Part 16
we ſpeak thus, we ſhall offend against the generation of his children. Allwe 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 inthe secondchariot to Jerufalem; a ſpectacle of far greater forrow than your dear husband was; and yet, notwithstanding all theſe ſad circumstances of hisdeath, the promiſe of his God was punctually performed to him, that he ſhoulddie in peace, and notbehold 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, towhom it happenethaccording tothe " work of the righteous," Eccl. viii. 14. Butthenremember, that it isbut in the earth ; here, or no where, God muſt chaſtiſe his children.
4. See that you maintain thatholy courſeof religious exerciſes inyour family, and in your clotet, wherein he walked fo exemplarily before you. Let religion live, though hebedead; andconvince the world, I prayyou,that itwas God's influence, and not your husband's only,whichwasthe ſpringand principle of this holy courſe. -5. Strive not with your Maker, nor fret against the Lord, under this irkſome and painfuldiſpenſation: 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 himupon the knee of importunity in prayer; thus Jacob wreſtledwith God, and prevailed, Hof. xii. 4. The other is highly finful and dangerous, whenwe prefume to cenfure, 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 finful ſtriving with God is two-fold; either vocal or men tal.
1. Vocal, When men, inbold blafphemous language, arraign the wisdom, power, goodness, or faithfulneſs of the Lord, at the bar of their own reaſon ; and there condemnthem, ſetting their mouths against theheavens, Pfalm Ixxiii. 8, 9. Thisis the fin of the wicked, yea, of the firſt-born ſons of wickednefs.
2. Mental, In inward frets, murmurs, repinings againſtGod; Prov. xix. 3. " The foolishness of manperverts his way, and " his heart fretteth against the Lord." The heart may cryout impatiently against God, when the tongue isſilent : And if the frets and murmurs of the heart be (as indeed they are) interpretativelynobetter than a ſtriving with our Maker ; then this fin wouldbe found more common among good men in the paroxysms of affliction, than we imagine. It will be neceffary therefore, foryour fake, 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 intimes of affliction, without fin ? Query II . Wherein lies the ſinfulness anddanger of exceeding theſe bounds ? Query III. What confiderations are moſt proper and powerful to reſtrain the afflicted foul from this finful exceſs ? Query 1. How far we mayenquire of God, expoſtulate with him, and complaintohim intimes 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 inthe work of our humiliation : ſoDavid enquired about the three years famine, and the Lord informed him, for whoſe ſake , and for what ſin itwas, 2 Sam. xxi. 1. And thus Job addreſſedto 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 toknow, thatwe 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 puthim inmind of his mercies, relations,andpromiſes, inorder to the change of his providentialdiſpenſations towards us : We may ſayto him under the ſmartest rod, as the church did, " Doubtless thou art " our Father," Pfalm lxxiv. 20. Have reſpect to the covenant; or as Jacob, Gen. xxxii. 9, 12. Thou ſaidſt, Iwill " ſurelydo thee good."
3.WemaycomplaintoGod under ourfufferings,andſpread them beforehim in all theircircumſtances and aggravations, as Job, Heman, ſaph, Hezekiah and David did. He allows his children tocomplain to him,but not of him: " I poured out τσ my complaint before him ; I ſhewed before him my trou- " ble," Pfal. 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 removalof 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, Pfalm xxxix. 10. " Remove thy ſtroke away from me ; I am confumedbythe "blow ofthine hand ;" q. d Ah, Lord, I am not able to endure another ſtroke. All this while, we are ſafe, within the bounds ofourduty. But then, Query 2. Wherein lies our finand danger, inexceeding theſebounds ? I anſwer, Sol. When forgetting God's fovereignty, and thedefert of our iniquities, we arrogantly cenſure his effecting, or permittingprovidences,as iftheyhad noconducency tohis own glory, or our good. This is both finful anddangerous : For, 1. This is a proud exalting of our own reaſon andunderſtanding above the infinite wisdom of God. God hath made ourreaſonajudge and arbiter in matters within its ownsphere and province ; but when it comes to ſummon God to its bar, and article againstheaven, it is an inſufferable arrogancy ; and wedo itatour own peril. Godwill have all menknow, 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 ſowife a method as their own would be, hath more wisdom inthem,
VOL. VII. LIF
450 A Sermon preached at the than allthe deep-laid deſigns of the greatest politicians in the world. And it is ſtrange that men ſhould dare to attempt fuch a wickedness as this, after God hath ſoſeverely punished it inthe fallen angels.
2. It is no less than a ſpurning atthe fovereignty of God, from whoſe pleaſure we derive ourbeings, and allour mercies, Rev. iv. 11. Intheſe quarrellings at providence, and frets at divine appointments, we invade his throne, and controul his fovereign pleaſure. How monstrous were it to hear a child quarrelling with his father, that he was not ſo and ſo figured; or the clayto chide thepotter for moulding it as it is ?
3. It is deſtructive to our inward peace and tranquillity of mind,which is partofthe punishment of this fin ; and a ſmart
a fore rebuke it is from thehandof God upon us.
Contention is uncomfortable,though but with a neighbour, worſe with a near relation ; buta quarrel with God is deftructive to all comfort in the world. Afflictions may disturb a good man's peace ; but amutinous ſpirit against God, deſtroys and ſtabs itatthe very heart. What is the fin and tormentof thedevils, 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 mightbe maintained amidst all our afflictions, were but our intereſt inhis 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 righteoufly and inſeparably linked penal with moral evils ; fin and forrow,bythe laws ofheaven are tacked and linkedtogether; 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 notevery man reap as he foweth ? Can the feed of finbring forth a crop of peace and comfort ? " Why doth the living man complain, a " manfor thepunishment 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 defert of one fin. All forrows, 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 ourmurmurs eaſe us ? Will they turn God out of hisway? No, no, He is in one mind, and who canturn him afide ? 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.
