What Rule Hath God Given to Direct Us How We May Glorify and Enjoy Him?
Answ. The word of God, which is contained in the scriptures of the Old and New Testament, is the only rule to direct us how we may glorify and enjoy him.
Q. Whence is it that we need a rule to direct us how to glorify and enjoy God? A, Because God is our
sovereign, and being infinite, is so much unknown to us,
Q. Who alone could give us a rule for these ends? A 3
A. God only; for he only hath sufficient wisdom and authority to prescribe a sufficient rule, 2 Tim. iii. 16, 17.
Q. What is the rule which God hath given for. man’s direction? A. The declaration of his own will.
Q. How did God shew this rule to Adam before the fall? A. Mostly by the light of nature within him,
and the works of creation and providence without him.
Q. Did he not shew his will wholly to Adam by these means? A. No; the time of the Sabbath, and
the prohibition to eat of the tree of knowledge, were made known to him by immediate revelation, Gen. ii.
Q. How far are the light of nature, and works of creation and providence, now of use as a rule to men?
A. They so far make known the perfections of God, and part of our duty, as renders us inexcusable when we disobey him, Rom. i. 20. and ii. 14, 15.
Q. Are these things now a sufficient rule to lead us to happiness? A. No for sin hath made us blind
and foolish in the matters of God, 1 Cor. ii. 14.
Q. If our reason were as extensive as ever Adam’s was, could it now lead us to holiness or happiness?
A. No -, for sin hath fixed a gulph between God and us, through which our reason, however extensive, could never shew us a passage, Isa. xlix. 24.
Q. Hath God given us any rule that can direct sinful men to holiness and happiness?
A. Yes j the Bible, or holy scriptures, 2 Pet. i. 19, — 21.
Q. Why is that rule called the Bible or Book?
A. Because it is far better than all other books.
Q. What makes it so? A. It is the word of God,
the testament of Christ, and of the greatest use to men.
Q. Why are the scriptures called the word of God.
A. Because they were given by the inspiration of his Spirit, 2 Pet. i. 21. Heb. i. 1. 2 Tim. iii. 15, 16, 17.
Q. How do you prove the scriptures to be the word of God? A. By the stamp of God that is to be seen
upon them •, for none can speak like him, John vi. 63.
Q. What is that stamp of God which is imprinted upon the scriptures? A. That majesty, holiness, light,
and efficacy which appear in them, Psal. xix. 7, S, 9.
Q. Wherein doth the majesty of the scriptures appear?
A. God therein is described, and speaks, in the most lofty manner: therein sins are forbidden which God only can know or condemn 3 duties required that God only can command 3 and promises and threatening* are made which God only can accomplish, Isa. lvii. 15, 16.
Q. What divine holiness appears in the scriptures?
A. There every holy thing is strictly required, and every unholy thing is forbidden 3 and all the means and motives to perform duty, and avoid sin, are clearly shown, and warmly pressed, 1 Pet. i. 13, — 23.
Qj. What divine light appears in the scriptures?
A. There mysteries are revealed which God only knew, or can comprehend, Col. i. 26. 1 Tim. iii. 16.
Q. What are some of those mysteries? A. The
mystery of the persons in one Godhead 3 of Christ, the Son of God, his becoming man; and our union with him, &c. 1 John v. 8. Isa. vii. 14. Eph. v. 30, 32.
Q. What divine efficacy or power have the scriptures?
A. They are the means of convincing, converting, and quickening dead and obstinate sinners 3 and of comforting those that are cast down, Psal. xix. 7, 8.
Qj By what other arguments may we be convinced that the scriptures are the word of God? A. By their antiquity, harmony, scope, success, accomplishment of prophecies, and confirmation by miracles and the blood of martyrs.
Q. What is their antiquity? A. Their being
written in part before all other books 3 and giving us the only rational account of ancient things, such as the creation, the fall, flood, and dispersion of men at Babel.
Qj What do you call the harmony of the scriptures?
A. The agreement of every part one with another.
Q. How is this a proof of their being the word of God?
A. Because it is impossible that such a number of writers, in so many different ages and places, could ever of themselves so agree, in opposition to the common inclinations of men.
