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Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 5 6 & /.$-z> -r ■" ^^it * " ■ i ^|^^» ')ui/ih'd creed was not made by the Apostles, or any of them, but was fraim^il by some uninspired men, about three hundred years, or more, after the decease of all the Apos- tles. Tt is not even known, to a certainty, wlio composed it. It is theref'ore evidently of hmvin ori'ju), all which creeds ^Fr. IJoy con- demns. It is doctrinally, however, as far as it goes, truly Scriptural ; but its form is as much of human origin as the Athanasian Creed, the Articles of the Church of England, the Westminster Confession of Faith, the Methodist Stamlard, or those of any other church. It does not, as 'Mv. Eoy asserts, embody all essential truths. It has no referense to the divinity of the Saviriur, the native depravity of man- kind. Regeneration by the Holy Spirit, Justification by Faith, and the final punishment of the wicked. All tliese are essential doctrines, and some of them Mr. Eoy holds, as will be seen in page 44 of his pamphlet, where he describes all the chief doctrines of what he styles " Keal Orthodoxy." H/'s creed " recognizes the Scriptures of the Old and Xew Testa- ments as the Source of Christian Truth, to be interpreted in harmony Avith all Avell ascertained facti- Xow. the Ifew Testament in St. John's first Episth;, v. 7, gives the Divine Trinity in Unity in these words : " For there arc three that bear record in heaven — the Father, tlie "Word, and the Holy Ghost, and these thee are one." There are no '* well ascertained facts," or facts of any kind, to contradict or im- pair the truth of this most important Scripture doctrine. There are many other passages of Scripture which serve to show its truth and the obligation to believe it. But ^Ir. Roy disbelieves both its au- thencity and plain literal meaning. It is also evident from the Avordiug of his pam[ihlet, that he does not believe the essential doc- trines of the inspiration and authenticity of the present version of the Scri[)tures, the atonement by the Lord Jesus Christ, and pardon and justification through faith in that atonement, according as those doctrines are plainly set forth in the Scriptures. In consistency therefore with these his opinions, he ought to form a Bible of Scrip- tures for himself and his disciples. But by the words of the Con- stitution of his Church, he has taken our present version of the lopt somft >1 truths." ;i trained arc> versed Ui by the irod men, the A pos- it. It is Koy cor.- criptnral ; iiJi Creed, Jonfession urch. It [t lias no y ,it beware how you rest here." From the words of ^fr. Wesley, as to the piety of Mr. Firmin the Unitarian, Mr. Koy has incorrectly stated ; — " As Methodism began in 1739, it will be seen that from the time of its commencement to the 'lime when Wesfey acknowledged the Christianity of Unitarians, ]\rethodisni had been in existence for forty-seven years." Mr. Wesley's words as to Mr. Firmin, formed no admission by him of the Chris- tianity of Unitarians. The word plou^ is of very general import. A Jew, a ^[ohammedan, a Deist and many others who acknowledge and worship the one true God, but disb^jlievc and reject Christianity, may be termed ^>/o«s, but such piety will not obtain the favor and accep- tance of God, and admission into His future heavenly kingdom. Every man, as to religion, is bound to believe and act in full accordance with the light or knowledge he possesses, or which is within liis reach. Our Lord has said, — " While ye have light, believe in the light and walk in the light, that ye may be the children of light." His commission to the teachers of His truth says, — " Go ye into all the world and preach the Gosi)el to every creature. * • * He that believeth not shall be damned." " He that receiveth not my words hath one that judgeth him, the word that I have spoken, the same shall judge him in the last day." Mr. Eoy cites the case cf Cornelius, and Mr. Wesley's Notes thereon, as making umch in favor of his argument on this point, but tully and rightly considered it does not in the least assist him. Cornelius had l)i?en a heathen and idolater, but during his residence in Judea, he had become informed of the true God and worshipped him, and he and his works were favorably accepted. He thus acted according to the light afforded him. But if when Christianity was so evidently and powerfully brought to his knowledge, he had disbelieved and rejected it, would he and his 8 works, as before, have conthiued to he acceptable to God 1 Certainly not. Paul, in his defence before the Jewish Covmcil, truly said, — "I have lived in all good conscience before God until tliis day." Now suppose tliat Paul, notwithstanding the supernatural and power- ful evidence afforded him of the truth of Christianity, had continued tu disbelieve it, and to consider Christ an impostor, neither Mr. Roy nor any other person will say that he or his Jewish services would have continued to be acceptable to God ; but would conclude that he would be justly liable to severe punishment for his wicked unbelief. The Jews, as a nation, rejected the Divino Messiah when His light had come to them, and lor that rejection their country was desolated and subdued, and they were all either slain or brought under severe captivity. Doubtless tliere were some pious persons among them, according to their legal dispensation, but rejecting the Saviour, thev justly buifered with the rest. As a further proof that persons hold- ing various doctrines and creeds may, and should, be united in one church, and that Mr. "Wesley continued growing in extended sym- pathy as to religious belief, Mr. Eoy has given the following quotation from one of Mr. "Wesley's sermons : — '" And wlw are we that we .should withstand God 1 Particularly by laying down rules of Chris- tian communion, which exclude any whom Ho has- admitted into the church of the first }x)rn, from worshipping God together," This related to the case of Cornelius, which has just been explained ; and it liad reference to the admission of Cornelius, a Gentile, into the Church of the Jewish Christians, which the Apostle Peter, who was sent to Cornelius, at first thought improper, but by the previous vision, and the divine instructions tlien given to him, and being in- foviued of the angelic visit to Cornelius, his Jewish prejudice Avas en- tirely removed, and finding that " the Holy Ghost fell on all them that heard the AVord," he immediately baptized Cornelius, and re- ceived him into tlie Cliristian Cliurch. Observe Mr. "Wesley's words, "any whom God has admitted into the church of the first born." But no part of that citation, or any part of the sermon shows that Mr. "Wesley considered that Unitarians or other deists, or Universal- its or other unbelievers in the primary and fundamental truths of Christianity, were of '• the church of the first born," and should be admitted to Christian communion with those who hold the tru« Christian faith, as revt.alcil in the Scriptures. Several passages of Scripture expressly forbid such communion^ In Rom. xvi.^ 17, it ii* ^od 1 Certainly , truly said, — until tliis day." Jral and power- had continued iitiier Mr. Roy services would mclude that he eked unbelief, idien His light was desolated i under severe among them,. Saviour, they persons huld- mited in one xtended sym- 'ing quotation we that we liles of Chri-s- itted into the 2ther." This plained ; and ;ile, into the er, who was the previous id being in- Klice was en- on all them ilius, and re- iley's words, first born." I shows that r Universal- il truths of d should be d the true passages uf ■i., 17, it i>^ written : — ^'* Jlark tliem which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them." In 2 Cor. vi., 14 : — ■' Bo ye not unequally yolked together with unbelievers, for what fellowship hath righteousness with unrighteousness ; and what communion hath light with darkness." In 2 Tim., iii., 5, it is said of some : --" Having a form of Godliness but denying the power thereof, Irom such turn away." In 2 John, x., 11 : — " If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed : for he that biddoth him God speed is partaker of his evil deeds." If he is not to be received into the house, surely he is not to be received into the church. Mr. Hoy further endeavors to support his opinion on the point here in question, bj'' the following quotations from Mr, Wesley's ser- mon on bigotry : — -" When I have reasonable proof that an}'' man does cast out devils, (meaning by turning men from sin to righteousness) whatever others do, I dare not forljid him, lesi I be found even to tight against God." * * * «< Forbid him not, either directly or indirectly." * « * « What if I were to see a Papist, an Arian, a Socinian, casting out devils T' * * • "Yea, if it could be .supposed that I should see a Jew, a Deist, or a Turk doing the same, were I to forbid him, either directly or indirectly, I should be no better than a bigot still." " Shall not God work by whom he will w^rk "] Now, what has all this to do with the admission of these persons, or any others, into christian church communion ? Nothing whatever. Does Mr. Eoy mean, or suppose, that ^Ir. Wesley thought it right, and that he would be willing to admit into church commu- nion a Jew, who rejects and blasphemes the Saviour, an Arian, who denies his eterntd diety, a Socinian who considers him merely of Iniman origin, or a Turk, who thinks Mahomet a much greater pmpliet than the Lord Jesus. This would seem to be the legitimate inference from Mr. Roy's argument and submitted proof on the sub- ject. Mr. Wesley's sentiments are perfectly Scriptural and correct. No person should be hindered from endeavoring to turn men from sin tip righteousness. Tlie Saviour reproved his disciples tor opposing those who were casting out devils in his name, and the inspired Paul has said ; — " Some indeed preach Christ even of envy and strife." * * * What then, notwithstanding every way, whether in pivteuce or in truth, Christ is preached, and I herein do re- 10 Joice ; yea and will rejoice." Our Lord has removed all difficulty on this subject by these His own words : — " Many will say to me in that day, (the day of final judgment) Lord, Lord, have we not pro* phesied in thy name t and in thy name cast out devils 1 and in thy name done many Wonderful works'? And then will I profess unto them, I never know you ; depart from me ye that work iniquity.'' {Math, vii., 22.) Jews, Turks, Deists, and the others Mr. Wesley has named, may, and many of thtm do, persuade drunkards, gamlders, pTofane swearers, and others following vicious courses to abandon their w^icked and injurious habits ; but woidd that gain them the favor and acceptance of God, and constitute them members of the " Church of the first born," and of the " household of faith," and qualify them for tjommuuion iu the churches here below 1 Surely Mr. Roy does not hold such a wild and unscriptural opinion, but his argument seems to tend in that direction. Mr. Wesley nearer said, nor in any way intimated, that any of those persons he named had " saving faith," as Mr. Roy has asserted. He has merely and incorrectly inferred it from Mr. Wesley's Notes on the case of Cornelius which has already been fully explained. Mr. Wesley justly thought that every person was bound to believe and act on all religious points in conformity with the knowledge he possessed, or had the means of acquiring. This opinion he formed, as every welHuformed Christian does, on the following passage in Rom. ii., 14; -" For when the gentiles which have not the law, do by nature the things contained in the law, these, having not law, are a law unto themselves ; which show the work of the law written iu their hearts, their conscience also beating witness, and their thoughts meanwhile accusing or else excusing one another." But the Jews, Turks, and other persons named by ^[r. Wesley have access to the Scriptures to inform them of the whole system of Christianity; and therefore are liable to divine CQndcmnatlon, instead of uctxptance if they disbelieve and reject it, as it is revealed in the Scriptures. To them as to the Jewish nation, these awful words of Scripture apply : — Behold, ye despisers, and wonder and perish ; for I work a work in your days, a work which ye shall in nowise believe, though a man de- clare it it unto you." (Acts xiii., 41.) In Mr. Roy's strange and inconsistent attempt and argument to show the " increased growth of sympathy " and catholicity of Mr. Wesley, he has written as follows on p. 10 of his pamphlet : — " Thus during this progress, for half a century, in Wesley's mind, his societies W( chj of wlj m| cu| Bt cnii thq Til wc rej bit! n cl all difficulty II say to mo in •^e we not pro- t^ils t and in tliy I profess unto t^ork iniquity.'* tfr. WesJoy lias ards, gamblers, abandon their I the favor and e "Church of alify them for Koy does not iient seems to in any way 'ing faith," as ly inferred it ih has already !ry person was aiity with the This opinion ihe foUowini? have not the S having not t of the law 5SS, and their '." But the ive access to tianity; and acceptance if ptures. To re apply : — k a work in *! a man de- irgument to 'ity of Mr. t:-"Thiis ds societies Avore being trained by men who had not yet fully caught the kindly charity which was only growing in his own heart ;" and further writes of that trpvining :— ** This narrowness of view, and consequently of sympathy Would necessarily, in no long time, destroy that catholicity of whicli Tilr. Wesley boasted, and did destroy it." Kow this trainini] and ??a/vY>«7/fo«6' proceeded from Mr. Wesley himself ; and strangely enough ^Ir. Roy immediately goes on to show it. He says ; — We find a curtailment of the liberties of the individual members of the Societiesi Before the spirit of the early Methodists had time to expand it was cramjied by narrow rules." It was Mr. Wesley himself who framed those rules in 1743, only foUr years after the formation of the Society. There are about 30 of them and thej' are in force to thie day. It would be Well if their observance were now required and duly regarded. Here are a few of thein, sufficiently restrictive and prohi- bitory, but all of them are fully warranted by both the letter and spirit of Scriptural Christianity :— " Buying or selling spirituous liquors, or drinking them, except in cases of extreme necessity. Buying or selling uncustomed goods. Uncharitable or unprofitable conversation. Putting on of gold or costly apparel. Taking such diversions as cannot be Used in the name of the Lord Jesus. Laying up treasure on earth. Taking up goods without the probability of paying for them. X)oing good of every possible sort, and, as far as possible to all men." These (meaning all the rules) are the general rules of our Societies, all which we are taught of God to observe, even in His written Word, the only rule, and the sufficient rule of our faith and practice. If there be any among Us who observe them not, * * » ^ve will admonish him of the error of his way ; we will bear with him for a season j but then if he repent not he hath lio more place among us." Mr. Wesley also very properly framed and prescribed rules and directions for the instruction and guidance of his helpers in the ministry, in relation to their preaching and personal conduct. Mr. Koy says that at first, " Calvinists and Arminians dwelt in harmony. Tn 1 770 Wesley's ' Minute on Calvinism ' was the signal for a change." Here, also, was a narrovumj instead of " a growth of extended sympathy and catholicity," and by Mr. AVosley's own act. Next and finally came the fixed code of Methodist doctrin<;8, by the Model Deed of 178S, aiid in Mr. Wesley's Sermons, and his Notes on the New Testament, and forming a still stricter narroxciny from that 12 fi asserted first sympathy and catholicity. In forming those rules and directions and fixing that code of doctrines, Mr. Wesley acted as a wise and really consistent man. He early found that many members of the Society were living in an irregular and inconsistent manner j and others causing strifes and divisions by their discussions