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Pittsburgh Presbyterian Banner and Advocate (Newspaper) - October 17, 1857, Pittsburgh, PennsylvaniaBa4v�?ooerat.v,,mf4�.o.51. A one thing is needful a a one thing have i desired of the lord a a this one thing i whole no. Q64= David Mckinney editor and proprietor. Publication office Gazette building fifth Street above Smithfield Pittsburgh a. Philadelphia 111 South tenth Street below Advance. For the week eivt>l\0 saturday october 17, 1857. D�ls&0laffiit�ce, i a Leairn. Tea ii us Trust in thee. When skies Are Bright and hearts Are Gay and friends around us throng when life appears a summer Day that smoothly glides along lest we shoulder or forget thy love so boundless and so free dear Saviour turn our thoughts above and teach is Trust in thee. But if a dark and lingering Shade should fall upon the heart a if Youthful dreams forever fade. And cherished Hopes depart of sorrows Waves grow fierce and dark on life a deep troubled sea of i safely guide our slender bark and teach is Trust in thee. And of when earthly scenes Are past and deaths dark hour draws near Wilt thou not shield from every blast and soothe each rising fear 0 Lead us through deaths gloomy Vale bid Clouds and darkness flee and in that hour give us to feel it is Sweet to Trust in thee contours a. . Yor the presbyterian Banner and advocate. Evidences of regeneration. Letter a la regeneration is of god. Therefore if any Man be in Christ he is a new creature old things Are passed away behold Alt things Ore become new.�?2. Cor. V. 17. My dear Friend a it has been Well observed by or. Spring that a a it is no part of True religion to find fault with the religion of others nor on the other hand is it any breach of Christian Charity frankly to state what is our own. This is my aim. Something has been said about the affections. Right affections result from right apprehensions of truth and hence there is a connexion Between our views and our feelings. Right apprehensions of truth Are the fruit of gods spirit for regeneration is of god and hence there is a divine Connexions a connexion of heavenly origin Between the views and the feelings of those who Are born again. Thus or. Hodge in his commentary on ephesians in 17 says a a the scriptures speak of an a understanding heart a and of a the desires of the understanding As Well As of a the thoughts of the they a Cognize that there is an element of feeling in our cognition or thoughts and an element of intelligence in our feelings. The idea that the heart May be depraved and the intellect unaffected is according to the anthropology of the Bible As incongruous As that one part of the soul should be Happy and another miserable one faculty saved and another the whole Man is depraved and in regeneration the whole Man is renewed is views and his feelings Aie rectified he is made a new creatures All things become Hodges commentary on then pertains to the whole Man. It is not Mere feeling nor is it Mere knowledge it is both it is belief obedience and enjoyment theory experience and practice a system of Faith and a life internal and external conformed to it. For a a truth is not merely speculation the object of cognition. It has moral Beauty. In scripture language therefore knowledge includes love Wisdom includes goodness foil includes sin the Wise Are holy fools Are wicked. Truth and holiness Are United As Light and heat in the same Ray. There cannot he the one without the other. To know god is eternal life to be without the knowledge of god is to be utterly depraved. Saints Are the children of Light the wicked Are the children of darkness. To be enlightened is to be renewed to be blinded is to be reprobate. Such is the constant representation of a a to know god is to love him and to love him is to know him. Love is intelligent Abd knowledge is emotional. Love is the highest form of knowledge. Knowledge without feeling is the recollection of this will Aid us in considering the evidences of regeneration for As truth has moral Beauty and As knowledge includes love so there can by no love to god and no Faith in Jesus Christ where there Are not some right views of truth. Of course there can in such a Oase be no saving Union with Christ and hence no new birth for if any Man be in Christ he is a new creature old things Are passed away behold All things Are become new.�?2, Cor. V 17.�?see Hodge on 1st corinthians. This passage teaches Union with Christ both Legal and vital for to be in Christ As has been shown before is to be United to him As a Branch is in a tree that is United to it. Thus in grafting a scion is inserted in the Stock it derives nourishment from the Stock and becomes United to it. So we Are raised up from death in sin like a dry and dead scion we derive life and nourishment from Christ Are United to him As a Branch to the Vine and Are then in him new Crea Tureby and one with him. He is the Vine we Are the branches and he says As the Branch can not Bear fruit of itself except it abide in the Vine no More Oan be except be abide in Xiv 1�?8 thus As or. Hodge says a the Only essential and indispensable condition of participation in the benefits of redemption is Union with Christ. This is by a spiritual resurrection. God and not ourselves is the author of the change. It is not to be referred to any goodness