Part 16
we speak thus, we shall offend against the generation of his children. All we must expect from religion, is to save our foulsby it.
3. Call not the love of God into question to yourself, or yours, because of these severe strokes of God upon you and them : You know Josiah was dear to God, yet he died in the prime of his days, by a violent hand, remote from his own home, and was brought home in the second chariot to Jerusalem; a spectacle of far greater sorrow than your dear husband was; and yet, notwithstanding all these sad circumstances of his death, the promise of his God was punctually performed to him, that he should die in peace, and not behold the evil that was to come. " There is a vanity (faith Solomon) which is " done upon the earth, that there be just menuntowhom it
61 happeneth according to the work of the wicked : Again, " there be wicked men, to whom it happenethaccording to the " work of the righteous," Eccl. viii. 14. Butthenremember, that it is but in the earth ; here, or no where, God must chastise his children.
4. See that you maintain that holy course of religious exercises in your family, and in your clotet, wherein he walked fo exemplarily before you. Let religion live, though he be dead; and convince the world, I pray you,that it was God's influence, and not your husband's only,which was the spring and principle of this holy course. -5. Strive not with your Maker, nor fret against the Lord, under this irksome and painful dispensation: Remember, there is awoe hanging over this fin; Jia. xlv. 9, 10. Woe to him that Arivethwith his Maker. There is a twofold striving of men
448 A Sermon preached at the with God, one lawful and commendable; whenwestrive with him upon the knee of importunity in prayer; thus Jacob wrestled with God, and prevailed, Hos. xii. 4. The other is highly sinful and dangerous, when we presume to censure, or accuse any of his works, as defective in wisdom or goodness. He that reproveth God, let him auswer it, i. e. At his peril be it. This sinful striving with God is two-fold; either vocal or men tal.
1. Vocal, When men, in bold blasphemous language, arraign the wisdom, power, goodness, or faithfulness of the Lord, at the bar of their own reason ; and there condemn them, setting their mouths against the heavens, Psalm Ixxiii. 8, 9. This is the fin of the wicked, yea, of the first-born sons of wickedness.
2. Mental, In inward frets, murmurs, repinings against God; Prov. xix. 3. " The foolishness of man perverts his way, and " his heart fretteth against the Lord." The heart may cry out impatiently against God, when the tongue is silent : And if the frets and murmurs of the heart be (as indeed they are) interpretativelynobetter than a striving with our Maker ; then this fin would be found more common among good men in the paroxysms of affliction, than we imagine. It will be necessary therefore, for your sake, and for the fakes of many more ina like state of affliction with you, to stay a while on this head, and confider these following queries.
Query I. How farmaywe enquire of God, expostulate, and complain in times of affliction, without fin ? Query II . Wherein lies the sinfulness and danger of exceeding these bounds ? Query III. What considerations are most proper and powerful to restrain the afflicted foul from this sinful excess ? Query 1. How far we may enquire of God, expostulate with him, and complaintohim in times of affliction, without fin?
Sol. 1. We may humbly enquire intothecausesand reasons of God'sdispleasure against us, not to seek matter for ourjuftification, but direction in the work of our humiliation : soDavid enquired about the three years famine, and the Lord informed him, for whose sake , and for what sin it was, 2 Sam. xxi. 1. And thus Job addressed to him in the day of his affliction, Job x . 2. Shew me wherefore thou contendest with me; i. e. convince me, what special sin it is, for which I am thus afflicted. This is so far from being our fin, that it is both our duty, and the excellency of our spirits : it is a child-like tem-
Funeral of John Upton, Efqs 449 per, willing to know, that we may be particularlyhumbledfor that fin, and for ever the more careful to shun it. " That " which I see not, teach thou me ; if I have done iniquity, I " will do so no more," Job xxxiv. 32. Thus far we are safe. 2. We may plead by prayer, and put him in mind of his mercies, relations,and promises, in order to the change of his providentialdispensations towards us : We may say to him under the smartest rod, as the church did, " Doubtless thou art " our Father," Psalm lxxiv. 20. Have respect to the covenant; or as Jacob, Gen. xxxii. 9, 12. Thou saidst, I will " surely do thee good."
3.WemaycomplaintoGod under ourfufferings,and spread them before him in all their circumstances and aggravations, as Job, Heman, saph, Hezekiah and David did. He allows his children to complain to him,but not of him: " I poured out τσ my complaint before him ; I shewed before him my trou- " ble," Psal. cxlii. 2. To whom should a child make his complaint, but to his father ? So far we are safe.
4. We may submissively pray for the removal of his hand from us, and entreat, that his anger may cease, and that he will turn again and heal us and our families, and not draw forth his anger for ever. So did David, Psalm xxxix. 10. " Remove thy stroke away from me ; I am confumedbythe "blow of thine hand ;" q. d Ah, Lord, I am not able to endure another stroke. All this while, we are safe, within the bounds of our duty. But then, Query 2. Wherein lies our finand danger, in exceeding these bounds ? I answer, Sol. When forgetting God's sovereignty, and the desert of our iniquities, we arrogantly censure his effecting, or permittingprovidences,as if they had noconducency to his own glory, or our good. This is both sinful and dangerous : For, 1. This is a proud exalting of our own reason and understanding above the infinite wisdom of God. God hath made ourreasonajudge and arbiter in matters within its own sphere and province ; but when it comes to summon God to its bar, and article against heaven, it is an insufferable arrogancy ; and we do it at our own peril. God will have all men know, that he is an unaccountable being, Job xxxiii. 13. Yea, he will have us to know, that the " foolishness of God is wiser than " men," 1 Cor. i. 25. That is, that those very works of God, whichman's proud reason adventures to censure as not so wife a method as their own would be, hath more wisdom in them,
VOL. VII. LIF
450 A Sermon preached at the than all the deep-laid designs of the greatest politicians in the world. And it is strange that men should dare to attempt such a wickedness as this, after God hath so severely punished it in the fallen angels.
2. It is no less than a spurning at the sovereignty of God, from whose pleasure we derive our beings, and all our mercies, Rev. iv. 11. In these quarrellings at providence, and frets at divine appointments, we invade his throne, and controul his sovereign pleasure. How monstrous were it to hear a child quarrelling with his father, that he was not so and so figured; or the clay to chide the potter for moulding it as it is ?
3. It is destructive to our inward peace and tranquillity of mind,which is part of the punishment of this fin ; and a smart
a fore rebuke it is from the hand of God upon us.
Contention is uncomfortable,though but with a neighbour, worse with a near relation ; but a quarrel with God is destructive to all comfort in the world. Afflictions may disturb a good man's peace ; but a mutinous spirit against God, destroys and stabs it at the very heart. What is the fin and torment of the devils, but their rage against the Lord, and swelling against the methods of his grace ?" "He seeketh rest, but findeth " none," Matth. xii. 43. The peace of our spirit is a choice mercy, and might be maintained amidst all our afflictions, were but our interest in his promises, and the true level ofhisprovidences cleared to us .
4. It is irrational, and highly unjust, to give the cause, and quarrel at the effects. God hath righteously and inseparably linked penal with moral evils ; fin and sorrow,by the laws of heaven are tacked and linked together; he that doth evil, shall feel evil, Gen. iv. 7. We adventure upon fin, and then fret at affliction, Prov. xix. 3. "The foolishness of man " perverts his way, and his heart fretteth against the Lord."
