tified; but of the works which justify the faith of christians. Without faith it is impossible for a sinner to please God, and without works it is impossible for any to be justified in the day when every man shall be rewarded according to his works. and that no act of devotion, or any work which | nor of the works by which sinners seek to be jushas God only for its object, is called a good work. That may be an act of devotion, but a good work in the scripture style it cannot be. The kind of fices performed to the Saviour when he was poor and needy, the kind offices performed by one disciple to another, and every work which has man's comfort or happiness in view, is, in the sacred style, a good work. The settlement of this small matter is with some mere trifling; yet such persons admit that ten mills make one cent, and one hundred cents make one dollar, and that one dollar and one-fourth will purchase one acre of land forever. Let the above view of good works be fairly established in the mind of a Catholic and he becomes a Protestant. But what I fixed my attention chiefly upon in that passage was the meaning of the justification by faith and that by works which Paul and James taught. To understand which has been with many theologists a matter of such immense trouble. Faith and works must be apprehended in the apostolic sense before justification by either can be understood in that sense. With regard to what you say of a writer in epistolary communications "expressing a truth, a maxim, a position of general application," I would observe, that there is no incongruity, no impropriety in so doing, and I admit that the apostles frequently did so. But you will please to observe, as indeed I doubt not but you have frequently observed, that these maxims, truths, and positions of a general nature, are no more general than the object he has in view, or the drift of his remarks; and that they are never abstracted from the subject on hand. But it may happen that they have a general bearing upon other subjects from analogy, and as such they are to be interpreted and applied by the most exact rules of analogy. To say, for example, that no man is justified by works is a general truth. But general as it is, it must, from its context, be restricted to unbelievers, for it is just as true and as general that every christian willbe justified by his works. Nothing else comes in review on the day of judgment; if the Lord's account of the separation of the sheep and the goats is to be applied to that day. A great deal of wisdom and knowledge is requisite to the application of general truths. So sensible were the sacred writers of this that they most generally restrict those general truths either in their own exposition or application of them. I see every day the ill effects of the two popular systems of faith and works. Some seem to be afraid of doing good works lest they should trust in them, and some have no use for faith nor a knowledge of the scriptures; but talk of doing justly, loving mercy, and walking humbly with their God. Again others call prayer, praise, baptism, and all religious observances, good works-and dehort men from trusting in them as they would the fleshy works of the Jew or of the law. Sinners are justified by faith, and christians by works. But this is too laconic for the mass of mankind. It is one thing, however, to introduce a person into a state of acceptance, and another to live acceptably in that state. It is one thing to enter into the married state, and another to make a good wife. Now faith in God's promise through Jesus Christ, is argued by the apostles, as that which brings men into a state of intimacy, friendship, and familiarity, or, in other words, into a state of acceptance with God. Thus faith is accounted to a man for righteousness, by the mere favor of God. But the continued enjoyment of such a state is by the same favor made to depend on our behaviour. On this principle is founded all the apostolic exhortations. All that is addressed to the hopes and fears of christians is derived from this consideration. So that when Paul and James are understood, there will be no occasion for an effort to reconcile them, as Luther and Calvin laboriously attempted. Paul speaks of the justification of sinners, and James of the justification of christians. It is an astonishing act of favor to account faith in Jesus as righteousness to a sinner, and then to teach this justified person how to live as eternally to enjoy the favor of God. In the final judgment when men's actions and not their states will be examined, faith is not then accounted to any man for righteousness. But, I was hungry and ye fed me, naked and ye clothed me, &c. These shall go away into everlasting life, &c. This is an important point. Without holiness, then, no man can enter the heavenly kingdom-"If any man, therefore, draw back, my soul shall have no pleasure in him." Instead of attempting to show that these persons had not "true faith," let us endeavor to show that we have works. Was not Abraham justified as a sinner