in us but to the abounding Leve of the change is of Eph. Ii 4�?6, and Iii 5�?8. A we Are said to be quickened together with Christ. This does not mean merely hat we Are quickened As he was that there is an analogy Between his resurrection from the grave and our spiritual resurrection but the truth Here taught is that which is presented in rom. I 6�?8 Gal. Ii 19, 20 2. Cor. V 14�?17 1. Cor. Xiv 22, 28 and in Many other passages Viz that in virtue of the Union a covenant and vital a Lett and spiritual a a Between Christ and his people his death was their death his life is their life and his a x station is theirs. The resurrection the quickening and raising up of Britt a a people were in an important i Cense accomplished when he Rose from the cad and sat Down at the right hand of god. The life of the whole body is in the head and therefore when the head Rose the body Rose each in his own order however first Christ and then they that Are thus it is written our old Man is crucified with Christ if we be dead with Christ we shall also live with . I 5�?11. I am crucified with Christ nevertheless i live yet not i but Christ liveth in . Ii 19�?21. And if one died for All then were All dead. �?2. Cor. V 14�?21. Again As in Adam All die so in Christ shall All be made alive. �?1. Cor. Xiv 20�?23. If be then he risen with Christ quickened together with him seek those things which Are above where Christ sit Teth on the right hand of god set your affection on things above not on things on the Earth. For be Are dead and your life is hid with Christ in god. When Christ who is our life shall appear then shall be also appear with him in . Iii 1�?4. See Hodge on Eph. In 17�?19. A very Able and instructive article in the Princeton review of last year says a fall Christian affections and purposes Are inspired by a View of Christian truth. They Are otherwise impossible. And there is no Christian truth which presented in its due proportions and surroundings does not tend to nourish some holy affection. The attempt to Edify the Church without doctrinal instruction is like the attempt to build a House without foundation or framework. Let any in derision Call the doctrines a Bones if they will. What sort of body would that be which was flesh and blood without Bones ? if any present them in Skeleton nakedness divested of their vital relations to life and experience that is the fault of those who do it not of True and proper doctrinal preaching which on one of its sides is practical and experimental. In fact the two should never be torn asunder any More than flesh and Bones. They should Ever blend with and vitally inter penetrate each other and be pervaded by the unction of the holy one. It is related of the late professor Stuart that during his Short but efficient pastorate he dwelt much on certain do Triner of Grace which had been neglected or disparaged by his predecessor. The people were roused. Some said one thing and some another. The result however was that his preaching was in demonstration of the spirit and of Power his Church was filled with eager listeners and experimental piety was greatly and permanently promoted. Some of his hearers restive under a tone of preaching to which they were unused begged him to give them less doctrine and More practical sermons. He complied with their request and commenced delivering Olear and thorough expositions of the divine Law. A a Short time however the same auditors waited upon him with a request that he would return to the doctrines. They had enough of practice. The truth is aversion to legitimate preaching whether of doctrine or practice originates in one source. It is simple aversion to truth in its antagonism to corrupt nature which if doctrinal requires a correspondent practice if practical has its roots in a correspondent doctrine. For truth is in order to goodness. Hence men prefer some transient and Blind excitement of feeling to that discovery of truth which alone Oan awaken sound evangelical feeling which purifies while it quickens the heart because it gives Light to the understanding and thus makes permanently Wiser and better. Preachers Are in danger of being influenced by this vulgar prejudice and to flatter themselves that they can Benefit a Large class most by imparting to them heat without Light. We apprehend that Sueh heat Oan be but a momentary glow of sympathetic or animal excitement As flashy As its cause. The rational soul Oan feel Only in View of what it first perceives. Emotions must be founded on and determined by cognition a thoughts and truths perceived. A a christianity is not a religion of Blind feeling or capricious impulse. It is a religion of truth. It sanctifies by the we Are Begotten again with the word of truth. A a and the great duty of the preacher is a by manifestation of the truth to commend himself to every Many a conscience in the sight of our religion is not,.As some one has said like the Moon giving Light without heat nor like the stove giving heat without Light but like the Sun giving perennial Light and warmth and yet the carnal heart does not like the truth of god and hence As we shall see love of the truth and Delight in it is one evidence of a change of Princeton review for 1856. Hubbard Winslow in a late work on moral philosophy says a a regeneration is not merely a change of appetite or