VOL. I.]

[No. 6.

Errors in Religion.

NO. I.

FEW truths are more universally believed in the Christian world, than that the Scriptures contain all things necessary to salvation, and that nothing can be known concerning the nature of God, or the way of salvation, but what is revealed in the Scriptures. And yet what a diversity of opinions mankind have formed concerning the truths thus revealed! This diversity appears the more extraordinary, when it is considered that all men profess to derive their religious faith from the Scriptures, and when it is further considered, that of a variety of opinions upon the same point, only one can be correct.

Are men's minds so variously constituted as necessarily to lead to this diversity of sentiment? It should seem not; for in other things we find a pretty general agreement concerning truths which are clearly established. Or are the Scriptures themselves so enigmatical as to admit of this variety of constructions? There are some things in them, indeed, which are "hard to be understood," but with respect to the great points, both of faith and practice, they are clear and evident, so that "he that runs may read."

The main sources of this diversity of sentiment in matters of religion lie, not in the Scriptures, but in men. VOL. I. No. VI.

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They are the result of prejudices and passions-of education, habits, prepossessions, or natural inclinations and desires.

It is my design, in the present and some future number of the Churchman's Magazine, to notice a few of the most prevalent Errors in Religion of the present day-to test them by the unerring standard of the Scriptures; and, where it is practicable, to lay open the sources of the error. Happy shall I be, should I thus become an instrument of turning any from an erroneous faith to the pure truths of the revealed word: Thrice happy, should I be preserved myself from that error which I deplore in others.

Most of the prevalent Errors in Religion may be traced to erroneous ideas of the character of the Supreme Being, or to incorrect views concerning the natural state of man, and the means of his restoration to the divine favour. Mistaken views of the character of God, commonly lie at the foundation of all erroneous notions concerning his dispensations towards men, and may properly be adverted to when these errors shall be discussed. A very brief reference therefore to this first source of error, is all that need now be attempted.

God is a Spirit :-This is all that we can know of his nature. His attributes may in part be learned from his works of Creation and Provi

dence; but they are most clearly revealed to us in his Word. They embrace all that belongs to absolute perfection, and they exist together in the most perfect harmony. In relation to these, then, the most common error among men, is, to exall, and dwell upon one attribute, in such a manner as to degrade or annihilate the rest.

The mercy of God, is goodness extended to the undeserving. It is what we all stand in need of. But how many do we see placing their sole reliance on this attribute, at the expense of the divine character for justice and truth? They place a careless and unauthorized trust in the mercy of God, and totally disregard the way of salvation which he has revealed, and the rules of life which he has enjoined. They imagine that if they commit none of those great crimes which human laws punish with severity, they have little to fear. They rely solely upon some confused notion of the Divine Mercy. But they ought to consider that the truth and justice of God are as much pledged to punish those who refuse to accept this way of salvation, and to comply with the conditions on which it is proffered, as his mercy is free to save those who embrace it and fulfil its requirements. What say the Scriptures on this subject? "He that believeth shall be saved, and he that believeth not shall be damned."-" Hath the Lord spoken, and shall he not do it?”— "Heaven and earth may pass away, but his word shall not pass away.'

The errors of this class of men are owing in part to unconcern and want of reflection; but it is a more common cause, that they seek a subterfuge in the Mercy of God, because they are determined not to submit to the restraints of religion. But there is another class who have run into an opposite error, from the effect of Theological System. If it is an error less fatal to themselves, it is

because it exists more in theory than in practice; but it is no less derogatory to the character of the Supreme Being.

This class of theologians set out with high and exclusive ideas of the absolute sovereignty, the uncontrolled will, and the entire independency of God. They represent him as moved to act solely by the consideration of his own glory, without any reference or regard to the happiness or misery of his creatures. Thus moved, they represent him as determining from all eternity the apostacy, as well as the creation of our first parents, and imputing the actual guilt of their transgression to all their posterity. From this posterity they represent him as electing a comparatively small portion to eternal felicity, and consigning the remainder to everlasting perdition: Fixing by an eternal, and absolute decree, both the number and the individuals which shall belong to each class; and that without the least prospective reference to their personal conduct or demerits, but solely on account of his sovereign will; still inviting, encouraging, and commanding the victims of his condemning decree to return to him, while he is fully resolved that they shall not; and then punishing them for ever for not embracing a salvation which he knew they could not attain, without that grace which he had absolutely determined to withhold.

