from God. For not a passage can be adduced against the system he is now inclined to adopt, but it either has been otherwise translated, or, for ought he knows, it may be. At the same time he acknowledges, that his mind is exceedingly ill at ease; he sees himself entirely at the mercy of his translator; nor does it appear to him, that any way is open to obtain perfect satisfaction of mind, but by commencing the study of the Greek language, at a period of life, and in the midst of occupations, which render such an undertaking perfectly hopeless. The obvious resource which a right faith in the promises of the Gospel would present to a believer, under such embarrassing circumstances, that of prayer for the divine guidance and instruction, is itself precluded, by the peremptory denial, that any teaching of the Spirit of God can be now expected. Although I have entered into the detail of this case, I do not conceive, Sir, that it is by any means singular. But it will be well, if any of your readers may learn from hence to avoid, not only this painful and distressing situation of mind, but the imminent danger to which it leads of total apostacy from "the truth as it is in Jesus." Let those who, from their mode of education, are exposed to attacks on this quarter, beware lest they hastily receive, as improvements in the translation of the Scriptures, what are very frequently alterations for the worse. Let them recollect, that there are current prejudices in favour of novelty, quite as strong, and often more dangerous, than any of those which arise from an excessive reverence for antiquity. Let them by no means place implicit confidence in a translation, which bears strong marks of its being written by a decided partizan; such, for instance, as having all the proposed alterations tending one way, all evidently made with one object in view, and calculated to serve one particular purpose. This is obviously far from being the case with the received translation; for it not only leaves the sense open in many ambiguous passages, where a bigotted attachment to a party might easily have affixed the sense most agrecable to the views of that party, but it displays a manifest superiority to such a party-spirit, by rendering several passages in the way least likely to support the known sentiments of the translators. (As in Acts xiii. 38. and Hebrews iii. 3, &c.) Let me conclude with referring your readers to the case of the primitive Christians. They had, in general, little access to the Hebrew Scriptures, but by the medium of a Greek translation; and no competent judge will undertake to say, that the Septuagint was so faithful or so accurate a translation as our common Bible. Yet never do we find our Lord and his Apostles, in their numerous quotations from the Old Testament, troubling and confusing their hearers with various readings, or various renderings. E. X. To the Christian Observer. SPEAKING lately with a friend upon the first of the four Queries in page 573, line 1, of your first volume, namely, Whether justification, absolution from guilt, forgiveness of sins, and being accounted righteous, are not synonimous terms for the same blessing; he told me, what I was not aware of, that it was decided by Calvin in the affirmative; and in proof of the assertion, produced from his writings some extracts, which I here send you; as the opinion of this great reformer, upon a point of such importance, may be acceptable to many of your readers. B. H. In the 13th Chapter of the Acts ver. 38 and 39, St. Paul thus addresses the Jews: Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. "From this passage," says Calvin, may easily be demonstrated the true meaning of the term justification, whenever it occurs elsewhere, namely, to be absolved or liberated*. Again, in the same paragraph he observes, "That man is justified by Christ, who is freely discharged from the guilt and sentence of eternal death under which he before lay; this is the righteousness of faith, when God ac Locus hic facilè demonstrat, quid va leat alibi passim justificandi verbum, nempe, liberari et absolvi. Calvin in loco. counts us righteous by not imputing our iniquities*. Upon the 4th chapter of the Epistle to the Romans ver. 6, 8, where we read, Even as David describeth the blessedness of the man unto whom God imputeth righteousness, without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin: the same author observes, that from the proposition here advanced, namely, That God justifies by not imputing iniquity, we are taught "that in the Epistles of Paul, nothing more is meant by justification than remission of sinst." In his Institutions, the same thing is asserted more at length, and, if possible, in a manner still more express and decisive. "I," says he, "we lay aside all contention about words, and consider only how the thing itself is represented to us, no doubt can remain upon the subject. St. Paul evidently meant the blessing of justification when he thus wrote to the Ephesians, chap. i. ver. 5 and 6. Having predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved; which