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It is pre
to edify one another; either do Spirit of God, else we are but good or take good. * Rom. xiv.
hypocrites. See 2 Cor. xiii. 5. 19.
5. Gentleness. Gentleness is, 4. Long-suffering, is to moderate to give good speech, and to shew our anger and desire of revenge, good countenances, even to them when many and great wrongs are that wrong us, and abuse us, withdone us.
It is an excellent fruit, out any mind or desire of revenge. but it takes very hardly in these Rom. xii. 14. Ephes. iv. 32. parts. For our manner is, a word The courtesy of the world, in and a blow : a word and a writ. the cap and the knee, and all the
Set and sow this plant in the compliments of humanity, is comfurrows of your hearts ; and that monly severed from good affecthe weed of revenge overgrow it tion; and it is often the mask of not, use these remedies. 1. God's enmity, and therefore it is but a commandment forbids rash anger,
work of the flesh. Right courtesy James i. 19. for it is a degree of is with an honest heart, to bless murder. 2. The example of God,
when we are wronged. who is slow to anger, and of Christ, 6. Goodness. It is a virtue, who is meek and lowly. Matt. xi. whereby we communicate to others 29. 3. All wrongs done to us by the good things that are in us, for men come by God's providence, to their good and benefit. which we are to subject ourselves.t scribed by Paul in other terms, 4. The goodness of God, who for- when he saith, communicating to gives more to us than we can for- the necessity of the saints. Rom. give. 5. There is danger of God's xij. 13. anger.
For unless we forgive, we Question 1. What are we to are not forgiven. And we crave communicate ? forgiveness as we forgive. 6. It is Answer. The gifts of our minds, the duty of love to suffer and bear. our temporal goods, yea, our lives 1 Cor. xiii. 7. 7. It is a point of too, if need be. 1 John jji. 16. injustice to revenge ourselves (for 2. Why are we so to do? then we take to ourselves the Answer. We are members all honour of God) and against all of one body; and we are members equity; we are both the parties one of another. Eph. iv. 25. And and judge, and witness, and all. it is God's pleasure, that men 8. We are often ignorant of the shall be instruments of good mutuminds of men in their actions, and ally one to another. of the true circumstances thereof, Goodness
the and so may easily be deceived. body or the mind. Goodness, con
Objection 1. Anger is a sud- cerning the body, hath many acden atfection : therefore it cannot tions : as to feed the hungry, to be ruled.
give drink to the thirsty, to harAnswer. Means are to be used bour the harbourless, to clothe the beforehand, when we are quiet ; naked, to visit the sick, and them then shall we better restrain it. that are in prison.” Matt. xxv. 2. It is hard for flesh and blood
35, 36. “ To bury the dead.” 2 to do this.
Sam. ii. 5. Lastly, to lend freely Answer.
more than and liberally to such as be deflesh and blood. For we have the cayed and impoverished. Deut.
xv. 7. * A gentle (polite) acceptance of cour- Goodness, concerning the soul, tesies, is as material to maintain a friendly is to endeavour, partly by counsel, neighbourhood as (the giving of) boun
and partly by example, to gain tiful presents.-Lord Capel. + See the conduct of David, when
the soul of our neighbour to God : cursed by Shimei. 2 Sam.xvi. 10.
and it stands in four actions : to
admonish the unruly, to comfort 4. Many that boast of their the distressed, to bear with them faith in Christ, want faith in the that are weak, and to be patient providence of God, touching food toward all. 1 Thess. v, 14.
and raiment. And that is maniGoodness is hard to be found in fest, because they use unlawful these days among men.
means to help themselves : now mon practice is, according to the if their faith fail them in a smaller common proverb, · Every man for point, it cannot be found in the himself, and God for us all.' The
The greatest of all. study of men is, how to gather Secondly. By faith, is meant goods, honours, riches for them. faith toward men, and that stands selves, and for their children ; and in two things. One is, to speak the common good is not aimed at. the truth from the heart: the other Good orders hardly take place, as is, to be faithful and just in the namely, the order for the poor ; keeping of our honest promise and and the reason is, the want of word.t goodness in us. If any profess
This faith is a rare virtue in any show of goodness more than these days.
For the common the rest, they are sure to be de- fashion of them that live by barspised and reproached at every gaining, is, to use glosing, facing, hand; and this shews that there is soothing, lying, dissembling, and little goodness among men.
all manner of shifts. And with 7. Faith. First, we are to un- many it is a confessed principle, derstand faith toward God, which that there is no living in the world is to believe the remission of our unless we lie and dissemble. They sins, and our reconciliation with that deal with shopmen shall hardly God in Christ.
know what is truth, they have so This faith is common to all many words and so many shifts. among us : yet is it but a false, In this respect Christians come dead, and ceremonial faith, in short of the Turks, who are said to many men.
be equal, open, and plain-dealing Reason 1.“ Faith comes by the men, without fraud or deceit. hearing of the word of God Our care, therefore, must be, to preached," Rom. x. 17.; but this cherish and maintain among us the faith in many is conceived without virtue of faith and truth. Reasons : preaching; for they say, they be- 1. God's commandment, Put away lieve their salvation by Christ, lying, and let every man speak the and withal they live in the per- truth to his neighbour. Ephes. iv. petual neglect or contempt of the 25. 2. By truth we are like to public ministry.