by faith in God's promise? And as a servant of God, was he not justified by works when he offered up Isaac his son upon the altar? But I must not attempt to write a treatise on faith and works. Nor need I attempt to satisfy all the lovers of systems. What rendered the faith of Abraham so remarkable was his belief of a promise which was beyond the power of nature to accomplish, and what rendered the work so famous, on ac- I am constrained to be much more succinct in count of which he obtained a good report, was this part of my reply than I had projected. To that it was an act of self denying and unreserved give the reasons is not now necessary. If, in any obedience growing out of his former belief. I am thing, these remarks are not satisfactory, I renot now speaking of how the just man lives by joice to know that your frankness and candor faith, but of the faith which justifies a sinner-will prompt you to write me your criticisms and 2S I will be asked, Are these bad works, and are not all works either good or evil? To the captious or weak disciple I would reply in your sense of the terms, All works are either good or bad; but this is not the distribution of them made in the scriptures-Good works are of the following classes: "A widow well reported for good works," of what species? "if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, &c. i. e. if she have diligently followed every good work." From this style there is no deviation in the sacred writings. Acts of devotion towards God though we may call them good works are not so distinguished in the holy oracles. To most readers these remarks will appear hypercritical; but I know, my dear sir, that you will concur with me in saying that the time will come when a pure speech will be restored, and that as by a correct speaker the pronunciation of a monosyllable is a matter not to be overlooked, so to a correct devoted biblical student, every thing is of importance that throws light upon any sentence in the sacred books. 22 79 objections. I wish for, and anxiously solicit from you, dear sir, all the criticisms, objections, and inquiries which you may think expedient, either on the New Translation, or on the contents of this work. In great haste, but with much affection, your brother in the hope of immortality, No. 11.] JUNE 4, 1827. Speculation in Religion. EDITOR. you shall be called the Son of God. This is my beloved Son, in whom I am well pleased, hear you him. If I go not away the comforter will not come, The spirit proceeds from the Father and the Son by eternal proces- but if I go away I will sion. send him to you-which proceeds from the Father, and he will take of mine and show it to you. The Redeemer came to save the elect. The Redeemer will on By speculation in religion we mean religious ideas that never enter into practice. Man is a religious creature, because, as an intelligent, immortal and accountable being, he is dependent on God, and the more dependent he feels himself, the more religious he is, while his specula-ly save his elect people. tions in religion bring him no nearer to God. Man, therefore, without the knowledge of Jesus Christ as the only mediator between God and man, has no godliness. By godliness we mean, the transformation of mind, passion, and conduct to the will of God as revealed in the gospel. Speculation in religion is that which does not affect, according to the will of God, either the sentiments, passions, or conduct of the religious being. Speculation in philosophy has been wisely discarded from approved systems. Since the days of Bacon our scientific men have adopted the practical and truly scientific mode-That is, they have stopped where human intellect found a bound, over which it could not pass, and have been contented to go no further than material objects, analyzed, gave out their qualities, and left the manner of their existence, as beyond the bounds of created intellect. Since men have been so wise in handling and analyzing material objects, we have heard little or nothing about occult sciences: but the sciences and the arts have advanced with increased velocity to the great good of the human kind. We plead for the same principle in the contemplation of religious truth. The qualities of matter are to be found in the great elaboratory of the material world, by inducing matter by every process to give out its qualities, and to deduce nothing from hypothesis; so religious truth is to be deduced from the revelation which the deity has been pleased to give to man. And as in the elaboratory of the material world, every truth concerning the qualities of matter is to be deduced from the matter itself; so in divine revelation we are to deduce what is practical, avoiding all speculation. Philosophers have become wise in their generation, and, therefore, we will not even mention the hypotheses of past ages with respect to the material world, which have been scouted by science; but come immediately to our point, namely, that the men of religion have been less wise than the men of science. A few examples shall