Is this becoming a reasonable creature ? Doth not every man reap as he foweth ? Can the feed of finbring forth a crop of peace and comfort ? " Why doth the living man complain, a " man for the punishment of his fins ?" Lam. iii. 39. Search your hearts, and search your houses, and you will quickly find that all your afflictions in this world, were theytenthousand times more, and heavier than they are, do not come near to the desert of one fin. All sorrows, losses, afflictions on this side hell, are quite below the value of fin, the meritorious and provoking cause of them all.
5. It is foolish and vain, to strive against God, and contest
Funeral of John Upton, Efq; 451 perversely with him. Can our difcontents relieve us *? Or our murmurs ease us ? Will they turn God out of his way? No, no, He is in one mind, and who can turn him aside ? Job xxiiis 13. The wheels of providence go straight forward, and turnnotwhen they go, Ezek. i. 17. We may bring them over us to crush us, by standing thus in their way; but cannot turn them out of their way.
" If they still walk contrary to me, then will I walk contrary " to you, and punish you yet seven times for your fins," Lev. xxiii. 14. Or I will walk in the rashness of mine an get t, smiting you without moderation, as men do in their rage and fury. This is all we shall get by fretting against God. Never expect relief under, or release from the yoke God hath laid on your necks, till you be brought to accept the punishment of your iniquities, Lev. xxvi. 41 .
6. It is a fin full of odious ingratitude towards your God: Which appears (1.) In murmuring because it is fo bad, when we should be admiring that it is no worse. Are there not millions in hell that never finned at higher rates than you have done ? Is this affliction as bad as hell ? Hath God pardoned you andsavedyou, and yet doth he deserve to be thus requited by you ? (2.) In murmuring that our condition is so bad, when we may every day see others in a far worse case, who - are equal with us by nature, and we are equal with them in guilt and provocation. If we speak of outward afflictions, certainly others would be glad to exchange conditions with us, and account themselves happy in our circumstances, Confider the description given of those persons, Job xxx. 3, 4, 5. And how little they differ in the manner of life from brute beasts: And if we speak of inward troubles, compare your own with those of Heman, and Afaph, in Psalm lxxvii. and Ixxxviii. and if both together, and that in an intense de gree, confider Job vi. 4. and you will soon find your condition full of sparing mercy : Those excellent persons that were
above you in grace, wereyetplunged so much deeperthanyou intoafflictions. And is it not then vile ingratitude in you, thus to mutiny and charge your God foolishly ? (3.) But especially here lies our ingratitude, in quarrelling and cenfuring those providences, whose very end and errand is L112
When a parient strugglesunderthe physician'shandhe receives asmartertouch.
ורקב temere ambulabo, i.e. I will walk rashly.
452 A Sermon preached at the our eternal good; Heb. xii. 10. " But he for our profit, that " we might be partakers of his holiness ."
7. It isa fin that deprives us of the fruits and benefits of our afflictions : A tumultuous raging spirit reaps no goodby the rod. The fruits of affliction are called thepeaceablefruits, Heb. xii. 11. because they are always gathered and reaped down by the afflicted foul in a quiet and peaceful temper: Animafedendo, & quiescendofit fapiens. Blofioms and flowers open not in the boisterous storms of winter, but in the mild andgentlespring.
Well then, be convinced of the sin anddangerofa discontented spirit under the hand of God, and instead of mourning over loft relations, now mourn for the loss of patience, the want of submission, and for the pride and arrogancy of your own reason, thatprefumes to correct the works of the Almighty ; and say to God, as Joseph did to his father, when hewittingly crossed his hands in blessfing Ephrain and Manaffeh, Notfo, my father. This is not fit, Query 3. But how may these evils be prevented or cured, and the tempestuous foul calmed under the rod ? How shall all ftrifes betwixt God and his people be ended, and the soul made quiet at his feet?
Reply. This blessed frame of spirit, may in a great degree and measure be attained in the use of the following directions : I say, in their use and application, not by the prescription or simple knowledge of them. And, Rule 1. The first rule, or direction is this : Study well the gloriousfovereignty of God over you, andaweyourhearts with the consideration of it. From his mere pleasure, you, and all that is yours, proceeded ; on his pleasure you depend, and into that good pleasure of his will, your wills therefore ought to be resolved : " Whatever the Lord pleased, that be "did, in heaven and inearth, in the sea and in all deep " places," Psalm cxxxv. 6. Man and man stand on equal ground ; and if our reason be not satisfied about the equity of mens dealings with us, we may ask who did it, and demand the reasons why he did it ; but when we have to do with God, we must not dispute his pleasure. Let the potsherd strive with the potsherds of the earth; but let not the clay dispute with the potter. Now the sovereignty of God is gloriously displayed in his decrees, laws, and providences. (1.) In his decrees, appointing the creatures to their ends,whether to be vessels of mercy, or of wrath, Rom. ix. 18, 19, 20. In this case there must be no disputing with God. (2.) In
Funeral of John Upton, Efq; 453 his laws, appointing the work and duty of the creature,asal-
the rewards and punishments ; James iv. 12. " There is one " Law-giver, that is able to save and to destroy." In this case his sovereignty immediately and indispensablybinds the con-
of man, and no human authority can dissolve that obligation : Nor must we snuffatthe severestcommand. (3.) The glorious sovereignty of God is displayed in his providential administrations, appointing everyman to that station and condition in which he is in this world ; whether it be high or low, prosperous or afflicted : Psalm lxxv. 6. " I said to the " fools, deal not foolishly, &c. for promotion cometh not from.. " the east, or the west, but God is Judge ; he putteth down " one, and setteth up another." Let not them that are at the top of the world be lifted up; nor those that are at the bottom be dejected ; for God casts every man's lot, and changeth their condition at his pleasure ; a word of his mouth plucks down the lofty, and exalts the lowly; he woundeth, and his hands make whole. Hence it becomes the afflicted to be still, and know that he is God, Psalm. xlvi. 10. to put his mouth in the dust, and quietly to wait for his salvation : All our fretting and struggling cannot shake off the yoke which he hath put upon us; but ameek and quiet submission to his will,and compliance with his designs, is the best expedient to procure our freedom. There is not one circumstance of trouble befals you, without his order ; nor can you expect deliverance, but by order from him.
Rule 2. Study the transcendent evil off in, and what the demerit of the least fin that ever you committed is. 'This will becalm your tempestuous spirits, and at once work them into contentation with your present state, and admiration that it is no worse, Lam. iii. 22, 39, 40.
Confider, thou querulous and discontented foul, that the wages of fin is death, Rom. vi. ult. that tribulation, anguish, and wrath, are due, by law, to every soul of man that doth evil; that so often as we have finned, fo. often have we de-
hell : and shall we then charge God with severity, for scourging us with the rods of gentle, fatherly, chastisements ? Is this hell ? Dare you say the severest affliction that ever was upon you, is above the demerit of your fin ?
It is true, indeed, the Lord tells Jerusalem, that she had " received of his hand double for all her sins," Isa. xl. 2. But that is not the language of strict justice, but of compassions rolled together. There is not a gracious soul in all the world, but will readily subscribe Ezra's confession, that God hath af-
454 A Sermon preached at the flicted it less than its iniquities deserve, Ezra ix. 13. Oh! if once we measure our afflictions by our sins, we shall admire they are so few, so mild and gentle as they are!
Rule 3. Confider, what a difference there is betwixt the saints meeting with afflictions, and their parting with them.
Youmeetthemwith trembling and astonishment,but you shall part with them with praise and thanksgiving ; blessing God for the manifold blessings they have instrumentally conveyed to your souls. It is good for me, faith David, that I have been afflicted. By these things sin is prevented, discovered, and mortified ; the infnaring world imbittered, and the reft to come sweetened.
