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 BX 5939 .D621 1871 
 Dixon, Joshua, 
 Christian doctrine 
 
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CHRISTIAN DOCTKINE, 
 
 STUDIED IN THE ORDER 
 
 PROTESTANT EPISCOPAL 
 
 CHURCH CATECHISM, 
 
 PY 
 
 JOSHUA DIXO^>.» 'Of 
 
 mm foj 
 
 ft. 
 
 C. W. ANDREWS, ^ 
 
 TO WHICH IS ADDED 
 
 A SERIES OF LESSONS FOR 
 
 BIBLE CLASSES, 
 g&y tilt (&&\tix. 
 
 PHILADELPHIA: 
 
 OFFICE FOR THE SALE OF 
 
 THE LEIGHTON PUBLICATIONS, 
 
 1225 SANSOM STREET. 
 1871. 
 
CONTENTS. 
 
 CHAPTER PAGE 
 
 I. On our State by Nature 1 
 
 II. On Baptism 5 
 
 Note on Baptismal Regeneration 6 
 
 III. Baptism, continued 10 
 
 IY. On Repentance 15 
 
 V. On Faith and Justification 19 
 
 VI. On the Promises made at Baptism 23 
 
 VII. On Promises, etc., continued 26 
 
 VIII. On the Creed — Existence and Attributes 
 
 of God 29 
 
 IX. Creed continued — On the Lord Jesus 
 
 Christ 35 
 
 X. Creed continued — On the Divinity of 
 
 Christ 43 
 
 XI. Creed continued — On the Resurrection 
 
 and Ascension of Christ 46 
 
 XII. Creed continued — On the Last Judgment. 50 
 
 XIII. " " On the Holy Ghost. .. . 56 
 
 XIV. " " On the Sin against the 
 Holy Ghost 59 
 
 XV. Creed continued — On the Church 62 
 
 XVI. " " On the Forgiveness of 
 Sin 66 
 
 XVII. Creed continued — On the Resurrection of 
 
 the Body and the Life Everlasting 69 
 
 XVIII. On the Law of God in General, and our 
 
 obligation to obey it 77 
 
 (iii) 
 
IV CONTENTS. 
 
 CHAPTER PAGE 
 
 XIX. On the First Commandment 81 
 
 XX. " Second " 82 
 
 XXI. " Third " 87 
 
 XXII. " Fourth " 92 
 
 Note on Change of Day of Rest 97 
 
 XXIII. On the Fifth Commandment 98 
 
 XXIV. " Sixth " 103 
 
 XXV. " Seventh " 108 
 
 XXVI. " Eighth " 110 
 
 XXVII. " Ninth " 116 
 
 XXVIII. " Tenth " 120 
 
 XXIX. " Lord's Prayer— On Prayer 124 
 
 XXX. " Lord's Prayer continued — The 
 Introduction 130 
 
 XXXI. On the Lord's Prayer continued — The 
 
 First and Second Petitions 134 
 
 XXXII. On the Lord's Prayer continued — The 
 
 Third Petition 137 
 
 XXXIII. On the Lord's Prayer continued— The 
 
 Fourth and Fifth Petitions 141 
 
 XXXIV. On the Lord's Prayer continued— The 
 
 Sixth Petition 146 
 
 The Doxology 151 
 
 XXXV. On the Sacraments in General 152 
 
 XXXVI. " Lord's Supper 155 
 
 XXXVII. " Liturgy 160 
 
 XXXVIII. On Church Government 162 
 
 XXXIX. Reasons for Membership 170 
 
PREFACE. 
 
 The work of Mr. Dixon was written in 1819, 
 for advanced classes in a large Sunday-school in 
 Leeds, England, where, at last accounts, some 
 fifty editions had been called for. More than 
 thirty years ago it was revised and published with 
 notes, by Kev. G. A. Smith, of Virginia. Of the 
 work in that form man}" editions were sold, and 
 it was still in demand when the plates were lost. 
 The present edition was undertaken at the in- 
 stance of the publishers, and has been so far 
 abridged in some parts and enlarged in others, 
 that the editor alone can be held responsible for 
 the book as a whole. The abridgments are chiefly 
 of irrelevant or superfluous Scripture references, 
 and the additions — entire chapters being in some 
 cases rewritten — are such as seem to be required 
 by the present state of the questions examined. 
 By far the larger part of the work, however, as 
 it now stands, is Mr. Dixon's, and the additions 
 made are intended to be entirely in the same line 
 of doctrine of the original work. 
 
 The lessons for Bible Classes which have been 
 
 (iii) 
 
IV PREFACE. 
 
 added are intended to comprise a short system 
 of Theology, theoretical and practical, as taught 
 in Scripture, and received by the Protestant Epis- 
 copal Church, no more being embraced than 
 every intelligent Christian ought to know. 
 
 Reference will be had in brief to current forms 
 of infidelity, as also to corruptions of doctrine 
 within the Church itself. 
 
 The questions are intended not merely to sub- 
 serve the ordinary purposes, but to suggest 
 points for a concurrent Lecture by the teacher. 
 Even such questions as require greater access to 
 books than is commonly enjoyed by a Bible Class 
 will be useful by suggesting for reflection before- 
 hand the subjects on which knowledge is defi- 
 cient. 
 
 As this series is but an outline, it is especially 
 suggested to teachers to supplement it by ques- 
 tions of their own, particularly upon points on 
 which they feel a particular interest, or are able 
 to give fuller instruction. 
 
 Comparatively few references are given. Les- 
 sons learned by the facile process of printed 
 references hastily read, and for the most part 
 out of their connection, are soon forgotten. Let 
 the learner search the Scriptures for himself, and 
 so be able to tell without book where its principal 
 
PREFACE. V 
 
 doctrines are to be found and how they are to be 
 proved. 
 
 Blank books for the entry of notes more or 
 less full upon some of the questions, both before 
 and at the time of recitation, will be found very 
 useful. 
 
 Let teachers beware of haste and superficiality. 
 It is better to spend two or more sessions upon 
 a single subject than to leave it unmastered. 
 The author's own classes have preferred going 
 over this series a second and third time to taking 
 up a new book, and found the recitations and 
 discussions to increase in interest at each review. 
 
 The great defect in the Christian knowledge 
 of this day is not so much error (of which, in- 
 deed, there is much) as indistinctness and con- 
 fusion. The old system of catechising imparted 
 definite knowledge upon religious subjects. This 
 to a great extent has been succeeded by religious 
 fictions, and the result is superficial information 
 without any depth, and dogmatism by the con- 
 verts of yesterday on points upon which the 
 greatest Doctors of the olden time would have 
 hesitated. 
 
 How few they are who can clearly state and 
 defend from Scripture the chief doctrines of the 
 religion which they profess, either as against in- 
 fidelity, or Romanism, or other forms of error 
 now current. 
 
VI PREFACE. 
 
 Such will not be the case with any who go 
 through this book, and go no faster than it is 
 thoroughly digested, and by meditation and 
 prayer wrought into their minds. 
 
 This Book is not merely for class instruction, 
 but will be found a valuable repository and com- 
 pendium of Bible knowledge — a Theological Dic- 
 tionary for the people — as may be seen from the 
 Index, which exhibits at a glance and will prove 
 a ready guide to subjects of profoundest interest 
 and importance to all inquirers in religion. 
 
 C. W. A. 
 
 January, 1871. 
 
DOCTRINES OF HOLY SCRIPTURE 
 
 STUDIED IN THE ORDER OB" 
 
 THE CHURCH CATECHISM 
 
 CHAPTER I. 
 INTRODUCTORY. 
 
 ON OUR STATE BY NATURE. 
 
 Note.— A Catechism is a form of instruction in the way 
 of question and answer. 
 
 The first part of the Church Catechism was written 
 probably by Archbishop Cranmer, and published in 1553. 
 The second part, on the Sacraments, was written by Bishop 
 Overall, and published in lf504. Bishop O. was one of the 
 translators of our present Bible, which was published in 
 1611. 
 
 1. What teas the state of Adam before the fall ? 
 He was created in the image of God. 
 
 God created man in his own image. Gen. i. 27. 
 Jn the likeness of God made he him. Gen. v. 1. 
 Men, which are made after the similitude of God. James 
 iii. 9. 
 
 2. Wherein did this likeness consist ? 
 
 1. In his having a living soul. Gen. ii. 7, 
 
 This is the reason of the law against murder, in Gen. 
 ix. G. 
 
 2. In his being holy. 
 
 3. In his being happy. 
 
 (i) 
 
2 ON OUR STATE BY NATURE. 
 
 His will, understanding, and affections were pure; 
 and his faculties were exercised on proper objects. 
 4. In his power over the rest of the creation. 
 
 Subdue it (the earth) and have dominion over it. Gen. i. 
 
 28, 29. 
 Thou rnadest him to have dominion over the works of Ihv 
 
 hands, and hast put all things under his feet. Ps. viii. 6-8. 
 
 3. What change passed on Adam by the fall f 
 
 He lost his likeness to God, his holiness, his happiness, 
 and, in a great measure, his dominion over the creatures. 
 
 4. How did our first parents bring this misery on them- 
 selves f 
 
 By disobeying the command of God. 
 
 But of the tree of knowledge, etc. thou shalt not eat. Gen. 
 ii. 17. V 
 
 Adam's will was left free to choose either good or evil. 
 
 5. What did this sin include t 
 
 1. Unbelief. Gen. iii. 1-6. 
 
 2. Pride. They wished to be as gods, and to know 
 good and evil for themselves. Gen. iii. 5. 
 
 6. What were the consequences to Adam ? 
 Expulsion from Eden, the cursing of the ground, hard 
 
 labor, and death. Gen. iii. 17, 18, 19. 
 
 7. Are wo involved in the fall? 
 
 Yes. Adam was the covenant head of the human 
 race. Had he retained his original state, we should 
 have been partakers of his holiness and happiness ; and 
 as he corrupted our nature, we are born in sin, and ex- 
 posed to the misery which sin has occasioned. 
 
 Every plant and animal possesses the properties of 
 
 that from which it is derived. Sift wheat ever so clean, 
 
 still there will be chaff in the new grain. 
 
 Adam begat a son in his own likeness. Gen. v. 3. 
 
 That which is born of the flesh is flesh. John iii. 6. 
 
 By one man sin entered into the world. Rom. v. 12. 
 
 Death reigned from Adam to Moses. Bom. v. 14. 
 
 By the ofFence of one, judgment came upon all. Rom. v. IS. 
 
 By one man's disobedience many were made sinners. Rom. 
 
 v. 19. 
 In Adam all die. 1 Cor. xv. 22. 
 
ON OUR STATE BY NATURE. 3 
 
 The Scriptures always describe man as a sinner ; and 
 
 all the types and ceremonies under the law of Moses 
 
 refer to him as such. 
 
 The earth was corrupt. and filled with violence. Gen. vi.ll. 
 The Lord looked down from heaven, to see if there was 
 
 any that did seek God— There is none that doeth good. 
 
 Ps. xiv. 2, 3 ; liii. 2, 3. 
 Behold I was shapen in iniquity. Ps. li. 5. 
 The wicked are estranged lrom the womb; they go astray 
 
 as soon as they be born ; speaking lies. Ps. lviii. 3. 
 The heart is deceitful above all things, etc. Jer. xvii. 9. 
 Except a man be born again, he cannot see the kingdom of 
 
 God. John iii. 3. 
 All have sinned, and have come short of the glory of God. 
 
 Rom. iii. 23. 
 The carnal mind is enmity against God. Rom. viii. 7. 
 Who were dead in trespasses and sin. Eph. ii. 1. 
 
 The infection of sin is not only universal but deep. 
 The hearts of all men are fashioned alike, and contain 
 within them the seeds of the most revolting wickedness. 
 However much we may be shocked with the crimes 
 which we see others commit, we should assuredly be 
 guilty of equal enormities, if we were not prevented by 
 the restraint which God puts on us. When Hazael, the 
 prime minister of Benhadad, king of Syria, was told by 
 the prophet Elisha of the dreadful cruelties which he 
 was on the point of perpetrating, he exclaimed with 
 horror, "But what, is thy servant a dog that he should 
 do this great thing ?" 2 Kings viii. 13. He nevertheless 
 did all the evil which was thus foretold. We are not 
 our own keepers. We should beware of resolving in our 
 own strength, "I will not do this or that;" lest God 
 punish our pride by suffering us to fall into the sins we 
 dread. Our prayer on such occasions should be, "Lord ! 
 deliver us from evil." 
 
 8. Wliat are the consequences of "being born in sin ? 
 
 We are the children of wrath, and are therefore by 
 nature exposed to misery here and hereafter. 
 
 In this life, we have to endure sorrow, sickness, and 
 
 labor, aud have the wrath of God abiding on us. John 
 
 iii. 36. 
 
 In sorrow shalt thou eat of it. Gen. iii. 17. 
 
 In the sweat of thy face shalt thou eat bivad. Gen. iii. 19. 
 
4 ON OUR STATE BY NATURE. 
 
 Hereafter, we are in danger of eternal torments 
 
 The wicked shall be turned into hell. Ps. ix. 17. 
 The soul that sinneth it shall die. Ezek. xviii. 4, 20. 
 There shall be weeping and gnashing of teeth. Matt. viii. 
 
 12 ; xxii. 13; xxiv. 51; xxv. 30. .Luke xiii. 28. 
 Their worm dieth not, and their fire is not quenched. 
 
 Mark ix. 44, 48. Isa. lxvi. 24. 
 He that believeth not s the wrath of God abideth on him. 
 
 John iii. 18, 36. 
 The wrath of God is revealed— against all ungodliness and 
 
 all unrighteousness of men. Rom. i. 18. 
 Treasures t up unto thyself wrath, against the day of wrath, 
 
 etc. Rom. ii. 5. 
 Who will render to every man according to his deeds. 
 
 Rom. ii. 6. 
 Tribulation and anguish upon every soul that doeth evil. 
 
 Rom. ii. 9. 
 The wages of sin is death. Rom. vi. 23. 
 Endured, with much long-suffering, the vessels of wrath, 
 
 fitted for destruction. Rom. ix. 22. 
 As many as are under the law are under the curse. Gal. 
 
 iii. 10. 
 Were by nature the children of wrath. Eph. ii. 3. 
 Sin, when it is finished, bringeth forth death. James i. 15, 
 And said to the mountains and rocks, Fall on us, etc. Rev. 
 
 vi. 16. 
 Whosoever was not found in the book of life, was cast, etc. 
 
 Rev. xx. 15. 
 [Sinners] and all liars, shall have their part in the lake 
 
 which burnetii with fire and brimstone. Rev. 2xi. 8. 
 
 The punishment of the wicked in hell will never be 
 at an end. When they have endured it for a thousand 
 ages, it will still be the wrath to come. Matt. iii. 7. 
 Luke iii. 7. 1 Thess. i. 10. 
 
 It is difficult to explain how sin entered into the 
 creation, or why God permitted it to deface and destroy 
 the works of his hand, which he had pronounced very 
 good. This, however, is not necessary for us to know. 
 The existence of sin is beyond a doubt, and no con- 
 siderate person can avoid feeling that it dwells within 
 him. 
 
 Collect, 1st Sunday offer Trinity. — Because through the 
 weakness of our mortal nature we can* do no good thing 
 without thee, grant us the help of thy grace, thai, in 
 keeping thy commandments we may please thee both in 
 will and deed. 
 
CHAPTER II. 
 
 ON BAPTISM. 
 
 What is your name? N. or M. 
 
 Why were these letters N. and M. used in this place ? 
 
 N stood for Nomen the Latin word for Name. M was the 
 old way of writing doable N and stood for Nomina, Names, 
 it apparently being supposed that more than one would 
 answer. 
 
 Why is this name called one's Christian name ? 
 
 Because in former times it was given to the child 
 ■when it was baptized, and considered as outwardly 
 made a Christian. m 
 
 Why is so simple a question asked as that about your 
 name ? 
 
 To remind me of the solemn fact that when I re- 
 ceived it 1 was consecrated to the service of Christ my 
 Saviour in Baptism. 
 What then is Baptism ? 
 
 It is an act of dedication to God, also a covenant 
 admission into the Church of Christ. 
 Who gave you this name? 
 
 My Sponsors in Baptism, wherein I was made a 
 member of Christ, the child of God, and an inheritor 
 of the kingdom of heaven. 
 
 Note. — With the true explanation of this 
 answer given in the text it teaches no error ; 
 but inasmuch as the impression likely to be 
 made is contrary to the truth, a change in the 
 wording of it is most important. 
 Do not these words imply, and were they not intended to 
 imply, what is now •meant by hating a new heart, 
 and being created in righteousness and true holiness ? 
 
 Yes. 
 
 5 
 
b ON BAPTISM. 
 
 But do not the Holy Scriptures teach us that this change 
 is wrought by the power of the Holy Ghost through 
 the instrumentality of the Word of God t 
 
 Yes, in Eph. iv, 23-24 ; James i, 18 ; 1 Peter i, 23. 
 
 'How then can it be declared that you were made a mem- 
 ber of Christ, fyc, in Baptism t 
 
 Because it is pronounced of all upon their profession 
 of renouncing the world and of faith in Christ, and 
 being baptized, that they are regenerate, which means 
 the same thing as being a member of Christ, &c. 
 
 But when you were Baptized, did you really either be- 
 lieve or make that profession ? 
 
 No, because too young to understand it ; but being 
 supposed to make it through my Sponsors, and being 
 baptized, the regeneration was pronounced accord- 
 ingly. 
 
 You must remember, then, these two things — 
 
 1. That faith and regeneration are connected together 
 in the Baptismal Service, as also in many plain pas- 
 sages in God's word. 
 
 2. That you must not think your being pronounced 
 in the Baptismal Service and Catechism regenerate, 
 and a child of God, and inheritor of the kingdom of 
 heaven, upon a profession then supposed to be made, 
 now makes you either ; unless you do now believe in 
 Christ, and renounce the devil and all his works, the 
 vain pomp and glory of the world, with all covetous de- 
 sires of the same, and the sinful desires of the flesh, so as 
 not to follow or be led by them. 
 
 NOTE. 
 
 What is commonly called " Baptismal Regen- 
 eration" has been long debated, and the source 
 
ON BAPTISM. 
 
 of many dangerous errors. Numerous explana- 
 tions of the Baptismal Service have been given, 
 and none to which objections are not urged ; but 
 the one given above is believed not only to be 
 most conformable to Scripture, but to the true 
 intention of its authors, either as judged by their 
 other writings, or the manifest requirements of 
 other parts of the Prayer-Book. 
 
 The absolute silence of Scripture as to the 
 moral effect of Baptism upon an infant (if any), 
 and the consequent impossibility of knowing 
 anything, may be taken as a reproof of the nu- 
 merous volumes respecting it, which have filled 
 the Church with speculation and controversy, 
 without the smallest approach to a settlement of 
 the question. 
 
 With respect to adult Baptism, which only is 
 directly mentioned in Scripture, and from which 
 the normal idea of the ordinance must be learned, 
 the notion of its being efficacious when separated 
 from faith and obedience, is a Romish notion, and 
 plainly contrary to Scripture. 
 
 If Baptism takes the place of circumcision, 
 which in maii3 T respects illustrates it, as all admit, 
 and if in the 2d chapter of Rom. 25-29, we sub- 
 stitute Baptism for Circumcision and Christian 
 for Jew, it will throw a flood of light upon the 
 whole subject, the great value put upon circum- 
 
 2* 
 
8 
 
 ON BAPTISM. 
 
 cision under the old covenant not being forgot- 
 ten. The passage will then read as follows : — 
 
 "For circumcision ve-l For baptism verily 
 rily protiteth,if thou keep profiteth if thou keep the 
 the law : but if thou be a law ; but if thou be a 
 breaker of the law, thy breaker of the law thy 
 circumcision is made un- baptism is made non- 
 baptism [not as a mat- 
 ter of fact but as to any 
 spiritual efficacy]. 
 
 Therefore, if the un- 
 baptized keep the right- 
 eousness of the law, shall 
 not his non-baptism be 
 counted for baptism ? 
 
 circumcision. 
 
 Therefore, if the un- 
 circumcision keep the 
 righteousness of the law, 
 shall not' /his uncircum- 
 cision be counted for cir- 
 cumcision ? 
 
 And shall not uncir- 
 
 Ancl shall not non-bap- 
 cumcision which is bylfo'sra, which is by nature, 
 nature, if it fulfil thej if it fulfill the law, judge 
 law, judge thee, who by thee who bv the letter 
 
 the letter and circumci 
 sion dost transgress the 
 law? 
 
 For he is not a Jew 
 which is one outwardly ; 
 neither is that circum- 
 cision which is outward 
 in the flesh : But he is 
 a Jew which is one in- 
 wardly : and circumci- 
 sion is that of the heart, 
 in the spirit, and not in 
 the letter ; whose praise 
 
 and baptism dost trans- 
 gress the law ? 
 
 For he is not a Chris- 
 tian who is one outward- 
 ly, neither is that bap 
 tism which is outward in 
 the flesh ; but he is a 
 Christian w T ho is one 
 inwardly, and baptism 
 is that of the heart in the 
 spirit and not in the let- 
 ter, whose praise is not 
 
 is not of men, but ofjof men but of God. 
 
 God.' 
 
ON BAPTISM. 
 
 In confirmation of the foregoing we have the 
 plain declaration of St. Peter (i. 3, 21) that 
 mere baptism does not take away sin. " The 
 like figure whereunto even baptism doth also 
 now save us, (not the putting away of 
 the filth of the flesh, but the answer of 
 a good conscience toward God,) by the resur- 
 rection of Jesus Christ. 
 
 [The second chapter has been prepared by the Editor of 
 this edition. The matter added is in order to a more full 
 and explicit statement of a doctrine on which much error 
 has been published since the Author's day, but this 
 addition is believed to be in entire accordance with his 
 general views.] 
 
CHAPTER III. 
 
 BAPTISM CONTINUED. 
 
 1. What is implied in Baptism ? 
 
 An acknowledgment of our defilement by sin, and of 
 the necessity of our being washed from its pollution. 
 As children are defiled by original sin, being born in 
 the flesh, they are admitted into the outward Church 
 by the ordinance of baptism, wherein they are washed 
 by water, as a type of that inward washing by the 
 Holy Ghost, without which they cannot be members of 
 the true Church. 
 
 2. Need we be baptized more than once ? 
 
 No. Baptism is the ceremony whereby we obtain 
 admission into the visible Church of Christ, and need 
 not be repeated. 
 
 3. Was there any ceremony answerable to it among the 
 Jews ? «. 
 
 Yes ; the rite of circumcision, when their children 
 
 were thus admitted into covenant with God, and names 
 
 were given to them. 
 
 Isaac's name was given. Gen. xxi. 3, 4. 
 
 John the Baptist's name was given. Luke i. 59. 
 
 Our Saviour's name was called Jesus. Luke ii. 21. 
 
 In the following text St. Paul is supposed to recognize 
 
 baptism as the antitype of Circumcision. 
 
 In whom also ye are circumcised with the circumcision 
 made without hands in putting off the body of the sins 
 of the flesh, by the circumcision of Christ : Buried with 
 him in baptism, wherein also ye are risen with him, 
 through the faith of the operation of God. Col. ii. 11, 12. 
 
 4. In what light is Baptism to be considered? 
 1. As a sign of regeneration. 
 
 As many of you as have been baptized into Christ, have 
 put on Christ. Gal. iii. 27. 
 
 (10) 
 
ON BAPTISM. 11 
 
 2. As a seal of the promise on God's part, of the bless- 
 ings to such as are worthily baptized. 
 
 5. Is it right to baptize children ? 
 
 Yes : so we infer from the admission of Jewish infants 
 to the Church by circumcision. 
 
 The Apostles baptized whole households, which we 
 must suppose included children. 
 
 And when she was baptized and her household, etc. Acts 
 
 xvi. 15. 
 And was baptized, he and all his, straightway. Acts xvi. 
 
 33. 
 
 The child of a believing parent is said by St. Paul to 
 be holy. 
 
 But now are they holy. 1 Cor. vii. 14. 
 
 Not personal holiness, but an external holiness by 
 covenant relation — as consecrated things are called holy. 
 
 Infant baptism prevailed universally in the early ages 
 of the Church, a circumstance which cannot be ac- 
 counted for but by admitting its existence in the times 
 of the Apostles with the Divine sanction. 
 
 6. Who ordained Baptism ? 
 Christ himself. 
 
 Go ye therefore and teach all nations, baptizing them. 
 Matt, xxviii. 18, 19. 
 
 7. Did our Lord himself Baptize ? 
 
 No. 
 
 Jesus himself baptized not, but his disciples. John iii. 22, 
 2d ;. iv. 1, 2. 
 
 8. What is Baptism called in the Catechism? 
 
 A sacrament, which we understand to be "An out- 
 ward and visible sign of an inward and spiritual 
 grace.' 1 
 
 9. What is the outward visible sign or form in baptism? 
 "Water; wherein the person is baptized " In the 
 
 name of the Father, and of the Son, and of the Holy 
 Ghost)' 
 
12 
 
 ON BAPTISM. 
 
 10. WJiy are we baptized in the name of the Father, Son, 
 and Holy Ghost? 
 
 To show that we believe in, and rest for salvation on 
 the work of the Holy Trinity, dedicating ourselves to 
 the service of the Father as our Creator, the Son as our 
 Redeemer, and the Holy Ghost as our Sanctifier. 
 
 11. What does water represent to us ? 
 
 The cleansing of the soul from sin by the blood of 
 Christ, and its renewal by the influence of the Holy 
 Ghost. 
 
 12. " What is the inward and spiritual grace? 
 
 "A death unto sin, and a new birth unto righteous- 
 ness, for being by nature born in sin, and the children 
 of wrath, we are hereby made the children of grace." 
 
 "Hereby," that is by the death unto sin and the new 
 birth unto righteousness, we become the children of 
 grace.* 
 
 13. What do you mean by a new birth unto righteousness ? 
 Receiving a new and divine nature totally opposed to 
 
 the corrupt nature we derive from Adam. 
 
 Except a man be born again he cannot see the kingdom, of 
 
 God. John iii. 3. 
 You hath he quickened who were dead in trespasses. Eph. 
 
 ii. 1. 
 And be renewed in the spirit of your mind. Eph. iv. 23, 24. 
 Being born again — by the word of God. 1 Pet. i. 23. 
 
 14. Do all baptized persons partake of this inward grace? 
 No: for while we believe that children may receive 
 
 the Holy Spirit in answer to the prayers offered for 
 them at their baptism ; we know that the outward sign 
 will not profit those who live and die without the inward 
 grace. 
 
 He that believeih and is baptized, shall be saved. Mark xvi. 
 16. 
 
 Abraham was circumcised after he became a believer ; 
 
 * If it be asserted that any from being children of wrath are 
 made children of grace by baptism, it does not appear upon 
 what Scriptural authority the assertion is made. 
 
ON BAPTISM. 13 
 
 Ishmael was circumcised, who probably never believed ; 
 and Isaac was thus initiated into the Church when he 
 was only eight days old, and of course before he believed. 
 The belief here required is a personal application to 
 Jesus. It is not enough to confess him with our mouth, 
 but our hearts must also be influenced. 
 
 "With the heart man believeth unto Righteousness. Rom. 
 
 x. 9. 
 Circumcision is that of the heart. Rom. ii. 25, 29. 
 In Christ Jesus neither circumcision availeth any thing, 
 
 nor uucircunicision, but a new creature. Gal. vi. 15. 
 
 15. " What is required of persons to be baptized?" 
 "Repentance, whereby they forsake sin: and Faith, 
 
 whereby they steadfastly believe the promises of God 
 made to them in that Sacrament." 
 
 16. "Why then are infants baptized, when by reason of 
 their tender age they cannot perform them? 
 
 "Because they promise them both, viz. repentance 
 and faith, by their sureties," (or sponsors,) "which 
 promise when they come to age, themselves are bound 
 to perform." 
 
 [NOTE.] 
 
 Such is the answer given in the Catechism, but no 
 Scriptural authority is given for baptizing infants on the 
 ground here assigned. 
 
 Supposing baptism to take the place of circumcision, 
 it is a juster view to regard the child of the Christian 
 like the child of a Jew, as being in truth born a member 
 of the Church, and under the covenant, and that his 
 baptism is in virtue of his membership (i. e. the same 
 sort of membership which the Jewish child had when 
 born,) and not his membership or any thing more than 
 the outward seal of it in virtue of his baptism. The 
 Jewish child was born under the covenant or in the 
 
14 ON BAPTISM. 
 
 covenant, and was entitled to its seal, which was circum- 
 cision. 
 
 In this view the children of unbelievers can only be 
 made members of the Church by baptism, as proselytes 
 from among the heathen were made members of the 
 Jewish Church by circumcision, and in such cases it is 
 said that Jews (that is those already members of the 
 Church,) stood for them very much as our sponsors in 
 baptism do now, and hence it is argued that only the 
 children of members of the Church are entitled to bap- 
 tism, and that when, as in the case of Jewish proselytes, 
 others are made outwardly members through the medium 
 of sponsors, those sponsors must, as required by the 
 Canon of the Church of England, be members of the 
 Church. 
 
 II. In the address to the sponsors the word "vow" 
 occurs. On the Christian expediency of vows as used 
 in the 'Old Testament, and properly so called, see a val- 
 uable note of Dr. Bedell in his edition of Bickersteth on 
 the Lord's Supper, p. 175. 
 
 Taken in the sense of simple promises or resolutions, 
 they are of course proper, but when attended with im- 
 precatory oaths, either written, verbal, or mental, they 
 are without New Testament approval, and likely to be- 
 come a snare to conscience. 
 
 It is not uncommon to hear of " ordination vows," but 
 that word does not occur in the Ordination Service ; and 
 there is literally no such thing as ordination "vows." 
 
 For the grounds on which children when baptized are 
 declared to be members of Christ, children of God, and 
 inheritors of the Kingdom of Heaven, see preceding 
 chapter. 
 
CHAPTER IT. 
 
 ON REPENTANCE. 
 
 1. Tou say that Repentance and Faith are required of 
 
 all iclio are baptized: What is Repentance? 
 
 Repentance, strictly speaking, is a turning from sin. 
 
 Sorrow for sin, on account of its own evil nature, is 
 the cause which produces this turning, and a new life 
 is the effect or result of it. That sorrow for having 
 done wrong, which is occasioned merely by the fear of 
 punishment, is not true repentance. A malefactor, 
 who is about to be executed, may be very sorry that he 
 has forfeited his life by his crimes ; and a bad man, on 
 his death-bed, may be very sorry that he is to be sent 
 to everlasting torment: and yet, if an opportunity were 
 afforded them, both would return to their old sins, and 
 their sorrow would last no longer than their danger. 
 Real penitents are very frequent and particular in 
 making confessions of their secret sins to God, and do 
 not content themselves with talking much of their own 
 baseness and unworthiness, and of their good intentions, 
 but really forsake sin, and "bring forth fruits meet for 
 repentance." 
 
 The progress of true repentance is admirably illus- 
 trated by the parable of the Prodigal Son. It begins 
 with reflection: this leads to self examination; self- 
 examination leads to conviction ; conviction to sorrow ; 
 then follows faith in his father, and as soon as this 
 takes place, he repents or turns to his father, after 
 which, he hated and loathed his former character. 
 
 To constitute such a repentance, there must be a 
 desire of mercy and deliverance ; an actual application 
 for it in retirement, by groanings which cannot be 
 uttered ; a ceasing to do evil, and a learning to do well; 
 an abounding in the work of the Lord, and an active 
 desire to advance his glory. 
 
 The word of God informs us (2 Cor. vii. 10) that godly 
 
 (15) 
 
16 
 
 ON REPENTANCE. 
 
 sorrow worketh repentance to salvation, not to be re- 
 pented of; but the sorrow of the world worketh death; 
 and we have examples of the effects produced by both 
 kinds, that we may examine ourselves, and know to 
 which class our sorrow, when we have done wrong, 
 belongs. 
 
 Examples of what is called " the Sorrow of the World."' 
 
 Cain. Gen. iv. 13, 14. (Saul. 1 Sam. xv. 30. 
 
 Esau. Gen.xxviii.34.Heb.xii.17. Ahab. 1 Kings xxi. 25. 29. 
 Pharaoh. Exod. x. 16. I Judas. Matt, xxvii. 3. 
 
 Examples of true Repentance. 
 
 Prodigal Son. Luke xv.12.18. 
 Zaccheus. Luke xix. 8. 
 Peter went out and wept 
 
 bitterly. Luke xxii. 62. 
 Thief on the cross. Luke 
 
 xxiii. 40-43. 
 
 Job. Job xlii. 6. 
 Manasseh. 2 Chron. xxxiii. 13. 
 David. Ps. xxxii. 3-5; li. 
 Ephraim. Jer. xxxi. 18. 
 Woman who was a sinner. 
 Luke vii. 37, 46. 
 
 2. What is the state of mind of a penitent ? 
 
 Turn thou me, and I shall be turned. Jer. xxxi. 18. 
 
 And ye shall loathe yourselves— for all your evil. Ezek. 
 
 xx. 43 ; xxxvi. 31. 
 They shall look on me whom they pierced, and mourn. 
 
 Zech. xii. 10. 
 
 3. Why is repentance necessary for all men f 
 
 1. Because all have sinned. 
 
 There is not a just man upon earth, that sinneth not. 
 
 Eccl. vii. 20. 
 All have sinned, and come short of the glory of God. Rom. 
 
 iii. 23. 
 If we say that we have no sin, we deceive ourselves. 
 
 1 John i. 8. 
 
 2. Because God commands it. 
 
 Eepent, and turn yourselves from all your transgressions. 
 
 Ezek. xiv. 6; xviii. 30. 
 Repent ye, and believe the gospel. Mark. i. 15. 
 They went out, and preached that men should repent. 
 
 Mark vi. 12. 
 That repentance and remission of sins should be preached. 
 
 Luke xxiv. 47. 
 Eepent and be baptized, every one of you. Acts ii. 38. 
 Repent, therefore, that your sins may be blotted out. Acts 
 
 iii. 19. 
 God commandeth all men everywhere to repent. Acts xvii. 
 
 30. 
 
 3. Because the mind must be prepared for pardon by 
 
ON REPENTANCE. 17 
 
 repentance, and -without there can be no meetness for 
 heaven. 
 
 Except ye repent, ye shall all likewise perish. Luke xiii. 
 3, 5. 
 
 4. Can a man, of himself, truly repent ? 
 
 No: repentance is the gift of God, the purchase of 
 Christ, and the work of the Spirit. 
 
 I came not to call the righteous but sinners to repentance. 
 Matt. ix. 13. 
 
 Then hath God. also to the Gentiles granted repentance 
 unto life. Acts xi. 18. 
 
 If God peradventure will give them repentance. 2 Tim. ii. 
 25. 
 
 The goodness of God leadeth thee to repentance. Rom.ii.l. 
 
 Not willing that any should perish, hut that all should 
 come to repentance. 2 Pet. iii. 9. 
 
 5. Wliat promises are made to penitent sinners ? 
 
 If thou shalt return unto the Lord — then he will haye com- 
 passion on thee. Deut. xxx. 2, 3, 
 
 If my people shall humble themselves— then will I forgive 
 their sin. 2 Chron. vii. 14. 
 
 Whoso conffsseth and forsaketh his sins shall find mercy 
 Prov. xxviii. 13. 
 
 Let the wicked forsake his way— and return unto the Lord, 
 and he will have mercy on him — and abundantly pardon 
 him. Isa. lv. 7. 
 
 If we confess our sins, he is faithful and just to forgive us 
 our sins. 1 John i. 9. 
 
 6. What is the chief means by which repentance is 
 produced? 
 
 A view of a crucified Saviour. The penitent, looking 
 at the cross of Christ, sees himself a sinner, and mourns 
 over those sins which crucified the Lord of life. 
 
 Unless we feel something of this, we are not real 
 Christians. The only entrance to the way which leads 
 to eternal life, is by this godly sorrow and heartfelt 
 
18 ON REPENTANCE. 
 
 repentance. The passage is very difficult, and we must 
 strive to enter in at the strait gate. 
 
 Notwithstanding the necessity and benefit of repent- 
 ance, we must remember that it does not atone for sin. 
 
 7. How are we to obtain repentance? 
 
 By meditating upon the nature and the evil of sin, 
 and its effects, as seen in the everlasting punishment to 
 which it leads, and especially as seen in the cross of 
 Christ. Compare it also with God's holy and righteous 
 law, and let the whole exercise be accompanied by 
 earnest prayer. 
 
 Prayers for repentance, in the Liturgy. 
 
 Collect, Ash- Wednesday. — Create and make in us new 
 and contrite hearts. 
 
 Absolution. — Let us beseech him to grant us true re- 
 pentance. 
 
 Litany. — That it may please thee to give us true re- 
 pentance. 
 
 How necessary is it for those who have not already 
 repented, to set about the important work immediately ! 
 Do not trifle with God. Difficulties will increase with 
 age. 
 
CHAPTER Y. 
 
 ON FAITH AND JUSTIFICATION. 
 
 1. What is Faith f 
 
 The word faith is used in two senses in Scripture. 
 1st. in the sense of a mere belief, such as devils have in 
 the existence of God, or that which St. James calls a 
 dead faith, which does not produce good works, but in 
 the 2d sense (in which it is almost invariably used in 
 Scripture) Faith is an affectionate confidence in the 
 word of God. Head and heart, knowledge and love, 
 both combine in the exercise of faith. Faith knows the 
 truth, believes it, loves it. St. Paul's definition of it in 
 Heb. xi. 1, reads thus in the corrected translation. 
 "Faith is the confidence of things hoped for, and the 
 conviction of things not seen," and the numerous ex- 
 amples which he gives all accord with this definition. 
 Its principal exercise now is with respect to the way of 
 Salvation, and its principal object, the Lord Jesus Christ. 
 
 2. As it respects "knowledge, is faith warranted 
 beyond our knowledge? 
 
 Yes. Oft-times from our general knowledge of God's 
 character. Thus Abraham trusted when commanded 
 to slay his son. Gen. xxii. 10. 
 Though he slay me, yet will 1 trust in him. Job xiii. 15. 
 
 See also the case of the Canaanitish woman. Matt, 
 xv. 28, and blind Bartimeus. Mark x. 52. Through what 
 they knew of Christ's healing others, they trusted in 
 Him to heal them, though they knew not how. 
 
 3. 7s faith the grace or exercise of the mind and 
 heart on which salvation depends? 
 
 It is. 
 
 Tliy faith hath saved thee. Luke xviii. 42. 
 Thy faith bath made thee whole. Mark v. 34. 
 Believe on the Lord Jesus Chriot, and thou shalt be saved. 
 Acts. xvi. 31. 
 
 (19) 
 
20 ON FAITH AND JUSTIFICATION. 
 
 Te are the children of God by faith in Christ Jesus, Gal. 
 iii. 26. 
 
 No other grace is thus singled out. 
 
 4. Why is it that faith is thus spoken of as the grace 
 which brings the soul into a state of salvation ? 
 Because it is that exercise of the soul which accepts 
 
 and relies on the righteousness of Christ which atones 
 for sin. 
 
 5. St. Paul says Rom. iii, that we are justified by 
 faith. Whac does' 'justified" here mean? 
 
 It means accounted or reckoned just or righteous, not 
 actually made so, but the person justified is not only 
 uncondemned but taken and treated as though perfectly 
 righteous. 
 
 An angel is so treated. Why? Because he is 
 righteous in himself. 
 
 A man is so accounted and treated. Why? Because 
 he is righteous in himself? No, but on account of 
 Christ's righteousness, which through faith is accounted 
 or imputed to him; not transferred, but imputed, as 
 David speaks of the blessedness of the man to whom 
 God imputeth righteousness without works. And when 
 it is said that faith is accounted or imputed for 
 righteousness, it means not the faith itself, which in 
 that view would be a work, but the object which faith 
 embraces, i. e. the righteousness of Christ. 
 
 ' "Abraham believed God, and it" (i. e. this belief or 
 faith) "was counted to him for righteousness." Gal. 
 iii. 6. But this faith of Abraham looked forward to 
 the promised Messiah, as our faith looks back to him. 
 
 6. WJien then St. Paul so repeatedly affirms in Rom. 
 3 and 4, that we are justified by faith without 
 loorks or the deeds of the law, does he mean that 
 
 faith is the absolute cause of our justification? 
 
 No; but the instrumental cause, for as we have seen, 
 Christ's righteousness is the absolute and meritorious 
 cause, and faith, the instrument or organ of the mind, 
 
ON FAITH AND JUSTIFICATION. 21 
 
 -which from its very nature lays hold of and relies on it 
 for salvation. 
 
 As when Christ said to the blind man "thy faith hath 
 saved thee/' he meant only instrumentally, as bringing 
 him to rely on Christ's power, which was the real thing 
 that opened his eyes. 
 
 So we see that baptism is not the instrumental cause 
 of justification, as the Church of Rome teaches. 
 
 7. Do people always know whether they have faith? 
 St. Paul says 2 Cor. xiii. 5, examine yourselves, 
 
 whether ye be in the faith, from which it appears that 
 in some cases, at least, the knowledge of our being in 
 the faith depends upon examination. 
 
 8. What are the evidences or proofs of faith? 
 
 1. Love. Faith works by love. Gal. v. 6. 
 
 2. Good works. See James ii. 18. 
 
 9. Have men power to exercise this faith? 
 Not in themselves. 
 
 Faith is the gift of God. Eph. ii. 8. 
 
 But when we see the commands of God, to believe on 
 his Son, Acts xvi. 31; 1 John iii. 23, we must believe 
 that God gives his grace to those who seek for it, which 
 will enable them to believe with the heart unto right- 
 eousness. 
 
 10. What are some of the means of faith ? 
 
 1. Hearing the word. 
 
 Faith cometh by hearing. Rom. x. 17. 
 
 2. Prayer. 
 
 Looking unto Jesus the author and finisher of our faith. 
 Heb. xii. 2. 
 
 11. WJiat will be the consequence of not believing? 
 
 He that believeth not shall be damned. Mark xvi. 16. 
 The unbelieving shall have their part in the lake which 
 burneth with fire and brimstone. Kev. xxi. 8. 
 
 Note. — This chapter which has been prepared by the 
 Editor, is believed to contain the substance of what is 
 taught in Scripture respecting faith and justification, in as 
 
22 ON FAITH AND JUSTIFICATION. 
 
 perspicuous a form as was practicable in so brief.a space. 
 There is, however, what is called the "faith of miracles,'' 
 which existed for a time; that is, such a belief in the power 
 of Christ as enabled those who exercised it to work 
 miracles, even though they had not a saving faith, or were 
 true Christians. St. Paul contemplates this possibility 
 when in 1 Cor. 13, he supposes a faith which could remove 
 mountains, and yet love is not felt. And some are repre- 
 sented as saying to Christ on the day of judgment, Have 
 we not cast out devils, etc., in thy name, which is not 
 denied, but Christ answers, that he never knew them.i. e. 
 as his children, and we know that wicked Balaam gave a 
 true prophecy. 
 
 ART. XI. ON THE JUSTIFICATION OF MAN. 
 
 "We are accounted righteous before God, only for the 
 merit of our Lord and Saviour Jesus Christ, by faith, 
 and not for our own works or deservings. Wherefore 
 that we are justified by faith only, is a most wholesome 
 doctrine, and very full of comfort, as more largely is 
 expressed in the Homily of Justification." The doc- 
 trine of justification by faith only is here so clearly 
 delivered, and so positively asserted, that one would 
 think nothing but corrupt nature, an evil heart of un- 
 belief, prejudice, or worldly interest, could incline men 
 to understand this article in any other sense, or constrain 
 them to put a double meaning upon it. Our reformers 
 here call it a wholesome doctrine, and very full of 
 comfort; and all who experience it, find it so; although 
 those who do not experience it, do not know either the 
 wholesomeness or comfort of it. Many people have the 
 doctrine of justification by faith in their heads, but yet 
 are very miserable for want of having it in their hearts. 
 
 ART. XII. OF GOOD WORKS. 
 
 Albeit that Good Works, which are the fruits of Faith, 
 and follow after Justification, cannot put away our sins, 
 and endure the severity of God's judgment; yet are they 
 pleasing and acceptable to God in Christ, and do spring 
 out necessarily of a true and lively Faith; insomuch 
 that by them a lively Faith may be as evidently known 
 as a tree discerned by its fruit. 
 
ON THE PROMISES MADE AT BAPTISM. 23 
 
 ART. XIII. OF WORKS BEFORE JUSTIFICATION. 
 
 Works done before the grace of Christ, and the 
 inspiration of his Spirit, are not pleasant to God, for- 
 asmuch as they spring not of faith in Jesus Christ; 
 neither do they make men meet to receive grace, or (as 
 the School-authors say) deserve grace of congruity: yea, 
 rather, for that they are not done as God hath willed 
 and commanded them to be done, we doubt not but 
 they have the nature of sin. 
 
 The reader is particularly referred to the Homily on 
 Faith. 
 
 CHAPTER VI, 
 
 ON THE PROMISES MADE AT BAPTISM. 
 
 1. What did your Sponsors for you at your Baptism ? 
 
 " They did promise and vow three things in my 
 name : First, that I should renounce the devil and all 
 his works, the pomps and vanity of this wicked world, 
 and all the sinful lusts of the flesh. Secondly, that I 
 should believe all the articles of the Christian Faith. 
 And, thirdly, that I should keep God's holy will and 
 commandments, and walk in the same all the days of 
 my life." 
 
 2. What is meant by the devil ? 
 
 An evil spirit, the prince of the fallen angels. He is 
 the implacable enemy of the whole human race, and 
 especially of believers, whose ruin and misery he is 
 always aiming to effect. He occasioned the fall of our 
 first parents, seducing Eve, by a lie, to take of the for- 
 bidden fruit. 2 Cor. xi. 3. 
 
24 OF THE PROMISES MADE AT BAPTISM. 
 
 He is mentioned in Scripture under various names : 
 among others — 
 Satan, (i.e. Adversary or Ruler of the darkness of this 
 
 Accuser.) Job i. 6. Zech. 
 iii. 1. 
 Prince of this world. John 
 xii. 31 ; xiv. 30. 
 
 world. Eph. vi 12. 
 God of this world. 2 Cor. iv. 4. 
 Apollyon, (the Destroyer.) 
 
 Rev. is. 11. 
 
 Surely then we have great cause to pray against sub- 
 tlety and power as in the Liturgy. 
 
 From the crafts and assaults of the devil. From all the 
 
 deceits of the world, the flesh, and the devil, Good Lord 
 
 deliver ns. 
 That those evils which the craft and subtlety of the devil 
 
 or man worketh against us, be brought to naught. 
 Grant thy people grace to withstand the temptations of 
 
 the world, the flesh, and the devil. 
 
 3. What are the works of the devil ? 
 
 Whatever is sinful, and contrary to the will of God, 
 as lying, swearing, sabbath-breaking, envyings, con- 
 tentions, theft, murder, uncleanness, hatred, drunken- 
 ness, &c. Gal. .v. 19 — 21. 
 
 He blinds the eyes of those that believe not. 2 Cor. iv. 4. 
 
 He keeps men from seeking salvation. 
 
 He sows tares with the good seed. Matt. xiii. 39. 
 
 He catches the word out of the heart. Matt. xiii. 19. 
 
 Luke viii. 12. 
 He leads men captive at his will. 2 Tim. ii. 26. 
 
 He tempts men to apostasy. 
 
 He put into the heart of Judas to betray his Lord. John 
 
 xiii. 2, 27. 
 He filled the heart of Ananias to lie. Acts v. 3. 
 
 We are warned to be on our guard, and to resist his 
 
 attacks, 
 
 Neither give place to the devil. Eph. iv. 27. 
 
 Put on the whole armour of God, that you may stand 
 
 against the wiles of the devil. Eph. vi. 11. 
 Resist the devil, and he will flee from you. James iv. 7, 
 Be sober, be vigilant, because of your adversary the 
 
 devil. 1 Pet. v. 8. 
 Whom resist, steadfast in the faith. 1 Pet. v. 9. 
 
 Recollect, that Satan is often transformed into an 
 angel of light, in order to deceive. 2 Cor. xi. 14. Be- 
 ware then how you attempt to refute his suggestions by 
 your own weak and unassisted reason. Hold no parley 
 
ON THE PROMISES MADE AT BAPTISM. 25 
 
 with him, but say, " Get thee behind me, Satan :" and 
 
 hide the word of God in your heart as Jesus did, that 
 
 you may be able at once to put him to silence with " It 
 
 is written." 
 
 The Son of God was manifested that he might destroy 
 the works of the devil. 1 John iii. 8. 
 
 4. Are there any who in these later days toish to deny 
 the existence of any Devil or evil Spirits? 
 
 Yes : it is the usual beginning of modern infidelity 
 or rationalism, as it is called, to deny that there is any 
 devil : whereas it is plain from the texts quoted above 
 that we have as distinct proof from Scripture of the 
 existence of a personal Devil as of. the existence of a 
 personal God. 
 
 5. What is meant by pomps and vanity ? 
 
 By pomps are meant the pride of life ; all ostenta- 
 tious display of greatness and riches ; the worldly am- 
 bition and distinction which seeks the "praise of men," 
 and not " the honour which cometh from God only ;" 
 and such worldly objects in general as captivate the 
 heart, and withdraw it from God. 
 
 Vanities consist of empty pleasures and amusements, 
 finery in dress, and frivolous occupations. 
 
 These we must renounce / we must not only forsake 
 them outwardly in our life and conversation, but resist 
 them inwardly in our thoughts and desires. 
 
 6. Are not the theatre, and balls, and most of the dances 
 as now conducted, to be numbered with the things re- 
 nounced in Baptism ? 
 
 Tes : manifestly these are among the works of the 
 flesh, on which specific instruction and warning ought 
 to be given by all pastors and teachers who would be 
 free from the blood of souls * 
 
 * Vide. A Little Tiling Great : "May I go to the theatre ?" 
 '•MayJ go to the ball," and "Baptismal vows ami worldly 
 amusements." By Bishop Meade. Published by the 
 Evangelical Knowledge Society. 
 
 Do not fail to procure and read these works carefully, if 
 you really doubt about tbe s-infulness of these things and 
 desire to'know the truth in order to salvation. 
 
26 ON THE PROMISES MADE AT BAPTISM. 
 
 7. How do you show the necessity of abstaining from 
 these things ? 
 
 Have no fellowship with the unfruitful works of dark- 
 ness. Eph. v. 11. 
 
 Let every one that nameth the name of Christ depart 
 from iniquity. 2 Tim. ii. 19. 
 
 Abstain from all a pearance of Evil. 1 Thess. v. 22 
 
 Be not confirmed to this world. Rom. xii. 2. 
 
 Love not the world, neither the things of the world. 1 
 John ii. 15. 
 
 If the things named above be not "of the world" in 
 the sense of the text, and also of its "pomps and vani- 
 ties," it will be difficult if not impossible to tell what is. 
 
 CHAPTER VII. 
 
 ON PROMISES MADE AT BAPTISM, CONTINUED. 
 
 1. Why do we say "this wicked world?" 
 Because as unconverted, 
 
 The whole world lieth in wickedness. 1 John v. 19. 
 
 2. What are the ' 4 sinful lusts of the flesh V ' 
 
 The whole corrupt nature, with all evil tempers, dis- 
 positions, thoughts, and desires. 
 
