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of men.

the flame of divine wrath, and turn as God through Christ has forgiven away the anger of God from guilty you.Eph. iv. 42.* The word man ?

commonly translated for the sake of, Ans. You still deal in unscriptural is eneken ; as Eneken emou, for my expressions; so that I must either sake.Matt. v. 11. Matt. x. 39. give you no answers at all, or give There is no other passage in the you answers which will be unsatis- whole Bible that speaks of men factory.

heing either saved or pardoned for Q. Just answer me as well as you Christ's sake.

Q. But there are other forms of Ans. Well then, I do not believe expression in the Scriptures, which that the blood of Christ has turned have the same meaning, I suppose ? away the wrath of God from guilty Ans. I cannot say that there are.

God is as angry with guilty If the expression means that God men now as he ever was. The Gos- pardons, approves, or saves people pel reveals the wrath of God against without regard to their own conduct all unrighteousness and ungodliness or behaviour, there are not any ex

God's anger is turned away pressions of the same meaning. The from none but those who are turned Scriptures uniformly represent God away from their sins.

as having regard to men's conduct in Q. Your answers confuse me. bestowing pardon and salvation.

Ans. Perhaps they only make you None are pardoned, accepted of God, feel the confusion which has existed or received to heaven, but such as in your mind before.

receive the truth, leave their sins, Q. Do you believe in the atone- and live to God; and all who do ment?

thus are pardoned, accepted, and reAns. Certainly:

ceived to heaven. Q. Do you believe that Jesus died Q. I don't know whither you for mankind,—that he gave himself would lead one ? a sacrifice to God for man's salvation, Ans. Back to Scripture,—back to --and that through his death men the simplicity of Christ. may be brought to God?

Q. Then what do you regard as Ans. Yes.

the ground of a sinner's acceptance Q. That is all I mean.

with God ? Ans. Then why did you express Ans. No sinner is accepted until yourself so unwisely?

he leaves his sins, and turns with Q. I only used the expressions purpose of heart to the Lord ; and which are commonly used by some no sinner who does thus leave his of the ablest writers on the subject. sin, and turn to God, is rejected.

Ans. Many of those who are call- The language of the Scriptures is, ed able writers, use very objection- “Repent ye therefore and be conable expressions on the subject; ex- verted, that your sins may be blotpressions calculated to bewilder and ted out, when the times of refreshing mislead the mind; expressions cal- shall come from the presence of the culated to darken the truth of Christ, Lord.” “Not every one that saith and perpetuate error and unbelief. unto me, Lord, Lord, shall enter into

Q. But you consider that we are the kingdom of heaven; but he that accepted and saved entirely for the doeth the will of my Father which sake of Christ, I suppose: for

the sake is in heaven. Therefore, whosoever of what he has done and suffered? heareth these sayings of mine, and

Ans. The Scriptures do not say so. * I have before me four German transThe Scriptures speak of men being lations, the Lutheran, the Roman Cathosaved by Christ, but they no where lic, the Reformed, and the New Transla.. speak of men being saved for the tion; but not one of them translates the sake of Christ. There is one passage Catholic translation is “ As God in Christ

passage as our version does. The Roman which speaks of God pardoning men

hath forgiven you.. Luther's translation for the sake of Christ, but the pas. is, "Like as God hath forgiven you in sage is not correctly translated. The Christ.” The Reformed Translation is, word which is translated for the sake

Even as God hath forgiven you through of, is en ; and ought to have been Christ;" and the New Translation is,

** As also God in Christ has forgiven you." ranslated by, or through. Kathos The Dutch and the Latin Translations kai o Theos en Kristoo ekaristo umin ; are to the same effeet.

And every

doeth them, I will liken him unto a wards us, but to change our diswise man, which built his house position and conduct towards God. upon a rock : And the rain descend- He did not come to make God ed, and the floods came, and the good, but to make us holy and winds blew, and beat upon that obedient, that we might be prepared house : and it fell not: for it was for the reception of his favours. It founded upon a rock.

was not the sun that had left the one that heareth these sayings of earth, but the earth that had left the mine, and doeth them not, shall be sun; and it was not the sun that relikened unto a foolish man, which quired to be brought nearer the earth, built his house upon the sand. And but the earth that required to be the rain descended, and the floods brought back to its proper place in came, and the winds blew, and beat reference to the sun. upon that house; andit fell; and great Q. I wish you would just tell us was the fall of it.”—Acts iii. 19.- what your views of the subject are. Matt. vii. 21, 24–27.

