Imágenes de página
PDF
ePub

case. On either supposition, their conversion to God will be not forwarded but impeded. How eager will the " god of this world" be to avail himself of such means of blinding men's eyes, and of keeping them from coming to the true light which alone can lead them to salvation!

But after all, he who adopts so dubious a course, and who seems so backward to choose whom he will serve, most injures himself. His consistency will be denied; and it must follow that either his sincerity will be doubted, or his good sense questioned;-be will be thought by some to have renounced and condemned vital and true religion, and by others to have disproved its efficacy or existence. Even if he ultimately escape the imminent danger to which he exposes himself of spiritual shipwreck, never can he hope to enjoy that elevation of soul, that solid peace and joy in believing, or that extensive influence as a servant of God, which are reserved for those who," through honour and dishonour, through evil report and good report," proceed straight forward in their Christian course, and are studious only to discover how much they can do for their great Lord, and how they can best "walk worthy of their high calling." Contemplate for a moment the prodigious difference in the eyes of men between the two following characters: the one professing religion, but departing from the general strictness of its most esteemed professors; nominally classing himself with those who, as "a chosen generation, a holy nation, a royal priesthood, a peculiar people," are daily labouring, by God's power working in them, to obtain a victory over the world; and yet in practice seeming not afraid or disinclined to associate pretty freely with that world, and to join in its plans of unhallowed pleasure, calling himself "a stranger and pilgrim upon earth," yet appearing to live among its

as

inhabitants rather as in his own thau as in a strange country;-the other reversing this picture in all its parts, and, while he abounds in candour, and kindness, and beneficence towards all around him, conducting himself among the busy or the idle crowd, as one who views their pursuits in a very different light from that in which they themselves view them; one who has higher aims, whose ruling affections have different objects, who orders his life and conversation as even now called to sit down, "holy and unblameable, and unreprovable, in heavenly places with Christ Jesus," and to partake hereafter of all the blessings of his eternal and glorious kingdom. Is it. not plain what a wide difference must appear in these characters, especially to those who have an opportunity of viewing them closely? Can it be doubted which will best reflect the adorable image of his Saviour, which will most adorn his own high and holy profession, and which will impress mankind with the greatest respect and esteem both for his own character and his religious principles ?

And now, my dear R., it is time that I should close this fong letter. You know that it has been dictated by a sense of duty, and by love for you; and I hope it is not stained by any disposition to severe criticism, or by a wish to deprive youth of its innocent and Christian pleasures. If I have pointed out dangers to which you do not think yourself exposed, and said things which you imagine I need not to have said to you, forgive me a wrong which has arisen from a recollection of my own youth, and from the warmest parental sympathy and anxiety for your temporal and eternal welfare. If my years have led me to be too cautious and too open to alarm, remember that yours may tempt you to be too unguarded and sanguine. Above all, reflect that on a point of

such infinite importance, it is incomparably safer to err on the side of caution and circumspection than on that of carelessness and temerity. I really believe that the love and fear of God are in your heart. May that blessed Spirit who has implanted them there, cause them to increase and abound and bring forth fruit to perfection! But when you read of the enemy secretly sowing tares among the wheat; and of a Demas who departed from the Apostle, because "he loved this present world;" you cannot be much surprised at the solicitude of your father, or think his admonition altogether out of place.

Yours most affectionately,

R. S.

To the Editor of the Christian Observer. I HAVE perceived in your Number for March, p. 139, the animadversions of a Layman," on a passage in the Notes of the Family Bible just published under the sanction of the Society for promoting Chris tian Knowledge. As I cannot but think this Layman has acted disingenuously both with respect to the venerable Society, of which he professes himself a member, and also the deserved reputation of the work they have sanctioned, I request the insertion of a few remarks on the subject.

The passage which has so greatly disturbed this Layman appears, as he says, in a note subjoined to Ephes. ii. 8. For by grace are ye saved, through faith; and that not of yourselves, it is the gift of God." He imagines that the note in question contains a denial of faith being the gift of God, and so is subversive of the doctrine of the Established Church." Thus," he says, "heretical views are now sent into the world, under the sanction (doubtless unwittingly) of the Society;" and this Layman, in his alarm for the preservation of true religion amongst us, concludes with expressing his hope

that "at least this Bible shall not be circulated without the Book of Common Prayer." Doubtless this Layman's hope is, in this respect, in exact unison with those of the Society for promoting Christian Knowledge, and of all good churchmen.

But now it had surely been better for the cause of candour and truth, if this writer had read the whole of the note to which he refers, and not have drawn his conclusions from garbled quotations: for in this way, with a little ingenuity, any commentator may be made to say any thing.. I beg leave then to supply what your correspondent has thought proper to omit, and leave it to the good sense of your readers to judge how far he is justified in his attempts to depreciate the value of one of the most interesting and valuable commentaries on the Scripture that has proceeded from the press.