Many other excellent rules maybe added : try these, and the blessing of the Spirit accompany them.
To conclude ; be not swallowed up offorrows for what you have loft, but balance all the troubles of this life with the hopes of the next. Your dear children are gone, your sweet husband is gone; but consider who took them, and whither. It is said of Enoch, Gen. v. 24. "He walked with God, and " was not, for God took him." Mr. Upton is not, and yet he is he is not with men, he is with God: he ceases not to be, though he ceases to breathe he is taken away, but God took him: he is better where he is, than where he was : though he be not in your bosom, he is in Christ's.
Imitate his zeal,plain-heartedness, diligence in duties, and you shall shortly meet him again, and never part any more; ITheff. iv. 15, 16, 17, 18. " For this we say by the word of " the Lord, that we which are alive, and remain to the com " ing of the Lord, shall not prevent them which are asleep. " For the Lord himself shall descend from heaven with a shout, " and with the voice of the archangel, and the trump of God: " and the dead in Christ shall rise first: Then we which are " alive, and remain, shall be caught up together with them " in the clouds, to meet the Lord in the air: And so shall we " ever be with the Lord. Wherefore comfort one another "with these words." Did you but know the deep emphasis ofthesewords, ever with the Lord; I doubt not, butyouwould find comfort enough in them for yourself, and a great over. plus for the comforting of others .
AN ΕΧΡOSITION
OF THE ASSEMBLY's CATECHISM,
With Practical Inferences from each Question : As it was carried on in the Lord's Days Exercises in Dartmouth, in the first Year of Liberty, 1688.
THE PREFACE.
HAT catechizing is an ordinance of God, few will doubt, when they confider the apostles did first lay the fundamentalsofreligion ; Heb. vi. 1. And" fed babes with "milk, teaching them the first principles of the oracles of " God," Heb. v. 12. and questionless taught them in that manner, which was most suitable to the capacity of the learners, which may well be supposed to be by plain and short questions, and suitable answers thereunto ; and therefore this has been a constant practice in the church of God ; and the primitive church had a particular person appropriated thereunto, whom they called Catechist.
Andfo all well-governed, and wifely managed churches, have still maintained and used it, as knowing the necessity and usefulness thereof; for the younger fort to inform them in the principles of that religionwhereinto they were baptized ; and for the establishment of the adult and more aged therein.
Hence have issued those little composures of all the fundamental doctrines of faith and practice so handled (which we call Catechisms) in the churches ; and particularly in ours, whereof there are many and divers, whose authors have well deserved for their endeavours to inform and edify the people thereby.
But among them all, none excel this little catechism of the Assembly, for orthodoxy, fulness, and method. And because the answers therein are some of them pretty
456 An Epistle to the Reader. large, andtreatofthe most profound mysteries of our religi on; therefore several persons have bestowed their good and laudable pains, some indescanting more largely, and proving byscripturalreasons the particulars: onehasshewn the harmony thereof with the articles andhomilies of the church of England(designed, I suppose, to remove the prejudice which some have taken against it) : others have parted the questions and answers into several littleones, under each,to make them more intelligible to younger ones, andmoreeasytoberemembred.
Among whom, worthy, orthodox, and excellent Mr. John Flavel may be ranked, who among other of his many most profitable labours, applied himself to the chewing of this bread of life, or crumbling it into smaller pieces, for the con venience of children, and, indeed, of all ; wherein(as in all his other works) he hath shewn himself a workman, that needs not to be ashamed.
There needs no other recommendation to this Posthumous piece, but the worthy author's name ; he was removed before he had completely finished it; he had prepared his questions and answers upon the second petition of the Lord'sPrayer; but lived not toproposethem in the public congregation. God thentranslatedhim into his kingdom of glory above, while he was so industriously endeavouring to promote the kingdom of grace below.
The other five remaining questionsandanswers(to complete the work) were done by a ruder hand; as maybe easily dis cernedby any observant reader, who will find himself transferred from a plain, clear, and delightful stile, method and manner, into more rough, disorderly and unpleasfant ones ; for, who, indeed, could equal this divine labourer ? Not the compleater; who would account himself to have made very great attainments in divinity and usefulness, if he were left but a few furlongs behind him.
Let the reader use and peruse this piece, and he will fee cause to bless God for the author. ALE.
TO THE READER. THE Divineprovidencehavingunexpectedlycaftmylot, for a few days, in Dartmouth,wherethatblessedman of God, Mr. John Flavel,did formanyyears honour Christ, and
An Epislle to the Reader. 457 was honouredbyhim ; I have been favoured with a fight of that most judicious explication of the Assembly's Catechism, which is emitted herewith.
Being desired to testify my respect to the worthy author, by prefacing this excellent labour of his with a few lines ; I can truly say, (as sometimes Beza of Calvin), Now Mr. Flavel is dead, life will be less sweet, and death less bitter to me. My heart bleeds to look on this desolate place, and not to fee him, that, whilst living, was the glory of it.
But neither the author, nor his writings, stand in need of the commendation of others, much less of mine.
His works, already published,have made his name precious in both Englands; and it will be so, as long as the earth shall endure.
There are some considerations which may cause the reader to expect (and he will not find himself disappointed therein) that which is extraordinary in this little manual; for the author's heart was very much engaged in doing this service for Christ, in thus feeding his lambs. And he did himselsdesign the publication of what is here committed to the press ; and was very desirous (with an holy submission to the will of God) to have perfected this work before his decease ; but had strange intimations that he should finish his course before that could be done.
Whenhedid, viva voce, deliver his meditations, there were many enlargements, and lively passages,which are not here inserted : nevertheless,here is as much as hethoughtneedful for public view, not being willing that his book should be voluminous.
In his last Catechetical exercise, concerning Hallowing the name of God, he was exceedingly enlarged; but he musthimfelfgo into the kingdom of glory, when he intended to have difcoursed on that petition, Thy kingdom come. He also began somemeditationson the Joys of heaven ; but before he had an opportunity to express what had been in his heart, the Lord Jesus said unto him, " Enter thou into the " joy of thy Lord." And thus doth it happen many times to the eminent and holy servants of God.
Another consideration, recommending what comes herewith, is, that it was amongst Mr. Flavel's last works. The (εξοδια ρημαία) last sayings of wife and great men have been esteemed oraculous ; and the Scripture puts an emphasis on the last words of David, the sweet finger of Israel, 2Sam. VOL . VII. Mmm
458 An Exposition of the Assembly's Catechism. xxiii. 1. Not that those were the last words that ever David spake, only theywerewritten not long before his death, when he was come near heaven .
So was what is now put into the reader's hand, written by Mr. Flavel not longbeforehis translation to the world offouls, where the spirits of just men are made perfect.
There was a more than ordinary presence of God with him to his last ; and in his last day, not the lastfermon that he preached (which was June 21, 1691.) he did more than once fur prize his hearers with an intimation, that that might be the last time he should speak to them in the name of the Lord. And was not then the secret of the Lord with him ?
Dartmouth will know, and Devonshire will know, that there has been a prophet among them. And now my soul bleeds to look on the dear flock of God, which are as theep without a shepherd. The Lord Jesus, the great Shepherd of the sheep, have compassion on them, and give them a shepherd like to his blessed servant Flavel, who did for many years feedthemwith knowledge,and with understanding.
Dartmouth, March 21st, 1692. INCREASE MATHER.
AN EXPOSITION
OF THE
ASSEMBLY's SHORTER CATECHISM W
Question I. Of Man's chief End. HAT is the chief end of man ?
