AN
EXPLANATION
OF THE
ASSEMBLY'S SHORTER CATECHISM.
Question 1. What is the chief end of man?
Ans. Man's chief end is to glorify God, and to enjoy him for ever.
Q. 1.1. What is meant by the chief end of man?
A. The chief end of man, is that which man ought chiefly to aim at or design, to desire, seek after, and endeavour to obtain, as his chief good and happiness; unto which his life and his actions should be referred and directed; which is the glorifying of God, and the enjoying of God for ever.
Q. 1.2. May men have no other chief end than the glorifying and enjoying of God?
A. Men ought to have no other chief end than the glorifying of God, but they may have subordinate ends. For1. Men ought to be diligent in their particular callings, for this end, that they may provide for themselves and their families. "Do your own business, and work with your own hands, that ye may have lack of nothing."1 Thess 4:11-12. 2. Men may eat, and drink, and sleep, for this end, that they may nourish and refresh their bodies. It is lawful to design, and desire, and seek such things as these in such actions, subordinately, or less principally; but in these and all actions, men ought principally and chiefly
to design and seek the glory of God. "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God."1 Cor 10:31. 3. Men may moderately desire and endeavour after the enjoyment of such a portion of the good things of the world as is needful and useful; but they ought to make choice of God for their chief good, and desire the eternal enjoyment of him as their chief portion. "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee," or in comparison with thee. "My flesh and my heart faileth: but God is the strength of my heart and my portion for ever."Ps 73:25-26.
Q. 1.3. What is it to glorify God?
A. 1. Negatively, to glorify God, is not to give any additional glory to God: it is not to make God more glorious than he is; for God is incapable of receiving the least addition to his essential glory, he being eternally and infinitely perfect and glorious. "Your Father which is in heaven is perfect."Matt 5:48. "Thou art my Lord: my goodness extendeth not unto thee."Ps 16:2.
2. Affirmatively, to glorify God, is to manifest God's glory: not only passively, as all creatures do, which have neither religion nor reason, but also actively, men glorify God, when the design of their life and actions is the glory and honour of God. "That ye should show forth the praises of him who hath called you," etc.1 Pet 2:9. (1.) When inwardly they have the highest estimation of him, the greatest confidence in him, and the strongest affections to him, this is glorifying of God in spirit. "Glorify God in your spirit, which is God's."1 Cor 6:20. (2.) When outwardly they acknowledge God according to the revelations he hath made of himself, when with their lips they show forth God's praise. "He that offereth praise, glorifieth me."Ps 50:23. When they sincerely endeavour, in their actions, the exalting of God's name, the promotion of the interest of his kingdom in the world, and to yield that worship and obedience to him which he hath prescribed in his Word. "O magnify the Lord with me, and let us exalt his name together."Ps 34:3. "Fear God, and give glory to him; and worship
him that made heaven, and earth, and the sea, and the fountains of waters."Rev 14:7.
Q. 1.4. What is it to enjoy God?
A. To enjoy God, is to acquiesce or rest in God as the chief good, with complacency and delight. "Return unto thy rest, O my soul."Ps 116:7.
Q. 1.5. How is God enjoyed here?
A. 1. God is enjoyed here, when people do settle themselves upon and cleave to the Lord by faith. "But cleave unto the Lord your God."Josh 23:8. 2. When they taste the Lord's goodness, and delight themselves in the gracious presence and sensible manifestations of God's special love unto them. "O taste and see that the Lord is good."Ps 34:8. "Because the love of God is shed abroad in our hearts by the Holy Ghost."Rom 5:5.
Q. 1.6. How will God be enjoyed by his people hereafter?
A. God will be enjoyed hereafter by his people, when they shall be admitted into his glorious presence, have an immediate sight of his face, and full sense of his love in heaven, and there fully and eternally acquiesce and rest in him with perfect and inconceivable delight and joy. "Now we see through a glass darkly, but then face to face."1 Cor 13:12. "There remaineth therefore a rest to the people of God."Heb 4:9. "In thy presence there is fulness of joy, at thy right hand are pleasures for evermore."Ps 16:11.
Q. 1.7. Why is the glorifying of God and the enjoyment of God joined together as one chief end of man?
A. Because God hath inseparably joined them together, so that men cannot truly design and seek the one without the other. They who enjoy God most in his house on earth, do most glorify and enjoy him. "Blessed are they that dwell in thy house; they will be still praising thee."Ps 84:4. And when God shall be most fully enjoyed by the saints in heaven, he will be most highly glorified. "He shall come to be glorified in his saints."2 Thess 1:10.
Q. 1.8. Why ought men chiefly to design the glorifying of God in all their actions?
A. 1. Because God hath made them, and made them
for this end, and given them a soul capable of doing it beyond irrational creatures. "Know ye that the Lord he is God; it is he that made us, and not we ourselves."Ps 100:3. "The Lord made all things for himself."Prov 16:4. "Bless the Lord, O my soul; and all that is within me, bless his holy name."Ps 103:1. 2. Because God doth preserve them, and makes provision for them, that they might glorify him. "O bless our God, O ye people, which holdeth our soul in life."Ps 66:8-9. "O Come, let us worship before the Lord, for we are the people of his pasture, and the sheep of his hand."Ps 95:6-7. 3. Because God hath redeemed them, and bought them with the price of his Son's blood, that they may glorify him. "Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."1 Cor 6:19-20. 4. Because he hath given them his Word to direct, his Spirit to assist, and promiseth his kingdom to encourage them to glorify him. "He showeth his word unto Jacob, his statutes and judgments unto Israel. He hath not dealt so with any nation. Praise ye the Lord."Ps 147:19-20. "Likewise the Spirit helpeth our infirmities."Rom 8:26. "Heirs of the kingdom which he hath promised to them that love him."James 2:1.
Q. 1.9. Why ought men chiefly to desire and seek the enjoyment of God for ever?
A. 1. Because God is the chief good, and in the enjoyment of God doth consist man's chiefest happiness. "There is none good but one, that is God."Matt 19:17. "There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased."Ps 4:6-7. 2. Because God is but imperfectly and inconstantly enjoyed here, and men cannot be perfectly happy until they come to the eternal enjoyment of God in heaven. "We know in part; but when that which is perfect is come, then that which is in part shall be done away."1 Cor 13:9-10. "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that
for which also I am apprehended."Phil 3:12. "In thy presence there is fulness of joy."Ps 16:11.
Question 2. What rule hath God given to direct us how we may glorify and enjoy him?
Ans. The word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.
Q. 2.1. Why is the word contained in the scriptures of the Old and New Testaments, called the word of God?
A. Because it was not from the invention of the men who wrote the Scriptures, but from the immediate inspiration of the Spirit of God, who indited them. "All Scripture is given by inspiration of God."2 Tim 3:16. "Prophecy of Scriptures came not by the will of men; but holy men of God spake as they were moved by the Holy Ghost."2 Pet 1:21.
