ruptible, incorporeal, without flesh, or bones, or bodily parts, Luke xxiv. 39.

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Queft. 13. Are not bodily parts, fuch as eyes, mouth, hands, feet, etc. afcribed to God in fcripture ? Anfw. Yes but these things are spoken of God after the manner of men, in condefcenfion to our weakness, because we cannot conceive of God, nor of the things of the Spirit of God, but by borrowed and metaphorical fimilitudes.

Queft. 14. Is it lawful to form any external image of God with the hand, or any internal imaginary idea of him in the fancy?

Anfw. It is abfolutely unlawful and idolatrous; condemned in the second commandment of the moral law, and other fcriptures, Deut. iv. 12, 15. Rom. i. 23. Man cannot form an imaginary idea of his own foul or fpirit, far lefs of him who is the father of spirits.

Queft. 15. What may we learn from God's being a Spirit ?

Anf. To worship him in fpirit and in truth, John iv. 23, 24.

Quelt. 16. Is it poffible for man to attain the real and faving knowledge of God?

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Anfw. Although neither men nor angels can have a comprehensive knowledge of God, yet befides the fpeculative and merely rational knowledge of him, which men have, and may have much of, by the light of nature, a saving and satisfying knowledge of him is attainable, and is promised in the word, Jer. xxiv. 7. I will give them an heart to know me, that I am the Lord. And John vi. 45. It is written in the prophets, they fhall be all taught of God.

Queft. 17. Wherein confifts the javing knowledge of God?

Anfw. It is like the white fone and new name, which no man knows but he that receives it; and he that attains it, cannot make language of it, but filently

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filently admires what he cannot comprehend: only, there is no faving knowledge of God, but in and through Chrift the Saviour, 2 Cor. iv. 6.

Queft. 18. What is the language of the foul that fees God, and knows him favingly in Chrift?

Anfw. It is like that of Mofes, Exod. xv. II. Who is like unto thee, O Lord, who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Or that of the pfalmift, Pfalm xlviii. 14. This God is our God for ever and ever; he will be our guide even unto death.

Queft. 19. What are the rays of divine glory in the face of Jefus Chrift, whereby we come to know God Savingly?

Anfw. They are the attributes and perfections of his nature, whereby he is pleased to manifeft himfelf; fuch as, that he is infinite, eternal, unchangeable in his being, wifdom, power, holiness, juftice, goodness, and truth.

Queft. 20. Are these attributes of God, diftinct things from God himself, or the divine effence?

Anfw. By no means; for, whatever is in God, is God himself and therefore the infinity of all perfection, is infeparable from the divine effence.

Queft. 21. Are the divine attributes feparable from one another, so as that which is infinite should not be eternal, and that which is infinite and eternal, fhould not be unchangeable, and fo of the rest?

Anfw. All perfections whatsoever being infeparable from God, they must alfo be infeparable from one another; for though we, through weakness, must think and speak of them feparately, yet all of them taken together, are, properly speaking, but the one infinite perfection of the divine nature, which cannot be feparated therefrom, without granting that God is not infinitely perfect, which would be the height of blafphemy to fuppofe.

Quest. 22. Why are the perfections of God called his attributes ?

Anfw. Be

Anfw. Because they are attributed or afcribed unto him, as the effential properties of his nature. Queft. 23. How are the attributes of God commonly divided?

Anfw. Into incommunicable and communicable. Queft. 24. What are the incommunicable attributes of God mentioned in the ̧ Answer ?

Anfw. His infinity, eternity, and unchangeablenefs.

Quef. 25. Why called incommunicable ?

Anfw. Because there is not the leaft refemblance of them to be found among the creatures.

Quest. 26. What are the attributes that are called communicable ?

Anfw. They are, being, wisdom, power, holinéss, justice, goodness, and truth.

Quelt. 27. Why called communicable?

Anfw. Because there is fome faint resemblance or fimilitude of them to be found among the creatures, namely, angels and faints: hence are they propofed in fcripture for our imitation, Pfalm xi. 6. The righteous Lord loveth righteousness, 1 Pet. i. 16. Be ye holy, for I am holy.