 When lust hath conceived, it bringeth forth sin. James 
 
 i. 15. 
 Abstain from fleshly lusts, which war against the soul. 1 
 
 Pet. ii. 11. 
 The lust of the flesh, the lust of the ey«, and the pride of 
 
 life, are not of the Father. 1 John ii. 16. 
 They that are Christ's have crucified the flesh, with the 
 
 affections and lusts. Gal. v. 24. 
 That he should no longer live in the flesh to the lusts of 
 
 men, but to the will of God. 1 Pet. iv. 2. 
 
 3. What was the second thing your Sponsors promised 
 for you ? 
 
 That I should believe all the Articles of the Christian 
 faith. 
 
ON THE PROMISES MADE AT BAPTISM. 27 
 
 True faith has been described, and its necessity shown. 
 
 See Chap. V. 
 
 He that believeth not shall be damned. Mark xvi. 16. 
 "Without faith it is impossible to please God. Heb. xi. 6. 
 
 4. What was the third thing yo.ur Sponsors promised for 
 you? 
 
 That I should keep God's holy will and command- 
 ments, and walk in the same all the days of my life. 
 
 5. Where is God's holy will summed up? 
 In the ten commandments. 
 
 Not everyone that saith unto me Lord, Lord, &c, but he 
 that doeth the will of my Father who is in heaven. Matt, 
 vii. 21. 
 
 If thou wilt enter into life keep the commandments. Matt. 
 xix. J 7. 
 
 6. Sow long is this obedience required ? 
 
 All the days of my life. Not only in our childhood, 
 
 when we are subject to our parents, masters, and teachers, 
 
 but when we are grown up, and no longer under their 
 
 control. 
 
 Might serve him in holiness and righteousness all the days 
 of our life. Luke i. 75. 
 
 7. "Dost thou not think that thou art bound to believe, 
 and to do as they have promised for thee?" 
 
 " Yes, verily ; and by God's help so I will : and I 
 heartily thank our heavenly Father, that he hath called 
 me to this state of salvation, through Jesus Christ our 
 Saviour. And I pray unto God to give me His grace, 
 that I may continue in the same unto my life's end/' 
 
 This supposition of being in a " state of salvation" 
 goes upon the supposition that all has been said and 
 done in sincerity and truth. 
 
 8. Why are you bound to believe and to do these things ? 
 
 Because God commands it of me as my duty, to which 
 duty my Sponsors committed me for my good. 
 
 9. Are not all bound to believe and to do these things, 
 whether baptized or not? 
 
 > They are. But our Saviour tells us it will be more 
 
28 ON THE PROMISES MADE AT BAPTISM. 
 
 tolerable for Sodom and Gomorrah in the day of judg- 
 ment than for those who have had greater privileges and 
 abused them. 
 
 10. Are you able to believe and do these things of your- 
 self? 
 
 No. 
 
 Without me ye can do nothing. John xv. 5. 
 
 God worketh in you both to will and to do. Phil. ii. 13. 
 
 From Him "all holy desires, all good counsels, and 
 all just works, do proceed/' — 2d Collect Evening Prayer. 
 
 His help is to be had by prayer, and the grace which 
 he communicates is abundantly sufficient. 
 
 11. Will he give us his grace in apsicer to prayer? 
 Yes. 
 
 Ask, and it shall he given you. Matt. vii. 7. 
 Whatsover ye ask in prayer, believing, ye shall receive. 
 Matt. xxi. 22. 
 
 12. In what does salvation consist? 
 
 In being saved from the love, practice, and dominion 
 of sin, and from hell, the punishment of sin : and in be- 
 ing restored to the favour of God, and fitted for the en- 
 joyment of eternal life. 
 
 13. Who are called to this salvation? 
 Every one. 
 
 Look unto me and be ye saved, all the ends of the earth. 
 
 Isa. xlv. 22. 
 Ho, everv one that thirsteth, come ye to the waters. Isa. 
 
 lv. 1. 
 Come unto me, all ye that labor and are heavy laden. Matt. 
 
 xi. 28. 
 If any man thirst let him come unto me, and drink. John 
 
 vii. 47. 
 Let him that isathirst, come. And whosoever will, let him 
 
 take the water of life freely. Rev. xxii. 17. 
 
 14. Who calls us ? 
 
 Our heavenly Father. 
 
 Be not like the deaf adder, (Ps. lviii. 4,) thatstoppeth 
 her ear ; nor like those, (Matt. xxii. 3,) who, when in- 
 vited, would not come ; but say rather, " Speak, for thy 
 servant heareth ;" and when bid to follow Christ, like 
 Matthew, rise and follow him. There is yet room. 
 
OX THE CREED. 29 
 
 delay not till the door of mercy is closed on you for- 
 ever ! 
 
 This is a holy calling. 
 Who has called 119 with a holy calling. 2 Tim. i. 9. 
 
 We are "called to this slate of salvation through 
 Jesus Christ our Saviour." lie opened the way for 
 the salvation of sinners, by the sacrifice of himself. 
 Who gave himself a ransom for all. 1 Tim. ii. 6. 
 
 0, how precious should he then be ! You say, " / 
 heartily thankour heavenly Father, that he hath called 
 me to this state of salvation." You have indeed rea- 
 son for the deepest gratitude. Contrast your condition 
 with that of millions aground you. Consider the Heathen, 
 living without hope and without God in the world, (Eph. 
 ii. 12,) while you have Bibles and instructors, and all 
 those means of grace which are able to make you wise 
 unto eternal life. Show forth then the praise of Him who 
 hath thus ^]es|||d you, " not only with your lips, but in 
 your lives, by giving up yourselves to his service, and 
 by walking before him in holiness and righteousness 
 all your days.' 1 
 
 CHAPTER VIII. 
 
 OX THE CREED. 
 
 1. " What is the second thing your Sponsors promised 
 for you t 
 
 " That I should believe all the Articles of the Chris- 
 tian faith." 
 
 2. What is the summary of a Christian's faith ? 
 The Apostles' Creed. 
 
 3. What is the first article in the Apostles 1 Creed? 
 
 " I believe in God the Father Almighty, Maker of 
 heaven and earth." 
 
SO ON THE CREED. 
 
 What it is to believe in God has been before consid- 
 ered, under the chapter on Faith. It will now be neces- 
 sary to inquire into the object of Faith — God. 
 
 4. Who is God? 
 
 God is a Spirit, existing of himself, from whom all 
 things proceed, on whom all things depend, and who 
 governs all. 
 
 The works of creation most clearly declare the exis- 
 tence of God. 
 
 The heavens declare the glory of God. Ps. xix. 1. 
 
 For the invisible things of him are clearly seen, being un- 
 derstood by the things that are made ;'even his eternal 
 power and Godhead. Horn. i. 20. 
 
 5. Is the knowledge of God necessary ? 
 Yes. 
 
 This is life eternal, that they might know thee the only 
 true God. John xvii. 3. 
 
 6. Prove from Scripture the distinguishing attributes of 
 God. 1st. That he is eternal, having neither begin- 
 ning nor end. 
 
 The eternal God is thy refuge. Deut. xxxiii. 27. 
 From everlasting to everlasting thou art God. Ps. xc. 2. 
 Thou art the same, and thy years shall not fail. Heb. i. 12. 
 I am Alpha and Omega, the beginning and the ending, 
 which is, and which was, and which is to come. Rev. i. 8. 
 
 7. Prove that he is invisible. 
 
 No man hath seen God at any time. John i. 18. 1 John 
 
 iv. 12. 
 Who is the image of the invisible God. Col. i. 15. 
 "Whom no man hath seen nor can see. 1 Tim. vi. 16 
 
 8. Prove that he is incomprehensible. 
 
 Canst thou, by searching, find out God ? Job xi. 7. 
 Great is the Lord : his greatness is unsearchable. Ps. cxlv.8. 
 How unsearchable are his judgments, and his wa}'3 past 
 finding out! Rom. xi. 33. 
 
 9. Prove that he is omnipresent, or everywhere present, 
 to protect his servants, and to observe the actions of 
 those who sin against him. 
 
 The heaven of heavens cannot contain thee. 1 Kings 
 
 viii. 27. 
 If I ascend up into heaven, thou art there, etc. Ps. cxxxix. 
 
 S-10. 
 Do not I fill heaven and earth ] saith the Lord. Jer. xxiii. 24. 
 
ON THE CREED. 31 
 
 10. Prove tliat lie zs omniscient ; he knows all things, 
 past, present, and future. He knows the secrets of all 
 hearts, and can tell whether our professions of serv- 
 ing him be sincere or insincere. " Be not deceived : 
 God is not mocked. " 
 
 There is not a word in my tongue but lo, O Lord, thou 
 
 knowest it altogether. Ps. cxxxix. 4. 
 The eyes of the Lord are in every place, beholding the evil 
 
 and the good. Prov. xv. 3. 
 I, the Lord, search the heart. Jer. xvii. 10. 
 
 the depth of the "wisdom and knowledge of God. Rom. 
 xi. 33. 
 
 All things are naked and open unto the ej-es of him. Heb. 
 iv. 13. 
 
 11. Prove that Tie is almighty. "God the Father Al- 
 mighty." 
 
 1 am the Almighty God. Gen. xvii. 1. 
 
 Is anything too hard for the Lord? Gen. xviii. 14. 
 
 His kingdom ruleth over all. Ps. ciii. 19. 
 
 Whatsoever the Lord pleased, that did he. Ps. cxv. 3* 
 
 cxxxv. 0. 
 With God nothing shall be impossible. Luke i. 37. 
 The blessed and only Potentate— King of Kings and Lord 
 
 of Lords. 1 Tim. vi. 15. 
 To him be dominion and power, both now and forever. 
 
 Jude 25. 
 The Lord God omnipotent reigneth. Rev. xix. 6. 
 
 This view of the irresistible power and infinite do- 
 minion of the Lord of Hosts, ought to produce awe and 
 resignation. 
 I was dumb with silence, I held my peace. Ps. xxxix. 2. 
 
 It should also encourage us to put our whole trust in 
 
 him. 
 
 He is able to do exceeding abundantly above all that we can 
 ask or think. Lph. iii. 20. 
 
 There are many striking instances of the interference 
 
 of this great tower against his enemies. 
 
 The flood. Gen. vii. 10, 21. 
 
 Confusion of tongues of Babel. Gen. xi. 9. 
 
 Sodom and Gomorrah destroyed. Gen. xix. 24, 25. 
 
 He displays his power on behalf of his people. 
 
 Noah saved in the Ark. Gen. viii. 1. 
 
 Gideon conquers with three hundred men. Judges vii. 22. 
 
 Daniel in the lion's dun. Dan. vi. 22. 
 
32 ON THE CREED. 
 
 Paul unhurt by the viper. Acts xxviii. 5. 
 
 No weapon that is formed against thee shall prosper. Isa, 
 liv. 17. 
 
 Collect, 11^7*. Sunday after Trinity.— Who declarest thy Al- 
 mighty power, chiefly in showing mercy and pity. 
 
 Apply to him for the exercise of his power on your 
 "behalf. 
 
 3d Collect, Morning Frayer. — Defend us in the same way with 
 thy mighty power. 
 
 2d Sunday after Epiphany. — Almighty and everlasting God, 
 who dost govern all things, etc. 
 
 3d Sunday in Lent.— Stretch forth the right hand of thy ma- 
 jesty to be our defense. 
 
 8th Sunday after Trinity.— O God, whose never-failing provi- 
 dence ordereth all things^ 
 
 He is a God of glory. 
 
 The whole earth is full of his glory. Isa. vi. 3. 
 
 Thine is the kingdom, and the power, and the glory. Matt. 
 
 vi. 13. 
 Te Deum.— Heaven and earth are full of the majesty of thy 
 
 glory. 
 
 12. Prove that he is holt. 
 
 Ye shall be holy, for I am holy. 1 Pet. 15, 16. 
 
 He is an holy God. Josh. xxiv. 19. 
 
 One cried holy, holy, holy, is the Lord of hosts. Isa. vi. 3. 
 
 Holy, holy, holy, Lord God Almighty. Rev. iv. 8. 
 
 He is JUST. 
 
 Justice and judgment is the habitation of his throne. Ps. 
 
 lxxxix. 14. 
 I the Lord, a just God and a Saviour. Isa. xlv. 21. 
 Vengeance is mine; I will repay, saith the Lord. Rom. 
 
 xii, 19. 
 He is faithful and just to forgive us our sins. 1 John i. 9. 
 
 13. Prove thai he is a God o/love. He hateth nothing 
 that he hath made, and loveth his people with an 
 
 1 everlasting love. 
 
 I have loved thee with an everlasting love. Jer. xxxi. 3. 
 God so loved the world that he gave his only begotten Son. 
 
 John iii, 16. 
 Greater love hath no man than this, that a man lay down 
 
 his life lor his friends'. John xv, 13. 
 Godcommendeth his love towards us, in that while wcwere 
 
 yet sinners, Christ died foi us. Rom. v. 8. 
 His great love wherewith he loved us. Eph. ii. 4, 5. 
 God is love. 1 John iv. 8, 16. 
 
ON THE CREED. 33 
 
 14. Prove that he is merciful. 
 
 As the heaven is high above the earth, so great is his mercy 
 
 toward them that fear him. Ps. ciii. 11. 
 The mercy of the Lord is from everlasting. Ps. ciii. 17. 
 The Father of mercies. 2 Cor. i. 3. 
 God who is rich in mercy. Eph. ii. 4. 
 According to his mercy he saved us. Tit. iii. 5. 
 
 15. Prove that he is a< God of truth and faithful- 
 ness. He hates and abhors lies. If you believe not, 
 you make him a liar. 1 John v. 10. How dreadful 
 an insult ! Ask yourself, Do I believe him ? 
 
 Thy faithfulness reacheth unto the clouds. Ps. xxxvi. 5. 
 His truth endureth to all generations. Ps. c. 5 ; cxvii. 2. 
 Thee, the only true God. John xvii. 3. 
 Let God be true, but every man a liar. Rom. iii. 4. 
 God is faithful. 1 Cor. i. 9. 
 
 God is faithful, who will not suffer you to be tempted abore 
 that ye are able. 1 Cor. x. 13. 
 
 16. Prove that he is a covenant-keeping God. 
 
 Which keepeth covenant and mercy, etc. Deut. vii. 9. 
 Yet he hath made with me an everlasting covenant. 2 Sam. 
 
 xxiii. 5. 
 My covenant will I not break. Ps. lxxxix. 34. 
 
 17. Prove that he is unchangeable. 
 
 I am the Lord, I change not. Mai. iii. 6. 
 The immutability of his counsel. Heb. vi. 17. 
 With whom is no variableness, neither shadow of turning. 
 James i, 17. 
 
 He is unchangeable in his determination to punish all 
 unrepenting sinners, and in his love and mercy to those 
 •who fear and obey him. 
 
 God is not a man that he should lie, neither the son of man 
 
 that he should repent. Num. xxiii. 19. 
 The strength of Israel will not lie nor repent. 1 Sam. xv. 29. 
 
 Yet, however positive the denunciations of God against 
 sin may appear, they are not to be understood as shut- 
 ting up any repenting sinner in despair. 
 
 The denunciations of God against sinners, while they 
 are probationers, are contingent. If they turn from 
 their sins (or "repent") he will turn from his wrath (or 
 " repent' 7 ), and so of his promises. 
 
34 ON THE CREED. 
 
 And the Lord repented of the evil that he thought to do 
 
 unto his people. Exod. xxxii. 14. 
 And God repented of the evil that he had said he would do 
 
 unto them ; and he did it not. Jon. iii. 2, 10. 
 If that nation do evil in my sight, I will repent of the good 
 
 wherewith I said I would benefit them. Jer xviii. 8-10; 
 
 see. also Jer. xxvi. 13 ; xlii. 10. 
 
 18. How does the creed further describe God? 
 
 As the " Maker of heaven and earth ;" the Nicene 
 creed adds, " and all things visible and invisible." 
 • We must believe not only that they were made nut 
 that they were made by God, and at the time and in the 
 manner described by Scripture. Men work from mate- 
 rials ; but God formed all things from nothing. 
 
 The worlds were framed by the word of God, so that the 
 things which are seen were not made of things which do 
 appear. Heb. xi. 3. 
 
 The work of creation is described in the first and 
 second chapters of Genesis. 
 
 In the beginning God created the heavens and the earth. 
 
 Gen. i.l. 
 He commanded, and they were created. Ps. cxlviii. 5. 
 He made the earth by his power, and hath stretched out 
 
 the heavens by his discretion. Jer. x. 12; li. 15. 
 
 Angels were also created by God. 
 
 Who maketh his angels spirits, his ministers a flame of fire. 
 Ps. civ. 4 ; Heb. i. 7. 
 
 19. Why were all things created ? 
 For the pleasure of the Almighty. 
 
 Thou hast cheated all things, and for thy pleasure they are 
 and were created. Rev. iv. 11. 
 
CHAPTER IX. 
 
 0N T THE CREED, CONTINUED. 
 
 On Our Lord Jesus Christ. 
 
 " And in Jesus Christ, his only Son, our Lord." 
 
 1. Wliat is the meaning of the word JESUS? 
 
 It signifies Saviour, and was given him because he 
 
 came to save all who believed on him, from sin and 
 
 hell. 
 
 Thou shalt call his name JESUS ; for he shall save his peo- 
 ple from their bins. Matt. i. 21. 
 The Son of man is come to save that which was lost. Matt. 
 
 xviii. 11. Luke six. 10. 
 That the world through him might he saved. John iii. 17. 
 The Christ, i he Saviour of the world. John ir. 42. 
 There is none other name, whereby we must be taved. Acts 
 
 iv. 12. 
 From whence we look for the Saviour, the Lord Jesus. 
 
 Phil. iii. -20. 
 Jesus, which delivered us from the wrath to come. 1 Thess. 
 
 i.10. • 
 Chi ist Jesus came into the world to save sinners. 1 Tim. 
 
 i. 15. 
 He became the author of eternal salvation to all them that 
 
 obey him. Heb. v. 9. 
 The blood of Jesus Christ cleanseth us from all sin. 1 John 
 
 i. 7. 
 
 2. What was the state of man to require this salvation? 
 That of total depravity. 
 
 Dead in trespasses and sins. Eph. ii. 1. 
 
 And God saw that the wickedness of man was great ; and 
 
 that every imagination of the thoughts of his heart was 
 
 only evil continually. Gen. vi. 5. 
 The heart ia deceitful above all things, and desperately 
 
 wicked. Jer. xvil. 9. 
 From within, out of the heart of men, proceed evil though ts, 
 
 adulteries, fornications, etc. Matt. xv. 19. Mark vii. -1. 
 
 The Liturgy of our Church teaches us to confess, "that 
 there is no health in us:" and that " through our sins 
 and wickedness, we are sore let and hindered." 
 
 (35) 
 
36 ON OUR LORD JESUS CHRIST. 
 
 3. When we say that men are totally depraved, do we 
 mean to say of them, or any of them, that they are as 
 wicked as they can be? or that they never do anything 
 which is in any sense good f 
 
 No. We mean that there is nothing in them which 
 is good as towards God, and that they never do anything 
 from love to God, but as toward Him are totally fallen 
 and depraved. 
 
 4. Are all men by nature in this wretched condition ? 
 
 Yes. 
 
 There is none that doeth good. They are all gone aside- 
 there is none that doeth good, no not one. Ps. xiv. 1, 3. 
 
 5. How was this occasioned ? 
 By the fall of Adam. 
 
 By one man sin entered into the world. Rom. v. 12. 
 By nature the children of wrath. Eph. ii. 3. 
 
 But our own actual transgressions, without original 
 sin, would be sufficient to ruin us. 
 
 If you are yet in the state in which you were born into 
 the world, you are living in iniquity, or rather, dead in 
 trespasses and sins, and consequently exposed to the 
 wrath of God. But awful as your condition is, it is not 
 hopeless. Hear the voice of mercy, Come unto me all 
 ye that labor and are heavy laden and I will give you 
 rest. Though your sins be as scarlet, they shall be as 
 white as snow ; though they be red like crimson, they 
 shall be as wool. 
 
 6. The Catechism says of the Saviour, { ' who redeemed 
 me and all mankind y" how did Jesus redeem us f 
 
 By taking upon him our nature, and dying in our 
 
 stead. 
 
 For he hath made Him to be sin (i. e. a sin-offering) for us, 
 who knew no sin, that Ave might he made the righteous- 
 ness of God in him. 2 Cor. v. 21. 
 
 7. What is the meaning of the title CHRIS 1 7 
 The Anointed One. 
 
 The Messias, which is, being interpreted, the Christ. John 
 i. 41. 
 
 Christ was anointed as a Priest. We are guilty, and 
 
OX OUR LORD JESUS CHRIST. 37 
 
 Christ has atoned for us by the sacrifice of himself, and 
 
 by his intercession alone we are able to appear before 
 
 God. He only could offer an acceptable sacrifice, and 
 
 appease his Father's wrath. 
 
 Thou art a priest for ever, after the order of Melchisedec. 
 Ps. ex. 4. 
 
 Christ is described as a King. His is a spiritual and 
 
 eternal, not a worldly kingdom. 
 
 Behold, thy king cometh unto thee. Matt. xxi. 5. 
 
 The Lord God ^hall give nnto him the throne of his fath 
 
 David : and he shall reign over the house- of Jacob for ever: 
 
 Luke i. 32, 33. 
 King of Kings and Lord of Lords. Rev. xix. 16. 
 
 Offend not then his majesty, and slight not his love ; 
 but receive the Christ of God in his various characters, 
 as your Prophet, your Priest, and your King. Come to 
 him, and let him, as a Priest, wash you from your sins 
 by the blood of sprinkling, and apply his atonement 
 to your soul. Let him, as a Prophet, teach you the 
 things which belong to your peace, and instruct you in 
 all spiritual knowledge. Let him, as your King, reign 
 without a rival in your heart, and bring not only every 
 action and word, but even every thought, into subjection 
 to him. 
 
 8. What were the circumstances attending our Saviour's 
 incarnation Q 
 
 He was conceived by the Holy Ghost : born of the 
 Virgin Mary." He had no earthly father as other chil- 
 dren have; Joseph was only his supposed parent. Luke 
 iii. 23. 
 
 This wonderful event was foretold many ages before 
 
 by Isaiah the prophet. 
 
 A virgin sh ill he with child, and shall hring forth a son. 
 Isa. vii. 14. Matt. i. 23. 
 
 It was announced to Mary herself by an angel. 
 The Holy Ghost shall come upon thee, etc. Luke i. 35. 
 
 9. When, does our Church celebrate the Nativity of Jesus 
 Christ ? 
 
 At the season called Christmas. 
 
38 ON OUR LORD JESUS CHRIST. 
 
 This holy festival should be set apart for devout thank- 
 fulness, and the promotion of those religious feelings 
 which would prevent our affronting God by the abuse of 
 his mercies. 
 
 10. What does the Greed further teach, us to believe con- 
 cerning Jesus Christ? 
 
 That he " suffered under Pontius Pilate, was crucified, 
 dead, and buried/ 7 
 Jesus suffered without the gate. Heb. xiii. 12. 
 
 11. Who ioas Pontius Pilate t 
 
 The Roman governor of Judea. Luke iii. 1. He is 
 mentioned to show that at the time of our Saviour's birth, 
 the supreme government was departed from the Jews, as 
 had been foretold in Gen. xlix. 10. 
 
 12. If our Saviour was loth God and man, in which na- 
 ture did he suffer? 
 
 In his human nature only: his divine nature could 
 not be subject to pain.* 
 Christ has suffered for us in the flesh. 1 Pet. iv. 1. 
 
 13. How did he suffer ? 
 
 In his body and in his soul — hunger, and thirst, and 
 fatigue ; pain, and death. He was a man of sorrows 
 from the cradle to the grave. He was tempted of the 
 devil in the wilderness, and persecuted and derided of 
 men during his ministry. He was betrayed by Judas, 
 one of his own disciples ; forsaken by the rest of his fol- 
 lowers ; denied by Peter with oaths ; taken by the sol- 
 diers in the Garden of Gethsemane ; led bound to Annas, 
 and thence to the palace of Caiaphas the high priest; 
 thence taken to Pilate's judgment-hall, when false wit- 
 nesses testified against him, and he was unjustly con- 
 demned. He was scourged, crowned with thorns, buf- 
 feted, clothed in purple, and had a reed put into his 
 hand ; the knee was bowed to him in derision, and he 
 
 * It has been said, perhaps more accurately, that he suf- 
 fered in his thearthropic nature, i.e. his human nature as 
 connected with the divine, and hence the infinite merit of 
 those sufferings. 
 
ON OUR LORD JESUS CHRIST. ( J 
 
 was hailed as "King of the Jews," in bitter mockery. 
 He was stripped of his garments, and there was none 
 to pity; (Ps. lxix. 20 ;) though Pilate presented him be- 
 fore his murderers in the extremity of his humiliation, 
 and said, " Behold the man \" he was led away to Gol- 
 gotha, bearing his cross, till he fainted under the load. 
 He was crucified. He endured a punishment consid- 
 ered by the Romans so degrading that it was never in- 
 flicted on freemen, but only on the vilest slaves. He 
 was stripped naked, his arms extended, his hands and 
 feet pierced and nailed fast to the cross ; and thus was 
 he lifted up between two thieves, a spectacle to men and 
 angels. His whole body was so dislocated, that all the 
 bones were out of joint; (Ps. xxii. 17 ;) and in this de- 
 plorable state his life-blood ebbed slowly away, amidst 
 the revilings of the beholders, and even of his fellow- 
 sufferers ; till he cried with a loud voice, " It is finished, 
 and gave up the ghost." 
 
 Though he wns rich, yet for your sakes he became poor, 
 
 that ye, through his poverty, might be rich. 2 Cor. viii. 9. 
 And when he had lasted forty days and forty nights, he 
 
 was afterwards an hungered. Matt. iv. 2. 
 Jesus saith, I thirst. John xix. 28. 
 All they that see me, laugh me to scorn ; they shoot out the 
 
 lip, they shake the head. Ps. xxii. 7 ; see also verses 12-18. 
 He is despised and rejected of men. Is. liii. 3. 
 The foxes have holes, and the birds of the air have nests ; 
 
 but the Son of man hath not where to lay his head. Matt. 
 
 viii. 20. 
 Then wns Jesus led up of the Spirit into the wilderness, to 
 
 be tempted of the devil. Matt. iv. 1. 
 He began to be sorrowful and very heavy. Matt. xxvi. 37. 
 My sou I is exceeding sorrowful, even unto death. Matt. 
 
 xxvi. 38. 
 My God, my God, why hast thou forsaken me. Matt. 
 
 xxvii. 46. 
 His sweat was as it were great drops of blood. Luke xxii. 44. 
 
 "Well might he address ungrateful sinners in the lan- 
 guage which Jeremiah has put into the mouth of Jeru- 
 salem. 
 
 Is it nothing to yon a 1 !, ye that pass by? Behold and see if 
 there be any Burrow like unto my Sorrow. Lam. i. 12. 
 
 The sufferings of Christ were perfectly voluntary-. Ho 
 could have had at any moment twelve legions of angels, 
 
40 OX OUR LORD JESUS CHRIST. 
 
 amounting to 600,000, to his assistance ; and one of 
 those mighty beings was sufficient to destroy all the 
 immense army of Sennacherib. But he so loved men, 
 as to place himself for their sakes under the wrath of 
 God ; and suffered willingly, because he had pledged 
 himself as our surety ; that by his stripes we might be 
 healed. 
 
 Do not say, like the Scribes and Pharisees, (Matt. 
 xxiii. 30,) " If we had been in the days of our fathers, 
 we would not have been partakers with them in his 
 blood/' Every time we sin we are sharers in their 
 guilt, for we " cmicify the Son of God afresh, and put 
 him to an open shame." Heb. vi. G. A. 
 
 14. What assurance have we that Christreally teas dead ? 
 for bodily death is part of the punishment of sin. 
 
 Jesus— gave uo the ghost. Mark xv. 37. 
 
 One of the soldiers pierced his side, and forthwith, came 
 
 thereout, blood and water. John xix. 34. 
 Christ died for our sins according to the Scriptures: was 
 
 buried and rose again the third day, according to the 
 
 Scriptures. 1 Cor. xy. 3, i. 
 
 15. What happened at this time? 
 
 Various prodigies and signs took place. Matt, xxrii. 
 51-54. 
 
 16. When does our Church commemorate the Crucifixion ? 
 On Good Friday. 
 
 How solemn a season ought this to be with us ! How 
 deeply should we mourn those sins which crucified our 
 Lord ! 
 
 17. Why did Christ suffer? 
 
 To put away sin by the sacrifice of himself. 
 
 Christ hath redeemed us from the curse of the law, being 
 
 made a curse for us. Gal. iii, 13. 
 Blotting out the hand-writing, etc. — nailing it to his cross. 
 
 Col. ii. 14. 
 Christ has once suffered for sins, the just for the unjust, 
 
 that he mi ht bring us to God. 1 Pet. iii. 18. 
 
 18. What became of the body of Jesus after he was dead? 
 It icas buried honorably by night, by Joseph of Ari- 
 
 mathea, who begged it of Pilate. Matt, xxvii. 57-00. 
 
ON OUR LORD JESUS CHRIST. 41 
 
 Nicodemus also assisted at the interment. John xix. 39, 40. 
 He made his grave with the rich. Isa. liii. 9. 
 
 Those -who were crucified by the Romans were gene- 
 rally exposed to the fowls of the air ; and a guard was 
 set to prevent pitying friends from burying their bodies. 
 Matt, xxvii. 65, GG. 
 
 19. What next do we believe respecting Jesus Christ? 
 
 That " he descended into hell." 
 
 Hell, or Hades, has various significations in the Scrip- 
 tures. 
 
 1. The grave. 
 
 Out of the belly of hell cried I. Jon. ii. 2. 
 
 2. The place of departed spirits. [See note.] 
 
 3. The state of future torment. 
 
 In hell he lifted up his eyes, being in torments. Luke 
 xvi. 23. 
 
 Thou wilt not leave my soul in hell. Ps. xvi. 10. Acts ii. 27. 
 
 Having loosed the pains of death, because it was not possi- 
 ble that he should be holden of it. Acts ii. 24. 
 
 His soul was not left in hell, neither his flesh did see cor- 
 ruption. Acta ii. 31. 
 
 He descended into the lower parts of the earth. Eph. iv. 9. 
 
 20. Why did Christ thus descend into hell ? 
 
 That through death he might destroy him that had the 
 power of death, that is the devil. Heb. ii. 11. 
 
 21. Where was the soul of the Redeemer while his body 
 remained in the grave? 
 
 In paradise, (Luke xxiii. 43,) where the souls of the 
 righteous, separated from their bodies, remain till the 
 day of resurrection. They will then have their " perfect 
 consummation and bliss both in body and soul" in the 
 "eternal and everlasting glory" of God. Let us so live 
 that such may be our resurrection, and that we rise not 
 to shame and everlasting contempt. 
 
42 ON OUR LORD JESUS CHRIST. 
 
 NOTE. 
 
 UPON THE "WORDS, tl HE DESCENDED INTO HELL." 
 
 The Greek word rendered Hell, is Hades. The literal 
 meaning of Hades is invisible— a place unseen. In the 16th 
 Century, when the Bible and Creed were translated into 
 English, the word Hell answered, perhaps, as nearly as any 
 other to Hades, for it is derived from the Anglo Saxon llelan 
 (as the philologists inform us), which means to cover over 
 or conceal. Hence, to this day, in some parts of England, 
 the tiling or other roofing of houses is called "helling." 
 But now, and for a long time past, the popular meaning of 
 Hell is the place of the damned in another world. But the 
 word Hades, of which the word Hell was once a correct 
 translation, has no such exchisive meaning. It often means 
 the grave, but more commonly the placa to which spirits 
 go when separated from the body, as being simply invisible 
 to us without intending to intimate anything respecting 
 it, as being either happy or unhappy. When the Scrip- 
 tures speak of the abode of the lost, the word commonly 
 used is Gehenna; as when our Saviour says lie shall be in 
 danger of Hell fire, the word is not Hades, but Gehenna— the 
 Gehenna of fire. Where the words of the original are so 
 different, it would have been better to have used different 
 words in the translation; for, if the derivation and origi- 
 nal meaning of hell, as given above, be correct, though it 
 was once an adequate translation of Hades, it could not at 
 the same time have been an adequate translation of Ge- 
 henna. 
 
 All this shows the necessity for explorations of the Scrip- 
 tures. And the same becomes true of all ancient writings 
 in the course of ages. 
 
 St. Peter (Acts ii.) applies to Christ the prophetic words 
 of the 16th Psalm — Thou wilt not leave my soul in hell. The 
 original word is Hades. And this proves that the soul of 
 Christ, after his crucifixion, was in Hades, — for his not be- 
 ing left there, implies that he was there for a time. But 
 no more is meant than that he was in that separate and in- 
 visible place, without anything being implied in it as to 
 either happiness or unhappiness. Another Scripture hap- 
 pens to inform us (of what we know abundantly on other 
 grounds) that it was for Christ a place of happiness — To- 
 day shall thou be with me in Paradise. 
 
 This Paradise may or may not have been heaven, so far as 
 the word informs us, for it means no more than a pleasant 
 place. As applied to the Garden of Eden, it seems to have 
 meant a grove or lawn shaded with trees. This Article 
 seems not to have been added to the Creed until the fourth 
 Century, or even later, and the reason for adding it was 
 that many erroneous notions sprung up in that age respect- 
 ing the death of Christ — some contending that he did not 
 really die at all, but only apparently — that his soul was not 
 separated from his body. But inasmuch as Christ died for 
 
THE DIVINITY OF CHRIST. 43 
 
 others, whose souls are separated from their bodies at 
 death, it was necessary to show that he, as their security 
 in this particular, also conformed to the law of death. And 
 so the Article was added in order that the faith of the 
 Church might correspond with the teaching of Scripture. 
 
 It mav also be observed that this restricted idea respect- 
 ing the place of the departed, is also found in the Hebrew. 
 The word in that language which exactly corresponds to 
 the Greek Hades, is Shcol. The Old Testament dead went 
 toSheol. Thither went alike the holy prophet and the 
 backslidden king. To-morrow, said Samuel to the wretched 
 Saul— Thou and thy sons shall be with me. 
 
 " "What do these solemn words portend ? 
 A gleam of hope when life shall end ? 
 Thou and thy sons, though slain, shall be 
 To-morrow in repose with me. 
 
 " Not in a place of hellish pain, 
 If Saul with Samuel doth remain ; 
 Not in a place of damned despair, 
 If loving Jonathan be there." 
 
 The explanation of the Scriptures is a sufficient explana- 
 tion of the Creed, though the sense intended to be con- 
 veyed by it in our own Church is sufficiently set forth by 
 the rubric immediately preceding, which savs that this Ar- 
 ticle may either be omitted or the words He tvent into the 
 place of departed spirits used instead, which, it says, are held 
 to be of the same import. 
 
 CHAPTER X. 
 
 THE CREED CONTINUED. 
 
 "And in Jesus Christ Ms only Son our Lord." 
 
 THE DIVINITY OF CHRIST. 
 
 1. Where do you find a full expression of the ortho- 
 dox faith touching the Divinity of Christ ? 
 
 Read the second Article. 
 
 2. What do Unitarians teach in opposition to this 
 doctrine? 
 
 Some teach that he is a created being, though above 
 
44 THE DIVINITY OF CHRIST. 
 
 the angels ; others, that he is a man, though the best 
 of men — perhaps inspired. All deny that he was truly 
 God. 
 
 3. What are some of the most conclusive texts which 
 prove that he is God ? 
 
 In the beginning was the Word (which here means Christ), 
 and the Word was with God, and the Word was God. 
 John i. 1. 
 
 Christ who is over all, God blesscl for ever. Rom. ix. 5. 
 
 God was manifest in the flesh. 1 Tim. iii. 16. 
 
 His Son, Jesus Christ. This is the true God. 1 John 
 v. 20. 
 
 4. On what texts do Unitarians chiefly rely to prove 
 that Christ was not God ? 
 
 John xi v. 28 ; Mark xiii. 32 ; 1 Cor. xv. 28. 
 Repeat these texts. 
 
 5. How do you reconcile these two classes of texts, the 
 one quoted to prove that he was equal to God, the 
 other to prove that he was inferior? 
 
 By referring one to his divine nature and the other to 
 his human nature. 
 
 6. Prove that he had these two natures — first an ori- 
 ginal and divine nature before he came into the 
 world. 
 
 Glorify thou me with the glory which I had with thee be- 
 fore the world was. John xvii. 5. 
 Before Abraham was, I am. John viii. 58. 
 
 7. Prove that in addition to this original divine na- 
 ture he took on him our human nature. 
 
 God was manifest in the flesh. 1 Tim. iii. 16. 
 
 The Word (that is, the pre-existing Christ), become flesh. 
 John i. 4. 
 
 Who being in the form of God thought it not robbery to be 
 equal with God, but * * took upon him the form of a ser- 
 vant and was made in the likeness of men, and being 
 found in fashion as a man, etc. Phil. ii. 6, 
 
 Regarding Christ, then, as consisting of two natures, 
 perfect God and perfect man, the texts speaking of him 
 sometimes as God and sometimes as man arc just what 
 we should expect, and are perfectly harmonious ; where- 
 as, Unitarians can only explain those texts which assert 
 
TIIE DIVINITY OF CIIRIST. 45 
 
 his divinity by such violence as amounts to their rejec- 
 tion, and, therefore, to infidelity. 
 
 8. What is the principal objection urged by unbe- 
 lievers against this doctrine, as also against the 
 doctrine of the Trinity, i. e., that the one God con- 
 sists of three Persons, Father, S071 and Spirit? 
 
 That we cannot understand it — it is incomprehen- 
 sible. 
 
 9. Are we required to believe anything which we can- 
 not understand ? 
 
 No. We can neither believe nor disbelieve that con- 
 cerning which we have no knowledge. 
 
 10. Can we understand the doctrine of the Trinity? 
 
 Yes. We can understand the fact, for it is plainly 
 asserted in the Bible, which we can prove to be a reve- 
 lation from God, and the fact is not contrary to reason, 
 for it has abundant parallels which are demonstrably 
 true. 
 
 What we can not understand and are not called upon 
 to believe anything about, is the manner of the fact, or 
 hoiu or luhy it is as it is. 
 
 I can understand the fact that my person consists of 
 two natures, the animal and the mental, but how they 
 are joined, or hoiv it is that my mind can move my 
 hand, I know nothing and believe nothing. I know the 
 fact that grass grows, and the conditions under which 
 it will grow, but hoiu it grows, how it takes up the sub- 
 stances of the earth, and ivhy it becomes green instead 
 of any other color, I know nothing, and have no means 
 of forming an opinion or belief. 
 
 And so it is with the doctrine of the Trinity. Its 
 truth is as plainly proved as anything in Scripture ; 
 but as to the question how it is so, no explanation is 
 given. 
 
 11. Can a man be in a state of salvation who denies 
 the deity of our Lord? 
 
 We must be cautious how we judge any except by 
 
46 THE RESURRECTION AND ASCENSION. 
 
 their fruits ; but it is impossible to see how those who 
 deny the full and proper divinity of Christ can " believe 
 on the Son of God" in any such sense as that which the 
 New Testament makes necessary to salvation. 
 
 It is also observed that while there may be morality 
 among Unitarians, the distinguishing fruits of Christi- 
 anity are not brought forth under their teaching and 
 influence ; on the contrary, those who deny the divinity 
 of Christ, by whatever name called, are in the general 
 characterized by an irreligious life. 
 
 *\ 
 
 CHAPTER XL 
 
 ON THE CREED, CONTINUED. 
 
 The Resurrection and Ascension. 
 
 "The third day he rose from the dead. He ascended 
 into heaven." 
 
 1. Had Christ foretold his resurrection? 
 
 Matt. xvi. 21 ; Luke xviii. 33 ; and in so many other 
 places that the chief priests expected that such a report 
 would be started (Matt, xxvii. G3) ; and Christ upbraided 
 his disciples with their slowness of heart to believe it. 
 Luke xxiv. 25. 
 
 2. On what day of the week was our Saviour cru- 
 cified ? 
 
 3. What name has the day received in consequence ? 
 
 4. How long was Christ in the grave ? 
 
 From three o'clock of Friday in the afternoon, over 
 Saturday, which was the Jewish Sabbath, until about 
 daylight on the morning of the first day of the week, 
 being all of one day and a part of two other days, or 
 about 38 hours. 
 
TIIE RESURRECTION AXD ASCENSIOX. 47 
 
 5. Why luas the Christian Sabbath changed to the 
 first day of the iveek ? 
 
 6. Wliat do you mean by Christ's rising from the 
 dead f 
 
 His soul and his body, which had been separated by 
 death, were reunited, and he rose with the same body 
 with which he died. 
 
 7. What are the proofs of his resurrection ? 
 
 Men and angels testified it. 
 
 The soldiers appointed to watch the sepulchre. Matt, 
 xxviii. 11. 
 
 He conversed with his disciples, and ate and drank 
 with them, etc. He continued on earth forty days after 
 his resurrection. Acts i. 3. 
 
 The facts of which the evidence of the resurrection 
 consists, are attested by a succession of witnesses, and 
 may be comprised under, 
 
 Appearances of the Angels. 
 
 To the Roman soldiers. Matt, xxviii. 3. 
 To the other Mary and Salome. Mark xvi. 5. 
 To Joanna and 1 hose with her. Luke xxiv. 4, 11. 
 To Mary Magdalene. John xx. 11, 12. 
 
 Appearances of Christ to the women. 
 
 To the other Mary and Salome. Matt, xxviii. 9. 
 To Mary Magdalene. John xx. 15. 
 
 Appearances of Christ to his disciples and apostles. 
 
 He must have appeared often during the forty days 
 he was upon earth ; of the visits which he made eleven, 
 viz. those to the women, and the following, are men- 
 tioned. 
 
 To the eleven in Galilee. Matt, xxviii. 16. 
 
 To the two disciples in journeying to Emmaus. Mark xvi. 
 
 12 ; Luke xxiv. 13, etc. 
 To the eleven when they sat at meat. Mark xvi. 14. 
 To Simon. Luke xxiv. 34. 
 To Thomas. John xx. 27. 
 
 To the disciples at the sea of Tiberias. John xxi. 1, etc. 
 To Paul. Acts ix. 5. 
 To five hundred at once. 1 Cor. xv. 6. 
 Last of all, he was seen of me (Paul) also. 1 Cor. xv. 8. 
 
48 THE KESURRECTION AND ASCENSION. 
 
 8. When does our Church commemorate the resurrec- 
 tion ? 
 
 On Easter Sunday. 
 
 9. What are the uses of the resurrection ? 
 
 1. To prove our Saviour's divinity. 
 
 Declared to be the Son of God with power, by the resurrec- 
 tion from the dead. Itoni. i. 4. 
 
 Sometimes he is said to be raised by his own power. 
 
 John ii. 19-22 ; x. 15-18. Sometimes by the power of 
 
 God. Acts ii. 32. Gal. i. 1. Eph. i. 19. Phil. ii. 9. 
 
 2. To assure us of the sufnciency of his sacrifice. 
 Raised again for our justification. Rom. iv. 25. 
 
 3. As a pledge of our own resurrection. 
 
 He that raised up Christ from the dead shall also quicken 
 
 your mortal bodies, Rom. viii. 11. 
 If we have been planted in the likeness of his death, we 
 
 shall be also in the likeness of his resurrection. Rom. 
 
 vi. 5. 
 
 4. As the grand proof of the truth of the Gospel. 
 
 If Christ be not risen, then is our preaching vain, and your 
 faith is also vain. 1 Cor. xv. 14. 
 
 5. As a pattern of our resurrection. 
 
 Death made no change in the person or character of 
 
 Christ ; he was the same after he rose, as he was before 
 
 he was put to death. His kindness to his friends, and 
 
 his pity to his enemies, were the same ; and death will 
 
 make no change in us. 
 
 Where the tree falleth, there it shall be. Eccl. xi. 3. 
 He which is filthy, let him be filthy still ; and he that is 
 righteous, let him be righteous still. Rev. xxii. 11. 
 
 The Apostles laid down the resurrection as the foun- 
 dation of their preaching. 
 
 Acts i. 21,22; ii. 31,32; iii. 15; iv. 2, 33; x. 40; xiii. 31; xvii. 
 18, 32 ; xxiv. 15, 21. 
 
 10. Where hid our Saviour go, when he left the earth 
 after his resurrection ? 
 
 " He ascended into heaven." 
 Mark xvi. 19. Acts i. 9. 
 
THE RESURRECTION" AND ASCENSION. 49 
 
 11. WJiat is lu's station in heaven ? 
 
 lie " sitteth on the right hand of God the Father Al- 
 mighty." 
 
 God also hath highly exalted him, etc. Phil. ii. 9. 
 He sat down on the right hand of the Majesty on High. 
 Heb. i. 3. 
 
 12. What is his office in heaven ? 
 
 He appears before the Father as our Mediator, Inter- 
 cessor, and Advocate. He pleads his merits, and takes 
 care of all the interests of his Church. 
 
 1. He is there to intercede for us. 
 
 No man cometh unto the Father but by me. John xiv. 6. 
 He ever liveth to make intercession for them. Heb. vii. 25. 
 Now to app ar in. the presence of God for us. Heb. ix. 24. 
 If any man sin, Ave have an Advocate with the Father, Je- 
 sus Christ the righteous. 1 John ii. 1. 
 
 2. To supply our wants. 
 
 And I, if I be lifted up, will draw all men unto me. John 
 
 xii. 32. 
 My God shall supply all your need, according to his riches 
 
 in glory by Christ Jesus. Phil. iv. 19. 
 That we mav obtain mercy, and find grace to help in time 
 
 ofne.d. Heb. iv. 16. 
 
 3. To prepare a place for us. 
 
 If I go and prepare a place for you, I will come again. John 
 xiv. 3. 
 
 4. To turn us from iniquity. Acts iii. 26. 
 
 5. To give repentance and forgiveness of sins. 
 
 Him hath God exalted to give repentance and remission of 
 sins. Acts v. 31. 
 
 But although he is thus removed out of our sight, he 
 is nevertheless present wherever two or three are met 
 together in his name ; and he has declared that he is 
 with his church alway, even unto the end of the world. 
 
 What glorious gifts has our Lord received for men by 
 his resurrection and ascension, and how freely does he 
 dispense them even to the chief of sinners ! By virtue 
 of this his exaltation, he sends down his Holy Spirit, to 
 convince of sin, to lead to repentance, to assure of for- 
 giveness, to enable us to grow in grace, to keep us from 
 falling, and to prepare us for eternal glory. Through 
 him we receive a gracious answer to our prayers, and 
 
50 ON THE LAST JUDGMENT. 
 
 obtain all things needful both for our souls and bodies. 
 If our souls be impressed with a due sense of gratitude 
 to our blessed Redeemer for these, his inestimable gifts, 
 purchased at so great a price, we shall indeed die unto 
 sin, crucifying the flesh, with its affections and lusts, 
 and being raised from our spiritual death, shall hence- 
 forth live a life of righteousness and holiness, by faith 
 on the Son of God. 
 
 Collect, Sunday before Easter. — Grant that we may 
 both follow the example of his patience, and also be 
 made partakers of his resurrection. 
 
 Ascension Day. — Grant that as we do believe thy 
 only begotten Son to have ascended into the heavens, so 
 we may also in heart and mind thither ascend, and with 
 him continually dwell. 
 
 CHAPTER XII. 
 
 ON THE CREED, CONTINUED. 
 
 On the Last Judgment. 
 
 "From thence he shall come to judge the quick and the 
 dead." 
 
 We have already considered the office of Christ in hea- 
 ven as the Mediator : he will fill that office till all his 
 enemies be subdued, (Heb. x. 12, 13,) and his people 
 all gathered in; then cometh the end, (1 Cor. xv. 24- 
 28,) when he shall come to judgment, and sitting on his 
 great white throne, surrounded by his holy angels, shall 
 dispense rewards and punishments to all men, accord- 
 ing as their deeds have been good or evil, admitting the 
 righteous into the kingdom of his Father, and taking 
 vengeance on them that have not known God, nor obeyed 
 his gospel. The time when this awful event will take 
 
ON" THE LAST JUDGMENT. 51 
 
 place is unknown, even to the angels, (Matt. sxiv. 3G,) 
 but 
 
 It is certain. In this life God's people have very 
 many sorrows and troubles, while the wicked are in 
 prosperity, and say in the pride of their heart, "How 
 doth God know?" Reason therefore intimates, and 
 Scripture confirms the truth, that another state of exis- 
 tence is to be looked for, in which the justice of God will 
 be made apparent, where happiness will attend the righte- 
 ous, and misery be the portion of the wicked. 
 
 1. Recite some of the proof s from the Old Testament that 
 
 there will be such a day of judgment. 
 
 God shall judge the righteous and the wicked. Eccl. iii. 17. 
 But know that for all these things God will bring thee into 
 
 judgment. Eccl. xi. 9. 
 God shall bring every work into judgment. Eccl. xii. 14. 
 I beheld till the thrones were cast down, etc., the judgment 
 
 was set, and the books were opened. Dan. vii. 9, 10. 
 Maiy of them that sleep in the dust of the earth shall 
 
 awake ; some to everlasting life, and some to shame, and 
 
 everlasting contempt. Dan. xii. 2. 
 
 2. Recite some of the proof s from the New Testament. 
 
 "We shall all stand before the judgment-seat of Christ. Rom. 
 xiv. 10. 2 Cor. v. 10. 
 
 It is appointed unto men once to die, but after this the judg- 
 ment. Heb. ix. 27. 
 
 Reserved unto fire against the day of judgment. 2 Pet. iii. 7. 
 
 The angels which kept not their first estate, he hath re- 
 served unto the judgment of the great day. Even as So- 
 dom and Gomorrah are set forth for an example, suffering 
 the vengeance of eternal fire. Jude 6, 7. 
 
 The New Testament also contains many figurative de- 
 scriptions of this awful day. 
 
 Whose fan is in his hand, and he will thoroughly purge his 
 
 floor. Mat t. iii. 12. 
 The tares and the reapers. Matt. xiii. 30, 39. 
 The net which gathered both good and bad. Matt. xiii. 47, 48. 
 The wise and foolish virgins. Matt. xxv. 10. 
 The talents. Matt. xxv. 19-21. 
 The shepherd dividing the sheep from the goats. Matt, 
 
 xxv. 31-33. 
 The rich man and Lazarus. Luke xvi. 19-31. 
 As it was in thedays of Noe,so shall it be in the days of the 
 
 Son of man. Luke xvii. 20. Matt. xxiv. 37, 39. 
 
 3. Who is to be the judge? 
 The Lord Jesus Christ. 
 
52 ON THE LAST JUDGMENT. 
 
 When God shall judge the secrets of men by Jesus Christ. 
 
 Rom. ii. 16. 
 We shall all stand before the judgment-seat of Christ. Horn. 
 
 xiv. 9, 10. 2 Cor. v. 10. 
 The Lord Jesus Christ, who shall judge the quick and dead. 
 
 2 Tim. iv. 1. 
 
 4. ~Why does he assume this office f 
 
 1. Because he is a partaker of the nature of those who 
 
 are to stand at his tribunal. 
 
