be affirmed of any of the other two.

Q. 22. Is it the divine essence that begets, is begotten, or proceeds?

A. No: for these are not essential, but personal acts. It is the Father who begets the Son; the Son who is begotten of the Father; and the Holy Ghost who proceeds from both.

Q. 23. Are the terms, necessary existence, supreme Deity, and the title of the only true God, essential or personal properties?

A. They are essential properties of the divine nature, and so common to all the persons of the adorable Trinity, who have all the same essence, wholly, equally, and eternally.

Q. 24. May the above terms be taken, or are they by sound authors, taken in a sense that includes the personal property of the Father, and so not belonging to the Son and Holy

Ghost?

A. They may not, and never are, by sound authors, taken in that sense; for this would be to make the Son and Holy Ghost inferior to, and dependent upon, the Father, for being, or existence, which is the very soul of Arianism.

is named before the Father, as in 2 Cor. xiii. 14. Gal. i. 1; and sometimes the Spirit before the Son, as in Rev. i, 4, 5.

Q. 26. Are not each of these glorious persons truly and properly God?

A. Each of these persons is God, in the true and proper sense of the word; though none of them can be called the Deity, exclusively of the rest, in regard the Deity, being the same with the divine nature, or essence, is common to them all.

Q. 27. But does not our Lord say, that the Father is the only true God," John xvii. 3. "This is life eternal, that they might know thee the only true God?"

A. Our Lord does not say, that the Father only is the true God, exclusive of the other persons of the Trinity: but that He is the only true God (as each of the other persons is) in opposition to idols, or gods falsely so

called.

Q. 28. How doth it appear that the [Father] is God?

A. From his being expressly so called every where in scrip ture: particularly, 1 Cor. viii. 6. and xv. 24. Gal. i. 1. 3, &c.

Q. 29. Is it proper to say, that the Father is the fountain of the Deity?

Q. 25. Doth not the Father, being called the first; the Son, A. The expression is dangerthe second, and the Holy Ghost,ous, and now used by adversathe third person in the God-ries in an unsound sense, to exhead, imply an inequality, or clude self-existence and indepreference of one person to ano-pendency from the Son and ther? Holy Ghost, and therefore to be avoided.

A. These are only terms of mere order, and imply no preference or priority, either of nature, excellency, or duration; and therefore we find in scripture, that sometimes the Son

Q. 30. How doth it appear from scripture, that Christ, the [Son] is truly and properly the supreme God, equal with the Father?

1

A. From the same names, at- Q. 34. What is that worship tributes, works, and worship ascribed unto Christ which ascribed to him in scripture, as proves him to be the supreme are ascribed unto the Father, God? and in as full and ample a sense.*

A. The same divine worship and adoration that is given unto the Father, John v. 33; we are commanded to believe in him

Q. 31. What are the names ascribed to Christ, that prove him to be equal with the Fa- equally with the Father, John ther? xiv. 1; and we are baptized in

A. He is expressly called his name, as well as in the "God," John i. 1; "the great name of the Father, Matt. xxviii. God," Titus ii. 13; "the mighty | 19. God," Isaiah ix. 6;

"the true Q. 35. In what sense does God," 1 John v. 20; "the only Christ say, John xiv. 28, "My wise God," Jude verse 25; and Father is greater than I?" JEHOVAH, which is a name never ascribed to any, in scripture, but the living and true God, Jer. xxiii. 6. Psal. lxxxiii. 18.

Q. 32. What are the divine attributes ascribed unto Christ, that prove him to be the supreme God?

A. Eternity, in the strict and proper sense of the word, Mic. v. 2; unchangeableness, Heb. xiii. 8; omniscience, John xxi. 17; omnipotence, for he calls himself "the Almighty," Rev. i. 8; omnipresence, "Lo," says he, "I am with you alway, even unto the end of the world," Matt. xxviii. 20; and supremacy, Rom. ix. 5.

