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of genuine obedience, and is there- I will first quote one of the fore acceptable to God. His good strongest passages in the Archworks are no longer meant to occu- deacon's discourse, on the point in py the place which belongs only to question, and then collate with it the merits of bis Saviour; for then a no less decided sentiment of the they would partake of pride and great champion of Protestantism. self-sufficiency: but they are the --Dr. Hook (in reference to the offspring of higher motives"; they members of the Bible Society) obare acts of true Christian obedience; serves, that they “ have united tbey are produced by the influence themselves in a near and strange of God's Holy Spirit on the heart, fellowship, in order to give addiand proceed from faith, and grati- tional force and effect to the poputude, and love.

far but untenable position against Let then the true Christian-who which we have been contending; laments that his obedience to God is namely, that the Scriptures are so imperfect, who knows the de. sufficiently plain and perspicuous light of being dutiful, but finds to admit of their being distributed ibat perverseness and depravity among the lower and more ignorstill remain to debase his inotives ant classes of society, without either and pollute his actions-take com- guide or comment to assist in the fort from the consideration of the interpretation of them.” pp. 22, 23. atonement of Christ, and the in- Chillingworth, in the “ Religion of fluences of the Holy Spirit. His Protestants a safe Way, &c.” (2d sanctification, though apparently edit. clap. ii. pp. 88, 89), says, slow, is still advancing. If he “ Again, when you say that undaily increase in deploring his learned and ignorant men cannot deficiencies, it is a proof that his understand Scripture, I would deheart is becoming more tender, sire you to come out of the clouds and his conscience more suscepti- and tell us what you mean; whether, ble. And finally, let him take to that they cannot understand all himself the promises of assistance Scripture, or that they cannot unand support which are treasured derstand any Scripture, or that in the volume of life ; and let bim they cannot understand so much anticipate those worlds of bliss, as is sufficient for their direction wbere he shall for ever obey his to heaven. If the first, I believe gracious Creator, without so much the learned are in the same case. as a temptation to sin.

If the second, every man's experience will confute you ; for wbo

is there that is not capable of To the Editor of the Christian Observer.

a sufficient understanding of the THOUGH I decidedly differ from story, the precepts, the promises, a minister of our venerable Esta- and the threats of the Gospel ? If blishment respecting" the Duty of the third, that they may underControversy," (the title aftixed to stand sometbing, but not enough a discourse published a few years for their salvation ; I ask you first, since), I cannot refrain from call- why then does St. Paul say to Tiing the attention of your readers mothy, · The Scriptures are able to to a passage in the writings of make men wise unto salyation ?' the celebrated Chillingworth, which Neither did they (the sacred forins a singular contrast with some writers) write only for the learned, opinions maintained by Dr. Hook but for all men. This being one (in his sermon preached at St. especial means of the preaching of Paul's, June 18, 1818), on the inabi- the Gospel, which was commanded lity of the unlearned to understand to be preached, not only to learned the holy Scriptures, when unac- men, but to all men. And, therecompanied with pole or comment. fore, unless we will imagine the

Holy Ghost and them to have been He is pure." Drawing near to the wilfully wanting to their own de- conclusion of his discourse, he sire and purpose, we must conceive says, that they intended to speak plainly, “ I proceed now to the other even to the capacity of the simplest ; thing from which we are to purify at least touching all things neces- onrselves; and that is, the guilt sary to be published by them, and of sin. În speaking of which I believed by u.."

shall shew, Having thus endeavoured to shew

“ 1. Negattvely, what cannot that the distribution of the holy purify us from the guilt of sin. Scriptures, without note or com- “ 2. Positively, what alone can. ment, is virtually advocated by one " 1. For the first of these. No pre-eminently qualified to pass duły or work, within the power judgment on the point, I shall beg and performance of man as such, leave to submit, in conclusion, two is able to expiate and take away or three important queries to those the guilt of sin. In this matter who may be disposed to subscribe we must put our hands upon our to the above opinion of Dr. Hook. mouths, and be silent for ever. He

1st, Is there in existence a com- that thinks, and attempts by his mentary on the whole Bible, adapto own goodness to satisfy God's jused in its style to the capacity of tice, does by this, the more incense the unlearned reader? 2dly, If it; and hy endeavouriog to remove such a commentary can be pro- his guilt, does indeed increase it. duced, how are the poor to become His works of satisfaction for sin, in all cases possessed of it? 3dly, are the greatest sins, and stand If (which is very far from impossi- most in need of the satisfaction of ble) some part of such a commen; Christ. We know how miserably tary should prove unintelligible to the deluded Papists err in this the poor, how are they then to un- point, how they wander in the derstand the sacred text ?

maze of their own inventions about A PROTESTANT CLERGYMAN. works of penance, deeds of charity,

P. S. In all that I have submitted pilgrimages, and many other such to your readers on the point in vain ways, found out by them to question, I would be understood to purge and purify guilty consciences. argue not against the usefulness, A man perhaps has committed some but against the indispensable neces- gross sin, the guilt of which lies sity, of a commentary to the un

hard and heavy upon

his conlearned reader of the Bible.