 And hath given him authority to execute judgment also, be- 
 cause he is the Son of man. John v. 27. 
 
 2. Because the Father hath appointed hirn. 
 
 The Father judgeth no man, but hath committed all judg- 
 ment unto the Son. John v. 22. 
 
 He hath appointed a day in the which he will judge the 
 world in righteousness, by that man whom he hath or- 
 dained. Acts xvii. 31. 
 
 His coining is described in the most impressive man- 
 ner. 
 
 They shall see the Son of man coming in the clouds of hea- 
 ven, in his own glory, and in his Father's, and of the holy 
 angels. Matt. xxiv. 30 ; xxvi. 64. Mark viii. 38. Luke ix. 26. 
 
 This Jesus shall so come in like manner as ye have seen 
 him go into heaven. Acts i. 11. 
 
 The Lord himself shall descend from heaven with a shout, 
 with the voice of the archangel, and with the trump of 
 God. 1 Thess. iv. 16. 
 
 The Lord Jesus shall be revealed from heaven with his 
 mighty angels, in flaming fire. 2 Thess. i. 7-10. 
 
 Behold, he cometh with clouds; and every eye shall see 
 him. Rev. i. 7. 
 
 The heavens shall pass away with a great noise, and the 
 elements shall melt with fervent heat : the earth also, 
 and the works that are therein, shall be burned up. 2 Pet. 
 iii. 10-13. 
 
 The angel which I saw stand upon the sea, and upon the 
 earth, lifted up his hand to heaven, and sware by him that 
 liveth for ever and ever, that there should be time no 
 longer. Rev. x. 5, 6. 
 
 5. Before the tribunal thus erected^ who shall appear ? 
 
 Before this solemn tribunal there will be a general 
 appearance of all the sons of Adam. 
 
 Before him shall be gathered all nations, etc. Matt. xxv. 
 
 32, 46. 
 Then shall he send his angels, and shall gather together 
 
 his elect, from the four winds, etc. Mark xiii. 27. 
 All that are in the grave shall hear his voice, and shall 
 
 come forth. John v. 28, 29. 
 
ON THE LAST JUDGMENT. 53 
 
 I saw the dead, small and great, stand before God. Rev. 
 
 xx. 12. 
 The sea gave up the dead which were in it ; and death and 
 
 hell delivered up the dead which were in them. Rev. ix. 13. 
 
 All shall then be judged. 
 
 The Lord Jesus Christ— shall judge the quick and the dead 
 at his appearing. 2 Tim. iv. 1. 
 
 6. Concerning ichat shall ice be judged ? 
 
 1. Men will have to give an account of all their 
 thoughts. 
 
 The thought of foolishness is sin. Prov. xxiv. 9. 
 
 Repent, aud pray God, if perhaps the thoughts of thine 
 heart may be forgiven thee. Acts viii. 22. 
 
 Inordinate affection, evil concupiscence;— for which things' 
 sake the wrath of God cometh on the children of disobe- 
 dience. Col. iii. 5, 6. 
 
 2. Of their words. 
 
 Every idle word that men shall speak, they shall give ac- 
 count thereof in the day of judgment. For bv thy words 
 thou shalt be justified, and by thy words thou "shalt be 
 condemned. Matt. xii. 36, 37. 
 
 3. And of their actions. 
 
 God shall bring every work into judgment, with every se- 
 cret thing. Eccl. xii. 14. 
 
 He shall reward every man according to his works. Matt, 
 xvi. 27. 
 
 And the dead were judged,— according to their works. 
 Rev. xx. 12. 
 
 Men will have to answer for sins of omission, as well 
 as those of commission. 
 
 The wicked shall be turned into hell, and all the nations 
 
 that forget God. Ps. ix. 17. 
 I was an hungered, and ye gave me no meat, etc. Matt. 
 
 xxv. 42. 
 To him thatknoweth to do good, and doeth it not, to him it 
 
 is sin. James iv. 17. 
 
 7. How will men be judged ? 
 1. By the law of God. 
 
 Tlie word that 1 have spoken, the same shall judge him in 
 
 the last day. John xii. 4S. 
 As many as "have sinned in the law, shall be judged by the 
 
 law. Rom. ii. 12. 
 Another book was opened, which is the book of life : and 
 
 the dead were judged out of those tilings which were 
 
 written in the books. Rev. xx. 12. 
 
54 ON THE LAST JUDGMENT. 
 
 Righteous judgment will be pronounced on all. 
 
 They shall awake, some to everlasting life, and some to 
 shame and everlasting contempt, etc. Dan. xii. 2, 3. 
 
 They shall come forth, they that have done good, unto the 
 resurrection of life ; and they that have done evil, unto 
 the resurrection of damnation. John v. 28, 29. 
 
 8. What will be the sentence and condition of the righte- 
 ous? 
 
 Ye which have followed me in the regeneration shall sit 
 upon twelve thrones, judging the twelve tribes of Israel. 
 Matt. xix. 23. 
 
 Come, ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world. Matt. 
 xxv. 34. 
 
 They sung a new song, saying,— Thou hast redeemed us, and. 
 made us to our God, kings and priests. Rev. v. 9, 10. 
 
 These are they which came out of great tribulation, etc. 
 Therefore are they before the throne of God, and serve 
 him day and night in his temple, etc. Rev. vii. 14, 17. 
 
 They sin? the song of Moses, and the song of the Lamb. 
 Rev. xv. 3. 
 
 9. What will be the sentence and condition of the wicked? 
 
 Their worm dieth not, and the fire is not quenched. Isa. 
 
 lxvi. 24. Mark ix. 44. 
 The children of the kingdom shall be cast out into outer 
 
 darkness; there shall be weeping and gnashing of teeth. 
 
 Matt. viii. 12. 
 And shall cast them into a furnace of fire • there shall be 
 
 wailing and gnashing of teeth. Matt. xiii. 42, 50. 
 Depart from me, ye cursed, into everlasting fire. Matt. 
 
 xxv. 41. 
 Treasurost up unto thyself wrath against the day of wrath. 
 
 Rom. ii. 5. 
 Who shall be punished with everlasting destruction from 
 
 the presence of the Lord. 2 Thess. i. 8, 9. 
 And said to the mountains and rocks, Fall on us, and hide 
 
 us from the face of him that sitteth on the throne, and 
 
 from the wrath of the Lamb. Rev. vi. 16. 
 Shall have their part in the lake which burneth with fire 
 
 and brimstone ; which is the second death. Rev. xxi. 8. 
 
 How fearful and how inevitable ! 
 
 They shall say to the mountains, Cover us ! and to the hills, 
 
 Fall on us ! Hos. x. 8. 
 Can thine heart endure, or can thy hands be strong in the 
 
 days that I shall deal with thee'? Ezek.xxii.il. 
 "Who among us shall dwell with everlasting burnings. Isa. 
 
 xxxiii. 14. 
 
 There are only two descriptions of persons in the 
 world, the righteous and the wicked ; — you have heard 
 
ON THE LAST JUDGMENT. 55 
 
 the end of both. Choose you now whom you will serve. 
 If you would die the death of the righteous, prepare for 
 it, by living his life. 
 
 Remember, that he who will be your judge, is the 
 same Saviour who is now your Mediator. Make him your 
 friend, and you will have nothing to fear. Let the ter- 
 rors of that awful day, which will surely come, and may 
 surprise you suddenly, induce you to begin in earnest, 
 to prepare to meet your God. When Paul reasoned of 
 righteousness, temperance, and judgment to come, Fe- 
 lix trembled. Acts xxiv. 25. Do you tremble ? If you 
 do, check not the salutary fear ; do not, like Felix, put off 
 the consideration of those important matters to a more 
 convenient opportunity, which in your case, as in his, 
 may never arrive. Delay not an hour to listen to the 
 voice of wisdom, lest your angry and insulted Judge 
 address you in that bitter reproach, — 
 
 Becatise I have called, and ye have refused, etc. Prov. i. 
 24, n. 
 
 Seek now for pardon and acceptance, that it may be 
 well with you in that day : — 
 
 Pray that you may be made meet to be partakers of the in- 
 heritance of tiie saints in light. Col. i. 12. 
 
 Give diligence to make your calling and election sure. 
 2 Pet. i. K». 
 
 Tii at so an entrance may be administered unto you abun- 
 dantly into the everlasting kingdom of our Lord and fca- 
 viour Jesus Christ. 2 Pet. i. 11. 
 
 Collect, 1st Sunday in Advent.— Grant that when he shall come 
 in his glorious majesty to judge both the quick and dead, 
 we may rise to the life immortal. 
 
 3d Sunday in Advent.— Grant thnt at thy second coming to 
 judge the world, we may be found an acceptable people 
 in thy sight. 
 
 6th Sunday after Epiphany.— Grant that when he shall ap- 
 pear with power and great glory, we maybe made like 
 unto him. 
 
CHAPTER XIII. 
 
 OX THE CREED, CONTINUED. 
 
 On the Holy Ghost. 
 
 " I believe- on the Holy Ghost.-" 
 
 1. What is meant by the Holy Ghost? 
 
 Ghost is the same as Spirit. The Holy Ghost, or Holy 
 Spirit is the Third Person in the Godhead, " the Lord 
 and Giver of Life, proceeding from the Father and the 
 Son." 
 
 2. Why is the Holy Ghost called a Person ? 
 Because those attributes and expressions which apply 
 
 to distinct persons, are used in the Scriptures when 
 
 speaking of him. He is said to understand, to will, to 
 
 give, to call, to do, to come, to send, to speak, to hear, 
 
 etc., which all imply personality. 
 
 He appeared in a visible shape. Luke iii. 22. Aets ii. 3. 
 It seemed gooi to the Holy Ghost, etc. Acis xv. 28. 
 
 3. What proof have you that the Holy Ghost is God? 
 The various attributes and works of God are ascribed 
 
 to him ; and he is expressly called God in the Scriptures. 
 
 In the fifth chapter of Acts, St. Peter tells Annanias 
 and Sapphira that in lying unto the Holy Ghost they 
 had lied unto God. 
 
 The Holy Ghost commands and appoints as God. 
 
 The Holy Ghost said, Separate me Barnabas and Saul. Aets 
 
 xiii. 2. 
 So they, being sent forth by the Holy Ghost, departed. Acts 
 
 xiii. 4. 
 The flock, over the which the Holy Ghost hath made you 
 
 overseers. Acts xx. 28. 
 
 We are baptized in his name. 
 
 Baptizing them in the name of the Father, and of the Son, 
 
 and of the Holy Ghost. Malt, xxviii. 19. 
 The grace of our Lord Jesus Christ, and the love of God, 
 
 and the communion of the Holy Ghost, be with you all. 
 
 2 Cor. xiii. 14. 
 
 (56) 
 
ON THE nOLY GHOST. 57 
 
 All Scripture is given by inspiration of God. 2 Tim. iii. 16. 
 Holy men of God spake as tliey were moved by tae Holy 
 Ghost. 2 Tot. i. 21. 
 
 The Holy Spirit is named above three hundred times 
 
 in the Old and New Testaments. 
 
 4. When is the descent of the Holy Ghost celebrated ? 
 On "Whitsunday, which is the anniversary of the day 
 
 of Pentecost, when the disciples being all with one accord 
 in one place, they were all suddenly filled with the Holy 
 Ghost, and began to speak with other tongues, as the 
 Spirit gave them utterance. 
 
 5. What is the work of the Holy Spirit ? 
 
 He effects all holy changes in the natural man. 
 He strives with men. 
 
 He teaches, and opens the understanding to under- 
 stand the Scriptures. 
 
 The Holy Ghost shall teach you what you ought to say. 
 
 Luke xii. 12. 
 Words which the Holy Ghost teacheth. 1 Cor. ii. 13. 
 
 He convinces of sin. 
 
 When he is come, he will reprove the world of sin. John 
 xv i. 8, 9. 
 
 He regenerates. 
 
 Except a man be horn of water and of the Spirit, etc. John 
 iii. 3, 6. 
 
 He renews. 
 
 He saved us by the washing of regeneration, and renewing 
 of the Holy Ghost. Tit. iii. 5. 
 
 He dwells in the heart. 
 
 Know ye not that the Spirit of God dwelleth in you] 1 Cor. 
 iii. 16j 17. 
 
 He strengthens with might. 
 
 To he strengthened with might by his Spirit, in the inner 
 
 man. Eph. iii. 16. 
 The flesh lusteth against the Spirit, and the Spirit against 
 
 the llesh. Gal. v. 17. 
 
 He is a source of consolation, and assures us of the 
 
 willingness of (rod to receive and bless us. 
 
 He shall give you another Comforter— even the Spirit of 
 
 truth. John xiv. 16, 17. 
 The Comforter, which is the Holy Ghost. John xiv. 26. 
 
58 ON THE HOLY GHOST. 
 
 He guides into all truth, glorifies Christ, and takes of 
 the things of Christ, and reveals them unto us, so as to 
 incline us to part with sin. 
 The Spirit — will guide you into all truth. John xvi. 13. 
 
 He produced love, joy, peace, consolation, hope, trust; 
 and all that makes holy, or fits for heaven. ^| 
 The fruit of the Spirit is love, joy, peace, etc. Gal. v. 23 . 
 
 He inspired the sacred writers.- ^B>% 
 
 Holy men of God spake as they were"n3&iecU ] ngthe Holy 
 Ghost. 2 Pet. i. 21. $■ BJr \ 
 
 He witnesses with us, not by parfcicullB Kpulslj^, but 
 
 by coinciding with the testimony of oi^>HBRienccs, that 
 
 we are upright in giving ourselves to ^(jSJp, and also by 
 
 producing in us the tempers and affections df his children. 
 
 The spirit beareth witness with our spirit, that we are the 
 
 childn n of God. Rom. viii. 18. 
 My conscience bearing nae witness in the Holy Ghost. Rom. 
 
 IX. 1. 
 
 He intercedes. 
 The Spirit maketh intercession for us. Rom. viii. 26. 
 He sheds abroad the love of God in the heart. 
 
 The love of God is shed abroad in our hearts by the Holy 
 Ghost. Rom. v. 5. 
 He sanctifies. 
 
 Being sanctified by the Holy Ghost. Rom. xv. 1G. 
 
 Ye are sanctified— by the Spirit of our God. 1 Cor. vi. 11. 
 
 It is by the Spirit alone that we can do any good thing, 
 
 and we are warned not to slight or grieve him. If he 
 
 should finally leave us, there would be no hope of our 
 
 being again brought to repentance, and consequently 
 
 our portion would inevitably be the worm that dieth not, 
 
 and the fire that is not quenched. 
 
 Grieve not the Spirit. Eph. iv. 30. 
 Quench not the Spirit. 1 These, v. 19. 
 
 Take heed that you do not resist and grieve the Holy 
 Spirit, by living carelessly, despising his gifts, and abus- 
 ing his favors. Remembering what God has said: 
 My Spirit shall not alwaj-s strive with man. Gen. vi. 3. 
 
 And pray earnestly to him, to uphold you with his 
 free Spirit (Psalm li. 12 ;) to renew a right Spirit within 
 
...■• 
 
 OX THE SIX AGAIXST THE HOLY GHOST. 59 
 
 you (Psalm li. 10,) and not .to- take his Holy Spirit from 
 you (Psalm li. 11.) 
 
 Absolution.— Let us beseech him to grant us true repent- 
 ance ijMd his Holy Spirit.- 
 
 Liia/iy. WE.nO.ua ua with Xhe grace of thy Holy Spirit, to 
 ameiwi our lives according to thy holy word. 
 
 Collect, \& inula if after Ascension. — \Ve beseech thee send to 
 us thy Holy Ghost to comfort us. 
 
 19th Sunday after Trinity.— Grant that thy Holy Spirit may, 
 in all things, direct and rule our hearts. 
 
 1st Collect, Communion Service. — Cleanse the thoughts of our 
 hearts by the inspirational' thy Holy Spirit. 
 
 CHAPTER XIY. 
 
 OX THE CREED, CONTINUED. 
 
 On the Sin Against the Holy Ghost. 
 
 1. What Scriptures speak of this sin? 
 
 Matt. xii. 31, 32. Mark iii. 29. Luke xii. 10. Heb. vi. 4, C. 
 I John v. 16. 
 
 Repeat, or carefully read, all these texts. 
 
 2. Will this sin ever be forgiven ? 
 
 3. What examples are found in Scripture of those ivho 
 are supposed to have committed this sin? 
 
 Koran, Dathan, and Abiram. Num. xvi. 2G-32. 
 The sons o; Eli. 1 Sam. ii. 25. 
 Alexander the coppersmith. 2 Tim. iv. 14. 
 Those who sin wilfully after they have received the knowl- 
 edge of the truth. Heb. x. 20-31. 
 
 And the actual cases which St. John must have had 
 in mind in his first Epistle, (v. 10.) 
 
 4. What did that sin consist in ? 
 
 FrOm the texts found in the Evangelists, it would 
 seem that in those cases it consisted in ascribing to the 
 
60 ON THE SIN AGAINST THE HOLT GHOST. 
 
 devil works which they knew to be wrought by the Spi- 
 rit of God — for where this sin is spoken of by St. Mark, 
 this is added, "because they said he hath an unclean 
 spirit." This taken only as against Christ, the Visible 
 Son of God, could be forgiven ; but, as it is the office of 
 the Spirit, by its inward working, to demonstrate to the 
 soul the truth and duty and blessedness of religion, if 
 this, when so demonstrated, be blasphemed and set at 
 naught, against light, knowledge, and conviction, there 
 is no forgiveness for it. This appears to be one act of 
 sin committed at a particular time. 
 
 5. Can tin's sin be committed now f 
 
 Some answer this question in the affirmative and some 
 in the negative. The subject was perhaps left in some 
 degree of obscurity, that none might presume. 
 
 6. But does it not appear from Heh. vi. that the same 
 hopeless condition may be reached by a slower pro- 
 
 cess 
 
 2 
 
 Yes. By the neglect and resistance of the Spirit ; by 
 "grieving" and "quenching" it, of which the Scrip- 
 tures warn us. There is a backsliding and a drawing 
 back unto perdition. 
 
 7. But does not this view of " unpardonable' 7 sin, as 
 it is called, contradict what is said in 1 John i. 7 : 
 The blood of Jesus Christ cleanseth us from all sins, 
 and Heb. vii. 25: He is able to save unto the utter- 
 most, etc.? 
 
 No. For these and such like texts are all qualified, 
 as will appear upon referring to them and reading them 
 in their connection. While no sin can be unpardonable, 
 because its heinousness reaches beyond the efficacy of 
 the atonement, and the sin of Judas would have proved 
 as pardonable as the sin of Peter had Judas only come 
 for pardon as Peter did. Yet this sin against the Spirit 
 seems to be of such a nature as to prevent those who are 
 guilty of it from ever coming to Christ, or seeking for 
 salvation. 
 
ON THE SIX AGAINST THE HOLY GHOST. Gl 
 
 8. Are those ivlio are distressed by the apprehension 
 that they have committed unpardonable sin, or 
 grieved away the Spirit so that it will not return 
 to them, likely to be the persons in that condition? 
 
 No. For this very distress is the work of the Spirit 
 still present, unless in those rare cases where absolute 
 despair, like that of lost spirits, takes possession of the 
 soul. This despair, like that of Judas, seems to be the 
 last and greatest sin. 
 
 The following is from Bishop Ez. Hopkins: — 
 
 " But that which more than all troubles the despair- 
 ing soul is, lest it hath committed the unpardonable sin 
 against the Holy Ghost. And this many are afflicted 
 with ; this they fear; and so, in the extreme anguish 
 and horror of their souls, they cry out that they are 
 lost, that they are damned, that there is no hope, no par- 
 don for them. If it be so, indeed, that there is no par- 
 don for thee : yet this outcry confutes itself; for the sin 
 against the Holy Ghost is, of all others, the least jeal- 
 ous and suspicious. I am persuaded that the conside- 
 ration of the nature of this sin will persuade us that 
 there is no man guilty of it, but he that is also given up 
 by God to a reprobate mind and a seared conscience, and 
 so grown quite past feeling as never to complain of his 
 miserable condition. 
 
 " Thy very troubles, therefore — thy very despairing 
 thoughts, show that thou hast no reason to despair, and 
 that thy sins are not unpardonable ; and, therefore, be 
 what they will, the deformity of them never so ugly, 
 the guilt of them as ghastly as thy guilty conscience 
 represents them, yet there is an all-sufficiency in Christ 
 to save thee fully." 
 
CHAPTER XT. 
 
 ON THE CREED CONTINUED. 
 
 On the Church. 
 
 " I believe in the Holy Catholic Church." 
 
 1. What is the literal meaning of the word Church ? 
 The house of the Lord.* 
 
 2. Wliat is the leading idea of the word in Hie New 
 Testament ? 
 
 It is that of the true people of God called out of the 
 world, as being and acting together collectively, as a 
 congregation and not as individuals. 
 
 3. Under what more specific designation is the 
 Church spoken of? 
 
 As Universal or Catholic. National or Provincial. 
 Local or confined to a single Assembly. Visible. In- 
 visible. Militant. Triumphant and Denominational. 
 
 4. What is the Church Universal or Catholic ?\ 
 
 The Catholic Church spoken of in the creed is the 
 whole body of true believers throughout the world, ir- 
 respective of Ecclesiastical connection. This is " the 
 mystical body of Christ, the blessed company of all 
 faithful people," named in the communion service : — 
 the Church to which alone the promises are made in 
 
 * Such is the meaning of the Greek word Kuriakos from 
 which the English word Church seems to be derived; but, 
 in no single instance in our New Testament where we find 
 the word Church, Is the original Kuriakos, but it is always 
 Ekklesia, which means a body or company called together 
 out of some other body or company— ordinarily the true 
 people of God from the world. It sometimes occurs in, 
 other connections, merely designating an assembly. It 
 never means the building or place of worship. 
 
 fThe word Catholic was first applied to the Church by 
 Ignatius, and imported not only universality as going over 
 all countries, but as distinguished from heretical sects. 
 
 (62) 
 
ON THE CHURCH. G3 
 
 Scripture. This is the meaning in Eph. i. 22. Gave 
 him to be head over all things to the Church, which is 
 his body. Col. i. 18. He is the head of the body, the 
 church. 
 
 5. What are the notes or distinguishing marks of the 
 Catholic Church? 
 
 1. Unity. Eph. iv. 4-6. There is one body, and one 
 Spirit, one Lord, one faith, one baptism, one God and 
 Father of all. This is manifestly then a unity of Faith 
 and Spirit, not of mere government or external order. 
 
 2. Sanctity or holiness. Eph. v. 25-27. Christ also 
 loved the church, and gave himself for it ; that he might 
 sanctify and cleanse it, that he might present it to him- 
 self a glorious church, not having spot or wrinkle ; but 
 that it should be holy and without blemish. 
 
 3. Discipline, though not in the same order of neces- 
 sity. This is plain from the numerous injunctions of 
 St. Paul touching discipline. 
 
 6. What is meant by National or Provincial 
 Churches ? 
 
 Those Christian Societies comprised within any nation 
 or province, as the Church of Judea, the Church of 
 Gallatla. 
 
 7. What is meant by a local Church ? 
 
 A single congregation, sometimes gathered in a 
 private house. 1 Cor. xvi. 19. Rom. xvi. 5. 
 
 8. What is meant by the Visible Church? 
 
 All those visible societies throughout the world which 
 profess the true religion and observe its sacraments. 
 The visible church contains hypocrites along with true 
 believers. Such were the Churches of Corinth. The 
 seven Churches of Asia minor, etc. 
 
 9. What do you mean by the invisible Church. ? 
 
 The church as seen by the Lord, composed entirely 
 
 of those Avho are in living union with Christ, and this is 
 
 the church alone to which appertain the blessings and 
 
 promises made in Scripture to the church. Heb. xii. 
 
 '22, 23. 
 
64 ON THE CHURCH. 
 
 10. What is the importance of observing this dis- 
 tinction? 
 
 Romanists by denying it, claim that every thing said 
 in Scripture about the church, holds true of the existing 
 organization which they call the church, which is often 
 most corrupt in doctrine and practice. This organiza- 
 tion they make "the pillar and ground of the truth" 
 not the society of those united to Christ by a living faith. 
 And thus the visible Church of Rome claims to be the 
 Church of Scripture, and to have a divine warrant for all 
 its teachings. But there can be no vital union (such as 
 exists between the head and the members of the body, 
 or the vine and its branches) between Christ and col- 
 lective societies, or corporations made up of good and 
 bad, the latter often predominating. There is no such 
 thing as Christ dwelling in the church considered as a 
 corporate entity, or otherwise than as dwelling in the 
 hearts of individual members ; and those individuals in 
 whose hearts he does not dwell are no part of the church 
 to which the promises are made, and which is called 
 "the body of Christ/ 7 and which will not wholly fall 
 away. «y" 
 
 11. What is meant by the ivords "the communion of 
 Saints," which immediately follow " I believe in 
 the Holy Catholic Church " f 
 
 The words are added to show what is meant by the 
 Holy Catholic Church, in which belief is expressed in 
 the Creed, and so prove that the church there meant is 
 not the visible organization, except so far as it contains 
 true believers, or saints. 
 
 12. What is meant by militant and triumphant, as 
 applied to the church ? 
 
 The first regards the church as upon earth warring 
 with sin and trouble: the other as being in glory, having 
 triumphed over all its foes. 
 
 13. What is meant by denominational churches, 
 such as the Roman, Greek, Episcopal, etc.? 
 
 Those portions of the Catholic church associated 
 
ON THE CHURCH. G5 
 
 under the peculiar systems of doctrine, discipline and 
 worship, to which those names are given. 
 
 14. What is the doctrine of the infallibility of the 
 church f 
 
 That its interpretations of Scriptures are certainly 
 and necessarily true, and that the people are bound to 
 believe the Bible in that sense, and that only, which 
 the church puts upon it. 
 
 15. What follows from this notion f 
 
 It follows that the church is above the Bible, as the 
 authoritative interpreter of a law, though in theory 
 supposed to coincide with the law; it is practically 
 above it, since it is his interpretation that the people 
 are bound to receive and obey. Where a single man, 
 as the Pope or Bishop of Rome, is declared infallible, 
 he is practically and as toward the people put in the 
 place of God. 
 
 16. Is it true that the church was historically before 
 the Bible ? 
 
 Though it is true enough that the church existed 
 
 before our present Bible was completed, yet it did not 
 
 exist before the Word of God, for on that and that 
 
 alone did it begin and proceed. God had spoken at 
 
 sundry times and in divers manners unto the fathers, 
 
 by the prophets, before the church had any existence. 
 
 It is therefore a very misleading statement, to say that 
 
 the church was before the Bible. 
 
 Collect .for Ml Saints' Day.—O Almighty God, who hast knit 
 together thine elect in one communion and fellowship, 
 in the mystical body of thy Son Christ our Lord; grant us 
 grace so to follow thy blessed Saints in all virtuous and 
 godly living, that we may come to those unspeakable 
 joys which thou hast prepared for those who unfeignedly 
 love thee, through Jesus Christ our Lord. 
 
 NOTE* 
 
 In the xix and rs and xxxi articles will be seen the dif- 
 ference between the Episcopal Church, and the Church of 
 Rome, on the subject of this chapter. The view which is 
 given this chapter is that maintained by Cranmer, Jewell, 
 Hooker, Lord Bacon and all the earlier writers of authority. 
 See Litton, on the Church, for a masterly and conclusive 
 treatment of the whole subject. 
 
CHAPTER XYL 
 
 ON THE CREED, CONTINUED 
 
 On " the Forgiveness of Sins ." 
 
 1. What is sin ? 
 
 Sin is the transgression of the law. 1 John iii. 4. 
 
 Any thought, desire, word, or action, contrary to 
 God's law, or the omission of any duty commanded 
 therein: every evil inclination, as well as every evil 
 habit, contracted in the soul. 
 
 Out of the heart proceed evil thoughts, murders, etc. 
 Matt. xv. 19. 
 
 The thought of foolishness is sin. Prov. xxiv. 9. 
 
 Every idle word that men shall speak, they shall give ac- 
 count thereof in the day of judgment. Matt. xii. 36. 
 
 All unrighteousness is sin. 1 John v. 17. 
 
 To him that knoweth to do good and doeth it not, to him it 
 is sin. James iv. 17. 
 
 Our original nature is corrupt. 
 In sin did my mother conceive me. Ps. li. 5. 
 
 God has an unlimited right over us, and has given us 
 holy laws for the regulation of our conduct, which he 
 has enforced by promising rewards, and threatening 
 punishment. Every sin, therefore, which we commit, 
 causes guilt; and every sinner deserves to suffer in 
 
 Eroportion to his offence ; for when God is wronged, he 
 as a most just right to punish: and we may judge how 
 very extensive his commandments are, when we con- 
 eider our Saviour's exposition of them. Matt. v. 21, 27, 
 33, 38, 43. 
 
 We should so reverence conscience as not to do what 
 we suspect may be wrong. 
 Whatsoever is not of faith is sin. Rom. xlv. 23. 
 
 But however reasonable God's command may be, 
 Fools make a mock at sin. Prov. xiv. 9. And 
 
 Sin does not appear sin, and become exceeding sinful, un- 
 til the Spirit be given us. Rom. vii. 13. 
 
 (66) 
 
ON "the forgiveness of sins." 67 
 
 When lie is come, he will reprove (or convince) the world 
 of sin. John xvi. 8, 9. 
 
 2. What is the sentence denounced on the sinner ? 
 Death. 
 
 In the day that thou eatest— thou shalt surely die. Gen. 
 
 ii. 17. 
 The wicked shall be turned into hell. Ps. ix. 17. 
 The soul that sinneth it shall die. Ezek. xviii. 4, 2d. 
 The wages of sin is death, liom. vi. 23. 
 
 3. Have all mankind sinned ? 
 Yes. (See also chapter 1st.) 
 
 There is no man that sinneth not. 1 Kings viii. 46. 2 Chron. 
 
 vi. 36. 
 There is not a just man upon earth, that doeth good and 
 
 sinneth not. Eccl. vii. 20. 
 All have sinned and come short of the glory of God. Rom. 
 
 iii. 23. 
 
 All men, therefore, are by nature and practice sin- 
 ners, and are exposed to God's everlasting indignation ; 
 and if they had never committed more than one sin in 
 all their lives, yet 
 
 "Whosoever shall keep the whole law, and yet offend in one 
 point, he is guilty of all. James ii. 10 
 
 4. If sin be committed against God, to whom must we 
 look for the pardon of sin? 
 
 Look unto me all ye ends of the earth, and be ye saved. 
 
 Isa. xlv. 22. 
 The blood of Jesus Christ cleanseth from all sin. 1 John 
 
 i. 7. 
 
 5. What intimation has God given to men, of the way 
 in which pardon of sin, and acceptance with him, 
 were to be obtained? 
 
 He made it known to the Old Testament saints by 
 several types and ceremonies, all of which were intended 
 to symbolize the forgiveness of sins. 
 
 But he reserved the clear discovery of the way of a 
 sinner's salvation until the coming of Christ. 
 
 For he shall save his people from their sins. Matt. i. 21. 
 
 This is my blood— shed for the remission of sins. Matt, 
 xx vi. 28. 
 
 Through his name, whosoever believeth in him shall re- 
 ceive remission of sins. Acts x. 43. 
 
68 ON " THE FORGIVENESS OF SINS." 
 
 We were reconciled to God by the death of his Son. Rom. 
 
 v. 10. 
 Christ died for onr sins, according to the Scriptures. 1 Cor. 
 
 xv. 3. 
 He hath made him to be sin for us. 2 Cor. v. 21. 
 "Who gave himself for our sins. Gal. i. 4. 
 Having made peace through the blood of his cross. Col. i. 20. 
 Christ Jesus came into the world to save sinners. 1 Tim. 
 
 i. 15. 
 Without shedding of blood is no remission. Heb. ix. 22. 
 Christ hath once suffered for sins, the just for the unjust, 
 
 that he might bring us to God. 1 Pet. iii. 18. 
 God sent his Son to be the propitiation for our sins. 1 John 
 
 iv. 10. 
 To him that washed us from our sins in his blood. Rev. 
 
 i. 5. 
 Thou hast redeemed us to God by thy blood. Rev. v. 9. 
 He was the Lamb slain from the foundation of the world. 
 
 Rev. xiii. 8. 
 
 6. What assurance has God given us that he will for- 
 give the sins of those ivho come to him through Jesus 
 Christ, feeling a deep sense of their need of pardon f 
 
 The Lord, forgiving iniquity, and transgression, and sin. 
 
 Exod. xxxiv. 7. Num. xiv. 18. 
 Thou, Lord, art good, and ready to forgive. Ps. lxxxvi. 5. 
 There is forgiveness with thee, etc. Ps. cxxx. 4. 
 Though your sins be as scarlet, they shall be as snow. Isa. 
 
 i. 18. 
 Our God will abundantly pardon. Isa. Iv. 7. 
 If the wickeu will turn, his sins shall not be mentioned. 
 
 Ezek. xviii. 21, 22. 
 To the Lord our God belong mercy and forgiveness. Dan. 
 
 ix. 9. 
 Him hath God exalted to give— forgiveness of sins. Acts 
 
 v. 31. 
 He is faithful and just to forgive us our sins. 1 John i. 9. 
 
 Do you feel yourselves to be a sinner, exposed to the 
 wrath and under the curse of God? or are you sinning 
 with a high hand, setting at defiance the Majesty of 
 heaven, and saying in your hearts, " God careth not for 
 it V If the remembrance of your sins be grievous unto 
 you, have you sought the forgiveness of them through 
 Jesus Christ? If not, apply to him now for pardon ; for 
 he has said, (Rev. xxii. 17,) "Whosoever will, let him 
 come." He pardoned David, Manasseh, and Peter, and 
 he will also pardon you. He took upon himself your 
 nature — he put himself in your stead — he has satisfied 
 the offended justice of God, by having kept that law 
 
ON THE RESURRECTION OF THE BODY. CO 
 
 •which you have broken ; and having suffered the pun- 
 ishment due to your offences, if you -will flee to him for 
 refuge, he will say to you, (Matt. ix. 2,) " Thy sins be 
 forgiven thee — the Lord hath put away thy sin." But 
 if you should die with your sins unforgiven, it would 
 have been better for you never to have been born. 
 Absolution.— He pardoneth and absolveth all those who truly- 
 repent. 
 Litanj/.— Pray that it may please God to forgive you all your 
 
 sins, negligences, and ignorances. 
 Uth Sundai/ after Trinity.— O God, who declarest thy Al- 
 mighty power chiefly in showing mercy and pity, etc. 
 
 CHAPTER XVII. 
 
 ON THE CREED, CONTINUED. 
 
 On the Resurrection of the Body, and the Life Everlasting. 
 
 1. What are the last two articles of the Creed ? 
 
 The resurrection of the body and the life everlasting. 
 
 2. How does man differ from the brutes? 
 
 He has a living soul, which shall exist eternally: 
 while the spirit that animates the brute perishes together 
 with its body. 
 
 The resurrection unto eternal life is one of the prin- 
 ciples of the doctrine of Christ, (Ileb. vi. 2.) and one of 
 the privileges of the members of Christ. 
 
 3. What is death? 
 
 The separation of the soul from the body. 
 
 Then shall the dust return to the earth as it was ; and the 
 spirit shall return uiuo God who gave it. Eccl. xii. 7. 
 
 4. What becomes of the bodies of men when they die ? 
 They are dissolved by corruption, and turned again 
 
 into dust. 
 
70 ON THE RESURRECTION OF THE BODY. 
 
 All flesh shall perish together, and man shall turn again 
 
 unto dust. Job xxxiv. 15. 
 If our earthly house of this tabernacle were dissolved. 2 
 
 Cor. v. 1. 
 
 Death is sometimes in the Scriptures called a sleep : 
 
 — not a sleep of the soul, but a sleep of the body till the 
 
 last day. 
 
 Lest I sleep the sleep of death. Ps. xiii. 3. 
 Our friend Lazarus sleepeth. John xi. 11. 
 
 It is the common lot of all except Enoch, (Gen. v. 24,) 
 and Elijah, (2 Kings ii. 11,) and there is no escaping it. 
 
 Dust thou art, and unto dust sbalt thou return. Gen. iii. 19. 
 What man is he that liveth and shall not see death ? Ps. 
 
 lxxxix. 48. 
 Death passed upon all men, for that all have sinned. Rom. 
 
 v.12. 
 It is appointed unto men once to die. Heb. ix. 27. 
 
 5. What becomes of the souls of men at death f 
 
 They go to a place of happiness or misery, accord- 
 ingly as they are prepared for the one or the other. 
 
 Lazarus and Dives : the rich man was tormented in hell; 
 and Lazarus was carried by angels into Abraham's bosom. 
 Luke xvi. 23. 
 
 To-day sbalt thou be with me in Paradise. Luke xxiii. 43. 
 
 Into thy hands I commend my spirit. Luke xxiii. 46. 
 
 Lord Jesus receive my spirit. Acts vii. 5!). 
 
 I saw under the altar the souls of them that were slain for 
 the word of God, etc., and they cried with a loud voice, 
 saying. How long dost thou not jud«e and avenue our 
 blood on them that dwell on the earth? Rev. vi. 9, 10. 
 
 6. How long will the bodies of men continue in the 
 grave ? 
 
 Till the morning of the resurrection. 
 The harvest is the end of the world. Matt. xiii. 39. 
 
 7. Wlxat is a resurrection t 
 
 The reunion of the soul and body. 
 
 The valley was full of bones : and they lived and stood up 
 upon their feet. Ezek. xxxvii. 1, 7, 8, 10. 
 
 This is equally as easy to God, as the uniting them 
 
 together at first. 
 
 Why should it be thoncht a thing incredible with you, that 
 God should raise the dead 1 Acts xxvi. 8. 
 
AND THE LIFE EVERLASTING. 71 
 
 8. Will the same body rise which we now inhabit ? — 
 Will there be no alteration in it ? 
 
 Our bodies will be the same, but they will experience 
 such a change as will take away from them all tendency 
 to decay, and adapt them for that eternal state of exis- 
 tence, for which we are hereafter destined. 
 
 The bodies of the saints will be fitted to bear an ex- 
 ceeding and eternal weight of glory ; and those of the 
 wicked to endure unspeakable and everlasting torment. 
 
 It is sown a natural body, it is raised a spiritual body. 1 
 
 Cor. xv. 44. 
 We shall all be changed in a moment, in the twinkling of 
 
 an eye, at the last trump. 1 Cor. xv. 51, 52. 
 This corruptible must put on incorruption ; and this mor« 
 
 tal must put on immortality. 1 Cor. xv. 53. 
 Who shall change our vile body that it may be fashioned 
 
 like unto his glorious body. Phil. iii. 21. 
 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. 1 Thess. iv. 16, 17. 
 
 The proofs of a general resurrection are many. The 
 prosperity of the wicked and the sufferings of the right- 
 eous in the present life afford a strong presumption of 
 it. God, who is just and holy, cannot permit sin to pass 
 with impunity ; and rewards have been promised, and 
 punishments threatened to mankind in general ; it fol- 
 lows, therefore, that as there cannot be equal retribu- 
 tion here, there must be a resurrection, " in which every 
 one may receive the things done in his body, according 
 to that he hath done, whether it be good or bad." 2 Cor. 
 v. 10. Nor is there anything in the fact itself which 
 should render it improbable. 
 
 Except a corn of wheat fall into the ground and die, it 
 abideth alone; but if it die it bringeth forth much fruit. 
 John xii. 24. 
 
 Thou fool, that which thou sowest is not quickened, except i_- 
 it die. 1 Cor. xv. 36. >0^ 
 
 9. Was the doctrine of the resurrection of the body 
 'plainly taught before Christ came ? 
 
 It was intimated in the Old Testament. 
 
 [Abraham] accounted that God was able to raise [Isaac] 
 up, even from the dead : from whence also he received 
 him in a figure. Heb. xi. 19. 
 
72 ON THE RESURRECTION OP THE BODY, 
 
 I know that my Redeemer livetli, and that he shall stand 
 
 at the latter day upon the earth. And though after my 
 
 skin worms destroy this body, yet in nry flesh shall I see 
 
 God. Job xix. 25, 26. 
 I shall be satisfied, when I awake, with thy likeness. Ps. 
 
 xvii. 15. 
 God will redeem my soul from the power of the grave ; for 
 
 he shall receive me. Ps. xlix. 15. 
 Thy dead men shall live, together with my dead body shall 
 
 they arise. Isa. xxvi. 19. 
 Many that sleep in the dust of the earth shall awake. Dan. 
 
 xii. 2. 
 O grave, I will be thy destruction. Hos. xiii. 14. 
 
 The Sadducees denied a resurrection : but the Phari- 
 sees, and other Jews, firmly believed it. 
 
 10. Give the New Testament proofs. 
 
 Now, that the dead are raised, even Moses showed at the 
 bush, when he calleth the Lord, the God of Abraham, and 
 the God of Isaac, and the God of Jacob. For he is not a 
 God of the dead, but of the living. Matt. xxii. 31. Luke 
 XX. 37, 38. 
 
 Jacob had been dead two hundred years, when Moses 
 
 thus spake. 
 
 Thou shalt be recompensed at the resurrection of the just. 
 
 Luke xiv. 14. 
 Marvel not at this ; for the hour is coming, in the which all 
 
 that are in the grave shall hear his voice, and shall come 
 
 forth. John v. 28, k9. 
 That of all which [the Father] hath given me, I should lose 
 
 nothing; but should raise it up again. John vi. 39. 
 They preached through Jesus the resurrection from the 
 
 dead. Acts iv. 2. 
 [Paul at Athens] preached unto them Jesus and the resur- 
 rection. Acts xvii. 18. 
 He that raised up Christ from the dead shall also quicken 
 
 your mortal bodies. Rom. viii. 11. 
 "We shall not all sleep, but we shall all be changed. 1 Cor. 
 
 xv. 13, 21, 42, 51. 
 He which raised up the Lord Jesus shall raise up us also by 
 
 Jesus, and shall present us with you. 2 Cor. iv. 14. 
 
 11. Who will be raised on this awful day? 
 
 All men who have ever lived — every individual of the 
 
 race of Adam, both the holy and the wicked. 
 
 Before him shall be gathered all nations. Matt. xxv. 32. 
 There shall be a resurrection of the dead, both of the just 
 
 and unjust. Acts xxiv. 15. 
 We shall all stand before the judgment-seat of Christ. 
 
 Rom. xiv. 10. 
 Even so in Christ shall all be made alive. 1 Cor. xv. 22. 
 
AND THE LIFE EVERLASTING. 73 
 
 We must all appear before the judgment-seat of Christ. 
 
 2 Cor, v. 10. 
 I saw the dead, small and great, stand before God. Rev. 
 
 xx. 12. 
 And the sea gave up the dead which were in it. Rev. xx. 13. 
 
 Our resurrection will be effected by virtue of the re- 
 surrection of Christ. 
 
 I am the resurrection and the life. John xi. 25. 
 
 By man came also the resurrection of the dead. I Cor. 
 
 xv. 21. 
 As in Adam all died, even so in Christ shall all be made 
 
 alive. 1 Cor. xv. 22. 
 That we should not trust in ourselves, but in God, which 
 
 raiseth the dead, 2 Cor. i. 9. 
 
 12. Give the instances of the dead being raised, re- 
 corded in Scripture. 
 
 The widow of Sarepta, or Zarephath's child, raised by Eli- 
 jah. 1 Kings xvii. 2J. 
 
 The Shunamite's son, raised by Elisha. 2 Kings iv. 35. 
 
 The dead man who touched the bones of Elisha. 2 Kings 
 xiii. 21. 
 
 Jairus's daughter, raised by our Saviour. Mark v. 42. 
 
 The widow of Nain's son, raised by our Saviour. Luke 
 vii. 12. 
 
 Lazarus, raised by our Saviour. John xi. 43. 
 
 Tabitha, or Dorcas, raised by Peter. Acts ix. 40. 
 
 Eutychus, raised by Paul. Acts xx. 9, 12. 
 
 The bodies of many of the saints arose at Christ's cruci- 
 fixion, and appeared in the holy city. Matt, xxvii. 52, 53. 
 
 13. What will be the 'portion of the righteous ? 
 
 They will be raised to everlasting happiness, and be- 
 come the fellow citizens of angels and saints in heaven. 
 
 In thy presence is fullness of joy, and at thy right hand are 
 pleasures forevermore. Pa. xvi. 11. 
 
 Some shall awake to everlasting life. And they that be 
 wise shall shine as the brightness of the firmament ; and 
 they that turn many to righteousness, as the stars for 
 ever and ever. Dan. xii. 2, 3. 
 
 Then shall the righteous shine forth as the sun, in the 
 kingdom o\ their Father. Matt. xiii. 43. 
 
 They shall come forth : they that have done good, unto the 
 resurrection of life. John v. 29. 
 
 If so be that we suffer with Christ, that we may be also glo- 
 rified together. For I reckon that the sufferings of this 
 present time are not worthy to be compared with the 
 glory which shall be revealed in us. Rom. viii. 17, 18. 
 
 Eye hath not seen, or ear heard, neither have entered into 
 ' the heart of man, the things which God hath prepared lor 
 them that love him. 1 Cor. ii. 9. 
 
74 ON THE RESURRECTION OF THE BODT, 
 
 He that soweth to the Spirit shall of the Spirit reap life 
 everlasting. Gal. vi. 8. 
 
 Henceforth there is laid up for me a crown of righteous- 
 ness, which the Lord, the righteous Judge, shall give me 
 at that day ; and not to me only, but unto all them, also 
 that love his appearing. 2 Tim. iv. 8. 
 
 Therefore are they before the throne of God, and serve him 
 day and Dighe. in his temple ; and he that sitteth on the 
 throne shall dwell among them. They shall hunger no 
 more; neither thirst any more; neither shall the sun 
 light on them, nor any heat. For the Lamb, which is in 
 the midst of the throne, shall feed them, and shall lead 
 them unto living fountains of water ; and God shall wipe 
 away all tears from their eyes. Rev. vii. 15-17. 
 
 And God shall wipe away all tears from their eyes; and 
 there shall be no more death, neither sorrow, nor crying, 
 neither shall there be any more pain; for the former 
 things are passed away. Kev. xxi. 4. 
 
 14. Will all the godly be equally glorified ? 
 
 There is reason to think not ; but that their blessed- 
 ness will be apportioned to their different degrees of 
 zeal and holiness. The lowest degree of bliss in heaven 
 will, however, be such, as far to exceed any conceptions 
 we can possibly form. 
 
 Then he shall reward every man according to his works. 
 Matt. xvi. 27. 
 
 The servant whose pound gained ten pounds was made 
 ruler over ten cities; while he whose pound gained five 
 pounds was made ruler over five cities. Luke xix. 1G-19. 
 
 In my Father's house are many mansions. John xiv. 2. 
 
 There is one glory of the sun, and another glory of the 
 moon, and another glory of the stars ; for one star differ- 
 eth from another star in glory. So also is the resurrec- 
 tion of the dead. 1 Cor. xv. 41, 42. 
 
 15. What will be the 'portion of the wicked ? 
 
 They will be consigned to everlasting shame and pun- 
 ishment, and will have their dwelling appointed them 
 with devils. 
 
 He shall burn tip the chaff th unquenchable fire. Matt, 
 iii. 12. Luke iii. 17. 
 
 Fear him, which is able to destroy both soul and body in 
 hell. Matt. x. 28. 
 
 These shall go away into everlasting punishment. Matt, 
 xxv. 46. 
 
 There shall be weeping and gnashing of teeth. Luke 
 riii. 28. 
 
 Father Abraham, — send Lazarus, that he may dip the tip 
 of his finger in water, and cool my tongue ; for I am tor- 
 mented in this flame. Luke xvi. 24. 
 
AND THE LIFE EVERLASTING. 75 
 
 (See the ■whole parable of Dives and Lazarus, verses 
 19-31.) 
 
 And shall come forth ; they that have clone evil unto the re- 
 surrection of damnation. John v. 29. 
 
 God will render unto them that obey not the truth, but 
 obey unrighteousness, indignation and wrath, tribulation 
 and anguish, upon every soul of man that doeth evil. 
 Rom. ii. 8, 9. 
 
 He thatsoweth to the flesh shall of the flesh reap corrup- 
 tion. Gal. vi. 8. 
 
 Them that know not God, and that obey not the Gospel of 
 our Lord Jesus Christ, shall be punished with everlast- 
 ing destruction from the presence of the Lord, and from 
 the glory of his power. 2 Thess. i. 8, 9. 
 
 They shall drink of the wine of the wrath of God, which is 
 poured out without mixture into the cup of his indigna- 
 tion ; and shall be tormented with fire and brimstone in 
 the presence of the holy angels and in the presence of 
 the Lamb. Rev. xiv. 10. 
 
 And the smoke of their torment ascendeth up for ever and 
 ever; and they have no rest day nor night. Rev. xiv. 11. 
 
 Cast into the lake of fire and brimstone, and shall be tor- 
 mented day and night for ever and ever. Rev. xx. 10. 
 
 16. Will there he degrees of misery amongtlie damned? 
 
 Yes: — So Scripture leads us to suppose. But the 
 least degree of it will be dreadful beyond conception. 
 
 It shall be more tolerable for the land of Sodom and Go- 
 morrah, in the day of judgment, than for that citj'. Matt, 
 x. 15. 
 
 Wo unto thee, Chorazin ! Wo unto thee, Bethsaida ! it 
 shall be more tolerable for Tyre and Sidon at the day of 
 judgment than for you. Matt. xi. 21, 22. 
 
 That servant which knew his lord's will, and prepared not 
 himself, neither did according to his will, shall be beaten 
 with many stripes. But he that knew not, and did com- 
 mit things worthy of stripes, shall be beaten with few 
 stripes. For unto whomsoever much is given, of him 
 shall be much required; and to whom mm hath com- 
 mitted much, of him they will ask the more. Luke xii. 
 47, 48. 
 
 How dreadful an idea do these passages of Scripture 
 give us of the state of the wicked after death ! Does it 
 not alarm you ? Ask yourself. 
 
 Who shall dwell with everlasting burnings? Isa. xxxiii.14. 
 
 Remember that the wrath of God will for ever be the 
 wrath to come. 1 Thess. i. 10. 
 
76 ON THE RESURRECTION OF THE BODY. 
 
 How awful ! Is it not — 
 
 A fearful thing to fall into the hands of the living God. 
 Heb. x. 31. 
 
 Let the terrors of hell alarm you here, lest they tor- 
 ment you hereafter. Death, which will irreversibly de- 
 cide on which hand of the Judge you are to appear, is 
 not far from you. 
 
 In the place where the tree falleth, there it shall be. Eccl. 
 xi. 3. 
 
 Death will not alter your character. If you live and 
 die unholy, you will be raised again unholy. 
 
 It should be the business of our lives to be making 
 preparation for that great day, by repentance towards 
 God, and faith in our Lord Jesus Christ. 
 
 Looking for and hasting unto the coming of the day of God, 
 Avherein the heavens, being on fire, shall be dissolved, 
 and the elements shall melt with fervent heat. 2 ret. 
 iii. 12. 
 
 Let your mind frequently dwell on these important 
 truths. Follow the example of St. Paul, and be able to 
 say with him, 
 
 I (therefore) exercise myself, to have always a conscience 
 void of offence toward God and toward men. Acts 
 xxiv. 16. 
 
