Sidor som bilder



words of one of God's martyred ones glory fall upon us, we shall receive -oh, hear them ! they are joyous as a immortal beauty, for we 66 shall be bridal song, yet solemn as the anthem like him,” and “ all things shall be of the redeemed: “I am now ready ours”— the world, life, death, things to be offered up, and the time of my present, and things to come; all departure is at hand; I have fought things shall he ours, and we shall be a good fight; I have finished my Christ's, and Christ is God's. And course ; I have kept the faith ; hence- when, in the silence of the night, thou forth there is laid up for me a crown dost commune with thine own heart, of righteousness, which the Lord, the and art still, say, O Christian ! is not all righteous judge, shall give me at that earthly fame a mere shadow compared day, and not to me only, but unto all with the glory of thine own mission ? those also that love his appearing.”

J. G. L. And now hear the last words of one June 27, 1848. who applied his deep wisdom to the acquisition of “ Treasure, and purple pomp, and glory's meteor

REPLY TO STRICTURES. Are they not like the last sigh of a

As your correspondent does not breaking heart? Vanity of vani- seem disposed to come to“ the termities, all is vanity.” And now, O

nus” with the “ Baptist members,” Christian, the choice is thine. Shall I am compelled to follow him, though the hours which wing their way to not in “ a first class,” in his rather the solemn throne of God stand before

circuitous route ; indeed, his mind thee at the last day as accusing appears prolific enough to find a ser

mions in stones." angels, or as witnesses of thy holiness

Still, I think, his and thy love?

penetration goes too far as regards

“ the G.D.R. of the reply,” and “the RECOMPENSE.

G.R.D. of the cover.” In this world we cannot receive The measuring line of your correcompense, for as it is only by the respondent appears certainly to be withdrawal of the sun-light that we very accurate ; and he displays no can discern the myriads of worlds little tact in rescuing scripture from around us, even so it is not till the light “ reckless quoters :" still, I will venof life is withdrawn that we can discern ture to say, he might have been a little the glory of the spiritual universe ; and more cautious in some of his statewhen this veil of flesh is rent asunder, ments. Thus, for instance, he says I and our spirits depart to the God who plead that repenting and believing gave them,

are doing good : I pleaded that if “The high ones and the powerful shall come man could repent and believe he To do us reverence, and the beautiful Will know the purer language of our brow,

would do good. He says, again, man And read it like a talisman of love;">

is incapable of yielding obedience to and the angels shall gaze upon us law, and yet it does not follow that with eyes of love, as beings who have the “ fleshly mind cannot receive fought, yet not been conquered—who eternal life.” If so, man can begin have been tempted, yet stainless, religion in the flesh, and yet the as earthly, yet spiritual, and high Apostle assures the Galatians they above all the inhabitants of heaven began in the spirit. Again, accordshall our thrones be set; and while ing to our theory, none could be unthe seraphim and cherubim veil their convinced of sin, if the Spirit confaces before Him, lest they perish vinced the world. It has, however, while they gaze, we shall look upon not yet been shown that the word him with steadfast eye ; we shall see implies universality, and therefore I Him as he is; and as the rays of his 'am obliged to consider it in a limited


we do

If, however,

sense, as the results testified. "