O. Doth no part of scripture really contradict another?
A. No 3 though some parts seem to contradict others, as John x. 30. with xiv. 28.
Q. How may seemingly contradictory scriptures be reconciled? A. By considering that these different scriptures, either speak of different things, or of different views of the same thing. Rom. i. 3, 4. and ix, 6,
Q,. What is the scope and design of the scriptures?
A. To humble all men, and give all the glory to God.
(,). What success have the scriptures had t
A. The gross manners of many nations have been reformed ‘, and multitudes of most wicked men have been gained to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, by means of the scriptures, though published by the meanest instruments, notwithstanding the combined opposition of hell and earth against them, Acts i. — xx.
Q. Of what prophecies doth the accomplishment prove the scriptures to be the word of God? A. The prophecies of Israel’s entrance into, and deliverance from Egypt and Babylon; and of the destruction of Chaldea, Egypt and Tyre -, and of the rise and fall of the Persian, Grecian, and Roman Empires; and of the birth and death of Christ, Sic.
Q. How doth the accomplishment of such prophecies prove the divinity of the scriptures? A. Because
none but God could foretel future events, depending on a multitude of second causes, in so particular a manner, and at such a distant time, before they took place.
Q. What miracles have been wrought to confirm the scriptures? A. The plagues of Egypt; the dividing
of the Red-sea •, causing the sun to stand still y raising the dead j giving sight to such as were born blind, &c.
Q. How do miracles confirm the divinity of the scriptures? A. Because God would never work miracles to confirm any imposture, Heb. ii. 3, 4.
Q. But may not Satan, &c. work miracles?
A. He may work counterfeit, but no true miracles.
Q. Wherein doth a counterfeit miracle differ from a true one? A. Besides a difference in their natures,
all true miracles confirm doctrines leading to virtuous and holy life ‘, but counterfeit miracles always confirm falsehoods and wicked practices, Deut xiii. 5. 2 Thess. ii.
Q. Why doth not God still work miracles for the confirmation of the scriptures? A. Because they are only necessary to establish truth at first, and to awaken the world to consider and receive it *, and if always wrought, would be esteemed common things, and make no impression on the minds of men, Exod. iv. — xiv.
Q. How do the sufferings of martyrs prove the divinity of the scriptures? A. So many millions could
never have borne such cruel torments for their adherence to the scriptures, with such calmness, patience, and joy, if God had not assisted them, Heb. xi. 35, — 39.
Q. Why might not good angels be the authors of the scriptures? A. Because these could never pretend to
be God •, nor speak without his commission, Psal. ciii. 20.
Q. Why might not Satan have been their author?
A. Because they wholly tend to the ruin of his king= dora and interest in the world, 2 Tim. iii. 15.
Q. How do you prove that the scriptures cannot be a forgery and imposture of the writers? A. Because the writers candidly relate their own failings y and the tendency of the scriptures to condemn all deceits, and sinful inclinations and practices, under the severest penalties, exposed the penmen to the rage and hatred of the world: whereas impostors conceal their own vices, and flatter men’s corruptions, in order to procure carnal pleasures, honours, or riches to themselves.
Q. Can an unbeliever discern the stamp of God in the scriptures, or be by the above arguments savingly convin*. ced that they are the word of God? A. No but he may be rationally convinced that they are so, Acls xxvi. 23.
Q. What hinders unbelievers from discerning the stamp of God in the scriptures when they read them?
A. Satan hath blinded their minds, 2 Cor. iv. 3.
Q. How may we attain to a saving persuasion that the scriptures are the word of God? A. Only by the Spirit’s powerful application of them to our heart, 1 Cor. ii.
O. What is the formal reason and ground of a saving faith of -what the scriptures teach? A. The authority and faithfulness of God therein spiritually discerned, 2 Thess. ii. 13.
Qj Doth the authority of the scriptures depend on the church? A. No •, for the church is founded on,
and derives all her authority from them, Eph. ii. 20.
Q. Why then is the church called the pillar and ground of truth? A. Because the church keeps and publishes the scripture, Rom. iii. 2. Isa. ii. 3.
