when applied to the objects of falfe worship; the import of which feems to be thofe that fware or were fworn; (alluding to the covenant engagement of the glorious Trinity, for the falvation of men before the world began. See Chap. iii.) and which, in its present connection with the fingular word Jehovah, plainly intimates what the more fpiritual Jews feems to have well understood, the one God fubfifting in three Perfons: and indeed without affigning it a plural fignification, we must admit, that Ifrael's attention was folemnly demanded to the ridiculous tautology of one being one. It perhaps deferves our remark alfo, that the ufe of the word Aleim (the Heb. name for the Divine Perfons in the Godhead) by those whofe gods were many, plainly points out its plural fignification; and it is hardly to be doubted, that if this word had not fuited the idolatrous worship of more gods than one, the Heathens would not have borrowed it of the Jews, nor the Jews have united their idol worship with it with the Heathens. See Exod. xxxii. 4. Thefe be thy (Aleim) gods, O Ifraei! So ver. 31.-have made them (Aleim) gods of gold: But this plural name for the Divine Perfons, being usually joined in the Infpired Writings with the one effence or felf-exiftent Jehovah, was perhaps a reftriction peculiar to them: At leaft, if the Heathens fo much as aimed at an unity in their Jove or Jupiter, it must have been originally borrowed from these ancient and facred records.

3. Because this reprefentation of God in three perfons, is intimated in all our worship. Eph. ii. 18. For thro' him (Chrift) we have access by one Spirit unto the Father. 4. Because to worship any god but that which the fcriptures have made known, is to worship a strange and not the true God. Deut. xxxii. 17. John iv. 22. 5. Because it is not probable that the Holy Spirit, whofe office it is to lead us into all truth, would omit, in inftructing us, the true character of the object of our worship and truft, as revealed in his written word. John vi. 45. xvi. 13. ii. 20, 27.

Q. 12. But is not this representation of God difficult to be received, and likely to bewilder and perplex the ignorant and unwary?

A. No. When our pride is fubdued, and we are willing to be taught of God as little children, it will be easy to receive and acknowledge what we

cannot

cannot comprehend or explain; and without this difpofition, we shall stumble and be offended at other revealed truths, above our comprehenfion, or oppofite to our inclination. John vi. 45. Ifaiah xxxv. 8. 1 Cor. ii. 14. iii. 19. xii. 3. Peter ii. 8.

The carnal mind, fays the fcripture, is enmity against God; certainly not the god our own imagination has formed, but that which the fcripture has revealed. Nor is it reafonable to suppose, that the discovery of himfelf and will, is likely to meet the approbation of creatures fo depraved as we are. It is not, however, to the want of an adequate, clear conception of his characters that the blame fo much belongs, as to a bitter oppofition to, or infolent denial of those manifeftations of himself and will, which exprefs his majesty and tovereignty, and require our fubmiffion and humility. The one may refult from the lamented want of underftanding, or fuitable opportunities of being more clearly informed; but the other, is the fruit of a pride and pertinacity, which Satan infpires, and God abhors. The meek, however, will he guide in judgment, while the obftinate tranfgreffor ftumbles thereat, or falls therein. Pfalm xxv. 9. Hotea xiv. 9. This obfervation may equally apply to other inftances, in which the doctrines of revealed truth are directly and particularly formed to mortify our pride, and contradict our carnal judgment and inclinations. See chap. ii. &c.

Q. 13. What are fome of the attributes which the Scriptures have afcribed to this great and glorious God?

A. Infinite and eternal Wisdom, Power, Holiness, Mercy, Juftice, Goodnefs and Truth. James i. 17. Ex. iii. 14. Pf. cxlvii. 5. Rev. iv. 8. and xv. 4. Ex. xxxiv. 5. Jer. x. 10.

Q. 14. In what manner do these attributes of the great God appear?

A. In his making all things out of nothing, and upholding and preserving all things in a ftate of fubferviency to his righteous purposes; in his rendering millions of spirits happy, in holiness and obedience to his will, punishing his enemies, affording his munificent goodness to all his creatures, and in his over-ruling the circumstances belonging to all,

as

as is most for his own glory. Heb. xi. 3. Eph. i. 11. Prov. xvi. 4. Pf. cxlv. 9. Rev. iv. 11.

Q. 15. Is Jehovah then inflexibly juft and perfectly holy, as well as good and gracious.

A. Yes: Just and true are thy ways, thou King of Saints, Who fhall not fear thee, O Lord, and glorify thy name? for thou only art holy. Rev. xv. 3, 4.

