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of attention in some popular religious assemblies . But i trust that we have not thus learned Christ . " —IV . 149 , 150 .
He concludes wjth an animating representation of the state of such , Tboth ministers and people , as conscientiously fulfil their Christian obligations : " We shall then be able to appeal , with modest confidence , from the judgment of men to that of our God and
Saviour ; and be hailed welcome to mansions of bliss , even by some of those who now disown and condemn us . Oh , transporting prospect ! Shall the happy period arrive , when the multitude of those who believe , however now alienated from each other in opinion , and even in
affection , shall be of one heart and one soul ? When Christians of every name and of every church , and good men of every nation and of every age , shall forget all the occasions of their variance and discord , and rejoice to find that the ways of God are not like the ways of men , nor his
thoughts like their thoughts . May we find a distinguished place in this blessed assembly ! What is our hope , or joy , or crown of rejoicing , in this delightful prospect ? Are not even ye in the presence , and honoured with the approbation , of our Lord Jesus Christ , at his coming ? Ye are our glory and our joy "—IV . 151 .
A stern theological critic may object to a few phrases in this sermon as of doubtful meaning the systematic Calvinist will brand it at once with the character of heterodowij ; but such as read with candour and for edification
will allow , we think , that it is a satisfactory vindication of those that preach the gospel rationally and practically . Several of the Sermons in the former part of the third volume treat of the evidences of Christianity , and in these
Dr . Rees manifests a familiar acquaintance with the whole argument on this all-important subject . He makes the following pertinent observations on the triumph of infidelity over the errors of Christians :
" There are , also , certain out-works raised by mistaken zeal , which are not tenable , and which may be surrendered , not only without danger , but with advantage to the vigorous and successful defence of the sacred citadel itself . Against these the artillery of its enemies has been often levelled , and they have triumphed , as if they had obtained a eomplete
victory , by merely demolishing what was not worth defending . In other words , in guarding against instruction which causeth tQ err from the ivords of knowledge , we
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should be careful to form just notions of religious truth ; distinguish between what is true and ^ false , unquestionable and doubtful , important and of little moment . We should not be tenacious of error , blind to evidence , though it should chance
to expose our most favourite opinions , and obstinate in maintaining them . The cause of religion has sometimes suffered by the mistaken zeal of its friends ; by their invincible attachment to doctrines that are disputable and dubious ; and by their ill-judged attempts to vindicate , as
true and credible , what they ought to have rejected as false and erroneous . By thus misapplying their skill and labour , and undertaking a defence which truth did not require , they have been foiled and vanquished . Infidelitv has plumed itself
on the imaginary advantage thus obtained , and they , perhaps , chagrined and mortified by the defeat , have surrendered principles of religion which they ought to have retained , because they found themselves unable to vindicate errors which
they ought to have relinquished , ** Some persons we must have knowii , who , after having been zealously attacned to an erroneous creed , and finding themselves mistaken and deceived , have become sceptics and infidels : and who from the extreme of credulity , have proceeded so far as even to doubt the truth and
deride the importance of the most obvious principles . Among such persons , Infidelity has gained its principal trophies . Accordingly , it is a notorious fact , that in those countries where the established system of religion is the most irrational and absurd , the number of unbelievers is the most considerable . " - —III . 44 , 45 .
The plan of Serm . XI ., Vol . III ., on the trite subject of "Private Judgment , " and on the common text , Rom . xiv . 5 , ( latter part , ) is excellent . The preacher explains in the introduction the dispute between the Jewish and Gentile converts to whicji the words refer , and then proposes a criticism upon the text :
** Let every ? nan be fully persuaded in his own mind ; or , as the words might be rendered , Jet every man freely enjoy his own opinion , and proceed in the course which liis judgment prescribes to him , without impediment or censure . The Greek term translated to be fully
persuaded is most properly applied , aa learned critics have observed , to a ship , which is carried on by the wind and tide , with all its sails spread to forward it , whilst nothing obstructs it ; and thus the meaning of the declaration in the text will be , ' Let him go on in his own way , without impediment / But as the ship is under
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540 Review . —Dr . Rees ' s Practical Sermons .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1821, page 540, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2504/page/36/
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