Ans. I will do that with the greatQ. But does not God accept the est readiness; but my views are so obedience, sufferings, and death of simple and plain, and so old-fashionChrist as a substitute or equivalented and practical besides, that I am for man's obedience? Is it not pure- afraid you will not see much beauty ly in consideration of Christ's obe- in them. My views are expressed dience, sufferings, and death, that in such passages as the following; God forgives man's disobedience, and “For God so loved the world, that he looks on the sinner as though he had gave his only begotten Son, that himself kept the law of God?

whosoever believeth in him should Ans. The Scriptures do not say so. not perish, but have everlasting life. The Scriptures do not say that God For God sent not his son into the ever looks on a sinner as though he world to condemn the world ; but had kept his law. God forgives the that the world through him might sinner, when the sinner repents and be saved”. John iii. 16, 17. returns to obedience; but he does “For when we were yet without not look on the sinner as having strength, in due time Christ died for kept the law. Nor does the Scriptures the ungodly. For scarcely for a say any thing about God accepting righteous man will one die ; yet perthe obedience, sufferings, and death adventure for a good man some would of Christ as a substitute for man's even dare to die. But God comobedience, or as a compensation for mendeth his love towards us, in that, man's disobedience.

while we were yet sinners, Christ Q. I suppose you simply consider died for us.” Romans v. 6, 7, 8. the death of Christ as purchasing “In this was manifested the love of God's favour for man?

God towards us, because that God Ans. No; I am not aware that sent his only begotten Son into the God'sfavour can be purchased. God's world, that we might live through favour need not be purchased for a him. Herein is love, not that we good man; God bestows his favour loved God, but that he loved us, and on the good, freely; and nothing can sent his son to be the propitiation for bribe him to bestow his approbation our sins.” 1. John iv. 9, 10. on a bad man. God loves goodness, that spared not his own Son, but dewithout a price ; and he cannot love livered him up for us all, how shall wickedness, with a price.

he not with him also freely give us Q. Do you then consider the sacri- all things?” Rom. viii. 32. “Be ye fice of Christ as the procuring cause therefore followers of God, as dear of God's mercy to men generally? children ; and walk in love, as Christ

Ans. No : on the contrary, I con- also hath loved us, and hath given sider the sacrifice of Christ as the himself for us, an offering and a result of God's mercy or love to man- sacrifice to God for a sweet-smelling kind. God was merciful before savour.” Eph. v. 1, 2.

“ Grace be Christ came; and was God's mer- to you and peace from God the cy, his unbought, unmerited mercy, Father, and from our Lord Jesus that led him to send his son. As Christ, who gave himself for our Baxter says, Christ did not come sins, that he might deliver us from to change God's disposition to- this present evil world, according to

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Gal. v.


the will of God and our Father.” declarations of Christ, and obeying Gal. i. 3, 4. “For ye know the the precepts of his Gospel, without grace of our Lord Jesus Christ, that, fear, look for the mercy of God, unto though he was rich, yet for our sakes eternal life. “ For in Jesus Christ he became poor, that ye through his neither circumcision availeth any poverty might become rich.” 2. Cor. thing, nor uncircumcision ; but faith viii, 9. “For the grace of God that which worketh by love." bringeth salvation hath appeared to 6. “For in Christ Jesus neither all men, teaching us that, denying un- circumcision availeth any thing, godliness and worldly lusts, weshould nor uncircumcision, but a live soberly, righteously, and godly, creature. And as many as walk in this present world; looking for according to this rule, peace be on that blessed hope, and the glorious them, and mercy, and upon the appearing of the great God and our Israel of God.” Gal. vi. 15, 16.Saviour Jesus Christ; who gave “Circumcision is nothing, and uncirhimself for us, that he might redeem cumcision is nothing, but the keepus from all iniquity, and purify. ing of the commandments of God." unto himself a peculiar people, 1. Cor. vii. 19. zealous of good works.” Titus ii. 11-14. These are my views on the subject. Here is every thing to


REDEMPTION. encourage man's hope, and to awaken man's love, and yet nothing to en- It is customary when people hire courage presumption or disobedience. servants, to give them a pledge or Nor is there any of that metaphysi- earnest of the wages they are to recal folly or mystery with which iany ceive when their work is done, as a of the writings of theologians abound. seal or ratification of the engagement

