Library of
Emory University
THE
CATECHETICAL INSTRUCTOR,
IN WHICH
THE LEADING DOCTRINES AND PRACTICES
OF CHRISTIANITY ARE FAMILIARLY
EXHIBITED ;
DESIGNED FOR THE USE OF
FAMILIES, SABBATH SCHOOLS, AND BIBLE
CLASSES :
AND ESPECIALLY
FOR THE ORAL INSTRUCTION OF THE
COLORED POPULATION.
BY A. W. CHAMBLISS.
5,1 " Teaching them to observe all things, whatsoever I
have commanded you"
■*** " Which things also we speak, not in the words which,
man's wisdom teachetk, but which the Holy Ghost
teacheth."
** " Prophesy according to the proportion of faith"
MONTGOMERY:
BATES, HOOPER & Co.,
TRESS OF THE DAILY ALABAMA JOURNAL,
1847.
SOUTHERN' DISTRICT OFA.Ea'BA'MA, To wrx-r
Re it Known—That on this'Twenty-seventh day of
June, Anno Domini, 1847, A. W. Chambliss, of' said
District, hath deposited in this Office, the title of a Book,
the title of which is in the words following, to wit:
" The Catechetical Instructor; in which the leading
doctrines and practices of Christianity are familiarily
exhibited: designed for the use of families, Sabbath
Schools and Bible Classes, and especially for the oral
instruction of the colored population, by A. W. Cham-
bliss,"the right whereof, he claims as author in confor¬
mity with the act of Congress, entitled "sfti act to amend
the several acts respecting copy rights."
[x.fs,j john fitts, Clerk of said Di strict.
PREPACE
The catechetical mode of instruction is recom¬
mended, principally, on account of the simplicity
©fits style, and the facility it affords to the teacher
to correct any misapprehension of truth existing
in the mind of the learner.
The present work was prepared at the direction
of the Alabama Baptist State Convention, fey
whom also, at their late annual session, in No¬
vember, 1846, it was approved and recommended
to the use of the churches.* It contains/onr parts.
Part I, illustrates the existence and attributes of
God, and the evidences of a divine revelation,
sufficient as a rule of faith and manners. Part
II, relates to the creation and fall of angels and
men. Part III, exhibits the peculiar doctrines
of the remedial scheme. Part IV, states the
proper organization, officers, ordinances and dis¬
cipline of the christian church.
The work thus arranged, was mainly designed
as an aid to teachers, in the various departments
of sabbath school instruction, especially the oral
religious instruction of the colored population.—-
Its object is to exhibit, in a full, easy and connec-
* See Minutes for 1845, p, 4, and 1846, p. 5,
iv.
PREFACE*
ted form, all the prominent and essential doctrines
of the christian religion. Pursuant to this object,
a two-fold plan is maintained throughout the en¬
tire work:—the first, consisting of questions and
answers ; and the second, of remarks, in the char¬
acter of additional arguments, illustrations, &c.
The catechetical portion of the work, being par¬
ticularly intended for all classes of learners, was
prepared with studious regard to simplicity. The
questions are, for the most part, direct and lead¬
ing ; and the answers are commonly given in the
pure language of scripture, as, at once, the highest
authority, and, at the same time, the easiest of un¬
derstanding.
The remarles, at the close of each catechetical
lesson, were specially intended for teachers and
for general readers : nevertheless, they may be
advantageously, used in ordinary sabbath schools
and bible classes, by requiring the learners to
state, severally, the substance of one of the ar¬
guments.
In presenting this little contribution to the
cause of religion and truth, the author can hardly
persuade himself, that it is, in all respects perfect.
His only apology is, that it is the best his time and
circumstances allowed: but should it meet that
degree of favor with the christian public, which
he has so ardently desired, he promises them anew
edition, when he will, most gladly, avail himself
,of the suggestions of his more experienced and
PREFACE.
V.
®lilightened co-laborers in the vineyard of his di¬
vine Master.
With earnest prayer to him, without whom a
Paul might plant and an Appollos water in vain,
that he will render it a blessing, both to the
teacher and the leaner, this volume is now com¬
mitted to the judgment and candor of the wise and
the good, A. W, C.
Gross Keys, Macon co. Ala.
INTRODUCTION,
•BY REV. BASIL MANLY, D.B.
The work contained in the following pages be¬
longs to a class, at once unpretending, yet difficult
of execution. It is intended for learners in the
elements of religious truth; yet it requires com¬
prehensiveness, accuracy, simplicity. The author
seems to have performed his task with studious
regard to all these requisites. It is full, and in-
- structive adapted to good use in the Sunday
schools ; whether of whites, or of colored people ;
youthful or adult. At the same time, simplicity
is secured by the admirable adaptation of answers
for the questions in the very "words which the Holy
Ghost teacheth." This is a striking merit which
the present work possesses, beyond ordinary
Catechisms.
The Remarks, added at the close of each lesson,
were intended for teachers—to suggest topics for
■ a familiar talking Lecture to the classes of learn-
INTRODUCTION.
ers. They are original and forcible; often strik¬
ing : and, in proper hands, it is hoped they will'
do good. Should the work come into that general
use which it is believed to deserve, the Catheche-
tical part, for convenience and cheapness, maybe
printed in some editions, separate from the "Re¬
marks."
May the laborious and able author reap the
highest of all rewards,—the assurance that his
work is owned by heaven, in building up the souls-
of men on the most holy faith.
B. MANLY.
University of Alabama, 1846.
TABLE OF CONTENTS.
page.
Lessons for Children, - - - 16
PART I.
GOD—The Existence of, - - - 25
" A Spirit, - .... 44
" Unity of, - - - - - 50
4i Eternity of,- .... 54
" The Omnipotence of, - - 58
" " Omnipresence of, - - 63
" " Omniscience o^ 68
" " Immutability of, - - 75
" " Veracity of, - - - 82
" " Righteousness and Justice of, 87
" " Benevolence of, - - - 93
" " Mercy of, - . - - 98
" " Holiness of, ... 104
" Trinity, - - - - - 109
THE SACRED SCRIPTURES—
A Divine Revelation, - - 28-
Their Completeness and Fullness, 34
Their Excellency and Study, - 40
PART II.
CREATION—The World, - - 115
Angels, , - - - 122-
X.
table" of contents.
ANGELS—The Fall of, - - -• "12?
1 CREATION—Man, - - - - 13®
MAN—The Fall of, - 141
SIN—Original and Universal, - - 150
The Law, ..... 156
Total Depravity, - - - 164
PART III
^COVENANT OF ^REDEMPTION, 173
CHRIST—The Divinity of, - - 183
" " Humanity of, - - 190
" Death of, - - 198
" " Resurrection of, - - 206
The Atonement, - - - 216
Faith, - -' - - 225
The Holy Ghost, ... 234
Regeneration, - - - 242
Repentance, •- - - 251
Justification, - - - 260
Election, ... 269
Perseverance of the Saints, - 283
Death and the Resurrection, - 294
The final Judgment, - - 299
.Heaven, - - 309
Hell, . ... . 314
PART IV,
THE CHURCH, - . 323
Officers of the church—The Ministry, 330
" Deacons, 339
Ordinances of the the Church—Baptism, 344
The Lord's Supper, 351
Church Discipline, - - 358
LESSONS INTRODUCTORY. xj.
MORNING PRAYER.
rNow I awake and see the light,
'Twas God that kept me thro' the night,
To him I'll lift my voice and; pray,
That he may keep me thro' the day,:
If I should die before 'tis done
0 God accept me thro' thy Son.—Amen.
EVENING PRAYER.
Now I lay me down to sleep,
1 pray the Lord my soul to keep;
If I should die before I wake,
I pray the Lord my soul to take,—Amen.
MORNING FORM OF THE LORD'S PRAYER*
Our Father which art. in heaven, Hallowed be
thy name : thy kingdom come : thy will be done
on earth, as it is in heaven. Give us this day
our daily bread ; and forgive us our debts, as we
forgive our debtors ; and lead us not into tempta»
tion, but deliver us from evil: for thine is the
kingdom, the power, and the glory, forever.
Amen.'
EVENING FORM OF THE LORD'S PRAYER,
Our Father which art in heaven, Hallowed be
thy name : thy kingdom come—thy will be done,
as in heaven, so in earth. Give us day by day our
daily bread : and forgive us our sins ; for we also
forgive every one that is indebted to us: and lead
us not into temptation ; but deliver us from evil:
for thine is the kingdom, and the power, and the
glory, forever.—Amen.
xii. iESSONS INTRODUCTORY^
PRAYER BEFORE MEAL.
O Lord, thou openest thy hand, and satisfies!
the desire of every living thing. Grant us a sanc¬
tified use of this provision of thy bounty, that it
may strengthen our bodies to fulfil thy pleasure,
through Christ Jesus our Lord.—Amen.
Or thus.
Father of all mercies, from whom we receive
every good and perfect gift! with this renewed
expression of thy goodness, in providing for our
returning wants, grant us the remission of our sins,
and give us grace to eat, and drink, and do every
thing to thy glory,—for Christ's sake.-—-Amen.
THANKS AFTER MEAL.
Aecept of our thanks, Divine Father, for the
present supply of our necessities. Continue thy
goodness unto us ; and especially, feed our souls
upon the bread of life, whereof, if a man eat ho
shall not die :—for thy mercy's sake.—Amen.
Or thus.
We give thee thanks, O Shepherd of Israel-,
that thou hast again supplied our wants with good
and wholesome food. Give us grace to devote the
strength derived from it to the praise of thy glory;
and forbid that our table, should at any time, be¬
come a spare, and a trap, and a stumbling-block-
unto us: for Christ's sake.—Amen.
RELATIVE DUTIES
RULERS.
" The God of Israel said, He that ruleth over
Jnen must be just, ruling in the fear of the Lord."
2 Sam. xxiii, 3.
" It is not good to have respect of persons in
judgment. He that saith unto the wicked, "Thou
art righteous ; him shall the people curse, nations
shall abhor him." Pro. xxiv, 23, 24.
" It is not good for kings to drink wine ; nor
princes strong drink: lest they drink and forget
the law, and pervert the judgment of any of the
afflicted," Pro. xxxi, 4, 5.
Subjects.
" Let every soul be subject unto the higher
-powers. For there is no power but of God: the
powers th&t, be, are ordained of God. Rulers are
not a terror to good works ; but to the evil. And
he is the minister of God to thee for good. For
this cause pay ye tribute also. Render to all
their dues—tribute to whom tribute is due ; cus¬
tom, to whom custom; fear, to whom fear; honor
to whom honor." Rom. xiii, 1-7.
Husbands.
" The husband is the head of the wife, even as
Christ is the head of the church. "Husbands,
love your wives, even as Christ loved the church."
" Let every one of you love his wife, even as him¬
self." Eph. v, 23, 25, 28, 33.
KEX&TIVE DUTIES.
Wives.
" Wives submit yourselves unto your own hus¬
bands, as unto the Lord." " As the church is
subject unto Christ, so let the wives be unto their
own husbands in every thing." Eph. v, 22, 24.
Col. iii, 18.
Barents.
"Fathers, provoke not your children ; but bring
them up in the nurture and admonition of the Lord."
" Train up a child in the way he should go, and
when he is old he will not depart from it."
"Chasten thy son while there is hope, and let not
thy soul spare for his crying." Eph. vi, 4. Pro.
xxii, 6. ib. xiv, 8.
Children.
" Children obey your parents in ail things, for
this is well pleasing unto the Lord." "My son,
hear the instruction of thy father, and forsake not
the law ofthy mother." "The eye that mocketh
his father, and despiseth to obey his mother, the
ravens shall pick it out, the young eagles shall eat
it." " Cursed be he that setteth lightly by his fa¬
ther or his mother." Col. iii, 20. Pro. i, 8. ib.
xxx, 17. Deut. xxvii, 16,
Masters.
" Masters give unto your servants that which
is just and equal: knowing that ye also have a
Master in heaven." "And ye masters, do the
same things unto them, forbearing threatening;
RELATIVE DTTTIES.
Knowing that your Master also is in heaven;
neither is there any respect of persons with him.''
CoL iv, 1. Eph. vi, 9.
Servants.
Exhort servants to be obedient unto their own
masters, and to please them, well in all things :
not answering again ; not purloining; but shewing
all good fidelity that they may adorn the doctrine
of God our Savior." " Servants, be obedient unto
them that are your masters according to the flesh,
with fear and trembling, in singleness of heart,
as unto Christ:—not with eye-service, as men
pleasers ; but, as the servants of Christ, doing the
will of God from the heart." " Servants, be sub¬
ject to your masters with all fear ; not only to the
good and gentle; but also tc the froward. Tit. ii,
9t-14. Eph. vi, 5, 6. Col. iii, 22-25. 1 < Pet.
ii, 18.
The Golden Rule.
"Therefore, all things, whatsoever ye would
that men should do to you, do yg even so to them :
for this is the Law and the Prophets." Math.,
vii, .12,.
XESSONS FOR CHILDREN. Nb. L
god.
Question. Who made you ?
Answer. God tnade me.
Q. What is God?
A. God is a great Spirit.
Q. How many Gods are there ?
A. There is but one true God.
Q. Where is God ?
A. Every where.
Q. What does God know ?
A. God sees and knows all things.
Q. When did God begin to exist ? ^
A. God has always been, and always will.be.
Q. Does God ever change ?
A. No. God is unchangeable.
Q. What cangGod do ?
A. God can do every thing.
Q. Will not God always do right ?
A. Yes. God is holy : he will not do unjustly,
nor speak a lie,
Q. Is not God good and merciful to his crea*
tures ?
A. Yes. God is love : and his tender mercies
are over all his works,
EESSONS FOR 'CHlliBEEN. XVil.
Qk Since then, God is so great, and so good,
should we not love and fear him ?
A. Yes. We should love and feiar the Lord at
all times.
LESSONS FOR CHILDREN. No. II.
man.
Question. Who was the first man ?
Answer. Adam was the first man, and he was
the father of us all.
Q. Out of what was man made ?
A. God made man of the dust of the ground.
Q. For what did God make man?
A. God made man to love and glorify him.
Q. How may we glorify God ?
A. We glorify God by doing his will, and lov¬
ing our fellow creatures.
Q. Have you always done the will of God ?
A. No. I have sinned and done wickedly.
Q:. What is sin?
A, Sin is a transgression of God's law-.
xviir, lessons for children.
Q. Are there, any who have not sinned against
God?
A, Nov All have sinned and come short of the
glory of God.
Q,. Whence do the sins of men proceed ?
A. Sin comes from a wicked and bad heart.
Q,. Have all men got wicked and bad hearts ?
A. Yes. The hearts of the sons of men are
fully set in them to do evil.
Q. What is the wages of sin ?
A. The wages of sin is death.
Q. What then will become of those who con¬
tinue in sin 1
A. They who continue in sin will be destroy.
ed forever.
LESSONS FOR CHILDREN. No, IIL
tp!e redeemer.
Q,. Who is the Redeemer ?
A. Jesus Christ is the Redeemer,.
Q,. Who is Jesus Christ ?
A. Jesus Christ is the Son of frod, and a di
vine person.
tfiSSONs FOR CHILDREN. XIX'
Q,. From what hath Christ Redeemed us ?
rA. Christ hath redeemed us from the just
punishment of sin.
Q. How did Christ redeem us from punish-
Client ?
A. Christ redeemed us bj dying for us on the
cross.
Q. How long has it been since Christ was
crucified 1
A. Christ was" crucified more than eighteen
hundred years ago.
Q. What became of Christ after he was cruci¬
fied ?
Q,. He was buried; and on the third day he rose
again.
Q. Where is he now ?
A. Christ hath gone up to heaven, where he
ever liveth to intercede for us.
Q. How does the death and intercession of
Christ effect our redemption ?
A. God the Father pardons our sins and saves
us for the sake of his Son, who died for us, and
in our stead.
Q. On what condition do we become savingly
interested in the death of Christ ?
A. We share the benefits of Christ's death, on
the condition of repentance and faith.
Q,. What is repentance 1
A. Repentance is to be very sorry for our sins,
and to cease from them.
.LESSONS, WOR CiHjL5i3P!N.
Q. What is faith 1
A- Faith is to take Christ for pur Saviour,v&imI
to trust in him for eternal life.
•LESSONS FOR CHILDREN. No. IV.
the sanctifier.
Question. Who is the Sanctifier ?
Answer. The Holy Ghost is the Sanctifier.
Q. What is the Holy Ghost ?
A. The Holy Ghost is a divine person, equal
with the Father and the Son.
Q. How does the Holy Ghost sanctify us ?
A. The Holy Ghost sanctifies us by renewing
our hearts, and causing us to do well.
. Q. Would any one love God, or believe on
Christ, if his heart were not renewed ?
A. No. The hearts of sinners are filled with
unbelief and enmity to God. '
Q. What feelings does the Holy Ghost heget
in a renewed heart ?
A. The fruit of the Spirit is love, joy, peace,
long-suffering, gentleness, goodness, faith, meek¬
ness and temperance.
LESSONS FOR CHIEBBEN. XXL
'■ft. What is love ?
A. Love is a disposition to serve God, and to
do good to our fellow men,
Q. What is the joy of the Holy Ghost ?
A. Christian joy is a feeling of, gladness and
delight arising from the favor of God.
ft. What is meekness 1
A. Meekness is not to be soon angry.
Q. What is humility?
A. Humility is not to think too Highly of our¬
selves, or of our works ; but to be modest and re¬
tiring.
Q. Should not all christians and good people
be humble, meek, and affectionate ?
A. Yes. Pride, anger, and ill- will God hates.
LESSONS FOR CHILDREN. No. V.
THE SCRIPTURES.
ft. Where may we learn the will of God ?
A. We may learn the will of God in the
Scriptures of the old and New Testament.
ft. By whom were the Scriptures written ?
A. The Scriptures were written by Prophets
and Apostles chosen of God.
iiii. LESSONS FOR CHILDREN.
Q. How many books do the Scriptures 'Con¬
tain ?
A. There are thirty-nine books in the OM
Testament, and twenty-seven in the New.
Q. Do the Scriptures contain all things ne¬
cessary to our duty* and our salvation ?
A. Yes. The Scriptures are able to make
as wise unto salvation through faith in Christ Jesus.
Q.. How were the Prophets and Apostles en¬
abled to make known the will of God ?
A. Holy men of God spake as they were mo¬
ved by the Holy Ghost.
Q. Were all the Scriptures written under the
direction and influence of the Holy Spirit?
A. Yes. All Scripture was given by inspira¬
tion of God.
Q. Do the Scriptures contain any thing that
is not true ?
A. No. The word of God is true from the
beginning.
Q. 1 How ihen should we study the Scriptures ?
A. We should study the Scriptures with faith,
and with earnestness of heart.
Q. Can any thing be right for us to do or be-
dieve, which is denied in the Bible ?
A. No. If men speak not according to this
word, there is no light in them.
Q. How should we act with regard to what
: the Scriptures forbid ?
lessons foe children.
xx-iiu
A. We should not do that, which is forbidden
in the word of God.
Q. How-should we act with regard to what
the Scriptures command ?
A. We should do all things commanded in the
word of God.
LESSONS FOR CHILDREN. No. VI.,
the moral law,
Question. What does God require in the first
commandment?
Answer. The Lord saith, Thou shalt have no
other gods before.me.
Q. What is required in the second, command¬
ment ?
A. Thou shalt not worship idols, nor bow
down to them.
Q. What is required in the third command¬
ment ?
A. Thou shalt not take the name of the Lord
thy God in a vain manner.
Q. What is the fourth commandment ?
A. Remember the Sabbath day to keep it holy.
Q, What is the fifth commandment ?
A. Honor thy father and thy mother,
xxiv.
LESSONS FOE CHILDREJT.
Qi Whait is the sixth commandment 1
A. Thou shalt not kill.
Q. What is the seventh commandment ?
A. Thou shalt not commit adultery.
Q,, What is the eighth commandment ?
A. Thou shalt not steal.
Q,. What is required in the ninth command -
menf?
A. Thou shalt not bear false-witness agains;:
thy neighbor.
Q. What is required in the tenth command-
ment 1
A. Thou shalt not covet any thing that be¬
longs to thy neighbor.
the ten commandments in verse.
I. Thou shalt have no other gods but me;
II. Before no idol bow thy knee,
III. Take not the name of God in vain,
IV. Nor dare the Sabbath day profane.
V. Give.both thy parents honor due ;
VI. Be sure that thou no murder do.
VIL Abstain from words and thoughts unclean
VIII. Nor steal, though th'ou art poor and mean*.
IX. Nor make a wilful lie, nor love it
X. What is thy neighbors dare not covet.
THE UNIVERSAL RULE.
Bender, therefore, un-o Caesar, the things which
are Caesar's; and unto Cod, the things' that are
(Qiod's. Mat. xxii. 21.
THE CATECHETICAL INSTRUCTOR.
PART I.
LESSON I.
god the existence of.
Question. What is the first great truth in Re¬
ligion ?
Answer. The first great truth of Religion is,
" There is one God." Mark xii. 32.
Q. Can any person be religious who believes
there is no God?
A. No. He that eoraeth to God must believe
that he is, and that he is a rewarder of them that
diligently seek him. Heb. xi. 6.
Q. How do men know that there is a God ?
A, That which may be known of God is mani¬
fest unto them ; for God hath showed it unto them.
Rom. i. 19.
3
26 THE CATECHETICAL INSTRUCTOR
Q. In what way hath God revealed himself to
mankind ?
A. The invisible things of him, from the crea¬
tion of the world are clearly seen, being under-
fstood by the things which are made. Rom. i. 20,
Q. Do not the Heavens, as well as the Earth,
declare that there is a God of great power asd
wisdom ?
A. \ es, The Heavens declare the glory ot
God ; and the firmament sheweth his handy work.
Psalms xix. 1.
Q. Are not the refreshing rains and fruitful
seasons—spring, summer, autumn, and winter—
evidences that there is a God?
A. Yes. God hath not left himself without a
witness, in that, he did good and gave us rain from
Heaven, and. fruitful seasons, filling our hearts
with food and gladness. Acts xiv. 17.
Q. When you go forth in the morning, and be¬
hold the sun rising in all his glory, of what are
you reminded ?
A. I am reminded that there is a God, who ma-
keth his sun to rise on the evil and on the good.
Mat. v. 45.
Q. Who made all these things—the Earth, and
the Heavens, the sun, and the rains ?
THE CATECHETICAL INSTRUCTOR. 27
A. God made Heaven and Earth, and the sea,
and all things that are therein. Acts xiv. 15.
Q. Have not all men these evidences of a God?
A. Yes. Day unto day uttereth speech, night
imto night sheweth knowledge. There is no
speech nor language where their voice is not
heard. Psalms six. 2, 3.
REMARKS. ;
First. " The fool hath said in his heart, there
■is no God: and surely he must be a fool who
should say it: nor can even the fool assert such
things, save in his heart. It were, indeed, a mat¬
ter of astonishment, that any intelligent and sen¬
sible person should behold the earth spread out
into hills and mountains, and seas and oceans;
or looking up to the Heavens, should contemplate
the immense magnitudes of those worlds above,
and the uninterrupted harmony of their motions
lor thousands of years, without feeling the convic¬
tions of the Godhead rising in his heart."
Secondly. If there is a God who hath made
all things, how industriously should ice study his
character and will! Who is God? For what
purpose hath he made this vast universe, and peo¬
pled it with every species of existence, both ani¬
mate and inanimate ? These are important ques¬
tions, and invite us to an employment at once in¬
teresting and profitable. " His divine power hath
given unto us all things, that pertain unto life and
godliness, through the knowledge of him." There-
28 the catechetical instructor.
fore, "acquaint now thyself with him and be at
peace ; whereby good shall come unto thee."
Thirdly. If there is a God, let us walk wor¬
thy of him. It was a great crime of the ancient
philosophers, that "when they knew God they
glorified him not as God and many in our days
who " profess that they know God, in works deny
him—being abominable and disobedient, and un¬
to every good work reprobate." They who neg¬
lect his service—despise his people—forsake his
ordinances, and contemn his authority : what bet¬
ter are these than " the fool, who hath said in his
heart there is no God ?" We should worship him
that made Heaven, and Earth, and the sea, and
the fountains of waters." Rev. xiv. 7.
LESSON II.
the sacred scriptures—-a divine revelation.
Question. Has God revealed himself to man¬
kind in any other way than by the works of crea¬
tion ?
Answer. Yes. We have, also, a more sure
word of prophecy ; whereunto, ye do well that ye
take heed, as unto a light, that shineth in a dark
place. 2 Peter i. 19.
THE CATECHETICAL INSTRUCTOR. 29
Q. What is the sure word of prophecy, which
is as a light that shineth in a dark place ?
A. The sacred Scriptures of the Old and New
Testiment. These are a lamp unto our feet and
a light unto our path. Psalms cxix. 105.
Q. By whom did God, at different times, thus
inake known his character and will to men ?
A. God, at sundry times and in divers manners,
spake in time past unto the fathers by the prophets ;
hut hath in these last days spoken unto us by his
Son, and by his holy apostles. Heb. i. 1, 2—2
Peter iii. 2.
Q. How were the prophets and apostles ena¬
bled to understand and to make known the char¬
acter and will of God ?
A. The prophecy came not in old time by the
will of men; but holy men of God spake as they
were moved by the Holy Ghost. 2 Peter i. 21—
1 Cor. ii. 10-13.
Q,. Did the prophets and apostles say that they
thus spake by revelation.
A. Yes. St. Paul said, I certify you brethren,
that the Gospel, which was preached of me, is not
after man : for I neither received it of man, nei¬
ther was I taught it, but by the revelation of Je¬
sus Christ. Gal. i. 11, 12. Num. xxii. 38, ib.
the catechetical instructor.
xxiii. 5. Isaiah i. 20. Jer. xxv. 3. Acts iv. 8,
ib. xv 28.
Q. Did the early Christians receive the words
of the apostles and prophets as a revelation from
God.
A. Yes. When they received the word of God,
which they heard of the apostles, they received i
not as the word of men, but (as it is in truth) the
word of God. 1 Thess. ii. 13. 1 Kings xvii. 24.
Luke i. 70. John ix. 29. Acts i. 16, ib. xxviii. 25.
Q. Were all the Scriptures given by inspira¬
tion 1
A. Yes. All Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness.
2 Tim. iii. 16. 2 Peter iii 15, 16.
REMARKS.
There are thirty-nine books in the Old Testa¬
ment, and twenty-seven in the New, which we re¬
ceive as a divine revelation: and we submit the
following as additional evidence of their inspira-
tien.
First. The majesty of the things they teach.
For the most part, the writers of the sacred vol¬
ume " were ignorant and unlearned men and
yet in a style of wonderful simplicity, familiarity
and ease, they teach the most cultivated minds of
the most cultivated ages, wisdom, upon all - the
the catechetical instructor, 31
sublime doctrines of God and the soul of time and
eternity. How is it possible to account for this
superiority of knowledge in such men, but upon the
supposition that they spake as they were moved
by the Holy Ghost ?
Secondly, The miracles they record. A mi-
racle is an extraordinary effect produced by al¬
mighty power, out of the ordinary course of na¬
ture. It is admitted that they were frequently
performed by the persons whose names are men¬
tioned as the writers of the Old and New Testa¬
ment. They were appealed to, and received by
the people who witnessed them, as conclusive evi¬
dence that those who produced them, were teach¬
ers sent from God. Thus, for example, when the
prophet Elijah raised to life the widow's son of
Zarephath, by means aside from those that were
ordinary and natural, she exclaimed : " Now by
this, I know that thou art a man of God, and that
the word of the Lord in thy mouth, is the truth."
1 Kings xvii. 24. Ex. iii. 12, ib. iv 1-9. John
iii. 2, ib. v. 36, ib. xiv. 10, 11. Acts xix. 11, 12.
Romans xv. 18, 19. 2 Cor. xii. 12.
Thirdly. The prophecies they contain. To
prophesy, is to foretell future events. The wri¬
tings of the sacred penmen abound with predic¬
tions concerning things future; many of which
have already been literally fulfilled, in the persons,
cities, nations and empires foretold. Now, the
question which we would propose to any who may
doubt the inspiration of the Scriptures is, by what
means were the apostles and prophets enabled to
32
THE CATECHETICAL INSTRUCTOR:
foreshow, \yith such astonishing accuracy, the
events that should occur for centuries and genera¬
tions to come 1 The facts are incontrovertible ;
and their explanation can be found only in the
admission that the divine illumination rested upon
those who delivered such prophecies. According¬
ly, the foretelling of future events is by the Deity
himself, made a criterion for distinguishing those
who were inspired by his spirit, from those who
were not. Is. xli. 19-29, i&.-xlv. 20, 21, ib. xlvi,
9, 10, ib. xlviii. 3-14.
Fourthly. The striking and universal con¬
currence of all their parts. The sacred penmen
were cotemporaneous with no one age ; nor were
they all inhabitants of any one country. " They
succeeded each other during a period of fifteen
hundred years. Some of them were priests or
princes ; other were shepherds or fishermen.
Their natural abilities, education, habits and em¬
ployments were exceedingly dissimilar. They
wrote laws, history, prophecy, odes, devotional
exercises, proverbs, parables, doctrines and con¬
troversies. Each man had his distinct depart¬
ment. And yet they all exactly coincide in the
exhibitions which they give us of the perfections,
works, truths and will of God ; of the nature, sit¬
uation, and obligations of man—of sin and salva¬
tion—of this world and the next: in a word—of
all things connected with our duty, safety, inter¬
est and comfort." Whence is this universal agree¬
ment, under circumstances so unequal ? It can
be reasonably accounted for only on one supper-
The catechetical instructor. 33
sition, viz : that they all spake as they were mo¬
ved by the Holy Ghost. But—
Finally. Their tendency to elevate the moral
and intellectual character of man. It is an histo¬
rical fact, which needs no argument to substan¬
tiate, that civilization, learning, and piety to God,
attain their widest extent, and their highest de¬
gree of perfection, only in those countries, and
among those nations, where the Christian Scrip¬
tures in their purity are understood,' and are re¬
cognized as authority. In every place, they come
to man as the Good Samaritan, and hasten to al¬
leviate his woes. The laws which they propose,
the invitations they offer, the promises they ex¬
tend, and the fearful premonitions by which all
these are enforced, bear directly upon the restrain¬
ing of vice, and the cultivation of virtue—bear-
directly upon the reformation of all classes and of all
orders of society, from the infant of days, to the hoa¬
ry-headed sire—from the menial that grinds at the
mill, to the crowned monarch that sits the viceger-
antof God on Earth. To this meliorating tendency
of their doctrines and precepts, they specifically al¬
lude, as their highest style of evidence of divine au¬
thenticity ; and with distinctness caution us to re¬
ceive nothing as a revelation from God, however-
authenticated, to which this evidence is wanting.
"If there arise among you a prophet or a dreamer
of dreams, and giveth thee a sign or a wonder, and
the sign or the wonder come to pass, Avhereof he
spake unto thee, saying, Let us go after other gods,
which thou hast not known, and let us serve them
34 the catechetical instructor.
thou shalt not hearken to the words of that proph¬
et, or that dreamer of dreams : for the Lord your
God proveth you to know whether ye love the
Lord your God with all your heart and with all
your soul. Deut. xiii. 1—3. Isaiah ii. 2-5, ib.
xi. 1-9. 2 Tim. iii, 1.6.
LESSON III.
the sacred scriptures-^—their completeness
and sufficiency.
Question. Why did the holy men of old write
their words in a book ?
Answer. They said, I have written unto thee
excellent things in counsel and knowledge, that I
might make thee know trie certainty of the words
of truth. Pro. xxii. 20, 21. Luke i. 3, 4. John
xx. 31.
Q. To whom are the Scriptures given ?
A. Secret things belong unto the Lord our
God : but those things which are revealed belong
unto us, and to our children forever. Dieut. xxix.
29. Mat. xxviii. 19, 20- Mark xvi. 15.
Q, For what purpose were the Scriptures giv¬
en to mankind ?
A. Whatever things were written afore-time'
THE CATECHETICAL INSTRUCTOR. 35
were written for our learning; that we through
patience and comfort of the Scriptures might
have hope. Rom. xv. 4. 1 Cor. x. 11.
Q. Do the Scriptures contain all things neces¬
sary to our salvation ?
A. Yes. The Holy Scriptures are able to
make us wise unto salvation through faith which
is in Christ Jesus. 2 Tim. iii. 15-17. 2 Peter
i. 4-. Psalms xix. 7.
Q. Will God ever make another and new re¬
velation to mankind ?
A. No if any man preach any other gospel
unto you, than that ye have received, let him be
accusred. Gal. i. 8, 9. 2 Thess. ii. 2.
Q. What hath God said he will do unto him who
shall add any thing to his word 1
A. If any man shall add unto these things, God
shall add unto him the plagues that are written
in this book. Rev. xxii. 18. • Deut. iv. 2. Pro.
xxx. 6.
Q. What will God do unto the man who shall
take away any thing from the Scriptures ?
A. If any man shall take away from the words
of the book of this prophecy, God shall take away
his part out of the book of life. Rev. xxii. 19
Deut. xii. 32.
86 THE CATECHETICAL INSTRUCTOR.
Q. What is said of those who read, and hear,
and keep the Word of God 1
A, Blessed is he that readeth, and they that
hear the words of this prophecy, and keep those
things which are written therein. Rev. i. 3. Josh,
i. 8. Psalms xix. 11. 1 Cor. xi. 2. James i. 25.
REMARKS.
In a literal sense, the term " Scripture " is ap¬
plicable to any written document whatever : ne¬
vertheless, by the consent of universal usage, it
is now applied to the sacred writings of the Old
and New Testament alone. We offer the follow¬
ing, as presumptive evidence that these sacred
writings have not been corrupted or altered in the
smallest important sense.
First. Their present fidelity. No possible
motive could exist to teihpt a mutiliation of the
sacred Scriptures, unless to render their descrip¬
tions less offensive, or their sentiments more con¬
genial to the taste and feelings of carnal men. In
this event, the objectionable features, and those
most liable to alteration, had been such portions
as stained their pride, censured their faults, con¬
demned their vices and curbed their passions.
These had been regarded the divine irregularities,
which required the refining and polishing hand of
the copyist. But nothing of this is apparent. No
such marks of expurgation and coiTection are to
to be found upon their face. With a frankness,
plainness, and candor which forbids such a con-
THE CATECHETICAL IIVSTUCTOItR.
37
jecture, they still represent human character to
the life—they still denounce human follies—they
still, in pictures the most abject and humiliating,
prostrate the haughtiest spirit in the dust!
Skcondly. There is no proof whatever that
the Scriptures have at any time suffered an altera¬
tion in ihc smallest appreciable degree. The world
has never been destitute of facilities for detecting
an event so important as had been a mutillation
of the sacred volume ; nor yet without motives
sufficient for recording it, if, indeed, it had taken
place. At a very early period after their publica¬
tion, and in accordance with special regulations
which they enforced, both the Old and New Tes¬
tament were extensively and intimately understood
among Jews and Christians respectively. Tran¬
scripts, paraphrases, harmonies, and commenta¬
ries upon the one and the other were multiplied and
increased. In public and in private, they were
taught and revered by all classes, from the great¬
est to the smallest, as the most sacred and divine
communications to man. Tribes, parties, sects
and communities, arose and flourished under both
the former and the latter dispensation, of whose
personal and denominational interests, the uncor-
rupted Scriptures were esteemed the only impreg¬
nable defence. They were the guardian of the
rights and privileges of magistrates and subjects,
of priests and people; and by a mutual jealousy
every man watched his brother. Ephraim envied
Judah, and Judah guarded Ephraim. The Chris¬
tian dared not add a line, and the Jew dared not
38 the catechetical instructor.
expunge one. The Orthodox stood ready to re¬
cord so nefarious an act in the heretic ; and the
heretic was equally prepared to thrust it home up¬
on the orthodox. The multitude looked askance
upon the few; and the few, in like manner, nar¬
rowly surveyed the conduct of the multitude.
Where then was the possibility that any one man,
or any body of men, should make the slightest al¬
teration in their sacred contents without detection?
Who dared to make the risk ? History records
not the first instance of such an attempt! Pro¬
phets and apostles, the Son of God and the Chris¬
tian Church, from time immemorial, inveighed
against a universal defection in man. They point
us to their multitudinous crimes of every grade
and of every description. They tell us of the
false glosses which some gave to the divine ora¬
cles ; and of the superior regard with which others
beheld human traditions. But they no where
mention the man who dared to insert a line ; nor
the man who dared to expunge a line from the
sacred Scriptures. How shall we account for
such universal silence with regard to this blackest
of crimes, if it ever existed ?
Thirdly. Ifj on the one hand, we have no
evidence that the Scriptures have been corrupted ;
the universal agreement of manuscripts, on the
other, shows that they have not been. The art of
printing is of comparatively modern date. Pre¬
vious to the fifteenth century, the multiplication of
books depended alone upon the tardy and laborious
effort of" the copyist and the transcriber. That
THE CATECHETICAL INSTRUCTOR. 39
under such circumstances, the copies of the Scrip¬
tures should have multiplied less rapidly, and been
less accordant with each other than in our times,
is what might have been naturally expected. Ne¬
vertheless, there was a zeal to disseminate the
word of life, manifested among those who feared
God, which demands the admiration of the world.
The sacred volume underwent various translations,
and still mora frequent transcriptions in dliferent
cbuntries, into different languages, and in differ¬
ent ages. Of those manuscripts, not less than
eleven hundred copies of the Old Testament, and
nearly four hundred of the New, have already
been collected snd carefully compared : and,'what
is passing astonishment, such is their uniform and
striking agreement, that the most laborious colla¬
tions, embracing, in some instances, not less than
one hundred and fifty thousand different readings,
afford scarcely an opportunity to correct our re¬
ceived text in a solitary unimportant passage.
" All the omissions (occasioned by carelessness,
accident, or otherwise) put together, could not
countenance the omission of one essential doc¬
trine of the gospel, relating to either faith or mo¬
rals ; and all the additions, countenanced by the
whole mass of manuscripts already collated, do not
introduce a single point essential to faith or man¬
ners, beyond what may be found in our admitted
Scriptures." "This general conformity of the
manuscripts of the Old and New Testament, re¬
spectively, which are scattered through all the
known world, and in so great a variety of langua-
40 tile catechetical instrucrojt.
ges, is truly wonderful; and demonstrates the
veneration in which the Scriptures have been
uniformly held, and the extraordinary care which
was taken in transcribing them: and so far are
the various readings contained in these manu¬
scripts from being hostile to the uneorrupted pre¬
servation of the sacred oracles, that they afford
us additional and most convincing proof, that they
exist at present, in all essential points, precisely
the same as when they left the hands of their au¬
thors." "I have written unto thee excellent
things in counsel and knowledge, that I might
make thee know the certainty of the words of
truth."
LESSON IV.
the sacred scriptures'—their excellency
and study.
Question. For what did you say the Scrip¬
tures are profitable ?
Answer. The Scriptures are profitable for doc¬
trine, for reproof, for correction, for instruction in
righteousness. 2 Tim. iff. 16.
Q. To what standard should we refer all our
opinions and practices ?
THlE catechetical instructor. 4t
A. To the law and to the testimony; if they
speak not according to this word, it is because
there is no light in them. Isaiah viii. 20. Jer.-
xxiii. 28.
Q. Can we serve God acceptably in an un-
scriptural manner ?
A. No. God says, In vain do ye worship me,
teaching for doctrines the commandments of men.
Mat. xv. 9. Col. ii. 8. Tit. i. 13, 14.
Q. How should we, thereforer, receive the word
of God ?
A. We should give the more earnest heed to
the things which we have heard, lest at any time
we should let them slip. Heb. ii. 1. Luke viii. 18.
Q. For what were the Beraeans particularly
commended ?
A. These were more noble than those in Thes-
salonica, in that they received the word with all
readiness of mind, and searched the Scriptures
daily whether these things were so. Acts xvii.
11, 2 Thes. ii. 10, 11. 1 Peter ii. 1, 2.
Q. What did Moses command the Jews witfc
regard to the law ?
A. Moses said, These words which I command
thee this day shall be in thine heart; and thou
shalt teach them diligently unto thy children^ and
4
42 THE CATECHETICAL INSTRUCTOR.
shalt talk of them when thou sittest in thine house,
and when thou walkest by the way, and when
thou liest down and when thou risest up. Deut.
iri. 6, 7, ib. xi. 18, 19.
Q. Did the apostle give a similar command to
the Christian Church?
A. Yes. He said, Let the word of Christ
dwell in you richly in all wisdom—teaching and
admonishing one another. Col. iii. 16.
Q. When we hear or read the word of God,
should there not be in our heart 'a disposition to
do what it says ?
A. Yes. If any man wish to do his will, he
shall know the doctrine. John vii. 17. Hos. vi. 3.
Q. What is said of that man who shall do what
God's word commands ?
A. Whoso looketli into the perfect law of lib¬
erty and continueth therein, he being not a forget¬
ful hearer, but a doer of the work, this pian shall,
be blessed in his deed. James i. 25. Ps. xix.
11. Mat. vii. 24-27. James ii. 21-26.
REMARKS.
First. The Scriptures are our only rule of
faith and practice. The opinions of men, how¬
ever expressed, in sermons, creeds, confessions,
or commentaries, are worth nothing, only in so
far as they strictly conform to, and are supported
THE CATECHETICAL INSTRUCTOR. 4"3
by the word of God. The same is true of our
private thoughts, feelings and customs. It is not
enough to say, " I think so," or " I feel like it,"
or "It is customary," unless our thoughts, feelings
and customs, have the sanction of the sacred ora¬
cles. "To the law and to the testimony ; if they
speak not accox-ding to this word, it is because
there is no light in them." " The prophet that
hath a dream, let him tell it as a dream; and he that
hath my word, let him speak my word faithfully.
What is the chaff beside the wheat ?" saith the
Lord. Isaiah viii. 20. Jeremiah xxiii. 28.
Secondly. Ignorance of the Scriptures is the
greatest source of religious errors. It is not suf¬
ficient that men are learned in worldly wisdom.
The kingdom of God is not the same in its nature,
principles and government, with the kingdoms of
this world. The laws and purposes of the divine
government must be studied in the Scriptures
mainly. "Ye do err not knowing the Scriptures,
nor the power of God." " O Lord, thou through
thy commandments, hast made me wiser than mine
enemies ; for they are ever with me. I have
more understanding than all my teachers ; for
thy testimonies are my meditation. I understand
more than the ancients ; because I keep thy pre¬
cepts. Mathew xxii. 29. Psalms cxix. 98-100.
Thirdly. 7 he best method of interpreting
Scripture, is by the Scriptures themselves. Study
their scope and design, the characters to whom
they are addressed, and the objects they contem¬
plate, and then harmonize all their parts, so as to
43: THE CATECHETICAL INSTRUCTOR.
preserve a "unity " in the faith, and a proportion
in the faith. " Having gifts differing, whether
prophecy, let us prophesy according to the propor¬
tion of the faith." " If any man speak, let him
speak as the oracles of God." " Which things
also we speak, not in the words which man's
wisdom teacheth; but which the Holy Ghost
"teacheth, comparing spiritual things with spiritu¬
al. Romans xii. 6. 1 Peter iv. 11. 1 Cor. ii. 13.
Fourthly. There are portions of the sacred
Scriptures which require a particularly high de¬
gree of religious cultivation and spirituality of
mind' to rightly unaersland. "Account, that the
long suffering of God is salvation ; even as our be¬
loved brother Paul, according to the wisdom giv¬
en unto him hath written unto you, as also, in all
his epistles, speaking in them of these things, in
which some things are hard to be understood ;
which they that are unlearned and unstable wrest,
as they do also the other Scriptures, to their own
destruction." " For when for a time ye ought
to be teachers, ye have need that one teach you
again, which be the first principles of the oracles
of God; and are become such as have need of
milk and not of strong meat. . For every one that
useth milk is unskilful in the word of righteous¬
ness, for he is a babe. But strong meat belong-
eth to them that are of full age, even those who
by reason of use have their senses exercised to
discern both good and evil." For the natural
man receiveth not the things of,the spirit of God ;
for they are foolishness unto him. Neither can
THE CATECHETICAL INSTRUCTOR. 45
he know them ; because they are spiritually dis¬
cerned. But the spiritual judgeth all things."
2 Peter iii. 15, 16. Hebrews v. 12, 14. 1 Cor.
, ii. 14, 15, ib. iii. 1, 2.
LESSON V:
god a spirit.
'Question. What do the Scriptures teach us
that God is ?
Answer. God is a spirit; and they that wor¬
ship him, must worship him in spirit and in truth.
John iv. 24. Proverbs xxiii. 26. Mathew xxii.
37. Romans i. 9. 2 Cor. iii. 17. Phil. iii. 3.
Q. Hath a spirit flesh and bones, which we
may see and handle, as man hath ?
A. No. A spirit hath not flesh and bones.
Luke xxiv. 39.
Q. Is not God in every place ?
A. Yes. The eyes of the Lord are in every
place, beholding the evil and the good. Proverbs
xv. 3. Job xxxiv. 21. Prov, v. 21. JcremU>J
xxxii. 19. Hebrews iv. T3=
46 THE CATECHETICAL INSTRUCTOK.
Q. Does not God hear every word that men
speak ?
A. Yes there is not a word in my tongue, but
lo ! O Lord, thou knowest it altogether. Psalms
exxxix. 4. Mathew xii. 36, 37.
Q, Is there any thing in man which God does
not know ?
A. No. He needeth not that any should testi¬
fy of man, for he knoweth what is in man. John
ii. 25. Ps. lxliv. 11. Jer. xii. 3. 1 Cor. iii. 20.
Q. Hath any man ever seen the shape of God ?
A. No. No man hath seen God's shape at
any time. John i. 18, ib. v. 37. 1 Tim. vi. 16.
Q. When God came down upon Mount Sinai
and gave his law to the Jews, did they not see
something that resembled him 1
A. No. The Lord spake unto them out of the
midst of the fire: they heard the voice of the
words, but they saw no similitude. Deuteronomy
iv. 12-15.
Q. Is there, really, any thing in Heaven, or in
Earth, that can be likened or compared to God?'
A. No. There is none like unto thee, O Lord,
neither are there any works like unto thy works.
Psalms lxxxvi. 8, ib, exxxix. 6. Isaiah xl. 18, ib.
ilyi., 9.,
the catechetical instructor. 4'T
Q. Since, then, God is in every place—hearing
the words and knowing the thoughts of all men ;
and since no man has ever seen God, or anything
like him, or that may be compared unto him, must
he not be an infinite spirit ?
A. Yes. God is an infinite spirit.
REMARKS.
First. We should distinguish between the di¬
vine essence of the Godhead, and the symbols or
appearances, in which, God for special purposes,
and on special occasions, manifested himself to
men. In Exodus xxxiii. 20, when Moses desired
to behold the divine " glory," God said unto him,
" thou canst not see my face : for there shall no
man see me and live and yet in Genesis xxxii.
30,ft is said that Jacob " saw God face to face."
The former expression alludes to the glory of the
divine essence, which the corporeal senses of
mortals are incapable of apprehending: the lat¬
ter, to that human body which he was pleased to
assume, for a special occasion, and for a special
purpose. The truth is, this latter passage, care¬
fully compared with other portions of the sacred
volume, (Genesis xxviii. 15, ib. xlviii. 16. Ex.
xxiii 20, ib. xxxiii. 14.- Isaiah lxiii. 9. Hosea
xii. 4. Malachi iii. 1) will be seen to relate to
the second person of the trinity—who was, under
the old dispensation, variously styled, "God," "an
angel," "the angel of the presence," "the mes
genger of the covenant," &c., and not the father,
48 the catechetical instructor.
or first person of the Godhead—of whom we ordi¬
narily speak, when we say, that " God is a spirit."
Similar observations to those above, apply to
Isaiah vi. 1-5, John xiv. 9, and every passage
wherein men are said to have seen God. In such
expressions, nothing more is meant, than that, by
some symbol, (not similitude) form, or other ex¬
pression, the divine perfections are, or were ex¬
hibited. God is a spirit, whose essence is invisi¬
ble, and intangible, by mortal senses.
Secondly. We shall hereafter remark, that
angels a.re also spirits: but a striking difference
must be observed between angelic spirits, and God.
Angels are created spirits ; God is an uncreated
spirit. Angels are finite spirits ; God is an infi¬
nite spirit. Angels are dependent spirits—depen¬
dent for their existence and happiness upon God,
who is an independent spirit.
Thirdly. If God is an uncreated and infinite
spirit, he does not depend upon any creature for
happiness or glory : neither can he be injured by
any malice or wickedness they may practice.
" God is not worshipped with men's hands, as
though he needed any thing: seeing he giveth to
all life, and breath and all things." Can a man
be profitable unto God, as he that is wise may be
profitable unto himself?" Look unto the Heavens,
and see: and behold the clouds, which are high¬
er than thou. If thou sinnest, what dost thou
against him ? or if thy transgressions be multipli-
'cd, what dost thou unto him ? If thou be right¬
eous, what givest thou him? or what receiveth
the catechetical instructor. 49
he of thine hand ? Thy wickedness may hurt a
man, as thou art: and thy righteousness may profit
the son of man." " O my soul, thou hast said unto
the Lord, ' Thou art my God; my goodness ex-
tendeth not to thee, but to the saints that are in
the earth ; and to the excellent in whom is all my
•delight." " If thou be wise, thou shalt be wise
for thyself; if thou scornest, thou alone shalt bear
it." Acts xvii. 25. Job xxii. 2, ib. xxxv. 5-8.
Psalms xvi. 2, 3. Proverbs ix. 12.
Fourthly. If God is an invisible and infinite
spirit, how vain and how wicked it must be, to at¬
tempt to make any image, or resemblance to him!
Not even should we attempt to form an image, or
shape, or appearance, in our minds to compare it
unto him, "To whom will ye liken that God,"
whom no man hath seen 1 " or what likeness will
ye compare unto him?" "Take ye, therefore,
good heed unto yourselves, lest ye corrupt your¬
selves, and make you a graven image, the simili¬
tude of any figure—the likeness of male or fe¬
male—the likeness of any beast that is on the
earth—the likeness of any winged foul that flieth
in the air—the likeness of any thing that creep-
eth on the ground—the likeness of any fish that
is in the water beneath the earth: and lest, when
thou lift up thine eyes unto Heaven, and when
thou sect the sun, «md the moon, and the stars,
even all the hosts of Heaven, thou shouldst be
driven to worship them, and serve them which
the Lord thy God hath divided unto all nations
under the whole Heaven." Isaiah xl. 18. Deut.
iv. 15-19.
LESSON VI.
god the unity of.
Question. How many Gods are there ?
Answer. There is one God. Mark xii. 32.
Deuteronomy vi. 4. 1 Corinthians vii. 4-6.
Q. Is there not also another besides that one?
A. No. The Lord, he is God: there is none
else besides him. Deuteronomy iv. 35. Isaiah
xlv. 21. 1 Samuel ii. 2.
Q. Is there not something that may be likened
or compared unto God ?
A. No. There is none like unto the Lord our
God. Exodus viii. 10. 1 Chronicles xvii. 20.
Isaiah xlvi. 5.
Q. Is the same God in Heaven, which we wor¬
ship on earth ?
A. Yes. The Lord, he is God in Heaven
above, and upon the earth beneath : there is none
else, Deut. iv. 39. Ps. cxxxv. 6. Dan. iv. 35.
Q. If, then, there is but one true God, what are
all the gods of the Heathen ?
A. All the gods of the nations, are idols. Ps.
lxlvr. 5.
the-" catechetical instructor. o51
Q. What is an idol ?
A, The idols of the Heathen are silver and
gold and other things, the work of men's hands
set up to be worshipped. Ps. cxxxv. 15. Isaiah
xl. 19, 20, ib. xlvi. 6. Jeremiah x, 2-5.
Q. Does not God forbid the worship of idols ?
A. Yes. Ye shall make you no idols, nor gra¬
ven image, neither rear you up a standing image,
neither shall ye set up any image of stone in your
land' to bow down to it. Lev. xxvi, 1. Ex. xx.
4, 5. Acts xiv. 15, ib. xv. 20. 2 Cor. vi. 16.
Q. What will be the consequence if we wor¬
ship idols ?
A. If thou do at all forget the Lord thy God,
and walk after other gods, and serve them, and
worship them, I testify against you, that ye shall
surely perish. Deuteronomy viii. 19, ib. xxvii.
15. Psalms Ixlvii. 7.
Q. Whom, then, should men worship ?
A. Thou shalt worship the Lord thy God, and
him only shalt thou serve. Mat. iv. 10. Deut.
vi. 13.. Isaiah viii. 13, 14. 1 Thessalonians i. 9.
REMARKS.
First. Tn the present lesson, we refer, not to
a unity of the persons of the Godhead ; but to the
unitvflf.the divme^Qature or essence. The He-
God, in our English
t>2 THE CATECHETICAL INSTRUCTOR.
Bibles, is confessedly plural in its form; and is
used indifferently in connexion, with verbs, ad¬
jectives, and pronouns, either in the singular or
plural number. Hence, it has been justly remark¬
ed, that the word, God, may denote, either, the
plurality of divine persons ; or the. unity of the
divine essence of the Godhead. It will be seen
hereafter, that the works of creation are ascribed
equally to three divine persons, called in the ori¬
ginal of Ecclesiastes xii. 1, "creators;" but,
in Genesis i. 1, where it is said, "In the begin¬
ning God created the Heavens and the Earth,"
the plural noun Elohim, being used with a singu¬
lar verb {bara—created) points out, and not ob¬
scurely, that these three persons enter essentially
into one God—by whom all things were made.
Secondly. The unity of design and agency,
in creation and providence, is additional evidence,
that there is but one God. " So far as we are able
to understand the works of creation and provi-
.dence, we discern a general simplicity and har-
. mony, in the nature and operations of all things.
Amid the immense complication that surrounds
us, we perceive one set of laws, in accordance
with which all things proceed in their course.
The same causes produce the same effects in ev¬
ery place, and in every age. The same vegeta¬
bles universally spring from the same seeds, ger¬
minate by the same means, assume the same form,
sustain the same qualities, exist through the same
duration, and come to the same end. .Animals
..are born in one manner, exhibit the same' life,
THE CATECHETICAL INSTRUCTOR, 53
powers and tendencies. Man has one origin,
system of faculties, character and termination.
All things in the world are in one regular man-
ner, made subservient to his use and happiness :
and are plainly fitted by one design and conduct¬
ed by one agency to this end. Thus, every thing
so far as our knowledge extends, presents to our
view, but a single design, regularly executed by
a a single agency. This unity of design is proof
that there is but one designer; and the unity of
this agency, proves that there is but one great
agent, namely, God."
Thirdly. The unity of the true God, excludes
every other god—every other object of religious
worship. The history of religion among all hea¬
then nations, has ever been the history of " gods
many and lords many." The ancient Persians
had twelve principal deities ; beside a great num¬
ber of inferior ones. The Greeks worshipped
thirty thousand gods. The Egyptians had an
hundred and fifty thousand : and in the emphatic
language of a celebrated historian, " the Roman
empire was a republic of gods. The Romans
importing to their temples ail the deities of the
nations whom they conquered, they became liter¬
ally without number. These gods, however, were
idols; the workmanship of their own hands.
" They had mouths, but they spake not; eyes
had they, but they saw not; they had ears, but
they heard not; neither was there any breath in
their mouth. They that made them, were like
isnto them—foolish : so every one that trusteth in
54 the catechetical instructor.
them." To us, there is but one God, the Father,
and we in him: and one Lord Jesus Christ, and
we by him." Psalms cxxxv. 15-18. 1 Corin¬
thians viii. 4-6.
Fourthly. If there is but one God, there can
be but one true Religion. Difers religions are
not less false than divers gods. " One Lord, one
faith," is a doctrine as clearly taught by reason
as by revelation. To suppose that every sort of
religion is equally acceptable to God, is of the
same species of absurdity, as if we should say,
that "God can deny himself." We should pre¬
serve the unity of the faith with as much zeal, as
we do the unity of the Godhead. The two are
inseparable : and he that denies the one, will
soon deny the other. He that says " God is not
one and the same in every place," is an alheist:
and he that says, " Religion is not the same in all
times and places," is an infidel. Both are false,
and alike dangerous to the honor of God, and the
eternal well-being of the soul.