Queft. 28. Can thefe communicable attributes be afcribed to any creature, as they are in God?

Anfw. No; for they are in God, infinitely, eternally, and unchangeably: he is infinite, eternal, and unchangeable in his being; infinite, eternal, and unchangeable in his wifdom, and fo on of the reft, which would be blafphemy to affirm of any creature hence it is faid, Matth. xix. 17. There is none good but one, that is God. None infinitely, eternally, and unchangeably good, but he only.

Of GOD'S INFINITY.

Queft. 1. What is it for God to be infinite? Anfw, It is to be abfolutely without all bounds or limits in his being and perfections, Job xi. 7, 8, 9. 1 Kings viii. 27. Pfalm cxlv. 3.

Queft. 2

Queft. 2. What does the infinity of God imply in it? Anfw. His incomprehenfibleness, immensity, and omniprefence.

Queft. 3. What is it for God to be incomprehenfible? Anfw. It is infinitely to tranfcend the most enlarged capacity of men or angels, as to his being and perfections, Job xxvi. 14. and xxxvi, 26.

Queft. 4. What is the immenfity of God?

Anfw. As it includes his omniprefence, it is that perfection of his nature, whereby he is everywhere prefent with all and every one of his creatures; and infinitely exceeds all their limits and boundaries, Ifaiah xl. 12.

Queft. 5. What is the difference betwixt the omniprefence and immenfity of God?

Anfw. The omniprefence of God is included in his immenfity, and though not feparable therefrom, yet may be conceived as having a refpect to created fubftances, with every one of which he is intimately prefent; whereas his immenfity extends infinitely beyond the boundaries of all created fubftance, 2 Chron. vi. 18.

Queft. 6. Is God every where prefent only, as to bis knowledge and power?

Anf. He is every-where prefent also as to his effence or being, as is evident from Jer. xxiii. 23, 24. Pfalm cxxxix. 7,----12. Reafon alfo teaches us, that no creature can fubfift without the prefence of God to uphold it in its being and operation.

Quest. 7. How is God prefent with the church here on earth ?

Anfw. He is prefent, with the church visible, by the ordinances and fymbols of his inftitution; and with the church invifible, or believers, by the inhabitation and operation of his holy Spirit, Exod. xx. 24. Ezek. xxxvi. 27. Eph. ii. 22.

Queft 8. How is he prefent in heaven?

Anfw. By the most bright and immediate displays

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of his glory; all the inhabitants of the upper fanctu ary, fecing him as he is, and enjoying him without interruption for ever, 1 John iii. 2. Pfalm xvi. II. Queft. 9. How is he prefent in hell?

Anfw. In a way of tremendous power and justice, upholding the damned in their being, that they may ly under the strokes of his vindictive wrath for evermore, Pfdm xc. 11. Matth. xxv. 46.

Quest. 10. What may we learn from God's omniprefence?

Anfw. That no affliction or temptation can befal the faints without his knowledge and fympathy, Ifa. xliii. 2.

Of GOD'S ETERNITY.

Queft. 1. What is the difference betwixt time and eternity?

An/w. Time hath a continual fucceffion; the former times pafs away, and another fucceeds; but eternity is an infinite immutable duration. Queft. 2. What is God's eternity?

Anfw. It is that perfection of his nature, whereby he continually exifts, without all beginning, end, or fucceffion of time.

Queft. 3. How do you prove that God is without beginning?

Anfw. From Pfalm xc. 2. Before the mountains were brought forth, or ever thou had formed the earth and the world, even from everlasting to everlafting thou art God: that is, fince thou didft exist before the mountai were brought forth, or before the beginning of time, thou art abfolutely eternal. Queft. 4. How do you prove that God is without

end?

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Anfw. From Pfalm cii. 12, 27. Thou, O Lord, fhalt endure for ever,----and thy years shall have no end for that which had no beginning of duration, can never have an end of it, but must always neceffarily exist. Quest. 5.