III. State very shortly what you understand by "The Atonement of Christ."-Did he die for all men ?-In what sense may His righteousness be said to be imputed to the believer ?-Quote any four Texts in which the Divinity of Christ is strongly asserted. That ransom and satisfaction which Christ paid to the just demand of God at the price of His own blood, dying "the just for the unjust, that he might bring us to God;"*-The "offering of Christ once made as a perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual."+ Yes; for "there is one God," says St. Paul, “and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all :"+-and again, "We thus judge, that if one died for all, then were all dead;"§ here the Apostle assumes that Christ died for all, and from it proves that all are dead, so that in whatever sense, and to whatever extent Christ died for all, in that sense and to that extent only are all dead; therefore, if Christ did not die for each individual, each individual is not spiritually dead; but if each one is so dead in trespasses and sins, that in his natural state he cannot inherit heaven, then Christ must so have died for each as to render his salvation possible :—and the Apostle, when writing to Timothy, says, "We both labour and suffer reproach, because we trust in the living God, who is the saviour of all men, specially of those that believe," from which we learn, that although believers only may be finally saved, yet that God has provided salvation for all. not Precisely in the same sense as our sins are said to be imputed to Him; that by reason of His righteousness we are made actually righteous, any more than by reason of our sinfulness He was made actually sinful; but as He was esteemed as if sinful, and suffered the penalty due to sin, so are we esteemed of God as if righteous, and obtain the benefits of Christ's obedience and death, "only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings."¶ be "Unto us a child is born, unto us a son is given: and the government shall upon His shoulder: and His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.”** "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, GOD with us."++ "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever."‡‡ "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." §§ * 1 Peter, iii. 18. + Article 31. +1 Timothy, ii. 5, 6. ¶ Article II. ** Isaiah, ix. 6. ++ Matt. i. 23. Isaiah, vii. 14. (2 Cor. v. 14. ‡‡ Rom. ix, 3-5. 1 Tim. iv. 10. §§ 1 Tim. iii. 16. IV. "Therefore we conclude that a man is justified by Faith "without the deeds of the Law." (Rom. III. 28.) Explain the terms "justified" and "Faith," and the doctrine here taught. Shew that it agrees with that of our Church. -How do you connect and reconcile this doctrine with the declarations of Scripture respecting the necessity of good works? The term "justified," in this verse, signifies the remission of sins; and the term "Faith" signifies an implicit trust, or reliance, on the atonement of Christ; and we are hereby taught that by the exercise of a lively faith in Christ Jesus, that is, by a faith which WORKETH by love, a man receives remission of sins, although he has not performed the "deeds of the Law;" or in the language of Scripture, "All that believe are justified from all things, from which they could not be justified by the law of Moses." And this agrees with the eleventh Article of our Church, in which it is said, that "we are accounted righteous before God, only for the merit (propter meritum) of our Lord and Saviour Jesus Christ by faith, (per fidem) and not for our own works or deservings;"-similar also are the declarations in the Homily upon Justification. While St. Paul says that " a man is justified by faith without the deeds or the Law," St. James, in whose epistle the passages of Scripture respecting the necessity of good works are principally found, does not say that "a man is justified by works without faith,” but that "by works a man is justified, and not by faith only," evidently implying that faith is necessary; so that St. James does not contradict, but really establishes St. Paul's doctrine, and refers to good works as the fruits or evidences of a true and lively faith, and teaches that by these a man's faith is as evidently known to be of God, and to be spiritually alive, as a tree is known to have vegetable life by the fruits which it produces. St. Paul, indeed, mentions faith simply as the principle by which a man is justified, and St. James shews the nature of this principle, that "it is not by (a dead, or mere theoretic) faith only," but by such a faith as produces good works, which good works justify a person in his professions of possessing a true and lively faith, even as Abraham's act in offering up his son Isaac evidenced the REALITY of his faith, which faith Moses, St. Paul, ‡ and St. James § all tell us was "counted, or imputed unto him for righteousness:"-and this evidently reconciles the seeming difference between the two apostles. *Acts xiii. 39. + Gen. xv. 6. Rom. iv. 3. § James ii, 23. v. By what titles is the Third Person in the Trinity distinguished in Scripture ?-What are His offices with respect to Man? Can His influences be resisted? "The Spirit of God;"*"The Comforter";+-"The Spirit"; "The Holy Spirit of God";§-" The Eternal Spirit";||-" The Holy Ghost."¶ *Matt. iii. 16. John xiv. 16-26. Rom. viii. 26. Ephes. iv. 26. || Heb. ix. 14. 2 Pet. i. 21. To enlighten, invigorate, and purify the soul by convincing man of sin and working in him all such good and godly motions as produce "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," "* and by restoring him to the "image of God in righteousness and true holiness.” Yes, "after we have received the Holy Ghost we may depart from grace given and fall into sin ;"+ which declaration is confirmed by the following and many other passages of Scripture, "My Spirit shall not always strive with man,"+— "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption,"§-" Quench not the Spirit."|| * Gal. v. 22, 23. See also the Homily on "The Gifts of the Holy Ghost." + Article 16. Gen. vi. 3. § Ephes. iv. 30. || 1 Thess. v. 19. VI. What is the etymological meaning of the Greek word which we translate" Repentance"?-What are the essentials of Christian Repentance ?-The history of the thief on the Cross, and the Parable of the labourers in the vineyard, have been often quoted to prove the efficacy of a late Repentance: to what cases are these passages of Scripture properly applicable? What practical errors may arise from a wrong application of them? A change of mind and soul producing a CHANGE OF LIFE-μɛTavola, from μɛta denoting change, and vous the mind. There is also another word translated in the English version " Repentance"-μɛтaμɛɛa, from μera, denoting change, and μελoμal to be concerned; and this word, as the former, signifies sorrow, grief, or concern for something said or done, but not such as to lead to a REFORMATION OF CONDUCT, or LIFE.