A. Man's chief end is to glorify God, and to enjoy him for ever.
Q. 1. Seeing a chiefsupposeth an inferior end; what is that inferior end for which man was made ?
A. It was prudently, soberly, and mercifully, to govern, use, and dispose of other creatures in the earth, sea, and air, over which God gave man the dominion ; Gen. i. 26. And God said, let us make man in our image, after our likeness:
An Exposition of the Assembly's Catechism. : 459 and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
So Psal . viii. 6. Thou madest him to have dominion over the works ofthyhands ; thou hast put all things under his feet.
Q. 2. What then is to be thought of those men,who being wholly intent upon inferior things, forget and neglect their principal end? : A. They are dead whilst they live ; 1 Tim. v. 6. But she that liveth in pleasure, is dead whilst she liveth : They have their portion in this life ; Psal. xvii. 14. From men of the world, which have their portion in this life, and their end is destruction ; Phil.
Q. 3.How can man glorify God,feeinghe is perfectly glorious in himself?
A. Man cannot glorify God by adding any new degree of glory to him ; Job xxxv. 7. If thou be righteous, what givest thou him, but by manifesting his glory with the lips ? Psal. 1.
23. Whoso offereth praise, glorifieth me ; or with the life; Matth. v. 16. Let your light so shine before men, that they may fee your good works, and glorify your Father which is in heaven.
Q. 4. Wherein consists the enjoyment of God ? A. It consists, first, in the facial vision of him in heaven. Secondly, in full conformity to him ; 1 John iii. 2. But we know, that when he snall appear, we shall be like him, for we
him as he is. Thirdly, in that full satisfaction which results from both the former ; Psal. xvii. 15. I shall be satisfied when I awake with thy likeness .
Q. 5. Can none enjoy him in heaven,who do not glorify him on earth ?
A. No adult person can scripturally expect happiness in heaven without holiness on earth ; Heb. xii. 14. And holiness, without which no man shall fee the Lord. Rom. viii. 30. Whom he justified, them he also glorified. Q.6. How comes the glory and enjoyment of God our chief end?
A. He is our Master, and rightful Owner and Benefactor ; we receiveourbeing and preservation from him, of him, and through him, and therefore to him be all things, Rom. xi. 36.
Q.7. Do all inen make God their chief end ?
A. No, they do not; some make their sensual pleasure their chief end: Phil. iii. 19. Whose God is their belly : and Mmm 2
460 An Exposition of the Assembly's Catechism. some the world, Col. iii. 5. Mortify therefore your members which are upon the earth, and covetousness, which is idolatry.
Q. 8. What are the signs of am an's making himself his chief end?
A. Those make themselves theirchiefend, who ascribe the glory of what they have, or do, to themselves, and not to God; Dan iv. 30. The king spake, and said, Is not this great Babylon which I have built? Ifa. x. 18. For he faith,By the strength of my hand have I done it ; and by my wisdom, for I am prudent; therefore they sacrifice to their own net, and burn incense unto their drag, Hab. i. 16.
Q. 9. Why are theglorifying and enjoying of God put together, as making up our chief end ?
A. Because nomancanglorify God, that takes him not for his God ; and none takes him for his God,that takes him not for his fupremegood ; and both these being effsentially included in this notion of the chief end, are therefore juftlyputtogether. Q10. What is the first truth inferred hence? A. ThatGodhath dignified in an above all other creatures on earth, in giving him a capacity of glorifying God here, and of enjoying him hereafter .
Q. 11. What is the second truth inferred hence ? A. That the soul of man is not annihilated by death, but advanced by it ; Phil i. 21. To die is gain. V. 23. Having a desire to depart, and to be with Christ, which is far better.
Q. 12. What is the third truth inferred hence ?
1 A. That it is the duty and wisdom of every Christian to renounce, deny, and forsake all inferior interests and enjoyments, whentheycome in competition with the glory of God, and our enjoyment of him: Luke xiv. 33. So likewise who. foeverhe be of you, that forsaketh not all that he hath, he cannotbemydisciple. Q. 13. What is the fourth inference hence? A. That we are to abhor and renounce all those doctrines and practices, that debase the glory of God, and exalt and magnify the creature.
Of the Scriptures as our Rule. WHat ☑Hat rule hath God given to direct us how
Quest. 2. we may glorify and enjoy him ? A. The word of God, which is contained in the scriptures of the OldandNew Testament, is the only rule to direct us botu wemayglorify and enjoy him.
An Exposition of the Assembly's Catechism. 461 Q1. How can the scriptures be called the word of God, seeing the things containtedthere, were spoken and written by men?
A. They are truly and properlycalledthe word of God, because they came not by the will of man ; but holy men of God spake as they were moved by the holy Ghost, 2 Pet. i.21 .
Q. 2. What are the principal arguments to persuade us that the scriptures are of divine authority and inspiration ?
A. Three things especially convince us : First, The holiness of the doctrine therein contained. Secondly, The awful efficacy thereof on the soul. Thirdly, The uncontroulable miracles by which they are sealed, put it beyond all rational doubt that they are the very words of God.
Q. 3. What is the holiness of the scriptures? and how doth thatprovethem to be God's word ?
A. The holiness of the scriptures doth appear in two things: First, In commanding and encouraging whatsoever is pure, and holy ; Phil. iv. 8. Whatsoever things are pure. Secondly, In forbidding all unholiness, under pain of damnation ; 1 Cor. vi. 9. Know ye not, that the unrighteous shall not inherit the kingdom of God, &c. This shews that they came not from Satan, being cross to his design ; nor from man, it being against his corrupt nature ; and therefore from God only.
Q. 4. What is their authority and efficacy on the foul ? and how doth that prove them divine ?
A. Their authority, and efficacyonthesoul,consists in three things : First, In the power they have to search and discover the secrets of men; Heb. iv. 12. The word of God is quick and powerful, and sharper than any two edgedsword, piercing even to the dividing asunder of foul and spirit, and of the joints and marrow; and is a difcerner of the thoughts and intents of the heart. Secondly, In their converting efficacy, changing and renewing the soul ; Psalm xix. 7. The law of the Lord is perfect, converting the soul. Thirdly, In their chearing and restoring efficacy,when the soul is castdownunder any inward or outward trouble; Psal. xix. 8. The statutes of the Lord are right, rejoicing the heart. No human power can do such things as these ; John xvii. 17. Sanctify them through thy truth ; thy word is truth.
Q. 5. How do miracles confirm it ? A. Because all proper miracles are wrought only by the band of God: John iii. 2. Andnomancandothese miracles
462 An Exposition of the Assembly's Catechism. that thou dost, except God be with him : and so are his feal to whatsoever he affixes them, and it consists not with his truth and holiness to set it to a forgery.
Q. 6. What was the end of writing the word ? A. That the church to the end of the world might have a sure, known, standing rule totryandjudge all things by, and not be left to the uncertainty of traditions ; John v. 39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.
Q. 7. Doth not the authority of the scriptures depend on the church, fathers, and councils ?
A. No, the scriptures are not built on the authority of the church, but the church on them ; Eph. ii. 20. And are built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. And as for councils and fathers, the scriptures are not to be tried by them ; but they by the scriptures ; Ifa. viii 20. To the law and to the testimony; if they speak not according to this word, it is be cause there is no light in them
Q. 8. What may be fairly inferred from this proposition, that the scriptures are the word of God ?
A. Three things may be hence inferred. First, The per section of the scriptures, which being the only rule given by God, must therefore be perfect. Secondly, That it is the right of common people to read them ; John v. 39. Search the scriptures, Acts xvii. 11. These were more noble than those of Theffalonica, in that they received the word with all read i ness of mind, and searched the scriptures daily, whether those things were so. Thirdly, That we owe no obedience to the injunctions of men, farther than they are sufficiently warrant edby the written word ; Matth. xv. 9. But in vain do they worship me, teaching fordoctrines the commandments of men.