Q. 2.2. How do you prove the word in the Scriptures to be the word of God?
A. 1. Because of the majesty of the Scriptures. (1.) God is frequently brought in speaking to and by the prophets, and his majesty set forth in such high expressions as are not to be found in any human writings. "Thus saith the high and lofty One who inhabiteth eternity, whose name is Holy, I dwell in the high and holy place."Isa 57:15. "Who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto."1 Tim 6:15-16. (2.) The style or way of the Scriptures is with such majesty as is not in other writings; duties are therein prescribed, which none but God can require; sins are therein condemned, which none but God can prohibit; threatenings of punishments are therein denounced, which none but God can inflict; promises of rewards are therein made, which none but God can bestow; and all in such a majestic way, as doth evidence God to be the author of this book of the Scriptures.
2. Because of the holiness and purity of the Scriptures.
"Which God hath promised afore by his prophets in the Holy Scriptures."Rom 1:2. "The words of the Lord are pure words, as silver tried in a furnace of earth, and purified seven times."Ps 12:6. The Scriptures are holy from the beginning of them unto the end; they do not savour at all of anything that is earthly and impure; especially the laws of the word are holy, commanding everything that is holy, and forbidding everything that is impure and unholy; whence it is evident that the Scriptures are the word of the holy God, and that the holy men which wrote them were acted herein by the Holy Ghost.
3. Because of the consent and harmony of the Scriptures. In the Scriptures there is consent between the Old Testament and the New; a consent between the types and figures under the law, and the things typified and prefigured under the gospelbetween the prophecies of the Scriptures, and the fulfilling of those prophecies. There is in the Scriptures a harmony or agreement of precepts, and a harmony or agreement of histories, and a harmony or agreement of design. Wherefore, since the Scriptures were written by so many several men, in so many several ages, and different places, and yet agreeing so well in their writings, that no irreconcilable difference is to be found in them, it is evident that they were all acted by the same Spirit of God; and therefore, that the Scriptures are the word of God.
4. Because of the high mysteries which are revealed in the Scriptures. We read, in the Scriptures, of the trinity of persons in the Godhead, the incarnation of the Son of God, the mystical union of Christ and his members. These, and such like mysteries, were beyond the reach of the most wise and learned men to invent, much more beyond the reach of unlearned fishermen, by whom they were revealed; whence it is evident that they spake not their own words, but what they were taught by the immediate inspiration of the Spirit.
5. Because of the antiquity of the Scriptures. They were written, in part, before any other writings of men, and they contain a history of the most ancient things,
namely, the creation of the old world, the flood, and the like. Such ancient things are there revealed as none but God knew; and therefore God must needs be the author of them.
6. Because of the power and efficacy of the Scriptures. (1.) The Scriptures are powerful to convince, and awaken, and wound the conscience. "The Word of God is quick and powerful, sharper than a two-edged sword."Heb 4:12. (2.) The Scriptures are powerful to convert and change the heart. "The law of the Lord is perfect, converting the soul."Ps 19:7. (3.) They are powerful to quicken men out of spiritual death and deadness. "Hear, and your souls shall live."Isa 55:3. "Thy Word hath quickened me."Ps 119:50. (4.) They are powerful to rejoice and comfort under the deepest distresses. "The statutes of the Lord are right, rejoicing the heart."Ps 19:8. The Scriptures opened and applied are made effectual to produce such powerful effects as do exceed the power of nature, and can be effected only by the power of God; which showeth that God only is the author of the Scriptures, which he would not so far own and honour if they were not his own.
7. Because of the design and contrivement of the Scriptures. (1.) The design of the Scriptures is to give God all the glory; the design is not to exalt any, but to debase and empty all men, and exalt God's name and grace in the world. (2.) The marvellous contrivement of wisdom, in finding out a way for man's recovery and salvation by Jesus Christ, when fallen by sin into such a state of misery, which no mortal brain could have invented; this doth show, not only that this contrivance was from the infinitely wise God, but also that the Scriptures, which have revealed this, are his book.
8. Because the Scriptures were confirmed by miracles. We read of many miracles in the Scriptures, especially those which were wrought by Jesus Christ and his disciples, to confirm their doctrine, that it was from God; such as curing some who were born blind, raising the dead, calming the sea with a word, and many more. Now, these 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 still amongst us, of several holy men upon them and concerning them, as also by the several copies of them (which could not be forged, and not be found out) agreeing in the same relation. And as surely as God did effect those miracles, so surely is God the author of the Scriptures, which are confirmed by them.
9. Because the Scriptures were confirmed by the blood of martyrs. There were many thousand Christians in the primitive time, who sealed and gave testimony to the truth of the Scriptures with the loss of their lives. The great faith of the primitive Christians in the truth of the Scriptures, who might easily have found out the deceit, had there been any deceit imposed upon men in them; and the great patience and constancy which they showed in their sufferings, as an evidence of their faith, are a weighty argument, in conjunction with others, to prove the divine authority of the Scriptures.
10. Because of the testimony of the Spirit of God in, and with, and by the Scriptures, upon the hearts of believers. "Ye have an unction from the holy One, and ye know all things;" because "the same anointing teacheth you of all things, and is true, and is no lie."1 John 2:20,27. Without this testimony, and teaching of the Spirit, all other arguments will be ineffectual to persuade unto a saving faith.
Q. 2.3. Why was the word of God put into scriptures, or writings?
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 so many ages since, had been entrusted only unto the memories of men, by tradition to hand it down from one generation to another (supposing the persons with whom the word was intrusted were faithful), yet the memories of men being weak and unfaithful, many truths, in all likelihood, would have been lost by this time; therefore there was not a more sure way of making known the grace of God unto future ages, than by committing the word of God to writing. "This
second epistle I write unto you in way of remembrance."2 Pet 3:1. 2. That the gospel made known in the word, might the better be propagated in several nations. Reports of others would not so easily have been believed, as the writings of the prophets and apostles themselves, unto whom the word was revealed. 3. That there might be in the Church a standing rule of faith and life, according to which all doctrines might be examined, and all actions might be ordered; and, by consequence, that corrupt principles and corrupt practices might be prevented, which the minds and hearts of men are prone unto, and would have the more seeming pretence for, were there not express Scripture against both. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."Isa 8:20.
Q. 2.4. Which are the scriptures of the Old Testament, and which are the scriptures of the New Testament?
A. The scriptures of the Old Testament are the scriptures in the former part of the Bible, beginning at Genesis, and ending with Malachi; the scriptures of the New Testament are the scriptures in the latter part of the Bible, beginning at Matthew, and ending with the Revelation.
Q. 2.5. Why are the scriptures in the former part of the Bible called the scriptures of the Old Testament?
A. Because the testament or covenant of grace which God made with man, is therein revealed in the old dispensation of it; in which Christ, the Testator of the testament, and Mediator of the covenant, is set forth by types and figures; and many burdensome services and carnal ordinances of the ceremonial law were required.
Q. 2.6. Why are the scriptures in the latter part of the Bible called the scriptures of the New Testament?
A. Because the testament of God or covenant of grace is therein revealed, in the new dispensation of it, without types and figures, Christ himself being revealed as come in the flesh, who before was shadowed under them; who, having fulfilled the ceremonial law, hath abolished it, and freed his people from the yoke of bondage, requiring now more spiritual worship in its room.