" Ifthey 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 anget t, ſmiting you without moderation, as men do in their rageand fury. This is all we shallget by fretting against God. Never expect reliefunder, 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 fullof odious ingratitude towards your God: Which appears (1.) Inmurmuring becauſe it is fo bad, when we should be admiring that it is no worse. Are there not millions in hellthat never finned at higher rates thanyou have done ? Is this affliction as bad as hell ? Hath God pardoned you andſavedyou, and yet doth he deferve to be thus requited by you ? (2.) In murmuring that our condition is ſobad, whenwe may every dayſee others in a far worſe cafe, 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, andaccount themſelves happy in our circumſtances, Confider the deſcription given of thoſe perfons, Job xxx. 3, 4, 5. And how little they differ in the manner of life from brute beafts: And if we speakof inward troubles, compare your own with thoſe of Heman, and Afaph, in Pfalm lxxvii. and Ixxxviii. and if both together, and that in an intenſe de gree, confider Job vi. 4. and you will foon find your conditionfull of ſparing mercy : Thoſe excellent perſons thatwere
aboveyou in grace, wereyetplunged ſo much deeperthanyou intoafflictions. And isit 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 willwalk raſhly.
452 A Sermon preached at the our eternalgood; Heb. xii. 10. " Buthe 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 : Atumultuous raging ſpirit reaps no goodby therod. The fruits of affliction arecalled 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 opennot inthe boisterous ſtorms of winter, butin the mild andgentleſpring.
Wellthen, be convincedofthe 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 fubmiffion, and for the pride and arrogancy of yourown reaſon, thatprefumes to correct the works of the Almighty ; and ſay to God, as Joſeph didto his father, when hewittingly croſſed his hands in bleſſfing Ephrain and Manaffeh, Notfo, myfather. This isnot 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, andthe foul 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, notbythe preſcription or ſimple knowledge of them. And, Rule 1. The firſt rule, or direction is this : Study well the gloriousfovereignty of God overyou, andaweyourhearts with the confideration of it. From his mere pleaſure, you, and all that is yours, proceeded ; on his pleaſure you depend, and into that goodpleaſure of his will, your wills therefore ought to be refolved : " Whatever the Lord pleaſed, that be "did, in heaven and inearth, in the fea and in all deep " places," Pſalm cxxxv. 6. Man and man ftand on equal ground ; and ifourreaſon be not ſatisfied about the equity of mens dealings with us, we may ask who did it, anddemand thereaſons whyhe did it ; but when we have todo with God, we mustnot difpute his pleaſure. Let the potſherd ſtrive with the potſherds of the earth; but let not the claydiſpute with thepotter. Now the ſovereignty of God is glorioufly diſplayed in his decrees, laws, and providences. (1.) In his decrees, appointing the creatures to their ends,whether to be veffels ofmercy, or of wrath, Rom. ix. 18, 19, 20. In this cafe there must be no difputing with God. (2.) In
Funeral of John Upton, Efq; 453 hislaws, appointing the work andduty of the creature,asal-
the rewards andpunishments ; James iv. 12. " There is one " Law-giver, that is able toſave and to deſtroy." Inthis caſe his ſovereignty immediately and indiſpenſablybinds the con-
of man, and no human authority can diffolve that obligation : Nor muſtwe ſnuffatthe ſeverestcommand. (3.) The glorious fovereignty of God is diſplayed inhis providential adminiſtrations, appointing everyman tothat ſtation and condition in which he is in this world ; whether it be high or low, profperous or afflicted : Pfalm 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 liftedup; nor thoſe that are at thebottom bedejected ; for God cafts every man's lot, and changeth their conditionat his pleaſure ; aword 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, Pfalm. xlvi. 10. to put his mouth in the duſt, andquietly to wait for his ſalvation : All our fretting and struggling cannot shake off the yoke which he hathput upon us; but ameek and quiet fubmiffion to his will,andcompliancewith 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 offin, 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 isdeath, Rom. vi. ult. that tribulation, anguiſh, andwrath, are due, by law, to every foul 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 ſaythe ſevereſt afflictionthat ever was uponyou, is above the demerit of your fin ?
It is true, indeed, the Lord tells Jerufalem, that she had " received of his hand double for allher ſins," Iſa. xl. 2. But that is not the language of ſtrict justice, but of compaſſions rolled together. There is nota gracious ſoul in allthe world, butwill readily ſubſcribe Ezra's confeſſion, that God hath af-
454 A Sermon preachedat 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 faints meeting with afflictions, and their parting with them.
Youmeetthemwith trembling and astonishment,butyou ſhall part with them with praiſe and thanksgiving ; bleffing God for the manifold bleſſings they have inſtrumentally conveyed to your fouls. It isgoodfor me, faith David, that I havebeen afflicted. By theſe things ſin is prevented, diſcovered, and mortified ; the infnaring world imbittered, and the reft to come ſweetened.
Manyother excellent rules maybe added : try theſe, andthe bleſſing of the Spirit accompanythem.
To conclude ; be not ſwallowed up offorrows forwhat you have loft, but balance all the troubles of this life with the hopes of the next. Your dearchildren are gone, your ſweet husband is gone; but conſider who took them, and whither. It is faid of Enoch, Gen. v. 24. "He walked with God, and " was not, for God took him." Mr. Upton is not, andyet he is he is not with men, he is with God: he ceaſes notto be, though he ceases to breathe he is taken away, but God tookhim: he is better where he is, than where he was : though he be not in your boſom, he is in Chrift's.
