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the means, whilst we hurry on to the end, is, as I conceive, a presumptuous tempting of God. It is proceeding on the fatal mistake of first taking for granted what the secret will of God is, and then acting on that assumption to the neglect, at least to the comparative neglect, of those means by which alone God brings man to final salvation. The scriptural method appears to me to be, to encourage, as occasion may require, the humble and diligent Christian in his conflict by the cheering promises of God; to animate him to persevering efforts by the hope of protection and deliverance; and to fill his mind with admiring gratitude and fervent devotedness, by elevated views of the condescension and faithfulness of his Redeemer in the covenant of grace. There are some judicious remarks on this subject, in Mr. Simeon's preface to his "Helps to Composition;" to to which I refer your readers, whilst I proceed to consider,

7. The seventh error which I have stated as attaching to this system an unsound and fanciful method of interpreting the holy Scriptures. I am very far from intending by this the occasional mistakes which the most studious and humble Christian may commit, but that systematic mode of exposition which characterises the ministry of those who adopt the sentiments I have been considering, and which appears to me to proceed from a disregard of the just rules of interpretation, a shrinking from diligent study, a passion for new or strange glosses, and an eagerness to engage every passage which is capable of subserving this purpose, in the support of some favourable sentiment. Thus, in various degrees, and, I firmly believe, undesignedly as to many truly pious persons, the whole Scripture is made to yield to the rude hand of the expositor, instead of being taken in its obvious meaning, considered in connection with its several parts, and allowed to instruct him authoritatively in the truths of the Gospel.

This error lies at the foundation of all the peculiar views of the divines who are now under our considera tion, and either occasions or confirms their chief departures from the simplicity of the faith. In this way, the typical parts of the Old Testament are not explained as the Apostle has given us the example, in their grand and leading features, but pursued out to the most minute and dubious ramifications. The historical writings, instead of being expounded for the purposes which their obvious meaning would point out, are wrested to a fanciful system of metaphorical accommodation. The Book of Psalms in like manner, is considered, however violently, to be descriptive in all its parts, of the person and work of the Saviour. The parables of our Lord in the New Testament are likewise not permitted to convey the simple and beautiful instruction, which the explications of our Lord himself, or the circumstances in which they were delivered, usually furnish, but are compelled to yield to a new and unnatural process. Nor is this all: idiomatic language is sometimes utterly disregarded. The distinction between expressions found in a calm narrative, and a rapturous strain of poetry, is overlooked. A similarity in the mere sound of words is caught at: an incidental allusion in a sentence is dwelt on, to the neglect of the main subject. The evident tone and spirit of different passages is but slightly considered. Plain portions of Scripture are seldom selected as texts, at least are not so often taken, as those which afford room for a fanciful discussion. In a word,' where this part of the system has been fully imbibed, which I sincerely believe is in very few cases, it is perfectly astonishing to observe the wild and unfounded expositions of holy writ which have been se riously contended for. I am not here objecting to a just exposition of the types and prophecies of the Old Testament, or to the most spiritual and comprehensive view of the.

instructions delivered by our Lord and his apostles in the New; but I do decidedly object to an incoherent and extravagant perversion of plain passages. I do think that a sober interpretation of the word of God is the least mark of gratitude we can pay for the inestimable blessing. I do conceive, that to frame to ourselves any system of religion which does not allow every part of the Bible to retain its due place, is dan gerous and indefensible. And I must be allowed to protest in the most solemn manner against the use of arts, which all unite to condemn in the Papist or the Socinian, and which ought equally to be dreaded in whatever ranks the innovation may chuse to appear.

8. The eighth and last point which I consider as characteristic of the theologians I am considering, is, a censorious and positive temper in pressing their sentiments on others, and in condemning those who decline to receive them. To a firm and friendly state ment of any differences of opinion, no reflecting person can object. The spirit of charity and meekness is in no way violated by such a conduct. On the contrary, every humble Christian is glad to obtain further information, to relinquish a tenet which is proved to be erroneous, to compare his sentiments with those of others, and thus to aim at "growth in grace, and in the knowledge of his Lord and Saviour Jesus Christ." Even ardour and zeal in the defence of what we conceive to be essential truth, are entitled to our commendation. But where we observe a censorious dogmatical spirit, which will listen to no arguments, however tem perately stated, and which demands implicit acquiescence, and this in young and evidently uninformed, characters, it is impossible not to lament the wide and essential differe ence. It has accordingly appeared to me, that no mark more clearly designates this crude and unscriptural system, than the bitterness and self-conceit which force themselves upon our notice. I fully admit