and difterences as to doctrines, and he felt bound for the good and perma- nence of the Society, from time to time to expel, and did expel many of those disorderly living and contentious members, as we read in his Journals. He also found that it was inconsistent and unseemly, as well as injurious, that some of his helpers should bo preaching Calvinism, or special divine predestination, and others a free gospel salvation for all mankind. This consideration, and his own convictions led him to repudiate Calvinism ; and finally to establish that fixed code of laws for the regular observance of all his assistants in the ministry. In dismissing the contentious members he acted in conformity with the inspired instructions of St. Paul to Titus, — " A man that is an heretic after the first and second admonition reject.'' Mr. Wesley considered the word heresy to mean contentions /;* the church. T' 3 need and propriety of a fixed creed or system of doctrines for belief and observance in a Church will be treated of under another section, Mr. Roy charges Mr Wesley and Methodism with "the want of t-\rmony in their standards, as to justification and conversion." In sujjport of this serious charge he first cites the following passages from one of Mr. Wesley's sermons : — " The plain Scriptural notion of justification is pardon, the forgiveness of sins. It is the act of God the Father, whereby for the propitiation made by the blood of His Son, He showeth forth His righteousness (or mercy) by the remission of sins that are past. By affirming that this faith, (that Christ died for my sins, as mentioned in another clause) is the term or condition of justification, I mean first, that there is no justification without it." Mr. Eoy next cites the following passages of another sermon as expressing contrary sentiments : — " There may be a degree of long suffering, of gentleness, of fidelity, meekness, temperance, (not a shadow thereof, but a real degree, by the preventing grace of God) before we are * accepted in the Beloved,' and consequently before wo have a testimony of our acceptance." al : those rules and Vesley acted as a it many members nsistent manner . discussions and good and perma- I did expel many IS we read in liis nd unseemly, as Id be preaching 's a free gospel own convictions blish that fixed ssistants in the ra he acted in to Titus, — "A onition reject.'' tentions in the 1 or system of be treated of "the want of version." the following ain Scriptural It is the act y the blood of lercy) by the s faith, (that is the term justification sermon as igree of long ince, (not a ice of God) y before wo 13 There is no inconsistency or want of harmony in these passages, as Mr. Roy charges. The first citations speak of the exercise of a personal faith which obtains a state of pardon and justification. The last relates to feelings and tempers, }»evioui< to the personal faith which secures pardon, justification and acceptance ; and it is stated that those good tempers and fruits are produced by divine grace. He also gives the following citation on sni:h>{j faith, as being con- trary to the one first above given : — ■" It is such a divine conviction of God, and the things of God, as even in its infant state, enables every (me who possesses it, to ' fear God and work righteousness.' And whosoever in every nation believes thus far, the apostle declares, is ' accepted of Him.' " Here, also, there is no want of harmony with that firat citation. This last related to the case of Cornelius, which has been previously explained, and to heathens and others who had not the christian revelation, or were in an " infant state " as to this revelation. Mr. Roy, as a university scholar and a trained theologian, should have perceived the consistency and harmony of all these cita- tions. He fur. er alleges, that " The want of harmony of the Method- ist Standards may be seen also in their views of the * meritorious cause of our salvation,' or the Atonement of Christ. In the ser- mon on ' Justification by Faith,' already quoted, Mr. Wesley speak- ing of the Atonement of Christ, says * God treated Him as a sinner, punishing Him for our sins." Mr. Roy next writes of Mr. "Wesley : " In sermon 20, he says : — " There is no true faith, that is justifying faith, which liath not the righteousness of Christ for its object, — His active and passive righteousness, — and it is in regard to both these conjointly, that the Lord Jesus is called the * Lord of Righteous- ness. ' " !Mr, Roy says of these citations : — " Here we have two dis- tinct views of what is commonly understood as the Atonement. * * * Of the latter view two meanings may be taken, but as Wesley used it, it is substantially the same as the former." Well, if tico meanings may be taken, and Mr. Wesley took the one of them, which was substantially the same as his first, as Mr. Roy says, surely ho cannot be charged with inconsistency, Mr. Roy (the accuser) himself being the judge. Scarcely can a man be named, of any age or country, of a more discrimiuatinf; and logical mind than Jolin Wesley. He received a thorough university education at Oxforrl, and was for a time a 14 gcnior wrangler in the college of which he was a Fellow. He became a clergyman of the Established Church, and, as a conscientious man, believed and accepted its Articles, and adhered to the doctrines they contain to the end of his life. The chief of those doctrines are : — A Trinity of Persons in the one ])iety, — the Divinity of the Lord Jesus Christ in union with His humanity, — His propitiation and atone- ment for the sins of mankind, — The Holy Ghost proceeding from the Father and the Son, — The Inspiration of the Scriptures, con- tained in the books of our present version, — The autlienticity and authority of the three Creeds : Apostle's, Nicene and Athanasian, — Native human depmvity, — Kegeneration by Divine power and opera- tions, and Justification by Faith in the merit of our Lord Jesus Chrtst. All these, with the other doctrines of Christianity, as re- vealed in the Scriptures, are embodied in the Methodist doctrinal Standards, established by Mr. Wesley himself in 1788, about three years before his death. It may therefore be fairly concluded, that such a man would be exceedingly careful to make those Standards comport with his latest and most decided convictions as to the Scrip- tural and consistent character of the doctrines contained iv those Standards. Mr. Roy, however, has charged that they are irreconcile- able, but it is quite possible that this opinion is owing to soni;j de- fect in his powers of discernment, rather than in Mr. Wesley'^ per- ception and accuracy. But it does seem rather strange and contradic- tory, that immediately after making this charge, Mr. Eoy ])roceed3 to show Mr. Wesley's consistency as to the doctrines exhibited in those Standards. He shows this consistency, it would seem, to hie own satisfaction, under the title in his pamphlet — " The Recon- ciliation of the Dift'erenccs." The manner of its performance will now be briefly examined, as it is exhibited in ^Ir. Roy's own woitls. He says : — " In tlic fifty- three Sermons and the one volume of Notes, which constitute the body of the Methodist Standards of divinity, there is a mass of opinions held at diifeivnt times by the individual who wrote them. These opinions constitute the matter of Wesley's theology. lint running through the whole, and tested by a comparison of the dates at which the several parts were written, will be found a e:i)stemath method, by the application of which the opinions of Wesley were formed. When a man subscribes to those Standards, is he bound to the matter only, or is he also to recognize the method and be guided bl 01 cl lil hi III )/l m, oi ej nl W >\ li 15 How. Ho became onscientious man, e doctrines they loctriiies aro : — A of the Lord Jesus itiou and atone- proci'eding from Scriptures, con- authonticity and d Athanasian, — Jower and opera- our Lord Jesus 'istianity, as re- lodist doctrinal 88, al)out three concluded, that ihoso Standards as to tile Scrip- lined ii> tiiose are irreconcile- ig to some de- Wesley's per- and contradic- lioy ])roceeds exhibited in seem, to hie " The Eecon- fly examined, " 111 the fifty- ionstitute the is a mass of Avrote thenj. eology. But of the dates a s)jstematic iVesley were he bound to id be guided by it. To bind a man to the matter only, is to bind not merely one man to the opinions of another, but the whole ministry of a church, during all the time of its existence, to the views of a man like themselves." Now heye it may first be remarked, that Mr. Roy has entirely mistaken the meaning of the word method, and has used it as if affortling a latitude or freedom of opinion as to the midttr to which it is applied or relates. It has the directly oppo- site meaning, as any lexicon will show him. It means precise, orderly, exact, &c., and when applied to any matter or subject, is emj)loyed to remove any seeming ambignity or doubt as to their meaning, and to render it strictly precine and exact. According then to this, its true meaning, Mr. Wesley's doctrinal views and opinions, through the whole course of his very extended ministry, were rendered more definite and exact by the Standards he estab- lished, as already mentioned. Mr. Eoy's mode of reconciliation is quite inconsistent, and, oxitside of the points in question ; noitlier is any other mode of reconciliation needed, for ISlx. Wesley himself has removed the real or seeming dijferences by those precise Standards. Mr. Roy mentions Mr. Wesley's exercise of " private judgment* on religious doctrines, and his •' loyalty to fact." This is true, and every person should act in like manner, for we shall all be finally judged as well for our sentiments and opinions as our words and works ; but all should be ^trernely careful that their opinions on. religious subjects are formed according to the plain words and mean- ing of Scripture truth. ]Mr. Roy, in treating of his " Test of Fact," has written : — " In any dogma relating to the divine Spirit, the truth must be tested by our knowledge of the general laws of spirit. Any thing predicated of a single mind, must be tested by the general laws of mind, where tho particular mind is beyond onr observation. Psychology tluis becomes a clue to certain problems in theology, and the solution of the ques- tion whether, in the Divine mind, there exists a threefold distinction under tho essential unity, can bo determined finally, only by a pro- found analysis of the nature and laws of all mental and spiritual ex- istence. It is a problem therefore of metaphysics." Here, truly, is a conglomeration of unfounded, presumptuous, or even profane assertions. First, who understands and can fully ex- plain "the essential nature of the Divine Spirit?" Scripture says : — "Canst thou by searching llnd out God 1 It is as high as heaven^ 11 i6 what canst thou do t deeper than hell, what canst thou know T Again, — " Where is the wise ! where is the Scrihel where is the dis puter of this world 1 Hath not God made foolish the wisdom ul this world t For after that, in the ^\'i8dom of God, the world hy wisdom knew not God, it pleased God, by the foolishness of preacli ing to save them that believe." But Mr. Roy seems to think that the question as to a " threefold distinction in the Diety, in essential unity " can only be finally determined by a profound analysis of the nature and laws of all mental and spiritual existence. It would in- deed be a most profound analysis. But it is one which never has been, or can be, produced by any created being, thus to explain and solve the question as to that threefold distinction and unity in Diety. How true are the inspired words, and so applicable here : — " The wisdom of man is foolishness with God," and how needful the cau- tion, — " Be not wise in thine own eyes." As to those " general laws of spirit " and of " mind " to which Mr. Roy has referred, who has ever discovered and accurately defined them 1 Not one. There have been divers speculations and opinions cone«rni»g thoni. The " three- fold distinctions and their unity " have no connection, or anything to do with Psychology or Metaphysics, as Mr. Roy has asserted. They are facts of divine revelation, given in plain words, the meaning of which all understand. Mr. Roy spealcs of Reason being " the final court of appeal," as to testing dogmas or tenets. He says : — " In persdual investigation, whether of particular fiicfcs or general laws, all our knowledge of truth depends upon the trustworthiness of our mental faculties, and to this court all questions must ultimately come. This is not correct. "VVe believe that the Divine Being is a Spirit, and possessing certain attributes and perfections, and of eter- nal existence. But we believe all these truths, not from our reason or th e exercise of our mental iaculties, but from the plain facts of inspired Scripture revelation. So soon as we endeavour fully to com- prehend and explain these truths, reason is confounded and comes to a stand. How was it that not one of the large numbers of men of capacious and highly cultivated minds in Heathendom, never attained any definite and satisfactory knowledge of those most important truths ? There are also very many facts and truths in the natural world, which are apprehended and believed, merely from the evidence of the senses, which the mental faculties cannot explain. We see that when a loadstone is brought near to a needle^ the laiter springs td oil wj ell bj ai Bl b| tnl cc irJ A di V i ianst thou knowT 1 where is tlio dis sh the wistlom oi od, the world hy lishness of preacli- MS to think that )iety, in essential •^d analysis of the loe. It would in- which never has us to explain and id unity in Diety. ble here: — "The needful the can- ose " general laws referred, who has one. There have om. The " three> n, or anything to I asserted. They 1 the meaning of Jeing "the final He says : — " In or general laws, Drthiness of our must ultimately ine Being is a 18, and of eter- •om our reason plain facts of •ur fully to com- i and comes to »ers of men of never attained lost important n the natural m the evidence lain. We see laiter springs 17 to it and forms an attachment. This would not take place if a piece of wood or leather were presented. Also the needle of a compass al- ways points to the northern region : and messages are conveyed by the electric fluid — if it is a fluid — of which there are doubts. But none by the exercise of reason can ascertain and explain why these things are tlius. They are mysteries to all of us while in this world. Mr. Koy doubtless believes that his intelligent spirit inhabits his body, but his mental powers cannot discover and explain the mode or manner of their connection. Some have conjectured that the spirit is connected with the outer surface of the body ; others, that it resides in the brain ; and others, that it is diff'used through the whole body. All, however, are convinced of the intimate connection until death dissolves it. Mr. Boy next refers to Mr. Wesley's relation to what is commonly called " Orthodoxy," and says " to this we must now turn." Sec. 3.