of affection or of desire or of volition so that one of these being itself renovated May rectify the others. Neither is it a change or refining of Mere taste nor a quickening or exaltation of emotion. It extends to and embraces All these but is restricted to neither. Deeper More thorough and generic it is a change of the Man himself. He is a born again a he is born of god. He is a new creature in Christ Jesus. As it is written be were sometime darkness but now Are be Light in the lord a that is in virtue of Union with the lord Christ be Are enlightened renewed sanctified. And blessed walk As children of Light that is As the children of holiness and Hodge on Eph. V 6�?10. This change is the work of the holy spirit it is wrought by the Power of god the same Power by which Christ was raised from the dead As Paul writes in Eph. I 15�?28, that be May know the exceeding greatness of his Power to us Ward who believe according to or in virtue of the working of his mighty Power which he wrought in Christ when he raised him from the dead. Regeneration is of god. They believed in virtue of the working of the mighty Power of god a their Faith was due to the same Energy that raised Christ from the and in Eph. Iii 7, Paul says a a i was made a minister according to the gift of the Grace of god Given unto me by the effectual working of his it was not the blinding Light nor the fearful voice which he refers to the Power of god but the inward change by which he a malignant opposer of Christ was instantly converted into an obedient servant a when on his Way to Damascus. The regeneration of the soul is classed among the mighty works of god due to the exceeding greatness of his Powerly Eph. I 19. So in col. Ii 10�?15, circumcised with the circumcision made without hands risen with Christ through the Faith of the operation of god who hath raised him from the dead and you being dead in your sins hath he quickened together with him. Here in these and similar passages a a the apostle compares the spiritual resurrection of believers with the resurrection of Christ and refers both even to the operation of god or to the divine Power. Chrysostom says a the conversion of souls is More wonderful than the resurrection of the of comenius remarks a to raise up from spiritual death a an exercise of the same Power that raised Christ from natural Calvin says a some regard the language of the apostle As frigid hyperbole hut those who Are properly exercised find nothing Here beyond the truth and he adds a lest believers should be East Down under a sense of their unworthiness the apostle recalls them to a consideration of the Power of god As though he had said their regeneration is a work of god and no common work but one in which his almighty Power is wonderfully Luther uses the following language a Faith is no Sueh easy matter As our opposes imagine when they say a believe believe How easy it is to neither is it a Mere human work which i can perform for myself but it is a divine Power in the heart by which we Are new born and whereby we Are Able to overcome the mighty Power of the Devil and of death As Paul says to the colossians in whom be Are raised up again through the Faith which god that is the meaning of the words Faith of the operation of god in col. Ii 12, Faith which god works it is his gift the fruit of his spirit the effect of his Power As Paul says to the ephesians it was according to and in virtue of the working of his mighty Power that they believed and were . I 18�?20 and ii 8. A it is nothing Short of the omnipotence of god to which the effect is due. No creative Power can raise the dead or quicken those dead in trespasses and sins a and unite them to Christ by Faith and make them new creatures in Christ Jesus. Regeneration is of Hodge on Eph. I 15�?23 ii 1�?10 and Iii 1�?13. Read Eph. I. And ii and col. I., ii. And Iii. Now bearing in mind that it is by the Power of god by the same Power which raised up Christ from the dead that we have been quickened and made spiritually alive we shall he prepared to take a Correct View of the evidences of regeneration for the very first thing to be observed is that regeneration is from heaven it is a change wrought by the spirit of god and hence its evidences must be such As to prove it to be the work of the spirit. For As regeneration is of god its evidences must be such As to prove it to be of him. Therefore if any Man be in Christ he is a new creature old thing Are passed away behold All things Are become new.�?2. Cor. V 17. Of this in my next. The lord be with and bless you a num. I 22�?27. Yours truly. Romish tolerance in Austria. The Vienna correspondent of the times has the following a on August the 26th it a Case was tried Here the details of which Are carefully kept from the knowledge of the general Public. A somnambulist a woman belonging to the lower classes of society was arrested on a charge of having Given offence a a to a Church recognized by the when in a state of real or pretended a Clairvoyance a the woman ridiculed the Dogma of the immaculate Conception declared the worship of the holy Virgin and the saints Tobe idolatry and urged the persons around her to remove from their rooms All images of saints. The roman Catholic clergy would Fain have had an example made of such an offender but the Public prosecutor proposed that