 As hell is so dreadful a place, seek earnestly to avoid 
 it, and inquire diligently how you may get to heaven. 
 Read your Bible, in which the way is fully revealed, 
 and attend to the instructions of your minister and 
 teachers, who are desirous of explaining it to you. Bless 
 God for the redemption of mankind by Christ ; look to 
 Jesus your forerunner ; rely on the merits of his death ; 
 and follow him as your pattern. Heb. xii. 1, 2. 
 
 17. What does the word Amen mean f 
 
 In means truly ; and its repetition at the end of the 
 Creed expresses our belief in all the articles contained 
 in it. 
 
 When you repeat the Creed, may you ever feel a due 
 
ON THE LAW OF GOD IN GENERAL. 77 
 
 sense of the importance of the truths it contains, and 
 may you always be able to say Amen to it from your 
 hearts. 
 
 NOTE. 
 
 The next question in order in the Catechism is— What 
 dost thou chiefly learn in these Articles of thy belief ? The an- 
 swer to it is a Summary of the doctrine of "the Trinity, 
 which doctrine will be found fully considered under ita 
 several heads in Chapters VIII., X., and XIII. 
 
 CHAPTER XVIIL 
 
 ON THE LAW OF GOD IN GENERAL, AND OUR OBLIGATION 
 TO OBEY IT. 
 
 1. What is the Ceremonial Law, sometimes called the Law 
 of Moses? 
 
 It is the law concerning sacrifices, offerings, ceremo- 
 nies, ritual, etc., chiefly found in the books of Exodus 
 and Leviticus. 
 
 2. Is this law still Mnding ! 
 
 No. It ceased upon the crucifixion of Christ. It was 
 all prophetic of Him — symbols and types and figures of 
 his atonement, and of the purification from sin which 
 his death should procure. It was not "destroyed," as 
 our Saviour says, but it was " fulfilled," and so ceased ; 
 and any repetition of sacrifice, or of the old ritual, must 
 mean (if it have any meaning), that the atonement for 
 sin is not completed. It is a supplementing or disparag- 
 ing of the work of Christ, and so, suggestive of false 
 doctrine. 
 
 3. What is the Moral Law ? 
 
 It is that concerning the essential principles of right, 
 and duty to God and man, summarily contained in the 
 ten commandments, given by the Almighty from Mount 
 Sinai, and recorded in the twentieth chapter of Exodus. 
 
78 ON THE LAW OF GOD IN GENERAL, 
 
 4. Has this been abrogated by the coming of Christ, or 
 will it ever be ? 
 
 No : as from its very nature it cannot be less obliga- 
 tory at one time than another, whether in heaven or 
 earth. Angels, saints, and sinners are alike bound by 
 it. Our Lord kept it perfectly, and said that though 
 heaven and earth should pass away, this should never 
 pass away. 
 
 5. This law is spoken of as in two tables. What is the 
 first f 
 
 That which, comprises the first four commandments, 
 respecting our duty to God. These are condensed into 
 one by our Lord when he says, Thou shalt love the 
 Lord thy God with all thy heart, and pronounces it 
 the first and great commandment of the law. 
 
 6. What is the second table of the law ? 
 
 That which contains the last six commandments, 
 which are condensed by our Lord into this one — Thou 
 
 SHALT LOVE THY NEIGHBOR AS THYSELF. This, he SayS, 
 
 is like unto the first, or, of like authority, and on these 
 two "hang all the law and the prophets." Love is the 
 fulfilling of the law — of all law — for it is the spirit of 
 obedience. Rom. xiii. 10. 
 The end of the commandment is charity or love. 1 Tim. i. 5. 
 
 7. Can man in his natural state thus love God and keep 
 his commandments t 
 
 No : he must be brought out of his natural state into 
 a state of grace, and obtain strength from above, to do 
 that which he cannot do of himself. 
 
 No man can serve two masters ; for either he will hate the 
 one, and love the other, or else he will hold to the one, 
 and despise the other. Matt. vi. 24. Luke xvi. 13. 
 
 The carnal mind is enmity against God ; for it is not subject 
 to the law of God, neither indeed can be. So, then, they 
 that are in the flesh cannot please God. Rom. viii. 7, 8. 
 
 The natural man receiveth not the things of the Spirit of 
 God ; for they are foolishness unto him ; neither can he 
 know them, because they are spiritually discerned. 1 Cor. 
 ii. 14. 
 
 Not that we are sufficient of ourselves to think anything 
 as of ourselves ; but our sufficiency is of God. 2 Cor. iii. 5. 
 
 By nature the children of wrath, even as others. Eph. ii. 3. 
 
AND OUR OBLIGATION TO OBEY IT. 79 
 
 8. Can any man be saved by the works of the law t 
 
 No: the law requires perfect obedience; "This do 
 and thou shalt live ;" and no works of ours can be per- 
 fect in the sight of God. 
 
 All our righteousnesses are as filthy rags. Isa. lxiv. 6. 
 By the deeds of the law there shall no flesh be justified in 
 
 his sight. Rom. iii. 20. 
 A man is not justified by the works of the law, but by the 
 
 faith of Jesus Christ. If righteousness came by the law, 
 
 then Christ is dead in vain. Gal. ii. 16-21. 
 That no man is justified by the law in the sight of God, it is 
 
 evident ; for, the just shall live by faith. Gal. iii. 11. 
 The Scripture hath concluded all under sin, that the pro- 
 mise by faith of Jesus Christ might be given to them that 
 
 believe. Gal. iii. 22. 
 By grace are ye saved, through faith. Eph. ii. 8. 
 Not of works, lest any man should boast. Eph. ii. 9. 
 Not by works of righteousness which we have done, but 
 
 according to his mercy he saved us. Tit. iii. 5. 
 Whosoever shall keep the whole law, and yet offend in one 
 
 point, he is guilty of all. James ii. 10. 
 
 The law not only regards outward actions, but reaches 
 to the thoughts and intents of the heart. 
 
 Thy commandment is exceeding broad. Ps. cxix. 96. 
 
 "Whosoever is angry with his brother without a cause, shall 
 be in danger of the judgment. Matt v. 22. 
 
 Whosoever looketh on a woman to lust after her, hath com- 
 mitted adultery with her already in his heart. Matt. v. 28. 
 
 Every idle word that men shall speak, they shall give ac- 
 count thereof in the day of judgment. Matt. xii. 36. 
 
 The law is spiritual. Rom. vii. 14. 
 
 9. What then is the use of the law f 
 
 1. It shows us the nature of God. The law, like him, 
 is holy. 
 
 The commandment is a lamp ; and the law is light ; and re- 
 proofs of instruction are the way of life. Prov. vi. 23. 
 
 The law is holy and the commandment holy, and just, and 
 gbod. Rom. vii. 12. 
 
 2. It shows us our state as sinners, by detecting and 
 making known to us our sins. 
 
 By the law is the knowledge of sin. Rom. iii. 20. 
 Where no law Is, there is no transgression. Rom. iv. 15. 
 The law entered that the offence might abound. Rom. v. 20. 
 I had not known sin, but by the law. Rom. vii. 7. 
 
 3. It shows our need of a Saviour. 
 
80 ON THE LAW OF GOD IN GENERAL. 
 
 The wrath of God is revealed from heaven against all un- 
 godliness and unrighteousness ofm^n, Rom. i. 18. 
 
 As many as are of the works of the law, are under the curse. 
 Gal. ii'i. 10. 
 
 The law was our schoolmaster to bring us unto Christ. 
 Gal. iii. 24. 
 
 4. It is designed to "be the rule of our conduct. 
 
 According to the sentence of the law which they shall teach 
 thee, and according to the judgment which they shall 
 tell thee, thou shalt do: thou Shalt not decline from the 
 sentence which I hey shall show thee, to the right hand nor 
 to the left. Deut. ivii. 11. 
 
 5. It is intended to try our love. 
 
 If ye love me keep my commandments. John xiv. 15. 
 He that hath niy commandments, and keepeth them, he it 
 is that loveth me. John xiv. 2i. 
 
 If the love of Christ were always in our hearts, we 
 should not be so continually sinning as we are. If we 
 at all times felt a sense of what he has done and suffered 
 for us, of the misery from which he has saved us, and 
 of the happiness to which he has procured us a title, we 
 should not so often grieve and insult him, by doing what 
 is so offensive to him. 
 
 2d Collect. Evening Prayer.— Grant that our hearts may be 
 set to obey thy commandments. 
 
 Litany. — That it may please thee to give us a heart dili- 
 gently to live after thy commandments. 
 
 Uh Sunday after Easter.— Grant that thy people may love the, 
 thing which thou commandest. 
 
 1st Sunday after Trinity. — That in keeping thy command- 
 ments, we may please thee both in will and deed. 
 
 Uth Sunday after Trinity.— Grant that we, running the way 
 of thy commandments, may obtain thy gracious promises. 
 
CHAPTER XIX. 
 
 ON THE FIRST COMMANDMENT. 
 
 1. What is the first Commandment? 
 Thou shalt have none other gods but me. 
 
 2. What is necessary in order to keep this command? 
 
 To know who .and what God is. This question haa 
 been already considered in Chapter YIII. 
 
 3. Where are we to look for this knowledge? 
 
 Search the Scriptures: * * they are they which tes- 
 tify of me. John v. 39. Compare this with 2 Cor. iv. 6 
 — to give the light of the knowledge of the glory of God 
 in the face of Jesus Christ. 
 
 4. How are ice to know him ? 
 
 Then shall we know if we follow on to know the Lord. Hos. 
 vi. 3. 
 
 5. How shall ice judge whether we know the Lord aright 
 or not? 
 
 And hereby we do know that we know him, if we keep his 
 commandments. He that saith, I know him, and keepeth 
 not his commandments, is a liar, and the truth is not in 
 him. 1 John ii. 3, i. 
 
 6. What do we learn from Scripture about the import- 
 ance of this knowledge ? 
 
 And thou, Solomon, my son, know thou the God of thy 
 
 father, etc. 1 (Jhron. xxviii. 9. 
 Acquaint now thyself with him. Job xxii. 21. 
 Let him that glorieth, glory in this, that he understandeth 
 
 and knoweth me. Jer. ix. 24. 
 This is life eternal, that they might know thee, the only 
 
 true God. Johnxvii.3. 
 Taking vengeance on them that know not God. 2 Thess. 
 
 i. 8. 
 
 7. How is this Commandment broken ? 
 In many ways. 
 
 1. By covetuousness, which is idolatry. Eph. v. 6. 
 
 (81) 
 
82 ON THE SECOND COMMANDMENT. 
 
 2. By sensuality. 
 
 Whose God is their belly. Phil. iii. 19. 
 
 Lovers of pleasure more thau lovers of God. 2 Tim. iii. 4. 
 
 3. By making idols of children or earthly friends. 
 Worship and serve the creature more than the Creator. 
 Eom. i. 25. Ye cannot serve God and Mammon. 
 
 CHAPTER XX. 
 
 ON THE SECOND COMMANDMENT. 
 
 1. What is the second Commandment? 
 
 " Thou shalt not make to thyself any graven image, 
 nor the likeness of anything that is in heaven above, or 
 in the earth beneath, or in the water under the earth : 
 Thou shalt not bow down to them, nor worship them : 
 for I the Lord thy God am a jealous God, and visit the 
 sins of the fathers upon the children, unto the third and 
 fourth generation of them that hate me, and show mercy 
 unto thousands in them that love me and keep my com- 
 mandments. " 
 
 2. Wherein does the second Commandment differ from the 
 first? 
 
 The first is general and comprehensive ; the second 
 goes on to specify in the most particular manner, so as 
 to prohibit, not only direct idolatry, but all those things 
 which lead to it or resemble it. 
 
 3. What then does idolatry, which is forbidden in this 
 Commandment^ consist in? 
 
 It consists in setting up any object for worship by 
 sacrifices, offerings, prayers or otherwise, whether these 
 be natural objects, such as the sun or moon (which are 
 worshiped in some countries), or manufactured idols, 
 such as are commonly worshiped by the heathen, or 
 
ON THE SECOND COMMANDMENT. 83 
 
 images of Christ, or of dead persons, such as are wor- 
 shipped by Roman Catholics, though, as their teachers 
 say, with an inferior kind of worship. 
 
 4. What are some of the other passages of Scripture 
 which prohibit idolatry ? 
 
 Ye shall make you no idols, nor graven image. Lev. xxvi. 1. 
 Ye saw no manner of similitude, etc., lest thou shouidst be 
 
 driven to worship them. Deut. iv. 15-19 ; 23-25. 
 Cursed be the man that maketh any graven or molten 
 
 image. Deut. xxvii. 15. 
 To whom will ye liken God? Isa. xl. 18; xlvi. 5-S. 
 My glory will I not give to another, neither my praise to 
 
 graven images. Isa. xlii. 8, 17. 
 We ought not to think that the Godhead is like unto gold 
 
 or silver, graven by man's device. Acts xvii. 29. 
 They changed the glory of the incorruptible Go 1 into an 
 
 image made like unto birds and beasts, etc. Horn. i. 23. 
 
 The worship of saints and angels as mediators, robs 
 Christ of his glory ; for there is but one mediator be- 
 tween God and men, the man Christ Jesus. 1 Tim. ii. 5. 
 
 Let no man beguile you of your reward in a voluntary hu- 
 mility and worshipping of angels. Col. ii. 18, 23. 
 
 If any worship the beast and his image, he shall drink of 
 the wine of the wrath of God. Rev. xiv. 9, 10. 
 
 The only instance of praying to saints recorded in 
 Scripture is that in the parable of the rich man and 
 Lazarus, and this was by a lost spirit, and without suc- 
 cess. 
 
 Roman Catholics omit the second commandment in 
 many of their Catechisms, etc., and it is impossible to 
 reconcile it with their worship of images and adoration 
 of saints.* He is an idolater that prays to any saint or 
 
 * Roman Catholics consider the second commandment as 
 only a part of the first, and in many Catechisms for p >| ular 
 use it is omitted under the pretext that a general view of 
 each commandment is sufficient for children, and that the 
 first exhibits the essential part of both. The tem! tut ion 
 to thiB method of taking away from the commandments 
 of God, arises obviously from the extensive prevalence of 
 image worship in the Church of Rome, which is rebuked by 
 the second commandment. In order to complete the num- 
 ber of ten commandments, which is reduced to nine by this 
 blending of the first and second, the tenth commandment 
 is made into two. ''They might as well," Seeker remarks, 
 " have divided It into six or seven." The Scriptures divide 
 
84 ON THE SECOND COMMANDMENT. 
 
 angel ; for by so doing lie gives them the honor due to 
 God alone. 
 
 5. What does this Commandment require f 
 
 1. It commands us " to worship" God in spirit and 
 truth, with such holy dispositions as are produced by 
 his Spirit, trusting in the merits and mediation of our 
 Saviour Jesus Christ. 
 
 Worship the Lord in the beauty of holiness. 1 Chron. xvi. 
 
 29. Ps. xxix. 2. 
 Thou shalt worship the Lord thy God, and him only shalt 
 
 thou serve. Matt. iv. 10. 
 The true worshippers shall worship the Father in spirit and 
 
 in truth. John iv. 23, 24. 
 
 We have an example of an acceptable worshipper in 
 
 The woman of Canaan. Matt. xv. 25. 
 
 Hannah. 1 Sam. i. 9, 19. Simeon. Luke ii. 25. Cornelius. 
 Acts x. 1, 2. 
 
 Strive to imitate their fervency, and whenever you 
 draw near to worship him, endeavor to feel his presence, 
 for (Ps. exxxix.) he sees and knows every thing. Try 
 to get a sense of the greatness and number of your wants, 
 and of the power and grace of Christ. Having thus 
 suitable thoughts of God, worship him sincerely, with 
 the most fervent affections, and profound reverence of 
 his infinite majesty. 
 
 Everything relating to the outward worship of God is 
 implied ; and we ought to make use of the most decent 
 attitudes, both in public and private worship. 
 
 Jesus kneeled down and prayed, etc. Luke xxii. 41. 
 Stephen kneeled down, and cried, etc. Acts vii. 60. 
 
 6. What does this Commandment further require of 
 
 us? 
 
 2. " To give him thanks." 
 
 the law into ten commandments, (Exod. xxxiv. 28. Deut. 
 iv. 13 ; x. 4 ;) and the nature of the subjects to which they 
 refer seems obviously to point out the proper division. 
 The difference in this respect, although important, is not 
 of so much importance as the use which is made of this ar- 
 rangement of the Church of Rome, in pi eventing a due 
 sense of the obligation of the second commandment. 
 
ON THE SECOND COMMANDMENT. 85 
 
 Be thankful unto him. Ps. c. 4. 
 
 Giving thanks always for all things. Eph. v. 20. 
 
 By prayer and supplication, with thanksgiving, etc. Phil. 
 
 iv. (J. 
 And be ye thankful. Col. iii. 15. 
 Offer the sacrifice of praise to God continually. Heb. xiii. 15. 
 
 Bless God for your " creation, preservation, and all 
 the blessings of this life ; but above all, for his inesti- 
 mable love in the redemption of the world by our Lord 
 Jesus Christ ;" and " show forth his praise not only with 
 your lips, but in your lives." 
 
 3. " To call upon him." 
 
 Call ye upon him while he is near. Isa. Iv. 6. 
 
 sleeper, arise, call upon thy God. Jon. i. 6. 
 Praying always with all prayer, etc. Eph. vi. 18. 
 
 A great many promises that our prayers shall be 
 
 heard are contained in the Scriptures. 
 
 Then shalt thou call, and the Lord shall answer. Isa. lviii. 9. 
 Call unto me, and I will answer th^e. Jer. xxxiii. 3. 
 Ask, and it shall be given you. Matt. vii. 7. 
 "Whosoever shall call upon the name of ihe Lord shall be 
 saved. Rom. x. 13. 
 
 Adopt David's determination. 
 
 1 will call upon him as long as I live. Ps. cxvi. 2. 
 
 4. " To honor his holy word." 
 
 Thou hast magnified thy word above all thy name. Ps. 
 
 exxxviii. 2. 
 Thy word is truth. John xvii. 17. 
 
 7. How are we to honor God's holy word ? 
 
 By hearing it. 
 I will hear what God the Lord will speak. Ps. lxxxv. 8. 
 
 By reading it. 
 Search the Scriptures. John v. 39. 
 
 By meditating on it. 
 That I might meditate in thy word. Ps. cxix. 118. 
 
 5. " To serve him truly all the days of our life." 
 
 Serve him in sincerity and in truth— as for me and my 
 house we will serve the Lord. Josh xxiv. 14, 15. 
 
 Serve him with a perfect heart, and with a willing mind. 
 1 Chron. xxviii. 9. 
 
 If any man serve me, him will my Father honor. John 
 xii. 26. 
 
 His servants shall serve him. Rev. xxii. 3. 
 
86 ON THE SECOND COMMANDMENT. 
 
 8. How is this Commandment enforced ? 
 
 1. God reminds us of his sovereignty — " / the Lord." 
 The Lord is a great King above all gods. Ps. xcv. 2, 3. 
 
 2. He mentions his right over us — " Thy God." 
 
 He is our God j and we are the people of his pasture. Ps. 
 xcv. 6, 7. 
 
 3. He professes himself " a jealous God;" and as 
 he will not give, neither will he suffer us to give, his 
 praise to images. 
 
 The Lord, whose name is Jealous, is a jealous God. Exod. 
 
 xxxiv. 14. Deut. iv. 24. 
 If we have stretched out our hands to a strange God, shall 
 
 not God search this out? Ps. xliv. 20, 21. 
 
 God declares that he so hates idolatry, that he not 
 only visits this sin on those that commit it, but upon 
 their children to the third and fourth generation, by 
 sending them poverty, and sickness, and other afflictions. 
 And this is perfectly consistent with his justice: for as 
 children are partakers of the temporal blessings which 
 God frequently bestows on parents for their obedience 
 to his commandments ; it is but right that they should 
 also be made to share in those temporal privations and 
 afflictions which the disobedience of their parents has 
 brought upon them. But God will by no means visit 
 children with eternal punishment for any sins of their 
 parents. Indeed, such corrections may eventually be 
 blessings, by reminding them continually of the sins of 
 their forefathers, and leading them to forsake them. 
 
 5. He declares that he has abundant mercy in store 
 for them that worship him in sincerity and truth ; even 
 mercy for thousands in them that love him and keep 
 his commandments. 
 
 The mercy of the Lord is from everlasting to everlasting 
 upon them that fear him, and his righteousness upon 
 children's children. Ps. ciii. 17. 
 
 If ye love me, keep my commandments. John xiv. 15. 
 
 Keep this commandment by worshipping God in the 
 way he has appointed, both in public and in private, 
 giving him hearty and unfeigned thanks for all his 
 mercies to you, spiritual and temporal ; and calling upon 
 him continually and fervently for all things that are 
 
ON THE THIRD COMMANDMENT. 87 
 
 necessary both for your souls and bodies. Remember, 
 also, to honor his holy word by listening attentively 
 when it is read and explained at Church, and by your 
 teachers ; and by searching the Scriptures, and by medi- 
 tating on them daily in private. Remember that mere 
 formal devotion will avail you nothing with God, who 
 is a Spirit, and must be worshipped in spirit and in 
 truth. Give yourselves up to him, therefore, with sin- 
 ceritv of heart, " serving him truly all the days of your 
 life.''' 
 
 13th Sunday after Trinity.— Grant that we may so faithfully 
 serve thee in this life, that we fail not finally to attain thy 
 heavenly promises. 
 
 CHAPTER XXI. 
 
 ON THE THIRD COMMANDMENT. 
 
 1. What is the third Commandment ? 
 
 " Thou shalt not take the name of the Lord thy God 
 in vain ; for the Lord will not hold him guiltless that 
 taketh his name in vain." 
 
 2. WJiat is meant by the name of God? 
 
 Not only any of the titles given to God in the Scrip- 
 tures, but whatever describes his nature and perfections. 
 
 That thou mayest fear this glorious and fearful name, The 
 
 Lord thy God. Dcut. xxviii. 58. 
 Blessed be thy glorious name. Neh. ix. 5. 
 Give unto thnLovd the glory due unto his name. Ps. xxix. 2. 
 Blessed be his glorious name for ever. Ps. lxxii, 19: 
 Not unto us, O Lord, but unto thy name give glory. Ps. 
 
 cxv. 1. 
 And that repentance and remission of sins should be 
 
 preached in his name. Luke xxiv. 47. 
 To them gave he power to become the sons of God, even to 
 
 them that believe on his name. John i. IS. 
 
00 ON THE THIRD COMMANDMENT. 
 
 3. What ts forbidden by this Commandment ? 
 
 1. All irreverent use of the sacred name of God. 
 
 Holy and reverend is his name. Ps. cxi. 9. 
 
 Thine enemies take thy name in vain. Ps. cxxxix. 20. 
 
 Some persons foolishly suppose, that by using other 
 names in their oaths and exclamations, instead of God's, 
 they avoid breaking this commandment. But this is a 
 vain supposition. Swearing by them that are no gods 
 is worse than swearing by God. 
 
 Make no mention of the name of other gods, neither let it 
 be heard out of thy mouth. Exod. xxiii. 13. 
 
 Let your communication be, yea, yea ; nay, nay; for what- 
 soever is more than these cometh of evil, (or of the evil 
 one.) Matt. v. 37. 
 
 2. Blasphemy or speaking evil of God. 
 
 He that blasphemeth the name of the Lord shall surely be 
 
 put to death. Lev. xxiv. 16. 
 Out of the heart proceed blasphemies. Matt. xv. 19. Mark 
 
 vii. 22. 
 Now ye also put off blasphemy out of your mouths. Col. 
 
 lii. 8. 
 
 Blasphemy is the language of damned spirits. Rev. 
 xvi. 9, 11, 21. 
 
 We are not only to avoid blaspheming ourselves, but 
 many cautions are contained in the Bible against giv- 
 ing others occasion to blaspheme. 
 
 3. Perjury, which is the capital transgression of the 
 
 third commandment. This sin consists in appealing to 
 
 the omniscient God for the truth of what a person asserts 
 
 when he knows it to be false. 
 
 Ye shall not swear by my name falsely. Lev. xix. 12. 
 
 I will be a swift witness against false swearers. Mai. iii. 5. 
 
 4. Bash swearing, and profane swearing. 
 
 Because of swearing the land mourneth. Jer. xxiii. 10. 
 Swear not at all : neither by heaven ; for it is God's throne ; 
 
 nor by the earth ; for it is his footstool. Matt. v. 34-37. 
 Above all things, swear not ; neither by heaven, neither by 
 
 the earth, neither by any other oath ; but let your yea, be 
 
 yea; and your nay, nay; lest ye fall into condemnation. 
 
 James v. 12. 
 
 It is shocking to think of the awful frequency of this 
 sin. We can scarcely pass along the streets without 
 hearing it committed : and yet its folly is so evident, 
 
ON THE THIRD COMMANDMENT. 89 
 
 that we may well wonder how any but a madman can 
 be addicted to it. Those who are guilty of it, pray, in 
 effect, that they may be deprived of eternal happiness, 
 and plunged into eternal misery. 
 
 5. Cursing ; which consists in calling down mischief 
 upon a person, or wishing evil to him. 
 
 It is mentioned by the Apostle Paul as a proof of an 
 unconverted state. 
 
 Whose mouth is full of cursing and bitterness. Rom. iii. 14. 
 
 Him that hath cursed, the congregation shall stone him. 
 Lev. xxiv. 14. 
 
 A s he loved cursing, so let it come unto him. Ps. cix. 17. 
 
 Bless them (hat curse you : do good to them that hate you ; 
 and pray for them that despitefully use you and perse- 
 cute you. Matt. v. 44. Luke vi. 28. 
 
 4. Wliat is further forbidden by this Commandment? 
 
 6. Want of reverence in our devotions, and attend- 
 ance upon religious ordinances, saying prayers and read- 
 ing the Scriptures without attention and a solemn sense 
 of what we are doing. 
 
 Be not rash with thy mouth, and let not thine heart be hasty 
 to utter anything belore God. Eccl. v. 2. 
 
 For as much as this people draw near me with their mouth, 
 and with their lips do honor me, but have removed iheir 
 heart far from me, etc. Therefore— the wisdom of their 
 wise men shall perish. Isa. xxix. 13, 14. Matt. xv. 8. 
 
 We are taught to pray " Hallowed be thy name ;" we 
 should therefore endeavor always to approach and think 
 of God with the utmost reverence. 
 
 7. All rash and unlawful vows, like that of the Jews, 
 who bound themselves under a curse to kill Paul. Acts 
 xxiii. 12, 14. 
 
 These various methods of breaking this command- 
 ment are so common, that it is to be feared many make 
 the practice of others an excuse for their own ' miscon- 
 duct. But the commonness of the offence does not make 
 it less heinous, nor can the multitude of transgressors 
 prevent the terrible vengeance of God from overtaking 
 them. There were few in the old world that belonged 
 to God, yet the sinners were punished, notwithstanding 
 their numbers — the flood swept them all away. 
 
90 ON TIIE THIRD COMMANDMENT. 
 
 5. Are all oaths then forbidden? 
 
 No: on solemn and just occasions, we may appeal to 
 God for the truth of what we say. 
 
 Art. 39. " As we confess that vain and rash swearing 
 is forbidden Christian men by our Lord Jesus Christ, 
 and James his apostle ; so we judge that Christian reli- 
 gion doth not prohibit, but that a man may swear when 
 the magistrate requireth, in a cause of faith and charity, 
 so it be done according to the prophet's teaching, in jus- 
 tice, judgment, and truth." 
 
 The following are appealed to as examples in Scrip- 
 ture equivalent to a judicial oath: 
 
 I call God for a record upon my soul. 2 Cor. i. 23. 
 
 The God and Father of our Lord Jesus Christ, which is 
 blessed for evermore, knoweth that I lie not. 2 Cor. xi. 31. 
 
 God is my record, how greatly i long after you all. Phil. i. 8. 
 
 For men verily swear by the greater ; and an oath for con- 
 firmation is to them an end of all strife. Heb. vi. 16. 
 
 6. In view of the levity and irreverence with which 
 oaths are taken, would not the judicial affirmation 
 be better form f 
 
 7. What is required in this Commandment ? 
 
 An awful reverence, and holy fear, whenever we speak 
 
 of, 
 
 1. The name of God. 
 
 Give unto the Lord the glory due unto his name. Ps. xxix. 
 2; xcvi, 8. 
 
 2. The attributes of God. 
 
 And the Lord passed by before him, and proclaimed, The 
 Lord, the Lord God, merciful and gracious, etc. And 
 Moses bowed his head towards the earth, and worshipped. 
 Exod. xxxiv. 6-8. 
 
 3. The ordinances of God. 
 
 I will be sanctified in them that come nigh me. Lev. x. 3. 
 God is greatly to be feared in the assembly of the saints, 
 
 and to be had in reverence ofaJl them that are about him. 
 
 Ps. lxxxix. 7. 
 
 4. The word of God. 
 
 My heart standeth in aAve of thy word. Ps. cxix. 161. 
 Thou hast magnified thy word above all thy name. Ps. 
 
 exxxviii. 2. 
 The word of our God shall stand for ever. Isa. xl. 8. 
 To him will I look, that trembleth at my word. Isa. lxvi. 2. 
 
ON THE THIRD COMMANDMENT. 91 
 
 8. What is the sanction of this Commandment ? 
 The Lord will not hold him guiltless that taketh his 
 
 name in vain. 
 
 It is a terrible thing to stand unpardoned before an 
 angry God. Well might David say, "Blessed is the 
 man to whom the Lord will not impute sin." But 
 He will by no means clear the guilty. Exod. xxxiv. 20. 
 
 The sentence may be prevented by timely repent- 
 ance ; but we cannot hope to escape, if we are deter- 
 mined to continue our sinful practices. Delay is no 
 security. Divine vengeance may slumber, but will fall 
 on the transgressor at last. 
 
 9. Wherein does the sinfulness of this sin appear? 
 
 An habitual irreverent use of God's name shows a 
 person to be totally destitute of that holy fear and reve- 
 rential love which is the essence of true religion. 
 
 Beware, then, how you follow the example of those 
 who break this commandment. Don't say you do it in 
 sport. He who made you, who gave his Son for you, 
 and who can destroy both soul and body in hell, — can- 
 not surely be a subject of sport. 
 
 Remember, also, that such expressions as "0 Lord," 
 " Good God," " Christ," " God bless me," " Lord have 
 mercy upon me," etc., are all forms of prayer, and that 
 to make use of them is the same as saying, "0 thou 
 Being, most mighty, holy, wise, and glorious !" Surely 
 the thought of addressing such a Being should impress 
 us with solemnity. " Bless me !" is praying for mercy: 
 and is the mercy of God a subject to be trifled with? 
 Are the words in which we ask it, to be upon our lips 
 on every trivial occasion? The devils can tell what 
 mercy is, and if they might dare to ask for it, they would 
 not do it in a trifling way. What if God should with- 
 hold his blessing, as a punishment for your irreverence! 
 Some leave out the word God, and say, " Bless my heart 
 or soul," " Mercy on my soul," which is not any better. 
 
 The swearer who calls out for damnation will no doubt 
 receive the answer to his prayer, if he die without re- 
 pentance ; and a person who profanes God's name in 
 
92 ON THE THIRD COMMANDMENT. 
 
 common conversation, in the manner above mentioned, 
 is scarcely guilty of a less crime. Neither is in earnest, 
 but both will find that God is in earnest. One prays for 
 damnation in a blasphemous, and the other for mercy 
 in an irreverent manner, and both are guilty of taking 
 God's name in vain. 
 
 Nor do we comply with all the requirements of this 
 commandment, when we merely avoid these open and 
 glaring offences against it, which so many are guilty of. 
 Take heed lest you suffer your thoughts to wander, or 
 lest you in any respect behave irreverently, when you 
 come into the presence of God, in public or in private. 
 And do not read his holy word as you would other books, 
 in a careless manner ; but whenever you open it, or 
 whenever you listen to it, implore the assistance of his 
 Holy Spirit to help you to understand it, and lead you 
 to profit by it. Remember him, also, when you look 
 upon his works, or think upon his providence. In short, 
 let an habitual sense of his presence dwell upon your 
 mind, and let his fear be always before your eyes. 
 
 2d Sunday after Trinity.— Make us to have a perpetual fear 
 and love of thy holy name. 
 
 CHAPTER XXII. 
 
 ON THE FOURTH COMMANDMENT. 
 
 1. What is the fourth Commandment t 
 
 "Remember that thou keep holy the Sabbath-day; 
 six days shalt thou labor, and do all that thou hast to 
 do ; but the seventh day is the Sabbath of the Lord thy 
 God. In it thou shalt do no manner of work, thou, and 
 thy son, and thy daughter, thy man-servant, and thy 
 maid-servant, thy cattle, and the stranger that is within 
 thy gates. For in six days the Lord made heaven and 
 earth, the sea, and all that in them is, and rested the 
 
ON THE FOURTH COMMANDMENT. 03 
 
 seventh day ; wherefore the Lord blessed the seventh 
 day. and hallowed it." 
 
 2. What is meant by the Sabbath-day ? 
 A day of rest. Sabbath means rest. 
 
 The seventh day shall be a Sabbath of rest to the Lord. 
 Exod. xxxv. 2. 
 
 Ye shall do no work in that same day. Lev. xxiii. 23-36. 
 
 And rested the Sabbath-day according to the command- 
 ment. Luke xxiii. 56. 
 
 3. What do you mean by the Lord's hallowing it ? 
 That he has set it apart to be kept holy for the pur- 
 pose of divine worship. 
 
 Ye shall keep the Sabbath ; for it is holy unto you. Exod. 
 xxxi. 14. 
 
 It shall be a holv convocation unto you. Lev. xxii. 36. 
 
 Blessed is the man thatkeepeth the Sabbath from polluting 
 it. Isa. lvi. 2. 
 
 If thou turn away thy foot from the Sabbath, from doing 
 thy pleasure on my holy day ; and call the Sabbath a de- 
 light, the holy of the Lord, honorable; and shalt honor 
 him, not doing thine own ways, nor finding thine own 
 pleasure, nor speaking thine own words. Then shalt thou 
 delight thyself in the Lord, etc. Isa. lviii. 13, 14. 
 
 4. What part of our time are we commanded thus to keep 
 holy t 
 
 One day in seven. 
 
 5. On what day was the Jewish Sabbath kept? 
 
 On the seventh day of the week, because on that day 
 
 God rested or ceased from the works of creation. 
 
 God blessed the seventh day t and sanctified it ; because that 
 in it he had rested from all his w ork. Gen ii. 3. 
 
 Hence it is reasonable to suppose that this precept was 
 delivered to Adam ; for we find in Exod. xvi. 23-26, di- 
 rections for the observance of the day, before the law of 
 the two tables was given. 
 
 6. On what day do Christians keep the Sabbath ? 
 
 On the first day of the week, called the Lord's day, 
 because on that day the Saviour rose from the dead. 
 " The first day of the week, being the day of his resur- 
 rection, was appointed, in thankful remembrance of it, 
 for the time of public worship amongst Christians, and 
 
94 ON THE FOURTH COMMANDMENT. 
 
 therefore is called by St. John • the Lord's day ;' though 
 in common language it be more usually called Sunday. 
 
 Now when Jesus was risen very early the first day of the 
 
 week. Mark xvi. 1, 2, 9. 
 Now upon the first day of the week, etc. Luke xxiv. 1-8. 
 
 John xx. 1. 
 I was in the Spirit on the Lord's day. Eev. i. 10. 
 
 7. What authority have Christiana for observing the first 
 day of the week as their Sabbath ? 
 
 They have the example of the apostles. 
 
 The same day, being the first day of the week, etc. John 
 xx. 19. 
 
 Upon the first day of the week, when the disciples came to- 
 gether to break bread, Paul preached unto them. Acts 
 xx. 7. 
 
 Upon the first day of the we^k, let every one of you lay by 
 him in store, etc. 1 Cor. xvi. 2. 
 
 8. In what manner was the Sabbath-day directed to be kept 
 holy by the Jews ? 
 
 Whosoever doeth any work therein shall be cut off. Exod. 
 xxxi. 14. 
 
 They were not to gather in harvest on that day. Exod. 
 xxxiv. 21. 
 
 They were not to buy nor sell. Neh. x. 31. 
 
 They were not to tread wine-presses, nor to bring any bur- 
 den into Jerusalem. Neb. xiii. 15. 
 
 9. In what manner should we keep holy the Sabbath-day ? 
 We must not only cease from all worldly business, and 
 
 abstain from indulging worldly thoughts, and engaging 
 in worldly amusements ; but we must devote the day to 
 acts of private and public worship. We should be en- 
 gaged in prayer to God in private, as well as in our 
 families and in public ; in attentively reading and hear- 
 ing his word; and in singing his praises, "making 
 melody unto him in our hearts." 
 
 Our Lord's custom was to go into the synagogue on the 
 
 Sabbath-day. Luke iv. 16. 
 Paul and Silas went out of Philippi on the Sabbath, to a 
 
 place where prayer was wont to be made. Acts xvi. 13. 
 Paul reasoned in the synagogue every Sabbath. Acts xviii. 4. 
 
 We must not trifle in the house of God, but remember 
 that " we meet together to render thanks to Almighty 
 God for the great benefits that we have received at his 
 hands, to set forth his most worthy praise, to hear his 
 
ON THE FOURTH COMMANDMENT. 95 
 
 most holy -word, and to ask those things "which arc requi- 
 site and necessary as well for the body as the soul/' 
 
 Many persons buy and sell, or settle their accounts, 
 and write letters on common subjects, on this sacred 
 day ; others spend it in travelling or feasting ; and 
 others walk, or loiter, or engage in trifling occupations, 
 rising later, and retiring to rest earlier, than on any 
 other days ; as if it were a weariness unto them. Mai. 
 i. 13. These are all so many ways of breaking the 
 Sabbath, and are exceedingly displeasing to God, who 
 considers such conduct as a gross insult offered to him- 
 self. 
 
 When will the Sabhath be gone? Amos viii. 5. 
 Pray that your flight be not on the Sabbath-day. Matu 
 xxiv. 20. 
 
 10. May no other works but those of piety be done on the 
 Sabbath? 
 
 Yes : works of necessity and of charity. But we must 
 be careful to know that they are really such. Those are 
 not works of necessity which will admit of being done at 
 another time ; and it is only such works of charity as 
 cannot be deferred, or which have an immediate refe- 
 rence to our religious duties, which are lawful. 
 
 If a sheep fall into a pit on the Sabbath-clay, etc., wherefore 
 
 it is lawful to do well on the Sabbath-days. Matt. xii. 11, 
 
 12. Mark iii. 4. 
 Jesus healed the infirm woman on the Sabbath. Luke 
 
 xiii. 14. 
 Which of you shall have an ass or an ox fall into a pit, and 
 
 will not pull him out. Luke xiv. 5. 
 Jesus healed the impotent man on the Sabbath. John v. 8, 9. 
 
 We must not only keep holy the Lord's day ourselves, 
 but take care, as far as we can, that all belonging to us 
 da the same. 
 
 That thine ox and thine ass may rest, and the son of thy 
 handmaid, and the stranger may be refreshed. Lxod. 
 xxiii. 12. 
 
 Ye shall rejoice, ye and your household. Deut. v. 14 ; xii. 7. 
 
 As for me and my house, we will serve the Lord. Josh. 
 xxiv. 15. 
 
 11. In what light will the true Christian consider the Sab- 
 bath ? 
 
 It will be his delight ; for he loves the house and wor- 
 
96 ON THE FOURTH COMMANDMENT. 
 
 ship of God, and he considers this day of rest is a figure 
 of the eternal rest that remaineth for the people of God 
 
 A day in thy courts is better than a thousand. Ps. lxxxiv. 
 
 1,2,10. 
 This is the day which the Lord hath made j we will rejoice 
 
 and he glad in it. Ps. cxviii. 24. 
 I was glad when they said unto me, Let us go into the house 
 
 of the Lord. Ps. cxxii. 1. 
 There remaineth a rest for the people of God. Heb. iv. 9. 
 
 Pray for and expect a blessing on this day ; for though 
 the Christian endeavors to serve God truly all his days, 
 yet on this day his service is more especially delightful 
 to him. 
 
 Consider what a blessing is the institution of the Sab- 
 bath. If it were not for this day, religion would soon 
 disappear, and all its ordinances be neglected. Duties 
 which men are at liberty to discharge when they please 
 soon come to be utterly neglected. The very people who 
 complain of want of time to attend to the concerns of 
 eternity on other days, grudge giving the Sabbath to this 
 purpose Is the care of the soul, then, so trifling, that 
 one day in seven is too much to devote to it ? God has 
 allotted us a sufficient portion of time for all our worldly 
 "business, without interfering with his own day. " Six 
 days shalt thou labor and do all that thou hast to do." 
 
 Sabbath-breaking is a very hardening sin : it fre- 
 quently leads young persons to keep bad company, and 
 prepares the wa^ito the commission of all sorts of crimes. 
 Many persons whose offences has brought upon them 
 the punishment of death, have attributed their dreadful 
 end to Sabbath-breaking ! Beware how you suffer your- 
 selves to be drawn into so dangerous a course ! 
 
 May the Lord of the Sabbath keep us from incurring 
 that punishment with which he visits those who profane 
 it, and teach us to call and feel it a delight. 
 
 Then I contended with the nobles of Judah, and said nnto 
 them, What evil thing is this that ye do, and profane the 
 Sabbath-day? Did not our fathers thus, and did not God 
 bring all this evil upon us, and upon this city] yet ye 
 bring more wrath upon Israel, by profaning the Sabbath. 
 Neh. xiii. 17, 18. 
 
ON THE FOURTH COMMANDMENT. 97 
 
 NOTE. 
 
 ON THE CHANGE OV THE DAY OF REST, BY DR. ISAAC MILNER. 
 
 " The Jews could never have determined from the fourth 
 commandment on what day their first Sabbath was to be 
 kept. It says, Six days shalt thou labor, and on the seventh 
 thou shalt rest ; which implies no more than that, after six 
 days' labor, the seventh was to be a day of rest, and to be 
 kept holy. Therefore 1 maintain, that in the sense of the 
 fourth commandment, the Christian Sabbath is as much 
 the seventh day as the Jewish Sabbath was the seventh day. 
 It is kept after six days' labor, as that was : and it is the 
 seventh day, reckoning from the beginning of our first 
 working day, as well as their Sabbath was the seventh day, 
 reckoning from the beginning of their first working day. 
 
 "Moreover, the reason given in the fourth commandment 
 "why there should be six working days and then a resting 
 day, is a reason which remains in full force under the Chris- 
 tian dispensation; namely, because God himself set the 
 example of working six days in the creation of the world, 
 and then resting on the seventh day. It is in the propor- 
 tion of our time— namely, one part out of seven — dedicated 
 to rest and to sacred purposes, in which the essence of the 
 commandment consists : the day when we begin to com- 
 pute, abstractedly considered, is of very little consequence. 
 There may, indeed, be circumstances sufficient for the de- 
 termination of the commencement of the Sabbath-day ; nor 
 can anything be conceived more satisfactory than the ac- 
 count I have just given of the commencement of the Jew- 
 ish Sabbath, at its revival, on account of the passage of the 
 Israelites through the Red sea. They adhered to the di- 
 vine original institution of six days of labor and one of 
 rest; and on their first day of rest they commemorated 
 their deliverance from slavery. The real day being lost, in 
 all probability, it must then have undergone a change. The 
 shadow was of no moment, when the substance was pre- 
 served. 
 
 " The very same things may be said of the Christian Sab- 
 bath : The real day of the week, reckoning from the crea- 
 tion, had long been utterly unknown, and was probably 
 irrecoverably lost; and it was changed again for reasons 
 worthy of being engraved on the heart of every grateful, 
 rejoicing Christian— namely, the resurrection of our Lord 
 from the dead — his victory and triumph over death and sin, 
 and his rising again for our justification. But never for- 
 get, that no change whatever was made in the principle on 
 which the original commandment rested ; which command- 
 ment, by its appointment, was divine, substantial, reason- 
 able, and important in its very essence, and evidently 
 founded r<n the relation in which man, as a dependent crea- 
 ture, stood to his Maker and Benefactor from the first mo- 
 ment of his existence." 
 
CHAPTER XXIII. 
 
 ON THE FIFTH COMMANDMENT. 
 
 The first four commandments, which we have already 
 considered, make up the first table, and instruct us in 
 our duty towards God. We now come to those contained 
 in the second table, which teach us what is our duty to- 
 wards our neighbor. Genuine piety is the surest spring 
 of kind, dutiful, and benevolent feelings and actions to- 
 wards our fellow creatures ; and the performance of re- 
 lative duties is the best trial of true godliness. 
 
 That he who loveth God, love his brother also. 1 John 
 iv. 21. 
 
 1. How many Commandments below* to the second table? 
 The last six. 
 
 2. What in general is your duty towards your neighbor? 
 "To love him as myself, and to do to all men as I 
 
 would they should do unto me." 
 
 Thou shalt love thy neighbor as thyself. Lev. xix.18. Matt. 
 
 xxii. 39. 
 All things whatsoever ye would that men should do to you, 
 
 do ye even so to them. Matt. vii. 12. 
 
 3. What is the fifth Commandment? 
 
 Honor thy father and thy mother, that thy days may 
 be long in the land which the Lord thy God giveth thee* 
 
 Surely we owe the utmost affection and attention to 
 our parents, whom God has, by natural relationship, 
 placed so immediately over us. 
 
 4. What does this Commandment imply ? 
 
 It includes the duty which we owe not only to our pa- 
 rents, but to all our superiors. 
 
 1. "To love, honor, and succor my father an.d 
 mother/' 
 
 He that smiteth or eurseth his father, or his mother, shall 
 
 surely be put to death. Exod. xxi. 15, 17. 
 Ye shall fear every man his father and his mother. Lev. 
 
 six. 3. 
 
 (98) 
 
ON THE FIFTH COMMANDMENT. €3 
 
 If a man have a stubborn and rebellious son, which will not 
 obey the voice of his father or his mother, all the men of 
 his city shall stone him with stones that he die. Deut. xxi. 
 18-21. 
 
 Cursed be he that setteth light by father or mother. Deut. 
 xxvii. 16. 
 
 Hearken unto thy father that begat thee, and despise not 
 thy mother when she is old, etc. Prow xxiii. 22-25. 
 
 God commanded, soying, Honor thy father and mother. 
 Matt. xv. 4-6. Mark vii. 10, 12. 
 
 Honor thy father and thy mother. Matt. xix. 19. Luke 
 xviii. 20. 
 
 Honor thy father and mother, which is the first command- 
 ment with promise. Eph. vi. 1, 2. 
 
 Children, obey j-our parents in all things; for this is well 
 pleasing unto the Lord. Col. iii. 20. 
 
 5. How are you to discharge your duty in this respect? 
 
 1. By obeying their commands. 
 
 2. By attending to their instructions. 
 
 3. By submitting to their correction. 
 
 4. By endeavoring to promote their comfort and -wel- 
 fare. 
 
 Scripture furnishes us with some striking proofs of 
 filial affection, as well as with several base instances of 
 unkindness and disobedience to parents, and the signal 
 punishment by which God showed his hatred of such 
 conduct. 
 
 A curse was pronounced on Ham for exposing his father's 
 
 weakness, and a blessing on Shem and Japheth, because 
 
 thev refused to join in the contempt he showed. Gen. ix. 
 
 22-25. 
 King Solomon's respectful conduct to his mother. 1 Kings 
 
 ii. 19. 
 A promise to the Rechabites for their obedience to their 
 
 father. Jer. xxxv. 17-19. 
 Jesus came to Nazareth, and was subject to his parents. 
 
 Luke ii. 51. 
 The affectionate attention of Jesus to his mother, while 
 
 nailed upon the cross. John xix. 26, 27. 
 
 1. Disobedience to parents is mentioned by St. Paul as 
 one of the worst instances of depravity. 
 
 In the last days perilous times shall come. For men shall 
 be disobedient to parents, etc. 2 Tim. iii. 1, 2. 
 
 2. We are to honor and obey the civil authority, by 
 living quietly in obedience to the laws, and paying pro- 
 
100 ON THE FIFTH COMMANDMENT. 
 
 per respect to rulers, magistrates, and other persons by 
 whom this authority is exercised. 
 
 According to the sentence of the law, thou shalt do. Deut. 
 xvii. 11. 
 
 Jesus said, Render unto Cesar, the things which are Cesar's, 
 Matt. xxii. 21. Mark xii. 17. 
 
 Let every soul be subject unto the higher powers. For 
 there is no power but of God : the powers that be are or- 
 dained of God. 
 
 Render, therefore, tribute to whom tribute is due; honor 
 to whom honor. Rom. xiii. 7. 
 
 I exhort that prayers be made for kings, and for all that are 
 in authority ; that we may lead a quiet and peaceable life 
 in all godliness and honesty. 1 Tim. ii. 1, 2. 
 
 Put them in mind to be subject to principalities and 
 powers, to obey magistrates. Tit. iii. 1. 
 
 Submit yourselves to every ordinance of man for the Lord's 
 sake ; whether it be to the king as supreme ; or unto 
 govei-nors, as unto them that are sent by him, etc. For so 
 is the will of God. 1 Pet. ii. 13-15. 
 
 3. "To submit myself to all my governors, teachers, 
 spiritual pastors/ 7 i. e., ministers of God's word and or- 
 dinances. 
 
 Let a man so account of us, as of the ministers of Christ, 
 and stewards of the mysteries of God. 1 Cor. iv. 1. 
 
 Receive him (Epaphroditus) therefore in the Lord with all 
 gladness : and hold such in reputation. Phil. ii. 29. 
 
 Know them which labor among you and are over you in 
 the Lord, and admonish you ; and esteem them very 
 highly in love for their work's sake. 1 Thess. v. 12, 13. 
 
 Let the elders that rule well be counted worthy of double 
 honor, especially they who labor in the word and doctrine. 
 1 Tim. v. 17. 
 
 Obey them that have the rule over you, and submit your- 
 selves ; for they watch for your souls, as they that must 
 give account, that they may do it with joy. Heb. xiii. 7, 
 17., 
 
 He therefore that despiseth,despiseth not man, but God. 
 1 Thess. iv. 8. And our Lord says, 
 
 He that heareth you, heareth me ; and he that despiseth 
 you, despiseth me ; and he that despiseth me, despiseth 
 him that sent me. Luke x. 16. 
 
 4. We are to submit ourselves to our "masters." 
 Servants owe very important duties to their masters ; 
 
 and every one who has an opportunity of choosing whom 
 he will serve, should prefer such a one as fears God, and 
 will be willing to promote the salvation of the souls of 
 those who obey him. It is hard work to keep religion 
 alive, even with the greatest helps ; and it is more es- 
 
ON THE FIFTH COMMANDMENT. 101 
 
 pccially hard, to swim against the stream of example 
 and authority. But, however wicked and however harsh 
 a master may be, it is a servant's duty to obey him in 
 all things lawful, endeavoring to overcome his unkind- 
 ness by meekness, patience, and respectful attention, 
 and to give him a good opinion of religion by the pro- 
 priety of his own behaviour under the greatest provoca- 
 tion. 
 