— refutation OF CERTAIN ERRONEOUS OPINIONS OF MR. ROY, AS TO ORTHODOXY. Under his title of " Orthodoxy," he first says : — " During the early Christian centuries a mass of speculative dogmas accumulated in the minds of thinking men, and assumed the name of Orthodoxy." This is altogether incorrect. Certainly they did not assume any such name. Neither did they form speculative dogmas. In the very earliest periods of Christianity numerous heresies and false doctrines, as divinely foretold, sprang up in the Churches, and the faithful in the ministry found it needful from time to time to frame creeds or systems, founded on, and setting forth all the chief doctrines of Scriptural Christianity. In so doing, they acted in conformity with these inspired directions, — " Charge some that they teach no other doctrine ;" again — treating of the qualification of a bishop — the inspired apostle writes : — " Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." (1 Tim. i., Titus i.) The Apostle Jude says ; — " Beloved, when I gave all diligence to write unto you of the common salvation, it was needful forme to write unto you, and exhort youthatyeshould earnestly contend for the faith once delivered unto the saints." Now, one very needful and important mode of instructing the people, and contending for the true faith, was, by setting before them, in a systematic manner all the essential doctrines of Christianity, i8 for their belief and guidance ; and for the exposure, refutation, and* if possibh;, the entire suppression of unscriptural, unchristian, aniaa pernicious doctrines. In referring to Christian facts in reh\tiou t io orthodoxy, Mr. Eoy says : — "The facts may be grouped under foil heads, Trinity, Incarnation, Atonement, and Retribution. Tli'of Trinity implies three Agents in the Avork of saving men from siuof The Incarnation implies the embodiment, in some sense, of God, i:be< Jesus Christ. The Atonement implies a reconciliation between Goilph and man through Jesus Christ. Eetribution implies rewards andpr punishments in a future state, of virtue and vice in this life. Thesp' question is being forced upon Christianity, — is any given explanatioidil' of these thoughts necessary to catholicity'?" Now, let these heads ordo titles, not of " thoughts," as he has said, but of doctrines or j-^r/Mc/pZ^by be, for the present, admitted as correct and convenient. wl The true question as to these solemn and most essential doctrines *' is, not as to human explanations of them, but as to the plain and^°^ well-understood meanings of the words in which those doctrines are "^ set forth in the Scriptures. He further writes : " Are any of the ^ current explanations of them to be regarded as the revelation of God ! '•^^ Has the Bible distinctly unfolded any such explanation ; or has it "*^ but revealed the facts'? Especially has it revealed, as the truth of ®®^ God, that system of explanations which has assumed the name of ^^ ' Orthodoxy V In any case what is the relation of "Wesley's theology _^ to that system 1 To answer these questions an appeal must be madt to the facts of History, — Church Authority, — Christian Consciousness, — the Bible, — and the Methodist Theological Standards." As to the ascertainment of true orthodoxy on the doctrines above named, and all other doctrines of Christianity, it is neither essential nor requisite to understand, fir less to depend on any of them, except the Bible itself, and that only. None will be finally tried and judged ^ silt He th( an nc according to any of those systems, or any other of human formation ; but every one according to the Bible truth within his reach, or if not 80 favored, by all the other means he had of knowing and serving God. Under the title, — "Orthodoxy Tested by History," — Mr. Roy gives pages of extracts from several writers on Church History, two of them modern Germans named Hagenbach and Kurtz ; and two others named Westcott and With row. These give extracts from the writings, and references to the opinions of several of those men entitled the he oo te u ii t] 19 »sure, refutation, an.i« early fatliers " of th" Christian Church. These were improperly so ral, unchristian, aniaamcd ; for mcwt, if not all of them, hold, or sanctioned some tacts in relation t doctrines of an erroneous or unscriptural nature ; and were much grouped under fom^on to speculative or allegorical views and suppositions as to many Ketrihution. That ev«'n tire most important doctrines of Scriptural Christianity. All iving men from siiiof them had come out of heathenism ; and several of thorn had lie sense, of God, irbeeu lecturers and teachers in the various schools of heathen Uation between Goiiphiltjsophy ; and, as was natural enough, carried into their Christian imphes rewards amiptofession and teaching more or less of the same philosophical and e in this life. Thespeculative spirit ami views. There were very great varieties and ny given expIanatioEdiirerences of opinion among them as to many of the most important i', let these heads ordoctrints. Hilari/, one of them, in the fourth century said, — as cited ictrines or 2y^'inc!.phi}iy Mr, Koy, that he could not fiud any passage in Scripture in ^^^^^' which the name of God wivs given to the Holy Spirit ; and Gregory t essential doctrines *f Xazianzum acknowledged that the doctrine was not expressly as to the plain and contained in the Scriptures, but he admitted that the Holy Spirit is those doctrines are C^od. These two fathers ought to have known that this Holy Being ; "Are any of the *■ *^'"s named in Acts v., where we read that the Apostle Peter said J revelation of God! •^**^ Annanias, — " Why hath Satan filled thine heart to lie unto the Sanation ; or has it Holy Ghost. * * * Thou hast not lied unto men but unto God." id, as the truth of Several other Scriptures might lie cited to the same effect. One of umed the name of ^^- ^^^^Y^ Historical Tests is, Withrow's " Catacombs of Rome." f "Wesley's theolof^v Common sense people will fail to conceive hoxv these catacombs, or )eal must be made *^^"^ places of sepulture, can afford any proof of the doctfine of the tian Consciousness Holy I'rinity, or any otlier Christian doctrine. iards." The writer may here close his remarks on these submitted Tests of le doctrines above *^^ '^^'^ ^^^^ whole of them, afford any valid or satisfactory ly triedandiudceJ P^o^f of those primary and essential doctrines of Christianity which human formation ; *** ^'''' "'''"^^• Mr. Roy «ext submits his " Reflections on the Extracts." He oomnicnces with saying that "The real must l)e -distinguished from the fnitventioiml in orthodoxy." Real orthodoxy he describes in similar terms with those described on a previous page. Of what he calls " Conventional Orthodoxy," he says, — " It defines the tliree Agents in reilemption as hypostases, or persons in the essence of one Deity, thus leading men into the subject of the essences of spirits." True Scriptural orthodoxy as defined and held by all truly his reach, or if not wing and serving story,"— Mr. Roy ih History, two of z ; and two others from the writings, men entitled the \ 30 Cliristian Churches, Joes recognize three Divine Persons, as cngage-jl in the work of man's redemption, as can be proved from plaii | Scripture authority ; while only such speculative and self-confidei iiiun as Mr. Roy deny that essential truth. That belief does ncvi^ rt'iiuiro, or necessarily lead into any enquiry or investigation into th„ subject of " essences of spirits." It rests solely on the foundation u . inspired Scripture truth. Those speculative persons do, naturally inter into such, and other improper and forbidden investigations, ani suon get bewildered and lost. The Scripture authority for the orthc lT (lox belief of that most important doctrine, and for others equall} * F vital and Scriptural, but impeached by Mr. Roy, will be fully col siilered, and their veracity shown in the succeeding section. qyM He further says : — Orthodoxy, as commonly understood, is ih wb outgrowth of philosophical speculation." This is not true. It com of Tiienced, and became established from the earnest and careful tht examinations of Scripture tratha. He also says : — " There was a time tin when it did not exist." This, also, is not correct. It existed, in part, exj from the teachings of our Lord Himself, was enlarged by those of Hi? nfi inspired apostlps, and was finally established and consolidated by the completion of the canon of sacred Scriptures which we now possess : tliough, it is true, not in the precise and compact form of what !.>; called a creed. He denies the authenticity of the text of the three witnesses and asserts that it is " an interpolation." Proof will b* given in the following section to show that it is a genuine portion oi Scripture. Those who deny this are bound to give proof, as to it- biing invalid ; and show u:heii, by ichnm, and how, the asserted inter polation was effected. Respecting the present doctrine of Trinitarianism Mr. Roy writes — " Going back, we find the hypostases subordinated to each other. Rotreating again, we find it doubtful whether there is a trace of any distinction between hypostases. Back further we find but ont hypostasis. Back still further, we find the hypostatic, or personal Logos, vanish into a figure of speech, the * Wisdom ' of the Old Testament, and the Message or Word of the Lord communicated ti) the prophets, being spoken of as if they were living beings." Tested by the Scriptures this is not a correct representation of th-. doctrine of the Trinity. But if viewed as one of human composition from Scripture truth, the testing course here adopted is a most unjust and perveited mode of judging of its validity, or of the truth cv or sei( ace Jol cm sta en: lis th A1 Ci Pi V( h it tl n 1 i 21 Surely it ought not to be jutlgcd, and approver], I Persons, as engaco-', ., » , , r ° * falsity of any system proved from plaii .,,,•. .• i . • •* , i , .. J^ or rejected, acconung to any particular stago in its progress towards ,, , , . ' "eatablishment, but on the ground of its completed form. In concluding .. . "'" this title of " Reflections," Mr. Roy says of the orthodoxy he calls ,, , , '"conventional :" — "By whomsoever promoted, or by whatever means n the foundation u,^ i . •. 1 v> * » ti • • r i i • • i , triumphant, it may yet be true. This is a candid admission, anil rsons do, naturally- * x i -e , i , n r r ni- * *• f \ goes very far to weaken, if not destroy, the force of all his earnest , . .*' ' ' '^'aigument to prove that this orthodoxy is erroneous or false, and r, ,, *'' shows that his labor has been quite misapplied, and is merely a work for others equally ^ , . i 1 1 » J r w"ll b f n ' supererogation. ' ^ ^^^ His next title is in these words : — " Can * Orthodoxy ' rest on Church Authority 1" He gives five pages on this subject, and says;, understood, is th ^},at is certainly true, as we all know, that there are vaiious systems not true. It com of doctrine or creeds in the numerous Church denominations ; and irnest and careful that, of course, each considers its own to be orthodox. Attention and - Ihere was a time time will not here bo wasted by the writer in specially criticising or It existed, in part, examining Mr. Roy's statements and arguments on this subject, but he ged by those of Hi; ^n candidly admit that true orthodoxy does not conclusively depend, consolidated by the of rest on Church authority. h we now possess ; jjis next title is :-" Can t form of what is aeiousnessl" the three ^^^ ^y^^Q j,jg ^^q^ orthodox Christians, he says : — " Were Fletcher and root will bt John Wesley not Christians because they publicly repudiated the jenume portion oi ^nielty and contradictions of the highest expression of this orthodoxy, proof, as to it- _^i^q Athanasian Creed." ' Orthodoxy ' rest on Christian Con- In treating of the point, which he raises, as to who are. the asserted inter u Mr. Roy writes ed to each other, is a trace of any ^•e find but ont tatic, or persona! lorn' of the Old communicated to >eings." esentatiou of th- man compositicn is a most unjust of the truth or He may be safely challenged to give satisfactory proof of this statement respecting Fletcher and Wesley, for he cannot do it. These eminent ind excellent persons were clergymen of the English Estab- lishment, and as such submitted and adhered to its Articles. One of these is in the following words : — " The three creeds, — Nicene Creed, — Athanasius's Creed, — and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed, for they may be proved by most certain warrants of holy Scripture." Fletcher and Wesley wore men of the dee[test piety and conscientiousness ; also of very high mental powers, and extended culture and therefore never did believe, or would or did teacJi contrary to that Article. They believed in a Trinity of Persons, united in the one Deity, because they found those truths in the inspired Scripture, but they justly and faithfully rejected and condemned all attempts to explain the mode or manner m i 5 ■f I i S ; i 22 II of that my-jtorious union. Other facts and remarks as to Wesley \\\: appear in the next section. Referring to the consciousness of a Christian man, Mr. Eoy writes " In that consciousness he knows that the power by which he i raised from sin unto righteousness, is not from himself, but froni but':, the Father and the Son ; and that power he knows is what th saints and apostles in all ages have recognized as the Holy Spirit ; h\v wlien you come to define what is ihat Father, — Avhat is involved ii. that term Son, — what is that Holy Ghost, he may accept the scholastic deiinitious you propose, if your sup[)ort of them appeai-s to hiii. sufficient ; and if it does not appear to him sufficient, he will discari'i them, and his Christianity will not be impaired thereby." Mr. Kuv has put this supposed case very imperfectly and inaccurately, ^'t man's mere inward consciousness would inform him of all those- important truths. The knowledge of them is derived directly or iustrumentally from the Scriptures alone ; but Mr. Eoy has made no reference to these. A man may, indeed, in most, if not all cases, aj to his responsibility and salvation, reject human explanations of Christian doctrines, without his Christianity being thereby impaired. Eut if he is possessed of the Scriptures, or if they are within his reach, and he is capable of perusing them, he is resj)on.sible and accountable to God to prayerfully search them, to learn and believt. the doctrines they plainly disclose, and learn and fulfil the duties they enjoin. From the extract just given, and other jwrts of Mr. Eoy's pamphlet, it would seem as if he thought it to be of very little, if any importance, what are a person's views or opinions as to even the chief doctrines of Christianity. The Scriptures teach quite the reverse. It is said in Tsai. viii., 20, — " To the law and to the testi- mony ; if they speak not according to this word, it is because there is no light in them." " Take the sword of the Spirit, which is the ■\Vord of God." (Eph. vi.) " Stand fast, and hold the traditions wliich ye have been taught, whether by word or by our epistle. 