ment, Heb. ix. 15,16, 17, On which account, this difpenfation of the grace of God is to remain new and unalterable, till Chrift's fecond coming.

Queft. 27. Do the fcriptures of the Old Teftament continue to be a rule of faith and practice to us who live under the new?

Anfw. Yes because they are the record of God concerning Chrift, as well as the fcriptures of the New Teftament; for all the prophets prophefied of him; to him they did all bear witnefs and Christ commands all to fearch them, because eternal life is to be found in them, and they teftify of him, John v. 39. Eph. ii. 20.

:

Queft. 28. How could the Old Teftament be of force, when it was not confirmed by the death of the Tefta

tor ?

Anfw. It was confirmed by Chrift the Teftator's death typically, in all the expiatory facrifices of that difpenfation: hence is he called, the Lamb flain from the foundation of the world, Rev. xiii. 8.

Quest. 29. But does not the typical_difpenfation given to Ifrael, ceafe under the New Teftament?

Anfw. Yes; as is evident from the epistle to the Hebrews, and Dan. ix. 27; where it is faid, that the Meffiah should cause the sacrifice and oblation to cease.

Queft. 30. Wherein doth the New Teftament excel the Old?

Anfw. In many things: fuch as, in refpect of evidence, worship, extent, donations, and duration. Queft. 31. Wherein does the New Teftament excel the Old in respect of evidence?

Anfw. The Old Teftament prefented a Meffiah to come, but the New prefents him as already come; the Old was dark and cloudy, but the New clear and perfpicuous, 2 Cor. iii. 30.

Queft. 32. How does it excel in respect of worthip?

Anf, The

Anfw. The worship of the Old Teftament was a yoke of bondage; but the worship of the New is free, fpiritual, and eafy, Gal. v. 1.

Queft. 33. How does the New Testament excel in respect of extent ?

Anfw. The Old was confined to the Jews, and a few profelytes among the Gentiles; but the New extends to all the world; and its converts are vaftly more numerous than under the old difpenfation, Isa. liv. 1, 2, 3. Rev. vii. 9.

Queft. 34. How does it excel in respect of donations?

Anfw. The gifts of the Spirit are more plentiful, and more efficacious under the New, than under the Old, Acts ii. 17.

Queft. 35. How does the New Teftament excel in respect of duration?

Anfw. The difpenfation of the Old Teftament by types and facrifices, was only for a time; but the difpenfation of the New, is to continue unalterable to the end of the world, Heb. viii. 13. and xii. 27. Matth. xxviii. 20.

Quest. 36. Why is the fcripture said to be the ONLY rule how we may glorify and enjoy God?

Anfw. Because of the utter infufficiency of nature's light to discover Chrift, who is the only way to God and glory, John xiv. 6. 1 Cor. i. 21. and ii. 14. God alone muft fhew us the way how he is to be glorified and enjoyed, Matth. xi. 25, 26, 27. Queft. 37. Are the fcriptures a perfect rule?

Anfw. Yes the whole couniel of God, concerning all things, neceffary for his own glory, and man's falvation, is revealed therein, either exprefly, or by good and neceffary confequence, Pfalm xix. 7. Gal. i. 8, 9. 2 Tim. iii, 15, 16, 17.

Quest. 38. Is it enough to assert, that the word of God is not only a fufficient, but the principal rule to direct us how we may glorify and enjoy God?

Anfw. No:

Anfw. No for this detracts from the perfection of the fcripture, as the only rule of faith and practice to Christians, and leaves room to think, as if there were fome other fufficient rule, even to them, of reaching their chief end, which is falfe, Luke xvi. 29, 31. Pfalm cxix. 105. Ifa. viii, 20.

Queft. 39. Are plain and neceffary fcripture-conJequences to be admitted as a part of the rule, as, well as exprefs fcriptures?

Anfw. Yes as is evident from the inftance of our Lord, in proving the doctrine of the refurrection against the Saducees, Matth. xxii, 31, 32. As touching the refurrection of the dead, have ye not read that which was spoken to you by God, Saying, I am the God of Abraham, the God of Ifaac, and the God of Jacob? God is not the God of the dead, but of the living.

Queft. 40. Are the fcriptures a clear and perSpicuous rule?

Anfw. All things neceffary to be known, believed, and obferved 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, 130.

Queft. 41. Are human and unwritten traditions, how antient foever, to be admitted as a part of the rule?

Anfw. 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, Ifaiah viii. 20.

Quest. 42. Can the heathens, by all the helps they have, without revelation, attain to fuch a knowledge of God, and his will, as is necessary to falvation?

Anfw. By no means; for they are declared to be without God, and without hope in the world. And where there is no vifion the people perish: there be

ing

ing no other name under heaven, given among men, whereby we must be saved, but that of Jefus, Eph. i. 12. Prov. xxix. 18. Acts iv. 12. Rom x. 13, 14.

Queft. 43. 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?

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

Queft. 44. In what language were the Jcriptures originally written?

Anfw. The Old Teftament was written originally in Hebrew, and the New Teftament in Greek.

Queft. 45. Why ought the fcriptures to be tranflated into the vulgar language of every nation where they come ?

Anfw. Because finners of mankind have a right unto, and intereft in the fcriptures; and are commanded, in the fear of God, to read and search them, Prov. viii. 4. John v. 39.

Quest. 46. Who is the fupreme judge, in whose sentence we are to reft, in determining all controverfies of religion, and examining the decrees and doctrines of men?

Anfw. No other but the holy Spirit speaking in the fcripture, Matth. xxii. 29. Acts xxviii. 25.

Queft. 47. Why are the books called Apocrypha to be rejected as no part of the canon of Scripture?

Anfw. Because they were not written in the ori ginal language of the Old Teftament; nor acknowleged for fcripture by the Jews, to whom the oracles of God were committed; and have nothing of that impress of majesty, holiness, and ef ficacy, which fhines fo confpicuoufly in the fcriptures of the Old and New Testament; and because they were written after Malachi, whose book is called,

called, the end of the prophets; and do contain many things false, contradictory, and heretical.

Queft. 48. Wherein confifts the incomparable excellency and usefulness of the fcriptures?

Anfw. They are the well-furnished dispensatory of all fovereign remedies; the rich magazine of all true comfort; the complete armory of all spiritual weapons; and the unerring compass to guide to the haven of glory, Pfalm. cvii. 20. Rom. xv. 4. Eph. vi. 13,----18. 2 Pet. i. 19.

3. QUEST. What do the Scriptures principally teach?

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

man.

Queft. 1. What are we to understand by believing what the criptures teach?

Anfw. Affenting or giving credit to the truths thereof, because of the authority of God, whofe word the fcriptures are, John iii. 33.

Queft. 2. Are we to believe nothing in point of faith, and do nothing in point of duty, but what we are taught in the fcripture?.

Anfw. No: because the fcripture is the only book in the world of divine authority; and the revealed will and commands of God therein, being fo exceeding broad, nothing is incumbent on us to believe and do, but what is either directly, or confequentially prefcribed therein.

Queft. 3. Why are the fcriptures faid principally to teach matters of faith and practice?

Anjw, Because though all things revealed in the cripture be equally true, yet every thing therein s not equally neceffary to falvation.

Quest. 4.