44 SAINTS ALONE POSSESS THE FAITH." every creature!!* In direct opposition to these views, we assert that the faith was originally delivered to all the saints irrespectively, yet collectively, to be extensively, universally, unambiguously promulgated far as the curse is found. And its being delivered to "the saints," also clearly implies, that such as are thus favoured by the Great Head of the Church with this most valuable boon, (that is, when God the Holy Spirit savingly enlightens the eyes of their understandings, and thus enables them to behold wondrous things out of God's law) they then experimentally know the faith, sincerely love its doctrines, conscientiously practise its precepts, greatly prize its mysteries, and are willing, if need be, earnestly to contend for it, even though the martyr's agonies and honours should be the price of their devotedness to the cause of God and truth. No unregenerate individual, therefore, (though he may theoretically understand) can really have the faith spiritually and truly considered in his possession, and, consequently, cannot come up in a right spirit to the important requirement urged by St. Jude; and hence no carnal man Throughout the whole of the Tract, No. 80, this wicked principle "of reserve" is more fully developed, and laboriously inculcated on the clergy. LATITUDINARIAN VIEWS. 45 can truly agonize (επαγωνίζεσθαι) for the faith once delivered unto the saints, because "the natural man discerneth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." No wonder, therefore, that a mere moralist and philosophical poet (Alexander Pope) should give utterance to such a latitudinarian sentiment as the following: "For modes of faith let furious bigots fight, He can't be wrong whose life is in the right." Men of this class, professing such ultra-liberalism, either think all modes of faith equally valuable, and that man is not responsible to his Maker for the peculiarities of his creed, and thus treat faith and error with similar courtesy, or else, in a spirit of pride and sceptical indifference, they care for none of these things. But the intelligent and conscientious believer in divine revelation will be of the same opinion as the great and heroic German reformer, who said, "That the smallest particle of gospel doctrine was worth heaven and earth," Hence where the vital truths of our holy religion are concerned where the essential doctrines of divine Protestantism are jeopardized-the christian, if he feel and act aright, will “ earnestly contend for the faith which was once delivered 46 HERETICAL TEACHERS. to the saints." He will feel that if" saints" do not contend for it in days of error and perversion of scriptural truth, none else earnestly willnone else effectively can! In closing this first part of our subject, we would observe, that in thus solemnly calling the attention of christian soldiers to the object of incalculable importance which appears, from certain circumstances, just now to be in jeopardy, we have shown you-the nature of the faith, as to its leading principles-the practice of the faith, and the propagation of it—and then explained the transmission of it, that God has been graciously pleased" to deliver it unto the saints." This faith, then, we are bound implicitly to believe, and the duties connected with it cheerfully to exemplify in practice. And seeing that now such arrogant claims are unblushingly urged and set up by certain teachers of religion-seeing, too, that such semipopish views and glosses are now entertained and tolerated by many-and, moreover, seeing that such unprotestant and heretical doctrines are now boldly taught even by those who absurdly boast of supposed apostolical succession, and vainly arrogate to themselves the exclusive title of priests of the only truly Apostolical Church"-whatever may be the asserted claims to deferential regard, or the bold assumptions of 66 ST. JOHN'S WARNING. 47 such men—or however authoritatively, plausibly, and sophistically they may present their errors -remember, if there come any unto you, either in the pulpit, or visit you in the privacies of domestic life, and bring not this doctrine, [that is, "THE FAITH" once delivered to the saints] the Apostle John tells you thus:-" receive him not into your house, neither bid him, God speed. For he that biddeth him, (whoever he be, whether a prelate or a priest,) God speed, is partaker of his evil deeds." John iii. 10, 11. For "there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other doctrine unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you, than that ye have received, let him be accursed." Galatians i. 8, 9. "For the time is come that judgment must begin at the house of God." PART II. ON NECESSITY WHICH EXISTS, ZEALOUSLY THE ΤΟ THE soldier must not only have an important object set before him, but he must be fired to active zeal to obtain it, if not already in possession; and to secure and defend it, if possessed, and in danger. So the spirit of moral heroism and christian valour must be aroused, and cherished in every follower of Christ. Hence St. Peter says in his second epistle (chap. i. v. 5), "Add to your faith, virtue," or as it is in the original, "valour;" because amongst the ancients, and in military nations, courage was considered as an embodiment of every virtue. And without this "virtue," this valour, how shall the Christian contend earnestly for the faith? But at the commencement of these remarks, it seems but reasonable, that at the very threshold of the subject this interrogation should be presented: What are the special grounds and reasons which |