that there are many eminent Christians, who, though they have in some measure adopted the sentiments I am now reviewing, exhibit the utmost humility and charity in their spirit and conduct. But in the young and inexperienced, who have imbibed the opinions, without copying the graces of their teachers, I have my. self almost uniformly seen a severe and unmeasured spirit of cavil. I have noticed a disregard of age, sex, and station in life. 1 have been distressed to perceive in them an incurable confidence, a superiority to instruction, a contempt of others, an incivility and coarseness of behaviour, I will not say a vulgarity and indelicacy of language, which bas utterly excluded any beneficial conversation when they have been present, and has converted what should have been the Christian intercourse of friends into a scene of angry and jarring disputation. It is not, indeed, wonderful that the contrite and lowly temper of our Redeemer should have forsaken those, who have departed from the simplicity of truth, in those very parts of it which are peculiarly calculated to produce the Christian spirit; but I cannot but deeply regret this last feature of the system, as it tends to case up the mind, to close it against conviction, and to prevent almost the hope of recovery. In fact, in some extreme cases which have fallen under my notice, I have seen, not only all disposition to improvement extinguished, but the very life and influence of religion gradually languish, a disputatious temper gain ground, a neglect first of ministerial and then of family duties prevail, till at last the deluded theorist either sunk into a mere form of godliness, or appeared openly to make shipwreck of faith and a good conscience. 1

It is the full persuasion of the unscriptural tendency of the various sentiments which I have now stated to you, that has induced me to ad dress you at this time. I hope I have not misrepresented the case. I am sure I have not intended to do so.

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dently conformable with the general tenor of Scripture than the par tial and narrow system which they have been led to favour. I might be satisfied with this appeal. I think no one cau soberly admit the plain meaning of the word of God, and long maintain the disproportionate and incoherent theology I have endeavoured to expose. But I would again entreat them to inquire whether, in every age of the church, the apostolic not excepted, there have not been some individu als who have stood on their narrow ground, and who springing up in the church, especially at the time of a revival of religion, bave soon afterwards dwindled into their native insignificance? Nay, I would ask, does not the corruption of the hu man heart lead us to expect such in• novations? I am sure almost every Epistle of St. Paul treats largely of deflexions, on one side or the other, from the simplicity of the Gospel. But may I not, besides, confidently refer them to the best men whom the church has known in our own day, or in that of our fathers; to those whose labours have been most successful in the conversion of sinners, and who have themselves most adorned the name of Christ; as all taking, without exception, the broad and catholic ground of Christian instruction for which I have contended? May I not go further, and request the sincere inquirer after truth to compare the general effects of the one system of doctrine with those produced by the other, in the spirit and conduct of the mass of their respective adhérents? I feel persuad

I bave written with real pain and reluctance; nor am I sanguine in my expectations of success. Those, indeed, who have thoroughly settled in this system, are commonly so entrenched on all hands by the unhappy thraldom of a short-sighted, but plausible hypothesis, and are so little sensible of the evident effect of their doctrines on themselves and others, that I should be backward at entering on the subject with them. There are others, again, of distin guished personal piety, who having early imbibed some of the views I have been considering, have neutralized the effects of them so completely by the fervent holiness of their spirit and character, as to render it doubtful whether any serious attempt should be made, to dislodge them in their advanced years from the ground they occupy. The persons whom I have had chiefly in view are younger Christians and ministers, who rather admire and approve, than exactly understand and act upon, this perilous scheme of doctrine; and who are as yet accessible to calm and affectionate expostulation. Let me entreat of such to give this whole subject a renewed consideration. I doubt not but that their intentions at present may be excellent. They have been disgusted with the cold and worldly spirit of many Christians. They have thought, and thought rightly, that the grace and mercy of Christ have sometimes been too much obscured by human reason and human learning. They bave, on the other hand, been warmed by the ardent zeal of some minister, or some private Christian who has maintained these sentiments. Perhaps the relied, that whoever candidly attends to gious education they have received bas had this tincture. I know the difficulty of rising above these impressions. Let me, however, beg such persons simply to ask themselves whether that comprehensive course of evangelical instruction, whieb, without neglecting any one part of Divine truth, insists chiefly, though not exclusively, on the doctrine of the cross, is not more evi

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these suggestions, soon éxperience fresh views of truth opening on his mind. A conscientious and ardent Christian may easily be sedueed for a time by a system which seems to promise greater spirituality more love to Christ, and bolder acknowledgments of his grace--few young and affectionate hearts quite escape this share-but as the character becomes more formed, the

judgment better directed, the under standing more enriched with the various truths of Scripture, the experi ence of religion more enlarged by sorrow and conflict, and the observation on what passes amongst those who profess the Gospel more extensive and matured, such persons gradually return into the plain and simple path which the real church of God in every age has trodden. The crude produce of the early summer yields to the rich and mellowed fruit of autumn. May I indulge the hope that, under the blessing of God, this may be the case with some who may read these lines? The gradual, but sure, improvement consequent on such an amelioration, will best attest the value of the change. All the grand principles of religion will