 Servants, be obedient to tbem tbat are your masters — in 
 
 singleness of your heart, as unto Ch'-ist. Eph. vi. 5, 6. 
 Not with eye-service, as men-pleasers ; — and whatsoever ye 
 
 do, do it heartily, as to the Lord, and not unto men. Col. 
 
 iii. 22, 23. 
 Exhort servants to be obedient unto their own 'masters,, 
 
 and to please them well in all things; not answering again; 
 
 not purloining, but showing all good fidelity. Tit. ii. 9, 10. 
 Servants, be buhject to your masters with all fear; not only 
 
 to the good and gentle, but also to the fro ward. 1 Pet. ii. 
 
 18. 
 
 5. " To order myself lowly and reverently to all my 
 betters/' 
 
 Young persons ought to respect and honor the elder, 
 and those in lower stations should behave respectfully 
 to their superiors, not envying their apparent ad- 
 vantages, but considering, that in every state of life, 
 there are inconveniences unknown to others. 
 
 Thou shalt rise up before the hoary head, and honor the 
 
 face of the old man. Lev. xix. .')-2. 
 Ye younger, submit yourselves unto the elder. 1 Pet. v. 5. 
 
 This commandment also includes the duty of superiors 
 
 to inferiors, and parents are to discharge the duties they 
 
 owe to their children, viz.: 
 
 1. To bring them up carefully and religiously. 
 
 Train up a child in the way he should go. Prov. xxii. 6. 
 Bring them up in the nurture and admonition of the Lord. 
 Eph. vi.L 
 
 2. To encourage them when they do well. 
 
 Fathers, provoke not your children to anger, lest they be 
 discouraged. Col. iii. 21. 
 
 3. To correct them when they do amiss. 
 Chasten thy son while there is hope. Prov. xix. 18. 
 
 4. To treat them with gentleness and love. 
 Like as a father pitieth his children. Ps. ciii. 13. 
 
102 ON THE FIFTH COMMANDMENT. 
 
 I will spare them, as a man spareth his own son that serveth 
 him. Mai. iii. 17. 
 
 6. If your parents do not discharge their duty to you, 
 are you therefore at liberty to neglect your duty to 
 them t 
 
 Certainly not. 
 
 7. What is the promise made to those who keep this Com- 
 mandment ? 
 
 That thy days may be long in the land, which, the 
 
 Lord thy God giveth thee. 
 
 Honor thy father and mother ; which is the first com- 
 mandment with promise; that it may be well with thee, 
 and that thou may est live long on the earth. Eph. vi. 
 2,3. 
 
 It applies to the land of Canaan, and of course could 
 be fulfilled literally in the case of the JeAvs only. Yet 
 it marks the Lord's approbation of the conduct required 
 by this commandment; for length of clays was con- 
 sidered by the Israelites as the chief blessing. 
 
 We see, also, that government and subordination is 
 God's ordinance. A proud, seditious conduct leads to 
 contention and every evil work. People should not 
 listen to men who rail against those in authority, and 
 endeavor to set the hearts of subjects against their gov- 
 ernors. Seditious persons are generally those who are 
 restrained by no fear of God, — atheists and blasphemers, 
 to whom religion is as hateful, as are just laws and good 
 government. 
 
 You should especially love and respect your spiritual 
 pastors and teachers, who watch over your souls, as 
 those that must give an account, and not grieve them 
 by negligence or contempt of their instructions. You 
 should also serve your masters and employers faithfully, 
 not with eye-service only, but from the heart ; obeying 
 their orders diligently and cheerfully, not purloining, nor 
 loitering away your time, but showing all good fidelity. 
 Above all, you should love, honor, and succor your 
 parents, and not give them the slightest reason to com- 
 plain of your conduct towards them. It has frequently 
 been remarked, that undutiful children seldom prosper 
 
ON THE SIXTH COMMANDMENT. 103 
 
 in this world, and their punishment will be among the 
 severest that can be inflicted in the next. See, then, 
 that you do not incur the curse denounced against such 
 unnatural conduct. Misconduct on the part of your 
 parents Avill be no excuse for your unkind treatment of 
 them. You are to bear with their infirmities, and to 
 pray for, and endeavor to reclaim them from their sins : 
 not to quarrel with them, neglect them, or forsake them. 
 Show by your observance of this commandment, that 
 you love God with all your heart, and mind, and soul, 
 and strength, and your neighbor as yourself. So shall 
 you be adopted as a child of God, and become an in- 
 heritor of the kingdom of heaven. 
 
 CHAPTER XXIY. 
 
 ON THE SIXTH COMMANDMENT. 
 
 1. What is the sixth Commandment? 
 Thou shalt do no murder. 
 
 2. What is murder ? 
 
 Taking away the life of another wilfully and un- 
 lawfully. 
 
 It was an affront to God, being an attack on man, who 
 
 was made in the image of God. Gen. ix. G. 
 
 Cain rose up against Abel his brother, and slew him : and 
 God said, The voice of thy brother's blood crieth unt o me 
 from the ground ; and now art thou cursed from the earth, 
 etc. Gen. iv. 8-11. 
 
 3. What is killing a person wilfully in sudden anger, 
 
 but not with premeditation, called ? 
 It is called manslaughter, which is a very great 
 crime, but not equal to murder. 
 
 If he thrust him suddenly without enmity, without laying 
 of wait— That he die, and was not his enemy, neither 
 sought his harm— the congregation shall deliver the 
 
104 ON THE SIXTH COMMANDMENT. 
 
 slayer out of the hand of the revenger of blood, and re- 
 store him to the city of his refuge, whither he was fled. 
 Num. xxxv. 22-28. 
 
 4. Why do you say wilfully ? 
 
 Because to kill another by accident, and without de- 
 sign, is not murder. 
 
 When a man goeth to hew wood, and his hand fetcheth a 
 stroke with the axe to cut down the tree, and the head 
 slippeth from the helve, and lighteth upon his neighbor 
 that he die, be shall flee unto one of those cities and 
 live ; — inasmuch as he hated him not in time past. Deut. 
 xix. 4-6. 
 
 5. Why do you say unlawfully ? 
 
 1. Because if a man slay another in his own defence, 
 
 or in that of another person, or in protection of his own, 
 
 or another person's property, he is not therefore a 
 
 murderer. But it must be observed, that we ought to 
 
 be very cautious how we deprive a fellow creature of 
 
 life, when our own, or that of others, is not absolutely 
 
 in danger. 
 
 If a thief be found breaking up, and be smitten that he die, 
 there shall no blood be shed for him. Exod. xxii. 2. 
 
 2. If a soldier kill a man while fighting the battles 
 of his country, he is not therefore a murderer ; as we do 
 not find the profession of a soldier considered unlawful 
 in Scripture. 
 
 The soldiers said, And what shall we do? And he said unto 
 
 them, Do violence to no man j and be content with your 
 
 wages. Luke iii. 14. 
 Jesus said of the centurion, I have not found so great faith, 
 
 no not in Israel. Luke vii. 8, 9. 
 Cornelius, a centurion of the Italian band, was a devout 
 
 man, and one that feared God, with all his house, and 
 
 prayed to God alway. Acts x. 1, 2. 
 
 6. But can so many behilled in war without the guilt 
 
 of murder resting fearfully upon those who are 
 its authors f 
 
 3. If a judge, in the discharge of his office, passes 
 sentence of death upon a man, he is not therefore a 
 murderer. 
 
 Whoso sheddeth man's blood, by man shall his blood be 
 
 shed. Gen. ix. ft. 
 Whoso killeth any person, the murderer shall be put to 
 
 death ; ye shall take no satisfaction for the life of a mur- 
 
OX THE SIXTH COMMANDMENT. 105 
 
 derer, which is guilty of death ; and the land cannot he 
 cleansed of the blood that is shed therein, but by the blood 
 of him that shed it. Num. xxxv. 30-33. 
 
 7. Are there any other me/hods of breaking this com- 
 
 mandment, besides the act of taking away a, 
 man's life in the ways above mentioned ? 
 
 Yes, by suicide, or killing one's self, as did Saul and 
 his armor-bearer, 1 Sam. xxxi. 4: Ahithophel, 2 Sam. 
 xvii. 23; and Judas, Matt, xxvii. 5. We have no right 
 to destroy that life which God has given us for his glory. 
 
 By duelling, i. e., two persons fighting with such 
 weapons as may cause death to either of them. 
 
 By assisting others to take away a man's life ; or by 
 allowing or advising them to do it. 
 
 David slew Uriah with the sword of the children of Am- 
 nion. 2 Sam. xii. 9. 
 
 Ahab was charged with killing Naboth, because he per- 
 mitted Jezebel to do it. 1 Kings xxi. 8. 19. 
 
 The chief priests and scribes nought how they might kill 
 Jesus. Luke xxii. 2. 
 
 And Pilate gave sentence that it should be as they re- 
 quired. Luke xxiii. 24 
 
 An attempt to murder, though the deed he not accom- 
 plished, is a breach of this commandment, and is punish- 
 able by the laws. Nay, the very intent to commit this 
 dreadful crime, though no steps be taken in furtherance 
 of it, makes us guilty in the sight of God, and if unre- 
 pented of, will expose us to the vengeance with which 
 he threatens all murderers. 
 
 8. How does our Lord show us that this command- 
 
 ment may be broken in our hearts? 
 
 He teaches us, in his sermon on the mount, that he 
 who is angry ivith his brother without a cause, is 
 guilty of this sin. 
 
 "Whosoever is angry with his brother without a cause, shall 
 be in danger of the judgment. Matt. v. 21, 32. 
 
 Whosoever hateth his brother, is a murderer. 1 John iii. 15. 
 
 We Bee that God's commandment is exceeding broad. Ps. 
 cxix. 96. 
 
106 ON THE SIXTH COMMANDMENT. 
 
 9. Are not those persons guilty of a sin which is akin 
 
 to murder, who destroy the souls of others, bij 
 setting them evil examples, or by tempting them 
 to sin t 
 
 Yes. 
 
 When I say to the wicked, Thou shalt surely die ; and thou 
 givest him not warning, nor speakest to warn the wicked 
 from his wicked way, to save his life : the same wicked 
 man shall die in his iniquity; but his blood will I require 
 at thine hand. Ezek. iii. 18. 
 
 "Wo unto him that giveth his neighbor drink, that puttest 
 thy bottle to him and makest him drunken. Hab. ii. 15. 
 
 The soul is of infinitely greater consequence than the 
 body, and its destruction is therefore an infinitely greater 
 injury. 
 
 Many souls, it is to be feared, have been ruined by 
 persecution and ridicule. Beware how you become par- 
 takers in the sin of those, who thus wantonly or mali- 
 ciously seek to destroy the souls of their companions. 
 If a child be desirous of serving God, and refuse to join 
 any longer in the sins and follies of his school-fellows 
 and playmates, how common is it to endeavor to laugh 
 or persecute him out of his religion ! And how often 
 does the dread of singularity, and the fear of becoming 
 an object of ridicule, prevent persons from following the 
 dictates of their conscience, and stifle the convictions 
 which the Spirit of God has awakened within them ! 
 Whenever you feel a propensity to join the common 
 laugh on such occasions, remember that you are about 
 to commit what may be called a spiritual murder. 
 
 10. What does this commandment require? 
 
 It commands us il to hurt nobody by word or deed; 
 to bear no malice nor hatred in our hearts." It re- 
 quires us to speak no provoking words, but to feel and 
 show all manner of kindness in heart, word, and conduct, 
 to our neighbor. 
 
 Blessed are the peacemakers ; for they shall be called the 
 
 children of God. Matt. y. 9. 
 Love your enemies, bless them that cnrse you, do g-ood to 
 
 them that hate you, and pray for them that despitefully 
 
 use you and persecute you. Matt. v. 4A. 
 
ON THE SIXTH COMMANDMENT. 107 
 
 From within, out of the heart of men, proceed evil thoughts, 
 murders, etc. Mark vii. 21. 
 
 Recompense to no man evil for evil. If it be possible, live 
 peaceably with all men. Avenge not yourselves, but 
 rather give place unto wrath : for it is written, Vengeance 
 is mine ;*I will repay, saith the Lord.— Overcome evil with 
 good. Rom. xii. 17-21. 
 
 You no doubt look on murder as a very shocking thing, 
 and would tremble at the very thought of committing it. 
 But remember, that men do not arrive at the height of 
 wickedness all at once, but are led to it by degrees. In- 
 dulging a quarrelsome, envious, revengeful disposition 
 will bring you step by step to break through all restraints, 
 till at length you will not hesitate to take away even the 
 life of a fellow creature. Indeed quarrelsome, envious, 
 revengeful, unkind thoughts, are themselves murder in 
 the sight of God. how careful ought you to be to 
 cherish a kind, affectionate, and forgiving disposition ; 
 and how ought you to dread giving way in the least de- 
 gree to anger, envy, or an uncharitable spirit. Drunk- 
 enness also frequently leads on to murder. Men are 
 usually quarrelsome when they are intoxicated, and 
 commit acts which the whole world could not have per- 
 suaded them to do, when in their sober senses. be 
 sure you shun those wicked practices, which have ruined 
 the souls and bodies of so many, and which may betray 
 you into crimes from which you now shrink with ab- 
 horrence. 
 
 Quinquagesima Sunday.— O Lord, who hast taught us that all 
 our doings, witbout charity, are nothing worth ; send thy 
 Holy Ghost, and pour into our hearts that most excellent 
 gift of charity, the very bond of peace and of all virtues, 
 without which whosoever liveth is counted dead before 
 thee. 
 
CHAPTER XXV. 
 
 ON THE SEVENTH COMMANDMENT. 
 
 1. What is the seventh Commandment ? 
 
 Thou shalt not commit adultery. 
 
 The sixth commandment defends from bloody rage and 
 revenge ; the seventh from impure lusts. A depraved 
 appetite can find no sweetness but in what is forbidden. 
 
 2. What is forbidden in this Commandment f 
 
 1. Not only the outward act of adultery is forbidden, 
 but all impure desires, words, and actions. This sin is 
 called Adidtery, when one or both of the parties are 
 married : and Fornication, when both are unmarried. 
 
 Whosoever looketh on a woman to lust after her, hath 
 committed adultery with her already in. his heart. Matt. 
 V. 28. 
 
 If any man defile the temple of God, him shall God destroy : 
 for the temple of God is holy, which temple ye are. 1 Cor. 
 iii. 17. 
 
 Neither fornicators, nor idolaters, nor adulterers, etc., 
 shall inherit the kingdom of God. 1 Cor. vi. 9, 18. 
 
 Fornication and all uucleanness, let it not be once named 
 among you, neither filthiness, nor foolish talking — for 
 this ye know, that no unclean person hath any inheritance 
 in the kingdom of Christ and of God. Eph. v. 4, 5. 
 
 Mortify, therefore, your members which are upon the earth ; 
 fornication, uncleanness, inordinate affection, and evil 
 concupiscence— for which things' sake the wrath of God 
 cometh on the children of disobedience. Col. iii. 5-8. 
 
 That everv one of you should know how to possess his ves- 
 sel in sanctifieation and honor j not in the lust of concu- 
 piscence. 1 Thess. iv. 4, 5. 
 
 Flee also youthful lusts. 2 Tim. ii. 22. 
 
 I beseech you as strangers and pilgrims, abstain from 
 fleshly lusts, which war against the soul. 1 Jfet. ii. 11. 
 
 2. It forbids all immodest behavior and dress, and 
 lewd company. 
 
 Wo to the women that hunt the souls of my people, etc. 
 
 Ezek. xiii. 18-21. 
 Evil communications corrupt good manners. 1 Cor. xv. 33. 
 I will that women adorn themselves in modest apparel, 
 
 with shamefacedness and sobriety. 1 Tim. ii. 8-10. 
 
 (108) 
 
OX TIIE SEVENTH COMMANDMENT. 109 
 
 3. It forbids all unchaste books : writing, publishing, 
 selling, circulating, or reading them, and every thing 
 which has a tendency to excite improper desires. 
 
 4. It forbids frequenting any place -where we are likely 
 to hear profane and loose conversation, because these 
 things are calculated to excite impure thoughts, and to 
 lead to improper conduct. 
 
 3. What is required in this Commandment f 
 
 " To keep my body in temperance, soberness, and 
 chastity." 
 
 Let us -walk honestly, as in the day; not in rioting and 
 drunkenness ; not in chambering and wantonness ; but 
 put ye on tbe Lord Jesus Christ, ami make not provision 
 for the flesh, to fulfill the lusts thereof. PlOiu. xiii. 13, 14. 
 
 I keep under my body, and bring it into subjection. 1 Cor. 
 ix. 27. 
 
 Let us cleanse ourselves from all filthiness of the flesh and 
 spirit. 2 Cor. vii. 1. 
 
 Every man is tempted, when he is drawn away of his own 
 lust and enticed. Then when lust hath conceived, it 
 bringeth forth sin ; ami sin, when it is finished, bringeth 
 forth death. James i. 14, 15. 
 
 Remember what our Lord says, (Matt. v. 8,) " Blessed 
 are the pure in heart, for they shall see God," — there- 
 fore 
 
 Pray to God to " cleanse the thoughts of your hearts, 
 by the inspiration of his Holy Spirit," and " to preserve 
 you from evil thoughts, which assault and hurt the 
 soul." Do not expose yourself to temptation by eating 
 and drinking to excess, by indulging in idleness, or 
 frequenting improper places of amusement, but keep 
 under your body, and fly from the first approaches of 
 sin. Know ye not that your body is the temple of the 
 Holy Ghost? How, then, will you dare pollute it by 
 such abominations? Be like Joseph, and whenever 
 temptation approaches, ask yourself, 
 
 How can I do this great wickedness, and sin against God? 
 Gen. xxxix. 9, 11. 
 
 And pray that God ma) never deal with you as with 
 
 the Gentiles, of whom the apostle Paul writes, 
 
 God also <s\iyq them up to uncleanness through the lusts of 
 their own hearts— being filled with all unrighteousness, 
 fornication, wickedness, etc. Iioui. i. 24-29. 
 
110 ON THE EIGHTH COMMANDMENT. 
 
 Litany.— From all inordinate and sinfnl desires, and from 
 all the deceits of the world, the flesh, and the devil, good 
 Lord deliver us. 
 
 1st Sunday in Lent.— Give us grace to use such abstinence, 
 that our flesh being subdued to the Spirit, we may ever 
 obey thy godly motions in righteousness and true holi- 
 ness. 
 
 While this chapter is of the greatest practical import- 
 ance, and should be most faithfully and impartially 
 studied, the teacher will judge to what extent it should 
 be made the subject of recitation. 
 
 CHAPTER XXYI. 
 
 ON THE EIGHTH COMMANDMENT. 
 
 1. What is the eighth Commandment f 
 Thou shalt not steal. 
 
 2. What is forbidden in this Commandment ? 
 
 1. Not only actual theft, but all manner of fraud and 
 injustice. 
 
 The following passages contain laws respecting the pun- 
 ishment of men tor stealing. Exod. xxi. 10; xxii. 1-5; 
 7-13. Lev. vi. 1-7. Deut. xxiv. 7. 
 
 Thou shalt not defraud thy neighbor, neither rob him. 
 Lev. xix. 13. 
 
 Ye shall do no unrighteousness in judgment ; in mete-yard, 
 in weight, or in measure. Lev. xix. 35. 
 
 It is naught, it is naught, saith the buyer; but when he is 
 gone his way, then he boasteth. Prov. xx. 14. 
 
 Neither thieves, nor covetous, nor extortioners, shall in- 
 herit the kingdom of God. 1 Cor. vi. 10. 
 
 "We have renounced the hidden things of dishonesty. 2 Cor. 
 iv. 2. 
 
 That no man go beyond, and defraud his brother in any 
 matter. 1 Thess. iv. 6. , 
 
 2. Taking advantage of the ignorance of another, in 
 buying and selling.* 
 
 * See note at the end of the chapter, page 112. 
 
ON THE EIGHTH COMMANDMENT. Ill 
 
 3. The use of false -weights and measures in selling 
 or buying. 
 
 Thou shalt not have clivers weights, or divers measures, a 
 great and a small. But thou shalt have a perfect and a 
 just weight, a perfect and just measure shalt thou have. 
 For all that do such things, and all that do unrighteously, 
 are an abomination unto the .Lord thy God. Deut. xxv. 
 13-16. 
 
 A false balance is abomination to the Lord : but a just 
 weight is his delight. Prov. xi. 1. 
 
 4. Detaining from another his just clue ; or borrowing 
 money without any hopes of repaying it. 
 
 The wicked borroweth and payeth not again. Ps. xxxvii. 21. 
 
 5. Receiving or concealing stolen goods, is a breach 
 of this commandment. 
 
 6. A servant is guilty of theft, when he injures or 
 wastes his master's property ; or spends, in idleness, the 
 time for which he is paid. 
 
 7. Persons break this commandment, when, by pre- 
 tended sickness or want, they impose upon the parish 
 for relief, or upon well-disposed persons for charity. 
 
 8. A man breaks it when he evades the taxes. 
 
 Render unto Cesar the things which are Cesar's. Matt, 
 xxii. 21. Mark xii. 17. 
 
 Render, therefore, to all their dues : tribute to whom tri- 
 bute is due. Rom. xiii. 7. 
 
 3. What does this Commandment require? 
 
 "To be true and just in all my dealings : To keep my 
 hands from picking and stealing; and to learn and la- 
 bor truly to get my own living, and to do my duty in 
 that state of life, unto which it shall please God to call 
 me." 
 
 Let him that stole steal no more ; but rather let him labor, 
 
 working with his hands the thing which is good. Eph. 
 
 iv. 28. 
 Whatsoever things are honest, whatsoever things are just 
 
 —whatsoever tilings are of good report ; — think on these 
 
 things. Phil. iv. 8. 
 Lead a quiet and peaceable life in all godliness and hon- 
 
 c sty. 1 Tim. ii. 2. 
 
 If you have been guilty of a fraud, be like Zaccheus, 
 (Luke xix. 8,) and restore to those you have injured 
 fjur-fold. Beware of covetousness, for 
 
112 ON THE EIGHTH COMMANDMENT. 
 
 The love of money is the root of all evil. 1 Tim. vi. 10. 
 
 If a person sets his heart too much on earthly riches, 
 he may be tempted to use some dishonest or improper 
 means to obtain them. Besides, they are very perish- 
 able, and can never impart true happiness : seek not, 
 therefore, to lay up treasures on earth ; 
 
 But lay up for yourselves treasures in heaven, where neither 
 moth nor rust doth corrupt, and where thieves do not 
 bi-eak through nor steal. Matt. vi. 20. 
 
 This commandment is frequently broken by children. 
 How often do they endeavor to cheat and over-reach 
 each other ; and what a propensity many of them seem 
 to have, to take what does not belong to them, when 
 they are not observed ! Some children appear to sup- 
 pose, that stealing from their parents is no crime ; but 
 the Bible says, 
 
 Whoso robbeth his father or his mother, and faith, It is no 
 transgression ; the same is the companion of a destroyer. 
 Prov. xxviii. 24. 
 
 Repress every inclination to fraud or pilfering. Say 
 not to yourself, " It is a little thing," for little things 
 lead on to greater. The habit will grow with your years, 
 and may finally bring you to disgrace and ruin. A man 
 who spent many long years in the penitentiary began his 
 career when a boy by stealing a pin. Selfishness is a 
 great enticer to theft. Take care you do not indulge it. 
 Cultivate a generous spirit, and you will cut off many 
 temptations to dishonesty. 
 
 NOTE. 
 
 VARIOUS WATS IN WHICH THIS COMMANDMENT IS BROKEN. 
 
 "Besides what every body calls theft, there are many 
 practices which amount indirectly to much the same 
 thing, however disguised in the world under gentler 
 names. Thus in the way of trade and business : if the 
 seller puts off anything for better than it is, by false 
 assertions, or deceitful arts : if he takes advantage of 
 the buyers ignorance, or particular necessities, or good 
 opinion of him, to insist on a larger price for it than the 
 
ON THE EIGHTH COMMANDMENT. 113 
 
 current value ; or if he gives less in quantity than he 
 professes, or is understood to give, the frequency of some 
 of these things cannot alter the nature of any of them: 
 no one can be ignorant that they are wrong, but such 
 as are wilfully or very carelessly ignorant : and the de- 
 claration of Scripture against the last of them is ex- 
 tended, in the same place to every one of the rest. 
 1 Thou slialt not have in thy bag divers weights, a great 
 and a small : thou shalt not have in thy house divers 
 measures, a great and a small. For all that do such 
 things, and all that do unrighteously, are an abomina- 
 tion unto the Lord thy God/ 
 
 " On the other hand : if the buyer takes advantage of 
 his own wealth ; and the poverty or present distress of 
 the seller, to beat down the price of his merchandise 
 beyond reason : or if he buys up the whole of a com- 
 modity, especially if it be a necessary one, to make im- 
 mediate gain of it ; or if he refuses or delays his pay- 
 ments beyond the time within which, by agreement or 
 the known course of traffic, they ought to be made : all 
 such behavior is downright injustice and breach of God's 
 law. For the rule is, 'if thou sellest aught unto thy 
 neighbor, or buyest aught of thy neighbor's hand, ye 
 shall not oppress one another/ 
 
 " Again : borrowing on fraudulent securities, or false 
 representations of our circumstances, or without inten- 
 tion, or without proper care afterwards to repay ; pre- 
 ferring the gratification of our covetousness, our vanity, 
 our voluptuousness, or indolence, before the satisfying of 
 our just debts: all this is palpable wickedness. And 
 just as bad is the contrary wickedness, of demanding 
 exorbitant interest for lending to ignorant or thought- 
 less persons ; or to extravagant ones, for carrying on their 
 extravagance; or to necessitous ones, whose necessities 
 it must continually increase and make their ruin, after 
 a while, more certain, more difficult to retrieve, and more 
 hurtful to all with whom they are concerned. The 
 Scripture hath particularly forbidden it in the last case, 
 and enjoined a very different sort of behaviour. ' If thy 
 brother be waxen poor, and fallen in decay with thee, 
 
114 ON THE EIGHTH COMMANDMENT. 
 
 then shalt thou relieve him: yea, though he be a stranger, 
 or a sojourner. Thou shalt not give him thy money 
 upon usury, nor lend him thy victuals for increase ; but 
 fear thy God, that thy brother may dwell with thee/ 
 And the Psalmist hath expressed the two opposite cha- 
 racters, on these occasions, very briefly and clearly. 
 ' The wicked borroweth, and payeth not again : but the 
 righteous showeth mercy, and giveth/ 
 
 " Another crying iniquity is, when hired servants, la- 
 borers, or workmen of any sort, are ill-used in their 
 wages : whether by giving them too little : or, which is 
 often full as bad, deferring it too long. The word of 
 God forbids the last in very strong terms. ' Thou shalt 
 not defraud thy neighbor, neither rob him ; the wages 
 of him that is hired shall not abide with thee/ meaning, 
 if demanded, or wanted, ' all night until the morning/ 
 'At his day thou shalt give him his hire ; neither shall 
 the sun go down upon it: for he is poor and setteth his 
 heart upon it ; lest he cry against thee unto the Lord, 
 and it be sin unto thee/ Nay, the son of Sirach carries 
 it, with reason, (as I observed to you on the sixth com- 
 mandment,) farther still. 'The bread of the needy is 
 their life ; he that defraudeth the laborer of his hire is 
 a blood-shedder/ 
 
 "But, besides all these instances of unrighteousness, 
 there are many more that are frequent in all kinds of 
 contracts. Driving bargains that we know are too hard ; 
 or insisting rigidly on the performance of them, after 
 they appear to be so : making no abatements, when bad 
 times, or unexpected losses, or other alterations of cir- 
 cumstances call for them ; not inquiring into the grounds 
 of complaints, when there is a likelihood of their being 
 just : throwing unreasonable burdens upon others, 
 merely because they dare not refuse them : keeping 
 them to the very words and letter of an agreement, con- 
 trary to the equitable intention of it ; or, on the other 
 hand, alleging some flaw or defect in form, to get loose 
 from an agreement, which ought to have been strictly 
 observed : all these things are grievous oppression. 
 And though some of them may not be in the least con- 
 
ON THE EIGHTH COMMANDMENT. 115 
 
 trary to law, yet they are utterly irreconcilable with 
 good conscience. Human laws cannot provide for all 
 cases, and sometimes the vilest iniquities may be com- 
 mitted under their authority and by their means. 
 
 " It is therefore a further lamentable breach of this 
 commandment, when one person puts another to the 
 charge and hazard of law, unjustly or needlessly ; or in 
 ever so necessary a law-suit, occasions unnecessary ex- 
 penses, and contrives unfair delays ; in short, when any- 
 thing is done by either party ; by the counsel that plead 
 or advise in the cause, or by the judge, who determines 
 it contrary to real justice and equity. 
 
 " Indeed when persons, by any means whatever, with- 
 hold from another his right ; either keeping him igno- 
 rant of it, or forcing him to unreasonable cost or trouble 
 to obtain it ; this, in its proportion, is the same kind of 
 injury with stealing from him. To see the rich and 
 great, in these or any ways, bearing hard upon the poor, 
 is very dreadful ; and truly, it is little, if at all, less so, 
 when the lower sort of people are unmerciful, as they 
 are but too often, one to another. For, as Solomon ob- 
 serves, ' a poor man that oppresseth the poor, is like a 
 sweeping rain, which leaveth no food.' But if it be a 
 person ever so wealthy, that is wronged, still his wealth 
 is his own ; and no one can have more right to take the 
 least part of it from him, without his consent, than to 
 rob the meanest wretch in the world. Suppose it be a 
 body or number of men ; suppose it be the government, 
 the public, that is cheated ; be it of more or less, be it 
 so little as not to be sensibly missed ; let the guilt be 
 divided among ever so many ; let the practice be ever 
 so common; still it is the same crime, however it may 
 vary in degrees ; and the rule is without exception, that 
 1 no man go beyond, or defraud his brother in any mat- 
 ter/ " — Seeker's Lectures, p. 226. 
 
 Trades Unions, as they are called, or other combina- 
 tions of workingmen for extorting from their employers 
 more than the value of their labor, and persecuting those 
 who will not join them, is stealing on a large an<Jsys- 
 
116 
 
 ON THE NINTH COMMANDMENT. 
 
 tematic scale, often very cruel in its operation, besides 
 leading to idleness, dissipation, and want. 
 
 If parents would have their children thoroughly taught 
 and established in Christian morality, they will find the 
 most invaluable aid in Jonathan iiymond's Essays on 
 that subject. 
 
 CHAPTER XXVII. 
 
 ON THE NINTH COMMANDMENT 
 
 1. What is the ninth Commandment 
 
 Thou shalt not bear false witness against thy neighbor. 
 
 2. What member of the body is this Commandment in- 
 tended to restrain ? 
 
 I am " to keep my tongue from evil-speaking, lying, 
 and slandering/' 
 
 Keep thy tongue from evil, and thy lips from speaking 
 
 guile. Ps. xxxiv. 13. 
 Set a watch, O Lord, before my mouth ; keep the door of my 
 
 lips. Ps. cxli. 3. 
 If any man among you seem to be religions, and bridleth 
 
 not his tongue, this man's religion is vain. James i. 26. 
 The tongue is a little member, and boasteth great things: 
 
 and the tongue is a fire, a world of iniquity : it defileth the 
 
 whole body, and it is set on fire of hell.— The tongue can 
 
 no man tame; it is an unruly evil, full of deadly poison. 
 
 James iii. 5-8. 
 
 3. What do men mean by bearing false witness against 
 your neighbor ? 
 
 Unjustly accusing any one, whether on oath or other- 
 wise. 
 
 If a false witness rise up against any man, to testify against 
 him that which is wrong; the judges shall make diligent 
 inquisition; and if the witness be a false witness, then 
 shall ye do unto him as he had thought to have done unto 
 his brother. Deut. xix. 16-19. 
 
 Neither accuse any falsely. Luke iii. 14. 
 
 Naboth was put to death by false witnesses. 1 Kings xxi. 
 10-13. 
 
ON THE - NINTII COMMANDMENT': 117 
 
 False witnesses were employed by the chief priests, that 
 Jesus might be put to death. Matt. xxvi. GO. 
 
 Blasphemers, and false accusers, are in the black list of the 
 sins of the last times. 2 Tim. iii. 2* 
 
 4. What does this Commandment forbid t 
 
 1. It forbids evil speaking 
 
 JEvil speaking consists in relating things to our neigh- 
 bor's prejudice, when the making them known cannot 
 answer any good purpose. The facts stated may be 
 true, but Christian charity should induce us to hide 
 them. 
 
 The following from Archbishop Seeker is most appro- 
 priate and weighty : 
 
 " Speaking or intimating things to any person's dis- 
 advantage, though they be true, is seldom innocent. 
 For it usually proceeds from bad principles : revenge, 
 envy, malice, pride, censoriousness ; unfair zeal for 
 some private or party interest : or at best, from a desire 
 of appearing to know more than others, or mere imper- 
 tinent fondness of talking. Now these are wretched 
 motives for publishing what will be hurtful to one of 
 our brethren. Sometimes, indeed, bad characters and 
 bad actions ought to be known : but much oftener not, 
 or not to all the world, or not by our means. 
 
 Revilers are ranked with those who shall not inherit the 
 kingdom of God. 1 Cor. vi. 10. 
 
 Let all evil speaking be put away from you. Eph. iv. 31. 
 
 Speak evil of no man. Tit. iii. 2. 
 
 Lay aside all guile, and hypocrisies, and envies, and evil- 
 speakings. 1 Pet. ii. 1. 
 
 2. It forbids lying. 
 
 Lying is inventing falsehoods, or reporting things 
 without sufficient evidence of their truth, whatever mo- 
 tive we may have in so doing. It is speaking untruths 
 with an intent to deceive, or designedly conveying in 
 any way an impression different from the truth. 
 
 Hear again Archbishop Seeker upon this most impor- 
 tant subject: 
 
 "It must be observed further, that though undoubt- 
 edly those falsehoods are the worst, which hurt others 
 the most directly, yet falsehoods in general are hurtful 
 
118 ON THE NINTH COMMANDMENT. 
 
 and wrong. And therefore lying ; all use either of words 
 or actions of known settled import, with purpose to de- 
 ceive, is unlawful. And those offences of this kind, 
 which may seem the most harmless, have yet commonly 
 great evil in them. Lying destroys the very end of 
 speech, and leads us into perpetual mistakes, by the 
 very means which God intended should lead us into 
 truth. It puts an end to all the pleasure, all the benefit, 
 all the safety of conversation. Nobody can know on 
 what or whom to depend. For if one person may lie, 
 why not another? And at this rate, no justice can 
 be done, no wickedness be prevented or punished, no 
 business go forward. All these mischiefs will equally 
 follow, whether untruths be told in a gross, barefaced 
 manner, or disguised under equivocations, quibbles, and 
 evasions. The sin, therefore, is as great in one case 
 as the other. And it is so great in both, that no suffi- 
 cient excuses can ever be made for it in either, though 
 several are often pleaded. 
 
 The propensity of lying shows itself so early, that children 
 go astray as soon as they be born, speaking lies. They 
 endeavor to deceive before they are able to speak. Ps. 
 lviii. 3. 
 
 Deliver my soul, O Lord, from lying lips, and from a deceit- 
 ful tongue. Ps. cxx. 2. 
 
 Lying lips are abomination to the Lord : but they that deal 
 truly are his delight. Prov. xii. 22. 
 
 These are the things that ye shall do, speak ye every man 
 the truth to his neighbor. Zech. viii. 16. 
 
 Ananias and Sapphira were struck dead for telling lies. 
 Acts v. 3, 10. 
 
 Speaking the truth inlove, putting away lying, speak every 
 man truth with his neighbor. Eph. iv. 15, 25. 
 
 The law is made for liars, for perjured persons, etc. 1 Tim. 
 i. 9, 10. 
 
 All liars shall have their part in the lake which burneth 
 with fire and brimstone. Rev. xxi. 8. 
 
 There shall in no wise enter into it any thing that dofileth, 
 neither whatsoever worketh abomination, or maketh a 
 lie. Rev. xxi. 27. 
 
 3. It forbids slandering. 
 
 Slandering is lying and evil speaking joined together : 
 and the common practice of mending the stories that 
 we hear of other's characters, by making additions to 
 them, is slander. 
 
OX THE NINTH COMMANDMENT. 119 
 
 "Whoso privily slandereth his neighbor, him will I cut off. 
 
 Ps. ci. 5. 
 Michael, the archangel durst not bring against him (Satan) 
 
 a railing accusation; but said, The Lord rebuke thee. 
 
 Jude 9. 
 
 Avoid tale-bearing, and never show a readiness to be- 
 lieve evil of others, or in any way encourage persons to 
 speak evil of others. 
 
 Charity envieth not, believeth all things, hopeth all things. 
 1 Cor. xiii. 4-7. 
 
 Not rendering railing for railing, but contrariwise, bless- 
 ing. For he that will love life, and see good days, let him 
 refrain his tongue from evil and his lips that they speak 
 no guile, i Pet. iii. 9, 10. 
 
 Much mischief and unhappiness are occasioned by 
 
 the breach of this commandment. Tale-bearers, liars, 
 
 and slanderers, bring great trouble upon individuals, 
 
 and frequently cause divisions in families and amongst 
 
 friends. Be careful how, and to whom, you repeat what 
 
 you may hear. Never speak without consideration, but 
 
 ask yourself, if what you are going to say is likely to 
 
 do any one an injury. If you find it is, repress it. Be 
 
 not great talkers, remember 
 
 In the multitude of words there wanteth not sin. Prov. 
 x. 19. 
 
 And not only restrain your lips, but keep your heart 
 diligently ; for out of the abundance of the heart, the 
 mouth speaketh. Do not harbor any prejudices in your 
 mind, but try to think well of every one, on whose cha- 
 racter you cannot positively decide. Judge of others 
 with candor. Be tender of your neighbor's reputation, 
 and be not slow to vindicate him when you hear him 
 wronged. Above all, be careful always to speak the 
 truth, and let no profit or advantage tempt you to be 
 guilty of a lie, or an equivocation. Pray to God to tame 
 your tongue, and fill your mouth with wisdom. 
 
 IAtany. — That ic may please thee to forgive our enemies, 
 persecutors, and slanderers, and to turn their hearts. 
 From envy, hatred, and malice, and all uncharitableness, 
 good Lord deliver us. 
 
CHAPTER XXVIIL 
 
 ON 'THE TENTH COMMANDMENT - . 
 
 On Covetousness. 
 
 1. What is the tenth Commandment ? 
 
 Thou shalt not covet thy neighbor's house, thou shalt 
 not covet thy neighbor's wife, nor his servant, nor his 
 maid, nor his ox, nor his ass, nor any thing that is his. 
 
 2. What does this Commandment forbid? 
 
 It forbids us coveting or desiring other men's goods, 
 that is, their property of whatever kind. Thus it con- 
 demns all improper desires of the heart. All the other 
 commandments, in spirit, forbid the evil desires and 
 thoughts of the heart, but this, in the very letter of it. 
 Covetousness is called idolatry because it draws the 
 heart from God, and induces men to place their depend- 
 ence on something else than his favor for their happi- 
 ness. Nothing can be more injurious to spirituality of 
 mind than the indulgence of this sin. It was by this 
 commandment St. Paul was convinced that he was a 
 sinner. 
 
 I had not known lust, except the law had said, Thou shalt 
 not covet. Rom. vii. 7. 
 
 Take heed and beware of covetousness. Luke xii. 15. 
 
 If any man that is called a brother, be covetous or an idola- 
 ter, with such an one no not to eat. 1 Cor. v. 11. 
 
 Neither thieves nor covetous shall inherit the kingdom of 
 God. 1 Cor. vi. 10. 
 
 No covetous man, who is an idolater, hath any inheritance 
 in the kingdom of Christ and of God. Eph. v. 5. 
 
 Mortify your members, etc., inordinate affection, evil con- 
 cupiscence, and covetousness, which is idolatry. Col. 
 iii. 5. 
 
 Let your conversation be without covetousness. Heb. xiii. 5. 
 
 Every man is tempted when he is di-awn away of his own 
 lust, and enticed : Then, when lust hath conceived, it 
 bringeth forth sin: and sin, when it is finished, bringeth 
 forth death. James i. 14, 15. 
 
 (120) 
 
OX THE TENTH COMMANDMENT. 1C1 
 
 0. What instances have ice, in Scripture, of the evil con- 
 sequences of indulging covetousness? 
 
 Eve coveted the fruit of the tree, and then took it. Gen. 
 iii. 6. 
 
 Achan's sin began by coveting. Josh. vii. £0. 21. 
 
 Saul's covetousness led him to fly on the spoil of the Ama- 
 lekites, which was forbidden. 1 Sam. xv. 9. 
 
 David's coveting Uriah's wife led him to adultery and mur- 
 der. 2 Sam. xi. 2-4. 
 
 Ahab's covetousness led him to the murder of Kaboth. 
 1 Kings xxi. 4-16. 
 
 Gehazi coveted the present Naamsn brought for his mas- 
 ter and then obtained it by a lie. 2 Kings v. 20. 
 
 The young man who could not part with his possessions to 
 follow Christ. Ma tt. xix. 21. 
 
 Judas's covetousness led him to betray his Master. Matt, 
 xxvi. 15. 
 
 Balaam loved the wages of unrighteousness, which caused 
 him to go to curse the Lord's people. 2 Pet. ii. 15. 
 
 We are forbidden to envy the advantages of others, 
 so as to make us dissatisfied with the mercies bestowed 
 on ourselves, and lead us to sinful methods of procuring 
 what may appear a more agreeable situation. 
 
 Discontent implies, that God has not chosen so well 
 for us, as we could have done for ourselves ; and, that 
 we have not all we deserve to have ; a discontented man 
 would be so, whatever situation he was in, 
 But godliness with contentment is great gain. 1 Tim. vi. 6. 
 
 4. Do not all sins proceed from the corrupt principles of 
 man's heart? 
 
 Yes : so our Lord teaches. 
 
 From within, out of the heart of man, proceed evil thoughts, 
 
 —covetousness, etc. Mark vii. 21, 22. 
 They conceive mischief, and bring forth iniquity. Isa. 
 
 lix. 4. 
 
 Most men deceive themselves, by fancying that, if 
 they refrain from gross violations of the law, they are 
 in a safe state : therefore, to strike at the root of disobe- 
 dience, we have this commandment. 
 
 The poorest person, who is contented with his station, 
 is far more happy than a rich man, who covets what he 
 does not yet possess. Thank G(/d for what you already 
 enjoy, and think how much less comfortable your situ- 
 ation would have been, if he had dealt with yuu after 
 
122 ON THE TENTH COMMANDMENT. 
 
 your deservings. Let not your desires wander after for- 
 bidden objects. 
 
 5. In what ways does covetousness show itself? 
 
 1. It shows itself in children in their selfish desire to 
 have the playthings and toys or dress which belong to 
 other children. 
 
 2. It shows itself among the laboring classes when, 
 by combining to keep wages high, they do not give a 
 fair equivalent for what they compel their employers to 
 
 p a y- . , 
 
 3. It shows itself in the rich who make use of their 
 riches to depress wages and make themselves richer by 
 unrequited labor. 
 
 4. It shows itself in the stockholders of rich corpora- 
 tions who make use of their united means to extort from 
 the community, by excessive prices for transportation, 
 or buying up commodities so largely as to enable them 
 to set the price upon them and make enormous profits : 
 each one of the parties who gives his vote or influence 
 to such schemes being answerable to God for the sin of 
 covetousness. 
 
 5. It shows itself in the multitude of schemes of those 
 in trade to buy low and sell high, and the ten thousand 
 endeavors to get advantages in bargains great and small. 
 
 6. It shows itself on a large scale in dealings with 
 corporations and public institutions, and especially with 
 the government, in direct frauds and the various arts 
 and expedients to avoid the payment of lawful duties 
 and taxes. 
 
 7. It makes a loathsome exhibition of itself in gam- 
 blers, who devour each other. 
 
 8. It shows itself in its more horrible and revolting 
 shape in those who project wars for gain, and worst of 
 all in those who wish wars to continue that they may 
 profit by them. 
 
 9. It shows itself largely in the Church among many 
 professed Christians who, amidst all the blessings which 
 God gives them, withholds the means for the subsistence 
 of those who preach the Gospel to them and for propa- 
 
ON THE TENTH COMMANDMENT. 123 
 
 gating the knowledge of salvation to the world, and with 
 whose cold, hard hearts charity pleads in vain. 
 
 We see, then, abundant reason why this should be 
 the sin against which the last commandment from Mount 
 Sinai is denounced. It is the fruitful source and root 
 of most of the dishonesty and wrongs and iniquities 
 from which the world suffers. No wonder that the 
 Apostle declares it to be the root of all evil, and that 
 the covetous man should be singled out, as perhaps no 
 other character in Scripture is, as " the man whom God 
 abhorreth" There is no child of God in Bible history 
 who is charged with this sin, with the possible excep- 
 tion of Lot, and we know the dreadful issue in his case. 
 
 The reason why it is so much more fatal than other 
 grievous sins into which the children of God have fallen 
 is not on account of any particular instance of it being 
 more heinous than others (for it may be far less so), but 
 because it is a constant sin — the sin of a man's whole 
 life. He is always revolving it with pleasure in his 
 thoughts. It is the one controlling habit of his mind 
 from which he never ceases, and of which, of all others, 
 he is least likely to repent. 
 
 From this sin good Lord deliver us all. 
 
 Collect for St. Matthew's Day. — Grant us grace to forsake all 
 covetous desires, and inordinate love of riches, and to fol- 
 low the same thy Son Jesus Christ. 
 
CHAPTER XXIX. 
 
 ON THE LORD'S PRAYER. 
 
 On Prayer. 
 
 1. You have now been instructed in three brandies of 
 your baptismal vow. But, my good child, know tJiis, 
 that thou art not able to do these things of thyself, nor 
 to walk in the commandments of God, and to serve 
 him, How then may you be enabled to perform them ? 
 
 Through God's " special grace," without which I can 
 neither repent, believe, nor obey. 
 
 ■Without me ye can do nothing. John xv. 5. 
 
 By the grace of God, I am what I am. 1 Cor. xv. 10. 
 
 Not that we are sufficient of ourselves to think any thing as 
 of ourselves ; but our sufficiency is of God. 2 Cor. iii. 5. 
 
 My grace is sufficient for thee. 2 Cor. xii. 9. 
 
 Strengthened with might, by his Spirit, in the inner man. 
 Eph. iii. 16. 
 
 It is God which worketh in you both to will and to do of 
 his good pleasure. Phil. ii. 13. 
 
 I can do all things, through Christ which strengtheneth 
 me. Phil. iv. 13. 
 
 Art. 10. "The condition of man after the fall of Adam is such, 
 that he cannot turn and prepare himself by his own na- 
 tural strength and good works, to faith, and calling upon 
 God : wherefore we have no power to do good works, plea- 
 sant and acceptable to God, without the grace of God, by 
 Christ, preventing us, that we may have a good will, and 
 working with us % when we have that good will." 
 
 If, then, our hearts are wicked, and we are unable to 
 change them, and if we must perish everlastingly if we 
 should die in our sins ; we see that unless God help us, 
 no other power can save us from perishing. 
 
 2. What do you mean by God's special grace? 
 
 The influences of his Holy Spirit, (which God will 
 give to all who ask him,) whereby their souls are con- 
 verted, comforted, and sanctified. 
 
 Grace means favor freely bestoived, and it implies 
 unworthiness in the person on whom it is bestowed. 
 
 (124) 
 
ON PRAYER. 125 
 
 The solvation of the people of God is altogether of his 
 grace : It springs from his grace, is carried on by his 
 grace, and is completed by his grace, through Jqsus 
 Christ, who is 
 
 Full of grace and truth. And of his fullness have all we re- 
 ceived, and grace for grace. Grace and truth came by- 
 Jesus Christ. John i. 14-17. 
 
 Being justified freely by his grace. Rom. iii. 24. Tit. iii. 7. 
 
 By grace ye are saved. Eph. ii. 5. 
 
 Who hath saved us, and called us with an holy calling, ac- 
 cording to his purpose and grace. 2 Tim. i. 9. 
 
 God giveth grace to the humble. 1 Pet. v. 5. 
 
 3. What must you do to obtain the special grace of God? 
 
 I "must learn at all times to call for it by diligent 
 prayer " and by constantly making use of all the other 
 means of grace ; they are called the means of grace, be- 
 cause, in the right use of them, grace will be bestowed 
 upon us. 
 
 4. "What is prayer? 
 
 The offering up of our desires to God, and asking him 
 in faith and patience, for such things as are agreeable 
 to his will. 
 
 All our mercies must come to us from God ; but he 
 often makes us ask for them, in diligent, persevering 
 
 f>raycr, before he gives them to us ; since we set very 
 ittle value upon those blessings which we obtain with- 
 out exertion. Ezek. xxxvi. 37. 
 
 Pour out your heart before him. Ps. lxii. 8. 
 
 5. To whom should your prayers be addressed? 
 
 To God, in the name of Christ, and trusting only in 
 his merits and mediation ; therefore we conclude our 
 prayers, "through Jesus Christ our Lord." 
 
 O thou that hearest prayer, unto thee shall all flesh come. 
 
 PS. J XV. 2. 
 
 No man cometh unto the Father but by mo. John xiv. 6. 
 There is one mediator between God and men, the man Christ 
 
 Jesus. 1 Tim. ii. 5. 
 Having, therefore, boldness to enter into the holiest by the 
 
 blood of Jesus— let us draw mar with a true heart, in full 
 
 assurance of faith. Heb. x. l'j-22. 
 
126 ON PRAYEK. 
 
 6. Are your prayers acceptable to God when the heart is 
 not engaged ? 
 
 No : unless the heart be engaged, the words can he 
 of no avail. The Scribes and Pharisees for a pretence 
 made long prayers, while they devoured widows' houses. 
 Matt, xxiii. 14. Prayer does not consist in repeating 
 a mere form of words, though we say them over ever so 
 often : and a person may breathe out his desires to God 
 with groanings that cannot be uttered, and yet be ac- 
 cepted. Such seems to have been the prayer of Moses. 
 Exod. xiv. 15. Therefore, when we begin to pray, we 
 should try to remember, that to the God we worship, 
 " all hearts are open, all desires known, and from him 
 no secuets are hid." May we feel truly ashamed to 
 think how many mercies we have asked for, which we 
 did not wish to have 5 and how many sins we have con- 
 fessed, on account of which we have felt no sorrow. 
 
 Let the words of my mouth, and the meditation of my heart 
 be acceptable in thy sight. Ps. xix. 14. 
 
 "When thou saidst, Seek ye my face: my heart said unto 
 thee, Thy face, Lord, will I seek. Ps. xxvii. 8. 
 
 "When thou prayest, enter into thy closet; and when thou 
 hast shut thy door, pray to thy Father which seeth in se- 
 cret. But when ye pray, use not vain repetitions as the 
 heathen do: for they think that they shall be heard for 
 their much speaking. Matt. vi. 6, 7. 
 
 Prayer, if properly engaged in, increases our faith, 
 and makes us more sensible of our wants. We must, 
 therefore, pray, in order that we may be fitted to receive 
 the mercies we stand in need of. It is not only the evi- 
 dence of grace already communicated, but the means of 
 obtaining more. 
 
