Ques. Whence is all truth concerning God and ourselves to be learned?
Ans. From the holy Scripture, the Word of God. — Chapter i. of the Greater Catechism.
Q. What do the Scriptures teach that God is?
A. An eternal, infinite, most holy Spirit, giving being to all things, and doing with them whatsoever he pleaseth. — Chap. ii.
Q. Is there but one God?
A. One only, in respect of his essence and being, but one in three distinct persons, of Father, Son, and Holy Ghost. — Chap. iii.
Q. What else is held forth in the Word concerning God, that we ought to know?
A. His decrees, and his works. — Chap. iv.
Q. What are the decrees of God concerning us?
A. His eternal purposes, of saving some by Jesus Christ, for the praise of his glory, and of condemning others for their sins. — Chap. v.
Q. What are the works of God?
A. Acts or doings of his power, whereby he createth, sustaineth, and governeth all things. — Chap. vi.
Q. What is required from us towards Almighty God?
A. Holy and spiritual obedience, according to his law given unto us. — Chap. vii.
Q. Are we able to do this of ourselves?
A. No, in no wise, being by nature unto every good work reprobate. — Chap. vii.
Q. How came we into this estate, being at the first created in the image of God, in righteousness and innocency?
A. By the fall of our first parents, breaking the covenant of God, losing his grace, and deserving his curse. — Chap. viii.
468Q. By what way may we be delivered from this miserable estate?
A. Only by Jesus Christ. — Chap. ix.
Q. What is Jesus Christ?
A. God and man united in one person, to be a Mediator between God and man. — Chap x.
Q. What is he unto us?
A. A King, a Priest, and a Prophet. — Chap. xi.
Q. Wherein doth he exercise his kingly power towards us?
A. In converting us unto God by his Spirit, subduing us unto his obedience, and ruling in us by his grace. — Chap. xii.
Q. In what doth the exercise of his priestly office for us chiefly consist?
A. In offering up himself an acceptable sacrifice on the cross, so satisfying the justice of God for our sins, removing his curse from our persons, and bringing us unto him. — Chap. xiii.
Q. Wherein doth Christ exercise his prophetical office towards us?
A. In revealing to our hearts, from the bosom of his Father, the way and truth whereby we must come unto him. — Chap. xiii.
Q. In what condition doth Jesus Christ exercise these offices?
A. He did in a low estate of humiliation on earth, but now in a glorious estate of exaltation in heaven. — Chap. xiv.
Q. For whose sake doth Christ perform all these?
A. Only for his elect. — Chap. xv.
Q. What is the church of Christ?
A. The universal company of God’s elect, called to the adoption of children. — Chap. xvi.
Q. How come we to be members of this church?
A. By a lively faith. — Chap. xvii.
Q. What is a lively faith?
A. An assured resting of the soul upon God’s promises of mercy in Jesus Christ, for pardon of sins here and glory hereafter. — Chap. xviii.
Q. How come we to have this faith?
A. By the effectual working of the Spirit of God in our hearts, freely calling us from the state of nature to the state of grace. — Chap. xviii.
Q. Are we accounted righteous for our faith?
A. No, but only for the righteousness of Christ, freely imputed unto us, and laid hold of by faith. — Chap. xix.
Q. 1. Is there no more required of us but faith only?
A. Yes; repentance also, and holiness. — Chap. xx.
Q. 2. What is repentance?
A. A forsaking of all sin, with godly sorrow for what we have committed. — Chap. xx.
469Q. 3. What is that holiness which is required of us?
A. Universal obedience to the will of God revealed unto us. — Chap. xx.
Q. What are the privileges of believers?
A. First, union with Christ; secondly, adoption of children; thirdly, communion of saints; fourthly, right to the seals of the new covenant; fifthly, Christian liberty; sixthly, resurrection of the body to life eternal. — Chap. xxi.
Q. 1. What are the sacraments, or seals, of the new covenant?
A. Visible seals of God’s spiritual promises, made unto us in the blood of Jesus Christ. — Chap. xxii.
Q. 2. Which be they?
A. Baptism and the Lord’s supper.
Q. What is baptism?
A. A holy ordinance, whereby, being sprinkled with water according to Christ’s institution, we are by his grace made children of God, and have the promises of the covenant sealed unto us. — Chap. xxiii.
Q. What is the Lord’s supper?
A. A holy ordinance of Christ, appointed to communicate unto believers his body and blood spiritually, being represented by bread and wine, blessed, broken, poured out, and received of them. — Chap. xxiv.
