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ings to the propagation of discor- influenced by the noblest seal for religion, dant articles of faith. The mind and as if they liad been exempt from those of man has ever been too prone to

eto base and malevolent passions which were,

in fact, the main spring of their exertious. form private conceptions of religi

The words in pretence' and 'in truth,' on ous truth, and if none has been which the misinterpretation of the passage found to defend the innocence of seems chiefly to rest, have no allusion to positive error, many have maintain the nature of the doctrines preached, bat ed, tbat there is no offence in the relate solely to the private motive of the varieties of religious belief. The preacher. They who preached in pretence, Scriptures are quoted without hesi. as we have already seen, were the Apostle's

personal enemies. They preached to tation in vindication of this lati

others the anadulterated doctrines of the tude of religious opinion, and the Gospel ; but, at the sanse time, under preexample and authority of St. Paul tence of a zea lfor religion, they gratified are alleged in proof, that the pecu- those passions which religion especially liar doctrines which are taught are forbids. The same persons are said, in matter of little concern, if they are

the fifteenth verse, to preach Christ,' a

phrase wbich is never applied, in Scriptore, but collected from the word of God.

• without some qnalification, to any bit the The appeal is made to the difficult preachers of true religion. So, again, the text of the Apostle to the Philip- words in truth' do not here mean sound pians, (i, 16-18.) and Mr. Strong . doctrine, in opposition to false, but a pure has rendered good service to the and honest motive, in opposition to a corChurch in proving the irrelevancy rupt one. If they are goderstood to signify of the appeal, by an exact inter

an erant inter. parity of doctrine, the whole passage is

thrown into confusion; whereas, the Apos. pretation of the passage, in its con: tle's discourse, according to the other innexion with the general spirit and terpretation, is perfectly clear and oatural occasion of the Epistle. The sub- in all its parts." P.11. stance of the exposition is thus reca .

This interpretation is confirmed pitulated :

by the general analogy of the Scrip: « The Apostle is speaking exclusively tures, and especially of the writings

an Church at of St. Paul, who was distinguished Rome at a particular time, and the septi.

:. by his zeal in contending for sound ments he expresses are, in all respects,

od of what holy religion doctrine and the unity of a settled which he so firmly believed and practised.' faith, and in opposing in conjuncHe describes the different motives by wbich tion with the other Apostles, the different preachers were actuated, but does progress of error and heresy. The not intimate that any diversity of doctrine same analogy of the Scriptures will prevailed among them. The observation

confute another popular misappreof Erasmus upon this passage appears both

hension of the text, in which it is just and luminous: 'Nou Paulus de his ·loquitur, qui docebant hæretice, sed qui

arbitrarily brought in defence of the recte licet animo parum silicero. Nec hos ministrations of private and unau. probat tamen : sed negat sibi discutien- thorized teachers, as if ordination dam, quo animo id faciant, modo prosint,' to the ministry were a matter of in The whole scope of the Apostle's discourse difference, or as if St. Paul had ne is confined to the character of the man. ver recorded the pleasure with which A contrast is drawp between two classes

he beheld the order of the Colosof precahers, who were then engaged in propagating the Gospel at Rome. One

sians, or had never warned the Roclass was actnated by enwy and strife,' mans to mark such as caused divithe other by good will.' The one la- sions and offences, contrary to the boured in pretence,' the other in truth,' doctrine which they had learned. But as the pretensions of both were equally The conclusion of Mr. Strong is as fair, the general congregation of Cliristians, applicable to schism as it is to disto whom their instructions were addressed, did not perceive the bypocritical character

esse sent' of the former class; and, consequently, “ If St. Paul had intended, in the last - their preaching was productive of as much guage of my text, to represept uniformity public benefit as if they had been truly of faith as a matter of indifference, he

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wonld have contradicted himself and other " When our Saviour said, " He that: inspired teachers of the Apostolical Church. believeth, not shall be damned,' he doubta: But if the words be applied to the motives less intended to denounce punishment on of the preachers, without reference to all who, with sufficient means of informà. their doctrine, they will be found in per- tion, might reject, or wilfully corrupt ther fect harmony with the general declarations doctrines of his religion ; but not on those of Holy Writ.” P. 17.

who might be ignorant of the Gospel, or

incapable of attaining a competent knowIt has been sometimes supposed, ledge of its doctrines and conditions. It that the severe judginent pronounced is clearly the perverse disposition of indiviupon unbelief, especially in the last duals, not the deficiency of their knowcommission of our Lord recorded by ledge, against which his anger is denounced. St. Mark, is irreconcilable with the So the language of the Athanasian Creed is mercies revealed in the Gospel, but

intended to condemn all wilful depravation

u of the truth, and obstinate infidelity. In it is shewn by Mr. Strong in the se- thi

e this sense it has always been understood cond Discourse, to be no valid obe by the most temperate and judicions wri. jection to a revelation otherwise au- ters of the Church of England; and it is, thenticated, and proved of Divine perhaps, worthy of remark, that the comorigin. The sentence in its just iv. missioners who were appointed to revise terpretation, is applicable to pone the Liturgy, in the first year of King