LESSON VII.
god the eternity or.
Question. Was there ever a period when God
did not exist 1
THE CATECHETICAL INSTRUCTOR. 55
A. No. Before the mountains were "brought
forth, or ever thou, Lord, hadst formed the earth
and the world, even from everlasting to everlast¬
ing thou art God. Psalms lxl. 2, ib. lxliii. 2.
Isaiah lxiii. 16.
Q. Was there any being in existence before
the Lord ?
A. No. Thus saiih the Lord, I am the first,
and I am the last; and beside me there is no God.
Isaiah xliv, 6, ib, xliii. 10. Rev, i. 8, ib. xxii. 13,
Q,. Will God ever cease to exist?
A. No. Thou, Lord shalt endure forever, and
thy remembrance to all generations. Psalms cii.
12, 27, ib. cxxxv. 13. Lam, v. 19. Job xxxvi. 26.
Q. Is not the Lord called an everlasting king?
A. Yes. The Lord is the true God, he is the
living God, and an everlasting king. Jeremiah x.
10." Psalms x. 18, ib. xlv. 6. 1 Timothy i. 17.
Q. What is said of the duration of his king¬
dom ?
A. His kingdom is an everlasting kingdom,
and his dominion is from generation to genera¬
tion. Daniel iv. 3, 34. Psalms cxlv. 13.
Q. You said, that the Lord is a living God,
floes he depend upon any other being for his life?
A. No. The Father hath life in himself.
John v. 26.
s6 the catechetical instructor.
Q. Will God ever die and cease to be 1
A. No. God saith, I lift my hand to Heaven,
and say, I live forever. Deuteronomy xxxii. 40.
Q. What does God inhabit 1
A. The high and lofty one inhabiteth eternity.
Isaiah lvii. 15.
REMARKS.
First; There are three kinds of existence :
(1) That which hud a beginning, and will have
an end : as the heavens and the earth, which were
created only for a temporary use, and will pass
away with a great noise: (2) That which had a
beginning, but will have no end; as angels and
men, whose nature was formed for an eternal du¬
ration : (3) That which had. no beginning, and will
have no end. Such is the divine existence. What¬
ever reason there is to prove, that God exists at
all, will equally prove, that he has always existed
—that he is uncaused and self-existent. If there
had ever been a period when there was no God,
then, there never could have been a God, unless
that which did not itself exist, could create some-
thing else. On the contrary, that which has al¬
ways existed, and does still exist independently of
every thing else, must exist forever.
Secondly. Every idea of succession must be
excluded from the eternity of God. Time is made
up of a succession of moments ; and however
great maybe the number of its periods, they must
have had a beginning, and will have an end. A
THE CATECHETICAL INSTRUCTOR. 57
large number of these periods constitute old age,
and a small number is youth. It were, however,
exceedingly incorrect and irreverent to speak of
God as once young and now old. The divine
existence is properly an eternal now, "i am,"
(in the present tense) was the appellation by
which he would be known thousands of years
ago ; and it will be equally appropriate, millions
of ages to come. Time, whether long or sho'rt,
appertains only to creatures. The revolution of
the seasons no more affects the duration of God,
than does the turning of a ring approach its end.
His mysterious and incomprehensible existence,
at one and the same moment, fills all the boundless
and immeasurable depths of eternity; past, pres¬
ent, and to come. So far is he removed from the
admeasurements of time, that "with him, one day
is as a thousand years, and a thousand years as
one day." " The heavens shall perish, but he
shall endure: yea all of them shall wax old as
doth a garment, and as a vesture shall he change
them and they shall be changed. But he is the
same and his years shall have no end. 2 Peter
iii. 8. Psalms cii. 25, 26.
Thirdly. The eternity of God, renders him
an object supremely worthy of the hopes and fears
of all intelligent creatures. Happiness and wo
derive their principal importance from their dura¬
tion. For this reason we forego temporary good,
that we may obtain that which is more lasting.
For this reason, we submit to momentary pain,
rather than endure that which is more abiding. Buy
5-
58 the catechetical instructor,
whither shall the panting spirit fly to enjoy a good
which knows no alloy, but to the smiles of an ever¬
lasting God 1 Whither shall it seek a refuge from
the storms and" ills of mortal life, but to the bosom
of an eternal God? Or what evils can the soul
endure to be compared with those which are pour¬
ed.out by the hand of that ""being whose nature
knows no change world without end ? " Consid¬
er this, ye that forget God, lest be tear you in pie¬
ces and there be none to deliver." Be not afraid
of them that kill the body, and after that have no
more that they can do. But I will forewarn you
whom ye shall fear. Fear him, ■which after he
hath killed the body, hath power to destroy both
soul and body in hell: yea I say unto you, fear
him. Psalms 1. 22. Luke xii. 4, 5.*, Mat. x. 23,
LESSON VIII,
god the omnipotence of.
Question. Is not the Lord a being of great
power ?
Answer. Yes. The Lord is wise in heart and
mighty in strength. Job ix. 4, 19, ib. xxxVi. 5.
Psalms lxii. 11, ib. lxliii. 1. Genesis xrii. I.
Expdus vi. 1. Revelation xix. 6.
THE CATECHETICAL INSTRUCTOR. 59
Xi. Y ou said in the first lesson, that God made
the heavens and the earth: by what means did
he make all these things ?
A. The Lord made the heavens and the earth
by his great power and his stretched out arm.
Jer. xxxii. 17, ib. x. 12, ib. xxvii. 5. Psalms lxlv.
5. Isaiah xl. 26. Romans i. 20.
Q. How are the earth, and heavens, and all
things preserved and upheld ?
A. The Lord upholdeth all things by the word
of his power. Hel rcws i. 3. Nehemiah ix. 6.
Psalms xxxvi. 6. Colossians i. 16, 17.
Q,. Is there any creature in Heaven or on
earth—men or angels, able to resist the great
power of God 1
A. No. The Lord doeth according to his will
in the army of Heaven and among the inhabitants
of the earth ; and none can stay his hand. Dan.
iv.-35. Job ix. 12, ib. xi. 10, ib. xii. 14, ib. xxxiv.
29. Psalms exxxv. 6. Ep'nesians i. 19-23.
Q. Has not God the power to subdue all his
enemies under his feet?
A. YTes. The Lord is able to subdue all things
unto himself. Philippians iii. 21. 1 Samuel ii.
■9. Job ix. 4, ib. xii. 21. Ps. xxxiii. 16. Is, xlv.
9. Mat. x. 28. James iv. 12. Rev. xx. 13.
®0 THE CATECHETICAL INSTRUCTOR.
Q. By what means are the hearts of men chan¬
ged, so that from unbelievers, they, become belie¬
vers 1
A. Man's heart is in the hands of the Lord, as
the rivers of water ; he turneth it whithersoever
he will. Their faith stands, not in the wisdom of
men, but in the power of God. Proverbs xxi. 1.
1 Cor. ii. 5. Ps. ex. 3. Jer. xiii. 23, ib. xxxi.
18. Lam. v. 21. Acts xviii 27. 1 Cor. iii. 5-7.
2 Cor. iv. 7. Eph. ii. 8-10. Philippians i. 29,
ib. ii. 12, 13. 2 Thes. i. 11. Hebrews xii. 2.
Q,. Is not the Lord as able to preserve his peo¬
ple in faith unto the end of life, as he is to give
them faith at the first 1
A. Yes. I know whom I have believed, and
am persuaded that he is able to keep that which
I have committed unto him against that day. 2
Tim. i. 12. Ps. exxxviii. 8. Is. liv. 17. John
x. 28, 29. Romans viii. 35-9. 1 Cor. x. 13.
Phil. i. 6. 1 Peter i. v. Jude xxiv.
Q. It is an evidence of our weakness, that,,
when we carry a heavy burden for a long time,
we become very tired : does God, in like manner,
become weary with upholding all things, and pre¬
serving and protecting his people ?
A. . No. The everlasting God, the Lord, th-o
■THE CATECHETICAL INSTRUCTOR, 61
Creator of the ends of the earth, fainteth not, nei¬
ther is weary. Is. xl. 28, 15, 17. Ps. cxxi. 3-S.
Q. If, then, God made and upholds all things,
without becoming weary, and if there is no power
in Heaven or earth that can resist his hand, if he
changes the hearts of his people, and is able to
subdue the wrath of his enemies, is there any
thing which he can not do ?
A. No. I know, O Lord, that thou canst do
every thing, and that no thought can be with-hol-
den from thee. Job xlii. 2. Genesis xviii. 14.
Mat. xix. 26. Luke i. 37, ib. xviii. .27. Rom„
Iv. 21. Ephesians iii. 20.
■REMARKS.
First. The divine power is of three kinds,
which we will call moral, physical, and constitu¬
tional : (1) It is moral: This consists in his ca¬
pacity to will, to choose, to love, to prefer one ob¬
ject above another. (2) It is physical: This
consists in his capacity to bring to pass events
and existences in accordance with his will; or
to prevent the existence of such events or occur¬
rences as are opposed to his will. (3) It is con¬
stitutional. This is nothing more than his au¬
thority or right to do whatsoever pleaseth him—
to do whatsoever he wills or chooses. To deny
either of these to the deity, were to degrade him
fropn the pre-eminence of his true character,as G,od.
8-x the catechetical instructor.
Secondly. The divine power is supreme: that
is, it is underived, uncontrolled, and independent.
Men and angels are under the authority of ano¬
ther, viz. God : and receive all their capacity "to
will and to do," both in natural and divine things,
from him. It is not thus, however, with the Deity.
There is no will back of his to prompt him—no
authority above his to control him—no power in
thejace of his to resist him. If we inquire for
the authority under which he acts, it will be found
only in himself. If we ask for the origin of his
will, it is found in himself alone. If we look for
the source of his almighty energy, we shall find
it only in himself. He is the fountain-head, be¬
yond w hich there is nothing, and aside from which
there is nothing.
"Thirdly. The divine power is competent to all
things which do not imply 7 contradiction. When
it is said, " It is impossible for God to lie," or
" God can not deny himself," or " God can not
look upon sin ;" let us not understand any deficien¬
cy in the divine capacity or authority to perform
these several acts ; but, that God wfill do the con¬
trary. The difficulty in these cases, lies not in
the insufficiency of God : but in the nature of the
subjects. They imply a palpable contradiction,
the same as if we were to say, a thing is, and is
not, at the same moment. The divine authority,
will, and energy, are as absolute, manifest, and
perfect, in not doing such things, as they could
possibly be in performing them. The only differ¬
ence is, that they are wholly turned in an opposite
the catechetical instructor. S3
■direction. Such phrases import nothing more,
than that God will not lie—will not deny himself
—will not approve sin—that the inclinations of
his will are turned with infinite intensity to the
contrary of such conduct.
LESSON IX.
god the omnipresence of.
Question. Is the presence of God confined to
any one place on earth 1
Answer. No. God, that made the world and
all things therein, seeing he is Lord of Heaven
and earth, dwelleth not in temples made with
hands. Acts xvii. 24, ib. vii. 48-50, 2 Chron¬
icles vi. 18.
Q. Where then is God ?
A. God is in every place. If I ascend up into
Heaven, he is there : if I make my bed in hell,
behold ! he is there. Psalms cxxxix. 8. Isaiah
Ixvi. 1. Amos ix. 2. Job xxvi. 6. Pro. xv. 11.
Q. Does not God behold the ways of all men?
A. Yes. The ways of man are before the
eyes of the Lord, and he pondereth all his go¬
ings. Proverbs v. 21. 2 Chronicles' xvi. 9.
Job xxxi 4, ib, xxxiv. 21. Jeremiah xxxib 19i-
*64 THE CATECHETICAL INSTRUCTOR.
Q. Doth not .God see and approve those that
worship him in every place ?
A. Yes. The eyes of the Lord are upon the
righteous, and his ears are open unto their cry.
Psalms xxxiv. 15. Mathew vi. 6, ib. 18, 19, 2Q.
1 Peter iii. 12.
Q. Is there any place where the wicked may
hide themselves from God 1
A. No. There is no darkness nor shadow of
death, where the workers of iniquity may hide
themselves from the Lord. Job xxxiv. 22. P§.
cxxxix. 9-12. Jeremiah xxiii. 24. Amos ix. 3.
Q. Is not the life and happiness of all things
dependent upon the presence and power of God ?
A. Yes. For in him we live and move and
have our being. Acts xvii. 28. Psalms xxxi.
15, ib. xxxvii. 23, 24. Gol. i. 17. Heb. i. 3.
Q. Who feeds all the beasts of the field, the
birds of the air, and the fishes of the sea 1
A. The eyes of all wait upon the Lord, and he
giveth them their meat in due season. He open-
eth his hand and satisfieth the desire of every
living thing. Psalms cxlv. 15, 16, ib. civ. 25-28.
ib. cxlvii. 9. Mathew vi. 26.
Q. Who makes all the grass to grow upon a
thousand hills-*-paints .all the beautiful flowers.of
THE CATECHETICAL {INSTRUCTOR. "6-5
the valleys, and spreads "all the trees of the for-
ests, so necessary to the comfort and happiness
of man and beast ?
A. God causeth the grass to grow for cattle,
and herb for the service of man. Psalms civ. 14,
tb. cxlvii. 8, 9. Deut. xi. 15. Mathew vi. 30.
Q. If, then, God sees the ways of all men, and
if he feeds every living thing with his own hand,
and if he makes every tree, and flower, and grass
to grow in its place ; must he not be every where
at the same time ?
A. Yes. Thus saith the Lord, I fill .Heaven
and earth. Jeremiah xxiii. 24. Isaiah Ivii. 15.
REMARKS.
The phrase, " the presence of the Lord," is
taken in both a literal and figurative sense,
When, for example, it is said, " The presence of
the Lord is in every place," it must be understood
literally, to-import, that there is no place where
God is not. But when it is said, that "-Cain
went out from the presence of the Lord, and
dwelt in the land of Nod;" (Genesis iv. 16) or
that " The wicked shall be punished with ever¬
lasting destruction from the presence of the Lord;"
(2 Thessalonians i. 9) it is, clearly, used in a figu¬
rative manner. The divine presence was not less
absolute in the land of Nod, than in the garden
of Eden ; and it will be as manifest in Hell, as
in Heaven. In the latter, the milder exhibitions
36 the catechetical instructor.
of his grace will enkindle the joys of the redeerfi-
ed : while, in the former, the severity of his jus¬
tice will inflict the eternal torments of the damn¬
ed. Hence—
First. The divine presence maybe manifest¬
ed in different places at the same time ; or in the
same place at different times; or in the same
place at the same time, for different purposes.
(1) In different places at the same time, for dif¬
ferent purposes: as in Heaven to bless, or in
Hell to punish—in the world to deliver the godly
out of temptation, or to ensnare the wicked in
their own net—to clothe the lilies of the field, or
to feed the young ravens when they cry.
(2) In the same place at different times, for dif¬
ferent purposes. Where it once promoted and
prospered individuals, families and nations, there
it may afterwards cast down and destroy nations,
families and individuals. The Heathen, for gen¬
erations, suffered to perish in their blindness, are
now beholding the light of the gospel: and " they,
who being often reproved, hardeneth their neck,
shall suddenly be destroyed, and that without re¬
medy."
(3) In the same place at the same time, for dif¬
ferent purposes. The same rays of the sun dis¬
cover the beauties and deformities of nature—
harden the clay and soften the wax. Thus, the
same afflictions of Providence wean us from the
world, promote our holiness, and better fit us for
Heaven and happiness. God takes away our
child. The act, at once, reprover our inordinate
the catechetical instxjctorr. 67
fondness for the creature above the Creator, and
removes the tender object to a more genial clime.
Secondly. Be admonished, therefore, neither
to repine at the divine providence ; nor yet attribute
such events to chance, as are not distinctly under¬
stood. Accident and chance are nothing. Nor
can the simple laws of nature—as some are wont
to call the providence of God—effect any thing,
good or evil, of themselves, any more than can
the laws of the land reward virtue or punish vice,
without the hand of the magistrate. Things may
fall out strangely in the world, and sometimes do :
but how much better is it to believe that they
are all in the hand of an infinitely wise, holy and
benevolent being, whose omnipresence will con¬
duct them to the wisest and best of ends, than to
ascribe them to the freaks of a blind and sense¬
less chance, or to the stern decrees of a cold and
heartless law! God, the omnipresent God, is the
sole pervading agent of the universe—the great,
moving cause of all the wheels and springs of
existence : and no event, however great or small,
can take place without him. He numbers every
hair of our head—watches every sparrow that
falls to the ground, and will make all things work
together for good to them that loye him. Rom.
viii. 28.-
'LESSEN :'X .
god the omniscience of.
Question. You said in the last lession, that
God is every where present at the same'time : is
he not then a being of perfect knowledge ?
A. Yes. The Lord is a God of knowledge—
he is perfect in knowledge. 1 Sam. ii. 3. Job
xxxvi. iv., ib. xxxvii. 16. Psalms cxlvii. 5* Is.
xl. 28. Romans xi. 32.
Q. Was the knowledge of God obtained from
any other being ?
A. No. None hath directed the spirit of the
Lord, or being his counsellor hath taught him.
Isaiah xl. 13, 14. Job xxi 22. Psalms lxlir.
0, 10. Romans xi. 34. 1 Corinthians ii. 16.
Q. Roes God's knowledge extend to all things ?
A. Yes. Known unto the Lord are all his
works from the beginning of the world. Acts,
xv. 18, Job. xxvii. 24. Heb. iv. 13. 1 John
iii. 20.
Q. Does God know when and where every
man will be born—how long he will live, and
when and how he will die, ?
the catechetical' instewctcev 69'■
A. Yes. God hath made of one blood all na¬
tions of men to dwell on the face of the earthy
and hath determined the times before appointed,
and the bounds of their habitations. Acts xvii.
26. Job vii. 1, ib( xiv. 15, 16i Psalms xxxix.
4, ib. cxix. 84.
Men have a great' deal of knowledge, did
not God give it to them ?
A. Yes: God teacheth us more than the beasts
of the earth, and maketh us wiser than the fowls
of Heaven: Job xxxv: 11, ib. xxxii; 8: Exodus
xxxi: 25: 1 Kings iv: 29, ib. vii: 14: Proverbs
ii: 6: Daniel i: 17: James i: 5.
Q,. There is a yreat deal of pride and hypocri¬
sy, wickedness and blasphemy, in the world ; are
all these things known unto God ?
A. Yes:- The Lord saith, I know their mani¬
fold transgressions, and their mighty wickedness,
Amos v: 12: Genesis vi: 5: Psalms xiv: 2, 3,
ib: cxXxvii: 6: Revelation ii: 9.
Q. Does God also know the toils and wants,
the afflictions and wrongs, which his people suffer ?
A'. Yes: Thus saith the Lord, I know thy
works, and tribulation and poverty. Revelation
ii: 9:- Genesis xxxi: 42:; Exodusffii. 7: 2 Sam-
tiel xvi; 12; Mathew vi: 8: Acts vii:.34.
70
THE CATECHETICAL INSTRUCTOR.
Q. Does not God know all the thoughts, purpo¬
ses and/intentions of men's hearts, even before
they are acted out ?
A. Yes : The Lord searcheth all hearts, and
understandeth all the imaginations of the thoughts.
1 Chronicles xxviii: 9: Genesis xviii: 19: Deut:
xxxi: 21: 2 Kings xix: 27: Psalms i: vi, ib.
cxxxix; 2, 3: Isaiah xlviii: 8: Ezekiel xi: 5:
Nahum i: 7: 1 Corinthians viii: 3.
Q,. You said, above, that God knew all his
works from the beginning of the world: has-he
not actually foretold many of the most important
events that occur in the world ?
A. Yes: God saith, I am the Lord, and there
is none like me, declaring the "end from the be¬
ginning. Isaiah xivi: 9, 10: Acts ii. 23: Gal:
iii: 8: 1 Peter i: 2.
Q. Is not the plan of redemption by Jesus
Christ a most striking display of the wisdom and
knowledge of God ?
A. Yes : In Christ are hid all the treasures of
-wisdom and knowledge; and by him God hath
abounded toward us in all wisdom and prudence.
Colossians ii: 3: Ephesians i: 8, ib. iii: 8—11:
! Corinthians i: xxiii; 24, ib. ii: 6-10.
the catechetical instructor.
71
REMARKS.
First. The divine knowledge is real and abso¬
lute. Whatever God knows to have existed in
times past, or to exist at present, or certain to ex.
ist in future, he knows in such a sense,and man.
ner, as to preclude every possibility of doubt.
No possible supposition can be raised to render
questionable the reality of those occurrences,
which he knows have already taken place, and
in the precise same manner in which he saw
them come to pass : nor can any possible contin¬
gency or accident arise, to frustrate the occur¬
rence of those events which he foresees will take
place hereafter. To say that God foreknows an
ev.ent will occur, and yet, that some accident may
prevent its occurrence, were a palpable contradic¬
tion in terms. There is, therefore, either no fore¬
knowledge with God—and all those Scriptures
are false which directly and indirectly assert it,
or .else the events of existence are absolutely cer¬
tain' to occur, as they were foreseen.
Secondly. The divine knowledge extends both
to positive and negative existences: that is, both
to those things which have existed, and may ex¬
ist ; and to those which do not, and can not exist.
Thai it embraces all things that do or may exist,
-is beyond a question: nor is it less certain that
God knows what does not and can not exist.
When, for example, God says, in Isaiah xliv: 8,
" there is no other God besides me ; I know not
any otherwe are not to imagine that he was
ignorant, as to whether there was cr was not air-
72 THE C ATEOHETiGAE IKST&TCTOBi-
other: but, that he knew assuredly, there was
not another. In -like manner, when we say—
"God cannot know that a lie is the truth," or
that " things equal in themselves are unequal to
each otherwe would not imply any ignorance
in the divine mind on such subjects ; but that he
does in the most absolute and perfect sense know
that a lie is not the truth and that, "things une¬
qual to each other, are not equal in themselves."
His knowledge is as real, and as perfect, with
regard to negative things, as with regard to those
that do or may exist. He knows with as much
infallibility what does not, and can not exist, as
he does what has occurred, or may come to pass.
To say, therefore, " that there are some things
which God does know, and some things which
lie does not know," Ave re false, and tends greatly
to degrade the divine character.
Thirdly. The divine knowledge is in a strict
sense universal and particular. Every possible
existence in the universe, with all the ends which
it is to answer, and the "means by aa'hich it is to
be brought about and accomplish its purpose, is
ait once before his all-pervading eye. If a blade
of grass is to grow, or a young raven to be fed—
if an empire is to rise or a sparroAv fall—if an
Adam is to sin, or a ■Savior bleed—if a world is
tb be created, or a world to be judged, all the pur¬
poses for which the event is to take place, and
the means necessary to effect it, with the ten'
thousand times ten thousand influences, which
shall b© indirectly exerted by those- means, as--
THE CATECHETICAL INSTRUCTOR'. 73
they move oil to fulfil their ultimate design,
are, at one and the same moment, under the cog¬
nizance of his omniscient and searching observa¬
tion. The how he will deliver the godly out of
temptation; and the how he will reserve the um-
just unto the day of judgment to be punished, are
as much a part of his knowledge, as that he will
at all deliver the one and reserve the other.,
Hence the same infallible certainty attends every
occurrence, great or small, immediate or remote,
now or in future. God will no more be surprised
by the happening of an unforeseen event millions
of ages to come, than he will be, with the actual
occurrence of his primary design, in the creation
and preservation of the world.
Fourthly. The divine knowledge of the cer¬
tainty of future events is based upon■ the divine
purpose. God purposed the events of existence;
and, therefore, knows they will take-place. If
this be not true, then those events come to pass
either by accident, or by a simple permission.
That they do not take place by accident, is appa¬
rent from two considerations. (1) Many of them
(a sufficient number to embrace all the rest, as
means) are foretold ; which is opposed to the idea
of accident. (2) Accident, in fact, is nothing—
and can accomplish nothing. It is neither cause
nor effect. Nor yet do the events of this world
take place by a bare permission; because, per¬
mission is not so much a real cause of any thing,
as it is the absence, or negative of all cause.-
Furthermore, if God simply permitted the events
6
74 THE CATECHETICAL INSTRUCTOR.
of existence to occur, then, either he saw that
they would be for the best—all things considered
—or he did not. If he did not, then he has per¬
mitted events to take place which he knew would
not be for the best—which were absurd to sup¬
pose. If he did, then, it is certain that the exis¬
tence of such events form a part of the highest
good to the universe, and it were absurd to sup¬
pose that he did not purpose them. And surely
it must be a source of infinite delight to every
pious heart, to reflect, that all the occurrences
of this life, however inscrutable, are in precise
accordance with the well-digested plans of the
divine counsel, and a part of the divine purpose.
How delightful to know that the number of our
months, and all our times and springs, are laid
with infallible wisdom and goodness in the folds
of that divine providence, which is to secure the
highest good to an intelligent creation, and the
most permanent glory to their Creator! How
soul-transporting, to feel that all our ways are di¬
rected by his hand, beheld by his eye, and crown¬
ed with his smiles! The eyes of the Lord run
to and fro, through the whole (farth, to show him-
self strong in behalf of those whose heart is per¬
fect towards him." 2 Chronicles xvi. 9.
LESSON XI.
god the immutability of.
Question. Is God the same now that he has al¬
ways been ?
Answee. Yes. God saith, I am the Lord, I
change not. Malachi iii. 6. Psalms x. 2, xxv.
27. Lam. iii. 22.
Q. Will God ever change?
A. No. Every good gift, and every perfect
gift, is from above, and cometh down from the
father of lights, with whom there is no variable¬
ness, neither shadow of turning. James i. 17.: j
Q. You sometimes make up your mind with
regard to certain objects ; but afterwards, other
reasons occur to alter your opinions and purposes :
can any thing new be presented to the divine
mind, which, in like manner, shall cause him to
change his determinations ?
A. No. The Lord is of one mind, and who
-can turn him ? and what his soul desireth, even
that he doeth. Job xxiii. 13. Psalms xxxiii. 11.
Proverbs xix. 21. Isaiah xlvi. ID. Hebrews vi.
17. "Acts v. 39.
76 THE CATECHETICAL INSTRUCTOR.
Q. Men sometimes form contracts and enter
into agreements which they will not fulfil: will
God ever alter his mind, and not fulfil his cove¬
nant of grace with his people ?
A. No. God hath made with me an everlast¬
ing covenant, ordered in all things and sure.—
2 Samuel xxv. 5. Psalms lxxxix. 29-35. Isaiah
Iv. 3. Jeremiah xxxii. 40. Hebrews viii. 12,
ib. x. 16, 17.
Q. In the covenant of grace God hath promised
a great many excellent things to his saints : will
he ever change his mind, and withhold those
blessings 1
A. No. Let us hold fast the profession of our
faith without wavering; for he is faithful that
promised : who also will do it. Hebrews x. 23.
1 Thes. v. 24. Deut. vii. 9. Joshua xxi. 45.
Rom. iv. 16, 20, 21. 1 Cor. x. 13. 2 Cor. i. 20.
2 Thes. iii. 3. 1 John i. 9.
Q. Sometimes men become sorry for having
conferred certain favors; because they find out
they were bestowed upon unworthy objects : does
God ever repent of what he has done, in such a
sense as to imply a change in his mind ?
A. No. The gifts and callings of God are
without repentance. Romans xi. 29. Numbers
xxiii. 19. 1 Samuel xv. 29. E'zehiel xxiv. 14.
THE CATECHETICAL INSTRUCTOR. 17
Q. God hath denounced a great many heavy
judgments against those who continue in sin
will he ever change his purpose and not faithfully
execute them ?
A. No. Though hand join in hand the wicked
shall not go unpunished. Pro. xi. 21. Joshua
xxiii. 14. 2 Chronicles xxxvi. 16. Job xi. 20.
Psalms xxxvii. 13. Proverbs xxix. I. Lam. ii.
17. Luke xviii. 17. 2 Thessalonians i. 6-9,
Hebrews x. 37. Jude xiv. 15.
Q. Some years ago we heard a great deal about
a dark spot which had been discovered on the face
of the sun: has any man ever discovered a dark
spot of sin in the divine character ?
A. No. God is light, and in him is no dark¬
ness at all. 1 John i. v. Exodus xv. 11. Job
xxxiv. 10. Psalms xcii. 15,
REMARKS.
The immutability of God refers to his nature,
his purpose, and his holy character.
First. If we would form correct notions of
the divine immutability, we must distinguish be-
tioeen his nature and his works. The works of
God are but creatures ; all the circumstances and
conditions of whose existence are wholly depen¬
dent upon the power and will of another. That
they should therefore, be subject to continual mu-
T8 the catechetical instructor.
tation, is what might be naturally expected. De¬
signed originally for specific ends, and brought
into existence for these purposes, they pass on*
through continual changes, to the ultimate accom¬
plishment ©f their primary objects. No such
changes, however, attach to divine nature. That
God is inherently and necessarily " the same yes¬
terday, to-day, and forever," results inevitably from
the admission of his independence and self-exist¬
ence. We might as easily imagine that "the
whole is not equal to all its partsor that "two
and two are not equal to four," as that a being
whose very existence, and all of whose attributes,
are perfectly independent of every other possible
influence, should not be unchangeable in the small¬
est degree. Every thing, that could be supposed
capable of producing any change in his nature,
is excluded by the proposition itself. To deny the
immutability of the divine nature is, therefore, the
same as to deny the independence and self-exist¬
ence of God—the same as to say he is not God.
Secondly. We must distinguish between the
divine purpose and the divine providence. The
providence of God, is, that control and superin¬
tendence which he exercises over all things;—
conducting them with infallible certainty to the
great ends for which they were created, and are
still preserved. In itself it is exceedingly vari¬
ous and changeable: and often so towards the
same individuals. Let us not, however, imagine
that God changes his purpose with every change
apparent in his providence. The different modes
the catechetical instructor. 79
of the divine dealings with men, do no more im¬
ply that he has changed his purpose with regard
to them, than do the revolution of the seasons,
the eclipses of the sun and moon, or the desola¬
tions of storms and tempests sweeping over the
world, imply that the fundamental laws of the ma¬
terial universe are changed with each of these
events. When it is said, " It repented the Lord
that he had made man upon the earth," or "The
Lord repented that he had made Saul king over
Israelor that " God repented of the evil, that
he said he would do unto the Ninevites, and did
it not;" we are not to understand, that something
new had occurred to the divine mind in connexion
with these several events, and which caused him
to really regret what he had done ; or in any wise
to change his original purpose with regard to
them; but simply that his providences had been,
or were about to be remarkably changed towards
them. Such phrases it is beyond dispute, are to
be taken only in a figurative sense. They are
used after the manner of men ; and in condescen¬
sion to mortal weakness. In strict propriety,
" God is not man, that he should lie; nor the son
of man, that he should repent." (Numbers xxiii.
19. 1 Samuel xv. 29). However various and
changable may be the divine providences, his pur¬
poses—embracing all these as means to an end—
remain forever, the same and unalterable, " He
is of one mind, and who can turn him ? and what
his soul desireth, even that he doeth."
Thirdly. We must distinguish between the
80 THE CATECHETICAL INSTRUCTOR"*
immutability of the divine character and holiness?
and the moral conduct of men—who, if you please,
are often instruments by which God effects his
purpose in the world. One of the greatest em¬
barrassments in many minds, is that which always
attends the attempt so to harmonize the agency
of men with the divine superintendence, as that
the vices ot the former shall not detract from the
holiness of the latter.- If, however, there is any
real and necessary connexion between the crimes
of men and the holiness of God, we confess, that
we have been utterly unable to discover it; nor
can it be inferred from any just and correct
notions of the divine agency, in the government
of the universe. It is beyond contradiction that,
the superintendence of God is as direct and uni¬
versal over the brute and animal creation, as it is
over men or angels : and, therefore, we may as
readily imagine that the divine nature is affected
by all the qualities of the brute creation—that all
the qualities of a toad, the venom of a serpent*
or the fierceness of a hyena, enter essentially in¬
to the divine character; as that his holiness should
be affected by the sins of men or angels. Fur¬
thermore, it will not be denied, that God does
work in every Christian "to will and to clof to
" work out his salvation with fear and trembling;"
ymd at the same time, does so work in him, as
not in the least degree to destroy his own volun¬
tariness, (and therefore, praiseworthiness) in thus
working out his salvation. In like manner, we
see not why he can not so work in the hearts of
THE CATECHETICAL INSTRUCTOR. 81
wicked men to will and to do wickedly, as not in
the least sense to destroy their own voluntary
agency in willing and doing wickedly, and being
'blame-worthy to the fullest extent, in such con¬
duct. Hence, when it is said that "God put into
their hearts to fulfd his will, and to agree and
give their power to the beast," (Revelation xvii.
17) or that "lie put into their hearts to hate his
people," (Psalms cv. 25) we are not to understand
that it was so done as that the divine holiness was
affected by such-wicked conduct. The reason is,
the actions of men, whether good or bad, are
strictly their own, without any regard to the mo-
fives, causes, or influences, by which they were
occasioned. Their qualities in no sense attach
to the divine character to render him more or less
holy. The immutability of the divine holiness,
results inevitably from the admission of his infi¬
nite perfection. If he is not perfect, then, he is
not God, If he is—then, nothing can be added
to or taken from that perfection. To deny the
immutability of the divine holiness, therefore, is
the same as to deny his perfection—the same as
to say he is not God.
EES SON xrx.
GOD THE VERACITY OF.
Question. You said, in the last lesson, that
God is unchangeable : is he not a God of truth ?
Answer. Yes. The Lord is a God of truth,
and without iniquity ; just and right is he. Deub
xxxii. 4. Psalms xxxi. 5, ib. cxlvi. 6. Jer. x. 10.
Q. Will God ever lie ?
A. No. God is not man that he should lie,
nor the son of man that he should repent: he
hath said and he will do it; he hath spoken and
he will make it good. Num. xxiii. 19. 1 Sam*
xv. 29. Titus i. 2. Hebrews vi. 17, 18.
Q. Men sometimes convey false impressions
by mingling some things in their statements which
are not true : does God ever say any thing that
is not true ?
A. No. The word of the Lord is true from
the beginning. Psalms cxix. 160. 1 Kings xvii.
24. Nehemiah ix. 13, Psaltns xix. 7-9, ib. iii.
7. John xvii. 17.
Q., If you intentionally excite an expectation
the catechetical instructor. 8s?
in the mind of another which you do not strive to
fulfil, you are guilty of falsehood : will God ever
disappoint an expectation which a right under¬
standing of his word creates 1
A. No. The Lord will fulfil the desire of
them that fear him: he also will hear their cry
and will save them. Psalms cxlv. 19. 1 Kings
viii. 15. Psalms ix. 18. Proverbs x. 28, ib. xi.
7, ib, xxiii. 18. Isaiah xxvi. 3, 8. Lam. iii. 26.
Luke xvi. 25. Romans viii. 19—21. Phillppians
i. 19, 20.
Q,. How ihen should we receive the testimony,
which God gives of men and things ?
A. If we receive the witness of men, the wit¬
ness of God is greater. 1 John v. 9. Jeremiah
xlii. 5. John v. 36, 7.
Q. Does not the truth of God lay a firm foun¬
dation for the confidence of his creatures 1
A. Yes. I believe God that it shall be even,
as it was told me. Acts xxvii. 25.. Psalms cxxv..
1, ib. xlii. 11. Romans iv. 20, 21.
REMARKS.
Be certain that you rightly understand the word
of God : for his veracity does not require him to
fulfil a false expectation.
First. Do not confound individuals with na¬
tions and communities in the application of his-
@4 THE CATECHETICAL INSTRUCTOR.
promises. In Acts vii. 5, it is said that " God
gave to Abraham no inheritance in the land of
Canaan ; no, not so much as to set his foot on:
yet he promised that he would give it to him and
to his seed after him, for a possession." The ap¬
parent contradiction between the facts and the
promise of God in this instance, will immediately
vanish, if we remember, that the promise was
national, and not intended to include every indi¬
vidual member of the family of Abraham. In
this sense it was received by Abraham, Isaac and
Jacob, (Hebrews xi. 13) and in this sense it was
literally fulfilled.
Secondly. Do not confound temporal with
spiritual things, in the interpretation of God's
promises. The promises relating to the spiritual
kingdom of Messiah, the Jews misunderstood to
refer to the reign of a temporal Prince, who should
subdue the nations with the power of the sword.
Hence, they were not prepared for the objects of
his advent; and instead of submitting to his spir¬
itual dominion, they filled up the measure of their
iniquity in his crucifixion. In like manner, should
any infer from such promises as these : " fear not
little flock; it is your Father's good pleasure to
give you the kingdom," or "the meek shall inhe¬
rit the earth," that God hath purposed to bestow
upon his people a temporal possession of the
world, it would imply no want of veracity in the
Deity, if they should never realize their expecta¬
tion. God wall fulfil spiritual promises only in
spiritual blessings.
the catechetical instructor. 85
Thirdly. Do not confound appearances with
realities in the fulfillment of the divine promises;
In Psalms xci. 10, it is said of God's people, "No
evil shall befall thee ; neither shall any plague
come nigh thy dwelling and in Psalms lxxxiv.
11, "The Lord will withhold no good thing from
them that walk uprightly." But we are not to
infer from such expressions, that nothing painful
or unpleasant shall befall those who fear God.
All things that are agreeable are not profitable :
nor are all things to be viewed as evils which
may be disagreeable. When Joseph was sold
into Egypt, the pious patriarch exclaimed, "All
these things go against me." Nevertheless, he
lived to see that " God meant it for his good," and
for that of his house. Afflictions are always un¬
pleasant, but when we consider the valuable ends
that may result from them, they appear among the
best marks of the goodness of our heavenly Fa¬
ther. God promises to withhold nothing that is
really profitable from his people ; and to allow
nothing to befall them which is really injurious.
This is the sense in which such promises are to
be taken.
Fourthly. Do not lose sight of the characters
specified in the divine promises. " Blessed are
they that mourn : for they shall be comforted."
" Blessed are the poor in spirit; for theirs is the
kingdom of Heaven." "Blessed are the pure in
heart: for they shall see God." "He that be¬
lie veth and is baptized shall be saved." In all
promises of this description, the character of the
*86 THE CATECHETICAL INSTRUCTOR.
individual referred to, is of essential importance.
Should any of a different character expect to re¬
ceive the promised blessing, they might be disap¬
pointed, and yet God be true. A promise to such
characters is binding only so far as the character
specified is strictly maintained. " The expecta¬
tion of the wicked shall perish."
Fifthly. Do not confound the certainty of
the things promised with the time, place, and man¬
ner of their bestowment, "I believe God, that it
shall be even as it was told me;" and that his
word shall be fulfilled in its season." But when
that season shall arrive, where we may be at the
moment—in what we may be engaged—these
are questions, which the Father hath reserved in
his own power.
An expectation based upon the divine promise,
after carefully remarking these and the like prin¬
ciples—which also apply with equal force to the
divine denunciations—will as certainly be realized
as that God hath spoken. "For God willing,
more abundantly, to shew unto the heirs of pro-
mise, the immutability of his counsel, confirmed
it by an oath; that by two immutable things, in
which it is impossible for God to lie, we might
have strong consolation, who have fled for refuge,
•to lay hold upon the hope set before us. Hebrews
m. IT, 18.
LESSON N III.
■GOV the righteousness and justice of.
Question. Is not the Lord a righteous and
just God ?
Answer. Yes. Righteous art thou, O Lord,
and upright are thy judgments. Psalms cxix. 13"L
-Deut. xxxii. 2. Job xxxvii. 23. Pro. xvi. 11.
Isaiah xlv. 21. Revelation xv. 3.
Q, You know that the dealings of God with
men are exceedingly various, and sometimes af¬
flictive : are any of them unrighteous or unjust ?
A. No. The Lord is righteous in all his ways,
and holy in all his works. Psalms cxlv. 17. Ezra
ix. 13-15. Psalms lxxxix. 14. Rev. xvi. 7.
Q. The character of individuals may be safely
inferred from the things which they love or hate :
does not the Lord love righteousness and hate
•wickedness 1
A. Yes. The Lord loveth righteousness and
hateth wickedness. Psalms lxv. 7, ib. v. 4-6, ib.
xi. 7.
Q. Has not the Lord commanded us to be just
.and upright in all our transactions ?
88 TIIE CATECHETICAL INSTRUCTOR;
A. Yes. God saith, that which is altogether
just shalt thou follow, that thou mayest live.—
Deut. xvi. 20. Lev. xix. 35. 2 Samuel xxiii. 3.
Luke iii. 10-16, Colossians iv. 1.
Q. Has not the Lord forbidden every species
of fraud, dishonesty, oppression and injustice ?
A. Yes. See that no man go beyond and de¬
fraud his brother in any matter; for the Lord is
the avenger of all such. 1 Thessalouians iv. G.
Deuteronomy xxv. 13—16. Proverbs xi. 1, ib.
xx. 10-14, ib. xxiv. 11, 12, ib, xxviii. 8. Isaiah
x. 1, 2. Malaehi iii. 5. James v. 1-5.
Q. Has not God appointed a day in which he
will strictly and formally examine into the char¬
acter and conduct of men ?
A. \ es. God hath appointed a day, in which
he will judge the world in righteousness, by that
man whom he hath ordained. Acts xvii. 31.
Psalms xcvi. 13, ib. xcviii. 9. Matthew xii- 36.
Romans ii. 16, «J.-xiv. 12. 2 Corinthians v. 10.
1 Peter iv. 4, 5.
Q. It is an unrighteous, thing to respect the
persons of men in judgment: when God comes
to judge the world, will he have any respect to
persons ?
A. No.- There is no respect of persons with-
'THE CATECHETICAL INSTRUCTOR. 8$
God. Romahsii. 11. Genesis xviii. 25. Deu¬
teronomy x. 17. 2 Chronicles xix. 7. Job xxxiv.-
12, 19, ib. viii. 3; Isaiah iii. 10, 11.
Q, Will not the Lord in righteousness and jus¬
tice, give to every man in precise accordance with
his works, and the proper effect of his Works ?
A. Yes. The eyes of the Lord are upon all
the ways of the sons of men, to give to every man
according to his ways, and according to the fruit
of his doings. Jeremiah xxxii. 19. Job xxxiv.
11. Psalms lxii. 12. Jeremiah xvii. 10. Mat¬
thew xvi. 27. Revelation xx. 12.
Q. Christians sometimes make large sacrifices,
and submit to great trials and persecutions for the
glory of God : will not the righteous Lord reward
them for all these things ?
A. \ es. The Lord is not unrighteous to for¬
get your work, and labour of love, which ye have
showed to his name. Hebrews vi. 10. Matthew
v. 10-12, ib. x. 40—42. Mark ix. 41. Luke vi.
35, ib. xviii. 7, 8. Romans xii. 19. Revelations.
vi. 10.
Q. Will not a righteous God punish those who
persecute and oppress his people ?
A. Yes. It is a righteous thing with God to
recompense tribulation to them that trouble you,
7-
90 THE CAf ECIIETICAL INSTRUCTOR.
2 Thes. i. 6-9. Matthew xviii. 5. Revelation
xviii. 20, ib. xix. 2, 3.
REMARKS.
The present life is a period, not of rewards and
punishments, but of the distribution of talents to
be improved with reference to a future accounta¬
bility : and, therefore, a full and complete display
of the divine justice cannot be anticipated in the
present life. The only caution necessary is, that
we do not impugn the justice of God, in what, to
us, may now be mysterious, or even apparently
unequal in the condition and circumstances of the
various nations and individuals of our race. If
we are asked why some are born heathen and
othera Christian—why some are born masters,
with every facility for mental and moral improve¬
ment ; and others are born slaves, to whom these
are to a large extent denied—why some are poor,
and others rich—why the whole life of some is
but a scene of adversity, while others enjoy unin¬
terrupted prosperity ? It must be acknowledged,
that the only reason that can be assigned is, that
" thus it seemetb good in thy sight, O Most High."
But surely no one can from hence infer that the
whole course of the divine providence is unjust.
Is it unjust that the potter should make of the
same lump one vessel unto honor ami another
unto dishonor ? Is it unjust that a master should
entrust to one servant ten talents, and to another
two. and to a third but one 1 Is it unjust, that a
man should do what he chooses with his own ?—
THE CATECHETICAL INSTRUCTOR. 91
Certainly chastened piety would suggest, that ere
we presume to sit in judgment upon the ways of
God to man, Ave should patiently wait until the
day of retribution, and witness how strictly each
man's accountability will be proportioned to his
respective talents, and how strictly rewards and
punishments will be proportioned to the degree of
fidelity with Avhich every man has improved-tho
talents entrusted to him. Nevertheless Ave re¬
mark,
First. The divine justice will require more at
the hands of some men, than of others. The trans¬
actions of the judgment Avill proceed upon the
principles of proportions. " Unto Avhomsoever
much is given, of him shall much be required."
The Aveaith, the intelligence, the personal or fam¬
ily influence, the opportunities and occasions,
Avhich men enjoy—these, and the like advanta¬
ges, constitute the talents for AArhich they Aviii bo
held accountable : and by Iioav much these differ
among men, by so much, will the judgment be
more tolerable for some than for olhers.
Secondly. The divine justice will have respect,
io every individual action of life. As in human
judicatories, the several charges are preferred
separately ; so in the great assize of the world,
"every work with every secret thing," will be
brought into judgment. A .solitary cup of cold
water, "given to a disciple in the name of a disci¬
ple," shall not lose its reward : nor shall -a soli¬
tary instance of the rejection of a disciple, as
such, fail of a just retribution.
92 THE CATECHETICAL INSTRU'CTOfi.
Thirdly. The divine justice will take special
cognizance of the motives with which the works of
men are performed. These form an indispensa¬
ble part of the actions themselves. A good mo¬
tive, to be sure, will not sanctify a bad deed.
Much less will a good deed excuse a bad motive.
God saith, "I.the Lord search the heart and try
the reins, even to give to every man according to
hi« works." Pious conduct performed from self¬
ish considerations, or to be seen of men," will
" receive no reward of your Father which is in
heaven."
Fourthly. The divine justice will regard,
not only the works of men, but also the legitimate
effects of those works. " He will give to every
man according to his works, and according to the
fruit of his doings." "They that turn many to
righteousness shall shine as the stars in the fir¬
mament foreyer" : and they that are " corrupt¬
ers"—they who " pervert the right ways of the'
Lord"—who "take away the keys of knowledge,
and will neither enter the kingdom of heaven
themselves, nor suffer those who would, to enter
in—these shall receive the greater damnation."
Fifthly. The divine justice will distribute re¬
wards. and punishment, not according to the length
of time consumed in the commission of the act, but
according to the moral quality of the act, whether
good or bad. It is not material whether the act
of obedience or disobedience, required an hour,
a month, or a day ; or whether it was done in the
twinkling of an eye. The act, and the act alone,
the catechetical instructor, 9S
is the question. If it was good, it will be re¬
warded ; if it was evil, it will be condemned.
"The soul that sinneth, it shall die." "The
wicked shall go away into everlasting punish--
ment; but the righteous into life eternal."
Finally. The rigour of the divine justice will
be strictly executed upon every one, who has not a
personal and saving interest in Christ. Possess¬
ed only of the righteousness of works, they must
stand or fall upon this. If under the scrutiny of
a burning justice, they can be cleared, that justice
will acquit them ; if not, they must fall: and the
scripture saith, " cursed is every one that contin-
ueth not in all things written in the book of the
law to do them."
LESSON XIV.
god the benevolence of.
Question. You said in the last lesson that the
:Lord is a just and righteous God ; is he not also
a God of love and goodness?
Answer. Yes. God is love—he is good and
doeth good. 1 John iv. 8, 16. Psalms cxix. 68.
Nehemiah ix. 17. Psalms xxxiv. 8. Matthew
xix, 17.
94 THE CATECHETICAL INSTRUCTOR.
Q. If you reflect for a moment, you will see',
that God has made all living things with capacity
for a high degree of enjoyment, and that he has
provided them with abundant means of happi¬
ness : have we not, therefore, a great many evi¬
dences of the goodness of God in creation and
providence ?
A. Yes. The earth is full of the goodness of
the Lord. Psalms xxxiii. 5. Job xxii. 17, 18.
Psalms ciii, 2-6", ib. civ. 23. Jeremiah ix. 24.
Acts xiv. 17. 1 Timothy iv. 4.
Q. Men are sinful beings, and are prone to
abuse their best blessings to their injury ; and to
prevent this God does sometimes take away
their comforts : are not even the afflictions of life
a strong mark of God's love towards us 1
A. Yes. For whom the Lord loveth he cor-
recteth ; even as a.father the son in whom he de-
lighteth. Proverbs iii: 12. Genesis 1. 20. Job
v. 17. Psalms cxix. 67, 71. Romans v. 3—5, ib.
viii. 28. 1 Corinthians xi. 32, Hebrews xii.
0-11.
Q,. Is not the gift of Jesus Christ a striking ex¬
ample of the great love of God towards us ?
A. Yes.* In this was manifested the love of
God towards us, because that he sent his son into
THE CATECHETICAL INSTRUCTOR. 95
the world, that we might live through him.—
1 John iv. 9,10, ib. iii. 10. Romans v. 8. John
iii. 16. Ephesians ii. 4-7.
Q,. Should not men love and praise God for his
great goodness towards them ?
A. Y es. Oh that men would praise the Lord
for his goodness, and for his wonderful works to
the children of men. Psalms cvii. 8, ib. xxxvi.
7-9, ib. cxvL 12, ib. exvii. 1, 2, ib. cxxxviii. 2.
1 John iv. 19.
Q. Has not God commanded us to love our fel¬
low men, even as he has loved us ?
A. Yes. If God hath so loved us, we ought
also to love one another. 1 John iv. 11, ib. iii.
10, ib. iv. 7, 20, 21. Luke vi. 35. Romants
xiii. 8. 1 Corinthians xiii. 1-3. Ephesians iv.
32, ib. v. 25'.
REMARKS.
First. Benevolence denotes either the disposi¬
tion to do good, or the actual doing of good.
Both of these are ascribed to the Deity, in that
beautiful expression of the Psalmist: " The Lord
is good and doeth good." We, however, incline
to regard the apostolic phrase—" God is love"—
as more comprehensive ; and, therefore, more ap¬
plicable to that general view of the divine benev¬
olence to which we allude in the present lesson.
The apostle in this place, perhaps, refers, not se>
96 THE CATECHETICAL INSTRUCTOR.
much to any one distinct attribute of Deity, as to
a peculiar characteristic of benevolence apper¬
taining to all his perfections and perceivable in all
his works. As in the moral law all the duties of
social life—whether they respect equals or une-
quals—whether they concern the guilty or the
inuocent, are fulfilled in love : so in the divine be¬
nevolence, mercy and justice, truth and righteous¬
ness, goodness and severity, are perfectly har¬
monized. God is equally good when he con¬
demns the guilty, or clears the innocent,—when
he rewards the virtuous, or punishes the vicious,
—when he saves the righteous or destroys the
wicked. Hence,
Secondly. The divine benevolence is concern¬
ed to secure the highest good of the universe, as a
whole. Every society is made up of individuals.
Nevertheless, it is easily perceived, that the so¬
ciety, as such, is widely distinguished from the
individuals of which it is composed. Nor yet is
it less apparent, that the highest good of the "body,
which is always the preferable object, may some¬
times require the^ sacrifice of some of its mem¬
bers. Numberless instances of this are recorded
in the annals of families, churches and States :—-
nor is it possible to calculate the injury that
would result to the world, if the contrary principle
were to obtain. No man would consider that
father a benevolent being, who should suffer the
peace and happiness of his whole house broken
up, rather than eject an incorrigible son. No
jiian would consider that ruler a benevolent bo.
the catechetical instructor. 97
ing, who, in an over-weening fondness for an
outlaw, should sacrifice the order and well-being
of the whole community. The innocent have
claims upon benevolence, as well as the guilty;;
and no good being could adopt the policy of haz¬
arding the former for the sake of the latter.
This principle holds good equally in the divine,
as in human government. The benevolence of
God is directed to the attainment; of the highest
interests of a boundless creation : nor is it an ar¬
gument against that benevolence, that he should
punish the incorrigibly wicked with " everlasting
destruction from his presence and from the glory
of his power."
Thirdly. So far as relates to the present life,
the benevolence of God is of two hinds : that which
respects the guilty, and that which respects the in¬
nocent. The former is properly pity, mercy, or
compassion: the latter, is complacency or de¬
light. To the former, allusion is had in that vast
and sublime system of providence and grace
which is directed to the salvation of sinners.
" God commendeth his love towards us, in that
while we were yet sinners, Christ died for us/5
The latter is meant, when it is said, "the right¬
eous Lord loveth righteousness." It were im¬
possible that a pure and holy being should feel
delight in sinners, as such; and it were equally
impossible that he should not contemplate holi¬
ness with complacency.
LESSON XV.
god—the mercy of.
Question. Mercy consists in doing good to an
unworthy object; and that without any hope of
reward : is not the Lord a merciful God 1
Answer. Yes. The Lord is merciful and gra¬
cious, slow to anger, and plenteous in mercy.—
Psalms ciii. 8. Exodus xxxiv. 6, 7. Dan. ix. 9.
Micah vii. 18. Ephesians ii. 4.
Q. Can you mention any of the blessings which
God bestows upon men 1
A. Yes. He forgiveth all thine iniquities ,
healeth all.thy diseases ; redeemeth thy life from
destruction ; crowneth thee with loving kindness
and tender mercies ; and satisfieth thy mouth with
good things, so that thy youth is renewed like the
eagles. Psalms ciii. 2-5, ib. v. 12,. ib. xxiii.
5-6, ib. lvi. 13, ib. cxlvii. 3. Hebrews x. 17.
Q, Does God confer these blessing upon man¬
kind because they are worthy of them 1
A. No. O Lord, I am not worthy of the least
of all the mercies, and of all the truth which thou
THE CATECHETICAL INSTRUCTOR. 99
hast shewed unto thy servant. Genesis xxxii.
10. Daniel ix. 7, 8. Matthew viii. 8. Romans
iii. 9-18, 23.
Q. You said in the last lesson, that the gift of
Jesus Christ to die for sinners, is an instance of
the benevolence of God : is not the mercy of God
also displayed in the salvation of sinners by him ?
A. Yes. After that the kindness and love of
God our Savior toward man appeared, not by
works of righteousness which we have done, but
according to his mercy he saved us, by the wash¬
ing of regeneration and the renewing of the Holy
Ghost. Titus iii. 4, 5. Rom. iii. 24, 5. Eph.
11. 8.
Q. If one does you wrong, and you inflict upon
him a less punishment than his offence deserves,
you manifest more of mercy than justice in the
act: is not the mercy of God in this manner dis¬
played, even in the heaviest afflictions of life 1
A. Yes. For God hath punished us less than
our iniquities deserve. Ezra ix. 13. Job xi. 6.
Psalms ciii. 10.
Q. Is not the long suffering and patience of
God, giving to men time and opportunity to re¬
pent, an evidence of his great mercy towards
them;?
100 THE CATECHETICA.Ii INSTRUCTOR.
A. Yes. It is of the Lord's mercy that we-are
not consumed, because his compassions fail not.
Lam. iii. 22. Isaiah xxx. 18. Joel ii. 12, 13.
2 Peter iii. 9.
Q. Will men ever be able to repay the Lord
for all his goodness and mercy towards them 1
A. No. O Lord my goodness extendeth not
to thee ; but to the saints that are in the earth,
and to the excellent in whom is all my delight.
Ps. xvi. 23. Job xxii. 2, ib. xxxv. 5—8. Pro¬
ve rbs ix. 12. Acts xvii. 25.
Q. Doth not the Lord require us to be merci¬
ful to our fellow creatures, even as he is merciful
to us 1
A. Yes. Be ye therefore merciful even as
your Father which is in heaven is merciful.—
Luke vi. 36. Psalms xviii. 25. Proverbs iii. 3.
Ilosea vi. 6. Micah vi. 8. Zech. vii. 9. Mat¬
thew v. 7.
Q. Will not a good man be merciful even to
his. brute ?
A. Yes. A righteous man regardeth the life
of his beast. Proverbs xii. 10.
Q,. What is said of the unmerciful ?
