Imagini ale paginilor
PDF
ePub

A. The office of PRESERVER.

Q. 147. What do you mean by Preserver?

A. I mean that God the Father upholds, protects, and keeps all things, and all creatures in existence, as long as he pleases; («) and that he provides for his creatures whatever is needful for them, unto the end of their existence. (b)

(a) Ps. lxxv. 3. The earth and all the inhabitants thereof are

dissolved: I bear up the pillars of it.-Heb. i. 3. Upholding all things by the word of his power. (Neh. ix. 6.) (b) Ps. civ. 14, 15. He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make his face to shine; and bread which strengtheneth man's heart.—Matt. vi. 31—33. Take no thought, saying, What shall we eat ? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek: for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. (Ps. civ. 27, 28; cxlv. 15, 16; cxlvii. 9.)

Q. 148. How is the preservation of all things effected?

A. First, the inanimate parts of the creation are preserved by those laws of nature which God originally gave to them; and by the direct and immediate agency of his almighty power and sovereign control.-Secondly, the animate parts of the creation are preserved, not only by those laws which God originally imparted to their respective species, which perpetuate them, and keep them distinct from each other; but also by the air, water, and food he has provided for their respec

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. Aud 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.

[ocr errors][merged small][merged small]

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. lviii. 11.) (6) 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 with

out 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,
I am tempted of God: for God cannot be tempted with
evil, neither tempteth he any man: but every man is
tempted, when he is drawn away of his own lust and en-
ticed. Then when lust hath conceived, it bringeth forth
sin; and sin, when it is finished, bringeth forth death.
(b) Acts xiv. 16. Who in times past suffered all nations to
walk in their own ways. (Ps. 1. 21.)

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.

« ÎnapoiContinuă »