publicans (n) and gentiles, (o) to a 'participation of eternal happiness, on the same terms as others; yet Christ in this place designedly omits to mention the great change (p) which such persons must undergo if desirous of partaking of the offered blessings, and considers them with reference only to their first condition.* This he did for the of more purpose vividly representing to the man for whose use the parable was especially designed, (q) that persons longing after this world's goods, be they ever so much more disposed toward Christ than others, be they ever so often affected with good desires, (r) are so displeasing in the sight of God, that he will admit rather than them the very persons whom they despise as wicked and idolaters, (s) to the possession of eternal happi ness. .74 Lastly, as even the Apostles often adopted the language of the sacred writings, although in a sense different from that which it possessed in the Old Testament ; it is certainly allowable in the preacher to accommodate the particular parts even of the parables of Christ to his own purpose, although that may differ from the original intention of our Lord, provided he do it with prudence and moderation. In doing this, however, he must be careful never to appear to prove whatever doctrine he may advance, by the declarations of Christ, but to speak plainly in his own name, and merely borrow his expressions from the parable.-This liberty of accommodation To the demonstramay be exemplified by Matt. xiii. 24. ss. tion derived thence, that the Lord wisely tolerates for the (n) v. 21. (o) v. 23. comp. p. (P) Mat. xxii. 11. ss. # [The very same peculiarity is observable in the parable of the Pharisee and publican. The latter is represented as filled with the deepest contrition and humility, it is true, but no mention is made of any previous reformation. "The true purport of the parable appears to be, that an humble Publican, disposed towards repentance, is, with all his vices, more acceptable to God, than a proud censorious Pharisee, with all his strictness, sobriety, and regularity." WATERLAND, Serm. Vol. 1. p. 193. Of course the application is a fortiori. Tr.} Comp. Diss. de sensu historico, 6. XXIV. present the wicked in his church, whence they are ultimately to be separated, the preacher might, with the utmost propriety, join an admonition that every one for his own part guard against evil as carefully as possible. In doing this, we see no reason why he might not make use of the expression, “it is therefore not allowable in us to sleep" although the words of our Lord (t) to which it alludes, have not the signification it would attribute to them. (u) But we take for granted that this passage would not be adduced as proof, but that the proof of the doctrine would be derived from other passages of Scripture, and from the very nature of the subject. NO TRACES OF THE GNOSTICS ARE TO BE FOUND IN THE NEW TESTAMENT. A DISSERTATION BY C. C. TITTMANN. TRANSLATED FROM THE LATIN, BY MANTON EASTBURN, M. A. RECTOR OF THE CHURCH OF THE ASCENSION, NEW-YORK. |