A. He shall have judgment without mercy,
that showed no mercy. James ii. 13. Hosea
iv. i. Matthew xxiii, 23.
TflE CATECHETICAL INSTRUCTOR. IGf
First; Mercy is the mildest and tender est form
of the divine goodness; and necessarily implies
the existence of natural and moral evil. For aught
that now appears, justice, truth and benevolence
might exist, and be displayed in a clear and im¬
posing manner, in a government where vice and
misery had no existence. It were otherwise,
however, with regard to mercy. Here sin and
wretchedness are indispensable. We can hardly
consider it possible to predicate unworthiness of
those who have never sinned : much less, that
unworthiness should exist to such a degree, as
that a holy God should forsake the creatures of
his own power "without sin. The commission of
crime is the only forfeiture of his paternal good¬
ness : and but for this, there had been no room for
mercy in the universe. This fact is infinitely
worthy the serious consideration of those who es¬
teem mercy as "the darling attribute of God;"
and yet are, ever and anon, finding fault with that
divine providence by which sin found admission
into our world.
Secondly. In strict propriety, mercy apper¬
tains only to a probationary existence. This is ev¬
ident, partly from its own nature, which is reme¬
dial ; and partly from the scriptures, wherein we
are taught that a period of justiee will eventually
succeed to those who obstinately persisbin rebel¬
lion against the divine government. Its legiti¬
mate province is this world alone. Now it stands
the embodiment of all that is good, and, by a
thousand moving considerations, entreats fallen-
1'02 the catechetical instructor.
man to be reconciled to God. It points to the
gathering terrors of Sinai, and to the streaming
tenderness of Calvary—to the flames of the pit,
and to the raptures of heaven ; and by all these
asks, "why will ye die ?" But soon the voice of
mercy will be hushed. The vital spark blown
out, and she comes to man no more. They who
have slighted her overtures, will never again
slight them : and they who have hearkened to her
invitations-—clothed in the spotless and worthy
righteousness of Christ—will be forever regarded
as though they had not sinned. Then will the
prophecy be fulfilled in its widest application upon
the incorrigible—" this is a people of no under¬
standing : therefore, he that made them will not
have mercy on them ; and he that formed them
will show them no favour." Then, also, in its
tendencies and effects, it will be seen that " the
mercy of the Lord is from everlasting to everlast¬
ing, upon them that fear him."
Thirdly. The divine mercy should be har¬
monized with all the divine perfections.
" God is a spirit." His mercy is not that me¬
chanical emotion—that inordinate excitement and
writhing of the muscular and nervous system in
man, which is occasioned by the sight of distress¬
ed objects. He has no parts and organs to be
pain.ed and rent by the shrieks and moans of the
damned—no nerves and fibres to be stretched
and lacerated by the cries and wailings of the
lost. His mercy is an intelligence which sees
what should be pitied ; and compassionates what
THE CATECHETICAL INSTRUCTOR. 103
hai'mony and order require that he should com¬
passionate.
God is holy. His mercy is not that weakness
that declines from righteousness—that weakness
which disposes the magistrate to release the crim-
ina,—the sparing of whose life will occasion a
thousand tragical deaths. It regards the well-
being of the innocent and the oppressed, not less
than the happiness of the guilty and the oppressor.
It were absurd that a holy God should pardon the
impenitent, and restoi'e him to his communion—
whose release were but a farther opportunity to
magnify his crime.
God is supremely happy. His mercy is not in¬
fluenced by those sordid considerations of advan¬
tage which prompt the kindness of men. " Can
a man be profitable unto God, as he that is wise
may be profitable unto himself ? If thou sinnest,
what dost thou unto him 1 or if thy transgressions
be multiplied, what dost thou against him? If
thou be righteous what givest thou him ? or what
receiveth he of thine band?" The origin and
fountain—the cause and reason of his mercy, is
himself alone. " He hath mercy on whom he
will have mercy ; and he hath compassion on
whom he will have compassion."
Wesson xvi^
god the holiness of.
{Question. You said in the last four lessons,
that the Lord is a God of truth, of justice, of be¬
nevolence and mercy: is he not then a holy God?
the law of God ?
Answeb. Yes. The Lord our God is holy
Psalms xcix. 9, ib. xxii. 3. Leviticus xix. 2
Joshua xxiv. 19. Isaiah vi. 3.
Q. Will the Lo'rd do -any thing that is wicked ?
A. No. Far be it from God, that he should
do wickedness ; and from the Almighty, that he
should commit iniquity. Job xxxiv. 10, ib. xxxvi,
23. Deut. xxjii. 4. Psalms xcii. 15, ib. cxlv.
17. Romans ix. 14.
Q. You judge of the moral character of the
people by the laws they make : what is said of
the Jaw of God ?
A. The law is holy; and the commandment
holy, just, and good. Romans vii. 12. Psalms
xix. 7-9, ib. cv. 42. Jer. vii. 8-11. Rom. i. 2.
Q. Doth not God require all of his creatures
to be holy?
THE CATECHETICAL INSTRUCTOR. 105"'
A. Yes. As he which hath called you is holy,-
so be ye holy in all manner of conversation.
1 Pet. i. 15. Leviticus xi. 44. Psalms xxix. 2.
Eccl. v. 2. Isaiah i. 16—18. Luke i. 74, 75.
2 Corinthians vii. 1. ,1 Thessalonians iv. 4r-7.
Hebrews xii. 14. 2 Peter iii. 11.
Q. It is an evidence that one is holy in a high
degree, when he will neither entice others to do
wrong, nor be enticed to do wrong himself: is
not the holiness of God manifested in this way?
A. Yes. For God cannot be tempted with
evil, neither tempteth he any man. James i. 13.
Deuteronomy x. 17. 2 Chronicles xix. 7.
Q,. It is a mark of the unholinlss of men, that
they are sometimes amused with, and find a de¬
gree of pleasure, in the wickedness of others :—
does God, in like manner, take any pleasure in
sin ?
A• No. He is not a God that hath pleasure in
wickedness, neither shall evil dwell with him.
Psalms v. 4-6, ib. xi. 7, ib. xxxiii. 5. Proverbs
xv. 9, 26. Jeremiah xliv. 4. Hab. i. 13.
Q. Since, then, God cannot be enticed to do*
wickedly himself, nor will entice others to do so ;
and since he requires all his creatures to be holy,*
and feels no pleasure in their wickedness, must1
Me not be infinitely holy T
8
106 THE CATECHETICAL INSTRUCTOR.
, A. Yes. The Lord is glorious in holiness,
fearful in praises, doing wonders. Exodus xv.
11. 1 Samuel ii, 2. Job iv. 17-19, ib. xv.
14-16, ib. xxv. 4-6. Psalms lxxxix. 6-8.
REMARKS.
First. The holiness of God is inherent. Ho¬
liness enters essentially into the divine nature, as
yellowness in gold, or light in the rays ofthe sun :
so that, we may as easily imagine that God is not,
as that he is not holy. If this be not true, it must
be either because unholiness is preferable to ho¬
liness ; or because, notwithstanding holiness is
preferable to unholiness, God cannot be holy.
Neither of these can be supposed. No intelli¬
gent being can qpntemplate the one, and the oth¬
er, without feeling that holiness is preferable to
unholiness : nor yet, can he rightly understand
the divine character and circumstances, without
feeling that he is infinitely independent of, and
infinitely removed from, all those influences that
occasion wickedness. "Possessing all things,
he can need nothing ; contriving all things, he
can fear nothing ; and effecting all things which
he chooses, with infinite ease, he can have no oc¬
casion to be otherwise than perfectly holy.
Secondly. The holiness of God is infinite in
all its parts and degrees. With him no perfection
is wanting; nor is any excellence possessed, in
an imperfect or irregular manner. In his holi¬
ness every possible virtue is combined, blended,
TilE CATECHETICAL INSTUdTORR. Kf"/
and harmonized, as the prismatic colors in the
sunbeams. No one is less essential; nor is any
one more "darling." "Mercy and truth here
meet together;" and here, "righteousness and
peace " embrace each other. The stern rigor of
justice, and the melting tenderness of pity, here,
mingle and associate with fraternal intimacy.
Holiness is not so much a solitary attribute of the
Deity, as it is the harmony of all his attributes—
a-s it is the crowning glory of the whole.
Thirdly. The holiness of God is active. It
consists in conforming his conduct to the various
relations he sustains to the universe—as Sove¬
reign, Lord, Creator, Preserver Redeemer, Law¬
giver and Judge. Whatever right reason requires
that he should do in these several relations, his
hand performs without abatement, without error,
and without mistake. Himself, the fountain of
all being, of all order, and of all harmony, it were
impossible that he should not distinctly understand
all the relations and dependencies of beings ; and
impossible that he should not infinitely delight
in fulfilling to every one, that which order and
harmony require him to do. He is holy in his
word and in his works ; in his blessings and in
his curses ; in the pardons he extends, and in the
punishments he inflicts. " Far be it from God,
that he should do wickedness; and from the Al¬
mighty, that he should commit iniquity.".
Fourthly. The holiness of God renders him
■an object infinitely worthy th>- supreme admiration
and delight, the love and confidence of his creeh-
ii)8' THE CATECHETICAL INSTEUCTbR.
lures. The eye of man was organized to admire
beauty; and the soul to delight in excellence :
and if the fatal and disorganizing work of sin has
not extended so far as to entirely eradicate every
vestige ot the original purity and uprightness of
our nature, we may well be allowed, on the pres¬
ent occasion, to make an appeal to that which
remains. Where are those who love the truth
for its own sake ; and find pleasure in holiness
because it is such ? Where are the disputers of
man's total apostacy and alienation from the life
of God? To these we appeal—to these we pre¬
sent "the full-orbed glory" of the divine perfec¬
tion, "with all its round of rays complete." In
him, alone, unite all the virtues that adorn char¬
acter, and render it infinitely lovely and worthy
of praise. He alone is light, in whom there is
no darkness. To him we point, and claim the
homage of every rational and intelligent creature,
upon grounds which reason will approve. "Ex¬
alt the Lord our God, and worship at his foot¬
stool: for the Lord our God, is holy." Psalms
xcix. 5, 9.
LESSON XVTL
the trinity.
Question, You said in the sixth lesson, that
there is but one God: is not that one God mani-
tested to us in three persons ?
Answer. Yes. There are three that bear re¬
cord in Heaven: the Father, the Word, and the
Holy Ghost: and these three are one. 1 John
v. 7. John i. 18, ib. x. 30, ib. xiv. 2.0.
Q. Will you repeat Matthew iii. 16, 17 ?
A. And Jesus, when he was baptized, went
straightway out of the water : and lo, the heavens
were opened unto him; and the spirit of God de¬
scending like a dove and lighting upon him ; and
lo, a voice from Heaven, saying, This is my be¬
loved Son, in whom I am well pleased.
Q. Were there not three persons manifested
on this occasion ?
A Yes. The Son, who was baptized; the
Holy Ghost, who descended upon him; and tjic
Father, who said this, is, is my beloved Son
110 THE CATECHETICAL INSTRUCTOR;
Q. In baptism we openly profess our depend¬
ence upon, and our submission to, the person in
whose name we are baptized : what is the com¬
mand of Christ respecting baptism ?
A, Go ye, therefore, and teach all nations, bap¬
tizing them in the name of the Father, and of the
Son, and of the Holy Ghost. Mathew xxviii. 19.
Q. Ho we not, then, in baptism profess- our
dependence upon, and our submission to, three
divine persons equally ?
A. Yes. We depend, equally, upon the Fath¬
er, the Son, and the Holy Ghost, and we worship
them in the same manner.
Q. A benediction is a form of short prayer for
blessings, which none but God can bestow; will
3rou repeat the apostle's benediction in 2 Corin¬
thians xiii. 14?
A. The grace of our Lord Jesus Christ, the
love of God, and the communion of the Jloly
Ghost, be with you all. [See also Romans i. 7.
1 Cor. i. 3. Gal. i. 3. Eph. i. 2. Philippians
i, 2, ib. ii. 1. Romans xv. 5, 6. 2 Thes. iii. 5.]
Q. Did not the apostle in this place address
his prayer, equally, to three divine persons ?
A. Yes. He asked blessings from the Father,
the Son, and the Holy Ghost-
the catechetical instructor. Ill
Q. Since, then, there are three that bear re¬
cord in Heaven, and since three were manifested
at the baptism of Christ; and since we are to be
baptized equally in the name of three ; and since
the apostle prayed to three in his benedictions:
is it not absolutely certain that there are three
persons in the Godhead, and that these three are
one God ^
A*. Yes. There are three persons in the one
God, and no more than three.
REMARKS.
Ftrst. The word "person," must not be un¬
derstood in the same sense when applied to God,
as when applied to men. An oversight of a pro¬
per distinction at this point, has been the occa¬
sion of much error, and much needless controver¬
sy, respecting the blessed trinity. When applied
to men, " person " denotes an individual being :
and every "person" is a distinct and separate
being. This, however, is not true with regard
to the deity. There are not three beings in the
Godhead ; but one being, in three persons. Fur¬
thermore, when applied to men, the word " per¬
son" includes in it only such attributes as belong
to men ; but when referred to the deity, it includes
all the attributes that properly belong to God:
viz: " Power and might irresistible ; perfect
knowledge and consummate wisdom; eternity,
immutability and omnipresence; creative powers,
.supremacy and necessary existence". These ars
112 the catechetical 'instructor.
the characters, under which God has been pleas¬
ed to make himself known; and it is on these
accounts, that he, in opposition to all other gods,
claims to be received and honored as God. These,
th - refore, are what make up the spiritual idea of
a ' person,' that is properly, really, and truly God."
Secondly, The trinity in unity is a great mys¬
tery, which we are required, not so much to under¬
stand, as to believe. How three are one, and how
one is three, we may not be able to fully compre¬
hend : nevertheless, we are able to believe it up¬
on the ground of evidence. And thus, we are
compelled to act in a great many instances be¬
sides the present. "Thou knowest not the way
of the spirit; nor how the bones do grow in the
womb of her, that is with child:" (Ecclesiastes
li. 5) how much less can we knoW of the pecu¬
liar manner in which God may exist! What
God is, no man could find out, until by a distinct
revelation he saw fit to make it plain: and in
like manner, we should be content to wait, until
by a revelation he shall see fit to show us how
there can be three persons in one God, and one
God in three persons. If this doctrine is clearlv
taught in the sacred scriptures, it is our highest
wisdom to receive it, asking no questions, as to
"how can these things be."
Thirdly. As additional evidence of this doc¬
trine, we observe, that divine titles, divine attri¬
butes, divtne works, and divine worship, are in
the scriptures given equally to three persons.
Our limits will not allow us to quote the proofs
at length; but for the satisfaction of those who
THE CATECHETICAL INSTRUCTOR. 11§
wish to examine the subject, we will state them
—arranged under the word Father, Son, and Holy
Ghostand in a separate column, to the left, the
various points proven by the scripture references :
(1) Divine titles are given equally to three persons: to the
father. son. holy ghost.
Lord, or I „ I Acts x. 36. I Nu. xiv.26-9.
Jehovah, | eu • x- j j Tim. vi. 14,1-5. | Heb. iii. 7.
n-i I n . .-n|l Tim. iii. 16. I Acts v. 34.
God, | Deut. vu. 9. | 1 John 2Q_ | j Theg_ 23
(2) Divine attributes are predicated equally of three
persons—of the
father. son.
|Mic. v. 2.
Rev. i. 8.
1VI at. xviii. 20.
' John iii. 13.
John x. 15.
Col. ii. 2, 3.
tt , ••• r iHeb. i. 10,12.
M 1. in. b. T1 ... 0
\lo. xm. o.
Job xlii. 1,2. Phil.iii.20,21.
(3) Divine works .are ascribed equally to three persons
—to the
son. * holy ghost.
John i. 1-3. Gen. i. 2.
Col. i. 13,17. Job xxvi. 13.
Gal. i. 12. John xvi. 13, 14.
Heb. ii. 11. |Rom. xv. 16.
t u no Pet. iii. 18.
John v. 28, 29 t, . .
Rom. l. 4.
Ib. viii. 11.
(4) Divine worship is rendered equally to three persons
—to the
father, son. holy ghost.
Prayer and I t> c , I rr u • c I Rom. xv. 5, 6.
Praise. Ps" xcv" 6"7" | Hcb- 6" 3 Thes. 3, 5.
Eternity,
Omnipresence,
Omniscience,
Immutability,
Omnipotence,
Ps. xc.
Jer. xxiii. 24.
Acts xv. 18.
holy ghost.
PXeb. ix. 14.
Ps. exxxix. 7.
lCor.ii.10,11.
Jer. xxxi. 36.
Heb. x. 15,16.
Ro. xv. 13,19.
Creation,
Insp'ation,
Sanctifi'n,
JResurrec'n
father.
| Jer. x. 10.12.
Job. xxxii. 8.
Jude i.
John v. 21.
114 THE CATECHETICAL INSTEUCT03.
But we forbear: we are persuaded, that the
evidence cited in this table of proof, is sufficient
to convince an impartial inquirer after truth ; and
beyond this, there is no hope of conviction. If,
after a careful examination of this accumulation
of testimony, any should still be disposed to doubt,
we would ask, which of the three persons shall
we reject? Are not precisely the same things
said of all, that are said of either ? and may we
not as readily deny the existence of God, in toto,
as to deny that there are three persons, equally
divine—"coequal, coetcrnal, and coessential," in
the Godhead ?
We, therefore, enter it as a part of Christian
faith, that " there is one living and true God,
everlasting, without body, parts, or passions ; of
infinite power, wisdom, and goodness ; the maker,
and preserver of all things, both visible and invi¬
sible : and in the unity of this Godhead, there
are three persons, of one substance, power, and
eternity—the Father, the Son, and the Holy Ghost.
The Son, who is the word of the Father, and be¬
gotten from everlasting of the Father, is the true
and eternal God, of one substance with the Father.
The Holy Ghost, proceeding from the Father and
the Son, is of one substance, majesty, and glory,
with the Father and the Son—the true and eter¬
nal God." " There are three that bear record
in Heaven, the Father, the Word and the Holy
Ghost: and these three are one."
PART II.
LESSON N V111.
creation' the world,
question. Who made the heavens and the
earth ?
Answer. In the beginning, God made the hea¬
vens and the earth? Genesis i. 1. Isaiah xliv.
24. Jeremiah x. 12.
Q. Is there any thing, besides himself, in Hea¬
ven or in earth, which God did not make ?
A. No. All things were made by him: and
without him was not any thing made, that was
made, John i. 3. Col; i. 16. Heb. i. 2, ib. iii, 4.
Q. By what means did God make all things ?
A. He spake and it was done ; he commanded
and it stood fast. Psalms xxxiii. 9, ib. cxlviii. 4,
hi 2 Peter iii. 5.
116 THE CATECHETICAL INSTRUCTOB.
Q. Did God simply fashion the worlds out of
something that existed before ; or did he create
them out of nothing'?
A. Through faith we understand, that the worlds
were framed by the word of God; so that things
which are seen, were not made 'of things'which
do appear. Hebrews xi. 3. "He created to make.''''
Genesis ii. 3 (margin).
Q. How long was God employed in the crea¬
tion of all things ?
A. In six days God made Heaven and earth,
the sea, and all that in them is. Exodus xx. 11,
ib. xxxi. 17. Genesis i. 31.
Q. Could not the great power of God have
made all things in one day, as easily as in six
days ?
A. Yes. • God could have made all things by
cne word, as easily as he made them in six days.
Gen. xviii. 14. Jer. xxxii. 27. Mat. xix. 26.
Q. Why then did God employ six days in the
creation of all things ?
A. To teach us, that we should labor and do
all our work in six days, and rest every seventh
day. Exodus xx. 9-11, ib, xxiii. 12, ib. xxxi. 15.
Q. What did God make on the first day 1
A. God said, Let there be light, and there was
THE CATECHETICAL INSTRUCTOR. 117;
light. And God saw the light that it was good ;
and God divided the light from the darkness.
And God called the light day, and the darkness
he called night: and the evening and the morn¬
ing were the first day. Genesis i. 3-5.
Q,. What was the work of the sixth day ?
A. On the sixth day, God created man in his
own image : in the image of God created he him:
male and female created he them. Gen. i. 27, 31.
Job x. 8—11. Ps. rxxxix. 14—16. Acts xvii. 20.
Q. "What did God say concerning his works,
after he had finished them ?
A. God saw every thing that he had made, and
behold it was very good. Genesis i. 31.
Q. Can you tell what the Lord did on the sev¬
enth day ?
A. Yes. On the seventh day, God ended his
work, which he had made : and he rested on the
seventh day from all the work which he had made.
Genesis ii. 2.
Q. Was God wearied with creating the world,
that he should need rest ?
A. No. The everlasting God, the Lord, the
Creator of the ends of the earth, fainteth not, nei¬
ther is weary. Isaiah xl. 28.
Q. What, then, is meant by God?s resting from5
Mis work ?
118 THE CATECHETICAL INSTRUCTOR.
A. God ceased from the work of creating.
Hebrews iv. 10.
Q. For what purpose did God create the hea¬
vens and the earth, man, and all things else 1
A. Thou, O Lord, hast created all things, and
for thy pleasure they are, and were created.
Revelation iv. 11. Psalms xix. 1, ib. cxlv. 10—12.
Romans i. 19, 20.
REMARKS.
This world is but a small part of the boundless
universe. Nevertheless, it is that part with which
we are principally conversant; and with which,
we have most to do : and we remark,
First. The world has not existed from eterni¬
ty. This is evident from the present state of the
arts and sciences; and from the present surface
of the globe ; and from the absurdities which that
supposition would involve.
(1) The present slate of the arts and sciences.
It is a fact familiar to all, that discoveries and im-
provements are being continually made, in every
department of the arts and sciences. It is*also a
fact, not less notorious, that almost the entire
amount of discovery and improvement in these,
has been made within the last three thousand
years. But what is three thousand years beside
eternity? It is "not a drop in the bucket"—not
a speck in the horizon. If, then, the world has
existed from eternity, it is absolutely incredible.
THE CATECHETICAL INSTRUCTOR.
119
that the arts and sciences have attained only their
present degree of improvement, and that this has
been done within a period so short.
(2) The present surface of the globe. It is
known to every observing perspn, that the hills
and mountains are continually washing down;
and that the valleys are continually being filled
up. There are within our own knowledge, and
which even our t)oyhood did not fail to remark,
multitudinous places, where once the bogs and
morasses defied the foot of man or beast; but
which, in less than half a century, have been so
completely filled, by the rapid descent of earth
from the surrounding elevations, as now to pre¬
sent an inviting prospect to the industrious hus¬
bandman. This tendency to a level is apparent
in all parts of the world. If, then, the world has
existed from eternity, it is incredible, that it has
not long since been reduced to a perfect level.
(3) The eternity of the world involves the most
glaring absurdities. Upon that supposition, there
must have been an infinite scries of years, of
men, of trees, and of every other species of exis¬
tence. But as the word " infinitefi means with¬
out beginning or end ; an " infinite series" of any
thing, is a contradiction in terms. A " series,"
whether great or small, is an addition of units :
and as each unit, or link in the chain, had a be¬
ginning, the whole must have had a beginning,
also. Were we, however, to grant, that the first
link in the series (of years for example) had no
beginning, but existed coeval with eternity itself;
120 THE CATECHETICAL INSTRUCTOR.
still, it must be allowed, that the second year had
a beginning : and, as there are only three hund¬
red and sixty-five days in the year, the commence¬
ment of the second year could have been only
this number of days from the commencement of
the first. But it were an absurdity that no sensi¬
ble person would presume to assert, that this
number of days prefixed to a definite and limited
period, would make an indefinite and unlimited
period.
Secondly. The creation of the world is ascri¬
bed equally to the Father, to the Son, and to the Ho¬
ly Ghost. If the world and all things have not
existed from eternity, they must have been crea¬
ted. That which had no existence itself, could
neither create itself, nor any thing else. Nor
could a universe^ containing so many marks of
contrivance and design as are to be seen in every
thing arpund us, within us and above us, have
come into existence by chance. The cause must
be adequate to the effect. Contrivance and de¬
sign are evidences of wisdom and skill: and the
bringing into existence a universe so immeasura¬
bly vast, as we know that to be which surrounds
us, replete witn instances of design and contri¬
vance, literally without number, is an effect, which
required an exertion of wisdom and power abso¬
lutely infinite. " He that built all things is God "
-^-God the Father, God the Son, and God the Ho¬
ly Ghost. "In the beginning God made the
heavens and the earth." " In the beginning was
Word, and the Word.was with God, and the
TEE CATECHETICAL INSTRUCTOR. 121
"Word was God. The same was in the beginning
with God. All things were made by him, and
without him wag not any thing made, that was
made: and the word was made flesh and dwelt
among us ; and we beheld his glory as of the only
begotten of the Father, fell of grace and truth.
"Thou sendest forth thy spirit, they are created."
" The spirit of God hath made me." " The earth
was without form and void, and darkness was upon
the face of the deep : and the Spirit of God moved
upon the face of the waters." Gen. i. 1, 2. Job
xxxiii. 4, Ps. civ. SO, John i. 1-14.
Thirdly. If God created all things, he has
the most perfect and absolute right to all things,
and the most sovereign authority over all things.
No right can be equal to- that which creation
gives. We enter God's "husbandry," and "cull
the ripe fruits " of his almighty power and call
them our own ! We boast of our right to do what
we please with the products of his hand!- We
sharply contend for an exclusive possession ! . We
deny, even to the deity, what he himself hath
made ! But what rights have we, that we should
speak stoutly with our lip#? "His hand hath
made us, and not we ourselves." What claim
have we to this life, that we should abuse it?
What exclusive inheritance have we in this wealth
that we should squander it upon luxury and wine ?
"The gold and the silver are his." What au¬
thority have we over our fellow creatures, that
we should maltreat them? "The cattle upon a
thousand hills are his, also." Who are we, that
j22 the catechetical instruct9r.
we should murmur and complain at his providen¬
ces 1 " Hath he not the rjght to do what he will
with his own ? Shall the child contend with his
parent? Shall the servant "gainsay" his mas¬
ter ? " Shall the thing formed, "say to him that
formed it, why hast thou made me thus ?" "Ren¬
der unto Caesar the things that are Caesar's, and
«nto God the things that are God?s."
LESSON XIX.
creation angels.
Question. Of how many orders of intelligent
creatures have we any account ?
Answer. There are two classes of intelligent
creatures—angels and men.
Q. What are afigels 1
A. Angels are created and finite spirits. Ps.
tfiv. 4. Heb. i. 7.
Q. Are there many of those .created spirits 1
A. Yes. There is an innumerable company
©f angels. Heb. xii. 22. Psalms lxviii. 17.
Daniel vii. 10. Revelation v. 11.
THE CATECHETICAL INSTRUCTOR. 12§
Q. In the Scriptures, names are often expres¬
sive of character and employment: by what
names are the angels called, which describe
their character and offices ?
A. Angels are called, Authorities, 'Principali¬
ties, Mights, Powers, Thrones, Dominions, Cher-
ubims and Seraphims. 1 Peter jii, 22. Eph. i. 21,
Col. i. 16. Gen, iii. 24. Ps. lxxx, 1. Is. vi. 2, 3.
Q. Can you mention any instance of the great
power of an angel in the destruction of God's
enemies ?
A. Yes. The angel of the Lord went forth,
and in one night, smote in the camp of the Assy¬
rians an hundred and eighty-five thousand men,
Isaiah xxxvii. 36. 2 Samuel xxiv. 15 16. Rev.
vii. 1, ib. 8th chapter, ib. xx. 1-3.
Q. Are these mighty and strong angels ever
interested for the protection of God's people 1
A. Yes. The angel of the Lord encampeth
round about them that fear him, and delivereth
them. Ps. xxxiv. 7, ib. xci. 11, 12. Gen. xix,
15, 16, ib. xxviii. 12. 2 Kings vi. 17. Dan.
i. 22. Hebrews i. 14. Revelation vii. 2, 3.
REMARKS.
Of the existence, nature, attributes and employ¬
ments of angels, we have no other account, thai*
124 THE CATECHETICAL INSTRUCTOR-
that which is afforded in the sacred oracles. Ne¬
vertheless,
First. There is nothing absurd in the supposi¬
tion that angels should exist, and that they should
exist under circumstances precisely such, as the
Scriptures represent. That men exist, and that
they exist compounded of matter and mind—com-
pounded of a rational soul, and an irrational body
—is beyond a doubt. But, abstractly considered,
there is less reason to doubt the existence of an¬
gels, than the existence of men. God is a purer
spirit: and to a rational being wholly unacquaint¬
ed with the existence of either men or angels, we
dare assert, it would seem far more likely, that,
in creating intelligent beings, he would create
them purely spiritual than that he would creator
them partly spiritual, and partly bodily. We think
it highly improbable, that it would ever have oc¬
curred to the thoughts of any being, entirely ig¬
norant of the fact, that in the creation of intelli¬
gent beings, God would blend matter and mind
into one compound existence : but, 011 the contra¬
ry, it is in the highest, sense supposable, that de¬
lighting as he does in his own manner of exis¬
tence, he would create intelligent beings as much
like himself as the nature of the case would allow.
If, therefore, our own consciousness demonstrates
the less probability-—the existence of men, to be
true ; it certainly affords a strong presumption,
that the greater probability—the existence of an.
gels—is also true.
Secondly. If angels are allowed to exist,
the catechetical instructor. 125
there is nothing absurd in the supposition, that
ihey feel a deep interest in the affairs of men. Its
all times and places, men feel a deep interest in
the affairs of each other. The good weep with
those who weep, and rejoice with those? who do
rejoice. The bad envy the happiness of the good,
and delight in the misery they suffer. This in*
terest, in a much higher and holier degree, is felt
and manifested by the Deity. He has shown in a
great multiplicity of ways that he beholds all the
intelligences of the universe, not with an idle in¬
difference ; but with the liveliest concern. If, then,
we may reason from what we know, it would seem .
altogether improbable, that one intelligent being-
could exist under any circumstances, where ha
would feel entirely uninterested, in the condition
and conduct of other intelligences within his
knowledge.
Thirdly. Nor is there any thing absurd in
the supposition, that angels should manifest, the in¬
terest they feci in the affairs of men, by laboring .
to infuence their conduct, to the utmost of their
powers and privileges. Thus we know the di¬
vine being acts : and thus we act. We traverse
earth and sea to make one proselyte to our opin¬
ions and practices. So Far as we are holy, we
tabor to make others holy; and so far as we are
unholy, we labour to make others unholy : . Were
It in our power to transcend the limits of this
earth, our zeal would doubtless be carried into
the planetary system ; and our own peculiar cha¬
racter would be infused into the inhabitants of
126 THE CATECHETICAL INSTRUCTOR.
other worlds besides our own. For aught that
now appears, it is a condition of intelligence, like
the sun to diffuse itself abroad; and of vice, like
the leaven^to leaven the whole lump. Nor is any
thing detracted from this supposition by the fact,
that we are wholly ignorant of the mode of an-
gelic existence; and of the method by which
they exert their influence over other beings. The
same is true also of the divine being: and igno-
© ©
ranee would prove as much in the latfer case, as
in the former.
Fourthly. That which reason renders thus
probable, with regard to angels, the Scriptures re¬
duce to infallible certainty. Here every shadow
of doubt is taken away. In a great number of
places, and in a gieat variety of ways, this autho¬
rity asserts their being, their nature, their en¬
dowments, and their influences. It represents
their numbers as immense, their attributes as tru¬
ly wonderful, and their stations, offices and em¬
ployments as vastly important and interesting.
Then' titles are expressive of their exalted char¬
acters, and essential duties. They are endowed
with extraordinary faculties, invested with extra¬
ordinary authority, and /ulfill extraordinary pur¬
poses. The angels are the prime ministers of
God's government. They stand in the presence
of .the Ring of kings, receive his commands, and
execute his pleasure upon all the provinces of his
illimitable empire. Possessed of power, wisdom
and activity, absolutely astonishing, they are rep-
resented as holding the four winds of Heaven in
"the catechetical instructor, 127
their hands, as distinguishing the real worshippers
of God from those who are not, and as passing
with a rapidity that exceeds imagination itself, to
perform.the will of their universal sovereign.
LESSON XL
angels the fall oe.
Question. The angels were created holy and
happy : have they all remained holy ?
Answer. No. God charged some of his an¬
gels with folly. Job Iv. 18, ->b. xv. 15. John viii.
44. 1 John iii. 8.
Q. What was the crime of the angels, for
which God thus charged them with folly?
A. The angels sinned, in that they kept not
their first estate, (or principality) but left their
own habitation, through pride. Jude vi. 1 Tim.
iii. 6.
Q. Were many of the angels involved in this
sin?
A. Yes. The name of the fallen angels i«
legion, for they are many,- Mark v. 9. Luk«
."•mi. SR.
128 THE CATECHETICAL INSTRUCTOHV
Q. What did God do unto the angels that sin¬
ned ?
A. God spared not the angels that sinned ; but
cast them down to hell, and delivered them into
chains of darkness, to be reserved unto the judg¬
ment. 2 Pet. ii. 4. Luke x. 18. Jude vi. Rev.-
xii. 9, 12, ib. xx, 1-3.
Q. By Avhat name is the chief of the fallen an¬
gels called in Scripture ?
A. The fallen angels have a king over them,
which is the angel of the bottomless pit, whose
narrte in the Hebrew tongue, is Abaddon ; but in
the Greek tongue hath his name Apollyon : he is
also called the Devil and Satan. Rev. ix. 11, ib..
xii. 10. Mathew xii. 24. 2 Cor. iv. 4, Eph.
ii. 2, ib. vi. 11, 12.
Q. The word" Devil," properly signifies an
accuser or slanderer; and the word, Apollyon,
means a destroyer: do the Scriptures represent
Satan as having the disposition of a liar and mur¬
derer ?
A. Yes.. The Devil is a murderer from the
beginning, and abode not in the truth; because
there is no truth in him. When he speaketh a
lie, he speaketh of his own ; for he is a liar and
the father of it. John viii. 44. Gen. iii. 4. Jab
i.9-11. Zech. iii. 1. Rev. xii. 9., 1CU
THE CATECHETICAL INSTRUCTOR. 129
Q. Do these fallen and wicked spirits, in any
wise ever interfere with the piety and happiness
of men ?
A. Yes. Be sober, be vigilant, because your
adversary, the Devil, as a roaring lion, walketh
about, seeking whom he may devour. 1 Peter v„
8. Job i. 6, 7. Mathew xiii. 25, 39. Luke xxii.
31. Revelation xii. 12.
Q. In what way do the Devil and his angels
promote the destruction of men ?
A. The Devil occasions the destruction of men
by tempting them to do wickedly, and by pre-
venting them from doing well.
Q. Can you mention any instance in which
the Devil ever influenced men to do wickedly 1
A. Yes. He beguiled Eve to eat the forbid¬
den fruit—he put into the heart of Judas Iscariot
to betray the Lord Jesus—and he filled the heart
of Annanias to lie unto the Holy Ghost. Gen.
iii. 4. 2 Cor. xi. 3. John xiii. 2. Acts v. 3.
Q. How does the Devil prevent any from do¬
ing well T
A. When any one heareth the word of the
kingdom, and understandeth it not, then cometh
the Devil, and taketh away the word out of his
heart, lest he should believe and be saved. Luk%>
viii. 12. Mat. xiii. 19. 2,Cor. iv. 3, 4.
130 THE CATECHETICAL INSTRUCTOR.
'Q. Could those wicked spirits compel men to
sin, if they did not voluntarily yield to temptation ?
A. No. Resist the Devil and he will flee from
you. James iv. 7. Luke x. 17. Rom. xvi. 20.
1 John ii. 14, ib. v. 18. Eph. vi, 11-16.
Q,. Do not the Scriptures represent all sinners
as having the disposition, and being under the
influence of the wicked one ?
A. Yes. He that committeth sin is of the
Devil; for the Devil sinneth from the beginning.
1 John iii. 8, 12. John viii. 44. Acts xiii. 10.
Ephesians ii. 2.
Q. If, then, we yield to the temptations of the
Devil, and sin with the Devil, will not God pun¬
ish us with the Devil ?
A. Yes. The judge will say to them on his
left hand, Depart ye cursed into everlasting fire
prepared for the Devil and his angels. Mathew
xxv. 41, 45.
REMARKS.
First. Angels have sinned. And is there any
thing absurd in the supposition? "Is there any
thing incredible, any thing contradictory to reason,
to the light of nature, and to the analogy of God's
works, that, as there are wicked men, there may
bp wickecl spirits also ? If evil is allowed to ex¬
ist at all, at what point in the scale of created
THE CATECHETICAL INSTRUCTOR. 131
beings can we decide that it shall be found no
longer!" "All that, in the nature of the case,
seems necessary to accomplish the fall of any
finite being, is a sufficient temptation. Tempta¬
tion, for aught that now appears, may rise to any
degree beneath infinite : and there is no more
reason to suppose the strength of an angel, or
his habits of virtue, are sufficient to resist all pos¬
sible temptation, than there is to suppose the
strength of man is sufficient. The same tempta¬
tion which would overcome the man, might not,
indeed, overcome an angel: but a temptation
sufficiently increased to bear some adequate pro¬
portion to his disposition to resist, might; and
doubtless would overcome him. Nor is there
any apparent reason, why God should be obliged
to secure an angel from falling, any more than
there is, why he should secure a man." If, there¬
fore, angels are allowed to exist at all, there seems
no greater improbability that they should -have
sinned, than there is that man should have done
so.
Secondly. Many angels have sinned. Wo
know, upon the authority of the sacred oracles,
that our Lord cast "seven" of those wicked spir¬
its out of Mary'Magdalene : and that, from the
demoniac of Gadara, he ejected a 'company so
great as to deserve the name of "legion." But
what are two individuals beside the whole human
race ? And what must be the entire army from
which such detachments as these are allotted to
the molestation of solitary individuals? "The
132 THE CATECHETICAL INSTRUCTOR.
parts of tempter and accuser, which are, indeedV
by the Holy Ghost, most frequently ascribed to
Satan, the Prince of Devils, inasmuch as they
imply, if not the continual, yet the very frequent
presence, promptings, and superintendence of
such an agent with every man, may convince us
that—as God alone is omnipresent—the name
Satan is applied to many individuals ; and that
these individuals are sufficiently numerous to-lay
siege to every heart, and to keep a watch over
every action of mankind."
Thirdly. The angels that sinned were cast
out of Heaven, and are reserved unto the judg¬
ment, to 5e punished. We commonly hold, that;
the Devils are in hell. The ancient fathers, on
the contrary, placed their habitation in the air.
Jerome says, it was the general opinion of the
doctors of the-church, that the air, between the
heaven and the earth, was filled with evil spirits.
There are Scripture reasons for both of these
suppositions- St, Peter says, that " God spared
not the angels that sinned; but cast them down
to hell" (tartarus)* St. Paul calls Saltan, "the
Prince of the power of the air and Job and Pe¬
ter represent the Devil as "going up and down
in the earth, and walking to and fro in it." It is,
therefore, no4> material, which of these opinions
we adopt: especially, since their harmony is per¬
fectly easy and natural, in the probability, that the
leaders, in this fatal conspiracy, are more closely
confined, with only occasional privileges; while
Skose of their compeers, who were seduced by
the catechetical instructor. 133
Oiem into rebellion, are permitted to roam more at
large over the world. The crime of both, how¬
ever, was the same in its essential elements ; and
their ultimate destiny is the same. Engaged to¬
gether in rebellion, the utmost rigor of their pun¬
ishment is only suspended for a moment. Desti¬
tute of happiness at present, they stand in con¬
stant anticipation of a far more fearful, and" cer¬
tain judgment and fiery indignation, which shall
devour the adversaries. Mat. viii. 29, ib. xxv. 41.
LESSON XXI.
creation man.
Question. You said, a few lessons back, that
on the sixth day of the world, God made man,
both male and female : out of what did God make
the body of man ?
Answer. The Lord God formed man of the
dust of the ground. Gen. ii. 7, ib. iii. 19, 23.
Job x. 9. Ps. ciii. 14. Eceh xii. 7. Is. Ixiv. 8.
Q. When man was first formed of the dust,
did he possess life and breath, as he ffow does ?
A. No. But God breathed into his nostrils
the breath of life ; and man became a living soul.
Gen. ii. 7. Job xxxiii. 4. Is. ii. 22. Acts xvii. 25.
134 THE GATECHETIOAE IN3TRUCTOK.
Q. Did not God also give to man a thinkings
feeling, and immortal spirit ?
A. Yes. There is a spirit in man ; and the in¬
spiration of the Almighty giveth them understand¬
ing. Job xxxii. 8. Pro. xx. 27._ Eccl. 12, 7.
Is. xxxi. 3, io. xlii. 5. Zech. xii. 1. 1 Cor. xv. 45.
Q. By what name did God call the man, after
he had made him, and had given him life and spi-
rit ?.
A. In the day that God created man, male and
female created he them, and blessed them, and
he called their name Adam. Gen. v. 1,2.
Q. What was the moral and spiritual charac¬
ter of man, as he came from the hand of God?
A. God created man in his own image. Gen.
L 27. 1 Corinthians xi. 7. James iii. 9.
Q. What do you understand by the " image of
God," in this place ?
A. The- image of God, in which Adam was
created, consists in knowledge, righteousness, and
true holiness. Colossians iii. 10. Ephesians iv.
23, 24. Ecclesiastes vii. 29.
Q. WJiere did God place Adam, after he had
made him. in his own image ?
A. The Lord God planted a garden, eastward
in Eden; and there put the man whom he had
THE CATECHETICAL INSTRUCTOR. 135
foimed, to dress and to keep it. Genesis ii. 8, 15.
Q. Did God make any provision for the happi-
ness of man, while in the garden of Eden?
A. Yes. Out of the ground, made the Lord
God to grow every tree that is pleasant to the
sight, and good for food : the tree of life also, in
the midst of the garden, and the tree of the know¬
ledge of good and evil. Gen. ii. 9* Isaiah li. 3.
Q, What command did the Lord give to Adam
concerning the trees of the garden ?
A. The Lord God commandeth the man, saying,
Of every tree of the garden, thou mayest freely
eat; except the. tree of the knowledge of good
and evil. Thou shalt not eat of it. Gen. ii. 16, 17.
Qr What reason did God assign, why Adam
must not eat of the tree of the knowledge of
good and evil ?
A. For, said God, in the day that thou eatest
thereof, thou shalt surely die. Gen. ii .17, zb. iii.
Rom. vi. 23. 1 Cor. xv. 56. James i. 15.
Q. Did God give to man any authority over
any other of his works, besides the trees of the
garden ?
A. Yes. God blessed them, and said unto
them, be fruitful, and multiply, and replenish the
earth, and subdue it: and have dominion over the?
136 the catechetical instructor.
fish of the sea, and over the fowl of the air, and
over every living thing that moveth upon the earth.
Genesis i. 28. Psalms viii. 5-8.
REMARKS.
First. The creation of man was attended with
/peculiar ceremony. When the foundations of the
earth were laid, and the heavens were stretched
as a curtain, God simply spake and it was done ;
he commanded, and they stood fast. But when
man, their occupant-, was to be created, a solemn
council was held in the chambers of eternity.
The Most High sa'id, " Let us make man in our
image, after our likeness." To whom did God
thus speak ? Not to man : for man did not yet
exist. Not to angels : because, (1) angels were
not parties concerned in the creation of the world:
and (2) it is not said that man was created in the'
likeness of angels, but in the image of God. To
whom,, then, does "us" refer? It directs our
thoughts to the mystery of the ever-blessed Trini¬
ty, by whom, in an equal and united sense, man
was made. Here, the Father, the Son, and the
Holy Ghost—three divine persons, in one God—-
in holy conclave, consult upon the. existence, na¬
ture, faculties, relations and destinies of man.
How fearfully grand are to be the next exhibitions
of the diviw? power! How.amazingly awful are
ihe realities involved in the next act of his Al¬
mighty hand! Who, that has read the opening
pages of man's subsequent history, feels not, that
the moment's pause was pregnant, with events of
the catechetical instructor. 13*7
the most overwhelming magnitude 1 The decree
has gone forth. Man is formed.
Secondly. Man was fearfully, and wonder¬
fully made" He is a compound being—com¬
pounded of body and soul. In one organization,
of the most exquisite texture, are combined all
the essential elements of the grossest matter, and
the most refined and ethereal spirit. He was to
be the connecting link between earth and heaven.
His body, consisting of more than a million of
parts—greater and smaller—wrought and inter-
articulated with the most consummate skill and
wisdom, in its essence, differed in nothing from
the merest clod beneath his feet. His soul, di¬
vine in its origin, and semi-divine in its faculties
and attributes, we know not, was inferior to the
most exalted intelligence divine power had ever
produced. To a form erect, and capable of the
most easy and graceful motions, was added a
•countenance expressive of the highest intelli¬
gence. The senses—tasting, hearing, seeing,
<&c.—are, of themselves, worlds of wonder.
These were to be the avenues of communication
with this lower world : as reason, imagination,
hope, memory, will, &c. are the media of inter¬
course, with the world within and the world above.
How vast are the capacities of the soul! At one
bound, imagination sweeps over earth and heaven
—surveys the illimitable extents of creation—
counts the stars, and weighs the worlds in a bal¬
ance. Reason checks the precipitate whirl of
^creation—suspends the universe, moral and rwfc-*
IQ *
138 the catechetical instructor
ferial'upon a poise—calculates its dimensions—■
describes its relations—foretells its wants, its
destinies and its end. Hope dissipates every cloud,
surmounts every difficulty, ascends every steep,
overleaps every barrier, stills every storm and
tempest; and, with more than chemical power,
extracts good out of every event, painful or plea¬
sant, bitter or sweet, prosperous or adverse.
How wonderous are the powers of the will!
How amazingly mysterious is its influence ! Dif¬
fusing itself through the. whole man, at once it
acts upon every bone, upon every muscle, and
upon every fibre—prompting their motions, di¬
recting their course, and compelling their mea¬
sures. It is the will that loves or hates, chooses
or refuses, rejoices or mourns, approves or disap¬
proves. It is the will that gives to reason her
strength—to imagination her brilliancy—and to
hope her buoyancy. Will keeps the treasures of
the entire man. What will says, the man does :
and what will says not, man does not. How ex¬
traordinary is the power of the will! How won¬
derful is man!
Thirdly. We shall hereafter see, that, hotli
in a natural and a federal sense, the first man
involved the whole human race. On the day that
Cod made man, he called his name Adam. This
appellation was generic. It not only distinguish¬
ed man from every other species of existence, but
it also embraced within its comprehension the
entire species of man. On the same day, God
made, in embryo, of one blood aill nations of men
THE CATECHETICAL INSTRUCTOR. 13&
for to dwell on the earth, and determined the
times before appointed, and the bounds of their
habitations. He was the father—they are the
children. From him sprang so many as the stars
for multitude, and as the sand upon the seashore
innumerable. In him, all were created "upright"
■—were "made in the similitude of God." In
him, all were " crowned with glory and honor,"
and in an inferior sense, were constituted "the
lords of creation." In him, was given to ail " do¬
minion over the fish of the sea, and over tha
fowls of heaven, and over every living thing that
nroveth upon the earth." In him, as their repre¬
sentative head, all were placed upon probation
in the garden of Eden: and, as St. Paul called
those the acts of Levi, which were performed by
his father, Abraham, generations before---saying,
"Levi paid tithes in the loins of his father;"
(Heb. vii. 9, 10) so, the acts of their father, Ad¬
am, are accounted to his posterity. When he
partook of the forbidden fruit, and fell from hj§i
uprightness, they were implicated in that act and
in that fall. " By one man's disobedience, many
were made sinners." " By the offence of one,
judgment came upon all men to condemnation."
" By one man, sin entered into the world, and
death by sin : and so death passed upon all men,
for that all have sinned." (Rom. v. 12, 18, 19.)
Fourthly. The first mm was created in the
moral likeness of God. No member of the hu¬
man race ever possessed higher qualifications to
sustain the representative relations of Adam, than
140 THE CATECHETICAL INSTRUCTOR.
did he himself. To say nothing of the faculties
and attributes, which his posterity have inherited
;—but which they, perhaps, possess, in a far infe¬
rior degree—who, of all his descendants, has
ever come into the world with equal moral advan.
tages ? Ilis reason jyas ^nbeclouded, his will
was upright, his affections were pure. The sen¬
timents of the moral law were graven on his
heart. The emotions of his so.ul vibrated in uni-
son with the divine loveliness. He heard with¬
out distrust, and confided without reserve. Sin,
that deadly malaria, had infected no part of his
nature. He possessed no inordinate desires, no
ungovernable passions, no unhallowed impulses.
" Knowledge, righteousness and true holiness,"
spread their benign and peaceful influence over
his entire spirit, and occupied the inner temple of
his soul without a rival adversary. Such was the
native condition of his mind, that uninfluenced by
the tempter, (and we know not, that God was
obliged to protect either him or his posterity from
temptation while on a state of trial) gpdliness,
righteousness and truth, had been the continued
and necessary result. But man created in honor
abode not. He hearkened td temptation, and fell
from his original uprightness : and is there room
left to doubt, that under similar circumstances,
we had acted in like manner ? "Ye are witness¬
es to yourselves, that ye are the children of Ad-
Wfc"
lES'-S'O'N XXII,
han—-the fall of.-
Question. In the last lesson, you said, that
God—having made the first man holy and happy,
and paving placed him in the garden of Eden-
commanded him not to eat of the tree of the
knowledge of good and evil; did he keep that
Command ?
Answer. No. When the woman saw that the
tree was good for food, and that it was pleasant
to the eyes, and a* tree to be desired to make one
wise, she took of the fruit thereof, and did eat;
and gave also Co her husband, and he did eat.
Gen. iii. 6.
Q. Was if not a great sin in Adam and Eve,
thus to violate a known command of God ?
A. Yes it had been better for them not t®
have known the way of righteousness, than after
they had known it, to turn from the holy com¬
mandment delivered unto them. 2 Peter ii. 2L
Eom. viL 13.
142 THE CATECHETICAL INSTRUCTOR.
Q. When God came down to inspect their con¬
duct, whether they had obeyed his voice or not,
what did they do ?
A. When they heard the voice of the Lord
God walking in the garden in the cool of the day,
Adam and his wife hid themselves from the pres¬
ence of the Lord among the trees of the garden.
Gen. iii. 8.
Q. Why did they hide themselves ?
A. Adam said unto the Lord, I heard thy voice
in the garden, and I was afraid. Gen. iii. '10.
Q,. Did not this show that they felt themselves
guilty ?
A. Yes. The wicked flee when no man pur-
sueth : but the righteous are bold as a lion. Pro.
xxviii. 1. Job xxiv. 13—17. 1 John iii. 20, 21.
Rev. vi. 15-17.
Q. Plow did Adam attempt to excuse the sin
which he had committed ?
A. The man said, the woman whom thou gav-
est to be with me, she gave me of the tree and I
did eat. Gen. iii. 12.
Q,. What excuse did the woman offer ?
A. The woman said, the serpent beguiled me,
and I did eat. Gen. iii. 13. 2 Cor. xi. 3.
Q,. Were these excuses sufficient to justify their
criminal conduct ?
THE CATECHETICAL INSTHTJCTOH. 143
A. -JN"o. No excuse can justify sin. Ex. xxiii.
7, ib, xxxiv. 7. Job x. 14, ib. xxxvi. 21. Ps.
Ixvi. 18. Ezek. xviiii. 4. Heb. ix. 22.
Q,. What are we commanded to do when we
are enticed to do wickedly ?
-A. If sinners entice thee, consent thou not.
Pro. i. 10. Gen. xxxix. 7, 8. Eph. v. 11.
Q. Is it not wrong to even listen to wicked
counsel?
A. Yes. Cease to hear the instruction that
causeth thee to err from the words of knowledge.
Pro. xix. 27. Deut. xiii. 1-4. Ps. i. 1. Jer.
xxiii. 16, 17.
Q. How did God express his displeasure to¬
wards the serpent in this instance ?
A. The Lord God said unto the serpent, Be¬
cause thou hast done this, thou art cursed above
all cattle, and above every beast of the fields
and upon thy belly shalt thou go, and dust shalt
thou eat all the days of thy life. Gen. iii. 14, 15.
Q,. What did he say unto the woman?
A. Unto the woman he said, I will greatly mul¬
tiply thy sorrow and thy conception; in sorrow
shalt thou bring forth children; and thy desire
shalt be to thy husband, and he shall rule over
thee. Gen. iii. 16. 1 Cor. xi. 3, ib. xiv. .31.
3-44' THE CATECHETICAL INSTRUCTOR]
Eph. v. 22—24. 1 Tim. ii. 11, 14» 1 Pet, iii..
1U6.
Q. What did God say unto the man?
A. Unto Adam he said, Because thou hast
hearkened unto the voice of thy wife, and hast
eaten of the tree, of which I commanded thee,
saying, thou shall not eat of it; cursed is the
ground for thy sake, in sorrow shalt thou eat of
it all the days of thy life. Gen, iii. 17.-19.
Q. Did not the Lord drive them.both out from
the garden of Eden?
A. Yes. The Lord God drove out the man,
and he placed at the east of the garden of Eden
Cherubims and a flaming sword, which turned
every way, to keep the way of the tree of life.
Gen. iii. 23, 24.
Q. Why did the Lord drive them out from the
garden of Eden ?
A. Lest the man should put forth his hand and
take also of the tree of life, and eat, and live for¬
ever. Gen. iii. 22-.
Q,. What penalty did God annex to eating the
forbidden fruit ?
A. God said, In the day thou eatest thereof,
thou shalt surely die. Gen. ii. 17. Rom. vi. 23.
Cor. xv. 56. James i. 15, L John v.. 16, 17.
THE" CATECHETICAL INSTRUCTOR. 14S'
REMARKS.
It is not suited to the designs of the present
work to enter into an examination of the various
conjectures which have been instituted respecting
the extraordinary personage by whom our first
parents were seduced into sin. Some maintain,
that no real serpent was-intended ; but that their
seduction was effected immediately by the Devil,
in person. Others, with- equal warmth, contend
that Satan had no hand in the temptation ; but-
that "it was wholly effected by a natural serpent.
That opinion, which to us seems more probable,
and which is most commonly held, is, that Satan
was the agent; and that a serpent was the instru¬
ment. There is the less reason to doubt this,
since we know that Satan is represented in Scrip--
ture as an implacable enemy to God and man;
and since he is particularly styled "that old ser¬
pent, called the Devil and Satan, which deceiveth
the whole world." (Rev. xii. 9.) Be this as it
may, however, their fall was actually accomplish¬
ed, and with them, that of their entire posterity.
Their sin with its consequences, is that in which
we are most deeply interested, and demands our
special attention.
First—The Sin of Adam. In this we remark,
(1) A contempt of the divine authority. Adam
was placed upon probation under a positive law.
The main difference between a moral and positive
precept is, that the former is commanded because
it is right; the latter is right because it is com¬
manded* The obligation of the one, arises p.rin-
if6 THE CATECHETICAL INSTRUCTOR.
eipally from its inherent character ; that of the oth¬
er arises solely from the authority whence it ema¬
nates. For this reason it is, that positive precepts
are reckoned the most proper trial of obedience;
and for this reason, also, the violation of a positive
pjecept is esteemed more blamable conduct, and
a stronger evidence of the divine contempt, than
might be found in a transgression of some moral
obligations. In this instance, obedience and dis¬
obedience must be measured by the same rule :
and as obedience, in the one case, had been the
highest mark of respect for the divine authority ;
so the disobedience, in the other, was the highest
mark of disrespect for that authority. Here was
the crime of Adam. He not only disregarded all
the sentiments of the moral law graven on his
heart; but he also trampled beneath his feet the
sovereign authority of the great original of his
being.
(2) A contempt of the divine veracity. ""The
Lord is a God of truth "—" his word is true from
the beginning." On this account he demands
the implicit confidence of his creatures : and in
this character, he presented himself before Adam
in the garden of Eden, forbidding him to " eat of
the tree of the knowledge of good and evil •" say¬
ing, " In the day thou eatest thereof, thou shalt
surely die." In opposition to this, the tempter
said, "Thou shalt not surely die." To this latter
declaration he hearkened; and despising the ve¬
racity of God not less than hjs authority, he par-
t®ok of the interdicted fruit, and did eat. This
the catechetical instructor. 147
offence involved the malignity of a disbelief of the
divine word—the malignity of charging God with
falsehood. "He that believeth not God, hath
%na"de him a liar." (1 John v. 10.)