Q. Who have a right unto this sacrament?
A. They only who have an interest in Jesus Christ by faith. — Chap. xxiv.
Q. What is the communion of saints?
A. A holy conjunction between all God’s people, partakers of the same Spirit, and members of the same mystical body. — Chap. xxv.
Q. What is the end of all this dispensation?
A. The glory of God in our salvation.
Glory be to God on high!
Be the first to react on this!
John Owen (1616 - 1683)
Read freely text sermons and articles by the speaker John Owen in text and pdf format.John Owen, called the “prince of the English divines,” “the leading figure among the Congregationalist divines,” “a genius with learning second only to Calvin’s,” and “indisputably the leading proponent of high Calvinism in England in the late seventeenth century,” was born in Stadham (Stadhampton), near Oxford. He was the second son of Henry Owen, the local Puritan vicar. Owen showed godly and scholarly tendencies at an early age. He entered Queen’s College, Oxford, at the age of twelve and studied the classics, mathematics, philosophy, theology, Hebrew, and rabbinical writings. He earned a Bachelor of Arts degree in 1632 and a Master of Arts degree in 1635. Throughout his teen years, young Owen studied eighteen to twenty hours per day.Pressured to accept Archbishop Laud’s new statutes, Owen left Oxford in 1637. He became a private chaplain and tutor, first for Sir William Dormer of Ascot, then for John Lord Lovelace at Hurley, Berkshire. He worked for Lovelace until 1643. Those years of chaplaincy afforded him much time for study, which God richly blessed. At the age of twenty-six, Owen began a forty-one year writing span that produced more than eighty works. Many of those would become classics and be greatly used by God.
Owen was by common consent the weightiest Puritan theologian, and many would bracket him with Jonathan Edwards as one of the greatest Reformed theologians of all time.
Born in 1616, he entered Queen's College, Oxford, at the age of twelve and secured his M.A. in 1635, when he was nineteen. In his early twenties, conviction of sin threw him into such turmoil that for three months he could scarcely utter a coherent word on anything; but slowly he learned to trust Christ, and so found peace.
In 1637 he became a pastor; in the 1640s he was chaplain to Oliver Cromwell, and in 1651 he was made Dean of Christ Church, Oxford's largest college. In 1652 he was given the additional post of Vice-Chancellor of the University, which he then reorganized with conspicuous success. After 1660 he led the Independents through the bitter years of persecution till his death in 1683.
John Owen was born of Puritan parents at Stadham in Oxfordshire in 1616. At Oxford University, which he entered in 1628 at twelve years of age, John pored over books so much that he undermined his health by sleeping only four hours a night. In old age he deeply regretted this misuse of his body, and said he would give up all the additional learning it brought him if only he might have his health back. Naturally, he studied the classics of the western world, but also Hebrew, the literature of the Jewish rabbis, mathematics and philosophy. His beliefs at that time were Presbyterian, however, his ambition, although fixed on the church, was worldly.
John was driven from Oxford in 1637 when Archbishop Laud issued rules that many of England's more democratically-minded or "low" church ministers could not accept. After this, John was in deep depression. He struggled to resolve religious issues to his satisfaction. While in this state, he heard a sermon on the text "Why are you fearful, O you of little faith?" which fired him with new decisiveness.
After that, John wrote a rebuke of Arminianism (a mild form of Calvinism which teaches that man has some say in his own salvation or damnation although God is still sovereign). Ordained shortly before his expulsion from Oxford, he was given work at Fordham in Essex. After that he rose steadily in public affairs. Before all was over, he would become one of the top administrators of the university which expelled him and he even sat in Parliament.
He became a Congregationalist (Puritan) and took Parliament's side in the English Civil Wars. Oliver Cromwell employed him in positions of influence and trust, but John would not go along when Cromwell became "Protector." Nonetheless, many of Parliament's leaders attended John's church.
John's reputation was so great that he was offered many churches. One was in Boston, Massachusetts. John turned that down, but he once scolded the Puritans of New England for persecuting people who disagreed with them.
He also engaged in controversy with such contemporaries as Richard Baxter and Jeremy Taylor. Through it all, John focused his teaching on the person of Christ. "If Christ had not died," he said, "sin had never died in any sinner unto eternity." In another place he noted that "Christ did not die for any upon condition, if they do believe; but he died for all God's elect, that they should believe."
John wrote many books including a masterpiece on the Holy Spirit. Kidney stones and asthma tormented him in his last years. But he died peacefully in the end, eyes and hands lifted up as if in prayer.