Imitate his zeal,plain-heartedneſs, diligence induties, 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 remainto the com " ing of the Lord, ſhall not prevent them which are afleep. " For the Lord himself ſhall defcend from heaven with a fhout, " andwith the voice of the archangel, andthe 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; Idoubtnot, 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 moſtſuitable to the capacity of the learners, which may wellbe ſuppoſed to be by plain and ſhort queſtions, and ſuitable anſwers thereunto ; and therefore this has beena conſtant practice inthe church of God ; and theprimitive church had a particular perſon appropriated thereunto, whomthey 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 deſervedfor their endeavours to inform and edify the people thereby.
But among them all, none excel this little catechiſm of the Affembly, for orthodoxy, fulness, and method. Andbecauſe 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 theparticulars: onehasſhewn the harmony thereofwiththe articles andhomilies of the church of England(deſigned, Iſuppoſe, to removethe prejudice which fome have taken against it) : others have parted the queſtions and anſwers into ſeveral littleones, under each,to makethem more intelligible to younger ones, andmoreeasytoberemembred.
Amongwhom, 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 ſmallerpieces, for the con venience of children, and, indeed, of all ; wherein(as inallhis other works) he hath ſhewn himselfa 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 ofglory above, while he was ſo induſtriouſly endeavouring topromote the kingdom of gracebelow.
The other five remaining questionsandanſwers(tocomplete the work) were done by a ruder hand; as maybe easily dif cernedby any obſervant reader, who will find himſelftransferred from a plain, clear, anddelightful ſtile, method and manner, intomore rough, diſorderlyand unpleaſfant ones ; for, who, indeed, could equal this divine labourer ? Not the compleater; who would account himself tohave made very great attainments indivinity 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 fewdays, in Dartmouth,wherethatbleſſedman of God, Mr. John Flavel,did formanyyears honour Chrift, and
An Epislle to the Reader. 457 was honouredbyhim ; I have been favoured with a fight of thatmoſt judicious explication of theAſſembly's Catechism, which is emitted herewith.
Being defired to teſtify my reſpect to the worthyauthor, 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 neitherthe author, nor his writings, ſtandin need of the commendation of others, much leſs ofmine.
His works, already publiſhed,have made his name precious inboth Englands; and it willbe ſo, as long as the earth ſhall endure.
There are ſome confiderations which may caufe the reader to expect (and he will not find himſelfdisappointed therein) that which is extraordinary in this little manual; for the author's heart was very much engaged indoing this ſervice for Chriſt, in thus feeding his lambs. And he did himſelſdeſign the publication of what is here committed tothe preſs ; and was very defirous (with an holy ſubmiſſion to the will of God) tohave perfectedthis work before his deceaſe ; buthad strange intimations that he ſhould finiſh his courſe before that could bedone.
Whenhedid, viva voce, deliverhis meditations, there were many enlargements, and lively paffages,which are nothere inferted : nevertheless,here is as much as hethoughtneedful for public view, not being willing that his book ſhould be voluminous.
Inhis laſt Catechetical exerciſe, concerning Hallowing the name of God, he was exceedingly enlarged; but he musthimfelfgo into thekingdom ofglory, whenhe intended to have difcourſed on that petition, Thy kingdom come. He alſo began ſomemeditationson the Joys ofheaven ; 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 ofthy Lord." And thus doth it happen manytimes to theeminentand holy ſervants of God.
Another confideration, 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 Ifrael, 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 nowput into the reader's hand, writtenby Mr. Flavel not longbeforehis tranflation to the world offouls, where the ſpirits ofjuſt men are made perfect.
There was a more than ordinary prefence of God with him tohis laft ; and in his last day, not the lastfermon that he preached (which was June 21, 1691.) he did more than once furprize his hearers with an intimation, that that might be the lasttime he ſhould ſpeak to them inthe name of the Lord. And was notthen the ſecret of the Lord with him ?
Dartmouth willknow, and Devonshire willknow, thatthere has been a prophet among them. Andnow 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, andgive them a fhepherd like to his bleſſed ſervant Flavel, whodid for manyyears 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 himfor ever.
Q. 1. Seeing a chiefſuppoſeth an inferiorend; 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 faid, letus make man inour image, after ourlikeneſs:
An Exposition of the Affembly's Catechism. : 459 and lethim have dominion over the fiſh of the ſea, and over the fowl of the air, and overthe cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
So Pfal . viii. 6. Thou madeſt him to have dominion over theworks ofthyhands ; thou hast put allthings under his feet.
Q. 2. Whatthen is tobe thought of thoſe men,who being wholly intent upon inferior things, forget and neglect their principal end? : A. They are dead whilst theylive ; 1 Tim. v. 6. But ſhe that liveth in pleaſure, is dead whilſt ſhe liveth : They have their portion in this life ; Pfal. xvii. 14. From men of the world, which have their portion in this life, and their end is deſtruction ; Phil.
Q. 3.How can manglorify God,feeinghe is perfectly glorious in himself?
A. Man cannot glorify Godby adding any new degree of glory to him ; Job xxxv. 7. If thou be righteous, what giveſt thou him, but by manifeſting his glorywith the lips ? Pfal. 1.
23. Whoſo offereth praise, glorifieth me ; or with the life; Matth. v. 16. Let your light ſo ſhine before men, thatthey may fee your good works, and glorify your Father which is in heaven.
Q. 4. Wherein conſiſts the enjoymentof God ? A. It confifts, 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 fatisfaction which refults from both the former ; Pfal. xvii. 15. Iſhallbe fatisfied when I awake with thy likeneſs .
Q. 5. Can none enjoy him inheaven,who do not glorify himon 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 andenjoyment of God our chief end?
A. He is our Maſter, and rightful Owner and Benefactor ; we receiveourbeing and prefervation fromhim, of him, and through him, andtherefore to him be allthings, Rom. xi. 36.
Q.7. Do all inen make God their chiefend ?