William the Third, had resolved to prepare but those who possess and neglect

a rubric to this effect: the opportunities of Christian know- clauses are to be understood as relating

the condemning ledge and, as in the preceding only to those who obstinately deny the clause, obedience is implied in the substance of the Christian faith. It is promise made to such as believe and well known that the main object of this are baptized, so the condemnation commission was at last abandoned; but of those who beliere not, is founded the fact that such a rubric was prepared on their deliberate and voluntary re- by

by the commissioners is a proof of the

construction which they put upon the jection of the truth. While Chris. ,

15- damnatory clauses of the Athanasian Wanity thus considers the relative Creed. In attaching this sense to the opportunities of its disciples, we, clauses in question they acted in confor. who have the opportunity of believ. mity both to Scripture and reason, and ing, are inexcusable in infidelity, bequeathed a lesson of wisdom and mo. and it becomes a question of the deration to the clergy of future times,

Although the rubric which they proposed deepest interest and importance,

was not inserted in the Liturgy, it may what is the doctrine professed in

tend to confirm onr judgment and to probaptism, of which the rejection in- duce much private satisfaction in a point curs the judgment pronounced on of acknowledged difficulty. As our $a unbelief? The obvious and only an. viour did not think it necessary to guard swer is, that it is the doctrine of the the strong language of my text, but has left Trinity, which, as well as all other us to understand it with such exceptions as

common sense and the general principles doctriues of the Gospel, it is neces

of his religion might suggest, so we may sary to preserve whole and undefil

understand these clauses of the Creed as a ed. The Preacher is thus led 10 broad and general statement of an imporanimadvert on the composition and tant truth, which applies, in different despirit of the Nicene or Constantino- grees, to different persons, and must, politan and the Athanasian Creeds, therefore, always be received in a qualified to the former of which an anathema sense." P. 36. founded on the text (Mark xvi. 10.) was originally annexed, but forineá The doctrine of the Athanasian no part of the Creed: the damna. Creed, is true, and is founded in tory clauses, as they are called, of the Scriptures, and was designed to the latter, although equally autho counteract many pernicious hererized and sanctioned, have been the sies, with which we are not at lifrequent occasion of cavilling and berty to compromise the faith of dispute :

the Gospel, and which may at all

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'is known, that the Socinians would the Apostle to the communion of restrict the whole doctrine of the the Holy Spirit with the faithful: Holy Spirit of God. Mr. Strong, “ Ye are the temple of the living in a very luminous and satisfactory God, as God hath said, I will dwell argument, refutes this opinion, by in them and walk in them, and I the citation of various predictions will be their God, and they shall be of the ancient Prophets, expressed my people." in very full and general terms, wbich


« It may be so

“ It may be sufficient to produce one can hardly be understood of any more testimony from the prophetic Scripother subject, than the effusion of tures. Ezekiel, having assured his counDivine grace, on a scale much more trymen that their own perverseness was extensive than can be applicable to the cause of all their calamities, comforts the miraculous gifts of the Apos

them with a distant prospect of divine tolic age:

mercy, and breaks forth into expressions

which can only apply, in their full sense, "A well-known passage of Jeremiah to the times or economy of the Gospel, may also be produced in confirmation of "Then will I sprinkle clean water upon the same point. “Behold the days come, you, and ye shall be clean : from all your saith the Lord, that I will make a new filthiness and from all your idols will I covenant with the house of Israel and with cleanse you. A new heart also will I the house of Jadah: not according to the give you, and a new spirit will I put covebant that I made with their fathers, within you. And I will take away the in the day that I took them by the hand stony heart out of your flesh, and will give to bring them out of the land of Egypt; you an beart of flesls, and I will put my but this shall be the covenant that I will Spirit within you, and cause you to walk make with the house of Israel: I will put in my statutes. Here, surely, is rather a my law in their inward parts, and write it description than a prophecy of the ordiin their hearts, and will be their God, and nary operation of divive grace upon the they shall be my people.' It would be Christian Church, without any apparent difficult to give a consistent exposition of reference to that special degree of illumi. this passage, which is so frequently cited nation which was limited to the Apostolic as a prediction of the Gospel, without age. A manifest allusion is also made to especial reference to the influence of the the sacrament of Baptism, by which the Spirit bestowed upon mankind, under the first portion of sanctifying grace is beChristian economy, for the ordinary pur- stowed, and a principle of spiritual life poses of salvation. For the prophet not implanted in the soul of man. It is impos. only anticipates the superior holiness and sible to read those words of the Prophet, efficacy of that dispensation which was "I will sprinkle clean water upon you, to succeed the law, but alludes expressly and ye shall be clean,' withont remarking to the more intimate communion which how exactly they correspond with the was then to subsist between the Deity language of the New Testament on the and his creatures. I will put my law in doctrine of Baptism. "Arise,' said Anatheir inward parts, and write it in their nias to St. Paul, and wash away thy sins.' hearts. In the New Testament the Mo- ' He saved us by the washing of regenera. saic covenant is called the law of a carnal tion and renewing of the Holy Ghost.' commandment, and the Christian « the And in the verse immediately preceding miuistration of the Spirit.' The strongest my text, St. Peter thus addresses his expressions are also used to describe that audience : 'Repent, and be baptized every holy intercourse which subsists between one of you, in the pame of Jesus Christ, the Spirit of God and the souls of the for the remission of sins, and ye shalí faithful. "He that is joined to the Lord receive the gift of the Holy Ghost.' To is one spirit,-know ye not that your body the same effect is that noble and spirited is the temple of the Holy Ghost, which is exhortation in the Epistle to the Hebrews : in yon, which ye bave of God therefore 'Let us draw near with a true heart, in glorify God in your body and in your full assurance of faith, having our hearts spirit, which are God's.'" P. 76.