God, whose ways are all truth; 2. True faith is joined always who bates a lying tongue; Prov. with the exercises of invocation vi. 17; whose Spirit is the spirit and repentance: yet in many among of truth. 3. Liars bear the image us, this faith is without any con- of the devil : be is the father of version or change of heart and life, lies. John viii. 44. So oft as thou and therefore it is but a dead faith. liest, thou makest thy tongue the
3. True faith is mixed with instrument of the devil. 4. Etercontrary unbelief, so as they that nal punishment in the lake that believe, feel in themselves a want burneth with fire and brimstone. of faith, and much unbelief. But there are many among us
that * They rely on means, without trusting say they perfectly believe, and in the Lord, like Asa. 2 Chron. xviii. 12. that they never so much as doubted
+ This is the sense, in which Mr. John
Thornton views the word Faith, in his in all their lives. Now such a
Essay on the Fruits of the Spirit,' where faith is a vain persuasion.
he renders it Fidelity.
Rev. xxii. 15. Here mark, that 4. There must be a moderation liars are entertained at the same in the spending of our goods : contable with murderers and thieves ; trary to the fashion of many, that and the liar never goes unpunished. spend their substance in feasting Prov. xix. 5. 5. To speak the and company, and keep their wives truth from the heart is a mark of and children bare at home. God's child. Psalm xv. 2. And he Against such there is no law. whose faith fails toward men shall Here Paul sets down the benefit much more fail toward God. that comes by the former virtues. 8. Meekness. The same in effect The words
this sense: Against with long-suffering. The differ- such virtues, and against persons ence is, that meekness is more ge- endued with such virtues, there is neral, and long-suffering is the no law. And that for two causes : highest degree of meekness.
one, there is no law to condemn 9. Temperance. It is the mo- such; secondly, there is no law to deration of desire and appetite, in compel them to obey, because they the use of the gifts and creatures freely obey God, as if there were of God. For the better practising
no law. of this virtue, remember these four Mark, then, the condition of rules :
spiritual men. They are a volun1. We must use moderation in tary and free people, serving God meats and drinks. This moderation freely without constraint. So as is, to eat and drink with perpetual if Christ would not give unto them abstinence. And abstinence is, to life everlasting, yet would they take less than that which nature love him, and desire the advancedesires, and not more. And that ment of bis kingdom.* On the measure of meat and drink, which contrary, if there were no hell, and serves to refresh nature, and to God would not punish adultery, make us fit for the service of God drunkenness, blasphemy, &c. with and man, is allowed us of God, eternal death, yet would a Chrisand no more.
tian man abstain from these things; 2. We must use moderation in because he knows that they disour apparel; and that is, to appa- please Christ, and he is governed rel ourselves according to our sex,
with another spirit, to which they according to the received fashion are contrary. of our country, according to our Also these words are a reason of place and degree, and according to verse 16: There is no law against our ability. Here the common them that do these things; therefault is, to be out of all order; for fore walk in the Spirit. + none almost know any measure.
J. M. Every mean person now-a-days will * This sentiment, although has been be a gentleman or gentlewoman. maintained by some mystical writers, is 3. We must use moderation in clearly overstrained. How can those who
are reprobate (i. e. rejected) love Christ? getting of goods; and that is, to
Some persons, indeed, under severe spiri. rest content if we have food and
tual trials, who could not find hope, have raiment for ourselves and them that still retained their integrity, like Job; but belong to us. 1 Tim. vi. 8. Here in their case there is grace in power, only is our stint, we may not desire to not in joy. See also the words of Jonah,
ii. 4. be rich ; verse 9. The king him
+ If the petition in the Litany, to bring self must not multiply his gold and forth the fruits of the Spirit, were felt in silver; Deut. xvii. 17; and yet he its vast importance, the results would be hath more need of gold and silver
to the greater glory of God. May every
reader take heed ! than any private man.
Review of Books.
TRACTS FOR THE TIMES. Four Volumes. Oxford, 1833—1838.