(3) A crime of deliberation. It is worthy of
special remark, that the inspired apostle says,
"Adam was not deceived." (1 Tim. ii. 14.) By
whatever surprise the woman was taken—how¬
ever ignorant she may have been of the charac¬
ter of the person by whom she was tempted, and
of the important consequences which her act was
to involve—nothing of this can be supposed of the
man. The essential elements of an unwary act,
were all wanting in his case. He saw, not thro'
a glass darkly, all the. relation^ he sustained to
God, and to his subsequent posterity—he beheld
with open face the divine command, and the coun¬
sels of the tempter—he distinctly understood what
were to be the rewards of his fidelity, and the
penalty of his unbelief and sin—he deliberated
upon the one and the other, and, with calm and
measured steps, he transcended the limits which
the infinite sovereign had placed for his feet. " He
took of the fruit of the tree and did eat." For
this act there were none of the extenuations of
ignorance —none of the apologies of deception.
Whatever contempt of the divine veracity, or the
divine authority it showed, the iniquity of his deed
was heightened by the consideration, that it was
performed deliberately and knowingly.
Secondly — The consequences op Adam's
Sin. The consequences of Adam's transgression,
!4$ TitE C4.TECaiWiCAl3 INSTRtfCfOj-f
as they relate both to himself and his posterity,
so, they are distinguishable into those which were
natural and immediate, and those which are pe¬
nal and remote. Of the former remark,
(1) The loss of the divine image. It is not cer¬
tain how long Adam retained his uncorrilpted in¬
nocence. But it is presumed, that, had he dene
so for a certain length of time—perhaps until the
identical period When " he heard the voice of the
Lord God Avalking in the garden in the cool of
the day"—he and his posterity had been confirm¬
ed in a state of holiness and happiness forever.
But alas! be sinned and the felicity was lost,
eternally lost. In the stead of a perpetual confir¬
mation in holinesg, he arid they were registered
in the annals of eternity, as sinners in the divine
government. The moral likeness of God was
effaced from his heart, and a transcript of the in¬
fernal tempter was drawn in the stead thereof.
" Righteousness and true holiness," insulted and
agrieved, abandoned the earth. The divine know¬
ledge was obliterated from the soul; and man,
a miserable, moral wreck, Was left to wander an
alien from God and from* Heaven;
(2) The corruption of his nature. The line of
virtue once crossed, there are no bounds to sin.
The flood gates of iniquity, broken up, vice, like
an ever-sWelling tide, rushes in upon the soul.
The first step of revolt corrupted the judgment,
seared the conscience, estranged the will, and
poisoned the affections. " The whole head be¬
came sick, and the whole heart was faint."
THE 'CATECHETICAL INSTRUCTOR. . 14®
Saving cast off his rightful allegiance to God,
.man became the abject and servile panderer to
every foul and loathsome passion. Malice, envy
%;and rage—deceit, hypocrisy and guile—covetous-
ness and sensuality—all abominations, claimed
him as their vassal, and led him a willing cap¬
tive into captivity, " He that committeth sin is
the servant of sin."
(3) The withdrawment of the divine smiles and
approbation. A smile of benignant pleasure and
complacency, rested upon the divine countenance,
as he beheld man wearing his own image, and
breathing his spirit. Nor did that smile create a
small part of the bliss of Eden. The recogni¬
tion of his Father's love^ imparted unutterable
joy to the heart of the man, and converted the
solitary place into a paradise below: and had he
retained his integrity, that joy had abode as a
river, and increased as the waves of the sea..
But man created in honor, abode not; and with
his fall, a dark cloud passed over the bright source
of his bliss. In expression of his displeasure at
sin, God withdrew the smiles of his love, and man,
rebellious and fallen, was driven a miserable ex¬
ile from his native garden. With cares and sor¬
rows, and labors multiplying upon his heart, he
was commanded to go from him, the light of whose
countenance alone could dispel the sorrows of the
mind, and give even affliction a joy.
(4) The disorganization of the natural and
physical world. We set down the irregularities
and miseries of the present world among those e£
tee catechetical instructwr.
fects of sin, which are not so much its penal con¬
sequences, as it's concomitant and natural result.
They are to sin, what the rigors of the dungeon
are to capital offence : not the punishment o£
crime, but God's method of bringing men to the
retributions of the last day. How incalculably
great are the miseries of life—miseries superin¬
duced by sin ! O man! how fatal to the univer¬
sal peace of animated nature, was thy transgres¬
sion. How deep the agonies and pains, with
which thy posterity enter life ! How abject the
state in which they pass it through ! Amid what
heart-rendings and tears do they end it! From
the cradle to the grave, all is contention and strife
—all is labor and anxiety—all is vanity and vcxai-
tion of spirit.
LESSON XXIII.
sin original and universal.
Question. What relation did Adam sustain to
the rest of the human race 1
Answer. Adam sustained to the rest of the hu¬
man race both a natural, and a federal relation.
Q. What do you mean by a natural relation ?
A. A natural relation is that which a father
bears to his sonv
THE CATECHETICAL INSTRUCTOR, 151
Q. What is a federal relation ?
A. A federal relation is that, in which one per¬
son represents another in the eyes of the law.
Q. Can you give an example of a natural rela¬
tion ?
A. Yes, Adam was naturally related to the
son, whom- he begat in his own likeness.
Q. Can you give an example of a federal rela¬
tion ?
A. Yes. When one person stands in behalf
of another, so that the acts of the former are char¬
ged to the account of the latter, there will be a
federal relation between them.
Q,. If, then, Adam sustained a natural relation
to the whole human race, are not all men, in a
proper sense, his descendants ?
A. Yes. Of one blood hath God made all na¬
tions of men for to dwell on the face of the earth,
and hath determined the times before appointed,
and the bounds of their habitations. Acts xvii.
26.
Q,. In like manner, if he sustained a federal
relation to all men, must not all men have been
involved in the guilt and condemation of his fall ?
A. Yes. By one man's disobedience many
were made sinners-; and by the offence of one,
152 THE CATECHETICAL INSTRUCT OH.
judgment came upon all .men to condemnation.
sRom. v. 12—19.
Q. What do the Scriptures say concerning the
■corruption of the human race ?
A. God looked upon the earth, and behold, it
■was corrupt: for all flesh had corrupted his way
upon the earth. den. vi. 12. Ps. x. 2—11, ib.
xiv.^1-3, ib. xxxvi. 1-4. Is. lix. 2-8. Rom. i.
21-32, ib. ii. 1, ib. iii. 9-19. Gal. iii. 22.
Q. Do not all persons discover a wicked and
depraved disposition very early in life ?
A. Yes, The wicked are estranged from the
womb ; they go astray as soon as they be born,
speaking lies. Ps. lviii. 3-5. Job xx. 11. Pro.
xxii. 15. Eccl. ix 3. Is. xlviii. 8.
Q. Is it not, therefore, certain, that infants are
born into the world under guilt and condemnation?
A. Yes. Behold, I was shapen in iniquity ;
and in sin did my mother conceive me. Ps. li. 5.
Gen. v. 3. Job xi. 12 ,ib, xiv. 4. John iii. 6, ib.
ix. 34. Eph. ii. 3.
Q. What, then, becomes of those who die in
infancy ?
A. Children dying in infancy would be lost, if
fthe sovereign and mysterious grace of God did not
aenew and save them. 2 Sam, xii. 16-23. Mat.
•six. 13,14, ib. xx. 15. John iii. 8. Rom. ix. 14—16.
"THE CATECHETICAL INSTRUCTOR. 153
REMARKS.
Original sin, is that corruption of our nature
%vhich was derived from Adam—the natural and
federal head of an entire race—and in which all
our actual sins originate. It is not for us to find
fault with the doctrine of original and inherited
depravity: especially, since God hath observed
the same system of imputation in man's recovery
and justification, as in his fall and condemnation.
It is beyond all contradiction, that " Adam begat
a son in his own likeness"—-that, "that which
•is born of the flesh is flesh," and " walketh after
the flesh"—that "no one can bring a clean thing-
out of an unclean "—that " man is born as the
wild ass' colt"—that " folly is bound' up in the
heart of a child "—that "the heart of the sons of
men, is fully set in them to do evil "—that " man
is a transgressor from the womb "—that " by one
man's disobedience many were made sinnei-6 "—
that "by the offence of one, judgment came upon
all men to condemnation "—that " by nature we
-are all the children of wrath even as others." (Gen.
iii. 6. John iii. 6. Rom. visi. 5. Job xiv. 4,
ib. xi. 12. Pro. xxii. 15. Eccf ix. 3. Is. xlviii. 8.
Rom. v. 18, 19. Eph. 2, 3) We, therefore,
subjoin the following, as additional evidence of
the universality of sin :
First. All men everywhere acknowledge the
necessity for an atonement for sin. It is not ma¬
terial to this argument, what form of religion men
practise ; nor, yet, what satisfaction they consid¬
er sufficient lor the offences they commit. Ther®
11
154 THE CATECHETICAL" INStfftUCTbK.'
is in every nation, and among every tribe, a re¬
cognition of crime ; and a conviction that some
satisfaction is necessary in order to propitiate its
offended deity. Every nation on earth, has some
form of religious rites and ceremonies. Every
nation has its temples, its altars, its priests, and
its sacrilices. Every nation is wont to confess
sin—is wont to deplore crime—is wont to suppli¬
cate a divinity, who is esteemed to be justly in¬
censed at the moral defection of the people.
Sr<:o.w)Li. Christ has offered a satisfaction
for sin, universal in its extent. "God so loved
the world, that he gave his only begotten Son,
that whosoever believeth on him, should not per¬
ish, but have everlasting life," "If any man
sin, we have an advucate with the Father, Jesus
Christ the righteous; and he is the propitia¬
tion for our sins; and not for ours only, but
also, for the sins of the whole world." The use
which the apostle Paul makes of this doctrine is,
that all men needed such a sacrifice. "Because,
said he, we thus judge, that if one died for all,
then were all dead; and that he died for all."
2 Cor. v. 14, 15.
Thirdly. " God commandcth all men every
where to repent." The doctrine of repentance is
based upon the supposition that man is a sinner;
and as a duly, it can relate only to such. Hence,
said our Lord, "we come, not to call the right¬
eous, but sinners to repentance and the apostle,
" I perceive that thy heart is not right in the sight
of God: wherefore, repent of this thy wicked-
ca-techetigal instructor. 156
Hess." Indeed, there can be no repentance
where there is no sin : and a universal command
to repent, implies the universal existence of sin.
Fourthly. It is declared, that without faith
in Christ, no man can he saved. "He that be-
lieveth on the Son, hath everlasting life ; and he
that believeth not the Son shall not see life ; but
the wrath of God abideth on him." " He that be¬
lieveth and is baptized shall be saved, and he that
believeth not shall be damned." These declara¬
tions extend with equal force to every man, of
every nation, and in every age of the world, In
one universal fall, all are concluded in unbelief
and sin ; and the Jew can be justified alone by
faith ; and the Gentile alone through faith. "As
in Adam all die, even so in Christ must all be
made alive."
Fifthly. In like manner it is said, that no
man can he saved without regeneration. "Verily,
verily, I say unto you, except ye be converted,
and become as little children, ye cannot enter
into the kingdom of heaven." " Except a man
be born of the spirit and of water, he cannot en¬
ter into the kingdom of God." The doctrine of
regeneration implies, that the nature of man is
depraved—that this depravity is a disqualification
for the kingdom of heaven—and that it must be
taken away, as a prerequisite to its enjoyment:
and the universality of this requisition, is abso¬
lute evidence of the universality of human depra¬
vity.
Sixthly. We are witnesses to ourselves, that
sin, like a deadly malaria, has infected our entire
156 the catechetical instructor.
race. How little confidence does man repose in
his fellow man! and how multitudinous are the
means of defence, with which they are ever and
anon providing themselves, against the endless
outbreaks of vice ! To refer alone to the means
furnished and sanctioned by law, for the safety
of our persons and property—the bolts, bars and
locks—the notes bonds and deeds—the jails and
dungeons,.the chains and galleys—the post, the
pillory and the gibbet, by which we secure our
houses, prevent the mischiefs of fraud and vio¬
lence, punish some offenders, or deter others from
similar nefarious perpetrations : all these, and the
like, are gloomy and dreadful proofs of the cor¬
ruption of the world in which they exist. They
exist in all places, wherever' men are found, of
sufficient capacity, and under proper circumstan¬
ces, to attempt a regular opposition to crimes, a
continued preservation of peace, and a general
establishment of personal safety. The sinfulness
which they are intended to resist, is, therefore,
equally universal.
LESSON XXIV.
the law.
Question. What is the sum of the whole law
of God ?
Answer. Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with
fflE CATECBtETICAt INSTRUCTOR. 157
all thy strength, and with all thy mind: and thy
neighbor as thyself. Luke x. '27. Deut. vi. 5,
ib. x. 12. Lev. xix. 18. Mat. vii. 12, ib. xix.
19, ib. xxii. 36-40. Rom. xiii. 8^-10. Gal. v.
14. 1 John iv. 7, '20, 21.
Q. Is there any thing unreasonable or unjust
in the requisitions of God's law ?
A. No. The law is holy ; and the command¬
ment holy, and just, and good. Rom. vii. 12.
Ps, xix. 7—10. Mic. vi. 8. 1 Tim. i. 8—10.
Q. What kind of obedience does the law re¬
quire ?
A. The law requires continual and universal
obedience : for it is written, Cursed is every one
that continueth not in all things, written in the
book of the law to do them. Gal. iii. 10. Deut.
xxvii. 26. Jer. xi. 3. Ezek. xviii. iv, Jas. i. 15.
Q. If Adam, and all his posterity, had invaria¬
bly kept the law from the first—loving God su¬
premely, and their neighbor as themselves, would
they not have been happy forever ?
A. Yes. If there had been no sin, there had
been no condemnation.
Q. Rut have not all men violated the great
principles involved in the law 1
A. Yes. By one man, sin entered into the
158 THE CATECHETICAL INSTRUCTOR.
world, and death by sin: and so death hath pass¬
ed upon all men, for that all have sinned. Rom.
v. 15. Gen. vi. 12. Rom. ii. 14, 15, ib. iii. 9-19.
Gal. iii. 22.
Q,. What is sin ?
A. Sin is a transgression of the law. 1 John
iii. 4. Rom. iii. 20, ib. iv. 15, ib. v. 13, ib. v'ih
9. 1 Cor. xv. 56.
Q. Does the law of God condemn all unright¬
eousness as sin ?
A. Yes. Whosoever shall keep the whole
law, and yet offend in one point, he is guilty of
all. James ii. 10. Mat. v. 19. Gal. iii. 10.
1 John v. 17.
Q. Since, then, the law condemns all unright¬
eousness ; and since all have sinned, are not all
men under the condemnation of the law 1
A. Yes. As many as are under the law, are
under the curse of the law. Gal. iii. 10. Rom.
iii. 19, ib. iv. 15., ib. vii. 8—11.
Q. Can any man now be justified by his own
works ?
A. No. By the deeds of the law, there shall
no flesh be justified in the sight of God. Rom.
iii. 20. Job ix. 23, ib. xxv. 4-6. Ps. cxliii. 2.
Romans iv. 2. Gal. ii. 16, ib. iii. 11, ib. v. 4.
Tit. iii, 5,
THE CATECHETICAL INSTRUCTOR. 159
' Q. Is any man able to atone for the sins of
another man ?
A. No. None of them can by any means re¬
deem his brother, nor give to God a ransom for
him. Ps. xliii. 7-9. Job ix. 32, 33.
Q. Can any man possibly bring a sufficient
atonement for his own sins 1
A. No. The Lord .will not be pleased with
thousands of rams, or with ten thousands of riv¬
ers of oil. If I-give my first born for my trans¬
gression, the fruit of my body for the sin of my
soul, it will avail nothing. Mich. vi. 7. Ps, 1.
7-17, ib. li. 16. Is. lxvi. 3. Heb. vii. 18, ib.
x. 1-4.
REMARKS.
44 The law entered that the offence might
abound." Here was the design of the moral
law. It was not given as a covenant of works,
in the observance of which, man might be saved:
but simply as a means by which the extent and
enormity of sin might'be illustrated. As in eve¬
ry thing else, the mind becomes informed by
dwelling on particulars ; so 44 by the specifications
of the law is the knowledge of sin." (Rom. iii.
20:) For this reason, also, the penalty of sin
was not repeated in the giving of the moral law,
as in the case of the law given to Adam in the
garden. Nevertheless, we may remark,
160 the catechetical instructor;
First. The obligations of the moral law are
absolute. Their foundation is laid in the relation
of beings. It were impossible that intelligent
creatures should exist, related to the divine Crea¬
tor, without being at the same time under obliga¬
tion to love him, in the manner described in the
law: and it were equally impossible that they
should exist related to each other, as are men and
angels, without b ing under obligation to love
each other in that infeiior degree which the same
law describes.
Secondly. The requisitions of the moral law
are reasonable. God c>>uld claim nothing, either
for himself, or in behalf of his creatures, which
■right reason did not approve. " What doth the
Lord require of thee, but that thou shouldst love
mercy, do justly, and walk humbly with thy God ?
—but that, "whatsoever ye would that men should
do unto you, ye should do also unto them ?—but
that ye should render unto Caesar the things that
are Caesar's; and unto God the things that are
God's ?" Less than this, reason, could not de¬
mand.
Thirdly. The obligations of the moral law-
are universal. (1)' As to.duties. It embraces
every positive precept, the reason of which we
may not see at first, not less than those requisi¬
tions, the reason of which we do see : and be¬
cause God cannot positively command any thing
which his relations to the universe do not author¬
ize him to do, or which it would be wrong and
sinful in his creatures to perform, therefore his
THE CATECHETICAL INSTRUCTOR. 161
positive precepts are equally binding with the ar¬
ticles of the decalogue. (2) As to subjects. Ev¬
ery intelligent creature in heaven, earth, or hellr
is under the regulations of the moral law. Vir¬
tue in heaven, is a conformity to this law: and
vice on earth or in the world of despair, is a dis-
confor'mityto its requisitions. The infant is born
under it; and the heathen, who have not the writ¬
ten law, show by their acts of accusing or else
excusing one another, that the work of the law is
written on their hearts. (3) As to the extent of
its demands. The law extends its dominion over
every faculty of men and angels. God requires
of no being more than he has physical ability
to do : but he does require to the utmost of that
ability. He lays a levy upon every mental and"
bodily power : and demands, that " thou love him
with all thy heart, and with all thy soul, and with
all thy strength, and with all thy mind: and thy
neighbor as thy self."
Fourthly. The obligations of the moral lavs
are perpetual. The ceremonial and judicial laws-
of the Jews, originating in the necessities of a>
temporary occasion, were designed only for a tem¬
porary existence; and were abolished, the one-
with the death of Christ, and the other with the
dispersion of their nation* The moral law, on
the contrary, originating in the relations of be¬
ings, extends unalterably through a duration com¬
mensurate with the existence of those relations.
In all time, and in all places, it is the rule and;
measure of right and wrong: and we may as
162 THE CATECHETICAL INSTRUCTOR.
readily imagine, that the necessary distinction
between right anil wrong shall cease to exist—so
that right will be no more right,, and wrong will
be no more wrong; as that the moral law, the
rule of the one, and the measure of . the other,
should be abrogated. There can be no sin where
there is no law; and no condemnation where
there is no sin ; and by consequence, men will
cease to commit sin, and the wicked will cease to
be condemned, in the day when God blots out
this law from the annals of eternity. Those who
are saved, willnot, indeed, be saved on the ground
that they have fulfilled the law;'but they will be
saved .in perfect harmony with the law fulfilled in
the person of their substitute : aild those "rtho are
lost to the latest ages, will be condemned as vio¬
lators of this law. The devotions of heaven will
recognize the claims of the moral law ; and this
law will constitute the strength of the chains of
hell. Like its divine original, it was always holy,
just and good and without variableness or shad¬
ow of turning, will remain thus forever. We
therefore infer,
(1) The iniquity of sin. Every sin originates
in a principle of corruption and depravity ; and
in its essential elements partakes of the charac¬
ter of the first transgression. It is a wonton in¬
fraction of the divine command, and a criminal
contempt of the divine authority. "Nay^ it is a
violation of natural justice,, common reason, and
the necessary relation of beings.- No man can
commit sin, without withholding from the deity
THE CATECHETICAL INSTRUCTOR. 163
'that to which he has a just and soverign right;
and from his fellow man that, to which the prin¬
ciples of universal equity entitle him. IJence, to
be a sinner, is to be unrighteous. " All unright¬
eousness is sin."
(2) Sinners are condemned righteously and just¬
ly. " Every man consents unto the law, that it
is good "—that were it strictly and universally
obeyed, this world—with all its storms and tem¬
pests—with all its "hailstones and fire"—with
all its plagues and diseases—were a Paradise
still. "Out of thine own mouth, shalt thou be
condemned, 0 thou wicked servant." Why ac¬
knowledge that the law is holy, just and good, and
yet do not what it says ? It avails nothing to say,
that "we are carnal sold under sin." This were
the same as if we should say, "We do not keep
the law, because we love to transgress it." And
■will not the Almighty avenge himself of his adver¬
saries 1 "When he shall arise to contend with
thee, thou wilt not be able to answer him one of
a thousand."
(3) The impossibility of being justified by works.
It is self-evident, that no subsequent act of obedi¬
ence to a violated law which, during our entire
existence, taxes every possible ability, can in any
wise atone for the sins that are past. Upon that
supposition, supererogation is out of the question.
In no one instance, before or after, can man ren¬
der to the law more than the obedience of that
moment requires. It is equally certain, that fidel¬
ity to no other law will wash away the sins against
164 the catechetical instructor.
the moral law. This observation applies, with
peculiar forc^, to the statutes of the land, the cer¬
emonies of the church, the punctilios of the closet,
and to every other expedient by which man at¬
tempts to expiate his own sins. Such acts are
either embraced in the requisitions of the divine
law, or they are not. If they are not. their per¬
formance cannot fulfill that law ; if they are, pres¬
ent obedience cannot satisfy for past disobedience
—it can avail only for the present moment. What
though " Naaman, captain of the hosts of the
king of Syria, was a great man with his master,
and honorable, and a mighty man in valor"?
Still, " he was a leper." And what though we
sustain ali the relations of the world, to the ad¬
miration of our fellow men ? Still, we are sin¬
ners : and no effort of our own can take away
that sin. " If there had been a law given, which
could have given life; then, verily, righteousness
had been by the law. But the Scripture hath
concluded all under sin, that the promise by faith
of Jesus Christ might be given to them that be¬
lieve. (Gal. iii. 21, 22.)
LESSON XXV.
total depravity.
Question. You said that the law Is reasonable?
and good: why, then, do not men keep the law ?
THE CATECHETICAL INSTRUCTOR. 1G5
A. Because the carnal mind is enmity against
God, it is not subject to the law of God, neither
indeed, can be. Romans viii. 7. John v. 42.
Eph. iv. 18, 19. Col. i 21.
Q. Are the hearts of all men wicked and de¬
praved ?
A. Yes. The heart is deceitful above all things
and desperately wickeS. Jer. xvii. 9. Deut. v.
29. 1 Kings ii. 44. Ps. x. 6-10. Eccl. viii.
11, ib. ix. 3. Aets viii. 21, 22.
Q. Does all the conduct of men proceed from
their wicked hearts ?
A. Yes. Out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, false wit¬
ness, blasphemies: and these are the things which
defile a man. Mat. xv. 19, 20. Job xxxi. 1. Ps.
1. 21, ib. xcv. 10. Pro. iv. 23., Is. xliv. 20. Hos.
iv. 12. Mark vii. 21, 23. Rom. vii. 7. Jas. L
15, 1 John iii. 15.
Q,. Can any thing religiously good come out
of the wicked hearts of men ?
A. No. God saw that the wickedness of man
was great in the earth ; and that every imagina¬
tion of the thoughts of his heart was only evil
continually. Gen. vi. 5. Ezra ix. 6. Ps. xxxviii.'
4, ib, xl. 12. Pro. xv. 26, ib, xxiv. 9. Eccl. vii.
186' THE CATECHETICAL INSTEUCTOK;
29. Mat. vii. 16—20, ib. xii. 34-37. Luke xvi.
15. Eph. ii. 1-3.
Q. In what manner does God regard the ways
of wicked men ?
A. The way of the wicked is an abomination
unto the Lord. Pro. xv. 9. Job xv. 16. Ps. 5.
4-6, tb. x. 3. Pro. vi. 16-19. Jcr.-xliv. 4. Ezek.
xi. 21. #
Q. To what are sinners compared, that repre¬
sent their loathsomeness in the sight of God ?
A. Sinners are compared to a body covered
with " wounds, and bruises, and putrefying sores "
—to " an open sepulchre, filled with all manner
of uncleanness "—and to " a body of death." Is.
i. 6. Mat. xxiii. 27 28. Rom. vii. 24.
Q,. It was a law among the Jews, if a man was
found diseased with the leprosy, he should be ex¬
pelled from the society of his people, and permit¬
ted to have no further intercourse with them :
will not God, in the last day, expel all those who
continue in sin from the society of the good, for¬
ever?
A. Yes. The Son of man shall send forth his
angels,, and they shall gather out of his kingdom
all things that offend, and them that do iniquity,
and shall cast them into a furnace of fire : there'
t^ catfichetfcal instructor. „ 167
shall be wailing and gnashing of teeth. Mat.
xiii. 41, 4*2, 49, 50. Ps. i. 5. Mai. iii. 18. Mat.
iii. 12, ib. xxv. 31-45. Rom. ii. 6-M1. 2 Thes.
i. 6-10.
REMARKS.
It is confidently believed, that a careful exami¬
nation of the numerous Scripture references in
the lesson above, will abundantly satisfy the im¬
partial reader that, in the divine estimation, the
nature of man is totally depraved and wicked—
that it is wholly estranged and " alienated from
the life of God ^-that "the carnal mind is enmi¬
ty against God"—that " every imagination of the
thoughts of the heart is only evil, and that con¬
tinually " —and that " sin by the commandment is
exceeding sinful." Nevertheless,
First. Total depravity does not consist in the
numerical greatness of sin. The number of our
sins is passing great. Should the best man of
our fallen race write down a list of such of his
offences as an imperfect memory might recall-—
sins of commission and of omission—sins of pride
and of passion—sins of youth and of riper years
—sins of deliberation and of inadvertency—sins
of word and deed—sins directly against God, and
sins against his fellow men—sins committed in
every place publicly and privately: he would be
overwhelmed with astonishment at the long, dark
catalogue. But how small a part of his actual
iniquities would such a list contain ! What vast
numbers hare entirely escaped our recollection !
168 THE CATECHETICAL INSTEtTCTOK.
What multitudes were committed, of which th'c
.mind, in the heat of excitement, the whirl of plea¬
sure, or the hurry of business, never took any
cognizance ! In numberless instances, the divine
law was infringed, when blinded by interest, or
the infatuation of gain, we even esteemed our
crimes a virtue : (Pro. xx. 14) and " called evil
good, and good evil; put darkness for light, and
light for darkness ; put bitter for sweet, and sweet
for bitter." (Is. v. 20.) "Our iniquities are in¬
creased over our head ; and our trespass is grown
up unto the heavens." (Ezra ix. 6. Ps. xxxviii.
■4, ib. xl. 12.) But it is not in the multitude of
these, that total depravity consists. Were this so,
then the youth and the infant were not totally de¬
praved.
Skcondly. Total depravity does not consist in
the circumstantial aggravation of sins. No sin
in the divine government is to be considered a tri¬
fle : nevertheless, there is a circumstancial differ¬
ence in the enormity of crimes. Some sins are
more heinous than others. There is a sin of ig¬
norance, and a sin against knowledge. There is
a presumptuous transgression, and a secret fault.
There is a pardonable offence, and an offence
which is unpardonable. (Mark iii. 28, 29. 1
John v. 16, 17.) The degree of our knowledge
and deliberation ; the position we occupy and th$
relations we sustain ; the office we bear and the
influence we exert — these are the casualties
which, by increasing our responsibilities, give to
crime its multiform shades of turpitude. What
the catechetical instructor. 169
malignancy enters into that man's sins who, mad¬
ly breaking over the restraints of the salutary
training of his youth, and gathering obstinacy
and strength with increasing years, precipitates
his ruin through a flood of gospel light and mer¬
cy ! (John iii. 19, ib. xv 22, 25.) If to this he
add the responsibilities of a father, the character
of a statesman, and the wide extended influence
of an infidel author, poisoning the streams of
knowledge to the latest period of time, that ma¬
lignity is increased in a proportionate ratio. But,
after we have invested actual sin with all the
shades of blackness and darkness—with all the
features of odiousness and shame of which it is
susceptible, still it is not here that we are to look
for total depravity. If this were so, then but few,
if any, are totally depraved.
Thirdly. Total depravity does not consist in
a physical incapacity to perform an act legally
good before God. God has never required of mail
more than he had the physical capacity to do:
and if man is at present wholly unable to fulfill
the law, it is not for the want of any natural
ability. Nevertheless, as in human governments,
the moment sentence of capital condemnation
passes upon an offender, he is regarded dead, so
that no act he may thereafter perform will be con¬
sidered legal—not even to the making of a will:
so, in the divine government, sin is a capital of¬
fence ; and the moment it has been committed,
the sinner is legally dead ; and thenceforward, in
the eyes of the law, all his good works (which
12
lit) THE CATECHETICAL INSTRUCTOR.
we grant him-to perform) are null and void. From
that instant, he is wholly incapacitated to put
forth so much as a will, which the law will re¬
cognize as valid. All his natural power, to the
contrary notwithstanding, he is " dead intrespass-
es and sins "—he is a " child of wrath even as
others." (Eph. ii. 1-3.) But it is not in this
legal incapacity that total depravity consists.
fourthly. Total depravity consists in a prin¬
ciple of sin and wickedness in the heart of every
individual of our race. It is not a bad head;
but a bad heart—not a bad education, but a bad*
disposition—not an evil fortune to be born under
these or those circumstances, but a bad charac¬
ter within, that flows out into wickedness under
any circumstances of life—in any clime—in any
age of the world. It is a principle of alienation
from the life of God; (Eph. iv. 18) of enmity
against him, and of insubjection to his righteous
law : (Rom. viii. 7) in a word, it is a principle of
selfishness which enters essentially into every
purpose, feeling, and affection of the heart. Men
are lovers of themselves more than lovers of God.
(2 Tim. iii. 2-4.) Self—self-love, self-importance,
self-sufficiency, self-seeking, self-glory—this is
the alpha and omega of the native character of eve¬
ry man. " Who but myself is the centre and cir¬
cumference of the world ! For me the sun rises,
and the rains descend ! For me the seasons re¬
volve, and. God himself lives ? All things were
made for me, and in my pleasure, let all things
find their end." These are the real sentiments
the catechetical instructor. 171
of all, and each of our fallen race. By them
even the deity is dethroned ; and man, poor worm
of the dust, is deified. Henceforth he is now the
supreme—the sole arbiter of his powers, of his
affections, and of his life. The sovereignty of
God is practically denied; his authority contemn¬
ed ; his service abandoned, and his glory tram¬
pled under foot. Here is the fountain of a sinful
life, and the aggravation of criminal conduct.
This is the extreme of sin. " The carnal mind
is enmity against God : for it is not subject to the
law of God, neither, indeed, can be."
PART III.
LESSON XXVI.
covenant of redemption.
Question. What is a covenant ?
Answer. A covenant is a contract, or an agree¬
ment, between two o^piore persons, to perform a
specified business.
Q. What is the covenant of. redemption ?
A. The covenant of redemption is that agree¬
ment to save sinners, which was formed by the
Father, the Son, and the Holy Ghost—three equal
and divine persons.
Q. Do the Scriptures any where speak of a
covenant of redemption ?
A. Yes. In many places, the Scriptures al¬
lude to a covenant on the part of the Father, the
Son, and the Holy Ghost to save sinners. Ps. ii.
ft, ib. lxxxix, 3, 4, 19, 20, Is. xlii. 1-7. John
174 THE CATECHETICAL INSTRUCTOR.
vi. 27. Ps. xl. 7, 8. Is. xlviii. 16, ib. 1. 5, 6, ib.
lxi. 1-3. John v. 30, ib. vi. 38-40. Is. xliv. 3,
4. Joel ii. 28. Luke xxiv. 49. Acts ii. 32, 33.
Gal. iii. 4.
Q. In the covenant of redemption, what did
the Son engage to do ?
A. The Son engaged to bring in everlasting
righteousness and plenteous redemption, that God
might be just, and justify every one that believeth
in Jesus. Is. xlii. 19-21, ib. liii. 11. Jer. xxiii.
9. Dan. ix. 24. Ps. cxxx. 7. Luke ii. 38. Rom.
iii. 21-26. 1 Cor. i. 30. Heb. ix. 12-15.
Q. Was it not necessai^in order to fulfill this
covenant engagement, that the Son should be sub-
jected to great humiliation and suffering?
A, Yes. Forasmuch as the children of men
are partakers of flesh and blood, he also himself
likewise took part of the same, that through death
he might destroy him that had the power of death,
that is, the devil; and deliver them, who, through
fear of death, were all their lifetime subject to
bondage. Heb. ii: 14, 15. Luke xii: 50. John
i: 14, ib. xii: 27. Gal. iv: 4, 5. Phil, ii: 6-8.
il Pet. iii. 18.
Q. Did the Son undertake the salvation of man-
"TH'E CATECHETICAL INSTRUCTOR. 17'5
kind, upon such humiliating and painful conditions,
of his own choice, or was he compelled to do so?
A. In the covenant of redemption, the Son was
voluntary : he loved us, and gave himself for us,
an offering and a sacrifice to God, for a sweet smell¬
ing savour. Eph. v: 2; John x: 17, 18, ib. xvii: 19.
Gal. i: 4,ib. ii: 20. 1 Tim. ii: 5, 6. Tit. ii: 13,14.
'Q. Did the Father promise to confer any pecu¬
liar privileges and honors upon the Son, on account
of his voluntary condescension and death ?
A. Yes. We see Jesus, who was made a lit¬
tle lower than the angels, for the suffering of death,
crowned with glory and honor. Heb. ii: 9. Ps.
ii: 7-9, ib. lxxxix: 27. Dan. vii: 13, 14. Mat.
xxviii: 18. Luke i: 32. John iii: 35, ib. v: 22, 27.
Acts ii: 36. Rom. xiv: 9. 1 Cor. xv: 27. Eph.
i: 20-22. Phil, ii: 6, 11. Heb. i: 2-4. 1 Pet.
iii: 22. Rev. xvii: 14.
Q. Did not the Father also guarantee the Son,
: that his death should not be in vain, but that there¬
by, a portion of the human race should certainly
be saved 1
A. Yes. Thus saith the Lord, because he hath
poured out his soul unto death, I will divide him
a portion with the great, and he shall divide the
116 THE CATECHETICAL INSTRUCTOR.
spoil with the strong. Is. liii. 12. Ps. lxxxix.
35-37. Is. ix: 6, 7, ib. liii: 10, 11. John vi: 37,
ib. x: 15, 16, ib. xvii: 2, 6, 9, 24. Rom. viii: 29,
30. Eph. i: 3-5.
Q,. What is the office of the Holy Ghost ?
A. The office of the Holy Spirit is to convince
the world of sin, of righteousness, and of judg¬
ment ; to take of the things of Christ and shew
them unto us ; and to lead us into all truth. John
xvi: 8-15, ib. xiv: 26.
Q. Could any man believe on the Son, in a
saving manner, without the influences of the Ho¬
ly Spirit?
A. No. No man can say that Jesus is the
Lord, but by the Holy Ghost. 1 Cor. xii: 3.
Ps. lviii: 3-5. Mat. xiii: 11, ib. 16, 17. John
vi: 44, 45. Acts xviii: 17. 1 Cor. ii: 6-10. 2
Cor. iv: 3-6." Eph. ii: 8. Phil, i: 29.
Q. Was the Holy Spirit, with all his gifts and
influences, promised to the Son in the covenant
of redemption ?
A. Yes. The Lord said, I will pour my Spirit
upon thy seed; and my blessing upon thine off¬
spring ; and they shall spring up as among the
grass, and as willows by the water-courses. Is.
THE CATECHETICAL INSTRUCTOR. 177
xliv: 34. Ps. civ: 30, ib. cx: 3. Is. xxxii: 15.
Joel ii: 28. Luke xxiv: 49. John vii: 38, 39, ib.
xiv: 16, 26, ib. xv: 26. Acts ii: 32, 33. Gal. iv: 6.
Q,. When was the covenant of redemption
made—embracing all these great and interesting
matters ?
A. The covenant of redemption was made be¬
fore the world was created, or time began. Pro.
viii: 22-36. Mic. v: 2. Rom. xvi: 25, 26. Eph.
i: 4-7, ib. iii: 9-11. 2 Tim. i: 9, 10. Tit. i: 1-
3. 1 Pet. i: 18-21.
Q. After the Son had covenanted to die for sin¬
ners, did he not come into the world subject to the
will of the Father, and of the Holy Spirit?
A. Yes. He said, And now the Lord God and
his Spirit hath sent me ; and I came down from
heaven, not to do mine own will; but the will of
him that sent me. Is. xliv: 16. John vi: 38. Ps.xl.
6-8. Is- 1: 5, 6, ib. liii: 10. Zech. xiii: 7. Mat.
xxvi: 10-12. Luke iv: 14. John i: 33, 34, ib. iii.
34. Phil: ii. 8. Heb. iii: 5, 6,ib. v: 5-8, ib. x: 6-10.
Q. Was not the Holy Spirit in like manner,
sent into the world subject to the will of the Fa¬
ther, and of the Son ?
A. Yes. Jesus said, I will send the Comforter
unto you from the Father, even the Spirit of truth,
178 THE CATECHETICAL INSTRUCTOR.
which proceedeth from the Father. John xv: 26.
Acts ii: 32, 33.
Q. Now that the Son and the Spirit have faith¬
fully performed their part in the covenant of re¬
demption, will not the Father, also, graciously
and faithfully pardon and accept all who come
unto him believing on Christ ?
A. Yes. If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us
from all unrighteousness. 1 John i: 9. Prov.
xxviii: 13. Is', xlii: 21. Mat. iii: 17. John x.
9. Rom, iv: 16. 2 Cor. v. 18-21. Gal. iii: 22.
Eph. ii: 18, ib. iii: 11, 12. Heb. vi: 17, 20, ib.
x: 19-22.
Q. Is there any other appointed way, whereb}7,
sinners may approach unto God with acceptance,
than by his Son Jesus Christ?
A. No. Jesus saith, I am the way, and the
truth, and the life : no man cometh unto the Fa¬
ther, but by me. John xiv: 6. Acts iv: 12. Mark
xvi: 16. John iii: 18, 19, ib. viii: 21—24.
REMARKS.
First. We have said that the covenant of re¬
demption was formed between the Father, the Son,
and the HolyXUhost: not that we pretend to decide
the long disputed question, concerning "the eter¬
nal generation of the Son;" but because, in this
THE CATECHETICAL INSTRUCTOR. 179
relation, the persons of the adorable trinity are
ordinarily represented, as engaged in the execu¬
tion of that remedial scheme, which is alike the
happiness of the world, and the glory of eternity.
Whatever reasons, in our private judgment, may
preponderate on this subject, in the present work,
we would sedulously avoid, as far as truth shall
allow, every arena of strife, and opposition of sci¬
ence, falsely so called." If the second person of
the Godhead, whom we denominate the Son, is
admitted to be, in the highest sense, divine, we -
know not, that the salvation of any, necessarily
involves the belief of this, or that theory, concern¬
ing the period when he first assumed the relation
of Son—whether in that character he formed with
his Father the covenant of redemption, or wheth¬
er he was constituted a Son in the formation of
thafcovenant. To every candid and correct think¬
er it must appear obvious, that all things without
the limits of time, are equally eternal, in the same
manner as all points in a circumference are equal¬
ly remote from the centre : and if the covenant of
redemption was formed before time began, it is
not material which hypothesis we adopt, both the
Sonship and the covenant are, nevertheless, eter¬
nal. That Christ was the Son before his incar¬
nation is evident, from the fact, that God sent his
Son into the world ; which clearly implies the ex¬
istence of this relationship before he was sent as
a son. Indeed, if he was not a So$ before the
covenant of redemption was formed—(if the terms
before and after are at all applicable to eternal
180 THE CATECHETICAL INSTRUCTOR
things)—if in the formation of that covenant, he
was constituted or " begotten " to be the Son, we
would propose it as a question, whether the be¬
getting or constituting act was not as much his
own, as that of the Father? and, then, with what
propriety can it be said, that he "was begotten
of the Father "? On the contrary, if our concep¬
tions can admit of any thing anterior to the for¬
mation of that blessed scheme of redeeming mer¬
cy, and if in the character of a Son, he engaged
in making that covenant, then the eternal Sonship
of Christ, in its highest and most absolute sense,
will inevitably result. Be it our aim, however,
to state obvious truths, and leave to others the
unprofitable task to deal in metaphysical subtle,
ties, and to grope in search of light, where sol¬
emn darkness reigns.
Secondly. The covenant of redemption em¬
braces within its limits, the entire system of pro¬
vidential grace. It is the basis and origin of the
mediation, the incarnation, the sufferings, death,
resurrection, and intercessions of Christ—of the
mission and influences of the Holy Spirit; of the
calling of prophets and apostles ; of the inspira¬
tion and preservation of the Scriptures ; of the
organization and perpetuity of the church ; of all
the disciplinary dispensations of divine Providence;
and, in a word, of all things pertaining to the
--1-'c ' and the glory of God there-
Christ, hath blessed us with all spiritual blessings,
in heavenly places in Christ: according as he
Father of our Lord Jesus
the catechetical instructor. 181
hath chosen us in him before the foundation of
the world, that we should be holy, and without
blame before him in love." " Whether Paul, or
Apollos, or Cephas, or the world, or life, or death,
or things present, or things to come, all are yours,
and ye are Christ's and Christ is God's. "And we
know, that all things work together for good to
them that love God—to them that are the called
according to his purpose." (Eph. i: 3, 4. 1 Cor.
iii: 22, 23. Rom. viii. 28.)
Thirdly. In executing the covenant of re¬
demption, the Son sustained the office of Prophet,
Priest and King.
(1) He was a Prophet, In the fall, man lost
the knowledge of God ; and the world by wisdom
was unable to regain it. It devolved upon him,
who came down from heaven, to unfold the mys¬
teries of the divine character and the divine will,
"No man hath seen God at any time ; the only
begotten Son, which is in the bosom of the Fa¬
ther he hath declared him." "To this end, said
he, was I born, and for this cause came I into the
world, that I should bear witness unto the truth
and " my doctrine is not mine, but his that sent
me. If any man will do his will, he shall know
of the doctrine, whether it be of God, or whether
I speak of myself." (John i: 18, ib. xviii: 37, ib.
vii. 16, 17.)
(2) He was a Priest. In the fall/man became
a condemned sinner, and all the righteousness
and penance in the world, had been insufficient
to take away one sin, or to restore one soul to
182 THE CATECHETICAL INSTRUCTOR.
the lost favor of his God. It devolved alone upon
him, of whom it is said, "The Lord hath sworn,
and will not repent, Thou art a Priest forever,
after the order of Melchisedec," to bring in ever¬
lasting righteousness and make a full end of sin.
" Every priest of the law, standeth daily minis¬
tering and offering oftentimes the same sacrifices
which can never take away sins. But this man,
Jesus, after he had offered one sacrifice for sills,
forever sat down on the right hand of God. For
by one offeripg, he hath perfected forever them
that are sanctified. Wherefore, he is able, also,
to save them to the uttermost, that come unto God
by him, seeing he ever liveth to make interces¬
sion for them. (I-leb. x: 11—14, ib. vii: 25.)
(3) He is a King. In the fall, man arrayed
against himself a host of inveterate enemies to
oppose his salvation: and no created arm could
have wrought his deliverance. " But thanks be
to God, who hath given us victory through our
Lord Jesus Christ." The law reared its ada¬
mantine wails to heaven, and shot forth flames of
consuming wrath upon every guilty son of Adam's
race. The Son of God—the Prince of Peace—
hath broken the power of the law, and redeemed
us from its curse. The multiform powers of the
world, and the insidious motions of sin that war
in our members, would re-subjugate the soul to
bondage anfi to death, but " the King of kings "
" hath redeemed us from this present evil world,"
that " sin should not have dominion over us."
" The Devil, as a roaring lion, walketh about *
the catechetical instructor. 183
seeking whom he may devour but " the God of
Peace shall bruise Satan under your feet shortly."
" The last enemy that shall be destroyed is death."
" Then cometh the end, when he shall deliver up
the Kingdom to God, even the Father—when he
shall have put down all rule, and all authority and
power. For he must reign, till he hath put all
enemies under his feet." " He is the head over
all things to the church." (1 Cor. xv: 24, 25.
Eph. i: 22.)
LESSON XXVII.
christ the divinity of.
Question. Do you consider Jesus Christ—the
Son of God—to be a divine person-?
Answer. Yes : Jesus Christ is God over all,
blessed for ever: he is the true God, and the
mighty God. Rom. ix: 5. 1 John v: 20. Is. ix:
6, ib. liv: 5. John xx: 28. Acts xx: 28. Heb. i: 8.
Q. Is he not also called the Lord of all things ?
A. Yes. H e is Lord of all, both of the dead
and living. Acts x: 36. Rom. xiv: 9. Jer. xxiii:
6. Luke ii: 11. John xiii: 13. Acts ii: 36. 1 Cor.
xv: 47. Eph. iv: 5. Rev. xvii: 14, ib. xix: 16,
184 THE CATECHETICAL INSTRUCTOR.
Q. If, then, he is both Lord and God, has he
not all the perfections and attributes of God?
A. Yes : In Christ dwelleth all the fulness of
the Godhead bodily. Col. ii: 9. John i: 14, ib.
x: 30, ib. xiv: 9. 1 Cor. i. 24. 2 Cor. iv: 6. „ Phil,
ii: 5, 6. 1 Tim. iii: 16. Heb. i: 3.
Q. You know that eternity and unchangeable-
ness are two of the essential attributes of God : is
Jesus Christ eternal and unchangeable ?
A. Yes : His goings forth have been from of
old, from everlasting: and he is the same yester¬
day, to-day, and forever. Mic. v: 2. Heb. xiii:
18. Pro, viii: 22, 23. John i: 1, ib. viii: 58.
Col. i: 17. Heb. i: 10-12. Rev. i: 4, 8, 17.
Q. None but God can be every where present
at the same time : is not this true of Jesus Christ?
A. Yes : Jesus said, wherever two or three
are gathered together in my name, there am I, in
the midst of theih. Mat. xviii: 20, ib. xxviii: 18
-20.. Eph. i: 23. Col. iii. 11.
Q. God only can know all things : is there any
thing that Christ does not know ?
A. No: We are sure that he knoweth all
things. John xvi: 30. Mat. ix: 4, ib, xi: 27. John
i: 18, ib. ii: 24, 25, ib. v: 20, ib. vi: 64, ib. xx: 27.
Col. ii: 3.
TEE CATECHETICAL INSTRUCTOR. 185
Q. It is peculiar to God alone to possess crea¬
tive power : did not Christ make the world, the
heavens and all things ?
A. Yes. All things were made by him, and
without him was not any thing made that was
made. John i: 3, 10. Col, i: 15—17. Heb. i;
3, 4, *10, 12/
Q. None but God is able to raise the dead :
is not this power, also possessed by Jesus Christ?
A. Yes. The hour is coming, in the which
all that are in the graves, shall hear the voice of
the Son of God, and shall come forth; they that
have dene good, to the resurrection oflife; and they
that have done evil, unto the resurrection of dam¬
nation. John v. 28-29. ib. vi. 39, 40.
Q. We should worship none but God only; but
Were not the angels commanded to worship Jesus
Christ ?
A, Yes. When God bringeth his first begot¬
ten Son into the world, he comniandeth all the
angels of God to worship him. Heb. i. 6. Ps. xcvii.
7, Is. vi. 1, 10, John xii. 3G-41. Rev. v. 11-13.
Q. Since then, Jesus Christ is the true God,
and has all the perfections of God, and is wor¬
shipped and adored by all the angels, should not
'We., and all men honor and serve him as God?
13
136 TJIE CATECHETICAL INSTRUCTOR.
A» Yes. All men should honor the Son, even
as they honor the Father; he lhat.honorethnot the
Son honoreth not the Father that sent him. John v.
23. Ps. ii. 12. Math. xxi. 9 ib. xxviii. 9. Luke
xxiv. 52. Acts vii< 59. ib. xxii. 16i. Phil., ii. fi¬
ll, 19. ib, iii. 3. 2 Pet. iii. 18. Rev. i. 5, 6.
REMARKS.
Divine titles, divine attributes, divine works
and divine worship are, in the Scriptures, appro-
priated to Jesus -Christ. This were absolutely in¬
credible upon any other supposition, than that of
his real divinity. That he is a divine person re¬
sults in like manner, also, from the following con¬
siderations :
First. His SonsMp. In more than an hun¬
dred instances, Jesus Christis stated in the Scrip¬
tures to be the Son of God, and in very many of
them he was so stated by himself. In this char¬
acter all men are required to believe on him ; and
he is emphatically declared to be " antichrist,"
who denies the relation of the Father and the Son.
(1 John ii: 22.) It is abundantly evident, that
both Jews and Christians understood this relation
to import his real divinity. Hence the latter care¬
fully distinguished his divine Sonship from his hu¬
manity; (Rom. i: 3, 4) and hence the former
charged him with blasphemy on account of this
appellation—saying, thereby "he made himself
equaj, with "God-" (John v; 18-) Nor is it less
certain, than, that while Jesus himself was not
THE CATECHETICAlfilNSTRUCTGK, 18T
ignorant, that all parties so construed this phrase,
lie aiever pretended, at any time, to remove the
universal impression on this subject. So far from
this, he-un equivocally asserted, "I and my Father
are one;" and he that hath seen me, hath seen
the Father." (Johnx: 30, ifc xiv; 9.) 1 Granting,
therefore, what the adversaries of this doctrine
allow, that " he was a good man," nay, that " he
was the best of men," and an infallible witness-
to the truth," how- is it possible to reconcile his
conduct on this occasion with any other supposi¬
tion, than that of his real divinity ? He that by
his own words creates a false impression, and
knowingly permits it to remain, is, to all intents
and purposes', guilty of falsehood. And hence
one of two things inevitably results, either Christ
was not so much as a good man, (which all admit
he was) or else he was more-—*he was also a di¬
vine person.
Secondly. His Miracles. The history of Je¬
sus .Christ is a history of miracles. From the
first day of his public ministry, to that of his as¬
cension to the upper sanctuary—" there to appear
in the presence of God for us "—comparatively
little else appears in his life, than one unbroken
chain of the most extraordinary and wonderful
works—opening the eyes cf the blind ; unstop-
pingAhe ears of the deaf; cleansing the leprous ;
healing the sick; casting out devils and raising-
the dead. In no scene of personal agony or dis¬
tress, was he ever wanting a heart to pity or a
hand to relieve. Whether in the bonds of an ac-
188 THE CATECHETICAL INSTRUCTOR,
cused, going up to the hall of judgment, he could
heal the wounds of a Malchus; or whether he
hung an execrated victim amid the tortures of the
cross, he could pardon and console a dying thief.
Nor is this all. His miracles icere peculiarly his
own. In two respects, at least, they were not less
distinguished from those of his apostles, than were
these latter, from the incantations and necroman¬
cies of the Egyptian Magi. The apostles were
neither the object nor the origin of that miracu¬
lous power, " by which the Gentiles were made
obedient to the faith." They every where preach¬
ed, that men should believe on Christ Jesus the
Lord; and they everywhere acknowledged him
the almighty source of their " signs,-and wonders,
and divers miracles. (Acts iii: 12—16, ib. xv:
12, ib. xix: 11. Rom. i. 5, ib. xv: 18, 19.) In
this there was harmony and fitness. It was prop¬
er that he should receive the honor, whose mighty
power had effected such deeds of passing gran¬
deur. But what was the character of his own
ministry ? Did he, in like manner, direct our
faith to another, by whom his miracles were
wrought? No verily. He was the end of his
own gospel, as he was afterwards that of his apos¬
tles; and he challenges the faith of all upon the
ground of his self-efiected wonders. " If I do not
the works of my Father, said he, then believe me
not; but if I do, though ye believe not me, believe
the works, that ye may know and believe, that
the Father is in me, and I in him." "Believe
me, that I am in the Father, and the Father in
THE CATECHETICAL INSTRUCTOR. 189
Hie; or else believe me for the very works' sake.
(John x. 37, 38. ib. xiv. 11.) His works were
his own; and therefore he was the object for which
they were wrought—'his works were above the
power of impotent humanity; and therefore show¬
ed him to be the true God.
Thirdly. His Mediation. We have already
hinted, and it will be seen more fully hereafter,
that the great design of Christ's advent into the
world, was to effect a mediation in behalf of sin¬
ful men, by offering, in his own person, a satis¬
faction to the divine justice, in consideration of
which, God might be just and the justifier of eve;
ry one that believeth in Jesus. The accomplish¬
ment of this design, necessarily supposes him to
have been a divine person. For whether we con¬
sider the requisite satisfaction to proceed upon
the principle of pecuniary transactions, in which
only an excess of merit is applied to the extin¬
guishment of human liabilities; or whether we
consider, (what is the fact,) that it proceeds upon
the principle of moral transactions, in which the
dignity of one person is the ground upon which
another is released, it must appear obvious that it
could have been rendered by no mere creature.
On the former ^ supposition, this was impossible;
because, no mere creature can possess excess of
merit; and upon the latter supposition, it was
equally impossible, because, no one creature can
possess pre-eminent dignity. In the estimation of
the law, all creatures are alike—subjects and
bondsmen. Hence, it was with peculiar proprie^-
190 THE CATECHETICAL INSTRUCTOR.
tj that the apostle intimates, that he "who hath re-,
(deemed-us from the curse of the law, was himself
above the law, but, for the purpose of our redemp¬
tion, condescended to be "made under the law."
And hence, also, he emphatically declares, that
he who condescended to take upon himself the
form of a servant, and become obedient unto the
death of the cross, was originally in the form of
God, and thought it not robbery to be equal with
God. (Gal. iv. 4, 5. Phil. ii. 6-8.)
LESSON XX VII L
CHRIST THE HUMANITY OF.
Q. You said, in the last lesson, that Jesus
Chris*; Avas the true God; did he not, also, assume
a human nature like unto our own ?
A. Yes. He Avho Avas in the form of God,
and thought it not robbery to be equal with God,
made himself of no reputation, and took upon him
the form of a servant, and was made in the likeness
of men. Phil. ii. 6, 7. Luke xxiv. 39. John i. 14,
1 Tim. iii. 16. Heb. ii, 11—16. ib. xx. 5, 1 John
i. 1-3. ib. iv. 3: 2 John vii.
Q. ' Was Jesus, in his human nature, subject
to all the Aveaknesses and infirmities of other
inen?'
THE CATECHETICAL INSTRUCTOR. 191
A. Yes. He was born in a manger, a feeble
aiid helpless infant; increased in wisdom and sta-
ture; labored and became weary; hungered, thirs¬
ted, and fasted; suffered, died, and was buried,like
other men. Math. i. 18—25. Luke ii. 6, 7, 52.
Math. xix. 55. Luke ii. 51. John iv. 0. Math,
iv. 2, ib. xxiv. 18. John iv. 7. ib. xix. 28. 1 Pet.
iii. 18. Math, xxvii. 57-60. 1 Cor. xv. 4.
Q,. What evidence have, you that Christ also
possessed a human soul ?
A. He was a man of sorrows, and acquainted
with grief: he groaned in the spirit; and said my
soul is exceeding sorrowful, even unto death. Is.
iiii. 3. John xi. 33-35: Math. xxvi. 38. Mark
iii. 5. John xii. 27. ib. xxiii. 21. 1
Q. For what object did Christ come into the
world, and take upon him our nature ? '
It is a faithful saying, and worthy of all accep¬
tation, that Christ Jesifs came into the world to
save sinners. 1 Tim. i. 15. Math. i. 21. Luke
xix. 10. John iii. 17. ib. xii. 47. Acts xvi. 31.