the woman should be examined by the physicians of the Lunatic Asylum before sentence was passed by the court. The report returned by the medical men was such a that any further judicial proceedings were quite out of the question. The following statement of what not Long since occurred near Graz the Yapi Tal of the province of Styria will serve to show How protestants Are now treated in Austria by the roman Catholic Priesthood last november a prussian with his wife and two children emigrated to Croatia. As the poor people did not get of Well in Croatia they resolved to return to their native place Hirshberg in prussian Silesia. On their Way Back the woman fell ill and died. The Corpse was conveyed for interment to Kirc Dorf near Bruek but the Parish priest refused to permit it to be Laid on the Bier in the Charnel House the deceased being a protestant. The body was eventually deposited in a barn belonging to an innkeeper. On the 8th of december the widower requested the Sexton to dig a grave for his deceased wife outside of the Walls of the Catholic churchyard. The Man commenced operations but the priest again interfered and refused to allow him to prepare a grave for a heretic. The end of the matter was that the afflicted husband was obliged to dig the grave himself. On the 9th of december the prussian and his two children left Kirc Dorf. The innkeeper of the place was so indignant at what had occurred that he gave a piece of land to the pro Testant Community for a cemetery and a wine merchant hear Graz had an Iron Crucifix with a Stone Pedestal put up at the head of the poor woman a grave with the following inscription a there lies Juliana Waeber of Kirchberg in prussian Silesia. This was erected to her memory by Joseph Pottinger a on the 5th of april the protestant burial ground was consecrated by an evangelical pastor but on the 18th of july the roman Catholic priest desecrated it by pulling Down the Iron Crucifix. An Appeal has been made to the stad Holder of the province but no servant of the state can now with safety venture to censure the conduct of a servant of the Church. A very common christians imagine that now since they have believed they must draw their Comfort from some different source or in a different Way from what they did at first they turn their whole attention to themselves their experience and their graces. Forgetting that the True Way of nourishing these is by keeping their Eye upon the Cross they turn it inward and try to nourish themselves by some process of their own . Bonar. From our London correspondent. Fresh news from India Haveck s successes escape of Nena Sahib sorties and fighting at Delhi revolt at Delhi arrival of sir Colin Campbells disturbances in Bombay presidency uneasiness at Benares a the. Holy City a of Llin Doo ism Public anxiety if England meeting of emperors the Alliance i at berlins variety of opinion in the English Church cases of or. Ross and or. Robertson at Brighton special analysis of or. Robertson a sermons american readers from false theology riots at Belfast the a a times a and or. Hanna a infidelity waning in London postscript Rev. Or. Hay the american missionary and India. London september 16,1857. Fresh news from India has just arrived. The Best Point in it is that with the exception of the murder of a commanding officer and his wife in the Punjab up to the departure of the mail there had been no further massacres. More than this the Brave Havelock had occupied bit Hoor the stronghold of the infamous Nena Sahib and Burnt it. Thirteen guns were captured but the monster himself escaped let us Hope Only fora time. butchery by his order is confirmed. Havelock Defeated on the 29th of july ten thousand men on his Way to Lucknow and captured fifteen guns expecting to reach Lucknow next Day. If As is hoped he should be victorious there the Brave and beleaguered re. Mains of the lamented Lawrence a Force would be freed from their perils and nude in part at least Delhi there had been continued sorties terrible conflicts great loss to the mutineers and five Hundred killed and wounded among the British and their auxiliaries. Brigadier Nicholson was expected at Delhi on the 15th August with reinforcements. That Brave fellow destroyed the sea Kote mutineers from thence i observe american missionaries had been compelled to Fly on their Way to Delhi on the 17th of july. At Din pore on the Ganges not far from Benares three regiments had mutinied As was feared hit preparations had been made for the outbreak and the British troops again asserted their superiority by shooting Down eight Hundred of the rebels. Sir Colin Campbell had arrived at Calcutta and assumed his position of commander in chief. His name is a Tower of strength and we Trust that under god he will accomplish great things As soon As the reinforcements arrive. Not less than eighty seven thousand troops in All Are being sent to India and All will be required. In Bombay presidency a native regiment had mutinied but the rising was. Suppressed. The Mohammedans in Bombay a presidency in the Marratta country Are threatening. And this feature of affairs if it should end in outbreak in a presidency where All has been peace assumes a serious aspect. Besides at Benares in Bengal the a a holy City of Hindo ism great uneasiness prevailed. What but anxiety a can