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erts its transforming influence upon the doctrines of the gospel. One modification of the scheme admits the distinction between heart and will, but ascribes the government of the heart to the will, and adopts under some modification the old theory of self-determining power of the human will. But in all its various modifications the principle, that moral character belongs exclusively to voluntary exercises is retained.

The mischief which it operates in the interpretation of the Bible, depends upon the extent of its application. It sets aside the doctrine of original sin, and teaches that children are not born in sin, are not morally depraved until they act in view of known law, but are innocent and without character. We think the advocates of this philosophy are consistent with its spirit and principles, in denying the doctrine of original depravity, and exploding the long established formula of faith, that "the sinfulness of that estate into which man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature which is commonly called original sin, together with all actual transgressions which proceed from it." But consistency is of little value, when preserved at the expense of truth; and such we think is the only redeeming quality in the application of this philosophy. This, however, is only the beginning of the havoc made with the orthodox faith, and with the interpretation of the Bible. With the doctrine of original sin, is also set aside the whole doctrine of representation in Adam and in Christ. The philosophical dogma is, that voluntary exercises are personal acts, and neither transferable nor imputable to another-consequently we can in no sense be responsible for the fall of Adam, and Christ could not bear our iniquities, nor can we

be healed by his stripes. We do not mean to say, that all who adopt the philosophical principle, apply it in this extent; but it has long been an established maxim, that the tendency of error is rapidly onward in its departure from truth. We think the application of this philosophy explains the fact, and illustrates the maxim. Men of speculative minds, who adopt the first principle, may be pious and not discover the legitimate tendency of the error, or they may be kept from its control. ing influence by their love of truth. But let them yield their minds to the influence of this philosophy, and apply it to the interpretation of the Bible throughout; and we see not where they will stop, until they have swept away all the distinguishing doctrines of grace. The doctrine of regeneration undergoes an entire transformation, and becomes a mere change of volition or governing purpose, effected by moral suasion, without any special agency of the Holy Spirit. Thus men make themselves new hearts, regenerate themselves, and create themselves anew in Christ Jesus. And when men have philosophically broken loose from dependence on the influence of the Holy Ghost, the next step is easy and legitimate, from the principles to a dependence upon human reason as the guide and revelation only an auxiliary, which after a little may be dispensed with entirely. Such we think the legitimate tendency of this philosophy. But what saith the Scriptures on those doctrines mentioned? On the doctrine of original sin, they speak thus, "who can bring a clean thing out of an unclean," not one Behold I was shapen in iniquity, and in sin did my mother conceive me. Wherefore as by one man, sin entered into the world, and death by sin: and so death passed upon all men for that (ø, in whom) all have sinned. For if by one man's

offence death reigned by one. Therefore as by the offence of one, judgment came upon all men to condemnation. For as by one man's disobedience, many were made sinners-sin hath reigned unto death." On all the other doctrines the Holy Scriptures are very explicit, and so plain that he who runs may read. We have not room to quote the passages, and we cannot think it necessary, since the specimens already given are plainly contradictory to the philosophy in question, and recognise principles perfectly opposite. Besides, on the face of the scheme which we oppose, there is such a glaring absurdity, that an unsophisticated mind will not be misled by it. Let the whole subject be carefully and fairly investigated, and we fear not the result. E.

ON REVERENCE FOR THE NAME OF

GOD.

Since the Synod of Ulster, in Ireland, purified itself from the leaven of Unitarianism, which threatened to leaven the whole lump, Dr. Cook, whose eloquent speech we published in our 7th volume, has become the editor of a monthly publication at Belfast, entitled The Orthodox Presbyterian. We have not hitherto made any extracts from this valuable work, but intend in future to present our readers, occasionally, with some of its short articles. We earnestly recommend the following to the serious consideration of all who lead in social worship, both clergymen and laymen; the evil which it seeks to correct has often exceedingly marred our devout feelings; and we think its correction a matter of no small importance. Among other reasons for endeavouring to avoid it, one is-that its existence furnishes one of the strongest objections against free extemporaneous prayer, by Ch. Adv.-VOL. X.

or

those who advocate forms and an established Liturgy. But the evil is sometimes apparent in sermons and exhortations, as well as in prayers.