1 Thes. ii.) And our Lord has said, — " He that rejecteth me, ami recciveth not my words, hath one that judgetli him, the word that I have spoken, the same shall judge him in the last day." (John xii. ) These, and other passages of Scripture of like import, relate to ilodrinc as well as to duties. H *_. ka as to Wesley wl: lan, Mr. Eoy wiitos •ver by which he ; nself, but from hui[ knows is what th he Holy Spirit ; Inv vhat is involved i; accept the scholastic "1 appeai-s to hi); int, he will cliscar.i hereby." ^Jr. u,,^ inaccurately. >\"", > liim of all thus. Jerived directly c.r Koy has made lo if not all cases, a. m explanations of thereby impaireij. ey are M-ithin his is responsible and learn aiid believt 1 fulfil the dutif. ^ts of Mr. Roy's ■ of very little, if ans as to even the teach quite the and to the testi- is because there is rit, which is the 'Id the traditions r by our epistle, cjecteth me, and the word that I ^^y-" (John xii.) import, relate to 23 ' Mr. Roy's next title is,—" Can ' Orthodoxy ' rest on the Bible ]" He commences with again denying the authenticity of the text in X John v., 7, which declares the sublime doctrine of the Divine Trinity in Unity. This subject wiil be examined, and his position and denial refuted in the next section of this work. He next advances a number of arguments to weaken or destroy the authenticity and authority of our present version of the Bible. A confirmed and realous opponent of the Scriptures could scarcely more earnestly endeavor to prove them unw(.irthy of belief and reliance than he has done in the first part of his presumptuous arguments on the subject. He says of our present version that " not one passage distinctly maintains this so-called orthodox}', ^s'^ot one passage of tliose which seem to maintain it, is not capable of bearing a meaning totally different from it ;" and says, — " Some other basis must be found for confidence in the so-called orthodoxy than simply the Scri[)ture3." NoAv, where will he, or any other speculator go to find this basis 1 Will they seek for it in Budhism, Hinduism, Mahometanism, or any other idolatrous or profane iam ? They are at present groping about to discover its parts, and put it in form from that chameleon and fleeting phantom with the double name, " Spirit of the Age " and ** Modern Thought." TJiere they never can find it. Many others as wise as tliey, have made the like effort, but always as utterly and disreputably failed. His assertion that our translation of the Bible was made hy men who regarded no view but this " orthodoxy," and " that it bears the impress of their preconceptions," is both presump- tuous and defamatory. There were upwards of forty of them, and they were all amongst the most eminent scholars of the Universities of Oxford and Cambridge. They had access to numerous MSS. and versions of the Scriptures of the most ancient, as wuU as of later dates ; and they were upwards of three years in preparing and completing the work, which shows that they were extremely careful, critical ami scrupulous in making the transLition. The accuracy and faithfulness of these translations, Avhich form our present English version, and its superiority to all others, is acknow- leilged b} such ripe scholars and critics as Dr. Adam Clai'ke, John "Wesley, ond others that might be named. He next asks: -"What is the relation of the Bible to human intelligence ? This question is being forced upon us. Science appeals to observation, and thus invests the human mind I tM 24 with immense importance and responsibility." The question was always of as much importance as it is now. As to the " human mind," and human intelligence, we all know that they are, — as to the mass of mankind, — extremely discursive and dissimilar on very many subjects. On divinely revealed truth, they never did and never can of themselves form a reliable standard. Scripture declares, — " The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him : neither can he know them, for they are spirit- ually discerned." But Mr. Eoy, evidently, is here trying to make this discursive and varied human intelligence the standard of judging of divine truth, instead of the plain words of inspired Scripture reve- lation. He next says : — " Common sense, or reason, will assert itself. We may as well prepare for this at once. The Scriptures must assume one of two attitudes ; they must be regarded as a fountain, or as a dictator. If the former view of them prevails, • * * the keener the investigation, the better will the old Bible appear." The Scriptures are both a fountain and a dictator. They £u^ divinely required to be prayerfully and diligently searched, and their facts, doctrines and commands, and other revelations are to be believed and obeyed, according to the plain meaning of the words in which these last are declared. As to the hostile and dangerous inves- tigations to which he refers, or rather seems to threaten, they are now going on, and Mr. Roy is trying to assist them. But they are not new things, for the like have been continued through various ages, from the times of Celsus, Porphyry and other opponents sooh after Christianity was introduced, down to the dates of Gibbon, Hume, Hobbes, and others ; and in later years, when Diderot, Mirabeau, Voltaire, and Paine laboured in the same infidel cause. The adver- saries have always been decisively vanquished, and the validity of the old Bible, to use his own words, has the better (or rather more clearly and firmly) appeared. Mr. Roy, in his further attempts to depreciate the authenticity of the Scriptures, has written thus : — " What is Bible, and what is not ? The Old Testament existed in two forms, the Hebrew, and the Greek translation of it, known as the LXX. The latter was the form most used and quoted by the New Testament writers. It was their Bible. But in this Bible, the Books of Esdras now, and since the Geneva Bible of 15G0 found in the Apocrypha, existed as 3 and 4 Ezra, and t( ofj k)| VI ec CO ^\ j/ wi ir V(j it o\ V^. The question was ^8 to the "human they are,— as to the nilar on very many did and never can 'e declares, — " The >f God, for they are for they are spirit- •e trying to make iandard of judging 'ed Scripture reve I assert itself. We ores must assume fountain, or as a * the keener * appear." The 'hey are divinely bed, and their •tions are to be of the words in dangerous inves- en, they are now ut they are not gh various ages, nents sooh after Gilibon, Hume, lerot, Mirabeau, se. The adver- the validity of 'or rather more authenticity cf id Avhat is not? and the Greek the form most as their Bible. >ce the Geneva 1 4 Ezra, and 25 H'ehemiah stood as 1 and 2 Esdras." The Jewish canon of the Old Testament Scriptures — established nearly in the whole by Ezra, one of the inspired writers of that Testament, at the return from the Baby- lonish captivity — does not contain any one of the Apocryphal books, iBut it is composed of precisely the same books, by name, as are eontaineil in our present English version. That standard Jewish oanon was made nearly five hundred years before the advent of our Lord ; and was in use in his time, and that of the Apostles, in all the Jewish synagogues. Our version was made chiefly in conformity with what was called the Bishop's Bible, which had long been in use in the Churches. It contained exactly the same books as our present version, and did not contain any of the Apocryphal writings. Thus it will be seen that Mr. Roy's evil attempt to lessen the authority of our version, on this point of the Apocryphal books, has entirely fciiled. But most conclusive proof will now be given to show the inspired character and authority of these Old Testament Scriptures. We read in the Gospel books, that our Lord repeatedly taught the people from those Scriptures, in the synagogues. And in all his discourses and teachings he was continually citing or referring to them, mostly giving the precise words, and explaining them. There is scarcely a chapter in any one of those books in which there is not some express citation by Him from those Old Testament Scriptures, or some refer' ences to them. Taking all the books of the New Testament, there are many hundreds of such citations or references. In Matthew alone there are upwards of fifty. In Luke xxiv. is given the conversation oar Lord had with two of His disciples after His resurrection, where it is said : — " Beginning at Moses and all the prophets, he expounded unto them, in all the Scriptures, the things concerning himself." And again :— " These are the words which I spake unto you while yet I was witli you, that all things must be fulfilled which were written in the law of piloses, and in the Prophets, and in the Psalms concerning me." This was precisely the division which the Jews made in the canon of tlieir Scriptures. Now, it must surely be concluded that our Lord considered all His citations and references, and the " Law, Pro- phets, and Psalms" and "all the Scriptures" he mentioned, as divinely inHj)ired, and consequently authentic writings. Several of his citations and references he expressly declared to be the laws and words of God. The same is true as to all such citations and references I I ! I \ \ if I » 26 throughout the Apostolic writings. In none of the New Testament books is there the slightest reference to any of the Apocryphal writings, Mr. Roy further endeavours to lessen the authenticity of tlie Bible, by objecting to its being called the "Word of God." He says: — " It has already been noticed that this use of the expression has no authority in the Scriptures themselves, and could have none. ♦ * * On this subject Hagenbach says of Tollner, who died in 1774, — " He shows from the language of Scripture itself, that by the Word of God we are not to understand tlie Sacred Scriptures. If by the ' "Word of God ' M'e mean the only source of revelation, Tollner is decidedly Wesleyan, for Wesley extends revelation beyond the Scriptures." Neither of these statements as to the " Word of God " and Wesley are correct. Our Lord said to the scribes and pharisees, — '' Well hath Esaias prophesied ot you, hypocrites as it is written, ' This people honoureth me with their lips, but their heart is far from me. * * » For laying aside the commandment of God, ye hold the tradition of men.' " Here a icrltlng of Esaias — the writer of one of the books of Scripture — is called the commandment of God, and it will not do to make a quibbling and contemptible distinction between the " Word of God " and the " commandment of God." They are synonymous expressions. St. Paul says of Timothy : — " From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus." Now these Scriptures are the whole of the Jewish canon of the Old Testament from the first chapter of Genesis to the last of Malachi. And they are precisely the same as in our present version. And they are all called " Holy Scriptures," which, surely is equal to saying they are the " Words of God ;" for no Scriptures can be called lioly but such as are given by the inspiration of the Spirit of God. And the Apostle immediately adds: — "All Scripture (meaning the same Scriptures previously men- tioned) is given by the inspiration of God." This, also, in effect shows that the Scripture itself declares that it is the " Word of God." And thus both citations fully refute Mr. Eoy's assertion, that " the expression has no authority in the Scriptures themselves." St. Paul says in 1 Cor. : — ** The things that I write unto you are the connnand- nients of the Lord." Neither is his assertion concerning Mr, Wesley true. He never extended inspired written revelation beyond the Scriptures. Mr. Roy has not attempted to give proof of his bold assertion. ;he Xew Testament apocryphal writings, authenticity of the of God." He says: le expression has no have none. ♦ * # ied in 1774,— "He Y the Word of God ff by the ' -Word of )llner is decidedly le Scriptures." 'God "and Wesley sees,—-' Well hath ten, 'This people from me. * # # ^ the tradition of le of the books of it will not do to en the " Word of are synonymous hast known the I unto salvation, '6 Scriptures are 't from the first ey are precisely !I called "Holy the " Words of IS are given by tie immediately previously mcn- also, in effect Word of God." on, that "the 'Gs." St. Paul ■ the comn>and- ?Mr. A\res]ey ' heyond the f of his bold 27 Here are other and New Testament Scriptures to refute !^[r. Roy's objections as to the accuracy and infallibility of our Bible records : — Our Lord said to His disciples, — '* When he, the Spirit of Truth is come, he will guide you into all truth." (John xvi.) In 1 Cor. ii., — " Now we have received, not the spirit of the world, but the Spirit which is of God, t' ^t we might know the things that are freely given to us of God : Avhich things we speak, (and also write) not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." Also in 2 Peter i., — " We have also a more sure word of prophecy, wliereuuto ye do well that ye take heed, as unto a light that shineth in a dark place. * * * Knowing this first, that no prophecy of the Scripture is of any pri- vate interpretation. For the prophecy came not, in old time, by the will of man ; bat holy men of God spike as they were moved by the Holy Ghost." Here the words, " prophecy of the Scripture," evidently comprehend all the prophetic writings ot the Old Testament, from the five books — the Pentateuch — by Moses, down to the book of Malachi, the last of those writings. The word " spake," in the text certainly refers to their writings in agreement with the words, " pro- phecy of Scripture." And it is said, they did not write " by the will of man," that is their own will, but only as they were *' moved," or actuated " by the Holy Ghost." That whole line of prophetical writing, may, therefore, be strictly and properly called, — the Word of God ; and of course devoid of any error or imperfection. He still continues his endeavours to reduce the authenticity and authority of the Scriptures, and says : — " The New Testament was not accepted in its present form until after centuries elapsed." He mentions two writings which were contained in some very early ver- sions, but were afterwards rejected as not canonical, and says that the Apocalypse was not admitted until the sixth century. Now if even all this be admitted to be correct, it evidently goes to contradict and destroy his attempt and argument to lessen the autho- rity of the present canon of the Scriptures ; for it clearly shows that the heads and rulers of the Churches were extremely scrupulous, judi- cious, and conscientious in framing that canon ; and that therefore it is quite valid and thoroughly reliable. He fills four pages in giving extracts from several writings, and the sayings of certain persons, who in like manner as himself, employed themselves in endeavouring to show exrora and inaccuracies as to 28 ^^ Scripture revelation, and thus weaken with the people the estimation and authority of the sacred Book. Surely all this conduct of Mr. Roy is altogether inconsistent with the duty and character of a true Chris- tian minister, and is directly contrary to the first article of the creed he has framed for his church, which says : — " We recognize the Scriptures of the Old and New Testament as the authoritative source of Christian truth." Has he any other English version of these Scriptures than the one now in use ? He neither has or will use any other, and yet he has been striving to lessen its authority. His con- duct here has reminded the writer of a part of Gibbon's celebrated work, — " The Decline and Fall of the Roman Empire," — where on assigning his five principal causes for the establishment of Christianity in that empire, he gives as the last and most powerful : — " The divine nature of the doctrine itself, and the overruling Providence of i^s great Author." The writer has constantly remembered the passage during the seventy years since he read the work ; and has considered it as one of the many instances in which persons hostile to divine revelation as Gibbon was, yet through its power on the conscience and the mind ; have been constrained, and as it were compelled, to acknow- ledge its truth. So with Mr. Roy, although he has been so zealously and largely endeavouring to show inaccuracies, contradictions and errors in the Bible, and thus lessen its authority, yet he has taken it in his Creed " as the authoritative source of Christian truth," and has been induced to say of the Bible in his deluding and erroneous work, that a " divine power inspired the purpose and revealed the thoughts," and that " where the teachings of the Bible are clearly demonstrated, no scrutiny has found error in its loading doctrinea" He next proceeds to treat of the inspiration of the Scriptures. And here he is not only more in error, but by some of his admissions and expressions, destroys his own purpose and argument. He writes thus on the subject : — " Is inspiration to be found in the thought of the Bible 1 To answer in the affirmative, is to assert that the knowledge was given by supernatural inspiration. But this is to confound inspi- ration and revelation. That truth little known, or entirely unknown elsewhere, was possessed by the Jews, is a mere truism. That new thoughts of God, man, and the mutual relations of God and man, were given to the world in and by Jesus Christ, is but another truism. That the Bible is the casket in which these thoughts are contained, is only another. Did God reveal, or unveil these tl t| >Ie the estimation •nduct of Mr. Roy f of a true Chris- tie of the creed 'e recognize the loritative source version of these or will use any »"fcj'. Hia con- )on's celebrated re," — where on 'Of Christianity " The divine 'vidence of ii^s 'd the passage has considered tile to divine conscience and fi^, to acknoTv- » so zealously idictions and has taken it 1th," and has >neous work, le thoughts," Jmonstrated, Scriptures, admissions He writes "ghtofthe knowledge und inspi- unknown m. That C^od and '> is but thoughts 2il these 29 thoughts to the men who uttered them 1 Assuredly ! Then the Bible contains a revelation from God. It contains His Word — Truth. It doss not contain all His Truth. It is not the only source from which truth is gained. But it is the written record of thoughts which God has been unfolding more iud more, from the earliest times of human history, until in Christ, the living embodi- ment or incarnation of His thought, the Word became revealed in fullness, and until that Word lived again, in the deeds and writings of His holy apostles and evangelists. But this communication of thoughts is not, properly speaking, inspiration," * * * "Inspira- tion duals with the writing, recording, and transmission of knowledge received," ^ Xow on carefully examining and dissecting this long extract, it will be found, first, that it completely refutes and destroys all his pre- vious assertions and writin gs in opposition to the authenticity and iuiallibility of the Bible records ; for he says, that " the Bible is the casket in which the thoughts of God are conveyed," is a trumn ; and further, " that it (the Bible) is the written record of those thoughts, which God has been unfolding from the earliest times ;" and that they " became revealed in fulness in Christ," and " in the deeds and writings of his holy Apostles and Evangelists." He also says, that " God revealed those thoughts of his to the men who uttered them." Surely, then, if as he says, ** the Bible," — " the casket," ** contains the thoughts of God,"—" His written Word,"—" Truth," and this " from the earliest times, and until revealed in fulness in Christ, and the deeds and writings of His holy apostles and evangelists," the direct and only inferences are, that all the writers of the books which com- pose the Bible, truly and faithfully recorded those thoughts, which as Mr. Eoy says, " God revealed to them," and consequently that the Bible contains the infallible Word of God. Those writers were the persons who recorded those divine " thoughts " and that " Word of God " in the writings of the Bible. Mr. Roy has thus, in that ex- tract, though undesignedly, yet actually ^^oice fully admitted the ac- curacy and authenticity of those Bible writings, by first stating that " the Bible is the casket in which God's thoughts are contained ;" and again, that " it contains His Word — Truth." Of course, then, he cannot deny the infallibility of those divine thoughts, and that Truth and Word, contained, as he admits in the Bible, without im- peaching the wisdom and truthfulness of God. Yet he previously III' ^1* I 30 assertcil, that " infallibility in our present version is hopelessly gone." The Bible he has been speaking of, in that extract, is our version of it, and no other. Mr. Roy's scholastic logic and arguments have on this occasion, been fruitless, as to himself, and an utter and discreditable failure. He says of the Bible ■-. — " It does not contain all His truth. Does he know, or can he refer to, any further or other written record of His Truth 1 He knows there is none. Ho says of the *•' communication " of the divine thouglits to the writers of the Bible records, and re- vealeil therein, that it is not properly speaking inspiration," and that " inspiration deals with the writing, recording, and transmission of knowledge received." This description of inspiration is not correct. It may properly be described as a di'viiui ajlntiis upon tho human mind conveying facts or thoughts, i)r both, which were not before known or possessed by the person, and a knowledge of which he would not or could not obtain in any other manner. In respect to the Scriptures, it has relation both to the divine communication, and to the facts and the thoughts re* corded therein. And so, doubtless, it would be, in all instances, where it was divinely designed and directed that they should be re- corded and transmitted. Where there was no such design, it is true that the inspired facts or thoughts may entirely escape from the mind or memory, or be imperfectly or inaccurately recorded j and in every such case, there would, indeed, be no inspiration in the record. Yet still, in some such cases, the thoughts, or events, may be given with perfect fullness and accuracy. In a vast number of instances, recorded in the Scriptures, the precise words of the divine sayings or messages were directed to be communicated, and were so made known and recorded. TV'e read in the Pentateuch : — " And the Lord spake unto Moses, Go unto Pharaoh, and say unto unto him, — ' Thus saith thB Lord, Let my peo- ple go that they may serve me." Again to Moses, — " Speak unto the children of Israel and say unto them ;" and then the precise words of the message are given, and are so recorded ; and the like in many other places. In Jeremiah, and Ezekiel, especially, there are many such passages as these ; — " Say unto them," — " speak unto them, and say;" and then the words of the moss:ige follow. Bec •Mf Jiopelessly gone." [is our version of tJ"3 occasion, ^i^itabJe failure.' fruth. Does he reeoni of His >'nmunication " records, and re- p«"/'and that '■ansiuission of ly properly be '"Jinn; fact3 op messed bj the not obtain in relation both thoughts re- a^i instances, should be re. ?"» it is true fom the mind md in every ■ecord. Yet given with Ptures, the cted to be ^e read in Gro unto ^^ niy peo- '^' unto the " ^vords of in many 're many hem, and n 31 Sec. 4.-KXP0St!RE AND REFUTATION OF MR. ROY'S ERRONEOl/S OPINIONS ON THE DOCTRINES OF THE TRINITY,— THE ATONEMENT-AND FORGIVENESS AND JUSTIFICATION, THROUGH FAITH IN THE LORD JESUS CHRIST. In here treatiui^ of Mr. Roy's opinions on these most solemn sub- jects, it will not bo needful, but would be a waste of time and atten- tion, to exhibit all lii.^ speculative and metaphysical notions and say- ings, and unscriptural definitions concerning them. It will only be requisite, and also just towanis him, to give all those parts of his work, which arc really material or important on the suljjects. He rejects this text; in 1 John, v., 7 : — " For there are three that bear record in heaven, — the Father, the Word, and the Holy Ghost : and these three urj one." He considers it an interpolation. It has been in the Scriptures from the earliest ages, and therefore Mr. Roy, and all others who make that assertion, are bound, according to the rules on controversial subjects, to give prooi, showing when, and by whom 8Uch forgery was committed. This they have never attempted, and cannot do. In the very earliest ages of Christianity, numerous copies of both the Old and New Testament Scriptures were made. Many of these, especially in the Western churches, which were made at different periods, went under the name of the Itala. In the fourth century, Damasus the Bishop of Rome employed St. Jerome, one of the most learned of the primitive Latin Fathers, to correct those Itala versions, and prepare a new and correct version, comprising all the Scriptures of both Testaments. He accomplished the work ; and it took, and has ever since retained the name of " The Vulgate," being originally intended for the use of the people generally. Of the Old Testament, it is said he collated the Itala with the Hebrew. Of the New he says : — " I have translated the Xew Testament according to the original Greek." Now the Vulgate, to this day, contains this text of the three witnesses in 1 John, v. Surely the learned and faithful Jerome did not forge it. Doubtless, he got it Irom the Greek MSS. and versions, in which language most of the early New Testament books were written. Or had any other person in any suc- ceeding age committed that profane act, it would have been immedi- ately detected (especially by the Arians who for very many years in early periods had possession of most of the churches), and hia chris- tian character would have been utterly ruined. But further, the an- cient, and all the modern versions of the English Scriptures contain fl 32 it. Had the learned men who prepared those versions, especially tho more than forty, who prepared the Standard one now in use, thought it spurious, they would either have omitted it, or have put it in brackets, or otherwise signified its doubtfulness. A voluminous and s*Audard work, owned by the writer, entitled, " A Complete Body of Divinity," by Rev. Mr. Stackhouse, a clergyman of the English Church, shows the text to be genuine, and gives the names of several of the earliest Fathers, who, in their writings, cited or referred to it Mr. Wesley, in 1775, when he had been about 40 years in the ministry, preached a sermon — (now before the writer) from this text, in which he notices the objection to its authenticity, and answers it thus. " But here arises a question. Is that text genuine ? Was it originally written by the Apostle, or inserted in later ages 1 Many have doubted of this, and in particular that great light of the Christian Church, lately removed to the Church above, — Bengelins, the most pious, the most judicious, and the most laborious of all the modern commentators on the New Testament. For some time he stood in doubts of its authenticity, because it is wanting in many of ths ancient copies. But his doubts were removed, by three con- siderations : 1, That though it is wanting in many copies, yet it is found in more, and those copies of the greatest authority. 2, That it is cited by a whole train of ancient writers, from the time of St. John to that of Constantine. This argument is conclusive, for they could not have cited it, had it not then been in the sacred canon. 3, That we can easily account for its being, after that time, wanting in many copies, when we remember that Constantino's successor was a zealous Arian, who used every means to promote his bad cause, to promote Arianism throughout the empire, in particular the erasing this text out of as many copies as fell into his hands. And he so far prevailed, that the age in which he lived is commonly styled Seculum Arianum, the Arian age : there being then only one eminent man who opposed him, at the peril of his life." This was Athanasius. In treating of this doctrine of the Trinity, contained in that text in John v., and of the Athanasian Creed where it is set forth, Mr. Roy writes of the latter as follows : — " By our interpretation of this highest expression of * orthodoxy,' we are shut up to one of two con- clusions, — We may adopt a view of the Trinity to which even some Socinians would not object ; or we may form a theory which is essen- tially tri-theistic. The majority of * orthodox' people do the latter." All I belij «ejt| thul KTai| iturl Chi lb k.^ '» especially tlio in use, thought ^»^« put it in ■oiuminous and upJeto Body of ^^ tile English ames of several or referred to years in the '•om this text, ud ansAvers it 'ne.? Was it ^S^es? Many Jjght of the »— Bengelins, >U3 of aJl the ^i^e time he > in many of ^y three con- ^«> yet it is y- 2, That time of St. ^e» for they cred canon. 'e> Wanting 'cessor was f cause, to •le erasing ^nd he so ^iy styJed e eminent ihanasius. fcliat text Ptii, Mr. of this wo con- -n some is essen- latter." 33 This IS a most insulting t'Xiirci?.sioii, for tri-tlu'istic moans fJiree Go(h, All Inu! ('liristians in iiccoTdaiico. with the plain lani:juage of Scripture, beli"Vo in thf^ niyatorious uini.n '>f throe divim' persuns in tli.it une Jluprcnie and Glorious Iloity ; and they properly and con«ist<'ntly lejc't all attempted explanations of the w(i?j/ier of the union. The thus think and act, in onnforrnity with the divine instruction and Warning, that " Secret things belong unto the Lord." Ill treating of the word hyitostasis, or person, as used in Scripture, Mr. Koy .say.s : — However we iiiiy translate this word, .so far as Scrip- iture le.sfiniony goes, there is but one hypi>stasis in God ; and uU that toas.s of speculative dufusion, wlr'ch has been imposed upon the Church for .so many centurii'S, is utterly without foundation." Here he plainly denies the tiutli of that, essential doctrine uf tlje •divine Trinity, so precisely declared in that cited text in 1 John, and ■which has been shown to be. a genuine portion of iwspireil Scripture. He says of Mr. Wesley, that ■' he desired to enforce no explanation or imystery, but rather to leave the formation of hypotheses, to the gradual development of the intelligence likely to arise from a critical analysis «nd synthe.si.s of facts." This last is an utterly unfounded as.sertion, a^ regards Mr. Wesley leaving a judgment on the doctrine of the Trinity to be formed in any such manner. He says positively iu his sermon : — ^" 1 believe this (if I may use the expression) that God is Three iind One. Lut the manner how I do not comprehend. * * * j believe just so much as God has revealed, and no more." And fur- ther writes : — " The knowledge of the Three-One God is interwoven with all true Christian faith, with all vital religion. I do not see liow ii is possible for any oine to have vital religion who denies that these Three are One," In these words of Mr. Wesley there is not the least intimation of •any " grailual development," or " synthesis of facts." Mr. Eoy evi- dentl}' has read and -studied the Sermon in which Mr. Wesk-y used ■the words ; and as a logical scholar, he either does see, or ought to •see how positive they are, and directly contrary to his poiogos '? It is enough for the purposes of this essay to know that John Wesley denies that the Bible presents any such theory, or explanation ; and that he insists on nothing but the simple facts, leaving all specu- lative subjects to the individual judgment and to time." Here, also, ^Ir. Hoy is at fault concerning the meaning of a plain Eng'Mi word, similar to the instance, in a previous page as to the word method. Here he writes " theory, or explanation," as if they had the same or a like meaning. ])Ut it is not so, but quite different. Tlieory signifies the .same as si/stem, or plan ; and as to religion means some particular or establishetl doctrine. But we all know that explanation means making any subject or matter more clear and appa- rent. ■\rr. "Wesley held the doctrine to the end of liis life, as Mr. Koy has admitt(;d, l)ut condemned all attem[)ts to explain it, and says of the words of the text in John : — " I know not that any well- judging man would attempt to explain them at all." He said nothing about " leaving all speculative exjdanations to the individual judgment and to time," as Mr. Roy has incorrectly inferred and mentioned. As to the doctrine of the divine trinity of persons in the one Deity, no words could express it more clearly and positively than those contained in that text ot insi>ired Scripture ; and if there were no other passage of Scripture to declare that doctrine, that text alone would, with every humble and Scriptural Christian, be sufficient to satisfy him of its truth. But there are many other passages in the New Testament, showing the truth of the doctrine. There are several in the Old Testament which prove a phiraliti/ in the Deity, and that \ ol ij sj 1 ^^s^^ata uLm potheses, — He then 'Static, " it f SOUSf, of ^ so-called >uncement rthrown," »'l Spt'CU- which he and pre n of the 5^ of the hat John anation ; I specu- a plain to the if they ffcrent. ; means «• that i appa- ls Mr. i says well Jthino; Jinent s ^'W 35 it is in unity. Here are some of them : — " And God said, Let u.s make nnin in our inutge, after our likeness. So God created man in liiso^r/i iuuyc." (Gun, i. 2G.) '' And the Lord said, * * * Let us go down and confovmd their language." (Gfi. xi. 7.) " I heard tlie voice of the Lord saying, wliuni shall I send, and who will go for us,'' (Isai. vi. 8.) All these versus by the words «*• and uur show a plu- rality of person.s, and these in unity by the words (r(/d and Lord, and / and he. Mr. lioy cites the Imperial Dictionary as mentioning, that " the Jews genendly did not expect M(!ssiah t(j bo UKjre than man." They ought to have known his divine character from the following jiassages in their own Scriptures : — ''For unto us a child is born, unto us a son is given : and the government shall be upon liis .shoulder : and his name .shall be called Wonderful, Counsellor, the Mighty (rod, the Everlasting Father, the Prince of Peace." (Isai. ix. 6.) The child born is, evidently, the /i«?m<;t/<^ of the Lord Jesus, for certainly the Virgin Mary was not the mother of Deity : and it is as evident that the Suu given, means the divine Son, or the Word ; and it is lie who the text says, is " the mighty God, the Everlasting Father," words which can relate and apply to Deity only. The distinction between the two is .shown by the words " the child born " and " the son given." This latter inhabited the human shrine. Also in Micah v. 2, — " I^ut thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." Here the words, " from everlasting," show that this ruler is a divine being ; and the words he and lue prove a. personality in each, Again, — " Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord ot hosts. (Zech. xiii. 7.) The word fellow evidently means a divine person, who subsequently dwelt in the man Christ Jesus, the equal of the Lord of hosts, — the divine Father, — the Speaker. And this agrees with the passage in John, i., — " And the Word (Logos) was with God, and the Word was God.'