The ftatutes of the Lord are right, rejoicing the heart." The fcriptures opened and applied are made effectual to produce fuch powerful effects, as do exceed the power of nature, and can be effected only by the power of Gods which fheweth that God only is the author of the fcriptures, which he would not fo far own and honor if they were not his own.

7. Because of the defign and contrivement of the fcriptures. 1. The defign of the fcriptures is to give God all the glory; the defign is not to exalt any, but to debase and empty all men, and exalt God's name and grace in the world. 2. The marvelous contrivement of wifdom, in finding out a way for man's recovery and falvation by Jefus Chrift, when fallen by fin into fuch a state of mifery, which no mortal brain could have invented; this doth fhew not only that this contrivance was from the infinitely wife God, but also that the fcriptures, which have revealed this are his book.

8. Because the scriptures were confirmed by miracles: we read of many miracles in the fcriptures, especially thofe which were wrought by Jefus Chrift and his disciples, to confirm their doctrine that was from God; fuch as, curing fome who were born blind, raifing the dead, calming the fea with a word, and many more. Now thefe and the like miracles were from the immediate hand of God, and the relation we have faithfully handed down unto us, as appeareth by the writings ftill among us, of feveral holy men upon them, and concerning them; as alfo by the feveral copies of them (which could not be forged and not be found out) agreeing in the fame relation; and as furely as God did effect thofe miracles, fo furely is God the author of the fcriptüres, which is confirmed by them.

9. Becaufe the fcriptures were confirmed by the blood of martyrs: there were many thousand Chriftians in the primitive times, who fealed and gave teftimony to the truth of the fcriptures with the lofs of their lives. The great faith of the primitive Chriftians in the truth of the feriptures, who might eafily have found out the deceit, had there been any deceit impofed upon men in them; and the great patience and conftancy which they fhewed

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in their fufferings as an evidence of their faith, is a weigh ty argument, in conjunction with others, to prove the di vine authority of the fcriptures.

10. Because of the teftimony of the spirit of God in and with, and by the feriptures, upon the hearts of be lievers, 1 John ii. 20. Ye have an unction from the holy one, and ye know all things;' because, ver. 27. the fame anointing teacheth you of all things, and is truth, and is no lie.' Without this teftimony and teaching of the fpirit, all other arguments will be ineffectual to perfuade unto a faving faith.

Q3. Why was the word of God put into fcriptures or writ ings?

A. 1. That the history and doctrine of the word might be the better conveyed down to posterity; for if the word revealed to holy men fo many ages fince, had been entrufted only unto the memories of men, by tradition, to hand it down from one generation to another (fuppofing the perfons with whom the word was intrufted were faith. ful) yet the memories of men being weak and unfaithful, many truths, in all likelihood, would have been loft by this time; therefore there was not a more fure way of making known the grace of God unto future ages than by committing the word of God to writing. 2 Pet. iii. 1.

This fecond epiftle I write unto you by way of remem brance.' 2. That the gospel made known in the word, might the better be propagated in feveral nations; reports of others would not fo cafily have been believed, as the writings of the prophets and apoftles themfelves, unto whom the word was revealed. 3. That there might be in the church a ftanding rule of faith and life, according to which all doctrines might be examined, and all actions might be ordered; and, by confequence, that corrupt prin ciples and corrupt practices might be prevented, which the minds and hearts of men are prone unto, and would have the more feeming pretence for, were there not exprefs feripture against both. Ifa. viii. 20. To the law and to the teftimony; if they speak not according to his word it is becaufe there is no light in them.'

Q. 4. Which are the fcriptures of the old teflament, and hich are the feriptures of the new teflament?

A. The fcriptures of the old teftament are the scriptures in the former part of the bible, beginning at Genefis and ending with Malachi; the fcriptures of the new teftament, are the fcriptures in the latter part of the bible, beginning at Matthew and ending with the Revelation. Q5. Why are the fcriptures in the former part of the Bible called the fcriptures of the old teftament.

A. Because the teftament and covenant of grace, which God made with man, is therein revealed in the old difpensation of it, in which Chrift the teftator of the testament, and mediator of the covenant, is fet forth by types and figures, and many burdenfome services, and carnal ordinances of the ceremonial law were required.

Q. 6. Why are the fcriptures in the latter part of the Bible called the fcriptures of the new teftament?

A. Because the teftament of God or covenant of grace, is therein revealed, in the new difpenfation of it, without. types and figures, Chrift himself being revealed, as come in the flesh, who before was fhadowed under them, who having fulfilled the ceremonial law, hath abolished it and freed his people from the yoke of bondage, requiring now more fpiritual worship in its room.