Quest. 3.W
Of Faith and Obedience. Hat do the scriptures principally teach?
A. The scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
Q. 1. Why is faith conjoined with obedience, and put before it?
A. Because faith is the principle from whence all obedience flows; s; and no man can perform any duty aright in the estate ofunbelief; Heb. xi.6. But without faith it is impossible to please him ; for he that cometh to God,must believethatheis,
An Exposition of the Assembly's Catechism. 463 Q.2 . Can there be no saving faithwhere the scriptures are not known and preached ?
A. No ; for the apostle faith, Rom. x. 14, 15. How then shall they call on him in whom they have not believed ? and how shall they believe in him ofwhomthey have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent ? And ver. 17. So then, faith comethby hearing, and hearing by the word of God.
Q. 3. Are not we bound to believe what learned men teach us, as points of faith, though the things they teach be not contained in the word of God.
A. No ; if the things they teach be not contained exprefly, or by necessary consequence in the word of God, we are not obliged to believe them as points of faith ; Ifa. viii. 20. To the law, and to the testimony, if they speak not according to this word, it is because there is no light in them : Gal. i. 8.. Though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. And Christ hath charged us, Matth. xxiii.
10. To call no man master, for one is your master, even Christ.
Q. 4. Are there somethings in scripture more excellent than others ; because it is said,the scriptures principally teach matters of faith and duty?
A. Every part of scripture is alike pure ; Prov. xxx. 5. Every word of God is pure, and of equal authority, but not of equal weight ; as several pieces of gold are alike pure, and of the same stamp, but not of equal value.
Q. 5. What may be inferred hence for use ? A. First, Hence it is our duty to examinewhatwe hear, by the word ; and not receive any doctrine because men confidently affirm it, but because the scriptures require it ; Acts xvii. 11. These were more noble than those of Theffalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so. Secondly, That the Christian religion is not notional, but practical; and that impractical faith saves no man ; James ii. 20. Faith without works is dead.
God is a Spirit. Hat is God ?
Quest. 4.W
A. God is a Spirit, infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.
464 An Exposition of the Assembly's Catechism. Q. 1. Can the nature of God be defined, so as men may express properly and strictly what God is ?
A. No; Job xi. 7. Canstthou by searching find out God? canst thou find out the Almighty unto perfection ? We do then conceive most rightly of God, whenweac knowledge him to be unconceivable : and therefore, one being askedthequestion, what God is ? answered rightly ; IfI fully knew that, I should be a God myself; for God onlyknowshis own essence.
Q. 2. How many ways are thereby which men may know and describe the nature of God, though still with imperfect knowledge?
A. There are two ways of knowing God in this life. First, Byway of affirmation ; affirming that of God by way of emi nence, which is excellent in the creature ; as when we affirm him tobewile, good, merciful, &c. Secondly, Byway of ne: gation, when we remove from God, in our conceptions, all that is imperfect in the creature; so we say,God is immense, infinite, immutable ; and in this sense we also call him a Spirit, i, e. he is not a gross corporeal substance.
Q. 3. How many forts of spirits are there ? and of which fortis God?
A. There be two forts of spirits, created and finite, as an gels, and the souls of men are. Secondly, Uncreated, and in finite; and such a Spirit God only is, infinitely above allo therspirits.
Q. 4. If God be a Spirit, in what sense are we to understand all those scriptures whichspeakofthe eyes of the Lord, the eats and hands of God ?
A. We are to understand them as expressions of God, in condescension to the weakness of our understanding; even as the glory of heaven is expressed to us in scripture by a city, and the royal feast. These shadows are useful to us whilftwe are in the body; but we shallknowhim in heaven after a more perfect manner.
Q. 5. What may be inferred from the spiritual nature of God?
A. Hence learn, that it is both sinful and dangerous to frame an image or picture of God. Who can make an image of his soul, which yet is not so perfect a spirit as God is ? And as it is sinful to attempt it, so it is impossible to do it ; Deut. iv. 15, 16. Take ye therefore good heed unto yourselves; for ye saw no manner of fimilitude, on the day that the Lordspake to you in Horeb, out of the midst of the fire; lest ye corrupt
An Exposition of the Assembly's Catechism. 485 yourselves, and make you a graven image, the fimilitude of any figure, or.
Q. 6. What else maybe inferred from thence ? A. That our fouls are the most noble and excellent part of us, which most resembles God; and therefore our chief regard and care should be for them, whatever becomes of the vilebody ; Matth. xvi. 26. For what is a man profited, if he gain the whole world, and lose his own soul ? Or what shall a imangive in exchange for his soul ? Q. 7. What further truth maybe inferred hence ? A. Thatmen should beware of spiritual fins, as well as of gross and outward fins ; for there is a filthiness of the spirit, as well as of the flesh ; 2 Cor. vii. 1. Let us cleanse ourselves from all filthiness of flesh and spirit; and as God fees them, fo he greatly abhors them, as fins that defile the noblest part of man, on which he stamped his own image.
Q. 8. What also may be inferred from hence ? A. Hence we learn, that spiritual worship is most agreeable to his nature and will; and the more spiritual it is, the more acceptable it will be to him ; John iv. 24. God is a Spirit, and they that worship him, must worship him in spirit and in truth. Externals in worship are of little regard with God; as places, habits, gestures, &c.
Apply this, First, To superstitious men, Isa. lxvi. 1, 2, 3 . Secondly, To children, that say a prayer, but mind not to whom, nor what they say.
Of God's Infinity. HAT is the sense and meaning of this word, [infinity ?] Quest.J. WHA
A. It signifies that which hath no bounds or limits, within which it is contained, as all created things are.
Q. 2. Inhowmany respects is God infinite? A. God is infinite or boundless in three respects .
First, In respect of the perfection of his nature; his wisdom, power, and holiness, exceed all measure and limits ; as Sam. ii. 2 There is none holy as the Lord, &c . Secondly, In respect of time and place ; no time can measure him ; Ifa. Ivii. 15. Thus faith the high, and lofty One, that inhabiteth eternity ; 1 Kings viii. 27. Behold the heaven of heavens cannot contain thee, how much less this house which I have built ? The heaven of heavens contains all created beings ; but not VOL . VII. Nnn
466 An Exposition of the Assembly's Catechism. the Creator. Thirdly, In respect of his incomprehenfibleness, by the understanding of all creatures ; Job xi. 7. Canst thou by searching find out God ? Canst thou find out the Almighty to perfection ?
Q. 3. If God be thus infinite, and no understanding can comprehend him, how then is it said in I John iii. 2. We shall fee him as he is ?
A. The meaning is not, that glorified saints shall comprehend God in their understandings ; but that they shall have a true apprehensive knowledge of God ; and that we fall fee him immediately, and not as we do now through a glass darkly.
Q. 4. What is the first lesson to be learnt from God's infi nity?
A. That therefore men should tremble to fin even in secret; Psal. cxxxix. 11. If I fay, surely the darkness shall cover me, even the night shall be light about me .
Q. 5. What is the second instruction from hence ? A. The second instruction is, That there is an infinite evil in fin, objectively considered, as it is committed against an infinite God; and therefore it' deserves eternal punishment; and no satisfaction can possibly be made for it, but by the blood of Christ ; 1 Pet. i. 18. Forafmuch as ye know that ye were not redeemed with corruptible things, as silver and gold -but with the precious blood of Christ.