Only I have already noticed some of those,” he says, “ who attend to, and your correspondent's observations receive his testimony, are convinced." about mis-stating A. Campbell by The Saviour, however, makes no such representing him as saying addition to his words ; the language repentance, and faith, and baptism is absolute, and refers the power of for ourselves,” instead of we must do producing conviction to the Spirit. them for ourselves. He says, again, the Spirit was sent to leaving out the word “ must” makes convince the world of “one sin.” The such an alteration in his meaning, why Saviour, however, says sin—a gene- should J.D. repeat the error by sayral term, of which unbelief is the ing, “ Gentlemen, all these things are highest form. The Jews, on the day done by and for ourselves.” That the of Pentecost, were convinced of more sinner converted by the gracious opethan the sin of unbelief, when the rations of God's spirit, personally reApostle brings home to them the pents, believes, and is baptized, is a charge of crucifying the Redeemer, scriptural truth ; but that they are which amounted to a violation of the done by and for himself, in order to sixth commandment. As regards the his regeneration, and to make salvainquirers on the day of Pentecost tion available, is a very different idea. "saving themselves," the language is But your correspondent says they evidently to be understood in strict find it easy to say faith we do accordance with the Apostle's exhor- not do, repentance we do not do ; tation as being a separation from the but how to get out of baptism is world, an “untoward generation." I their difficulty. This difficulty, I presume J. D. will admit that those apprehend, however, will vanish whom the Apostle then addressed by considering 1. That baptism were convinced of sin, and received is not done by the believer to be joy from the Apostle's testimony of saved, because the scriptures teach remission of sins through Christ ; and believers are justified by faith in hence it is said they gladly received Christ, and consequently saved. 2. his word, and in obedience to the Baptism, if truly administered, recogapostolic injunction, came openly out nizes the subjects of it as already refrom the world, and thus, in that penting believers, and consequently is sense, saved themselves. On Rom. a fruit of their faith and repentance, iii. 9, J. D. says the Apostle was not and not a work done. 3. It has been referring to those who had murdered already shown in the pamphlet, that the Redeemer, but to other characters the object of baptism is Christ. “We who had defamed him. It is clear, are baptized into Christ," and therehowever, that he grounds his state- fore it cannot be considered in a serment that they were no better than vile point of view as done by and for such, on the fact that both Jew and ourselves. Gentile were all under sin ; and he Your correspondent appears to act himself, indeed, had consented to the on the old adage, that constant dropdeath. of Stephen, and kept the rai- ping wears away a stone.

Thus we ment of those who slew him.

have a vast variety of changes rung On Ezekiel xxxvi. 26-27, I need reckless quoting”—“it is a hard only say it matters not whether J.D. thing to prove by scripture what is applies it to the Jews or Gentiles- not in scripture,” and so forth. I need (no doubt it had a primary reference not say how much harder it is to argue to the former)—but as Gentiles are than to make assertions of this charnow grafted into the church, we find acter. As my limits forbid me to be that what was spiritually applicable diffuse, I shall content myself with a to the one was so to the other. very slight notice of some

" reckless


quoting” which your correspondent In reference to perversion 27, I has detected in the Strictures. Thus need only add that the language of it is plain from Hebrews, that though the Apostle, “the sword of the Spirit," the Father brings many sons to glory, would fully bear out the inference it is by and through the Son, for he of the writers of the pamphlet, viz. is called their leader (Isa. lv.) and the that the Spirit makes it effectual, if captain of their salvation (Heb. ii. 10.) it be admitted (and I think it must) With regard to Eph. ii. 5 speaking that the Spirit was the sword ; and nothing of “spiritual agency,” I may strange would it be to call that the well ask what agency does it speak sword of the Spirit which the Spirit of ? Believers are there said to be does not use; and, indeed, as I pre