Q. 2.7. Are not the scriptures in the Apocryphal books the word of God?
A. Though there be many true and good things in these books, which may be read profitably, as in other authors, yet they are not to be esteemed as canonical scripture, and part of the Word of God. 1. Because they were not written in the Hebrew tongue, nor acknowledged as canonical by the Jews of old, unto whom the keeping of the oracles of God was then committed. 2. Because in these books there are some things false and disagreeable to the Word of God. 3. Because there is not that power and majesty in those books as in canonical scripture. 4. Because the author of Ecclesiasticus (the choicest of all the Apocryphal books) doth crave pardon, if anything be amiss in that book; which he would not have done had he been guided by the infallible Spirit of God therein.
Q. 2.8. Have not the Scriptures their authority from the Church, as the Papists affirm?
A. No. 1. Because the Church on whose testimony they say the Scriptures do depend, is an apostate and corrupt Church, and the seat of Antichrist. 2. Because the true Church of Christ doth depend in its being on the Scriptures; and therefore the Scriptures cannot depend upon the Church for their authority. "Ye are fellowcitizens of the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone."Eph 2:19-20. 3. Because if the authority of the Scriptures did depend upon the Church, then the Church in itself, without the Scriptures, must be infallible; otherwise our faith in the Scriptures, from their witness, could not be certain; but the Church in itself, without the Scriptures, is not infallible.
Q. 2.9. Why are the Scriptures 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 practise as means in order to the attainment of this chief end of man, must be squared or conformed unto this rule. "As many as walk according to this rule, peace be on them."Gal 6:16.
Q. 2.10. Why are the Scriptures called the only rule?
A. Because the Scriptures, and nothing else, are sufficient to direct us how we may glorify and enjoy God.
Q. 2.11. Is not natural reason, without the light of the Scriptures, sufficient to direct us?
A. 1. Indeed natural reason may, from the natural impressions of a Deity upon the mind, and the evidences of a Deity in the works of creation and providence, show 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 reason cannot fully and savingly show what God is. (1.) It cannot reveal his love and mercy to sinners in his Son. (2.) It cannot reveal how he should be glorified and worshipped. (3.) It cannot direct us how we should enjoy him either here or hereafter.
Q. 2.12. Are not the unwritten traditions of the Church of Rome to be made use of as a rule for our direction, especially since the apostle exhorteth the Thessalonians (2 Thess 2:15) to hold fast the traditions which they had been taught, not only by writing, but also by word of mouth; and many of the traditions of the Church of Rome are pretended to be apostolical?
A. The unwritten traditions of the Church of Rome are not to be made use 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 apostolical, 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 so much corrupted, that their traditions are corrupted too; especially when historians tell us of the general corruption, ignorance, and viciousness of some generations in their Church, namely, in the ninth and tenth centuries and afterwards; through which sink of times we cannot rationally expect to receive pure traditions. 3. Because several of their traditions are contrary to the express Word of God, like those of the elders amongst the Pharisees, which our Saviour doth condemn,
together with all human impositions. "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."Matt 15:6,9. 4. Because, however the Thessalonians were bound to hold fast some unwritten traditions for a while, because the history of Christ, and much of the gospel, they had for the present only from the mouths and testimony of the apostles; yet afterwards the whole history of Christ, and whatever was necessary to be known, and believed, and practised, in order to salvation, were committed to writing in the books of the New Testament, both for the sake of the present and future generations of the Church, that so the gospel might not be corrupted by unwritten traditions: therefore, all unwritten traditions are to be rejected.
Q. 2.13. Is not the light within men, and the Spirit of God without the Scriptures (which Quakers and enthusiasts pretend unto), to be made use of as a rule for our direction?
A. The light which is in men, without the Scripture, is not to be used for our rule. 1. Because whatever light any pretend unto without the Word, is but darkness, in which whosoever walketh, he must needs stumble and fall into the ditch. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."Isa 8:20.
2. Whatever spirit any have which leadeth them against, or besides the rule of the Scriptures, it is not the Spirit of God and of truth, but a spirit of error and delusion. The Scripture telleth us plainly, that such as hear not the apostles speaking in the Word, are actuated by an erroneous spirit. "Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. We are of God: he that knoweth God heareth us; he that is not of God heareth us not. Hereby know we the Spirit of truth, and the spirit of error."1 John 4:1,6.
Question 3. What do the Scriptures principally teach?
Ans. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
Q. 3.1. What is it to believe?
A. To believe, is to assent or give credit to truths, because of the authority of another.
Q. 3.2. What is it to believe what the Scriptures teach?
A. To believe that which the Scriptures teach, is to assent or give credit to the truth thereof, because of the authority of God, whose word the Scriptures arethis is divine faith.
Q. 3.3. What are implied in the things concerning God which the Scriptures teach?
A. In the things concerning God which the Scriptures teach, are implied all points of faith, as it is divine.
Q. 3.4. Are Christians to believe nothing as a point of faith, but what the Scriptures teach?
A. No; because no other book in the world is of divine authority but the Scriptures, and therefore not absolutely infallible.
Q. 3.5. What is meant by the duty which God requireth of man?
A. By the duty which God requireth of man, we are to understand that which is God's due, or that which we owe to God, and are bound to do, as we are creatures, and subjects, and children.
Q. 3.6. Are we bound to nothing in point of practice, but what is required in the Scriptures?
A. No; because the laws and commandments of God in the Scriptures are so exceeding large and extensive, that they reach both the inward and outward man, and whole conversation, so that nothing is lawful for us to do, except it be directly or consequentially prescribed in the Word.
Q. 3.7. How do the Scriptures teach matters of faith and practice?
A. The Scriptures teach the matters of faith and practice, by revealing these things externally; but it is the Spirit of God only, in the Scriptures, which can teach them internally and effectually unto salvation.
Q. 3.8. Why are the Scriptures said principally to teach what man is to believe concerning God, and what duty God requires of man?
A. Because though all things taught in the Scriptures are alike true, having the stamp of divine authority upon them, yet all things in the Scriptures are not alike necessary and useful. Those things which man is bound to believe and do, as necessary to salvation, are the things which the Scriptures do principally teach.
Question 4. What is God?
Ans. God is a spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
Q. 4.1. What kind of substance is God?
A. God is a spirit. "God is a spirit; and they that worship him, must worship him in spirit and in truth."John 4:24.
Q. 4.2. What is a spirit?
A. A spirit is an immaterial substance, without flesh or bones, or bodily parts. "Behold my hands and my feet, that it is I myself; handle me and see, for a spirit hath not flesh and bones, as ye see me have."Luke 24:39.
Q. 4.3. How is God said, then, in Scripture to have eyes, and ears, and mouth, and hands, and other parts? "The eyes of the Lord are upon the righteous, and his ears are open unto their cry."Ps 34:15. "The mouth of the Lord hath spoken it."Isa 1:20. "It is a fearful thing to fall into the hands of the living God."Heb 10:31.
A. These and the like bodily parts are not in God properly, as they be in men, but figuratively; and after the manner of men, he is pleased to condescend (in expressing himself hereby) to our weak capacities, that we might the more easily conceive of him by such resemblances.
Q. 4.4. How doth God differ from angels and the souls of men, who also are spiritual and immaterial substances?
A. 1. Angels and the souls of men are created spirits, and depend in their being upon God; but God is an uncreated spirit, and dependeth in his being upon none. 2.