acceptance the Apostle elsewhere expresses (Romans iii. 24), by being justified freely by his grace. This, in the 4th to the Romans, he denominates imputation of righteousness, and makes no hesitation to place it in the remission of sins." Calvin then proceeds to cite the whole passage from verse 6 to 8 in the above chapter, where righteousness without works is said to be imputed to him whose iniquities are forgiven, and whose sins are covered, and to whom God will not impute sin; and adds, "Here certainly the tion respects not a part only, but the WHOLE of our justification.' ques * Justificatur per Christum qui à reatu et judicio æternæ mortis, quibus obnoxius erat, gratis solvitur. Hæc est fidei justitia, dum nos pro justis habet Deus, peccata non imputando. Cal. in loc. + Quibus verbis (nempè quòd Deus homines justificat peccatum non imputando) docemur, justitiam Paulo nihil esse quàm remissionem peccatorum. Id. in loco. Atque ut omittamus contentionem de voce rein ipsam si intuemur qualiter nobis describitur, nulla manebit dubitatio. Nam Paulus acceptionis nomine certè justifica Again. Upon the 19th and 21st verses in the fifth chapter of the Second Epistle to the Corinthians, where it is said, that God was in Christ, reconciling the world unto himself, not imputing their trespasses; and that he made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him: he thus comments-"Here the Apostle indiscriminately uses the word's righteousness and reconciliation, to signify to us, that they mutually include cach other. At the same time he shews us, that the way of obtaining righteousness is by the non-imputation of sin: wherefore let no one for the future make a question in what manner we are justified, since he is here told, that God reconciles us to himself by not imputing our trespasses |." And a little after he observes, that, according to the Apostle, remission and righteousness are absolutely the same thing (idem prorsus esse). From the above passages, I think it fully appears, that in the opinion of Calvin, the terms justification, reconciliution, forgiveness of sins, and being accounted righteous, are, in Scripture, to be understood as synonimous expressions for the same blessing. We think it right to add, that on the above point, most of the Protestant Churches abroad appear to have been in perfect unison with Calvin, as may be seen by a reference to the writings of Jurieu, Placette, and others. Our early English divines seem to have held the same opinion, and not to have been accustomed to make distinctions between being justified, pardoned, &c. tionem designat, quum dicit ut Ephesios, cap. i. ver. 5 et 6, destinati sumus, &c. Id enim vult quod alibi dicere solet, Deum eos gratuitò justificare. Quarto autem capite ad Romanos, primum appellat justitiæ imputationem; nec eam dubitat in peccatorum remissione collocare. Beatus homo inquit, à Davidi dicitur cui Deus acceptà fuit vel imputat justitiam sine operibus, &c. Illic sanè non de justificationis parte, sed de ipsâ totâ disputat.-Calv. Just. lib. iii. cap. ii. D. 4. Justitiam et reconciliationem bie promiscue nominat, ut alterum sub altero vicissim contineri intelligamus. Modum autem assignandæ hujus justitiæ docet, dum nobis delicta non imputantur. Quare ne posthac dubites quomodo nos Deus justificat quum audis reconciliari nos sibi, non imputando delicta.-Calv, ibid. D. 92. SOME few years since a truly religious and intelligent lady was very strongly urged, by a pious relative, to unite herself with the followers of Mr. Wesley. After much anxiety, she laid before a clergyman, in whom she had confidence, six questions, to which she requested his answers. The result was, that, by the blessing of God, she was freed from her doubts, and confirmed in her exclusive attachment to the Established Church. The questions and answers are subjoined. To the Editor of the Christian Observer. through Christ, this original corrupt and must be sanctified, that is to say, nature must undergo a radical change, it must be rendered by the operation of the Spirit of God essentially and totally different from what it was; it must be rendered holy, abhorrent from sin, and warmly disposed to the love and service of God and Christ. This change is described in the New Testament under various figurative note the extreme magnitude of it, and expressions, calculated partly to departly to indicate its kind and effect. Thus it is termed "to be born again,' "to be born again of the Spirit." John iii. 3-5. 1 Peter i. 23. "To be a new creature," 2 Cor. v. 17. Gal. vi. 15. "To put off the old man, which is corrupt, and to be renewed in the spirit of our mind." Ephes. iv. 22, 23. "To put on the new man, which after God is created in righteousness and true holiness." Eph. iv. 24. "To be transformed by the renewing of our minds." Rom. xii. 2. "To be saved by the renewing of the Holy Ghost." Titus iii. 5: all which expressions have, in substance, the same meaning. A slight correction, in one or two places, of an expression which might possibly have been misunderstood, is the only change which has been made. QUESTIONS PROPOSED. AMICUS. 