tive kinds, and which God supplies by the immediate agency of his power, wisdom, and goodness. Q. 149. What do you understand by the term inanimate and animate? A. By the term inanimate, I mean all things not possessing animal life; such as all worlds, the various elements of this world-fire, air, earth, water; heat and cold, light and darkness; together with the vegetable parts of the creation, as trees, grass, herbs, &c. And by the term animate, I mean all those creatures of this world which possess animal life; and any, or all of the bodily senses. Q. 150. Is it then God the Father that we must look up to, for the preservation of our lives and health, and for the supply of our constant necessities? A. Yes; it is he alone who preserves us in being, (a) and continually supplies our necessities. (b) (a) Acts xvii. 28. In him we live, and move, and have our being.-Ps. xxxvi. 6. O Lord, thou preservest man and beast. (b) 1 Tim. vi. 17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Q. 151. What then summarily is our duty to God the Father, as it respects his office of Preserver? A. Our duty summarily, in this respect, is to rely upon him not only for the preservation of our lives. and health, but also for our general welfare; and, in seasons of sickness and adversity, to depend on him for the restoration of our health* and prosperity, and to supply us constantly with all things needful. 3.-AS GOVERNOR. Q. 152. Having now explained to me the nature and operations of the second office sustained by the Father, can you also explain the nature of the third office which you mentioned as belonging to the Father, viz. that of Governor ? A. By God the Father sustaining the office of Governor, I mean that he disposes and governs the universe; that he directs, appoints, orders, and overrules all events, as well as controls the conduct of his creatures, (a) according to his sovereign will, purpose, and pleasure. (b) (a) Ps. ciii. 19. His kingdom ruleth over all.—(Ps. Iviii. 11.) (b) Dan. iv. 35. And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth and none can stay his hand, or say unto him, What doest thou? Q. 153. Is not this what is usually termed “ Divine Providence?" A. Yes, when it also includes his preservation of us. (Q. 147 and 150.) Q. 154. What is the extent of this divine providence ? * The Catechist will do well to explain here the propriety and use of physicians and medicines, (Ezek. xlvii. 12, and Ps. cxlvii. 3, Com. Prayer,) as God's appointed means of recovery from sickness. A. It is unlimited, extending to the preservation, order, and government of all worlds;(a) to the fate and conduct of all nations upon earth; (b) to every individual of mankind-their birth, life, and death; (c) and to the most minute part of the whole creation ;(d) and nothing can happen without the foreknowledge, permission, and control of this divine providence. (e) (See Q. 167.) (a) Heb. i. 3. Upholding all things by the word of his power. (Dan. iv. 35.) (b) 1 Chron. xvi. 31. Let men say among the nations, the Lord reigneth.-(Deut. xxxii. 8.) ... (c) Acts xvii. 25, 26. He giveth to all, life, breath, and all things, and hath determined the times before appointed, and the bounds of their habitation. (Job xiv. 5, 6; and Ps. xxxi. 15.) (d) Matt. x. 29, 30. Are not two sparrows sold for a far thing? and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered. (e) Eph. i. 11. Him who worketh all things after the counsel of his own will. Q. 155. What is the best proof that God the Father so rules and reigns? A. One of the best proofs of this, is the actual and complete fulfilment of prophecies delivered some hundred years before their accomplishment.-(See Q. 206 to 224.) Q. 156. Does it not follow from what you have said, that God is the author of all the misery that befalls his creatures? A. No; for though God is the first great cause of all things, yet the miseries of his creatures are the natural and immediate effects of sin-but no evil befalls his creatures without his permission, nor without wise and good purposes, though the reasons of them may be concealed from us. (a) (a) John xiii. 7. Jesus answered and said, What I do thou knowest not now; but thou shalt know hereafter. Q. 157. Can the sins of mankind be ascribed to God? A. No, certainly not; (a) but free agents, such as mankind, possessing originally the capacity to choose good or evil, and having fallen from their original integrity, God still suffers to sin, as the effect of their fall; but so far only as his sovereignty shall, in the end, overrule for his own glory.-In other words, he permits sin to be; (b) but is not, and cannot be the author of sin. (a) James i. 13-15. Let no man say when he is tempted, Q. 158. Is it right to inquire the reason why God still permits mankind to sin, when, if he pleased, he could so easily, and in an instant, prevent them? A. No, as it is nowhere revealed. It is enough for us to know that sin exists, and that God, in infinite mercy, has appointed a way by which mankind may escape its dreadful consequences. Q 159. You have said that the government of God extends to the minutest part of the creation; but in common language we often speak of" accident" and "chance." Are these terms then consistent with the doctrine of God's sovereignty in his government ?* A. No, certainly not; since accident and chance, strictly speaking, imply the absence of a cause: whereas nothing can happen without a cause; and no cause can produce its effect, without the sovereign will of God. Q. 160. May not then these terms, and the like, ever be used with propriety? A. Yes; in common language (as 2 Samuel i. 6) they may be used without impropriety, both in abstract reasonings, and in reference to such events as appear to us trivial and fortuitous. But we should ever remember that nothing can possibly happen by *This and the following question, with their replies, may be deemed above the capacity of youth in general. But as it is of great importance to habituate young people to regard God as the righteous Sovereign of the world, I have thought it well to guard their minds from any violation of a doctrine of such vital consequence, but which is too often practically denied, in the use of these terms. It remains with the discretion of the Catechist, to use these questions or not, as he shall judge of the capacity of the youth he is instructing. Perhaps also, some of the questions and answers which follow, may be deemed above the capacity of youth in general; but these hints may serve to guide the Catechist. And I would further recommend him here to point out also the sin of gambling, which so much depends on what is called chance; but which is, in fact, always an irreverent appeal to the sovereign decision of God, agreeably to the preceding doctrine. |