Angels and the souls of men are finite spirits; but God is an infinite spirit.
Q. 4.5. What is it to be infinite?
A. To be infinite, is to be without measure, bounds, or limits.
Q. 4.6. In what regard is God infinite?
A. 1. God is infinite, or without bounds, in regard of his being or perfection; and therefore is incomprehensible. "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?"Job 11:7. 2. God is infinite, and without measure and bounds, in regard of place; and therefore he is everywhere present. "Can any hide himself in secret places, that I shall not see him? saith the Lord, Do not I fill heaven and earth?"Jer 23:24. "And yet neither the earth, nor the heavens, nor the heaven of heavens, is able to contain him."1 Kings 8:26. 3. God is infinite, or without measure and bounds, in regard of time; and therefore he is eternal. "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever. Amen."1 Tim 1:17. 4. God is infinite, or without measure and bounds, in regard of all his communicable attributes.
Q. 4.7. What is it to be eternal?
A. To be eternal, is to have neither beginning nor ending.
Q. 4.8. How doth it appear that God is eternal?
A. 1. From Scripture. "Before the mountains were brought forth, or ever thou hadst formed the earth or the world, even from everlasting to everlasting thou art God."Ps 90:2.
2. From reason. (1.) God gave a being to the world, and all things therein, at the beginning of time; therefore he must needs be before the world, and before time, and therefore from everlasting. (2.) God is an absolutely necessary Being, because the first Being, because altogether independent, and beyond the reach of any power to put an end to him; therefore he is unchangeabletherefore to everlasting he is God.
Q. 4.9. How doth God differ from his creatures, in regard of his eternity?
A. 1. Some creatures have their beginning with time, and their ending with time, as the heavens and the foundations of the earth. 2. Some creatures have their beginning in time, and their ending also in time; as those creatures upon the earth, which are generated and corrupted, which are born, and live for a while, and then die. 3. Some creatures have their beginning in time, yet do not end with or in time, but endure for ever; as angels and the souls of men. 4. But God differeth from all, in that he was from everlasting, before time, and will remain unto everlasting, when time shall be no more.
Q. 4.10. What is it to be unchangeable?
A. To be unchangeable, is to be always the same, without any alteration.
Q. 4.11. In what regard is God unchangeable?
A. 1. God is unchangeable in regard of his nature and essence. "Of old thou hast laid the foundation of the earth; and the heavens are the work of thine hands. They shall perish, but thou shalt endure; they shall be changed, but thou art the same."Ps 102:25-27. 2. God is unchangeable in regard of his counsel and purpose. "My counsel shall stand, and I will do all my pleasure."Isa 46:10. "Wherein God, willing to show the immutability of his counsel."Heb 6:17. 3. God is unchangeable in regard of his love and special favours. "The gifts and calling of God are without repentance."Rom 11:29. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."James 1:17.
Q. 4.12. How is God said to be infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth?
A. In that being, wisdom, power, holiness, justice, goodness, and truth, which are communicable unto, and may be in some degree and measure found in the creatures, they are in God infinitely, eternally, unchangeably, and so altogether in an incommunicable manner. (1.) Creatures have a being, but it is a finite beinga being in time, a changeable being; God's being is infinite, eternal, and unchangeable. (2.) Creatures may have wisdom, but it is
finite and imperfect wisdom; God's wisdom is infinite and absolutely perfect. (3.) Creatures may have some power, but it is finite and limited power, such as may be taken awaythey may have power to do something dependingly upon God; but God is infinite in powerhe is omnipotent, and can do all things independently, without the help of any. (4.) Creatures may have some holiness, and justice, and goodness, and truth; but these are qualities in themthey are finite, and in an inferior degree, and they are subject to change; but these things are essence in Godthey are infinite and perfect in him; his holiness is infinite, his justice is infinite, his goodness is infinite, his truth is infinite; and all these are eternally in him, without any variableness or possibility of change.
Q. 4.13. What is the wisdom of God?
A. The wisdom of God is his essential property, whereby, by one simple and eternal act, he knoweth both himself and all possible things perfectly, and according to which he maketh, directeth, and ordereth all future things for his own glory.
Q. 4.14. Wherein doth the wisdom of God appear?
A. 1. God's wisdom doth appear in his perfect knowledge of all possible things, all past things, all present things, all future things, in their natures, causes, virtues, and operations; and that not by relation, observation, or induction of reason, as men know some things, but by one simple and eternal act of his understanding. "His understanding is infinite."Ps 147:5. "O Lord, thou hast searched me, and known me; such knowledge is too wonderful for me; it is high, I cannot attain unto it."Ps 139:1,6. "Neither is there any creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do."Heb 4:13.
2. God's wisdom doth appear in the beautiful variety of creatures which he hath made, above and below. "O Lord, how manifold are thy works! in wisdom hast thou made them all."Ps 104:24.
3. God's wisdom doth appear in his admirable contrivance of our redemption through his Son, whereby his justice is fully satisfied, and his people are graciously saved.
"Howbeit we speak wisdom among them that are perfect: the wisdom of God in a mystery," etc.1 Cor 2:6-7. This is that wisdom which was made known by the Church unto the angels. "To the intent that unto the principalities might be known by the Church the manifold wisdom of God."Eph 3:10.
4. God's wisdom doth appear in his excellent government of all his creatures. (1.) In his government of unreasonable creaturesdirecting them unto their ends, though they have no reason to guide them. (2.) In his government of reasonable creatures that are wickedoverruling all their actions for his own glory, though they be intended by them for his dishonour. "Surely the wrath of man shall praise thee."Ps 76:10. (3.) In his government of his Church and people. The disposal of his special favours to the most unworthy, that he might reap all the gloryhis qualifying and making use of instruments in great works beyond their own thoughts and designshis seasonable provisions for his peoplehis strange preservation of them from the malice of subtle and powerful enemieshis promoting his own interest in the world, by the means which men use to subvert it, and the like, do evidently declare the infinite wisdom of God.
Q. 4.15. What is the power of God?
A. The power of God is his essential property, whereby he can do all things. "I am the almighty God."Gen 17:1.
Q. 4.16. Wherein doth the power of God show itself?
A. 1. The power of God doth show itself in what he hath done. He hath created all things. "The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead."Rom 1:20. He hath effected many miracles, which we read of both in the Old and New Testaments, which exceeded the power of natural causes. He hath raised up to himself, and preserved his Church in all ages, notwithstanding the rage and malice of all the powers of earth and hell, who have endeavoured to extirpate it. "Upon this rock I will build my Church, and the gates of hell shall not prevail against it."Matt 16:18.
2. The power of God doth show itself in what he doeth. He upholdeth all his creatures in their being and operations. "Upholding all things by the word of his power."Heb 1:3. He plucks his chosen people out of the snare of the devil, and powerfully draws them, and joins them by faith unto Jesus Christ. "And what is the exceeding greatness of his power to usward who believe."Eph 1:19. He works grace in his people, and maintaineth his work, and enableth them to persevere. "Who are kept by the power of God through faith unto salvation."1 Pet 1:5. He restraineth the wicked, and bringeth Satan under the feet of his people. He worketh continually, easily, irresistibly, and indefatigably; all which show his power.