suffice. The Son of Man came to seek and save that which was lost. This is a true saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners-the chief. Suffer little children die in infancy shall be to come to me, and forsaved. bid them not, for of such is the kingdom of hea The elect infants that Are there few that be saved? ven. Strive to enter in at the strait gate, for I say to you that many shall seek to enter in, and shall not be able. Good news to all peo The gospel is only good news to sensible ple. sinners. The gospel is not to Go you into all the be preached to sinners world, and preach the till they are sensible of gospel to every creature, their lost estate. he that believes shall be saved, he that believes not shall be condemned. You do search the saral state are dead in sin cred scriptures, for in as the dead in the grave; them you think you have they can do nothing- eternal life, but you will they cannot come to not come to me that you Christ, nor repent, nor might have life. The believe, &c. Sinners in their natu animal man discerns not the things of the Spirit of God, they are foolishness to him, for they are spiritually discerned. This is the condemnation, that light has come into the world, and men have loved darkness rather than light, because their deeds are evil. Faith is the gift of He that believes not God, and, therefore, not the Son of God is conthe duty of sinners. demned already, because he has not believed on the only begotten Son of God. Unbelievers cannot be- Jesus comes in flamlieve the gospel, and, ing fire to take ventherefore, they cannot geance on all those who be condemned for that believe not God and which they are unable obey not the gospel. to do. Faith includes in it Faith is the substance truth, confidence, and of things not seen, the many fruits of the Spir- confidence of things hopit, and, therefore, a ed for. He that believes man cannot possess faith on the Son of God has without the Spirit of everlasting life. Christ. If you have real faith. There is one faith. that the sacred scrip- lieved amongst us. He tures say, and yet perish. that believes on the name of God is not condemned. Regeneration is an inexplicable mystery. conversion active. Seeing you have purified yourselves in obeying the truth through the spirit. In regeneration the They were pierced to soul is passive, and in their hearts, and cried out Men and brethren, what shall we do? Be converted every one of you. Regeneration is the root of all goodness. God often hides his face from his people sovereignty. faith. Your iniquities have in separated between you and your God, and your sins have hid his face from you. Before that a man can We love him because ascertain that he is a he first loved us-God is child of God, he must love; he that dwells in love God for what he is love, dwells in God, and in himself as the source God in him. of all perfection, without any relation to what he is to believing sin ners. Man shall not be justified till the last day. Once in Christ always in Christ. speculate in religion. The above specimens are given as an example of what is meant by speculation in religion. It is of great consequence to have spiritual discernment to distinguish be tween that which is speculation in religion and that which is truth. The more especially as such speculations put on the appearance of truth, or seem to have truth for their basis. Such was the first speculation in religion, by attention to which man fell from his original state. You shall be as God, knowing good and evil, is as true as any speculation that has been proposed since that time. Speculations in religion may be known by Without faith it is im- this test: though they could be ascertained, they possible to please God-do no good; and agitated, and discussed, and Purifying their hearts by acted upon, they have the most pernicious consequences. Such are the features of speculation as drawn by Paul-Foolish and untaught questions avoid, knowing that they do gender strife. Of this cast was the first speculation, "You shall be as God." Well be it so. What has been the consequence? Or take any of the above specimens of speculation. Say God is too good to condemn and punish his creatures. Well! agitate the question. Be emboldened in sin, and then find that he will by no means clear the guilty. Again, say that holiness is God's darling attribute, and then have all your powers hardened in despair. Proceed again to mercy as the favorite of the Most High, and speculate yourself into hardened insensibility. Speculate again, and say that the Saviour is God's eternal Son, and try if you can believe and act upon it, that the Son, as such, and the Father are equally eternal, as regards the Deity. Or if you try your powers upon what men call the eternal procession of the Spirit from the Father and the Son, endeavor to show what you have gained in knowledge of the influence of the Spirit in regeneration, and in that holiness without which no man shall see the Lord. Or say that the Redeemer came to save the elect only: discuss