Q. Do the scriptures derive any authority from man’s reason? A. No j they derive it from God only,
Q. If we find in them any thing which we reckon contrary to reason, may we reject it? A. No j for as the heavens are higher than the earth, so are God’s thoughts, in the scriptures, higher than our thoughts, Isa. Iv. 9.
Q. Why is the Bible called the scriptures or writings?
A. Because of its distinguished excellency above all other writings, 2 Tim. iii. 3 5, — 17. Psal. xix 1, — 10.
Q. Why was the word of God committed to writing?
A. For the better preserving and spreading of it.
Q. Why would God have his word preserved?
A. For the comfort and establishment of his church.
Q. Why would he have his word propagated and spread?
A. For the increase and enlargement of his church.
Q. Would it have been safe to have still trusted revelation to the memories of men? A. No; for these are very weak and deceitful, Jer. ii. 32. Psal. cvi. 13.
Q. Did not God preserve his church for 2500 years, from Adam to Moses, without the writing of his word?
A. Yes 5 (though he revealed his will by visions, &c.)
Q. Why might he not as yet do so still? A. Because all that God had revealed of his will before Moses was easily remembered *, and men lived then so long, that a few persons conveyed revelation pure and uncorrupted to the church till that time, Gen. i. — xlix.
Q. Why are the scriptures called a testament?
A. Because therein Christ bequeaths his rich legacies and blessings to sinful men, Luke xxii. 29. Heb. ii. 3.
Q. Whereby is this testament confirmed?
A. By the death of Christ the testator, Heb. is. 15, 16.
Q. Into how many testaments is the Bible divided?
A* Into two, the Old and the New, Heb. viii. and ix.
Q. Which is the Old Testament? A. That which begins with Genesis, and ends with Malachi.
Q^ Why is it called the Old Testament? A. Because it was first published; and contains the dispensation of the covenant of grace, which is now7 ceased.
£). By what death of Christ was the Old Testament confirmed? A. By his typical death in the ancient sacrifices, Rev. xiii. 8. Heb. ix. 18, — 20.
Q. Which is the New Testament? A. That which begins with Matthew, and ends with the Revelation..
Q, Why is it called the New Testament?
A. Because it was last published; and it contains that more perfect dispensation of the covenant of grace which is still present, Heb. viii. 6, — 13. and ix. 15.
Q. By what death of Christ was this Testament con* firmed? A. By his actual death, in his own person.
Q. In what do the Old and New Testament agree?
A. God in Christ is the Author of both; all the blessings of the new covenant are bequeathed in both *, and the glory of God, and salvation of men, is the end of both.
Q. In what doth the Old and New Testament differ?
A. In duration and excellency, Heb. viii. 6, 13.
Qj How do they differ in duration? A. The Old
continued from Adam’s fall till Christ’s coming and death j and the New from thence continues till the end of the ivprld, Gen. iii. Mat. xxvii. Rev. xx.
O. Is the Old Testament scripture now of no force.?
A. Its truths are still of as much force as ever, but its types are ceased, Heb. x. 1, 2. Col. ii. 14, — 20.
Q. How do these Testaments differ in excellency?
A. The New excels the Old in many things.
O. Wherein doth the New Testament excel the Old?
A. In evidence, extent, gifts, and worship.
Qj How doth the New Testament excel in evidence?
A. The Old Testament darkly pointed out Christ as to come; but the New points him out as already come, 2 Cor. iii. 14. Col. ii. 17. Heb. v, — x.
O. How doth the New Testament excel in extent?
A. The Old Testament was mostly confined to the Jews; but the New extends to all nations •, and many more are by it converted to Christ, Rev. vii. 9.
Qj How doth the New Testament excel in gifts?
A. The gifts of the Spirit are more plentiful and pow7* erful under the New than under the Old, Acts ii.
Q How doth the New Testament excel in worship?
A. The Old Testament worship was more carnal and burdensome; but the worship under the New is more free, spiritual, and easy, Gal. v. 7. John iv. 22, — 24.