Rom. v. 9- 10. ib. x.9- 9 Tit. i. 4. 1 John iv. 14,
j Q,. Why was it necessary, that in all points,
Jesus Christ should be made like unto men?
A. It behooved him, in all things, to be made
like unto men, that he might be a merciful ami
192 THE CATECHETICAL INSTRUCTOR.
faithful High Priest, in things pertaining to God,
to make reconciliation for the sins of the people.
Heb. ii. 17,18. ib. iv. 15. ib. v. 1, 2. ib. viii. ib.
viii. 3- ib. 10. 4.
Q. Was Christ, in his human nature, subject
to the divine law ?
A. Yes. Jesus said, think not, that I am come
to destroy the law, or the prophets : I am not
come to destroy; but to fulfil. Math. v. 17, 18.
Ps. xxxx. 7, 8. Is. xxxxii. 21. Rom. iii. 31. ib.
x. 4.
Q. You said, on a former occasion, that the
law required supreme love to God, and love to all
men as to ourself: what can you say of the piety
of Jesus Christ towards his Father ?
A. Jesus prayed much to his Father ; in all
things he glorified and honored him; and always
did those thin'gs that pleased him. Mark i. 35.
Luke v. 16, 18, 28, 29. ib. xxii. 44. John iv*
34. ib) viii. 29, 49, ib. xvii. 4. Heb. v. 7.
Q,. What can you say of his good-will towards
men ?
A, Jesus had compassion on the multitudes
when he beheld their distresses; and he went
about continually doing good*. Math, ix, 36. Acts
•X}..
THE CATECHETICAL INSTRUCTOR. 193.
Q,. Why was it necessary that the Lord Jesus
should thus have been made under the law, and
fulfil it in his own person ?
A. He was made under the law, that he might
redeem them that are under the law, that we
might receive the adoption of sons. (Gal. iv. 4,
5. Rom. iii. 20, 26. ib. viii. 3, 4. Gal. iii. 13„
Q. Could Christ, acting in the character of
our High Priest, have atoned for sins, if he had
not been holy 1
A. No. For such an High Priest became us,
who is holy, harmless, and undefiled—.separate
from sinners ; who needeth not daily to offer up
sacrifice, first, for his own sins, and then for the
sins of the people. Heb. vii. 26, 27. ib. iv. 19.
1 Pet. ii. 22. 1 John ii. ib. iii. 5.
Q. Could he, viewed in the light of a sacrifice,
have atoned for our sins, if he had not been holy
in the sight of-the law ?
A. No* It is the blood of Christ, who, through
the eternal spirit, offered himself without spot to
God, that purges our consciences fromdead works
to serve the living God. Heb. ix. 14. 2 Cor. v.
21- 1 Pet. i. 19.
REMARKS.
The christian era is dated from the advent of
Qhrist. With our present means of information",
194 THE CATECHETICAL INSTRUCTOR.
it were impossible to determine, at this late period
of time, the precise day, or month of the year, in
which this extraordinary event took place. Nev¬
ertheless, we may do so within a few months:
and this is sufficient for all ordinary and valu¬
able purposes. We know, that our Lord was
born into the world before the death of Herod, by
whom he was persecuted while yet he was an in¬
fant: Now, Josephus tells us, that during the last
illness of Herod there occurred an eclipse of the
moon; and by reference to Ferguson's astronomi¬
cal tables it will be found, that the only lunar
eclipse that occurred within several years of He¬
rod's death occurred, according to our computation,
on the 13th of March, in the year of the world
4001. Since, therefore, Christ was but an infant
when Herod died, his advent must be dated near
the beginning of this, or the end of the proceeding
year. This the apostle calls "the fullness of
time." (Gal. iv. 4.) and we remark,
First. The incarnatioii of Christ was a fulfil¬
ment of prophecy. ■ Jesus Christ was no ordinary
personage; and the object of his terrene mission,
was one of no ordinary character. Accordingly
i every thing connected with this event, received
the impress of the divine spirit, generations be¬
fore. It was not a mere casualty, that he was
!miraculously conceived of a Virgin, arid made his
advent into the world ere the " sceptre," the
o ephod," and the teraphim, had departed from
the house of Jacob. It was not accidental, that
he was born of the tribe of Judah, and of the farry
THE CATECHETICAL INSTRUCTOR. 195
ily - of David—that, he was.despised- while an'in¬
fant, and persecuted in his subsequent life. The
time, .and place of his nativity; the manner of his
life, and the circumstances attendant upon the
days "of his humanity; the reproach and contume¬
ly to which he was subjected, his miracles, and
the uprightness of his character-—all these had
been the burden of the prophets, who spake as the
spirit gave them utterance," with the precision
and accuracy of history. (Gen. xlix. 10. Is.
vii. 14. ib. liii. 2, 3, Mic. v. 2. Hag. ii. 7, J9.
Mat. ii. 13, 15. ib. xiii. 54-57. Luke i. 26-35-
ib. ii. 1—7, 52. John i. 11. ib- vii. 42. Rom. i.;3-
Heb. vii, 14.)
Secondly. ' In his, human nature, Christ. ex¬
emplified every mortal'virtue. He was the light
of the world, in whom there was no darkness-
" He did no sin, neither was guile found in his
mouth." 'Whether ye consider his piety, as it
' respected his divine Father, or as it related to
those inferior beings whose nature he had assurn-
' ed, it was perfect-in all its parts, and pre-eminent
in all its degrees. Sent into thq.world on an er¬
rand of love, it was his "meat and his drink to
do the will of him that sent him," .Performing
the most extraordinary, miracles, and amid the
most overwhelming Embarrassments of poverty
and persecution, he' was neither the subject of os¬
tentatious pride,, nor off desponding, unbelief. He
spake with authority, and as never, man had spok¬
en; but he neither compromitted the truth, nor
.'gave that which was holy unto dogs. His
190 the catechetical instructor.
words and his works were never with-held where
they could accomplish good; nor were they ever
granted merely to gratify an idle curiosity, or a
vain presumption. Mercy was the essential ele¬
ment of his character; and he was lavish of her
bounties. He was the poor man's friend, the or¬
phan's father, and the widow's husband: His eye
wept with those who wept, and his heart rejoiced
with those who did rejoice. He was happy in
every man's happiness, and he shared in every
man's sorrows. Into all the circumstances of life
he entered, alike free from austerity and frivolity.
His soul was generous, and his manners conde.-
scending, courteous and bland. He gave honor
where it was due, and compassion where it was
needed. In every place, meekness, patience and
humility—gentleness, amiability and love; sinceri¬
ty, truth and uprightness were the features strongly
delineated in his moral character. An infuriated
populace, narrowly surveying his conduct, with
eyes full of malice and envy, and calling to their
aid a horde of false witnesses, were unable to
substantiate a solitary blemish in his life. And
the divine pre-seience itself was " well pleased for
his righteousness sake"-—saying "he will fulfil
the law and make it honorable," (Is. xxxxii.
21-)
Thirdly. The humanity of Christ eminently
befitted him for the priestly office. The great dis¬
tinguishing pre-requisites for the priesthood, were
an appointment to the office, natural sympathies,
arising out of personal experience, and a suitable
THE CATECHETICAL INSTRUCTOR.
19?
'offering for sacrifice: (Heb, v: 1-6: ib. viii: 3:}
and whether we consider Jesus Christ, the High
Priest of our profession, in the first, second or
third ofthese several aspects, he presents a strik¬
ing contrast to the whole order of Levi—the only
divinely appointed priesthood, save his own. Who
of all th$ Levitical order was ever so solemnly
inducted into office, as was he, of whom it is said,
'The Lord hath sworn and will not repent.
Thou art a Priest forever, after the order of ivlel-
chisedec?" " Inasmuch as not without an oath
he was made a Priest, by so much was Jesus
made a surety of a better testament." (Heb. vii.
■*20, 22.) Who of all the Levitical order entered
into human sympathies, as did he, who himself
took our infirmities and bare our sickness"—be¬
ing tempted in all points like as we are; yet with¬
out sin ?" (Math. viii. 17. Heb. iv. 15.) W ho
of all the Levitichl order hath ever presented a
sacrifice that could take away sins, as did he,
when through the Eternal Spirit, he offered him¬
self without spot to God, that he might purge our
conscience from dead works, to serve the living-
God?" Heb vx. 14. 1 Pet. i. 19.) The former
priesthood was only the shadow; the body is of
Christ. That was the type; he is the anti-type.
The law made nothing perfect; but the bringing
in of a better hope did, by the which we diaw
nigh unto God." (Heb. vii. 19.)
LESSON"'*' XXIX.
christ—the death of.
question. In the last lesson, you said, that
Jesus Christ, the true God, became a man, and
in his human nature fulfilled the law: did he not
then suffer and die ?
Answer. Yes. Being found in fashion as a
man, he humbled himself and became obedient un¬
to death, even the death of the cross; Phil, ii:
3. Zech. xiii: 7. Luke xxiv, 26, 46. Acts ii.
23. Heb. xii. 2, ib. xiii. 12. ,
Q,. If Christ fulfilled the law in his own person,
for what did he suffer and die ?
A. Christ hath once suffered for sins. 1 Pot.
iii. 18, Is. liii. 10.
Q. For whose sins did Christ suffer, since he
had none of his own ?
A. Christ died for our sins according to the
Scriptures. 1 Cor. xv. 3. Ps. lxix. 9. Is. liii:-
4-6,^8, 1£. Dan. ix. 26. Rom. iv. 2§, ib. viii.
2 C»r. v. 14,15, ib. viii. 9. Eph. v. 2, 25, Heb
ix, 28. l.Pet ii. 24. 1 John iii. 5.
< • THE CATECHETICAL INSTRUCTOR. 1 v • 1&9
Qt. Did he come into the world for the express
purpose of dying for/our sins
A. Yes. The Son of man came, not to be
ministered unto, but to minister, and to give his
life ""a ransom for many. Mat. xx, 28, ib. xxvi.
28. 'Mark x. 4, 5. Luke xix. 10. John iii. 14,
15, ib. x. 11, ib. xL 51, 52, ib. xii. 21?., Rom. iii.
25. 2 Cor. v. 21. Gal. iii. xiii. 1Tim. i. 15.
1 Pet. i. 18, 19. 1 John ii. 2.
Q,. Was it the human, or the divine nature
of Christ, that suffered and died ?
A; Christ suffered for us in the flesh, or . in his
human nature. 1 Pet. iv. 1. Ps. xxii. 16. Is.
liii. 10. Mat. xxvi. 38. John xix. 34, ib. xx.
25. Eph. ii. 15. - Col. i. 22. Heb. x. 10, 20.
Q. Why was it necessary that Christ should
suffer and die, in his human nature particularly ?
A. That sin might be condemned in the flesh :
and because, without the shedding of blood, there
is no remission of sins. Rom. viii. 3. Heb. ix.
22, ib. 2. 14-17.
Q. Would not the blood of any other animal
such as a lamb or a goat, have answered the same
purpose ?
A.h No.'It is not possible that the" blood of'
bulls or of goates, should take away sins. Heb-
30-0 THE CATECHETICAL INSTRUCTOR.
x, 4- Is" i- 6-14- ib. lxvi. 3. Heb. x. 1^-3. ib.ix.
13.
Q. What was it in the sufferings of Christ,
that rendered them a better sacrifice for sins,
than the blood of bulls or-goats?
A, The dignity of his person, as God manifest
in the flesh ; the holiness of his character; and
the special appointment of his Father, that he
should die for sins, rendered the sufferings of
Christ a better sacrifice for sin, than the blood
of bulls or of goats. 1 Tim. iii. 16. Heb- vii.
26,, 7, ib. ix. 14. John vi. 38-40, ib. x. 17, 18.
Keb- ix- 23.
Q. Did God the Father absolutely purpose and
design to sanctify and save sinners through the
death of the human body of Christ ?
A. Yes. Jesus said, Lo, I come to do thy will O,
God. By the which will we are sanctified, through
the offering of the body of Christ once for alh
Heb. x. 9, 10. Is. Iii. 6,10: Math. xxvi. 42. Acts
ii. 23. Rom. iii- 24, 25. 1 Cor- i- 30. ib. vi. 11.
Gal. i. 4. Eph. i. 4, 5. 2 Tim. i. 9, 10. Heb. x.
14-
Q. Was it not an instance of extraordinary
love in God, that he should give his Son to suffer
the pain and ignominy of the cross for our sins ?
CAfECHEtICA.1. iKSTRtlCfOK. 201
A. Yes. Herein is love, not that we loved
^God, but that he loved us, and sent his Son to die
for our sins. 1 John iv. 10. Rom- y. 8. John iii,
16.
Q. Should we not henceforth glorify and hom
whim, in view of his great love towards us?
A- Yes* Ye are not your own; ye are bought
with a price; therefore, glorify God in your body
and in y'our spirit, which are his- 1 Cor- vi. 20 .
Rom. vi: 18. ib. xii: 1, 2. 2 Cor. v : 14, 15.
Eph. iii. 10, 11. Tit. ii. 11, 12. lleb. ix: 14.
1 Pet. ii. 24, 25. Jude iii: 4. Rev. i: 5, 6.
REMARKS,
It has already been seen, that the incarnation
®f Christ, was a literal fulfilment of prophecy.
,The same remark is true, also, of his death. It
would seem impossible, that an intelligent person,
familiarly acquainted with the facts connected
with that most extraordinary and memorable event
and carefully comparing them with the prophetic
writings, should not be struck with a coincidence
so minute as to preclude every supposition, that
the one, or the other, was the product of a blind
and senseless "chance." The period of his de¬
mise; the betrayer; the price of his betrayal; the
subsequent appropriation of that price; the con¬
duct of his disciples on the occasion; the injustice
attending his trial; the various forms of indignity
14
202 THE CATECHETICAL INSTRUCTOR
to which he was subjected; the character and:
form of his death; the persons among whom he
died, and was buried—all these, and more, had
been foretold—ages past—with the most astonish¬
ing precision and accuracy. (Dan. ix: 26. Ps.
xli: 9. Zech. xi: 12, 13. ib. xiii: 7. Is. 1: 5. ib.
v: 3, 8, 9. Ps. xxii 12-19. ib. lxix: 20, 21.)
Nor was this all. We remark farther.
Fikst. The death of Christ was a fulfilment of
the ceremonial law. The ceremonial law of the
Jews—that great system of substitutionary sacri¬
fice and sufferings—was not designed to be per¬
petual. Viewed in its best light, it was a scheme
of mercy too narrow for the enlarged dominions of
God's grace. " Is he a God of the Jews only ? Is
he not also of the Gentiles ? Yes, of the Gentiles
also." Hence the depreciating.style in which it
was mentioned by the prophets. (1 Sam. xv: 22.
Ps. 1: 7-14. ib. li : 16, 17. ib. i : 6-14. ib. lxvi:
3,) hence, also the frequent allusion to anew and
better covenant by wbich it should be superseded.
(Jer. xxxi: 31-34. ib. xxxii: 36-41. ib. xxxiii: 14-
16. Ezek. xxxviii: 24-36. Heb. viii: 7—13.) Its
insufficiency to render the comers thereunto per¬
fect—this was the great argument of the apostle.
" There is verily a disannulling of the command¬
ment going before, for the weakness and unprofita¬
bleness thereof. For the law made nothing per¬
fect." (Heb. vii: 18, 19.) Nevertheless, the law
had its uses. It served to keep alive the remem¬
brance of those sins, which it could not take away;
and to point the minds of its votaries to the lamb«
THE CATECHETICAL INSTRUCTOR. 2®3
of God—the great propitiatory sacrifice for sins,
which should be offered up in the end of the Jew¬
ish world. " The law was our school-master to
bring-us to Christ, that we might be justified by
faith." Christ is the end of the law! for righteous¬
ness, to every one that believeth." (Gal. iii: 24.
Roip. x: 4.)
Secondly. The death of Christ, was an '■in¬
stance of, most extraordinary sufferings. We al¬
lude now, not so much to the character and design
of his sufferings, as to their intensity: and we dare
assert, that such untold agonies, never rolled their
awful weight upon any other soul, in the present
world, as those under which he groaned, and bled,
and died. This might be inferred from the unu¬
sually short period ere his mortal life sank be¬
neath them. (Mark xv: 44, 45.) But it will ap¬
pear more palpable if we consider the manner in
which he met death. No other being ever brought
so much to the close of life to console and streng¬
then him, amid the last struggles of dissolving na-
'ture as did he; and yet, no other being ever seem¬
ed so deeply overwhelmed at the prospect ofdeath
as he was. He died voluntarily, and under the
promptings of his own abounding love. He died
innocently, and with a perfect consciousness of the
justness of his cause. He died with a full clear,
and decided conviction of immortality and a future
state. He died under a complete and absolute
assurance, that" no sooner should the fatal work
of death be done, than he should be rewarded:
with glory, honor and bliss, in the bosom of his>
204 the catechetical instructor.
Father. Under such circumstances, how does it
seem, he should have met death ? Did he meet it,
even as ordinary martyrs and good men have died?
No verily. No one ever appeared to be so deep¬
ly affected at the thought of* death, as was he.
"Recollect in what strong terms the sacred wri¬
ters represent his awful conflict in the garden of
Gethsemane. They tell us of his mortal sorrow:
"My soul is exceeding sorrowful, even unto death."
They speak of his agony : " And being in agony
he prayed." They speak of his fears : He was
heard in that he feared. They speak of his cries and
tears. "He offered up prayers and supplications
with strong crying and tears." They speak of
the prodigious effect, which the fear of death pro¬
duced upon his body : He sweat, as it were great
drops of blood falling down to the ground. They
even speak of his desire to draw back ; " O my
Father, if it be possible, let this cup pass from
me." Nor yet is this all. They represent him
as reduced to the lowest ebb of resolution, and
crying " My God, My God, why hast thou forsak¬
en me ?" Was ever mortal agony like this. "His
visage was marred more than any man, and his
form more than the sons of men. (Is. xlii:
14.)
Thirdly. The death of Christ was vicarious.
This must appear the only rational solution, that
can be given to the mystery of his extraordinarily
intense sufferings. It were incredible, that he
should have met the closing scene of life, as we
have described, if his death had only been that of
THE CATECHETICAL INSTRUCTOR. 205
an ordinary martyr, or an example of patience
and submission. The same also, is implied in
the fact, that he was the fulfilment of the ceremo¬
nial law. What did the Jews expect from the
endless ceremonies and observances of their law?
Did they not look for a literal expiation of sins by
the blood of their immolated lambs, and bulls and
goats? And when the apostle taught them to
seek for that in the blood of Christ, which they
had vainly hoped to find in the blood of bulls and
goats, he evidently intended them to understand,
a literal abolishment of sins. Hence, also, the
multitudinous passages ojf scripture where it is said:
"Christ hath suffered for our sins"—"he hath
borne our sins in his own body on the tree"—
"he was wounded for our transgressions, and
bruised for our iniquities"—-"he hath suffered the
just for the unjust"—" he is the propitiation for
our sins"—"he hath died for all"—"he laid
down his life a ransom for many"—" by his stripes
we are healed"—" in his blood we have redemp¬
tion"—" his blood cleanseth from all sin"—" he
hath washed us in his blood." But time would
fail to mention the half of those phrases which re¬
fer to this subject in the most direct form. Upon
no other supposition than the vicariousness of his
death, can we account for the fact, that this was
the burden of the songs, the prayers, the ministry,
the hopes, the joys, the exultation and raptures of
all the apostles and early christians. They glo-
ried in nought but his cross, for this they sacrific¬
ed all, and esteemed them but filth; and looking
206 the catechetical instructor.
to this they exclaimed, " thanks be to God for his
unspeakable gift."
LESSON XXX.
christ the resurrection of.
Question, The subject of our last lesson, was
the death of Christ. What became of Christ, after
hfe had been taken, and with wicked hands cruci-
ed and slain ?
A. He was buried ; and on the third day he
rose again according to the scriptures. 1 Cor.
xv: 4. Ps. ii: 7. ib. xvi: 10. Hos. vi: 2. Math,
xii: 39, 40. ib. xvi: 20. ib. xvii: 22, 23. ib. xx :
18, 19. Luke xxiv: 46. John ii: 19. Acts ii: 31,
ib. xiii: 33-35. ib. xxvi. 22, 23. 1 Pet. i: 10,11.
Q. Did Christ rise from the dead by his own
power, or was he raised up by the power of the
Father.
A. Christ was raised up from the dead by the
glorious power of the Father. Rom. vi4. Acts
ii: 24, 32, ib. iii: 15. ib. x: 4. 1 Cor. xv: 15. Rom.
x: 9. *Eph. i: 20. Col. ii: 12. Heb. xiii: 20? 1 Pet.
i; 21.
THE CATECHETICAL INSTRUCTOR. 207
■Q. By whom was the resurrection of Christ
first proclaimed ?
A. The resurrection of Christ was first pro¬
claimed by an angel of the Lord to Salome and
Mary, the mother of James; and after that by two
angels to Joanna and other pious women with her.
Mat. xxviii: 5-8. Luke xxiv: 1—9. Mark xvi: 5, 6.
Q. To whom did Christ first show' himself
alive after his resurrection 1
A. Christ appeared first to Mary Magdalene
at the sepulchre ; then to the other Mary and Sa¬
lome, as they were returning to the city: he was
next seen by Simon, and on the same day, he ap¬
peared to two others, in their way to Emmaus.
Mark xvi: 9. Math, xxviii: 9. Luke xxiv: 34, ib.
xxiv: 13-26.
Q. 'When these pious women, a part of whom
had seen the Lord, had assembled the eleven apos.
ties, and reported to them what they had seen and
heard, how were their words received?
A. Their words seemed to the eleven as idle
tales, and they believed them not. Luke xxiv.
11.
Q. Did not Christ after this himself appear to
the eleven apostles ?
A. Yes, The same day, at evening, he appear-
308 THE C ATE CHE TIC AE INSTRUCTOR.
ed unto the eleven, as they sat at meat; and up¬
braided them with their unbelief and hardness of
heart; because they believed not them which had
seen him after he was risen. John xx. 19. Mark
xvi: 14.
Q. It seems, that the apostles did not so much
doubt that something had been seen; but thought
it was rather a spirit; How did Christ at length
convince Thomas andthe other disciples, that what
had been seen was not a spirit; but his real body
which had been crucified ?
A. He showed them his hands and his side t
and said 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. John xx: 20,
27. Luke xxiv: 39,
Q,. What were the feelings of the disciples
when they saw clearly, that Christ was actually
risen from the dead ?•
A. Then were the disciples glad when they
saw the Lord. John xx: 20, 28. Luke xxiv: 40,
41.
Q. How long did Christ remain on earth with,
his disciples, affording additional evidences of his
re surrection, and speaking to them, of his king .
iom?:
THE CATECHETICAL INSTRUCTOR. 20J>
A. He showed himself alive after his passion
by many infallible proofs, being seen of them forty
days, and speaking of the things pertaining to the
kingdom of God. Acts u 3. ib. xiii: 31.
Q: What was the greatest number of persons
who, all at one time, ever saw Christ, after that
he was raised from the dead ?
A. He was, at one time, seen by above five
hundred brethren. 1 Cor. xv: 6.
Q. Have you any other evidence, that God
raised up Jesus Christ from the dead, besides the
simple testimony of his disciples I .
A. Yes. The disciples were witnesses of
these things; and so is also the Holy Ghost, whom
God hath given to them that obey him. Acts v:
32. John vii.: 39. ib. xvi: 7. Acts x: 44, 47.
Rom. viii: 10-16. ll Cor. xv: 14-17. Gal. iii: 2-
5. Eph. i: 15-20. ib. ii: 4, 5.
Q. Were not the apostles endowed with the
power of working miracles, in proof of the resur¬
rection of Christ ?
A. Yes. With great power gave the apostles
witness of the resurrection of Christ. Acts iv.
33. Luke xxiv: 49. Acts i: 8, ib. "ii. 32, 32, ib?.
iii. 12-16, ib. iv. 8-10.
Q. For what special purpose was Christ rais¬
ed from the dead I
1810 THE CATECHETICAL INSTRUCTOR.
A. He was delivered for our offences, and rai¬
sed again for our justification. Rom. iv: 25, ib.
viii: 34. Heb iv: 14, ib. vi: 20, ib. vii. 25, ib.
ix: 24. 1 John ii: 1.
REMARKS.
If there is any one doctrine of the Christian
Scriptures, to which a paramount importance is
t® be attached, it is the resurrection of Christ.
Upon this one event, more than all others, we are
taught, he rested the issue of his Messiah-ship;
(Mat. xii: 38-40, ib. xvi: 20, with Mark ix: 9.
Rom. i: 4, with Acts xiii: 85, 36.) Upon this,
also, dd^ends the virtue and efficacy of his death,
(Rom. iv: 25, ib. x: 9. 1 Cor. xv. 17. Heb. ix: 12)
the certainty of a blissfull resurrection, (1 Cor.
xv: 13, 18) the general judgment, (John v: 22,
23. Acts xvii: 31) and the ultitnate salvation of
the righteous. (1 Pet. i: 3, 4.) All these cardi¬
nal doctrines must stand or fall with this one—the
resurrection of Jesus Christ: and with whatever
degree of doubt we hold this latter, the same must
- attend the former. For this reason we ask atten¬
tion to,
First. The history of the resurrection of
Christ. It appears, from a careful comparison of
the four Evangelists, that a number of pious fe¬
males, among whom were Mary Magdalene, Ma¬
ry, the mother of James, Salome, Joanna and
others, had made arrangements to meet at the
grave of Christ, early on the morning of the third
THE CATECHETICAL INSTRUCTOR. 211
"day, and annoint his body. Accordingly, when
the appointed period drew near, " while it was
yet dark," and " beginning to dawn towards the
first day of the week," the two Marys and Sa¬
lome sat out to take a view of the sepulchre
at which they arrived, Mary Magdalene first,
"about the rising of the sun." (John xx: 1.
Mat. xxviii. 1. Mark xvi: 1, 2.)' "When they had
reached the point, of their destination, they found*
to their great astonishment, that the keepers were
fled, and that the stone was rolled away from the
door of the grave. Upon this, Mary Magdalene,
leaving her companions to await the arrival of
Joanna, hastened away to call for Peter and John.
(John xx: 2.) She had, however, scarcely gone,
before an angel of the Lord appeared to the other
Mary and Salome, informing' them, that " Christ
whom they sought was actually risen from the
dead, and that his disciples would go into Galilee,
and there should they see him." With this intel¬
ligence, " they departed quickly from the sepul¬
chre, with fear and great joy, to bring his disci¬
ples word." (Mat. xxviii: 2—8.) Shortly after
their departure, Joanna arrived with her company.
These "enteredin to the sepulchre and at first,
they saw nothing, but as they stood in great per¬
plexity of mind, on account of the absence of the
body of their Lord, there appeared in their midst
two angels, which addressed them in the same
manner, as the one angel had addressed the oth¬
er women : and in like manner these left. (Luke
xxiv: 1—8.) Next came Peter and John, whom
212 THE CATECHETICAL INSTRUCTOR.
Mary Magdalene had gone to call. They also
went in, but remarking nothing, save the burial
cloths carefully laid one side, th6y departed. (John
xx: 3-10.) Mary, however, did not depart with
these, disciples, but remained without weeping.
And as she TlVept, she stooped down, and looking
in, she beheld two angels, which said unto her,
"Woman, why weepest thou?" She replied,
" Because they have taken away my Lord, and
I know not where they have laid him*"' Jesus
himself heard this tender and affectionate reply;
and immediately honored her with the first view
of his risen body. (John xx: 11-16). (Markxvi.
9.) His next appearance was to the other Mary
and Salome, as they were returning to the city.
(Mat. xxviii: 9, 10.) It was, perhaps, near mid¬
day, when these pious women, a part of whom
had now seen the Lord; and the rest, a vision of
angels, which told them that he was alive, at
length assembled the apostles, to whom they told
what they had seen and heard. But "their words
seemed unto the eleven as idle tales, and they be¬
lieved them not." (Luke xxiv: 10, 11.) Never¬
theless, Peter concluded, that he would go again,
and make a second examination into this matter.
Qji this occasion, he did not " enter in," as before;
but simply stooped down and looked in, and " de¬
parted, wondering in himself at that which had
come to pass." (Luke xxiv. 12.) It was proba-
bly, soon after this, that the Lord also appeared
to Simon, (Luke xxiv: 34.) Later in the after-
the catechetical instructor. 213
noon, he again made himself known to Cleopas
and his companion, in their way to Emmaus:
(Luke xxiv: 13-26) and in the evening of the
same day, he also appeared unto the eleven, as
they sat at meat, and upbraided their unbelief;
which had rejected the testimony of those who
had seen him. (John xx: 19. Mark xvi. 14.)'
After this, he sojourned with his disciples forty
days, affording them the most incontestable evi¬
dences of his resurrection, and speaking of things
pertaining to the kingdom of God. (Acts i: 3.)
Secondly. The evidence of Christ's] resur¬
rection. The resurrection of Christ, admits of
three kinds of evidence: presumptive, testimonial,
and demonstrative.
(1) Presumptive. It is universally conceded,
that Christ was crucified and buried; and that
three days after, he was not in the grave. Now,
he was taken away, neither by his enemies nor
by his friends. Not by his enemies: for they
were alike unwilling that he should be removed ;
(Mat. xxvii: 62-66) and unable to produce his
body, when, by the preaching of the resurrection,
they admitted the charge of his innocent blood.
(Acts v. 28.) On the contrary, his friends were
equally destitute of a motive, and of power to
have taken him away. They could have had no
motive for such an act, except upon the supposi¬
tion of his real Messiahship; and of this, his re¬
surrection, (and not his removal) was to be the
test. If, however, they had desired to remove
him, it is evident, that it had been impossible
214 THE CATECHETICAL INSTKUOTOE.
while the guard were awake; and that the whole
guard should have been asleep at once, wfere not
less difficult to conceive, than the resurrection it¬
self. Accordingly,,on the one hand, the disciples
Were as greatly surprised by his absence from
the grave, as could have been his enemies; and,
on the other, they were never charged with his
removal, until after the guard had been richly
paid to make such charge. (Mat. xxviii: 11-15.)
If, then, Christ was crucified and buried; and
three days after was not in the grave ; and if he
was removed, neither by his friends nor'his ene¬
mies, the presumption is irresistible, that he rose
from the dead according to the Scriptures.
(2) Testimonial. The resurrection of Christ
was first proclaimed by the angels of the Lord.
After that he was seen by Mary Magdalene ; then
by the other Mary and Salome ; then by Simon;
then by Cleopas and his companion, then by the
eleven; then by above five hundred brethren at
oncie ; then by James ; then by all the apostles ;
and last of all by St. Paul. Mark xvi: 9. f Mat.
xxviii: 9. Luke xxiv: 34, 13-26. Mark xvi: 12,
14. 1 Cor. xv: 5-8. Now, if with any degree
of candor, we consider the number of these wit¬
nesses—the plain matters of fact which they de¬
pose— the abundant opportunity they possessed
(some of them for forty days) of ascertaining the
reality of those facts—the places where they as¬
serted them, and all the marks of sincerity and
truth with which their attestations were charac¬
terized, it will seem impossible to deny, to both.
THE CATECHETICAL INSTRUCTOR. 2?5
their testimony,"and to the- resurrection, the high-
est degree of credibility. We dare assert, that
no man living would think of doub'ting his title
to any worldly possession, established upon one-
twentieth part of such testimony. ^
(3) Demonstrative. Under this head, we in¬
stance the effusion of the Holy Ghost on tlie day
of pentecost—the miraculous1 endowment of the
apostles, and their capacity to endow others with
miraculous powers. It has been already stated,
that the influences of the divine Spirit were pro¬
mised to the disciples of the Messiah in the cove¬
nant of redemption. Is. xliv: 3, 4. Joel ii: 28.
But whether Jesus was that Messiah—this was
the question to be determined : and the final is¬
sue of this question, he rested mainly upon the
point of his resurrection and ascension to the Fa¬
ther. Accordingly, he assured his disciples, that
unless he went unto the Father, the Holy Spirit
would not descend upon them in the character of
his disciples: but, lhat if he went unto the Fa¬
ther, he would send the Spirit upon them. John
vii: 39, ib- xvi: 7. When, therefore, the apostles
witnessed the wonderful effusion and potver of the
Holy Ghost upon those who believed in Jesus as
the Son of God, they, with singular propriety, ad¬
duced from thence a demonstration of two points
—both the true Messiahship of Christ, and his re-
rection and ascension to the right hand of God.
Acts ii: 32, 33, ib. v: 32, ib. x: 44-47. Rom. i: 4.
And, in like manner, while it is admitted that the
miraculous measure of the Spirit was not design-
216 the catechetical instructor.
ed to be perpetual in the world, yet, wherever
there shall be found—to the latest ages of time—*
a Christian "quickened," "renewed," "comfort¬
ed," and "sealed" by the effectual operation of
the Holy Spirit, there will stand a like demonstra¬
tion of the resurrection and assension of Christ,
as the true Messiah. " If Christ be not raised
your faith is vain ; ye are yet in your sins." "He
that believeth on the Son of God, hath the wit¬
ness within himself." " For after that ye belie-
ved, ye were sealed with the Holy Spirit of pro¬
mise.". 1 Cor. xv; 17. 1 John v: 10. Eph. i: 13.
LESSON XXXI.
the atonement.
Question. What do you understand by the
atonement 1
Answer. The atonement is that redemption
price, on account of which God pardons sinners,
and deals with them as though they had not sin¬
ned. Rom- iii: 24-26, ib. v: 10, 11. 1 Cor- vi*
20- Gal- iii: 13- Heb. ii: 10. 1 John iv: 10, 11.
Q. According to the ceremonial law given to
the Jews, as a "type," or "pattern of things in
the Heavens," none but a priest could make
atonement for sins; and this he did, by offering
THe catechetical instructor. *217
■\he blood of a suitable sacrifice before the Lord,
in the Holy place appointed; do not the scriptures
represent Jesus Christ, as the great High Priest
whose atonement was typified by the Law ?
A. Yes. Jesus was made a Priest forever af¬
ter the order of Melchisedec. Ps. ex. 4. Heb.
ii. 17. ib. iii. 1. ib• iv. 15. ib. v: 5, 6. ib. vii, 26.
Q. After that Christ rose from the dead, into
what place did he enter, and for what purpose ?
A. Christ is not entered into the holy places
made with hands, which are the figures of the
true ; but into heaven itself, there to appear in
the presence of God for us. Heb. ix. 24. Mark
xvi. 19. Luke xxiv. 50, 51. Acts i. 9-11. Rom.
iv: 25. ib, viii: 34.
Q. With what sacrificial blood, did Christ, as out
High Priest, enter into our holy, heavenly place,
making intercession on our behalf?
A. Not with the blood of bulls or of goats,
which cannot take away sins ; but with his own
blood, he entered at once, into that holy place,
having obtained, (or procuring,) eternal redemp¬
tion for us. Heb. ix. 12. ib. x: 4.
Q,. Is the blood of Jesus Christ, thus present¬
ed before God the Father, the great redemption
.price on account of which, our sins are pardoned?
15
218 THE CATECHETICAL INSTRUCTOR.
A. Yes. In Christ we have redemption*
through his blood, even the forgiveness of sins.
Eph. i. 7. Col. i. 14. Luke xxiv. 46. Math. xxvi.
28. Acts v. 31. ib. xiv. 38, 39. ib. xx- 28. 1 Cor.
i. 30- 2 Cor. v. 21. Heb. 9: 14. 1 Pet. i: 18, 19.
1 Jolinii. 1, 2. Rev. i. 5. ib.v. 9-
Q. Does the blood of Jesus Christ restore us
to the same place in the divine estimation, which
we had held, if we had never sinned ?
A. Yes. There is now, no condemnation to
them who are in Christ Jesus : for the law of the
spirit of life in Christ, hath made me free from the
law of sin and death. Rom. viii. 1, 2- Math. iii.
17. John vi. 40. Rom. i. 16. ib. v. 1, 2. Gal. iv.
4-6. 1 John i. 3, 4.
Q,. For whom does the atoning blood of Christ
thus avail ?
A. The blood of Christ avails for all who be¬
lieve on him : for he is able to save them to the
uttermost, that come unto God by him, seeing he
ever liveth to make intercession for them. Heb.
vii. 25, John iii. 14-16, ib. vi. 29. ib. xi. 25, 26-
Acts x. 43. ib. xiii. 39. ib. xvi. 31. Rom. iii. 22.
ib. x. 9.1 Pet. ii. 6, 7. Heb. iii. 14,
Q. Can we become, personally, and savingly
interested in the atoning blood of Christ, in any
other way than by faith ?
THE CATECHETICAL INSTRUCTOR. 219
A. No. He that believeth on the Son hath
everlasting life; but he that believeth not the Son;
shall not see life; but the wrath of God abideth on
him. John iii. 36. Mark xvi. 16i John viii. 24-
Q. Are there any so degraded and polluted
by sin and wickedness, that the rich and effica¬
cious blood of Christ will not cleanse and save
them, if they believe on him ?
A. No. Though your sins be as scarlet, they
shall be as white as snow; though they be red like
crimson, they shall be as wool. For the blood of
Jesus Christ, the Son of God, cleanseth us from
all sin. Is. i. 18. 1 John i. 7. Zech. xiii. 1. 1
Cor- vi. 11. Heb. viiii. 14. Rev. vii. 14.
Q. In extending pardon and salvation to sin¬
ners, does God, in any-wise respect their previous
character; or does he save them solely for Christ's
sake ?
A. He'saves them solely for Christ's sake :
not according to our works, but according to his
own purpose and grace, which, was given us in
Christ Jesus before the world began. 2 Tim. i-
9. Rom. 3. 24, 25. ib. iv. 4-8. Gal. ii. 16. ib.
r. 1-6, Tit. iii. 4-7.
Q,. Is not this good news of gospel grace to
be offered to all men freely—without regard to
220 the catechetical instructor.
sex, to nation, to color, to condition in life, or to
any thing else ?
A. Yes. The spirit and the bride say, come.
And let him thatheareth say, come. And let him
that is a thirst come. And whosoever will, let
him take the water of life freely. Rev. xxii,
17. Ps. ii. 8. is. ix. 6, 7. ib. xxxxv: 22. ib. lv.
1-7. Math. xi. 28-30. ib. xxviii. 19, 20. Mark
xvi. 15, 16. Luke ii. 14, 29, 32- ib. xxiv. 46, 47.
Acts x. 34-43. Rom. iii. 28, 31. Gal. iii. 28.
Eph. i. 10.
REMARKS.
It has already been observed that the sufferings
of Christ were vicarious. Nevertheless, as un¬
der the ceremonial law, it was not the killing of
the sacrifice that constituted the atonement, but
the presentation of the blood of the immolated
animal in the appointed place, and by the proper
person: so, it was not the mere sufferings of Christ,
but his priestly intercessions, pleading the merits
of his own precious blood before the th'rone of the
Majesty in the heavens, that effects the atonement
for the sins of men. Hence the importance at¬
tached to his resurrection, and intercessions:
Rom. iv: 25. 1 Cor. xv. 17. Heb. vii: 25, and
hence the frequent occurrence of the phrases like
the following: "In whom we .have redemption
• through his blood.'5*—." He hath redeemed us with
the catechetical instructor. 221
his blood."—" The Church of God, which he hath
purchased with his own blood."—The blood of
Jesus Christ his Son, cleanseth us from all sin."
These phrases, not only import the absoluteness
of the atonement, but they also denote that, with
which it is affected: It is the blood that malceth
atonement for the soul.,% Lev. xvii. 11. Heb. ix:
22. But we remark,
First. The atonement is universal.
(1) As to its necessity. Whether we consider
mankind in the aggregate, as an unite ; or individ¬
ually, as parts of a great whole, " all have sinned
and come short of the glory of God:" and
in consequence thereof, exist under a wide-spread
and universal curse. Nor has man the capacity,
by any efforts of his own, to purge away that guilt,
or obliterate that curse. "Though thou wash
thee with nitre, and take much soap, yet, thine
iniquity is marked before me, saith the Lord."
Jer. ii. 22. Mic. vi: 6, 7. Is. lxvi. 3. Heb. x. 4, 6.
(2) As to its sufficiency. The atonement is a
moral transaction, in which the dignity of one per¬
son becomes the ground upon which another is
released : and it must appear obvious, that if the
dignity of "Christ, as our substitute, was such as
to render God just in extending pardon and salva¬
tion in any case, it must be such as to justify him
in the bestowment of like blessings in every case:
unless the pardon of a sinner for Christs' sake,
does in some wise render him less a divine per¬
son. " That which was equally necessary for one
as for all, must be equally sufficient for all as for
222 the catechetical instructor.
one." Accordingly, when the abstract idea ofthe
atonement is considered, the sacred writers set
forth but one sentiment—they recognize no limits
within the circumference of the "world." "Hp
is the propitiation for our sins; and not for ours
only, but also for the sins of the whole world."
(3) As to its freeness. As the atonement is
sufficient for all; so its blessings are freely offer¬
ed to all, and offered to all freely. The middle
wall of partition between the divers nations and
families ofthe earth, was broken down in Christ;;
and now, the rich, spontaneous, and redundant
grace of God, that bringeth salvation, like an ever
swelling tidq, rolls its healing waters to every
man's door, and invites him to "wash and be
clean." Mercy's free bounty, " is found of them
that sought her not, and is manifest to thpm that
asked not after her." Nor are these blessings
peddled out in consideration of any wordly acci¬
dent. " Without money and without price," is
the condition upon which all are pressed to re¬
ceive them. " Preach the gospel to every crea¬
ture," was the Savour's last commission. " Free-
ly ye have received, freely give:" this was his first
command. Mark xvi: 15. Math, x: 8. •
Secondly. The atonement is restricted.
(1) In its design. It is supposed, of course,
that no one will understand the last preceeding re¬
mark, as having reference to any beyond the'hu-
raan race. We doubt not, the same valuable
consideration, on account of which God does con.-
THE CATECHETICAL INSTRUCTOR.
2 23
-sistently pardon any one sinner, would equally
render him just in pardoning others also. But,
as the holy angels need no atonement, so the death
of Christ was not designed to provide an atone¬
ment for the fallen angels. The devils them¬
selves seemed to distinctly understand this, when
they exclaimed ; " What have we to do with thee,
Jesus, thou Son of God 1 Art thou come hither
to torment''' (not to save) "us before the timel"
(Math. viii. 29.) And yet, it is still more evident
in that " he took not on him the nature of angels,
but the seed of Abraham," and was made in the
likeness of men. This is the apostles argument
to whose words we refer the reader. (Heb. ii.
Heb. ii. 11-17.)
(2) In its saving application. We beg, that
it may be specially remarked, the atonement does
not proceed upon a pecuniary principle. That
supposition would necessai'ily involve two anti-
scriptural results, viz : either, that there is no
atonement at all, or all will be saved; and that
there is an entire exclusion of grace in the par¬
don of sin. In that view, sin being considered
a literal debt, and the atonement a, literal extin-
quishment of that debt, the sinner might demand
his release upon the ground of pecuniary justice,
and enter his complaints against the Most High
God, if it were not granted him. But the atone¬
ment pi-oceeding wholly upon a moral principle,
there is the utmost compatibility between the
most abundant provisions of grace, and if we may
eo say, the freest possible exercise of the pardon-
224 the catechetical instructor.
ing franchise on the part of the deity—between?
the most ample and universal satisfaction for sin,
and the most perfect and absolute right to say
whom he will forgive. Accordingly, throughout
the scriptures we are everywhere taught, that
none need expect pardon and salvation, but such
as repent of their sins, confess their faults, and be¬
lieve on the Lord Jesus Christ.
Thirdly. The atonement is illustrative.
(1) Of the odiousness of sin. We estimate
the character of a disease by the remedy it re¬
quires to remove it. Behold in this light how
wretohedly hateful and destructive does sin ap¬
pear, when nought but the atoning blood of
Christ could take it away.
(2) Of the value of the soul. In like manner,
we estimate the worth of things by the price
they demand. What then must be the value of
that immortal spirit, whose redemption price was,
nothing less than the life-blood of the only be-
gotton Son of the everlastjng God!
(3) Of the divine character. "In Christ God
hath abounded towards us in all wisdom and prut
dence." (Eph. i. 8-) " In all wisdom in that
he hath strictly maintained and harmonized every
perfection of his nature in the atonement. Here
justice, truth, righteousness, mercy, pity and love,
unite and blend their seemingly discordant fea¬
tures into one full orbed glory. " In all prud-
ence"—in that, while he pardons sin, he shows,
it to ha exceedingly hateful—while he annihilates.-
the catechetical instructor. 225
the past, he binds us to more faithful al)egiance
in future. " The grace of God, that bringeth sal-
yation, hath appeared to all men, teaching us, that
denying ungodliness and wordly lusts, we should
live soberly, righteously, and godly, in this pres¬
ent world." " If we walk in the light, as he is
in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth
us from all sin." (Tit. ii: 11, 12. 1 John,
i: 7.)
LESSON XXXII.
faith.
Question. "What must I do to be saved
Answer, Believe on the Lord Jesus Christ;
and thou shalt be saved. Acts xvi. 31. Heb. ii.
4. John iii. 16. ib. vi. 47. ib. v. 24. ib. x. 9.
Acts iv. 12.
Q. What is it to believe on Christ in a saving
manner ?
A. Saving faith, is to receive Christ as he is
set forth in the gospel, and in the affections of the
heart to rely on him for salvation from sin and
hell. John i. 12. 1 John v. 10. Math. i. 21.
Luke ii. 11. Acts v. 31.
Q. Have we any evidence that God will par¬
don and justify sinners for Christ's sake ?.
226 THE CATECHETICAL INSTRUCTOR
A. Yes. To him gave all the prophets ancl the
law witness, that through his name, whosoever
believeth in him shall have remission of sins.
Acts x. 43. Rom. iii. 21. ib. v. 1. Dan. ix. 24.
Zech. xiii. 1. Luke xxiv. 46,47. Acts -xiii.'38,
39. Rom. viii. 1, 2.
Q. What evidence did Christ himself give,
that he was the Son of God, sent into the world
to save sinners ?
A. He wrought many wonderful works; and
these are written, that ye might believe, that Je¬
sus is the Christ, the Son of God; and that believ¬
ing, ye might have life through his name. John
xx. 31. Luke i. 1—4, John iii. 2. lb. v. 36. ib.
vi. 2. ib. ix. 16. ib. xi. 47, 48. ib. xii: 37. Act*
ii. 22. ib. x. 38.
Q. Did not God the Father bear testimony to
Jesus Christ, that he was his Son, and that he
approved his mission into the world ?
A. Yes. Both at his baptism and on the day
of his transfiguration, the Father said, This is
my beloved Son, in whom I am well pleased.
JVIath. iii. 17. ib. xvii. 15. John v. 37. Acts
xiii. 32, 33. Rom. i. 4. 1 Pet. i-16-18.
Q,. Is faith simply an assent of the understand¬
ing to these evidences concerning Christ, or is it
THE CATECHETICAL INSTRUCTOR. 227
not also a cordial approval of the things testified?
A. Faith is a hearty approval of the plan of
salvation by Jesus Christ: for with the heart man
believeth unto righteousness. Rom. x. 9, Kb
Acts viii. 37.
Q. Can any man he properly said to believe
on Christ, who does not love him, and value him
highly ?
A. No. For unto them which believe he is
precious. 1 Pet. ii. 7. 1 Cor. ii. 2. Phil. iii.
7-9.
Q. If you look steadily at any object, the im¬
age of that object may be seen on your eye : do
not the image and spirit of Christ, in like manner
dwell on the hearts of those who believe on him ?
A. Yes. Christ dwelleth in our hearts by faith.
Eph. iii. 17. ib. iv. 24. John xiv. 23. ib. xvii. 23.
Rem. viii, 9, 10, 29- 2 Cor. iii. 18. Heb. xii. 10.
2 Pet. i. 4. 1 John iii. 2.
Q. Will not God the Father, beholding the
image of his well beloved Son formed in the heart
of the believer, be well pleased with him for his
Son's sake? x
A. Yes. The Lord is well pleased with us for
his righteousness sake. Is. xxxxii. 21. ib. liii.
11; ib. lxi. 10. Jer. xxiii. Rom. v. 10. 1 Cor.
j. 30. 2 Cor. v. 19-21.
228 the catechetical instructor.
Q. Since then we receive the pardon of sins,
righteousness, justification, sanctification, and
peace with God, through Jesus Christ, should we
not love and rejoice in him ?
A. Yes. Whom having not seen we love, and
though now we see him not, yet believing, we re¬
joice with joy unspeakable and full of glory. 1
Pet. i. 8. John xxi. 17. Gal. vi. 14. Phil.
iii. 3.
Q. How should those live who believe on
Christ ?
A. The grace of God, that bringeth salvation
hath appeared to all men, teaching us, that deny¬
ing ungodliness and worldly lusts, we should live
soberly, righteously, and godly in this present
world. Tit. ii. 11, 12. Rom. vi. 1-4, 22. ib.
xiii. 13. 2 Cor. vii. 1. 1 Thes. ii. 10. Phil.
iv. 8. Jas. i„ 19-27.
Q. Should we regard any man a true believer
who does not live in the continual practice of good
works ?
A. No. For as the body without the spirit is
dead, so faith without wdtfks is dead also. Jasm¬
in 26. Math. v. 13-16. John xiv. 23. ib. xv. 2,
8. Gal. iv. 18. ib. v. 9, 10. Eph. ii. 10. Tit,,
iii. 8, 14.
THE CATECHETICAL INSTRUCTOR. 229
Q. Are the hearts of men naturally inclined to
receive Christ, and rely on him for salvation ?
A. No. They will not come unto him that
they might have life. John v. 49■ ib. i. 11. ib.
iii. 19. ib. v. 44. ib. vi. 44. ib. xii. 37. ib. xv.
22-25* Rom. x. 3, 4. 1 Cor. i. 18, 23.
Q. What will become of those who obstinate¬
ly persist in unbelief through life 1 ^
A. He that believeth not shall be damned.
Mark, xvi: 16. John iii: 36. ib- viii. 24. Acts
iv. 11, 12. 2 Thes. ii: 11, 12.
Q. How is the native opposition of the heart
subdued, so that from unbelievers, men came to
believe on Christ ?
A. Saving faith is wrought in the heart by the
power of the Holy Ghost, through the word of the
gospel. John xvi: 13, 14. Acts xviii: 27. Rom.
x: 14-17, 1 Cor. ii: 3-5, 10-15, ib. xii. 3, 9.
2 Cor. iii: 18. Gal. v. 22. Eph. i. 13. ib. vi,
17. James i: 18. 1 Pet. i: 23.
REMARKS.
" Contend earnestly for the faith " build up
yourselves in your most holy faith " Hymeneus
and Alexander made shipwreck of the faith:"
(Jude iii. 20. 2 Tim. i: 19, 20.) In these and
a few other places, the term, "faith," denotes,
230 the catechetical instructor;
not a principle of godliness in the heart, but scrip¬
ture truth. In the present lesson, however, we
refer to faith as a divine principle, in the soul:
and we remark,
First. The act of faith. As an act, faith in¬
volves t\vo things—the conviction of the under¬
standing, and the cordial approval of the heart to
the things signified in the gospel. The degree of
faith, is the degree of that conviction, and the de¬
gree of that approval. The uniformity of faith,
is the permanency of that conviction, and the sta¬
bility or unchangeableness of that approval.
Faith is distinguished alike from disbelief, and
unbelief Disbelief is the opposite extreme of
faith. It is the understanding and heart inclined
away from any given proposition of gospel truth,
under the influence of counter testimony, or from
a native aversion of the affections and will. The
degree and obduracy of disbelief,, are as the accu¬
mulation of the opposing evidence, and tlie inten¬
sity of the aversions. Imbelief is a sort of middle
ground, between faith and disbelief. It is that
condition, in which the affections are, indeed, op¬
posed to God, but in which judgment is not deter¬
mined, either for, or against Christianity. This is
the state in which the larger proportion of man¬
kind exist at present. Of them it is literally true,
which our Lord said—" they hated me- without a
cause," or reason. (John xv: 25.)
Secondly. The pre-requisites to faith,. There
■are three pre-requisites to faith, either of which
being absent, it cannot exist—evidence, attention
the catechetical instructor. 231.
and a right state of heart. No man can properly
be said to believe that the moon is inhabited ; nor
yet, can we say that we disbelieve it. Simply
because we have no' direct evidence- that it is, or
it riot, so, In like-manner, the heathen, who are
entirely destitute of all evidence on the subject,
can neither be said to believe, nor disbelieve,
that Jesus Christ is the Son of God. How can
they believe one way, or the other, of him of
whom they have not heard ? On the contrary,
there are multitudes in Christendom, where light
and evidence abound in great measure, who are
almost or altogether as undecided on the subject of
Christianity as are the veriest heathen. They are ,
partisans of no Teligion whatever; or if they feel
some slight partialities on this point, those parti¬
alities are, perhaps not so much the result of any
investigation, as the effect of certain relations
which they sustain to some sect of religionists.
Now, all this is. not for the want of evidence; but
for the want of attention. After all, the depravi¬
ty of the heart, which, indeed, is the true secret
of this inattention to religious rriatters, has more
to do with unbelief, than any one thing : and' this
leads us to,
Thirdly. The author of faith*. In remark¬
ing the cause or author of faith, carefully distin¬
guish between the instrument and the agent.
The instrumental cause of faith is the word of
God. " Faith cometh by hearing, and hearing
by the word of God." "Who then is Paul, and
who is Apollos, but ministers by whom ye believ-
332 tee catechetical instructor.
ed"? "Ye also trusted in Christ after that ye
Jieard the word of truth, the gospel of your salva¬
tion." {Rom. x: 17. 1. Cor. iii. 5. Eph, i.
13.) But the efficient cause Of faith is the Hply
Ghost, by whose almighty power the depravity of
the heart is subdued. (Tit. iii. 5,) the sublime
mysteries of the gospel distinctly understood.
(John xvi. 13, 14. 1 Cor. ii. 9, 10. ib. xii. 3,)
and all its evidences are made demonstration and
power. (1 Cor. ii, 4.) No man can, (or will)
come unto me, said Christ, except the Father,
which sent me draw him." "Your faith stands
not in the wisdom of men, but in the power of
God." "I have planted, Apollos watered; but
God gave the increase." " Faith is given by the
Spirit." "Toe fruit of the Spirit is love, joy,
peace, faith, 4*c. (John vi. 44. 1 Cor. ii: 5. ib.
iii. 6. ib. xii. 9. Gal. v. 25.) It is for this reason,
also, the " word " is called " the word pf the Spir-
it," as it is by this instrumentality the enmity of
the heart is slain, and man is brought to believe
on,
Fourthly. The object of faith. Words are
the signs of our ideas, and the representatives of
things. Ideas and things, therefore, have an ex¬
istence anterior to, and wholly independent of, the
words and phrases by which they are expressed.
The word " gospel" is used in the divers sense,
to denote the whole of scripture; or more definite¬
ly, so much of the scriptures as relates directly
to Christ; and yet, still more definitely, to denote,
not words so much, but things, It represents a
the catechetical instructor. 2S3
jgreat matter of fact, which has taken place in the
universe. That matter of fact is, that God so lov¬
ed the world, that he gave his only begotten Son
to suffer and die, in order that he might be just
and pardon and justify, every one that believeth on
hint. Faith, is the approval of that wonderful
provision of grace, to such a degree as to renounce
every other plea, and to ask the mercy of God for
Christ's sake. Christ is the object of faith, as by
him alone we are justified and saved. This leads
us to,
Fifthly. The iiature and effects of faith.
Faith is a purely receiving and appropriating act.
The believer comes to God, a mendicant—poor,
and miserable, and blind, and naked, and receives,
to his everlasting enrichment. Christ made unto
him wisdom, and righteousness, and sanctifica-
tion and redemption. It was the righteousness
of Christ, to whom Abraham looked, as the object
of faith, by which the patriarch was made righte¬
ous before God : (Gen. xv: 4-6. Gal. iii. 16.