1. What is it to be "born again?" (John iii. 3). 2. How can we be assured that this work is accomplished in us? 3. What foundation from Scripture have we to believe that we may in this life be assured of our salvation, or that our sins are forgiven? 4. May we believe that a conviction of forgiveness of sins in this life is often, or ever, an instantaneous operation of the spirit, so strong and so clear as not to be mistaken by the person so operated upon? or is it more frequently a gradual work, by which the whole soul is drawn to God? 5. Can we not be in a state of salvation without the conviction that our Sins are forgiven? 6. Has true faith in Christ these two fruits inseparably attending it; dominion over sin, and constant peace from a sense of forgiveness? ANSWERS. 1. The Scriptures, I apprehend, unequivocally and most strongly inculcate the two following facts.-1st. That in consequence of our first parents having revolted from God, surrendering themselves to the direction of the devil, and breaking the divine, command which was to be the trial of their fidelity; all mankind inherit a fallen and corrupt nature, a nature prone to un, and alienated from the love and service of God.-2d. That in order for an individual to receive salvation CHRIST. OBSERV. No. 15. 2. By referring to the proof pointed out in the New Testament, which will be explained in answering the next question. 3. Every person who is "born again," "renewed in the spirit of his mind," &c. is scripturally authorized to consider himself to be in a state of salvation; in which state he is also warranted to regard himself as continuing, so long as by the divine grace, he is enabled habitually to exhibit the genuine evidences of a regenerate state; in other words, faithfully to perform the appointed conditions of salvation. A person who wishes to satisfy himself whether he is "born again,' &c. &c. or, in other words, whether he is in a state of salvation, must apply for information to the Scriptures; that is to say, he must enquire what are the marks which the Scriptures give as descriptive of persons who are in a state of salvation; and must then examine whether, at present, those marks are fairly applicable to himself. I do not conceive that there is a single text in Scripture, which, if rightly interpreted, (that is to say, interpreted conformably to the general scope of the passage in which it stands, and to other parts of Scrip S ture) directs a person to refer for the decision of these points to internal impulses; or to other similar sensations, by whatever names they may be denominated, which many pious people regard as special tokens that their sins are forgiven, and consequently that they are in a state of salvation. If there is no such direction in Scripture, to rely on these impulses is unwarranted, and must, therefore, be unsafe. When we consider the extreme of credulity to which, on subjects unconnected with religion, experience has repeatedly shewn, that the human imagination may be carried; how easily people of warm conceptions may persuade themselves, that they feel what they wish to feel; how much all internal feelings are liable to be produced, or to fluctuate, according to the state of the nerves and spirits, according to bodily health and constitution, according to the natural liveliness or slowness of the fancy, according to the strength and sobriety, or the weakness and hastiness, of the judgment; we must regard it, I think, as an instance of mercy and loving-kindness in God, that he has not referred us, on the most important of all subjects, to internal impressions, which must, apparently, be so dubious and uncertain; and, according to their presence or absence, might excite groundless confidence or groundless despair. 1 The Scriptures have given us a clearer and safer criterion. They refer us to solid facts; to a plain rule, which we cannot mistake but by our own fault. In various passages, they describe "the fruits of the Spirit"-the dispositions of heart, and the consequent course of life, which distinguish those persons who are in a state of salvation. Let a person examine his own heart and life impartially, as before God, and compare them with the characteristic descriptions given in the New Testament of the righteous. If they agree with those descriptions, he may-humbly entertain a just confidence that he is in a state of salvation; if they do not, he must conclude the contrary. "He that doeth righteousness, is righteous." John iii. 7. "They that are Christ's, have crucified the flesh with the affections and lusts." Gal. v. 24. "He that doeth my commandments, he it is that loveth me." John xiv. 21. "Ye are my friends, if ye 66 do what I command you." John xv. From these and numerous other passages of Scripture which might have been produced, it is manifest, that the standard, by which we are directed to learn, and may learn, whether we are in a state of salvation, is this-to examine, and judge fairly, whether a fervent love, through faith, of God and our Redeemer, proving itself, by the only true test, a life of kabitual holiness, be the grand predominant principle which fills our heart and directs our actions: if that be so, we are born again;" we live unto God and Christ, not to ourselves, the world, the flesh, and the devil; we are in a state of salvation, and the grace of God will maintain us therein, if we ourselves stedfastly labour to persevere, through his grace in faith, and piety, and holiness, unto death. If any other principle than this be our ruling principle, or if we are balancing between this and any other principle, we are not in a state of salvation. 