Q. But do you take into your or agreement. The master does not views of the atonement and sacrifice pay his servants their wages beforeof Christ, nothing but what you find hand, but he gives them a shilling, a plainly laid down in the New Testa- penny, or a pound, as the case may ment?

be, as a seal or ratification of the Ans. Nothing more.

bargain between them, as a pledge Q. Do you not consider the views that the wages shall be paid when which are generally held to be essen- the work is done, and as an earnest, tial to salvation ?

a foretaste of the future remuneration. Ans. Nothing can be essential to So does God do with us. When we salvation, but to believe what God enter into his service, he not only says, and to do as he commands. gives us the promise of eternal life,

Q. But it is generally considered but the pledge also of that blessedthat unless men entertain such views ness, the earnest, the foretaste of our on the atonement of Christ as are reward. He does not give us our inculcated by such men as Bates, reward, our fulness of blessedness at Dwight, and others of the same once, but he seals his promise by school, they cannot be saved. bestowing upon us the fullest proofs

Ans. O yes, I am aware of that. of his intentions to reward us, by It is quite common for theologians giving us an earnest, a foretaste of to represent men's salvation as de- that blessedness in our souls. This pending on holding their opinions. he does by giving to us the Holy They would persuade you that to Spirit. The Holy Spirit is that by believe what God has said is nothing, which we are blessed with peace, unless you also believe their inter- and confidence, and joy, by which we pretation of God's words. They are assured of God's love to us, and would have you to believe that re- of his design to bless us with eternal ceiving the truth of God, as taught life and blessedness. “The day of by Christ and his Apostles, amounts redemption,” the day of the resurto nothing, unless you also admit rection of the body, is the period their creeds and theories. But don't when our full blessedness is to be be afraid of them. Set the proud, given; but between that period and intolerant theologian at defiance; this, we have a portion of blessedness throw his theories and fables to the given us, as a pledge of God's intenwinds; and, resting on the simple tion to give us our full reward.

cannot think that that can be a perMIXING LIGHT AND DARKNESS.

fect rule of practice, which does not IN a pamphlet containing the enjoin all things necessary to fit a connexional regulations and general man for being a good minister of principles of one of the last-formed Christ. The regulation requiring Methodist bodies, are the two follow- preachers to become members of the ing passages close together :- Annuitant Society, must be a need

* I. That hereafter every Preacher less one, or else the Sacred Scripentering the Itinerancy, shall be re- tures must be an imperfect rule of quired to become a member of the practice, for they contain no such PREACHERS' ANNUITANT SOCIETY.” regulation. (1841.)

And what an awful thing for men “2. That the Sacred Scriptures of to require things of their fellowthe Old and New Testament, were Christians as a condition of exerciswritten under Divine inspiration, ing their ministry, which the Saviour and are a revelation of the will of himself does not require. What a God to man, and contain a true and thing for persons professing Chrisperfect rule of faith and practice.” tianity, and complaining of the as

How is it, if our friends believe sumption and exercise of undue authat the Sacred Scriptures contain a thority on the part of the Methodist perfect rule of practice, that they Conference,” and assigning this “asshould think it necessary to make sumption and exercise of undue other rules? They cannot say that authority on the part of the Methe Sacred Scriptures contain the thodist Conference,” as their reason rule requiring preachers of the gos- for leaving the Wesleyan body, to pel to be members of the Preachers' assume the power to shut men out of Annuitant Society, and that they a hundred or a thousand pulpits, have only taken out the rule and and forbid them to labour as traprinted it, to prevent it from being velling preachers, unless they will forgotten or neglected. There is no become members of a Benefit Sosuch rule in the Sacred Scriptures. ciety ! What a thing for persons They cannot even say that the Sa- who profess to regard the Sacred Scriptures contain the general cred Scriptures as a perfect rule principle of the rule, and that they of practice, to say to a brother have only brought out the principle, Christian and minister of Christ, and applied it to a particular case. It is true you are a Christian, There is no such thing in the Sacred a good man, sound in the faith, Scriptures as either a particular rule, holy in your tempers and behaviour, or a general principle, requiring that an example of meekness, of purity, preachers shall be members of an of temperance and charity, of truth annuitant society. The rule is and honesty, of wisdom and gravity; quite a new one. It has no exist, it is true you are well instructed in ence, in any form, in the Sacred the Gospel, and well. qualified to Scriptures, either in the Old or New teach it to others; and it is also true Testament. It is plain, then, that that Christ has sent you to preach it; our friends who have published this but you shall not preach it among pamphlet before us, as a statement of the people whom we represent,untheir principles, must be under some less you will become a member of the mistake. Either they do not be- Preachers’ Annuitant Society. You lieve the Sacred Scriptures to be “a may preach as a local preacher, but perfect rule of practice," or they not as a travelling preacher. You must have made the new rule requir- shall not go out of your own neighing preachers to be members of the bourhood; you must not go into all Preachers' Annuitant Society, by the world ; you must not go out as mistake.