Q. 33. What are these works which manifest Christ to be the the true God?

A. The creating and preserving of all things, Col. i. 16, 17; the obtaining eternal redemption for us, Heb. ix. 12; the working of miracles by his own power, Mark v. 41; the forgiving of sins, Mark ii. 5; the raising of the dead at the last day, John v. 28, 29, and his judging the world, Rom. xiv. 10.

A. He does not speak in that place of his nature, as God, but of his office, as Mediator; in which respect he is the Father's servant, Isa. xlii. 1.

Q. 36. How do you prove the supreme Deity of the [Holy Ghost}?

A. From the same arguments whereby the Deity of the Son was proved; for, (1.) He is expressly called God, Acts v. 3, 4. (2.) Attributes, which are peculiar only to God, are ascribed unto him, Heb. ix. 14. 1 Cor. ii. 10. Luke ii. 26. Psal. cxxxix. 7. (3.) Works which can be accomplished by none but God, are performed by him, Psal. xxxiii. 6. Job xxvi. 13. Luke i. 35. 2 Pet. i. 21. John xvi. 13. Rom. xv. 16. (4.) The same divine worship is paid to him, as to the Father and the Son, Matt. xxviii. 19. 2 Cor. xiii. 14.

Q. 37. Could the Trinity of persons, in the unity of essence, have been discovered by the light of nature?

A. By no means: for then it would be no mystery, seeing

* See Larger Cat. Q. 11.

divine mysteries are such secrets, as the wisdom of man could never have found out, Matt. xi. 27. 1 Cor. ii. 9. 10. 14. Q. 38. Is it lawful to explain this mystery by natural similitudes?

Q. 41. How is our worship to be directed to this three one God?

A. We are to worship the Father, in Christ the Son, by the Spirit; and thus when we pray, we are to ask the Father, in the name of the Son, by the Holy Ghost, Eph. ii. 18, and v. 20.

A. No: for there is no similitude amongst all the creatures, that has the remotest resemblance to this adorable Q. 42. Will not this mystery mystery of the three one God. be more fully known and disBy making similies or compa-played in heaven?

risons of this kind, men have A. Yes: for, says Christ, "at become vain in their imagina- that day ye shall know, that I tions, and their foolish minds am in my Father," John xiv. 20. have been darkened, Rom. i. See also 1 Cor. xiii. 12. 1 John 21-26; and therefore, as this iii. 2. doctrine is entirely a matter of faith, it becomes us to adore it, without prying curiously into what is not revealed.

Q. 43. What comfortable instruction may we learn from this doctrine of the Trinity?

A. That the gift of eternal Q. 39. Doth the asserting of life, in the promise and offer of three persons in the Godhead, the gospel, to sinners of manwith distinct personal proper- kind, is attested by the three ties, infer any separation, or di- famous witnesses in heaven, who vision, in the divine essence? are above all exception, 1 John A. No: for the persons in v. 7. 11; and consequently that the Godhead, are not separa- a portion infinitely rich, is insurted, but distinguished from one ed by the covenant of grace to another, by their personal pro-all them that believe, when it perties. As the unity of the makes over all the three persons essence doth not confound the to them, as their God, Jer. xxxi. persons, so neither doth the dis- 33. tinction of persons imply any division of the essence, 1 John v. 7.

Q. 40. Can any worship God aright, without the faith of this mystery of the Trinity?

A. No: "for he that cometh to God, must believe that he is," Heb. xi. 6; namely that he is God, Father, Son, and Holy Ghost.

Q. 44. What is the duty of the judicatures of the church with reference to Arians, Socinians, and Deists, who deny this fundamental doctrine of the Trinity?

A. It is their duty, after the first and second admonition, to reject them as heretics, Tit. iii, 10,

QUEST. 7. What are the decrees of God?

ANSW. The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass.

Q. 1. What doth the word, [counsel], as ascribed unto God, import?

A. Not the receiving the knowledge of things from another, or in the way of study and advisement, as among men; but the eternity, wisdom and immutability of his determinations, Psal. xxxiii. 11. Prov. xix. 21.

