Puslapio vaizdai
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A. There is. The Scriptures represent the Holy Ghost as subordinate to the Father and the Son, and the Son as subordinate to the Father. But this is only a subordination of office, in reference to the different parts they take in the work of redemption. In their official capacity, the Son is obedient to the Father, and the Holy Ghost is obedient to the Father and the Son both. This gives rise to all, that is said in the Scriptures of the Holy Ghost, and much, that is said of the Son, as unequal to the Father.(e) Q. 11. Is the Son, the second person in the Trinity, human as well as divine?

A. He is. He possesses a true human body and soul, as well as a divine nature. In Him, as a complex person, the divine and human natures are united -so united, as that they cannot be separated, so as to make entirely distinct and separate agents; and yet the Godhead and manhood are not one person, by the conversion, or intermixture, of the two natures. The Person of Christ is truly God, and truly man. When in the Scriptures He is called by divine appellatives, it is in reference to his divinity; and when He is called by human appellatives, it is in reference to His humanity. If Christ does not possess two natures, the human and divine, the Bible is calculated to deceive, and lead into the most awful and dangerous errours.(f)

(e) John 14. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 15. 16. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. 1 John 4. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him.

(f) John 1. 1, 14. In the beginning was the Word, (Christ) and the Word was with God, and the Word was God. And the Word (God) was made flesh, and dwelt among us, and we behold his glory, the glory as of the only

Q. 12. Will Christ continue to be God and man in one person forever?

A.

He will. His manhood will be, however, in its glorified state.

Q. 13. How does it appear, that Christ was truly

man?

A. From the considerations, that He was born of a woman; that in appearance he had a human body and soul, and was like other men, sin only excepted; that He was made under the law, moral and ceremonial, and perfectly obeyed it; that He increased in wisdom and stature, and in favour with God and man; that He hungered, thirsted, ate, drank, and conversed, like other men; that he was subject to pain, weariness, and mortality, and finally died; and that He is expressly called man and the Son of man. Christ calls Himself the Son of man more than sixty times, in the New Testament.(5)

begotten of the Father, full of grace and truth. Philip. 2 6,7. Who (Christ) being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man. Coloss. 2. 9. For in him, (Christ) dwelleth all the fulness of the Godhead bodily. Matt. 1. 23. Behold, a virgin shall be with child, and shall bring forth a Son, (Christ) and they shall call his name Emmanuel, which, being interpreted, is, God with us. 1 Tim. 3. 16. And without controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. John 10. 33. The Jews answered him (Christ) saying, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God,

(g) Gal. 4. 4. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law. Philip. 2. 6. Who (Christ) being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. Luke 2.52. And Jesus increased in wisdom and stature, and in favour with God and man. Matt. 4. 2. John 19. 28. Mark 2. 16. John 4. 7. Luke 24. 32. John 4. 6. Mark 15.37. 1 Tim. 2. 5. John 3. 13.

Q. 14. Is the doctrine of the Trinity, in some respects, to be viewed as inexplicable and incomprehensible?

A. It is to be regarded as profoundly mysterious and above reason; but not contrary to reason, or absurd, nor more mysterious or above reason, than the very being, nature, and perfections of God. These are all inexplicable, and incomprehensible, by finite minds. It is not to be expected, that the mode of the Divine existence should be level to the comprehension of finite capacities.(h)

Q 15. Wherein does the mystery in reference to the Trinity exist?

A. It does not 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 three divine Persons subsist in the divine essence, or in the Godhead.

Q. 16. Is the mysteriousness of the triune existence of God a reason for rejecting the doctrine?

A. It is not. If we may not believe any thing respecting God, which we cannot comprehend, we may not believe His existence, or His perfections, or His works, or His ways; for they are all incomprehensible by us. It becomes us, short-sighted, fallible creatures, immersed in the darkness of the fall, to bow to the instructions of Heaven. If we do not, we must abide the doom of unbelievers.

Q. 17. Are those persons idolaters, who worship Christ, if He is not God?

A. They certainly are as much so, as the Papists, in worshipping the Virgin Mary and canonized saints, or the Heathen, in worshipping departed heroes, or

(h) 1 Tim. 3. 16. And without controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. Job 11. 17. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?

graven images. No being but God is, or can be, a proper object of religious worship.(i)

Q. 18. Are the three persons in the Godhead, distinctly, proper objects of religious worship?

A. They are. This arises from the fact, that each person is truly Divine, and that distinct worship is represented as paid to Them in the Scriptures. God should be worshipped, according to His personal distinction, for in this mode of existence much of His essential and peculiar glory consists, as in this way He differs from all other beings, and claims a superiority to them;-for to each person we are indebted for the part They take in the accomplishment of the great work of redemption.

Q. 19. Is the doctrine of the Trinity of great importance.

A. It is; for it relates to, and has a vastly important bearing upon, the whole scheme of salvation. The Gospel is wholly built upon it. It is, therefore, the fundamental, and the most essential, article of the Christian religion.

me.

(i) Ex. 20. 3—5. Thou shalt have no other gods before Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them.

CHAPTER V.

Purposes of God.

Q. 1. What is meant by the purposes of God? A. By His purposes is meant His eternal and immutable pleasure, will, or choice, concerning all creatures, things, and events, or whatever comes to pass in time or in eternity.

Q. 2. Do God's purposes respect generals and particulars, means and ends, in the great system of the universe, as one stupendous whole?

A. God does not purpose by parts. He does not purpose effects without causes, ends without means, and volitions without motives. But his purposes extend to all creatures, things, and events, in the natural and moral worlds, and embrace them as one great, complete, and harmonious whole.

Q. 3. What is meant by the purposes of God in relation to what is usually called Election?

A. It means, simply, His pleasure, will, or choice, in reference to the eternal salvation of a part of mankind, through sanctification of the Spirit and belief of the truth; and the eternal perdition of the remaining part, by reason of their continuing in their own chosen ways of sin, and their voluntary rejection of the salvation, freely, and sincerely, offered to them in the Gospel. Those who are saved, are saved through holiness and faith; and those who are lost, are lost through sin and unbelief. None are saved, simply, because they were elected; but

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