(Continued from page 44.)
THE answer to the fourth question in this Catechism, though expressing certain truths concerning God, does not make proper sense as an answer to the particular question put, and is not worthy of men of ordinary intelligence in matters of Christian doctrine, far less of D.D.’s and L.L.D.’s. It is to be feared that if the framers of this Catechism were to be judged by their answer to this question, the conclusion would be that they would not pass an ordinary college examination in theology. The question and answer are as follows:—“Q. What do we mean when we say that God is a spirit? A. When we say that God is a spirit, we mean that God lives, and that he knows all things and works everywhere, though we cannot see him.”
Now, the first thing here may go without objection, that, when it is said that God is a spirit, it is meant that God lives, but it does not follow from the mere fact that He is a spirit that “he knows all things and works everywhere,” though these assertions are truths. An angel is a spirit, but he does not, on that account, know all things or work everywhere. He is limited in his intelligence and powers, though a spirit. In fact, the two ideas we chiefly associate with a spirit are simply invisibility to sense and the absence of physical or bodily parts. A spirit is an invisible and immaterial, intelligent being. And when we say that God is a spirit, this is what we mean, and nothing more; we affirm nothing thereby concerning His omniscience or omnipresence. But perhaps it may be replied that the Catechism framers are keeping in view a previous answer of theirs to the question, “What is God?” namely, “God is a spirit, infinite, eternal and almighty, most holy, just, and wise, most merciful and loving,” where it is predicated of God that He is an infinite, eternal and almighty spirit. But if they have this in view, the words “infinite, eternal and almighty” should go before “spirit” in this fourth question in order to make sense, for the idea of “a spirit” does not involve the ideas of infinity, eternity, or almightiness. Angels, as we have said, are spirits, but they are neither infinite, eternal, or almighty. The strange thing is, however, that, although it was quite certain the framers had these attributes of God in view when they speak of Him as a spirit in this question, the answer is still very defective. There is no real explanation in it of His infinity, and none at all of His eternity; while the expression, “works everywhere,” is not a correct equivalent of the word “almighty.” “Almighty” describes a perfection in the Divine Being, while “works everywhere” defines the field of His operations. Whatever way one looks at this question it seems out of joint, and it is only fitted to produce confusion, and perhaps worse, in the minds of the young. It labels the Catechism a crude document. What a contrast to the accuracy, lucidity, and wholesomeness of the Shorter Catechism!
The sixth and seventh questions deal with the love of God, and no distinction is made in them between the general love or benevolence of God to all men, and His special saving love to His people. The love of God, shown in the gift of His Son for salvation, is described as only a greater degree of the love that is shown in the common mercies of life. This, of course, is the view of those who do not believe in the doctrine of election, a doctrine which is carefully excluded from this Catechism. The questions and answers referred to, run as follows:—6. Q. How does God show his love for us? A. God shows his love for us by creating and preserving us, and by the mercies he bestows on us every day. 7. Q. How has God shown the exceeding greatness of his love? A. God has shown the exceeding greatness of His love by giving His only begotten Son for our salvation.”
It is clear that these answers teach that God loves all men equally in the same respects, and that He has given His only begotten Son for the salvation of all, without distinction. Such are the doctrines of Arminianism, and they are entirely alien to, and subversive of, the teaching of the Confession of Faith, which some of the framers of this Catechism owe allegiance to. We maintain, also, that they are contrary to God’s Word. For we learn from it that God’s general goodness to men, and His love, as manifested in Christ, are two distinct things. In his general goodness he bestows many temporal benefits upon men, upon the unjust as well as the just, but no one is at liberty to conclude, from the enjoyment of these things, that he is an object of God’s love in the highest sense of the word. His goodness to many in providence is entirely apart from His love unto salvation. This leads us further to say, that God did not give His only begotten Son for the salvation of any but those whom He had an unchangeable purpose to save from eternity. The love of God in Christ is thus bound up with a distinct purpose of salvation which shall not fail of accomplishment, and is not merely a greater degree of His general goodness, as the framers of this Catechism would have it. Christ speaks of His true people as those given Him by the Father out of the world; they are His sheep for whom He lays down His life; they shall all come to Him, and He gives unto them eternal life, and they shall never perish. He prays not for the world, but those whom the Father gave Him. Does not all this most clearly declare a special saving love set upon some and not upon others? Again, the Apostles concur in their inspired testimony to this doctrine. Paul, in all his epistles, speaking by the Holy Ghost, declares the truths of eternal election and particular redemption. Witness the Epistle to the Ephesians, “He hath chosen us in him before the foundation of the world . . . predestinated us to the adoption of children by Jesus Christ” (chap. i. 4, 5); “Christ loved the Church and gave himself for it” (chap. v. 25). Again, in Romans, eighth chapter, the Apostle speaks of all the blessings of salvation as the fruit of predestination and of those predestinated, called, and justified, as the inseparable objects of “the love of Christ,” and of “the love of God which is in Christ Jesus, our Lord.” But we cannot enlarge. Many passages might also be quoted from the other inspired writers, both prophets and apostles, to show that there is a deep distinction drawn in the Scriptures between the general goodness of God to all His creatures, which they may experience and yet be lost for ever, and that love, manifested in the gift of His Son Jesus Christ, which infallibly secures the eternal salvation of its objects.