The note referred to is an extract from the writings of Dean Tucker, and stands in the Commentary as follows: "Our translation of this passage is a little ambiguous; and many people have unhappily concluded from it, that faith is the gift of God; a gift, I mean, in some peculiar sense, such a gift as is not vouchsafed to mankind in general, like the gift of reason, or any other common blessing, (thus far only the Layman], but is appro priated only to the select few who are thereby enabled to lay hold on Christ, while all the rest of their brethren are necessarily lost for want of it. Now this is a very great mistake; for the Scriptures contain no such assertion; and the words of the text, in particular, say nothing about any kind of faith, as a gift of God, but refer wholly to another matter. The assertion of the Apostle is plainly this, that salvation by grace is the gift of God; that it is not of ourselves, or to be derived from any works of ours, lest any man should boast. This is the substance of the doctrine; and

the original Greek can signify nothing else. But as to faith, that is mentioned only as the means, or instrument, of obtaining the salvation here declared."

[ocr errors]

Such is the whole note referred to, in a partial manner, by the Layman; from which it appears plain, that the writer of it is not here, by any means, denying faith to be the gift of God, but is (as he explains himself) combating the notion of its being a gift in that peculiar sense entertained by those who hold the doctrines of predestination and election. To enter into any discussion of the propriety or impropriety of this notion would be foreign both to the subject of the Layman's paper and my present purpose. But with respect to the passage in question it may be observed, that on a plain inspection of the Greek it certainly appears wonderful how any other view of it could ever be taken than that contained in the note from Dr. Tucker. The words stand thus: Ty yap xapili se σεσωσμένοι διὰ της πίσεως· και τότο DUX É Uμшr. DEB To Sŵpor oun ἔργων ἵνα μή τις καυχήσηται. Here there cannot be a doubt that T8T0 refers to the whole sentence going before, and, as Macknight suggests, may have to payua agreeing with it. There are then two several contrasts made between the u, and the EB To du pov, and the έργων, and the μή τις καυχήσηται. But if I may venture a conjecture, I would rather suggest that T8T0 here agrees with To dwpoy, and would propose pointing the passage as follows: "xaι THтo, oux et ipwv, Θες το δῶρον, οὐκ ἐξ ἔργων (Eriscil.) -ira μý Tis xauxyola." The translation will then stand thus: And this gift of God (namely, salvation by grace, through faith,) is not of yourselves, not of works, lest any one should boast.

I just add, for the satisfaction of those who may have been alarmed by the representations of the Lay man, that if they will turn to the Epistle of St. James, i. 17, they will

[blocks in formation]

To the Editor of the Christian Observer. THE Notes on the Family Bible published under the sanction of the Society for promoting Christian Knowledge, are, upon all points connected with doctrine and discipline, professedly compiled from the writings of the most eminent divines of the Established Church. The remarks on Ephes. ii. 8. quoted in your Number for March, in which a view of faith, as a "gift of God in a peculiar sense," is represented as an unhappy conclu sion from the Apostle's words, are, I think it may be safely stated, at variance not only with the language of our Liturgy, but likewise with the opinions of a great number of our divines, justly celebrated for their learning, talents, and piety. The opposite sentiments of two prelates of our church occurred to my recollection as soon as I had read the note. The writers referred to are, Bishop Pearson and Bishop Sherlock; and to their judgment, as eminent divines, I should have expected the compilers of the Notes attached to the Society's Bible would have paid some attention on the important text in question. I beg leave to introduce their statements respecting faith as a peculiar gift of God, to the notice of your readers. My communication may possibly serve as an auxiliary to that of your lay correspondent, and shew the unison of our celebrated writers with the Liturgy of our Church, upon a doctrine which (to use the mildest term) has been ex

plained away, as I conceive, in the note intended for its illustration. My first extract is from the exposition of the Apostles Creed, by Bishop Pearson; a work in which deep learning and sound genuine piety are happily united. It will, I trust, prove no small gratification to your readers to be assured, that in one of our most extensive dioceses, this excellent treatise possesses a large share of the theological studies of the candidates for priest's orders.

In his exposition of the article, "I believe in the Holy Ghost," after stating that "the work of the Spirit is double; either external and general, or internal and particular;" and then shewing that this external work consists in revealing, through the inspired writings, the will of God to mankind, the bishop proceeds thus: "The same Spirit which revealeth the object of faith generally to the universal church of God, which object is propounded externally by the church to every particular believer, doth also illu minate the understandings of such as believe, that they may receive the truth: for faith is the gift of God, not only in the object, but also in the act: Christ is not only given to us in whom we believe, but it is also given us in the behalf of Christ to believe on him; and this gift is a gift of the Holy Ghost, working within us an assent unto that which by the word is propounded to us. By this the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul; by this the word profiteth, being mixed with faith in them that hear it. Thus by grace are we saved through faith, and that not of ourselves, it is the gift of God.. As the increase and perfection, so the original or initiation of faith, is from the Spirit of God, not only by an external proposal in the word, but by an internal illumination in the soul, by which we are inclined to the obedience of faith in assenting unto those truths which, unto a

natural and carnal man, are foolishness. And thus we affirm not only the revelation of the will of God, but also the illumination of the soul of mau, to be part of the office of the Spirit of God, against the old and new Pelagians."—(Vol. I. p. 495. Ed. Oxon.)