Were any man thus to determine, and thus to act, so far from attributing to him either wisdom or goodness, we should accuse him of the most cruel mockery, and the most monstrous injustice. It would not be enough that he had willed it so; we should require a reason for his conduct. Divine justice only differs from human justice in the perfection with which it is exercised. But if God has thus acted, and if he has so revealed himself to us, we must not ascribe to Him injustice, or any want

of wisdom or goodness, but we must be constrained to confess, that in these dispensations, our imperfect faculties were unable to penetrate the perfection of his ways.-But are these representations of the character of God taken from the Scriptures? Do they not rather seem to be derived from the legends of some dark and gloomy idolatry? Are they not more resembling the offspring of that bloody superstition which has deified a Moloch or a Juggernaut, than they are like the Revelations of our Father which is in heaven?

The fact is, that this representation of the character of God was resorted to as a necessary foundation for a favourite system of Theology; and it is only to be sustained by partial and erroneous views of Scripture. The Scriptures represent the Divine Being as "just and clear when he is judged." Their general tenor is, that "he is no respecter of persons:" that "he is long-suffering to us-ward, not willing that any should perish ;" but that "the wicked turn from his way and live."

Some of the points connected with this system of theology may hereafter be commented upon. At present it is only noticed as founded on erroneous views of the character of the Supreme Being, and as an illustration of the proneness which exists among men to exalt, or rather to distort some of the attributes of God in such a manner, as to degrade or annihilate the rest. So far, indeed, are the Scriptures from countenancing these dark and terrible ideas of the character of our Heavenly Father, that if there be any single attribute which they pourtray as excelling and pervading all the rest, it is that of his loving kindness. When Moses brought the Lord to grant him a more full and perfect display of his character and perfections, he was graciously pleased to manifest himself by his most characteristic attributes. Passing before him on the

top of Sinai, he proclaimed himself "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.”— And such he manifests himself to us, not only by the general tenor of his Word, but in his works of Creation and Providence, and in his dispensations of Grace and Redemption.

Still, however, the goodness of God can never be exercised in such a way as to compromit his justice.All his attributes are equally armed against the impenitent sinner. Let the goodness of God, then, lead us to repentance, and not encourage us in sin; and let all men beware how they insult his justice by despising the riches of his goodness, and forbearance, and long-suffering.

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The Virtuous Wife.

(Translated from the German.)

C.

WHOSOEVER has gained a virtuous wife, possesses a treasure of intrinsic worth-a prize of higher value than the most costly pearl.

Such a treasure had Rabbi Meir, the great teacher, obtained. He sat, on the Sabbath, in the Synagogue, instructing the people. In the mean time, death, who often aims his poisoned shafts against the youthful breast, and spares the aged and infirm, did, by an unexpected stroke, deprive the parents of two goodly sons; both were of handsome shape both, by a father's care, enlightened in the law.

His partner looked at first on this bereavement with all the feelings of a tender mother; but, soon her piety shone predominant; and in the duties of the wife, each selfish wish was buried. Anxious to save her husband from those pangs which a too sudden knowledge of his loss might raise, she moved the bodies of her sons into her chamber-laid them on

her bed, and with white drapery concealed them.

In the evening Rabbi Meir returned, who, with a father's fond solicitude, enquired," where are my sons, that I may give to them the blessing ?"

"They are gone into the synagogue," replied his wife.

"I looked around while there, in expectation of their coming, but saw them not," replied the Rabbi.

She reached him a goblet with wine-he praised the Lord at the ending of the Sabbath, drank, and again asked, "where are my sons, that they may also drink and partake of the blessing ?"

"They are not far," she said; and wishing to change the object of his thoughts, with ready hand prepared their evening meal. Of this he did partake, and after giving thanks, his wife thus spoke: "Rabbi, permit me to ask your judgment in a cause which much concerns me. A few years since a person gave unto my care some jewels ;-these I received with pleasure, watched their safety with an anxious mind, contemplated with pride their worth, and dared, at length, to view them as my own-when, in an unexpected hour, a messenger is sent in his master's name, and claims my valued charge: shall I restore these gems to him ?"

"My wife ought not first to enquire this," said Rabbi Meir; "wilt thou delay returning to the owner each one that he hath lent thee ?"