A light and irreverent use of the name of God is highly unbecoming on the part of man, displeasing to the Most High, a violation of his own special command, and exceedingly hurtful to the feelings of every one, who, as Moses enjoined on the Israelites, "has learned to reverence and fear that glorious and fearful name, the Lord our God." Were the frequent and unnecessary use of this name confined to irreligious persons, those who fear and reverence God would not have so much to deplore; but that the practice is too common, even among Christians, few will deny. This, Sir, is an evil to which I wish to call public attention; and, among the rest, I particularly request the regards of the Ministers of the Gospel. Their business is to minister in holy things; and perhaps the frequency of their engagements in fresh exercises, leads them into forgetfulness on this particular point. In reasoning with men on any subject, unnecessary repetition of the same word is a proof that the speaker is ill informed, and greatly weakens the force of his argument. writing, the thing is quite intolerable, and at once leads to the rejection of a book so composed.

In

Various allowances are, however, to be made to those who deliver unstudied, extemporaneous discourses, they are, I suppose, nearly unconscious of the evilthis, however, they should not be; for in addressing men on religious subjects, and much more so when they address the Majesty of heaven and earth, their words, few or many, should be well chosen. Our Lord particularly charges his disciples "not to use vain repetitions." Now I think it will be ad

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mitted, that the unnecessary repetition of any word will fairly entitle it to this character. Surely, then, the veneration which should always be manifested for the Sacred Name, should lead Christians, and Christian Ministers, to be as sparing in their use of this name, as due regard to the illustration of their subject will admit. "Thou shalt not take the name of the Lord thy God in vain." This is high authority, and claims regard in a more extensive sense than Christians at first sight might seem to think.

Many persons fancy, if they are speaking on religious subjects, or offering up prayer to the "Most High," they are at liberty to use this name at the beginning, middle, and ending of almost every sentence; and by doing so, they are not aware, though I have frequently observed it to be the case, they make some of their addresses really without meaning. To such I would say, remember the third commandment, and that unnecessary repetition is vain. We know that, in common conversation, it is considered very ill bred, and very vulgar, to repeat the name of the person we are addressing in every sentence. Having mentioned the person's name at the commencement of our discourse, the person al pronouns I, thou, he, and you, are quite sufficient in future to make our address to be fully understood. All good orators, I have observed, avoid a too frequent repetition of the name of God, both in their preaching and prayers, and their doing so is admired by all sensible hearers. The late Mr. Newton, in writing to a friend on this subject, said, he did not like Ministers, in their discourses, to "chime on the name of Jesus;" and he was not sure but in doing so to the extent that some did it, little short of a profanation of the divine name was committed.

The worshippers of Baal called

"O

out from morning till noon, Baal hear us!" but Elijah's address to the hearer of prayer was simple, and unattended by vain repetition. The form of prayer dictated by our Lord, which he has commanded us in our prayers to imitate, is unaccompanied with the repetition of the name God. What, then, are we to think of those preachers, the one half nearly of whose sermons and prayers are made up of repetitions of the Sacred Name? I do not accuse them of intended irreverence; but to me it argues, that such persons either come forth very iH prepared for their work, or that they have fallen into a very inexcusable error, in imagining, that by unceasingly pronouncing the name of God, their discourses will be better received. I assure such Ministers, if they knew the mind of their hearers, such a practice is almost universally disliked, I have heard it condemned both by the religious and irreligious, and I really hope many of our Ministers will alter their general practice on this head. In prayer, the very frequent repetition of the divine name is quite out of place; for in such an exercise it is not required. "Holy and Reverend" is his name, let all his people sanctify it, and pray that it may be so throughout the earth.Amen.

F.

THE GREEK TESTAMENT-AN ANEC

DOTE.

About a hundred years ago, a shepherd boy, wrapt in his plaid, went into a bookstore in Edinburgh, and asked for a secondhand Greek Testament, being unable to buy a new one. The bookseller having handed him one, he asked the price. "For whom do you want it?" inquired the bookseller. "For myself," answered the boy. "Then," said the bookseller, "if you will read and trans

late a few verses, you shall have it for nothing." The poor boy, highly pleased with the proposal, complied with the conditions, and carried off the Testament in triumph.

Many years afterwards, the late Rev. John Brown, of Haddington, then in the midst of his fame as an author, entered into conversation with the bookseller. The latter, who was well acquainted both with his person and his character, received him with marked respect.

In the course of conversation, Mr. Brown inquired if he remembered the circumstance above detailed. "I remember it well," replied the bookseller," and would give a good Ideal to know what became of that boy; for I am sure that he has risen to eminence in some way or other. "Sir," said Mr. Brown, "you see him before you." It is needless to add that the recollection was highly gratifying to both parties.