* These words, however, in the Septuagint version, are used indiscriminately. Conviction of sin,—a godly sorrow for having sinned, arising not merely from fear of punishment, but from a hatred of sin itself as being offensive to God, against whom it has been committed;-a hearty confession of our sinfulness;— and a steady purpose of leading a new life.† Only to the cases of such persons as have not had any previous opportunity of hearing the gospel, and of knowing the will of God concerning themselves. And while these instances shew us the bare possibility of obtaining mercy even in the last moments of life, yet they afford no encouragement whatever to postpone repentance to so critical a period. For to persons who hear, or have an opportunity of hearing the gospel, and of being directed to Christ as "the Lamb of God which taketh away the sin of the world," and who still remain careless and unconcerned, these cases are totally inapplicable; since it appears, from the histories, that the labourers entered the vineyard, and the thief on the cross received and acknowledged Christ as his Saviour, without delay; as soon as they had opportunity. And the practical errors most likely to arise from a wrong application of these cases, are,-cherishing a hope which must eventually perish, * See Campbell "on the Gospels," Vol. 1. Diss. vi. Pt. 3. + Homily on "Repentance." + Matt. xx. 1,-16. Luke xxiii. 39,-43. though for a time it may give a delusive peace, and in all probability would encourage a neglect of the means of grace, the inevitable result of which would be a hardening of the heart, which would render it more improbable that repentance would ever take place; and even if it did, would make it much more painful and difficult, for " every day we neglect to repent, we have the sins of a day more to repent of, and a day less to repent in," and FINAL DISAPPOINTMENT in death would be the most probable consequence of such procrastination. VII. Explain the terms "grace" and "means of grace.". Mention some of the most important of such means. "Grace" (xapos, from χαιρώ I rejoice, or make glad) means anything that causes gladness or joy, especially the favour, kindness, and mercy of God, and in connexion with the term " means of grace" it signifies the divine influences of the Holy Spirit ;-and "means of grace" are certain signs, methods, or ordinances, appointed by God Himself, through which to communicate His grace to the hearts of men. The "means of grace" are both public and private. The most important of the public means, are, the preaching of God's word, and the administration of the Sacraments;-and of the private means, the reading of the word of God, and Prayer. VIII. What are the dispositions of heart, which constitute the spirit of Prayer ?-Quote Texts on the efficacy of Prayer.With what limitation as to the subjects of our petitions ought we to understand our Saviour's promise, "ask, and it shall be given you"? What general instructions may be drawn from the Lord's Prayer, considered as a model for other Prayers? A deep sense of our guilt and unworthiness;-of our lost estate and inability to help ourselves;-humility, and submission, while we believe in the power and willingness of God to grant us all that we need. "I will not let thee go," said Jacob to the Angel of the Covenant, with whom he wrestled until the breaking of the day, "except thou bless me.--And He blessed him there." "I will call unto the Lord, and He shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called upon the Lord; and the Lord sent thunder and rain that day."+ To convince the prophets of Baal that Jehovah was the true God, Elijah prayed, saying " Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and * Gen. xxxii. 24, 29. +1 Sam. xii. 17, 18. the dust, and licked up the water that was in the trench."* Again, when "Peter was kept in prison, prayer was made without ceasing of the Church unto God for him. And behold the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, 'arise up quickly.' And his chains fell off from his hands. And the angel said unto him, 'gird thyself, and bind on thy sandals.' And so he did. And he saith unto him, 'cast thy garment about thee, and follow me.' And he went out and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. But when Peter was come to himself, he said, 'now I know of a surety, that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the Jews.""+ With the limitation that the things we ask for be needful and beneficial;— that they be in accordance with the will, design, and glory of God; and then we may request both temporal and spiritual blessings. That a Form of Prayer is perfectly agreeable to our Lord's will, and the example which He has left us ;—that our prayers, while they express our wants in general, should respect chiefly spiritual and eternal things;—that they should not be encumbered with vain repetitions;—and that the glory of God should be our supreme object in supplicating both deliverance from evils, and the bestowment of blessings.+ * 1 Kings, ch. xviii. + Acts xii. 1,-20. I See Wheatley on the "Common Prayer." IX. What are the essentials of a Sacrament ?-Which of the Sacraments of the Church of Rome do we reject, and why ?Support by Texts from Scripture the answer in our Church Catechism respecting the spiritual grace given in Baptism.—On what grounds do we defend Infant Baptism. An outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.* Confirmation, Penance, Holy Orders, Matrimony, and Extreme Unction. And we reject them as Sacraments because they have not, like Baptism and the Lord's Supper, the essentials of a Sacrament; being destitute of any sign or ceremony ordained of God, and also because they are not generally necessary to salvation.+ The answer in our Church Catechism to the question respecting Baptism, "What is the inward and spiritual grace?" is," a death unto sin, and a new birth unto righteousness;" and this appears to be in accordance with the language of Scripture upon the same subject,—" Arise, and be baptized, and wash away thy sins, calling on the name of the Lord;"‡ and in his Epistle to the Romans, St. Paul says, "So many of us as were baptized into Jesus Christ were baptized into His death; therefore we are buried with him by Baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life;"§ and, again, when writing to the * Catechism. + Article xxv. Acts xxii. 16. Romans vi. 3, 4, |