66 4. It would be presumptuous to limit the proceedings of God; and, therefore, it would be too much to say, that in no case will God at present operate on the heart of an individual, an instantaneous conviction of the forgiveness of his sins; but I know no reason for expecting such an event. In the days of the Apostles, when miraculous evidence was necessary for the introduction of Christianity, and was given in various shapes, miraculous convictions were consistent with the general plan, which God thought fit to pursue, in order to evince the truth of the new religion. When other miracles ceased, as being no longer necessary, there seems no reason, in the nature of the thing itself, nor any foundation in Scripture, for expecting miraculous convictions to be continued. God has abundantly provided a certain and an intelligible criterion (see under the answer to question 3), by which a person may judge whether he is in a state of salvation, (that is to say, whether his sins are forgiven), or not. The Scriptures speak of no other criterion. For both these reasons, it is highly improbable that any other criterion (as a sudden impression, &c.) will be granted, or can safely be trusted. The way in which the soul is drawn to God is generally, if not universally, gradual, according to the gradual influence of those external means of drawing it, which God, in addition to the secret operations of his grace, has appointed; namely, the efficacy of public and of private prayer, of religious instruction and conversation, of reading the Scriptures, and of other circumstances instrumental to Christian edification. 5. If by the "conviction that our sins are forgiven," be here meant a conviction by an internal impulse, this question is answered, I presume, by the preceding observations. I think that a satisfactory judgment may be formed whether we are in a state of forgiveness and salvation, or not, by trying our hearts and lives by the scriptural standard, as has already been explained.. 6. By "dominion over sin," and similar phrases in the New Testament, I do not conceive to be signified a state of sinless perfection; for such a state, I think, the Scriptures unequivocally pronounce to be unattainable upon earth. I understand them to imply a state, in which the predominant and ruling principle of the heart and life is faith producing habitual holiness; so that sin, though not extinguished and exterminated, is kept down in subjection; is continually fought against; rarely gets an advantage except by surprise; and when it is perceived to have gained an advantage, is followed by true repentance. A dominion over sin, in this sense, though it may admit, within some latitude, of degrees, is, I think, a necessary fruit of true faith in Christ; and is the proof by which the individual ought to try and judge of his state. "Peace and joy" are repeatedly mentioned in the Scriptures as "fruits of the Spirit," and attendants on righteousness, (see Romans xiv. 17. xv. 13. Gal.v. 22.) and will commonly pervade the mind, when full examination in the method already specified may afford reasonable confidence, that we are at present in a state of salvation. But it will not unfrequently happen, in the case of persons of weak spirits and tender consciences, that, even when the heart is unequivocally and unreservedly devoted to Christ, anxiety will occasion distressing doubts and fears on the subject of salvation; and these doubts and fears may, perhaps, be permitted, and employed, by Providence, for the very purpose of putting to the proof the faith and persevering dependence of the individual. Where persevering faith and obedience are found, I apprehend that peace and joy" are almost invariably known ultimately to follow. (Continued from p. 74.) THE "honour" due to parents, by the fifth commandment, comprises love, fear, and reverence; and is properly shewn in yielding them obedience, in supporting, protecting, and defending them; in comforting and cherishing them, whenever they stand in need; and in this law all persons in authority must be comprehended, such as governors, ministers, and teachers, as well as those who are any wise distinguished by age, by wisdom, by learning, by rank or fortune. Magistrates, and superiors are stiled parents. To teach us that God has appointed them for our and the public good, and that we are not merely to honour and obey them, but also to revere and love them: and on the other hand, superiors are enjoined to treat their inferiors as a kind father treats his obedient children. |