3. The power of God doth show itself in what he will do. He will make the kingdoms of the earth to stoop to his Son, and that both of Jew and Gentile. He will ruin Antichrist, though ever so potent at the present. He will raise up the dead out of their graves, and destroy the visible world at the last day. And he will show the power of his anger, in the everlasting punishment of the wicked in hell.
4. The power of God doth show itself in what he can do. He can do whatever he pleaseth; he can do whatever is possible to infinite power, whatever doth not imply a contradiction, or argue imperfection.
Q. 4.17. What is the holiness of God?
A. The holiness of God is his essential property, whereby he is infinitely pure; loveth and delighteth in his own purity, and in all the resemblances of it which any of his creatures have; and is perfectly free from all impurity, and hateth it wherever he seeth it.
Q. 4.18. How may God be said to be holy?
A. 1. The name of God is holy. "Holy and reverend is his name."Ps 111:9. 2. The nature of God is holy. "Holy, holy, holy, Lord God almighty."Rev 4:8. 3. The persons of the Godhead are holy. The Father is holy. "Holy Father, keep through thine own name those which thou hast given me."John 17:11. The Son is holy. "Against thy holy child Jesus were they gathered."Acts 4:27. The Spirit is holy. "Joy in the Holy Ghost."
Rom 14:17. 4. The works of God are holy. "The Lord is righteous in all his ways, and holy in all his works."Ps 145:17. 5. The word of God is holy. "Which he hath promised afore by his prophets in the Holy Scriptures."Rom 1:2. His law is holy. "The law is holy, and the commandment holy, and just, and good."Rom 7:12. And his gospel is holy. "To remember his holy covenant."Luke 1:72. 6. The worship of God is holy. The matter of it holy. "In every place incense shall be offered unto my name, and a pure offering of righteousness."Mal 1:11. The manner of it holy. "God will be worshipped in spirit and in truth."John 4:24. The time of it holy. "Remember the Sabbath-day to keep it holy."Exod 20:8. 7. The dwellingplace of God is holy. "Thus saith the high and lofty One, I dwell in the high and holy place."Isa 57:15. 8. The angels which attend upon God in heaven are holy. "All the holy angels with him."Matt 25:31. 9. The people of God upon earth are holy. "Thou art a holy people unto the Lord."Deut 7:6. 10. God requireth, worketh, loveth, and delighteth in holiness. "Be ye holy."1 Pet 1:15. "This is the will of God, even your sanctification."1 Thess 4:3. 11. God hateth sin and sinners infinitely, and without holiness will not admit any into his kingdom. "Thou hatest all workers of iniquity."Ps 5:5. "Follow peace with all men, and holiness, without which no man shall see the Lord."Heb 12:14.
Q. 4.19. What is the justice of God?
A. The justice of God is his essential property, whereby he is infinitely righteous and equal, both in himself and in all his dealings with his creatures.
Q. 4.20. Wherein doth the justice of God show itself?
A. 1. In the punishment which he inflicted upon Christ, our Surety, for our sins: "He was wounded for our transgressions, he was bruised for our iniquities."Isa 53:5. 2. In the vengeance he will execute upon unbelievers for their own sins on the day of wrath. "The Lord will be revealed in flaming fire, taking vengeance on them that obey not the gospel, who shall be punished with everlasting destruction."2 Thess 1:7-9. 3. In the
reward he will give to his people, through the merits of Christ. "Great is your reward in heaven."Matt 5:12. "Henceforth there is laid up for me a crown of righteousness."2 Tim 4:8. 4. In those temporal judgments he bringeth upon a people or person for their sins in this world. "O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day."Dan 9:7. "Wherefore doth a living man complain, a man for the punishment of his sins?"Lam 3:39.
Q. 4.21. What is the goodness of God?
A. The goodness of God is his essential property, whereby he is altogether good in himself, and the author of all good. "Thou art good, and doest good."Ps 119:68.
Q. 4.22. Wherein doth the goodness of God appear?
A. God's goodness doth appear1. In the works which he hath made. "And God saw every thing that he had made, and, behold, it was very good."Gen 1:31. 2. In his bounty and provisions for all his creatures. "The Lord is good to all."Ps 145:9. "The eyes of all wait upon thee."Ps 145:15. 3. In his patience and forbearance toward the wicked, and his enemies. "Or despisest thou the riches of his goodness, and forbearance, and longsuffering?"Rom 2:4. 4. And chiefly, God's goodness doth appear in his special love and mercy towards his own people; in choosing them, in redeeming them, in calling them, in pardoning them, in adopting them, in sanctifying them, in all the privileges he bestoweth upon them, and manifestations of his love unto them here, and in his taking them unto, and giving them possession of, his kingdom hereafter. "The Lord God, merciful and gracious, abundant in goodness, keeping mercy for thousands, forgiving iniquity, transgression, and sin," etc.Exod 24:6-7.
Q. 4.23. What is the truth of God?
A. The truth of God is his essential property, whereby he is sincere and faithful, free from all falsehood and simulation. "In hope of eternal life, which God, who cannot lie, promised before the world began."Titus 1:2. "By two immutable things, in which it is impossible for God to lie."Heb 6:18.
Q. 4.24. Wherein doth the truth of God appear?
A. God's truth doth appear1. In the soundness of the doctrine which he hath revealed, wherein there is no flaw or corruption. "Hold fast the form of sound words, which thou hast heard of me."2 Tim 1:13. 2. In the certainty of the history which he hath recorded, wherein there is no lie or mistake. "It seemed good to me to write to thee, that thou mightest know the certainty of those things wherein thou hast been instructed."Luke 1:3-4. 3. In the accomplishment of the prophecies which he hath foretold, wherein there is no failing or falling short. "We have found him of whom Moses and the prophets did write."John 1:45. "Heaven and earth shall pass away, but my words shall not pass away."Matt 24:35. 4. In the fulfilling of the promises which he hath made to his people. "He is faithful that hath promised."Heb 10:23. 5. In executing the judgments which he hath threatened against the wicked. "But my words, did they not take hold on your fathers?"Zech 1:6. 6. But the great appearance of God's truth will be at the day of Christ's appearance to judgment, when rewards and punishments shall be dispensed according to what he hath foretold us in the book of the Holy Scriptures.
Question 5. Are there more Gods than one?
Ans. There is but one only, the living and true God.
Q. 5.1. Why is God said to be one only?
A. In opposition to many gods. "Hear, O Israel, the Lord our God is one Lord."Deut 4:4. "We know that there is none other God but one. For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many), but to us there is but one God."1 Cor 8:4-6.
Q. 5.2. Why is God said to be the living God?
A. In opposition to dead idols. "Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not," etc.Ps 115:4-6. "Ye turned from idols, to serve the living God."1 Thess 1:9.
Q. 5.3. Why is God said to be the true God?
A. In opposition to all false gods. "The Lord is the true God. The gods that have not made the heavens and the earth, shall perish from the earth, and from under these heavens. They are vanity, and the work of errors."Jer 10:11,15.
Q. 5.4. How doth it appear that God is one only?
A. Because God is infinite, and there cannot be more than one infinite Being, forasmuch as one infinite Being doth set bounds and limits unto all other beings, and nothing that is bounded and limited can be infinite.