* And in Phil, ii., waere it is said of Christ our Lord : — " Who being in the form (likeness) r f God, thought it not robbery to be equal with God (the Father). Also in Col. ii. 9, — '' For in him (Christ) dwelleth all the fullness of the Godhead bodily." In all these latter passages, the words my, him and who show personality. 36 s;f I; Now will be given a few, out of the New Testament to show j;^, sonalitij and union in the Deity. Our Lord said to the Jews, as seen in John x. 30,—" I and wij Father are one." v. 38, "That ye may- know and believe that the Father is in me and I in him. He said to liis di.sciples, — " Believe me that I am in the Father, and the Father in me." (John xiv. 11.) v. 20, — " At that day ye shall know that I am in my Father." Again, in John xvii. 21, — "As thou Father art in me, and I in thee." v. 22, — " That they may be one, even as we are one." That our Lord spoke these words of His divine, and not His human nature, is evident from these word - m the chapt.r last cited : — " And now, Father, glorify thou me Aviih thine own self, with the glory which I liad with thee before the world v.;i3." [This passage seems also to prove the doctrine of the divine and eternal sonship.] In these cited passages the words T thou, he, him, me, and my* plainly relate to a single person, and t'lO words, we, us, and our, as evidenty relate to persons : and the passages also show the spiritual union of the same persons, by the words wc are one. It would be perfectly absurd to apply any of these words of Scrip- ture to an Emanation, an Idea, a Qnaiiti/, or Influence. Mr. Eoy, as we have seen, has mentioned some of these speculative and profane theories, but although labouring so strenuously against the Scriptural doctrine of the Trinity, he has been discreet enough to refrain from adopting any of them or any other to solve or or remove his difficultiea on tlie subject. He shoidd have said, as the wise and devoutly humbli' Wesley did, " I believe the fact of the Three-One God, for it is reveided in the Scriptures, but the manner of it I do not know, and have no concern with it, because it is not revealed." The personality of the Holy Spirit is shown by the following pas- sages of Scripture, from among many others which might be given : — ■ " Go ye, therefore, and teach all nations, biptizing them in the name of the Father, and of the Son, and of the lb>ly Ghost." (Math, xxviii. 19.) '' For it is not ye tluit speak, but the Holy Ghost." Mark xiii. 11.) " Howbeit when he the Spirit of Truth is come, he will guide you nto all truth." (John xvi. 13.) " While Pi'ter thought on the vision, the Spirit said unto him, ' behold thn.'e nun seek thee : arise, there- fore, and get thee down and go with Iheni, doubting nothing, for I have sent them." (Acts x. 19.) " As they ministered to the Lortl, and fasteil, the Holy Glmst said, — * Separate me Barnabas and Saul J! \ for the wofk wherennto I have called them." (Acts xiii. 2.) In these passages tlie words /and he ([anoia personality, and it would he quite al)surd to apply tliem to an emanation, influence, or (pialitij. As to the mysterious union of the three divine persons forming but one Deity, among the multitude of passages showing it, it is only needful to cite this one, given at an early period : — " Hear, Israel, the Lord our God is one Lord." (Deut vi. 4, Mark xii, 29.) j\Ir. Roy, in his further opposition to the doctrine of the Trinity, writes thus: — " Westcott, page 1G3, assures us of 'the Hebrew faith in the absolute unity of God, ♦ * * and that prior to the tlood Messiah was not regarded eA en as a man, but that Jewish hope centred in a race, a nation, a tribe. Up to this point, he says, no personal trait of a Eedeemer was given. The doubtful term * Shiloh,' cannot be urged against this view.' On page 121 he assures us, that the book of Enoch, quoted by Jude, as an authority, and written about 107 B.C., proclaims Messiah as only a man, and his pre-existence as being in the divine choice and j^urpose." What a jumble of false and futile writings and sayings is here ! It is an easy work to expose their falsities and absurdities, and utter worthlessness as to the subject in question. First. The Apostle Jude quoted no book of Enoch, or any other Look. He only said that " Enoch the seventh from Adam propliesied " concerning the judgnient of God against the ungodly. !Mr. Roy himself, directly after says, the book was " written about 107 b.c. It is true there was a forged writing under that name, and probably about that time. The very learned Professor ^lichaelis has written thus concerning this book : — " It is manifest that the book called the * Prophecies of Enoch ' was a mere Jewish forgery, and that too a very unfortunate one, since, in all human probability, the use of letters was unknown in the time of Enoch, and consequently he conld not have left behind him any written prophecies. It is true that an inspired writer might have known, through the medium of divine information, what Enoch had prophesied, without having recourse to any written work on this subject." It is probable enough that Jude knew nothing of this forged book, and yet ^Ir. Roy, who, a^ a theologian, knew, or ought to have known all the facts on the subject, has presumed to offer merely the writings of another person, as proof that Jude quoted the booh', and as an authority; and in his next sentence refers to those writings as giving " Scriptural fiicts." Neither the assertion as to the 38 quotation of the book, or its authority, has any truthful foundation, as has been shown. This instance, like many others, shows how reckless the writers or advocates in a bad cause generally are ; and often on the most solemn or sacred subjects. ^Ir. Eoy's citation of "Westcott's remarks as to early divine revela- tions, can as readily and fully be refuted. He says : — " Westcott tells us, that prior to the flood, Messiah was not regarded as a man ; but that Jewish hope centred in * a race, a nation, a tribe.' Up to this point we perceive no personal trait of a Redeemer was given." N'ow, first, neither "Westcott nor any other human being ever did or could know, the thoughts or regards of the people before tlie ilood, concerning the ^Messiah. There never have been any records con- cerning them, except those contained in the few first chapters of Genesis ; and these are largely occupied vvith genealogical notices. The Lord did not see fit to give, or leave, any other record of that period, regarding the Messiah, than the one, that " the seed of the woman shall bruise the serpent's head." This was sufficient for the very few among them who were pious. Again Mr. Westcott blunders in the mention of Jews before the flood. There were no such people until more than six hundred years after that event, they being the descendants of Judah, one of the fjons of Jacob ; and it was about the like additional number of years before they got as a separate nation the name of Jews. It is clearly seen from Scripture, that God, in his wisdom, made from time to time such revelations concerning Himself, and His pur- poses towards mankind, as he judged to be, and truly were, the most appropriate and best. It would have been of no avail to have made fall revelations on those points to those sensual and daring ante- deluvian sinners, nor to the ignorant and degraded Israelites while in their Egyptian bondage. In Exodus vi. we read : — " And God spake unto Moses and said unto him, I am the Lord ; and I appeared unto Abraham, unto Isaac, and ainto Jacob, by the name of God Almighty ; but l»y my name Jehovah (the fulfiller of promises) was I not known to tlicm." Our Lord said of His personal ministry, — " I am not sent but unto the lost sheep of the house of Israel." He did not make explicitly and fully known, while on earth, the doctrine of the Trinity. This was reserved for the beloved disciple John. Again, although tlie learned Paul must have partially seen, from several of the prophetical writings, that the Gentiles were to be brought into the 39 ■;n Gospel dispensation, yet, until a special revelation was made to him, he did not perceive nor understand the mystery, as he calls it, that they and the Jews were to form but one Church. Surely it is evtu more than bold in Mr. Roy to produce these periodical and partial divine revelations as an argument and authority against the doctrine of the Trinity, or any other part or subject of divine revelation. Under the title of, " Wesley's Relation to Orthodoxy," Mr. Roy gives most distorted and unscriptural views of the essential Christian doctrines of tlie Atonement and Justification hij Faith. Although giving titles for the subjects of which he treats, he does not well ■ observe order in discussing them, but often rambles from oiu; siiLjc'ct or point to another, and at times involves two or more iu the same discussions and remarks. He has inverted the true and appropriate order for ti-eating of the two doctrines above-mentioned, and has com- menced witli Justification, whereas tlie first-named sliould, in discus- sion, have the precedence, for in the regular and suitable order of doctrines, atonement precedes justification. According to this appro- priate order, therefore, Mr. Roy's views and remarks as to the Atonement, will here be first taken for consideration and remark. With the intent of dealing justly with Mr. Roy, and that the render may readily see the real nature of his idea of the Atonement, if atone- ment it can be called — the most prominent and striking passages of his writings on the subject will be cited, and then will be given several portions of Scripture, on the doctrine ; and thus the reader will be enabled the more clearly to see the entire diiference botwceii the two representations. After making some obsevvatiuns as to the nature and design of divine law, ]\Ir. Roy writes as follows concerning Atonement : — '' The conditions of a possible reconciliation uf all men to God, were the manifestation of God's love and God's righteousness, — love to awaken hunum love, — righteousness in the spirit of the Saviour's life, ja'e- served * even unto death,' to present the uniform and oldigntory standard, by which all men must be tried ; and to give direction tu the awakened desire to please the loving Author of all good. The Atonement or means of reconciliation, then, becomes this double maui- festatiou of love and justice, in the one ' human righteousness' of Jesus- Every man, then, becomes accepted, so far as he is Christ-like, fu' the sake of Christ, — that is because he is God-like ; that is, becau.-e he is light," Again he snys : — " Pardon is simply the re-introductitui of 40 ir the oileiuler within the circle of God's boueficent Liws, physical, moral, or .s])iritucil ; and it is given whenever the offender returns to his allegiance. * * * If pardon can be granted where the penalty of offence is not, but where it is found that justice and mercy are both satisfied, without the infliction of punishment, — if we find this the case in earthly governments, domestic and political, . . . Avhereiu liea the necessity for an * infinite sacrifice,' to secure the pardon of one who needs but to realize the love of Him whom he has offended, in order to melt in penitence at His feet ] If the antecedent necessity for such an ' infinite sacrifice,' is a fallacy, then wherein lies the necessity foJf an infinite divine ' hypostasis' to constitute such a sacrifice ; and any Ci)inbinatiouof hyjwstasis at all, in the Being of the one God aiid Father of all." By the words, " infinite sacrifice," in this last extract, Mr. Roy evidently means the atoning sufferings and death of the Lord Jesus. Christ on behalf of mankind. He has not given or alluded to a single passage of Scripture to give any sanction to tliis presumptuous or even profane mode of our obtaining the forgiveness of sins, and tlie- favour of God. The whole t.f the letter and tenor of divine revelation is- dir'jtly contrary to this invented or adopted representation on the suLjiict. It would be a waste of time to make any special comments, concerning it. The most decisive and effectual mode of dealing with it is, to give plain Scripture declarations on this solemn subject ; and thus by comparison show its unscriptural and false character. Here- are selections from even a multitude of pass;igC3 to the same effect : — " This is my blood of the 'New Testament wjiioh is shed for many fot the remission of sins." (Mark xiv. 2-1:.) " Being justified freely by his grace, through the redemption that is in Christ Jesus : whom Go'l hath set forth, to be a propitiation, through faith in his blood, to declare his righteousness, for the remission of sins that are i)a.st."^ (Eom. iii. 24.) " Being now justified by his blood, we shall be saved from wrath through him. * ♦ * By vhom we have now received the atonement." (Rom. vi.) " Christ died fur our sins, according to the Scriptures." (1 Cor. xv.) " Christ hatli redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that haugeth on a tree." (Gab iii. 13.) "In whom we have redemption through his blood, the forgivene.ss of sin.s." (Eph. i.) " Who in his own self, baroour sins in his own body on the tree, by whose stripes ye were heated." (1 Pet. ii.) This exactly agrees with 4> wliat was prophetically declared by Isaiah in chapter liii.,— "He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. The Lord hath laid on him the iniquity of us all. * * * When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, . . . he shall bear their iniquities." " Christ hath once suffered for sins, the just for the unjust, that he might bring us to God." (1 Pet. iii.) "And he is the propitiation for our sins, and not for ours only, but also for tlie sins of the whole world." (John ii.) "Without shedding of blood there is na remission." (Heb. 9.) ISo words more clear and forcible, than those here employed could possibly be used to express the gladdening truth, that through the grace and mercy of our God, the Lord Jesus Christ, His Son, bore our sins, and by His sufferings and death made satisfaction and atonement for them to divine justice ; and thus placed us in a condition, wherein, through the provisions of divine grace as revealed in the Scri[»tures, we may obtain the forgiveness ot our sins, acceptance to the divine tavour, and be made holy and happy here, and secure glory and hap- piness in the eternal Avorld. It will be readily seen that the proud and presumptuous scheme of salvation, of human invention ad- vanced by Mr. Eoy, is directly contrary to this sure and gracious plan, devised by God Himself, and so fully revealed in His faithful Word. In treating of the doctrine of Ju:itiftcation by Faith, ]Mr. Roy puts forth many speculative and erroneous ideas and remarks, intended to show that we receive pardon and acc(q)tance from God, not as Scripturally declared, because of the atonement of Christ, l)ut on the groimd of our conformity to the sjnrit and life of Christ. His scheme seems to be summed up in the fullowing passages of his pamphlet : — " In what does the work of Christ, througli which our goodness is. acceptable, consist ? In what sense is our goodness acceptable for its own sake, and is yet acceptable through Him ? If saving faith has for its object God and spiritual things, and if this object is capable of being presented in various degrees of completeness by the different sources of revelation, open to all minds, from the ^Materialist up to the Christian, then the work of Christ is the perfect manifestation of God's character ; and, consequently, His will, thus unfolding tlie true stan- dard of moral and spiritual life. The acceptable life, is, then, ono 42 ; M that is conformed to this manifestation maile by Christ ; and its acceptability is graduated according to its conformity to him." On the same subject he further says : — " Pardon is simply the re-introduc- tion of the offender within the circle of God's beneficent laws, physical; moral, or spiritual ; and it is given whenever the offender returns to his allegiance. In spiritual things Christ Jesus is the only perfect expression of God's love ; and he who returns to Jesus to learn His spirit, and manifest it, instantly partakes of that spiritual par- don which is free for all." It will be seen that there is not in these extracts, nor is there in any part of Mr. Roy's v, vk, the least intimation, that faith in the aton- ing sufferings and death of Christ, are at all requisite for obtaining that pardon ; yet numerous passages of Scripture most emphatically declare that the exercise of this fai'di, is the only way in which par- don, justification, ani a>.