Q.7. Are not the fcriptures in the apocryphal books the word of God?

A. Though there be many true and good things in thefe books, which may be read profitably, as in other authors, yet they are not to be esteemed as canonical fcripture, and part of the word of God. 1. Because they were not written in the Hebrew tongue, nor acknowledg ed as canonical by the Jews of old, unto whom the keeping of the oracles of God was then committed. 2 Becaufe in thefe books there are fome things falfe, and difagreeable to the word of God. 3. Because there is not that power and majefty in thofe books as in canonical fcripture. 4. Because the author of Ecclefiafticus (the choicest of all the apocryphal books) doth crave pardon, if any thing be amifs in that book; which he would not have done, had he been guided by the infallible fpirit of God therein.

Q. 8. Have not the fcriptures their authority from the church, as the Papists affirm?

A. No. 1. Because the church, on whofe teftimony they fay, the fcriptures do depend, is an apoftate and corrupt church, and the feat of Antichrift. 2. Because the true church of Chrift doth depend in its being on the fcriptures; and therefore the fcriptures cannot depend upon the church for its authority. Eph. ii. 19, 20. Ye are fellow citizens of the faints, and of the household of God, being built, upon the foundation of the apostles and prophets, Jefus Chrift himself being the chief corner ftone. 3. Because if the authority of fcriptures did depend upon the church, then the church in itfelf, without. the fcriptures, must be infallible; otherwife our faith in the fcriptures from their witnefs, could not be certain; but the church in itself without the fcriptures, is not infal lible.

Q. 9. Why are the fcriptures called the rule to direct us how we may glorify and enjoy God?

A. Because all doctrines which we are bound to believe, must be measured or judged of; all duties which we are bound to practife, as means in order to the attainment of this chief end of man, must be fquared or conformed unto. this rule. Gal. vi. 16. As many as walk according to this rule, peace be on them.'

Q. 10. Why are the fcriptures called the only rule?

4. Because the fcriptures and nothing else, are fufficient to direct us how we may glorify and enjoy God.

Q. 11. Is not natural reafon, without the light of the fcriptures, fufficient to direct us ?

A. 1. Indeed natural reafon may, from the natural impreffions of a deity upon the mind, and the evidences of a deity in the works of creation and providence, fhew that, there is a God, and that this God is infinite in his being, and power, and wisdom, and goodness; and that he is to be glorified and worshipped by his creatures.

2. But natural reafon cannot fully and. favingly fhew what God is. 1. It cannot reveal his love and mercy to. finners in his fon. 2. It cannot reveal how he should be glorified and worshipped. 3. It cannot direct us how we fhould enjoy him either here or hereafter.

Q. 12. Are not the unwritten traditions of the church of Rome to be made ufe of as a rule for our direction; especially.

fince the apoftle exhorteth the Theffalonians, 2 Theff. ii. 15. To hold faft the traditions which they had been taught, not only by writing but also by word of mouth; and many of the tradi tions of the church of Rome, are pretended to be apoftolical?

A. The unwritten traditions of the church of Rome are not to be made ufe of as a rule for our direction. 1. Because no unwritten traditions could be conveyed down from the apostles times unto ours by word of mouth, without danger of mistake and corruption; and therefore we cannot be certain, that their traditions, which they call apoftolical, are not corrupted; as we must be, if we use them as our rule. 2. Because we have reason to think the church of Rome being fo much corrupted, that their traditions are corrupted too; especially when hiftorians tell us of the general corruptions, ignorance and viciousness of fome generations in their church, namely, in the ninth and tenth centuries, and afterwards; through which fink of times, we cannot rationally expect to receive pure traditions. 3. Because several of their traditions are contrary to the exprefs word of God, like thofe of the elders among the Pharifees, which our faviour doth condemn, together with all-human impofitions. Matth. xv. 6, 9. Ye have made the commandments of God of none effect by your tradition. But in vain do they worship me, teaching for doctrines the commandments of men.' 4. Because, however, the Theffalonians were bound to hold fast some unwritten traditions for a while, becaufe the history of Christ, and much of the gospel, they had for the present only from the mouths and teftimony of the apostles; yet afterwards the whole history of Christ, and whatever was neceffary to be known and believed, and practifed in order to falvation, was committed to writings in the books of the new teftament, both for the fake of the prefent and future generations of the church, that fo the gofpel might not be corrupted by unwritten traditions; therefore all unwritten traditions are to be rejected.

Q. 13. Is not the light within men, and the fpirit of God without the fcriptures (which quakers and enthufiafts pretend unto) to be made ufe of as a rule for our direction?

A. The light which is in men, without the fcripture, is not to be used for our rule. 1. Because whatever light