Q. 6. What is the third instruction from God's infinity? A. The third instruction is, that those who are reconciled to God in Christ, need not fear his ability to perform any mercy for them; for he is able to do exceeding abundantly above all that we can ask or think, Eph . iii. 20. And those that are not reconciled, are in a very miserable condition, having infinite power set on work to punish them ; 2 Theff. i. 9. Whe shall be punished with everlasting destruction from the pre fence of the Lord, and from the glory of his power.
Q. 7. What is the fourth instruction from God's infinity ? A. That no place can bar the access of gracious fouls te God : They are as near him in a dungeon, as when at liberty; and that he knows their thoughts, when their tongues cannot utter them .
[Eternal.] HAT is it to be eternal, as God is ? W A. The eternity of God is, tobewit without beginning, and without end; Psal. xc. 2. From everlasting
Quest. 1 . to everlasting thou art God.
An Exposition of the Assembly's Catechism. 467 Q. 2. How doth God's eternity differ from the eternity of angels, and human fouls ?
A. It differs in two respects ; First, In this, that though angels, and the souls of men shall have no end ; yet they had a beginning, which God had not. Secondly, Our eternity is by gift from God, or by his appointment ; but his eternity is necessary, and from his own nature. Q. 3. In what sense is the covenant called an everlasting covenant?
A. The covenant is called an everlasting covenant, 2 Sam. xxiii. 5. because the mercies of it, conveyed to believers, as pardon, peace, and salvation, are mercies that shall have no end. : Q.4. Inwhatsense is the gospel everlasting ? A. The gospel is called the everlasting gospel, Rev. xiv. 6. because the effects thereof, upon the souls it fanctifies, will abide in them for ever.
Q. 5. In what sense is the redemption of Christ called the eternal redemption? A.. The redemption of Christ is called eternal redemption in Heb. ix. 12. because those whom he redeems by his blood, shall never more come into condemnation ; John v. 24. Не that heareth my word, and believethon him thatfent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.
Q. 6. Why is the last judgment of the world by Christ, calledeternaljudgment?
A. The last judgment is called eternal judgment, notbecauseGodjudgedmenfrom eternity, or because the day of judgment shall last to eternity ; but because the consequences of it will be everlasting joy or misery to the souls of men; therefore it is called eternal judgment ; Heb. vi. 2.
Q. 7. What may wicked men learn from the eternity of God?
A. Hence wicked men may fee their own misery in the perfection of it ; that they will have an eternal enemy to avenge himself upon them for ever, in the world to come ; 2 Theff. i. 9. Who shall be punished with everlasting destruction, from the presence of the Lord.
Q. 8. What may good men learn from it ? A. That their joy and happiness will be perfect and endless, who have the eternal God for their portion ; Psal. xvi. 1F.. Nnn 2
468 An Exposition of the Assembly's Catechism. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore. Q9. What may all men, good and bad, learn from it ? A. All men may learn three things from the eternity of God: First, That their life is athing ofnoughtcomparedwith God ; Psal . xxxix. 5. Mine age is as nothing before thee.
Secondly, That sins, or duties, long since committed, or performed, are all present before God. Thirdly, That God can never want opportunity to do his work, and carry on his de signs in the world. All time is in the hand of the eternal God ; Rev. xii. 12. The devil is come down unto you, having great wrath, because he knoweth thathehathbut a short time.
Quest. W of God's Unchangeableness. HAT scriptures plainly assert this attribute?
A. Exod. iii. 14. And God said unto Moses, I AM that I AM. Dan. vi. 16. For he is the living God, and stedfast for ever ; James i. 17. With whom is novariableness, neither shadow of turning.
Q. 2. Whence doth God's immutability flow ? A. The immutability of God flows from the perfection of his nature, to which nothing can be added, and from which nothing can be taken away. If any thing could be added to make him better than he is ; or if anythingcouldbe taken away, tomakehim less good than he is, then he were not the chiefest good, and, consequently, not God. Q. 3. Bywhatother argument prove you his immutability? A. I prove it from the eternity of God. If God be eternal, he must be immutable : for if he change by addition of something to him he had not before, then there is something in God which he had not from eternity :And if he change by diminution, then there was something in God from eternity, which now is not , but from everlasting to everlasting he is the fame God, and therefore changeth not.
Q. 4. But it is said, God repents, and repentance is a change: How then is he unchangeable, and yet repents?
A. In those phrases God speaks to us, as we must speak of, and to him ; not properly, but after the manner of men ; and it only notes a change in his outward providence, not in his nature.
Q. 5. But how could God become man, and yet no change madeonhim ?
A. There is a twofold change ; one active, made by God, that we allow: He made a change upon our nature by uniting
An Exposition of the Afssembly's Catechism. 469 it to Christ; but a passive change made upon God,we deny. The nature of man was made more excellent, but the divine nature was still the fame.
Q. 6. What is the first instruction from God's immutability ? A. That those that are most unchangeable in holiness, are most like God : Lethimthat isholybeholy still.
Q. 7. What is the second instruction hence ? A. That the happiness of God's people is firm and sure,being stilluponthe word of an unchangeable God ; Mal. iii. 6. For I am the Lord ; I change not : therefore ye sons of Jacob are not consumed, Heb. vi. 18.
Q. 8. What is the third instruction from this attribute ?
A. That the hopes of all wicked men are vain, being built upon a presumption, that God will not deal with them as he hath threatened he will do.
Q. 9. What is the last instruction from God's immutability? A. That Christians may take as much encouragement now from the nature,word, and providence of God, as the saints in any former generation did, or might do ; for he is the fame now he was then.
Quest. 1. H of God's Wisdom. OW manifold is the wisdom of God?
A. There is a personal and essential wisdom of God; the personal wisdom is the Son of God; 1 Cor. i. 24. Christ, the power of God, and the wisdom of God ; Col. ii. 3.
In whom are hid all the treasures of wisdom and knowledge. The essential wisdom of God is the essence of God; of which this question speaks .
Q. 2. What is the essential wisdom of God? A. The essential wisdom of God is his most exact and perfect knowledge ofhimselfandall his creatures, and his ordering and disposing them in the most convenient manner, to the glory of his own name ; Eph. i. 11. According to the purpose of him who worketh all things after the counsel of his own will.
Q. 3. What is the first property of God'swisdom? A. The first property is, he is only wife; Rom. xvi. 27. To God, only wife, be glory: And whatsoever wisdom is in angels, or men, is all derived and borrowed from God, but his from none; Ifa. xl. 14. With whom took he counsel ? and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? Q4. What is the second property of God's wisdom ?
470 An Exposition of the Assembly's Catechism. A. The second property is, that he is incomprehensible in his wisdom ; Rom . xi. 33, 34. O the depth of the riches,both of the wisdom and knowledge of God, &c.
Q. 5. What is the thirdpropertyofthe wisdom of God ? A. The third property is, that God is perfectly wife, which no creatures, no, not the very angels in heaven are ; Job iv. 18. And his angels he chargeth with folly.
Q. 6. What is the most glorious and eminent discovery of the wisdom of God ?
A. The most glorious display of the wisdom of God, was in the work of our redemption by Jesus Christ ; Col. ii. 3. In whom are hid all the treasures of wisdom and knowledge; 1 Cor . i. 24. Christ the wisdom of God. Q. 7. What is the first instruction from God'swisdom ? A. The first instruction is, that God is a fit object of our trust, dependance, and resignation;Ifa. xxx. 18. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you ; for the Lord is a God of judgment; blessed are all they that wait for him.