-- ^ "nuce by God can possibly be obtained. : Ively, but a few of those passages : — y ^' i'h, we have peace with God, through * * But God commendeth His love 3 were 7 i" sinners, Christ died for us. '"■3 blood, we shall be saved Whom God hath set forth, The following are, 11,. "Therefore being justifie'i our Lord Jesus Clirist. " toward us, in that whil. Much more, then, being now jviotifin.l ^ ; from wrath through Him." (Rom v.) to be a propitiation, through faith in His Blood, to declare His righteousness, for the remission of sins that are past, through the for- bearance of God ; to declare, I say, at this time. His righteousness, that He might be just, and the justifier of him that believeth in Jesus." (Rom. iii., 25.) In Rom. iv., the Apostle Paul in treating <3f the faith of Abraham being imputed to him for righteousness, says : " Now, it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead ; who was delivered for our offences, and was raised again for our justification. (Rom. iv.) The same Apostle says, in Gal. ii. , " The life which I now live in the fiesh, I live by the faitli of the Son of God, who loved me, and gave Himself for me." Again, he says in Ch. 3, " Christ hath redeemed us from the curse of the law, being made a curse for us : for it is written- * cursed is every one that hangeth on a tree,' that the blessing of Abraham might come on the Gentiles, through Jesus Christ ; that we might receive the promise of the Spirit through faith." \ 43 From these Scriptures it is jxriectly evitloiit, that pardon and acceptance to the favour of God can only be obtained through faith in the propitiating and atoning sufferings and deatli of our Lord Jesus Christ. But it \vill he readily seen, from tlie extracts previously given from ;Mr. Eoy's pamphlet, that he denies that divine method of ob- taining those blessings ; and has givi'U, for securing them, a plan of an entirely opposite descriittion. A question as to which of them is to be taken as trnc is not even allowable. His opinions as to atonement and justification, when combined, will precisely amount to what St. Paul, in Ch. i. of Galatians, calls " another gospel," and, in reference to which, he says : — " Though wo, or an angel from heaven, preach any other gospel unto you, than that which Ave have preached unto you, let him be accursed." "Whatever may be said of this curse, in relation to '^\v. Eoy. it is certain that he has brought himself under an awful responsiVjility to God, and to his fellow-men by his unscriptural, presumptuous, and ruinous mode for securing those divine blessings. Truly it is like " the broken cistern wdiich can hold no water ;" or the wall described by God himself, as " daubed with untempered mortar ;" and of which He says, *' I will bring it down to the ground, so that the foundation thereof shall be discovered, and ve shall be consumed in the midst thereof : and ye shall know that I am the Lord." Mr. Roy says of Mr. Wesley, — his " later vine o/Justlfijinr/ Faith, Jndlfication, and Human Merit, renders the Scholastic hypotheses of ' Orthodouci/' lam^ccssary." And further says : — " No one can com- pare the early and later views of Wesley, without realizing that a change towards the close of his life was going on in the philosophical stand-point from which his theology was formed." Xothing can be more \ittcrly destitute of a true foundation than both these representations concerning Wesley. Here is Wesley's own description of Justifying Faith, given in his sermon expressly on the subject, from the text, — " To him that worketh not, but believeth on Him that justiticth the ungodly, his faith is counted for righteous- ness." (Rom. iv., 4.) " On what terms then is he justified, who is altogether ungodly, and till that time u-orlreth not ? On one alone, which is faith ; he ' that believeth in Him that justifieth the ungodly ,' and ' he that believeth is not condemned ;' yea, he is ' pa.ssed from death unto life.' For the righteousness (or mercy) of God is, by faith of Jesus Christ unto all, and upon all them that believe, whom God 44 I ); i] 11': i i' hath set fortli, a propitiation through faith in His blooil ; that He mi-ht be just, and (consistently with His justice) the justitier of him wWch helieveth in Jesus." And he further says :-" I cannot do- scril)e tlie nature of this faith better than in the words of our own Church." And then he gives, in full, the Article of the Church on the doctrine. Mr. Wesley never gave any other, or different views or opinions concerning it. Neitlier k'-d he, ever, any " philosophical stand-point, from which his theology was formed." In the year 1778, when he had been more than 40 years in the niiui=«try, he wrote as follows on the Atonement :—'' But the question is, (the only question with me, I regard nothing else) what saith the Scripture 1 It says,—' God was, in Christ, reconciling the world unto Himseli.' ' That He made Him who knew no sin, to be a sin offering for us. It say?,—' He was wounded for our transgressions, and bruised for our iniquities.' It says,—' We have an Advocate with the Father, Jesus Christ the righteous, and that He is the Atonement for our sins.' I firmly believe that God was angry with all mankind ; and was re- conciled to them by the death of His Son. As long as the world stands, there will be a thousand objections to this Scripture doctrine. For still the preaching of Christ crucified will be foolishness to the wise men of the world. However, let us hold it fast in our heart, as well as in our understanding." From the time of St. Paul to the present day, there has never been a man who more closely and firmly held to the plain letter and mean- ing of Scripture, both as to doctrine and duty, than John Wesley. And here the writer feels justly impelled to say, that next to his detestation of the unscriptural and deluding views and opinions of Mr. Eoy, on the all important divine doctrines treated of in this Section, he has experienced a feeling bordering on indignation against Mr. Key's misrepresentations of Mr. Wesley's opinions, and his changing them, on those doctrines ; and concerning his views on other reugioua subjects. i 45 Sec. 5.-REMA11KS ON MR. ROY'S VIEWS, AS TO THE RIGHT OP EXERCISING PRIVATK JUDGMENT ON RELIGIOUS SUB.TE(!TS ; AND ON DOCTRINAL CREEDS AND SYSTEMS 5-WITH STRIC- TURES ON WHAT HE CALLS— MODERN THOUGHT. On the 8uT)ject first named in this title, — private jndginont, — Mr, Roy says, — " Protestantism may without danger to the interests of hnmanity, rely completely on the soundness of its fundamental princi- pie, — i>rivate judgment, or the exercise of our intellectual and moral powers in the discovery of truth, unbiassed by dictation on the part of others." As to an entire submission to the didaflon of others, for ascertain- ing religious or any other kind of truth, he is perfectly right. Even an inspired Apostle said to the members of the Churches,—" Not for that we have dominion over your faith, but are lielpers of your joy ; for by taith ye stand." (ii. Cor., 1.) There has always been, and still is, a very general neglect of the Church laity of privately i,K'rusing and diligently searching the Scriptures, to learn the doctrines and duties of the Christianity they profess. They have rested very far too much on periodical information and instructions from the pulpit. If they do not know, they ought to learn, that on the awful day of final decision, they will have to answer for that neglect of private examination, as to those doctrines and duties, as well as for the public instructions they receive, or have the opportunities or means of obtain- ing, concerning them. In the concluding part of this publication, further remarks will be given on this subj<'ct. But Mr. Ro}' has not intimated the need ol any resort to the insj)ired Scriptures fur the discovery of religious truth, although that is the only reliable source from which it can be acquired. Indeed it is quite api)arent, that on every subject and point, throughout his Essay, he has neglected, or even seems to have purposely avoided, any reference to that sacred authority. This, however, is quite consistent, considering that his sentiments and arguments are, nearly throughout, so directly contrary to Scripture Truth. Respecting private judgment he furtlior says : — " Who gives men any right to prescribe antjther's thoughts, or expressions ? Xo one in earth, or heaven ! To attempt to do so is an impertinence." As relates to the ordinary intercourse between man and man, what is hero said is true ; but if a man voluntarily enters into any society, secular, or religious, he i;^ bound to conform and adhere to its rules, 46 i fiTkd not to violate them, but in thought, word, and JeoJ, to comply with, and obey them. In Mr. Roy's own cage, kno>.'ing, as he did, the standard doctrines of Metliodism, anernicitnis. Though there may be repeated calls in its favour, they \aill fail to secure for it any general success or establishment. He says : — " The theology of each development arises from aa underlying philosophy." It is not so, but quite the contrary. Every development of true Scriptural theology has proceeded from a benign over-ruling Provi- dence ; to which theology, the pliilosophy ho means, has always been •opposed. Scripture thus warns against it ; — *' Ik-ware lest any man spoil your through philoso|)hy, iind vain deceit ; after the traditions of men." (Col. ii.) " Avoiding profane and vain babblings, and oppo- sitions of science, falsidy so call<;d." (i. Tim. 6.) The reputed wisest of men has written :—" There is no new thing under the sun ;" but if he hud lived in the present day, he could not, and would not, have saitl it ; for here is Mr. Koy, a professed Christian minister, who has published a writing of 109 pages, on various reli- gious subjects, in which he has advanced a vast number of sentiments, thoughts, and arguments, but has not given a single passage of Scrip* ture in support of any one of them. This, indeed, is not a new phase of Christianity, but, certainly, it is a new phase of a Christian profea- 9iun. In the course of Mr. Roy's further philosophical conceptions and speculative ideas, he says : — " The great demand of the age is, some objective evidence that may confirm the instinctive convictions of reason, that there exists a n^alni of spiritual being distinct from mat- ter ;" and then, after giving several ifs on the subject, he writes :— * ^' The world demands, that its men of science shall examine, as some of them are examining, the foundations and confirmatiims of that belief, in a spiritual world, which everywhere, and always, has been ■characteristic of healthy and normal humanity." There is no necessity for any such demand, nor is the world making it, on men of science, or any other men ; for never was there a time in the world's history, when there was a more general, or nearly uni- versal belief, of a si)iritual world, than at the present time ; nor has there ever been a period when the world, — notwithstanding all its pre- sent follies and vanitits,- poysossed,-— to use his words, — a more f 49 " healthy and normal humanity" than now. Moreover if sucli a (!»•- mand were requisite, the seientifio men he means arc not thi- mcii who are qualitied safely and jir )Htal>ly to fulfil it. In treating of " Modtrn Thnui^'htij," Mr. Roy says : — It is •■ \nv- eminently religious." It might be well if it were uf that character ; but, unhai>pily. it is of a directly opposite description, being pre-eminently secular, or worldly. It has its root and stock in seltinhness ; and expands and I st.s itself in two great and extremely fruitful branches ; — aident auu constant exertions fur the acquisition of silver and gold, and all other worldly and valuable pos-sessions : and the other, — the gratifica- tion of the sensual appetites and propensities, the " desires of the flesh, of the eye, and the pride of life ;" — in scenes of amusement and pleasure, from the various tricks and performances of the juggler, or buffoon, up to the numerous and fascinating displays of luxury, u.-teu- tation and vanity ; and the gratification of the lowest of the sensual desires and appetites. Modern Thought, it is true, is with a godly, but, comparatively, few pre-eminently exercised regarding religion and eternal realiti< s. But ^Modern Thought, with those to whom !Mr. Roy refers, is ■ *■ exercised, as it ought to be, in believing in, and venerating the ■ptures, as divine oracles, and taking theni as the standard for their iv..Ji and practice; but is wickedly and zealously employed in en- deavouring to weaken their authority, and to substitute a new phase of Christianity, framed from their own proud and presumptuous s[)ecu- lations and conclusions, as to what it ought to be, to suit what they consider to be, — " the Spirit of the Age." There are, no douljt. a considerable number of such persons at present in many, if nut all, civilized countries. They are to be found, not only among the dis- ciples of Theodore Parker, and Bradlaugh, and of other leaders, male and female, of the like stamp, but several are from College Halls ; and from having certain letters atlded to their names, assume to bo, and are called by others, scientific and learned characters, or even phih/so- phers. These last are, truly, the most dangerous and contaminating to the youthlul population, by their speculating, sceptical, and in some instances boldly infidel writings, regarding the sacred Scriptures, and some of the chief doctrines and duties of Christianity. Mr. Roy says, — this Modern Thought is " radical," and " intense Ij earnest" 50 Here he speaks truly. It would, if not opposed and restricted, re- move every guard and defence for true religion, civil government, and domestic and general Society ; and reduce all to a state of distracting and distressing cliaos. But ^Ir. Roy is so infatuated with his scheme of a " new phase " and " representation of Christianity," that he cannot apprehend, or forsee, any of those calamitous consequences, for he says, — Jlodern Thought is " awakening a search for the true and the good." Xow is it possible, that Mr. Roy, who has been so many years in the Christian Ministry, and, doubtless, very often inspecting the Sacred Scriptures, has seen so little of the true and the good in the Christianity they so plainly reveal, that a new phase of it is re- quired, to exhibit and recommend those excellent gifts and graces. In those livine omcles aloite, can they be found in perfection. But many persons, either cannot, or will not, there see and embmce them, but roam abroad, in vain, delusive, and niinous speculations. Mr. Roy, in his work, has given rather a full exhibition of