John viii: 56. Rom. iv. 3 ;) and these things
were written for our benefit, to whom like righte¬
ousness shallbe imputed ifwe also believe. (Rom-
iv- 24. ib. x. 9, 10. 1 John v. 9, 10. Is. Ixi.
10.] Not only so—Faith converts every promise
and every word of God into a present, living and
operative reality. It is the highest style of assu¬
rance of which the human mind is capable. It
gives actual subsistence to things afar off, and be¬
hold as if demonstrated the> greatest improbabiih
•ties, and the most insolvable mysteries of the dh
-16
284 the catechetical instructor.
vine word. (Heb. xi : i.) Indeed, it is, in ail
things, to take God at his word, " being fully per¬
suaded, that what he has promised, he is able also
to perform. (Rom. iv : 21,) and under this per¬
suasion, to act as if that word was now being fob
filled. (Heb. xi: 7, 13.) "Having, therefore,
brethren, boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which
lie hath consecrated for us, through the vail, that
is to say, his flesh; and having an High Priest
e ver the house of God ; let us draw near with a
true heart, in full assurance of faith ; having our
heart sprinkled from an evil conscience, and our
bodies washed with pure water." " Let us hold
fast the profession of our faith without wavering;
for he is faithful that promised." (Heb. x : l'>-
23.)
LESSON XXXIII.
the holy ghost.
Question. In the last lesson, you said that
faith was wrought in the heart by the Holy Ghost:
who is the Holy Ghost?
Answer. The Holy Ghost is the third person
in the God-head. Math. xviii "; -19. 2 Cor. xiii:
14. 1 John v : 7.
Q, What is the first act of the Holy Ghost, in,
producing faith in the heart ?.
THE CATECHETICAL INSTRUCTOR. 285
A. When the Spirit is come he shall reprove
the world of sin, and of righteousness, and of judg¬
ment. John xvi: 8, 9.
Q. By what means does the Holy Spirit con¬
vince men of the exceeding sinfulness of sin ; the
nature and degree of righteousness which God
requires, and the fearfulness of his judgments
upon those who have it not ?
A. The Holy Ghost convinces men of sin, by
enabling them to understand the law; for by the
law is the knowledge of sin. Rom. iii: 20; ib.
v: 20. ib. vii: 7.
Q. Would any man come to Christ for salva¬
tion, unless he were first deeply impressed with a
sense of his guilt and danger?
A. No. They that be whole need not a physi¬
cian, but thf|| that are sick. Math, ix: 12. Rom.
x : 3.
Q. Do you think it possible, that any of our
fallen race could properly understand the holiness,
spirituality, and extent of the divine law, and yet
not feel the great necessity of the precious aton¬
ing blood of Christ, to gain him favor with God ?
A. No. I was alive once without the law; but
when the commandment came, sin revived, and-1
died. Rom. vii: 9-13. ib. iv; 15. 1 Gor. xv: 5tL
236 THE CATECHETICAL INSTRUCTOR
Q,. When the Holy Spirit has thus convinced
men of sin, and their consequent exposedness to
the wrath of God, what does he then do ?
A. He shall glorify Christ, for he shall take
of the things of him, and shall shew them unto us.
John xvi: 14, 15. Math, xiii : 11. John xiv:.
26. ib. xvi: 25. 2 Cor. iii: 14-17.
Q,. Can we rightly apprehend the atonement
of Christ, and its adaptedness to the condition of
the soul without the aids of the Spirit ?
A. No. The god of this world hath blinded
the minds of them which believe not, lest the
light of the glorious gospel of Christ, who is the
image of God, should shine unto them. 2. Cor.
iv. 4. Is. liii: 2- John i: 5. Acts iii. 14-17.
1 Cor. i: 18, 23- 1 Tim. i: 13.
Q. Does not the Holy Spirit, a^he same time
that he unfolds the excellency or Christ, also
awaken in the heart a lively disposition to receive
him, and to rely upon him for salvation ?
A. Yes. Whosoever believeth that Jesus is
the Christ is born of God. 1 John v: 1. John i:
12, 13. 1 Cor. xii: 3: 2 Cor. iii: 17, 18.
Q. Would any man ever believe on Christ in
a saving manner, if the Spirit of God did not first
renew him in the spirit of his mind ?
THE CATECHETICAL INSTRUCTOR. 237
A. No. The natural man receiveth not the
things of the Spirit of God; for they are foolish¬
ness unto him—neither can be know them, be¬
cause they are spiritually discerned. 1 Cor. ii:
14, 15. Math, xi: 25. ib. xvi: 16, 17. 1 Cor.
ii: 7-10. 2 Cor. iv: 6.'
* Q. By what instrumentality does the Holy
Spirit ordinarily operate, in unfolding the excel¬
lency of Christ, and in bringing men to believe
on him ?
A. Faith cometh by hearing, and hearing by
the word of God. Rom. x: 17, 14. 1 Cor. i:
21. Eph. i: 13. ib. vi: 17. Col. i: 6. 1 Thes.
i: 5. ib. ii: 11. Heb. iv: 12- James i: 18.
Q. It was customary, in olden times, when
one purchased a piece of property to set a mark
upon it, that he might afterwards distinguish and
know it; with what are believers sealed, that God
may distinguish them from those who believe
not 1
A. After that ye believed, ye were sealed with
the Holy Spirit of promise, and having this mark,
God knoweth them that are his. Eph. i- 13- 2
Tim. ii. 19. Rom. viii. 9. John vii. 39. Acts
ii. 38- ib. v. 32. 1 Cor. iii. 16. ib. vi : 19. 2
Cor. i:. 22. ib. vi: 16, Eph. ii; 21, 22, Heb, iii. 6%,
238 THE CATECHETICAL INSTRUCTOR
Q. Is not this continual in-dwelling of the Ho¬
ly Spirit, likewise, evidence to us, that we are
the children of God, and that we shall certainly
he saved 1
A. Yes. The Spirit itself beareth witness
with our spirit, that we are the children of God*
and is the earnest, (or assurance) of our inheri¬
tance, until the final redemption of the purchased'
possession. Rom. viii. 16, Eph, 1, 14, Rom,
viii. 14-17. 2 Cor. v, 5. Gal, iv, 6,
Q. Should we not very carefully avoid every¬
thing offensive to the Holy Spirit, by whom we
receive so many blessings ?
A. Yes. Grieve not the Holy Spirit of God,,
whereby ye are sealed unto the day of redemption.
Eph. iv : 30. Is. lxiii: 10. Actsvii: 51. Gen.
vi: 3.
Q. What is said of those who shall presump^
tuously and maliciously offend against the Holy
Spirit ?
He that shall blaspheme against the Holy
Ghost hath never forgiveness, but is in danger of
Eternal damnation. Mark iii: 29. Math, xii :
32. Luke xii: 10, Heb, xi: 36, 27. 1 Johnxvi, 17.
REMARKS.
It has been observed already, that the missiou
"'THE CATECHETICAL INSTRUCTOR. 23U
and influences of the Holy Spirit, hath their origin
in the covenant of redemption. This is true,
whether we consider that mission, and those in-
fiences beture or -after the actual advent, death,
and resurrection of Christ. In the former case,
they proceeded upon the ground of what Christ
should hereafter accomplish—which was beheld
by the divine mind as already done : and in the
latter case they proceed upon the ground of what
he has actually accomplished. .But we remark,
First. The character of t he Holy Spirit. The
Holy Ghost is not a divine attribute, but a divine
person—the third person of the God-head.
(1) The personality of the Holy Ghost. All the
actions and attributes of a real person, are, in the
scriptures, given to the Holy Spirit, He is said
to be sent; to move; to strive; to speak; to testify;
to guide; to lead; to help our infirmities; to search
and to know all things; to be .pleased; to be pro¬
voked; to be vexed; to be resisted; to be grieved;
to be spoken against; to be lied unto; to be blas¬
phemed ; which things can with no possible pro¬
priety be predicated of any but a real person; and
they, therefore demonstrate the personality of the
Spirit. (Gal. iv: 6. Gen. i: 2. ib. vi: 3. Rev. ii:
7. John xv: 26. ib. xvi: 13. Rom. viii: 14, 26.
1 Cor. ii: 10,11. Acts xv: 28. Is, lxiii: 10. Acts
vii: 51. Epb. iv: 30. Math, xii; 32. Acts v: 3.
Mark iii: 29.)
(2) The divinity of the Holy Ghost. The titles,
attributes, and works of the true God, are ascrib¬
ed, to the.Holy spirit. He is both Lard and God,
240 THE CATECHETICAL INSTRUCTOR*
(2 Cor. iii: 17. Acts v: 34.) He is possessed;
of all the incommunicable perfections of deity—
eternity, omnipresence, omniscience, omnipo¬
tence, truth, holiness, glory, and goodness. (Heb.
ix: 14. Ps. cxxxix: 7. 2 Cor, ii: 10, 11. Rom.
xv: 19. John xiv : 17, 26. 1 Pet. iv: 14. Neh.
ix: 20. Ps. cxxxxiii: 10.) . The works of the
true God are all attributed to the Spirit—creation,
inspiration, regeneration, sanctification, and res¬
urrection of the dead. (Gen. i: 2, Job xxvi: 13.,
ib. xxxiii: 4, John xvi: 13. 2 Tim. iii: 16. 2
Pet. i: 21 John iii: 5, 6. ibt. vi: 63: 1 Cor. vi:
11. 1 Pet. iii: 18. Rom. viii: 11.) Now, all this
were absolutely incredible, except upon the sup¬
position of the real divinity of the Holy Spirit.
(3) The Holy Ghost is the third person in. the
God-head. Not, indeed, in respect of essential
perfection; but in the relation of offices, in the
execution of the remedial scheme.. We must not.
understand the numerals, "first," "second," and
"third," when applied to the pei-sons of the God¬
head, as importing so many degrees of divine ex¬
cellence and glory; for the "three that bear re¬
cord in heaven are one." (l John v: 7.) But as
denoting the order in which the triune God, the
Father, the Son, and the Holy Ghost, engaged to
co-operate in the salvation of sinners. Accord¬
ingly this is the order in which they are ordinari¬
ly represented in the sacred oracles. Witness
the baptismal ceremony, and the apostolic bene¬
diction. (Math, xxviii: 19. 2 Cor. xiii: 14.)
Secondly. The offices of the Holy Ghost.
THE CATECHETICAL INSTRUCTOR. 241
The office work of the Spirit may be properly dis¬
tinguished into ordinary and extraordinary.
(1) Extraordinary. The extraordinary func¬
tions of the Holy Sjpirit were the inspiration of the
scriptures: (John xiv : 26. ib. xvi: 13. 2 Tim-
iii: 16. 2 Pet. i: 21,) and the miraculous endow-
ments of the sacred writers—endowments where¬
by they were enabled to perform miracles in at¬
testation of the divine authenticity of their doc¬
trines. (Acts i: 8. ib. ii: 32, 33. ib. iv. 33.
Rom. xv: 19. 1 Cor. xii: 4-10. 2 Cor. xii. 12.).
These are called extraordinary, because they
were not designed to be perpetual in the christian
church. Miracles were of no farther use after
inspiration ceased. (Rev, xxii: 18, 19,) and both
were together discontinued.
(2) Ordinary. The ordinary offices of the
Spirit, are those by which, to the latest ages of
the world, the hearts of men will be subdued,
sanctified and fitted for the kingdom of heaven ;
and, perhaps, if we would carefully distinguish the
several acts of the Spirit, in the progress of this
great moral renovation, the christian world would
be saved the pain of much needless controversy
on a subject of admitted difficulty. When are we
partakers of the Holy Ghost ? " After baptism,"
says one. (Acts ii: 38. ib. v: 32.) This is the
truth; but not the whole truth. When are we
partakers of the Holy Ghost? " Before baptism,"
says another. (Acts x: 48, 7, 48.) This also iss
the truth, but not the whole truth. The apparent
contradiction in the teaching of the apostles, on.
242 THE CATECHETICAL INSTRUCTOR.
such occasions, may be easily harmonized, if we
patiently remark the order of the Spirit's opera¬
tions, and allow, that they alluded to the different
acts of the same Spirit. It seems to us to be
clearly a scripture doctrine, that faith in Christ
should precede baptism, and that this faith is the
effect of the operation of the Holy Spirit. (Acts
viii, 37. 1 Cor. xii: 3. John i: 12, 13,) but it
is equally clear, that there is an act of the Spirit
after baptism, by which we feel an assurance of
salvation, that is not promised to any in the ne¬
glect of that duty. Acts ii: 38. ib. v. 32. Rom-
viii; 16. Eph.'i: 14. 1 Pet. iii: 21.
LESSON XXXIV.
regeneration.
Question. "¥ou said, in your last lesson, that
"whoever believeth that Jesus is the Christ, is
born of God. What do you understand by being
born of Godl
Answer. "That ye put off, concerning the for¬
mer conversation, the old man, which is corrupt
according to the deceitful lusts, and be renewed in
the spirit of you mind; and that ye put on the new
man, which after God is created in righteousness
THE CATECHETICAL INSTRUCTOR. 243
and true holiness. Eph. vi: 22-24. Ps. li: 10.
Rom. xii: 2 Cor. v: 17. Col. iii: 8-10.
Q, Why do you call this renewal of the tem¬
pers and dispositions of the heart, " being born of
God?"
A Because, we are born again, not of blood,
nor of the will of the flesh, nor of the will of man,
but of God the Spirit. John i: 13. ib. iii. 5. ib.
vi: 63. Eph. ii: 4-10. Phil, ii: 12, 13. Tit.
iii: 5.
Q, Could not men effect this change in their
own hearts and character without the aids of the
Spirit ?
A No. Can the Ethiopean change his skin,
or the Leopard his spots ? then may ye. all do good
that are accustomed to do evil. Jer» xiii, 23. Job
xv, 16. Ps. lviii, 3-5. Jer. ii, 25. John v, 40.
ib. vi, 44. ib. Ps. Ixxx, 3, 7, 19. Jer. xxxi, 18.
I^arn. v; 21.
Q, By what means does the Holy Spirit pro¬
duce this change in the hearts of sinners ?
A Of his own will begat he us with the word
of truth, that we sh^fcd be a kind of first fruits of
his creatures. James i, 18. 1 Cor. iv, 15. Eph.
i, 13. ib. vi, 17: Heb. iv, 12, 1 Pet. i, 23. 2
Pet. i, 3, 4.
244 the catechetical insteuctok.
Q, Why is it absolutely necessary that a man
should experience this new birth ?
A Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of God.
John iii, 5. Math, v, 20. ib. xviii, 3. Rom. viii,
6-10. 1 Cor. xiii, 1-3. Gal. vi, 15, Tit. iii, 5:
Q. What is the great difference between these
who are regenerated, and those who are not ?
A That which is born of the flesh ih flesh ;
and that which is born of the Spirit is Spirit: they
that are. after the flesh do mind the things of the
flesh; and they that are after the Spirit, the things
of the Spirit. John iii, 6. Rom. viii, 5. Math,
vi, 31-33. Gal. 6, 7, 8.
Q, Do those who are begotten of the Spirit
possess any more lively, distinct and impressive
views of the divine character than they had be¬
fore ?
A Yes. God who commanded the light to
shine out of darkness, hath shined in our hearts,,
to give the light of the knowledge of the glory of
God in the face of Jesus Christ. 2 Cor. iv, 6.
Job xxxxii, 5, 6. Ps. xxxviPi. ib. exxxix, 1-12.
Is. vi, 5- Jer xxiv, 7. Dan. ix, 4-9. John xvii,
3. 2 Cor. iii, 18. Col. iii, 10. James iii, 17. 2,
Pet. i, 3.
THE CATECHETICAL INSTRUCTOR. "245
Q, Is this cliange of views attended with any
-change of desires and affections towards God ?
A Yes. Whom have I in heaven but God? and
there is none on earth that I desire besides him:
in his presence is fulness of joy, and at his right
hand there are pleasures forevermore. Ps. lxxiii,
25. ib. xvi. 11.
Q Will you enumerate the fruits of the Spirit
in a truly regenerated heart ?
A The fruits of the Spirit are love, joy, peace,
, long-suffering, gentleness, faith, meekness, and
temperance. Gal. v, 22, 23.
Q, Do not those who are born of God enter¬
tain a deep and tender affection toward all their
christian brethren ?
A Yes. By this we know, that we have pass¬
ed from death unto life, because we love the breth¬
ren : he that loveth not his brother abideth in
death. 1 John iii, 14. Ps. xv, 4. «Z>. xvi, 3. John
xiii, 34, 35. Rom. xii, 9, 10. . 1 Cor. iii, 3- ib.
xii, 14-27. ib. xiii, 1-7. 1 Thes. iv, 9. 1 John
iii, 17, 18. ib. iv, 7, 8. ib. v,(l.
Q Does the work of regeneration extend so
far at the first, that the christian man will have
no farther occasion to watch and pray and strive?
A. No. I delight in the law of God after the
24b
THE CATECHETICAL INSTRUCTOR.
inward man; but I see another law in my member?
warring against the law of my mind, and bring¬
ing me into captivity to the law of sin, which is
in my members. Rom. vii, 22, 23. Ps. i, 2. ib.
xi. 9, 20. Jer. xxxi, 33. Ezek. xi, 19, 20. 2
Cor. iii, 3. Rom; vii, 15—21. Gal. v, 16, 17.
Q. But will not the truly regenerated man.
hold on his way, industriously laboring to obtain
the mastery over his fleshly nature, and attain per¬
fect holiness ?
A. Yes, The path of the just is as the shining
light, that shineth more and more to the perfect
day. Pro. iv, 18. Ps. xxxvii, 23, 24. Pro. xiv,
16. Mic. vii, 8. Math, xiii, 31, 33. Rom. ii,
7. ib. vi, 2, 22. ib. viii, 13. 1 Cor. viiii, 27. 2
£or. iii, 18. ib. vii, 1. Gal. v, 24. Eph- iv, 12,
13. Phil, iii, 12-14. Heb. iii, 6, 14. ib. xii, 14.
2 Pet. i, 5-7. 1 John v, 4.
Q, With what feelings does; the regenerated
soul think of his past sins, and of his frequent fail¬
ures in duty now?
A. Surely aftei* that I was turned, I repent¬
ed; and after that I was instructed, I smote upon
my thigh : I ivas ashamed, yea even confounded,
because I did bear the reproach of my youth
Jer, xxxi, 19. Ps. li, 1-15. Math, xxvq 75.
the catechetical instructor.
REMARKS.
First. The reality of regeneration. We are
traiik to allow, that much of the language that de¬
scribes the new birth, is, from the nature of the
case, obliged to be metaphorical. It is not, how¬
ever, for that reason, to be regarded less true, or
less significant. The design of metaphors is not
to convey false impressions to the mind ; but to
afford more lively, and distinct apprehensions of
things otherwise incomprehensible. This re-
mai'k is equally applicable to the figurative lan¬
guage of the bible, as to the language of ordinary
life. Such is the disparity between the things of
God and the capacities of the human mind, that it
were difficult to conceive, that the latter should at
all understand the former without the aid of types
and symbols ; and whatever objection the sticklers
for philosophical exactness may raise to the figu¬
rative style in which the doctrine of regeneration
is expressed, we doubt whether reason itself would
not employ much the same modes of expression,
were it engaged to represent the same change in
all its forms and phases. We think it will be
found, upon a close examination, that no set of
words of the same number and simplicity, will
convey a more distinct, complete, add intelligible
idea of an entire mental and. moral renovation,
than those employed by the sacred writers as ex¬
hibited in the lesson above. The nature, neces¬
sity, author, effects and tendencies of this change
they so clearly illustrate, that the simplest minds
■§48 THE CATECHETICAL INSTRUCTOR.
cannot mistake it, and in a form so concise that
philosophy itself may thence derive definitions.
Secondly. The necessity of regeneration. The
necessity of regeneration results from the deprav¬
ity of the human heart. Heaven is a holy place ;
the inhabitants of heaven are holy beings; the
employments and pursuits of heaven are all of a
pure and holy character. To gaze with unbe-
clouded eyes upon the effulgence of the divine
glory—to study his perfections—to admire his ex¬
cellence, and, in prostrate adoration, to extol and
worship him, will constitute the uninterrupted
pleasures of the redeemed throughout eternal
ages. Between such employments and the tastes
and tempers of the natural man, there is not a
samblance of congeniality. They are as widely
removed, and as absolutely irreconcilable as light
and darkness. Nor is there in the pains and strug¬
gles of the dying hour, any thing to annihilate that
difference, or induce that moral fitness for the
saints' everlasting rest. The same is true also
of the cold and wasting grave whither we tend.
Hence the force of language like the following ;
"The wicked is driven away in his wickedness."
*" He that is unjust, let him be unjust still; and he
that is filthy, let him be filthy still." " Whatso¬
ever thy hand findeth to do, do it with thy might';
for there is no wofk, nor device, nor knowledge,
nor wisdom, in the grave, whither thou goest."
"Marvel not that I said unto thee, ye must be
born again." (Prov. xiv, 32'. Rev. xxii, 11. Eel*
ix, 10. John iii, 7.)
the catechetical instructor. "249
Thirdly. The nature of regeneration. "That
which is born of the flesh, is flesh, and that which
is born of the Spirit, is Spirit." "They that are
after the flesh, do mind the things of the flesh; and
they that are after the Spirit, the things of the
Spirit." (John iii, 6. Rom. viii, 5:) Such is
the style in which our -Lord and his apostle repre¬
sent" the striking contrast between the natural and
renevved man. Regeneration is a radical change
of the whole moral character. It is an absolute
change of views; of affections ; of pleasures ; of
hopes; of desires; of purposes; and of pursuits.
To the truly regenerated soul, the doctrines and
claims of the christian religion—the boundless
perfections of the divine beipg; the odious and
destructive nature of sin ; the adorable excellency
of Christ in his death and intercession ; its own
relation to the redeemer and to a lost and ruined
world; the shortness of time, and the overwhelm¬
ing feafulness of eternity—these no longer appear
as the vagaries of an idle and speculative mind ;
but as the most solemn, impressive, and affecting-
realities, awakening new sentiments, imparting
new impulses, and leading to new resolutions,
plans and modes of life. In a word, " if any man
be in Christ, he is, emphatically, a new creature,
old things have passed away; behold all things
have become new." (2 Cor. v, 17.) Hence re¬
mark,
Fourthly. The tendencies of regeneration.
There is a sense, in which regeneration is instan¬
taneous and perfect: and there is a sense, in which
17
200 THE CATECHETICAL INSTKUCTOH.
it is partial and progressive. He that is born of
God is enstamped with all the essential features,
and possessed of all the essential elements of a
holy character. He is dead indeed unto sin, but
alive unto God, through Jesus Christ our Lord.
A principle of candor, of sincerity, of truth, of
honesty, of benevolence, of the fear of the Lord
is implanted in the heart—so that were he to die,
he would be immediately translated to the para¬
dise above. Nevertheless, remaining in the pres¬
ent world, he is still clogged about with a cumber-
ous mortality, in whose propensities and passions,
matured and fortified by long indulgence and habit,
he will find the occasion of many a sharp and pain¬
ful contest. Old and vitiated tastes must be re¬
pressed and mortified; old customs must be brok¬
en up; old associations abandoned; old lessons
forgotten; old prejudicies and prepossessions rooted
and grounded in the heart itself, must be discard¬
ed : and to wage an exterminating war, like this,
against self, and at the same time withstand a
continual, and if possible a fiercer onset from with¬
out, must demand no little vigilance and effort,
and may well awaken our sympathy should he oc¬
casionally fall. But ".how shall we that are dead
to sin, live any longer therein ?" Accordingly,
the tendencies of regeneration are all towards a
state of perfect holiness. " Brethren," said the
eminent St. Paul, "I count not myself to have ap¬
prehended, neither yet to be already perfect: but
this one thing I do forgetting the things which are
behind, and reaching forth unto those things which
THE CATECHETICAL INSTRUCTOR. 251
are before; I press towards the mark for the prize
of the high calling of God in Christ Jesus. Let
us, therefore, as many as be perfect, be thus mind¬
ed : and, if in any thing ye be otherwise minded,
God shall reveal-even this unto vou." (Phil. iii,
12-15.)
LESSON XXXV.
repentence.
Question. The subject of our last lesson was
regeneration, in which you said, " after that you
were turned, you repented what is repentance?
Answer. Repentance is godly sorrow for sin.
Q Why do you call repentance a godly sor¬
row ?
A Because it has respect to God as our law¬
giver; is wrought in the heart by the Spirit of God;
R«nd leads the soul to God, for pardon and salva¬
tion Ps. 'li, 4. Acts xx, 21. Zech. xii, 10. Acts
ii, 37. ib. xi, 18. 2 Tim. ii, 25. Luke xviii, 13
2 Cor. vii, 10.
Q, Whom does God command thus to repent?
252 THE CATECHETICAL INSTRUCTOR,
A The times of this ignorance God winked
at; but now commandeth ali men every where to
repent. Acts xvii, 30. Math, ix, 13. ib. xi, 20.
Mark vi, 12. Luke xxiv, 47. Acts ii, 38, ib. viii,
21-23. ib. xxvi, 20.
Q " God is angry with the wicked every day:w
why then does he prolong their life, and confer
so many blessings upon them ?
A God is not slack concerning his promised
judgments, as some men count slackness; but is
long suffering to us-ward, not willing that any
should perish, but that all should come to repen¬
tance. 2 Pet. iii, 9. Ezek. xviii, 30-32. ib.
xxxiii, 11. Rom. ii, 4 Rev. ii, 21. ib. iii, 19.
Q, In what manner do holy beings regard the
repentance of sinners ?
A There is joy in heaven over one sinner that
repenteth, more than over ninety and nine just
persons, that need no repentance, Luke xv, 7.
20-24. Jer. xxxi, 18-20. Rev. iii, 17, 18. ,
Q What will become of those, who despising
the goodness and forbearance of God, shall persist
in hardening their hearts in impenitence and sin'!
A He that being often reproved, hardeneth
his neck shall be suddenly destroyed, and that,
without remedy. Pro. xxix, 1. Ps. xvii, 11-13.
THE CATECHETICAL INSTRUCTOR,. 253
lb. Ix. 17. ib. 1, 22. Pro. i, 24-32. ib. xiv, 32.
Luke x, 12-14. ib. xiii, 3. Rom. ii, 5. Rev. ii,
22.
Q. What is said of those, on the contrary, who
are deeply afflicted, pained, and grieved on ac¬
count of their guilt and transgression?
A The Lord is nigh unto them that are of a
broken heart; and saveth such as be of a contrite
spirit. Ps. xxxiv, 18. ib. li, 17. Is. lvii, 15. ib. lxi,
1—3 ib. lxvi, 2. Joel' ii, 12, 13. Math, v, 4. ib.
xi, 28-30. ib. xii, 20. Luj^e xviii, 13, 14. John
vi, 37.
Q, Will not a truly penitent person frankly
confess all his sins, without disguise, exeuse, or
palliation ?
A Yes. I acknowledge my sin unto thee,
0 Lord; and mine iniquity have I not hid: I said,
1 will confess my transgressions unto the Lord;
and he forgave the iniquity of my sin. Ps. xxxii
5. Lev. v, 4, 5, Josh, vii, 19, 20. Ps. li, 8. Pro.
xxviii, 13. Jer. xiv, 20. Hos. v. 15. Math, iii,
Acts xjx, 18, 19. 1 John i, 9.
Q, What are we required to do in the case of
offences done to our fellow men ?
A If thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against
■2§'4 THE CATECHETICAL INSTRUCTOR.
thee, leave there thy gift before the altar; go thy
way, first be reconciled to thy brother, and then
come and olfer thy gift. Math, v, 23-26. Jas.
v, 6.
Q, Will not the true penitent be disposed, to-
the utmost of his ability, to restore all the gain he
has illy acquired, by cheating, lying, gambling,
stealing and other fraudulent and unholy means ?
A. Yes. And Zaccheus stood and said, behold
Lord, the half of my goods I give to the poor; and
if I have taken any thijig from any man by false
accusation, I restore him four fold. Jhake xix, 8.
Lev. vi, 2-5. Num. v. 6-8. 1 Sam. xii, 3. Ezek.
xxxiii, 14, 15.
Q, What does God require us to do towards
those who have injured us, as a pre-requisite to
our forgiveness ?
A When ye stand praying, forgive; if ye have
aught against any, that your Father also which
is in heaven may forgive you your trespasses: but
if ye from your hearts forgive not evfcry one his
brother their trespasses, neither will ypur Father
which is in heaven forgive your trespasses. Mark
xi, 25, 26. Mat. xviii, 35. ib. vi. 14, 15. Acts
vii, 59, 60. Eph. iv, 32. Col. iii, 12, 13. 1
Jahniii, 14, 15.
THE CATECHETICAL INSTRUCTOR. 255
• Q, What will be the end of those who profess
to repent, and yet have not these fruits and evi-
dences of repentance ?
A They will be destroyed : for behold the axe
is laid unto the root of the trees: every tree,
therefore, which bringeth not forth good fruit,
is hewn down and cast into the fire. Math, iii,
10. John xv, 8. 1 John iii, 10, Math. v. 27-32.
ib. viii, 13—20. ib.xix, 22.
Q, But will not the Lord pardon and accept
of such as put away their sins and return unto
him ?
A. Yes. Let the wicked-forsake his way,
and the unrighteous man his thoughts ; and let
him return unto the Lord, and he will have mer¬
cy upon him; and to our God, for he will abun¬
dantly pardon. Is. lv, 7. ib. i, 16-18. Dan. iv,
27. Hos. xiv, 1, 2.
Q Does not Godly sorrow tend to make a
■ man exceedingly strict in the avoidance of sin,
, and careful in the practice, of piety in future ?
A. Yes. Behold this self-same thing, that ye
sorrowed after a godly sort, what carefulness it
wrought in you, yea what clearing of yourselves,
yea what indignation, yea what fear, yea what ve¬
hement desire, yea what zeal,;yea .what revenge 1
250 the catechetical instructor..
2 Cor, vii, 10. Job xxvii, 6. ib. xxxiv, 32. Acts
xix, 18, 19. ib. xxiv, 16. 1 Thes. i, 9. 2 Tim. ii>
ft. Tit. ii, 11,12. Heb. 9, 14.
REMARKS.
First. The order of the graces- In remarks
ing upon the order of the christian graces, it is
necessary to caution the reader, to carefully dis¬
tinguish between the order of time, and the order
of nature. Irrespective of the arrangement of the
above lessons, the reason of which arrangement
can require no explanation, a close and attentive
examination into what they contain, will show,
that regeneration is made to precede both l'epen-
tance and faith. Their precedence, however,
must not be understood of time, but of nature*.
In regard to time, we consider the three to take
place atone and the same moment. We have no
thought, that any soul was ever regenerated,
which was not, instantaneously, both penitent,
and believing : and, on the contrary, we have no
idea, that any soul was ever the subject of evan¬
gelical faith or repentance, which was not re¬
generated in its tempers and dispositions. Nev¬
ertheless, in the order of nature, we consider re¬
generation to precede repentance: (Jer. xxxi,
19,) and repentance to, precede faith. (Math,
xxi, 32. Mark i, 15. Acts xx, 21. 2 Tim.ii,
25.)
Secondly. The paradox of the graces. Re-
^entanGe and faith, and all their kindred virtues,
THE CATECHETICAL INSTRUCTOR, 251'
are positively commanded of men; and in their,
neglect, they are in the highest degree culpable
and blame-worthy ; and yet, their performance
depends entirely upon the influence of the Holy
Spirit—a power wholly without, and independent
ofthemselves. Nor is there any incongruity in
this, if we carefully distinguish between, the natu¬
ral and mpral ability of men : or in other words,
between their capacity, and their disposition- If
a servant possess the natural capacity to obey
his master, that is a sufficient reason to render
him a fit subject of command- Although it is
emphatically certain, that an entire want of a will
to obey, may render the non-performance of the
act as absolute, as if he had been wholly destitute
of the requisite natural power; yet, no master con¬
siders himself obliged to impart to his servant a
disposition to obey, before he may rightfully com¬
mand him : nor yet, does he regard that want of
desposition the smallest excuse for any disobedi¬
ence. The same is true, also, of the divine gov¬
ernment. If sinners have the natural capacity to
obey God, (and this is abundantly evident, both
from what is required of them, and from the fact
that they disobey him) then, they are properly the
subjects, of the divine commands : nor does their
total want of a disposition or will to obey, in the
least sense, absolve them from obligation to do so*
It is the absolutely paralizing influence of this
want of will to repent and believe, to which our
Lord refers, when he says : "No man can come
unto me,, except the Father, which hath seat me,,
258 the catechetical instructor.
draw him : (John vi, 44. ib: v, 40,) and yet, he
says, " He that believeth not shall be damned."
(Mark xvi, 16s John iii, 36.)
Thirdly. The essential of the graces.
When we speak of natural things, men dis¬
tinctly understand what we mean by a principle
of honesty, of truth, of chastity, of industry, of
patriotism, of valor or of cowardice : and in such
cases, they as widely distinguish between the prin¬
ciple, and the acts to which it gives rise, as they
do between those persons Avho possess such prin¬
ciples, and those who have them not. Now the
same things we desire to remark in religion.
When we speak of vital Christianity, we allude,
not to the acquisition of some natural endowment
or faculty; nor yet to any one mental or bodily act
of life ; but to the possession of a new and holy
principle implanted in the heart. In the scrip,
tures, this principle is variously styled," the root
of the matter " the divine nature," " the seed of
God:"&c. (Job .xix,28. Math, xiii, 21. John
i, 4. Eph. iy, 18- 2 P-et. i, 4. 1 John iii, 9,)
and those, who are possessed of it, are said, to
"be born again;" "born of God;" to hare a
"newheart," "a right spirit," to have the "law
of God written in their hearts." (1 Pet. i, 23.
John i, 13. Ezek. xi, 19. ib. xviii, 31. Ps. li,
TO. Jer. xxxi, 31. Heb. x, 16,) This divine
principle assumes various appearances according
to the subjects of its contemplation. When the
being and perfections of God are referred to, it is
a principle of love and reverence; when referred
the catechetical instructor. 259
• io his command and authority, it is a principle of
obedience and acquiescence; when his promises
are contemplated, it is a principle of confidence
and expectation; when Christ is its object, it is a
principle of reliance and trust; when the sinful¬
ness of its own subject is considered, it is a prin¬
ciple of repentance ; when the significance and
helplessness of its subject are remembered, it is
a principle of humility and dependence; when the
injuries we have suffered are mentioned, it is a
forgiving principle; when the injuries we have
inflicted upon others are beheld, it is-a principle
to offer every possible satisfaction: and thus, in all
the relations we sustain in the universe, it is a
principle to do unto others as we would have them
to do unto us—to render unto God, that which is
due to him, and to render unto man that which
of right belongs to him. This leads us to remark,
Fourthly. The evidence of the graces. The
evidence of grace in the heart is the conduct of
after life. IUwere a moral impossibility, that one
should possess a principle of piety, and yet act
contrary thereto. (Math, vii, 16-20.) What
should we think of his principle of pecuniary hon¬
esty, who should habitually evade the payment of
his just debts? or of his principle of veracity, who
should, , ever, and anon, be guilty of prevarication
and falsehood 1 «In like manner, the apostle says,
" show me thy faith without thy works, and I will
show thee my faith by my works." (Jas. ii, 18.)
A principle of obedience, will prompt to a literal,
universal, and daily performance of all the known
260 the catechetical instructor.
will of God: and a principle of love to our fellow
men will prompt to those acts which the law of
love demands—whether the forgiveness of offen¬
ders, or restitution for that which another has suf¬
fered at our hands : or the fulfilment of those offices
of sympathy and aid, which their miseries and
helplessness require. " Whoso hath this world's
good, and seeth his brother have need, and shut-
teth up his bowels of compassion from him, how
dwelleth the love of God in him ? My little chil-
dred, let us not love in the word, neither in tongue
but in deed and in truth." In all things walk
worthy of the Lord, to all pleasing, being fruitful
in every good work, and increasing in the know,
ledge ofGod." (1 John iii, 17, 18. Col. i, 10.)
LESSON XXXVI.
justification.
Question. We have now considered regene¬
ration, repentanee, and faith. The next subject
in order is justification : What do you understand
by justification 1
Answer, Justification is an. acquittal from a
charge ofblame. Rom. iv, 6-8. 2 Cor. v, 19.
Q. To whom does it pertain to justify those
who are charged with sin against God I
THE CATECHETICAL INSTRUCTOR. 261
A It is God that justifieth. Rom. viii, 33.
Is. xxxxiii, 25. Mark ii, 7. Rom. iv, 5.
Q, Does God in the act of justification allow,
that men have not sinned ; or if they have, that
their sins are of trifling importance ?
A No. We are sure, that the judgment of
God is according to truth: and we have before
proved that all are under sin, and that sin by the
commandment is exceeding sinful. Rom. ii, 2.
ib. vii, 13.
Q, Upon what ground, then, does God justify
and acquit those who are proven to be guilty of
sin 1
A We are justified on the ground of the righte¬
ousness of Christ. For him hath God set forth to
be a propitiation, through faith in his blood, to
declare his righteousness for the remission of sins.
Rom. iii, 25, 26- Is. xxxyii, 21. ib. Ixi, 10. Jer.
xxiii, 6. Dan, ix, 24-26. Rom. viii, 3, 4. ib.
x, 4. 1 Cor. i, 3. 2 Cor. v, 21. Phil.iii, 8, 9.
Q, What is the condition ypoti which we be¬
come personally interested in the righteousness
of Christ to pardon and justification ?
A The condition of justification is faith in
Christ. For he that believeth on the Son is not
condemned; but he that believeth not is condemn-
262 THE CATECHETICAL INSTRUCTOR;
ed already, because he hath not believed in the
name of the only Begotten Son of God. John iii,
18. Is. liii, 11. Mark xvi, 16. John iii, 16.
Rom. iiii, 3, 20-24. ib. ix, 30—82. Gal. ii, 16.
Q Is justification an acquittal of the believer
from all his sins with all their effects upon the
divine government; or does it extend to only a
part of them ?
A Justification extends to all things, from <
w hich ye could not be justified by the law of Mo¬
ses. Acts xiii, 39. Rom. v, 16. ib. viii, 33,
34.
Q, Are we, by faith in Christ, made really
righteous persons, before God, in the same sense
as holy angels are righteous, and which would
exclude the idea of grace in our justification ?
A No. When we believe, the. righteousness
of Christ, which is not really ours, is accounted to¬
ns, as though it were ours : and we are justified
freely by the grace of God, through the redemption
that is in Christ Jesus. Rom. iii, 24. ib. iv, 4,
5, 16. Eph. ii, 8. Tit. iii, 4, 5.
Q, If, then, God justifies us while we have no
personal righteousness of our own, must he not
make void the law ?
A No. We do not make void the law through
263
TEE CATECHETICAL' INSTRUCTOR-
faith: but we establish the law. Rom. iii, 31,
ib. viii, 3, 4.
Q, Will you explain how the law is establish¬
ed while those are justified who have no personal
righteousness ?
A The law-is established in this, that Christ
our substitute hath fulfilled the law in our stead;
and we become interested in his righteousness by
faith; and henceforth make the law the rule of our
conduct—thus accounting the law holy, just and
good. Is. xxxxii, 21. Math, v, 17. Rom. x, 4
1 Cor. 7, 22. ib. ix, 21.
Q What special privileges does God confer
upon those who are justified ?
A Being justified by faith, we have peace with
God through our Lord Jesus Christ: by whom,
also, we have access, by faith, into "this grace,
wherein we stand and rejoice in hope of the glory
of God. Rom. v, 1, 2, 8-10. 2 Cor. v, 19. Eph.
ii, 12-19.
Q, Does God, also, recognize believers in
Christ as his sons and daughters, and entitle them
to the privileges of heirship with his Son Jesus ?
A Yes. We are all the children of God by
faith in Christ Jesus: and if children, then heirs;
heirs of God, and joint heirs with Christ, Gal.
the catechetical instructor. £64
iii, 26. Rom. viii, 17. 2 Cor. vi, 17, 18* 1 John
iii, 1, 2.
Q, Will God ever reverse the act of justifica¬
tion, and finally condemn those to destruction,
whom he hath justified and thus highly distin¬
guished ?
A No. Jesus said, verily, I say unto you, he
that heareth my word, and befieveth on him that
sent me, hath everlasting life, and shall not come
into condemnation. John v, 24. Rom, viii, 1,
85-39* Heb. x, 14, 39. 1 Pet. i, 5.
REMARKS.
First. The nature of justification. The term
justification is derived from the proceedings of
human courts, in which an individual, arraigned
under charge of criminal conduct, is acquitted—
being found innocent: and although there is,
doubtless, a sufficient analogy between the ac¬
quittal of sinners in the divine government, and
the justification of an accused in human judicato¬
ries to render the term admissible, yet, in the gos¬
pel, it must, obviously be taken, not in its literal
and ordinary use, but in a figurative and accom¬
modated sense. Whatever analogy exists must
relate, not to the grounds, but to the sequents of
justification. In human courts, the accused is
acquitted on the ground of his innocence, and be¬
cause he is proven to deserve it, In the divine
tHE CA^ECHETIC.vt INSTRUCTOR. 265
dispensation, the accused is acquitted—having
first been convicted of crime and personal demerit-
In one case, justification is opposed to forgiveness:
•in the other, forgiveness is an essentail branch
ot justification. Here, it proceeds wholly upon
the principle of unmerited grace : there, it pro¬
ceeds upon the principle of sheer and impartial jus¬
tice. Justification, in the gospel acceptation, ex¬
tends to every past offence, and provides against
a future condemnation : under human laws, it is
an acquittal from only the present charge, and in
no-wise secures the justified against a subsequent
trial and punishment upon a different ground.
Finally, justification in an earthly court confers
no extra immunities upon the acquitted: whereas,
those whom God justifies he entitles to all the
honors and privileges of sons and heirs—they are
made heirs of God, and joint heirs, with Jesus
Christ, to the felicities of Eternal life.
Secondly. The ground of justification. The
scriptures evidently represent the imputed righte¬
ousness of Christ, as the ground upon which we
are justified before God. (Is. xxxxii, 21. Jer.
xxiii, 6. Rom. -iii, 25, 26. ib. x, 4. 1 Cor. i, 30.
2 Cor. v, 21. Phil, iii, 9.) Nevertheless, impu¬
tation must nCt ■be understood in the sense of an
actual transfer; but in the sense of a consideration.
It is not so much a mode of treatment, as a reason
of treatment. Justification on account of the
righteousness of Christ, is not an imparting of his
righteousness to us, as when one puts his gar-
iment upon another; but it is a reason, or consider
•18
266 THE CATECHETICAL) INSTRUCTOR.
ation, in view of which God jieals with us, as
though we had not sinned- The righteousness of
Christ is strictly his own; and our unrighteous¬
ness is strictly our own. When he " sutfered,"
it was "the just for the unjust"—-the sinless fqr
the guilty. He was neither made a sinner by the
imputation of our sins; nor are we made righteous
by the imputation of his righteousness. In the
one case, he suffered for us, as though he had been
a sinner; and in the other, we are acquitted, as
though we had been, righteous. Justification is
not something done in us: but something done
concerning us—-it is not a moral change ; (that is
sanctification,) but a legal change—it is a change
of our standing and position in relation to the law.
Thirdly. The period of justification. The
origin of the term justification, has led to some
contrariety of opinions, both as .to the thing itself,
and the period when it takes place:—-some re¬
presenting if as a.: sentence passing in the divine
mind from eternity, others as consisting in a per¬
suasion of acceptance with God ; and others still,
as a decree to finally acquit. But if this be a cor¬
rect method of representing this subject, it will
equally apply to its opposite—condemnation : and
yet, we doubt whether our readers will allow,
that none are under condemnation until they be¬
come sensibly persuaded of it, or that condemna¬
tion consists in either an eternal sentence of re¬
probation, or a decree to finally condemn. We
are frank to admit, that God did purpose from
eternity to justify those who believe in Christ:,
the catechetical instructor. 26t
(Gal. iii. 8,) and that those who are justified, will
be publicly recognized as such in the great assize
of the world; (Math, x, 32. Luke xii, 8) and far¬
ther, that real believers, do perhaps, at some pe¬
riod in life enjoy a strong persuasion of their ac¬
ceptance with God: (Gal. iv, 6. Eph. i, 14,).
but this is very far from making justification to
consist in either one of these. To us, it seems
to be the uniform teaching of the scriptures, that
all unbelievers are already condemned, and this
without any regard to their persuasions on the
subject, and that while they continue thus, they
are children of wrath ; (John iii, 18. Eph. ii, 3,)
but, on the contrary, that, whatever justification
may be, it takes place at the moment of believing
in Christ. (John iii, 18. ib. v, 24. Acts xiii, 39.
Rom. v, i, ib. 8, 1.)' Faith is the real, and only
bond of union with Christ; and'therefore, we may
as readily imagine a soul justified without Christ,
as we may, that justification takes place a moment
before, or after faith. Accordingly, it" is men¬
tioned as something subsequent to predestination,
and anterior to glorification. (Rom. viii, 30.)
Fourthly. The extent of justification. That
justification extends to the remission of sins that
are past, is evident from Rom. iii, 25 : and seeing
it is promised in John v, 24, that the believer shall
not come into condemnation, it must also imply
a provision against future liabilities. This pro¬
vision however does not consist in a total exemp¬
tion from the possibility of sinning, nor even from;
the certainty of it. It is a matter of experience* >
^68 THE CATECHETICAL INSTRUCTOR
and which is corroborated by the experience of
the most eminent and pious individuals, whose
names are mentioned in the sacred volume, that
frequent failures in duty, will lay the foundation
of many an heartfelt confession and regret even
after we have been justified by faith. But it is
a provision of grace that the faith of the child of
God shall not utterly fail, that his heart shall not
depart from God—that he shall still hold on his
way. " I will make an everlasting covenant with
them, saith God, that I will not turn away from
them to do them good; and I will put my fear in
their hearts, that they shall not depart from me."
"The Lord said, Simon, Simon, behold Satan
hath desired to have you, that he may sift you ae
wheat: but I have prayed for thee, that thy fail
not." "We are kept by the power of God,
through faith unto salvation." (Jer. xxxii, 40.
Luke xxii, 31, 32. 1 Pet. i, 5.) To this contin¬
ual intercession of Christ, and to this continual
preservation in faith by the Almighty power of
God is to be attributed the security of the soul
against ultimate condemnation. (Rom. viii,34-
39.) We are safe, only because God makes us
such.
LESSON XXXVII.
election.
Question. Having considered the plan of sal¬
vation at full length, we are now prepared to ex¬
amine what you said in the lesson on the " Cove¬
nant of Redemption ; that God the Father, in sol¬
emn promise, guaranteed the Son, thaYa portion
of the human race should certainly he saved by
his death. Did. God, at that period, absolutely
know how many, and who they were, that should
be thus saved 1
Answer. Yes. And whom he did fore-know,
he also did predestinate to be conformed to the
image of his Son, that he might be the first born
among many brethren. Rom. viii, 29. Eph. i, 5.
Q What was the first and immediate object
to which God predestinated those whom he fore¬
knew in this special sense ?
A They were elected according to the fore¬
knowledge of God, through sanctification of the
Spirit, unto obedience and sprinkling of the blood
of Jesus Christ. 1 Pet. i, 2. Eph. i, 4.
Q Were they not also predestinated to salva¬
tion, as the ultimate, object of their election!
270 THE CATECHETICAL INSTRUCTOR.
A Yes. We are bound to give thanks always
do God for you, brethren beloved of the Lord, be¬
cause God hath from the beginning chosen you
to salvation, through sa notification of the Spirit
and belief of the truth. 2'Thes. ii, 33. Horn,
viii, 30. Eph. i, 4, 5.
Q Did God elect them to salvation because
they had already obtained an interest in Christ;
or do men become interested in Christ, as the re¬
sult of election and predestination ?
A We' have obtained an inheritance in Christ,
being predestinated according to the purpose 6f
him who worketh all things after the counsel of
his own will. Eph. i., 11. Acts xiii, 48. John
xv. 16. Rom. viii, 29-30. Eph. i, 4, 5. 2 Tim.
i, 9; 1 John iv, 19.
Q, Is it absolutely certain that all the elect
will become interested in Christ and be saved ?
A Yes. Jesus said, All that the Father giveth
me shall come unto me; and him that cometh to
me I will in no wise cast out, John vi, 37. Rom.
viii, 30.
By what means will they be brought to Christ,
that their salvation will be rendered certain ?
A The elect will be brought to Christ by the
power of God through the gospel. For, thus saith
TfiE CATECHETICAL INSTRUCTOR. 2fl
: the Lord, I have loved thee with an everlasting
love; therefore, with loving kindness have I drawn
thee. Jer. xxxi, 3. Hos. xi, 4. John vi, 44,
45. Rom. viii, 30. l'Cor. i, 24. 2 Cor. iii, 17,
18. 2 Thes. ii, 13, 14. 2 Tim i, 9.
Q, Does the everlasting, electing love of God
include the entire human race—so that all will be
' drawn to Christ and be saved?
A No. Christ is, to many, a stone of stumb¬
ling and a rock of offence, even to them that stum¬
ble at the word, being disobedient: wbereunto
also' they were appointed. 1 Pet. ii, 8. Rom. ix.
21, 22. Tit. i, 16. 2 Pet. ii, 1, 12. 1 John ii,
22. Rev. xiii, 8.
Q, Was there any original difference in the
moral characters of men, that God should purpose
to save some and not others ?
A No. The Lord looked down from heaven
upon the children-of men, to see if there were any
that did understand and seek God. They are all
gone aside, they are all together become filthy .:
there is none that doeth good, no, not one. Ps.
xiv, 23.
Q, Why then did he elect some to salvation
and not all ?
A He saith I will have mercy on whom I
will have mercy; and I will have conqpassion on
272 TJIE CATECHETICAL INSTRUCTOR.
whom I will have compassion. Rom. ix, 15-
Math, xi, 25, 20.
Q, How can you show that this doctrine does,
not make God, a respecter of persons ?
A A respecter of persons is one who shows a
partiality for some on account of what they poss-
ess more than others : which is not the case in the
election of grace. Jas. ii,. 1-4. Acts x, 34, 35..
Rom. ix, 16.
Q, What was the influence of this doctrine
upon the apostle Paul, as a minister of God ?
A Paul said, Though I he free from all men,
yet have I made myself the servant of all, that I
might gain the more : and I endure all things for
the elects' sake, that they may also obtain the sal¬
vation which is in Christ Jesus with eternal glory.
1 Cor. ix, 19. 2 Tim. ii, 10,
Q Is not our election to salvation, through
sanctification of the Spirit and belief of the truth,
an important reason why we> should cultivate per¬
sonal holiness?
A Yes, Let us be sober, putting on the breast¬
plate of faith and love, and for an helmet the hope-
of salvation; for God hath not appointed us to.
wrath, but to obtain salvation by our Lord Jesus
Christ. 1 The v, 8, 9, Col, iii, 12, 2 Peti, ICR
X John, iji, 33.,
the catechetical instructor. 27 S
Q, Hoav may we know that God hath not ap¬
pointed us to wrath, but to obtain salvation ?
A When the gospel of Christ is received into
good and honest hearts, and we turn from sin to
the practice of holiness, it is evidence of our elec¬
tion to eternal life. 1 Thes. i, 3~9.
Q, If men persist in rebellion, turning the
grace of God into lasciviousness, and an occasion
to sin, have they not reason to fear that they are
predestinated to destruction 1
A Yes. The prophet said, I know that God
hath determined to destroy thee, because thou
hast done this, and hast not hearkened to my coun¬
sel. 2 Chron, xxv, 16. 1 Sam. ii,. 25. 1 Pet.
ii, 8. Jude 4.
REMARKS.
The doctrine of election, in some form or4other,
is admitted by all who believe, the bible. In the
lesson above, we have briefly exhibited what we
conceive to be the scriptural account of the elec¬
tion of grace : and which we define to be, the eter¬
nal and unchangeable purpose and design of GodI,
to save in Christ a definite number of the fallen
race of Adam—and that, not on account of any,
good works done by them, or any good quality fore¬
seen, in them, but of his own sovereign pleasure.
As election, however, in its highest or lowest
sense, whether national or individual, whether to-
■ 2Y4 THE' CATECHETICAL1 INfeTRtJCTOU.
temperal or eternal blessings, is but one featiife
of the great purpose of God in the creation and
government of the world.; and as that, which is
true of the whole subject, is equally true of'all its
specific forms, we submit the following upon the
general subject. And,
First. The purpose of God demonstra¬
ted. It does, indeed, seem wonderful, that men
need to be convinced, that God is a Being of pur¬
pose : and seeing he is ^possessed of all power,
wisdom, and goodness, they should need to be
persuaded, that he could purpose nothing, which
will not be promotive of the highest-good to an
intelligent universe, and that no event can take
place contrary to that purpose. But since the de¬
pravity of our nature is such as to render proof
necessary, it may be deduced
(1) From his fore-knowledge. " Known unto
God are all his works from the beginning of the
world." "I am God, and there is none like me,
declaring the end from the beginning, and from
ancient times, things not yet done," (Acts xv,
18. Is. xxxxvi, 9, 10.) From these and similar
expressions with which the scriptures abound, it
must be conceded, that God fore-sees with abso¬
lute certainty every event connected with his
creatures, "both in this world, and the next: and
since it were a contradiction in terms, to say that
he fore-knows an event "as certain, which might
not occur, there must be an infallible certainty
-attending the occurrence of every event, which he
(fore-sees will take place. This certainty, how-
THE CATECHETICAL INSTRUCTOR. 275
•ever, does not lie in his fore-knowledge, nor in
any wise result from it. Fore-knowledge, which
is only a previous recognition of an event yet to
transpire, does of itself no more render an event
certain, than does after-knowledge. To account
for this certainty, then, we are obliged to admit,
either the heathen law of fatal necessity, or the
purpose of an infinitely wise, and holy God. The
absurdity of the former, brings us inevitably to
the latter.
(2) From his universal agency in the moral
world. " O Lord, I know that the way of man is
not in himself" —" Man's goings are of the Lord:"
" A man's heart deviseth his way ; but the Lord
directeth his steps"—The King's heart is in the
hand of the Lord as the rivers of water, he turn-
eth it whithesoever he will"—"The most-High
God ruleth in the kingdom of men, and appointeth
over it whomsoever he will"—" There is no pow¬
er but of God; the powers that be are ordained
of God"—" The steps of a good man are ordered
by the Lord"—" It is God that worketh in you,
both to will and to do of his own good pleasure.
(Jer. x, 23. Pro. xx, 24. ih. xvi, 9. ib. xxi, 1.
Dan: v, 21. Rom. xiii, 1. Ps. xxxvii, 23. Phil,
ii, 13.) The sentiment contained in these divine
declarations seems to be this, that, however dif¬
ferent may be its modes, yet as to the fact itself,
the control which the deity exercises over the
moral and political world, is not less absolute than
that which he exercises over the material universe:
.and there are, perhaps, seasons in the life of eve-
276 THE CATECHETICAL INSTRUCTOR.
ry pious man, when he, not only acknowledges
this in prayer, but from thence also derives strong
support and consolation in trial and misfortune.
But if it is allowed that God directs the affairs of the
moral world, he must do so, either according to
whim and caprice; or according to some estab¬
lished purpose, and to the attainment of wise and
holy ends. The absurdity of the former, brings
us inevitably to the latter.
(3) From express declarations of scripture. The
scriptures do, indeed, detail only the leading
events of the divine providence: but as these were
dependant upon the intervention of means and' se¬
cond causes; therefore, the intermediate occurren¬
ces must have been certain, in the same manner
as their final results. Now it is beyond dispute,,
that God did purpose and de termine the leading,
facts of the old world : for example, that Joseph
should be sold into Egypt: (Gen. 1, 20: the con¬
duct of Pharaoh towards the Israelites : (Ex. ix,
16. Rom. ix, 17 :) the opposition of the Canaan-
itish nations to the Jews : (Josh, xi, 20:) the ob¬
stinacy of the sons of Eli to their destruction : (1
Sam. ii, 25:) the invasion, of Egypt and the " holy
land" by the King of Assyria : (Is. xix, 17. ib. x,
5-7:) the seventy years captivity of the Jews in
Babylon: (Jer. xxv, 11 :) and their emancipation
by Cyrus the King of the Medes: (Is. xxxxiv,
28. Jer. xxv, 12-14:) the time, and place, and
manner of the birth and death of Christ: (Dan.
ix^ 24, 25. Math, i, 18-23, ib..ii, 5, 6. Gel. iv,
4, Luke xxii, 22. Acts ii, 23. ib. iv, 28.) The
ME CATECHETICAL INSTRUCTOR.