the question in all its bearings-Do you know who are the elect? or in what way are you to know your own election? Or if you contend that the gospel is only to be preached to sensible sinners, the truth leads to inquire who is the sinner that is truly sensible of his sins before he receives the gospel? Or are you such a sensible sinner as to value the gospel without believing it? Being justified by faith we have peace with God. He that endures to the end, the same shall be saved-Kept by the power of God through faith to salvation. Christ has left no di- Go you into all the rect nor specific form world, disciple all naof government for his tions, baptizing themchurch. and teaching them to observe all things that I have commanded you; and lo! I am with you always, even to the end of the world. The souls of men sleep with their bodies till the resurrection. With what body do they come? To-day shall you be with me in Paradise. I have a desire to depart and be with Christ, which is better. You fool! that which you sow is not quickened except it die. And God gives to every seed its own body. It is vain talking. Who are you, O! man, We know that salvation that reply against God? is of God-and we know To-day if you will hear that if we strive ever so his voice, harden not much we cannot be sav- your heart. Come let us ed except we be elected. reason together, says the Lord, though your sins be as scarlet, they shall be white as wool. Let the wicked for sake his way, and the unrighteous man his thoughts: Let him turn to the Lord, who will have mercy upon him, and to our God, who will abundantly pardon. It would, indeed, be an arduous undertaking to give specimens of all the ways in which men The pursuit of speculation leads further from truth and further from God. But the truth is one; always does good, and its practical tendency is happiness to the individual and benevolence to all. The test of truth is the word of God in its plain sense, addressing itself to every man's conscience. The word of God is itself the truth, nor is there one speculation in all the word of God. Speculations seem to be founded on the sacred scriptures. It is, however, only a false appearance. Say that speculation takes up the proposition that men in their natural estate are dead in sin, and do nothing pleasing to God, and cannot repent, nor believe the gospel without the Spirit of God. It is all true in a true sense, the bible says the same things, and much more strongly than men's words can express; but the bible does not say the same things by way of speculation. It speaks practically; that is, it represents man's entirely helpless state, that he may come to the Saviour, and that in not coming to the Saviour, he may condemn himself as a guilty and depraved enemy to God, and to the gospel, in his mind and by wicked works. Speculation always leads from practice. Men, in their speculations, even about the guilty, depraved and totally helpless state of man by nature, become vain and proud of their accuracy of knowledge, and thereby are kept from the Saviour, while the reception of the truth of God upon the state of human nature leads to the Saviour, because it is derived from a knowledge of him that came to seek and save that which was lost. Philadelphia, Pa. W. B. man, and to birds and four footed beasts, and creeping things. In the law Jews sin against his moral authority, expressed on tables; but in the gospel, in which God has substituted spirit for literal sounds and natural symbols, the worshippers sin against the Holy Spirit, they grieve or quench the Holy Spirit, for the gospel is the ministration of Spirit. In the first dispensation, we see; in the second, we hear; in the last we enjoy God.But how the uncreated Spirit dwells in a creOn Experimental Religion.-No. II. ated spirit, filling it with joy, we know not; IN my last paper it was observed that a knowl- but certain it is that this fellowship is set forth edge of general christianity, the primitive church- in the following words: "Behold I stand at the es, the apostles, and even of Christ himself, as writ- door and knock: if any man hear my voice and ten of in the New Testament, was of too popu- open the door, I will come in to him, and will lar, too remote a nature to consummate personal sup with him and he with me." Again-"If a happiness; and that while those high matters con- man love me he will keep my commandments, cerned mankind universally, our individual com- and my Father will love him, and we will come fort terminated ultimately upon a knowledge of in to him and make our abode with him!" Supourselves, viz. whether we were or were not ping with Christ means joy in a holy spirit. În personally possessed of those graces of faith in a word, some men are condemned because they Christ, hope of eternal life, love of God and man; believe not in the Son of God; and secondly, and the gift of a holy spirit, which, as was ob- others are condemned because, believing in him, served, go to define the unsound phrase "experi- they "turn away," "love the present