science; and how shall be remove it? Why, peradventure by a blind

devotion : he says over so many Tothe Editor of the ChristianObserver.

prayers, goes so many miles bareI TAKE the liberty of sending for foot, gives so much to boly uses, your insertion an interesting pas- and now he is rectus in curia, free sage from the writings of Dr. South, and absolved in the court of Heaven, on the much disputed points of But certainly the folly of those good works, repentance, and justi- that practise these things is to be fication. The learned author will pitied; and the blasphemy of those vever, I think, be suspected of what that teach them, to be detested. is vaguely called Methodism; and For do they know and consider yet his statements would fully satisfy what sin is, and whom it strikes the minds of many who, iu ihe pre. at? Is it not the breach of the sent day, are called to bear that in- law ?. Is it not against the infinite explicable name. The learned di- justice and sovereignty of the great vine is preaching upon 1 John iii. 3. God? And can the poor, imper. ! Every man that halh this hope fect, finite services of a sinful creain him purifieth himself, even as lure ever make up such a breach?

Cap our pitiful broken mite, dis- God, cannot countervail the least charge the debt of ten thousand that we have done against him. talents? Those that can imagine “ 2. In the next place, therefore, the removal of the guilt of the positively; that course which alone least sin feasible, by the choicest is able to purify us from the guilt and most religious of their own of sin, is by applying the virtue works, never ab yet knew God of the blood of Christ to the soul, truly, nor themselves, nor their by renewed acts of faith. We hold sins: they never understood the indeed, that justification as it is fiery strictness of the Law, por the the act of God, is perfect and enspirituality of the Gospel.

tire at once, and justifies the soul “ Now, though this error is most from all sins, both past and future : gross and notorious amongst the yet justification and pardoning Papists, yet there is something of mercy are not actually dealt forth the same spirit that leavens and to us after particular sins, till we infects the duties of most profesrepair to the death and blood of sors; who in all their works of re, Christ, by particular actings of pentance, sorrow, and humiliation faith upon it; which actings also for sin, are too, too apt secretly to of themselves

cleanse not away think in their hearts that they make the guilt of sin, but the virtue of God some amends for their sins. Christ's blood conveyed by them And the reason of this is, because to the soul: for it is that alone that it is natural to all men 10 be self- is able to wash away this deep stain, justitiaries, and to place a justify- and to change the hue of the spiriting power in themselves, and to ual Ethiopian : nothing cap cleanse cooceive a more than ordinary va- ibe soul but that Blood that relue and excellency in their own deemed the soul. works, but especially such works “ The invalidity of whatsoever as are religious.

we can do in order to this thing, is “ But this conception is of all sufficiently demonstrated in many others the most dangerous to the places of Scripture, Job ix. 30, 31. soul, and dishonourable to God, • If I wasb myself with snow water, as being absolutely and diametri- and make my hands never so clean, cally opposite to the tenor of the yet thou sbalt plunge me in the Gospel, and that which evacuates ditch, and my own clothes shall the death and satisfaction of abhor me. He that has nothing Christ; for it causes us, while we to rinse bis polluted soul with, acknowledge a Christ, tacitly to but his own penitential tears, endeny the Saviour. And herein is deavours only to purify himself in the art and policy of the devil seen, nuddy water, which does not purge who will keep back the sinner as but increase the siain. lu Cbrist long as he can, from the duties of alone is that fountain that is openrepentance and humiliation; and ed for sin and for uncleanness; and when he can do this no longer, he in this only we must wash and will endeavour to make him trust bathe our defiled souls, if ever we and confide in them. And so he would have them pure. (1 John circumvents us by this dilemma. i. 7.) The blood of Christ cleanseth He will either make us neglect our us from all sin. It is from his repentance, or adore it: throw crucified side that there must issue, away our salvation by omission of both blood to expiate and water duties, or place it in our duties : to cleanse our impieties. Faith but let this persuasion still remain also is said to purify the heart. fixed upon our spirits, that repent- (Acts xv. 9.) But how? Why ceraoce was enjoined the sinner as a

• The reader may refer to Dr. Chalduty, not as a recompence; and mers's excellent sermon on this text for that the most that we can do for

many valyable remarks on the subject.