Q. 8. What is the second instruction from hence ? A. Thefecondinstruction is,that it is a dangerous arrogancy in the creature, either to prescribe unto God, and direct his Maker ; Job xxi. 22. Shall any teach God knowledge, seeing he judgeth those that are high ? Or to quarrel with his providences, as not fo fit and convenient as they should be; Job xl.
2. Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it.
Q.9. What is the third instruction from it ? A. That the people of God have much reason to quiet, and encourage themselves, when crafty and fubtil enemies furroundthem ; for the foolishness of God is wiser than men, 1 Cor. i. 25. Q. 10. What is the fourth instruction from God's wisdom ? A. The fourth instruction is, that the true way to wisdom, istobesensible of your own folly ; 1 Cor. iii. 18. If any man among you feemeth to be wife in this world, let him become a fool, that he may be wife. And to apply ourselves by prayer to God the foundation of it, Jam. i. 5. If any man lack wisdom, let him ask it of God.
Q. 11. What is the last instruction from God's wisdom ? A. That the study of Christ, and of the scriptures, is to be preferred to all other studies in the world ; Col. ii. 3. In whom are hid all the treasures of wisdom and knowledge. And
1 47 the scriptures contain all that wisdom which is for our salvation ; An Exposition of the Assembly's Catechism.
1 Cor. ii . 17. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained, before the world, unto our glory.
of God's Power. Quest. 1. What is the power of God? A.An essential property of his nature, wherebyhecando all things that he pleases to have done; Jer. xxxii.
17. Ah Lord God, behold, thou hast made the heavens and the earth by thy great power, and stretched-out arm ; and there is nothing too hard for thee.
Q. 2. What evidences have we before our eyes of the al- - mighty power of God ?
A. It appears in the creation of the world ; Rom. i. 20. For the invisible things of him, from the creation of the world, are clearlyfeen, being understood by the things that are made, even his eternal power and Godhead. And its fuftentation ; Heb. i. 3. Who upholdeth all things by the word of his power. Q.3. Did God's power ever act its utmost? A. No ; he can do more than ever he did, or ever will do ; Matth . iii. 9. God is able of these stones to raise up children unto Abraham, Matth. xxvi. 53 .
Q.4. Are there not some things which God cannot do ? A. Yes, there are; but they are such things as are inconsistent with his truth and holiness ; Tit i. 2.-which God, that cannot lie; 2 Tim. ii. 13. He cannot deny himself.
Q.5. What is the firstthing inferred from God's power ? A. That all the creatures necessarily depend on him for. what ability they have ; and without the permission of the supreme power they can do us no hurt ; John xix. 11. Thou couldest have no power against me, except it were given thee from above.
: Q. 6. What is the second inference from hence ? A. That the difficulties which lie in the way of the promises, need be no stumbling-blocks to our faith ; Rom. iv. 20, 21 . He staggered not at the promises through unbelief, being fully persuaded, that what he had promised he was able also to perform.
Q. 7. What is the third inference from this attribute ? A. The saints need not be scared at the greatness of their sufferings ; their God can carry them through ; Dan. iii. 17 . Our God, whom we serve, is able to deliver us from the burning fiery furnace.
1 Q. 8. What is the fourth inference ?
472 An Exposition of the Assembly's Catechism. A. That the salvation of God's people is certain, whatever their dangers be, being kept by this mighty power ; 1 Pet. i. 5. Who are kept by the power of God through faith unto falvati
011. Q. 9. What is the last inference hence ? A. That the state of the damned is unconceivably mise. rable,their punishment proceeding from the glory of the Almighty ; 2 Theff. i. 9. Who shall be punished with everlasting destruction, from the presence of the Lord, and the gloryofhispower.
of God's Holiness. OWmanifoldis the holiness of God? HOA. The holiness of God is twofold ;; communicable, or incommunicable; of his communicable holiness the apostle speaks, Heb. xii. 10. But he, for our profit, that we
1. might be partakers of his holiness. Of his incommunicable holiness that scripture speaks, I Sam. ii. 2. There is none holy as the Lord.
Q. 2. What is the essential and incommunicable holiness of God?
A.It is the infinitepurityofhis nature, whereby he delights in his own holiness, and the resemblance of it in his creatures, and hates all impurity ; Hab. i. 13. Thou art of purer éyes than to behold evil, and canst not look on iniquity.
Q. 3. What is the first property of God's holiness ? A.He is essentially holy: Holiness is not a separablequality in God, as it is in angels and men ; but his being and his holiliness are one thing.
Q. 4. What is the second property of God's holiness ? A. God is essentially holy, the author and fountain of all communicated holiness; Lev. xx. 8. I am the Lord which fanctifieth you.
Q. 5. What is the third property ? A. That the holiness of God is the perfect rule and pattern of holiness to all creatures ; 1 Pet. i. 16. Be ye holy, for I am holy.
Q.6. What is the first instruction ? A. That the holiest of men have cause to be ashamed and humbled, when they come before God ; Ifa. vi. 3, 5. And one cried unto another, saying, holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. Then said I, Woe is me, for I am undone,because I am am an of unclean lips, Q.7. What is the second instruction from God's holiness ?
An Exposition of the Assembly's Gatechism. 473 A. That there is no coming near to God without a Mediator ; for our God is a consuming fire.
Q. 8.What is thethirdinstruction from God's holiness ? A. That holiness is indispensibly necessary, to all those which shall dwellwithhim in heaven; Heb. xii. 14. Andholinefs, without which no man shall fee the Lord.
Q. 9. What is the fourth instruction from hence ? A. That the gospel is ofinestimable value, as it is the instrument of conveying the holiness of God to us; 2 Cor. iii.
18. But we all with open face,beholding as it were in a glass the glory of the Lord, are changed into the fame image, from glory to glory, even as by the Spirit of the Lord: Johnxvii. 17. Sanctify them through thy truth, thy word is truth.
Q. 10. What is the last instruction from God's holiness ? A. That all the despisers of, and scoffers at, holiness, are deIpisers of God; for holiness is the very nature of God; and in the creature it is his represented image.
Quest. 1.W of God's Fustice. HAT is the justice of God ?
A. The justice of God is the perfect rectitudeand equity of his nature; whereby he is just in himself, and in all his ways towards the creatures ; Deut. xxxii. 4. He is the rock,his work is perfect ; for all his ways are judgment : a God of truth, and without iniquity : just and right is he.
Q. 2.What is the first property of God'sjustice ? A. That it infinitely excels allhumanjustice in the perfection of it. No creature can compare in justice with God; Job ix. 2. How shall man be just with God?
Q. 3. What is thesecondproperty of God'sjustice ? A. That he is universally righteous in all his administrati ons in the world; Psal. cxlv. 17. The Lord is righteous in all his ways, and holy in all his works.
Q. 4. What was the greatest demonstrationofthejustice of God, that ever was given to the world ?
A. The greatest evidence that ever was given of the justice of God, was in his exacting full satisfaction for our fins of Christ ; Rom. iii. 25, 26. Whom God hath set forth, to be a propitiation through faith in his blood, to declare his righteousness for the remission of fins that are past, through the forbearance of God. To declare, I say,at this time, his righteousness, that he mightbejust, andthejustifier of him which eVOL. VII. 000
474 An Exposition of the Assembly's Catechism. lieveth in Jesus, Rom. viii. 32. He spared not his own son, but delivered him up for us all.
Q. 5. What is the second discovery of God's justice? A. The second discovery of the justice of God, is in the eternal punishment of sin in hell, upon all that do not repent, and come to Christ by faith, in this world; Rom. ii. 5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.