world," mental religion." Of the four particular eviden-mind earthly things," "deny the Lord who ces of personal adoption, viz. faith, hope, love and a holy spirit, I shall select the last for the subject of this essay-the gift of a holy spirit. bought them," "trample under foot the blood of the Son of God, and do despite to the Spirit of Grace;" and to me it is evident that the present race of christians are to be censured not so much for their informality as their carnality and contempt of the Spirit of our God. Well, then, by way of premises, let it be observed that the visible universe, the law of Moses, and the gospel are to be regarded as so many oracles by Jesus Christ concerning the divine But now if any should ask why Jesus Christ character, which it is his high office to reveal. made us to see the divine grandeur, and hear his These oracles set the divinity in the several at- moral authority, before he let us taste his spirittitudes of creating, commanding, redeeming; ual power, my answer is this, That it was neconsequently in the universe we behold his phy-cessary that the law of God should be written on sical grandeur-in the law we hear his moral au- stone; first, in order that fallen nature might by thority in the gospel we perceive him sympa- experiment (and we are altogether creatures of thizing. "Jesus wept." The universe, then, experiment) discover its inadequacy to keep it; is God manifest in works-the law is God and second, that this same written law might be manifest in words-the gospel is God manifest for a book of reference in the days of the Spirit; in flesh; and thus Jesus Christ in these revela- in the days or economy in which power to fulfil tions causes the divine character to approach man- the law is fully and freely given by God to those kind gradually by three successive advances who believe that whensoever men sin against from mere physical power to moral supremacy, and the Spirit which they have of God, they may be refrom that again to the intensest and most unparal- proved, corrected, instructed. The scriptures are leled sympathy and sensibility, sweating blood, therefore said to be profitable for all these ends. and weeping tears and uttering shrieks at the pain- Let us, then, christian reader, walk in the ful idea of being shamefully hung on a cross, na- Spirit, and we shall not fulfil the lusts of the ked, in the presence of three millions of people. flesh; "for if any man have not the Spirit of His feelings broke his heart-"Reproach has brok- Christ, he is none of his." If we live after the en my heart." Ps. So much for the developement flesh, we shall die; but if we through the Spirit of the divine character in these three dispensa- do mortify the deeds of the body, we shall live; tions of nature, law and the gospel. But now in and if the Spirit of God dwell in us, he that regard to the comparative advantages brought to raised up Jesus Christ from the dead will quickthe worshippers by the successive introduction en our mortal bodies also by his Spirit which of these economies, it will appear obvious from dwells in us. Concerning the written law as a what has been stated that an increased degree rule of life, I should think that "Book of Referof light respecting the divine existence and char-ence" were a better title for it, inasmuch as the acter, the origin of the universe, the creation and destiny of man, the causes of death and of immortality, and the federal relations by which we are made partakers of these, are the chief. But this is not all; it is but the one half, for as in each of these dispensations there is a primary revelation of God round which all others are made to play, so in each of them these is a fresh advantage bestowed upon the worshipper, round which his increased responsibility is made to turn. In nature, then, heathens see God's physical greatness; in the law Jews hear his moral authority; in the gospel christians experience his spiritual power. In the first dispensation men sinned against the invisible power and godhead by changing his glory into an image made like to corruptible Holy Spirit is both the christian's life and the rule of it; but by the present commercial, trading race of professors, our religion is transformed into written law, a letter, a commandment; and by men so guilty of the spirit of gain, christianity, which is godliness, will never be experimentally understood to mean any thing else than a written instrument; nevertheless to some it is the "power of God." But some will say, When is this gift of the Holy Spirit given-before or after belief? In reference to this good gift of God, I heard it observed a few nights ago that we had turned the gospel wrong end foremost-the modern gospel reading thus: "Unless you receive the Spirit you cannot believe!" the ancient gospel reading thus: Unless you believe you cannot receive the Holy Spirit; or to give it in the terms of Peter, | Now then the expression stands for both God the Holy Spirit, and for a believer's spirit made holy by him. umph over error in every thing, and