Q. For what end hath God given us the Scriptures?
A. To be a rule to direct us how to glorify and enjoy him, 2 Tim. iii. 15, — 17. John v. 39.
Q^ What kind of a rule is*he holy scripture?
A. A perfect, plain, absolute, infallible, and only rule
Q. How is the scripture a perfect rule? A. As all we are bound to believe or do, in order to salvation, is therein revealed, either in express words, or by necessary consequence, 2 Tim. iii. 15, — 17.
Q. How do you prove that plain and necessary consequences, drawn from the express words of Scripture, are a part of our rule? A. Because Christ proved the
resurrection against the Sadducees by a scripture consequence: and the apostles often reasoned in this manner, Matth. xxii. 31. Heb. i. and ii. &c.
Q. How is the scripture a plain rule? A. Be
cause all things necessary to be believed and done, in order to salvation, are so clearly revealed in some place thereof, as every man who hath the exercise of reason, by a diligent use of the scripture, may know them, Psal. cxix. 105, 130. and xix. 7. <8.
Q. What should we do that we may rightly understand the scripture, when we read, hear, or think of it?
A. We should cry to God to open our eyes, that we may behold the wonders of his law, Psal. cxix. 18.
Q. How are the scriptures an absolute rule?
A. Because the Spirit of God speaking in them is the supreme judge of all controversies, decrees, and doctrines of men, Matth. xxii. 29. Isa. viii. 20. Luke xvi. 29, 31.
Q. May not the scriptures be tried and judged by other rules? A. No •, every thing is to be tried by them;
but they are to be tried by no standard rule, Isa. viii. 20.
Q. How are the scriptures an infallible rule?
A. Because they contain the mind and will of the God who cannot lie, Tit. i. 2. 2 Tim. iii. 16, 17.
Q. How are the scriptures the only rule? A. Because nothing else can direct us aright how to glorify and enjoy God, Prov. xxix. 18. Isa. viii. 20.
Qj, Why may not unwritten traditions be received as a part of our rule? A Because they are cursed that
add to, or take from the word of God j and such as speak not according to it, have no light in them, Rev. xxii. 10.
Q. Why may not the spirit or light within men be a part of our rule? A. Because every spirit and light
that is without the word is darkness, and a spirit of error, 1 John iv. 1, 6. Matth. xxii. 29.
Q. In what language were the scriptures first written?
A. The Old Testament in Hebrew, and the New in Greek.
Q^ Why must they be translated into the languages of every nation whither they come?
A. That all may have opportunity to read them, John xv. 39. Acts xvii. 11.
Q. Why ought all men to read the scriptures? A. Because God often commands it, and the knowledge of the Scriptures is very excellent and useful, John v. 39. 2 Tim. iii. 15, 16, 17. 2 Pet. i. 19.
Q- How doth it appear that the scripture is so excellent and useful? A. It contains all sovereign remedies against distress, and all true comfort under it; all spiritual armour for defence of our souls j and is an unerring guide to glory, 2 Tim. iii. 15, 16, 17.
Q^ Are the apocryphal books, as Tobit, Judith, &c« any part of the word of God? A. No.
Q. How prove you that? A. Because the Jewish
church, to which the oracles of God were then committed, never acknowledged them as the word of God; nor have they the stamp of God “upon them, but contain several things false, and disagreeable to the word of God.
Qj, How may the scriptures be more generally distinguished? A. Into the Law and the Gospel.
Q. What is the Law of God? A. It is that declaration of his wTill to reasonable creatures, whereby he shews them their duty, and binds them to it, Exod. xx. Q. What parts of scripture belong to the law? A. All these that require any duty to be performed by men, Exod. xx. 3, — 17. 1 John iii. 23. Isa. lv. 6, 7. Q. How are scripture-laws usually distinguished? A. Into the ceremonial, judicial, and moral. Q. Which are the ceremonial laws? A. Those
that directed the Old-Testament church, concerning the types and ceremonies used in their religious worship.
O. Which are the judicial laws? A. Those
which directed the Jews concerning the affairs of their
state as a nation separated to the Lord, Exod. xxi. 22, &.c.
Q. Which is the moral law? A. That which equally and always binds all men to the whole of their duty.
Q> How it the Gospel usually distinguished?