A. No, they do not; ſome make their ſenſual pleaſure their chiefend: Phil. iii. 19. WhoſeGod is their belly : and Mmm 2
460 An Exposition of the Affembly's Catechism. ſome the world, Col. iii. 5. Mortify thereforeyour members which areupon the earth, and covetouſneſs, which is idolatry.
Q. 8. What are the ſigns of aman's making himself his chiefend?
A. Thoſe make themselves theirchiefend, who aſcribe the glory ofwhat they have, or do, to themſelves, andnot to God; Dan iv. 30. The king ſpake, andfaid, Is not this great Babylonwhich Ihave built? Ifa. x. 18. For he faith,Bythe ftrength of my hand have I done it ; and by my wisdom, for I am prudent; therefore they facrifice totheirown net, and burn incenſeunto their drag, Hab. i. 16.
Q. 9. Why are theglorifying andenjoyingof Godput together, asmaking up our chief end ?
A. Becauſe nomancanglorify God, that takes him not for his God ; and none takes him for his God,thattakes him not for his fupremegood ; andboth theſe being effſentially included in this notion of the chief end, are therefore juftlyputtogether. Q10. What is the firſttruth inferredhence? A. ThatGodhath dignified inan above all other creatures on earth, in giving him a capacity of glorifying Godhere, and ofenjoying him hereafter .
Q. 11. What is the ſecond truth inferred hence ? A. That the foul of manis not annihilated bydeath, but advancedby it ; Phil i. 21. To die is gain. V. 23. Having a defire to depart, and tobe with Chrift, which is farbetter.
Q. 12. What is the third truth inferred hence ?
1 A. That itis the duty and wisdom of every Chriftian to renounce, deny, and forfake all inferior intereſts and enjoyments, whentheycome in competition with the glory of God, and our enjoyment of him: Luke xiv. 33. So likewife who. foeverhe be ofyou, that forſaketh not allthat he hath, he cannotbemydiſciple. Q. 13. What is the fourth inferencehence? 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 Godgiven to direct us how
Queft. 2. wemay glorify and enjoy him ? A. The word of God, which is contained in the fcriptures of the OldandNew Testament, is the only rule to direct us botu wemayglorify and enjoyhim.
An Exposition of the Affembly's Catechism. 461 Q1. How can the ſcriptures be called the word of God, feeing the things containtedthere, were ſpoken andwritten bymen?
A. They are truly and properlycalledthe word of God, becauſethey came notby 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 perfuade us that the ſcriptures are ofdivine authority and infpiration ?
A. Three things eſpecially convince us : First, The holineſs of the doctrine therein contained. Secondly, The awful efficacy thereof on the foul. Thirdly, The uncontroulable miracles by which they are fealed, put it beyondall rational doubt that they are the very words of God.
Q. 3. What is theholiness of the ſcriptures? andhow doth thatprovethem to be God's word ?
A. The holiness of the ſcriptures doth appear intwo 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 authorityand efficacyonthe foul ? and howdoth thatprove them divine ?
A. Their authority, and efficacyontheſoul,conſiſts in three things : First, In the power they have to ſearch and diſcover the fecrets of men; Heb. iv. 12. The word of God is quick and powerful, and ſharper than anytwo edgedſword, piercing eventothe dividing aſunder offoul and ſpirit, and ofthejoints andmarrow; and is a difcerner of the thoughts and intents of theheart. Secondly, In their converting efficacy, changing and renewing the ſoul ; Pfalm xix. 7. The law of the Lord is perfect, converting the foul. Thirdly, In their chearing and reftoring efficacy,when the ſoulis caſtdownunder any inward or outward trouble; Pfal. 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 Expofition of the Assembly's Catechism. thatthou doſt, except God be with him : and ſo are his feal to whatsoeverhe affixes them, anditconſiſts not with his truth and holineſs to ſet it to a forgery.
Q. 6. What was the end ofwriting theword ? A. That the church to the end of the world might havea fure, known, ſtanding rule totryandjudge allthings by, and not be left to the uncertainty of traditions ; John v. 39. Search the ſcriptures, forinthem ye think ye have eternal life, and they are they which testify ofme.
Q. 7. Dothnotthe authorityof the ſcriptures depend on the church, fathers, and councils ?
A. No, the ſcriptures are notbuilt on the authority of the church, but the church onthem ; Eph. ii. 20. And are built on the foundation of the apostles and prophets, Jeſus Chrift 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; ifthey ſpeaknot according to this word, it is be cauſe there is no light in them
Q. 8. What may be fairly inferred from this propoſition, thattheſcriptures are the word of God ?
A. Three things may be hence inferred. First, The per fection of the ſcriptures, which being the only rule given by God, muft thereforebe 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 readi neſs ofmind, and ſearched the ſcriptures daily, whether thoſe things were ſo. Thirdly, That we owe no obedience to the injunctions of men, fartherthan they are fufficiently 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 fcriptures principally teach?
A. The fcriptures principally teach what man is to believe concerning God, andwhat duty God requires of man.
Q. 1. Whyis faith conjoinedwith obedience, andput beforeit?
A. Becauſe faith istheprinciple 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 impoffible to pleaſehim ; for he that cometh to God,must believethatheis,
An Exposition of the Assembly's Catechism. 463 Q.2 . Can therebe no faving faithwhere the ſcriptures are not known and preached ?
A. No ; for the apostle faith, Rom. x. 14, 15. How then ſhall they callon him inwhom they have not believed ? and how ſhall theybelieve in him ofwhomthey have not heard ? andhow shall they hear without a preacher ? and how shall they preach exceptthey be ſent ? And ver. 17. So then, faith comethby hearing, and hearing by the word of God.