tainly, as it is instrumental to bring day following, they could not but into the soul that purifying virtue have expressed themselves more that is in Christ. 'Faith purifies, clearly and grammatically thus : not as the water itself, but as the " If this day shall happen to be conduit that conveys the water. Sunday, this form of prayer shall Again, (Rev. i. 6.) Christ is said to be used, but the fast kept the next have washed us from our sins in day following." But surely it could his own blood. There is no cleans- not have been their intention to se. ing without this. So that we may parate the two joint acts of humiuse the words of the Jews, and liation, prayer and fasting. Agree. convert an imprecation into a ably to the practice of the Catholic blessing, and pray that his blood Church, which never admitted fastmay be upon us, and upon ouring on Sundays, they have taken parsouls ;' for it is certain that it will ticular care in this instance that the be one way upon us, either to purge fast should not be kept on the Chris. or to condemn us. Every soul is tian Sabbath, and have therefore enpolluted with the loathsome, defil- joined that it should be kept on the ing leprosy of sin. And now for next day following; and that they the purging off of this leprosy, if intended also that the form of prayer the Spirit of God bids us go and should accompany the outward act wash in the blood of Christ, that of fasting, might be inferred from spiritual Jordan, and assures us the title of the service-" A Form that upon such washing, our inno- of Prayer with Fasting”—as also cence shall revive and grow anew, from many expressions used in the aud our original lost purity return service, and which profess that we again upon us, shall we now, in a are at that time " turning unto the huff of spiritual pride and self- Lord, in weeping, fasting and Jove, run to our own endeavours, praying;" which is not the fact, our own humiliations, and say as neither can be, on the Sunday, beNaaman, · Are not the rivers of cause the church bas enjoined that Damascus better than all the waters all Sundays shall be observed as of Israel ? May I not wash in them festivals, whence all vigils and and be clean ? Are not my tears, fast days falling on the Sunday, are my groans, and my penitential sor- kept the Saturday preceding. Such rows, of more efficacy to cleanse is the distinction made between a me, than the blood and death of fast and a day of ibaoksgiving fall. Christ? May I not use these and ing on the Sunday; for if, for inbe clean, and purified from sin ! stance, a day of thanksgiving shall I answer, No; and after we have happen to be a Sunday, then the tried them, we shall experimentally Rubric orders that the usual office find their utler insufficiency. We shall be used. From the following may sooner drown, thau cleanse words of the Rubric in question, i ourselves with our own tears." think it may be inferred, ibat the

R. P. B. form of prayer is to be used on the

Monday. “And upon the Lord's Tothe Editor of the Christian Obserder. day next before the day to be kept,

at morning prayer, immediately In addition to the reniarks made after the Nicene Creed, notice sball by F. Y. in your last Number, on be given for the due observation of the Church Service for the thirtieth the said day." Now, the Monday of January, I am tempted to offer is certainly to be kept a fast; but the following.

if the form of prayer is to be used Had the compilers of this occa. on the Sunday, I can neither consional service intended that the ceive how the notice is to be given form of prayer should be used on for a fast only, and that too in the lbe Sunday, and the fast kept the course of the service for the day,

nor how the day can be duly ob- ments, unclothed in the garb of served without having the usual controversy, as of course they apservice of the church performed pear in humble prayer, he finds exactly as it would have been if that the opinions which he imputed the 301b of January had fallen on to him are not his sentiments, and the Monday.

A. B. that his system is not necessarily

accompanied by the injurious ap

pendages which the imagination of To the Editor of the Christian Observer. the opponent had interwoven with

it. Calvinists are apt to suppose The Rev. Mr. Simeon, in a passage that their Arminian friends are in his highly valuable “ Horæ heretical on the subject of original Homileticæ," cited in your Num- sin; that they are not clear upon ber for May, p. 343, remarks, that the fundamental point of justifica“ pious men, both of the Calvin- tion by faith ; that they attribute istic and Arminiau persuasion, ap- merit to their imperfect works ; proximate very nearly when they and that they make holiness not are upon their knees before God only the qualification, but a part in prayer; the devout Arminian also of the claim to beaven. Arthen acknowledging his total de- minians are apt to fancy, that their pendence upon God as strongly as Calviuistic brethren think so exthe most confirmed Calvinist; and clusively of their election to life, the Calvinist acknowledging his that they fail to examine themselves responsibility to God, and his obli- as to the grounds of their contigation to exertion, in terms as de- 'dence; that they indulge a secret cisive as the most determined Ar- persuasion, that provided they have minian.”—I have frequently heard faith, it matters little whether it the same remark made in conver- operates in good works; and that satiou ; but doubt how far such they not only exclude holiness as statements are correct. Indeed, I a meritorious condition, but deny am inclined to believe that on few its necessity altogether, and thus occasions are the effects of the two practically echo the licentious systems more visible than in the maxim, " Let us sin that grace prayers of their respective abettors. may abound.”

li is very true, that “ the de- Now, it requires but a slight vout Arminian acknowledges his knowledge of the real sentiments total dependence upon God;" but of the contending parties, supposthere is nothing in his doctrinal ing them to be true Christians, to system which be considers at vari- perceive that these imputed dogmas ance with such a profession. The are not a part of their admitted Calvinist likewise “ acknowledges creed. But, for want of coming his responsibility and his obligation into intimate contact, prejudice to exertion;" but this also be con- and party-spirit so often blind the ceives to be in perfect accordance eyes of each, that they are slow to with bis doctrinal hypothesis. The believe that these hideous inferences reason, perbaps, of the common are engendered only in their own expression of surprise by the op- inaginations. Even should the posite parties at not finding the parties meet for disputation, it is prayers of each other contradic- not likely that a correct impression iory to their own views of trutb, will be left on the minds of either; is, that each is apt to consider his for both will probably be so intentneighbour as holding sentiments ly employed in attacking and dewhich be by no means admits, and fending certain positions, and in rejecting others which he cordially discovering all the supposed evil embraces. When, therefore, he tendencies of the opposite scheme, learas his opponent's real senti- that it is more than probable that

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