Q. 5.5. How doth it appear that God is living?
A. 1. Because God giveth to and preserveth life in all his creatures. "I give thee charge in the sight of God, who quickeneth all things."1 Tim 6:13. "In him we live, and move, and have our being."Acts 17:28. 2. Because God reigneth for ever. "The Lord is a living God, and an everlasting King."Jer 10:10.
Q. 5.6. How doth it appear that God is true, that he hath a true being, or that there is a God indeed?
A. By several arguments, sufficient to convince all the Atheists in the world, if they would hearken to their own reason.
Q. 5.7. What is the first argument to prove that there is a God?
A. The first argument to prove that there is a God may be drawn from the being of all things. 1. The being of the heavens, the highest storeys which are there erected, the glorious lights which are there placed, the glittering stars which there move. 2. The being of the earth, whose foundations are sure, and unmoved by storms and tempests, though it hang like a ball in the midst of the air. 3. The being of the vast sea, where there is such abundance of waters, as some think, higher than the earth, which are yet bounded and restrained from overflowing and drowning the land and its inhabitants, as once they did, when their limits were for a while removed. 4. The being of such various creatures above and below, especially of those which have motion and life in themselves. 5. And chiefly, the being of man, the curious workmanship
of his body in the womb, especially the being of man's soul, which is immaterial, invisible, rational, immortal, and which cannot arise from the power of the matter (as the sensitive soul of brutes), neither doth depend on the body in some of its operations. These, and all the works which our eye doth see, or mind doth apprehend, do prove that there is a God, who hath given a being to them, and continueth them therein.
Q. 5.8. Wherein lieth the force of this argument, to prove, from the being of all things, that there is a God?
A. All things that have a being must either1. Have their being from eternity; or, 2. Must give a being to themselves; or, 3. They must have their being from God. But, (1.) They could not have their being from eternity, for then they would be infinite in duration, and so capable of no measure by time; they would be necessary, and so capable of no alteration or destruction; but both reason and experience do evidence the contrary: therefore they are not eternal. (2.) Things cannot give a being to themselves, for that which giveth a being to a thing must be before it; and hence it would follow that things should be and not be at the same time, which is a contradiction, and absurd. Therefore, (3.) It must necessarily follow that there is a God, who is a necessary, infinite, and eternal being, who is omnipotent, and hath given a being to all creatures.
Q. 5.9. What is the second argument to prove that there is a God?
A. The second argument to prove that there is a God may be drawn from the government of all things. 1. The beautiful order and constant motion of the heavenly bodies, shedding down light and heat and sweet influence upon the earth; without which all living creatures below would quickly languish and die. 2. The bottling up of waters in the clouds, and sprinkling of rain from thence upon the dry and parched ground; without which it would yield no fruit. 3. The cleansing of the air, and fanning of the earth with the wings of the wind; without which, in some hotter climates, the inhabitants could not live. 4. The subjection of many strong and fierce creatures unto weak and
timorous man. 5. The subserviency of irrational and inanimate creatures one to another, and the guiding them, without their own designment, unto their ends. 6. Notwithstanding the various, innumerable, and seeming contrary particular ends which the many creatures in the world have, the directing them, without confusion, unto one common end, in which they do all agree; this doth undeniably prove that there is an infinitely powerful and wise God, who is the supreme Lord and Governor of the world.
Q. 5.10. What is the third argument to prove that there is a God?
A. The third argument to prove that there is a God, may be drawn from the impressions of a Deity upon the consciences of all men, in all ages and nations; which could not be so deep and universal, were it a fancy only, and groundless conceit. 1. The hellish gripes and lashes, the horrible dreads and tremblings, of guilty consciences upon the commission of some more notorious crimes, which they do not fear punishment for from men, is a witness of a Deity to them, whose future vengeance they are afraid of. 2. The worship which heathens generally give unto false gods, is an evidence that there is a true God, though they be ignorant of him.
Q. 5.11. What is the fourth argument to prove that there is a God?
A. The fourth argument to prove that there is a God, may be drawn from the revelation of the Scriptures. The majesty, high mysteries, efficiency, and like arguments, which prove that the Scriptures could have no other author but God alone, do more abundantly prove that there is a God, who hath more clearly revealed himself and his will in that book than in the book of his creatures.
Q. 5.12. What is the fifth argument to prove that there is a God?
A. The fifth argument to prove that there is a God, may be drawn from the image of God on his peoplethe stamp of holiness upon God's people, which maketh them to differ from all others, and from what themselves were before conversion, doth show (as a picture the man) that
there is a God, whose image they bear, and who, by the almighty power of his Spirit, hath thus formed them after his own likeness.
Q. 5.13. If it be so certain that there is a God, whence is it that there be so many Atheists, who believe there is no God?
A. 1. There are many that live as if there were no God, and wish there were no God, who yet secretly believe that there is a God, and carry a dread of him in their consciences. 2. I hardly think that any who have most of all blotted out the impressions of God, and do endeavour to persuade themselves and others that there is no God, are constantly of that mind, but sometimes, in great dangers, they are under convictions of a Deity. 3. There are none that have wrought up themselves to any measure of persuasion that there is no God, but such whose interest doth sway them, and blind them therein; because, they being so vicious, they know, if there be a God, he will surely take vengeance upon them. 4. The thing is certain that there is a God, whether some believe it or no; as the sun doth shine, though some men be blind, and do not discern its light.
Question 6. How many persons are there in the Godhead?
Ans. There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.
Q. 6.1. What is meant by the Godhead?
A. By the Godhead is meant the divine nature or essence.
Q. 6.2. Are there three divine natures or essences, or are there three Gods?
A. No; for though the three persons be God, the Father God, the Son God, and the Holy Ghost God, yet they are not three Gods, but one God. The essence of God is the same in all the three persons. "There are three that bear record in heaven, the Father, the Word [that is, the
Son], and the Holy Ghost; and these three are one."1 John 5:7.
Q. 6.3 What is meant by the three persons in the Godhead?
A. By the three persons in the Godhead, we are to understand the same nature of God with three ways of subsisting, each person having its distinct personal properties.
Q. 6.4. What is the personal property of the Father?
A. The personal property of the Father is to beget the Son, and that from all eternity. "Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? Unto the Son he saith, Thy throne, O God, is for ever."Heb 1:5,8.
Q. 6.5. What is the personal property of the Son?
A. The personal property of the Son is to be begotten of the Father. "We beheld his glory, the glory as of the only-begotten of the Father."John 1:14.
Q. 6.6. What is the personal property of the Holy Ghost?
A. The personal property of the Holy Ghost is to proceed from the Father and the Son. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."John 15:26.
Q. 6.7. How doth it appear that the Father is God?
A. Because the Father is the original of the other persons, and of everything else, and because divine attributes and worship are ascribed to him.