sprinkled from an evil conscience, and our

bodies washed with pure water.'" P. 78 The concluding yords of this prophecy of Jeremiah, are frequent. These prophecies are sufficient to ly repeated by the Prophet Ezekiel, justify the inference, that the gifts and they are expressly applied by of the Holy Spirit are commensuREMEMBRANCER, No. 42.

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rate with the death of Christ, and · The doctrine of Universal Grace correspond in importance and ex- may be thought to conflict, as in tent with his atonement and media- truth it corresponds and is connect. tion, as they are equally essential ed with, the doctrine of Predestinato our Salvation ; ; .

tion, a doctrine which it is of high

importance to understand, and of “ As, then, we believe, on the surest warraut of Holy Writ, in the doctrine of

which the true knowledge can only universal redemption by the blood of be acquired from a severe and dillChrist, so must we believe, on the same gent examination of the Scriptures. anthority, in the universality of divine The great foundations of this docgrace. These doctrines, indeed, even as trine are laid in the Epistles to the distinct topics of contemplation, may well Romans and the Ephesians : in the engage all the faculties of the mind while former of which the Divi,

former of which the Divine knowthey correct and elevate the affections of the heart : but if we view them in connec

ledge precedes the decree, and comtion, the mercy of God shives forth in prebends the means and condition, brighter colours, and the wbole subject as well as the end or final result. assumes a higher degree of sublimity and In the Epistle to the Ephesians the importance. We then perceive more clearly same order is implied, Mr. Strong's that redemption, in the widest sense of the argument is conducted on the hypoword, is not confined to families or to

thesis of a predestination of indivinations. No groundless or arbitrary dis

duals to eternal life: we cannot tinctions are made between those who are children of the same parent. "God hath

conceal our preference of the expomade of oue blood all nations ;' he will sition of Mr. Young, in his Sermon have all men to be saved and to come to on Predestination ; a Sermon, conthe knowledge of the truth. In further- ducted on the soundest principles ance of this design he has established such of Scriptural interpretation, most a covenant and provided such means of irrefragable in argument, and congrace as will comprehend all who are

veying the most powerful consola. willing to embrace them. To different persons, indeed, in different ages of the

tion to the perplexed and doubtful world, he has assigned situations of greater

mind in a clear demonstration, that or less advantage, with respect to the the purpose of God, according to knowledge of his will. But this does not St. Paul, respects the conversion of affect the main position. It is still true, the Gentiles to the faith and privi. that in every nation, he that feareth God leges of the Gospel. and worketh righteousness is accepted with

The doctrine of the Church of him ,' and that, if there be a willing mind it is accepted according to that a man hath,

England, concerning this and every and not according to that he hath not.”— other religious truth, is founded in P. 83.

the Scriptures, and it is not possi

ble to read the Discourse of Dr. It is also true, that nothing but Winchester on the Seventeenth Arobstinate and wilful transgression, ticle, or the luminous analysis of can deprive a man of this grace, that Discourse, amexed by Dr. Cowhich is diffused wherever the pleston to his Sermons on Predesti. Gospel is revealed, and operates nation, without observing the scru. wherever it is not resisted or de- pulous anxiety of the Reformers, spised : which is not denied even to upon whom the discussion was forcthe wicked, until by their obduracy ed by the controversies of the day, they have excluded themselves from to avoid all human exposition, and all further participation of the gift, to adhere to the unsophisticated and which is vouchsafed as it is es- language of Scripture. The Sevensentially requisite and necessary to teenth Article is, in fact, a compi. every man, who is earnest in his lation from the Scriptures, and endeavours to fulfil the sublime and whatever sense the Scriptures can arduous duties of Christian mora. be demonstrated to bear, that sense lity.

is the doctrine of the Church of Eng

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