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One is our Master, even Christ. He has appointed no infallible judge upon earth. Man has neither wisdom nor piety for such an office. Those who lay claim to it have erred most grievously. Look only at the iniquitous tyranny of the Roman Church, and at the evils of every church that sought to lord it over God's heritage.

In the midst of every outward advantage, how absolutely necessary is the outpouring of the Holy Spirit, in order to the revival or progress of pure religion. The days of tranquillity which returned with the Revolution in 1688, did not bring with them the spirit of evangelical simplicity and piety which animated the Reformers. The increase of knowledge from the labours of Bacon, and Newton, and many a mighty mind, was not accompanied with a corresponding increase of faith, and hope, and love, in the church. Oh may we feel that all our literary advantages in the present day may be a snare and a hindrance to the vital prosperity of our souls, if they lead us from simply looking upward to the Divine Teacher of the church.

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How is it,' says Mr. Cecil, that some men labour in divine things night and day, but labour in vain ? How is it that men can turn over the Bible from to end to support errors and heresies, absurdities and blasphemies? They take not the SPIRIT with the WORD. A spiritual understanding must be given, a gracious perception, a right taste.’

How wonderful has been the providence of God, in bringing clear exhibitions of His truth, from the very malice and subtilty of the great enemy who stirred up men to oppose that truth. Without alluding to our own times, Celsus writes against Christianity, and

hence originates the defence of Origen Arius opposés the Trinity, and it is more firmly established than ever by Athanasius. Pelagius opposes divine grace, and by Augustine the important doctrine is cleared up from many plausible objections: not but that there always will be objections while man has a proud cavilling heart. Rom. ix. 19, 20. The papists seek tą establish human merit, and give occasion for the full elucidation of the fundamental article of justification by faith. God shows how vain, weak, and foolish are the talent, genius, and learning of man; and how great the power, life, and glory of His own uncor rupted truth. The insufficiency of human wisdom, and the excellence of the divine wisdom thus receive continual illustration, and fresh light from age to age beams from the Holy Scriptures to enlighten and cheer a benighted world. We need not fear then the opposition of learned philosophers, classics, and scholars, to the simple truth of the gospel. They must all bow down at last before God's truth. He has raised up and He will continue to raise up higher minds and more learned than they to maintain His cause, even men divinely taught by his Spirit.

These heresies were overruled, not only for the clearer exhibition of Christian truth, but also for the maintenance of Christian stedfastness, and the manifestation of Christian sincerity: there must be also heresies among you, that they which are approved may he made manifest among you. 1 Cor. xi. 19. They have excited also a deeper and more diligent study into the word of God.

We must not condemn books altogether because in some, perhaps in points of more or less importance, they may oppose our own views. Orthodoxy and

clearness in many things (such is the imperfection of the human understanding) are consistent with indis tinctness, or even positive error in other things not fundamental. Even from those who have fundamen tally erred, some rays may be gathered not to be despised. Truth (as Professor Franck used to say) is precious from whatever hand it comes.

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It may, we think, be observed, that those have been most successful in doing good, who have most dis→ tinctly exhibited the blessings of religion. The gospel is good tidings of great joy. The Author fully goes along with Mr. Cecil, when he says, Let there be no extremes : yet I am arrived at this conviction

Men who lean toward the extremes of evangelical PRIVIS LEGES in their ministry, do much more to the conversion of their hearers than they do who lean toward the extreme of REQUIREMENT. And my own experience confirms my observation. I feel myself repelled if any thing chills, loads, or urges me. This is my nature, and I see it very much the nature of other mens Bat let me hear, Son of man, thou hast played the harlot with many lovers; yet return again to me saith the Lord I am melted and subdued.'

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Indeed in point of fact, the best writers on privilege most minutely display the Christian's practical conduct, and holy tempers and dispositions find their main spring in the rich privileges of the church. Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye.

1 See his Apology for himself in his Life by Jacques, prefixed to the Edition of his Guide.

But books may be useful that rise not to the scriptural standard. In proving all things and holding fast that which is good, we must needs form our own judgment; but it may please God extensively to use a book for the good of others in which we may perhaps personally, either from more extended know ledge and a deeper insight into divine truth, find much that is defective, and but little spiritual profit. A book may be very useful as a first step into religious knowledge, and yet be inadequate to carry us forward, through its length and breadth. Excessive statements of doctrine are also carefully to be avoided; by pushing a point too far, they destroy the scriptural proportion, and lead to counterstatements, by which divine truth has been so guarded, attenuated, and lowered, as to lose much of its native power and energy.

We must not expect too much uniformity of mind in sound divines. The Holy Spirit gives very different degrees of light and knowledge, dividing to every man severally as he will. No two writers who think for themselves will exactly agree in all points. Divinity in all its bearings and rami-. fications is the most extended subject of human knowledge. Diversity of minds and gifts cause dif. ferent modes of stating truth, and the viewing it in different aspects, even where there is a full agreement in the main. Thus Ridley, Bradford, and Cranmer, all dying for the same truth, yet in some respects differ. Thus Baxter differs from Manton, though in the same school. Thus Hall and Hopkins, Owen and Goodwin, Fuller and Scott, Edwards and Bellamy, differ from each other in minor points, though in the same schools of divinity. But let us guard against

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using disparaging expressions or exaggerating the differences, and rather learn from each what is excellent in each, not leaning on man, but trying all by the Divine Records, where alone is truth in all its full and beautiful proportion, It is important not to read the labours of learned men with a cavilling and sceptical spirit, or to call into question sentiments of approved authors hastily, on account of their disagreement with our own sentiments, or those of some of our favourite authors.

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The vain attempt of Charles V. to make two watches go exactly alike, made him reflect with a mixture of surprise as well as regret on his own folly, in having bestowed so much time and labour on the more vain attempt of bringing mankind to a precise uniformity of sentiment concerning the profound and mysterious doctrines of religion.'

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At the same time however, while we would view this diversity of sentiment in the spirit of Christian love, we must not forget in reference to our own opinions, and those who conflict with them the culpability of wilful error in religion. And when we limit this charge to wilful error, this will include unintentional error, where all cautionary means have not been diligently, honestly, and prayerfully im proved. Nothing indeed but the uninterrupted interference of miraculous influence could so direct the weakness of the understanding, and control the imperfections of language, as to produce an entire uniformity of sentiment. The undue influence of the imagination, and the passions, and the opposition of scriptural truth to the natural habits and inclina tions of the mind and principles of conduct, must be expected to disorder the singleness of the eye in the

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