A. Their authority, and efficacy on the soul, consists in three things: First, In the power they have to search and discover the secrets of men ; Heb. xii. 4. The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and 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; Psalm xix. 7. The law of the Lord is perfect, converting the soul. Thirdly, In their cheering 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, rejoicing the heart. No Imman 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 these miracles that thou
1 44 AX EXPOSITION OF THE ASSEMI?LY*S CATECHISM.
dost, except God be with him : and so are his seal to whatsoever he affixes them, and it consists not with his trutli, and hoUness to set 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 sure, known, standing-rule, to try and judge all things by, and not be left to the uncertaintv of traditions ; John v. 39- Search the scrip- tures, for in them ye think ye have eternal life, and they are 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 ; Eph. ii. 20. And are built on the founda- tion of the apostles and prophets, Jesus Christ himself being the chief comer-stone. And as for councils and fathers, the scriptures are not to be tried by them ; but they by the scriptures ; Isa. viii. 20. To the law and to 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 proposition, that the scriptures are the word of God ?
A. Three things may be hence inferred. First, The perfection of the scriptures, which being the only rule given by God, must there- fore be perfect. Secondly, That it is the right of common people to read them; John v. 39. Search the scriptures, Actsxvii. 11. These were more noble than those of Thessalonica, in that they received the "word with all readiness of mind, and searched the scriptures daily, whether those things were so. Thirdly, That we owe no obedience to the injunctions of men farther than they are sufficiently warranted by the written word ; Matth. xv. 9. But in vain do they worship me, teaching for doctrines the commandments of men.
Of Faith and Obedience.
Quest. 3. W HAT do the scriptures principally teach ?
A. The scriptures principally teach what man is to believe con- cerning God, and 7vhat duty God requires of man.
Q. 1. Why is faith conjoined with obedience, and put before it ?
A. Because faith is the principle from whence all obedience flows; 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 he that Cometh to God, must believe that he is.
Q. 2. Can there be no saving faith where the scriptures are not known and preached ?
A. No ; for the apostle saith, Rom. x. 14, 15. How then shall they call on him in whom they have not believed ? and how shall they beheve in him of whom they have not heard ? and how shall they hear without a preacher.? and how shall they preach except they
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 145
be sent ? And ver. 17. So then, faith cometh by hearing, and hear- ing by the word of God.
Q. 3. 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 expressly, or by necessary consequence in the word of God, we are not obliged to be- lieve them as points of faitJi ; Isa. viii. 20. To the law, and to the testimony, 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 hea- ven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. And Christ hath charged us, Matth. xxiii. 10. To call no man master, for one is your mas- ter, even Christ.
Q. 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 same stamp, but not of equal value.
Q. 5. What may be inferred hence for use ?
A. Firsts 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 Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures dailv, whether these things were so. Secondly^ That the Christian religion is not notional, but practical ; and that impractical faith saves no man ; James ii. 20. Faith without w^orks is dead.
Quest. 4. W^HATisGod.?
A. God is a Spirit^ infinite^ eternal^ anduncltangeahle in his beings ii'isdom, powej', holiness^ justice^ goodness, and truth.
Q. 1. Can the nature of God be defined, so as men may express properly and strictly what God is?
A. No ; Job xi. 7. Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ?
We do then conceive most rightly of God, when we acknowledge him to be inconceivable ; and therefore, one being asked the ques- tion, what God is ? answered rightly ; If I fully knew that, I should be a God myself; for God only knows his own essence.
Q. 2. How many ways are there by which men may know and describe the nature of God, though still with imperfect knov, ledge?
A. There are two ways of knowing God in this life. J^irst, By
116 A>? EXPOSITION OF THE ASSEMBLY'S CATECHISM.
■way of affirmation; affirming that of God by way of eminence, wliicli is excellent in the creature ; as when we affirm him to be wise, good^ merciful, &c. Secondly, By way of negation, when we remove from God, in our conceptions, all that is imperfect in the creature; so we say, God is immense, infinite, immutable ; and in this sense we also call him a Spirit, i. e. he is not a gross corporeal substance.
Q. 3. How many sorts of spirits are there ? and of which sort is God ?
A. There be two sorts of spirits, created and finite, as angels and the souls of men are. Secondly, Uncreated, and infinite ; and such a Spirit God only is, infinitely above all other spirits.