prevail under All the circumstances the reinforcements Only beginning to rain pouring Down in torrents on the Little army before Delhi another general resigned because of ill health the dreaded month of August with its Mohammedan festivals so perilous Home and gone and yet we know not results. A 1 the hearts of multitudes Are oppressed the news brought by one mail but intensifies the desire for further information. And thus i fear it will be for six months to come. God has made us indeed to drink of a a the wine of the French emperor and his guards have sent a Large sum to the fund for the Relief of the Indian sufferers. Immense sums will be raise for this purpose All Over the United kingdom. \ the emperor of Russia and Louis Napoleon Are to meet next week in Friendly conference at Stuttgart in Germany. The object it is said is to wipe away All painful recollections of the late War and of the rudeness of the Czar Nicholas personally and officially to Louis Napoleon the Parven or a a some also say that this interview May Lead to a better feeling Between England and Russia. The evangelical Alliance is now sitting at Berlin. At one of the Early meetings or. Wright the american ambassador had delivered an eloquent speech. A letter was also read from the archbishop of Canterbury. The court chaplain addressed a Large Assembly and gave the Alliance a Hearty Welcome a a barriers that separated us for centuries have suddenly fallen and we behold the Universal Community of Chrisrie a believers rising before our eyes. Still we shall not reach the goal without a or. Simpson spoke in the name of the american methodists and or. Baird of the presbyterians. Other countries and communities were represented the King and Queen had Given the members of the Alliance and the ladies who accompanied them a magnificent entertainment. The remarkable v variety of opinion in the Church of England of which i have Given so Many examples from time to time receives fresh illustration from the publication of three series of a a sermons preached at Trinity Chapel Brighton by the late Rev. F. W. Robertson m. A., the perhaps it would be wrong to say that or. Robertson was the representative or Type of a targe class in the English establishment. He belonged to the Maurice school of theology and is views As they come out in sermons especially As to the doctrine of sin and sacrifice guilt and penalty Are precisely the same As those advocated and hels by the Rev. A. Ross at the presbyterian Church at Brighton until deposed by our London presbytery. It is somewhat remarkable indeed that at one and the same time a Clergyman who had subscribed the English articles and used the communion office in both of which the doctrine of substitution is so clearly brought out and that a presbyterian minister who had signed the confession of Faith should in the same town be found putting Forth dangerous heresy. Our minister tried hard to prove that he held exactly the same opinions As did the compilers of the confession of Faith. But after thirteen examinations before a committee of presbytery in which the late acute and accurate professor Campbell rendered concealment impossible and a a fencing useless we were Able to reduce to writing the articles of a a a libel a in the ecclesiastical sense of the term every one of. Which were distinctly brought Home by evidence. To babe articles in substance were that there was no Wrath in god in other words that his Justice and judicial character were utterly ignored that sin punished itself in the sense not of penal or eternal retribution but As separating from a god of love that Christ did not die in the room and Stead of the guilty but that he died for our sins in the sense that the exhibition of self sacrifice on his part is the appointed Means of causing us to die to sin and that his death was in no other sense valuable than As the crowning act of a life of self sacrifice. These Are the views of professor Maurice of or. Lynch of or. John Young formerly scotch secession minister at London Wall and of the National review. They come out also in Robertson a sermons and with great Beauty of language and illustration with rare Power of analysis and accomplished scholarship All a aided in the original delivery by a most presence and elocution. Soon after the pub lie trial of or. Ross one of the feeble st of the prelates the Bishop of Chichester interfered with or. Robertson on. The application of the vicar of Brighton and his Brilliant though erratic theological career came Toan Early close by a premature death at the age of thirty seven. It is said that his decease if not caused was hastened by the excitement of mind produced by the interference of his ecclesiastical superiors. But whether this be True or not one thing is certain that he furnished one of those strange examples of men who Are in Earnest and who Are otherwise honest who yet think it compatible with their position to preach or publish opinions diametrically opposed to the articles they have subscribed and to the whole spirit of the theology of their own Church. Thus to rotarians Broad churchmen and a smaller class new school or negative theologians All subscribe the thirty nine articles which so far As they Are theological in contrast with their teachings on Church government Are anti ritual anti latitude tartan