hence?

A. That the Soul of Man is not annihilated by Death, but advanced by it, Phil. i. 21 To die is gain, v. 23. Having a Defire to depart, and to be with Chrift, which is far better. Q12. What is the third Truth inferred hence?

A. That it is the Duty and Wisdom of every Christian to renounce, deny, and forfake all inferior Interests and Enjoyments when they come in Competition with the Glory of God, and our Enjoymont of him. Luke xiv. 33. So likewife whofoever he be of you, that forfaketh not all that he bath, cannot be my Difciple

Q. 13. What is the fourth Inference hence?

A. That we are to abhor and renounce all thofe Doctrines and Practices that debase the Glory of God, and exalt and magnify the Creature,

Quest. 2.

Of the Scriptures as our Rule.

WHAT Rule hath God given to direct us,

how we may glorify and enjoy him? A. The Word of God, which is contained in the Scriptures of the Old and New Teftament, is the only rule to direct us, how we may glorify and enjoy him.

Q.1. How can the Scriptures be called the Word of God, feeing the Things contained therein, were spoken and written by Men?

A. They are truly and properly called the Word of God, because they came not by the Will of Man, but holy Men of God spoke as they were moved by the Holy Ghoft, 2 Pet. i. 21.

Q. 2. What are the principal Arguments to perfuade us that the Scriptures are of Divine Authority and Infpiration?

B 2

A. Three

A. Three Things efpecially convince us; First the Holinefs of the Doctrine therein contained; Secondly, the awful Efficacy thereof on the Soul. Thirdly, The uncontroulable Miracles by which they are fealed, put it beyond all rational Doubt, that they are the very Word of God.

Q3. What is the Holiness of the Scriptures? and how doth that prove them to be God's Word?

A. The Holiness of the Scriptures doth appear in two Things. First, In commanding and encouraging whatfoever is pure and holy; Phil. iv. 8. Whatfoever Things are pure. Secondly, In forbidding all Unholinefs, under Pain of Damnation, 1 Cor. vi. 9. Know ye not, that the unrighte ous fhall not inherit the Kingdom of God, &c. This fhews that they came not from Satan, being cross to his Defign; nor from Men, it being against his corrupt Nature; and therefore from God only.

Q4. What is their Authority and Efficacy on the Soul? and how doth that prove them divine?

A. Their Authority and Efficacy on the Soul, confists in three Things: First, In the Power they have to fearch and difcover the Secrets of Men, Heb. iv. 12. The Word of God is quick and powerful, and harper than any two-edged Sword, piercing even to the dividing ajunder of Soul and Spirit, of the "Joints and Marrow; and is a Difcerner of the Thoughts and Intents of the Heart. Secondly, In their converting Efficacy, changing and renewing the Soul, Pfal. xix. 7. The Law of the Lord is perfect, converting the Soul. Thirdly, In their chearing and reftoring Efficacy, when the Soul is cast down under any inward or outward Trouble, Pfal. xix. 8. The Statutes of the Lard are right, rejoycing the Heart. No humane Power can do fuch Things as thefe, John xvii. 17. Sanctify them through thy Truth, thy Word is Truth.

Q. 5. How do Miracles confirm it ?

A. Because all proper Miracles are wrought only by the Hand of God, John iii. 2. And no Man can do thefe Miracles that thou doeft, except God be with him; and fo are Lis Seal to whatever he affixes them, and it confifts not with his Truth and Holinefs to fet it to a Forgery.

Q.6. What was the End of writing the Word?

A. That the Church to the End of the World might have

a fure,

a fure, known, ftanding 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 have 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, must therefore be perfect; Secondly, That it is the Right of common People to read them, John v. 39. Search the Scriptures, Acts xvii. 11. These 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.

"Of Faith and Obedience.

WH

Quest. 3. 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. Why is Faith conjoined with Obedience, and put before it?

A. Becaufe 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 bekent

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 hall they call on him, in whom they have not believed? and bow 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 neceffary 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 Gofpel unto you, than that which we have preached unto you, let him be accurfed. And Christ hath charged us, Mat.. xxiii. 10. To call no Man Mafter, for one is your Master, even Chrift.

Q. 4. Are there fome Things in Scripture more 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, Acts xvii. 11. These were more noble than those of Theflalonica, 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.