and three in the same sense. He is three in person and one in essence. The three persons in the Godhead do not constitute one person, neither does the one Divine essence constitute three Divine essences. God is three in one respect and one in another-not three, however, in any such sense as to be inconsistent with his being one in essence. The three persons in the Godhead, though distinct, are not separate. This doctrine, while it is mysterious and above reason, is not contrary to reason, nor absurd, nor any more mysterious than the being, nature, and perfections of God. Nor does the mystery exist in the fact, that there are three Divine persons in the Godhead, for this is plainly revealed; but in the manner in which the persons subsist in the Divine essence, or in the Godhead. This doctrine is all important, as presenting that mode of God's existence, in which his essential and peculiar glory consists, and in which he differs from all other beings, and claims a superiority to them, and in which is laid the foundation of the grand economy of man's salvation as published in the gospel. Q. 5. Do you believe in the purposes of God, by which is meant his eternal and immutable pleasure, will or choice concerning all creatures, things and events, or whatsoever comes to pass in time and in eternity? R. The doctrine of Divine purposes, which is clearly taught by reason and revelation, demands the full assent and consent of every intelligent and moral creature in the universe; because it is most holy in nature, design and operation; and because it is a subject of admiration, support and thanksgiving. The people of God rejoice in this doctrine, as being the only foundation of the sinner's hope of eternal life; for had not God purposed salvation in Jesus Christ, none would have been saved. The purposes of God are not to be regarded as arbitrary, despotic and capricious, but as reasonable and proper, and according to infinite wisdom and goodness. Neither should they be regarded as militating against, interrupting or destroying, the free moral agency of man, but as securing it, for this is embraced within the purposes of God. Nor should they be regarded as the rule of duty for man, (the Divine commands are this rule,) but only as the rule of conduct for God himself. His purposes and agency are altogether consistent with the moral freedom and agency of man, though we may not be able to see this consistency. Q. 6. Do you believe in the entire native depravity of all mankind, or that they all are by nature entirely destitute of holiness or moral goodness, and are sinful so far as their affections and actions partake of moral character; and that, consequently, they are in a lost state, and ex posed to the penalty of God's violated law, which is eternal misery in hell? R. Entire depravity, according to this view of it, does not mean that mankind are as bad as they can be, for they are greatly restrained; nor that they are all equally wicked, for some are worse than others; nor that they are destitute of every thing useful and lovely in society, for many possess very amiable and useful natural qualities; nor that their intellectual faculties are destroyed, for these remain; nor that they are destitute of the natural affections of gratitude, sympathy, pity, humanity, and the like, for all mankind whether holy or unholy, possess these in common. The doctrine of man's entire depravity, which is taught most fully and explicitly in the word of God, and is confirmed by his own consciousness, lies at the foundation of the religion of the Bible, and should be properly understood, and firmly believed. It should also, in connection with man's exposure to endless misery, be a subject of frequent, solemn and affecting meditation. Q. 7. Do you believe that Christ has made an atonement for the sins of the human race, or a provision for their salvation by dying in their stead-suffering as a substitute substantially, and thereby satisfying Divine justice, and making known the righteousness of God, so that he can be just while he grants pardon and salvation to all who believe? R. The doctrine of atonement, which is derived wholly from the sacred Scriptures, and which so peculiarly distinguishes Christianity from Deism, Mohammedanism, Paganism and all other religions, should be received as the fundamental doctrine of the gospel. A belief in Christ as a propitiatory sacrifice for sin, is indispensable to salvation. None who reject the atonement, can be considered as embracing the religion of Christ. Q. 8. Do you believe in the indispensable necessity of regeneration and sanctification, or in a radical holy change of the affections of the heart, as preparatory to salvation, and that this change is necessary for all of the human race; and that it is effected by the agency of the Holy Ghost, and, ordinarily, through the instrumentality of religious means? R. The new birth, which is not a physical but a moral change, does not render its subject completely holy. It is merely the commencement of holiness in the soul. The increase of holiness is sanctification, and this is not perfected till at death. As heaven is a holy place, so, in order to be happy, its inhabitants must be holy too. Without holiness, they would be disqualified for the occupations and enjoy men's of the heavenly world. Q. 9. Do you believe in the necessity of repentance towards God and faith towards our Lord Jesus Christ, as the condition of salvation? -repentance, which implies hatred to sin because of its evil nature, being a violation of the divine law, which is holy, just and good, and turning from it unto holy obedience?-faith, which implies love to Christ, and trusting in him for eternal life? R. Repentance and faith are the fruits of the Holy Spirit, and the free, voluntary exercises of the Christian. They are reasonable as duties, and lovely as graces. It is altogether proper, that we should hate sin, and turn from it unto God, from whom we have so ungratefully revolted, and love Christ and confide in him, by whom we are to be saved. The natural fruits, and best evidence of repentance and faith, are obedience to God, and benevolent actions towards men. Q. 10. Do you believe in the doctrine of justification by grace through faith, or that God by an act of grace absolves the sinner who believes in Christ, from punishment in a future state, and treats him as though he had never sinned. R. Evangelical justification is acceptance with God, not on account of personal inherent righteousness; but on account of the imputed righteousness of Christ, or of his righteousness reckoned to the sinner's account. The grace of God is the source, the atonement of Christ is the ground, and faith is the recipient, of justification. This doctrine is vital to that system of religion which was once delivered to the saints. It affects more or less, all the doctrines, experience and practices of Christians. Q. 11. Do you believe in a future state, and in eternal retributions according to the deeds done in the body? or that the penitent and believing of the human race will be rewarded with endless happiness in heaven, and the impenitent and unbelieving will be punished with endless misery in hell? R. Our future existence gives importance to our present existence; because on the manner in which this is spent, depends the nature of our condition hereafter. A belief in this doctrine will impress our minds with the vast responsibleness of our probationary state, and tend to excite to holiness of heart and holiness of life. A serious contemplation of the happiness of heaven and the misery of hell, must lead to efforts to obtain the one and to escape the other. Thus we have brought to view the most important doctrines of the Christian religion, and instituted questions of self-examination, by which Christians may try their religious sentiments, and learn whether they are in the faith. We have been induced to do this from a consideration, that there seems to be a great want of definiteness, distinctness and exactness in the faith of many Christians. This is deeply to be lamented. As all true religion is founded on doctrinal knowledge, as every duty flows from some doctrine, and is only its practical result, as without a knowledge of doctrines, we shall be ignorant of duties, and as all motives to obedience are derived from the doctrines of the Bible, and these, too, are the means used by the Holy Ghost, in the conversion and sanctification of sinners; therefore this subject demands the candid and prayerful consideration of all. RULES OF LIVING. [From the Rev. Hugh Peters' Legacy to his daughter. London A. D. 1660.] Whosoever would live long and blessedly, let him observe these following rules, by which he shall attain to that which he desireth. Let thy thoughts be divine, awful, godly; talk be little, honest, true; works be profitable, holy, charitable; manners be grave, courteous, cheerful; diet be temperate, convenient, frugal; apparel be sober, neat, comely; will be confiant, obedient, ready; sleep be moderate, quiet, seasonable; prayers be short, devout, often, fervent; recreation be lawful, brief, seldom; memory be of death, punishment, glory. CHARACTERISTICS OF A GOOD MINISTER. It has been as truly as quaintly said, that God's ministers these graces should possess; Of an ambassador the high address. A Father's tenderness, a shepherd's care; A leader's courage which the cross can bear; A teacher's knowledge, and a Saviour's love. |