anti Socin Ian and in accordance with the known views of the compilers of the articles in King Edwards Days Are protestant evangelical calvinistic a and Strong for the doctrine of a Propitiatory sacrifice and a perfect righteousness As the Only foundation and the Rock on which Faith reposes for justification. But let me give some. Examples of or. Robertson a teachings take his Sermon on the Trinity. He sets out by inculcating two lessons 1st, Charity 2d, modesty. Under the first he says that a a persons have been known and heard to express the language of bitter condemnation respecting unitarianism who when calmly required to express their conceptions were proved to hold unconsciously the doctrine of and so he says there Are in every congregation Union scions a a tri theists and then he. Adds a a to know god so that we May be said intellectually to appreciate him is blessed to be unable to do so is a then 2d. As to modesty those a a who Are inclined to sneer at the trinitarian a Are told that a a some of the profoundest thinkers and holiest spirits among Mankind have Clang to this doctrine As a matter of life and All this seems fair enough but the question arises what does or. Robertson believe about the Trinity. His text is a strange one for such a subject but it brings out his Peculiar views a the very god of peace a amp a. 1st. There is a triad in discord Viz a a body soul and spirit a which the god of peace a the Trinity in Unity a is to harmonize by a a peace a which a a according to the trinitarian doctrine consists in a now As the a a distinction in this human Trinity a is not physical but metaphysical so is the divine Trinity. A a it is division in the mind of this he illustrates from matter having a Ocolor shape and size a which Are a three distinct essences yet form one Unity a so is it in a the evil affections and thoughts of the one Man these Are a separate living and As a a the act that a Man does is done by one particular part of that Many his Genius his fancy his courage his perseverance so As to the personalities of deity the work of redemption is attributed to one the work of Sanctification to another and yet the whole deity performs that work which is attributed to one a a a a distinctness of consciousnesses a then is or. Robertson a theory of the Trinity which he contrasts with the unitarianism of a a one person a and the a a Sabel Lianis of one essence and different but his theory seems very like the latter. Thus a a the first Power or consciousness in which god is made known to us is As the father the author of life and thus a strange jargon surely a in this respect god is to us As then a a the second Way of the personality and consciousness of god is revealed to us As the and what was the son what is a a eternal generation a Why this a a before the world was there was that in the mind of god which we May Call the humanity of deity. It is called in scripture the word the son the form of god a and a through this humanity in the mind of god a revelation became possible to Man. It was the word made is this christianity is it not rather platonism ? and is it any better when he Speaks Ofa third a enduring relation in which Igol stands top us the relation of the spirit a it is a the spiritual manifestation of god to us whereby he blends himself with the soul of these Are a a the three consciousnesses by which he becomes known to or. Robertson Mats there May be a fourth in another state it May he so but a in the present state a fourth you cannot add to these creator Sueh is a specimen of the daringly speculative character of this remarkable mind. But can it be said to be child like or scriptural at All ? or is it the doctrine of the Trinity As held by the Church of England and the True Catholic Church in All Ages ? take another Sermon on a a it is a singular proof of the position that a a extremes the other Day or. Maurice As i noticed in a former letter took part in a tract Arian service bowed to the altar and at the name of Jesus every time it was mentioned. Or. Robertson sets out by showing that in spite of All refutation and denial of a a belief in a human absolving Power a it has a a Pertina Cious hold upon it was so in paganism and in romanism. At the reformation there was a a mighty reaction and apparently the whole idea of Priesthood was proved to be baseless and men were referred Back to god As the sole a a yet still the belief after three centuries is As Strong As a a private absolution is asked by englishmen and Given by English does Nob this prove there is something in the idea ? yes says or. R., and he bases his solution on the text a a the son of Man hath Power on Earth to forgive sins a the pharisees denial a a who can forgive sins but god Only a was a a a negation. What did they effect by their system of negations a then the scribes denied also a a the human Power of so there Are at this Day a a Romish scribes who distinguish Between venial and mortal sins and then a hit at the evangelicals a a protestant scribes who have no idea of god. But As an incensed judge who prescribe certain methods of appeasing him certain prices a the atonement in the orthodox sense alluded to of which a or. Robertson once said the idea of it a was from the bloody shambles of heathenism a a a men who Send you into a perilous examination of your