sion that the sentiments of those seducers were calculated to destroy this confidence in Christ as a propitiation. If we attend to those errors which have been noticed, as prevailing in this Apostle's day, we shall see, that such was in. fact their tendency. If they should give up their faith in Jesus as the true God and eternal life, their hope, and much more their assurance that they should inherit eternal life through him, would rest on a slender foundation. It will be difficult to conceive, that faith, in the name of a creature, let it be ever so strong, should give assurance of eternal life. That they might have this confidence of an interest in the divine favor, it was necessary that their minds should be established in the belief of Jesus, as the true God and eternal life.

CHAP. IV.

The Faith of Christians in the primitive times.

WE E are now to consider the doc

trines which the primitive Christians received from the Apostles. By such an appeal to the primitive faith, we would not have it supposed that we consider the Scriptures to be deficient, as to any article of faith, or rule of practice.

We receive the sacred Oracles as the only unerring guide; and presume, that the men of this age are as competent to obtain a know-ledge of the Scriptures, as Christians of early times. If it could be made to appear, that they generally denied the Deity of Christ, and rejected the doctrine of salvation by Grace, this should not weaken our faith in these doctrines, if to us they appear to constitute the scheme of Gospel truth. Some regard, however, is due to the opinions of those who lived nearest to the times of the Apostles.; and at a period, when Christians hazarded every thing, of a worldly nature, which is desirable, for the sake of the truth. The writer of this does not pretend to have had access to the original writings of the Apostolical fathers. He rests on the authority of others; particularly Dr. Jamieson, who has, in his Vindication of the Doctrine of the Trinity, and of the Primitive Faith, taken copious extracts from the voluminous works of the fathers.

We need not look for that systematic arrange ment of doctrine, in the writings of the primitive Christians, which we find in the more condensed works of modern divines. A spirit of unaffected piety appears in the fragments of their works which have been preserved. They wrote in a practical strain; but in a loose and unconnected manner. We must therefore learn their views, in respect to particular doctrines, from detached and incidental remarks. the time of which we are treating, the doctrines

At

of Christianity were not exhibited in the form of creeds and articles of faith. Opposition to generally received doctrines, makes it necessary for those who defend them to bring them into a system, and shew their relation to, and dependence on, each other.-It is observable, that it was not until opposition to the doctrines of Grace had assumed something of form and system, that they were arranged and exhibited in a connected view.

However loose and unconnected were the works of the fathers, it appears, that they were full in the belief of the Deity and atonement of Christ, and the doctrine of salvation by Grace, which is the basis of that scheme which is now called Calvinism.

Let us begin with the doctrine which Clemens, Bishop of Rome, professed. He is, by some, supposed to be the Clement whom St. Paul mentions, Philippians iv. 3. He says, "For Christ is their's who are humble, and not who exalt themselves over his flock. The sceptre of the majesty of God, our Lord Jesus Christ, came not in the shew of pride and arrogance; though he could have done so; but with humility, as the Holy Ghost had before spoken concerning him.”* If that ancient

father believed that Christ could have made his appearance, on earth, with external glory, he must have been fully persuaded of his preexistence; for he could not have had a choice

* Jam. Vindica. Vol. 2. page 4.

before he had a 'being. It is equally evident, that he believed him to be the self-existent God; and that the coming, of which he speaks, was his manifestation in flesh: For it is not left to the choice of creatures, at their first formation, whether they shall appear with humility, or with a shew of glory. Again, he says, "Let us search into all the ages that have gone before us; and let us learn, that our Lord has, in all of them,. given place for repentance to all such as would turn to him.Noah preached repentance; and as many as hearkened to him were saved."* If Christ had, in all the preceding ages, given place for repen. tance, according to the belief of this writer; both of these conclusions evidently follow, that he existed before his appearance in the flesh ; and that he is the sovereign Dispenser of life: for there can be no higher act of sovereignty, than to give repentance. The same writer farther says, "It becometh us to think of

Christ as God."

Clemens taught the doctrine of special Grace, as the ground of justification, and final happiness; that those who are saved, are first called in Christ Jesus, and justified through faith in him. "We who are called in Christ Jesus, are justified, not by our wisdom, understanding, piety, or works which we have wrought; but by faith, by which Almighty God hath justified all from the beginning.'

* Jam. Vindica. Vol. 2, page 8

Polycarp was Bishop of Smyrna ; and he is supposed to have been a disciple of John.He taught, that those who are saved, were chosen of God to salvation; and he ascribed this election to Christ, as well as to God. He says, "Bonds are the crowns of such as are truly chosen of God, and our Lord." He asserts, that “ every living creature shall worship Christ." In correspondence with this sentiment, he prayed for blessings from the Son as well as from the Father. "Now the God and Father of our Lord Jesus Christ, and he himself who is our everlasting High Priest, the Son of God, Jesus Christ, build you up in faith and truth, and grant to you a lot and por tion among the saints.""

There is an Epistle which Polycarp wrote to the Philippians. In this he asserts the doc-trine of salvation, by Grace only, through Christ; "Who (he says) submitted to go unto death itself, for our sins. It was for us that he underwent all things, that we might live through him."-Again, of justification by Grace; "Into which joy many are exceedings lý desirous to enter, knowing that ye are saved by Grace, not of works; but by the will of God, through Jesus Christ."*

Ignatius wrote an Epistle to the Ephesians, in which he declares the utter impotence of mankind; and that every thing in saints which is spiritually good, is wrought in them by Christ. He has these words, "Carnal men are not able to perform spiritual things: Ye do all things by Jesus Christ." He was BishToplady, Vol. 1. page 135. † Ibid.