Q. 3. Are not we boundto 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 ; ifthe things they teach benotcontained exprefly, orby 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 tothe teftimony, if they ſpeak not according to this word, it is becauſe there is no light inthem : Gal. i. 8.. Though we, or an angelfrom heaven, preach any othergoſpel untoyou, than that which we have preached untoyou, let himbe accurfed. And Chriſt hath charged us, Matth. xxiii.
10. To call no man maſter, for one is your maſter, even Chrift.
Q. 4. Arethere ſomethings in fcripture more excellent than others ; becauſe it is faid,the ſcriptures principally teachmatters of faith andduty?
A. Every part of ſcripture is alike pure ; Prov. xxx. 5. Everyword of God is pure, and of equal authority, but not of equal weight ; as ſeveral pieces ofgold are alike pure, and of the ſame ſtamp, but not ofequal value.
Q. 5. What may be inferred hence for uſe ? A. First, Hence it is ourduty to examinewhatwe hear, by the word ; and not receive any doctrine becauſe menconfidently affirm it, butbecauſe the ſcriptures require it ; Acts xvii. 11. Theſe were more noble than thoſe of Theffalonica, in that they received the word with allreadineſs ofmind, 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 hisbeing, wisdom, power, holiness, justice, goodnefs, andtruth.
464 An Exposition of the Affembly's Catechism. Q. 1. Can the nature of God be defined, ſo as menmay expreſs properly and strictly what God is ?
A. No; Job xi. 7. Canſtthou by ſearching find out God? canſt thou find outthe Almighty unto perfection ? We do then conceive moſt rightly of God, whenweac knowledgehim tobe unconceivable : and therefore, onebeing aſkedthequestion, what God is ? anſwered rightly ; IfI fully knewthat, I ſhouldbe aGod myself; for God onlyknowshis own effence.
Q. 2. How manyways are thereby which men mayknow and deſcribe the nature of God, though ſtill with imperfect knowledge?
A. There are two ways ofknowing God in this life. First, Byway of affirmation ; affirming that of Godby 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, inour conceptions, all that is imperfect in the creature; ſo we ſay,God is immenfe, infinite, immutable ; and in this ſenſe we alſo call him aSpirit, i, e. he isnot a groſs corporeal ſubſtance.
Q. 3. Howmany forts of ſpirits are there ? and of which fortis God?
A. Therebe two forts of ſpirits, created and finite, as an gels, and the fouls of men are. Secondly, Uncreated, andin finite; and fuch a SpiritGod only is, infinitely above allo therſpirits.
Q. 4. IfGodbe a Spirit, inwhat ſenſearewe to underſtand allthoſe 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; evenas theglory ofheaven is expreſſed to us in ſcripture by a city, andthe royal feast. Theſe ſhadows are useful to us whilftwe are in the body; butwe shallknowhim inheaven after amore perfectmanner.
Q. 5. What may be inferred from the ſpiritual natureof God?
A. Hence learn, that it is both finful and dangerous to frame an image or picture of God. Who can make an image of his foul, which yet is not ſo perfect a ſpirit as God is ? And as it is ſinful to attempt it, ſo it is impoffible to do it ; Deut. iv. 15, 16. Take ye therefore good heed unto yourſelves; for ye ſawno manner of fimilitude, on the day thatthe Lordſpake toyou in Horeb, out of the midst of the fire; leſt ye corrupt
An Expofition of the Affembly's Catechism. 485 yourſelves, and make you a graven image, the fimilitude of anyfigure, or.
Q. 6. What elſe maybe inferred from thence ? A. Thatour fouls are the moſt noble and excellent part of us, whichmoſt resembles God; and therefore our chief regard and care ſhould be forthem, whatever becomes of the vilebody ; Matth. xvi. 26. For what is a man profited, if he gain the wholeworld, and lofe his own foul ? Or what ſhall a imangive in exchange for his foul ? Q. 7. What further truth maybe inferredhence ? A. Thatmen ſhould beware ofſpiritual 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 nobleft 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 willbe tohim ; John iv. 24. God is a Spirit, and they that worſhip him, muſt worship him in ſpirit and in truth. Externals inworſhip 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 aprayer, butmind not to whom, nor what they ſay.
Of God's Infinity. HAT is the ſenſe and meaning of this word, [infinity ?] Queft.J. WHA
A. It fignifies that which hath no bounds or limits, within which it is contained, as all created things are.
Q. 2. Inhowmany reſpects is Godinfinite? A. God is infinite or boundleſs in three reſpects .
First, In reſpect of the perfection of his nature; his wifdom, power, and holineſs, exceed all meaſure and limits ; as Sam. ii. 2 There is none holy as the Lord, &c . Secondly, In reſpect of timeand 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 ofheavens cannot contain thee, how much leſs this houſe which I have built ? Theheaven of heavens contains all created beings ; but not VOL . VII. Nnn
466 An Exposition of the Affembly's Catechism. the Creator. Thirdly, In reſpect of his incomprehenfibleneſs, bythe understanding of all creatures ; Job xi. 7. Canft thou by ſearching find out God ? Canſt thou find out the Almighty to perfection ?
Q. 3. IfGod be thus infinite, and no understanding can comprehend him, how then is itfaid in I John iii. 2. We ſhall fee him as he is ?
A. The meaning is not, thatglorified ſaints ſhall comprehend God in their understandings ; but that they ſhall have a true apprehenfive 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; Pfal. cxxxix. 11. If I fay, furely the darkneſs ſhall cover me, eventhe night ſhall be light about me .
Q. 5. What is the ſecond inſtruction from hence ? A. The fecond inſtruction is, That there is an infinite evil in fin, objectively confidered, as it is committed against an infinite God; and therefore it' deſerves eternal punishment; and no fatisfaction can poffibly be made for it, but by the blood of Chrift ; 1 Pet. i. 18. Forafmuch as ye know that ye were not redeemed with corruptible things, as filver andgold -but with the precious blood of Chrift.