A. Into the gospel largely taken, and the gospel strictly taken. Acts xvi. 31. Isa. lv. 4.
Q. What is the gospel strictly taken J A. It is the
glad tidings of salvation to lost sinners through Christ.
Q. What parts of scripture belong to this?
A. Ail these that offer Christ, or promise any good thing through him to sinful men, Rev. xxii. 17.
Q. Wherein do the law and the gospel stricth, taken agree? A. God is the Author; his glory is the end )
and Christ is the confirmer of both, Psalm cxlvii. 19, 20.
Q. Wherein do they differ? A. The law
requires good in and from us; but the gospel declares Ckrfet hath done, and will do all for and in usj and freely brings all good things to us, Rom. x. 4, 5*
Qj Do not the law and gospel concur with, and promote the honour of one another? A. Yes, Luke ii. 14.
Q. How doth the law concur with the gospel?
A. It drives men to embrace the grace of the gospel, and teaches them how to improve it j and it condemns them to more dreadful wrath, if they slight it, Rom. iii. 20.
Q. How doth the gospel honour the law? A. It
brings in Christ as perfectly fulfilling it as a covenant; and it strengthens and encourages us to obey it as a rule.
Q. If the law and gospel so well agree, how is it that men, by cleaving to the law as a covenant, slight the grace of the gospel? A. Because they abu«e the law,
in seeking justification by the works of it, Rom. ix. 31, 32.
Q. Are not both law and gospel sometimes contained in one and the same sentence of scripture?
A. Yes, a? Gen. iii. 15.
Q. What is the gospel largely taken?
A. The whole word of God, 1 Cor. ix. 14.
Q. How can the whole word of God be called gospel, or good tidings, since it brings many sad tidings to sinners, in requiring duties which they cannot perform, and threatening wrath which they cannot bear?
A. Because all these tend to promote and maintain the honour of the £ree grace of the gospel, Heb. x. 29. and ii. 3. 2 Thess. i. 7, — 9.
Q. How may the scriptures be more particularly divided? ‘A. Into histories, prophecies, threatenings, promises, commands, and doctrines.
Q. Which are the histories of scripture? A. Such
as record the facts and events which have come to pass.
Q. Which are the ‘prophecies of scripture?
A, Such as foretel what hath or shall come to pas?.
Q. What are the threatening*? A, All such scriptures as denounce God’s wrath against men for their sins,
Q. What are the promises / A. All such scriptures
as signify God’s will to bestow any good thing on us.
Q. May the same sentence be both a promise and threatening? A. Yes y every threatening to destroy a believer’s enemies is a promise to him, Gen. iii. 14, 15.
Q. How are the promises usually distinguished?
A. Into absolute and conditional.
Q. What is a conditional promise? A. That In
which God engageth to do us some good, if we have some good quality, or do some good work, Acts xvi. 31.
Q. What is an absolute promise?
A. It is that wherein God engageth to bestow good upon us, without requiring any condition in or from us, Isa. xlv. 24. Heb.-viii. 12.
Q. Which scriptures are commands or precepts?
A. Such as require us to be, do, or avoid any thing.
Q. What call you doctrines? A. All such scriptures as shew us the nature, qualities, and connections between persons and things: as what God, Christ, man, &.c. are; and how they stand related to One another.
Q. Is every word of scripture equally true, and of divine authority? A. Yes j But every word is not of equal weight and importance, Mat. xxiii. 23. Hos. viii. 12.
Qj, How are the truths of scripture distinguished with respect to their weight and importance?
A. Into fundumental, and not fundamental truths.
Q. What mean you by fundamental truths?
A. Such truths as we cannot be saved without the knowledge, belief, and improvement of them, John xvii.,3.
Q. What are some of these truths? * A.. That
there is one God in three persons; that man is fallen, and cannot recover himself; that Christ hath assumed our nature, and paid our debt that we are justified only by faith in his righteousness; that being born again, and made holy, are necessary to our entrance into heaven, &c.
Q. Why call you these fundamental truths?
A. Because other divine truths are built upoutheaj,