Q. 6.8. How doth it appear that the Son is God?
A. 1. Because he is called God in the Scriptures. "And the Word was God."John 1:1. "Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever."Rom 9:5. 2. Because the attributes of God are ascribed unto him. Eternity. "Before Abraham was, I am."John 8:58. Omniscience. "Lord, thou knowest all things, thou knowest that I love thee."John 21:17. Omnipresence. "Where two or three are gathered together in my name, there am I in the midst of them."Matt 18:20. Divine power. "He upholdeth all things by the word of his power."Heb 1:3. 3. Because
the honour and worship which is due only to God, do belong to him. In him we must believe. "Believe also in me"John 14:1. In his name we must be baptized. "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."Matt 28:19. Upon his name we must call. "With all that call upon the name of the Lord Jesus Christ."1 Cor 1:2. Because if the Son were not God, he could not have been a fit Mediator.
Q. 6.9. How doth it appear that the Holy Ghost is God?
A. 1. Because the Holy Ghost is called God. "Why hath Satan filled thine heart to lie to the Holy Ghost? Thou hast not lied unto men, but unto God"Acts 5:3-4. 2. Because the attributes of God are ascribed unto him. Omnipresence. "Whither shall I go from thy Spirit?"Ps 139:7. Especially, he is present in the hearts of all believers. "He dwelleth in you, and shall be in you."John 14:17. Omniscience. "The Spirit searcheth all things."1 Cor 2:10. 3. Because of the powerful works of the Spirit, which none but God can effect: such asRegeneration. "Except a man be born of the Spirit, he cannot enter into the kingdom of God."John 3:5. Guiding believers into all truth. "Howbeit, when the Spirit of truth is come, he will guide you into all truth."John 16:13. Sanctification. "That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."Rom 15:16. Comfort, called therefore the Comforter. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."John 15:26. Communion. "The communion of the Holy Ghost be with you all."2 Cor 13:14. 4. Because the honour and worship due only to God, do belong unto the Spirit, we must believe in him. This is an article of the creed (commonly called the Apostles' Creed), "I believe in the Holy Ghost." We must be baptized in his name. "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."Matt 28:19.
Q. 6.10. How doth it appear that the Father, the Son, and the Holy Ghost, being one God, are three distinct persons?
A. 1. The Father begetting, is called a person in the Scripture.Heb 1:3. Christ is said to be the express image of his person; and by the same reason, the Son begotten of the Father, is a person, and the Holy Ghost proceeding from the Father and the Son is a person. 2. That the Father and the Son are distinct persons, is evident from John 8:16-18. "I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me." 3. That the Holy Ghost is a distinct person from the Father and the Son, appeareth from John 14:16-17. "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth," etc. 4. That the Father, Son, and Holy Ghost are three distinct persons, in one essence, may be gathered from 1 John 5:7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." These three are either three substances, or three manifestations, or three persons, or something else besides persons; but(1.) They are not three substances, because in the same verse they are called one. (2.) They are not three manifestations, because all the attributes of God are manifestations, and so there would be more than three or thirteen; and then one manifestation would be said to beget and send another, which is absurd. (3.) They are not something else besides persons; therefore, they are three distinct persons, distinguished by their relations and distinct personal properties.
Q. 6.11. What should we judge of them that deny that there are three distinct persons in one Godhead?
A. 1. We ought to judge them to be blasphemers, because they speak against the ever-glorious God, who hath set forth himself in this distinction in the Scripture. 2. To be damnable heretics; this doctrine of the distinction of persons in the unity of essence being a fundamental truth, denied of old by the Sabellians, Arians, Photineans, and of late by the Socinians, who were against the Godhead of Christ the Son, and of the Holy Ghost; amongst whom
the Quakers are also to be numbered, who deny this distinction.
Question 7. What are the decrees of God?
Ans. The decrees of God are his eternal purpose, according to the counsel of his own will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.
Q. 7.1. What is it for God to decree?
A. For God to decree, is eternally to purpose and foreordain, to appoint and determine, what things shall be.
Q. 7.2. How did God decree things that come to pass?
A. God decreed all things according to the counsel of his will, according to his will, and therefore most freelyaccording to the counsel of his will, and therefore most wisely. "Being predestinated according to the purpose of him who worketh all things according to the counsel of his own will."Eph 1:11.
Q. 7.3. Wherefore did God decree all things that come to pass?
A. God decreed all things for his own glory.
Q. 7.4. What sorts are there of God's decrees?
A. There are God's general decrees, and God's special decrees.
Q. 7.5. What are God's general decrees?
A. God's general decrees are his eternal purpose, whereby he hath foreordained whatever comes to pass; not only the being of all creatures which he doth make, but also all their motions and actions; not only good actions, which he doth effect, but also the permission of all evil actions. "Who worketh all things after the counsel of his own will."Eph 1:11. "Against thy holy child Jesus, Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatever thy hand and thy counsel determined before to be done."Acts 4:27-28.
Q. 7.6. What are God's special decrees?
A. God's special decrees are his decrees of predestination of angels and men, especially his decrees of election and reprobation of men.
Q. 7.7. What is God's decree of election of men?
A. God's decree of election of men, is his eternal and unchangeable purpose, whereby, out of his mere good pleasure, he hath in Christ chosen some men unto everlasting life and happiness, as the end, and unto faith and holiness, as the necessary means in order hereunto, for the praise of his most rich and free grace. "According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love, being predestinated according to the good pleasure of his will, to the praise of the glory of his grace."Eph 1:4-6. "God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth."2 Thess 2:13.
Q. 7.8. What is God's decree of reprobation of men?
A. God's decree of reprobation, is his eternal purpose (according to his sovereignty, and the unsearchable counsel of his own will) of passing by all the rest of the children of men who are not elected, and leaving them to perish in their sins, unto the praise of the power of his wrath and infinite justice, in their everlasting punishment. "Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction?"Rom 9:21-22.
Q. 7.9. Whence is it that God doth decree the election of some, and the reprobation of others, of the children of men?
A. It was neither the good works foreseen in the one which moved him to choose them, nor the evil works foreseen in the other which moved him to pass them by; but only because he would, he choose some, and because he would not, he did not choose the rest, but decreed to withhold that grace which he was nowise bound to give unto them, and to punish them justly for their sins, as he might have punished all, if he had so pleased. "The children being not yet born, neither having done good nor evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth, it was said,
Jacob have I loved, but Esau have I hated. For he hath mercy on whom he will have mercy, and whom he will, he hardeneth."Rom 9:11,13,19.
Q. 7.10. May any know whether they are elected or reprobated in this life?
A. 1. Those who are elected, may know their election by their effectual calling. "Give diligence to make your calling and election sure."2 Pet 1:10. But, 2. None can know certainly in this life (except such as have sinned against the Holy Ghost) that they are reprobated, because the greatest sinners (except such as have committed that sin) may be called. "Neither fornicators, nor idolaters, nor adulterers, nor thieves," etc. "shall inherit the kingdom of God: and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."1 Cor 6:9-11. And we read of some called at the eleventh hour.Matt 20:6-7.
Question 8. How doth God execute his decrees?
Ans. God executeth his decrees in the works of creation and providence.
Q. 8.1. What is it for God to execute his decrees?
A. God doth execute his decrees, when he doth what he eternally purposed to do, when he bringeth to pass what he had before ordained should be.
Q. 8.2. Wherein doth God execute his decrees?
A. God doth execute his decrees in the works of creation, wherein he maketh all things according as he eternally decreed to make them; and in his works of providence, wherein he preserveth and governeth all things, according to his eternal purpose and counsel.