In a former part of this volume Yet neither is this term, Justifi(p.185.) we exhibited the views of cation at and through Baptism, the writers of these Tracts on the fully explanatory of their system. subject of Justification, as standing For though the words Justification, in contrast to the evangelical state- Regeneration, Sanctification, occur ments of the Church of England on in their pages, yet it is clear that that important doctrine. It had they confound the proper, distincbeen pretty generally rumoured all tive sense of Justification, and over the land, that the mere moral make it comprehend Regeneration, disquisitions of fifty years ago had and, by immediate consequence, given place to a certain degree of Sanctification also. They entirely doctrinal preaching in the pulpits fall into the error which marks the of the Church of England. Espe- opening paragraph of the seventh cially it was with some confidence chapter of the Sixth Session of the asserted, that, however low might Council of Trent:-Hanc dispobe the standard according to which sitionem, seu preparationem justiclergymen might speak concerning ficatio ipsa consequitur, quæ non the work of the Spirit, yet that est sola peccatorum remissio, sed Justification was a doctrine more et sanctificatio, et renovatio inteand more fully recognized in our
rioris homi per voluntariam suspulpits. We have often heard it ceptionem gratiæ et donorum.' said, in so many express words,
Justification, which is not You will find few clergymen of solely the remission of sins, but any note, whether in the univer- also Sanctification, and the renewal sities or in the more influential of the inner man, through the towns of the country at large, voluntary acceptance of grace and keeping out of view the doctrine of gifts.' In fact, they make Jusof Justification : they feel, in fact, tification to comprise within its that it is expected of them that ample sense every thing that is they should preach it.' Very incident to a person in a justified good, so far as professions and state. With much elaborateness mere words go.
But, alas for and copiousness of language--their mere words! It now appears that style being cumbersome beyond there are, and probably all the almost all example, and to a time were, two ways of holding degree which theology by no this doctrine of Justification : the means requires -- they bring the one, a scriptural, Church of Eng- mind of the unwary to this point, land, rational and spiritual way; that an infant, rightly baptized, the other, an unscriptural and receives a grace, in virtue of which really irrational mode :-the one, not only are his sins washed away, in short, being Justification by but his very nature is renewed Faith ; the other, Justification at yea, regenerated. And this is, and through Baptism. The Tract- with them, the only regeneration writers take the latter course; and, of which a human being is cain doing so, they support a system pable. fraught with incalculable evils to In simpler terms, they would the souls of men.
lead their followers to the concluSEPTEMBER 1838.
sion direct, tbat baptism is regene- ture of things, immediately minis. ration. To detect, by a brief ana- ters to slavish fear.
A purely lysis, their modes of enforcing this sentimental mind may indeed fancy opinion, is the design of the fol- that there is a certain charm in lowing remarks. The Tract of obscurity : but practical mystics, Professor Pusey on Baptism will,
like the Romanists, know very of course, principally engage our well how to convert the system attention.
of mysticism into an engine for 1. The first preliminary mode, enthralling the human mind. which the writers have thought it 2. Having introduced and avery convenient in this controversy dopted the use of some such catchto adopt, is,- to have a fund of word as this, Rationalistic, it may epithets (though sometimes a single be well in the next place, for the one will work better) ready at better promotion of a particular hand to cast in the face of oppo- view, to assume a meaning of a nents. The epithet will be the given word, without defining it. more effective for its
if it The word we specially refer to, is should be somewhat sonorous. Such grace. Now on this article, some a term is · Rationalistic,' which the may
be ready to say,
• How can writers often condescend to employ. this word admit of a definition ? Is We will frankly own
it not obvious that even in scripthink this method of warfare may ture it has several senses?' This legitimately be met, by attaching may seem not only a good escape, to the tract writers the imputation but a sufficient ground therefore of being mystic: and that, in the for indiscriminately adopting the severest sense of the word. If term grace, for something which rationalistic be something like a shall essentially belong to every perversion of reason; mystic we holy ordinance; let there be the hold to be also a perverted form of baptismal grace, the eucharistical mystery. There is a legitimate grace, episcopal grace, the grace of use of reason in things sacred : and the apostolic succession, &c. It there is a sound sense,
in which will be with the multitude a convemystery envelopes certain revealed nient and a convincing method ; truths, which have nevertheless a but why so ? Because it confuses claim upon our faith. But as rea- a subject, and gives scope for any son may wax wanton, so also may notion to pass current without a the love of mystery run to unwar
distinct challenge and inquiry. rantable lengths; and this we ap
But if, as philosophers say, prehend to be the special and nature abhors a vacuum ; is it leading fault of these tracts. On true also, that theology abhors a the subject of baptism-and on definition ? If so, we should allow other subjects also—they are mys
the tract writers to assume and tics.
assert as much as they please, It may be thought, possibly, without venturing to expect such that mysticism is nevertheless more a thing as distinctness. We bedevout than rationalism. We ap- lieve, however, that the controprehend that the two words, fairly versy concerning regeneration turns understood, would class them- so materially on a clear view of selves respectively under the two this matter, that we shall endeapassions of fear and pride. Rea- your with as much conciseness as son, presuming too far, is unques. practicable, to explain this part tionably under a temptation to
of the subject. pride: mystery, when superadded In considering the infinitely imto the revealed word of God, in a portant subject of grace, it is redegree exceeding the obvious na- quisite to direct our attention to