Q. 16. What are fome of the inftances which the fcriptures have given us of his justice?

A. 1. His reserving the Angels who kept not their first estate in everlasting chains and darkness unto the judgment of the great day. Jude 6. 2. His deftroying the old world by a flood of water for its iniquity. 3. His turning to afhes the cities of Sodom, &c. with fire from heaven. 4. His vifiting with fevere afflictions and judgments his ancient people the Jews, in the times of Mofes, the Judges, and Kings of Ifrael and Judah; in the deftruction of their temple and city, and making them a proverb, and a byword, among all nations, for almost two thousand years. 5. His refufing to pardon a fon or daughter of Adam, without the facrifice and death of his own Son. Rom. viii. 31, 6. His cutting off many in the act of their fin, and making them vifible examples of his awful juftice and displeasure. See Lev. x. 2. 1 Sam. vi. 19. 1 Kings xiii. 26. 2 Chron. xxvi. 20. Acts v. 1-10.

Had we as certain and infallible intelligence, concerning the cafes of many of the ungodly, who appear to be cut off by an untimely death, as that which the Bible affords, we fhould probably have numerous inftances of this kind called by their proper name, the judgments of God, which are now usually referred to chance, and for that reafon eafily overlooked by Deiftic minds. The terrible death of Herod might receive this foft interpretation by the Infidels of his age; but Revelation affigns the true cause, and explains the dreadful fecret, for our inftruction and warning in fimilar cafes, when it affures us, The Angel of the Lord fmote him. Acts xii. 33. Let the bold blasphemer, the doubting sceptic, and

the

the proud, difobedient finner, read and fear and remember, That he who being often reproved hardeneth bis neck, shall suddenly be destroyed, and that without remedy. Prov. xxix. 1.

Q. 17. But does not the fcripture represent him as flow to anger and abundant in mercy

A. Yes: But he will by no means clear the guilty, or thofe who have no intereft in the blood of his Son, and go on ftill in their trefpafies. The Lord is flow to anger, and will not at all acquit the guilty. God fhall wound the hairy fcalp of fuch an one as goeth on ftill in his trefpaffes, And thinkeft thou this, O man, that judgeth them who do fuch things, and doeft the fame, that thou shalt escape the judgment of God? or defpifeth thou the riches of his goodness and long-fuffering. Ex. xxxiv. 6, 7. Nah. i. 3. Pf. lxviii. 21. Rom. ii. 3, 4.

Q. 18. But why will be not acquit the guilty who have no intereft in the blood of his Son, and are not delivered from their iniquity

A. Because his holy nature, inviolable oath, and eternal law oblige him to caft all thofe from his prefence who are not justified and cleanfed by it, and whose hearts are not upright before him. Heb. iii. II. So Ifware they should not enter, &c. Gal. iii. 10. Curfed is every one that continueth not in all things written in the book of the law to do them. Eph. v. 5. No unclean perfon hath any inheritance in the kingdom of Chrift. 1 John i. 7. blood of Fefus Chrift cleanfeth us from all fin, as the convicted awakened finner defires. Hofea xiv. 2.

And the

Q. 19. What now do we learn from these things? A. 1. How obvious is the truth that the fcriptures are, and how daring and wicked the infinuation that they are not the Word of God. 2. How different is the God whom the fcriptures have revealed from that which men in general have conceived, who

diflike

diflike his fovereignty, holiness and juftice, and la bour to ftrip him of each to accommodate their pride, and gratify the corrupt inclinations of their heart. 3. How neceffary it is to get all our views and thoughts of God from the revelation of him in his own word, and by the teaching of his promifed Spirit. Matt. xxii. 29. Fe err, not knowing the feriptures and the power of God. 4. We learn the

infufficiency of reafon to guide us aright into the knowledge of all revealed truths. 5. The abfolute neceffity of fubmiffion and faith in thofe things which our judgment is not able of itself to clear up, or our reason to explore. 6. We learn how to think of the God of the Bible, as perfectly juft and holy, as well as gracious and good. 7. The dangerous state of all those who have not been awakened to fly to the blood of sprinkling, to escape the wrath of his inexorable juftice, and who are not in poffeffion of his forgiving mercy and cleanfing grace. I Theff. i. 10. Heb. vi. 8. and xii. 24. 8. We learn, that if the Scriptures be the Word of God, it is by them we must be judged at last, and that if our faith, hope and conduct is not derived from them, built upon them, and juftified by them, our faith will be judged vain, and ourselves in our fin. John xii. 48.

CHAP. II.

Q. I. IN what state have the Scriptures described man before he fell?

A. As like his Creator in knowledge, righteoufnefs and holiness. Gen. i. 27. Col. iii. 10. Ephef. iv. 24. Ecclef. vii. 29.