man, in an unfallen state-in the fall and its consequences-in redemption from these-in the character and offices of the Redeemer-in what he did on earth to redeem man, and in what he is raised to in heaven, for the further purposes of redemption-in applying to sinners the blessings of redemption by the Holy Spirit his operations in effectual calling, justification, adoption, and sanctification-and the fruits of these in life, at death, at the resurrection, and throughout eternity. From the beginning of the thirty-ninth question, to the end of the book, the topics are strictly practical, and they are so arranged as to furnish an appropriate directory for every stage of Christian advancement. The subjects introduced are not presented speculatively, but as pointing to the conscience and the heart, and as leading forth the mind, and guiding the conduct, into the ways of God. And accordingly, the arrangement, instead of assuming some principle in the matter of contemplation, assumes a principle in the man, and proceeds to address and direct him in all his advances onward to perfection. It is in this way that the thirtyninth question commences with what " God requireth of man?" It is thus the first arrow driven from this quiver, is so pointed as to aim at the conscience, God's witness in man. And the commandments which follow are as a bundle of these. They are variously pointed, yet all have a point; and this very diversity only fits them the more for the diversified circumstances in which man is found. One, for example, is aimed at the conscience of such as worship strange gods,-another at those who worship even the true God, through the medium of images,—a third at the blasphemer, a fourth at the Sabbath-breaker,-a fifth at children who are disobedient to parents, a sixth at murderers,a seventh at adulterers, an eighth at thieves,-a ninth at liars, -and a tenth at the covetous. And to render each of these sharp as a "two-edged sword," there is under each, first, what concerns the "want of conformity to," and then, what belongs to the "transgression of;" in other words, a "required," and a forbidden," with occasional reasons also annexed. Nor does each commandment point only to as many individual sins or duties, but under these, to as many classes of both. It is therefore scarcely possible to conceive of any arrangement better fitted to bring home guilt to every conscience. And it is accordingly followed by other questions, respecting man's inability to keep the commands, the sins of which he thus becomes guilty, and the eternal judgments to which he is exposed. By these he is left helpless and hopeless, under a sentence of condemnation, and is thus driven to inquire, what he must do to be saved. Here the very next question takes him up, tells him how he may escape the wrath and curse of God due by sin, and explains this, under the heads of faith in Jesus Christ, repentance unto life, and the ordinary means of grace. Even in this subordinate arrange 66 Re ment, the condition of the inquirer is kept steadily in view. The only direct answer which can be given to the question, "What must I do to be saved?" is, "repent and believe;" and agreeably to this, the only points immediately explained in the Catechism, are faith in Jesus Christ, and repentance unto life. pentance is the turning of the heart from every thing else to God, as reconciled in Christ; and faith is the looking at Christ believingly, as the gift of God, and receiving him as the salvation of the soul. But this very "looking at Christ," and "turning of the heart" to God, as reconciled in Christ, imply some knowledge of his will, and create a desire for the enjoyment of other ordinances. And these next follow, under the teaching of the Word, the observance of the sacraments, and the exercise of prayer. An awakened and repentant sinner seeks early and earnestly to know the will of God. The Catechism meets him, offering instruction respecting the profitable reading of the Word, and waiting on the ordinance of preaching. But supposing him to be in some measure instructed, he yet desires to receive seals of the covenant, and may never before have partaken of any of its signs. The nature, use, and proper observance of the sacraments are therefore now unfolded. And last of all comes prayer, not as if the individual were up till this time considered prayerless, but because it is now that he especially requires to be taught how to pray for such things as he ought; and this, because it is now that he declares himself to be an heir of those promises on which prayer rests, and through which it obtains blessings. The prayer of the soul, like breath in the natural body, is essential to life, and, like it, begins properly as soon as we are born anew. But though this be its beginning, its end is unseen. The renewed soul becoming more and more conformed to the will of God, enters more and more into the spirit of prayer, and finds, in the simple but comprehensive example with which the Catechism concludes, materials more and more fitted for guiding its intercourse with the Father of Spirits. 1. By using the Catechism in the right observance of these distinctions and principles, we shall be better able to understand each question in its true and proper meaning; and the reason why such questions as Effectual Calling and Justification are so far separated from Faith in Jesus Christ and Repentance unto Life; and how, in general, the doctrines of the Gospel, as contained in both parts of the Catechism, should not be together. These things happen, simply because we have, in the first, a speculative system, and, in the latter, a practical directory. The doctrines of the Gospel are necessary to both, but require to be presented in different forms, so as the more perfectly to secure the different ends contemplated. 2. Each division may thus be turned to its own proper use. Suppose, for example, that I were asked in what book a clear outline of the Christian faith might be found and studied, I would at once say, "In the first thirty-eight questions of the Assembly's Shorter Catechism." But if I were asked for a practical guide, to lead men to Christ, and to train them to holiness, I would say, 'Begin at the thirty-ninth question, and be guided with those which follow, onward to the end." 66 3. Even children might, on these principles, be taught to greater advantage than they usually are. Instead of beginning to instruct a child, respecting the abstract character of God, the distinctions of personality in the Godhead, the doctrine of decrees, and other matters of difficult comprehension, I would begin my attempts to instruct him, with the meaning and application of each succeeding commandment, and onwards to the end; by which time, he would have materials out of which to conceive of God, of his purposes and works; and his mind would be also, in some measure, prepared for more abstract processes of thinking. 4. Much of the apparent abstruseness of this little work would in this way disappear, and on the same principle on which science becomes comparatively easy, when perceived in a proper course and by proper means. Depart from the arrangements of a Linnæus and Jussieu, and the beautiful order observable in botany will appear confused and perplexing; or invert the order in any process of mathematical inquiry, and the evenness of the way along which we find an easy path will be rugged to the master, and impassable to the pupil. And strange were it, indeed, if an arrangement so exact and so well adapted to its own special ends as that of the Catechism, should nevertheless leave each question to be taken up, like some cube cast on a gammon board, in any order and with equal intelligence. 5. If these principles and distinctions were more observed, more justice would be done to the merits of the work, and it would be rendered more generally useful. B |