the new phase of Christianity for which he is contending, but it is so contrary to plain Scripture truth, that but few will afford it any countenance. Every true Christian, in all denominations, will despise, and utterly reject it. It is right that all such uuscriptural and pernicious theories, as this by Mr. Roy, whether written or oral, should be publicly ex- posed and refuted. Yet there need be no very serious alarm concern- in^' them, for this projected new phase of Christianity is a delusion and cannot succeed. There is, now, too much knowledge of Scrip- tural Christianity to permit its acceptance. " The "Word of the Lord is true, and abideth forever." May these new phase advocates, before it is too late, take and obey the divine warning ; — " Add thou not unto his words lest he reprove thee, and thou be found a liar." Wl Sec. 6. -remarks ON MR. ROY'S VIEWS AND PROPOSITIONS, FOR A CATHOLIC UNION OF ALL THE PRESENT PROTESTANT CHURCHES. In discussing this subject, Mr. Roy commences with asking, — " Is a reunion of the churches desirable? Is it desired?" and then adds, — «' Common work demands a common organization." After several prefatory explanations and remarks, as to the ad- vantagtis of such a general union, he says : — " On what platform, can the Quaker, or the Unitarian stand, as a brother, with Presbyterian? or Cfiiigregationalist, or Methodist; and tell of his methods and his 5« ^t success 1 Even a frank endeavour, on the part of an ' Orthodox ' clergyman, to do simple justice to the history of Unitarian effort, is likely to be regarded as an unparalleled impertinence. Yet the col- lective wisdom of all is necessary to the proper performance of a work common to all, and narrowness must result from the absence of a com- mon platform, on which representatives from all denominations may meet, and without suspicions of each other's Christianity, may pro- pound their schemes for the benefit of man." Now all this, on a first view, seems very liberal and comely, but facts and experience have invariably shown, that on both secular and religious subjects, associations composed of discordant elements have no'; worked well, but have been as disagreeable and unprofitable, as thty are inconsistent. Those of a religious nature are, in general, injurious, both as to sound principle and duty ; and in some cases are divinely forbidden, and therefore are criminal, as will presently be shown. Let us first consider and ascertain how such associations have operated, and would still work, in secular affairs. Suppose a State Cabinet to be composed of some who are called Consermtioes, desiring to keep public in.stitutions and affairs in their existing State ; others, radical, " modern thought " men, bent on setting aside all old prin- ciples and policies, and chief political institutions, and establishing others called by them liberal and according to the Spirit of the Age ; some, as to financial matters, rigid protectionists and others free traders. It is easy to see, that such a ministry could not long hold together ; but the weaker party, would be obliged, either quietly to depart, or submit to be thrust out. Many years ago, when the writer thought an d cared far more about political aflairs than he does now, a ministry of that discordant kind was formed in Nova Scotia ; one of its mem- bers being an enthusiast for changes and progress. In a conversation the writer had with one of the members, of opposite opinions, he was asked, how they could receive that person into their Council ; and he answered, to this etioct, that they had to do it, or found it convenient, but tfiey would squeeze him out ; and so they did. But after no long time, he squeezed them out, got the reins of power in his own hands, and became united with men of his own political opinions. Thoy stood for a time, until the other party again obtained power, and forced them from their posts. And so it has always been, and will continue to be in State affairs. In commercial occupations, and edu- cational, scientific, and numerous other professions and pursuits, 52 associations for common objects composed of members of different .sentiments, concerning, or for obtaining them, are not likely to be cordially conducted, and succeed. To secure harmony and prosperity, it is obviously needful that the members should be of the same, or nearly similar sentiments, concerning the subjects on which thei^' ctforts are employed. This is essentially requisite on the most solemn and important of all subjects, that of religion ; and most especially in the public ministration of Scripture Truth. Even in our divine Chris- tianity, so plainly and fully disclosed in the Scriptures, there always have been great varieties and differences of opinions, especially on doctrinal subjects ; and many of those opinions, so contrary to Scrip- ture truth, that true and faithful Christians could not conscienciously hold religious fellowship with those who held them. They are divinely forbidden to do it, as will presently be shown. Such per- sons, and their ruinous errors and heresies, were ioretold by the inspired Apostles, as we read in the Scriptures ; and the like enemies of divine trutli have continued to the present day. Religious fellow- ship with all such characters is expressly forbidden, by the following Scripture instructions and commands : — " Now, I beseech you> brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them." Rom. xvi. — " Ijc ye not unequally yoked together with unbelievers ; for what fellowship hath righteousness with unrighteousness ; and what corn- ninnion hath light with darkness." 2 Cor. vi. — " And have no fel- lowship with the unfruitful works of darkness, but rather reprove them." Eph. V. — " If there come any unto you, and bring rot this doctrine, receive liim not into your house , neither bid him God speed : for he th.at biddetli him God speed, is partaker of his evil deeds." 2 John. Persons who deny any of the chief doctrines uf Christianity, such as tlic Trinity, the Divinity of Christ, — His Atonement, and forgive- ness of .sin.s, and justification and acceptance by God, through laith in that atonement, or the everlasting punishment of the finally ini- jionitcnt and wicked in the future state ; and as profes.sed ministers of religion, preach contrary to any of these Scripture doctrines, may cer- tainly be called unbelievers as to divine revelations, workers of dark- ues.<, and opposers of true Scriptural Christianity. Believers in these tloetrincs, and th^; other essential truths of divine revelation, are there- fore, according to the counnands of the Scriptures just cited, boundf \\f 53 f \Vf in duty to their God and Saviour, to the true church, and their fellow men generally, to refrain from religious fellowship with all such un- believing and deluding characters. This avoidance and separation only relates to such religious fellowship, not to secular and civil affairs* for if all intercourse in these were to be avoided, genuine Christians must, as Scripture remarks, "needs go out of the world." So far from such persons being in any Avay persecuted, they must not, be- cause of their errors be in any manner insulted or injured ; but are to be treated with all ordinary civility and courtesy. Yet the open preaching, or other publication of their erroneous doctrines and senti- ments, should, as a Christian duty, be publicly and fully opposed and condemned. This also is commanded, as is seen in some of the Scrip- tures above cited ; and by the exhortation of the Apostle Jude, to " earnestly contend for the faith which was once delivered to the Saints." From the style of Mr. Roy's remarks, in the extract given, it seems evident, that he means, that the Ministers of all Protestant denomina- tions should meet in Church fellowship, and without any discrimina- tion, might occupy the same places for conducting worship, and public religious instruction. Now, supposing there we'o no divine pro- hibitions to this universal religious communion, iet us examine and see, how it would operate as to religious edification, and general har- mony in Churches. Suppose, in any one congregation, a Minister of the English Episcopal Church should, on one Sabbath, occupy the desk and pulpit, and preach on the doctrine of the Trinity ; and a Unitarian on the next, preach against it ; a Presbyterian, or Metho- dist, come next, or shortly after, and treat of the Divinity of Christ ; and soon after a Socinian hold forth in direct opposition ; — Next a Baptist, or Congregationalist, preach on the everksting punishment of the finally impenitent and wicked ; and soon after a Universalist deny and denounce the doctrine, and contend that there will, in the future spirit world, be a kindly process of purificatiou of the wicked and they will be finally saved, and be admitted and dwell in the same mansions of eternal glory and happiness, with those who lived and died in a righteous state. It must be seen, at once, by every person of common understanding, that such a heterogeneous course of public preaching, instead of forwarding any real religious instruction, or edi fication, would immediately introduce and perpetuate division.^, and contentions throughout congregations ; and produce, with many, a y wm 54 total disregard or avoidance of public religious worship and instnic- tion ; and, with some, would eventually lead to utter infidelity, as to divine Scripture revelations. Any such association and fellowship, besides being scripturally forbidden, is, by the application of Mr. Roy's right principle of private judgment, shown to be absolutely im- practicable. The Scripture which says, — " How can two walk to. gether except they be agreed," here, as on many other subjects, fully and forcibly applies. The writer must here close his remarks on Mr. Roy's work, although he sees that it contains several other points of some importance, which have not been noticed. He trusts, however, that he has sufficiently shown, that the doctrinal sentiments Mr. Roy has advanced, are of such a character, as to deserve and receive the utter rejection of all Scriptural and true Christians ; and that nearly, if not all the theories and opinions he has presented, are more or less erroneous ; or are either impracticable, or not adapted to promote any beneficial results. V \i In one of the preceding pages the writer mentioned, that he would oflfer some remarks regarding the general neglect of the Christian laity as to privately and diligently searching the Scriptures, to become informed of the standard of Scriptural Christianity, for their belief of doctrines, and the exact and full performance of Christian duty. He will now endeavour to fulfil that intimation. It is the deplorable fact, that all classes of the laity, in every age of the Christian Church, have very generally, and during some periods, almost universally, neglected to personally examine and study the Scriptures. It is true, that in the earliest ages of the church, the copies of them were comparatively few, and were almost exclusively possessed by the Clerical Orders, Even thpn, and in all succeeding time, before the commencement of the dark and superstitious ages, it was in the power of the more intelligent and religiously active among the laity, and others also, — to obtain copies of parts, if not the whole of those New Scriptures. But only a very small portion of any class of them, did seek and obtain any part of the sacred volume ; and soon that neglect became almost universal. Milner, in his Church History, referring to this neglect and the ignorance, in the seventh century, says : — " So early had the laity begun to think them- selves excluded from the reading of the sacred volume ; and V V \y 55 the clergy, both in the East and West, encouraged tliis ap- prehension. The growing ignorance rendered, by far the greater part of the laity, incapable of reading the Scriptures. It was now foshion- able to explain Scripture, entirely by the writings of the Fathers. Hence, men of learning and industry, paid more attention to these than to the sacred volume, which, through long disuse, was looked on as obscure and perplexed, and quite unfit for popular reading." Among the many ruinous consequences of that ignorance and neglect of the laity, this one was extremely injurious, — that whatever knowledge of the Scriptures remained, being entirely confined to the clerical order, the greater facilities were thereby afforded, for the in- troduction of erroneous opinions as to doctrinal truth, and of unscrip- tural ceremonies and observances in the public Services. The Clerical Orders were thiis left without any poptdar check, or restraint, as to the introduction of doctrinal errors, and unscriptural rites and ob- servances. They had, in effect, humanly speaking, the whole system of Christianity in their own power, to mould and exhibit it, according to their own conceptions, views, and desires. Many of them, in the course of the succeeding ages, having become seduced and perverted from the pure Scriptural faith, as foretold by the Apostle Paul, in his address to the Ephesian Elders, and also predicted in several of the Epis- tles, especially in one of Peter's, it followed, as of course, that depart- ures from the infallil)le Scripture Standard, as to doctrines, as well as to conduct, still kept increasing, among both clergy and laity. Then followed, for upwards of sev^n hundred years, what are properly called the ages of darlness, as to true Scriptural Christianity, as well as enlightened and useful secular literature. Since the introduction of priating, by types, and especially of late years, by the vastly extended issues and circulation of the Scriptures, and their greatly reduced prices, the whole of the laity have been favoured with still increasing facilities for readily obtaining the whole of them ; and they are, in all Prutostant countries, so called, very generally possessed. Yet many oiirunisiuuct'S seem jilainly to warrant the belief that even in this dav, only a coiiiparativL'lv small number, of any clas>» of the laity, by their daily praytrful examination of the life-giving "Word, endeavour to obtain such a pcrsomd knowledge of its spiritual meaning and power, as to be able to pive Scriptural and other well-founded reastms for their belief of its doctrines, and other authoritative truths. They seem, contentedly, to think it sufficient 56 to take, as the chief ground of their relifrious profession, the weekly or occasionul information and instruction they hear from the pulpit. On this suhject, these words of our Lord directly and forcibly apply : — " The children of this world are in their generation wiser than the (professed) children of light." No person thinks of obtaining a cor- rect knowledge of any learned profession, science, or art, or literary subject, without personally and diligently searching and studying the treatises which contain the information and instruction which will qualify him to secure the desired knowledge and success. It is, alone, in the best and most important of all branches of knowledge, that of true heart and life relujlen, so fully set forth in the inspired Scrip- tures, that the wilfully blind and perverse children of men are so careless and neglectful. Surely they must know, that it will not be by the pulpit instructions afforded them, that they will be finally judged, and sentenced, either to everlasting happiness or misery, but but by those divine oracles which they are now so recklessly and sinfully disregarding. The glorious and infallible Judge has com- manded, " earth, earth, hear the Word of the Lord." Our Lord and Eedeemer has given this solemn warning to every neglecter of His "Word that, — " The same shall judge him in the last day " ; and has given the gracious command to " Search the Scriptures." And further, we have the divine exhortations : — " Take the Sword of the Spirit, which is the "Word of God " : — *' Receive, with meekness the engrafted word which is able to save your souls " : and in those sacred oracles the awful warning is repeatedly given, that " the Lord will judge the world in righteousness, and the people with His Truth." % 1^ <