It is utterly vain for men to think, as many of our modern divines do, that they can get rid of the doctrine of eternal election. The principle of it confronts us in all spheres, in creation, and providence, as well as redemption, and it is plainly revealed in Holy Scripture. But the natural man, whether he be in the pulpit or the pew, kicks against it with all his might, and would have it obliterated from Bible and Catechism. But, notwithstanding this, it is the foundation pillar in the whole superstructure of redemption from first to last, and for our part we have no other hope for eternity, but the sovereign will of Him who said, “I will have mercy upon whom I will have mercy,” and who determined to save, and will save in spite of all that calls for the sinner’s condemnation, causing “grace” to “reign through righteousness, unto eternal life, by Jesus Christ our Lord.” Some men, who wish to be considered orthodox and good, appear to think that the proclamation of this doctrine will keep sinners from Christ. We admit that it is a subject that needs to be handled with wisdom and reverence, and to be set forth in its proper relation to other truths of God’s Word, but it is not to be passed by or scarcely mentioned from one year’s end to another. The doctrine of election may well keep sinners from a false Christ, but not from the true Christ of God, the great Shepherd of the sheep. Men need to be humbled as well as comforted, and it is they who are truly broken by divine sovereignty that will also be healed by it. The sinner, cut off from his own will and all hope in himself, will be shut up to the sovereign will of a God in Christ who casts out none who truly come to Him, but shows them the unsearchable riches of His grace and liberality.
We remarked in last issue that this new Catechism errs largely in defect. Solemn and important truths of God’s Word, that are unpalatable to the carnal mind, and fitted to humble the pride of man, are left out, and even when some things are rightly said, there are serious defects side by side with them. For example, the answer to the question, “What is sin?” is the following, “Sin is disobedience to God, in thought, word, and deed.” There is no statement here of any rule of obedience whatsoever. How are we to know what is disobedience without a rule? The rule of course is the Word of God, but there is no mention of it at this necessary point. Again, “Sin,” according to the Shorter Catechism, and according to truth, “is any want of conformity unto or transgression of the law of God.” But the “want of conformity” is left out in this new answer, thus showing that our latest teachers have no adequate views of the fall of man, or the perfection of the law’s requirements. Another example of defect is in answer to the question, “How does the Holy Spirit lead us to believe?” The answer is, “The Holy Spirit leads us to believe by teaching us that Christ is able and willing to save us, and by persuading us to give ourselves to him in trust and love, and the spirit of obedience.” Now, teaching and persuading are not enough to produce faith and love and obedience in the heart of a sinner, where there is nothing but deceit and desperate wickedness, according to infallible testimony, and so the Holy Spirit does more than this when He brings a sinner to Christ; He enables, as well as persuades him, to believe, and love, and obey. He makes the sinner a new creature, otherwise there can be no faith, love, or obedience unto salvation.
One final remark we shall make in this article. The Shorter Catechism, in its statements of truth, generally so expresses things as to prevent the learner from falling into the opposite error, and this is a very valuable feature indeed. In fact, this is one great end for which any Catechism should exist at all. We are all by nature more ready to accept error than truth, and it is of the utmost importance that the minds of the young should be imbued with Christian teaching that would keep their thoughts on right lines in the things of God and eternity, for it is by the knowledge of the truth, under the blessing of the Holy Spirit, that the whole Church of God are saved. Now, this New Catechism affords no safeguard here. A whole host of errors may be held and retained along with its teaching. We have already mentioned the Higher Criticism and Arminianism, and we may add Evolution, for any evolutionist, unless a blank atheist, would subscribe to the answer to the first question, “Who created the heavens and the earth?” “God created the heavens and the earth, and all that is therein.” The Scriptural account of the work of creation, as given in the book of Genesis, is not expressly endorsed here, as it is in the time-honoured Shorter Catechism.
We earnestly trust that there will be such a general opposition among heads of families and others to this subtle and dangerous product of modern theology and charity, as that it will soon die a natural death, and be no more heard of.