quickened together with Christ;" sume J. D. admits the Spirit is given and as the quickening is a spiritual to believers, what is he given for but one, the agency to effect it must be to enable them to wield the sword ? spiritual, unless we can, by means of Perv. 28. Your correspondent tells the word, quicken ourselves. Again : us, on 2 Cor. x. 4, that the weapons if Christ casting out devils does not of the Apostle’s warfare were tongues, represent his power in subjecting awful judgments, the wisdom of God, sinners to himself, what does it repre- &c.; but as these could not bring sent? J. D. may say it represents down “high imaginations” without nothing but his power over devils. the proclamations of that truth which I need not say, in reply to this, that can alone humble the sinner and exalt there cannot be a greater display of Christ, it is evident that the Apostle Christ's power over Satan than that must have been referring mainly to which is displayed in conversion. the gospel, the other weapons being Hence it is said to be a translation merely adjuncts of his warfare ; but from the kingdom of darkness and he adds, that to say the gospel preachfrom the power of Satan. Besides, ed by the Apostle was mighty through in at least one case in which this God, would be to say 66 that when a power was exerted, the subject of it divine influence does not accompany became, we have reason to believe, a a divine influence, it was powerless” disciple, and published how great this being an absurdity of his own things the Lord had done for him. making scarcely needs any comment, The writers of the pamphlet may be suffice it to say that the gift of reckless quoters of scripture, but to tongues is no where called a divine assert that the will of man is a con- influence, and was merely a sign to curring cause in receiving salvation, them that believed not. We are furwhen the Apostle John asserts that ther told that the expression “mighty believers are born “not of the will of through God,” is an Hebraism, and man but of God,” and James asserts means exceedingly mighty ; but if so it to be of his “own will,” must be it must have been made mighty by something more than reckless quoting. God—not, however, J. D. would inWe are told, however, it was of Paul's timate, without the will of man as a own will the Corinthians were be- concurring cause. These exceedgotten. This, I apprehend, is quite ingly mighty weapons, then, are not in opposition to the idea of the will able to overcome man unless his will of his hearers being a concurring concurs.

Rather should we say they The Apostle knew too well are always mighty when God pleases, that his sufficiency was of God, ever and this the Apostle distinctly asserts to make an assertion of this kind ; where he says, “ God giveth the intheir being begotten by him through crease." the gospel he does not say was of his This last-named passage is said to will, but “ in Christ Jesus.”

be much abused by being applied to

[ocr errors]


“the increase” in conversion. I should Here I venture to remark, however have thought that to ascribe conver- apt your correspondent's metaphors sion to God and not to man, was ma- may be, that he might have advanking the best possible use of the pas- tageously left out that of the “ two sage, and agreed with the Apostle's sheets of paper and envelope," and design in the connection, namely, to a suit of black and a new hat,” unmake nothing of himself and Apollos. less he means to give us the idea that Thus the Apostle represents himself the Apostle was glorifying himself in and Apollos as merely ministers or his miraculous powers, divine gifts, servants by whom they believed. “I and heavenly authority. What dahave planted”—that is preached the mages this view of the passage, howword—“ Apollos watered”—he has ever, most seriously is, that the Aposassisted me in my labours—but nei- tle speaks of the power and the Holy ther the one nor the other would have Ghost being in the gospel ; or rather succeeded if God had not given the that the gospel was so to speak in the increase. But even granting the in- power and in the Holy Ghost, and crease to be love, joy, peace, &c. then that this same power or Holy Ghost in conversion surely such fruits are came unto or into the Thessalonians. produced by turning from sin—love That the Apostle was not speaking to Christ, peace in believing--for merely of his presentation amongst there can be no conversion without them is plain from the previous pasthem.

sage, in which he speaks as “knowing Your correspondent denies that their election of God,” and for the Ephe. ii. 10, Col. iii. 1, and John iii. very reason that the gospel came to 14, describe a converting agency along them not in word but in power. Other with the word. If, however, men are Thessalonians had heard the apostolic raised from death in conversion, and testimony and rejected it: he had apmade new creatures, I presume sound peared to them precisely in the same logic alone would refer the act of way; why, then, should he not know creation and resurrection to God; and their election on the same ground ? as the Redeemer emphatically declares Your correspondent appears to be that men are born of water and of “a very Daniel come to judgment” the Spirit, volumes to prove the re- on the “ Baptist members.” verse would be in vain. The word however, he compliments them in his of God, your correspondent says, “is last communication on having “ perthe life-giving word both in the spi- fect views” of the atonement, he makes ritual and natural resurrection ;" but a very great mistake about one of as in the latter case the expression these “ perfect views” being that the implies divine power exerted, so in virtue of the atonement lies in the the former case the same power, mere appointment of God. Passing though displayed in a different cha- over, however, his caricature of cerracter, must be admitted. But J.D. tain notions, I shall proceed at once says, only they who hear and obey to consider briefly how far he has acChrist's voice live. Certainly—a tually met the real views of the proof that they are already quickened writers. so as to hear the powerful voice of He tells us the leading view in the the Son of God.