Review.

Agreeably to an intimation in our Review of these lectures in our last number, we are now to give an abstract of the second; in which, as heretofore intimated, is found the chief object of the author in the discussion contained in the pamphlet before us. The subject indeed is here treated in a manner so lucid and satisfactory, and is so important in itself, that we wish, in place of an abstract, or an analysis, we could give the whole lecture, just as it stands. But as we cannot do this, we shall abridge the first part, in which the author prepares the way for the result at which he arrives; and the result itself, with the two important inferences with which he concludes, we propose to quote at large-To this extent, we do not think we could fill our pages better.

The benefit of our readers is the object at which we desire to aim, in all we either write ourselves or extract from the writings of others; and a just apprehension of what should be understood by the prayer of faith, is what is peculiarly needed at the present time, and in the present circumstances of the Presbyterian church. Our own remarks will not be numerous or extensive.

The second lecture is introduced with a restatement of the method proposed in the first, for the illustration of the text (Jas. i. 5, 6, 7.). Professor R. remarks, that of the four inquiries, which he had proposed to answer, the first three had already been considered. He then adds, "We now proceed to the fourth, and ask, First-what is to be understood by the prayer of faith?

"This expression," continues the author, "seems obviously capable of two senses, and must be understood differently according to the different kinds of faith employed in prayer. In the primitive church there is reason to believe that two kinds of faith were thus employed: one extraordinary, being peculiar to certain individuals, who had the gift of working miracles; the other common, belonging to all Christians who truly embraced the gospel. Both were the result of divine teaching, though perhaps in a different way; and both were founded upon the testimony of God; still they were in various respects different from each other. The first, which we denominate extraordinary, and which was connected with miraculous operations, was not necessarily, it would seem, a gracious exercise. Čertain it is that many wrought miracles, and miracles in Christ's name, who will be disowned by him at last. Whether they wrought them with or without faith, is not expressly said; but as they wrought them in Christ's name, there is a fair presumption that it was through faith in that name. And this presumption is the

stronger when we consider the language which the apostle holds on the subject of miraculous gifts in general. (1 Cor. 13.) "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal; and though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all

faith, so as to remove mountains, and have not charity, I am nothing." Here it is supposed, not only that men might work miracles without being Christians, but that they might work them in the exercise of faith in the divine power and veracity nay, that they might possess all faith, so as to remove mountains, or the highest degree of faith connected with miracles, and yet be destitute of charity, or love. Not so the faith common to all

true believers. This in all cases is a gracious or holy exercise. Love is essential to its very being. It not only gives credence to the divine testimony, in whatever manner exhibited, but cordially approves of that testimony. It is not merely an intellectual but a moral exercise; and hence it is described as purifying the heart and overcoming the world. The faith of miracles might exist without a renovated heart; but this never exists except in those who are born of God and love God, and therefore it is placed among the fruits of the Spirit, and regarded as the grand condition of salvation. Circumcision is nothing, and uncircumcision is nothing, saith the apostle, but faith which worketh by love.

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the genuineness and strength of his faith by working a miracle, as he describes it in his "Grace abounding to the Chief of Sinners," is no very uncommon case. Bunyan was, and many others are, happily delivered from this temp

tation and error. But the whole host of fanatical miracle workers, and confident predicters of individual conversions, in modern times, appear to act under the unhappy mistake and delusion we here contemplate. They misapply passages of Scripture which exclusively relate to the faith of miracles, to the faith which is essential to salvation; and think that it is only the want of a stronger faith of the latter kind, which disqualifies them and their friends for doing all the wonderful works which were done by the apostles and other primitive Christians. In the

Roman Catholick church this error, seems to be reduced to system; as we find that it is a part of the creed of that church, that their distinguished saints may, and still often do, work miracles of the most astonishing kind.

But even when all these extremes are avoided, some persons of real, and in general, rational piety, appear to cherish a portion of the same error. They conclude from the enlargement and fervour which they find in praying for a specifick favour or blessing, that such favour or blessing will certainly be granted them. Now that genuine and fervent prayer will always be followed with a blessing to those who offer it, we firmly believe; but not that the blessing will consist in granting the specifick object prayed for. It should always be kept in mind that the specifick object may be denied, and yet that something better may be granted in its place-something more for the glory of God, and more for the real and permanent good of the petitioner himself-something which, if he were fully enlightened and sanctified, he

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