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 fearhis ability to perform anymercy forthem; for he is able to do exceeding abundantly above all thatwe can askor think, Eph . iii. 20. Andthoſe that are not reconciled, are in a very miferable condition, having infinite power ſet on work to punish them ; 2 Theff. i. 9. Whe ſhallbe punished with everlasting deſtruction from the pre fence of the Lord, andfrom the glory of his power.
Q. 7. What is the fourth inftruction from God's infinity ? A. That no place can bar the acceſs of gracious fouls te God : They are as nearhim in adungeon, aswhen at liberty; and that he knows theirthoughts, when their tongues cannot utterthem .
[Eternal.] HAT is it to be eternal, as God is ? W A. The eternityof God is, tobewit without beginning, and without end; Pfal. xc. 2. From everlafting
Queſt. 1 . to everlasting thou art God.
An Expofition of the Affembly's Catechifm. 467 Q. 2. How doth God's eternity differ from the eternity of angels, andhuman fouls ?
A. It differs in two reſpects ; First, In this, that though angels, and the fouls 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 neceffary, 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 gofpel is called the everlasting goſpel, Rev. xiv. 6. becauſe the effects thereof, upon the fouls it fanctifies, will abide in them for ever.
Q. 5. In what ſenſe is the redemption of Chrift called the eternal redemption? A.. The redemption of Chriſt is called eternal redemption in Heb. ix. 12. becauſe thoſewhom 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 paffed from death unto life.
Q. 6. Why is the laſtjudgment of the world by Chriſt, calledeternaljudgment?
A. The last judgment is called eternaljudgment, notbecauſeGodjudgedmenfrom eternity, or becauſe the day of judgment ſhall laſt to eternity ; but becauſethe conſequences of itwill be everlasting joy or mifery to the fouls 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 fhall be punished with everlafting deftruction, from the prefence of the Lord.
Q. 8. What may good men learn from it ? A. That their joy and happiness will be perfect and endlefs, whohavethe eternal God for their portion ; Pfal. xvi. 1F.. Nnn 2
468 An Exposition of the Affembly's Catechism. In thypreſence is fulness ofjoy, at thy right hand there are pleaſures for evermore. Q9. What may all men, good andbad, learnfrom it ? A. All men may learn three things from the eternity of God: First, That their life is athing ofnoughtcomparedwith God ; Pfal . xxxix. 5. Mine age is as nothing before thee.
Secondly, That ſins, or duties, long ſincecommitted, or performed, are all preſent before God. Thirdly, That God can neverwant opportunity todo his work, and carry on his de figns in the world. All time is in the hand of the eternal God ; Rev. xii. 12. The devil is come downunto you, havinggreat wrath, becauſe he knoweth thathehathbut a ſhort time.
Quest. W of God's Unchangeableness. HAT ſcriptures plainly affert this attribute?
A. Exod. iii. 14. And God faid unto Mofes, I AM that I AM. Dan. vi. 16. For he is the living God, and stedfast for ever ; James i. 17. Withwhom is novariableneſs, neither ſhadow of turning.
Q. 2. Whence doth God's immutability flow ? A. The immutability of God flows from the perfectionof his nature, to which nothing canbe added, and from which nothing canbe taken away. If any thingcould be added to makehim better than he is ; orif anythingcouldbe taken away, tomakehim leſs goodthan heis, thenhe were not the chiefest good, and, conſequently, not God. Q. 3. Bywhatother argument proveyou his immutability? A. I prove it from the eternity of God. IfGodbe eternal, hemustbe immutable : for ifhe change by addition of ſomething to him he had not before, then there is ſomething in Godwhich hehad not from eternity :And ifhe change by diminution, then therewas ſomething in God from eternity, whichnow 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 afterthe manner of men ; and it onlynotes achange in his outward providence, not in his nature.
Q. 5. But how could Godbecome man, andyet no change madeonhim ?
A. There is a twofold change ; one active, made by God, that we allow: He made achange upon ournatureby uniting
An Expofition of the Afſſembly's Catechism. 469 itto Chrift; but a paſſive change made upon God,wedeny. 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 inftruction hence ? A. That the happiness of God's people is firm andfure,being ſtilluponthe word ofan unchangeable God ; Mal. iii. 6. For I am the Lord ; Ichange not : therefore ye ſons of Jacob arenot confumed, 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 apreſumption, 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 maytake as much encouragement now from the nature,word, andprovidence of God, as the faints 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 perfonal wisdom is the Son of God; 1 Cor. i. 24. Chrift, the power of God, andthe wisdom of God ; Col. ii. 3.
Inwhom are hid all the treaſures of wisdom and knowledge. The effential 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 andperfect knowledge ofhimselfandall his creatures, and his ordering and diſpoſing them in the moſt convenientmanner, tothe glory of his own name ; Eph. i. 11. According tothe purpoſe ofhimwho worketh allthings after thecounſel of his own will.
Q. 3. What is the firſt property of God'swisdom? A. The firſt property is, he is onlywife; Rom. xvi. 27. To God, only wife, be glory: And whatsoever wisdom is in angels, ormen, is all derived and borrowed from God, buthis from none; Ifa. xl. 14. With whom took he counſel ? and who inſtructed him, and taughthim inthe path ofjudgment, 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 Affembly's Catechism. A. The ſecond property is, thathe is incomprehenfible 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 thewisdom of God ?
A. The moſt glorious diſplay of the wisdom of God, was in the work of our redemptionby 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 refignation;Ifa. xxx. 18. And thereforewill 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 aGod of judgment; bleſſed are all they that wait for him.
