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good for me that I have been afflicted; that I "might learn thy statutes.' His Truth is that whereby he is perfectly faithful, and free from all Falsehood, Tit. I. 2. ' In hope of eternal life, which

God that cannot lye, promised before the world • began.'

Quest. 5. Are there more Gods than one?

Ans. There is but One only, the living and true God.

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EXPLICATION. God is called the living God, to distinguish him from dead Idols; and the true God, to distinguish him from all false Gods. 1 Thell.i. 9. ' Ye turn.

ed to God from idols, to serve the living and

true God.' He is the living God, in that all Life is in him, and from him, I Tim. vi. 13.

who quickeneth all things.' To be the true God, is to be God truly and really; and not in Name only, or in the Opinion of Men. Now, there is "but one true God: 1 Cor. viii. 4, (We know that ' an idol is nothing in the world, and that there is

none other God but one.' And Reason teaches, that there can be no more than one, in that there can be but one most perfect Being.' So the gods many, mentioned i Cor. viii. 5. are Gods in Name only, or in the Opinion of their blinded Worshippers.

Quest. 6. How many Persons there in the Godhead?

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Ans. There are three Persons in the Godhead; the Father, the Son, and the Holy Ghost : And these three are one Go', the same in Substance, equal in Power and Glory

EXPLICATION.

By the Godhead is meant the divine Nature A. Person in the Godhead, is the Godhead diftinguished by personal Properties. The Godhead is one on. ly in Number : But the Persons in the Godhead are three ; and they are the Father, the Son, and the Holy Ghaft : 1 John v. 7. “ For there are three

that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three

are one.' Jesus Christ is the second of these Persons, namely, the Son. And the Father is true God: The Son is frue God: And the Holy Ghost is true God. Yet they are not three Gods, but one God, i 70kn v. 7. forecited. Howbeit, the Godhead neither is, nor can be divided into Parts: But each of the three Persons hath the one whole indivisible Godhead. They are not then of a like Substance only, but the very same in Substance. But they are distinguished by their personal Pro. perties. And it is the personal Property of the Father, to beget the son: Heb. i.

5. I which of the angels said he at any time, Thou • art my Son, this day have I begotten thee? ' And again, I will be to him a Father, and he shall

be to me a Son? And it is the personal Property of the Son, to be begotten of the Father : John

For unto

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i. 14

(The Word was made flesh, and dwelt a. mong us (and we beheld his glory, the glory as of I the only begotten of the Fathes) full of grace and . truth.'' And it is the personal Property of the Holy Ghost, to proceed from the Father and the Son : John xv. 26. ' But when the Comforter is

come, whom I will send unto you from the Fa. • 'ther, even the Spirit of truth, which proceed.

eth from the Father, he shall testify of me. Gal. iv. 6. ' And because ye are sons, God hath sent * forth the Spirit of his Son into your hearts, cry.

ing, Abba, Father.' The Son and the Holy Ghort are not below the Father, but equal with him: They are all equally powerful and glorious. So the personal Properties make no Inequality among them; forasmuch as these Properties are not temporary and accidental, but eternal and necessary, and could not but be : And every one of the three Perfons, is the eternal, the supreme, the most high God. This appears, in that to the Son and the Holy Ghost, as well as to the Father, is ascribed the peculiar Name of the true God, the Most High: II. vi. 3. s And one cried unto ano

ther, and said, Holy, holy, holy is the Lord of " hosts, the whole earth is full of his glory.' John xii

. 41. ' These things said Efaias, when he z faw his glory, and spake of him. Aets xxviii. 25. 26. . And when they agreed not among them* selves, they departed, after thar Paul had spoken

one word, Well spake the Holy Ghost by

Esaias the prophet, unto our fathers, saying, vodc

Psal. Ixxxiii. 1.8. “That men may know, • that thou whose name alone is JEHOVAH, art

the Most High over all the earth. And his Atmo Eributes are ascribed to them: Rev. i. 8. 'I am Al

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pha and Omega, the beginning, and the ending, * Taith the Lord, which is, and which was, and

which is to come, the Almighty.' Psal. cxxxix. 7. 'Whither shall I go from thy Spirit? or whither shall I flee from thy presence?'. Likewise his Works : John i. 3. ' All things were made by

him; and without him was not any thing made ' that was made.' Matth. xii. 28. ' But if I cast out

devils by the Spirit of God, then the kingdom of 'God is come unto you.' And also his Worlhip: 'Heb. i. 8. But unto the Son he faith, Thy throne, 'O God, is for ever and ever ; a sceptre of righ

teousness is the sceptre of thy kingdom.' Matth. xxviii. 19. Go ye therefore and teach all nations,

baptizing them in the name of the Father, and of 'the Son, and of the Holy Ghost.'

Quest. 7. What are the Decrees of God?

Ans. The Decrees of God are, his eternal Purpose, according to the Counsel of his Will

, whereby, for his own Glory, he hath foreordained whatsoever comes to

pass.

EXPLICATION.

By the Decrees of God is meant his Purpose foreordaining what should come to pass. God hath foreordained in his Decrees, whatsoever comes to pass : Eph. i. 11. 'In whom also we have obtained an inheritance, being predestinated

according ' according to the purpose of him who worketh s all things after the counsel of his own will.' Even the most free Acts of the Creature, and the most casual Things, are foreordained of God :Prov. xxi. 1. The king's heart is in the hand of • the Lord, as the rivers of water : he turneth it

whitherloever he will.' Chap. xvi. 33. ' The lot is caft into the lap : but the whole difpofing there.

of is of the Lord.' Yea, evil Actions, as well as good ones, fall within the Compafs of his Decree : Acts ii. 23. Him, being delivered by the deter

minate counsel and foreknowledge of God, ye ? have taken, and by wicked hands have cruci. <fied and Nain' But with this Difference, that he decreed his effecting of Good, and his permitting of Ill. Now, whatsoever God hath foreordained, infallibly comes to pass. And his Decrees are unchangeable : If. xlvi. 10. Declaring the end from • the beginning, and from ancient times the things " that are not yet done, faying, My counsel shall • stand, and I will do all my pleasuie.' Yet Men have no Excuse for their Sin, from the Decree of God, Acts ii. 23. above cited: For they fin out of free Choice, without the least Knowledge of, Force upon

them from the Decree : AEZs. xiii. 27. For they that dwell at Jerusalem, and their o'rulers, because they knew him not, nor yet the ' voices of the prophets which are read every ' fabbath-day, they have fulfilled them in con! demning him.' The Design and End of God's Decrees is his own Glory : Rom. xi. 36. ' For of

him, and through him, and to him, are all things :

to whom be glory for ever :' And therefore he will certainly get Glory of whatsoever comes to pass, f. xlvi. 10. forecited. As to sinful Actions,

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