Εικόνες σελίδας
Ηλεκτρ. έκδοση
[blocks in formation]

For when the Gentiles, which have not the law, do by nature the

things contained in the law," gc.

(QUAKERS.) From this passage the Quakers infer, “ that such a portion of the Holy Spirit as is necessary for working out the soul's salvation, is afforded to mankind universally.” * And farther ; “ that in every age and state of the world there has been a secret principle at work in the minds of men, which formed the basis of all true religion, and that this divine principle is the same with that which the Evangelist calls the true light which lighteth every man that cometh into the world.' John i. 9. That it is the Gospel which St. Paul says was preached to (or in) every creature which is under heaven. Coloss. i. 23. And that it is what he elsewhere styles the grace of God, which bringeth salvation, and has appeared unto all men.' Titus ii. 11."

See Tuke's Principles of Religion, fc. -94" Now with Friends it is a leading principle in religion, a principle on which they deem it to be in a peculiar manner their duty to insist, that the operations of the Holy Spirit in the soul are not only immediate and direct, but perceptible; and that we are all furnished with an inward guide or monitor, who makes his voice known to us, and who, if faithfully obeyed and closely followed, will infallibly conduct us into true virtue and happiness, because he leads us into a real conformity with the will of God.” Gurney on the Religious Peculiarities of the Society of Friends.

Romans iii. 20. « By the deeds of the law there shall no flesh be justified in his



(ANTINOMIANS.) : One of the doctrines of the Antinomians * is, that " the law might not be proposed to the people as a rule of manners, nor used in the church as a mean of instruction, and that the Gospel alone is to be inculcated and explained both in the churches and in the schools of learning.”... . .

Gregory's History of the Christian Church.

• The Antinomians sprang up in England during the protectorate of Oliver Cromwell, and extended their system of libertinism much farther than Agricola the disciple of Luther.

This sect of Presbyterians, who were called by their adversaries Antinomians, or enemies of the law, still subsist even in our times. The Antinomians are a more rigid kind of Calvinists, who pervert Calvin's doctrine of absolute decrees to the worst purposes, by drawing from it conclusions highly detrimental to the interests of true religion and virtue. Such at least is the judgment that the other Prese byterian communities form of this sect.

I wis sect. See Toland's Letters to Le Clerc, in the periodical work of the latter,

entitled Bibliothéque Universelle et Historique, tom. xxii. p. 595 as also Hornbeck, Summa Controversiarum, p. 800. 812.

Romans iï, 24, 25, 26.

(UNITARIANISM.) Being justified freely by his grace, through the redemption which is

by Christ Jesus, whom God has set forth as a Mercy-seat * in his own blood t, for the declaration of his method of Justification, with respect to the remission of sins already committed, through the forbearance of God: for the declaration I, I say of his method of Justification at this present time, that he might be just, and the Justifier of him who believeth in Jesus."-Belsham's Translation.

“* A Mercy-seat, laornprov. - This word uniformly signifies the Mercy-seat wherever it occurs, both in the Old Testament and the New; and is everywhere rendered by that word in the public version, and so it ought to have been translated here. See Exod. xxv. 22.; Numb. vii. 8, 9.; Lev. xvii. 2.; Heb. ix. 5."

«t In his own blood. - That is, the blood of Christ himself. “The atonement under the law was made by blood sprinkled on the Mercy-seat. Christ, says St. Paul, is now shewn by God, to be the real propitiatory, in his own blood. See Heb. ix. 25, 26.'. Locke. Lev. xvi. 13, 14. Aaron is required, on the day of atonement, to sprinkle the blood of the sacrificed bullock and goat upon the Mercyseat, and before the Mercy-seat. Christ being represented both as priest and victim, is here described as sprinkling and consecrating the Mercyseat with his own blood. The received text reads, 'by faith in his blood;' but the words dia ons HLOTEWS, by faith, are wanting in the Alexandrine manuscript, and are probably spurious. Dr. Taylor, though he retains the words, observes, that "faith in Christ's blood is a mode of expression, which occurs no

where in Scripture but in this place:' probably, therefore, it did not originally occur here.”

" I For the declaration, &c.—Divine mercy having thus appointed Jesus to be the medium of the new dispensation, has thought fit to make it known to the world in the present age, in which it is our happiness to live, and which infinite wisdom has selected as the fittest and the best for the introduction of this new and benevolent scheme. And as faith in Jesus is the easy, the reasonable, and the sole condition of admission to the privileges of the new covenant, these blessings are equally open to all, whether Jew or Gentile. And thus hath God apk proved himself the kind parent and the equitable and impartial ruler of all his reasonable creatures, He is just to all, while he thus justifies all who bex lieve without any exception. ... .

“ This appears to me to be the true interpretas tion of this difficult and much-mistaken passage; and thus understood, it affords no foundation for the commonly received doctrine of the atonement, upon which many lay so improper a stress, and of which this passage is considered as one of the chief sup: ports. But in order to extract any appearance of argument, in favour of this unscriptural doctrinė, it is necessary, First, to interpret the word redempo tion, which often expresses deliverance without purchase, as necessarily including a ransom paid, Secondly, To annex the sense of propitiation to a word, which, in the Scriptures, both of the Old and New Testament, uniformly signifies a propitiatory or Mercy-seat. Thirdly, To receive, as the genuine text, à reading which is wanting in some of the best copies, and which is unwarranted by any similar phraseology in the New Testament, viz. Faith in the Blood of Christ. And finally, to interpret the expression, that . God may be just,' as alluding to a satisfaction made to justice by the atonement of Christ, when there is no proof that such satisfaction was ever required, or such atonement ever made, and when the words admit of a sense more obvious, and much better suited to the connection and to the train of the Apostle's argument."


ROMANS iv. 1.
: Abraham,..

(UNITARIANISM.) ;It is evident to all who are conversant with St. Paul's writings, that he delights in analogies and similitudes, some of which are carried to an extreme which may almost be considered as fanciful. Such, perhaps, is the allusion to the case of Abraham in this chapter, to that of Sarah and Hagar, Gal. iv. 21, and that of Melchisedek, Heb. vii. if that epistle was written by him ; at any rate, these analogies are to be regarded as mere allusions and illustrations, and are not to be received as teaching abstruse and mysterious doctrines, not to be found in other and plainer passages of the New Testament." ;

Belsham. .

ROMANS IV. 5. “ To hin that believeth on God that justifieth the ungodly, his faith i i i . is counted for righteousness." . (ZINGENDORP.)

..... : The following is the doctrine of Zinzendorf: “You must be humbled before God; you must have a

« ΠροηγούμενηΣυνέχεια »