Q. 8. What is the ſecond inſtruction from hence ? A. Thefecondinſtruction is,thatit is a dangerous arrogancy in the creature, either to preſcribe unto God, and direct his Maker ; Job xxi. 22. Shall any teach God knowledge, feeing he judgeth thoſe that are high ? Or to quarrel withhis providences, as not fo fit and convenient as they ſhouldbe; 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 wifer than men, 1 Cor. i. 25. Q. 10. What is the fourth inſtruction from God's wisdom ? A. The fourth inftruction is, thatthetrue way to wifdom, 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 Godthe foundation ofit, Jam. i. 5. Ifany man lack wifdom, lethim afk 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. Inwhom are hid all the treasures of wisdom and knowledge. And
1 47 the ſcripturescontain all that wisdom which is for ourſalvation ; An Expofition of the Affembly's Catechism.
1 Cor. ii . 17. But we ſpeak thewisdom of God in a mystery, eventhe hidden wisdom which God ordained, before the world, unto our glory.
of God's Power. Queſt. 1. What isthe power of God? A.An eſſential property of his nature, wherebyhecando allthings thathe pleaſes to have done; Jer. xxxii.
17. Ah Lord God, behold, thou hast made the heavens and the earthby 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. Forthe inviſible things of him, from the creation of the world, are clearlyfeen, being understood by the things that are made, evenhis eternal power and Godhead. And its fuftentation ; Heb. i. 3. Who upholdeth all thingsby the wordofhis 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, thatcannot 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 neceffarily depend on him for. what ability they have ; and without the permiffion of the ſupreme power they can do us no hurt ; John xix. 11. Thou couldeſt have no power againſtme, except it were given thee from above.
: Q. 6. What is the ſecond inference from hence ? A. Thatthedifficulties which lie inthe way of the promiſes, needbe no ſtumbling-blocks to our faith ; Rom. iv. 20, 21 . He ſtaggered not atthe promises through unbelief, being fully perfuaded, that what he had promiſed he was able alfo to perform.
Q. 7. What is the third inference from this attribute ? A. The faints need not be ſcared at the greatneſs of their fufferings ; their God can carry them through ; Dan. iii. 17 . OurGod, whom we ferve, is able to deliver us from the burning fiery furnace.
1 Q. 8. What is the fourth inference ?
472 An Exposition of the Affembly's Catechism. A. That the falvation of God's people iscertain, whatever theirdangers be, being keptby this mighty power ; 1 Pet. i. 5. Who are keptby thepowerof Godthrough faithunto falvati
011. Q. 9. What is the laft inferencehence ? 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 everlafting deſtruction, from the presence of the Lord, andthe 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. Buthe, for our profit, thatwe
1. might be partakers of his holineſs. Of his incommunicable holineſs that fcripture 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, wherebyhe delights inhis ownholineſs, and the reſemblance of itinhis creatures, and hates all impurity ; Hab. i. 13. Thou art of purer éyes than tobehold evil, and canſt not look on iniquity.
Q. 3. What is the firſt property of God's holiness ? A.He is eſſentiallyholy: Holineſs is not a ſeparablequality in God, as it is in angels andmen ; but his being and his holilineſs are one thing.
Q. 4. What is the ſecondproperty 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 andpattern ofholineſs to all creatures ; 1 Pet. i. 16. Be ye holy, forI am holy.
Q.6. What is the firſt inſtruction ? A. That the holiest of men have cauſe tobe ashamed and humbled, when they come before God ; Ifa. vi. 3, 5. And one cried unto another, faying, holy, holy, holy is the Lord of hoſts, the whole earth is full ofhisglory. Then faid I, Woe isme, for I am undone,becauſe I am aman of unclean lips, Q.7. What is theſecond inſtructionfrom God's holiness ?
An Exposition of the Affembly's Gatechism. 473 A. That there is nocoming near to God without a Mediator ; for our God is a confuming 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, withoutwhich no man ſhall fee the Lord.
Q. 9. What is the fourth inftruction from hence ? A. That the goſpel is ofinestimable value, as it is the inſtrument ofconveying the holiness of God to us; 2 Cor. iii.
18. But we allwith openface,beholding as it were inaglaſs the glory of the Lord, are changed into the fame image, from glory to glory, evenasby 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. Thejustice 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 isthe rock,his work is perfect ; for all his ways arejudgment : aGod oftruth, and without iniquity : juſt and right is he.
Q. 2.What is the firſtproperty of God'sjustice ? A. That it infinitely excels allhumanjuſtice inthe perfection of it. No creature can compare in juſtice with God; Job ix. 2. How ſhall man bejuſtwith God?
Q. 3. What is theſecondproperty of God'sjuſtice ? A. That he is univerſally righteous in all his adminiſtrati ons inthe world; Pfal. cxlv. 17. The Lord is righteous in all hisways, and holy inall his works.
Q. 4. What was the greatest demonſtrationofthejustice of God, that ever was given to theworld ?
A. The greatest evidence that ever was given ofthejuſtice of God, was in his exacting full fatisfaction for our fins of Chrift ; 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 thistime, his righteoufneſs, that he mightbejuſt, andthejustifier of himwhich eVOL. VII. 000
474 An Exposition of the Affembly's Catechifm. lieveth in Jeſus, Rom. viii. 32. He ſpared not his own fon, 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 Chrift by faith, in this world; Rom. ii. 5. But after thy hardness and impenitent heart, treaſureſt up unto thyſelfwrath against the day ofwrath, and revelation of the righteous judgment of God.
Q. 6. What is the third evidence of God's justice ? A. The third evidence of thejustice of God, is inmaking good all the mercies he hath promised to believers, exactly to tittle ; 1 John i. 9. If we confeſs our fins, he is faithful andjuſt to forgive us our fins, and to cleanſe us from all unrighteouſneſs, 2Tim. iv. 8. Henceforththere is laid up for me a crown ofrighteouſneſs,which the Lord, the righteous Judges willgive me at that day.