Strictures is, that “redemption is a After another declaration, that the commercial transaction.” The wriquotations in the pamphlet do not ters, however, no where say so. But amount to a unit of proof, J. D. pro- J. D. cannot deny that the Scriptures ceeds to labor at Ist Thes. i. 5, as make use of metaphors borrowed from another “ cipher” in supporting the transactions connected with buying converting operations of the Spirit. and paying debts: the term redeem


is clearly used in this sense in the Old tions of the atonement as those conTestament, as in Lev. xxv. 25-28, “ If tained in the pamphlet; and if they thy brother be waxen poor, and hath are “cramped, grovelling, and selfish,” sold away some of his possessions, and then let J. D. object to those passages if any

of his kin come to redeem it, of scripture which clearly teach them. then shall he redeem that which his With regard to misapplication 33, brother sold,” &c.

It would be su- “ The death of Christ is spoken of as perfluous to show how strikingly a ransom,” &c. Ps. xlix. 7, it will not these appointments connected with appear such a very " random” quothe Jewish law typified the Lord tation as represented, if reference is Jesus Christ as our God, or kinsman only made to the 15th verse of the Redeemer, buying back his church same Psalm, “ God shall redeem my from the slavery and consequences of soul from the grave,” &c. Thus the sin, allying himself with our fallen Psalmist clearly teaches that God renature, and thus redeeming it and deems where man cannot ; and if it avenging himself over all our enemies. be asked how does he redeem ? the Thus, strange to say, the metaphor answer is by the blood of Christ. I mixture of “purchase, ransom, for- am aware that this may probably be giveness,” &c. are all used in reference called another misapplication, and to the atonement, as in the following: that it may be said to be the language “Grace bought with a price,” “ re- of Christ prophetically. But as Christ demption through his blood the for- could not have been redeemed from giveness of sins.” He asks did we the grave had his sacrifice not been (business men of Liverpool) ever hear accepted, we can only look for reof the price of a debt; and tells us demption from the same source. that a price paid implies a purchase Mis. 34. Your correspondent canmade, and not a debt liquidated. not conceive how the law of ransom Now, I answer, it may imply both; could typify the atonement of Christ, for I need not say that a price paid because each man paid his own rannot only implies a purchase made, som, and the ransom was for Jews, but may also comprehend a debt dis not Gentiles. Precisely the same charged; and imperfect as these views objection might apply to sacrifices; of the atonement may seem, they are for every man had to furnish his own fully borne out by the scriptures, sacrifice and offering, and the sacriwhich already teach that there is no fices were offered for none but Jews. “perfection” without this discharge, We hare another assertion about by the offering up of Christ; for negatives not amounting to affirmawhat, indeed, did Christ come for but tives, and then comes a sweeping to make atonement, to satisfy justice, statement against the reply (B. M. H. to redeem his people? But your cor- p. 130), viz. in reference to a denial respondent wants to know “who is that the Divine Being loves all manthe vendor in this commercial trans- kind. Can we account, says J. D. action,” and exclaims, “You will for this outrage on propriety? If, scarcely say they are purchased from however, it should be proved not to God to God.” A reply to this ques- be an outrage on scripture, it matters tion would be quite superfluous, as I not what may be said about "prodo not suppose myself reasoning with priety.” I scarcely know what sort a Socinian, who would object to the of a passage would be considered atonement altogether in much the strong enough to express the above same way. Suffice it to say, that view. I will, however, quote Eph. Isaiah liji. Acts xx. 28, and 1 Cor. v. 25–27, “ Christ loved the church, vii. 23, “Ye are bought with a price,” and gave himself for it.” “Behold &c. clearly bear out such representa- / what manner of love the Father hath

« FöregåendeFortsätt »