spiritual experiences to see whether Yon have a right to Call god and the result is four fold a despondency spiritual Pride superstition and infidelity a which Are a Rife among us a Well what is the remedy Why Bays or. Ii., a a the Power of the positive Church a As contrasted with Bat what is it this is answered by another question with its reply a what is forgiveness ? it is god reconciled to us. What is absolution ? it is the authoritative declaration that god is reconciled to us. Authoritative that is a real Power of conveying a sense and feeling of a Chris emancipated from sin by the freeness of absolution a and thus a a the absolving Power is the secret of the god a a loves without Money and without suppose we admit All this As we do although not in the new school sense is a a Law abolished ? no. And what is and who possesses the Power to absolve ? Christ had it and Christ exercised it and Christ As calling himself a a the son of Man a As a the High priest of humanity in the name of the human Here comes out Maurice a heresy that Christ is the head of the human race a a the absolve Ever How a in human Paul thus forgave 2. Cor. Ii 10, a in the person of the Church forgives in like manner. A a the minister represents the and he a a Speaks in the name of our god like human nature that is a a the True there is a a no magic in his absolution a but yet while in the absolution of the visitation of the sick be uses an absolute a i absolve thee a As Rome does he Only declares to the Man a a a Universal so ship Quot a a a Universal so it is just this a a every Man is forgiven lovingly assure him of it and he is saved and sanctified too. Is it not True that a a extremes meet a but worst of All the Assurance of forgiveness has a false basis and we conclude by showing this. Here let me interpose a word of justification for the length of this notice. It is simply this that or. Robertson a sermons Are being extensively circulated not Only in Britain but in America. In a note to a recent consecration Sermon at Lambeth while referring to Guthrie is the scotch to Archer Butler As the Irish the Rev. Or. Gurney Stamps his imprimatur on Robertson As the English pulpit orator. This he does i am sorry to say with a very faint protest against his theology. A a i May differ from the preacher in some things and listen doubtfully to that is All but a a i know of no modern sermons at once so suggestive and so Inspirit ing. As to the whole Range of Christian a ooh that a Hundred like him were Given us by god and placed in prominent positions throughout the an Eclectic class then Are Reading the sermons and what do they find taught about that Verity of verities a a the sacrifice of Christ a he re is a rapid summary the act of Christ is the act of humanity that which All humanity is bound to do. His righteousness does not supersede our righteousness a justification and Sanctification confounded As by Rome and the idea of imputation abjured a a nor does his sacrifice supersede our sacrifice. It is the representation of human life and human sacrifice vicarious for All yet binding on All. That he died for All is True. 1st, because he was the victim of the sin of All. He was the victim of sin he died by Mark the Prev Che studiously uses the word Christ was the victim of sin a a not for he suffered by every form of evil he a a was the victim of false Friendship and ingratitude the victim of bad government and and so a a in the proper sense of the words he was a the idea of substitution is thus ignored utterly the a Shuper a of the greek text of Christ of Paul of Peter sacrificed to a new theory and then comes a misrepresentation of the orthodox doctrine. A a it is assumed that Christ was conscious by is omniscience of the sins of All Mankind that the duplicity of the child and the crime of the Assassin and every unholy thought a that has Ever passed through a human to Sori were present to his mind in that awful hour As if they were his but 2d, a Christ died for All in that his sacrifice represents the sacrifice of the idea of the negative school Here comes As a a a self sacrifice a As a a one realized idea of perfected humanity a and so or. Robertson gives us is interpretation of a imputed righteousness a to which a a meanings foolish enough Are sometimes attributed a namely that a a in Christ therefore god beholds humanity in Christ he sees every one in whom Christ a spirit of self a orifice a a existe in germ. To 3d. A the influence of the sacrifice on. Man is the introduction of the principle of self sacrifice into his nature. The ele ment of love makes this doctrine of self Sac Rifice an intelligible and blessed now this is All positively All that is held about the so called a a Yaotim a who bled on Calvary. It is truly painful specially As the heresy is very pleasing and palatable and has a dash of earnestness about it. Worse still it is the one Side of truth. But the obverse alas that which viewed by Faith alone As the objective can produce the subjective whose Ideal is so beautifully sketched that which awakens As Chalmers Calls it a a the exp live Power of a new affection a a that tremendous mystery of the Cross that glorious propitiation revealed to the conscience smitten sinners alas this is concealed unrecognized unknown is it not a satanic system ? can True morality flow from it ? a a talk they of morals of thou bleeding Lamb thou maker of new morals to Mankind the grand morality is love of Theep let us hold fast then a a the form of sound words which we have been taught with Faith and love which Are in Christ Onee drifted from her moorings what remains but Breakers Shipwreck ruin ? the riots at Belfast Are now almost quelled but great excitement continues. Or. Hanna the minister who preached in the open air on one Sabbath and intended to do so on another gave Way to the counsels of is senior Brethren. The right was asserted but Christian expediency suggested that As bloodshed was imminent it should be practically suspended till the fury of the popish mob and the exasperation of the Orange protestants should subside. The times is compelled to acknowledge the just criticisms of sir. Hanna As to its statements about to maoists being a the they Only form one third of the inhabitants of Belfast. But the times tries to get out of the misrepresentation by saying that it meant not a a local a but a a National majority. Infidelity is going Down in London. One of its former apostles Cooper the author of the Purgatory of suicides is now a zealous Champion of the Christian Faith. Holyoake disgusts his friends by decrying the character of Christ and the morality of the new testament. Open air discussions have convinced Many. A this open air preaching a said one a a we cannot the sunday bands committee announce a deficit in their funds and the bands Are discontinued. All this is cheering. . P s. The Rev. Or. Hay an american missionary escaped from Allahabad made last night at Southampton a very interesting Public statement describing clearly the outbreak at his own station and the condition of Bengal generally. He does not think that Delhi can fall before november or december for want of battering guns to destroy the Walls. It takes fifty Days for troops to reach Delhi from Calcutta. He thinks the communications will be interrupted and that the latest news is not Good although he has no doubt of the ultimate defeat of the mutineers. He fears that three american missionaries have perished at butt Ehgurs. He goes Home by the Argo and probably will publish a full account of is recent experiences and observations a prohibited Book. Bedell was in the habit of repeating a passage in a Sermon which he had heard Fulgenio preach As Yenice on this text a have be not read a the divine told his audience that if Christ were now to ask them that question All the answer they could make would be a a no lord we Are not suffered to do so Quot on Wimch he zealously decanted on the restraint put on the use of scripture by the to maoists. This Fulgentiz was a Morite Friar and the intimate Friend of father Paul. He preached in so enlightened and scriptural a manner that Pope Paul the fifth is reported to have said of his discourses a a he has indeed some Good sermons but bad ones withal he stands too much upon scripture which is a Book that if any Man will keep close to he will quite ruin the Catholic on one occasion when preaching on Pilate s question a a what is truth a he told his audience that he had been Long searching for it and had at last found it. A there it is in my hand a he held up a new testament which As soon As the people had seen he returned to his pocket observing dryly a the Book is he took part in the venetian controversy against the pontiff but was induced by the Nuncio to visit Rome on Promise of Safe conduct. He was at first received with favor and even with festivity but his entertainers finished their kindness by burning him alive a fat sri it �ltr�t00. Clandestine marriages Seldom bring happiness the woman who sacrifices Home and a father s and mothers affection for a Lover unless the parents Are unusually unreasonable generally reaps that Reward Umoh follows in the footsteps of ingratitude and disobedience. None liveth for himself a god has written on the Flowers that sweeten the air a upon the Breeze that rocks the Flowers upon the Stem upon the rain drops that refresh the sprig of Moss that lifts its head on the desert upon its deep Chambers upon every pencilled Sheet that sleeps in the caverns of the deep no Leas than upon the mighty Sun that warms and cheers millions of creatures which live in its Light a upon All the works he has written a a none liveth for in a. Knowledge of the scriptures among the Early May generally perceive that our doctrine is known not Only to those who Are doctors of the Church and masters of the people hut also to even tailors Smiths weavers and All sorts of artificers and moreover not Only to women but to such As Are least informed among them the Labouring sort As semesters servants and handmaids. Nor is this confined to citizens but country people Well understand it arguing concerning the holy Trinity the creation and All cannot die a. We they sin who Tell us love Ean die with life All other passions Fly All others Are but vanity in heaven ambition cannot dwell nor avarice in the vaults of hell earthly these passions of the Earth they perish where they have their birth but love is indestructible. Its holy flame forever Burneth from heaven it came to heaven return eth it Soweto Here with toil and care but the Harvest time of love is there. Robert Southey

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