Q. 7. What is the firſt inference from God's justice? A. That finners have no cauſe to complain of God's judg. ments, though they be never fo terrible or durable ; Rom. ii . 5. But afterthy hardness, and impenitent heart, treaſureſt up unto thyſelfwrath 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 funthe place ofjudgment, that wickedneſs was there ; and the place of righteoufneſs, that iniquity was there ; I ſaid in mine heart, God fhall judge the righteous, and the wicked.
Q. 9. What is the third inference from God'sjustice ? A.That penitent and believing finners need notdoubt of the forgiveness of their fins ; 1 John i. 9. If we confeſs our ſins, he is faithful andjustto forgiveus 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.WHatA. It is an effential propertyofhisnature,
An Expofition 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 ; Pfal. cxix. 68. Thou art good, and doſt good, teach methy
ſtatutes.
Q. 2. Howdoth thegoodness of God differ from the mercy of God?
A. Itdiffers in its objects ; for miſery is theobject ofmercy ; butgoodneſs extends to the creatures that are happy, as well as miferable, as the angels ; Pfal. cxlv. 9. The Lord is good to all,and his tender mercies are over all his works.
Q.3. What is the firſtproperty of God's goodness ? A. That all his other attributes flow out of it as their fountain: the otheracts 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, andwill ſhew mercy unto whom I will ſhew mercy. Exod. xxxiv. 6. Andthe Lord paffedbybefore him, and proclaimed, The Lord, the LordGod, merciful and gracious, long-fuffering, and abundant in goodneſs and truth.
Q. 4. What is theſecondproperty of the divine goodneſs ?
A. That it is fupreme, and perfect in itſelf, ſo as the goodneſs of no creature is, or can be; Luke xviii. 19. None is goodſave one,and that is God: Andconfequently above all additions from the creature ; Pfal. xvi. 2. O my foul, thou haft
the Lord, My goodneſs extendeth not untothee.
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 anhungry childwith more pleaſure than God doth his goodness to the faints ; Pfal. cxlv. 9. The Lord is good to all, and his tendermercies 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 andgovernment of the world ; Pfal. 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 tomen ?
A. Theprincipal 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 finners, Chrift died for us. I John iv. 9. In this was manifeſted the love of 0002
476 An Expofition of the Affembly's Catechism. Godtowards us, becauſe that Godhath ſent his onlybegotten
Son intothe world,that we might live through him.
Q. 8. But are not thejudgments of God on the wicked, andhis afflictions onthe ſaints, impeachments of his goodness.
A. No; it is the property ofgoodness, to hate and punish evilin the impenitents; Exod. xxxiv. 7. Keeping mercy for thouſands, forgiving iniquity, andtranfgreffion,and fin, and that willby no means clear the guilty, &c. And the afflictions of the faints flow from his goodness, and end intheir trueandeternalgood; Heb. xii. 6. Forwhom the Lordloveth, he chaftneth, and ſcourgeth every fon whom he receiveth, Pfal. cxix. 71. It is good for me that I have been afflicted, that Imight learn thy ſtatutes. Q. 9. Whatmaywe inferfromthegoodness of God ? A. The first thing is, that fin hath made our natures baſe, anddiſingenuous, inthat we take no notice of his goodness ; Ifa. i. 3. The ox knoweth his owner, and the aſs his maſter's crib ; but ifrael doth not know, my people doth not con-
not thedeſign ofit ;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 ourdelight and love; Pfal. cxvi. 1. Ilove the Lord, because he hath heard my voice, and my fupplications. (2.) of our truftand confidence; Pfal. xxxiv. 8. O tafte and fee that the Lord is good; bleſſed is the man that truſteth inhim.
Q. 11. What is the third inference from God's goodneſs ? A. That Chriftians ſhould imitate God inhis goodneſs, in charity to our enemies ; Matth . v. 44, 45. But I ſay unto you, love your enemies,bleſs them that curſe you, dogood to them thathate you, pray for them which deſpitefully uſe you, and perfecute 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; Pfal. cxxx. 4. But there is forgiveness with thee, thatthou mayeſt be feared ; and for refuge indangers. The Lord is good, a strong hold in theday oftrouble ; he knoweth them that truſt in him, Nahum i. 7 . of God'sTruth. ☑Hat is the truth of God ? Queft: 1.W Itis an effential property of his na-
An Exposition of the Assembly's Catechifm. 477 zure, whereby he is perfectly faithful in himself, and inall that he hath ſpoken ; Deut. xxxii. 4. He is the rock, his word is perfect, for allhis ways are judgment ; aGod of truth, and without iniquity, juſt and right is he, Pfal. cxix. 142. Thy righteouſneſs is aneverlasting righteouſneſs, and thy law is thetruth.
Q. 2. What is the firſt property of Divinetruth ? A. The firſt property of it, is, That it is effential andnecefſary to God ; He cannot lie, Titus i. 2.
Q. 3. What is theſecond property ofit ? A. The ſecondproperty is, That it iseverlafting, andabiding to all generations ; Pfal. 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 univerſallytrue in all his words and works. (1.) In all his words ; John xvii. 17. Thyword is truth. (2.) In allhis works ; Pfal.xxv. 10. All the paths of the Lord are mercy and truth, unto ſuch as keephis covenant.
Q. 5. What is the firſtleſſonfrom God's truth tobelearnt? A. That truth and fincerity ofheart is that which is moſt ſuitable, and pleaſing to God; Pfal. li.6. Behold thou defireſt truth inthe 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 histime ; Joſh. xxiii. 14. Not one thinghath failed of all the goodthings 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 promiſefrom God is full ſecurity to the faith of his people, and they may lookupon it as good as a mercy in