Question 9. What is the work of creation?
Ans. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good.
Q. 9.1. What is meant by creation?
A. 1. Negatively, by creation is not meant any ordinary
production of creatures, wherein second causes are made use of.
2. Positively, creation is(1.) A making things of nothing, or giving a being to things which had no being before. Thus the heavens were made of nothing, the earth and waters, and all the matter of inferior bodies were made of nothing; and thus still the souls of men are made of nothing, being immediately infused by God. (2.) Creation is a making things of matter naturally unfit, which could not by any power (put into any second causes) be brought into such a form; thus all beasts and cattle, and creeping things, and the body of man, were at first made of the earth, and the dust of the ground; and the first woman was made of a rib taken out of the man.
Q. 9.2. Are all things that are made God's creatures?
A. Yes. 1. All things that were made the first six days were most properly and immediately created by God.
2. All the things that are still produced, are God's creatures. (1.) Because the matter of them was at first created by God. (2.) Because the power which one creature hath of producing another is from God. (3.) Because in all productions God doth concur as the first cause, and most principal agent. And lastly, Because the preservation of things by God in their being, is, as it were, a continued creation.
Q. 9.3. Whereby did God create all things at first?
A. God created all things by the word of his power. It was the infinite power of God which did put forth itself in erecting the glorious frame of the heavens and earth, and that by a word speaking. "God said. Let there be light, and there was light; Let there be a firmament, and the firmament was made," etc.Gen 1:3,6. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. He spake, and it was done; he commanded, and it stood fast."Ps 33:6,9.
Q. 9.4. In what time did God create all things?
A. God created all things in the space of six days. He could have created all things together in a moment; but he took six days' time to work in, and rested on the seventh day, that we might the better apprehend the order of the
creation, and that we might imitate him in working but six days of the week, and in resting on the seventh.
Q. 9.5. What was God's work on the first day?
A. On the first day1. God created heaven; that is, the highest heaven, called the third heaven, which is removed above all visible heavens, where the throne of God is, and the seat of the blessed; in which the angels were created, who are called the hosts of heaven, and the sons of God, who rejoiced in the view of the other works.Job 38:7. 2. God created the earth and the water mingled together, without such distinct, beautiful forms, either of themselves or of the creatures, which afterwards were produced out of them. 3. God created light, which was afterwards placed in the sun and moon, and other stars, when they were made.
Q. 9.6. What was God's work on the second day?
A. On the second day1. God created the firmament, which seemeth to include both the heaven, in which afterwards the sun, moon, and stars, were placed, and likewise the air (called often heaven in Scripture), where after the birds did fly. 2. God divided the waters which were above part of the firmament of air, from the waters beneath the firmament of air; that is, he placed distinct the waters which were above the clouds from the waters which were mingled with the earth.
Q. 9.7. What was God's work on the third day?
A. On the third day1. God gathered the waters which were mingled with the earth into one place, and called them Seas; and the dry land which then appeared, he called Earth. 2. He caused the earth to bring forth all kinds of trees, plants, and herbs, before there was any sun or rain upon the ground.
Q. 9.8. What was God's work on the fourth day?
A. On the fourth day1. God made the great lights, the sun and moon; and the lesser lights, namely, the stars; and placed them in the heavens. 2. He appointed these lights their motions, office, and use, to compass the earth, to rule the day and the night, and to be for signs and for seasons, and for days and for years.
Q. 9.9. What was God's work on the fifth day?
A. On the fifth day1. God made of the waters, whales, and all kind of great and small fishes, with every living creature which moveth in the sea. 2. God made of the waters, all kind of winged fowls, which fly in the open heaven.
Q. 9.10. What was God's work on the sixth day?
A. On the sixth day1. God made of the earth, all beasts, and cattle, and creeping things. 2. God made the first man, his body of the dust of the ground, and immediately created his soul in him, breathing in him the breath of life; and the woman he made of a rib taken out of his side.
Q. 9.11. Wherefore did God create all things?
A. God created all things for his own glory, that he might make manifest1. The glory of his power, in effecting so great a work, making every thing of nothing by a word. "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things."Rev 4:11. 2. The glory of his wisdom, in the order and variety of his creatures. "O Lord, how manifold are thy works! in wisdom hast thou made them all."Ps 104:24. The glory of his goodness, especially towards man, for whom he provided first a habitation, and every useful creature, before he gave him his being.
Q. 9.12. In what condition did God create all things at first?
A. God made all things at first very good. "And God saw every thing that he had made, and, behold, it was very good."Gen 1:31. All the evil which since hath come into the world, is either sin itself, which is the work of the devil and man, or the fruit and consequence of sin. God made man good and happy; man made himself sinful and miserable.
Question 10.How did God create man?
Ans. God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
Q. 10.1. Why did God create man male and female?
A. God created man male and female, for their mutual
help, and for the propagation of mankind. "And God said, It is not good that the man should be alone: I will make an help meet for him."Gen 2:18. "God created man male and female; and God blessed them, and said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it," etc.Gen 1:27-28.
Q. 10.2. What is meant by the image of God, after which man was at first created?
A. By the image of God we are to understand the similitude or likeness of God. "And God said, Let up make man in our image, after our likeness."Gen 1:26.
Q. 10.3. Wherein doth consist the image of God, which was put upon man in his first creation?
A. 1. Negatively, the image of God doth not consist in any outward visible resemblance of his body to God, as if God had any bodily shape. 2. Positively, the image of God doth consist in the inward resemblance of his soul to God, in knowledge, righteousness, and holiness. "Renewed in knowledge, after the image of Him that created him."Col 3:10. "Put on the new man, which after God is created in righteousness and true holiness."Eph 4:24.
Q. 10.4. What is included in this image of God, in knowledge, righteousness, and holiness, as man had it at first?
A. The image of God in man at the first doth include the universal and perfect rectitude of the whole soul: knowledge in his understanding, righteousness in his will, holiness in his affections.
Q. 10.5. What knowledge had man, when he was created, in his understanding?
A. Man had, in his first creation, the knowledge of God, and his law, and his creatures, and all things which were necessary to make him happy.
Q. 10.6. What righteousness had man at first in his will?
A. Man had at first in his will a disposition, accompanied with an executive power, to everything which was right, and to give that which was both due to God and also to man, had there been any man besides himself.
Q. 10.7. What holiness had man at first in his affections?
A. Man's affections at first were holy and pure, free from
all sin and defilement, free from all disorder and distemper; they were placed upon the most holy, high, and noble objects. Man at first had true and chief love to God; his desires were chiefly after him, and his delight was chiefly in him, and no creature in the world had too great a share. As for grief, and shame, and the like affections, though they were in man radically, yet they were not in man actively, so as to put forth any acts, until he had committed the first sin; then he began to mourn and be ashamed.
Q. 10.8. What dominion had man at his first creation?
A. Man had dominion, not only over himself and his own affections, but he had also dominion over the inferior creatures, the fish, and the fowls, and the beasts; many of which, since man's disobedience to the command of God, are become disobedient to the command of man. "God said unto them, Have dominion over the fish of the sea, and over the fowl of the air, and over every creature that moveth upon the earth."Gen 1:28.