who believes that the Christian Baptist is destined to be instrumental in bringing about this great desideratum in matters of religion, begs the favor of addressing the Editor a few lines upon a subject of great interest to one who believes himself out of the "ark of safety;" but whose supreme desire is to know the truth as it is in Jesus. Regarding you as a teacher in Israel, I desire your aid in my researches after truth, and in the present instance I make the application with the strongest assurance of being satisfactorily answered, (if you see fit to answer me at all) as the subject upon which I solicit information once operated upon your mind precisely as it does on mine. In your dissertation on Conscience, No. 7, vol. 3, you have literally told my experience. This is the part to which I allude. You say, "I well remember what pains and conflicts I endured under a fearful apprehension that my convictions and my sorrows for sin were not deep enough. I even envied Newton of his long agony; I envied Bunyan of his despair. I could have wished, and did wish that the Spirit of God would bring me down to the very verge of suffering the pains of the damned, that I might be raised to share the joys of the genuine converts. I feared that I had not sufficiently found the depravity of my heart, and had not yet proved that I was utterly without strength. Sometimes I thought that I felt as sensibly, as the ground under my feet, that I had gone just as far as human nature could go without supernatural aid, and that one step more would place me safe among the regenerated of the Lord; and yet heaven refused its aid. This too I concealed from all the living. I found no comfort in all the deI shall now answer, from scripture, the follow-clarations of the gospel, because I wanted one ing questions. When do we know that we are born of the Spirit? I answer, when we know that our spirits are holy. But it will be asked again, when do we know this? I reply, when we behold our minds producing the fruits of a holy spirit. But what are the fruits of a holy spirit? Paul says they are joy, peace, long suffering, gentleness, goodness, fidelity, meekness, temperance, against such there is no (written) law. Now how many unholy Baptists are there? how many unholy Presbyterians, how many unholy Methodists, Episcopalians, Independents, and schismatics of every name? Well may the editor say we are still in Babylon! Ah me! when shall we return, and discern between the righteous and the wicked: between him that serves God and him that serves him not? Ah apostatizing christians, grievers and quenchers of the Spirit of our God, are we not ashamed? thing to enable me to appropriate them to myself. Lacking this, I could only envy the happy favorites of heaven who enjoyed it, and all my refuge was in a faint hope that I one day might receive that aid which would place my feet upon the rock." Now, sir, you cannot conceive with what intense interest I followed you through every word of this paragraph; every word was in perfect coincidence with my own feelings. I thought, as I read the piece, at last I have found a pilot wha was once entangled in such quicksands and vortices as obstructed my passage, and who of course will be able to give me some important direction how to steer so as to reach the desired haven.But alas! what was my disappointment when, instead of informing us how your feet were ultimately established, "upon the rock,” you suddenly break off the thread of your narrative, and leave us in painful suspense as to your future Now, reader, let us return to God and holiness, for without it no one shall see his face-destiny. The sentence following the paragraph and believe me that a disputatious mind is not a holy mind-an intemperate, unmeek, or unfaithful spirit is not a holy spirit-neither is one that does not practise goodness, and gentleness, and long suffering, and peace-neither the mind that does not love, or does not rejoice in Jesus. Ye cavilers, ye conceited few, who boast of your scriptural knowledge; but whose spirits, nevertheless, cannot move even the elements of the heavenly oracles, let me whisper to you a secret, that the kingdom of heaven is not so much in an abundant knowledge, as in an abundant spirit of righteousness, peace and holy joy. PHILIP. To the Editor of the Christian Baptist. above quoted, began thus: "Here this system ends and enthusiasm begins." I am at a loss what construction you would have us place upon these words. I am sure you cannot mean that it would be enthusiasm to wish for supernatural aid in regeneration, for without such aid, as I understand the matter, no man can be a christian. The following scriptures, I think, confirm my opinion-The natural man receives not the things of the spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. Now as the natural man has not and cannot have this discernment, the conclusion is inevitable that it must be a supernatural work. Again, we are informed that faith is the gift of God, and of course I must say cannot be learned in the school of na |