Of the nature and perfections of GOD in general

1. What is the first fundamental truth to be believed, and upon which all other truths do depend?

That God is: or, that there is a God: “He that cometh unto God, must believe that he is.”

2. Is this fundamental truth known by the light of natural reason?

Yes: as the apostle declareth, “The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead.”

3. In what volumes has God discovered the knowledge of himself to all mankind?

In the great volumes of creation and providence; which he opens to all the world.

4. What says the volume of creation, as to the being of a God?

All creatures in general, and every creature in particular, say that God made us, and not we ourselves.

5. What says the volume of providence?

It says, that the same God who gave us our being, upholds us therein; and governs us to the end for which he made us.

6. Is not every man’s own being, a convincing evidence that there is a God?

Yes: for, “in him we live, move, and have our being.” No man can have any hand in his own formation in the womb: Psalm 139:15–16 nor can he add a cubit unto his stature, or make one hair of his head either white or black. Matthew 6:27; 5:36

7. Though the works of creation and providence declare that God is, can they also tell us what God is?

They afford us some dark glimpses of his eternal power, wisdom, greatness, and goodness; but it is only by, and through the scriptures of truth, set home on the soul by his Spirit, that we can attain the saving knowledge of God, and of his perfections.

8. Who is it that reveals God to the sons of men in the word?

Christ, the eternal Son of God: “No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him,”

9. What account of himself, has God given us in the scriptures?

There are three short, but comprehensive descriptions which he has given of himself there, (1.) That God is light, 1 John 1:5 (2.) That God is love, 1 John 4:8, 16 (3.) That God is a Spirit. John 4:24

10. Why is God said to be light?

Because of his infinite purity and omniscience; and because he is the fountain and father of all light, whether material, natural, gracious, or glorious.

11. Why is God said to be love?

Because, according to the manifestation he has made of himself in Christ, love is the reigning excellency of his nature, which gives a dye or tincture to all his other perfections, in their egress or exercise about the salvation of mankind sinners.

12. Why is he said to be [a Spirit]?

Because he is necessarily and essentially a living intelligent substance; incorruptible, incorporeal, without flesh, or bones, or bodily parts.

13. How far doth God transcend all created spirits?

He is as infinitely above the being of all created spirits, as he is above the conception of all intelligent creatures: “Touching the Almighty, we cannot find him out.”

14. Since God is a most simple and pure Spirit, why are bodily parts, such as eyes, ears, hands, face, and the like, ascribed unto him, in scripture?

Such figurative expressions ought not to be understood in their literal sense, but according to the true scope and intent of them; which is, to set forth some acts and perfections of the divine nature, whereunto these members of the body bear some faint resemblance: thus, when eyes and ears are ascribed to God, they signify his omniscience; hands, are designed to denote his power, and his face, the manifestation of his favour; and in this light, other metaphors of like nature, when applied to God, ought to be explained.

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

It is absolutely unlawful and idolatrous; condemned in the second commandment, and other scriptures. Deuteronomy 4:12, 15; Romans 1:23 Man cannot form an imaginary idea of his own soul or spirit, far less of him who is the Father of spirits.

16. What may we learn from God’s being a spirit?

To worship him in spirit and in truth.

17. What is it to worship him in spirit and in truth?

It is to worship him, from a real and saving knowledge of what he is in Christ to lost sinners of mankind.

18. Is it possible for man to attain the real and saving knowledge of God?

Although neither men nor angels can have a comprehensive knowledge of God, yet besides the speculative and merely rational knowledge of him, which men have, and may have much of, by the light of nature, a saving and satisfying knowledge of him is attainable, and is promised in the word, “I will give them an heart to know me, that I am the Lord.” Jeremiah 24:7 And “It is written in the prophets, They shall be all taught of God.” John 6:45

19. Wherein consists the saving knowledge of God?

It is like the white stone and new name, which no man knows but he that receives it; and he that attains it, cannot make language of it, but silently admires what he cannot comprehend: only, there is no saving knowledge of God, but in and through Christ the Saviour.

20. What is the language of the soul that sees God, and knows him savingly in Christ?

It is like that of Moses, “Who is like unto thee, O Lord,——who is like unto thee, glorious in holiness, fearful in praises, doing wonders?” Exodus 15:11 Or that of the Psalmist, “This God is our God for ever and ever; he will be our guide even unto death.” Psalm 48:14

21. What are the rays of divine glory in the face of Jesus Christ, whereby we come to know God savingly?

They are the attributes and perfections of his nature, whereby he is pleased to manifest himself; such as, that he is [infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.]

22. Are these attributes of God, distinct things from God himself, or the divine essence?

By no means; for, whatever is in God, is God himself: and therefore the infinity of all perfection, is inseparable from the divine essence.

23. Are the divine attributes separable from one another, so as that which is infinite should not be eternal, and that which is infinite and eternal, should not be unchangeable, and so of the rest?

All perfections whatsoever being inseparable from God, they must also be inseparable from one another; for though we, through weakness, must think and speak of them separately, yet all of them taken together, are, properly speaking, but the one infinite perfection of the divine nature, which cannot be separated therefrom, without granting that God is not infinitely perfect, which would be the height of blasphemy to suppose.

24. Why are the perfections of God called his attributes?

Because they are attributed or ascribed unto him, as the essential properties of his nature.

25. How are the attributes of God commonly divided?

Into incommunicable and communicable.

26. What are the incommunicable attributes of God mentioned in the Answer?

His infinity, eternity, and unchangeableness.

27. Why called incommunicable?

Because there is not the least resemblance of them to be found among the creatures.

28. What are the attributes that are called communicable?

They are, being, wisdom, power, holiness, justice, goodness, and truth.

29. Why called communicable?

Because there is some faint resemblance or similitude of them to be found among the creatures, namely angels and saints: hence are they proposed in scripture for our imitation, “The righteous Lord loveth righteousness.” Psalm 11:7 “Be ye holy, for I am holy.” 1 Peter 1:16

30. Can these communicable attributes be ascribed to any creature, as they are in God?

No: for they are in God, infinitely, eternally, and unchangeably: he is infinite, eternal, and unchangeable in his being; infinite, eternal, and unchangeable in his wisdom, and so on of the rest, which would be blasphemy to affirm of any creature: hence it is said, “There is none good but one, that is God.” Matthew 19:17 None infinitely, eternally, and unchangeably good, but he only.