"Oh no," answered she; "it is unjust so to do;-but I would not return them without thy knowledge."

She then conducted him to the chamber-walked forward, and removed from the dead bodies their covering. "O my sons! my sons!" cried the father, in the fulness of his grief-" do I find you thus? I gave you life, I enlightened your mental eyes in the law, and looked upon you as the solace of my declining

years-when, on a sudden, I find myself bereaved of you."

She turned from, wishing to conceal the agitation of her mind, but roused at length by the violence of his grief, she seized him by the hand, and spoke

"Rabbi, hast thou not taught me that it is contrary to the religious as well as moral duties of men, to refuse restoring what is entrusted to their care? Behold the Lord hath given, the Lord hath taken away, blessed be the name of the Lord."

"The name of the Lord be praised," joined Rabbi Meir, conscious he had erred in repining at His will, who is infallible; in murmuring at His mandate, who is omniscient.

It is truly said, "whosoever hath found a virtuous wife, has a treasure greater than the most costly pearl; she opens her mouth with wisdom, and on her tongue is the law of kindness."

On Matthew vii. 24-27.

Therefore whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man which built his house upon a rock, &c.

It was the object of our Saviour in his admirable discourse on the Mount," to explain in some degree, the nature of his religion, the duties it enjoins, and the dispositions it requires. It clearly traces out to us the great outlines of duty; it gives us general principles and comprehensive rules, which we may ourselves apply to particular cases, and to all the various situations in which we may be placed." Perhaps there is no duty which we owe to God, to our fellow creatures, or to ourselves -nothing relating to our dispositions and actions through life, for which we may not find an appropriate general maxim.

It was in reference to these gene

ral principles and comprehensive rules of morality, that our Lord gave us the beautiful similitude with which he concludes the discourse. In the, several preceding verses, he acquainted his disciples with the most important fact, that a knowledge and belief of religion, without a correspondent life, could not recommend them to the favour and acceptance of God. A belief in the doctrines of the Gospel, zeal in proclaiming its glad tidings to others, and even the power of working miracles, would be wholly unavailing in respect of their justification, were not its efflcacy manifested in its effects on their temper and conduct. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven; many will say unto me in that day, (the great day of account,) Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? Then will I profess unto them I never knew you; depart from me, ye that work iniquity." Whatever may be our knowledge and faith, even if we have prophesied and done many wonderful works; -all will be entirely unavailing, if we have not done the will of our heavenly Father. On the day of account, we must experience the horror of that dreadful declaration, "I never knew you; depart from me, ye that work iniquity." Terrible declaration! Depart from me! "from Jesus whom thou hast believed, and in union with whom alone eternal life is to be found; for united to Christ, all is heaven ;-separated from him, all is hell!"

"Therefore," saith our Saviour, "Whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man which built his house upon a rock," against which the winds and floods beat in vain. "And every one that heareth these

sayings, and doth them not, shall be likened unto a foolish man which built his house upon the sand," which was soon destroyed by the winds and the floods. This similitude is probably founded upon a fact of very frequent occurrence in all countries, situated near the tropics. In those countries, the rain falls in such torrents as sometimes to sweep away even whole villages; the hou ses being built of brick dried in the sun, literally melt away before the rain, or are undermined and destroyed by the floods which they create. The wise and the prudent would therefore erect their houses in such places, and on such foundations, as would be most likely to withstand the wind and the storm; while the thoughtless and inconsiderate would erect them without any regard to safety or durability. They who hear Christ's sayings, and do them, are compared to the wise and prudent. They build their faith and hopes, on the only sure foundation Jesus Christ. They follow with exactness and diligence the maxims of his Gospel, and endeavour, by the influence of his Spirit, to conform their temper and conduct to its letter and spirit. But they who hear them, and do them not, are compared to the thoughtless and inconsiderate.— They seek not to build up their faith and hopes on that foundation that is laid, which is Jesus Christ; and disregarding the precepts of his Gospel, they are at no pains to render their affections and their conduct conformable to his will. While therefore the former remain unmoved and uninjured, amidst the storms and tempests of the world, one of the latter character finds too late the instability of his hopes, the fabric to which he looked for security unable to withstand the winds and the floods, is undermined and falls to the ground, "and his soul sinks with its ruins into the nethermost pit." While he is occupied with the cares and busi