Q. 6. What is the third evidence of God's justice ? A. The third evidence of the justice of God, is in making good all the mercies he hath promised to believers, exactly to tittle ; 1 John i. 9. If we confess our fins, he is faithful and just to forgive us our fins, and to cleanse us from all unrighteousness, 2Tim. iv. 8. Henceforth there is laid up for me a crown of righteousness,which the Lord, the righteous Judges will give me at that day.
Q. 7. What is the first inference from God's justice? A. That sinners have no cause to complain of God's judg. ments, though they be never fo terrible or durable ; Rom. ii . 5. But after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.
Q. 8. What is the second inference from God'sjustice? A. That without doubt there is a judgment to come in the next life, otherwise God would not have the glory of hisjuftice; Ecclef. iii. 16, 17. I fawunder the fun the place of judgment, that wickedness was there ; and the place of righteousness, that iniquity was there ; I said in mine heart, God shall judge the righteous, and the wicked.
Q. 9. What is the third inference from God'sjustice ? A.That penitent and believing sinners need not doubt of the forgiveness of their fins ; 1 John i. 9. If we confess our sins, he is faithful and just to forgive us our fins, and to cleanse us from all unrighteousness.
Q. 10. What is the last inference from it? A. The last inference is, that meekness and patience under afflictions, is our unquestionable duty ; and murmuring against God, is a great fin and evil ; Lam. iii. 39. Wherefore doth a living man complain, a man for the punishment of his fins ?
of God's Goodness. Hat is the goodness of God ? Quest. 1.WHat A. It is an essential propertyofhisnature,
An Exposition of the Assembly's Catechism. 475 whereby he is absolutely and perfectly good in himself, and the fountain of all communicated goodness to the creature ; Psal. cxix. 68. Thou art good, and dost good, teach me thy
statutes.
Q. 2. How doth the goodness of God differ from the mercy of God?
A. It differs in its objects ; for misery is the object of mercy ; but goodness extends to the creatures that are happy, as well as miserable, as the angels ; Psal. cxlv. 9. The Lord is good to all,and his tender mercies are over all his works.
Q.3. What is the first property of God's goodness ? A. That all his other attributes flow out of it as their fountain: the other acts of God are but the effluxes of his goodness ; Exod. xxxiii. 19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lordbeforethee, and I will be gracious to whom I will be gracious, and will shew mercy unto whom I will shew mercy. Exod. xxxiv. 6. And the Lord paffedbybefore him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.
Q. 4. What is thesecondproperty of the divine goodness ?
A. That it is supreme, and perfect in itself, so as the goodness of no creature is, or can be; Luke xviii. 19. None is good save one,and that is God: Andconfequently above all additions from the creature ; Psal. xvi. 2. O my soul, thou haft
the Lord, My goodness extendeth not unto thee.
Q. 5. What is the third property of God's goodness ? A. That it is communicative with pleasure and delight to the creature : no mother draws out her breast to an hungry child with more pleasure than God doth his goodness to the saints ; Psal. cxlv. 9. The Lord is good to all, and his tender mercies are over all his works . 1 Q. 6. In what acts hath God first manifested his goodness ? A. He hath manifested it in the creation and government of the world ; Psal. civ. 24. O Lord, how manifold are thy works ! in wisdom haft thou made them all.
Q. 7. What was the principal work in which Godhathmanifefted his goodness to men ?
A. The principal manifestation of God'sgoodness, was in the work of redemption by Christ ; Rom. v. 8. God commended. his love towards us, in that while we were yet sinners, Christ died for us. I John iv. 9. In this was manifested the love of 0002
476 An Exposition of the Assembly's Catechism. God towards us, because that God hath sent his only begotten
Son into the world,that we might live through him.
Q. 8. But are not the judgments of God on the wicked, and his afflictions on the saints, impeachments of his goodness.
A. No; it is the property of goodness, to hate and punish evil in the impenitents; Exod. xxxiv. 7. Keeping mercy for thousands, forgiving iniquity, andtranfgreffion,and fin, and that will by no means clear the guilty, &c. And the afflictions of the saints flow from his goodness, and end in their trueandeternalgood; Heb. xii. 6. For whom the Lordloveth, he chaftneth, and scourgeth every son whom he receiveth, Psal. cxix. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Q. 9. Whatmaywe inferfromthegoodness of God ? A. The first thing is, that fin hath made our natures base, anddisingenuous, in that we take no notice of his goodness ; Ifa. i. 3. The ox knoweth his owner, and the ass his master's crib ; but israel doth not know, my people doth not con-
not the design of it ;Rom. ii. 4. Not knowing that the goodness of God leadeth thee to repentance.
Q.to. What is the second inference from the goodness of God?
A. That therefore God is the fittest object of our delight, and love, and of our trust and confidence. (1.) Of our delight and love; Psal. cxvi. 1. I love the Lord, because he hath heard my voice, and my fupplications. (2.) of our truftand confidence; Psal. xxxiv. 8. O taste and fee that the Lord is good; blessed is the man that trusteth in him.
Q. 11. What is the third inference from God's goodness ? A. That Christians should imitate God in his goodness, in charity to our enemies ; Matth . v. 44, 45. But I say unto you, love your enemies,bless them that curse you, do good to them that hate you, pray for them which despite fully use you, and persecute you, that ye may be the children of your Father which is in heaven.
Q. 12. What is the last inference from God'sgoodness ? A. That Christians have great encouragement to go to God for pardon in case of fin; Psal. cxxx. 4. But there is forgiveness with thee, that thou mayest be feared ; and for refuge in dangers. The Lord is good, a strong hold in the day of trouble ; he knoweth them that trust in him, Nahum i. 7 . of God'sTruth. ☑Hat is the truth of God ? Quest: 1.W It is an essential property of his na-
An Exposition of the Assembly's Catechism. 477 zure, whereby he is perfectly faithful in himself, and in all that he hath spoken ; Deut. xxxii. 4. He is the rock, his word is perfect, for all his ways are judgment ; a God of truth, and without iniquity, just and right is he, Psal. cxix. 142. Thy righteousness is an everlasting righteousness, and thy law is the truth.
Q. 2. What is the first property of Divine truth ? A. The first property of it, is, That it is essential and necessary to God ; He cannot lie, Titus i. 2.
Q. 3. What is the second property of it ? A. The second property is, That it iseverlafting, and abiding to all generations ; Psal. c. 5. For the Lord is good, his mercy is everlasting, and his truth endureth to allgenerati-
Ifa. xxv. 1. O Lord, thou art my God, I will exalt thee -thy counsels of old are faithfulness and truth. Q4. What is the third property of Divine truth ? ons .
A. The third property is, that he is universally true in all his words and works. (1.) In all his words ; John xvii. 17. Thy word is truth. (2.) In all his works ; Psal.xxv. 10. All the paths of the Lord are mercy and truth, unto such as keep his covenant.
Q. 5. What is the firstlessonfrom God's truth to be learnt? A. That truth and sincerity of heart is that which is most suitable, and pleasing to God; Psal. li.6. Behold thou defirest truth in the inward parts.
Q. 6. What is the second lesson from God's truth ? A. ThatwhateverGod hath foretold, shall assuredly come to pass, and be fulfilled in his time ; Josh. xxiii. 14. Not one thing hath failed of all the good things which the Lord our Godspake, concerning you ; all are come to pass unto you, andnotonething hath failed thereof.
Q. 7. What is the third lesson from the truth of God? A. That a promise from God is full security to the faith of his people, and they may look upon it as good as a mercy in