To the testimony of Bishop Pearson, I would now add that of Bishop Sherlock, a learned and pious prelate, and against whom, if a bias on the side of Calvinism be reputed a fault, it is well known not the slightest prejudice can be reasonably entertained. In the 2d vol, of Discourses preached at the Temple Church, (Lond. Ed. 1759,) I find a sermon upon this very text, Ephes. ii. 8. In the introductory part of it, his words are as follow: "Life and immortality are the greatest blessings that we have any notion of; and these were brought to light by the Gospel of Christ. Him God gave for a Redeemer to the world, that whosoever believeth on him should not die, but have etermal life. And even that through faith in him we are saved, is the gift of God; for of ourselves we are able to do nothing. These things are taught us in the compass of the text: we are saved by grace; we had no claim or title to salvation; but God of his own good will hath sent among us plenteous redemption and according to the riches of his mercy, and the great love wherewith he loved us, hath, together with Christ, quickened us, who were dead in sins. The condition of this salvation on our part is faith; for we are saved by grace through faith. We must believe our Redeemer, that he cometh from God, and hath the words of life;* and must rely on him to perform the word of salvation which is gone out of his mouth. But neither upon the performance of this condition can we say that our own arm hath saved us, or that we have done any thing towards perfecting our redemption; for this salvation is through faith, and this faith is

not of ourselves; it is the gift of God."

In the sequel of the discourse it is shewn what must be the nature of that faith here said to be the gift of God; viz. a trust and reliance on God, including a confident hope and expectation that God will perform his promises made to us in his Son. It is described as an active principle of religion, influencing the mind to obedience to the law of God." It is shewn at large that this faith must be produced by the agency of God's Holy Spirit, for that faith which is only a mere assent of the mind, cannot be called the gift of God, "any farther than as sense and reason are his gifts," words which evidently imply that saving faith is a gift" in a peculiar sense;" and to prove this point appears to be the main object of this sermon. I conceive enough has now been extracted from the writings of both these celebrated divines to shew their disagreement with the author of this note in the Society's Bible. As a member of that Society, and regarding it as a successful instrument in the band of God for promoting the interests of Christianity in the Established Church, I cannot but feel deeply concerned that, under its sanction, any notion should be encouraged which has a ten dency to weaken our impression of the necessity of preventing grace, whereby God" puts into our minds good desires," and so derogate from the work of Christ, as the "author," as well as the "finisher of our faith." F. H.

For the Christian Observer.

ON THE NECESSITY OF MUTUAL FORBEARANCE IN DOMESTIC

LIFE.

EXPERIENCE has shewn me the wisdom of the Scriptures in repeatedly enforcing the duty of mutual forbearance, and the urgent necessity of the practice of it, in all stations of life, and among all

classes of persons, in order to true and lasting peace and comfort.

I shall confine the following observations to domestic life; and I entreat my readers, that if, from Scripture and reason, I bring conviction to their minds, they will not hastily dismiss it, but will lay it seriously to heart, as a matter involving their own happiness, and that of many of their fellow-creatures, both in this life and in eternity.

The different dispositions and various pursuits of the individuals which form a family, frequently give rise to an opposition of opinions, and sometimes of interests. These diversities of taste and feeling, though perhaps innocent in themselves, and in some degree unavoidable, are the occasion of perpetual contentious, evil tempers, and divisions, those roots of bitterness which the prince of darkness too often sows and fosters, even among families professedly religi ous, and by which every fruit of the Spirit is checked in its growth, and the greatest scandal brought upon the professors and the profession of the Gospel. In some instances, I fear that even persons who pray and strive against many other sins, and scrupulously seek to keep themselves unspotted from the world, allow themselves, with too little compunction, to exercise unchristian tempers in their families; nay, are sometimes ready to bring excuses for them to their fellow-creatures, and their own consciences, on the score of infirmity, provocation, long habit, or the peculiar difficulty of their office and situation. Some of my readers may be ready to turn aside from this censure, as not applicable to themselves, because with passionate exclamations and feel ings they sometimes lament their sinful tempers, forgetting that it is possible they may do this more on account of the natural inconvenient consequences arising from unsubdued passions, than from a penitential feeling of their being symptoms of rebellion against God. Were

« AnteriorContinuar »