 7. Do we need any help in order that we may pray ac- 
 ceptably ? 
 
 Yes : we cannot pray aright without the assistance of 
 the Holy Spirit. 
 
 I will pour upon the house of David the spirit of grace and 
 
 of supplications. Zech. xii. 10. 
 The Spirit also helpeth our infirmities: for we know not 
 
 what to pray for as we ought. Rom. viii. 26. 
 
ON PRAYER. 127 
 
 8. What are the dispositions which are necessary to true 
 'prayer, and which are produced in, the heart of {he 
 Christian by the Holy Spirit ? 
 
 1. Sincerity. 
 
 Ye shall seek me and. find me, when ye shall search for me 
 with all your heart. Jer. xxix. 13. 
 
 2. Humility. 
 
 Thou hast heard the desire of the humble. Ps. x. 17. 
 
 3. Faith. 
 
 "Whatsoever ye shall ask in prayer, believing, ye shall re- 
 ceive. Matt. xxi. 22. 
 
 4. Fervency. 
 
 Fervent in spirit. Rom. xii. 11. 
 
 The effectual fervent prayer of a righteous man availeth 
 much. James v. 16. 
 
 5. Perseverance. 
 
 Continuing instant in prayer. Rom. xii. 12. 
 
 Watching unto prayer with all perseverance. Eph. vi. 18. 
 
 There is nothing we so easily tire of as prayer : what- 
 ever earnestness we may sometimes feel, we are very apt 
 to faint, when the sins we complain of are not subdued, 
 and when the mercies we want are not immediately 
 granted : therefore Jesus spake the parable of the unjust 
 judge. 
 
 That men ought always to pray, and not to faint. Luke 
 xviii. 1. 
 
 9. What are the different kinds of prayer? 
 
 1. Public prayer, or the worship of God with the con- 
 gregation of his people, on which occasions public forms 
 of prayer were used by the Jews. 
 
 It has been erroneously said that there is no Scriptu- 
 ral command for public prayer. But there is no doubt 
 about the practice of all inspired and good men. (See 
 Deut. xxvi. 5, 10, 15.) 
 
 Solomon's prayer at the dedication of the temple, Je- 
 hoshaphat's, Daniel's, were all written forms recited in 
 public, on special occasions. David's Psalms arc many 
 of them prayers which were statedly recited in public 
 worship. 
 
128 ON PRAYER. 
 
 The custom of public prayer in the time of our Lord 
 is undoubted. 
 
 The whole multitude were praying without at the time of 
 
 incense. Luke i. 10. 
 The hour of prayer in the temple. Acts iii. 1. 
 
 2. Social prayer, and what we call prayer meetings, 
 have the like sanction. 
 
 Where two or three are gathered together in my name, there 
 am I in the midst of them. Matt, xviii, 19, 20. 
 
 These all continued with one accord in prayer and suppli- 
 cation. Acts i. 14. 
 
 He came to the house of Mary, where many were gathered 
 together, praying. Acts xii. 12. 
 
 3. Private prayer, or the worship of God in secret. 
 All good men have agreed in the necessity of this. Re- 
 ligion consists in walking with God, and trying to please 
 him ; in striving against sin, and making progress in 
 holiness. A life of prayer alone will enable us to devote 
 ourselves to his service, and we therefore find that all 
 the saints of God have been men of prayer. 
 
 We have a great many instances of our Saviour's re- 
 tiring to pray alone. Mark i. 35. Luke xxii. 44. 
 
 Abraham, Isaac, Jacob, Moses, Hannah, Samuel, David, 
 Solomon, Daniel, the woman of Canaan, Cornelius, Paul. 
 
 10. Should we not often be employed in the holy exercise 
 of prayer t 
 
 Yes : particularly in private prayer. 
 
 Seek ye the Lord while he may be found. Isa. lv. 6. 
 
 Praying always with all prayer. Eph. vi. 18. 
 
 In every thing, by prayer and supplication, let your requests 
 
 be made known unto God. Phil. iv. 6 
 Pray without ceasing. 1 Thess. v. 17. 
 Be ye sober and watch unto prayer. 1 Pet. iv. 7. 
 
 11. What authority have you to expect that God will hear 
 prayer t 
 
 The Bible is full of encouragements to pray. 
 
 The eyes of the Lord are upon the righteous, and his ears 
 are open unto their cry. Ps. xxxiv. 15. 1 Pet. iii. 12. 
 
 Call upon me in the day of trouble, I will deliver thee, and 
 thou shalt glorify me. Ps. 1. 15. 
 
 He shall call upon me, and I will answer him. Ps. xci. 15. 
 
 He will fulfill the desire of them that fear him : he also will 
 hear their cry, and will save them. Ps. cxlv. 19. 
 
OX PRATER. 129 
 
 Then shall ye call upon me, and ye shall go and pray unto 
 me, and I will hearken unto you. And ye shall seek me, 
 and find me, when ye shall search for me with all your 
 heart. Jer. xxix. 12, 13. 
 
 Ask, and it shall be given you— if ye then being evil, know 
 how to give good gifts unto your children, how much more 
 shall your Father, which is in heaven, give good things to 
 them that ask him? Matt. vii. 7, 11. Luke xi. 13. 
 
 All things whatsoever ye shall ask in prayer, believing, ye 
 shall receive. Matt. xxi. 22. 
 
 If ye abide in me, ye shall ask what ye will, and it shall be 
 done unto you. John xv. 7. 
 
 Whosoever shall call upon the name of the Lord, shall be 
 saved. Rom. x. 13. 
 
 If any of you lack wisdom, let him ask of God that giveth 
 to all men liberally, and upbraideth not, and it shall be 
 given him. James i. 5. 
 
 The effectual fervent prayer of a righteous man availeth 
 much. James v. 16. 
 
 12. Wliat time should you more especially set apart 
 for private prayer? 
 
 AVe should endeavor to live continually in a spirit of 
 
 dependence on God, looking up to him for protection 
 
 and blessing ; but we should especially pray to him in 
 
 the morning, before we go to our work and labor, that 
 
 we may be preserved from the snares and temptations of 
 
 the world, the flesh, and the devil ; and at night, before 
 
 we go to rest, that we may not lie down with the sins 
 
 of the day unpardoned. 
 
 My voice shalt thou hear in the morning, O Lord. Ps. v. 3. 
 Evening and morning, and at noon, will I pray. Ps. lv. 17. 
 Be merciful unto me ; for I cry unto thee daily. Ps. lxxxvi.3. 
 In the morning shall my prayer prevent thee. Ps. ixxxviii. 
 
 13. 
 Let the lifting up of my hands be as the evening sacrifice. 
 
 Ps. cxli. 2. 
 Daniel kneeled upon his knees three times a day, and 
 
 prayed, and gave thanks before his God. I)an. vi. io. 
 
 13. In which of the three kinds of prayer should that 
 excellent form, called the Lord's Prayer, be used? 
 
 It is suited for our use in each of them. Bishop Beve- 
 ridge says, " Although we may use many other words, 
 there is nothing we can either want or desire, that is 
 really good for us, or necessary either for life or godli- 
 ness, but wc ask it in this prayer of our Lord." 
 
 What a melancholy consideration, that so few families 
 
130 ON THE LORD'S PRAYER: 
 
 pray. Men are willing to do things that have the ap- 
 pearance of religion, while they neglect private prayer, 
 or, if their consciences will not allow this, yet they pray 
 in a formal lifeless manner, without any serious impres- 
 sions of the holiness of God, or of the vast number of 
 their wants. May God quicken us to the performance 
 of this important duty! 
 
 1st Sunday after Trinity.— O God, the strength of all those who 
 put their trust in thee, mercifully accept our prayers ; and 
 because, through the weakness of our mortal nature we 
 can do no good thing without thee, grant us the help of thy 
 grace, etc. 
 
 3d Sunday after Trinity.— Grant that we, to whom thou hast 
 given an hearty desire to pray, may by thy mighty aid, 
 he defended and comforted in all dangers and adversities. 
 
 10:7i Sunday after Trinity. — Let thy merciful ears, O Lord, be 
 open to the prayers of thy humble servants ; and that they 
 may obtain their petitions, make them to ask such things 
 as shall please thee. 
 
 CHAPTER XXX. 
 
 ON THE LORD'S PRAYER. 
 
 On the Introduction. 
 
 1. WJiy do you call this prayer the Lord's Prayer t 
 We know not what we should pray for as we ought, 
 
 (Rom. viii. 26,) therefore our blessed Lord gave it to his 
 disciples, as a pattern or direction, to teach them what 
 should be the subject of their petitions, as in Matt. vi. 
 9. After this manner [or thus] pray ye ; and also as 
 a form to be used in offering up their petitions to God. 
 When ye pray, say, etc. Luke xi. 2. 
 
 2. How many general parts are there in this prayer f 
 
 Three. 
 
 1. The introduction or address. 
 
 2. The six petitions. 
 
 3. The dosology, which is the conclusion. 
 
ON" the lord's prayer. 131 
 
 3. What is the introduction or address ? 
 " Our Father who art in heaven." 
 
 4. In what sense are true Christians taught to call God 
 their Father t 
 
 1. He is their Father by creation. 
 
 Have we n ot all one Father ? Hath not one God created us ? 
 
 Mai. ii. 10. 
 "We are also his offspring. Acts xvii. 28. 
 There is but one God, the Father, of whom are all things. 
 
 1 Cor. viii. 6. 
 
 2. He is their Father by regeneration. This is neces- 
 sary in order to become a child of God in this exalted 
 relation ; and must be wrought in us by the power of his 
 Spirit. 
 
 Except a man he born again, he cannot see the kingdom of 
 
 God. John iii. 3. • 
 Beloved, now are we the sons of God. 1 John iii. 2. 
 Whosoever believeth is born of God. 1 John v. 1. 
 Blessed be the God and Father of our Lord Jesus Christ, 
 
 which according to his abundant mercy hath begotten us 
 
 again, etc 1 Pet. L 3, 4. 
 
 3. He is their Father by adoption. 
 
 Ye have received the spirit of adoption, whereby we cry, 
 
 Abba Father, etc. Rom. viii. 15, 16. 
 Ye are all the children of God, by faith, in Christ Jesus. Gal. 
 
 iii. 26. 
 Predestinated unto the adoption of children by Jesus Christ. 
 
 Eph. i. 5. 
 
 They are admitted to all the privileges of children. 
 A father provides for his child. 
 
 Your Father knoweth what things ye have need of, before 
 
 ye ask him. Matt. vi. 8. 
 What man is there of you whom if his son ask bread, will he 
 
 give him a stone? Matt. vii. 9. 
 If "ye, then, being evil, know how to give good gifts unto your 
 
 children, how much more shall your heavenly Father give 
 
 the Holy Spirit to them that ask him ? Luke xi. 13. 
 
 He chastens his children. 
 
 As a man chasteneth his son, so the Lord thy God chasteneth 
 
 thee. Deut. viii. 5. 
 Whom the Lord loveth, he chasteneth. Heb. xii. 6. 
 We have had fathers of our flesh, which corrected us, and we 
 
 gave them reverence, shall we not much rather, etc. Heb. 
 
 xii. 9. 
 
132 ON THE LORD'S PRATER. 
 
 Yet, he pities them. 
 
 Like as a father pitieth his children, so the Lord, etc. Ps. 
 ciii. 13. 
 
 Honor is due from the son to the father. 
 
 A son honoreth his father.— If, then, I be a father, where is 
 mine honor ? Mai. i. 6. 
 
 Children bear a likeness to their parents, and endeavor 
 to resemble them. If we, then, be the children of God, 
 we shall make it our study and delight to conform our- 
 selves to his image. 
 
 Adam begat a son in his own image, Gen. v. iii. 
 Be ye followers (imitators) of God, as dear children. Eph. 
 v. 1. 
 
 The privilege of sonship is given to all who receive 
 the Lord Jesus. John i. 12. 
 
 5. Ask yourselves. Are you the children of God? 
 
 If you are living in sin, like the world around you, you 
 
 have no right to the title of children of God, for ye are 
 
 of your father the devil, yet hear the exhortation — 
 
 Come out from among them and be ye separate ; and I will 
 receive you, and will be a father unto you, and ye shall be 
 my sons and daughters, saith the Lord Almighty. 2 Cor. 
 Vi. 17, 18. 
 
 In the spirit of the Prodigal Son, (Luke xv. 18,) arise, 
 
 and go to your Heavenly Father, and say unto him, — 
 
 Father I have sinned against heaven, and before thee, 
 
 arid am no more worthy to be called thy son ; and you 
 
 will be welcomed, even as he was ; for Christ hath told 
 
 us, 
 
 I ascend unto my Father and your Father; and to my God 
 and your God. John xx. 17. 
 
 6. Why are you taught to address God as Our Father f 
 To point out to us the duty of loving all mankind, and 
 
 of praying for others as well as for ourselves. 
 
 True Christians should endeavor to cultivate a spirit 
 of love, even to their enemies, much more, therefore, to 
 those who belong to the family of God. 
 
 Pray for them that despitefuliy use you, and persecute you, 
 that ye may be the children of your Father which is in 
 heaven. Matt. v. 44, 45. 
 
 There is one God and Father of all. Eph. iv. 1-6. 
 
 Praying always with all prayer— for all saints. Eph. vi. 18. 
 
ON THE LORD'S PRAYER. 133 
 
 7. W7iy are you taught to address God as Our Father 
 who art in heaven. Is he not everywhere present f 
 
 Yes : he fills both heaven and earth with his presence, 
 but his throne is in heaven, where his glory is more espe- 
 cially manifested, and his blessings communicated to the 
 holy angels, and the spirits of just men made perfect. 
 Being in heaven, he has all power, and is able to do ex- 
 ceeding abundantly for all those who call upon him, above 
 all they can ask or think ; but when we consider the ma- 
 jesty of our heavenly Father, we must approach him with 
 the utmost reverence and humility. 
 
 Behold, now I have taken upon me to speak unto the Lord, 
 
 wh Icn am but dust and ashes. Gen. xviii. 27. 
 I will be sanctified in them that come nigh me. Lev. x. 3. 
 Behold, the heaven of heavens cannot contain thee. 2 Chron. 
 
 vi. 18. 
 The Lord's throne is in heaven : his eyes behold, his eyelids 
 
 try, the children of men. Ps. xi. 4. 
 Unto thee lift I up mine eyes, O thou that dwellest in the 
 
 heavens. Ps. exxiii. 1. 
 Keep thy foot when thou goest to the house of God; and be 
 
 more ready to hear, than to give the sacrifice of fools. For 
 
 God is in heaven, and thou upon earth. Eccl. v. 1, 2. 
 I dwell in the high and holy place, with him also that is of a 
 
 contrite and humble spirit. Isa. lvii. 15. 
 "We have a great High Priest, that is- passed into the heavens, 
 
 Jesus, the Son of God. Beb. iv. 14. 
 Looking unto Jesus, — who— is set down*at the right hand of 
 
 the throne of God. Heb. xii. 2. 
 
 Many of the prayers recorded in the Scriptures, begin 
 
 with the mention of God's glorious attributes, as those 
 
 of 
 
 Solomon, 1 Kings viii. 23. — Hczekiah, 2 Kings xix. 15. — Jehosha- 
 phat, 2 Chron. xx. 0. — Nehemiah, Neh. i. 5.— Jeremiah, Jer. 
 
 xxxii. 17.— Daniel, Dan. ix. 4.— Our Lord, Matt. xi. 25. — Peter 
 and John, Acts iv. 24. 
 
 When we enter into the presence of the King of kings, 
 
 to offer him our petitions, may Ave always have a sense 
 
 of his majesty on our minds 
 
 Collect for Christmas day. — Grant that we, being regenerate, 
 and made thy children by adoption and grace, may daily 
 be renewed by thy Holy .Spirit. 
 
CHAPTER XXXI. 
 
 ON THE LORD'S PRAYER. 
 
 On the First and Second Petition. 
 
 1. How many petitions are contained in the LoroVs 
 Prayer f 
 
 Six. The first three respect the glory of God, and the 
 last three have a reference to our own benefit, and that 
 of the whole human race. " I desire my Lord God, our 
 heavenly Father, who is the giver of all goodness, to send 
 his grace unto me, and to all people, that we may worship 
 him, serve him, and obey him, as we ought to do." 
 
 2. What is the first petition ? 
 " Hallowed be thy name." 
 
 3. What do you mean by the name of God ? 
 
 God himself, and all his perfections. See remarks on 
 the first article of the Creed. 
 
 They that know thy name will put their trust in thee. Ps. 
 
 ix. 10 
 Let them praise thy great and terrible name, for it is holy. 
 
 Ps. xcix. 3. 
 Holy and reverend is his name. Ps. cxi. 9. 
 His name alone is excellent. Ps. cxlviii. 13. 
 The name of the Lord is a strong tower. Prov. xviii. 10. 
 The Lord of hosts is his name. Jer. x. 16. 
 (Christ says) I have manifested thy name unto the men 
 
 which thou gavest me out of the world. John xvii. 6. 
 
 4. Whai do you mean by the word hallowed? 
 
 Sanctified or reverenced. — To hallow any thing, is to 
 consider it as holy, and to treat it as such. 
 
 Give unto the Lord the glory due unto his name. Ps. xcvi. 
 
 7,8. 
 Let all the creation praise the name of the Lord. Ps. cxlviii. 
 
 13. 
 They shall sanctify my name. Isa. xxix. 23. 
 
 (134) 
 
ON THE LORD'S PRAYER. 135 
 
 5". What is the substance of this petition ? 
 
 We ask that God's name, and all that concerns hi3 
 service, may be universally known and reverenced. 
 
 God is greatly to be feared in the assembly of the saints, and 
 to be had in reverence of all them that are about him. Ps. 
 lxxxix. 7. 
 
 We are to prefer the glory of God before all other con- 
 siderations. Not that we can add any thing to it by our 
 poor and imperfect services, but that-we should feel de- 
 sirous to see it displayed in all actions and events, and be 
 willing to be made the instruments in the hand of God 
 of effecting; it. 
 
 Glorify God in your body, and in your spirit, which are 
 God's. # ICor. vi. 20. 
 
 In this petition we beg of God to bestow upon us such 
 graces as are needful, to enable us to glorify him in the 
 world. We have great cause to be fervent in the petition 
 of our Saviour, (John xii. 27, 28,) Father, glorify thy 
 name ; when we consider how many blaspheme his name, 
 set at defiance all his threatenings against them, and 
 despise all the offers of mercy made to them. The Jews 
 were not allowed to mention the name of God, but in 
 devotion, or in taking an oath. 
 
 6. What is the second petition? 
 " Thy kingdom come." 
 
 7. What do you understand by the kingdom of Godf 
 
 1. The kingdom of his grace here, or his reign over 
 the hearts of his children. This is called the Church 
 militant, which implies the opposition which the people 
 of God meet with, and the continued warfare they are 
 engaged in, with the world, the flesh, and the devil. 
 
 2. The kingdom of his glory hereafter, of which his 
 children are in expectation, and which will commence 
 when all enemies are subdued. Then the saints of the 
 Most High shall have uninterrupted peace, and praise 
 shall be their employment for ever. It is, therefore, 
 called the Church triumphant. 
 
 The kingdom of Christ is erected to destroy the king- 
 dom of Satan, who yet rules in the hearts of the children 
 of disobedience ; being led captive by him at his will. 
 
13G ox the lord's prayer. 
 
 8. What, then, are you taught to pray for, when you 
 say, Thy kingdom come ? 
 
 1. That God would enlarge his kingdom of grace on 
 earth, by spreading the knowledge of his gospel ; and 
 bringing all the kingdoms of the world to be the king- 
 doms of our Lord and of his Christ. More especially we 
 are to entreat him to turn the hearts of men unto mm, 
 and make them not only nominal but real Christians. 
 
 That thy way may be known upon earth, thy saving health 
 
 among all nations. Ps. lxvii. 2. 
 Pray for us, that the word of the Lord may have free course, 
 
 and be glorified. 2 Thess. iii. 1. 
 
 9. WJiat promises have we that this shall be the case f 
 
 I shall give thee the uttermost parts of the earth for thy pos- 
 session. Ps. ii. 8. 
 
 He shall have dominion also from sea to sea— all nations 
 shall call him blessed. Ps. lxxii. 8-17. 
 
 The earth shall be full of the knowledge of the Lord, as the 
 waters cover the sea. Isa. xi. 9. 
 
 The Lord shall be King over all the earth. Zech. xiv. 9. 
 
 This gospel of the kingdom shall be preached in all the 
 world. Matt. xxiv. 14. 
 
 The kingdoms of this world are become the kingdoms of our 
 Lord and of his Christ, Rev. xi. 15. 
 
 How fervently should we implore a blessing on the 
 efforts of Missionary and Bible Societies, and all other 
 means of extending Christ's kingdom, that through them 
 God may extend the knowledge of the only way of sal- 
 vation ; and what anxiety should we feel to promote real 
 religion in the world by every means in our power. 
 
 2. We should pray, that he would set up and perfect 
 his kingdom in our own hearts, that the Lord may reign 
 over our wills and affections, and that all our corruptions 
 may be totally subdued. 
 
 That as sin hath reigned unto death, even so might grace 
 reign through righteousness unto eternal life. Rom. v. 21. 
 
 That Christ may dwell in our hearts by faith. Eph. iii. 17. 
 
 Who hath delivered us from the power of darkness, and hath 
 translated us into the kingdom of his dear son. Col. i. 13. 
 
 We should remember that Christ's kingdom is not of 
 
 this world, (John xviii. 36,) and that it does not consist 
 
 in zeal for our own party and opinions ; but that 
 
 The kingdom of God is righteousness, and peace, and joy, in 
 the Holy Ghost. Rom. xiv. 17. 
 
ON THE LORD'S PRAYER. 137 
 
 3. "We should pray that he would fulfill the expecta- 
 tions of those who long for the appearance of his king- 
 dom of glory, described in the following passages : 
 
 The Lord himself shall descend from heaven with a shout, 
 
 wit h the voice of the archangel^and with the trump of God,- 
 
 etc. 1 Thess. iv. 16-18. 
 When he shall come to be glorified in his saints, and to be 
 
 admired in all them that believe. 2 Thes. i. 10. 
 Behold the tabernacle of God is with men, and he "will dwell 
 
 with them, etc. And God shall wipe away all tears from 
 
 their eyes. Rev. xxi. 3, 4. 
 Even so, come, Lord Jesus. Rev. xxii. 20. 
 
 Collect, Good Friday.— Have mercy upon all Jews, Turks, Infi- 
 dels, and Heretics, and take from them all ignorance, 
 hardness of heart, and contempt of thy word. 
 
 Burial Service.— [That it may please thee, of thy gracious 
 goodness, shortly to accomplish the number of thine elect, 
 and to hasten thy kingdom;] that we, with all those who 
 are departed in the true faith of thy holy name, may have 
 our consummation and bliss, botn in body and soul, in 
 thy eternal and everlasting glory.— English Prayer Book. 
 
 CHAPTER XX^IL 
 
 OX THE LORD'S PRAYER. 
 
 TJie TJiird Petition. 
 
 1. What is the third petition ? 
 
 " Thy will be done on earth as it is in heaven." 
 This petition seems to include the two former, for, as 
 far as God's name is hallowed, and his kingdom estab- 
 lished, so far is his will done. 
 
 2. What is the will of God ? 
 
 The will of God is either secret or revealed. "With 
 that part of tin' will of God which he has thought proper 
 to keep secret, we have nothing to do. 
 
138 ON THE LORD'S PRAYER. 
 
 Secret things belong unto the Lord our God ; but those things 
 which are revealed belong unto us and our children for 
 ever, that we may do all the words of this law. Deut. xxix. 
 .29. 
 
 The revealed will of God is, that sinners should be 
 ^saved through faith in Christ Jesus, and sanctified by 
 the Holy Spirit, and that his name should be glorified 
 by all his creatures, and in all his works. 
 
 It is not the will of your Father which is in heaven, that one 
 
 of these little ones should perish. Matt, xviii. 14. 
 This is the will of him that sent me, that every one which 
 
 seeth the Son, and believeth on him, may have everlasting 
 
 life. John vi. 40. 
 The Lord is not willing that any should perish, but that all 
 
 should come to repentance. 2 Pet. id. 9. 
 
 3. How is the will of God made known to us . ? 
 
 We may in some measure know it, from the works of 
 his providence ; but it is more clearly revealed to us by 
 the holy Scriptures. Conscience also, when properly 
 instructed, informs us of it, for St. Paul says : 
 
 Even the Gentiles show the work of the law (which is the 
 will of God) written in their hearts, their conscience also 
 bearing witness, and their thoughts the meanwhile accu- 
 sing or else excusing one another. Rom. ii. 14, 15. 
 
 If any man will do his will, he shall know, etc. John vii. 17. 
 
 He left not himself without witness, in that he did good, 
 and gave us rain from heaven, and fruitful seasons. Acts 
 xiv. 17. , 
 
 4. Should not those who offer up this petition he careful 
 to live according to Us meaning ? 
 
 Yes. 
 
 They should believe and obey what God's holy word 
 declares and requires. 
 
 Not every one that saith unto me, Lord, Lord, shall enter 
 into the kingdom of heaven ; but he that doeth the will of 
 my Father, etc. Matt. vii. 21. 
 
 "Whosoever shall do the will of God, the same is my brother, 
 
 . and my sister, and mother. Mark iii. 85. 
 
 Doing the will of God from the heart. Eph. vi. 6. 
 
 God's will must be preferred to our own, or that of 
 
 others, and we should remember, that wicked men are 
 
 represented as doing the will of the devil. 
 
 Taken captive by him at his will. 2 Tim. ii. 26. 
 The will of the Lord be done. Acts xxi. 14. 
 
on tiie lord's prayer. 130 
 
 5. How are we to do the will of God, so far as it is known 
 to us ? 
 
 As it is done in heave* by the holy angels. 
 
 Are they not all ministering spirits, sent forth to minister 
 lor them who shall be heirs of salvation? Heb. i. 14. 
 
 And all the angels stood round about the throne, and fell on 
 their faces and worshipped God, etc. Rev. vii. 11. 
 
 Though true Christians cannot equal the angels in the 
 
 perfection of their obedience, yet they may, through 
 
 grace, imitate, and in some degree, resemble them. A 
 
 still more exalted pattern is held fortli tv our imitation. 
 
 As he which hath called you is holy, so be ye holy in all man- 
 ner of conversation. 1 Pet. i. 15. 
 
 Christ suffered for us, leaving us an example, thnt ye should 
 follow his steps, who did no bin. 1 Pel. ii. 21, 2'Jl 
 
 6. In what manner do the angels perform the icill of God? 
 They are constantly engaged in doing it ; and instead 
 
 of feeling any reluctance towards painful employments, 
 they are represented as serving God, 
 
 1. Perfectly. 
 
 They do his commandments, hearkening unto the voice of 
 his word. Ps. ciii. 20. 
 
 2. Zealously. 
 
 Wh o maketh. his angels spirits ; his ministers a flaming fire. 
 Ps. civ. 4. 
 
 3. "With quickness and readiness. 
 
 Each one had six wings, with twain he did fly. Isa. vi. 2. 
 
 Every one had four wings ; every one went straight forward ; 
 they ran am I returned as the appearance of a flash of light- 
 ning. Ezek. i. 4-14. 
 
 4. Reverently. 
 
 The four and twenty elders fall down before him, and cast 
 their crowns before the throne. Rev. iv. 10. 
 
 5. Perseveringly. 
 
 They serve him day and night in his temple. Rev. vii. 15. 
 
 If two angels came down to earth to execute a divine 
 command, and one was appointed to conduct an empire, 
 and the other to fill the lowest station in it, they would 
 feel no inclination to exchange employments. 
 
 That which we do here from duty, we shall do in 
 heaven from inclination. Our nature, which is now 
 prone to depart from God, will then be conformed to his; 
 
HO ON THE LORD'S PRAYER. 
 
 and instead of doing his wiU reluctantly, we shall feel 
 his service a perfect delight. Not a wrong thought will 
 enter our minds, nor an improper desire arise in our 
 hearts ; much less shall we be led to do any thing con- 
 trary to the purity and holiness of the divine nature. 
 
 Have you thus done the will of God? If you answer 
 this question according to the dictates of your conscience, 
 must you not be compelled to acknowledge, that you have 
 come very far short of it, and that you have rather fol- 
 lowed the devices and desires of your own heart, than 
 either done, or attempted to do, the will of God on earth, 
 as angels do in heaven ! With how much fervor and 
 sincerity ought you then to offer up this petition ; how 
 diligently ought you to inquire, on all occasions, what is 
 the will of God; and what is the line of conduct which 
 will be most pleasing to him ; — and how watchful ought 
 you to be over your corrupt inclinations, lest they lead 
 you out of the path in which he has directed you to walk ! 
 
 David is honorably distinguished for his conduct in 
 
 this respect : — 
 
 David , a man after mine heart, shall fulfill all my will. Acts 
 Xlll. 22. 
 
 Endeavor to imitate him. Do not be content with 
 
 praying daily, " Thy will be clone on earth, as it is in 
 
 heaven:" nor even with desiring, however fervently, that 
 
 this may be the case. Activity becomes a Christian. 
 
 Perfect insc holiness in the fear of God. 2 Cor. vii. 1. 
 
 May the God of peace — make you perfect in every good work 
 
 todohiswil]. Heb. xiii. 21. 
 If we aslc any thing according to his will, he heareth us. 1 
 
 John v. 14. 
 Blessed are they that do his commandments, that they may 
 
 have right to the tree of life. lie v. xxii. 14. 
 Do not cease to pray, "Teach me to do thy will," (Ps. 
 cxliii. 10,) and desire that you may be filled with the 
 knowledge of God's will, (Col. i. 9,) so as both to love it 
 and do it. 
 
 People may be zealous for God's will being done by 
 others, who have no heart to do it themselves. 
 
 20.7? ftundcry after Trinity.— Keep lis, we beseech thee, from all 
 things that may hurt us ; that we, being ready both in body 
 and soul, may cheerfully accomplish those things which 
 thou comrnandest. 
 
CHAPTER XXXIII. 
 
 ON THE LORD'S PRAYER. 
 
 The Fourth and Fifth Petitions. 
 
 1. What is the fourth petition? 
 
 " Give us this day our daily bread." 
 
 2. Tow said that the first three petitions respected the glory 
 of God ; to what do the last three refer f 
 
 To our own necessities. 
 
 Seek ye first the kingdom of God, and his righteousness, and 
 all these things shall be added unto you? Matt. vi. 33. 
 
 3. What is here meant by the word bread ? 
 
 Bread being the most common and useful nourishment 
 
 of the body, is often used in the Scriptures to signify all 
 
 kinds of necessary food; and it here scorns to include 
 
 every thing we need to preserve life and health. 
 
 He brake the whole staff" of bread. Ps. ev. 16. 
 I wiil .satisfy her poor with bread. Ps. cxxxii. 15. 
 Bread shall be given him; his waters shall be sure. Isa. 
 xxxiii. 16. 
 
 4. What further is included in this petition? 
 
 "We pray for the preservation of our lives; for health; 
 and for God's blessing upon the mercies we eajoy. 
 
 5. Why are we taught to pray for our daily bread? 
 
 In order that we may trust to God's providence, and 
 look to him daily for fresh supplies. When we ask for 
 bread, it seems to imply that we shall be content Avith 
 what is necessary to support our lives, and are not anx'n >us 
 about superfluities: and when we pray that we may have 
 it daily, we express our willingness to be supplied with 
 food and raiment from day to day, without bring eager 
 to have "much goods laid up for many years." Such a 
 petition is equally suitable for rich and poor; for though 
 a man have abundance of the good things of this life, 
 
 (141) 
 
142 ON THE LORD'S PRAYER. 
 
 they can do him no good unless accompanied by the 
 blessing of God. And though a poor man may have but 
 a scanty subsistence, he should not murmur, but remem- 
 ber that he is indebted to divine mercy for every morsel 
 he receives. 
 
 They gathered it [manna] every morniner. Exod. xvi. 21. 
 
 Trust in the Lord— and verily ttiou shalt be fed. Ps. xxxvii. 3. 
 
 Give me neither poverty nor riches; feed nae with food con- 
 venient for me. Prov. xxx. 8. 
 
 Therefore take no/thought, saying, "What shall we eat, etc., 
 but seek ye first the kingdom, of God and his righteous- 
 ness ; and all these things shall be added unto you. Matt, 
 vi. 31-33. 
 
 Having food and raiment, let us be therewith content. 1 
 Tim. vi. 3. 
 
 Casting all your care upon him ; for he careth for you. 1 Pet. 
 v. 7. 
 
 What is taken from others by fraud or force cannot be 
 called our daily bread, nor can we consider it sent us by 
 our heavenly Father. All that is obtained by fraud is 
 the wages of unrighteousness, and the maintenance given 
 by Satan to his servants. 
 
 6. Does this dependence upon God render our own exer- 
 tions needless? 
 
 No : while we lay aside every anxious care, we should 
 endeavor to gain a livelihood in an honest way, avoiding 
 slothfulness, and looking up to God for his blessing. 
 
 He that tilleth his land shall have plenty of bread. Prov. 
 
 xxviii. 19. 
 These hands have ministered unto my necessities. Acts 
 
 xx. 34. 
 Kot slothful in business. Rom. xii. 11. 
 This we commanded you, that if any would not work, neither 
 
 should he eat. 2 Thess. iii. 10, 12. 
 If any provide not for his own, and specially for those of his 
 
 own house, he hath denied the faith. 1 Tim. v. 8. 
 
 7. Should you not also understand this petition in a spi- 
 ritual sense? 
 
 Yes: "I pray unto God that he will send us all things 
 that are needful both for our souls and bodies/' We 
 should pray daily that our souls may be fed by faith in 
 Christ, who is "the bread of life." John vi. 35. And 
 we should labor more diligently for his grace, than for 
 the support of our bodies, remembering, 
 
ON THE LORD'S PRAYER. 143 
 
 "What is a man profited, if he shall gain the whole world, and 
 
 lose his own soul? Matt. xvi. 26. 
 Blessed is he that shall eat bread in the kingdom of God. 
 
 Luke xiv. 15. 
 Labor not for the meat which perisheth, but for that meat 
 
 which endureth unto everlasting life. John vi. 27. 
 My lather giveth you the true bread from heaven. John 
 
 vi. 82. 
 Lord, evermore give us this bread. John vi. 34. 
 
 Take care that you do not lose sight of God in your 
 daily mercies. Do not depend too much on your health 
 and strength, on your habits of industry, or on any pros- 
 pects, however promising. Remember, God can send you 
 sickness, destroy your property, or deprive you of em- 
 ployment, whenever he thinks proper. Labor with all 
 diligence, and then look for his blessing on the work of 
 your hands. 
 
 Spiritual prosperity, also, is a state which can only be 
 
 secured by a constant and diligent use of those means of 
 
 grace which God has appointed, and which those who 
 
 are slothful in religious duties can never enjoy. Watch 
 
 continually, pray without ceasing, and whatever work of 
 
 piety or charity your hand findeth to do, do it with your 
 
 might. 
 
 Now he that ministereth seed to the sower, both minister 
 bread for your food, and increase the fruits of your right- 
 eousness; being enriched in every thing to all bountiful- 
 ness, which causeth through us thanksgiving to God. 2 
 Cor. ix. 10, 11. 
 
 8. What is the fifth petition ? 
 
 <; Forgive us our trespasses, as we forgive those who 
 trespass against us." 
 
 Trespasses mean sins. We here ask mercies for our 
 
 souls, and entreat God to save us from that punishment 
 
 which our numerous offences against him deserve. 
 
 Mine iniquities have taken hold upon me, so that I am not 
 able to look up. Ps. xl. 12. 
 
 & Why must we pray daily for the forgiveness of our 
 
 sins? 
 
 Because we daily commit sin, and therefore need for- 
 
 giveness daily. 
 
 For thy name's sake, O Lord, pardon mine iniquity : for it is 
 great.— Forgive all my sins. Ps. xxv. 11, 18. 
 
144 ON THE LORD'S PRAYER. 
 
 Hide thy face from my sins, and blot out all mine iniquities. 
 Ps. li. 9 
 
 10. The wages of sin is death, (Rom. vi. 23,) even the 
 second death, to which ive are therefore exposed ; 
 for we can make us satisfaction for our sins : 
 
 Through whom, then, must we pray for pardon? 
 
 Through Christ only, who has saved us hj his grace. 
 
 Neither is there salvation in any other : for there is none 
 other name under heaven given among men, whereby we 
 must be saved. Acts iv. 12. 
 
 Him hath God exalted— to give repentance to Israel, and for- 
 giveness of sins. Acts v. 31. 
 
 Who his ownself bare our sins in his own body on the tree : 
 
 . by whose stripes ye were healed. 1 Pet. ii. 24. 
 
 Blessed is he whose transgression is forgiven, whose sin is 
 covered. Ps. xxxii. 1, 2. Rom. iv. 6, 7. 
 
 11. Have we reason to expect that the Lord will hear 
 our prayer ? 
 
 Yes, if we come to him in faith, and with a deep sense 
 of our need of pardon. 
 
 Let the wicked forsake his way, and the unrighteous man 
 his thoughts, and let him return unto the Lord, and he will 
 have mercy upon him ; and to our God, for he will abun- 
 dantly pardon. Isa. Iv. 7. 
 
 Take with you words, and turn to the Lord, etc. I will 
 heal their backsliding. I will love them freely. Hos. xiv. 
 2,4. 
 
 12. What do we learn from the latter part of this pe- 
 tition, "as we forgive those who trespass against 
 us?" 
 
 It should teach us to exercise a forbearing and forgiv- 
 ing temper towards our fellow creatures. 
 
 This is a most difficult duty, and requires much self- 
 denial before we can practice it. Our Saviour's example 
 ought always to be before our eyes. Luke xxiii. 34. 
 
 If ye forgive men their trespasses, your heavenly Father will 
 also forgive you: But if ye forgive not men their tres- 
 passes, neither will your Father forgive your trespasses. 
 Matt. vi. 14, 15, 
 
 So likewise shall my heavenly Father do also unto you, if 
 ye from your hearts forgive not every one his brother their 
 trespasses. Matt, xviii. 32-35. 
 
ON THE LORD'S PRAYER. 145 
 
 Love ye your enemies — forgive, and ye shall be forgiven. 
 Luke vi. 35-37. 
 
 13. Where a wrong has been committed, has the party 
 who has committed it any warrant to expect forgive- 
 ness in heaven or earth, unless he repent? 
 
 No. He that confesseth and forsaketh his sins shall 
 find mercy. Prov. xxviii. 13. 
 
 14. Are we bound to forgive a certain manifest, wilful 
 and unprovoked wrong unless it be repented of? 
 
 Xo : Since God forgives no unrepented sin : and we 
 are not put upon a higher rule than that by which he is 
 governed. 
 
 If thy brother trespass against thee, rebuke him; and if he 
 repent, forgive him. Lukexvii. 3. 
 
 If thy brother trespass against thee seven times in a clay, 
 and seven times in a day turn again to thee, saying, I re- 
 pent; thou shalt forgive him. Luke xvii. 4. 
 
 15. But hoio can we love our enemies and wicked doers 
 without forgiving them ? 
 
 Just as God does. He loves the wicked with the love 
 of compasssion (not with the love of complacency), but 
 never forgives thorn except they repent. 
 
 Finally — 
 
 Be ye kind one to another, tender-hearted, forgiving one 
 another, even as God, for Christ's sake, hath forgiven you. 
 Eph. iv. 31, 32. 
 
 Put on bowels of mercy, meekness, long-suffering ; forbear- 
 ing one another, and forgiving one another, if any man 
 have a quarrel against any; even as Christ forgave you, so 
 also do ye. Col. iii. 12, 13 , 
 
 He shall have judgment without mercy, that hath showed 
 no mercy. James ii. 13. 
 
 16. If you forgive others the injury they may have 
 done you, may you, on that account, expect to re- 
 ceive from God the forgiveness of your sins? 
 
 No: for although Christian forgiveness cannot he ex- 
 ercised except by a Christian, it has no merit in it to 
 procure forgiveness of sins from God. It is only a frame 
 of mind in which it is suitable for God to forgive sins, 
 on account of the blood of Christ which makes atone- 
 
14G ON THE LORD'S PRAYER. 
 
 merit for sin, and is the only meritorious and procuring 
 cause of forgiveness to penitent sinners.* 
 
 There cannot be a more likely method to destroy an 
 unforgiving temper, than the frequent use of the Lord's 
 Prayer. How can we use this prayer at night, and then 
 lie down with malice and hatred rankling in our breasts. 
 In such a case we pray for a curse, when we say, "for- 
 give us as we forgive." If a believer be betrayed into 
 such a spirit, he must not expect communion with God 
 till he be brought to a better temper. 
 
 Before we can pray with earnestness that our sins may 
 
 be forgiven, we must have a deep sense, wrought in us 
 
 by the Holy Spirit, of the exceeding sinfulness of sin. 
 
 Pray, therefore, that God would show you the odiou3 
 
 nature of sin ; that he would humble you under a sense 
 
 of your sins ; and that he would give you a greater love 
 
 for Christ, through whom all pardon is procured. 
 
 2Aih Sunday after Trinity.— O Lord, we beseech thee, absolve 
 thy people from, their offences ; that through thy bountiful 
 goodness we may all be delivered from, the bauds of those 
 sins, which by our frailty we have committed. 
 
 CHAPTER XXXIY. 
 
 ON THE LORD'S PRAYER. 
 
 The Sixth Petition. 
 
 1. Wliat is the sixth petition ? 
 
 " Lead us not into temptation, but deliver us from evil." 
 The word temptation in Scripture often means trial. 
 
 God did tempt Abraham. Gem xxii. 1. 
 
 * Though the editor has revised and added in various places, 
 he has in no case varied from what he supposed to be the 
 view of the author of the original work; but he has no means 
 of knowing whether he would appi'ove the notion of the 
 duty of forgiveness being conditioned by repentance, and 
 hence this note. 
 
ON THE LORD'S PRAYER. 147 
 
 2. Wlien may God be said to lead men into temptation ? 
 
 1. When by his providence he suffers men to be tempt- 
 ed by objects which correspond with their inward lusts 
 and corruptions. 
 
 The Lord moved David against Israel, to number them. 2 
 Sam. xxiv. 1. 
 
 2. By permitting Satan and wicked men to tempt us. 
 
 A lying spirit persuaded Ahab to go to Ramoth-Gilead to 
 
 battle. 1 Kings xxii. 20, 22. 
 Satan was permitted to afflict Job. Job i. 12 ; ii. 6. 
 
 3. By withdrawing from us the influences of his Holy 
 
 Spirit, and leaving us under the power of temptations. 
 
 God left Hezekiah to try him, that he might know all that 
 was in his heart. 2 Chron. xxxii. 31. 
 
 But God cannot really tempt men to commit sin. 
 
 God cannot be tempted with evil, neither tempteth he any 
 man. James i. 13. 
 
 3. Why does God permit us to be tempted ? 
 
 There are many reasons why he should allow us to be 
 exposed to temptations : — He may see it necessary in 
 order to try our faith, and to purify our hearts, that we 
 may come forth as gold from the hands of the refiner ; to 
 humble and prove us, and to show the difference between 
 hypocrites and believers. 
 
 When he hath tried me, I shall come forth as. gold. Job 
 xxiii, 10. 
 
 Blessed is the man that endureth temptation. James i. 12. 
 
 Ye are in heaviness through manifold temptations, that the 
 trial of your faith might be found unto praise at the ap- 
 pearing of Jesus Christ. 1 Pet. i. 6, 7. 
 
 4. TT7m£ then are we taught to pray for in the former 
 part of this petition ? 
 
 That God would neither suffer us to be led into temp- 
 tation to do what is evil, from our own lusts nor from the 
 devil ; but that he would support us under temptation, 
 and not permit us to fall by it. 
 
 Keep back thy servant from presumptuous sins; let them 
 
 not have dominion over me. Ps. xix. 13. 
 Watch and pray that ye enter not into temptation. Matt. 
 
 xxvi. 41. Luke xxii. 40, 46. 
 There hath no temptation taken you but such as is common 
 
148 ON THE LORD'S PRAYER. 
 
 to man • but God is faithful, who will not suffer you to be 
 tempted above what ye are able : but will with the tempta- 
 tion make a way to escape, that ye may be able to bear it. 
 1 Cor. x. 13. 
 The Lord knoweth how to deliver the godly out of tempta- 
 tions. 2 Pet. ii. 9. 
 
 Be watchful over your thoughts, desires, and tempers, 
 which often prove strong temptations. See that you 
 do not yourselves run into temptation, but shun all 
 wicked companions which might lead you into sin, and 
 all places where danger to your soul might be expected. 
 
 We must not suppose, because we have been preserved 
 for a great length of time from being overcome by any 
 particular sin, that therefore we are no longer in danger 
 of committing it. David and several other holy persons 
 fell into gross sins in the decline of life, and after a long 
 and consistent profession of religion. We must never 
 cease to watch. 
 
 5. What is the evil from which we pray to he deliv- 
 ered f 
 
 1. We pray that it will please him to save and defend 
 
 us in all dangers, both of soul and body," or those to 
 
 which our persons are liable, as diseases and accidents 
 
 of various kinds. 
 
 Innumerable evils have compassed me about. Ps. xl. 12. 
 Because thou hast made the Lord— thy habitation, there shall 
 
 no evil befall thee, neither shall any plague come near thy 
 
 dwelling. Ps. xci. 9, 10. 
 That we may be delivered from unreasonable and wicke 
 
 men. 2 Thess. iii. 2. 
 The Lord shall deliver me from every evil work (of mi 
 
 and will preserve me unto his heavenly kingdom. 2 Tim. 
 
 iv. 18. 
 
 2. " That he will keep us from all sin and wickedness." 
 
 He will keep the feet of his saints. 1 Sam. ii. 9. 
 I pray that thou shouldest keep them from the evil. John 
 xvii. 15. 
 
 3. That he will keep us "from our spiritual enemy, 
 i. e. Satan, who uses all possible means to persuade us 
 to commit sin, that he may accuse and torment us." 
 
 Put on the whole armor of God, that ye may be able to stand 
 
 against the wiles of the devil. Kph. vi. 1 1. 
 Your adversary the devil, as a roaring lion, walking about, 
 
 seeking whom he may devour. 1 Pet. v. 8. 
 
ON THE LORD'S PRAYER. 140 
 
 Satan does not possess so much power as to compel us 
 to sin, unless we consent to him. He is only permitted 
 to use subtlety, not force, and if we resist him he will fly 
 from us. When our Saviour was exposed to his tempta- 
 tion, this wicked one, no doubt, put forth his utmost 
 strength : and yet "he forced him not: he touched him 
 not: he only said, Cast thyself down; that we may know, 
 that whosoever obeyeth the devil, casteth himself down ; 
 for the devil may suggest, compel he cannot." — Chrysos- 
 tom on Matthew iv. 6. 
 
 4. That he will keep us "from everlasting death." 
 Not the death of the body, which is not everlasting, but 
 the dreadful state of the souls and bodies of the wicked 
 in hell, where the worm dieth not, and the fire is not 
 quenched. It is called death, because they are for ever 
 separated from God, the fountain of life, and because 
 they are no longer capable of enjoying happiness, or of 
 doing any thing that is good. But they do not cease to 
 exist Life still animates them ; but if the life that is 
 in them be death, how dreadful is that death ? 
 
 These (the wicked) shall go away into everlasting punish- 
 ment. Matt. xxv. 4t>. 
 
 The wages of sin is death. Rom. vi. 23. 
 
 Sin, when it is finished, bringeth forth death. James i. 15. 
 
 He that overcome th, shall not be hurt of the second death. 
 Rev. ii. 11. 
 
 The lake of fire; this is the second death. Rev. xx. 14. 
 
 The lake which burneth with fire and brimstone : which is 
 the second death. Rev. xxi. 8. 
 
 6. To whom should we look for deliverance? 
 
 To God, whose grace is all-sufficient, and who can so 
 strengthen us with might by his Spirit, in our inner man, 
 that wo shall be able to stand in the evil day, and having 
 done all, to stand. And this I trust he will do, of his 
 mercy and goodness, through our Lord Jesus Christ. 
 
 O Israel, thou hast destroyed thyself, but in me is thine help. 
 Hos. xiii. 9. 
 
 [Christ] gave himself, that he might deliver us from this 
 present evil world. Gal. i. 4. 
 
 He is able to succor them that are tempted. Heb. ii. 18. 
 
 The Lord knoweth how to deliver the godly out of tempta- 
 tions. 2 Pet. ii. I). 
 
 Unto him that is able to keep you from falling. Jude 21. 
 
150 ox the lord's prayer. 
 
 7. Sow are we to obtain the assistance of God ? 
 
 We can only expect it in the way of prayer and obedi- 
 ence to his commandments, When Paul was buffeted by 
 a temptation from Satan, he prayed for deliverance, and 
 Was answered. 
 
 My grace is sufficient for thee. 2 Cor. xii. 9. 
 The word of God abideth in you, and ye have overcome the 
 "Wicked one, 1 John ii. 14. 
 
 How little reason have men to be proud when they 
 consider their helpless and dependent situation. If we 
 are enabled to resist the power of temptation, we must 
 ascribe our preservation to God, and not to ourselves, 
 recollecting into what grievous sins some of the best 
 men recorded in Scripture have been betrayed. Apply 
 then to him who is mighty to save. Put your trust in 
 him, and he will either prevent temporal evils from be- 
 falling you, or make them work together for your good. 
 Above all, fly to him for refuge from the assaults of your 
 spiritual enemy, and let it be with full purpose of heart. 
 We should shun whatever we know has a tendency to 
 cause us to sin. We find it very difficult to keep our 
 hearts from sinful desires, when we meet with objects to 
 excite them, and very hard to refrain from sinful actions 
 when once sinful desires have been awakened. Keep 
 your hearts therefore with all diligence ; for out of them 
 are the issues of life. Let every avenue be closed, that 
 when Satan assaults them he may find no entrance there ; 
 for if we sin, the force of the temptation will be no ex- 
 cuse ; we have only ourselves to blame. Though Satan 
 suggest impure and sinful thoughts, yet the yielding 
 to temptation is our own free act, and the sin lies at our 
 own door. 
 
 Collect, 4th Sunday after Epiphany.— O God, who knowest us to 
 be set in the midst of so many and great dangers, that by 
 reason of the frailty of our nature, we cannot always stand 
 upright; grant to us such strength and protection, as may 
 support us in all dangers, and carry us through all tempta- 
 tions, through Jesus Christ our Lord. 
 
ON THE LORD'S PRATER. 151 
 
 ON THE DOXOLOGY. 
 
 8. What is the Doxology with which the Lord's Prayer 
 concludes? 
 
 For thine is the kingdom, and the power, and the 
 glory, for ever and ever. 
 
 This Doxology is not mentioned in Luke xi. 4. In 
 the services of the Church it is used when the subject is 
 thanksgiving ; at other times it is omitted. 
 
 9. What do we here ascribe to God? 
 
 Sovereignty, omnipotence, excellency, and eternity. 
 Similar doxologies occur in other parts of Scripture. 
 