Q. 2. Doth the scripture speak expressly of God's decrees?

Q. 6. What are the properties of the divine decrees?

A. That they are eternal, most wise, absolute, and unchangeable.

Q. 7. How do you prove the decrees of God to be eternal?

A. The decrees of election, and publishing the gospel, are eternal, as is evident from Eph. i. 4. and 1. Cor. ii. 7; and therefore all other decrees must be eternal likewise, because he decreed all things at once by one A. Yes: in many places: such simple act, Acts xv. 18. as Psal. ii. 7. Job xxviii. 26. Q. 8. Wherein does the wisand xxxviii, 10. Isa. x. 22. Jer.dom of God's decrees appear? v. 22, &c.

Q. 3. Whether by [the decrees of God,] are we to understand the things decreed, or the act decreeing?

A. The act decreeing or discerning.

Q. 4. Is the decreeing act of God one simple act only?

A. In the beautiful order wherein they are executed, Mark vii, 37.-" He hath done all things well."

Q. 9. Why are the divine decrees said to be absolute?

A. Because they depend upon no condition without God himself, but entirely and solely A. Yes: because of the per-upon his own sovereign will and fect oneness or simplicity of his pleasure, Eph. i. 11. nature, on account whereof hel could not but decree all things at once; because all things are naked and opened unto his omniscient eye, Heb. iv. 13; and because of his immutability, Mal. iii. 6.

Q. 5. Why then do we speak of the divine decrees as various, or many?

Q. 10. Are there not certain means whereby the decrees of God are executed?

A. Yes: but these means are decreed as well as the end, 2 Thess. ii. 13.

Q. 11. How doth it appear from scripture, that the means and the end are connected in the decree?

A. Because of the many ob- A. From the preservation of jects which the decreeing act Paul, and those who were with of God doth respect: the things him in the ship; God had dedecreed are many, but the act creed to preserve them all, decreeing is but one only. Acts xxvii. 24. yet lawful

means were to be used; the shipmen must not get leave to flee out of the ship, otherwise the rest cannot be saved, as Paul tells the centurion and the soldiers, ver. /

Q. 12. What is the difference betwixt the means of execution, and decreeing conditionally?

A. The means of execution are stated in the decree, but to decree a thing conditionally, is to decree it upon an uncertain event, which may, or may never take place.

Q. 13. What is the absurdity of conditional decrees?

Q. 17. How do you prove from reason, that the divine decrees are unchangeable?

A. From this one argument; -That there is in God no defect of wisdom, power or faithfulness, from whence any change of his will may flow; as is the case among men, when they alter their resolutions.

Q. 18. Doth the immutability of God's decree destroy the liberty of man's will, or the contingency of second causes?

A. No: there is thereby no "violence offered to the will of the creature, nor is the liberty or contingency of second causes taken away, but rather established, Matt. xvii. 12. Acts ii. 23."+

A. They make the will of God, which is the first cause, to depend upon the will of the creature: and they plainly suppose, that either God is ignorant of the event, or incapable to accom-berty of the will? plish it, or that he has determined nothing certainly about it; all which are blasphemously absurd.

Q. 19. Whence is it, that the absolute or unchangeable decree, does not take away the li

Q. 14. Are all the decrees of God then unchangeable?

A. Because God, in the execution of his decree, does not change the nature of things, but suffers rational agents, to act freely and voluntarily, as being under no more constraint or A. Yes: "from all eternity compulsion, than though there he hath, for his own glory, un-had been no such decree. changeably fore-ordained what- Q. 20. How is this made clear soever comes to pass in time, from scripture? Eph. i. 11."*

A. By the instance of Pilate Q. 15. How do you prove the and the Jews, when they crucidecrees of God to be unchange-fied the Lord of glory: what able?

they did, was with full freedom of their will, and yet they did nothing but what God's "hand and counsel determined before to be done;" Acts iv. 27, 28.

Q. 21. Doth any thing come to pass in time, but what was decreed from eternity?

A. No: for the very reason why any thing comes to pass in

+ Conf. Chap. iii. § 1.