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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 manifesting his Glory with the Lips, Pfal. 1. 23. Whofo offereth Praise glorifieth me ; or with the Life, Mat. v. 16. Let jour Light jo shine before Men, that they may see jour good Works, and glorify your Father which is in Heaven.
Q. 4. Wherein confits the Enjoyment of God?
A. It consists, First, in the facial Vision 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 jhall see him as be is. Thirdly, in that full Satisfaction which results from both the former, Pfal. xvii. 15. I shall be fatisfied when I awake with thy Likeness.
Q. 5. Can none enjoy him in Heaven, who do not glorify him on Earth?
A. No adult Person can scripturally expect Happiness in Heaven, without Holiness on Earth, Heb. xii. 14. And Holiness without which no Man shall see the Lord. Rom. viii. 30. Whom he justified, them be also glorified.
Q. 6. How comes the Glory and Enjoyment of God our Chief End ?
A. He is our Maher, and rightful Owner, and Benefactor; we receive our Being and Preservation from him; Of him, and shrough him, and therefore to bim te all Things, Rom. xi. 36.
Q. 7. Do all Men make God their chiet End?
A. No, they do not; some make their sensual Pleasure their chief Eind, Phil. iii. 19. Whose God is their Belly; and fome the World, Col. iii. 5. Mortify therefore your Members which are upon the Earth, and Covetonsness, 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 ascribe the Glory of what they have, or do, to themselves, and not to God, Dan. iv. 30. The King /pake and said, is not this great Babylon which I have built? Isa. 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 sacrifice to their own Net, and burn Incenle 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 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 fuprcam Good; and both these being effintially included, in this Notion of the chief End, are therefore jully put together. Q. 10. What is the first 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 second 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 Dehre to depart, and to be with Christ, which is far better.
Q: 12. What is the third Truth inferred hence ?
A. That it is the Duty and Wisdom of every Chriftian to renounce, deny, and forsake 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 whosoever he be of you, that forsaketh not all that he hati, cannot be my Disciple
Q. 13. What is the fourth Inference hence ?
A. That we are to abhor and renounce all those Doctrines and Practices that debase the Glory of God, and exalt and magnify the Creature:
Of the Scriptures as our Rule. Quest. 2. HAT Rule hath God given to direct us,
A. The Word of God, which is contained in the Scsiptures 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 Ghost, 2 Pet. i. 21.
Q. 2. What are the principal Arguments to persuade us that the Scriptures are of Divine Authority and Inspiration?
A. Three Things especially convince us; First the Holiness of the Doctrine therein contained; Secondly, the awful Efficacy thereof on the Soul. Thirdly, The uncontroulable Miracles by which they are sealed, put it beyond all rational Doubt, that they are the very Word of God.
0.3. 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 whatsoever is pure and holy; Phil. iv. 8. Whatsoever Things are pure. Secondly, In forbidding all Unholiness, under Pain of Damnation, 1 Cor. vi. 9. Know ye not, that the unrightebus fhall not inherit the Kingdom of God, &c. This shews that they came not from Satan, being cross to his Design; por from Men, it being against his corrupt Nature; and there. fore from God only.
Q. 4. What is their Authority and Efficacy on the Soul? and how doth that prove them divine?
A. Their Authority and Efficacy on the Soul, confifts in three Things: First, In the Power they have to search and discover the Secrets of Men, Heb. iv. 12. The Word of God is quick and powerful, and sharper than any two-edged Sward, piercing even to ibe dividing ajunder of Soul and Spirit, of the "Joints and Marrow; and is a Discerner 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 restoring Efficacy, when the Soul is cast down under any inward or outward Trouble, Psal. xix. 8. The Statutes of the Lord are right, rejoycing the Heart. No hug mane Power can do such things as these, 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 obese Miracles that thou doeft, except God be with him; and so are lis Seal to whatever he affixes them, and it confifts not with his Truth and Holiness to set it to a Forgery.
2.6. What was the End of writing the Word ? A. That the Church to the End of the World might have
a fure, known, standing 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 je bave eternal life, and they ere they which testify 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, Ephes. ii. 19, 20, And are built on the Foundations of the Apostles and Prophets, · Jesus Christ himself being the chief Corner Stone. And for Councils and Fathers, the Scriptures are not to be tried by
but they by the Scriptures, Isa. viii. 20. To the Law, and 10 the Testimony ; 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 Propofition, That the Scriptures are the Word of God?
A. Three Things may be thence inferred ; First, the Perfection of the Scriptures, which being the only Rule given by God, muft therefore be perfect ; Secondly, That it is the Right of common People to read them, John v. 39. Search the Scriptures, Acts xvii. ii. Thefe were more noble than those. of Thessalonica, in that they received the Word with all Readiness of Mind, and search the Scriptures daily, whether those Things were so ; Thirdly, That we owe no Obedience to the Injunctions of Men, further than they are sufficiently 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.
A. The Scriptures principally teach what Man is to believe concerning God, and what Duty God requires of Man.
Qu: 1. Why is Faith conjoined with Obedience, and put before it?
A. Because Faith is the Principle from whence all Obedience Aows, and no Man can perform any Duty aright in the Estate of Unbelief, Heb. xi. 6. But without Faith it is
impossible to please him ; for be that cometh 10 God, muft bekete i hat he is.
Q. 2. Can there be no saving Faith where the Scriptures are not known and preached ?
A. No, not ordinarly; for the Apostle faith, Rom. X. 14. How then shall they call on him, in whom they bave pot believed? and bow jhall they believe in him, of whom i bey have not heard? and how shall they hear without a Preacher and how ball tbeg preach except they be sent? And v. 17. Se then, Faith cometb 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 l'aith, though the Things they teach be not contained in the Word of God?
A. No, if the Things they teach be not contained expresly, or by necessary Consequence in the Word of God, we are not obliged to believe them as Points of Faith, Ifaa viii. 20. To the Law, and to the Teftimony, if they speak not according to this Word, it is because ihere 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 unta you, let him be accursed. And Chrift hath charged us, Mat. xxiii. 10. To call no Man Mafer, for one is your Master, ever Chrift
4. Are there some Things in Scripture more excellent than others; because it is said 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 several Pieces of Gold are alike pure, and of the fame Stamp, but not of equal Value.
Q. 5. What may be inferred hence for Use?:
A. Firf, Hence it is our Duty to examine what we hear, by the Word; and not receive any Doctrine, because Men confidenily affirm it, but because the Scriptures require it, A&ts xvii. 11. These were more noble than those of Thesla-, lonica, in that they received the Word with all Readiness of Mind, and searched the Scriptures daily, whether
. Thike Things were so. Secondly, That Christian Religion is not notional, bút practical; and that impractical Faith laves no Man, Jam. ii, 20. Faith without Works is dead.