277
invasion of Jerusalem by the Roman army with
all their horrid desolations : (Dan. ix, 26, 27 :)
the establishment and perpetuity of the christain
church: (Eph, iii, 10, 11:) the apostacy, and
the rise of the man of sin : (2 Thes, ii, 3:) in a
word, the times, residences, and all the events of
every man's life. (Job vii, 1-3. ib. xiv. 5. ib.
xx, 29. Acts xvii, 26. 1 Thes. v, 9. 1 Pet.
ii, 8. Acts i, 25. Jude 4.) It is confidently be¬
lieved that a careful examination of the numerous
references will sufficiently satisfy the impartial
reader : and if any should still be disposed to be¬
lieve the opposite, there will be ground to fear
that God hath sent them strong delusion that they
should believe a lie. (1 Thes. ii, 11.)
Secondly. The purpose of God qualifiet*.
(1) It is eternal. The design of God in the
creation and government of the universe, was the
manifestation of his own glory. (Rev. iv. 11.)
This design necessarily embraced both his natu¬
ral and moral perfections—the former of which,
are unfolded in the extent ajid variety of creation;
(Ps. viii, 3, 4. ib. xix, 1. ib. civ, 24. ib. cxxxxv,
10. Rom. i, 20:) and the latter, in the dispensa¬
tions of his providence towards this lower world,
(Ps. xi, 16, ib. Ixxxv, 10. ib> lxxXxii, 6, 7. Rom.
xi, 22. Eph. iii, 10. In the execution of this de¬
sign, God has pursued that plan, which in the es¬
timation of his own omniscience was the best
adapted to the end contemplated : and it must be
obvious to every one who admits the omniscence
268 the catechetical instkuctobi
of God, that whatever reason has existed at any
period to determine his conduct in' any case, the
same, with all its force was beheld by him from
eternal ages. Accordingly, we are positively as¬
sured, that the purpose of the deity with regard
to his church—that sublimest establishment for
the display of his moral perfections, and for whose
promotion, mainly, he exercises continual and
special superintendence over the whole moral and
physical universe—that his purpose with regard
to his church was formed and matured in the un-
fajhonabl'e depths of eternity. "To the intent
that now unto principalities and powers in heaven-
ly places, might be known by the church the
manifold wisdom of God, according to the eternal
purpose which he purposed in Christ Jesus our
Lord." (Eph, iii, 10, 11.)
(2) It is sovereign, absolute, and unchangeable.
God does nothing without a- reason : nevertheless,
he does not always see fit to give that reason to
his creatures. (Job xxxiii, 13. Pro. xxv, 2.)
Why he chose to develope his natural perfections
by one method, and his moral perfections by an-
other—why he chose to display his justice by one
instrument, and his mercy by a different one.
(Rom. xi, 22,) why he chose of the same lump to
make one vessel unto honor, and the other unto
dishonor. (Rom. ix, 21—23;) why he chose the
same characters to appoint some to wrath, and
others to obtain salvation by Jesus Christ : (1
Thes. v, 9. 2 Pet. ii, 8) in all this, there were
doubtless sufficient, reasons to justify the divine
THE CATECHETICAL INSTRUCTOR. 279''
conduct :.to us, however the only reason that ap¬
pears, is because " thus it seemeth good in thy
sight O, Lord.," (Math, xi, 25, 26.) That the
purpose of God in these things, (and the world is
full of analagous events) is sovereign, absolute,
and immutable, all are obliged, to allow : espe¬
cially, when we remember what the scriptures
abundantly teach, that our election to, eternal life,
was not so much on acccount of any good works
done by us, or any good quality, foreseen in us
rqore than others, as that these latter are the re¬
sult of our appointment to , salvation—according
to what is written, " we love him, because he
first loved us." (1 John iv, 19. John xv, 16.
Acts xiii, 48. Rom, viiii, 29. Eph. i, 4, 5, 11. •
2 Thes. ii, 13. 2Tim. 1, 9. 1 Pet. i, 2.
(3) In election-it is personal and, definite. There
is a sense in which, as we have seen, the divine
fore know is universal, extending to all per¬
sons and events : but seeing it is said, " whom he
fore-knowledge he also did predestinate, to be
conformed to the image of his Son; and whom he
did predestinate, them he also called; and whom
he called, them he also justified ; and whom he
justified, them he also glorified." (Rom. viii, 29,
30:) there must be a sense also in which it is
special, and extending only to those who shall ul¬
timately be saved. (Math, vii, 23.) Farther,
since it is said in Math, xx, 16. ib. xxii, 14. that
" many are called, but few chosen," and above,
♦'whom, he called them he also glorified;"
there must be sense in, which the divine call
"280 THE CATECHETICAL INSTRUCTOR.
is special, reaching to such only as shall be
■eventully glorified. Now a special fore-know*
ledge and a special calling evidently import
definiteness : and as these are seen to relate to
the identical individuals who are predestinated,
therefore, predestination and election must be
personal. Accordingly, we have the following
scriptures : " All that the Father giveth me shall
come unto me"—I speak not of you all, I know
whom I have chosen"—^" He hath chosen us in
him before the foundation of the world"—" Gcd
hath from the beginning chosen you to salvation"
" Even so then, at this present time also, there
is a remnanh according to the election of grace."
(John vi, 37, ib. xiii, 18. Eph. i, 4. 2 Thes. ii,
13. Rem. xi, 15.)
Thirdly. The purpose of God harmonized
(1) With the divine impartiality. A respecter of
persons is one who grounds his partiality upon
some worldly or external contingency. (Acts x,
34, 35. .Tames ii, 1—4.) But we have shown
that the divine election to eternal life, so far from
recognizing such petty distinctions, does not even
proceed upon the ground of any goodness of char¬
acter of which we may boast—th at whatever rea¬
son influenced the divine determination, it was
not found in man—that " it is not of him that
willeth, nor of him that runneth, but of God that
showeth mercy." (Rom. ix, 16.) There is,
therefore, as much reason to suppose the potter
partial, when, from the same lump, he makes one
vessel unto an honorable use, and another to a
THE CATECHETICAL INSTRUCTOR. 281
"dishonorable use, as there is to imagine partiality
in God, when he appoints some to salvation rath¬
er than others.
(2) With the voluntary agency of men. A free
agent is one who wills or chooses, and who has
the power to follow his incliations; and to show
any discrepancy between the absolute purpose of
God, and the utmost freedom of human agency, it
were necessary to evince, that the purpose of God
does in some wise incapacitate men for choosing,
or for doing that which they choose. This, it is
believed, cannot be shown. In the examples
specified above, (and many others similar might
be added) nothing is more manifest, than, while
in every instance the divine purpose was literally
executed, the persons by whom it was done, were
to the fullest extent voluntary, and followers of the
desires and intents of their own hearts. The
truth is, the scriptures not only represent the di¬
vine purpose as compatible with free agency;
but even the divine agency itself, " working all
things in us after the counsel of his own will," as
the ground and cause of our free agency. " Work
out your own salvation with fear and trembling ;
for, (or because) it is God, that worketh in yofa
both to will and to do of his own good pleasure."
(Phil, ii, 12, 13.) This, too, is perfectly conso¬
nant with our daily experience. We breathe,
walk, speak and do all things, because the di¬
vine power working in us, enables us thus to do.
(3) With the use of means. The divine gov-
, >ernme!ht is one of instrumentalities. The means
19
282 THE OATECHETICA& INSTRUCTOR.
necessary to accomplish his-de signs, were as abso ¬
lutely ordained as were the ends to be answered.
Nay, according: to his wise and holy purpose, the
same events often occupy the relation of both
means and ends—ends with reference to the past,
but means- with regard to the future. Witness
the case of Joseph, of Pharaoh, and others before
mentioned. It was not simply purposed that Jo¬
seph should be sold into Egypt.; but that thereby
"much people should be saved;alive." Nor was
it the ultimatum of God's purpose that Pharaoh's
heart should be hardened; but, that thus, the di¬
vine glory might be displayed in a-miraculous de¬
liverance of his- chosen people. No purpose of
the deity is more absolute than that which relates
to the term, of man's life. " His days are deter¬
mined, the number of his months is with God;
thou hast appointed his bounds that he cannot
pass." (Job xiv. 5, ib. vii, 1.), Nevertheless, no
one considers, that, for this reason, means to pre¬
serve life are wholly unnecessary ; or that he may
disregard the necessary means for this purpose.
And thus in the gospel, God has absolutely and
infallibly ordained the -salvation of some; and the
means necessary to the end—repentance toward
God, and faith in our Lord Jesus Christ—is a
part of that absolute purpose and indispensable
to be observed. In harmony with this, none have
been more distinguished for active piety, than the
eminent St. Paul, whose strong language, on this
sublime doctrine, has staggered many a weak
mind, and which the ungodly "wrest, as they do
the catecheticaii instructor. 283?
also the other scriptures to their own destruction."
(2 Pet. iii, 16.) ,
LESSON XXXXYIII.
PERSEVERANCE OF THE stAINTS..
Question. The subject next to be considered,
after the plan and purpose of redeeming mercy, is
the perseverance of the saints. What do you un¬
derstand by the final perseverance of the saints ?
Answer. The final perseverance of the saints,
is a patient continuance in well-doing, seeking for
glory, and honor, and immortality, to eternal life.
Rom. ii, 7. Phil, iii, 12-17. 2 Pet. i, 5-11.
Q Is it your opinion, that they who have been
regenerated and become christians by the effec¬
tual operation of God, , will thus persevere and be
saved ?
A Yes. Being confident of this very thing,
that he who hath begun a good work in you, will
perform it until the day of Jesus Christ.. Phil, i,,
8. i&, ii, 12,.13.
'284 THE CATECHETICAL INSTRUCTOR.
Q, Why are you thus confident, that God, hav¬
ing begurf a good work in the soul, will not leave
it unfinished, and permit the christian to perish
at last ?
A Because, thus saith the Lord, I will make
an everlasting covenant with them, that I will
not turn away from them, to do them good ; but 1
will put my fear in their hearts, that they shall
not depart from me. Jer. xxxii, 40. ib. xxxi, 31-
34.
Q Does this everlasting covenant embrace all
the events through which the christian shall pass
in life ?
A Yes. David said, God hath made with me
an everlating covenant, ordered in all things, and
sure : and this is all my salvation, and all my de¬
sire. 2 Sam. xxiii, 5. Is. lv, 3. Heb. viii, 1Q~
12. ib. x, 14-18.
Q. Are we to understand from hence, that the
christian is entirely exempted from temptation,
so that he cannot possibly fall into sin, even great
sin ?
A No. But though he fall, he shall not be ut¬
terly cast down; for the Lord upholdeth him with
his hand. Ps. xxxviii, 24. ib. lxxxix. 30-34.
Pro: xxiv, 16. Mic. vii, 8. Luke xxi, 31-32. 1
Cor. x, 13. Heb. vi, 8, ib. x, 39,
THE CATECHETICAL INSTRUCTOR, 285
Q, Is it not, however, a matter of fact, that
many, who have professed to be christians, and
for a time given good evidence of it, have finally
fallen away and died in apostacy ?
A Yes. They went out from us, but they wer®
not of us ; for if they had been of us, they would
no doubt have continued with us : but they went
out, that they might be made manifest, that they
were not of us. 1 John ii, 19.' Ps. 1, 4. Math,
vii, 21-23. ib. xiii, 20, 21. ib. xxv, 3. John vi,
70, 71. Acts i, 25. 1 Cor. xi, 9. 1 Tim. i, 20.
2 Tim. ii, 17—19. Heb. x, 38. 2 Pet. ii, 22.
Q But did not God, even after lie had actual¬
ly saved the Israelites out of Egyptian bondage,
subsequently destroy large numbers of them in
the wilderness ?
A Yes. And because of unbelief they were
broken off; but thou standest by faith. Rom. xi,
20. Heb. iii, 9-12. 2 Cor. 5, 7. Eph. ii, 8.
Q, For what purpose were these things writ¬
ten, if the real christian cannot also fall away and
be lost ?
A They were written for our admonition, up¬
on whom the ends of the world are come, to the
intent that we should labor lest any man fall after
the same example of unbelief. 1 Cor. x, 11.
Heb. iv, 11.
286 THE CATECHETICAI, instructor.
Q, Do you, then, consider all the warnings
and cautions on this subject, as intended to lead
us to. self-examination, watchfulness, and prayer,
lest after all we should not be christians ?
A. Yes. Examine yourselves whether ye be
in the faith, prove your own selves; and let us fear>
lest a promise being left us of entering into his rest,
any of you should seem to come short of it. 2
Cor. ^iii, 5. Heb.' iv, 1. 1 Pet. i, 17.
Q What is the most infallible evidence of real
Christianity in the soul ?
A We are made partakers of Christ, if we
hold fast our confidence steadfast unto the end*
Ileb. iii, 14. Math, vii, 15-20. John xv, 6.
Rom. vi, 16. Heb. iii, -6. 1 John i, 7. James
i, 22-7.
Q, Does the perseverance of the saints depend
upon the constancy and strength of their own pi¬
ous efforts ?
A No, But ye are kept by the power of God,
through faith unto salvation, ready to be revealed
at the last time, 1 Pet. i, 5. Ps. cxxi, 2-8. John
x, 27-29.
Q, If, then, the power of God is engaged to
keep his people, must it not be impossible that any
thing should overthrow and destroy them ?
THE CATECHETICAL INSTRUCTOR. 287
A. /Yes. I am persuaded that neither death,
nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come,-aor height,
nor depth, nor any other created, shall be able to
separate us from the love of God, which is in
Christ Jesus our Lord. Rom. viii, 38, 39. Eph.
i, 21, 22. Col i, 16-18.
Q. But is it not dangerous to the interests of
the soul, that men should believe this doctrine?
A. No. We know, that-when Christ shall ap¬
pear, we shall be like him ; for we shall see him
as he is : and every one that hath this hope in
him purifieth himself, even as he is pure. 1 John
,iii, 2, 3. 1 Cor. ix, 27. 2 Cor. v, 1, 9.
Q, What peculiar advantage can result from
the admission that the real christian cannot ulti-
, mately perish ?
.A God willing to shew unto the heirs of prom-
vise the immutability of his counsel, confirmed it
by an oath; that by two immutable things in which
is impossible for God to lie, we might have strong
. consolation, who had fled for refuge to lay hold
upon the hope set before us. Heb. vi, 17-18,
John vi, 57. ib. xiv, 1-3, 19.
REMARKS.
We have defined the perseverance of the saints, to
; be a patient, continuance, in . well doing, seeking
288 the catechetical instrectoh.
for glory, and honor, and immortality, to eternal
life." In this, however, it. is neither pretended,,
that all who profess to be christians are such in
reality; nor that the real christian may not occa¬
sionally do wrong, or even greatly so ;—it is pre¬
tended neither that the perseverance of the saints
depends alone upon their " power and holinesb
nor yet that any will be saved, who do not endure
to the end. We intend, simply, that the continual
superintendence and grace of God will be vouch^
safed unto them in such measure and manner as
to render their salvation certain, through faith and
obedience : and we subjoin the following, as ad¬
ditional evidence of this doctrine.
First. The purpose of God in the provisions
of grace. If the believer is not ultimately saved,
it can result from no uiadequacy in the means
provided for his complete and final redemption.
An atonement of ample capacity has been made,
whose efficacious power extends commensurate
with all the aggravations and enormities of siii.
Next to this, God hath sent forth his almighty Spi¬
rit to take of the things of Christ, and render them
effectual, by enlightening the understanding, reno¬
vating the heart and sanctifying the affections—
thus befitting the soul for the felicities of heaven.
To this, it may be added, he has bestowed upon
his people a volume of inspired counsels and cap¬
tions, premonitions and promises of the most be¬
nign and salutary influence; and has, moreover,
instituted a class of men, whose primary business
iJi sh3Jl.bg, to.the qn<i ofjtipae,tp watch oyer tljp
THE CATECHETICAL INSTRtiCTO®. 28'8»'
spiritual interests of his saints, "till they all come
in the unity of the faith, and the knowledge of the
Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ." These
provisions, abundant and saving in their charac-.
ter, had their origin in the sovereign good-will of
God, and were conferred upon his chosen wholly
irrespective of merit in them : nor can it be denied,
that God had in view, by them, to save a portion
of the human race or that his infinite wisdom and '
power will render that purpose certain. But iti
must appear obvious, that whatever certainty at¬
tends the divine purpose in this case, must in like
manner attend the final perseverance of the saints.
Secondly. The promise made to Christ, in the
covenant of redemption. " When thou shalt make
his soul an offering for sin, he shall see his seed,;
he shall prolong his days, and the pleasure of the
Lord shall prosper in his hands. He shall see
the travail of his soul, and be satisfied; by his
knowledge shall my righteous servant justify
many; for he. shall bear their iniquities. There¬
fore, will I divide him a portion with the-great,
and he shall divide the spoil with the strong, be¬
cause he hath poured out his soul unto death : and
he was numbered with the transgressors ; and he
bare the sin of many, and made intercession for
the transgressors." " My covenant will I not
break, nor alter the thing that has gone out of
my lips." Once have I sworn by my holiness,
that I will not lie unto David. His seed shall
endure .forever, and his throne as the sun before
290 the catechetical instructor.
me." (Is. liii, 10-12. Ps. Ixxxix, 34-36.) That
these promises refer directly to the case before us,
will not be questioned by the impartial reader;
and they unequivocally assert, that in considera¬
tion of the vicarious death and intercession, Christ
should receive a " seed," who should be "justifi¬
ed" and " endure forever." The guaranty of
these promises was the immutable oath of the
Holy God: and in Is. ix, 7. ib. lxix, 7, it is said
with equal emphasis that the "zeal" of "God that
is faithful" will fulfil them. It was, therefore,
with the utmost confidence, that Jesus said, " All
that the Father giveth me, shall come unto me
" My Father, which gave them me, is greater than
all, and no man is able to pluck them out of my
Father's hand." (John vi, 37. ib. x, 29.) But
t,his confidence was vain if perseverance of the
saints is not absolutely certain.
Thirdly. The promises made to the believer
in the covenant .of grace. The covenant of grace
is, properly, a promissory pledge or assurance
gratuitously given to the believer by the blessed
God, that he will do, or cause to be done, all
things necessary to the present and eternal good
of his people. Among, its specific and immediate
blessings, may be instanced the ,pardon of sins,
justification, adoption, and a felicitous control and
direction of providence: and whether we consid¬
er this covenant as a whole, or with reference to
its specific benefits, it is absolute and final, " I
will make with them an everlasting covenant,
-saith God, that I will not turn awa,y from .them.
tee catechetical 'instructor. 291
to do them good p and I will put my fear in their
hearts, that they shall not depart from me"—" I
will be their God, and they shall be my people"
—and I will forgive their iniquity, and I will re¬
member their sins no more." (Jer. xxxii, 40, ib.
xxxi, 33, 34. Heb. x, 16, 17.) After the same
manner also, Jesus said, "Verily, verily, I say
unto you, he that heareth my word, and believeth
on him that sent me, hath everlasting life, and
shall not come into condemnation." "For this
is the will of him that sent me, that every ene
which seeth the Son and' believeth on him, may
have everlasting life : and I will raise him up at
the last day." " As the living Father hath sent
me, and as I live by the Father ; so he that eat-
eth me, even he shall live by me." (Johnv, 24,
ib. vi, 40, 57.) To render these promises infal¬
libly certain, we are furthermore assured, that
Christ hath been exalted head over all things,
both in heaven and earth to the church, and that
" all things shall work together for good to them
that love God, to them who are the called accord¬
ing to his purpose"—that " no evil shall befall
them"—that " with every temptation, he will
make a way of escape." (Eph. i, 22. Rom. viii,
28. Ps. xci, 10. 1 Cor. x, 18.) If, then, the
perseverance of the saints is not certain and final,
there must be a failure both of the promise and
the providence of God.
Fourthly. The character of those who apos¬
tatize. We feel no disposition to conceal the
fact, that many who profess Christianity, and for
THE CATECHETICAL INSTRUCTOR.
a time giv-e- evidence of real piety, do afterwards
fall away and die in the midst of nefarious wick¬
edness : but, it certainly discovers great want of
candour, or great want of familiarity with the
scriptures, to infer from hence, that a real chris¬
tian may finally apostatize and be lost. The so¬
lution of this difficulty will be found in a careful
examination of the criteria of christian character
as defined in the word of God. Of these criteria,
one of the leading is a firm, steadfast, and con¬
tinuous pursuit of divine things. " Christ, as a
Son, is faithful over hi? house : whose house are
we, if we hold fast the confidence, and the rejoi¬
cing of the hope firm unto the end." (Heb. iii,.
6, 14.) Hence also, the righteous are represent¬
ed as "planted in the house of the Lord,"—as
" swearing to their own hurt and changing not"—
as having " their heart fixed, trusting in the
Lord." (Ps. xcii, 13, ib. xv.4, ib. cxii, 7.) On
the contrary, the unstable, indeterminate, and
those who-turn away, are represented as being
ungodly, and really unfit for the kingdom of hea¬
ven. Thus, for example: " The ungodly are.
like the chaff, which the wind driveth away"
"He that received'the seed.into stony places,the
same is he which heareth the word, and anon
with joy receiveth it: yet, hath he not root in him¬
self, but dureth for a while; for when tribulation
or persecution ariseth because of the word, by
and by he is offended." "No man having put
his hand to the plough,-and looking back, is fit for
the kingdom of heaven." (Ps. i, 4. ' Math, xiii,
THE CATECHETICAL INSTRUCTOR. 293
20, 21. Luke ix, 62.) It is, therefore, most ev¬
ident, th^t immovableness, steadfastness, princi¬
ple, purpose, and perseverence, enter essentially
into christian character ; and, that where the for¬
mer are not, the latter is wanting also. Accord¬
ingly, the apostle John found no difficulty in de¬
ciding, that apostates were not christians : (1 John
ii, 19) nor St. Paul in saying, "We are not of
them, who draw back unto perdition ; but of them
which believe to the saving of the soul." (Heb.
x, 39.)
From this lesson, we infer,
(1) The strength of the christian's hope and
rxmsolation. " Why art thou cast down O my
Soul ? and why art thou disquieted within me ?—
Hope thou in God; for I shall yet praise him,
who is the health of my countenance, and my
God." (Ps. xlii, 11.) " Ail things are yours"—
whether the Atonement, or the Holy Spirit, or
the gospel, or the ministry, or the promises, or the
providences of God,—all are yours, and ye are
Christ's, and Christ is God's. " All things work
together for our good"—"I am persuaded, that
neither death, nor life, nor angels, nor principali¬
ties, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other crea¬
ture, shall be able to separate us from the love of
God which is in Christ Jesus our Lord." (Rom.
viii, 38, 39.)
(2) The strong ground of the christian's fear.
Art thou a christian 1 Hast thou been regenera-
294 THE CATECHETICAL INSTRUCTOR;
ted and born again ? Examine thyself, whether
thou art in the faith. " Know ye not, that to
whomsoever ye yield yourselves servants to obey,
his servants ye are to whom ye obey ?—whether
of sin unto death, or of obedience unto righteous¬
ness." "If any man be in Christ he is a new
creature: old things have passed away: behold
all things have become new." "We are made
partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end." "There¬
fore, my beloved brethren, be ye steadfast, un-
movable, always abounding in the work of the
Lord, forasmuch as ye know, that your labour is
not in vain in the Lord-" (Rom. vi, 16. 2 Cor.
v, 17. Heb. iii, 14. 1 Cor. xv, 58.) Let us
labour, as though our salvation depended alone
upon us; and trust in God, as though we had
done nothing.
LES'SON XXXIX.
DEATH AND- THE RESURRECTION.
Q. There are but two classes of persons in the -
world—the righteous and the wicked : what is-
said of the manner of their, death ?
THE CATECHETICAL INSTRUCTOR; 295
A. The wicked is driven away in his wicked¬
ness : but the righteous hath hope in his death.
Fro. xiv, 32, ib. xi, 7. Num. xxiii. 10. Rev. xiv,'
13.
Q,. When men die- do their souls and bodies
perish together ?
A. No. The body shall return to the earth
it was; and the spirit shall return unto God, who
gave it. Eccl. xii, 7. Gen- iii, 19; Job xxxiv,
15. Eccl. iii, 21. Acts vii, 59.
Q. Into what condition do the souls of men
pass after death ?
A. The-souls of the righteous are happy after
death,: but those of the wicked go into torment:
as in the case of the rich man and Lazarus.—
Luke xvi, 19-25..
Q. Will not the .bodies of men be eventually
raised up, and united with their souls in happiness
or misery, as they were also in; sin or holiness ?
A. Yes. The hour is coming, in the which all
that are in the graves shall hear the voice of the
Son of God, and shall come forth : they that have
done good, unto the resurrection of life ; and they
that have done evil, unto the resurrection of dam¬
nation. John v, 28, 29' Dan., xii, 2- Acts
xxiv, 15.. Rev-xx, 13.
"296 THE CATECHETICAL INSTRUCTOR.
Q* At what period will this event take place ?
A. The resurrection of the dead will take place
in the end of the world, at the last. day. John
xi, 24. Luke xix, 12-27. 2 Thes. ii, 1-3.
Q. Will the bodies of men, in the resurrection,
be subjected to all their present, mortal weak¬
nesses ?
A. No. In death, the body is sown in cor¬
ruption, it is raised in incorruptioin : it is sown in
dishonour, it is raised in glory: it is sown in
weakness, it is raised in power : it is sown a na¬
tural body, it is raised a spiritual body. 1 Cor.
xv, 42—44.
Q,. After the resurrection, will the same rela¬
tions exist, as in this world?
A. No. In the resurrection, men neither mar¬
ry, nor are given in marriage ; but are as the
angels of God in heaven. ■ Math, xxii, 30.
Q. Was the doctrine of the resurrection and a
future state known and believed by the Old Tes¬
tament saints ?
A. Yes. Job said, I know, that my Redeemer
iiveth, and that he shall stand in the latter day
upon the earth : and though after my skin worms
destroy this body, yet in my flesh shall I see God:
whom I shall see lor myseUJ and mine eyes shall
T&E CATEC&ETICAL INSTRUCTOR. 297
behold, and not another. Job xix, 25-27. See
also Ex. iii, 6, comp'd Math, xxii, 27. Ps. lxix,
15. Is. xxvi, 19. Ezek. xxxvii, 10. Dan. xii,
2. Hos. xiii, 14. Acts xxvi, -6-8. H'eb. vi, 2.
ed.*xi, 9, 10, 22, 35,
REMARKS.
First. The certainty of the resurrection. The
Resurrection of the dead, is strictly a scriptural
doctrine. The heathen philosophers, however
they believed the immortality of the soul and a
future state, yet entertained no apprehensions that,
when once the body had returned to corruption, it
would ever be again resuscitated, and made to live.
The analogy of nature; the retributive character
of the divine government; (2 Cor. v, 10,) and the
resurrection of Christ, are, indeed, its irrefragable
evidences : (1 Cor. xv, 12-14 ;) but it is conso¬
nant to reason, that being ignorant of the two last,
'they should have entirely overlooked the first.
Hence, when the apostle, in the midst of the learn-
'ed court of the Areopagites, proclaimed this doc¬
trine, he was denounced as a " babler," and a pro¬
pagator of" strange things." Nevertheless, it is
set forth as one of " the first principles of the ora¬
cles of God(Heb. vi, 2,) and this applies
equally to the scriptures of the Old or New Tes¬
tament. The intelligent and candid student of the
bible, need not be told, that it was taught by Mo¬
ses and the prophets as a special " hope promis¬
ed to the fathers." (Acts xxvi, 6-8) nor yet, that
20
the casjsicheticai. ilkstbtlgtcwu'
it was held, centuries before, by Abraham and
Jqb,,as an abiding antidote, to affliction, sorrow
and cave. Under both dispensations, the pros¬
pect of a "better resurrection," was, to the saints
of the Most High, a never failing solace amid the
fires of persecution ; (Heb- xi, 35,) and upon no
other principle is it possible to explain the directions
given by the ancients, respecting their mortal
remains. (Heb. xi, 22.)
Secondly. The agent in the resurrection.
The curious and inquisitive mind, interposes two
difficulties to the resurrection of the dead:—the
one, arising from the vast population of the globe;
and the other, in connexion with personal identi¬
ty. With what bodies shall these all come forth?'
and where shall they stand in the last day ? To
questions of this character, it were, perhaps, suffi¬
cient to reply, that an instance of mysteries is not
a satisfactory refutation of authenticated facts.
The most common and every-day. occurrences of
life, are replete with wonders, not less insolvable
by the human mind, than the greatest embarrass¬
ments which are supposed to attend the resurrec¬
tion of the dead. " No man knoweth any thing
yet as he ought to know it." Especially, " ye do
err, not knowing the scriptures nor the power of
God." (Math, xxii, 29.) Did the scriptures re¬
present, that the same organized and material
bodies which are originally intered, should be
again raised up, and made to occupy the serial
heavens, (1 Thes. iv, 17,) a right appreciation
of the divine attributes; and a proper reverence
tee catechetical instructor. 299'
for the divine holiness and truth, would silence
every doubt that it should be done. How much
less, however, may we question this fundamental
doctrine, when we are assured, that, while an
identity adequate to all governmental purposes
will be strictly maintained, the substances of these
bodies shall be so far changed as to admit no em¬
barrassment arising from locality and the conti¬
guity of other substances. The divine power will
be specially concerned in the resurrection of the
dead; and he will give to every one a body as it
pleaseth him; and to every one his own body- (1
Cor. xv, 38.) This body, we are taught shall be
incorruptible and spiritual; nor can it be denied
that the divine energy is infinitely competent to
this wonderful event. " It is God that raiseth the
dead.."
LESSON XL.
the final judgment.
Question. What event will take place next
after death and the resurrection ?
Answer. It is appointed unto men once to die;
but- after this the judgment. Heb. ix, 27* -
300 THE CATECHETICAL INSTRUCTOR
Q, Does God pass a final sentence upon every
man at the hour of death; or is there a day of
special and formal judgment appointed ?
A God hath appointed a (special) day, in the
which he will judge the world in righteousness by
that, man whom he hath ordained; whereof he
hath given assurance unto all men in that he raised
him from the dead. Acts xvii, 31. Math, x, 15.
ib. xii, 36. 1 Cor. v, 5. 2 Cor, i, 14. 1 Thes.
v, 2. 2 Pet. ii, 4, 9. ib. iii, 7, 10. 1 John iv,
17. Jude 6.
Q Will God the Father, or God the Son, act
as judge in that day ?
A The Father judgeth no man ; hut hath com¬
mitted all judgment to the Son : and he gave him
this authority to execute judgment, because he
was the Son of man; (or because he humbled him¬
self.) John v, 22, 27. Acts x, 42. Rom. xiv,
10-12, 2 Cor. v, 10. Phil, ii, 6-11. 2 Tim,
iv, 1.
Q. In what manner will Jesus Christ be re¬
vealed, when he shall come to judge the world ?
A The Son of man will come in the glory of
his Father, attended with thousands of holy angels;
a fire shall devour before him, and it shall be very
tempestuous round about him. Math, xvi, 27,
THE CATECHETICAL INSTRUCTOR. 301
Ps. 1, 3. Dan. vii, 9, 10. Acts i, 11. 1 Thes.
iv, 16. 2 Thes. i, 7—10, Rev. i, 7.
Q, Whp will be the subjects of judgment,
when Christ shall come in his glory ?
A When the Son of man shall come in his
glory, and all his h oly angels with him ; then shall
he sit upon the throne of his glory: and before
him shall be gathered all nations;—the dead, both
small and great shall stand before God. Math,
xxv, 31, 32. Rev. xx, 12. Ps. v, 4, 5.
Q, Will not the fallen angels, also, be brought
before the judgment seat of Christ, that they may
receive a formal and public condemnation ?
A Yes. And the angels, which kept not their
first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness,
unto.the judgment of the great day. Jude vi. Math,
viii, 29. 2 Pet. ii, 4.
Q Will the righteous and the wicked stand
together, in the judgment, in one vast and mingled
multitude as in this life; or will the judge separate
them, preparatory to final condemnation or acquit¬
tal?
A The judge shall separate them one from
another, as a shepherd divideth his sheep from
the goats: for the ungodly shall not stand in the
*302, THE CATECHETICAL INSTRTTCTOSP-
judgment, nor sinners in the congregation of the
righteous. Math, xxv, 32. Ps. i, 5„
Q, After the subjects of judgment shall have
been thus separated, will the judge pass sentence
upon them in mass ; or will he decide upon the
works of every one individually and separately ?
A Everyone of us shall give account of him¬
self to God: and he will bring every work into
judgment, with every secret thing, whether it be
good, or whether it be evil. Rom. xiv, 12. Eccl.
xii, 14. Jer. xvii, 10. Math, xii, 36. ib. xxv
35-45. 1 Cor. iv, 5.
Q, Will the judge, in that day, have any re¬
spect to the personal circumstances and standing
of men ; or will he judge them strictly according
to the character cf their works, as recorded in the
court of heaven 1
A He shall not judge after the sight of the eyes,
nor after the hearing of the ears : but the books
will be opened, and another book will be opened
which is the book of life : and the dead shall be
judged out of those things which are written in the
books, according t& their works- Is. xi, 3. Rev-
xx, 12. Dan. vii, 10. Acts xvii, 13. Rom. ik
2,16. Mai. iii, 16, 17-
Q, What will the judge say to the righteous, whose
napaes aye written in the Lamb's book of life I
"THE" CATECHETICAL INSTjRCCTOR. 3 08
A Then shall the King say to them on his
right hand, Come ye blessed of my Father, in-
herit the kingdom prepared for you from the foun¬
dation of the world. Math, xxv, 34. Ps. 1, 5, 6.
Mai. iii, 17. Math, x, '32. ib. xix. 28, 29. Rom.
si, 6, 7, 33-39. 1 Cor. iii, 12-15. 2 Pet. 1,
11. 1 John iii, 2.
Q, What sentence will he pronounce upon
theungodly and the sinner, who neglected the
great salvation which was offered them.
A Then shall he say also unto them on his
left hand, Depart from me ye cursed into everlast¬
ing fire, prepared for the devil and his angels.
Math, xxv, 41. Ps. xi. 6. Pro. i, 24-32. Mai.
iv, 1. Math, iii, 12. Mark viii, 38. Rom. ii,
3, 9. 2 Thes. i, 8, 9. 2 P. iii, 7.
Q, Should not the prospect of this certain and
fearful judgment.make us exceedingly diligent and
strict in preparing to meet God ?
A Yes. Beloved, seeing that ye look for such
things, be diligent that ye maybe found of him in
peace, without spot and blameless. 2 Pet. iii,
14. Amos, iv, 12.
REMARKS.
Antecedent to the great assize of the world,
and,, perhaps commencing with the seven thou-
304 the catechetical instructor.
sandth year, the prophetic scriptures allude to a
period of millenial glory, when "the knowledge
of the Lord shall cover the earth, as the waters
cover the great deep and when " the kingdoms
of this world shall become the kingdom of our
Lord and of'his Christ."#, After this a short term
of apostacy shall elapse, during which the powers
of darkness, with unwonted zeal and virulence,
shall lead captive unwary and unstable souls.
The undefined length of this " little season," is
that which envelopes the precise period of the
judgment in doubt and uncertainty. " The day
of the Lord shall come as a thief in the night.
For when they shall say, peace and'safety, then
sudden destruction cometh upon them, as travail
upon a woman with child, and they shall, not es¬
cape." (1 Thes. v, %, 3.) Nevertheless, re*,
mark,
First. The certainty of the general judgment.
The retributions of the last day, are ordinarily
grounded upon the justice of God; the- veracity of
God; the resurrection of Christ; and the analogy of
the present world: (Ro. ii, 1-3. Gal. vi, 7, 8,) and
it must be confessed that these are evidences of an
invincible character. To us, however, it has long
appeared, that the mercy of God is an additional
argument of no mean consideration. It is the
province of mercy to protect the weak and the
defenceless, from the insults and cruelties of the
strong and the insolent: and whether the mighty
are found invested ivith the authority of a husband,
a father, a master, a judge, or a tyrannical ruler,
the catechetical instructor. 3T>5
it stands to reason and truth, that the divine mer¬
cy should revenge the wrongs they inflict. This
argument cumulates with the emphasis of those
interdictions by which the oppressed and perse¬
cuted, in these several relations, are prohibited
from avenging themselves. Indeed; it were not
less difficult to harmonize with the justice than
the mercy of God, that men should be required
to patiently submit to indignities, which they often
possess the physical capacity to " resist," if, not¬
withstanding, they are left without any assurance
that the wrongs which they suffer will, in the day
of recompence, be visited upon the head of their
perpetrators. "But unto thee O Lord- belongeth
mercy; for thou renderest to every man according
to his works." Ps. lxii, 12. (Rev. vi, EL-ll.)
Secondly. TM character of the general judg¬
ment. It will be strict, impartial, and final.
(1) It will be strict and impartial. It has been,
elsewhere observed, that wealth, intelligence, op¬
portunities, personal or family character and in¬
fluence, invest men with responsibilties-: and, as
in every case these in-all their degrees, are distinct*
ly understood by the divine mind, so, they will con¬
stitute the measure of the divine requisitions. This
principle will extend to every rational creature—
whether arfgels or men, whether Jew or Gentile,
whether christian or anti-christian. The same
condition of moral character, will be demanded
in every instance of like circumstances. An un¬
equal improvement with equal advantages, or an
equal piety and usefulness, with unequal advanta-
^306 the catechetical instructor.
ges, will be attended with like inequalities in the
retributions of the last day. It will not merely be
a question what men were and did; but what
they might have been, and what they should have
done. That Nero was not such an one as Paul—
that many in our times are not christians, will not
be so much an extenuation of their criminal im¬
piety, as it will be the ground of their condemna¬
tion. Nor will it be sufficient, that we did as
much as our neighbor in the cause of Christ. But
the question will be, what were the proportions
between our capacities and opportunities. " For
unto whomsoever much is given, of him shall
.much be required." (Luke xii, 48. Math, xxv,
14-30.)
(2) It will be final. A slight attention in the
jjhyiical condition of men will intervene death
and the judgment. In the administrations of re¬
wards and punishments, reference must, of course,
be had to the identical persons by whom the sev¬
eral acts were committed, and which are to be ap-
. proved or condemned. From hence arises the
■necessity of the resurrection of the body, and its
reunion with the soul—that, those members which
'were partakers in the guilt or innocence, may be
also in their appropriate rewards. This, however
^implies no similar change in the moral character
of those who will be assembled at the tribunal of
■God. The complexions of soul with which every
man comes to his grave, will attend him at the
bar of his judge ; and it is worthy of especial re-
mark, that the apostle demonstrates this an " eter.
nal judgment." (Heb. vi, 2,) The decisions of
the catechetical instructor, 307
that day will be graven in monuments as dura¬
ble as eternity itself; and irreversible, will extend
their doom commensurate with unending ages.
They will form a period in the annals of the uni¬
verse, beyond which no event will transpire to
militate the hopeless lot of the damned, or to pol¬
lute the swelling joys of the redeemed. He that
is unjust, let him be unjust still; and he which is
'filthly, let him be filthy still : He that is righte¬
ous, let him be righteous still; and he that is holy,
let him be holy still." "The former, shall go
away into everlasting punishment; but the latter,
into life eternal." (Rev, xxii, 11. Math, xxv,
46.)
Thirdly. The lesson of the general judgment.
It is a strange advantage, which the adversary
•takes of the uncertain period of death and the judg¬
ment to induce a postponement ofall preparations to
meet God at his coming. Nor is it less absurd than
real. If it ±s not absolutely certain, that we shall die
in a year or even many years; it is equally so, that
we may die in a month or a day. And are ws
still secure ? Is it possible; that walking in the
midst of such a whirl of alarming uncertainties,
we should feel no solicitude 1 Seeing we look for
such fearful things, what manner of persons ought
we to be in all holy conversation and godliness ?
looking for, and hasting unto the coming of the
day of God, wherein the heavens being on fire
shall be dissolved, and the elements' shall melt
with fervent heat." Be ye therefore ready; for
in such an hour as ye think net, the son of mas
cometh." (2 Pet. iii, 11. Math, xxiv, 44.)
LESSON X L L
heaven.
Question. Into what place will the righteous
enter after the judgment ?
Answer. The righteous shall go away into
everlasting life. For we know, that if our earth-
ly house of this tabernacle were dissolved, we
have a building of God, an house not made with
hands, eternal in the heavens. Math, xxv, 46.
2' Cor. v, 1. John viv. 1-3*
Q. Wilbnot the righteous be permitted to be¬
hold the face of God in heaven, and dwell in his
society forever ?
A Yes. Behold, the tabernacle of God is
with men, and he will dwell with them, and they
shall be his people, and God himself shall be with
them, and be their God. Rev. xxi, 3. Math,
v, 8. John xii, 26. ib. rvii, 24.
Q What is said of the happiness, which the
presence of God inspires in the souls of the righte¬
ous ?
A In his presence there is fulness of joy; and
TEE CATECHETICAL INSTRUCTOR. 30$
at his right hand there are pleasures forevermore.
Ps. xvi, 11. ib'. xvii, 15. ib. xxi, 6. ib. xxxvi, &.
Q, Will the pleasures of the redeemed, in the
world to come, be alloyed by persecution, afflic¬
tion, care and labor, as in this life 1
A No. God shall Wipe away all tears from
their eyes ; and there shall be no more death,
neither sorrow nor crying, neither shall there be
any more pain : for the former things are passed
away. Rev. xxi, 4. ib. vii, 16, 17. Job. iii, 17.
Is. xxxv, 10.
Q What will constitute the chief employment
of the righteous, in their heavenly existence ?
A They will stand before the throne of God,
and serve him day and night in his temple. Rev.
vii, 15. ib. iii, 12, ib. iv, 6-11.
Q, Will they not be made completely holy,
and fitted to derive pleasure from this divine em¬
ployment ?
A Yes. It doth not yet appear what we shall
be ; but we know, that when he shall appear, we
shall be like him: for we shall see him as he is,
and I shall be satisfied when I awake in his like¬
ness. John iii, 2, Ps. xvii, 15., Rev. vii, 9-14.
ib. xix, 8.
Q, What is said of the knowledge which the
&L9 THE CATECHETICAL INSTEUCTOlt.
righteous shall possess of the character and gov¬
ernment of God, in the world above ?
A Now we see through a glass darkly ; but
then face to face : now I know in part; but then
I .shall know even as also I am known.l Cor. xiii,
12. John xiii, 7.
Q, Will not a part of the happiness of heaven
arise from the recognition of friends, who have
also been redeemed ?
A Yes. We shall know our friends who are
saved, even as Abraham and Lazarus knew each
other; and this will contribute much to the happi¬
ness ofheaven.
Q. What peculiar honours will the Lord con-
fer upon the saints in the world to come, over
and above what you have stated ?
A, Henceforth, there is laid up for us a crown
of righteousness, which the Lord, the righteous
judge will give us at that day: and not to us on¬
ly, but unto all them also, that love his appear¬
ing. 2 Tim. iv, 8- Luke xxii, 29, 30. Rom. v,
17. Rev. i, 5, ib. xxii, 5. .
Q. Do not the scriptures teach that there will
be different degrees of glory and blessedness in
heaven, corresponding to the- piety and usefulness
<d£ the present life ?
THE CATECHETICAL INSTRUCTOR; 311"
A'i Yes. They that be wise shall shine as the
brightness; of the firmament; but they that turn
many to righteousness as the stars for ever and
ever. Dan xii, 3* Luke xix, 16-A-9. 1 Cor.
iii, 14, \by ib. xv, 41,42. 2 Cor. ix, 6.
Q. What influence should this doctrine have
upon our conduct ? .
Av Therefore, be ye steadfast, unmovable, al¬
ways abounding in the work of the Lord, foras¬
much as ye know, that your labour is not in vain
in the Lord. 1 Cor. xv, 58.
REMARKS.
Whatever else may contribute to the felicitjps
of heaven—as the society of angels ; the recogni¬
tion of friends ; and a perpetual increase of know¬
ledge : yet, they will arise, mainly, from the pres¬
ence of God; the assimilation to God; and the
uninterrupted worship of God for ever. And we
remark,
First, The proportions of heavenly■ glory.—
That there will be different degrees of glory in
the future state; is consonant to reason and the
analogy of the divine providence in the present
world. With a sovereignty that gives no ac¬
count of his matters to any, God has variously
endowed men with capacities, and assigned them
different vocations and duties. Men sustain these
several relations with yarieties of faithfulness and
312 the -catecheticax instructor*
success: nor can it be denied, that it is a funda*
mental law of the moral universe, that the, pres¬
ent measure of fidelity shall be the foundation of
farther promotion in future. That, however,
which reason renders thus probable, divine reve¬
lation has placed beyond all manner of dispute.—
Here we are assured with sacred emphasis, that
the guilt or innocence of men admits of every va¬
riety of degree, and shall be attended with every
variety of praise or blame—-that whatever tends
to aggravate their criminality shall in like manner*
enhance their misery; and whatever tends
to heighten their virtue, shall be also followed
with corresponding tokens of the divine approba¬
tion. " There is one glory of the sun, and anoth¬
er elory of the moon, and another glory of the
stiffs ; for one star differeth from another star in
glory : so also is the resurrection of the dead."
" This I say, that he which soweth sparingly, shall
reap also sparingly ; and he which soweth boun¬
tifully, shall reap also bountifully." " For he
shall reward every man according to his works."
(1 Cor. xv, 41, 42. 2 Cor. ix, 6. Math, xvi, 27.)
Secondly. The fulness of the heavenly glory.
The highest degrees of earthly happiness are ex¬
ceedingly short lived and unsatisfying- The am¬
bitious conquests of the Emperor, and the extatic
discoveries of the Philosopher, as completely fail
to satiate the ever varying desires of the human
mind, as do the sordid acquisitions of the miser.—
There is a vast capaciousness in the endless cra¬
vings of the soul within, which can be filled with
fflE CATECHETICAL INSTRUCTOR. 3IS
nought inferior to God and eternity. In these
alone, the panting spirit finds a good, commensu¬
rate with all her wants, with all her wishes, and
with all her powers. To look with unbeelouded
vision upon the ineffable effulgence of the divine
glory—to bask in the bright beams of his pater¬
nal love—to feast on the hidden manna prepared
for the saints in light, and to quaff the crystal
fountain that flows from beneath the throne of
God—these will converge an eternity of bliss into
every fleeting moment, beyond which the most
enlarged capacities of our most exalted nature
can feel no desires. " They shall hunger no
more, neither thirst any more ; neither shall the
sun light on them, nor any heat. For the Lamb
which is in the midst of the throne shall feed them,
and shall lead them unto fountains of living wa¬
ters : and God shall wipe away all tears from
their eyes." (tiev. vii, 16, IT.)
Thirdly. The free grace of heavenly glory.
Salvation, from beginning to end, is of pure un¬
merited grace. It was grace that conceived the
purpose ; grace that devised the scheme ; and
grace that executes the work. The human mind
had been alike unable to imagine, or the human
powers, to merit, the things which God hath pre¬
pared for them that love him. Had man retained
his pristine innocence, the highest privileges to
which abstract justice had entitled him, had been
a mere exemption from punishment. How much
less now that he has fallen, and now that his best
performances are defaced with a thousand shades
21
§14 the catechetical instructor.
of sin and weakness ! To acquit the guilty of
their sins, and reward with glory, and honor and
bliss, the works which he himself hath wrought
in us, as though we had done him essential ser¬
vice, is an instance of condescending goodness in
God, that may well excite the undying song of
"Blessing, and glory, and wisdom, and thanks¬
giving, and honor and power, and might unto our
God for ever and ever: and let all flesh say
Amen." (Rev. vii, 12.).
LESSON XL 11.
hell.
Question. Will the wicked go into heaven
with the righteous ?
Answer. No. There shall in no-wise enter
into heaven any thing that defileth, neither what¬
soever worketh abomination, or maketh a lie : but
they which are written in the Lamb's book of life.
Rev. xxi, 27. Math, v, 20. ib. vii, 21-23. Luke
xiii, 24-27. 1 Cor. vi, 9,10. Gal. v, 19-21,
Eph. v, 5. Rev, xxii, 15,
Q What then will become of the unrighteous
after the judgment ?
THE CATECHETICAL INSTRUCTOR; 315
A They that know not God, and that obey not the
gospel of our Lord Jesus Christ, shall b^ punished
with everlasting destruction from the presence of
the Lord, and from the glory of his power. 2
Thes. i, 8, 9. Ps.-l, 21, 22. Pro. xxix, 1. Math,
xxv, 41. Rom. ix, 22. Phil, iii, 18, 19. 1
Thes. v, 3. 2 Thes. ii, 8, 12. Heb. x, 25-29.
2 Pet. ii, 9, 12. ib. iii, 7.
Q, Into what place will all the ungodly be col¬
lected and punished 1
A The wicked shall be turned into hell with
all nations that forget God. Ps. 9, 17. Is. xiv,
9. Math, iii, 10, ib. v, 29, 30. ib. x, 28. ib. xxiii,
29-33. Luke xvi, 22, 23..
Q, What strong language do the scriptures
employ to represent the horrible and intense suf¬
ferings of sinners in the world to come 1
A Upon the wicked God shall rain snares,
fire and brimestone, and an horrible tempest: this
shall be the portion of their cup. Ps. xi, 6. Is.
xxx, 33. ib. xxxiii, 14. ib. lxvi, 15. Jer, iv, 3, 4.
Mai. iv, 1. Math, v, 22. ib. xiii, 40-42, ib. xxv,
41. Rev. xiv, 9, 10. ib. xix, 20. ib. xx, 10, 14,
15. ib. xxi, 8.
Q How long will the wicked be -punished in
the fire of hell 1
316 THE CATECHETICAL INSTRUCTOR.
A The se shall go away into everlasting pun-
ishment; their worm shall not die, neither shall
their fiie^e quenched; but the smoke of their
torment ascendeth up for ever and ever, and they
have no rest, day nor night. Math, xxv, 46, Js.
lxvi, 24. Rev. xiv, 11. Dan. xii, 2. Math, iii,
12. ib. xviii, 8, Mark iii, 29. ib. ix, 43-48.
Jude 7.
Q, Will God, through mistake, accident, or
otherwise, destroy any of the righteous with the
wicked ?
A No. That be far from God to do after this
manner, to slay the righteous with the wicked;
and that the righteous should be as the wicked*
that be far from him : shall not the judge of all
the earth do right? Gen. xviii, 25. Job viii,
20. Is. iii, 10, 11. Math, iii, 47—50. Rom. ii,
6-10. 2 Thes. i, 6, 7.
Q. How will it affect the wicked, when they
shall see their godly friends and acquaintances
taken into heaven, while they themselves are cast
out ?
A There shall be weeping and gnashing of
teeth, when ye shall see Abraham, and Isaac, and
Jacob, and all the prophets in the kingdom of
THE CATECHETICAL INSTRUCTOR. 31?
Iieaven, and ye yourselves thrust out. Luke xiii>
28.
Q Will not the ungodly, in the world to come,
mournfully remember all their slighted and abused
mercies and privileges 1
A Yes. They will mourn at the last, when
their flesh and their body are consumed, and say,
How have I hated instruction, and my heart des¬
pised reproof: I have not obeyed the voice of my
teachers, nor inclined mine ear to them that in¬
structed me. Pro. v, 11-13. Jer. viii, 20. Luke
16, 25.
Q, Will not all holy beings justify and ap¬
prove the decisions of the last day, by which the
righteous are saved, and the wicked destroyed ?
A Yes. The heavens shall declare his righte¬
ousness ; for God is judge himself Ps. 1, 6. Rev,,
xix, 1-6.
Q, How should we now aet, in view of the
solemn realities of the future world ?
A Therefore, we ought to give the more ear¬
nest heed to the things which we have heard, lest
at any time we should let them slip. For if the
word spoken by angels was steadfast, and every
transgression and disobedience received a just re.
eompence of reward; how shall we escape if we
318 THE> CATECHETICAL INSTRUCTOR.
neglect so great salvation, -as is offered to us in
the gospel ? Heb. ii, 1—3.
REMARKS.
That sin will be punished, certainly, and ade¬
quately, is admitted by all who profess to believe
the bible. This • punishment the scriptures de¬
nominate "the wages of sin;" "the curse of the
law;" " the wrath of God," &c : (Rom. vi, 23.
Gal. iii, 13. Eph. v, 6,) and we submit the follow¬
ing upon,
First. The certainty of punishment in a fu¬
ture state. In a proper sense, punishment implies
personal criminality, and can fall alone upon the
guilty. It is at once absolute, defamatory, and an
expression of the sovereign's displeasure. These
criteria of punishment, applying equally to the di¬
vine, as to human governments, when duly
pondered, will sufficiently demonstrate, that noth¬
ing which a man suffers in this world, is the pen¬
alty of sin against God. It is not true, for exam¬
ple, that any form of mortal suffering, from the
hour of conception to the hour of interment, inva¬
riably implies crhne, or falls alone upon the wick¬
ed; or is disreputable, or is a mark of the divine
displeasure, or is to be denied the thousand alle¬
viations of humanity and religion. (Eccl. ix, 2.)
Nor does this argument derive a small advantage
from the consideration, that no course of the stric¬
test piety can prove an infallible guarantee against
either the bodily or mental ills of the present life.
THE CATECHETICAL INSTRUCTOR. 319
So far from this, it not unfrequently occurs, that
the more exemplary and pious are the greatest
sufferers, by how much they are the more con¬
scientious and tenderhearted. On the contrary
of this however, the following scriptures restrict
the happiness of the wicked to the present world :
(Ps. xvii, 14, Luke vi, 24. ib. xvi, 25) assert,
that death shall be the annihilation of their hope :
(Johnviii, 14. ib. xi, 20. Pro. xi, 7,) that many
shall not enter into the kingdom of heaven:
(Math, vii, 13, 21-23,) that none, indeed shall,
except upon condition of certain previous prepa¬
ration: (Math, v, 20. ib. xviii, 3. John iii, 3. ib.
viii, 21, 24. Heb. xii, 14,) that some sins involve
greater evil, than the greatest earthly afflictions,
or even death itself: (Math, xviii, 6-10. ib. xxvi,
24. Heb. x, 28, 29) that there is a sin which
shall not be forgiven in this world nor the next:
(Math, xii, 31, 32. Mark iii, 29. Luke xii, 10.
Heb. x, 26. 1 John v, 16, 17) present the death,
resurrection, and final retributions of the righte¬
ous and the wicked in striking contrast: (Pro.
x, 28, ib. xiv, 32. Dan. xii, 2. John v, 28, 29.
Rom. ii, 6-9) and unequivocally declare that the
wicked shall be " punished" and " tormented for
ever." (Math, xxv, 46. Jude 7. Rev. xiv, 11.)
In a word, the whole remedial scheme executed
by Jesus Christ,, proceeded upon the supposition
of a future punishment, to which we were exposed
by the sentence of the violated law. The pur
pose of his advent and death, was to deliver those
320 the catechetical instructor^
who believe on him from the curse of the law.
(Gal. iii, 13,) that " they should not perish but
have everlasting life." (John iii, 16. ib. x, 28.),
This work he has accomplished, and believers are
now delivered from condemnation, and are no lon¬
ger subject to the wrath of God. ( Rom. v, 9. ib.
viii, 1. 1 Thes. i, 10.) Hence, it follows, inev¬
itably, that "the curse of the law," "the. wrath of
God," "the condemnation" under which we lay,,
are not to be understood of the ills of this life; and
that there is in the world to come, " a certain and.
tearful judgment and fiery indignation, which shall'
devour the adversaries." (Heb. x, 27.)
Secondly. The characteristics of future
punishment. There is scarcely any thing more
pitiably uncandid and disingenuous, than a quibble
upon the metaphorical language. of scripture.
