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the removal of an evangelical clergyman, and the substitution of one of contrary sentiments; who has the mortification of officiating in an almost empty church, while his sole relief consists in declaiming against Calvinists and dissenters, which makes the case still worse. All this would be prevented, if a competent evangelical man were ap: pointed, if not as rector, yet as curate to succeed one of his own sentiments; and the person of contrary tenets were more comfortably provided for elsewhere. And, unless it be vainly supposed that authority can crush the whole party, surely this would be the more politic conduct.-Again, a young man who desires the ministry as “a good “ work," and longs pro officio, non pro beneficio ; who can without hesitation declare that he thinks

himself moved by the Holy Ghost to take this 'office upon him ;' will never finally give up his object. If excluded from the church, what he accounts ill usage will weaken his attachment; his objections to the dissenting cause will proportionably abate ; and he will gradually be led to enter the ministry among the dissenters. And, as these things, considering what human nature is at the best, cannot but tend to alienate his mind from those who have been unkind to him, and to attach it to those who are kind; and the heart has a vast effect or the judgment;) it will not be wonderful if at length he become a zealous dissenter, and a champion of the party against the church of England. Thus, some of the most pious, able, and even learned of our young men, having received an university education, in order to be ministers of the establishment, may be thrown

into the opposite interest, and spend all their lives and talents, in a manner unfavourable to her predominance in the nation. Our danger is therefore more from within, than from without, whatever numbers may suppose ; far more from our own negligence and impolicy, than from the machinations of any adversaries.

Indeed the marked hostility manifested to the great principles of the gospel, throughout this and other late publications, even by those who should be chief master builders of our Sion, forms no strong presumption, at least against the doctrines opposed. British priests and prelates may be on the wrong side, as well as Jewish priests and sçribes and rulers; and prelates and councils in succeeding ages. Hence a very serious admonition might be addressed to them, to beware “ lest “haply they be found even to fight against God;" to scrutinize the sources and principles of their opposition; and to beg of God to set them right wherever they err, and to lead them in the “ midst “ of the paths of judgment."

And now, O God, before whom we must all soon appear, without respect of persons, to receive our final and eternal doom ; Thou God of truth, who knowest on which side in this argument thy truth is found; “illuminate all bishops, priests, and ' deacons' by thy Holy Spirit, in the true know

ledge and understanding of thy word :' Grant us all by the same Spirit, to have a right judg'ment in all things : Bring into the way of truth 'all such as have erred and are deceived :' Take ' away from us all blindness of heart, all pride, 'vain glory and hypocrisy, and all uncharitable'ness :' "Grant that all who profess and call them‘selves Christians may be led into the way of truth, and hold the faith in unity of the Spirit, in the bond of peace, and in righteousness of life :' · Have, mercy on all Jews, Turks, infidels, and heretics ; take from them all hardness of heart, and contempt of thy word ; and so fetch them 'home, blessed Lord, to thy flock, that they may

be saved among the remnant of the true Israel'ites ; “That so thy way may be known upon earth, thy saving health unto all nations ;' Grant this, O Lord, for the honour, and through the merits, of our only Advocate and Mediator, Jesus Christ.' Amen.

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(From the first edition of this work, near the beginning of

B. V. c. iv.)

IT is not to be supposed that any exact or full proof can here be adduced, concerning the history of those doctrines which are now called Calvinistic, from the Old Testament; especially in the close of this work. But do we hear no report of them ? nothing suited to excite the expectation of a more full enunciation of them in the days of the Messiah, who is the fulfilment of all the prophecies, and the substance of all the types and shadows of the old dispensation ?His Lordship has included, among those tenets of Calvinism which he undertook to refute, several doctrines that are not generally regarded as Calvinistical: and this will rather increase the labour of what is here intended. Some subjects, however, treated of separately, appear to be coincident as far as our argument is concerned. I shall advert to, 1. The doctrine of original sin. 2. Free will, special grace, or regeneration. 3. Justification by faith. 4. Election, or the decrees of God. 5. Final perseverance. If any notices are given us on these subjects, favourable to the Calvinistical doctrines, we must of course date the history of these doctrines very far back in the annals of the church and assign them a very remote antiquity.

. . . 1. Original sin or the entire depravity of human nature as engendered of Adam's fallen race. “God saw that the wickedness of “ man was great in the earth ; and that every imagination of " the thoughts of his heart was only evil continually.” “And

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