remain the same, but the new and wise use to which they will be applied, and the various other doctrines which will invigorate and direct them, will add stability and consistency to every thing pure and holy in the character, whilst they tend to correct what is amiss, and supply what is defective. Every truth will assume a better tone, because it will be considered in a more just light. Something may at first be lost in sensible comfort, but this will be more then compensated by a growth in solid peace and joy. The love of Christ will be the prevailing principle of the conduct; and this will not be weakened, but increased, by the new motives which are given for its exercise, and the new topics on which it will operate. Instead of those fervid emotions in which their religion had too exclusively consisted, a real advance in all the parts of Christian knowledge, in faith, in love, and in holy obedience, will take place. Their former vanity or ar rogance will be exchanged for child-like docility. Their general spirit towards others, will less resemble the warmth of a partisan, and partake more of genuine charity. Their usefulness in the world will be abundantly augmented by the discovery of new fields for ex

ertion, as well as by the application of new principles of conduct. They will not be perfect, but they will be, what they were not before, consistent, humble, advancing Christians. Their reliance on Divine grace will be a more pure and practical principle; and they will, ere long, look back on their former hasty judgment, and inaccurate notions, with the regret of one who was unhappily betrayed into an intemperance of which he did not know the evil, and who mistook the conclusions of human pride and infirmity, for the dictates of the unerring oracles of God.

D. W

To the Editor of the Christian Observer.

Aston-Sandford, Sept. 9, 1814. THE very candid and respectful manner in which CLERICUS OXONIENSIS (in your Number for August, p. 483), asks my deliberate judgment, on a subject in which he supposes two parts of my exposition to be irreconcileable, requires a frank and ingenuous reply.

In writing on so great a variety of subjects as a comment on the Scrip. tures necessarily involves, it would not be at all wonderful, if, in subordinate matters, real inconsistencies of one part with another should be discovered; for the mind cannot keep the whole in view at once. In many things of this kind I must crave the candour of the reader: but I shall, while I am here, be thankful to have such inaccuracies pointed out to me, that I may acknowledge and rectify them.

In the present instance, I do not perceive any thing, in either of the passages referred to, which is contrary to my present views. In the latter quotation, the actual state of things, among adults, in the visi ble church, at present, and in most of the preceding ages, is intended: and it appears to be a matter be. yond doubt, that a vast majority live and die strangers to true repentance, conversion, and saving faith in

the Son of God: they must then perish, and God will assuredly be righteous in their condemnation. But if the case be thus, in respect of professed Christians, what is it in respect of Mohammedans and idolaters? What, among the present race of Jews? Nay, among the Israelites before the coming of Christ?-Of ancient Jews there was, and of Christians there is, "a remnant according to the election of grace;" but this is not said of the others. This, then, is my deliberate judgment, in respect of the latter quotation.

In respect of the former quotation, I did not mean to establish any decided opinion; but merely to give an intimation, that we may probably find our conjectures erroneous, as to the supposed vast majority of those who perish, through all ages and nations.

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Perhaps possibly might have been more proper than probably : yet there appears to my mind a probability, that as to a vast majority of those who perish, men's conjectures may be found erroneous. In the first place, God has not been pleased to inform us, what is the condition of those who die before they can discern between their right hand and their left." (Jon. iv. 11.) It is generally admitted, that the infant offspring of true believers, who die before the commission of actual sin, are saved. Some would, 'however, make a distinction between such as are baptised and such as are not but this is wholly without ground in Scripture, unless baptism be regeneration, or so connected with it that no unbaptised person is regenerated or can be. It would exclude a large proportion of the children of believers, who die unbaptised, as of old many infants in Israel died uncircumcised. And the most unfeeling Supralapsarian never ventured on so dire an opinion, as to consign all the unbaptized infants, in every age and nation, to eternal misery.

I do not propose it as an article of faith; for it is not expressly reveal

ed (though it appears to be favoured in Scripture), that as infants, without actual transgression, are involved in the ruin of our race by the first Adam, so infants, as such, dying before actual transgression, before they are capable of knowing right from wrong, are, without personal repentance and faith, but not without regeneration, made partakers of the salvation of the second Adam. This I had in view, as one supposition, when I wrote the passage in question. I do not say, "It is so; but, "Probably it may be so."-And when we consider what a large proportion of the human race, in every age and nation, die in infancy, it appears to me a cheering thought; and vastly alters the result which would arise from the actual state of adults, even in Christian countries, in every generation hitherto.

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But besides this, I look forward to a Millennium, very speedily approaching; when "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." And though I dare not, as some have done, venture on computations; yet being fully convinced, that if wars, oppressions, licentiousness, and intemperance, with other vices, were universally shunned, and every restriction taken off from holy matrimony, the blessing pronounced, not only on Adam and Eve before the fall, but on the sons of Noah after the flood--"Be fruitful, and multiply, and replenish the earth"-would speedily follow. Being also decidedly of opinion, that, when swords shall uni versally be exchanged for ploughshares, and the culture of the earth become man's grand employment, the best cultivated countries will be rendered far more productive; and forests, deserts, marshes, and nearly the whole of the dry ground on the globe, be rendered subservient to the maintenance of man, and vastly less of it wasted in luxuries, and needless indulgence; I can conceive of more inhabitants living

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