 Thine, O Lord, is the greatness, and the power, and the glory, 
 
 and the victory, and the majesty, 1 Chron. xxix. 11. 
 Blessed be the Lord God, the God of Israel, who only doeth 
 
 wondrous things. And blessed be his glorious name for 
 
 ever : and let the whole earth be filled with his glory. Ps. 
 
 lxxii. 18, 19. 
 Now unto the King eternal, immortal, invisible, the only 
 
 wise God, be honor ajid glory, for ever and ever. 1 Tim. 
 
 i. 17. 
 Blessing, and honor, and glory, and power, be unto him that 
 
 Bitteth upon the throne, and unto the Lamb for ever. And 
 
 the four beasts said, Amen. Rev. v. 13, 14. 
 Blessing, and glory, and wisdom, and thanksgiving, and 
 
 honor, and power, and might, be unto our God for ever 
 
 and ever. Rev. vii.12. 
 
 He can answer all our prayers, supply all our needs, 
 pardon all our sins, deliver us from all evil, and preserve 
 us from all enemies. The kingdom is his, and all is at 
 his disposal ; the power is his, and he is both able and 
 willing to do for us more than we can ask or think. We 
 trust he will hear our prayers, and desire that his may 
 be the glory : for if we are disposed to give him the glory 
 of what he does for us, we may hope that our petitions 
 will be granted. 
 
 10. In what 8snse do you say, Amen t 
 
 To express my trust that God will, of his mercy and 
 goodness, through our Lord Jesus Christ, hear and an- 
 swer my prayers. Therefore, I say, Amen, so be it. 
 
 All things, whatsoever ye shall ask in prayer, believing, ye 
 shall receive. Matt. xxi. 22. 
 
152 ON SACRAMENTS IN GENERAL. 
 
 "Whatsoever ye shall ask the Father, in my name, he will 
 
 give it you. John xvi. 23. 
 Of him, and through him, and to him, are all things. Rom. 
 
 xi. 36. 
 All the promises of God in him are Yea, and in him Amen, 
 
 unto the glory of God by us. 2 Cor. i. 20. 
 [Unto him that] is able to do exceeding abundantly above 
 
 all that we can ask or think, etc. Eph. iii. 20. 
 
 While you repeat this prayer, endeavor to have your 
 hearts as well as your lips engaged. Do not imagine 
 that you honor Christ by a mere repetition of the words 
 used by his disciples, while you lead the life of rebels 
 and enemies. The most excellent form of prayer will 
 avail you nothing, unless your heart be affected by it. 
 
 CHAPTER XXXY. 
 
 ON SACRAMENTS IN GENERAL. 
 [NOTE.] 
 
 Since Mr. Dixon's day, numerous subtle and danger- 
 ous errors touching the nature and effects of both Sacra- 
 ments, have been promulgated in the Church. Against 
 such errors it is thought necessary that a work like this 
 should offer some safeguard. In doing this we have no 
 expectation of presenting a view against which disputers 
 will have nothing to say — a task not yet accomplished by 
 any writer, inspired or uninspired. 
 
 Our guide to truth on such a subject must be God's 
 word, interpreted by experience and common sense, and 
 not by antiquity, which is no guide at all, being always 
 obscure, often contradictory, and still oftener erroneous. 
 
 To talk about "Catholic consent," is to turn us away 
 
0N T SACRAMENTS IX GENERAL. 153 
 
 from the Word of God and forfeit our inheritance as 
 Protestants. 
 
 We accept the views of the sacraments laid down in 
 the Standards of the Episcopal Church, not because they 
 are so laid down, but because we think them conform- 
 able to Scripture. That their authors suffered at the 
 stake in protest against the view of the sacraments which 
 some are now seeking to impose upon them, is a fact 
 which must be acknowledged by all honest persons 
 who are acquainted with the history of the Reformation. 
 The error of the Reformers was in using certain terms 
 and phrases respecting the sacraments then current and 
 liable to abuse, depending on language or explanations 
 elsewhere given to guard them against such abuse, and it 
 is the failure of this dependence which is inducing a 
 growing number of the soundest members of our Pro- 
 testant Episcopal Church to insist that those terms and 
 phrases must be revised in order to our peace as a 
 Church and safety from false teachers. 
 
 1. What meanest thou by this word Sacrament? 
 
 I mean "an outward and visible sign of an inward 
 and spiritual grace, ordained by Christ himself as a 
 means whereby we receive the same, and a pledge to 
 assure us thereof." 
 
 2. When it is said In this answer " as a means whereby 
 voe receive f he same," a; it intended to say that the in- 
 ward grace always accompanies the outward sign f 
 No. It is a perfect Sacrament which is here spoken 
 
 of — i. e., one in which the outward ceremony is per- 
 formed in faith, and it is not denied by any that when 
 so performed they are means of grace, or means whereby 
 grace is received; but the XXVth article is careful to 
 guard against the error of supposing grace to be neces- 
 
154 ON SACRAMENTS IN GENERAL. 
 
 sarily received in the sacraments, by declaring that in 
 those "only," who worthily (i. e. with a true faith) re- 
 ceive the sacraments, have they a wholesome effect or 
 operation, so that the spiritual grace is not only separa- 
 ble, but in fact separated from the visible sign, where 
 faith is not exercised. 
 
 8. What is the outward and visible sign in a Sacrament? 
 It is some visible thing, action or ceremony appointed 
 by Christ to have a purpose, or religious significance, 
 which in its own nature it has not. 
 
 4. What is the inward and Spiritual grace t 
 
 It is the blessing of God upon the soul, according to 
 the nature of the thing intended by the Sacrament. 
 
 5. How many Sacraments hath Christ ordained in his 
 Church? 
 
 " Two only, as generally necessary to salvation ; that 
 is to say, Baptism, and the Supper of the Lord." 
 
 6. In what sense is the word ' '•generally" in this answer 
 to be understood? 
 
 It is certain, from the history of this part of the Cate- 
 chism, that it was not intended to teach that baptism, as 
 a general thing, or for most persons, was necessary or 
 indispensable to salvation, but in a general sense as 
 distinguished from an absolute sense, and it was in 
 order to make this distinction that the word " generally " 
 was used. 
 
 7. Why then is the word Cl necessary" usedf 
 
 On the general ground that obedience to the commands 
 of Christ is necessary to salvation ; not that there is any 
 thing in the nature of a sacrament to save a soul. That 
 disobedience which works a forfeiture of salvation must 
 be willful — the deliberate going contrary to that which 
 the person so doing knows and believes to be contrary 
 to a command of God. 
 
CHAPTER XXXYI. 
 
 ON THE LORD S SUPPER. 
 
 (For Questions on Baptism see Chapters II. III.) 
 
 1. Wliy is this ordinance ca^ea the Lord's Supper? 
 
 Because of the time when it "was instituted, mentioned 
 in Matt. xxvi. 20, and Luke xxii. 20. 
 
 The Paschal Lamb was slain in the evening, and was 
 a type of Christ to be slain for the sins of the world, and 
 the Lord's Supper seems intended for perpetual observ- 
 ance in the Church as the antitype of the Passover. 
 
 Christ our passover is sacrificed for us. 1 Cor. v. 7. 
 
 Understanding the Lord's Supper to be the outward 
 and visible sign of an inward and spiritual grace. 
 
 2. WJiat is the outward and visible sign? 
 
 Broad, which is the sign or symbol of Christ's body; 
 and wine, which is the sign or symbol of his blood. 
 
 This is my body. This is my blood. Matt. xxvi. 26, 27. 
 
 The •vrords are indeed simply affirmative, like our 
 Lord's words, "I am the vine," "I am the door," where 
 it is manifest that he was a door and a vine only meta- 
 phorically or figuratively, not literally. 
 
 3. What false doctrine do Roman Catholics quote 
 these words to prove ? 
 
 "What they call Transubstantiation — i. e. that the bread 
 and wine when consecrated become the same material 
 body and blood of Christ, which were offered upon the 
 cross. This consecrated bread and wine they fall down 
 and worship, and so become guilty of idolatry. 
 
 (155) 
 
15G ON THE LORD'S SUPPER. 
 
 4. How do they explain the apparent contradiction 
 that that can be flesh and blood which still continues 
 to have the appearance and all the properties of 
 bread and wine ? 
 
 By saying that it is a miracle. But in all the mira- 
 cles recorded in Scripture, the senses of men confirmed 
 the miracle, whereas the senses contradict this pretended 
 miracle. 
 
 5. Wliat error kindred to that of transubsfantiation 
 in theory and in its pernicious consequences is that 
 which some are now (1871) teaching in several of 
 the Protestant Churches ? 
 
 The error of attempting to make Christ's words, " This 
 is my body," something more than figurative and less 
 than literal — to make them prove what is called a "real 
 presence" of Christ in the communion; the arguments 
 for which are involved in endless diversity and confusion, 
 but in general are just as good for transubstantiation, as 
 for this supposed " real presence," by which, so far as 
 intelligible, seems to be meant a presence of Christ's 
 material body, or glorified body, in the bread, when con- 
 secrated, and that it continues in it, whatever may be- 
 come of the bread thereafter. Let us beware of being 
 led away by any such vain notions, for the tendency of 
 them is to place confidence in sacraments instead of 
 Christ. 
 
 6. What is the inward and Spiritual grace f 
 
 The soul's spiritual life derived from Christ by de- 
 pending, or (figuratively speaking), feeding on him by 
 faith. In the vi. chapter of John, our Lord says "Except 
 ye eat the flesh of the Son of Man, and drink his blood, 
 ye have no life in you." Though these words were not 
 spoken of the Lord's Supper, which was not instituted? 
 until a year afterwards, they are another affirmation ofi 
 the same truth which the Lord's Supper symbolizes, viz. 
 the necessity of depending for life and salvation upon, 
 Christ, offered up upon the cross as a sacrifice for sin. 
 
ON THE LORD'S SUPPER. 157 
 
 7. For what other purpose was the Lord's Supper in- 
 tended ? 
 
 To show forth the Lord's death till he come. 1 Cor. 
 xi. 26. That is, in order to a deeper impression of the 
 great central fact of the gospel, which should continue 
 onward until the day of judgment, our Lord ordained 
 the memorial of eating and drinking of bread and wine 
 to continue in perpetuity before the eyes of the world as 
 the sign lanjrua^e of the atonement. 
 Do this in remembrance of me. Luke xxii. 19. 
 
 8. What are some ofthebenefits which we derive from 
 a devout attendance upon the Lord's Supper? 
 
 (1.) We are most affectingly reminded of the great 
 evil of sin — never so affectingly as when seen in the 
 light of Christ crucified. 
 
 (2.) There is an affecting exhibition of the love of 
 God in giving up his Son to such a death to save sinners, 
 and of the love of Christ in consenting to it. And it is 
 on this ground that we love him, because he first loved 
 us. 
 
 (3.) We are hereby strengthened against sin in the 
 future since the more we are affected by a view of God's 
 love, the more unwilling we shall be to offend him. 
 
 (4.) The Lord's Supper gives stated opportunity at 
 a time when our hearts are most tender for the stated 
 renewal of our consecration to the Lord's service. 
 
 (5.) It being also a communion or celebration in com- 
 mon by Christians of the death of their common Lord, it 
 teaches the necessity of mutual forgiveness and charity, 
 and strongly inclines them to a real spiritual commu- 
 nion with each other in Christ. 
 
 9. TT7«o are authorized to come to this feast upon the 
 memorials of Christ's sacrifice, and to expect the 
 benefits which it is intended to convey? 
 
 Only such as truly repent of their sins, have a true 
 
 faith in Christ, and arc in charity with men. Those 
 
 who come without this preparation come unworthily. 
 
 He that eateth and drinketh unworthily, eatcth and drink- 
 eth damnation (i. e. judgment or condemnation, for the 
 
158 ON THE LORD'S SUPPER, 
 
 original word means no more) to himself, not discerning 
 the Lord's body. 1 Cor. xi. 29. 
 Let a man examine himself, and so let him eat of that bread 
 and drink of that cup. 1 Cor. xi. 28. 
 
 10. How can one tell whether he truly repents of his 
 sins ? 
 
 By considering whether he hates sin because it is 
 contrary to God's will and wrong in itself, and not 
 merely because it will be punished, and especially 
 whether he forsakes sin. 
 
 11. Hoio can one tell whether he has faith ? 
 
 By considering whether the principle in his heart 
 which he supposes to be faith, endures the tests of faith 
 laid down in Scripture. 
 Fath works by love and purifies the heart. Gal. v. 6. 
 
 Bead also James II. at length. 
 
 12. Why is it necessary for the communicant to he in 
 love and charity with his neighbors ? 
 
 Because communion with Christ and with all his peo- 
 ple which the Lord's Supper implies, is impossible to a 
 revengeful or unforgiving spirit. Who can have offended 
 us as we all have offended God ? 
 
 By this shall all men know that ye are my disciples, if ye 
 have love one to another. John xiii. 35. 
 
 Let us keep the feast, not with the leaven of malice. 1 Cor. 
 V. 8. 
 
 Ye come together not for the better but for the worse. (Be- 
 cause there were divisions among them.) 1 Cor. xi. 17. 
 
 Without charity I am nothing. 1 Cor. xiii. 2. 
 
 Keep the unity of the Spirit in the bond of peace. Eph. iv. 3. 
 
 Let all bitterness, and wrath, and anger, and clamor, and 
 evil-speaking, be put away from you, with all malice : and 
 be ye kind one to another, tender-hearted, forgiving one 
 another, even as God for Christ's sake hath forgiven you. 
 Eph. iv. 31, 32. 
 
 If God so loved us, we ought also to love one another. 1 John 
 iv. 11. 
 
 13. With what disposition then should we come to 
 the Lord's Supper? 
 
 With deep contrition and sorrow for our sins, which 
 occasioned the death of our Saviour ; with holy joy and 
 thankfulness for the benefits to be derived therefrom ; 
 
ON" THE LORD'S SUPPER. 150 
 
 with a determination, by the grace of God, to offer and 
 present to him ourselves, our souls and bodies, to be a 
 reasonable, holy, and living sacrifice ; and with perfect 
 charity to ail men, and especially with sincere love to 
 God's people. Alas ! that any who frequent this ordi- 
 nance should be dead to any spiritual sensations, and go 
 through the whole as a formality, and depart as cold and 
 worldly as ever. 
 
 All are invited to this heavenly feast, who are reli- 
 giously and devoutly disposed; but unless we have 
 this wedding garment, (Matt. xxii. 12,) we are not meet 
 partakers of this feast upon the memorials of our Lord's 
 sacrifice upon the cross; and although we may plead, 
 like those in Luke xiiL 26, that we have eaten and 
 drunk in the presence of the Lord, we shall be ordered 
 to depart as workers of iniquity. 
 
 If we have not these dispositions of mind, we should 
 pray for them. But we should not make our sins an 
 excuse for neglecting this duty. This ordinance was 
 appointed for our growth in these graces. We should 
 remember that Christ is known to his disciples in break- 
 ing of bread. Luke xxiv. 35. He is the author of faith, 
 and is appointed to give repentance ; let us therefore 
 come unto him in this his ordinance, and claim the ben- 
 efits he offers in it. 
 
 Though we should feel ourselves defective in these 
 graces, if we be really humble and contrite, and come 
 heartily seeking Christ, God will not cast us out nor turn 
 his mercy from us. And we offend God, and deceive our- 
 selves, if we show a constant slight of Christ's ordinance, 
 under a vain excuse, complaining of an obstacle which we 
 take no pains to remove. If we are unfit for the Lord's 
 supper here, we are not less unfit for the supper of the 
 Lamb in glory. 
 
 Consider, those of you who have been brought to I >ve 
 Christ, how very wrong it is to neglect the last command 
 he gave to his disciples, — " Do this in remembrance of 
 me." And if that soul was to be cut off from the people 
 of God who neglected to celebrate the passover (which 
 was a type of the Lord's supper,) Exod. xii. 19; of how 
 
1G0 ON THE LITURGY. 
 
 much sorer punishment, suppose ye, shall we be thought 
 worthy, if we trample under foot the Son of God, and 
 count the blood of the covenant wherewith we are sanc- 
 tified, an unholy thing ? Heb. x. 29. Slight the conde- 
 scending grace of your Redeemer no longer — accept the 
 invitation to his table which has so often been held out 
 to you. Ask him to prepare you to draw nigh, for the 
 preparation of the heart is of G-od: and though you may 
 be now weak in faith, yet by waiting upon him in this 
 ordinance, your strength shall be renewed as the eagle's: 
 you shall run and not be weary ; you shall walk and not 
 faint. 
 
 CHAPTER XXXVII. 
 
 ON THE LITURGY. 
 
 1. Wliat instances have we in Scripture, of forms of 
 prayer or praise being used ? 
 
 The ancient Jews always used precomposed forms in 
 
 their synagogues ; and as our Lord regularly attended 
 
 at the service of the synagogue, he gave his sanction to 
 
 the propriety of them. 
 
 As his custom was, he went into the synagogue on the Sab- 
 bath day. Luke iv. 16. 
 
 John the Baptist appears to have taught his disciples 
 
 a form of prayer. 
 
 Lord, teach us to pray, as John also taught his disciples. 
 Luke xi, 1. 
 
 The book of Psalms is a series of forms. 
 
 Our Lord taught his disciples a form of prayer. 
 
 After this manner [or thus] therefore pray ye. Matt. vi. 9. 
 When ye pray say, Our Father, etc. Luke xi. 2. 
 
 St. Paul speaks of psalms, hymns, and spiritual songs, 
 
 both for the social and private worship of Christians. 
 
 Teaching and admonishing one another in psalms, and 
 hymns, and spiritual songs, singing with grace in your 
 hearts to the Lord. Col. iii. 16. 
 
ON THE LITURGY. 1G1 
 
 Many hymns are merely forms of prayer in verse. 
 The primitive Christians did very early use forms of 
 public worship, which are called in their writings " com- 
 mon prayers."* 
 
 2. Why was the term collect applied to many of the 
 
 short prayers in the Liturgy f 
 
 It is not certain, but supposed to be because they con- 
 sist for the most part of matter collected from different 
 parts of the Bible, and thrown into the form of prayer. 
 
 S. How long have these short prayers been used in the 
 Christian Church ? 
 Some of them since the third century. 
 
 4. What are the advantages of conducting Divine 
 worship with a Liturgy ? 
 
 1. Where it is so largely responsive as in the Episco- 
 pal Church, it tends to fix the attention, which is so 
 important, and to unity of desire in prayer, to which the 
 promise of God is made. 
 
 2. It excludes the idiosyncrasies of individuals who 
 bring their own peculiarities into their prayers, which 
 often prove a hindrance to others ; and generally a good 
 liturgy saves the people from divers incompetencies in 
 the extempore conduct of public worship. 
 
 5. 7s there apt to be more comprehensiveness and 
 health/id variety in an extempore than in a pre- 
 composed 'prayer f 
 
 6. When a prayer is offered which is composed by 
 the person officiating, as he proceeds is it not a form 
 to those who hear it, and which they are expected 
 to adopt upon the instant as the vehicle for offer- 
 ing their own prayers ? 
 
 7. Wliat are some of the excellencies of the Liturgy 
 of the Protestant Episcopal Church ? 
 
 * Justin Martyr, who died A. D. 163, applies this term, 
 "common prayers," to the Lord's Prayer, Psalms, and other 
 forms used in his day, so that we have the principle of a Li- 
 turgy, or precomposed forms of worship sanctioned by our 
 Lord and his Apostles and the primitive Church. 
 
162 ON CHURCH GOVERNMENT. 
 
 1. Its chief excellency is, that to so large an extent it 
 is the word of God thrown into the forms of devotion. 
 It is mainly on this ground that it commands respect. 
 
 2. It is in the purest, most solemn and dignified style 
 of the English language, and intended to be the form most 
 suitable for sinners in approaching the infinite God. 
 
 No liturgical composition has secured the admiration 
 and affections of so large a number of persons. 
 8. Is it wise to exclude all extempore prayer in public? 
 
 No. There is allowed and practiced in the Church of 
 England what is called the bidding prayer, which is a 
 short extempore prayer, immediately before the sermon ; 
 and it is lawful for any minister to use an extempore 
 prayer after the sermon. And there are many other 
 occasions on which such prayers may be properly and 
 usefully employed. 
 
 And while a rigid exclusion of extempore prayer, ex- 
 cept only in private, is wrong, yet many persons find 
 forms exceedingly helpful to them in private prayer. 
 
 CHAPTER XXXVIII. 
 
 ON CHURCH GOVERNMENT. 
 
 1. WJiat do we gather from the writings of the Apos- 
 tles upon this subject f 
 
 They speak of apostles, bishops, presbyters, or elders 
 and deacons. 
 
 2. Who were the presbyters or elders, the Greek word 
 being the same for both? 
 
 They were the ordinary ministers of the Church. 
 
 Paul and Barnabas ordained presbyters in every church. 
 Acts xiv. 23. 
 
 And f rora Miletus Paul sent, to Ephesus, and called the pres- 
 byters of the Church. Acts xx. 17. 
 
ON CHURCH GOVERNMENT. 163 
 
 Paul left Titus in Crete, to ordain elders in every city. Tit. 
 i. 5. 
 
 3. What was their office ? 
 
 To rule and teach the flock of Christ. 
 
 Let the presbyters that rule well be counted worthy of dou- 
 ble honor, especially they who labor in the word and doc- 
 trine. 1 Tim. v. 17. 
 
 4. Are presbyters ever called bishops? 
 Yes* 
 
 1. When Paul sent from Miletus for the presbyters of 
 Ephesus, he commanded them, 
 
 Take heed to all the flock over the which the Holy Ghost 
 hath made you overseers, (or bishops, as the Greek word 
 signifies.) Acts xx. 28. 
 
 2. St. Paul says to Titus, 
 
 For this cause left I thee in Crete, that thou shouldest ordain 
 
 Eresbyters in every city — If any be blameless, etc. For a 
 ishop must be blameless. Tit. i. 5-7. 
 
 3. St. Paul addressed his epistle to the Philippians. 
 
 * It is admitted that the exclusive appropriation of the term 
 Bishop to the first order of the ministry had not taken place 
 when the passages here quoted were written. The first or- 
 der of the ministry commenced with the Apostles, was con- 
 tinued in Timothy, Titus, etc., and in the Angels and 
 Bishops of the Churches. From the extraordinary reve- 
 rence which was justly thought due to the first Apostle.?, the 
 use of this name was discontinued, although all the ordinary 
 functions of their office were retained in the Church. "In 
 the process of time," says Theodoret, a writer of the fourth 
 century, "the name of Ajiostles was appropriated to them 
 who were Apostles in the strict sense, and the rest who had 
 formerly the name of Apostles were styled Bishops. In this 
 sense Epaphroditus is called the Apostleof the Philippians, 
 ("Phil. ii. 25); Titus wasthe Apostle of theCretans, andTim- 
 othy of Asia." From this explanation it will be seen that 
 the occasional application of the name of Bishops to Presby- 
 ters proves nothing acainst Episcopacy. "They do but 
 waste their own and c her people's time," says the learned 
 and candid Grotius, himself a Presbyterian, "who, when 
 they undertake to. treat this question laboriously, prove 
 that the name of Bishop was common toall Pastors." If this 
 
 f>rove anything, it is only that the Primitive Church erred 
 n appropriating a name of general signification to a particu- 
 lar office— a mere matter of expediency, which may be ap- 
 proved or disapproved without at all affecting the merits of 
 the question. 
 
164 ON CHURCH GOVERNMENT. 
 
 To all the saints, with the bishops and deacons. Phil. i. 1. 
 
 It is very unlikely there would be many bishops, and 
 no presbyters, or if there were, that Paul would omit 
 mentioning them ; therefore bishops must be here used 
 for presbyter. 
 
 4. St. Paul (1 Tim. iii.) gives particular directions 
 respecting the character of those bishops and deacons, 
 without mentioning presbyters in the whole chapter. 
 Now, as Timothy was left at Ephesus for this purpose 
 among others, of ordaining presbyters, the omission 
 would be unaccountable, unless by bishops are here 
 meant presbyters. 
 
 5. St. Peter says, 
 
 The presbyters who are among you I exhort, who am also a 
 presbyter; feed the flock of God, taking the oversight 
 thereof; (that is, executing the office of a bishop.) 1 Pet. 
 v. 1, 2. 
 
 5. Wliat difference was there then between the office of 
 a presbytery and of one who was to act as superin- 
 tendent over the presbyters and people, and who 
 was after the death of the apostles, called a bishop 
 of the Christian Church? 
 
 They were both overseers or overlookers, which the 
 Greek word means. The presbyters overlooked the 
 flock, (Acts xx. 28. I Pet. v. 1, 2,) but the superinten- 
 dents, as the apostles, and by their order Timothy and 
 Titus were overseers or bishops of other pastors, as the 
 epistles to Timothy and Titus fully prove. 
 
 6. What is the peculiar office of a bishop ? 
 1. To ordain presbyters and deacons. 
 
 For this cause left I thee in Crete, that thou shouldest set in 
 order the things that are wanting, and ordain elders in 
 every city, as I had appointed thee. Tit. i. 5. 
 
 2. To superintend the doctrine of these ministers. 
 
 s I besought thee to abide still at I 
 Lnto Macedonia, that thou mightest* 
 teach no other doctrine. 1 Tim. i. 3, 
 
 3. To superintend their conduct. 
 
 As I besought thee to abide still at Ephesus, when I went 
 into Macedonia, that thou mightest charge some that they 
 teach no other doctrine. 1 Tim. i. 3. 
 
ON CHURCH GOVERNMENT. 165 
 
 Against an elder receive not an accusation, but before two 
 or three witnesses. 1 Tim. v. 19. 
 
 7. To whom were these duties of a superintendent or 
 bishop committed by the apostles ? 
 
 To Timothy and Titus. 
 
 8. Wliat was the method of appointing presbyters and 
 deacons? 
 
 The persons chosen where set apart by prayer, and 
 the laying on of the apostles' or bishops' hands, in which, 
 in the case of Timothy, the presbyters joined. 
 
 Neglect not the gift — given thee — with the laying on of the 
 
 hands of the presbytery. 1 Tim. iv. 14. 
 Stir up the gift of God, which is in thee, by the putting on 
 
 of my hands. 2 Tim. i. 6. 
 
 No mention is made in the New Testament, of any 
 ordination to the ministry by presbyters, without the 
 presence of one of the apostles, or of some superinten- 
 dent appointed by them. There can be no period fixed 
 on before the Reformation, when ordination to the min- 
 istry belonged to any other minister than a bishop. 
 
 9. To whom was committed the choice of persons to 
 fill the office of presbyter or deacon? 
 
 Not to the people, but to those whom the apostles ap- 
 pointed as superintendents or bishops. 
 
 And the things that thou hast heard of me among many 
 witnesses, the same commit thou to faithful men, who 
 shall be able to teach others also. 2 Tim. ii. 2. 
 
 Besides, Timothy and Titus would not have had such 
 minute directions about the character of persons proper 
 to fill these offices, except to guide their choice : and the 
 former is commanded to use great caution in his choice, 
 and 
 
 To lay hands suddenly on no man. 1 Tim. v. 22. 
 
 But if the bishop was to ordain only those who had 
 been set apart by the election of the people, it was no 
 matter how suddenly he laid his hands upon them. And 
 
166 ON CHURCH GOVERNMENT. 
 
 St. Paul tells him, that these directions were given, that 
 
 if he tarried, 
 
 He might know how to behave himself in the honse of God, 
 which is the Church of the living God. 1 Tim. iii. 14, 15. 
 
 10. Wliat was the office of a deacon? 
 
 The Scriptures have not informed us ; but it must have 
 
 been perfectly understood by Timothy and the Church 
 
 of that period. In 1 Tim. iii. 8-13, the same character 
 
 for piety and good conduct, is required in deacons as in 
 
 presbyters. 
 
 Let these also first be proved ; then let them use the office 
 of deacon, being found blameless. 1 Tim. iii. 10. 
 
 And the deacons were to look forward to a higher of- 
 fice ; for 
 
 They that have used the office of deacon well, purchase to 
 themselves a good degree. 1 Tim. iii. 13. 
 
 11. Were the seven persons mentioned in Acts vi. dea- 
 cons ? 
 
 It is generally thought so. They are not, however, 
 called deacons in the Acts of the Apostles, but only in 
 the title of the chapter. 
 
 12. What account have we of the order of the Church, 
 after the death of the apostle Paul? 
 
 The seven churches in the Revelation, addressed by 
 St. John, had each an officer called an angel, who pre- 
 sided over both the presbyters and the flock, and was 
 therefore a superintendent or bishop.* 
 
 13. What reason have we for thinking that these an- 
 gels were bishops ? 
 
 Because we find, that during St. Paul's stay at Ephe- 
 
 sus, 
 
 Not only at Ephesus, but almost throughout all Asia, he had 
 persuaded and turned away much people. Acts xix. 8, 
 10, 26. 
 
 So that the number of Christians would require the 
 
 ' * The word Angel literally means one sent, which is also the 
 meaning of Apostle. 
 
ON CHURCH GOVERNMENT. 167 
 
 care of several presbyters. And when St. Paul passed 
 
 by this city on his way to Jerusalem, 
 
 Ee sent to Ephesus, and called the presbyters of the Church. 
 Acts xx. 17. 
 
 So that the angel was the person presiding over them 
 
 all. 
 
 14. Wliat proof have we that the angel of the Church 
 at Ephesus exercised the authority of a bishop? 
 
 Thou hast tried them which say they are apostles, and are 
 not, etc. Rev. ii. 2. 
 
 And he received approbation for his conduct from the 
 Lord Jesus, through St. John. 
 
 15. What proof have we that the angel of the Church 
 at Thyatira was a bishop ? 
 
 He is blamed for suffering Jezebel, who called herself a pro- 
 phetess, to teach. Rev. ii. 20. 
 
 Now he could not have been the subject of blame, un- 
 less he had had the power to silence her, which is the 
 office of a bishop. 
 
 16. Is there any reason to think that the government 
 of the Churches of Asia, mentioned in the Revela- 
 tion, was different from that of other Christian 
 Churches f 
 
 No : there is great reason to believe, that the Church 
 of Christ was governed everywhere by superintendents 
 or bishops, each presiding over his own district, though 
 subject to a general synod of bishops and presbyters. 
 
 The apostles and elders came together for to consider of this 
 matter. Acts xv. 6. 
 
 They delivered them the decrees for to keep, that were or- 
 dained of the apostles and elders. Acts xvi. 4. 
 
 17. What further account have we of the order of the 
 Church after the death of the apostles ? 
 
 TTe learn from the writings of men who lived in the 
 times of the apostles, Clement, afterwards Bishop of 
 Rome, who is mentioned in Phil. iv. 3 ; Polycarp, who 
 was Bishop of Smyrna, and a disciple of St. John ; and 
 Ignatius, Bishop of Antioch, that immediately after the 
 
168 ON CHURCH GOVERNMENT. 
 
 death of the apostles, there was, in every Church, a su- 
 perior officer, called a bishop, and other two orders of 
 priests and deacons. 
 
 18. Was this order generally received in the primi- 
 tive Church ? 
 
 The threefold distinction of bishops, priests, and dea- 
 cons, was acknowledged, and was scarcely called in 
 question for one thousand five hundred years after the 
 death of Christ ; nor was there any Christian Church 
 without a bishop during that time. Besides, if this or- 
 der was not established by the apostles, it could not 
 have been afterwards introduced without being noticed 
 in history. 
 
 19. Is the personal holiness of a man a sufficient war- 
 rant for his taking the office of a minister of Christ? 
 The minute directions which the apostle Paul gave to 
 
 Timothy and Titus, to enable them to make a right 
 choice of the persons whom they were commissioned to 
 ordain for the ministry, must have been unnecessary, if 
 persons, upon presumption of their own holiness, or other 
 qualifications, might, consistently with the appointed 
 order of the Christian Church, take upon themselves the 
 office of ministers. 
 
 20. But are we not informed, that after the martyr- 
 dom of Stephen, 
 
 Saul made havoc of the Church, entering into every house, 
 and haling men and women, committed them to prison. 
 Therefore they that were scattered abroad, went every- 
 where preaching the word? Acts viii. 1, 4. 
 
 This example would undoubtedly be a warrant to pri- 
 vate Christians to act in the like manner, under severe 
 persecution, in an enemy's country, where ordination 
 could not be obtained ,• but it affords no authority for 
 such conduct in a settled and peaceable state of the 
 Christian Church. 
 
 21. Is there any special precept or Divine command 
 touching Church government ? 
 
 No. But while this absence of positive precept for- 
 
ON CHURCH GOVERNMENT. 109 
 
 bids us to deny the validity of any orders other than 
 Episcopal, we ought not to depart from the pattern which 
 is given under apostolic practice, without an absolute 
 necessity, as we suppose that form was followed by the 
 apostles under the Divine wisdom, and that there were 
 intrinsic reasons for its being the ordinary rule for all 
 time. 
 
 Again : the permanent headship in the Episcopal form 
 of government indicates that it was modeled from the 
 Divine government in this respect, which is supposed to 
 be the pattern of all government. 
 
 Such was God's political government upon earth, 
 while the Jewish theocracy lasted. Such was the form 
 of the Jewish Church government, and of family gov- 
 ernment. All governments, then, of specific Divine ap- 
 pointment have had this feature of permanent headship. 
 
 Nor does this fact lend any countenance to such a single 
 headship for the whole Christian Church, since, though 
 it was so for the Jewish Church, that Church was na- 
 tional, and its rites confined by Divine appointment to 
 a single city, the Christian Church was to be for the 
 whole world, and twelve apostles were appointed with 
 equal authority, and each authorized to communicate 
 his office to others — as Paul to Timothy and Titus — and 
 each having a certain jurisdiction, similar to a diocese: 
 a diocese, with a bishop, presbyters, deacons, and laity, 
 being considered a complete Church. Larger bodies, 
 such as synods or councils being matters of convenience 
 or Church legislation, 
 
CHAPTER XXXIX. 
 
 REASONS FOR MEMBERSHIP. 
 
 Why are you a member of this Church f 
 
 1. Because Its standards of doctrine are in accordance 
 with the revealed will of God. 
 
 2. Because its government, both on the grounds of 
 apostolic example and high Christian expediency, is 
 preferable to any other. 
 
 3. Because of its protest against, and separation from, 
 the corrupt Church of Rome. 
 
 4. Because its Apostles' and Nicene Creed* and its 
 XXXIX. Articles are so wisely constructed for the pre- 
 servation of the Church from the various errors which 
 infidelity, heresy, and superstition have devised. 
 
 5. Because its liturgy is scriptural in doctrine, com- 
 prehensive in form, catholic in spirit, pure, elevated, 
 and refined in language, and so suited to secure all the 
 ends of public devotional services. 
 
 * The Nicene Creed condenses the teaching of Scrip- 
 ture respecting the Trinity, and defines it with wonder- 
 ful discrimination, and is highly and justly valued as 
 one of the ancient symbols of the faith. But it has been 
 observed of one of its Articles: "I acknowledge one 
 baptism for the remission of sins" — that it has been 
 made the occasion for teaching the error of baptismal 
 regeneration, when upon reference to the three places 
 in which the remission of sins is spoken of in connec- 
 tion with baptism (Mark i. 4 ; Luke iii. 3 ; Acts ii. 38), 
 repentance is always first named as the condition pre- 
 cedent. 
 
 (170) 
 
REASONS FOR MEMBERSHIP. 171 
 
 6. Because that, without denying that its Prayer- 
 Book in some of its offices is still open to improvements, 
 and its government liable to abuse, on the whole, when 
 administered according to the spirit and intent of those 
 by whom it was reformed in the 16th century, the Pro- 
 testant Episcopal Church is better calculated than any 
 other, both for scriptural and intrinsic reasons, to ac- 
 complish the purposes of a Church, and therefore pray 
 for grace to continue a faithful member of the same. 
 
 Litany.— May it please thee to rule and govern thy holy- 
 Church universal in the right way. 
 Collect.— We pray for thy holy Church universal, that it may 
 
 be so guided and governed by thy good Spirit, etc. 
 oth Sunday after Epiphany. — Keep thy Church and household 
 
 continually in thy true religion. 
 l6/7i Sunday after Trinity.— Let thy continual pity cleanse and 
 
 defend thy Church. 
 Collect, St. Matthias' Day.— Grant that thy Church being al- 
 
 way preserved from false apostles, may be ordered and 
 
 guided by laithful and true pastors. 
 Communion Service. — Inspire continually the universal 
 
 Church with the Spirit of truth, unity, and concord. 
 
 Now the God of peace, that brought again from: 
 the dead our lord jesus, that great shepherd 
 of the sheep, through the blood of the ever- 
 lasting covenant, make you perfect in every 
 good work to do his will, working in you that 
 which is well pleasing in his sight, through 
 Jesus Christ; to whom be glory for ever and 
 ever. Amen, 
 
INDEX. 
 
 A.. 
 
 Adam — 
 
 State of, before the fall, 1, 2. 
 
 Likeness to God, 1, 2. 
 
 Fall of, 2. 
 Amen — 
 
 Meaning of, T6. 
 Ascension, 46. 
 
 B. 
 
 Baptism — 
 
 Description of, 5, 1, 8, 155. 
 
 Efficacy of, 6, 11, 12, 29. 
 
 Improvement of, 6, 8, 9, 12. 
 
 Of children, 11. 
 
 By whom ordained, 11. 
 
 A sacrament, 11. 
 
 Visible sign or form of, 11, 12. 
 
 What its inward and spiritual grace, 1, 2, 2T, 28. 
 
 Do all who are baptized enjoy the blessings of, 
 12, 13, 14. 
 
 Promises made at, 24, 25, 26, 27. 
 Bishops — i 
 
 By what authority in the Church, 163. 
 
 Their office, 164. 
 Blasphemy, 88. 
 
 (173) 
 
174 INDEX. 
 
 C. 
 
 Catechism — 
 
 Meaning of, 1. 
 
 By whom written, 1. 
 Circumcision — 
 
 Answerable to baptism, 7, 8. 
 Creed, 29. 
 Christ — 
 
 Meaning of, 36. 
 
 A Priest, 36, 37. 
 
 A King, 37. 
 
 A Prophet, 37. 
 
 Incarnation, 37. 
 
 Sufferings of, 38, 39, 40. 
 
 Death of, 40, 41. 
 
 Divinity of, 43, 44, 45. 
 
 Divine and human nature, 44. 
 
 His appearance to his disciples, etc., 47. 
 
 His office in heaven, 49. 
 Church—^ 
 
 Meaning of, 62. 
 
 Catholic, 63. 
 
 Yisible, 63. 
 
 Invisible, 63. 
 
 Militant, 64. 
 
 Triunphant, 64. 
 
 Infallibility of, 65. 
 
 Communion of saints, 64. 
 
 Government of, 162. 
 
 No form of government specially commanded 
 for, 168. 
 
 Episcopal from apostolic precedent — the ana- 
 logy to other forms of government of known 
 Divine appointment, and from high Chris- 
 tian expediency, 169. 
 
KsDEX. 175 
 
 Episcopal — six reasons for membership in, 170. 
 Commandments-* 
 
 Explanation of, 81. 
 
 Keeping of, 102. 
 Covetousness, 121, 122, 123, 124. 
 
 X>. 
 
 Deacons — 
 
 Their office, 166. 
 Death, 69, 70. 
 Diocese — 
 
 A complete Church, 169. 
 Devil — 
 
 Meaning of, 23. 
 
 Work of, 24, 25. 
 
 By whom destroyed, 25. 
 Depravity — 
 
 Of man, 35, 36. 
 
 How occasioned, 36. 
 Disobedience, 99. 
 
 Easter — 
 
 Why appointed, 48. 
 Evil Speaking, 116, 117, 118, 119. 
 
 E\ 
 
 Fall of Adam, 2. 
 Faith, 6, 19, 45. 
 
 Knowledge of, 19, 21. 
 
 Grace of, 19, 20. 
 
 How justified by, 20, 21. 
 
 Evidences of, 21. 
 
 By whom given, 21. 
 
 Means of, 21. 
 
176 INDEX. 
 
 Fraud, 113, 114, 115. 
 Forgiveness — 
 
 How obtained, 144, 145. 
 
 o. 
 
 Glory — 
 
 Different degrees of, 14. 
 God— 
 
 Attributes of, 30. 
 
 What is God, 30. 
 
 Invisible, 30. 
 
 Incomprehensible, 30. 
 
 Omnipresent, 30. 
 
 Omniscient, 31. 
 
 Almighty, 31. 
 
 Power of, 31. 
 
 Glory of, 32. 
 
 Justice of, 32. 
 
 Love of, 32. 
 
 Mercy of, 33, 34. 
 
 Truth and faithfulness of, 33. 
 
 Unchangeable, 33. 
 
 Mercy of, 86. 
 
 Reverence of, 89. 
 
 Special grace of, 124, 125. 
 
 His will, 139, 140. 
 
 Our dependance on, 142. 
 
 H. 
 
 Hell— 
 
 Description of, 41, 42, 43. 
 Holy Ghost — 
 
 Meaning of, 56. 
 
 Personality of the, 56. 
 
INDEX. 177 
 
 Divinity of che, 56. 
 Descent of the, 57. 
 Office of the, 57, 58. 
 Sin against the, 59. 
 
 Idolatry — 
 Pagan, 82. 
 Roman, 83. 
 
 I. 
 
 J. 
 
 Justified Hon — 
 
 Meaning of, 20. 
 
 Of man, 21, 22, 29,35. 
 Jesus — 
 
 Meaning of, 35. 
 Judgment, 50. 
 
 Proofs of, 51. 
 
 K. 
 
 Kingdom — 
 
 God's, of grace and glory. Its coming pro- 
 mised, 136. 
 
 Liturgy — 
 
 Scriptural authority for a, 160. 
 
 Advantages of a, 161. 
 
 Excellencies of that of the Protestant Episco- 
 pal Church, 162. 
 Life — 
 
 Everlasting, 69. 
 
AJ» 
 
 / 
 
 et/i 
 
 IUN ?! 191P 
 
 *v§ 
 
 QUESTIONS 
 
 FOR 
 
 BIBLE CLASSES, 
 
 BY 
 
 Rev. C. W. ANDREWS, D.D. 
 
PREFACE. 
 
 1. The following lessons are intended to com- 
 prise a short system of Theolog}^, theoretical 
 and practical, as taught in Scripture, and re- 
 ceived by the Protestant Episcopal Church, no 
 more being embraced than every intelligent 
 Christian ought to know. 
 
 2. Reference will be had in brief to current 
 forms of infidelity, as also to corruptions of doc- 
 trine within the Church itself. 
 
 3. The questions are intended not merely to 
 subserve the ordinary purpose, but to suggest 
 points for a concurrent Lecture by the teacher. 
 Even such questions as require greater access to 
 books than is commonly enjoyed by a Bible Class 
 will be useful by suggesting for reflection before- 
 hand the subjects on which knowledge is defi- 
 cient. 
 
 4. In the conduct of a Bible Class for many 
 years, the author has made use of various books 
 for assistance, among them "Jackson's Ques- 
 
 3 
 
iv Preface. 
 
 tions," Yol. XL of Am. S. S. Union on "He- 
 brews," (on account of its connecting the Old 
 and New Testament), and especially " Dixon on 
 the Church Catechism," and all of them with 
 more or less satisfaction and profit. Whether 
 there is an} T thing in the plan of the following 
 series better suited to excite the attention of 
 learners generally, or whether it happens better 
 to suit the author's peculiar method of teaching, 
 he does not know, but he has never found any- 
 thing like the same interest in such studies as the 
 classes have manifested since the introduction 
 of the lessons following, prepared especially for 
 themselves. 
 
 5. As this series is but an outline, it is espe- 
 cially suggested to teachers to supplement it by 
 questions of their own, particularly upon points 
 on which they feel a particular interest, or are 
 able 'to give fuller instruction. 
 
 6. Comparatively few references are given. 
 Lessons learned by the facile process of printed 
 references hastily read, and for the most part out 
 of their connection, are soon forgotten. Let the 
 learner search the Scriptures for himself, and so 
 be able to tell without book where its principal 
 doctrines are to be found and how they are to 
 be proved. 
 
 Y. Blank books for the entry of notes more or 
 
PREFACE. V 
 
 less full upon some of the questions, both before 
 and at the time of recitation, will be found very 
 useful. 
 
 8. Beware of haste and superficiality. It is 
 better to spend two or more sessions upon a 
 single subject than to leave it unmastered. The 
 author's own classes have preferred going over 
 this series a second and third time to taking up 
 a new book, and found the recitations and dis- 
 cussions to increase in interest at each review. 
 
QUESTIONS FOR BIBLE-CLASSES. 
 
 CHAPTER I. 
 
 1. "What is an Atheist ? Deist ? Rationalist ? 
 
 2. State the p*in«ipal proofs that there is a God. 
 
 3. "Will the works of creation alone necessarily 
 
 preserve a knowledge of God in the world ?* 
 
 4. Give some of the principal proofs that the 
 
 Bible is a revelation from God. 
 
 5. What are called the extenal evidences of Re- 
 
 velation ? 
 Answer. Miracles and Prophecy, and its gene- 
 ral effects upon mankind. 
 
 6. What are the internal ? 
 
 Arts, Its morality and suitableness to the con- 
 stitution and necessities of the soul. 
 T. Which of these two classes of evidence has 
 most influence with the mass of those who 
 read the Bible ? 
 
 * The Bechuanas in South Africa, after the most thorough 
 investigation, were found without the knowledge of Deity, 
 good or bad— without idolatry in any form, and without the 
 moral sense. (See Moffat's Missions in South Africa). The 
 Fejee Islanders were found in nearly or quite the same con- 
 dition. 
 
 1 
 
8 QUESTIONS FOR BIBLE CLASSES. 
 
 8. The attributes or qualities which belong to 
 
 God are eternity, immutability, omnipres- 
 ence, omniscience, omnipotence, sovereignty 
 (or freedom to do what he will with his own), 
 love, merc}^ truth, holiness Justice. Give a 
 text to prove each, t „ ^£ 
 
 9. Give any scripture proof, and reasons from 
 
 the nature of the case to show that there 
 can be but one God. 
 
 10. What is Idolatry? 
 
 11. Do the heathen profess to worship the literal 
 
 idols, or only as the representatives of sup- 
 posed invisible deities ? 
 
 12. Do not Roman Catholics assign the same 
 
 office to the images before which and to 
 which they apparently pray ? 
 
 13. Suppose the educated to make this distinction 
 
 between the image and the person which it 
 is supposed to represent, are the masses of 
 Roman Catholics likely to make such dis- 
 tinction any more than the masses of the 
 ancient heathen ? 
 
 14. If in the Romish Mass or Communion the 
 
 priest worships the consecrated elements 
 under the notion that they have become the 
 whole person of Christ ("body, soul and 
 divinity"), is he guilty of idolatry? 
 
 15. What has been the tendency where Christ 
 
 has been supposed to be present in, with, 
 
QUESTIONS FOR BIBLE CLASSES. 9 
 
 or under the consecrated elements in the 
 Communion in any other than a Spiritual 
 sense ? 
 16. Prove from Scripture the unlawfulness of 
 images in divine worship, or the making of 
 any figure to represent God ? 
 
 CHAPTER II. 
 
 ON THE MODE OF THE DIVINE EXISTENCE IN TRINITY. 
 
 1. What is the doctrine of the Trinity as taught 
 
 in the first Article ? 
 
 2. Is there any more difficulty in believing the 
 
 fact of the One God existing in three per- 
 sons, than in one person existing in two 
 united natures, body and soul ? 
 The fact is what we are required to believe 
 upon Divine testimony. As to how it is, we know 
 nothing, and are required to believe nothing, any 
 more than hoio it is the grass grows or is of one 
 color rather than another, the fact of which is 
 plain enough. 
 
 3. When was this doctrine first denied ? 
 
 Ans. Some suppose it was denied in the first 
 century, and that the Gospel of John was written 
 to confirm it. But Arms with his followers in 
 
10 QUESTIONS FOR BIBLE CLASSES. 
 
 the fourth century were the first who formally 
 denied the divinity of Christ. 
 
 4. What texts are quoted to prove that Christ is 
 
 God? 
 
 5. But Unitarians q«a9*e other texts to prove 
 
 that he was inferior to the Father. What 
 are some of these texts ? 
 
 6. How do you explain them ? 
 
 T. But Unitarians daeny that Christ had these 
 two natures, but say that he was one simple 
 person like ourselves. Can you show that 
 he had an original and divine nature, which 
 he brought with him into the world, and 
 here superadded to it the human nature, 
 making him at once God and man. Vide 
 John 1; Phil. 2: 6. 
 
 8. Upon the supposition that he was not God, 
 
 prove that the Apostles practiced and taught 
 idolatry. 
 
 9. Is the tendency among Unitarians to higher 
 
 or to lower and lower views of the person 
 of Christ ? 
 
 10. Wherein do they differ from what are termed 
 
 infidels ? 
 
 11. What is the state of spiritual religion among 
 
 them? 
 
 12. How far are they to be regarded as Christians ? 
 
QUESTIONS FOR BIBLE CLASSES. 11 
 
 CHAPTER III. 
 
 THE OFFICES OF CHRIST. 
 
 1. These are said to be those of Prophet, Priest 
 
 and King. How did he fulfil his office as a 
 Prophet ? 
 
 2. What is a Priest? 
 
 3. What is a sacrifice ? 
 
 4. How was Christ a Priest? 
 
 5. What sacrifice did He offer? 
 
 6. What text proves Him to* have been both the 
 
 Priest and the sacrifice ? Heb. ?. 
 T. Can the word Altar be an} T where found in the 
 New Testament as used in Christian wor- 
 ship? 
 
 Note. — The word altar was jealously excluded from 
 the English Prayer-Book by the Reformers, lest it 
 should give countenance to the Romish heresy of the 
 communion being a sacrifice. Nor is the word found 
 in the American Prayer-Book except in the Institution 
 Office, which office ought to be excluded from the book, 
 because (as has been abundantly shown,) it was in- 
 serted without proper authority ; and by the use of this 
 word altar, it gives a handle to errorists now in the 
 Church, for undermining the chief doctrine which dis- 
 tinguishes the Protestant from the Romish religion. 
 
 8. Explain Hebrews 13: 10. 
 
 9. Were the Jewish Priests and sacrifices real or 
 
 typical ? 
 
12 QUESTIONS FOR BIBLE CLASSES. 
 
 10. What are the various names applied in the 
 
 New Testament to the ministers of Chris- 
 tianity, or officers of the Church? 
 
 11. What important lesson is taught by the fact 
 
 that the word Priest nowhere occurs among 
 
 them ? 
 The custom of some of the clergy calling them- 
 selves Priests, intending it to be understood not as 
 synonymous with Presbyter, but as sacrificers, is 
 unauthorized and exceedingly wrong. 
 
 12. Aside from the occurrence of the word in 
 
 speaking of things under the Jewish reli- 
 gion, to whom is the word Priest applied 
 in the New Testament? 1 Peter 2: 5. 
 Rev. 1 : 6. 
 
 13. In what particular part of the office performed 
 
 by the Jewish Priests are the whole body of 
 believers so called in these texts ? 
 Ans. The coming to God with an offering. The 
 Hebrew laity had to approach God with all their 
 offerings through the Priest. The Christian laity 
 can bring each his own, and each make his own 
 sacrifice, not atoning but figuratively of praise 
 and thankso-iving. 
 
 14. What is the meaning of the word Priest as 
 
 used in the Prayer-Book, and how came it 
 to be used there ? 
 