Men should remember how little they understand
of spirits, and of spiritual things, ere they fault tfye
Holy Ghost with ambiguity, when he would em¬
ploy terms and phrases of commpn life, with
which to represent things future and unseen. If
with the aid of types and familiar symbols, the
glories of heaven, and the torments of -hell; are
but imperfectly apprehended, much less had they
been by the technicals of philosophy, and the
hieroglyphics of unknown world. It was but in
condescension to mortal weakness, and for the
benevolent designs of our timely " escape from
the wrath to come," that the divine hand hath
drawn before our eyes the most fearful images of.
the unutterable w,o, to which the finally impeni-
THE CATECHETICAL INSTRUCTOR. 321
cent are doomed:—representing them, as " burned
up with unquenchable fire, where there shall be
weeping, wailing and gnashing of teeth for ever.
(Ma. xiii, 49,50.) These are figures of easy under¬
standing to the simplest minds, and they convey
impressions of the most intense and insupporta¬
ble anguish; and when to these we add, that the
wicked shall be exiled " into outer darkness."
(Math, xx, 13) beneath the withering anathemas
of the great God, (Math, xxv, 41)>—where the
smallest alleviation to their misery shall be deni-.
ed them, (Luke xvi, 24-26) and where no cheers
ing beams of hope shall ever arise to dissipate
the brooding storms of tempestuous wrath, (Job
x, 8. Ps. xi, 6,) it would seem, the picture were
sufficiently alarming to arouse the most dormant
energies of the soul within to a sleepless vigilance,
" lest it come into that place of torment," But O!
the society of hell; (Math, xxv, 41. Tim. i, 9, 1Q.
Rev. xxi, 8. ib. xxii, 15) and the distracting con¬
sciousness of guilt,, and fear, and shame—the cor¬
roding recollection of abused mercies; (Pro. v,
11-13. Luke xvi, 25) and the insatiable gnaw-
ings of the worm that never dies—how these will
add bitterness and death to the anguish of the pit!
Nor yet is this all. The perpetuity of wo, is wo*
A thousand ages of the direst wretchedness were
tolerable, if beyond them there lay a gleaming
prospect of final restoration. But what means
that "impassable gulph," (Luke xvi, 26) that
"unquenchable fire," (Math, iii, 12,) that " bot-.
tomjess pit," (Rev, xx, 3,) that " smoke of theiy
322 THE CATECHETICAL INSTRUCT OK,
torment that ascendeth up forever and ever?'"
(Rev. xiv, Hi) These are words of awful im¬
port, and fore-token that the wicked "shall go
away into everlasting punishment," and shall
" suffer the-vengeance of eternal fire." (Math*
xxv, 25, 46. Jude 7,)
TART IT.
LESSON XLIII.
the church.
Question. What is the christian church ?
Answer. A christian church is a body of pro-
fessed believers in Christ, meeting in the same
place for the worship of God: and every such
company is a distinct and independent church—
as "the church at Jerusalem," or "the churches
of Gallatia." Acts xi, 22. Gal. i, 2. Acts xiv,
23, ib. xv, 41. Rom. xvi, 5. 1 Cor. i, 2. ib. iv,
IT. ib. vii, 17. ib. xi, 16, 18. ib. xiv, 23. ib. xvi,
1, 19. 2 Cor. viii, 1, 19, 23. Gal. i, 22. 1
Thes, ii, 14. Rev. i, 4.
Q For what purpose hath God instituted a
church in the world ?
324 THE CATECHETICAL INSTRFCTORV
A That we should be to the praise of his glory
who first trusted in Christ; and to the intent, that
now unto the principalities and powers in heaven¬
ly places, might be known by the church the man¬
ifold wisdom of God. Eph. i, 12. ib. iii, 10.
Ps. lxvii, 1, 2, 5. Mat v,13-16. ib. xiii, 33. John xv,
8, 16. Acts viii, 4. Rom. i, 8. ib. xiv, 7, 8. ib
xv, 19. 2 Cor- ix, 13- Eph. ii, 10. 1 Thes. i, 8.
Tim. i, 16 . Tit. ii, 11-14. Heb. xiii, 16. 1
Pet. i, 12. ib. 2, 9.
Q, On what foundation is every true, chris¬
tian church built ?
A. We are built upon the foundation of the
apostles and prophets, Jesus Christ himself being
the chief corner stone. Eph. ii, 29. Is. xxviii,
16. Math, vii, 24- ib. xvi, 18,19. Acts iv, 10-12.
1 Cor. iii, 11. 1 Pet. 2,6.
Q. Do not the scriptures strictly caution us
not to build improper and bad materials upon this
good foundation ?
A Yes. Paul said, According to the- grace
which is given untome^ as a wise master-builder,
I have laid the foundation, and another buildeth
thereon. But let every man take heed how he build-
eth thereupon; for every man's work shall be-
roade manifest; for the day shall declare it; be--
THE CATECHETICAIr INSTRUCTOR. 325
cause it shall be revealed by fire, and the fire
shall try every man's work of what sort it is. 1
Cor. iii, 10, 13. Mat. xiii, 36-40. 2 Cor. vi,
14-18. Tit. iii, 10. 2 John x, 11.
Q What are proper materials, or who are
proper subjects for admission into the church ?
A They who give good evidence of repent¬
ance towards God and of faith in our Lord Jesus
■Christ are fit subjects for admission into the church j
and none else but they. Ps. xv, 1-5. Mat. iii,
7, 8. Acts iii, 41, ib. viii, 12, 37, ih. x. 47, ib. xvi,
14,15, 31-34, ib. xviii, 8, ibxix, 18-20. Rom.x, 10,
Q In what manner do persons become mem¬
bers of the Church ?
A The door of admission into the Church is
baptism. For as many as have been baptized
into Christ, have put on Christ. Gal. iii, 27,
Rom. vi. 3, 17.
Q, Is there any inequality in the members of
the Church, considered in a strict and religious
sense 1
A No. There is neither Jew nor Greek, there
is neither bond nor free, there is neither male nor
female : but ye are all one in Christ Jesus. For
we being«many are one body in Christ, and every
one members one of another, Gal, iii, 28, Rom
326 THE CATECHETICAL INSTRUCTOR;
xii, 5. Acts x, 34. Rom. iii, 22, ib. x, 12. L
Cor. xii, 14-27. James i, 9, 10, ib. ii, 1-9.
Q By what bond of union, are the members
of the church connected together ?
A The bonds of church union are a similarity
of views, a oneness of heart, and a sameness of
purpose : For how shall two walk together, ex¬
cept they be agreed ? Amos iii, 3. John xiii,
35.. Acts iv, 32. 1 Cor. i, 10, ib. iii, 3, ib, x,
31. Eph. iv, 13—16. Col. ii, 2, 1 Tim. i, 19;
20. 2 Tim. i, 13, Tit. i. 13, iii. 10. 2 John
11.
Q. Should not members of the church, thus
United, diligently watch over each other for good ?
A Yes. Let nothing be done through strife
or vain glory : but in lowliness of mind, let each
esteem other better than themselves : and let no
man seek his own, but every man another's
wealth. Phil. ii. 3, 4. 1 Cor. x, 24. Mat. xviii.
.10,11, ib. xx, 24-28. Rom, xiv. i, 15-21. Heb.
x, 24.
Q, What direction is given us concerning so¬
cial and public worship ?
A That we forsake not the assembling of
ourselves together, as the manner ofjsome is :
but exhort one another, and so much the more as
TEE CATECHETICAL INSTRUCTOR. 327
ye see the day approaching. Heb. x, 28. Ps.
xxvi, 8, ib. xxvii, 4, ib. lxxxiv, 1-10, ib. xcii, 13,
ib. cxvi, 12-19, ib. cxxii, 1. Is. ii, 3. Mai. iii.
16-18. Mat. xviii, 20.
Q Ought not the worship of God to be con¬
ducted with feelings of deep humility, reverence
and decorum 1
A Yes. Keep thy foot when thou goest to
the house of God: and be more ready to hear,
than to offer the sacrifice of fools : for they con¬
sider not that they do evil. Be not rash with thy
mouth, and let not thine heart be hasty to utter
any thing before God. Eccl. v, 1, 2. Ps. xciii,
5. John iv. 22-24. 1 Cor. xiv, 26-40. 1 Pet. ii, 5.
REMARKS.
The term "church," properly signifies an'as-
sembly, and that without regard to its character :
(A. vii, 38, ib. xix. 32, 37, 40) nevertheless, it is
now by common consent appropriated to a sacred
use, and denotes either the whole body of the re¬
deemed, " whose names are written in heaven
(Eph. 1, 22, 23, ib. v, 25-27. Heb. xii, 23) or
any particular society of professed worshipers of
God meeting in the same place, holding the doc¬
trines of the apostles and prophets, and " Jesus
Christ himself as the chief corner stone." (1
Cor. iv, 17. ib. xiv, 23. Mat. xvi, 19. Eph. ii,
20.) *It will be perceived, that the lesson above
relates to the church in the latter sense : and we
remark,
:$28 THE catechetical instruct oik
First. The congregational peculiarity of the
•christian church. In contradistinction to a pro¬
vincial church, in which several communities sub*-
sist under the same jurisdiction, the scriptures
evidently represent each properly organized com¬
munity of professing christians as a church com¬
plete within itself, having the highest ecclesiasti¬
cal powers, and acknowledging no superior or
head save Jesus Christ. (Eph. iv. 15. Col. i,
18. James iv. 12.) Accordingly, we read of
^he church at Antioch," "the church at Laodicea,"
"the church at Babylon," and of " the whole
church coming together in one place." (Acts
xiii, 1. Col. iv, 16. 1 Pet. v, 13. 1 Cor. xiv,
23.) After the same style also, a multiplicity
of such bodies meeting at different points in the
same extended territory, are uniformly mentioned
in the plural number: as "the churches of the
<Gentiles," "the churches of Gallatia," "the
churches of Macedonia," " the churches of Ju-
dea," " the seven churches of Asia," &c. (Rom.
xvi, 4. 1 Cor. xvi. 1. 2 Cor. viii. 1. Gal. i.
22. Rev. i. 4, 11.) Nor yet is this all. The
apostle distinguishes between different congre¬
gations worshiping in the same city. Thus, for
example, although Cenchrea was but a seaport of
Corinth, yet the "church at Corinth" was whol¬
ly independent of the "church at Cenchrea;"
and "the church at Rome," was entirely distinct
and separate from " the church in the house of
Aquilla and Priscilla," meeting, perhaps, in an
adjoining street. (Rom. xvi. 1—5. 1 Cor. i. 2,)
THE CATECHETICAL INSTRUCTOR. 329
.Indeed, the congregational independence of the
churches, is most clearly implied in every direc¬
tion relating to the election of officers, and the
exercise of a wholesome discipline. (Acts vi, 3.
1 Cor. v, 4-9.)
Secondly. The mutual co-ojperation of the
churches. The object of the christian church is
the promotion of the divine glory, in the personal
well-being of its individual members, and in the
enlargement of the Redeemer's kingdom in the
xvorld. Experience has shown, that in the pros¬
ecution of this object, innumerable difficulties
ever and anon arise, to the removal of which a
union of strength is not only expedient, but indis¬
pensably necessary. It was thus in the apostolic
age ; and thus it will be till time shall end. Nor
are we without a precedent in the example of the
early saints, upon which to concert the mental and
pecuniary resources of different churches in the
furtherance of any benevolent designs. When
the church of Antioch was rent with dissension
upon the point of circumcision, they determined
to send delegates to confer with the church at
Jerusalem touching this question. (Acts xv, 1
—31.) In like manner the gospel was first sus¬
tained at Corinth by the united contributions of
the churches at Macedonia, (2 Cor. xi, 9) and at
a later period, in the days of Claudius, when the
saints of Judea were thrown into want, by reason
of dearth, the church at Corinth, the churches of
Macedonia, and the churches of Gallatia, all to-
get her combined their strength, and sent them re-
-22
3&0 the catechetical instructor.
lief. (Acts xi, 27—30. 1 Cor. xvi, 1—3. 2 Coiv
viii, 1.) It is, furthermore, worthy of notice, that
this co-operation was at the same time under the
sanction of the inspired apostle, and yet volunta-
tary on the part of the churches : shewing to the
full, that it is a principle vital to godliness to ren¬
der every reasonable and harmless measure sub¬
servient to usefulness.
LESSON X LI V.
officers of the church the ministry.
Question. What are the proper officers of
the church ?
Answer. The officers of a church are the
pastor, and the deacons. . Phil, i, 1.
Q For what purpose did God institute the pas¬
toral office in the church ?
A For the perfecting of the saints, for the work
of the ministry, for the edifying of the body of
Christ; till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a
perfect man, unto the measure of the stature of
the fullness of Christ. Eph. iv, 12,13.
Q What charge has the apostle^delivered to
TffE CATECHETICAL INSTRUCTOR. 3S1J
pastors, respecting both themselves and their re¬
spective flocks ?
A Take heed unto- yourselves, and to all the
flock over which the Holy Ghost hath made you
overseers, to feed the church of God, which he
hath purchased with his own blood. Acts xx, '28.
1 Tim. iv, 16.
Q. Is it not highly important that all ministers
should possess ardent and exemplary piety?
A Yes/ They should be an example to the
believers in word, in conversation, in charity, in
spirit, in faith, in purity. 1 Tim. iv, 12, ib. iii,
2-7. Tit. i, 6-9.
Q. Do wicked men, probably, ever enter into
the ministry by the call of God ?
A No. Unto the wicked God saith, What
hast thou to do to declare my statutes, and that
thou shouldst take my covenant in thy mouth 1
seeing thou hatest instruction, 'and castest my
words behind thee. Ps. 1, 16, 17. Mat. vii, 4,
5, 15-23.
Q, What description of pastors did God, in
Jeremiah, promise to give his churches in after
times ?
A Thus saith God, I will give you pastors
ac cording to 'mine heart, which shall feed you
332 THE CATECHETICAL INSTRUCTOR*
with knowledge and understanding. Jer. iii, 15*
Q, In accordance with this promise, does not
God require his ministers to read and study, that
they may be " apt to teach 1"
A Yes. Study to shew thyself approved unto
God, a workman that needeth not to be ashamed,
rightly dividing the word of truth. 2 Tim. ii, 15-
Mai. ii, 7. 1 Tim. iv, 13-15. 2 Tim. ii, 2. Tit, i, 9.
Q, How long did Christ, the best of teachers,
retain the apostles under his special instruction
before he sent them forth to preach the gospel ?
A The apostles were under the instruction of
Christ for three years, until they fully understood
all things pertaining to the kingdom of heaven
before they were sent out to teach others. Mat.
xiii, 51, ib. 28, 20.
Q, What proportion of their time should min¬
isters devote to the duties of their office ?
A Give thyself wholly to them, that thy pro-
fiting may appear to all: for no man that warreth
entangleth himself with the affairs of this life, that
he may please him who hath chosen him to be a
soldier.^ 1 Tim. iv, 15, 16. 2 Tim. ii, 4, 5. Luke
ix, 60. Acts vi, 2-4.
Q, In order that ministers may be wholly de¬
voted to his service, does not God require the
churches to sustain them comfortably 1
THE CATECHETICAL INSTRUCTOR. 333
A Yes, Let him that is taught in the word
communicate unto him that teacheth in all good
things : for so hath the Lord ordained, that they
which preach the gospel should live of the gospel.
Gal. vi, 6. 1 Cor. ix, 14. Neh. xiii, 10-14.
Mai. iii, 8, 9. Lfike x, 7. Acts xiii, 2. Rom.
xv. 27- 1 Cor. ix, 7-14. 2 Cor, xi, 8, 9. Phil,
iv, 10-18. 1 Tim. v, 18. 2 Tim. ii, 6. 3 John 5-8.
Q What is said of the manner in which church-
es should regard the feelings and reputation of
ministers ?
A We beseech you, brethren, to know them
which labor among you, and esteem them very
highly in love for their work sake. 1 Thes. v, 12,
13. 1 Cor. xvi, 11, 18. Phil, i, 29. 1 Tim, v,
37, 19. Heb. xiii, 7, 17.
Q Is it not very wrong and wicked to receive,
or circulate a report injurious to one of God's
ministers, without the highest evidence of its truth?
A Yes. Against an elder receive not an ac¬
cusation, but before two or three witnesses.. I
Tim. v, 19. 3 John 9, 10.
Q, How should ministers act towards each
other in view of their comparative ages and cir¬
cumstances ?
A Ye younger submit yourselves unto the eL
334 the catechettcax instructor,
der. Yes, all of you be subject one to another,
and be clothed with humility: for God resistetb
the proud, but giveth grace to the humble. 1 Pet.
v, 5.
REMARKS.
It is evidently in accordance#with the apostolic
usage, that each church should have her'individu-
al pastor; and that the pastor should confine
his labors, principally, to a single congregation.
Hence, we read of " the angel of the church at
Ephesus," "the angel of the church at Smyrma,"
"the angel of the' church of the Laodiceans
and of " Titus left in Crete to ordain elders in
every city." (Rev. ii, 1, 8, ib. iii, 14. Tit. i, 5.)
Indeed, there were as much reason in placing se¬
veral plantations under the charge of one "over¬
seer," or several flocks under the watch of one
shephferd, as there is in one minister assuming the
pastoral charge of several churches at remote dis¬
tances. Aside from the violation of scripture
rule, this course is fraught with evils, which they
who desire the glory of God, and the good ■ of
souls, should sedulously labour to correct. But
we proceed to remark,
First. The piety of the ministry. Ministerial
pigty involves the piety of the churches. The
one is the certain index of the other. That of
the latter rarely or never rises above that of the
former. The seal does not better modify the wax,
than does a permanent ministry the moral, reli¬
gious, and intellectual character of the community
THE CATECHETICAL INSTRUCTOR. 335,
•among whom he resides. " Like priest like peo¬
ple," is almost universal history. It was, "there-
tore," not without reason, that the apostle, fixing
his eye upon the spiritual well-being of the people,
first charged the ministry—"take heed to thyself."
(Acts xx, 28. 1 Tim. iv, 16.) They who teach
others, should teach themselves also." (Rom. ii,
21—23.) They who would pluck the mote from
•another's eye, should first cast out the beam from
their own eye. (Math, vii, 4, 5.) No reasonable
expectation of usefulness' in the world can be in¬
dulged, farther than the principle of moral courage,
the principle of self-denial, the principle of faith,
the prompt and punctual obedience to the divine
law, is strictly and uniformly maintained: nor is
there any method of inculcating these effectually
without example. The minister, as the leader
of the host of "God's elect," must himself exempli¬
fy the virtues of the christian character—must
himself evince a courage, that flinches from no
embarrassment, a self-denial that holds no wedded
gratification, a faith that staggers not at the prom¬
ises of God, a fidelity whose only watch-word is,
•" Lord, what wilt thou have me to doand then,
-will the churches arise and shine, in all the activ¬
ity and strength, in all the zeal and efficiency of
.primitive times. "Be thou an example to the
believers, in word, in conversation, in charity, in
spirit, in faith, in purity." (1 Tim. 4,12.)
Secondly. The support of the ministry. That
the'ministry should receive from the churches a
.comfortable support while engaged in the duties
336' THE CATECHETICAL INSTRUCTOR.
of their office, is beyond question of divine autho¬
rity. Accordingly, it is, with peculiar emphasis,
taught in the scriptures, as a provisional purpose
of God in the dispensation of the gospel; (1 Cor.
ix, 14) as an act of reciprocal justice in those who
are taught in the word; (Rom. xv, 27. 1 Cor.
ix, 11. Gal. vi, 6) as involving the spiritual in¬
terest of the churches ; (Mai. iii, 8-10. Phil, iv,
14-18) and as a means by which they "may be
fellow helpers to the truth." (3. John 5-8) To
this, it may be added, there is the best evidence,
that it was universally customary among the apos¬
tolic churches. Not even was. the apostle Paul
an exception. For, while there are, indeed, three
allusions to his manual labor, at Thessalonica, at
Corinth, and at Ephesus, (.1 Thes. ii, 9. Acts
xviii, 3, ib. xx, 34) during a period of not exceed¬
ing five years out of thirty of his ministry, (while
in fact he was but engaged in planting churches
in those cities) yet we know, that at the first point,
of only six months stay, he was sustained by the
church at Philippi; (Phil, iv, 16) and at the sec¬
ond, of a year and a half, he received wages from
the churches of Macedonia; (2 Cor. xi, 7-9) and
at the third, of three years continuance, he was
liberally aided by the house of Onesiphorus. (2
Tim. i, 16—18-) Furthermore, if we remember,
that the earliest fruits of the apostle's ministry,
in these several cities, were Jews, (Acts xviii,
7. Romans xvi* 2J. Acts xviii. 4, 7, 8, 17.
Romans xvi, 23. 1 Corinthians i, 1, 14) who,
as has been judiciously rejnarked, were wont to
support their christian teachers, as they had pre-
the catechetical instructor. 33"?
viously done their J'ewish leaders, there will ap¬
pear strong presumption, that after these churches
were organized, with the exception of that at Co¬
rinth, (1 Cor. xii, 13) they themselves, in whole
or in part, sustained the apostle : and although,
for prudential reasons, he himself declined a main¬
tenance at the hands of the Corinthians, (2 Cor.
xi, 12) nevertheless, even that church acknow¬
ledged, and acted'upon the principle with regard
to her other ministry, (1 Cor. ix, 12) and blamed
the apostle himself, because he had refused them
that privilege in his case. (2 Cor. xii, 13.) In
a word, so universal was this custom, in all the
first ages of the christian church, that even Gib¬
bon, in a work by no means designed to subserve
the interests of religion, could not forbear to men¬
tion it, among the various modes of that benevo¬
lence to which the rapid extension of Christianity
was, under God, mainly indebted.
Thirdly. The devotion of the ministry. It is
not material, as to the method by which any one
is convinced of his call to the ministry. This he
distinctly understands to be the will of God, in
relation to him: and it must be allowed that in
this matter, as in every other, God, as an intelli¬
gent being, specifically contemplates this, and
not another, as his employment. Harmonious to
this, the scripture doctrine of the ministerial pro¬
fession, makes it an entire and undivided conse¬
cration tq the things of the gospel. This appears
in the direction given to ^the church at Antioch *
(Acts xiii, 2,) in the charge to Timothy, that ho
338 THE CATECHETICAL INSTRUCTOR
should endure hardness rather than beCome en¬
tangled in the affairs of this life : (2 Tim, ii, 3-5.
1 Tim. iv, 15. Luke ix, 60,) in the institution of
the deacon's office ; (Acts vi, 2-4) and in the pe¬
culiar mode of the apostle's argument on ministe¬
rial support. " Do ye not know, that they whieh
minister about holy things,-lire of the things of
the temple? and they which "wait at the altar, are
partakers with the altar: even so, hath the Lord
ordained, that they which preach the gospel, should
live of the gospel." (1 Cor. 9, 13, 14.) Now,
the provision- for the maintenance of the Levitical
ministry, had its origin in their exclusive devotion
to a single and satyed office : (Num. xviii, 20, 21.
Deut. xiv, 27,) and if the gospel ministry is not
in like manner exclusive, then to argue from the
support of the one to the support of the other, as
the apostle has done in the present case, had been
illogical, and could have produced no conviction
on the mind of the sagacious and, philosophising
Corinthians. Indeed, whatever argument proves
it to be the duty of the churches to sustain their
ministry, will equally prove that the ministry
should be " wholly" devoted to the spiritual inter¬
ests of the churches : beeause, no minister, more
than other men, has amoral right, after six days
labor in the week about his secular interests, to
appropriate to his additional advantage the " wa¬
ges" of the sabbath. Nor does the example of the
apostle Paul at Thessalonica, at Corinth, and at
-Ephesus, in the slightest sense invalidate these
observations, or furnish 'a precedent upon which
THE CATECHETICAL INSTRUCTOR. 330
ministers may be secularized. For, to say noth¬
ing of the extenuation which he himself offers,
thereby tacitly admiting it a departure from the
law of the ministry, (1 Cor. ix, 15. 2 Cor. xi,
12. ib. xii, 13,) there is no analogy between
our circumstances and his, that" can render a sim¬
ilar conduct in us, either necessary or excusable-
He was at that time in the midst of the heathen,
and as yet no church organized. He pursued his
craft;only at short intervals, and with no designs
of wealth. Nor is there any evidence, that even
this much was done by any other of the apostles;
and if the apostolic example is a rule or reason of
our conduct, that of Peter, James, and John, is not
less authoritative, than could be that of St. Paul
in any case. But there is no difference between
them. With their united breath, and their united
teaching, they charge us, give thyself wholly to
the things of the gospel. "Continue in them, for
in so doing, thou shalt both save thyself and them
that hear thee." (1 Tim. iv, 16.)
LESSON XLV..
officers of the church the deacons.
Question. What is the office of the deacons
in the church?
Answer. The business of the deacons is to aid the
pastor in administering the Lord's supper; to re-
340 THE CATECHETICAL INSTRUCTOR
ceive and pay out all moneys collected for the
benefit of the poor ; and to have the oversight of
all the temporal concerns of the church. Acts vi,
1, 2.
Q. What direction did the apostles give the
church at Jerusalem, as to the qualifications of
deacons, and the manner of their election ?
A Wherefore, brethren, look ye out among
you seven men of honest report, fulL of the Holy
Ghost and wisdom, whom we may appoint over
this business. Acts vi, 3, 8, 10.
Q Should not the piety of deacons be charac¬
terized with sobriety, sincerity and benevolence ?
A Yes. The deacons must be grave, not double-
tongued, not given to much wine, not greedy of
filthy lucre :—holding the mystery of the faith in
a pure conscience. 1 Tim. iii, 8, 9.
Q, What is said of the qualification of deacons,
with regard to their families 1
A Let the deacons be the husband of one wife,,
ruling their children and their own hquses well.
1 Tim. 3, 12.
Q Do not the scriptures also require that dea-
con's wives, should be women of exemplary piety
and goodness ?
A Yes. Even so must their wives also bo
the catechetical instructor. 341
grave, not slanderers, sober, faithful in all things»
1 Tim. iii, 11.
Q, Ought not the church to be very careful
lest they hastily put men into the deacon's office
without these divine qualifications'?
A Yes. Let them first be proved; and then let
them use the office of a deacon, being found blame¬
less. 1 Tim. iii, 10.
Q, After the church had elected suitable per¬
sons to fill the office of deacons, how did the apos¬
tles ordain them to their work ?
A They were set before the apostlesand
when they had prayed, they laid their hands on
them. Acts vi, 6.
REMARKS.
There is, perhaps, scarcely anyone thing, upon
which, under God, the prosperity of the church so
much depends, as upon the selection of proper
officers. These, to a large extent, give direction
and character to all her movements and measures.
Nor is this more true of her ministry, than of her
deacons. Although this latter is strictly a busi¬
ness office, yet, that business is so intimately con¬
nected with almost all,her interests, as to "render
impossible too great caution ,with regard to the
description of persons to whom it shall be entrust¬
ed. And we remark,
First. Deacons should be intelligent, men: and
342 THE CATECHETICAL INSTRTTCTO®* •
by this we mean, not so much learned men, as*
men of quick discernment, and aptness to learn.
In every community, there are those who discover
a striking difference with regard to their ease
and promptness m acquiring knowledge—some,
either from the native obtuseness of their mental
powers, or from the films of prejudice and self-
conceit with which those powers are enveloped,
appearing utterly incompetent to distinguish the
point of a proposition;, while others recieve the
truth with all readiness of mind, immediately per¬
ceive its force and bearings, and stand prepared to
act upon it. - Now these latter are they to whom
we allude, and to whom the apostle referred in
the phrase, " full of the Holy Ghost and^visdom:"
and if occasions do sometimes arise, where those
of eminent learning cannot be found to fill the
office of deacon, there surely can occur no period,
where, other things beings equal, men of sound
and active minds are not to be preferred, above
those of an opposite character.
Secondly. Deacons should he business men :■
and by this we mean, neither that industrious
worldliness, for which some are particularly re¬
markable ; nor yet, that " good, easy, good-for-
nothingness," so peculiar to others. This office
does, indeed, relate to temporalities; but they are
the temporalities of the house of God : so that one
might be practically familiar with all the tactics
of accumulating wealth and making fine bargains,
and still possess none of the leading elements of a
good deacon, Least of ail is a.mere constitutional
THE CATECHETICAL INSTRUCTOR.. 343s
inoffehsiveness, though it amount to a sort of hega-
tive goodness, that characteristic so necessary in
the present case. An active zeal for the poor and
needy, an abounding sympathy for the distressed
and afflicted, and a skill and dexterity in the man¬
agement and discipline of the church—these enter
essentially into the character of him to whom
should be committed this sacred trust.
Thirdly. Deacons should he liberal-minded
men: and in this we refer, not so much to their
doctrinal views, as to their pecuniary contribu¬
tions. We are no advocate for that species of
charity which allows all opinions to be equally
true, or equally innocent; but we would strenu¬
ously insist, that every-christian holds his wealth
only as a steward of God, and to be appropriated ac¬
cording to the calls of necessity and benevolence.
It is compatible with " holding the mystery of the-
faith in a pure conscience," that one should " not
be greedy of filthy lucre;" and a hoarding cove^
tousness is not a less disqualification for the dea¬
con's office, than is a lax and careless mainten¬
ance of the truth. No one can be fitted to dis¬
tribute the alms of others, who is not himself " full
of good works and alms-deeds." Indeed, no one
can render efficient service in collecting the char¬
ities of others, who is not himself known to be a
charitable man, and ready to all works of mercy
and goodness. But,
Fourthly. Deacons should he pious men: and
by this we mean strictly and exemplarily pious,
" My Kingdom," said Christ, " is not of this.
<344 THE CATECHETICAL INSTRUCTOR.
world." Its origin and end, its rules and regula¬
tions, its spirit and government, are all <ff a hea¬
venly and divine character. Motives of selfish¬
ness and worldly policy, of duplicity and intrigue,
of pride, and haughtiness, and ambition, find no
piace in that catalogue of tempers and dispositions
which are required of its subjects. Especially,
may these find no lodgment in the bosom of those
who " bear up its pillars," and sustain its offices.
Here, more than in other men, is needed the ful¬
ness of all pervading divinity. Here, humility,
patience and love, forbearance and pity, sincerity
and truth, constancy, devotion and zeal, are indis¬
pensable qualifications. "Wherefore, brethren,
look ye out among you men of honest report, full
of the Holy Ghost and wisdom, who may be ap¬
pointed to this office " And let these first be
proved; and then let them use the office of a dea-«
con, being found blameless."
LESSON X'LVI.
ORDINANCES OF THE CHURCH BAPTISM.
Question. How many christian ordinances
&re there 1
the catechetical instructor. 345
Answer. There are two christian ordinances;
baptism and the Lord's supper.
Q, What is "baptism 1
A Baptism is the immersion of a believer in
water, in the name of the Father, and of the Son,
and of the Holy. Ghost. Math, xxviii, 19. 1 Cor.
5, 13,'15.
Q, What does christian baptism represent 1
A Baptism is designed to represent our faith
in the death, ""burial, and resurrection of Christ;
and. our conformity thereto: for we are buried
with him by baptism into death, that like as Christ
was raised up from the dead by the glory of the
Father, even so we also should walk in the new¬
ness of life. Rom. vi, 4. Coi\ ii, 12.
Q By whom was baptism first introduced,
and where was it administered ?
A John the Baptist came preaching in the
wilderness of Judea, and saying, repent ye; for the
kingdom of heaven is at hand. And there went
out to him all the land of Judea, and they 'of Jeru¬
salem, and were baptized of him in the river of Jor¬
dan, confessing their sins. This was the first bap¬
tism. Math, iii, 1—6. Mark i, 4, 5.
Q Did not our blessed Lord himself put honor
23
346 THE C ATECHETIG Ali, INSTBU CT0R,,
and authority upon John's mode of baptizing, by
submitting to it in person 1
A Yes. It came to pass in those days, that
Jesus came from Nazareth of Galilee, and was
baptized of John in Jordan. Mark i, 9-11. Math,
iii, 13-17.
Q, What reason is given why John also, after
this, baptized in iEnon 1
A John also was baptizing in iEnon, near to
Salim, because there was much water there : and
the people came and were baptized. John iii, 23.
Q Was this baptism, which John practised of
heaven ? or was it of men ?
A It was Of heaven: for God sent him to bap¬
tize, John i, 33. Mark xi, 30-33. Luke xx,
4-6.«
Q, Has God ever authorized any other mode
of baptism than that which was introduced by
John ?
A No. There is one Lord, one faith, and one-
baptism. Eph. iv, 5.
Q, Who are proper subjects to receive bap¬
tism 1
A The proper subjects for baptism, are such
only as give good evidence of repentance towards
God, and faith in our Lord Jesus Christ..
THE CATECHETICAL INSTRUCTOR. 347"
Q, What did Peter, on the day of pentecost,
command those Jews who were " pricked in their
hearts ?"
A Peter said unto them, repent, and be bap-
tized every one of you in the name of Jesus Christ,
and ye shall receive the gift of the Holy Ghost,
Acts ii, 38.
Q, Were any baptized on that occasion, who
did not gladly receive the word ?
A No. They that gladly received the word
' were baptized : and the same day there were ad¬
ded unto them about three thousand souls. Acts
ii. 41.
Q, When Philip went down to Samaria and
preached the gospel unto them of that city, did he
baptize any except believers?
A No. But when they believed Philip preach¬
ing the things of the kingdom of God, and the
name of Jesbs Christ, they 'were baptized* both
men and women. Acts viii, 12.
Q, Upon what condition did Philip also promise
to baptize the eunuch ?
A Philip said, if thou believest with all thine
heart, thou mayest. And he answered, I believe
that Jesus Christ is the Son of God. And he
commanded the chariot to stand still: and they
348' the catechetical instrttct'glfo>
both went down into the water, both Philip and
the eunuch, and he baptized him* Acts viii, 37—
39.
Q What is said of those who believe and are
baptized 1
A He that believeth and is baptized, shall be
saved. For if we have been planted together in
the likeness of his death, we shall be also in the
likness of his resurrection. Mark xvi, 16. Rora.
vi, 5.
Q • Will baptism have any beneficial effect,
unless it is received in the exercise of faith in the
death and resurrection of Christ 1
A No. Baptism doth also now save us, (not
the putting away of the filth of the flesh, but the
answer of a good conscience toward God) by the
resurrection of Jesus Christ. 1 Pet. iii, 21.
REMARKS.
Baptism is not so much a church ordinance, as
it is that, indeed, by which persons are initiated
into the church; and when properly received at
first, is not to be repeated. But we remark,
Fihst. The institution of baptism. Baptism
is evidently a positive institution : and like every
positive law, must needs be observed to the letter,
or It is null and void. It is peculiar to moral laws,
that they may be fulfilled in the spirit, while the
letter is infringed; or they may be violated in th«r
"THE CATECHETICAX INSTRUCTCm. 349
•spirit, while the letter is kept. Take, as an in¬
stance, the sixth article ©f the decalogue : " Thou
shalt not kill." Now, it is beyond dispute, the
spirit of this command may either be broken or
not,, without any regard to its literal import. Not
thus, however, with respect to any of the positive
ceremonies of the Jewish dispensation. The ob¬
servance of these latter necessarily involved an
absolute compliance with the identical terms in
which they were expressed : and in this, we con¬
ceive, they were a fair illustration of all positive
precepts—baptism not less than others. The ob¬
ligation, in the present case, arising solely from
the command, can extend to only what the com¬
mand elearty enjoins ; and to this, it does extend
with all the force of the divine authority.
Srconbly. The subjects of baptism. That it
is the duty of those who repent and believe the
gospel, to he immediately baptised, will not be
questioned by any who regard the precepts and
practices of the apostles as authoritative in the
present case. But what we mainly-desire to re¬
mark is, that the entire force of this precedent is
opposed to the baptism of any who afford no satis¬
factory evidence of such zeal and evangelical faith.
Hence at Jerusalem, only such were baptized as
gladly received the word and at Samaria,
men and women were baptized. When they be¬
lieved Philip., preaching the things of the kingdom
,of heaven. Hence also, the specific condition
upon which this ordinance was administered to
jfite Ethiopian Eunuch; and after the s.aroe man.-
35U the catecheticax mstettctok.
ner, the house of Cornelius, and the Philipian
jailer and his house were baptized, "having re¬
ceived the Holy Ghost," " rejoicing and believing
in God." (Acts x, 47, 48. ib. xvi, 34. Nor is
any thing derogated from these observations by
the admission, that some on those occasions were,,
perhaps, baptized, who were not truly converted.
For, while it is conceded, that Simon Magus, for ex¬
ample, was still an unregenerated person ; never¬
theless, it is palpable that he professed himself a
believer antecedent to his baptism : (Acts viii, 13}
and if we" are careful to note the entire silence#of
the scriptures respecting the baptism of any of an
opposite character, such practices will appear not
only gratuitous, but even an innovation upon the
divine order.
Thirdly. The mode of baptism. The act of
baptism is designed to represent the death, burial
and resurrection of Christ: and the sign should
needs be conformed to the thing signified. Ac-
cordingly, whether we cousult the original import
of the terms chosen by the Holy Ghost, in the
institution of baptism ; or whether we consider
the places where it was uniformly administered.
hfimersion evidently appears to be the only scrip¬
tural mode of baptizing. It is not new to the read¬
ing world, that baptize and its derivatives, are in¬
variably employed to denote this ordinance : and
that they primarily import immersion, and have
been so understood and practised by the Greek
church from the apostolic age to the present day.
Nor, on the contrary, have all the learned expla-
teecatechetical instructor. 351
nations and criticisms, which have been expended
on the subject, been sufficient to satisfy the com¬
mon people long at a time, that John the baptist
and apostles did not resort to rivers and other
places, where " there was much water," for the
purpose of baptizing. But the designs and limits
of this work, forbid us to enter into a discussion
of this question at great length; and we simply
recommend those who desire to see the argu¬
ments pro and con, to read the excellent treaties
on this subject, by Jewet, Judson, Pengilly, Him
'ion^Booth, and Carson.
LESSON 'XLVII.
ORDINANCE# OF THE CHURCH LORD'S SUPPER.
Q By whom was the Lord's supper instituted,
and at what time ?
A The Lord's supper was instituted by Jesus
Christ himself, the same night in which he was
beriayed. 1 Cor. xi, 23,
Q, Will you describe the manner in which this
was done ?
352 THE CATECHETICAL INSTRUCTOR,
A As Jesus was eating the passover with his?
disciples, he took bread and blessed, and break it,
and gave unto them, saying, take, eat. And" after
the same manner, he took a cup of wine, and when
he had given thanks, he gave it to them, saying,
all ye drink of it.
Q, What was the bread in the Lord's supper
designed to represent 1
A Jesus said this is my body which is given,
for you. Lukexxii, 19. 1 Cor. xi, 24.
Q, What was represented by the wine ?
A He said also, This cup is my blood of the
new testament, which is shed for many for the re¬
mission of sins. Math, xxvi, 28, Mark xiv, 24.
Luke xxii, 20. 1 Cor. xi, 25.
Q How long did our Lord intend this feast to
be observed in the christian church ?
A The feast of the Lord's supper was design-
ed to be observed' in the churches to the end of
time.
Q Is there any evidence that the early chris¬
tians who were baptized at Jerusalem and other
places, statedly broke the bread of the Lord's
supper ?
A Yes. They continued steadfastly in the
jostles' doctrine and fellowship, and in breaking
THE CATECHETICAL INSTRUCTOR. 35S
of'bread, and in prayers. Acts ii, 42, ib. xx, 7.
Cor. x, 16. Gal. ii, 12.
Q. What reason has the apostle given why this
feast should not be neglected ?
A For, as often as ye eat this bread and drink
this cup, ye do shew the Lord's death till he come.
1 Cor. xi. 26.
Q, What special encouragement to keep this
feast, is given in the promise of Christ ?
A Jesus said, Whoso eateth my flesh, and
drinketh my blood, hath everlasting life ; and I
will raise him up at the last day. For my flesh
is meat indeed, and my blood is drink indeed.
John vi, 54-57.
Q, . Will this blessing result to any, unless,
while they partake of these emblems, they exer¬
cise a strong and living faith in Christ whose death
they represent?
A No. But let a man examine himself, and
so let him eat of that bread and drink of that
cup. For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself—not
discerning the Lord's body. 1 Cor. xi, 28, 29.
Q, In what state of mind did our Lord caution
us to receive this feast ?
A Jesus said, This do, as oft as ye do it, k&
#54 THE CATECHETICAL INSTRUCTOR.
remembrance of me. 1 Cor. xi. 25. Luke xxii, 1'9.
Q, Next to a grateful remembrance of Christ,
•should not all christians partake of this supper
with feelings of sincerity and brotherly affection ?
A Yes. Let us keep the feast, not with old
leaven, neither with the leaven of malice and
wickedness; but with the unleavened bread of
sincerity and truth. 1 Cor. v, 8. Rom. xii,v9.
1 Pet. i, 22.
Q When persons commune together at the
the Lord's table, do they not profess to be one in
their hearts, their manner of life, and in their doc¬
trinal views ?
A Yes. The cup which we bless, is it not the
communion of the blood of Christ? and the bread
which we break, is itnot the commuion of the
body of Christ ? For we being many are one
bread and one body: for we are all partakers of
that one bread. 1 Cor. x, 16, 17. Amos iii, 3.
Q, What direction did Paul give with regaHl
to such members as may be detected in wicked
and bad conduct ?
A If any man that is called a brother, be a for¬
nicator, or covetous, or an adolater, or a railer, or
a drunkard, or an extortioner,—with such an one
not keep company, no not to eat. 1 Cor. v, 11—
"THE CATECHETICAL INSTRUCTOR. 855
T3. 7. ib. x, 20, 21. 2 Cor. 6, 14—18. Eph. v,
7-12. 1 Tim. v, 22.
Q, How should we act in relation to those
who manifest unsoundness in the great matters
of the faith and practice taught in the gospel ?
A If there come any unto you, and bring not
this doctrine, receive him not into your house,
- neither bid him God speed: for he that biddeth
him God speed, is partaker of his evil deeds. 2
John x, 11. Math, xviii, 17, Rom. xvi, 17. 2
Thes. iii, 6, 14. 1 Tim. id, 5. Tit. iii, 10.
Q, After our Lord and his disciples had supped
together, what did they then do ?
A They sung an hymn and went out. Math,
xxvi, 30. Mark xiv, 26.
REMARKS.
As baptism is only a rite of initiation into the
church; so the Lord's supper is strictly a church
ordinance, and is sometimes called the sacrament,
or the eucharist. And we remark,
First, The perpetuity of the Lord''s supper.
That the sacrament of the Lord's supper was de¬
signed to be of perpetual observance in the chris¬
tian church is apparent, from the nature of this
institution, from the example of the early chris¬
tians ; and from the directions given of the mode
and spirit in which it is to be observed. It is at
356 the catechetical instructor.
©nee a standing memento of the dying love of
Christ towards his followers; (1 Cor. xi. 24-26)
and a public annunciation of their fellowship in
all the leading points of faith and manners. (1
Cor. x, 16, 17.) Harmonious to this, there is the
best evidence, that it was statedly observed by the
apostolic churches ; (Acts ii, 42, ib., xx, 7. Gal.
ii, 12) and they were specifically cautioned to
"keep this feast, not with old leaven, neither with
the leaven of malice and wickedness; but with
the unleavened bread of sincerity and truth. (1
Cor. v, 8.)
Secondly. The obligations of the Lord's sup¬
per. Next to the divine authority, the principle
of gratitude in the heart of a christian, should
naturally excite him, on all suitable occasions, to
commemorate the condescending grace of his
crucified Master. Nay, when we remember the
influence of signs and symbols upon our organi¬
zed senses, and consider, that in the elements of
this feast, we have before us the lively represen¬
tations of the bleeding and mangled body of our
over blessed Lord, it would seem, that policy it¬
self should suggest a participation at this fable,
that our faith may be enlivened, and our devotions
stimulated. "As the living Father hath sent me,"
said Christ, "and as I lively the Father; so he
that eateth me, shall live by me." (John vi, 57.)
Thirdly. The frequency of the Lords sup¬
per. There is no positive precept, regulating the
frequency with which the feast of the- Lord's sup.,
per shall be observed. Those who may regard
ttte catfecketlcal ^nstructflr. 357
it the antitype of the Jewish passover, will find
authority in this latter institution for only its an¬
nual celebration. On the contrary, however, it
seems most probable, that the apostolic churches
met every Sabbath day for the breaking of bread.
(Acts xx. 7. 1 Cor. xvi, 1.) But if in connexion
With this the example of the churches in the ages
next after the apostolic times, is allowed to have
any of the force of a precedent in this case, the
only rule that can be laid down, will be the exi¬
gencies of the occasion. Among these, it was
more or less frequent, according to circumstances:
the violence of persecution rendering its necessity
more frequent, in order to sustain the faith of those
who Were daily exposed to martyrdom; as the
peace and prosperity of the churches allowed its
periods to be mere stated and uniform. After all,
we cannot forbear to think, that the practice of
some churches to observe this feast only semi-an¬
nually, or at most once in three months, is too in¬
frequent to subserve its beneficial designs.
Fourthly. The bars to the Lord's supper.
The prerequisites to the Lord's table, are a sound¬
ness in the faith ; (2 John x, 11) and a soundness
of religious character. (2 Thes. iii, 6, 14. In
consonance with this, all religious denominations
exclude those from their communion, who haVe
not been baptized : or who subsequent to baptism
manifest themselves heterodox in the prime points
of the faith of the gospel. After the same man¬
ner also, we are strictly cautioned to bar those
from our fellowship, who discover a serious dt>
358 the catechetical instructorv
fection in their christian deportment, and turn a
deaf ear to the pious counsels of the church. (1 <
Cor v, 11, 13. Mat. xviii, 17.) Indeed, it were
impossible to maintain the "unity of the faith,"
or the piety of the churches, without a strict ob¬
servance of this necessary and wholesome discip¬
line. It were less than vain to proclaim this an
error, or that a sin, while, nevertheless, we x-e-
ceive and fellowship those who are the subjects
of the fault. Is not the cup which we bless, the
communion of the body of Christ ? and is not the
bread which we break, the communion of the feo-
dy of Chi'ist 1 For we being many are one bread,
and one body ; for we are all partakers of that one
bread." He that biddeth an errorist God speed, is
partaker of his evil deed." Be not partaker of oth¬
er men's sins." 1 Cor. x, 16, 17. 2 John xi, 1
Tim, v, 22.)
LESSON XLYIII.
church discipline.
Question. How should we act towards those
who trespass against'us in our private and indi¬
vidual capacity ?
Answer, If thy brother shall trespass against
thee, go and tell him his fault between thee and
him alone ; if he shall hear thee, thou hast gain¬
ed thy brother. Mat. xviii, 15, 21, 22,. Lev. xix,.
THE CATECHETICAL INSTRUCTOR. 350
16-18. Pro. xv. 1, ib. xxiv, 29, ih. xxv, 9, 10,
Luke xvii* 34. Rom. xii, 17, 21. 1 Cor. xiii, 4.
Gal. vi, 1. James i, 20, ib. v, 16, 20.
Q, ^Suppose after the most pious and friendly
effort to restore him, he shall refuse any satisfac¬
tion: what shall we then do ?
A If he will not hear thee, then take with
thee one or two more, that in the mouth of two
or three witnesses every word may be establish--
®d. Mat. xviii, 16.
Q But it sometimes occurs, that the offender
becomes obstinate and will not hear even these :
what must be done in that case ?
A If he shall neglect to hear them, tell it un¬
to the church: and if he neglect to hear the
church, let him-be unto thee as an heathen man
and a publican. Mat. xviii, 17.
Q. Should not the church exclude from her
fellowship all unruly and ungovernable members,
who distract her peace and prosperity ?
A Yes. I beseech you, brethren, mark them
which cause divisions and offences contrary to the
doctrine which ye have learned, and avoid them ;
fbr they that are such serve not our Lord Jesus
Christ. Rom. xvi, 17. Acts xx, 29, 30. Rom.
ii, 8, 9, ib. xiv, 3,15, 21. 1 Cor. viii, 12,13. Gal;
$6$ THE CATECHETICAL INSTRUCTOR*
xv, 17. Eph, v, 21. Phil, ii, 3. 1 Tim. i, 5-7',
ib. vi, 3—6. James iii, 14-16.
Q, What should be dohe with such ministers
and other persons as become heretical in their
doctrines, and refuse to retract their wicked er¬
rors 1
A An heretic after the first or second admo¬
nition reject: for if any man preach any other
gospel unto you, than ye have received, let him be
expelled. Tit. iii, 10. Gal. i, 9. 1 Tim. i, 19,
20. 2 Tim.ii, 16-18, ib. iii, 6-9. Tit. i, 10, IK
2 Pet. ii, 1-3. 3 John 9, 10. Jude iii, 4. Rev,
ii, 12—16.
Q, It sometimes happens, that those who are
neither contentious in their spirit, nor unsound in
their doctrines, are, nevertheless, found guilty of
some gross and immoral conduct: what are we
commanded with regard to these ?
A Now, I command you, brethren, in the name
of our Lord Jesus Christ, that ye withdraw your¬
selves from every brother that walketh disorderly,
and not after the tradition which he hath received
of us. 2 Thes. iii, 6, 11-45. 1 Cor. v, 11-12,
Ephv v, 7-12.
Q, How should the church act towards those
who afterwards repent of the sins they have cour-
THE CATECHETICAL INSTRUCTOR. 361
mitted, and desire to be restored to her commun¬
ion ?
A Ye ought to forgive him, and comfort him,
lest, perhaps, such an one should be swallowed
up with overmuch sorrow. Wherefore I beseech
you, that ye would confirm your love toward him.
2 Cor. ii, 7, 8.
REMARKS.
The offences of church members are of ttvo
kinds : public and private. By the latter, we un¬
derstand the insults or injuries inflicted by one
person upon another in their private intercourse,
and which are wholly unknown to any besides
themselves individually. The law of their settle¬
ment, is that contained in Mat. xviii, 15—18: and
a departure from this rule were an irregularity tc^
be reproved. Public offences, on the contrary,
include all notorious scandals, whether of a per¬
sonal or general character ; and are at once to be
the subject of church action. But we remark,
First. 7 he object of church discipline. As
the discipline of the church includes, both instruc¬
tion and censure ; so its object is three fold:
(1) The benefit of the offender. Not, indeed,
Jiis imaginary good—his temporal interest and
standing in the world : not his momentary grati¬
fication—but his real, spiritual, and eternal well-
being. It is to teach him "not again to blas¬
pheme," and "that the spirit may be saved'kt
24
362 the catechetical instructor.
the day of the Lord Jesus." (1 Tim. 1, 20. 1
;Cor. v, 5.)
(2) The benefit of the innocent. It is to be an
admonitionlo those who are also exposed to tempt¬
ation, and, as far as possible to deliver them from
the infectious example of a notorious transgressor,
"Evil communications corrupt good manners."
" Know ye not that a little leaven leaveneth the
whole lump? Therefore, purge out the old lea¬
ven, that ye may be a new lump." " Them that
sin rebuke before all, that others also may fear."
(I Cor. 15, 33, ib. v, 6-17. 1 Tim. v, 20.)
(3) The benefit of the christian cause. The
honor of religion in general, is perhaps, the high¬
est, as it certainly is the ultimate object of all
things relating to the church. This is to be " the
alpha and "the omega—the first and the last," in
all her actions. On this account it is, that she
is commanded to " have no fellowship with the un¬
fruitful works of darkness, but rather reprove
them "—to " let her light so shine, that men see-
ing her good works, may glorify her Father which
is in heaven "—and "in all things to walk wor¬
thy of the Lord unto all pleasing." (Eph. v, 11.
Mat. v, 16. Col. i, 10.)
Secondly. The mode of church discipline.
The designs contemplated in the discipline of the
church, suggests the following rules as to the man¬
ner in which it should be done.
(1) It should be prompt: and this we oppose to
that ceremonious postponing of church action so
prevalent in some places. Discipline is the
the catechetical instructor. 368
church's reprobation of nefarious wrong: and if
the objects specified above can render it necessary
at all, they do equally render it necessary at once.
Accordingly, it is the concurrent judgment of those
who are most distinguished for their wisdom and
skill in church polity, that as soon as the offence
is clearly proved, the offender should be placed
under a merited censure. Nay, the inspired apos¬
tle himself, fixing his eye upon the weekly assem¬
blages of the church, strictly charges, "In the
name of the Lord Jesus Christ, when ye are gath¬
ered together and my spirit, with the power of the
Lord Jesus Christ, to deliver such an one to Satan
for the destruction of the flesh, that the spirit may
be saved in the day of the Lord Jesus. (1 Cor,
v, 4, 5.)
Thirdly. It should he tender: and this we
oppose alike to a haughty rashness, and to an ef¬
feminate weakness. The discipline of the church
should be firmly maintained ; but maintained with
mildness and affection. We should not wink at
sin ; nevertheless, we should " not break the brui¬
sed reed, nor quench the smoking flax." " If any
man," said the apostle, "obey not our word by
this epistle, note that man, and have no company
with him, that he may be ashamed. Yet count
him not as an enemy ; but admonish him as a bro¬
ther." (2 Thes. iii, 14, 15.) Look well to the
nature of the offence, and to the circumstances
of the offender : and let the flagrancy of the one
and the intelligence and motives of the other, de¬
termine the severity of the rebuke : but let the re-
ss4 the catechetical instructor*,.
buke itself be administered with the meekness
and gentleness of christ.
Fourthly. It should be impartial. What tho'
such an one "is of reputation" in the world?
What though he is " near akin " to ourself? In
the church of God, we may " know no man after
the flesh." (2 Cor. v* .16.) "There is neither
Jew nor Greek ; there is neither bond nor free ;
there is neither male nor female : but all are one
in Christ Jesus." (Gal. iii? 28.) Here, we may
know neither father.nor mother ; neither husband
nor wife ; neither son nor daughter ; neither bro¬
ther nor sister." (Deut. xxxiii, 9.) Whatever
reason renders discipline necessary in any case,
must render it equally necessary in every similar
case. No one should fear it, if he remain inno¬
cent ; and no one should expect to avoid it, if he
commit sin. " It is not good to have respect of
persons in judgment. He that saith to the wick¬
ed, 'Thou art righteous;' him shall the people
curse, nations shall abhor him: but to them that
rebuke him shall be delight, and a good blessing
shall come upon them." (Pro. xxiv, 23-25.)
ff- Fifthly. It should be in concert. The dis¬
cipline of the church, is not the business of the
pastor alone : nor of the pastor and deacons con¬
jointly. It is the business of the church—the
whole church. The duty is equally imperative
upon one, as upon another—upon all, as upon any,
to .see to it, .that "the old leaven be purged away
from the lump "—to see to it, that "the wicked
person, be put away from the body." If .the good,
THE CATECHETICAL INSTRUCTOR. 365
of, the offender; the good of the innocent; _ and ;
the glory of God, are sufficient reasons to justify.
this action in any, it is not less sufficient to justify
it in all. No man may from motives of selfish¬
ness and interest, of friendship and popularity, of
moral cowardice and fear, absent himself, or oth -.
erwise decline to sustain the action of his breth¬
ren. "We must act in concert, or we had as
well do nothing. Members who violate this rule,
are partakers of other men's sins: and them-,
selves deserve the rebukes of. the church, for.
counteracting her measures."
FINIS,
ERRATA.
The reader will please make the following correc¬
tions with his pen:
Page.
220 line 3d from bottom read "phrases" for "the phrases"
232 " 5 " " " diverse senses" for " the di¬
verse sense."
233 " 3 " " •' we behold" for " behold"
239 " 1 at top "have" " "hath"
256 " 10 from top under " remarks" read "this pre-.
cedence" for their precedence"
259 " 7 " top "insignificance"for "significance"
277 " 10 " " " these numerous" for " the numerous"
278 " 5 from bottom " who chose of the" for " chose
thee"
279 " 14 " bottom " fore-knowledge" for " foreknow"
" " 16 " " " foreknow" for " foreknowledge"
306 " 18 " " " alteration" for " attention"
" " 2 " " " denominates" for "demonstrates"
309 " 6 " top " mitigate" for " militate"
349 " 8 " bottom read " real" for "zeal"
351 " 4" top " the apostles" for " apostles"