Sivut kuvina
PDF
ePub

the doctrine of the Church to which I belong! Such is not the doctrine of the Church of England-such is not the doctrine of the Scriptures.

lations, as, without any breach of charity, might be well considered very much after the fashion of the Pharisees. And do not his writings show that he was either half-sighted or one-sided, and, in either case, an unsafe expositor of Holy Writ ?

CHAPTER XIV.

THE IDENTITY OF THE DOCTRINE OF SENSIBLE CONVERSION WITH THAT OF SENSIBLE ASSURANCE, ILLUSTRATED FROM THE WRITINGS OF DR. D'OYLY.

THE doctrine of sensible conversion is undoubtedly nearly allied to, if not identical with, that of sensible assurance, of which the judicious and learned Dr. D'Oyly, in his "Essay on the Doctrine of Assurance," says, "that it must necessarily tend to make men watch the state of feelings rather than the quality of their actions; and thus, by tempting them to wait in passive supineness for perceptible notices and impressions, rather than employ themselves actively and steadily in the discharge of their practical duties, be productive of much despondency, on the one hand, or of much arrogant presumption on the other." In con

futation of so prejudicial a doctrine, he, further on, well remarks, "that the general character universally recommended in the New Testament to Christians, is one which ill consists with the opinion, that they can under any circumstances attain in this life a certain assurance of their salvation. The tendency of such an assurance must ever be, to excite in those who possess

it, a presumption of superior holiness, a conscious feeling of proud satisfaction, confidence, and exultation. Whereas the temper recommended in every part of Scripture - earnestly, repeatedly, and peremptorily recommended, as prominently and essentially character izing every true disciple of Christ—is that of lowliness, meekness, and humility—that from which every particle of self-righteousness and self-exaltation is excluded. 'Blessed are the poor in spirit;' 'Blessed are the meek.' We are to put on meekness and humbleness of mind; to become as little children.' 'Whosoever exalteth himself shall be abased.'

"The precepts, enjoined upon us in every part of Scripture, are extremely earnest in commanding Christians to be ever pressing forwards towards the prize of their high calling-never to faint by the waynever to relax in their exertions-to go on still to perfection-to watch without ceasing. Let him,' says St. Paul, that thinketh he standeth, take heed lest he fall.' 'What I say unto you,' says our Saviour, 'I say unto all, watch.'

6

"These, and many other precepts of similar import, are addressed to all Christians, without any exception; not to those only who are far removed from righteousness and perfection, but to those also who are the most righteous and the most perfect amongst the sons of men."

4

But does not St. Paul himself tell us that "the Spirit itself beareth witness with our spirit, that we are the children of God?" A text, Dr. D'Oyley informs us, "which has often been taken separately from its context, and alleged as an undoubted proof that the Holy Spirit bears a clear and perceptible testimony in the minds of individual Christians, that they are the chosen and adopted sons of God. Yet how widely different is its real meaning, when viewed as it stands in the writing of the Apostle! St. Paul, in this part of his epistle, is exhorting the Christians whom he addressed, to bring forth the genuine fruits of their faith, by living, not after the flesh, but after the spirit, In the preceding verse he had said, 'Ye,' who are Christians, 'have not received the spirit of bondage again to fear;' ye are not subject to the slavish fear of the wrath of God, and to the consequences of that wrath, as were the Jews under their dispensation, but 'ye have received the spirit of adoption whereby we cry, Abba, Father; that is, ye are inspired by the gospel with those lively hopes and encouragements which enable you to apply to God, as a kind and merciful Father. He then adds, in the two following verses, The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.' Where the apostle's meaning evi

dently is, that the Holy Spirit of God, whose gifts and graces we Christians experience, confirms the testimony of our hearts and consciences that we are the children of God, and if children, then heirs, and joint heirs with Christ; if so be (or upon this condition) that, like our Redeemer, we pay a dutiful obedience to the will of our Heavenly Father, in bearing patiently the sufferings which may befal us in the cause of righteousness; for then, and only then, we shall be glorified together with Christ. Thus, then, it is very clear that this text bears not the most distant reference to the assurance of individual Christians respecting their own particular salvation. It solely and entirely refers to the general assurance which all Christians have: an assurance built in their hearts and consciences by faith in the promises and reliance on the merits of Christ, and confirmed by the encouraging influence of the Holy Spirit, that, if they perform the duties which their religion requires, they will be received as the adopted sons of God, and rewarded with admission into that glorious inheritance which He has promised to his obedient servants."

I have no time to proceed as closely as I could wish with Dr. D'Oyly's admirable essay. It requires to be read thoroughly, in order to its being duly appreciated. Still I cannot refrain from introducing briefly, one or two examples of the clear and conclusive manner in which he illustrates his argument :

« EdellinenJatka »