 Note. — Although the sense in which the framers of 
 the Prayer-Book used the word Priest (a. e. simply as a 
 
QUESTIONS FOR BIBLE CLASSES. 13 
 
 contraction of Presbyter) is well known, it is certain 
 that if they could have foreseen the use which future 
 Romanizers would make of the mere word to introduce 
 Romish doctrine, they would have excluded it. This is 
 one of the revisions of the^an"guage of the Prayer- 
 Book which time and the altered state of the Church 
 has shown to be important. 
 
 The judicious Hooker saw the danger even in his day, 
 and says : — " Sacrifice is now no part of the Church 
 Ministry. And again — " The jword Pre sbyter doth seem 
 more fit, and in propriety of speech, more agreeable 
 than priest with the drift of the whole gospel of Jesus 
 Christ." 
 
 15. In what sense does the Romish Church still 
 
 use the word, and what office is the Romish 
 Priesc supposed to perform? 
 
 16. Is it not fearful presumption in any human 
 
 being to presume to exercise now any real 
 
 priestly office ? 
 IT. Who then is the one only real Priest which 
 
 ever existed? 
 18. In what sense is Christ a King? 
 
 CHAPTER IY. 
 
 THE HOLY GHOST. 
 
 1. What is the meaning of Ghost ? 
 
 2. Quote principal texts to prove the divinity of 
 
 the Holy Ghost ? 
 
14 tfNWTSONS FOR BIBLE CLASSES. 
 
 3. What is the doctrine of the Church of Rome 
 
 and the Church of England on the proces- 
 sion of the Holy Ghost ? 
 
 4. What is the doc&?i»« of the Greek Church re- 
 
 specting it ? 
 Ans. That the Holy Ghost proceeds from the 
 Father only. The only point of difference of 
 any importance between the Roman and Greek 
 Churches in dieeqatine, is that the latter do not 
 acknowledge a Pope : and the only point of dif- 
 ference in doctrine to which the parties attach 
 any importance, is this about the procession of 
 the Holy Ghost, which is obscure and of little 
 practical value, though violent contests have raged 
 between them for centuries respecting it. 
 
 5. What are the special offices of the Holy Spirit 
 
 as distinguished from those of the Son ? 
 (Striving, Regeneration, Comforter.) 
 
 6. What is the original meaning of the word 
 
 translated Comforter? 
 Ans. The original parakletos is the same as 
 that translated in 1 John 2: 1, Advocate, and 
 means the same thing — a helper, one called to be 
 with another to assist him, as a counsellor assists 
 his client. 
 T. Recite any texts which speak of the work of 
 
 the Spirit ? 
 8. What do you understand by the Witness of 
 the Spirit? Rom. 8: 1G. 
 
QUESTIONS FOR BIBLE CLASSES. 15 
 
 9. What is the sin against the Holy Ghost ? 
 Matt. 12. Heb. 6. 
 
 10. Can the sin again ofr the Holy Ghost be com- 
 
 mitted now ? 
 
 11. What is understood by grieving away the 
 
 Spirit ? 
 
 12. -Are those most in ckro g or who are most con- 
 
 cerned about it ? 
 
 13. For what was Whitsun-day appointed? 
 
 14. Whence the name? 
 
 15. Is the Spirit of God now specially poured out 
 
 at some times as not at others ? 
 
 16. What are the special evils incident to the 
 
 11 Revival System," as it is called? 
 
 CHAPTER Y. 
 
 ON THE FALL. 
 
 1 What was the moral condition of man when 
 created ? 
 
 2. B} r what means did he fall ? 
 
 3. How did sin and evil originate ? 
 
 4. Was the fall and depravity of man total or 
 
 partial ? Yide Art. IX. 
 
 5. Do theologians mean by the term " Total De- 
 
 pravity," that men, or an}' man, is as sinful 
 as he can be, or do they only mean that \\\l 
 
16 QUESTIONS FOR BIBLE CLASSES. 
 
 love for God was in the fall totally lost, so 
 that in the unconverted heart there is no 
 love for God left ? 
 
 6. Though many acts of an unregenerate man 
 may not be sinful in themselves, or have 
 any moral character at all, such as his eat- 
 ing and drinking, are they not the acts of 
 a sinner, and so not being done with any 
 reference to God as he has commanded, in 
 that sense sinful in the way of omission ? 
 
 T. How is this depravity proved ? 
 
 8. What is meant by the Covenant of Works ? 
 
 9. Could any man after the fall comply with the 
 
 terms of that covenant, and so save himself? 
 Tide Article XIII. 
 
 10. Did God make any other provision than the 
 
 Covenant of Works for the salvation of 
 man ? and what was it ? 
 
 11. What, then, is meant by the Covenant of 
 
 Grace ? 
 
 Note. — The conviction of sin, the knowledge of 
 which comes by the law, is commonly the beginning 
 Oi aL religion, and defective notions respecting the 
 extent and the evL of the sin, are the common origin 
 o most ot the errors in religion which abound at the 
 present day. How can a man seek to be saved until 
 convinced that he is lost ? 
 
QUESTIONS FOR BIBLE CLASSES. IT 
 
 CHAPTER VI. 
 
 ON THE ATONEMENT. 
 
 Read Isaiah 53 and "Rom. 3 : 23-26. 
 
 1. Has God done anything to save man from 
 
 the lost condition into which he fell by sin ? 
 and if so, what has he done ? 
 
 2. Was Christ sacrificed by God for man's sin, 
 
 or did he offer himself voluntarily ? 
 
 3. Were not the sufferings of Christ intended to 
 
 be a substitute for the sufferings which the 
 law demanded of those who have broken it ? 
 
 4. Does not Christ then stand in the place of 
 
 the offender as toward the violated law ? 
 
 5. Is it taught in Scriptures that Christ's suf- 
 
 ferings were equal in extent to what sinners 
 would have suffered had he not died for 
 them? 
 Ans. Xo: for then nothing would have been 
 gained on the score of mercy ; but only the inno- 
 cent suffering what ought to be suffered by the 
 guilty. 
 
 6. How then can the suffering of Christ being 
 
 temporaiy, be an equivalent in law for the 
 eternal suffering which the sin of man de- 
 served ? 
 Ans. On account of the infinite dignity of the 
 sufferer as the Son of God. 
 
18 QUESTIONS FOR BIBLE CLASSES. 
 
 T.. What is this scheme of reconciliation of man 
 to God, through the sufferings of Christ in 
 man's place, called? 
 
 8. How often does this word atonement occur 
 
 in the New Testament ? 
 
 Ans. In our translation once (Rom. v.), but in 
 
 the original several times, and very frequently in 
 
 the Old Testament, it is applied to those things 
 
 which were tyjfes of the real atonement by Christ. 
 
 9. Is the atonement universal, or limited in its 
 
 intention to a certain number ? See Heb. 
 2: 9. 2 Cor. 5: 14. 
 
 10. Why then are not all men saved by the atone- 
 
 ment? 
 
 11. Does not the atonement lie at the foundation 
 
 of the whole scheme of salvation ? 
 
 12. Is there salvation for any who reject the atone- 
 
 ment? 
 
 13. What place then ought the atonement to have 
 
 in all religious instruction? 
 
 CHAPTER YII 
 
 ON FAITH AND JUSTIFICATION AND ASSURANCE. 
 
 1. What is faith? 
 Faith has the same general sense, but is modi- 
 fied according to its objects. If its object he facts, 
 it is called historical faith ; if some point of specu- 
 
O/ lo4/<& Cy srtst 1^1/ /UJ. 
 
 Got' /foeA/ 6n-i'~fi) /rinstrvtysotrn^. 
 
QUESTIONS FOR BIBLE CLASSES. 19 
 
 lation or philosophy, supposed to be true, it is 
 called speculative faith; if it be God's promise of 
 salvation through Christ, there then enters into it 
 the moral quality of trust and affection, and it is 
 called Evangelical or saving faith. 
 
 2. What is the meaning of the term Justifica- 
 
 tion 1 ? Article XI. 
 
 3. What is the difference between justification, 
 
 regeneration and conversion ? 
 
 4. Do they take place at the same or at different 
 
 times? 
 
 5. Is justification instantaneous or gradual? 
 
 6. Are there degrees in justification, so that a 
 
 man can be more and more justified ? 
 
 7. What is the meritorious cause, or that on 
 
 account of which realty we are justified? 
 
 8. What is the instrumental cause of justifica- 
 
 tion ? 
 
 9. Why by faith rather than by repentance, or 
 
 love, or good works? 
 
 10. What dpes the Church of Rome make the 
 
 instrumental cause of justification? 
 
 11. State the objections to the Romish doctrine of 
 
 justification, both Scriptural and practical. 
 
 12. We hear of Adam's sin being imputed to us, 
 
 and of Christ's righteousness being imputed 
 to us, and of faith being imputed for right- 
 eousness. What is the sense of the word 
 imputed in these connections ? 
 
20 QUESTIONS FOR BIBLE CLASSES. 
 
 Ans. By the imputation of Adam's sin is meant 
 that on account of it, though personally innocent, 
 as in the case of infants, we are treated (as by 
 suffering and death), as though we were person- 
 ally guilty. And by the imputation of Christ's 
 righteousness is meant that though we are sin- 
 ners, his righteousness is reckoned or accounted 
 to us, upon faith being exercised, and we are 
 treated as though it were our own, and our sins 
 are said to be imputed to Christ when he was 
 treated by suffering and death as though they 
 were his. They are imputed, reckoned, or ac- 
 counted to him for punishment. 
 
 13. Show that St. Paul, Rom. 3, does not differ 
 
 from James 2 on Justification. 
 
 14. What is meant by the full assurance of faith? 
 Ans. St. Paul speaks of the full assurance of 
 
 the understanding, Col. 2: 2, the full assurance 
 of faith, Heb. 10: 22, and the full assurance of 
 hope, Heb. 6:11. By the first we suppose a clear 
 and correct apprehension of the gospel s} r stem; 
 by the second a full and cordial belief of it as 
 true and a means of salvation to all who accept 
 it, and by the third the soul's full belief of its 
 own interest therein, and confident expectation 
 of eternal life. 
 
QUESTIONS FOR BIBLE CLASSES. 21 
 
 CHAPTER VIII. 
 
 SANCTIFICATION. 
 
 1. Wherein does sanctification differ from justi- 
 
 fication ? 
 
 2. Is it instantaneous or gradual ? 
 
 3. Is it possible for any one perfectly to obey 
 
 the law of God touching sins of omission 
 as well as commission, in thought, word and 
 deed, or attain to absolute perfection in this 
 life? 
 
 4. Is it impracticable for a Christian to abstain 
 
 from sinning wilfully ? 
 
 5. Is there an} T sin which the Christian is not 
 
 encouraged to believe that by the aid of the 
 Holy Spirit he can overcome? Tide 2 Cor. 
 t : 1. 1 Thess. 5 : 23. 
 
 6. Is it not the duty of all Christians, and entirely 
 
 practicable for them to have the process of 
 sanctification in continual progress in their 
 hearts ? 
 
 7. Is there any joy on earth conceivable like that 
 
 which flows from the consciousness of all 
 sins forgiven, peace with God, and the cer- 
 tainty of eternal salvation with God in 
 heaven ? 
 
 Note. — It is to be feared that because the "doctrine 
 
22 QUESTIONS FOR BIBLE CLASSES. 
 
 of perfection " is untrue, or supposed to be untrue, that 
 the Scripture doctrine of sanctification is dismissed 
 with it as impracticable. 
 
 CHAPTER IX. 
 
 ON THE CHURCH. 
 
 1. What is the literal meaning of the word 
 
 Church ? 
 
 2. Give some examples of the use of the word in 
 
 Scripture ? 
 
 3. When was the Church first established ? 
 
 4. Who were members of the Jewish Church ? 
 
 5. By whom was the Christian Church estab- 
 
 lished ? 
 
 6. Who were members of it ? 
 
 7. Should any become members of the Church 
 
 with a view to their membership becoming 
 to them the means of conversion ? 
 
 8. Why is it called Holy ? 
 
 9. What is meant by the Catholic Church, as used 
 
 in the Creed ? 
 
 10. How do Romanists limit the term Catholic? 
 
 11. What is the definition of the Church given in 
 
 the XlXth Article. 
 
 12. What is meant by the Visible Church? In- 
 
 visible ? 
 
QUESTIONS FOR BIBLE CLASSES. 23 
 
 13. Do the promises of God made in Scripture to 
 
 the "Church," belong necessarily to any 
 visible society under that name, or to such 
 only as God sees to be his true disciples? 
 
 Note. — One chief error of the Church of Rome is in 
 claiming itself, as now organized, with its whole system 
 of doctrine and rites to be exclusively the Church of 
 God upon earth; and that what is said in Scripture of 
 the Church of God, is all true of that organization. 
 
 14. What appear to be the essentials of a true 
 
 Church ? 
 Ans. The doctrine, discipline and sacraments 
 enjoined in the New Testament. 
 
 15. What amount of unsoundness in doctrine for- 
 
 feits the title of a Christian Church? 
 Ans. It is difficult to determine except in ex-* 
 treme cases, such as a denial of our Lord's di- 
 vinity, fc 
 
 1 6. What is embraced under the term discipline ? 
 Ans. The government of the Church by its min- 
 istry, and its censures passed upon unworthy 
 members. 
 
 17. State the distinguishing peculiarities in doc- 
 
 trine of the Roman Catholic Church. 
 
 18. In discipline or government.^ 
 
 1 9. In worship. r 
 
 20. Wherein does the Greek Church differ from 
 
 the Roman in these several respects? 
 
24 QUESTIONS FOR BIBLE CLASSES. 
 
 21. When did the Reformation take place? 
 
 22. What two Churches date from the Reforma- 
 
 tion ? 
 Ans. The Lutheran and Reformed. Of the lat- 
 ter there are several branches, as the German, 
 Swiss, French and English, or Church of Eng- 
 land, of which the Episcopal Church of America 
 is a continuation. 
 
 23. Why were they called Protestant ? 
 
 Ans. From the Reformers protesting against 
 the decrees in favor of the Romish Church, passed 
 at the Diet of Spier in 1529, and the name has 
 been extended to all the adherents of the Refor- 
 mation. 
 
 24. What are the chief doctrines in which all 
 
 Protestants agree as against Romanism ? 
 
 25. State the peculiarities in doctrine, discipline, 
 
 and worship of the Protestant Episcopal 
 Church. 
 
 26. Of the Presbyterian, Congregationalist, Bap- 
 
 tist, Methodist. 
 
 Note. — The government of the Romish Church was 
 a hierarchy, or government by the Priesthood. It is 
 now an absolute Spiritual Despotism. 
 
 The government of the Episcopal Church combines 
 the three elements of monarchy, aristocracy and demo- 
 cracy. The monarchical principle is represented in 
 the Bishop. Elective, constitutional, limited, as he can 
 do nothing except by the constitution and laws. The 
 
QUESTIONS FOR BIBLE CLASSES. 25 
 
 aristocratic principle is in the Clergy, who are a fixed 
 body, holding position as legislators for life. The De- 
 mocratic principle is in the lay-members of the Church, 
 any male member of which is eligible to any and every 
 legislative body in the Church. 
 
 The Presbyterian government is aristocratic only, 
 being exclusively in the hands of the Teaching and 
 Ruling Elders, who hold as such for life. Their legisla- 
 tive bodies must be composed of these Elders and none 
 other. The Congregationalist and Baptist Churches 
 have a government exclusively democratic, the com- 
 muning members in each congregation being an inde- 
 pendent law-making power for themselves. 
 
 The Methodist government was until recently a hie- 
 rarchy, but has now introduced the lay element. The 
 object of government is to secure liberty, the protec- 
 tion of all interests and order. 
 
 CHAPTER X. 
 
 OF THE MINISTRY. 
 
 1. "What order of ministers are there in the 
 
 Protestant Episcopal Church ? 
 
 2. What offices are performed exclusively by 
 
 Bishops ? 
 
 3. What are performed by Presbyters which 
 
 cannot be performed by Deacons ? 
 
 4. Is this constitution of the ministry founded 
 
 upon any absolute divine precept? 
 Ans. It is not, but on the example or pattern 
 
26 QUESTIONS FOR BIBLE CLASSES. 
 
 of Church government which prevailed undsr the 
 Apostles, which we deem it our duty to follow. 
 
 5. Does the mere absence of this form of govern- 
 
 ment vitiate the claim to be called a Church ? 
 Ans. No, not in the judgment of the Church of 
 England, as has been abundantly proved by many 
 authors. 
 
 6. Has the succession of ordination continued 
 
 unbroken from the Apostles to our existing 
 
 ministry ? 
 Ans. The Church itself has come down in an 
 unbroken line. This Church has always had a 
 ministry, and each generation must have received 
 ordination from its predecessor, so that the apos- 
 tolic succession in this sense is so intrinsically 
 probable as to amount to a moral certainty; but 
 that this succession can be demonstrated histori- 
 cally in any one line, is extensively denied by 
 scholars who profess to have examined all the 
 records in existence. 
 T. Are all non-Episcopal orders to be held as 
 
 invalid, in sucji sense as to invalidate the 
 
 Sacraments giaministered under them ? 
 Ans. The Church of England has never an- 
 swered this question directly, but indirectly has 
 decided it in the negative again and again. Tide 
 Goode on Orders. 
 8. But is it not our duty, not only upon the 
 
 grounds of high Christian expediency, but 
 
QUESTIONS FOR BIBLE CLASSES. 27 
 
 of Apostolic precedent, to adhere to our 
 Episcopal form of government ? 
 9. Taking discipline in the sense of Church 
 censures passed upon delinquent members, 
 what amount of defection is to be held as 
 forfeiting the title to be called a true 
 Church ? 
 A ns. It cannot be determined except in ex- 
 treme cases, such as those of the Churches which 
 once existed in many countries in the East. 
 
 10. Those who hold the exclusive validity of 
 
 Episcopal orders, deny all non-Episcopal 
 denominations to be Churches, or that they 
 have the sacraments or "covenanted" mer- 
 cies, however holy in their lives ; query, 
 are any mercies received except under some 
 covenant or promise ? 
 
 11. Is there not great danger in so limiting the 
 
 Church, lest we either deny the necessity of 
 the Church in order to the permanent cul- 
 ture of spiritual religion, or deny the work* 
 of the Spirit outside the limits of Episcopal 
 government ? 
 
 12. Have not extrespe views of the ministry 
 
 been commonly found in connection with 
 extreme views of the^ sacraments, and do 
 not the^one tend to produce the other, and \ 
 so to undervalue the doctrine of salvation * 
 by grace, and distout/tbe whole doctrinal 
 system of Protestantism ? 
 
28 QUESTIONS FOR BIBLE CLASSES. 
 
 CHAPTER XL 
 
 ON THE SACRAMENTS 
 
 1. Baptism. 
 
 1. What is a Sacrament ? How many did Christ 
 
 ordain ? 
 
 2. Prove them to be obligatory as against the 
 
 theory adopted by the Society of Friends. 
 
 3. What is baptism ? 
 
 4. Taking adult baptism, who are its properly 
 
 qualified subjects ? 
 
 5. Is the Bible decisive as to the amount, or 
 
 manner of using the water ? 
 
 6. As the original word Baptizo was selected by 
 
 inspiration to describe the application of 
 water in the rite of initiation into the Chris- 
 tian Church, which word in the Greek is 
 general, being used for the application of 
 water in all ways, was it not intended by 
 the Spirit that the mode of its application 
 in the initiatory Christian ordinance should 
 not be definitely described, insomuch that 
 it would be both a misrepresentation of the 
 divine intention, as well as a mistranslation 
 of the word to render it into English by 
 immerse or pour or sprinkle, or only one 
 word which would restrict it to one parti- 
 cular form ? 
 
QUESTIONS FOR BIBLE CLASSES. 29 
 
 7. How did the translators of the Bible translate 
 
 this word? 
 Ans. They did not translate it at all, but trans- 
 ferred it with but an English termination, so that 
 it should have the same latitude in the English 
 as in the Greek version. 
 
 8. Why is baptism not to be repeated ? (Illus- 
 
 trate by the non-repetition of ordination, in 
 the case of backsliding, expulsion, and resto- 
 ration.) 
 
 9. Is infant baptism expressly spoken of in the 
 
 New Testament ? 
 
 10. Y^hat then are the principal arguments by 
 
 which it is proved to be Scriptural ? 
 
 11. "Will these arguments prove that any but the 
 
 children of professed believers are entitled 
 to baptism ? 
 
 12. By what arrangement does the Church allow 
 
 others to be baptized ? 
 
 13. Is the baptism of infants essential to their 
 
 salvation ? 
 
 14. What is the scriptural meaning of the word 
 
 "regeneration" or new birth? 
 
 15. Taking it in this sense of a moral renewal or 
 
 change of heart, is any such change con- 
 veyed by baptism ? 
 
 1G. What is the means by which this change takes 
 place ? 
 
 IT. Is it not manifest, from the parts in the Bap- 
 
30 QUESTIONS FOB, BIBLE CLASSES. 
 
 tismal Service preceding the act of Baptism, 
 that the sense of regeneration above given is 
 the sense in which it is used in the service ? 
 
 18. How then can the minister say after the bap- 
 
 tism that the child is regenerated ? 
 Ans. Because of the profession of faith and 
 renunciation of the world which the child has 
 previously made through its Sponsors. • 
 
 19. But as that profession and renunciation was 
 
 not actually made, but only supposed to be 
 made, must we not suppose the same of the 
 regeneration ? 
 
 20. Is not a belief in what is spoken of as " Bap- 
 
 tismal regeneration" very apt to mislead? 
 
 CHAPTER XII. 
 
 ON THE LORD'S SUPPER. 
 
 This, together with Communion, arc the terms 
 employed in Scripture and the Prayer-Book to 
 describe this Sacrament, and these should be ad- 
 hered to, as other terms, such as "Eucharistic 
 Sacrifice" and " Sacrament of the AUar^ are 
 unscriptural and suggestive of false doctrine. 
 
 1. What is the design of the Lord's Supper? 
 
 2. "Who are qualified to receive i t ? 
 
 3. State the kinds of bread and wine, time of day 
 
 and posture, at its original institution. 
 
QUESTIONS FOR BIBLE CLASSES. 31 
 
 4. Is it important now to observe these circum- 
 
 stantials ? 
 
 5. What is the warning given ? 1 Cor. 11: 29. - 
 
 6. Does the word damnation refer to future pun- 
 
 ishment ? 
 ?. What is Transubstantiation ? 
 
 8. What text is chiefly quoted to prove it ? 
 
 Matthew 26 : 26. ' 
 
 9. What other texts are there precisely like it 
 
 which it is impossible to understand lite- 
 rally ? John x. 9 ; xv. 5. 
 
 10. If it be said that the change of the bread and 
 
 wine into the actual body and blood of 
 Christ be a miracle, wherein would such a 
 miracle differ from all others recorded in 
 Scripture, so far as the senses of the wit- 
 nesses are concerned ? 
 
 11. To what notion has the term consubstantia- 
 
 tion been applied ? 
 Ans. To the notion that the real bod} T and blood 
 of Christ are in, with, or under the elements of 
 the communion. 
 
 12. Who held this notion ? 
 
 Ans. Luther and his first adherents, on which 
 ground the separation between the '•Lutheran" 
 and "Reformed" Church took place. Only a 
 portion of the Lutheran Church now hold it. 
 
 13. What is the notion held by those called Ritu- 
 
 alists ? 
 
32 QUESTIONS FOR BIBLE CLASSES. 
 
 Ans. There is much that is obscure and unin- 
 telligible in their views, but they approach very 
 nearly to those of the Roman Catholics, and they 
 accompany the celebration of the communion 
 with many superstitious ceremonies, indicative of 
 the idolatry of the mass. 
 
 14. What is the root of Romish error touching 
 
 this sacrament ? 
 Ans. The notion of any presence of Christ 
 whatever in the bread and wine. 
 
 15. What is the true doctrine of Christ's presence 
 
 in the communion ? 
 Ans. His spiritual presence in the heart of the 
 believing communicant, where the inward and 
 spiritual grace of this sacrament is effected. 
 
 Note. — The term " real presence" was understand- 
 ingly rejected from the formularies of the communion 
 in the Protestant Episcopal Church, and it so liable to 
 abuse that it ought not to be restored or used 
 
 CHAPTER XIII. 
 
 THE LORD'S DAY. 
 
 1. When wsis the Sabbath instituted ? 
 
 Ans. It was probably observed b} r the people 
 of God from the creation of the world, 
 
 2. When was the Jewish Sabbath made a law? 
 
QUESTIONS FOR BIBLE CLASSES. 33 
 
 3. What is a positive institution or law in dis- 
 
 tinction from a moral law? 
 Ans. A positive law is one which enjoins or 
 prohibits something, the reasons for which are 
 not inherent, or because of anything in itself 
 moral or immoral. Positive laws are temporary, 
 and depend upon circumstances. Many of $ie 
 laws imposed upon the Jews were positive. The 
 law requiring love to God, e. g., is moral and un- 
 changeable. 
 
 4. Would it be reasonable to suppose one posi- 
 
 tive law should have been inserted in the 
 decalogue, all the others being moral ? 
 
 5. Is not the observance of the Sabbath a moral 
 
 duty as a part of the commanded service of 
 God? 
 
 6. How was it observed among the Jews ? 
 
 7. How came the day to be changed from the 
 
 seventh to the first day of the week? 
 
 8. How ought the day now to be observed ? 
 
 9. State what you think to be violations of the 
 
 Lord's will respecting this clay. 
 
 10. Give your views of the connection between 
 
 the keeping holy the Lord's day and the 
 preservation of religion in the individual 
 soul, and the preservation and extension of 
 religion in the world. 
 
 11. State any facts about Sunday observance in 
 
 different countries and the effects. 
 
34 QUESTIONS FOR BIBLE CLASSES. 
 
 12. Has God made it the duty of civil govern- 
 
 ment to enact laws for enforcing obedience 
 to His ■will, irrespective of the temporal in- 
 terests of men ? 
 
 13. On what ground, then, does the State enact 
 
 laws respecting Sunday ? 
 Ans. On the ground of the ascertained advan- 
 tage to the temporal interests of the world of a 
 seventh-day rest. 
 
 CHAPTER XIV. 
 
 PRAYER. 
 
 1. What is Prayer? 
 
 2. Into how many kinds is prayer distinguished ? 
 Ans. Ejaculatory, secret, etc. 
 
 3. What does the Apostle mean by praying 
 
 "always" and "without ceasing?" 
 
 4. What are some of the Scripture promises to 
 
 prayer ? 
 
 5. Name persons eminent for prayer, and what 
 
 they obtained thereby. 
 
 6. Is there any limit whatever imposed in our 
 
 asking God for the things we desire, tem- 
 poral or spiritual ? 
 
 7. What blessings are promised unconditionally, 
 
 and what conditionally ? 
 

 QUESTIONS FOR BIBLE CLASSES. 35 
 
 8. Can faith be exercised without a promise to 
 
 rest on ? 
 
 9. Is prayer the duty of the unconverted ? 
 
 10. Are their prayers beneficial to themselves? 
 
 11. In what sense acceptable to God? 
 
 12. Have the mere outcries of sinners to God 
 
 ■when in trouble necessarily any quality of 
 prayer about them ? 
 
 13. Are prescript forms of prayer desirable in 
 
 public worship ? 
 
 14. Do not the people follow the form supplied 
 
 them by the officiating person in all cases ? 
 
 15. State the advantage of a stated Scriptural 
 
 liturgy. 
 
 16. Aside from the stated use of the liturgy, is 
 
 free prayer, or that which is more or less 
 extemporaneous, to be discouraged ? 
 IT. What is the probable inference to be drawn 
 from the fact that the method of conducting 
 public worship is not specifically laid down 
 in Scripture ? 
 
 PRAISE. 
 
 1. Is praise, in the form of singing, a Christian 
 
 duty ? 
 
 2. "What do the Scriptures teach respecting it ? 
 
 3. What is your opinion of the propriety of 
 
 singing or intoning prayers ? 
 
36 QUESTIONS FOR .BIBLE CLASSES. 
 
 4. What divine judgment may be expected to 
 
 follow the custom of secularizing Church 
 music, and diverting it from the worship of 
 God to the entertainment of the people ? 
 
 5. What account have we in Scripture of the 
 
 music of heaven ? 
 
 CHAPTER XV. 
 
 TRUTH NO. 1. 
 
 The Beality of Things, 
 
 1. What is truth ? 
 
 2. What is that particular form of truth called 
 
 veracity ? 
 
 3. What is a lie? 
 
 4. Give the Scriptural prohibitions of it ? 
 
 5. Is a lie ever justified by circumstances — say 
 
 to save life ? 
 
 6. Could not the Apostles and first Christians 
 
 have saved their lives by telling a lie ? 
 T. Suppose they had done so ? 
 
 8. Is it right to deceive a man for his own good ? 
 
 9. Can we conceive of our Saviour doing this? 
 10. Suppose any to ask for information to which 
 
 they have no right, and which it would be 
 wrong to communicate, is it right to deceive 
 them by telling anything contrary to the 
 truth? 
 
QUESTIONS FOR BIBLE CLASSES 3T 
 
 Note. — Persons seeking such information should be 
 told at once that they have no right to it, and a pro- 
 test entered against their drawing any inferences from 
 the refusal to give it. 
 
 11. Can a man who tells a deliberate lie and ad- 
 
 heres to it, be a Christian ? 
 
 12. Consider the cases of Peter and Cranmer and 
 
 Annanias and Sapphira ? The Difference. 
 
 CHAPTER XYI. 
 
 TRUTH NO. 2. 
 
 1. What is a tow? 
 
 2. Ought Jephthah's vow to have been kept ? 
 
 3. What is an oath ? 
 
 Ans. An oath is that whereby we call God to 
 witness the truth of what we say, w^ith a curse 
 upon ourselves, either implied or expressed, should 
 it prove false. 
 
 4. What constitutes the difference between per- 
 
 jury and false statement? 
 
 5. What texts are quoted to prove the lawfulness 
 
 of judicial oaths? Ex. 22: 11; Num. 5: 
 19, 21; 2 Cor. 1: 23; 1 Thess. 2: 5. 
 
 6. What are quoted to prove their unlawfulness ? 
 
 Matt. 5: 34-3*7. 
 
 7. But it is said that this refers not to judicial 
 
 oaths, but to profane swearing only. What 
 
38 QUESTIONS FOR BIBLE CLASSES. 
 
 bearing has the 33d verse of Matthew 5 : 
 upon that question ? 
 
 8. Is it at all certain that the expressions re- 
 
 ferred to above, from St. Paul, amount to 
 oaths ? 
 
 9. Are oaths either promissory, as where juries 
 
 swear to give a verdict according to the 
 evidence, and oaths of office ; or assertory 
 oaths which refer to past facts, observed to 
 secure with any certainty either fidelity or 
 veracity ? 
 
 1 0. In consideration of the multiplication of oaths 
 
 and the irreverence with which they are ad- 
 ministered and taken, and the innumerable 
 perjuries which ensue, and in view of the 
 probable meaning of our Lord in Matt. 5 : 
 34, ought not all to avail themselves of the 
 permission of the law and simply affirm in- 
 stead of swearing ? 
 
 11. But turning to the facts and practices as they 
 
 actually exist among us, when do oaths cease 
 to bind b}^ the civil law ? 
 
 12. Does the law of God release from oaths taken 
 
 from fear or other constraint ? 
 
 13. Does the law of God oblige to fulfill an oath 
 
 to do a thing wrong in itself? 
 
 14. What use have tyrants in Church and State 
 
 been compelled to make of falsehood and 
 deception in order to carrying out their 
 purposes ? 
 
QUESTIONS FOR BIBLE CLASSES. 39 
 
 15. What is exaggeration ? Examples. 
 
 16. Is there any example of exaggeration in the 
 
 sacred writers ? 
 IT. What forms does untruthfulness commonly 
 
 take in history ? 
 Examples. — Hume, Gibbon, Macaulay, Lin- 
 gard, and the historians of Church parties. Par- 
 tiality in giving and withholding facts which 
 mutually modify each other, etc. 
 
 CHAPTER XYII. 
 
 TRUTH NO. 3. 
 
 1. "What is fiction ? A proverb ? A metaphor ? 
 
 A fable ? 
 
 2. Is a fable to be found in Scripture ? Judges 
 
 9 : 8. But no fable is put forth by the 
 Lord or by any one inspired by Him. 
 
 3. What is figurative lan^ua^e ? Give exam- 
 
 pies from Scripture. 
 
 4. What is a parable ? 
 
 5. Why did our Lord teach by parables 7 
 
 G. Are the parables of our Lord necessarily fic- 
 tions in any sense ? 
 
 Ans. Some are of opinion that none of them 
 are, with the possible exceptions of the rich man 
 and Lazarus. 
 
40 QUESTIONS FOR BIBLE CLASSES. 
 
 7. Do our Lord's parables give any authoriza- 
 tion to the modern religious novel? 
 
 8 What is an allegory ? Scripture example ? 
 
 9 What is a myth ? 
 
 Ans. The rationalists, or some of them, say 
 that the Gospels are myths, i. e., fictitious narra- 
 tives intended to teach certain doctrines 
 
 10. When does fiction in literature become false- 
 
 hood ? 
 Ans. When e. g., narratives are invented and 
 related in the style of true history to teach false 
 doctrine. Suppose an infidel to write a book pur- 
 porting to be a narrative of facts, the inference 
 of which should be that Christianity is calculated 
 to make hypocrites and knaves, and infidelity to 
 make honest men, his believing the moral of his 
 tale does not relieve him from the charge of false- 
 hood ; for he relates as fact that, the like of which 
 does not exist, and which can only produce the 
 desired impression by supposing it, or the like of, 
 to exist. 
 
 11. What are the evils likely to arise from reading 
 
 novels ? 
 
 12. What is a hyperbole? 
 
 13. Give examples from Scripture. Ps. 6: 6; 
 
 John 21 : 25. 
 
 14. What is the difference between a hyperbole 
 
 and exaggeration ? 
 
 Note. — The hyperbole never deceives any one ; ex- 
 aggeration does. 
 
QUESTIONS FOR BIBLE CLASSES. 41 
 
 15. What is flattery ? Give examples. 
 
 16. "What does this form of untruth commonly 
 
 spring from ? 
 IT. What is censure ? 
 
 18. When does censure become slander? 
 
 19. ^Si(xy not one be guilty of untruth by suffering 
 
 slander to pass uncontradicted, knowing it 
 to be slander ? 
 
 CHAPTER XYIII. 
 
 POMPS AND VANITIES. 
 
 1. With the Bible for our standard, is it a true 
 
 maxim respecting Christians that they must 
 have " amusements ?" 
 
 2. What are the conditions on which confir- 
 
 mation is administered in the Episcopal 
 Church ? 
 
 3. Wiry were the terms of the renunciation made 
 
 general, such as "vanities," instead of 
 specific ? 
 A)is. Because new forms of vice and folly are 
 continuall} r arising. 
 
 4. Did our Saviour and His Apostles content 
 
 themselves with laying down general prin- 
 ciples, or did they also specify particular 
 forms of sin, and censure them as incom- 
 
42 QUESTIONS FOR BIBLE CLASSES. 
 
 patible with membership in the kingdom of 
 God? 
 
 5. Give examples. 
 
 6. Ought not the current forms of "pomps and 
 
 vanities" alwaj^s to be specified and made 
 matters of instruction and discipline by the 
 ministers of the Church for the time being? 
 " The solemn vow, promise and profession," 
 made as a condition of membership in the Church, 
 cannot be held unworthy of the most serious con- 
 sideration as to the meaning of its terms. What 
 particular things, therefore, do you suppose now 
 come within these terms? 
 1. How does the vow apply in the expenditures 
 of money in dress, equipage, and show, 
 when compared with the claims of charity ? 
 
 8. What judgment has been passed by the primi- 
 
 tive Church and by the moralists of all ages 
 upon the Theater ? 
 
 9. What judgment has been recently passed by 
 
 the Roman Catholic Church upon round 
 dances ? 
 
 10. From the history and associations of all 
 
 dancing, has there not been a general agree- 
 ment among all whose religion has given 
 credit to the Church that it is unfriendly to 
 piety ? 2 Cor. G, 2-18 ; 1 Thess. 5, 22. 
 
 11. What then do you think the duty of those 
 
 respecting it who profess to be Christians, 
 
QUESTIONS FOR BIBLE CLASSES. 43 
 
 and of those who are charged with the in- 
 struction and discipline of the Church ? 
 
 12. Does this part of the Baptismal tow brino- 
 
 those who take it, under an} r obligations 
 with respect to their reading ? 
 
 13. "What is the general opinion of the world re- 
 
 specting the Christian consistency of indul- 
 ging in those things designated in this 
 Chapter as Pomps and Vanities ? 
 
 14. What is the probable inference to be drawn 
 
 where members of the Church wish to com- 
 pound for the largest liberty in worldly 
 conformity which Church rules or the local 
 pastor will allow ? 
 
 CHAPTEFx, XIX. 
 
 ON RETALIATION, FORGIVENESS, AND THE LOVE 
 OF ENEMIES. 
 
 1. Where do we find the law of Christ respecting 
 
 retaliation, and what is it ? 
 
 2. Was the command — when smitten on one 
 
 cheek to turn the other — intended to be 
 taken literally, or only by this peculiar 
 form of speech more firmly to establish the 
 principle that evil must not be returned for 
 evil ? 
 
44 QUESTIONS FOR BIBLE CLASSES. 
 
 3. When a professed Christian says that he will 
 
 strike any man who calls him a liar, or uses 
 other insulting language whatsoever, does 
 he not thereby forfeit his claim to be consi- 
 dered a Christian ? 
 
 4. Suppose he is struck, has he a right to return 
 
 the blow ? 
 
 5. "What is forgiveness ? 
 
 6. Give the reference to it in the Lord's Prayer. 
 1. What is said in Luke IV, 3? 
 
 8. Does God forgive any who do not repent ? 
 
 9. Does he put us upon a higher rule than his 
 
 own ? 
 
 10. What is the Christian law of love to enemies ? 
 
 11. Can we love our enemies without forgiving 
 
 them? 
 
 12. Does not God love the wicked without for- 
 
 giving them unless they repent ? 
 
 13. Is his love for the impenitent the love of 
 
 complacency, or the love of compassion ? 
 
 14. Can any one have a title to forgiveness in 
 
 heaven or earth for a sin of which he has 
 not repented ? 
 
 Note. — While the doctrine of forgiveness as indi- 
 cated in this lesson, is conceived to be the true one, 
 rendering the duty of forgiveness more practicable by 
 rendering it more scriptural than that which is often 
 entertained ; great watchfulness is to be observed 
 against partiality in its application, and as to who be- 
 
QUESTIONS FOR BIBLE CLASS: 45 
 
 fore God is really guilty of the offense, and really 
 under obligations to repent and ask forgiveness, and 
 whether in most quarrels the duty ought not to be 
 divided between the parlies. 
 
 —* 
 
 CHAPTER XX. 
 
 ON THE LAW OF SELF-DEFENSE, WAR AND DUELING. 
 
 1. What is the argument relied on to justify self- 
 
 defense, even to the taking of another's life, 
 if necessary, in order to save our own ? 
 Ans. Assuming that those who commit murder 
 ought to be punished with death under the divine 
 law — a man attacks me with known intent to kill. 
 The circumstances are such that he or I must die. 
 He is a murderer in purpose, and by the judgment 
 of law, human and divine, ought to suffer accord- 
 ingly. But in this case there is no opportunity 
 for the law to perform its office, and by killing 
 this murderer I but become the unwilling execu- 
 tioner of the law. Justice is done. The one dies 
 who ought to die, and the one lives who ought to 
 live. 
 
 2. Suppose a number of persons or a nation, 
 
 instead of an individual be in like condition, 
 invaded by an army with intent to seize 
 property and enslave its owners and kill 
 if resistance be offered, would it be right to 
 resist ? 
 
46 QUESTIONS FOR BIBLE CLASSES. 
 
 3. "What are the causes of war ? Tide St. James. 
 
 4. What are the means commonly resorted to 
 
 by those who wish to stir up a people to a 
 war? 
 
 5. What are some of the consequences of war — 
 
 physical,* pecuniary, moral and religious ? 
 
 6. Is it possible then for that which results from 
 
 such causes and produces such consequences 
 to be innocent, or a war ever to take place 
 without one of the parties to it at least, if 
 not both, being in great sin ? 
 *l. In the military oath the soldier swears to 
 obey the orders of his officers whatever they 
 may be — is it right for any man to so put 
 himself at the command of another as to 
 exclude his personal responsibility to God? 
 
 8. If we suppose war to be sent as a judgment 
 
 of God upon a nation for its sins, does it 
 follow that the party waging it is innocent ? 
 See 10th chapter of Isaiah. 
 
 9. If any desire to consider the question whether 
 
 the New Testament modifies the doctrine of 
 the Old, respecting war, retaliation, and the 
 like let them consult Deut. 23 : 3, 4, 6 ; 
 Luke 9: 54; Jer. 20: 12; Heb. T: 19; Matt. 
 5: 39; 2 Chron. 24: 22; Jer. IT: 18; Heb.7: 
 18; Jer. 10: 25; Acts T: 60; Luke 18: 34. 
 
 * The wars of Julius Caesar cost 1,100,000 lives, those 
 Of Napoleon Bonaparte 4,000,000. 
 

 
QUESTIONS FOR BIBLE CLASSES. 47 
 
 10. What was the doctrine and practice of the 
 
 primitive Church for two hundred years re- 
 specting war ? 
 
 11. What is meant by the "law of honor?" 
 
 12. Has it any determinate rules except such as 
 
 ma} r be dictated or modified by the pride, 
 resentment, or selfishness of the parties to 
 a duel ? 
 
 13. If right be the object of either party, where 
 
 is it most likely to be obtained — by each 
 party fighting for himself or before a pas- 
 sionless tribunal either agreed upon by the 
 parties or established by society? 
 
 14. What is the guilt of the public for an opinion 
 
 in deference to which the duelist conceives 
 himself compelled to fight ? Are not those 
 who hold such opinion also responsible be- 
 fore God for the blood of the dead and the 
 desolation of the living ? 
 
 15. In the judgment of that Being with whom 
 
 thought is action, can that man be innocent 
 of the crime, which, should circumstances 
 provoke it, he intends to commit ? 
 
48 QUESTIONS FOR BIBLE CLASSES.' 
 
 CHAPTER XXL 
 
 CONSCIENCE. 
 
 1. "What is conscience ? Are men born with con- 
 
 sciences, or only with a capacity for con- 
 science, as the result of education ? 
 
 2. Is one morally bound always to obey his con- 
 
 science ? 
 
 3. Saul obeyed his conscience in persec 
 
 Christians ; wherein then consisted his guilt ? 
 
 4. Does not a man's conscience depend upon his 
 
 opinions of what is right ? 
 
 5. Is a man responsible for his opinions and so 
 
 indirectly for his conscience ? 
 
 6. Ought any man to be satisfied on disputed 
 
 questions of duty, of right and wrong, sim- 
 ply because his conscience does not accuse 
 him, since conscience is to so great an ex- 
 tent the creature of education ? 
 
 Note^— It is not the office of conscience to discover 
 truth, but only to act as a prompter and judge to con- 
 demn or acquit for doing or not doing what is believed 
 to be true and right, whether it actually be so or not 
 — a point which is left for the understanding to deter- 
 mine. 
 
QUESTIONS FOR BIBLE CLASSES. 49 
 
 CHAPTER XXII. 
 
 DEATH AND THE INTERMEDIATE STATE. 
 
 See note on the Intermediate State, page 42 of this 
 volume. If the doctrine of an intermediate place be 
 true, no soul of man is yet in heaven. 
 
 1. How did death come into the world ? 
 
 2. Is the dread of it wrong ? 
 
 3. Is the fear or certainty of it anywhere ap- 
 
 pealed to in Scripture as a motive to repent? 
 
 4. Is it the privilege of a Christian to have all 
 
 fear of it taken away ? 
 
 5. Where did the Spirit of Christ go to after his 
 
 death ? 
 
 6. What is meant by Hell in the Creed ? 
 
 7. Are not the souls of the righteous departed 
 
 now with Christ ? And where is Christ 
 now ? 
 
 8. In what sense then is the state of the saints 
 
 between death and the resurrection " inter- 
 mediate ?" 
 
 9. Though then there be an intermediate state, 
 
 is there an intermediate place ? 
 10. What false doctrine of the Romish Church 
 has grown out of the notion of an interme- 
 diate place ? 
 
 • fUfui 
 
50 QUESTIONS FOR BIBLE CLASSES. 
 
 CHAPTER XXIII. 
 
 THE RESURRECTION. 
 
 1. Was the doctrine of the resurrection of the 
 
 body known to the heathen world ? 
 
 2. Was it believed by the Jews before the advent 
 
 of our Lord ? 
 
 3. Did the human body of Christ rise to heaven? 
 
 4. Though that body is in some sense really 
 
 there, has not some change passed upon it? 
 
 5. Are we competent now to form a conception 
 
 of a spiritual body ? 
 
 6. Will the risen bodies of the saints be the 
 
 same as those which lived here, and proba- 
 bly exhibit the same variety as to infancy, 
 youth and age ? 
 T. Will it be known to any upon earth when the 
 end of the world and the resurrection of the 
 dead will take place ? 
 
 8. Some think the end of the world cannot be 
 
 yet, on account of the prophecies touching 
 the general conversion of the world not 
 having been fulfilled. Query. Do the Scrip- 
 tures really lead us to believe that more 
 than a minority, a select number out of the 
 world, will ever be converted ? 
 
 9. Would certain knowledge of the time of the 
 
QUESTIONS FOR BIBLE CLASSES. 51 
 
 end of the world be likely to benefit the 
 world morally? 
 10. How has the unconverted world generally 
 been affected by the most fatal pestilences, 
 such as the plague of Athens and the plague 
 of London ; and what was the moral effect of 
 the general expectation throughout Europe 
 that the world would end in the year 1000, 
 as the time approached ? 
 
 Note. — The fact that trees put off their foliage in 
 autumn, to resume them again in spring, is not analo- 
 gous to the resurrection of the body, for the trees were 
 at no time dead. Probably the illustration of the seed 
 in 1 Cor. 15 : 36, is only intended as a partial illustra- 
 tion to silence objections drawn from the mysterious- 
 ness of the fact. We call it nature which evolves the 
 oak from the acorn, but it is God in nature " who gives 
 to it a body as it hath pleased him:" and so of the re- 
 surrection of the dead. 
 
 CHAPTER XXIY. 
 
 THE GENERAL JUDGMENT. 
 
 1. llecite the Scripture proofs that there will be 
 
 a day of judgment. 
 
 2. "What will be the attending facts 1 2 Peter 
 
 3 ; Rev. xx. 
 
 3. Who will be the Judge? John 5: 22. 
 
52 QUESTIONS FOR BIBLE CLASSES. 
 
 4. How will it be conducted? Matt. 25. 
 
 5. Are the sins enumerated in that chapter to 
 
 be judged, what we regard as the greatest, 
 or even sins of commission ? 
 
 6. Will it be unknown to the righteous or. the 
 
 wicked dead before the judgment, what their 
 portion is to be ? 
 
 7. What light will the revelations and decisions 
 
 of that day throw upon the mysteries of 
 Providence ? 
 
 8. What is meant by "the Books" spoken of 
 
 in Rev. 20. 
 
 9. What will be the sentences passed ? 
 
 10. What then may we suppose to be the object 
 of a day of judgment, if the final state of 
 every man will be previously fixed and 
 known to himself ? 
 Ans. This, perhaps, that the whole creation 
 may, from the vindication to the divine govern- 
 ment which will then be made before the universe 
 be able of its own knowledge to say "just and 
 true are thy ways thou King of saints." 
 
QUESTIONS FOR BIBLE CLASSES. 53 
 
 CHAPTER XXY. 
 
 FUTURE PUNISHMENT. 
 
 1. Is the doctrine of future punishment peculiar 
 
 to Christianity? 
 
 2. Are there any facts in the 'world which would 
 
 naturally lead us to suppose that there 
 would be rewards and punishments in the 
 next world? 
 
 3. Prove it to be a doctrine of Scripture. 
 
 4. What is "Universalism?" Kestorationists ? 
 
 5. Do Unitarians and unbelievers generally con- 
 
 cur in this notion ? 
 
 6. Prove from Scripture that the punishment of 
 
 the wicked in a future world will be endless. 
 
 7. Is the language of Scripture which describes 
 
 the future punishment of the wicked literal 
 or probably figurative ? 
 
 8. If we suppose it to be figurative what are we 
 
 to infer from the nature of the figures em- 
 ployed about its intensity? 
 
 9. Man being in a lost, i. e., unsaved state by 
 
 nature, if simply left to himself with no love 
 for God or capacity to enjoy the Spiritual 
 things of heaven, must we not suppose that 
 when the things of earth are taken away he 
 must become inconceivably miserable, even 
 
54 QUESTIONS FOR BIBLE CLASSES. 
 
 if he should suffer no judicial infliction of 
 punishment ? 
 10. What bearing has this upon John 3:3? 
 
 Note. — It has heen objected to the doctrine of eter- 
 nal punishment, that according to such ideas of justice 
 as we form upon all other questions, suffering through 
 eternal duration would exceed the demerits of sin, as 
 e. g. in those that die young. But query — does the 
 Bible anywhere teach that eternal punishment is in- 
 flicted from without as the reward of sin in the way of 
 exact commutative justice ? The man who passes his 
 probation unreconciled to God, and dies in his sins, 
 continues evermore in that state — still sinning from the 
 same choice which governed him here, and so of neces- 
 sity continues to be miserable. He continues as he was 
 here — unsaved— with no more desire for the salvation 
 offered in the Gospel, than he had upon earth. 
 
 CHAPTER XXYI. 
 
 HEAVEN. 
 
 1. What different things are called heaven in 
 
 Scripture ? 
 
 2. Give some texts which speak of that heaven 
 
 which is to be the final home of the saints ? 
 
 3. Quote any which show it to be a place and 
 
 not a mere frame of the mind ? 
 
 4. Recite the principal things which the Bible 
 
QUESTIONS FOR BIBLE CLASSES. 55 
 
 tells us the saints will be freed from in 
 heaven ? 
 
 5. What will their positive happiness consist in ? 
 
 6. Consider the joys flowing from sanctification. 
 
 7. The vision of Christ. 
 
 8. Conjectural employments. 
 
 9. Will there be different degrees of happiness 
 
 in heaven? 
 
 10. Any reasons for it springing from different 
 
 degrees of holiness attained in this world? 
 
 11. An} 7 from the sovereignty of God in creating 
 
 different capacities, as he created different 
 orders of angels ? Parable of the talents 
 viewed in this light. 
 
 12. Will there be room for envy on this account? 
 
 Vessels of different capacity, but all full. 
 
 13. Do not real Christians in this world rejoice 
 
 in the greater advancement and happiness 
 of others in religion ? 
 
 14. Will the acquaintances of this world be re- 
 
 newed in heaven ? Relationship of kindred ? 
 
 15. Moses and Elijah known to each other? To 
 
 the Apostles ? 
 1G. Reasons why there will be no grief on account 
 
 of those who it is supposed will be missed ? 
 IT. Reasons for supposing that the happiness of 
 
 heaven will eternally increase ?