a missionary to heathen lands; you This is certain, that if the Sacred must not be permitted to receive conScriptures contain a perfect rule of tributions, from those who enjoy the practice, the rule which our friends benefit of your labours towards your have made, requiring all that would support. The people may wish to be travelling preachers to be mem- enjoy your labours; they may have bers of the Annuitant Society, must received good under your ministry ; be an unnecessary rule. They surely you may be the very man that God

meant for them ; but all that is no- them to consider well the steps they thing, unless you can consent to be take, and toguard againstimitating the come a member of the Preachers’An- various denominations going before nuitant Society. It is true that Christ them ; who have begun with advowas not a member of a Preachers' cating Gospel liberty, and ended in Annuitant Society,—that Paul, and binding themselves and each other Peter, and Silas, and John, and Lu- with chains. What greater stretch ther, and Baxter, and Fox, and Penn, of power can they point to in the and Wesley, and Whitfield laboured history of the old Connexion, than as travelling preachers without being they have themselves run into in members of any Annuitant Society; passing the law quoted above? What but they lived before our times. If more arbitrary law can they find in they were living now, they should the whole history of Methodist lenot do as they did ; “ Hereafter every gislation, than the law which shuts preacher entering the Itinerancy out from the ministry every man, shall be required to become a mem- however wise, however good, howber of the Preachers' Annuitant So- ever able, however useful, who hapciety.” They might tell us they pens to have a conscientious objecwere not anxious about the future tion to become a member of a beneuncertain calamities of life,—that fit society? They must see and feel, they could trust God for times of if they will consider the matter, that sickness and old age,—that they con- such laws, such interference with the sidered it wrong to lay up for them- liberty of their brethren, are not right. selves treasures on earth, -that they At least one would think so. also considered it wrong to contribute their money to persons who have enough already : they might

REVIEW. also tell us that they could employ The Second Reformation.- Proposals their money to better advantage by for the Formation of a Church Refeeding the hungry, clothing. the formation Society, an outline of the naked, and helping the fatherless and Changes it is proposed to make; and widows among the poorest of Christ's a Sketch of the Constitution of the flock; but that would be nothing : Church of England, as it is intendthey must become members of the ed to be after the Second ReforAnnuitant Society.

I say, what a mation. By the Rev. Thomas thing for people to speak thus ! Spencer, M.A., Perpetual Curate And yet this is the language of their of Hinton Charterhouse, near Bath, conduct, when they pass such laws and late Fellow of St. John's Cola as the one of which we speak.

lege, Cambridge. Price one penny. And it seems the more strange that Third Thousand. men should act thus, just after the conference of the New Connexion This is a most singular pamphlet; had destroyed itself by enforcing singular enough, we doubt not, to similar regulations. Do our friends cause its author to be suspected by see no danger in the course they are many of madness, if not of something taking ? Do they think that the re- worse. And yet the reformations progulation can be enforced without posed by the author seem to us to be peril? How short-sighted, how dim- generally good, so far as they go. sighted we are ! Can we hope to The society which he proposes to prevail against God? It is in vain form is to "adopt the Scripture as the to war with the principles of the only rule of faith, and the public good Gospel. Such regulations may scat- as the only object at which to aim.” ter the churches, but they will never All peculiar creeds and observances support the Annuitant Society, by of human origin are to be regarded enforcing their own lawsinstead of the as of no authority. laws of God.

The following is an outline of the We hope the friends for whom principalChanges which it is proposed these remarks are specially intended to make in Ecclesiastical Affairs, and will not find fault with us for the li- a Sketch of the ConstITUTION OF THE berty we have taken.

We feel no CHURCH OF ENGLAND as it is intendunkindness to them : we have no de- ed to be after the SECOND REFORsire to offend them ; we only wish MATION.

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